PINCHAS
Melachim I 18:46–19:21

Zealousness, But Without Disrespect
This week’s Haftarah records the aftermath of Eliyahu Hanavi’s showdown at Mount Carmel. It revolves around his sense of helplessness to his people who were controlled by the wicked queen Izevel and her followers and concludes with his appointing Elisha as his successor. His dialogue with Hashem regarding this, reveals Hashem’s deep concern for His misguided people and teaches us an important lesson in zealousness and the degree to which one must respect Hashem’s precious children.

The Aftermath of Mount Carmel

The Haftarah begins by displaying Eliyahu’s super-strength when he ran in front of Samarian King Achav from Mount Carmel to the valley of Yizre’el. The background of Achav, married to the wicked Izevel, is that through his wife’s idolatrous influence he perpetrated the practice of idolatry throughout his kingdom. Chazal teach us that at one point he taunted Eliyahu and said that Yehoshua’s curse materialized (regarding the rebuilding of Jericho’s walls), yet Hashem’s prediction about rain did not! He scornfully said, “Hashem guaranteed in His Torah [in the second Shema segment] that if the Jewish people engage in idolatry, He will withhold their rain, yet, there is plenty of rain in Samaria.” This blasphemy motivated Eliyahu to elicit Hashem to fulfill His words and to withhold all rain from Samaria for three years. (Rashi to Melachim I 17:1; Yerushalmi
Sanhedrin 10:2)
During the third year, Hashem instructed Eliyahu to inform the king that He would soon bring rain to his kingdom. Eliyahu, after receiving his revelation, took the initiative of calling a showdown between Achav’s idolatrous prophets and Eliyahu, the only (known) existing authentic prophet, to clearly display to the Samarian Kingdom that Hashem is their exclusive source of provision. The results were monumental and all who witnessed the miraculous fire that consumed Eliyahu’s sacrifice and its surroundings, were convinced of their grave misconception. They therefore declared in unison, “Hashem is the Elokim,” meaning that Hashem is the sole controller and provider of the world.

Recognizing Hashem as the Source of All

The exact wording of that experience states, “The entire assemblage saw [the

incredible miracle] and they fell on their face and stated, ‘Hashem, He is the Elokim, Hashem, He is the Elokim!’” (18:39) Malbim explains that their repetitive phrase reflected their recognition of Hashem’s exclusive mastery over the world. (Malbim ad loc.) Vilna Gaon, noting that that they fell on their faces without any expression of repentance or supplication, explains that they fell to the ground to bury their faces in shame. They had sunk to the point of believing that although Hashem created the universe, He then abandoned it and left it in the care of celestial beings. After witnessing Hashem’s striking miracle at Mount Carmel, they fully recognized their perverted perception and were ashamed of themselves beyond expression. (Aderes Eliyahu to Bereishis 1:1) It then states, “Eliyahu ascended Mount Carmel and prostrated himself on the ground and placed his face between his knees.” (18:42) Rashi explains that he did so to implore Hashem to bring the sorely needed rain immediately following His revelation. (Rashi ad loc.) Chazal add that Eliyahu placed his face between his knees to reflect the merit of circumcision. He entreated Hashem to have compassion on His people, in their merit of performing circumcisions. (Vayikra Rabba 31:4) Radal explains that although Chazal relate that during Achav’s reign his kingdom abandoned circumcision, once they were convinced of Hashem’s exclusive mastery over the universe they pledged to return to His covenant. (Radal to Pirkei D’Rebbe Eliezer 29) The rationale for this is based on Hashem’s introducing the mitzvah of circumcision as Hashem’s covenant with Avrohom and his descendants to be directly involved in the life of every Jewish person who enters
this covenant. (see Rashi to Bereishis 17:7-8)

Eliyahu’s Plea for Retribution

This pertinent background sets the scene for our Haftarah and reveals the magnitude of its events. Malbim explains that Eliyahu’s showdown and Hashem’s miraculous display, momentarily affected even King Achav, who after that reflection and revelation, began sincerely returning to the proper path. Therefore, Eliyahu ran before the king’s chariot to display distinguished honor to a worthy monarch, to inspire him to continue his devotion to Hashem. (Malbim to 18:46) Our Haftarah continues, “Achav shared with Izevel all that Eliyahu did and that he smote all the [false] prophets…” (19:1) Malbim explains that Achav justified to his wife the prophet’s behavior and considered it a cleansing of his kingdom from their sinful practices, as was evidenced by Hashem’s miracle at Mount Carmel and immediate response of sorely needed rain. At that point, Eliyahu’s scheme was in full operation and promised to redirect the Samarian Kingdom on the path of devout service to Hashem. But we read afterwards that the matter took a sharp turn and the wicked Izevel, not impressed by what transpired, feared that her husband would follow the pious path of

the prophet. She waited until morning to determine his sincerity, and when she saw his level of commitment to his newly discovered truth, she sent a message to Eliyahu informing him of his immediate death. Eliyahu fled for his life and subsequently asked Hashem to return his precious soul to its eternal source. Hashem responded and provided Eliyahu (spiritual) sustenance for a forty-day journey to Mount Sinai. Upon arrival there, Hashem asked him to explain his request and he responded, ”I was extremely zealous for Hashem’s sake… because the Jewish people abandoned Your covenant. They overturned your altars and murdered your authentic prophets… and only I remained [exposed] and [now] they even seek to take my life.” (19:10) Metzudos explains here that Eliyahu was asking Hashem to respond to Izevel and her followers for their arrogant wickedness to threaten a prophet’s life for proving unequivocally that Hashem is the sole source of the Samarian people’s sustenance and not her disgraceful false deities. We read afterwards that Hashem instructed Eliyahu, “Stand on the mountain…behold Hashem is passing by; a great powerful wind passed… but Hashem was not inside it… a tremendous noise…a fire…after the fire a soft silent voice…that said to him, ‘What are you doing here’? He [Eliyahu] responded, ‘I was extremely zealous for Hashem’s sake…’ Hashem [then] said, ’Go return on your way…and appoint Elisha, son of Shafat, your successor.’” (19:11-16) Rashi explains here that Hashem informed Eliyahu since he spoke words of condemnation about Hashem’s children, he will no longer be their
prophet. (Rashi to 19:16)
Metzudos adds that Eliyahu’s vision of Hashem speaking in a soft, silent voice was His message to Eliyahu that Hashem aways desires to do kindliness and was not interested in pouring His wrath on His misguided people. But Eliyahu reiterated his request and implied that he did everything in defense of Hashem’s honor and that for His sake he could not forgo imploring Hashem to react to the blasphemous actions of the wicked queen and her followers. (Metzudos to 19:13-14)
The Angel of Circumcision

The Tanna Rebbe Eliezer adds an amazing dimension to Eliyahu’s non- compromising stand on behalf of Hashem’s honor and explains why in Sefer Malachi (3:1) Eliyahu is called the angel of circumcision. Rebbe Eliezer says that Hashem responded to Eliyahu’s zealous stand and told him that because of his extreme concern over the Jewish people’s continued practice of circumcision and its respective covenant, his precious soul will attend their circumcisions and attest to their ongoing practice of the mitzvah they committed at Mount Carmel to perform. (Pirkei D’Rebbe Eliezer 29)

These words reveal the degree of Eliyahu’s concern and display its far-reaching effect. Although because of his extreme stand, he forfeited his right to influence his people during his corporal life, he continues to inspire them in his eternal life. When a father designates a seat for Eliyahu’s presence prior to the circumcision procedure, it reminds him of the covenant dimension of the mitzvah and Hashem’s commitment to our patriarch Avrohom. The father then responds in his heart and mind and dedicates his son to a life of recognition that “Hashem, is the Elokim”!
Carefully Addressing Hashem’s People

Eliyahu’s experience is somewhat parallel to that of Moshe Rabbeinu’s in this week’s Parsha. We read previously in Parshas Chukas that Moshe Rabbeinu forfeited his mantle of leadership because of his extreme reaction to the Jewish people’s defiance. After the prophetess Miriam passed away Hashem temporarily discontinued the miraculous wellspring that in her merit sustained the people throughout their travels in the desert. Hashem instructed Moshe to reinstate the wellspring by decreeing it to bring forth its miraculous water. Because the original rock that housed the spring was not identifiable, some of the people said scornfully to Moshe, “What difference does it make to Hashem which rock He fills with His miraculous waters?” Moshe, angered by their words said, “Listen! defiant ones, can we extract water from “this” rock for you?” He implied with this that Hashem’s program called for a specific rock. (Bamidbar 20:10) His angry response led to his misjudgment and under the pressure of impatient people, he struck a rock that actually carried the miracle waters. (Rashi to Bamidbar 31:21) Hashem immediately informed Moshe that his term of leadership was ending, and we read in this week’s Torah portion that Hashem appointed Yehoshua as his successor. Regarding Yehoshua’s appointment the Torah states, “He [Moshe] leaned his hands on his head…in accordance with what Hashem spoke to Moshe.” (Bamidbar 27:23) Rashi explains there that through Moshe’s leaning on Yehoshua he infused his student with his mentor’s spirit, quest for knowledge and radiant reflective glow of Hashem’s Presence. This way, Yehoshua became the perfect extension of his mentor, Moshe. As we discover throughout Sefer Yehoshua, the Jewish people were totally devoted to their leader, always seeking to ensure Hashem’s similar relationship with them to the one He maintained with their forbearers. In effect, Moshe’s concern about the people’s defiance produced enduring positive results and throughout the days of his successor Yehoshua, the Jewish nation related to and respected their leader with the reverence of his mentor.

Hashem’s Perpetual View of His People

Chazal deduce from these two incidents how careful even a Jewish leader must be when referring to Hashem’s precious children. Although, undoubtedly, Moshe and Eliyahu made their statements purely in defense of Hashem’s honor, we learn from their experiences that even protecting Hashem’s honor cannot come at the expense of disrespectfulness to His beloved people. (Yalkut Shimoni, Chukas 764) Yet, in addition, we learn the extended results of one’s concern for Hashem’s honor and that all efforts towards that end will ultimately achieve their goal. We read this Haftarah when its respective Torah portion is read before the three- week mourning period over the absence of the Bais Hamikdash, that we forfeited due to severe internal diversity and dissention. Let us resolve to rectify the underlying cause of its destruction and display proper honor and respect to all segments of Hashem’s precious people, in the same manner that Hashem constantly views them.