Chapter 2

Melachim ב (Kings II (A Teachers' Guide

 

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Chapter 2

Verse 1:

ויהי בהעלות ה' את אליהו בסערה השמיים וילך אליהו ואלישע מן הגלגל

ויהי בהעלות ה' את אליהו בסערה השמיים

This phrase serves as an introduction to the chapter. (Metzudat David)

וילך אליהו ואלישע מן הגלגל

The Gilgal had spiritual significance, because of the holiness of the Mishkan and the study of Torah which took place there during the times of Yehoshua. (Abarbanel)

Verse 2:

ויאמר אליהו אל אלישע שב נא פה כי ה' שלחני עד בית אל ויאמר אלישע חי ה' וחי נפשך אם אעזבך וירדו בית אל

שב נא פה

1.    Eliyahu tried to convince Elisha to be satisfied with the spiritual level of Gilgal, which is the level of a chasid in mitzvah observance. (Abarbanel)

 

2.    Eliyahu was a humble person, and didn't want Elisha to witness his ascension to heaven. (Rashi)

 

3.         Eilyahu did not want Elisha to be traumatized. (Ralbag)

עד בית אל

1.    Eliyahu believed that he was going to ascend to heaven from Beit El, which had a history of being a place connecting heaven and earth - it was there that Yaakov Avinu had his dream about the ladder (see Bereishit 28:12). (Alsheikh Hakadosh)

 

2.    Fifty of the hundred prophets that Ovadiah saved (see Melachim I 18:4), were in Beit El. Before Eliyahu's departure from this world, Hashem wanted him to impart his aura of prophecy to them. (Alsheikh Hakadosh)

 

3.    Eliyahu wanted to show his appreciation to Hashem in Beit El, just as Yaakov Avinu had (see Bereishit 35:1). (Abarbanel)

Verse 3:

ויצאו בני הנביאים אשר בית אל אל אלישע ויאמרו אליו הידעת כי היום ה' לוקח את אדוניך מעל ראשך ויאמר גם אני ידעתי החשו

ויצאו בני הנביאים אשר בית אל

1.    There were prophets in every city of Israel, whose job it was to rebuke the people. (Radak)

 

            a.         We do not know what they prophesied because they were not written down Why were they  not written down? Because: נבואה שהוצרכה לדורות נכתבה ושלא נצרכה לדורות לא נכתבה. Only prophecies which had lasting value were recorded for posterity. The other, time-linked ones, were not.

 

       b.* We learn from this story, that prophets lived even in places where a             tremendous kilkul - a sin or a curse - had taken place (Beit El was the site of the golden calf that Yerovam erected, and Yericho, also visited by them, as             mentioned in the next verse, was a place cursed by Yehoshua - a curse which had come true). (Shir Hashirim Rabba, ch. 4)

 

2.    We learn from here that one's students are considered to be like one's children. See Sifri, Va'etchanan, 6-7.

הידעת כי היום ה' לוקח את אדוניך

* Prior to the death of a great prophet, there is an increase in prophecy in the world. The prophets thought that since Elisha was on such a high level already, he would not feel this increase. They therefore came to tell Elisha that Eliyahu would be departing from the world soon. (Alsheikh Hakadosh)

מעל ראשך

Eliyahu's death will be as if a crown is being removed from Elisha's head. (Metzudat David)

 

החשו

1.         He quieted them, in deference to Eliyahu's honor. (Metzudat David)

 

2.*  He quieted them because of his own modesty. He did not want to be considered by them as the next greatest prophet. (Alsheikh Hakadosh)

Verse 4:

ויאמר לו אליהו אלישע שב נא פה כי ה' שלחני יריחו ויאמר חי ה' וחי נפשך אם אעזבך ויבואו יריחו 

שב נא פה

He wanted Elisha to be satisfied with the additional level of personal attainment in prophecy that is represented by Beit El - a high level of prophecy. (Abarbanel)

כי ה' שלחני יריחו

1.    Eliyahu thought that Yericho might be the place from where he would depart from this world, because of its holiness: this was the place where an angel had appeared to Yehoshua and had told him that the ground there was holy (See Yehoshua 5:13-15). In addition to that, great miracles had taken place there. (Abarbanel)

 

2.    The other fifty prophets that Ovadiah had saved were in Yericho (see verse 2, עד בית אל, no. 2). (Malbim)

Verse 6:

ויאמר לו אליהו שב נא פה כי ה' שלחני הירדנה ויאמר חי ה' וחי נפשך אם אעזבך וילכו שניהם

שב נא פה

1.    He wanted Elisha to be satisfied with the extra level of attainment that is represented by Yericho - that of a prophet who can perform miracles. (Abarbanel)

 

* On the matter of the different levels of prophecy, see a list of 29 comparisons between Moshe Rabbeinu and Eliyahu, in the Da'at Mikra commentary on Melachim I, p. 197, footnote. The source of this list is Pesikta Rabbati, ch. 4.

 

2.*  Ever Hayarden - the east bank of the Jordan river, was the place where Pinchas saved the Jewish people, and was rewarded with a brit shalom - eternal life. That is why Eliyahu (who is, according to one view, Pinchas himself), was taken away here. (Alsheikh Hakadosh)

Verse 7:

וחמישים איש מבני הנביאים הלכו ויעמדו מנגד מרחוק ושניהם עמדו על הירדן

ויעמדו מנגד מרחוק

1.    Their watching from afar underscores the distinction between these other prophets, on one hand, and Eliyahu and Elisha, on the other. (Abarbanel)

 

2.    The double expression - מנגד, מרחוק - is an extra explanation. (Metzudat David)

Verse 8:

ויקח אליהו את אדרתו ויגלום ויכה את המים ויחצו הנה והנה ויעברו שניהם בחרבה

ויגלום

He doubled the coat to make it easier to hit the water with it. (Metzudat David)

ויכה את המים ויחצו

* The story is alluding to the miracles that Eliyahu performed in his lifetime. The splitting of the water represents the three-year drought decreed by Eliyahu. (See Melachim I 17:1.) (Abarbanel)

ויחצו הנה והנה

The Jordan river split and created two paths, for the split occurred in the merit of both of them. (Me'am Lo'ez)

Verse 9:

ויהי כעברם ואליהו אמר אל אלישע שאל מה אעשה לך בטרם אלקח מעמך ויאמר אלישע ויהי נא פי שניים ברוחך אלי

ויהי נא פי שניים מרוחך אלי

1.    He wanted double the amount of prophecy that Eliyahu had received. (Metzudat David)

 

2.    He wanted to reach the level of Eliyahu, who possessed a twofold level of prophecy, as compared to other prophets. (Malbim)

 

3.    He wanted the ability to perform double the number of miracles that Eliyahu had performed; due to the decline of the generations, there was a need to perform more miracles. (Mussar Hanevi'im, 4)

 

4.*  Elisha requested that Eliyahu should appear to him even after his death, and teach him Torah. According to this view, this was the only type of request that Eliyahu had the ability to fulfill. (Abarbanel)

Verse 10:

ויאמר הקשית לשאול אם תראה אותי לוקח מאתך יהי לך כן ואם אין לא יהיה

ויאמר הקשית לשאול

1.         Eliyahu could not give Elisha more than Eliyahu himself possessed. (Rashi)

 

2.*       It is difficult for a soul to return and speak to living people. (Abarbanel) 

אם תראה אותי לוקח מאתך

1.    If Elisha merited seeing the departure of Eliyahu, then Elisha would also merit having his request granted. (Radak).

 

2.    At the moment of his departure, Eliyahu would be granted a higher level of prophecy, and then he would be able to impart it to his student. (Metzudat David)

Verse 11:

ויהי המה הולכים הלוך ודבר והנה רכב אש וסוסי אש ויפרידו בין שניהם ויעל אליהו בסערה השמיים

והנה רכב אש וסוסי אש

These represent the two other public miracles that Eliyahu performed (See Melachim I 18:38, and Melachim II 1:10-12). Since these public miracles constituted a sanctification of G-d's name (Kiddush Shem Shamayim), Eliyahu merited additional miracles, as described here. (Abarbanel)

ויעל אליהו בסערה השמיים

Hashem transported Eliyahu to Gan Eden in this world. Eliyahu therefore retains the ability to interact with people, and will be the harbinger of the Mashiach. (See Malachi 3:23). (Ralbag on verse 1, and Abarbanel)

Verse 12:

ואלישע רואה והוא מצעק אבי אבי רכב ישראל ופרשיו ולא ראהו עוד ויחזק בבגדיו ויקרעם לשניים קרעים

אבי אבי רכב ישראל ופרשיו

The prayers of Eliyahu were more powerful in their ability to protect the Jewish People than horses and chariots. See Targum Yonatan.

ויחזק בבגדיו ויקרעם לשניים קרעים

1.    We learn from here that just as one tears one's clothes at the death of a close relative, so one should tear them for one's Rav and teacher. (Radak).

 

2.*       He ripped both his inner and outer garments. (Alsheikh Hakadosh)

Verse 12:

וירם את אדרת אליהו אשר נפלה מעליו וישב ויעמוד על שפת הירדן

וירם את אדרת אליהו אשר נפלה מעליו

* The aderet - Eliyahu's cloak - was a symbol of the spiritual leadership, which was being passed on to Elisha. See Melachim I 19:19. (Da'at Sofrim)

Verse 13:

ויקח את אדרת אליהו אשר נפלה מעליו ויכה את המים ויאמר איה ה' אלוקי אליהו אף הוא ויכה את המים ויחצו הנה והנה ויעבור אלישע

ויאמר איה ה' אלוקי אליהו

1.    Eliyahu was taken away, and Elisha was hoping that this did not mean that the Divine Providence (hashgacha) had been removed as well. (Metzudat David)

 

2.    This is a statement requesting that Hashem should hear Elisha's prayers. (Targum Yonatan)

אף הוא ויכה את המים

1.    "He too hit the water": Elisha only hit the water once, and it split immediately, just as had occurred to Eliyahu. According to this view, Elisha's prayer was simultaneous with the striking of the water. (Ralbag)

 

2.*  The first time Elisha struck the water with the aderet, nothing happened. Elisha then prayed to Hashem, and struck it again without the aderet.. The parting of the water was proof that the spirit of Eliyahu now rested on Elisha in his own merit. (Alsheikh Hakadosh)

 

3.    The parting of the waters this time was an even greater miracle than when Eliyahu had done it: This time, the waters split in the merit of one person, not that of two people. (Rashi)

 

Verse 16:

ויאמרו אליו הנה נא יש את עבדיך חמישים אנשים בני חיל ילכו נא ויבקשו את אדוניך פן נשאו רוח ה' וישליכהו באחד ההרים או באחת הגאיות ויאמר לא תשלחו

ילכו נא ויבקשו את אדוניך

The prophets thought that Eliyahu's body had been disengaged from his soul - his neshamah, just like his aderet had fallen off his body. (Malbim)

Verse 17:

ויפצרו בו עד בוש ויאמר שלחו וישלחו חמישים איש ויבקשו שלושה ימים ולא מצאוהו

ויפצרו בו עד בוש

He delayed them for a long time. (Metzudat David)

*    *   *

Verse 19:

ויאמרו אנשי העיר אל אלישע הנה נא מושב העיר טוב כאשר אדוני רואה והמים רעים והארץ משכלת

והמים רעים

They enjoyed living in Yericho, but the water had caused the death of many people. (Rashi)

Verse 20:

ויאמר קחו לי  צלוחית חדשה ושימו שם מלח ויקחו אליו

צלוחית חדשה

He asked for a new jug, so no one should think that there was something else in it from beforehand that might have contributed to its magical effects. (Ralbag)

ושימו שם מלח

1.    This was a miracle within a miracle (nes betoch nes), since salt usually makes water less potable. (Rashi)

 

A similar miracle happened with Moshe Rabbeinu. See Shemot 15:25.

 

2.    The people were commanded to place the salt in the jug, in order to show their trust in Elisha. (Da'at Sofrim)

 

Verse 21:

ויצא אל מוצא המים וישלך שם מלח ויאמר כה אמר ה' ריפאתי למים האלה לא יהיה משם עוד מוות ומשכלת

לא יהיה משם עוד מוות ומשכלת

The water would no longer be the cause of death for that city. (Metzudat David)

Verse 23:

ויעל משם בית אל והוא עולה בדרך ונערים קטנים יצאו מן העיר ויתקלסו בו ויאמרו לו עלה קרח עלה קרח

ויעל משם בית אל

Elisha returned to all the places that he had been with Eliyahu, and performed miracles in each one. These miracles showed the other prophets that Elisha had taken the place of Eliyahu in prophecy. (Abarbanel)

ונערים קטנים יצאו מן העיר

These were not young boys, ne'arim, but people who were menuarim min hamitzvot - they had "shaken off" the mitzvot of Hashem. They are described  in verse 24 as yeladim - children - because they were small in their beliefs - miktanei emunah. (Radak)

ויתקלסו בו

They made fun of him. (Metzudat Zion)

ויאמרו לו עלה קרח עלה קרח

1.    These were the people who used to earn their living by bringing fresh water to Yericho. Now that he had healed the waters, they had lost their livelihood, and therefore they wanted him to leave the city. (Rashi)

 

2.    They derided Elisha for being the opposite of Eliyahu: Eliyahu had been a ba'al Seiar - a hairy person (see Melachim II 1:8). They were implying that Elisha was not on the same level as Eliyahu, and would not be able to replace him. (Metzudat David, Malbim)

 

3.    They jeered at him, saying he should ascend to heaven like Eliyahu. This constituted a denigration both of him and of Eliyahu. (Abarbanel)

Verse 24:

ויפן אחריו ויראם ויקללם בשם ה' ותצאנה שתיים דובים מן היער ותבקענה מהם ארבעים ושני ילדים

ויפן אחריו ויראם

1.    Elisha acted deliberately, and saw in the spirit of prophecy that these people deserved to be cursed because of their actions. (Ralbag)

 

2.*  He realized that they were making fun not only of him, but also of Eliyahu, whom he was replacing. (Abarbanel)

 

3.    He realized that neither they nor their descendants would have any spark of goodness in them. (Rashi)

 

See Shemot 2:12, and Rashi there, for a similar statement.

ותצאנה שתיים דובים

There were two bears, paralleling the merits of the two prophets whom these people were ridiculing. (Abarbanel)

ותבקענה מהם ארבעים ושני ילדים

Only some of them - מהם - the evil - died; the rest escaped. (Da'at Sofrim)

Verse 25:

וילך משם אל הר הכרמל ומשם שב שומרון

וילך משם אל הר הכרמל

Elisha then went to visit the places where Eliyahu had performed miracles. (Abarbanel)

           


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