Comentario citado sobre I Reyes 17:18

AND THIS IS THE BLESSING WHEREWITH MOSES THE MAN OF G-D BLESSED THE CHILDREN OF ISRAEL BEFORE HIS DEATH. It states the man of G-d in order to indicate that his blessing will be fulfilled because he was the man of G-d, and the prayer of the upright is His delight.¹Proverbs 15:8. Now Scripture calls Moses our teacher the man of G-d, and so also the rest of the prophets,²The Sifre, Brachah 342, lists eighteen prophets of whom Scripture speaks as ‘men of G-d.’ Elijah,³I Kings 17:18. and others,⁴Those not identified by name. Thus: And there came a man of G-d to Eli (I Samuel 2:27), and other similar cases. but it does not state “the man of the Eternal;” instead it says Moses the ‘servant’ of the Eternal.⁵Joshua 1:1. Moses is the servant of the Eternal Who has created everything, and Moses’ conception of Him was like that of a servant who is afraid to behold his master. Moses was also the man of G-d, since all his deeds and words came by command of the Almighty (Ma’or V’shamesh). The reason is known to every student learned in [the mystic lore of] the Torah. So also by way of the Truth, [the expression ‘v’zoth habrachah’ (and this is the blessing) means that] “v’zoth is the blessing” [as explained further on], for From the Eternal has ‘zoth’ (this) come.⁶Psalms 118:23. — “By way of the Truth,” another name for the teachings of the Cabala, thus begins a new thought of Ramban. First he intimated that the reason for Scripture stating the man of G-d and not “the man of the Eternal” is known to every student of the mysteries of the Torah. And now he begins to explain, on the basis of the Cabala, the unique expression of v’zoth habrachah. Similarly it is said in the case of Jacob, ‘v’zoth’ (and ‘this’ is) what their father [Jacob] spoke unto them.⁷Genesis 49:28. It was this blessing that David meant when he said, ‘Zoth’ (this) came to pass unto me, because I have kept Thy precepts,⁸Psalms 119:56. alluding to Zion the city of David, for there the Eternal commanded the blessing, even life forever.⁹Ibid., 133:3. The student learned in the mysteries of the Cabala will understand. Our Rabbis meant this secret in their interpretation in Bereshith Rabbah:¹⁰Bereshith Rabbah 100:13. “‘v’zoth’ (and this is) what their father spoke unto them.⁷Genesis 49:28. A man like me is destined to bless you, and, from the very place where I [Jacob] concluded — from there will he begin. At the moment Moses our teacher rose to bless them, he began with ‘v’zoth habrachah’ (and this is the blessing) — from the very place where their father concluded. This then is the meaning of the expression ‘v’zoth’ what their father spoke unto them⁷Genesis 49:28. [their father Jacob told them that the next blessing they receive would be from a man who will begin with v’zoth — v’zoth habrachah]. He [i.e., the patriarch Jacob] said to them: When will these blessings reach you? From the time you accept the Torah, in which is written, ‘V’zoth’ (And this is) the Law etc. ”¹¹Above 4:44. For this word zoth alludes to the blessing which is the Torah, and this is the covenant, as it is written ‘Zoth’ (this is) My covenant.¹²Genesis 17:10. I have already mentioned this.¹³Ibid., 2:20 (Vol. I, p. 79); Exodus 25:3 (Vol. II, pp. 437-438).

The story of Eliyahu HaNavi reviving the Almanah’s son (Melachim I 17:18-24) serves as an excellent test case. While it is certainly interesting to ponder how Eliyahu revives the child (does he perform CPR? – see Radak for a discussion), this is what seasoned Yeshivah students dismiss as a “Kashya Afen Mayseh,” Yiddish for, “a question regarding how something occurred,” which does not yield much insight.

Converts are as difficult: [Rashi] explained it is because they are not experts about the commandments, so they bring punishments; and also because they teach the Jews from their actions, etc. And some explain it is because all of the Jewish people are responsible [held liable] for one another. But that is not [correct]. For they did not become liable for the converts when they received the Torah, as we say in Sotah (37b), "It came out that each one in Israel had 603,550 covenants, since they were all made liable for each other." Hence, they were not made liable for the converts. As behold, there were many in the mixed multitude that went up with them [alongside the number just given]. And some explain that converts are as difficult for the Jewish people as a scab because the Holy One, blessed be He, warned them in 24 places not to oppress them, yet it is impossible not to pain them [at all]. And some explain that it is because the Jewish people are in exile by way of the converts, as it said (Pesachim 87b), "Why are the Jewish people scattered in all of the lands more than all of the idolatrous peoples? In order that converts will add themselves to them. But that is not clear. For it said in Yevamot (47a), "A [potential] convert who comes in order to convert, we say to him, 'What did you see that you came to convert? Don’t you know that the Jewish people are anguished, suppressed?'" And we say over there that it is in order that he will back out, as the master said, "Converts are as difficult for the people of Israel as a scab." Hence, they are difficult after they have converted. And Rabbi Abraham the Convert explained that it is that, since the converts are expert in the commandments and are exacting about them, they are as difficult for the people of Israel as a scab. For as a result of this, the Holy One, blessed be He, remembers the iniquities of the Jewish people when they do not do His will. And we found similar to this concerning the woman of Zarephath, who said: What harm have I done you, O man of God, that you should come here to recall my iniquity (I Kings 17). As since he was a completely righteous man, it appeared to her that God would be reminded of her iniquity. And RI explained that this is why converts are difficult, that they assimilate into the Jewish people, whereas the divine presence only dwells within pedigreed families. And this appears [correct]. For it is because of this that it brings that [statement] of Rabbi Chelbo regarding that item of Rabbi Chama bar Chanina.

פן תדבקני הרעה [I CANNOT ESCAPE TO THE MOUNTAIN,] LEST SOME EVIL CLEAVE UNTO ME — Whilst I was with the people of Sodom the Holy One, blessed be He, compared my deeds with the deeds of the people of my city and I seemed to be righteous and deserving to be saved. When, however, I come to the righteous man (i.e. Abraham whom Rashi v. 17 stated to be dwelling in the mountain) I must be regarded as wicked. Thus, too, did the woman of Zarefath say to Elijah, (1 Kings 17:18) “Art thou come to bring my sin in remembrance?” Before you came to me the Holy One, blessed be He, compared my doings with the doings of my people and I was regarded as a righteous woman amongst them, but now that you have come to me, in comparison with your deeds, I am wicked (Genesis Rabbah 50:11).