From David to Destruction, Eliyahu HaNavi Ascends, Searching for Eliyahu HaNavi

An Unnecessary Search

Following Eliyahu HaNavi’s ascent, the Bnei HaNevi’im¹⁷³See the earlier chapter, “Eliyahu HaNavi's Two Models of Torah Centers,” where we attempt to identify these “Bnei HaNevi’im.” insist that Elisha send a search party for his teacher. The Bnei HaNevi’im discern when Eliyahu HaNavi will depart the world, as they ask Elisha, “HaYadata Ki HaYom Hashem Lokei’ach Et Adonecha Mei’Al Roshecha,” “do you know that Hashem is taking your master away from you today?” (Melachim II 2:3 and 2:5). These are great men, and, as Rashi notes (Melachim II 2:2), perhaps they are even equal in stature to Eliyahu HaNavi. Why, then, do they insist on sending a search party for Eliyahu HaNavi (Melachim II 2:16-18) when they know that he has left the world? Why do they think that Eliyahu HaNavi is lost somewhere in a mountain or valley (Melachim II 2:16) and insist on conducting a three-day manhunt for him?

Rashi’s Approach

Rashi answers that the Bnei HaNevi’im no longer possess Ru’ach HaKodesh after Eliyahu HaNavi’s ascent. This comment is reminiscent of Rashi’s famous comment to BeReishit 28:10: the departure of a Tzaddik from an area makes an impact.¹⁷⁴The Torah records that Ya’akov “left from Be’eir Sheva,” in addition to noting that he “set out for Charan.” Rashi explains that the Torah emphasizes Ya’akov’s departure from Be’eir Sheva to teach the above principle.

A problem with this approach, though, is that it portrays the Bnei HaNevi’im as transforming from intelligent and discerning people to simpletons, which is difficult to accept. In a variation to Rashi’s approach, we suggest that the Bnei HaNevi’im’s are “off their game” as a result of their grief, and they, therefore, make an emotionally laden, albeit misguided, choice to insist that Elisha order a search party for Eliyahu HaNavi.

Radak and Ralbag’s Approach

Radak and Ralbag solve the problem by noting that Eliyahu HaNavi would only appear erratically. He would most often seclude himself in Chassidic style “Hitbodedut” to focus on his spirituality. The Bnei HaNevi’im believe that Eliyahu HaNavi has departed only temporarily, as has happened in the past, and that a search will successfully locate him. Indeed, the righteous Ovadiah in Melachim I 18:12 comments that Eliyahu HaNavi’s precise location can never be determined, since “the spirit of Hashem could spirit [him] off to the unknown” at any time.

The Metzudat David and Malbim

The Metzudat David and Malbim (following the Abarbanel, as is their wont) simply explain that the Bnei HaNevi’im are aware that Eliyahu HaNavi has left the world. However, they believe that his body was cast somewhere, and is in dire need of burial. Hence, their intense desire to search for Eliyahu HaNavi is justified.

Rabbi Elchanan Samet

Rabbi Elchanan Samet, in his monumental work Pirkei Eliyahu (Jerusalem: Ma’aliyot Press, 2003), develops an approach based on the many episodes recorded in the Gemara that recount that Eliyahu HaNavi would appear from time to time, based on the assumption that he did not truly die. The Bnei HaNevi’im reason that since Eliyahu HaNavi did not die, and that he will return from time to time, they will be able to encounter him if they make an extraordinary effort to do so (i.e. sending a fifty man search party to look for him). The Bnei HaNevi’im subsequently learn that they will not, and cannot, encounter Eliyahu HaNavi on demand, but that his appearances will be entirely unpredictable.

A New Suggestion

We suggest a new approach based on the techniques of the Israeli army’s Koorse Ketzinim, officers’ training course. During this rigorous training period, the potential officers are deliberately placed in challenging situations designed to test and develop their leadership skills. This is what develops them as competent leaders in highly stressful and critically important situations. Successful soldiers who successfully complete Koorse Ketzinim emerge brimming with confidence from their passing this very rigorous and challenging program, ready to lead their charges in any circumstances.

We suggest that the Bnei HaNevi’im are highly intelligent and deliberately create a crisis to provide Elisha with an opportunity to flex his leadership muscles. They are looking to see how Elisha will handle fifty hysterical Bnei HaNevi’im. Will he be inflexible and not budge, or will he yield when appropriate to do so? How will he handle the Nevi’im when they return from a failed mission?

Elisha handles the situation with intelligence, both before and after the search. Elisha is given an opportunity to gain confidence as a leader of the Nevi’im, even though objectively speaking the Bnei Nevi’im are on a higher spiritual level than he.¹⁷⁵As we present in the chapter “Understanding the Bnei HaNevi’im.” Elisha’s confident declaration upon the Bnei HaNevi’im’s return from their search “I told you not to go,” gives him the confidence to lead with authority going forward. He yields when it is appropriate to do so and exerts strong leadership when necessary.

Conclusion – Unsung Heroes

We do not know the names of these Bnei Nevi’im, who, with their wisdom and subtlety, provide Elisha with the opportunity to emerge as their leader. Although they are superior in Nevu’ah to Elisha, they humbly and graciously accept his leadership. These men, having placed the needs of the Bnei Yisrael ahead of their own advancement, are true heroes deserving of our recognition and admiration.