Melakhim I Chapter 17 | "The God of My Father, Will Bring to Me, Eliyahu the Prophet"

Eliyahu bursts onto the biblical narrative like a storm. The Tanakh provides no introduction to his character, no background story, and doesn't even clarify whether he was sent by God. Instead, it plunges directly into the important parts of the story: "Eliyahu the Tishbite, from the people of Gilad, said to Achav, 'By the life of Lord, God of Israel, whom I serve – There will be no dew or rain these years, except by my word'" (Melakhim I 17:1).

Eliyahu is one of the most familiar prophets, interwoven into the calendar and the Jewish life cycle. He appears at every circumcisions (brit mila) and at the Pesach seder, he is mentioned in 'benching' (Birkat HaMazon), and is associated with declaring redemption. In Chazal literature and the events mentioned, he emerges as a kindly, elderly prophet — a symbol of hope and comfort, bearer of good news, salvation and consolation.

This image of Eliyahu as the 'messenger' comes from the prophecy in Malakhi: "Behold, I will send you Eliya the prophet before the great and terrible day of the Lord" (Malakhi 3:23). However, as we delve into the narratives of Eliyahu's character in Melakhim, a strikingly different character emerges.

From the opening sentence, Eliyahu's tough nature is evident. He stands before King Achav, possibly on his own initiative or perhaps as God’s messenger, and declares that he alone determines when rain will return. The backdrop to his curse aligns with the warning in the second passage of the Shema: "Be vigilant lest your hearts be seduced and you go astray and serve other gods and worship them. Then the Lord’s rage will blaze against you, and He will close the skies; there will be no rain" (Devarim 11:16–17). The people of Israel were indeed deep in idol worship, worse than they've ever been, deserving this punishment. Yet the phrasing “by my word” and the lack of a direct command from God reveal Eliyahu's zealotry.

Zealousness is an outstanding quality in Eliyahu's character. He sets high spiritual standards and demands them both from himself and from others. Chazal portrays him as a prophet who “demands the honor of the Father” without "considering the honor of the son" . Meaning he was zealous for the honor of God: if Am Yisrael did not behave properly, it angered him, and he tried to address it. However, he did not demand the honor of the people: he was less concerned with how things affected Am Yisrael's well-being.

The drought Eliyahu decrees brings severe consequences. God sends him to 'Kerit Stream', where the name itself (Kerit means "cutting off") mirrors the cessation of rain. Later on he encounters a widow in Ztarfat who is starving due to the drought. While the punishment aligns with divine justice, the Tanakh emphasizes the human suffering Eliyahu’s actions cause rather than their spiritual impact.

In the following chapters, we'll see more stories; through them we'll explore Eliyahu’s complicated character and qualities. Here are two critical questions that will guide us throughout these chapters ahead:
1.    Eliyahu was an impressive spiritual figure, living at an intense spiritual plane, ultimately ascending to heaven in a storm. But as a prophet and a guide for the nation, did his methods work? Did the drought, the confrontation at Mount Carmel, and his overall prophetic mission achieve their intended goals?
2.    How does Eliyahu evolve from a zealous prophet into the messenger of redemption? What lessons can we draw from this transformation?