Pirkei Elisha

1. Elisha as Eliyahu's Successor (I Kings 19:15-21; II Kings chapter 2, and commentaries)
   1. Analyze Yehoshua's succession of Moshe as an example of the challenge of replacing a powerful and popular leader
   2. Determine Eliyahu's feelings about being succeeded by Elisha
   3. The role of the Golden Calf prophets in Elisha's succession
      1. Understanding the nature of the Golden Calf worship
   4. Elisha accepts the mantle

2. The "Nature" of Eliyahu's "Ascension"  (II Kings 2:1, 8-14)

3. Reunification of the North and the South

   1. Establish the timeline of the kings of the two kingdoms affecting Elisha's duties
   2. Differentiate between objective biographical data and prophetic/religious assessment
   3. Explore the close working relationship between Ahab and Jehoshaphat

   4. Demonstrate: the Northern and Southern kingdoms attempt reunification

   5. Unification leads to religious and moral failure

4. The War Against Moab (II Kings 3, and commentaries)

   1. Geography, the natural and political boundaries of the countries involved 

   2. The history and religion of Moab

   3. The History of Edom

   4. How the topography and politics affect the battle plans 

   5. Water problems and solutions

   6. An ambiguous conclusion to the war

5. The Prophet's Widow (II Kings 4:1-7, and commentaries)

   1. Identify the woman, and the nature of her relationship with Elisha

   2. Compare and contrast Elisha's Cornucopia and Eliyahu's Cornucopia

6. The Woman of Shunem

Prerequisites

Studying Pirkei Elisha requires that students are conversant with the first book of Kings.  Most students coming from Yeshiva Middle Schools have covered at least some of it; however, students should review (or learn) the following prerequisite material:

• The succession of King Solomon.  I Kings chapter 1.

• The split of the kingdom between a) the northern tribes, a.k.a. Israel, under Yeravam ben Nevat, and b) Judah and Binyamin (and Levi), a.k.a. Judah, under Rechavam ben Shlomo.  I Kings chapter 11 verses 26-43, and chapter 12 verses 1-21.

• Yeravam's creation of the Golden Calf sect at Beit El (and Dan), and God's reaction to it.  I Kings chapter 12 verses 25-33, and chapter 13.

• The rise of the Omri Dynasty in the North (along with the rise of Eliyahu the prophet

  • Omri's coup: chapter 16 verses 23-28

  • Achav's ben Omri's introduction of state-sanctioned idol worship, and his support of the Golden Calf sect: chapter 16 verses 29-34.

  • Eliyahu's reaction to Achav, including

    • The drought and Eliyahu's doings during the drought (chapter 17);

    • Eliyahu's showdown with the Ba'al priests, and his reconciliation with Achav (chapter 18);

    • Eliyahu's flight from Achav's wife Izevel, his trip to Mount Sinai, and his selection of Elisha as his successor (chapter 19);

    • Navot's vineyard (chapter 21);

    • Achav falls in battle against Aram (chapter 22); and,

    • Eliyahu's interaction with Achav's successor, Achazya (II Kings chapter 1).

Unit I: Elisha as Eliyahu's Successor

Goals: Elisha succeeds Eliyahu to become the leader of the prophets.  The unit will analyze the challenges Elisha faced in assuming the position of leadership. 

Essential Understandings:

1. Three groups of prophets existed in the northern kingdom of Israel: a) the prophets of the Lord (mostly wiped out by Jezebel), b) the prophets of the Golden Calf cult, centered in Beit El and Jericho, and c) the prophets of the Ba'al.
2. Eliyahu was the leader of the prophets of the Lord, but also had (and needed) the loyalty of the Golden Calf prophets.
3. Problems of succession can occur when the departing leader is powerful and respected.  Elisha faces these challenges.
4. Eliyahu seems "less than confident" regarding Elisha's ability to succeed him as leader.

5. The prophets of Golden Calf seem "less than confident" regarding Elisha's ability to succeed Eliyahu.

6. Elisha must establish control and confidence regarding his ability to lead and replace Eliyahu.

Primary Texts:  I Kings 19:15-21; II Kings 2 (commentaries).  Secondary Texts:  Bimidbar 27:12-23; 

Procedure 1:  Analyze Yehoshua's succession of Moshe as an example of the challenge of replacing a powerful leader

Question 1. Who does God want to replace Moshe, based on Bimidbar 27:12-14.  What conclusions can you draw from this? 

Question 2. What is Moshe's response to God regarding the issue of succession (vs. 15-17); who does Moshe want as successor?  What is strange about verse 15?  (Hint: The function of the phrase וידבר פלוני אל אלמוני לאמור always introduces a command.  Who is commanding whom here?  Can you find any other such examples in the Torah? Is Shemot 6:12 similar?) What does Moshe want when he uses the phrase יצא ויבא? (See in Tanach I Samuel 18:13, 16; 29:6; I Kings 3:7 [Radak ad loc.: צאת ובא - לפני העם, כמו "אשר יצא לפניהם ואשר יבא לפניהם"],  I Kings 15:16-17; II Kings 11:8; Zachariah 8:10.) 

Question 3.  What is God's counter-response to Moshe regarding the issue of succession (vs. 18-23).  What succession problem is God trying to resolve when he commands וְצִוִּיתָה אתוֹ לְעֵינֵיהֶם?  What succession problem is God trying to resolve when he commands  וְנָתַתָּה מֵהוֹדְךָ עָלָיו?  What is the meaning of the word שמע in לְמַעַן יִשְׁמְעוּ כָּל-עֲדַת בְּנֵי יִשְׂרָאֵל (see Exodus 4:1 וְלֹא יִשְׁמְעוּ בְּקֹלִי, and 6:12 הֵן בְּנֵי-יִשְׂרָאֵל לֹא-שָׁמְעוּ אֵלַי וְאֵיךְ יִשְׁמָעֵנִי פַרְעֹה)?  What do the אוּרִים compensate for?

Question 4. Is Yehoshua in Moshe's shadow when he begins his rule?  See Joshua 1:1-9.  Which phrases are repeated over and over?  What does the repetition indicate about Yehoshua's sense of self.

Question 5.  How do the other tribes feel about Yehoshua as leader?  See Joshua 1:16-18.  How do the East Bank tribes respond to Yehoshua's demand that they cross over into Israel to fight, as Moshe had instructed them.  What two conditions do they attach to their compliance? (Hint: look for the word רק.)

Question 6.  How does Joshua's splitting of the Jordan river resolve these issues?  Does chapter 3 verse 7 (and 4:14) support this idea (cf. 3:10)?   (Are there similarities in Yehoshua's successful spy mission of chapter 2, and his taking of of his shoes by Jericho in chapter 5:13-15)?

Procedure 2:  Determine how Eliyahu feels about Elisha succeeding him

Demonstrate the following facts:

Fact 1: Eliyahu does not respond positively to God's succession plan.  Eliyahu is told to initiate a series of (bloody) successions: Elisha as leader of the prophets, Chazael as king of Aram, and Yehu ben Nimshi as King of Northern Israel.  (I Kings 19:15-18).  But Eliyahu continues to function as the head prophet (I Kings 21:17, 28; cf. II Kings 1:3, only an angel!).  Eliyahu also doesn't appoint the two other leaders (Chazael and Yehu)!  Elisha will complete this task.

Fact 2: Eliyahu's feeling regarding Elisha as successor are ambiguous, at best.  Ask the following questions:

Question a: What feeling do you get when it says Eliyahu "casts" his Aderet to Elisha (וַיַּשְׁלֵךְ אַדַּרְתּוֹ אֵלָיו)? (An Aderet is a cloak signifying leadership.  See BDB entry: אַדֶּרֶת.  This is a good oppotunity to introduce students to the BDB.) Why does Eliyahu not speak anything to Elisha?  How does Eliyahu respond to Elisha's request to kiss his parents before leaving with Eliyahu?  Is Radak's interpretation of this the plain sense?  Ditto Ralbag's?

Question b: When Eliyahu is called to leave the Earth (II Kings 2:1-6), what tension is indicated by Eliyahu's thrice telling Elisha to not come with him, and Elisha's thrice refusal?   (Cf. Rashi ad loc. שב נא פה - חפץ היה לדחותו מחמת ענוה, שלא יראה בהלקחו.)  To fully understand the tension, Eliyahu's purpose in going to Beit El and Jericho needs to be explored.  Eliyahu's communication with the people in these cities is not recorded, but based on their acerbic comments to Elisha (see next Question), Eliyahu told them that he would be departing permanantly, and perhaps told them that God had selected Elisha as his successor. 

Question c: In II Kings 2:3, 5, how do the prophets in Beit El and Jericho refer to Eliyahu? How do they refer to Elisha?  What is their tone with Elisha?  (Note the dismissive rhetorical question "Didn't you know...") What is Elisha's tone back to them, and what is the meaning of the command הֶחֱשׁוּ?  (Radak ad loc. offers the opinion of his father that הֶחֱשׁוּ is a past tense verb, indicating that they are showing allegiance to Elisha, which supports the idea if succession, but in my opinion this does not fit with the tension that we will see when Elisha returns from his journey.)

Question d: The succession takes place in II Kings 2:6-18.  What indicates that Eliyahu is unsure of Elisha as his successor?   What indicates that Elisha is concerned about his ability to help Israel without Eliyahu?  How do the prophets show that while they recognize Elisha as successor, they would prefer that Eliyahu's continue to be the Master? How does their witnessing Elisha perform the miracle with the Aderet weigh against their ambivalence?

Question e:  How does Elisha show that he is determined to take over as Eliyahu's successor.  Note the phrase  פִּי-שְׁנַיִם בְּ means "a double portion of your spirit (as an inheritance)", not "twice as much as you."  See Zechariah 13:8, and see ראב"ע on Devarim 21:15-17.

Cf. Radak in our chapter:

Procedure 3: The role of the Golden Calf prophets in Elisha's succession

Essential Understandings. 1. The Golden Calf worship was the state sanctioned religion of the Northern Kingdom, set up by Yeravam ben Nevat, and supported by every king after him (except Hoshea ben Eila).  2.  Beit El was the center of the Golden Calf cultic worship, and the leader (see commentaries ad loc.) of Beit El rebuilt Jericho to be a city of that worship as well.  3.  Nonetheless, with the prophets of the Lord largely destroyed by Jezebel, the Golden Calf prophets were better than nothing, and needed to fight against the state-supported Ba'al worship.  4.  Students should appreciate the tension that exists between Elisha and the Golden Calf prophets as he takes up the mantle (literally) of Eliyahu. 

To achieve these understanding, students should do a close reading of II Kings 2:13-24 and identify the following:

In Jericho:

1. What makes the Jericho Golden Calf prophets accept that, theoretically, Elisha has succeeded Eliyahu as the leader of prophets? (v. 15.)

2. What words and actions indicate that they accept his succession, theoretically.  (v.15-16)

3. What do they ask for that indicates they're not ready to let go of Eliyahu? (v. 16)

4. What does Elisha's rejection of their request indicate?  (v. 16)

5. What does their rejection of Elisha's rejection indicate?  (v. 17-18)

6. How does Elisha get them to fully accept him as leader?  (vs. 19-20) Is there a precedent for this type of action? 

In Beit El:

1. Based on the adjacent map, did the Beit El prophets see Elisha split the Jordan river?  (Use Google Earth if possible, and try "Driving Directions" to get a sense of the distance.)

2. What is the meaning of קלס, and does it allow for the acceptance of the Beit El prophets of Elisha as their leader?

3. How does their description of Elisha as "baldy" compare to Eliyahu's well-known description as "hairy?"  (It is important that the students understand this taunt as a calculated rejection of Elisha as their leader, as if they are saying "we knew Eliyahu, and you're no Eliyahu."  Otherwise Elisha's harsh response leads to a belittlement of Elisha.  Also critical is the issue of the "little Ne'arim" and "children," next...)

4. How is the term "yeladim" used in I Kings 12:8-14? (Remember, Rechav'am is 41 years old when he ascends the throne [I Kings 14:21], so the "yeladim that grew up with him" are that age as well.)  How is the word Na'ar used when referring to prophets.  (See e.g., Shemot 33:11) See Rashi ad loc. sub. ונערים קטנים

5. Is Elisha's curse personal or prophetic? (v. 24)

Understanding: Beit El and Jericho are cities dedicated to the worship of the Golden Calf.  (Note that the description of the treatment of Jericho by Joshua matches the commandments regarding a cultic city, i.e. Ir Nidachat, in Daverim 13:13.)  Jericho is rebuilt by a leader of Beit El.  (This theory is based on his name, which I think indicated that he was a priest of the Golden Calf cult, if not the high priest.  Midrashic literature cites Chiel as getting a shiva call by King Achav and Eliyahu.)  It seems likely that Chiel's intention was to spread Golden Calf worship.  Note that the verse which relates the event (I Kings 16:34) is a continuation of a series of ever increasing religious deviancies allowed and even promoted by King Achav. The implication of the verse is that Achav's behavior (בְּיָמָיו) prompts the spread of the Golden Calf cult.   

Excursus a:  Understanding the nature of Golden Calf worship

Aim: Determine whether the prophets of Beit El and Jericho--the Colden Calf prophets--worshipped God or worshipped idols.  To understand the nature of the Golden Calf, students must review the events of its inception, in Shemot chapter 32.

Essential Understandings: All Avodat Elilim is Avodah Zarah, but not all Avodah Zarah is Avodat Elilim.  According to most commentaries (albeit not Rashi), worshipping the Golden Calf was an (unkosher) means of communicating with God, however, it was not meant to replace God.  Golden Calf worship, like the Nechushtan worship, persisted in the time of Joshua, the Judges, and the 1st Temple. 

Question 1.  Which words in Shemot 31:1 indicate that the people are trying to replace Moshe, not God?

Question 2. Which words in Shemot 31:1 indicates pantheistic worship (see Rashi ad loc.: אשר ילכו לפנינו - אלהות הרבה אִיווּ להם)? 

Question 3.  How does the Rashbam, ad loc, define the Golden Calf Worship. 

Question 4: How does Rashbam's description of Teraphim affect one's understanding of Rachel stealing her father's Teraphim?  How does it affect the understanding of Micha's temple in Judges 17-18? Have the students look up all locations of "תרפים*" in Tanach and determine how they were used and whether they are Avodah Zarah or Avodat Elilim.

Understanding:  Avodah Zarah that is "wiped out" as far as Tanach is concerned tends to hang on the fringes of religious behavior.  Note the persistence of the Nechushtan in II Kings 18:4, and the fact that Yeravam ben Nevat identifies Aaron with Golden Calf Worship, and names his two sons (Nadav and Aviyah) after Aaron's two sons who died doing Avodah Zarah (but not Avodat Elilim). 

Procedure 4: Elisha accepts the mantle

In the final verse of Elisha's replacement of Eliyahu, Elisha goes to two locations after Jericho and Beit El. 

Question 1:  What is the significance of Elisha going up to Mount Carmel?

Question 2:  What is the significance of Elisha returning (!) to Shomron? 

Unit 2: The "Nature" of Eliyahu's "Ascension" and other Miracles

Goals: This is one of the more miraculous events listed in Tanach.  Students will explore various commentaries on the subject, and get a sense of the approaches to miracles in Tanach in general, and this miracle in particular.  The issue of Eliyahu's immortality, and his connection to the coming of the Mashiach should be analyzed as well.

Essential Understandings:

• It seems that Eliyahu never dies.
• Because of manner of Eliyahu's departure, he is seen as a conduit for heaven-earth communications.
• Not all commentaries agree that Eliyahu did not die. 

How does the Miracle work?

Radak on 2:1 offers a quasi-natural description, avoiding the idea of Eliyahu's immortality: The wind liften him up, tornado-like, into the sun's orbit (in a Earth-centric cosmology, although it works either way) until he was burnt to death.  The Harses and Chariots were either symbols of Israel's abandonment, or actual abandonment by supernatural forces, held in place by Eliyahu.

Radak then submits the popular and Rabbinic view that Eliyahu is immortal. 

The full list, found in the אוצר המדרשים (אייזנשטיין) עשר גליות is חנוך בן ירד, אליעזר עבד אברהם, בתיה בת פרעה, סרח בת אשר, אליהו הנביא, משיח בן דוד, חירם מלך צור, עבד מלך הכושי, יעבץ בן רבי, ויהושע בן לוי.  The Radak mentions only חנוך since it that "ascension" is the only other one supported by biblical text, i.e. Gen. 5. 

See also Radak on verse 11.

Eliyahu as an conduit between heaven and earth

Even in Tanach, Eliyahu takes on the role of messenger between God and Man. In מלאכי 3:22 he is a harbinger of the Messianic times).

Ibn Ezra ad loc. emphasizes the immortal nature of Eliyahu, and asserts that the stories in the Talmud regarding the rabbis interration with Eliyahu are meant to be taken literally:  (Cf. Radak ad loc., which fits into Rav Kimchi's assertion in Kings that Eliyahu dies a real death.)

Ibn Ezra cites Eliyahu's post-ascension letter (II Chronicles 21:12) to the PHM Yehoram/Yoram the son of Yehoshaphat, which clearly takes place after Eliyahu's ascension.  The in response to Yehoram's PHM activities, the letter says:

The Meaning of אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו

Rashi, based on Pseudo-Jonathan makes is comparative: רבי דטב להון לישראל בצלותיה מרתיכין ופרשין

Unit 3: Reunification of the North and the South

Primary Text:  I Kings 22:41-54, II Kings 1:17-18,

Goals:  Learn the political milieu that existed during the time of Elisha, and which will guide his actions as leader of the prophets of God. 

Skills: Students will learn to the parse the biographical and evaluative information that introduces each king, including synchronization data.  

Essential Understanding:

1. Achav and Yehoshafat attempt a reunification (of sorts) of their two kingdoms
2. Ironically, the reunification turns into a bad thing from a religious perspective, as Achav's family influences Yehoshaphat's, and not vice versa as Yehoshaphat had planned. 

Procedure 1: Establish Timeline of the Kings

Aims: 1) Students will learn to read and comprehend the data supplied in the biographical section of each king in the two kingdoms.  2) Students will learn how to scan  the books of Melachim and identify these biographical passages for each king.  3) Students will create a timeline of the kings active during Elisha's stint as head of the prophets (up to Yehu's rebellion; from Yehu and on will be done at a later stage).   

A. Omri: Read I Kings16:23(-28).  Project: Create a timeline graphic that connects Omri and Asa (who reigned for 41 years). 
There is an advantage to demonstrating the influence and power of the Omri dynasty.  First, note the move from burnt Tirzah (16:23-24) to Shomron.  Second, note the references to "Omri" and "Omriland" in Assyrian documentation (which continue even after Omri's dynasty has been replaced): 

• Salmanessar III's description of the Battle of Qarqar (ANET p. 278-279, sixth year Monolith Inscription) where Ahab the Israelite fields 2,000 chariots and 10,000 infantrymen.

• Shalmanessar III's reference to Yehu as the Son of Omri!  (ANET p. 280, eighteenth year Black Obilisk; ironic, considering Yehu destroyed the Omri dynasty.) 

• Adad Nirari III's reference to Northern Israel as Hu-um-ri (ANET p. 281)

• Tiglat Pilessar III reference to Northern Israel as Omri-land (ANET  p. 283-284, "year unknown, fragmentary annalistic text, lines 1-34")

• Sargon II reference to Northern Israel as Omri-land (ANET  p. 284-285)

B.  Ahab.  Read I Kings 16:29.  Project: Add to the timeline started above.  Students should notice the overlap indicating a father/son coregency.  Questions: Why would Omri establish a coregency?  Was Ahab a successful king, based on his biographical information? Was he a successful king, based on the ANET information studied above? 

C.  Jehoshaphat.  Read I Kings 22:41.  Project: Add to the timeline.  Questions:  Why is Jehoshaphat "introduced" here when we have seen him involved with Ahab earlier in the same chapter?   (The answer to this question involves the issue of the documents used to create the book of Kings.  But at the very least it can be demonstrated that starting from the establishment of the Northern kingdom until its demise, 80% of the book focuses on the North.  I find a handy metaphor is that of two cameras, one set up in the North and one in the South, and the perspective switches back and forth.  The fact that the format of the king-list data differs between North and South is of note, and does not necessarily have to lead into a discussion of the sources Jeremiah used to author this book.)

D. Achazia the son of Ahab.  Read I Kings 22:52.  Project: Add to timeline. 

E.  Yehoram the son of Ahab.  Read and compare II Kings 3:1 and II Kings 1:17.  Project: Add the data to the timeline.  Questions:  Is a coregency indicated by the data? 

F. Yehoram the son of Yehoshaphat.  Read II Kings 8:16. Project: Add to timeline. 

G. Achazia the son of Yehoshaphat.  Read II Kings 8:25. Project: Add to timeline. 

Procedure 2:  Biography vs. Evaluation

Aim:  1) Students will return to the biographies they studied in Procedure 1, above, and learn to differentiate between biographical information and the assessment of the author/prophet.  2) The three types of Northern Kingdom sins will be reviewed, those of: a) Yeravam ben Nevat, b) Ahab, and c) Ezevel.  3) Students should note that religious success and political success do not always correspond. 

Review items 'A' though 'G' in Procedure 1, above.  Read the evaluation that follows the biography, and determine how the prophet assesses each king.  Project: Grade each king politically and religiously, and put the grades on the timeline. 

Procedure 3: Demonstrate the close working relationship between Ahab and Jehoshaphat

Aim: Establish the close working relationship that exited between Ahab and Jehoshaphat.  (Jehoshaphat's feelings about Ahab's kids are not so warm.) 

1. The Navi talks specifically about the two kings holding court together.  I Kings 22:2, 10, 45. 

2. In the war against Aram in the Golan Heights, Jehoshaphat joins forces with Ahab at the latter's request: the terminology is "...my nation is your nation, my horses are your horses." (=II Chronicles 18:1-4)
   Compare and Contrast:

   1.  How does Jehoshaphat respond to a military request by Ahab's son Achazya?  See I Kings 22:49-50 and II Chronicles 20:35

   2.  How does Jehoshaphat respond to a military request by Ahab's son Yehoram? See II Kings 3:7.  (Note two differences:

      1. Yehoram of the North's move away from his father's idol worship (v. 2), and

      2. Moav's insurgency affects Jehoshaphat and the South directly and territorially (see below, The Battle of Moav and II Chronicles 20:1).

Questions: Who seems to be in the superior position in the meetings, Ahab or Jehoshaphat?  How does the prophet/author of assess (i.e. religiously) these meetings: negatively, positively, or neutrally?

Procedure 4: Demonstrate that Northern and Southern Kingdoms attempted reunification

Aim: As stated.  Questions: A) How do the naming of the children and the coregencies demonstrate an intentional move towards reunification.  B) How does the marriage of Atalya and Yehoram (II Kings 8:26) demonstrate an intentional move towards reunification.  C)  Compare II Kings 8:18 and II Kings 8:26; is Ataliya the daughter of Achav or the daughter of Omri?  (Explain the different descriptions.)

Procedure 5: Reunification Degrades the Righteousness of the Davidic Kings

Aim: To show that rather than improving the religious behavior of the Northern kings, as Jehoshaphat intended, Ahab's (ir)religious behavior degrades the Davidic kings.  Demonstrate the following:

1. Jehoshaphat clearly has "outreach" in mind, but Ahab is the stronger personality.  The first time we see Ahab and Jehoshaphat together (I Kings 22), the former asks the latter to join him in war.  Jehoshaphat suggests asking what the Lord wants (v. 5).  Based on the number of prophets (v. 6) and Jehoshaphat's suggestion that "there must be at least one prophet of the Lord left" (v. 7--referring to Jezebel's purge of the Prophets of the Lord) it seems that these are Colden Calf prophets.  Note how Jehoshaphat tries to get Ahab forgive and forget that the Prophets of the Lord are always castigating him (v. 8).  Question: Does Jehoshaphat do anything to support Michayhu's prophecy?  Can anything be deduced from this?
    

2. Jehoshaphat's outreach has some success with Ahab's son Yehoram (II Kings 3:2-3), who rids the capital city of the Ba'al statue, even though he continues with Yeravam ben Nevat's sins (=Golden Calf).  It is in part due to Yehoram of the North's positive tendencies that Jehoshaphat joins forces with him, and Yehoram takes Yehoshaphat's lead militarily (v. 8).  (The war against Moab will be explored fully in the next unit.) 
    

3. There is a difference between a "good" king and one who is "not as bad as his father."  Note that Elisha wants nothing to do with Yehoram since the latter refuses to do a countrywide purge of Ba'al worship (vs. 13-14).
     

4. Yehoram the son of Yehoshaphat is married to Ahab's family, and follows the irreligious of Ahab's dynasty (II Kings 8:18).  The Book of Kings is laconic on the subject of Yehoram of the South; however, in Chronicles, his excesses are detailed.  Even though he is the eldest son, and has been ruling as co-regent, and his succession is well established, and his brothers are granted their own duchies (II Chronicles 21:2-3), Yehoram murders them, increases decentralized worship (the בָּמוֹת), and seems to introduce some Avoda Zara as well  (v. 11).  This prompts the famous letter from Eliyahu.
    

5. The next Judean King, the young Ahaziyahu comes completely under the influence of the house of Ahab (II Kings 8:25-29).

Enduring understanding: Reunification should be a matter of rejoicing; instead, it is a religious tragedy.  Most of Elisha's career will be in response to this, until the inevitable rending of the reunification. 

Unit 4: The War Against Moab

Primary Text: II Kings Chapter 2:4ff (commentaries) 

Observation:  This chapter is not really part of the Pirkei Elisha, which focuses on the social and political deeds of Elisha.  In Pirkei Elisha the kings of Israel, when they appear at all, are never mentioned by name.  Chapters are out of chronological order (e.g., compare 6:23 with 6:24).  In chapter 3 Elisha plays only a minor role; the focus is on Yehoram of the North, his relationship with Yehoshaphat, and the monumental rebellion and war against Moav.   

Aim:  In addition to mastering the story of the war against Moav, students should see the sophisticated nature of geopolitics in the Ancient Near East, e.g. the interplay between nations over long periods of history, the tenuous nature of alliances, all of which, given certain imperialistic parameters, could describe modern geopolitical patterns.

Procedure 1: Geography of the Combatants

Aim: Students will understand the layout of the war.  They should be able to locate the the natural and political boundaries of the countries involved: Israel, Judea, Edom, and Moab/Amon. 

Alert!  None of these online maps (here's another one) are 100% accurate,  For instance, in Nachal Zered is identified as Wadi Hasa, the southern boarder of Moav.  From the data in Sefer Devarim, Nachal Zered was is the south east extension of the Arnon, which breaks of around modern the Wadi I Mujib reservoir.  Caveat emptor! 

Start out by highlighting the major geographical locations and formations involved in the battle against Moav.  These are:

1. The border between North and South Israel (the northern border of Binyanim, Givon), and their capitals, Shomron and Jerusalem.
    

2. The borders and major cities Gad and Reuven, on the East Bank of the Jordan river.  See this map, and note the cities of listed in Bimidbar 32:1-4 and Joshua 13.
    

3. The Arnon river, the northern border of Moav (Bimidbar 21:13).
    

4. The mountains of Edom (south of Vadi Hasa, which is identified--incorrectly in my opinion--with Nachal Zered).  Use Google earth and some pictures of the area (e.g here, and here, and here of Petra) to get a sense of:

   1. the difficulty of the terrain for and army and its supplies;

   2. the redness of the earth there; and,

   3. the arid environment, with the occasional pool of water. 
       

5. Dhiban, the capital city of King Mesha according to his stele.
    

6. Kir-Chareset.  If this is the name of the city (= Isaiah 16:7, 11, cf. Targum Yonatan ad loc.) than this, not Dhiban, is the city of the battle.  It is generally identified as Al Karak.

Ask the students:  If they themselves had to make war on Mesha, what are the possible roads for attack, and what are the advantages and disadvantages of each. 

Procedure 2:  The History of Amon and Moav

Aim: Explore the history and religion of Moab, and geopolitical setbacks and reemergence visa vi the East Bank Israelite tribes' territories. 

The etiology of Moab and Amon (which are sister nations) is described as part of the destruction of Dead Sea cities, and their progenitor Lot's escape with his two daughters to the mountains (Genesis 19:30-38). The Amonites and Moabites are granted the land to the east of the Jordan river.  Amon's land was between the Yabok and the Arnon (Josh.12:2) and the Moab's was south of the Arnon to the mountains of Se'ir/Edom.  Sichon the Emorite takes away the land north of the Arnon from first king of Moav (Bimidbar 21:29), and Amon is pushed east (Bimidbar 21:24, Josh. 13:10).  Israel then takes the from Sichon, and the area is settled by the tribes of Reuven and Gad.

Enduring understanding 1:   Moab and Amon are Abrahamic nations (albeit by way of Lot's adoption), and share a close genetic and familial relationship with Israel.

Enduring understanding 2:   Land that once belonged to Moab and Amon wind up being settled by Israel.

In the period of the judges, a reunited Moab and Amon under King Eglon of Moab presses Israel even across the West Bank of the Jordan, until the Eglon is assassinated and the border crossings are taken by Ehud ben Geira.  Getting back the lands north of the Arnon, however, is always on the minds of the Amonites, and they seize this area (in addition to a great deal of Israel proper), until they are defeated by Yiphtach haGileadi.  The Amonites again press for their former land in the time of Saul, and under the leadership of Nachash.  Saul's victory results in his kingship being solidified (I Samuel 11).  Nachash apparently gives David some support when he was on the run from Saul (II Samuel 10) but his Nachash's son, Chanun joins forces with Aram against David.  Amon loses.   However, the fighting continues, as is evident by Yoav's was against Rabbat Bnei Amon. 

Enduring understanding 3:   Amon and Moab want their land back, and see it as their divine right.

There are clear social interplay between the Israel on the West Bank and north of the Arnon, and Amon and Moab, e.g. the story of Ruth. 

The god of Amon and Moav was named Kemosh/Molech/Milkom.  These are alternate names for the same god (Num. 21:29, Jud. 11:24, I K. 11:6), who famously received child sacrifice (Lev. 20, II Kings 23:10, Jer. 32:35).  From the Yiftah story it appears that Amon and Moav were monotheistic (Jud. 11:24!), but other passages refer to Elohei Amon, in the plural.  It is evident from the Mesha Stele that their approach to Kemosh was not too dissimilar with Israel approach with God, which is not too surprising considering both nations are Abrahamic in origin. 

Enduring understanding 4:   The religion of Amon and Moab, while deviant, shares a common source in Abraham.

Students Assignment: In order to back these understanding, in addition to the geopolitics at the time of the Omri dynasty, have students will read the Mesha Stele translation and verses 4-6 in our chapter, and answer the following questions:

Q1. What is Mesha's capital city? (Cf. Num. 32:34, 33:45, Josh. 13:8-9)
Q2. Why does Mesha feel that Moab/Amon lost the land north of the Arnon?
Q3.  Who is "the son" in line 6 and 8?
Q4.  How does Mesha deal with the the Israelites that he conquered?
Q5.  What, besides war, is Mesha's primary industry?
Q6. When, in relation to our chapter, does Mesha pen this tablet. 

Enduring understanding: The Tanach can be extremely laconic.  What events are covered in verse 5 of our chapter? 

Procedure 3: The History of Edom

Procedure 4: The Road to War

Aim: Students should get a feel for the geography and topography and geopolitics (between Israel, Juah, and Edom) and how it all affects the battle plan.   

Read verses 7-10 in our chapter.  Ask the students:

• Whose decision it was to take a round-about battle plan against Moab? 

• What are the advantages and disadvantages of that battle plan?

Refer back to Procedure 1 for a sense of the torturous and treacherous road that the forces of Israel took. 

Advanced: Read II Chronicles 17.  Assuming this Moabite/Amonite (and some of the Se'ir tribes!) invasion into Judean territory takes place before Mesha's full scale rebellion against the Omri Dynasty of the North, one can understand Yehoshaphat desire to take part in this war.  Two other factors should be considered: the precarious relationship between Judah and Edom (especially the Se'ir tribes), and the need to control the southern reaches of the Dead Sea. 

Procedure 5: A Miraculous Solution to the Water Problems

Overview: Verses 11-25.  The forces of Israel and Judah run out of water and into trouble.  Yehoshaphat wants to turn to God for an oracle, and Elisha is on hand to provide a solution. 

The students should note the following items, some of which they have covered before:

• There are very few Prophets of the Lord left, but it is from them that the righteous Yehoshaphat wants to receive the word of God.  (V. 11a)

• The politicians of the North still consider Elisha to be a minor player compared to Eliyahu (v. 11b)

• Elisha is not yet on speaking terms with the King; he sees Yehoram as not accepting him as the true and only source for religious instruction (v.13). 

• Yehoram seems to accept, at least, that God is in control of success and failure in war, which seems to cause Elisha to think it's worth seeing if God will support Yehoram's war. 

• Verse 21 goes back in time to Mesha's gets wind of the invasion.  The plainest sense is that he positions his troops on the border between his territory and Edom controlled.  He retreats north to Kir Charashet (=Kir Moav), v. 26. 

• The scorched earth policy requested by God (v. 19), and undertaken by Israel (v. 25), should be considered in the light of Moab's treatment of Israeli captives, based on Mesha's own records.

Procedure 6: An Ambiguous Conclusion.  Moab vs. Edom

Aim: To get a sense of the conclusion of the war, and why Mesha acts the way he does.   The text is ambiguous, so various possibilities should be explored.

Enduring understanding: If Edom can be turned against Israel and Judah, the war will be abandoned, especially since the entire army is in Edom's land. 

Event 1:  Moab Attacks Edom

In verse 26, fearing the breach of Chareshet's walls and total defeat, Mesha leads an attack against Edom.  Radak offers: אפשר כי מלך אדום היה קרוב לעיר יותר משני המלכים.  However, it seems to me that Mesha, who was well aware of the cracks in Yehuda's domination of Edom (II Chronichles 20:22; in fact, Edom will break away from Judah's domination after Yehoshaphat is gone--II K. 8:20, II Chron. 21:10).  Perhaps by attacking Edom, Mesha was hoping to drive a rift between Edom and their masters, and cause them to turn against their masters. (Remember, there is no love-lost between the Davidic kings and Edom, see I K. 14-22!).  That may be the implication of the unusual hiphil infinitive לְהַבְקִיעַ אֶל, which seems to indicate domination through force, leading to political control (see Isa. 7:6).  In any event, the attempt was unsuccessful. 

Event 2: Mesha (?) Sacrifices (?) his Own (?) Heir

The simplest read of verse 27 is that Mesha sacrifices his heir apparent, and this caused some king of anger against Israel, who abandoned the war and returned home.  Remember, child sacrifice was part of the Moabite ritual.  So Rashi (=midrash, also cited by Radak) who offers a spiritual explanation of why such a heinous act would cause trouble specifically for Israel. 

רש"י (כז) ויקח את בנו הבכור - בפסיקתא דפרשת שקלים (פר"כ ב,ה) נדרש, ששאל את עבדיו: מה טיבה של אומה זו, שנעשים לה ניסים כאלה? אמרו לו: אביהם אברהם בן יחיד היה לו, ואמר לו הקדוש ברוך הוא: הקריבהו לפני, ורצה להקריבו. אמר להם; אף הוא בן בכור יש לו, ילך ויקריבנו לעבודה זרה...ויהי קצף גדול על ישראל - שנזכרו עוונותם, שאף הם שוחטין בניהם לעבודה זרה, ואינן ראויין לנס.

However, fitting in with Mesha's attempt to turn Edom, it is possible that it is the King of Edom's son who he sacrificed. And the resulting anger of Edom against Israel causes the war to be abandoned.  So Radak, in the name of his father and brother.  (I prefer Radak's brother's opinion on how the heir to the king of Edom fell into Moabite hands).  Radak says the anger was caused by Israel's failure to try to save the King Edom's heir.

רד"ק (כז) ויקח את בנו הבכור - פירש אדני אבי ז"ל, כי בן מלך אדום הראוי למלוך תחתיו היה ברשות מלך מואב, ומפני זה בא עם שני המלכים, כי חשב להוציא בעזרתם בנו מתחת יד מלך מואב; וכשחשב מלך מואב להבקיע אל מלך אדום ולא יכול, לקח בקצפו את בן מלך אדום והעלהו אל החומה, ושרפו לעיני אביו; וזהו ויעלהו עולה, ששרפו כמו ששורפין העולה. ויהי קצף גדול על ישראל - ממלך אדום, כי חשב כי בעזרתם יוציא בנו מתחת יד מלך מואב; וזהו שאמר הכתוב "על שרפו עצמות מלך אדום לשיד" (עמ' ב,א). ורבי, אחי, רבי משה פירש, כי כאשר חשב מלך מואב להבקיע אל מלך אדום, אז לקח בנו באותה מלחמה, חֲטָפוֹ מהם והעלהו לחומה, ושרפו לעיני אביו. ויהי קצף גדול על ישראל ממלך אדום, שלא עזרוהו להצילו מידם.

Unit 5:  The Prophet's Widow

Aim:  By contrasting the events here with a similar incident by Eliyahu, students will achieve an understanding of the unique nature of Elisha's ministry. 

Prerequisite knowledge:  Students should, at this point, know the different groups of prophets, including the Prophets of the Lord, which were what we would call today Orthodox, meaning purely monotheistic.

Enduring Understandings: 1) The "loyalist" school of the Prophets of the Lord have accepted Elisha as Eliyahu's replacement.  2) Elisha has a much softer touch than Eliyahu, and even his miracles, while no less affective, contrast sharply with his former master.  3) Elisha is trying to rebuild social inter-reliance, following the depredations of the Jezebel, which, while still extant, are waning.

Procedure One:  Identify the woman, and the nature of her relationship with Elisha.

• The widow, while unnamed, she is the widow of one of the loyalist prophets who were killed off by Jezebel.  Note the description  וְאַתָּה יָדַעְתָּ כִּי עַבְדְּךָ הָיָה יָרֵא אֶת-יְ-ה-וָ-ה (You know that your servant feared the Lord...).   

• The widow accepts that Elisha the Master of the Prophets of the Lord (and her leader as well).  Note the emphasis on "your servant" and "your handmaiden." (Students should become familiar with the third-person phrasing of a servant addressing his or her master.)

Procedure Two: Compare and contrast Elisha's Cornucopia and Eliyahu's Cornucopia

Compare and contrast this narrative with the first part of Eliyahu's dealing with the Woman from Tzarfat (I K. 17:8-16).  Students should produce their own chart; the one below is my own example.  Students should then draw conclusions about the difference between Eliyahu and Elisha.

I would draw the following conclusions: