Talmud zu Könige I 18:78

⁶⁴Lev. rabba 36(5). How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi]^G Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now⁶⁵2K. 13:23.. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand⁶⁶Hos. 2:12.. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet⁶⁷Gen. 20:7.. Man can only mean Isaac, as you say, who is this man coming in the field towards us⁶⁸Gen. 24:65.? Man can only mean Jacob, as you say, but Jacob was a simple man⁶⁹Gen. 25:27.. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant⁷⁰1K. 18:36. Since Elijah’s prayer was granted, this gives a terminus post quem. etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end⁷¹Is. 9:6.. ⁷²Sifra Behuqqotai Pereq 7(11), Ex. rabba 44(3). The argument really is not about the patriarchs’ merits but about the validity of the Covenant. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant⁷³Deut. 4:31.. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.⁷⁴Is. 54:10.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

Rebbi Simeon ben Laqish said, three [persons] were untrue to their prophetic insights because of ponaria⁸⁶Latin poenariae (scil., actiones) “criminal” (actions), a post-Augustean word (E.G.). The criticism levelled at Moses, Elijah, and Micha (i. e., Michaihu ben Nimla) is that they formulated as a possibility what they prophetically knew was a certainty., viz., the following: Moses, Elijah, and Micha. Moses said, if an everyman’s death these should die⁸⁷Num. 16:29., etc. Elijah said, hear me, o Eternal, hear me, so this people will know, otherwise You would have turned their hearts backwards⁸⁸1K. 18:37.. Micha said, if you would return in peace, the Eternal did not speak through me⁸⁹1K. 22:28..

It is written (1Kings 17:1) “Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word.” Rebbi Berekhia said, Rebbi Yasa and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew, from (1Kings 18:1): “Go, appear before Aḥab and I shall give rain⁶⁵But dew is not mentioned. The entire piece, whose main place is in Taäniot 1:1, is included to explain the connection of the (summer) praise for dew in the benediction on “resurrection”. The praise for dew was included in the Yerushalmi prayer rite., etc.” And he who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥuma from Edreï⁶⁶He is mentioned only here (and in the parallel in Taäniot). Since he appears together with Rebbi Berekhiah, he must belong to the last generation of Amoraïm in Israel.
It is the minority opinion of Rebbi Aqiba (Nedarim 9:6) that if in an earthly court part of a vow is annulled because it was executed under false intent, then the entire vow is annulled. This is not the majority opinion, hence, it is not the practice and does not imply Heavenly standards. said, they are of the opinion that a vow that was dissolved partially is dissolved totally. Some want to say, on the occasion of the son of the woman from Sarepta, (1Kings 17:20) “He called on the Eternal and said, o Eternal, my God, etc.” Rebbi Judah ben Pazi said, about one who stole a doctor’s bag⁶⁷Greek νάρθηξ, a plant (Ferula communis), word also used for “casket for unguents”, and title of medical works. Hesiod has Prometheus carry off the fire in the stalk of a νάρθηξ.. When he left, his son was injured.He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? (Is. 26:19) “Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew, וְאֶרֶץ רְפָאִים תַּפִּיל.” Rebbi Tanḥum from Edreï said, “the earth will give up those that are deposited in it.⁶⁸Rebbi Tanḥum from Edreï explains the difficult phrase וְאֶרֶץ רְפָאִים תַּפִּיל “it will fell Netherworlds” by taking תַּפִּיל in the sense of Rabbinic Hebrew, “having a miscarriage”, the Netherworld will expel what is in it.”

Rebbi Ze`ira in the name of Rebbi Ḥanina: What should the great men of a generation do since the public is judged only according to its majority? So we find that during the 38 years during which Israel were as in a ban, He did not speak with Moses, as it is said⁴⁴Deut. 2:16–17. Babli 30b.: It was when all the warriors finished dying from inside the camp. What is written next? The Eternal spoke to me to give orders. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: What should the great men of a generation do since the public is judged only according to its majority? So we find that if Israel had not said⁴⁵1K. 18:39., The Eternal is the supreme power, the Eternal is the supreme power, no fire would have come down from heaven and burned the sacrifices⁴⁶However the verse makes it clear that the people answered after the fire had descended..

HALAKHAH: It is written¹⁶²1K. 18:36.: At the approach of the afternoon sacrifice, Elijah the prophet stepped up and said, Eternal, God of Abraham, Isaac, and Israel, today may it be known<that You are God in Israel and I am Your servant.>¹⁶³Added from G. And Elijah sacrifices when local altars are forbidden¹⁶⁴Since the Temple was already built, all other altars became illegitimate. This doctrine was certainly held by the author of the books of Kings who nevertheless reports favorably on Elijah’s action in repairing an abandoned High Place dedicated to the Eternal.? Rebbi Simlai said, the Word He said to him¹⁶⁵One must assume that he acted on direct Divine command.: I acted on Your saying. I acted following Your Word. Answer me, Eternal, Answer me¹⁶⁶1K. 18:37. Why a double invocation?. Answer me for my merit, answer me for the merit of my student <the students.>¹⁶⁷The reading of G, “students”, is preferable since the singular would have to refer to Elisha who at that moment was not Elijah’s student.

HALAKHAH: It is written¹⁶²1K. 18:36.: At the approach of the afternoon sacrifice, Elijah the prophet stepped up and said, Eternal, God of Abraham, Isaac, and Israel, today may it be known<that You are God in Israel and I am Your servant.>¹⁶³Added from G. And Elijah sacrifices when local altars are forbidden¹⁶⁴Since the Temple was already built, all other altars became illegitimate. This doctrine was certainly held by the author of the books of Kings who nevertheless reports favorably on Elijah’s action in repairing an abandoned High Place dedicated to the Eternal.? Rebbi Simlai said, the Word He said to him¹⁶⁵One must assume that he acted on direct Divine command.: I acted on Your saying. I acted following Your Word. Answer me, Eternal, Answer me¹⁶⁶1K. 18:37. Why a double invocation?. Answer me for my merit, answer me for the merit of my student <the students.>¹⁶⁷The reading of G, “students”, is preferable since the singular would have to refer to Elisha who at that moment was not Elijah’s student.

HALAKHAH: Rav said, answer me, Eternal, answer me⁸⁸1K. 18:37. According to the Babli 14a the reference is not to this verse but to the standard prayer on fast day, Halakhah 2:2, Notes 107–108. He holds that one never sounds the shofar on the Sabbath for any reason whatsoever, but he permits penitentiary prayers on a Sabbath (which other authorities permit only on a Day of Atonement which is a Sabbath.). The Mishnah disagrees with Rav: “Rebbi Yose said, to help⁸⁶Blowing the shofar on a Sabbath is rabbinically forbidden; it only is permitted as a military signal to mobilize all available personnel in a situation where lives are at stake. but not to vociferation.” Therefore the first Tanna holds even for vociferation⁸⁹Since R. Yose must refer to shofar blowing, and the Mishnah brings his opinion as a modification of, not a contradiction to, the anonymous Tanna’s statement, it follows that the anonymous Mishnah refers to actual shofar blowing..

Rebbi Yose ben Ḥanina said, the altar is permitted only by a prophet. What is the reason? Guard yourself lest you bring your elevation offerings at any place you are seeing, except at a place ⁵³⁷Deut. 12:13–14. The argument is from the part not quoted, except at a place which the Eternal will chose, by informing a prophet of His choice. etc. ⁵³⁸Ta`aniot 2:8, Notes 164–165. And Elijah sacrifices when local altars are forbidden? Rebbi Simlai said, the Word He said to him⁵³⁹1K. 18:36.: I acted on Your saying. I acted following Your Word.