מלכים א י״ח:ט״ו-י״ט:י״ד

שתי הסעפים. שתי המחשבות, שאינכם מבינים להכריע מי האלהים:

Two concepts. Two thoughts, because you do not know how to decide who is God.

ואם הבעל. האלהים, לכו אחריו:

And if it is the Baal. Is God, then go after him.

ולא ענו העם אותו דבר. שלא היו יודעין להבחין:

And the people did not answer him a word. Because they did not know how to distinguish [between the two].³After being unable to find Eliyahu in Eretz Yisroel, Achov sent messengers to other kingdoms and nations to search for him. He made them swear that they are unable to find him.—Radak.

אשר נתן להם. שהיה נשמט מהם, שלא יקרב לעבודה זרה, וברח לו תחת כנפיו של אליהו אמר לו: לך, בשניכם יתקדש המקום (במדבר רבה כג ט, ילקוט שמעוני כאן רמז ריד):

That he gave them. For it slipped away from them so that it would not be offered to the idol, and it ran under Eliyahu’s cloak.⁴I.e., they were undecided. He said to the ox, “Go, for through the both of you the Omnipresent will be sanctified.”⁵And ultimately it was Eliyahu who “gave” the ox to the prophets of the Baal. Alternatively, Achov supplied the oxen, and they chose the one they wanted. Achov then “gave” them the ox they chose.—Radak

ויפסחו על המזבח אשר עשה. תרגם יונתן: ואשתטו, היו מרקדין כמשפטן על מזבחותם:

And they jumped on the altar that he had made. [Targum] Yonoson rendered, “and they raved [ואשתטו], [i.e.,] they were dancing according to their custom, on their altar.

ויפסחו. כמו ויפסעו:

And they jumped. [ויפסחו means] the same as ויפסעו⁶Bamidbar Rabboh 23:9. [=they stepped].

כי אלהים הוא. (תרגום:) ארי אתון אמרין דחלא הוא:

For he is a god. [Targum Yonoson rendered,] “for you say he is one to be feared.”

כי שיח וכי שיג לו. שמא יש לו דבר עם יועציו עכשיו, או משיג ורודף הוא עכשיו במלחמה:

Perhaps he is conversing or pursuing. Maybe he is conferring with his advisors now, or he is overtaking and pursuing [his enemies] in war.

וכי דרך לו. לבית הכסא:

Or is traveling. To the bathroom.

ויתגודדו. לשון שריטה בכלי, וכן היה נימוסיהן:

And they gashed themselves. An expression of tearing the flesh with an instrument, for such was their custom.

ויתנבאו. (תרגום:) ואשתטיאו:

They continued to prophesy. [Targum Yonoson rendered,] “and they raved.”

וירפא את מזבח ה' ההרוס. בנה מזבח, והזכיר לישראל להיות מזבח ה' עולה על לבם ושגור בפיהם, שהיה הרוס ונפגר ובטל שמו והזכרתו מפי כל עשרת השבטים, כך שמעתי פשוטו ומדרשו שמעתי, ששאול בנה מזבח בהר הכרמל, וזהו שאמר (שמואל א טו יב): בא שאול הכרמלה והנה מציב לו יד, ולהלן (בראשית לג כ) הוא אומר: ויצב שם מזבח, ומלכי ישראל הרסו כל המזבחות והבמות שבארצם שנעשה לשם שמים, ובנה אליהו מזבח זה של שאול, שהיה הרוס:

And he repaired the altar of Adonoy that had been broken down. He built an altar⁷A ‘ח’ and an ‘ע’ are both guttural letters and are therefore interchangeable. and reminded Yisroel that God’s altar should enter their thoughts and should be oft mentioned, for it was torn down and destroyed, and its name and its mention had ceased from the mouth of all the ten tribes. Thus I heard is its plain interpretation.⁸Although once the Beis Hamikdosh was built private altars were not permitted, however, extraordinary circumstances allow for the suspension of certain laws in cases of dire necessity, such as this. See Maseches Sanhedrin 89b and Tosafos there. Also see footnote on v. 36 below. And its Midrashic interpretation I heard, is that Shaul built an altar on Mount Carmel, and that is what it states, “Shaul came to Carmel, and is setting up a place for himself,”⁹Alternatively, as a result of the miracle on Mount Carmel, many people repented and went to Yerusholayim to offer sacrifices in the Beis Hamikdosh. Thus he reactivated [וירפא] the altar which had been dormant [ההרוס].—Radak and there it states, “and he erected an altar there.”¹⁰I Shmuel 15:12. But the kings of Yisroel tore down all the altars and high places in their land that were made in the Name of Heaven, and Eliyahu built this altar of Shaul that had been torn down.

אשר היה דבר ה' אליו לאמר ישראל יהיה שמך. למה נאמר כאן, לפי שביום שנגלתה שכינה על יעקב בבית אל וקראו ישראל, בו ביום אמר לו: גוי וקהל גוים יהיה ממך, עתידין בניך להקהל כשאר עמים, ולבנות מזבח להקטיר עליו בשעת איסור הבמות, ואני מתרצה בדבר, בבראשית רבה (פב ה):

To whom the word of Adonoy had come, saying, “Yisroel will be your name.” Why is this stated here? Because on the day that the Divine Presence was revealed to Yaakov in Beis Eil and named him Yisroel, on that day He said to him, “A nation and a community of nations will come from you,”¹¹Bereishis 33:20. i.e., your children are destined to congregate like other nations and build an altar upon which to burn sacrifices during the period of the prohibition [of offering sacrifices on] the high places. Nevertheless, I will consent to it. [Thus is stated] in Bereishis Rabboh.¹²Bereishis 35:11.

תעלה. פושאד"ו בלעז:

A ditch. Fosse, in O.F.

כבית סאתים. רחבו בית סאתים, מאה על חמשים, כחצר המשכן:

Which would contain two se’ah. Its width [i.e., capacity] was as great as to hold two se’ah,¹³ 82:5. [i.e.,] one hundred amohs by fifty amohs,¹⁴An area that accommodates the sowing of two se’ah of seed. like [the area of] the Tabernacle’s courtyard.¹⁵Alternatively, an area whose dimensions are 50 amohs by 50 amohs.—Radak

כדים מים. להגדיל את הנס:

Pitchers with water. To make the miracle even greater.

ויצקו. אלישע (יצק) על ידיו, ונעשו אצבעותיו כמעיינות ונתמלאה התעלה, הוא שנאמר (מלכים ב ג יא): פה אלישע בן שפט אשר יצק מים על ידי אליהו, ונעשה נס במים על ידיו, ראוי הוא שיעשה הנס במים על ידיו (אליהו רבה פרק יז):

And pour them. Elisha (poured) on his hands, and his fingers became like springs,¹⁶See Maseches Eruvin 23b. and the ditch became full. This is the meaning of what is stated, “Here is Elisha the son of Shofot who poured water on Eliyahu’s hands,”¹⁷Rashi explains from where they got the water to fill the entire ditch. and a miracle took place with the water through him, [i.e.,] he is worthy that a miracle should take place with water through him.¹⁸II Melochim 3:11.

ובדברך עשיתי. שהקרבתי בבמה בשעת איסור הבמות:

And at Your word have I done. That I sacrificed on a private altar during the period of the prohibition of [offering sacrifices on] private altars.¹⁹This verse implies that God commanded Eliyahu to offer the sacrifice on Mount Carmel even though private altars were not permitted once the Beis Hamikdosh had been built. See footnote on v. 30 above and Tosafos in Maseches Sanhedrin 89b.

ענני ה' ענני. ענני באש, (ובמים) ענני במטר, כך תרגם יונתן ורבותינו אמרו (ברכות ט ב): ענני באש, ענני שלא יאמרו מעשה כשפים הם:

Answer me, Adonoy, answer me. Answer me with fire, answer me with rain.²⁰Rashi is explaining why he said “ענני” twi ce. So did [Targum] Yonoson render this. But our Rabbis said, “Answer me with fire, (and water) answer me so that they do not say that this deed was accomplished by sorcery.”²¹Maseches Berachos 9b. ²²Alternatively, it is not unusual for one who prays to repeat his request.—Radak

וידעו העם הזה כי אתה ה' וגו'. וכשתשלחני לבשרם לעתיד לבא, יאמינו בי אם היום תענני:

[And this people] will know that You are Adonoy. And I am Your servant, and when You will send me to bring them tidings [of the redemption] that is forthcoming, they will believe me, if You will answer me today.

ואתה הסבות את לבם. נתת להם מקום לסור מאחריך, ובידך היה להכין לבבם אליך (שם לא ב) ומדרש אגדה (במדבר רבה יח יב): אם לא תענני, אף אני אהיה כופר ואומר, אתה הסבות את לבם, וכן אמר משה (במדבר טז כט): אם כמות כל האדם ימותון אלה, אף אני כופר ואומר, לא ה' שלחני לדבר את התורה והמצות, וכך אמר מיכיהו (לקמן כב כח): אם שוב תשוב בשלום, לא דבר ה' בי:

And You have turned their hearts away. You gave them an opportunity to turn away from following You, although You could have directed their hearts toward You.²³See Maseches Berachos 31b. Alternatively, “You misled them by occasionally allowing their idolatrous prayers to be effective.”—Ralbag Or, Eliyahu is referring to the future and is saying, “When You answer my prayer and send down fire, You will have turned their hearts away from the Baal and back to You.”—Radak in the name of Rav Sa’adyah Gaon And according to Midrash Aggadah, if You do not answer me, I will deny and say that You turned their hearts. And so did Moshe say, “If as all men die will these men meet their death,”²⁴Bamidbar 16:29. I, too, will deny and say, “then Adonoy has not sent me,”²⁵Ibid. to speak [the words of] the Torah and the commandments, and so did Michoyhu say, “If you really return in peace, Adonoy did not speak to me.”²⁶Below 22:28.

ה' הוא האלהים. ולא הבעל האלהים:

Adonoy He is God. And the Baal is not God.²⁷They repeated the declaration to reinforce their belief.—Metzudas Dovid.

ויגהר ארצה. (תרגום:) וגחין לארעא, להתפלל על הגשמים:

He bowed to the ground. [Targum Yonoson rendered,] “and he crouched on the ground,” to pray for rain.²⁸He put his face between his knees with the intention of remaining in this cramped position until a sign of rain appeared.—Radak

דרך ים. אם תראה ענן עולה מן הים:

To the sea. If you see a cloud rising from the sea.²⁹The Mediterranean Sea is near Mount Carmel. Alternatively, דרך ים means westward.—Targum

אסור ורד. אסור מרכבותיך ורד מהר הכרמל לשוב לביתך, פן ידחק אותך הגשם בדרך:

Harness your [horses to the carriage] and go down. Harness your [horses to] your chariots and go down quickly from Mount Carmel, to return to your house, otherwise the rain will press you on the way.

עד כה ועד כה. בתוך שהלך השליח ובתוך שאסר המרכבה, והשמים התקדרו:

In the meantime. While the messenger went, and while he harnessed [he horses to] the chariot, the sky grew dark.

ויד ה'. (תרגום:) רוח גבורה מן קדם ה' נתלבש כח לרוץ לפני המרכבה ברגליו, שלא ילך אחאב יחידי, שחלק כבוד למלכות (מכילתא, ילקוט שמעוני רמז ריז):

And the hand [the spirit] of Adonoy. [Targum Yonoson rendered,] “a spirit of strength from before Adonoy,” [i.e.,] he became endowed with strength to run on foot before the chariot, so that Achov would not go alone, for he treated royalty with respect.³⁰See above 13:2 and Rashi and footnote there.

וישנס מתניו. כמו ויאזור, ואין לו דמיון, ואף הוא לא בא אלא ללמד לשון זירוז, נזדרז כגבור:

And he girded his loins. [וישנס means] the same as ויאזור [=and he girded], but there is no similar word [in Scripture], and it came only to teach [us] an expression of acting quickly, [i.e.,] he was as quick as a mighty man.

כה יעשון אלהים. כמו שעשית לנביאי הבעל:

So may the gods do. As you have done to the prophets of the Baal.

רותם. ייניבר"א בלע"ז:

Juniper. Genevrier, in O.F.

ויאמר רב. (תרגום:) סגי לי ארכא, עד אימתי אנא מטריף כדין:

And he said, “It is enough.” [Targum Yonoson rendered,] “My long life is enough,¹According to the opinion that Eliyahu is Pinchos, Aharon’s grandson, he was over 500 years old at this time. until when will I be confused like this?”

רצפים. פחמים, וכן (ישעיהו ו ו): ובידו רצפה:

Hot coals. Hot coals, and similarly, “and in his hand was a hot coal [רצפה].”²Yeshayahu 6:6.

אל המערה. היא נקרת צור (שמות לג כב) שעמד בה משה (ראה מגילה יט ב):

To the cave. That is the cleft of the rock where Moshe stood.³Shemos 33:22. The cave that Eliyahu entered is “the cleft of the rock” in which Moshe stood while God’s Divine Presence passed.⁴See Maseches Megillah 19b and Rashi there.

את מזבחותיך הרסו. במות יחיד הנעשות לשם שמים, שהרי מזבח בית הבחירה בירושלים היה:

They have demolished Your Altars. [I.e.,] the private altars that were built in the Name of Heaven,⁵See above 18:30 and Rashi there. for the altar of the Beis [Hamikdosh] was in Yerusholayim.⁶Eliyahu intimated that God should take vengeance against the Bnei Yisroel.—Ralbag

ורוח גדולה. (תרגום:) משרית מלאכי רוחא:

And a great wind. [Targum Yonoson rendered,] “a camp of angels of the wind.”

ברעש. (תרגום:) משרית מלאכי זיעא:

In the earthquake. [Targum Yonoson rendered,] “a camp of angels of earthquake.

אש. (תרגום:) משרית מלאכי אשתא:

Fire. [Targum Yonoson rendered,] “a camp of angels of fire.”

קול דממה דקה. (תרגום:) קל דמשבחין בחשאי, אבל בנביאי אומות העולם אומר (איוב ד טז): דממה וקול אשמע, דממה היתה לשבח. ואני שמעתי קול הבא מתוך הדממה, דטינטישמנ"ט בלע"ז, ואין שומעין הקול ממש:

A calm quiet. [Targum Yonoson rendered,] “a voice of those praising quietly,” but regarding the prophets of the [other] nations, it states, “Silence and a voice I heard,”⁷Iyov 4:16. there was silence to the praising. But I heard, it is a voice coming out of the silence, rentesment, in O.F., but the voice itself is not heard.

וילט פניו. (תרגום:) וכריך אפוהי, וכן הוא אומר (שמואל א כא י): לוטה בשמלה:

He wrapped his face. [Targum Yonoson rendered,] “and he wrapped his face,”⁸In the same manner that Moshe covered his face at the “burning bush” in Shemos 3:6. and so it states, “wrapped up [לוטה] in a cloth.”⁹I Shmuel 21:10.