“Presumption is our natural and original malady. The most vulnerable and frail of all creatures is man, and at the same time the most arrogant (Michel de Montaigne).”

We have been tracing Jacobs steps as he sets out with his “Two Way Vision,” to reverse the steps taken by all since Adam was expelled from the Garden, creating increasing distance from what could have been humanity’s natural state. (“A Different Sort of Fear of Life”) Jacob is the “Eternal Man,” and refusing to, “Wait for his Monument,” lived every moment of his life, even in death and after! Jacob understands that to seek tranquility is to forfeit, “The Fragrance of Permanence.” He contained all the energy showered on him by God, and, “Stopped the Leaks,” that occur when we, “Break Our Link to the Eternal.”

In this, the final portion in the Book of Genesis, Jacob begins by teaching Joseph the importance of, “Balance,” as Joseph had begun to master in resisting his Temptations, “Directing the Conversation,” and the additional lesson of, “The Power of Softness.”

Jacob, the Master Teacher, allows Rachel and Leah to independently form their, “The Character in the Storm,” and building a family that will learn how to combine their strengths, as we saw in Part “Two.”

It takes the man who can allow the people around him to master their own growth with minimal guidance to understand the importance of “The Power of Softness.” This is why after Rachel and Leah have mastered combining their strengths, and healed their relationship (An Eloquent Silence Part Three) that Leah gives birth to Dinah and Rachel gives birth to Joseph, the brother and sister who are understood to share the same soul strength. The two sisters, with their newly combined attributes, are able to give birth to the male and female side of a single soul.

Jacob further developed his sense of balance through his dealings with Laban and his bravado: “Laban said to him, ‘I have learned by divination that God has blessed me on account of you’ (30:27).” Laban didn’t need divination to figure out that his wealth had exponentially increased since Jacob began working for him. His divination claim is pure bluster.

“It is in my power to do you all harm; but the Lord of your father addressed me last night, saying, ‘Beware of speaking with Jacob either good or bad’ (31:29).” Sounds like a mixed message to me! If it was truly in his power to harm everyone, why is he obeying the Lord of their father? If he has to obey God’s message, which included a warning to beware even of speaking with Jacob about good, why is he insinuating a threat in his words? Laban is torn between his desire to smash Jacob and his fear of Jacob and his God. (Learning How to Stand Up to a Bully)

“The daughters are my daughters, the children are my children and the flock is my flock, and all that you see is mine (31:43).” This is Laban as the famous, “Aramaean [who] attempted to destroy my forefather (Deuteronomy 26:5),” who we include in the Haggadah. Laban wanted to lay claim to the entire family (An Eloquent Silence Part Two). After all, he and his father had contributed more to Jacobs family than had Abraham and Isaac: Rebecca, Rachel, Leah, the maidservants, and all of Jacob’s wealth; Jacob had arrived in Laban’s home as a penniless vagabond.

Laban successfully distracted Jacob from his connection to the eternal and had him touch death: “With whomever you find your gods, he shall not live (31:31).” Jacob had just unknowingly cursed Rachel who had stolen Laban’s gods. He carries this taste of death for the rest of his life, as he says, in this week’s portion, to Joseph, “but as for me; when I came from Paddan, Rachel died on me in the land of Canaan on the road (48:7).” Here is Jacob speaking to Joseph about the importance of maintaining an unbroken link to the eternal and yet he is still carrying this “taste of death!”

Joseph is not resentful of Jacob for burying Rachel in a faraway place. Joseph is not resentful of the fact that Jacob inadvertently caused Rachel’s early death. Joseph is resentful of Jacob carrying this sense of “on me,” ever since Rachels death. Jacob was not only carrying the guilt; he was keeping alive the wound of death that Laban had inflicted on him!

Joseph suspected that Laban was successful in wounding Jacob because there was a part of Jacob that believe Laban’s gasconade.

Jacob explains to Joseph that the issue was not that he was intimidated by Laban; but because Rachel died, “while there was still a stretch of land to go,” Jacob was weak because he felt he still had “far to go.”

At this moment, as Jacob is approaching death and his family will soon face slavery in Egypt with all its depressing suffering, he must send a message to the family that when we perceive ourselves as weak, we make ourselves vulnerable to the false claims of power and influence of liars such as Laban and Pharaoh.

In this, we see a powerful parallel to David’s reflections on his life as he speaks to Solomon in “Haftarah-Vayechi-Abner IV.”

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“Now you yourself know what Yoav son of Zeruiah did to me—what he did to the two commanders of Israel’s armies, Abner son of Ner and Amasa son of Yeter. He killed them, shedding their blood in peacetime as if in battle, and with that blood he stained the belt around his waist and the sandals on his feet. Deal with him according to your wisdom, but do not let his gray head go down to the grave in peace (I Kings 2:5-6).”

We have studied the confrontation between Yoav and Avner over the issue of balance that David is addressing in his charge to Solomon. We now begin to examine why Yoav’s assassination of Amasa belongs in this opening paragraph of “Balance.”

Who was Amasa?

• David’s nephew and Yoav’s cousin,


• He was the person who successfully defended David’s lineage by quoting Samuel’s ruling. (Yevamot 77a)


• He is described, together with his cousin Avishai, as a “Lion in Torah.” (Yerushalmi, Peiah 1:1)


• Refused, with Avishai to murder the Kohanim of Nov at Saul’s order (Midrash Tehillim 52:5).


• Had a history of standing up against the king when he felt halachically justified (Midrash HaGadol).


• Brought all of Israel to invite David back as king, just as Avner had done See: Abner I (Kadmoniyot HaYehudim II 159).


• Yoav considered him to have the halachic status of one who rebelled against the king for having led Avshalom’s armies (II Samuel 17:25), and he was justified in killing him (Sanhedrin 49a).

Historical Background: A Time of Instability

Avshalom, David’s oldest son, plots a conspiracy, forming an army and winning the hearts of the Israel through displays of warmth and kindness. Supported by David’s chief counselor, Avshalom goes to Hebron where his followers pronounce him king. Informed of this event, David flees from Jerusalem with his men, and the people of the countryside weep as he marches by.

One of Saul’s relatives, Shimi ben Geira, a relative of King Saul, however, curses and throws stones at the band, gloating over David’s demise. David forbids his attendants, including Yoav’s brother, Avishai, to punish the man.

Yoav ignores David’s instructions to treat Avshalom gently and drives three spears into Avshalom’s hanging body (something David does not mention in his instructions to Solomon).

When David is notified of Avshalom’s death, he weeps, screaming repeatedly, “O my son Avshalom, O Avshalom, my son, my son (19:4)!” Yoav is furious with David for mourning the son who rebelled against him.

Shimi ben Geira knows that he’s in danger and meets David and begs forgiveness. Avishai insists on killing him, to which David replies: “What does this have to do with you, you sons of Zeruiah? What right do you have to interfere? Should anyone be put to death in Israel today? Don’t I know that today I am king over Israel (II Samuel 19:23).”

To the frustration of his officials, David shows mercy to all of Avshalom’s supporters who approach him for forgiveness, especially Avshalom’s commander Amasa. David sends messengers to the leaders of Judah, and the tribe welcomes him back to Jerusalem. The remaining tribes—Avshalom’s chief supporters—fear that David will be angry at them. An uprising ensues.

Text: David Takes Immediate and Decisive Action

“Then the king said to Amasa, ‘Summon the men of Judah to come to me within three days, and be here yourself.’ But when Amasa went to summon Judah, he took longer than the time the king had set for him.

David said to Avishai, ‘Now Sheva ben Bichri will do us more harm than Absalom did. Take your master’s men and pursue him, or he will find fortified cities and escape from us.’ So Yoav’s men and the Kereti and Peleti and all the mighty warriors went out under the command of Avishai. They marched out from Jerusalem to pursue Sheva ben Bichri.

While they were at the great rock in Gibeon, Amasa came to meet them. Yoav was wearing his military tunic, and strapped over it at his waist was a belt with a dagger in its sheath. As he stepped forward, it dropped out of its sheath.

Yoav said to Amasa, ‘How are you, my brother?’ Then Yoav took Amasa by the beard with his right hand to kiss him. Amasa was not on his guard against the dagger in Yoav’s hand, and Yoav plunged it into his belly, and his intestines spilled out on the ground. Without being stabbed again, Amasa died. Then Yoav and his brother Avishai pursued Sheva ben Bichri.

One of Yoav’s men stood beside Amasa and said, ‘Whoever favors Yoav, and whoever is for David, let him follow Yoav!’ Amasa lay wallowing in his blood in the middle of the road, and the man saw that all the troops came to a halt there. When he realized that everyone who came up to Amasa stopped, he dragged him from the road into a field and threw a garment over him. After Amasa had been removed from the road, everyone went on with Yoav to pursue Sheva ben Bichri (II Samuel 20:4-13).”

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In our journey of “Balance,” “David, Yoav & Abner I,” “Part Two,” and, “Part Three,” we’ve been studying David’s opening charge to Solomon urging him to balance his dual roles as person and king (Be a Man). We have watched as Joab battles the king’s sense of balance, and how he was willing to place his desires above the stability of the kingdom and God’s expressed will. We left off with David refusing to allow himself to stop Joab, because he is struggling to maintain balance between his drive for action and God’s Providence, especially when it is clear that it is God Who is guiding these major events.

Let’s return to the Abner-Joab story to discover what David learns about this issue:

Now when Abner returned to Hebron, Joab took him aside into an inner chamber, as if to speak with him privately. And there, to avenge the blood of his brother Asahel, Joab stabbed him in the stomach, and he died.

Later, when David heard about this, he said, ‘I and my kingdom are forever innocent before God concerning the blood of Abner son of Ner. May his blood fall on the head of Joab and on his whole family! May Joab’s family never be without someone who has a running sore or leprosy or who leans on a crutch or who falls by the sword or who lacks food. (22-29)

“Joab and his brother Abishai murdered Abner because he had killed their brother Asahel in the battle at Gibeon (30).”

Why is David not angry with Abishai?

“Then the king said to his men, ‘Do you not realize that a commander and a great man has fallen in Israel this day? And today, though I am the anointed king, I am weak, and these sons of Zeruiah are too strong for me. May God repay the evildoer according to his evil deeds’ (38-39).”

As Abner had done to Ish-Bosheth, Joab did to David: Ish-Bosheth, “did not dare to say another word to Abner, because he was afraid of him,” he was so weak that, not only did he not dare to say another word, he actually helps Abner’s plan to support David; “So Ish-Bosheth gave orders and had her taken away from her husband Paltiel son of Laish!”

David makes a public declaration, even after saying, “I and my kingdom are forever innocent before God concerning the blood of Abner son of Ner. May his blood fall on the head of Joab and on his whole family! May Joab’s family never be without someone who has a running sore or leprosy or who leans on a crutch or who falls by the sword or who lacks food,” that, “today, though I am the anointed king, I am weak, and these sons of Zeruiah are too strong for me. May God repay the evildoer according to his evil deeds,” I am weak!

Joab made David appear weak, so much so, that even when David publicly curses Joab, “May his blood fall on the head of Joab and on his whole family! May Joab’s family never be without someone who has a running sore or leprosy or who leans on a crutch or who falls by the sword or who lacks food,” and, “May God repay the evildoer according to his evil deeds,” David’s reliance on God to exact retribution is perceived as a sign of weakness. Was that balance?

If the issue was David’s political weakness; no. However, David is not speaking of his inability to directly deal with Joab; he is speaking, in deep and honest self-reflection, of his self-doubt: Did he hesitate to confront Joab because he believed that God would deal with things, or, did his political weakness cause him to use the Divine Providence argument as an excuse to avoid a confrontation?

There is no balance without such honest introspection, and, it is only the balanced David who can be so honest.

This is one of the most important lessons he can convey to his son, Solomon, one that Solomon will repeat in the fourth chapter of Proverbs. See: “Receiving the Transmission,” and “Judgment Calls.”

We can now turn to the next assassination mentioned by David to Solomon, that of Amasa:

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It is clear in “Balance,” “David, Yoav & Abner I,” and “Part Two,” that David’s opening charge to Solomon is to urge him to balance his dual roles as person and king (Be a Man). We’ve begun to see how Joab is anti-balance, and why David includes his instructions regarding Joab in his opening charge. Let’s now see the balance in David’s immediate and long term responses to his powerful and essential general:

“Then he went to Hebron to tell David everything that Israel and the whole tribe of Benjamin wanted to do.

When Abner, who had twenty men with him, came to David at Hebron, David prepared a feast for him and his men. Then Abner said to David, ‘Let me go at once and assemble all Israel for my lord the king, so that they may make a covenant with you, and that you may rule over all that your heart desires.’ So David sent Abner away, and he went in peace (17-21).”

Abner speaks to David of, “Everything that Israel and the whole tribe of Benjamin wanted to do.” He does not speak of what he had convinced them to do. Abner does not mention his role. He is coming to David as the representative of the tribes that have yet to publicly support David as their new king. Abner has successfully learned from David how to place his own concerns to those secondary of the nation.

I would expect Abner to come to David with a huge contingent of leaders, soldiers, and common people; probably, a significant representation of the tribe of Benjamin as well. However, for this epochal meeting, Abner brings only twenty men with him. It is clear from the rest of the paragraph that Abner did not intend this as the final meeting, but only his opening gambit: “let me go at once and dissemble all Israel for my lord the king.” What was the purpose of this initial meeting?

“David prepared a feast for him,” for this was a meeting between David and Abner as men, not as powers. This was Abner’s way of conveying to David the message that he had heard, understood, and reified David’s message of balance.

“Just then David’s men and Joab returned from a raid and brought with them a great deal of plunder.

But Abner was no longer with David in Hebron, because David had sent him away, and he had gone in peace. When Joab and all the soldiers with him arrived, he was told that Abner son of Ner had come to the king and that the king had sent him away and that he had gone in peace.

So Joab went to the king and said, ‘What have you done? Look, Abner came to you. Why did you let him go? Now he is gone! You know Abner son of Ner; he came to deceive you and observe your movements and find out everything you are doing.’ Joab then left David and sent messengers after Abner, and they brought him back from the cistern at Sirah. But David did not know it.”

At that moment, Joab “returns from a raid with a great deal of plunder,” proving his importance to David. Yet, the verse stresses that the soldiers who accompanied Joab were “David’s men,” not Joab’s! In fact, while we would certainly expect the verse to say that ‘Joab and David’s men returned,’ placing the leader of the raiding party, the powerful general, Joab, first, the verse places David’s men before Joab; as if to say that the return to David with substantial plunder was not necessarily Joab’s preference. He, as opposed to Abner, has not decided to make his personal concerns secondary to those of his king.

Joab criticizes David for having allowed Abner to leave in peace. He accuses David of being naïve and not realizing that Abner’s approach was a pretense simply to allow him to “observe your movements and find out everything you are doing.”

It is difficult for a person who has no sense of balance to believe that David is anything but naïve. Joab became not understand the subtleties of the communication between David and his new ally. He sees things only from his perspective of power: Abner is a threat.

Joab makes his feelings clear, and with out articulating his intentions, he leaves David. He fully expects David to figure out his deadly intentions. Joab not only rebukes the King, he sends David the message that he, Joab, the mature general, will deal with this matter. There is an inherent challenge to David’s power in Joab’s message: “Try and stop me!” Abner had come to solidify David’s reign; Joab is placing everything at risk!

David, the balanced Man, has throughout his life steadily maintained a far more essential sense of balance; that of his desire to take action directed by God’s Divine Providence. Abner had clearly stated to all that his decision to support David was part of the fulfillment of God’s promise. David felt that these events were being directly provided by the Almighty.

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In “Balance,” and “David, Yoav & Abner I,” we began to explain David’s opening charge to Solomon from his deathbed, urging him to balance his dual roles as person and king (Be a Man). We’ve seen how David dealt with Abner, but we still must explain his reaction to, and his instructions regarding, Joab.

We continue with the story of Abner, David, and Joab:

“Abner conferred with the elders of Israel and said, ‘For some time you have wanted to make David your king. Now do it! For God promised David, ‘By my servant David I will rescue my people Israel from the hand of the Philistines and from the hand of all their enemies.’

Abner also spoke to the Benjamites in person.”

Abner had already sent a message to David promising to bring all of Israel over to his side, and yet, it is only now that, “Abner conferred with the elders of Israel!”

“For some time you have wanted to make David your King. Now do it! For God promised David.” Clearly, Abner knew that the elders of Israel wanted to make David the king. There was only one thing stopping them all along; Abner!

When Abner approaches them, he is admitting that he had put his drive for power over the desires of the elders of Israel, and over God’s promise! What happened to allow this man so driven for power to make such a humiliating admission?

David’s balanced response to Abner. If the new King himself struggles with remaining a “normal” man even while assuming the reins of power, and is willing to convey that message to the man who can bring all of Israel to his side, then he is a man who understands Abner’s own internal struggle. Abner is now willing to confront the people he has been stopping from making David their king and admit his mistake.

Whereas Abner “conferred with the elders of Israel,” he, “spoke to the Benjamites in person.” Benjamin was the tribe of Saul and the current King, Ish-Bosheth. They would be forfeiting the power of being the tribe of the King. It is only Abner, who understands the quest for power, the nature of power, and, who is willing to his drive for power sublimate in order to fulfill God’s oath, and, to publicly make his humiliating admission, who can speak to the tribe of Benjamin. It is Abner’s “person,” that convinces Benjamin.

Perhaps Abner did not directly speak of David’s sense of balance, but the message transmitted in his conferring with the elders and ‘personally’ speaking to Benjamin, conveyed David’s message:

David’s reign would be one of great balance, something that had been painfully lacking when Saul was king. Abner is not only supporting David, the king, he is supporting David’s message.

This is the message of Abner that would be so damaged when he is assassinated by David’s general, Joab. Joab was the disturber of balance, again, an essential part of David’s opening message to Solomon.

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We concluded Part One wondering how David’s opening message of balance to Solomon bears on all the instructions that follow. We pay close attention to the way the prophet formats the text, where he places an open space, indicating a new topic, or a closed space, indicating a related topic. The following verses are included in the same paragraph as David’s opening message, clearly indicating that they are part of the same message!

“Now you yourself know what Joab son of Zeruiah did to me—what he did to the two commanders of Israel’s armies, Abner son of Ner and Amasa son of Jether. He killed them, shedding their blood in peacetime as if in battle, and with that blood he stained the belt around his waist and the sandals on his feet. Deal with him according to your wisdom, but do not let his gray head go down to the grave in peace (I Kings 2:5-6).

“What he did to me!” Was Joab’s sin directed at David and not at the “commanders of Israel’s armies?” Does David need to mention the method Joab used to murder Abner and Amasa, “with that blood he sustained the belt around his waist and the sandals on his feet.” Why had David not dealt with Joab?

“During the war between the house of Saul and the house of David, Abner had been strengthening his own position in the house of Saul. Now Saul had had a concubine named Rizpah daughter of Aiah. And Ish-Bosheth said to Abner, ‘Why did you sleep with my father’s concubine?’

Abner was very angry because of what Ish-Bosheth said. So he answered, ‘Am I a dog’s head—on Judah’s side? This very day I am loyal to the house of your father Saul and to his family and friends. I haven’t handed you over to David. Yet now you accuse me of an offense involving this woman! May God deal with Abner, be it ever so severely, if I do not do for David what God promised him on oath and transfer the kingdom from the house of Saul and establish David’s throne over Israel and Judah from Dan to Beersheba.’ Ish-Bosheth did not dare to say another word to Abner, because he was afraid of him (II Samuel 3:6-11).”

We must begin with the powerful contrast between Joab and Abner: Both are men in positions of great power and attempting to strengthen their positions. Abner clearly knew of God’s oath to David, as he says, “If I do not do for David what God promised him on both and transfer the kingdom from the house of Saul and establish David’s throne over Israel and Judah.” Abner knew of the oath, and yet, still focused on supporting Saul’s son Ish-Bosheth because he was focused on, “strengthening his own position in the house of Saul.”

This man, so focused on his power despite God’s oath, when he understands what he is doing, changes from focusing on his power to strengthening David. Abner’s bottom line was to overcome his own drives and support David, the recipient of God’s promise.

We have David’s enemy coming to his senses. We have one of David’s most important supporters placing his concerns above his king’s.

“Then Abner sent messengers on his behalf to say to David, ‘Whose land is it? Make an agreement with me, and I will help you bring all Israel over to you.’

‘Good,’ said David. ‘I will make an agreement with you. But I demand one thing of you: Do not come into my presence unless you bring Michal daughter of Saul when you come to see me.’ Then David sent messengers to Ish-Bosheth son of Saul, demanding, ‘Give me my wife Michal, whom I betrothed to myself for the price of a hundred Philistine foreskins.’

“So Ish-Bosheth gave orders and had her taken away from her husband Paltiel son of Laish. Her husband, however, went with her, weeping behind her all the way to Bahurim. Then Abner said to him, ‘Go back home!’ So he went back (12-16).”

David’s response to Abner is to demand his wife. Before Abner agrees to David’s demand, “David sent messengers to Ish-Bosheth demanding,” that he return David’s wife, Michal, to, “whom I betrothed myself for the price of a hundred Philistine foreskins.” David wants his wife. David is functioning as a human being, not a king, at least, when he raises the issue with Abner. He then approaches Ish-Bosheth, King to King, demanding the wife to whom he betrothed himself by fighting for Ish-Bosheth’s father, Saul, the first King of Israel. David is definitely balancing his dual roles as king and a man.

Abner, whose support is necessary to make David king over all of Israel, must deal with a David functioning as a man: “Her husband, however, went with her, weeping behind her all the way to Bahurim. Then Abner said to him, ‘Go back home!’ So he went back.” Did David do not think that he would benefit from dealing with Abner from his position of power, rather than that of a man pining for his wife?

David, the “balanced” King, clearly understands that although Abner is offering support to fulfill God’s promise to David, Abner is still the same man who, just a short while ago, was focused on strengthening his position in the house of Saul. The balanced King knows how to deal with Abner the loyal follower of God, and Abner the man focused on his own power. This, is the magnificence of a king who is able to maintain his own sense of balance; he is able to use that balance in his dealings with other people. This part of the Joab story must be in the same paragraph as David’s opening charge to Solomon: It is a lesson in the balanced wisdom in using power.

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When the time drew near for David to die, he gave a charge to Solomon his son. “I am about to go the way of all the earth,” he said. “So be strong, become a man, and observe what God your Lord requires: Walk in His ways, and guard preciously His decrees and commands, His laws and regulations, as written in the Law of Moshe. Do this so that you may prosper in all you do and wherever you go, and that God may keep His promise to me: ‘If your descendants watch how they live, and if they walk faithfully before me with all their heart and soul, you will never fail to have a successor on the throne of Israel.’ (I Kings 2:1-4)”

In, “Be a Man,” and “The Power of Softness,” we spoke of fathers addressing children in positions of power about remaining connected to “normal” life. When we carefully examine David’s final words to Solomon, we find that it is more than urging the young king to retain his “normalcy.” David is actually addressing balance:

“I am about to go the way of all the earth,” I am just as are all the people of the earth. David speaks of himself as just another man even as he says that God promised him, “you will never fail to have a successor on the throne of Israel.” David is speaking to Solomon as a link in an eternal chain. (“Strength from Brokenness”) David’s greatness, the message he is conveying to Solomon in these words, is his ability to balance his power as King, the first link in an eternal chain with his basic humanity.

I suspect that it is only with this sense of balance that a king will be able to remember to “Walk in His ways, and guard preciously His decrees and commands.” David is not saying, “Do this,” referring to obedience, but, “Do this,” to live with this sense of balance.

This message of balance becomes even more essential as David continues his final instructions to Solomon.

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“And He said, ‘Go forth and stand on the mountain before God; and behold! God is passing, and a great, powerful wind rent the mountains, and broke in pieces the rocks before the God; but the God was not in the wind; and after the wind an earthquake; but God was not in the earthquake; and after the earthquake a fire; but God was not in the fire; and after the fire a still small voice.”

“And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entrance of the cave. And, behold, there came a voice unto him, and said: ‘Why are you here, Elijah?’ (I Kings 19:11-13)”

The message of the “still small voice,” is consistent with the lesson that began with Elijah’s first meal, something can come form nothing, and the second meal that nourished him for forty day and forty night journey; a small thing, even a small accomplishment can last. Elijah may see himself as a failure; a nothing, but something can come even from nothing. Elijah may view all his efforts as no more than a whisper in the battle for Israel’s soul, but God is in the “still small voice.”

Before Elijah could learn the lesson of the still small voice, he had to first learn that God was not in the powerful wind, He was not in the earthquake, and not in the fire. Elijah’s mission was not to be as powerful as the splitting of the Sea, affected through the wind, not as the great miracle of the earth swallowing Korach, and not even in the fire he brought down from heaven at Mount Carmel. Change brought about by a miracle will not last; people will not find God in the big productions.

However, when we carefully read the text, we find that the order spoken by God is not the order of the events! When God speak, He says, “Go forth and stand on the mountain before God,” and after Elijah goes forth and stands on the mountain, “Behold! God is passing.” Yet the wind began to blow before Elijah could go forth. The earthquake shook the earth, and the fire burned, and Elijah still did not go forth and stand. He does nothing. “When Elijah heard it,” the still small voice, “he wrapped his face in his mantle, and went out, and stood in the entrance of the cave.” He did not emulate Moshe who covered his face at the Burning Bush, or Moshe whose face was covered by God’s Hand when he stood in the same cave, when he heard the wind, felt the earthquake, and saw the fire. He covered his face only when he heard the still small voice. Although God’s words read as if He is describing what will happen, they happen as He speaks. The wind blows, the earth shakes, the fire burns, before Elijah can go forth and stand on the mountain. Elijah experiences the power of God’s words, and this is the still small voice that he heard.

He wrapped himself in his mantle as we wrap ourselves in a Tallit, and went out to stand on the mountain to find God, which he does, in God’s question: “Why are you here, Elijah?” Do you still want to shake the world? Do you still burn with the same fiery jealousy? Have you learned the lesson of this vision and experience? If you have not changed, Elijah, from this incredible vision, can you expect Israel to change because of your Hollywood productions?

“And he said, ‘I have been exceedingly zealous/jealous for God, Power of Legions, for the Children of Israel have abandoned Your covenant; they have razed Your altars; they have killed Your prophets with the sword, so that I remain, by myself, and they seek my soul to take her‘ (I Kings 19:14).” The same words. The same answer as before his vision. “I have not changed.”

Elijah now understands that challenge of change, and is prepared to live as a still small voice, step by step preparing Israel for the future.

This is the Elijah who comes to a Brit Milah; This is only a step forward; it is not the end, but the beginning.

This is the Elijah who appears at the Seder: Don’t expect wind, earthquakes, or fire, from this experience. It will not be life changing unless you stop and listen to the still small voice.

This is the Elijah we remember as we recite Havdalah and step out of the cave back into the world, ready to take small steps forward, one after the other, each reflecting the still small voice we can hear if only we stop seeking powerful winds, earthquakes and fires to be inspired to grow in our service of God.

The same still small voice we can hear when we cover our faces and recite the Shema: Listen! Listen for the still small voice.

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

“And he said, ‘I have been exceedingly zealous/jealous for God, Power of Legions, for the Children of Israel have abandoned Your covenant; they have razed Your altars; they have killed Your prophets with the sword, so that I remain, by myself, and they seek my soul to take her‘ (I Kings 19:10).”

Jealous & Zealous:

“I have been exceedingly zealous/jealous for God.” What was this Kinah? Elijah seems to have answered why he ran, but not, “Why are you here (Verse 9)?” I assume that he is not describing his righteousness to God. I also assume that at this point of his journey, Elijah is not praying as he did under the bush, “Take my soul!” He points out that Israel is seeking to take his soul, implying that this is no longer what he wants.

Perhaps Elijah is referring to an earlier jealousy: “Pinchas, the son of Eleazar, the son of Aaron the priest, has turned My wrath away from the Children of Israel, in that he was very jealous for My sake among them, so that I did not consume the Children of Israel in My jealousy (Numbers 25:11).” However, Pinchas acted on his jealousy; is Elijah saying that his visit is an expression of his jealousy; a way to express his jealousy?

He wants to take his jealousy and transform it into fire (perhaps a chariot and horses of fire) as in, “Set me as a seal upon your heart, as a seal upon your arm; for love is strong as death, jealousy is cruel as the grave; the flashes thereof are flashes of fire, a very flame of the creator of heaven and Earth (Song of Songs 8:6).”

Is Elijah struggling with his jealousy, aware of its dangers; “For jealousy is the rage of a man, and he will not spare in the day of vengeance (Proverbs 6:34)”

Is Elijah telling God that he is in the cave where Moshe saw more of God that at any other time because he wants to connect to God’s jealousy, as in,“They have roused Me to jealousy with a no-god; they have provoked Me with their vanities; and I will rouse them to jealousy with a no-people; I will provoke them with a vile nation (Devarim 32:21),” and “For you shall not bow down to another power; for God, whose name is Jealous, He is a jealous Power (Exodus 34:14).”

Elijah’s jealousy has aroused murderous intent on Israel’s part just as did Pinchas’. Perhaps he is asking God to learn how to use his jealousy to make peace as did Pinchas.

Power of Legions

This can refer to the Legions of heaven and earth as in Genesis 2:1, or even to the Children of Israel as in Exodus 7:4 & 12:41. Each would imply a different response: If Elijah is speaking of the heaven and earth, he is describing his jealous anger against Israel who are sinning against the Power that gives existence to heaven and earth. If Elijah refers to the Children of Israel, he is implying that he is actually jealous for them as they can be, as they were when they left Egypt. He is jealous for their potential. Is Elijah referring to both ‘Legions?’ We will have to examine God’s response to determine Elijah’s intention.

This Appellation was first expressed by Chana in her powerful prayer, the prayer that led to Samuel and the anointment of a king. Elijah is not only responding to God’s question; he is praying for the Power of Legions to affect change.

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.

“He came there to the cave and spent the night there; and, behold! The word of God came to him and said to him, ‘Why are you here, Elijah?’ (I Kings 19:9)”

“The word of God came to him and said to him, ‘Why are you here, Elijah,” sounds like, “They heard the Voice of God, the Lord, walking in the garden…God, the Lord called out to the man and said to him, ‘Where are you?’ (Genesis 3:8-9).” Two steps; first the experience of the Voice, and then a defining question.

“Where are you,” ‘ayeka,’ is the same as ‘Eicha’,’ the theme word of Tisha B’Av. We can only imagine what would be different if Adam and Eve, realizing that they could sense the Voice of God even as it moved through the Garden, “mithaleich,’ walking on a journey, despite their sin, ran out to greet God rather than hide; if they had responded to Ayeka with, “We sinned! Forgive us!” This is what we intend to repair when we say, “Shema Yisrael,” Hear!

What would be different if the Children of Israel ran toward God after hearing the report of the Ten Evil Spies, and called out, “We sinned! Forgive us!” This is what we intend to repair when we say, “Shema Yisrael,” Hear!

What would be different if the Jews of Jerusalem heard the thunder of the Babylonian armies as the Voice of God and reached out to Him and said, “We sinned. Forgive us!” This is what we intend to repair when we say, “Shema Yisrael,” Hear!

The people who recovered the corpses of the Beitar Tisha B’Av, that were not decomposed, experienced the miracle as the Voice of God and responded by adding to Benching, even in their darkest hours, “Hatov v’hameitiv,” Who is good and does good, responded as Adam and Eve, the Jews in the desert, the inhabitants of Jerusalem, all could have, and they set the path for the journey of the Jews through history, renewing our commitment to Halacha, the journey of serving God. This is what we intend to emulate when we say, “Shema Yisrael,” Hear! We recite the final blessing of Grace AFTER the Meal, not as an After, but as the first step forward from the experience of God’s blessings through the meal into the journey of our future.

Elijah’s experience is similar, but different: It was not the Voice, but the word. It was as if resting in the famous cave of Moshe (Exodus 33:22) could hear all the words of Torah he had learned, all his prophecies, coming with new clarity. These words called out to him, “Nu! So why are you HERE?”

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.