Spiritual and
Ethical Issues in the Historical Books of Tanach;
JOSHUA, JUDGES, SAMUEL, KINGS (Nevi’im Rishonim) Generation to Generation - On Being a Jewish Prophet, part 8 [1Kings 19:19021;2Kings 2:8-12] Is prophecy like kingship and priesthood that pass from generation to generation through family, or is it like Torah knowledge that is gained only through the individual’s efforts and abilities but not handed down from father to son? We have a tradition that whenever the name of a prophet is mentioned together with the name of his father, it is a sign that both were prophets. That would indicate that indeed prophecy is an inheritance. For example, the story of the appearance of Moshe and Aharon before Pharaoh is interrupted by the details of their genealogy; this is in order to teach that prophecy is not something that suddenly descends upon an ignorant visionary or spiritually intoxicated person, which phenom- enon is not unknown in other creeds; the more uneducated the greater proof of divinity of their Call (Rabbi S. R. Hirsch, Exodus 6:14). Rambam rules that prophecy is only granted to people of mental, religious, communal and socio-economic independent stature. Whilst these traits are indeed essential to receiving revelation, they are not simply inherited ones, coming with the circumstances of birth. Essentially they are the products of the individual’s spiritual, social and ethical striving and strength. So much so, that prophecy doesn’t even come simply as a result of teacher-disciple relationship; “No two prophets express themselves in the same way”. Eliyahu was told after the revelation at Har Sinai, “Depart, in this your way… and anoint Elisha ben Shefat as a prophet instead of you [lit beneath you]. Eliyahu who was zealous for the honor of HaShem but not zealous for the honor of Israel now transmitted prophecy to Elisha who did not follow in his footsteps” (Mechilta Bo, 1-4). So Moshe, whose prophetic leadership was through revealed miracles in the desert, gave way to Yehosua who led Israel into the Land primarily through natural battles and victories. So Shmuel HaNavi, who was a judge, a prophet and a political leader, akin to Moshe, was substantially different from the other prophets and shoftim who preceded him. It is common throughout history for kings, religious, political, business and communal leaders to resent or to frustrate their heir and successors, through murder, bribery or subterfuge. Our Sages have a completely different perspective on these generational changes. “ Said Rabbi Yose bar Choni: A person is jealous of everybody except his son and his disciple. Regarding a son we read (1Kings 1: 37), ‘[And Benayahu hearing of David’s appointment of Solomon answered the king], Make his throne greater than that of my lord’: of a disciple, (Bamidbar, 27:23) ‘And he [Moshe] placed his hands upon him [Yehoshua making him his successor]’; alternatively, ‘May I [Elisha] merit twice your spirit… [Eliyahu answered] so it will be if you witness my departure’ (2Kings, 2:9). [He revived the son of the Shunemite and cured Naaman of leprosy that is considered death, while Elyahu only revived the son of the widow from Tzarfat]” (Sanhedrin 105b). So David chose exile over civil war as his son revolted against him; when the son was killed he could only weep, “O Absalom, my son, my son, would that I could die for you” (2 Samuel 19:1). From Chronicles it seems that Elisha was descended from Shefat of the tribe of Gad, who was a governor of that territory in the days of King David. The family’s fields lay in Aviel Mechola in the Jordan valley, south of Bet She'an, in the vicinity of today’s settlement of Shadmot Mechola. When Eliyahu found him, Elisha was plowing with a pair of oxen in his father’s field, together with eleven other pairs of oxen, a sign of his father’s wealth but also a sign that he was meant to be a prophet to all the 12 tribes. Some see the reference to Elisha’s being engaged in agricultural work as an indication of the spiritual difference between the way of a farmer who realized that seeds need to be carefully planted and nurtured if they are to give fruit and the way of Eliyahu that taught rebuke and punishment as a method of bring Teshuva. Eliyahu wore, as was customary of the prophets of his time, a cloak of skin and as he passed Elisha he threw the edge of his cloak over him as a sign of his designation as a prophet. Understanding the sign Elisha asked for permission to take leave of his family, to which the prophet replied, “What have I done to you?” Perhaps this was in mockery, “I have called you to prophecy and you bother with parents and family” or perhaps this was meant as an invitation, “Come with me”? Either way, Elisha slaughtered oxen and roasted them, using the yokes as firewood, as a feast for his family, co-workers and the people of Aveil Mechola, who gathered to bid him farewell. “Then Elisha followed his master and served him (2 King, 19:21), to teach us that serving Torah scholars [since they embody Torah in their lives] is of greater merit than study” (Eliyahu Rabba 5). This is the 38th installment in Dr. Tamari’s serieson “Tanach and its messages for our times” [The
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