Tafsiran yang Mengutip untuk 1 Raja-raja 18:21

GIVE ME CHILDREN. The commentators⁹⁸Rashi and Ibn Ezra. said that this means that Rachel asked Jacob to pray on her behalf. Or else I die — Rashi comments: “For one who is childless may be considered as dead.” This is a Midrash of our Rabbis.⁹⁹Bereshith Rabbah 71:19.
But I wonder. If so, why was Jacob angry with her? And why did he say, Am I in G-d’s stead?¹⁰⁰Verse 2 here. for G-d hearkens to the righteous.¹⁰¹See Psalms 69:34. [I wonder concerning] that which Jacob said [to Rachel, as quoted in Rashi:¹⁰⁰Verse 2 here. “You say that I should do as did my father, who prayed on behalf of Rebekah, but I am not circumstanced as my father was. My] father had no children at all. I, however, have children. It is from you that He had withheld children and not from me.” Do not the righteous pray on behalf of others? There were Elijah¹⁰²I Kings 18:21. and Elisha¹⁰³II Kings 4:33. who prayed on behalf of strange women.
It would appear that on account of Jacob’s answer, our Rabbis took him to task, saying in Bereshith Rabbah:¹⁰⁴71:10. “The Holy One, blessed be He, said to Jacob, ‘Is this the way to answer a woman who is oppressed by her barrenness? By your life! Your children are destined to stand before her son Joseph!’”
In line with the plain meaning of Scripture, Rachel asked of Jacob that he give her children, but her intent was truly to say that he should pray on her behalf and continue indeed to pray until G-d would, in any case, grant her children, and if not, she would mortify herself because of grief. In her envy she spoke improperly, thinking that because Jacob loved her he would fast, put on sackcloth with ashes,¹⁰⁵Esther 4:1. and pray until she would have children, so that she should not die of her grief.

Abarbanel and Malbim note that Yonah Perek 3 describes the people of Nineveh restoring stolen property. However, nowhere in Perek 3 do we find that they corrected their sin of Avodah Zarah (idol worship). Yonah is infuriated that Hashem would forgive Nineveh without the people correcting the cardinal sin of Avodah Zarah⁹²One may pose a serious question on this approach - did not the people of Nineveh fully embrace Yonah’s message and wholeheartedly (according to many opinions) repent? Doesn’t this express an acceptance of Hashem and rejection of Avodah Zarah? We may answer that while it indicates a wholehearted acceptance of Hashem it does not necessarily imply that they forsook their gods. After all, there are many instances of people who both serve Hashem and worship Avodah Zarah. Examples include the majority of the Jews of Northen Israel in the time of Eliyahu HaNavi (Melachim I 18:21) and the Samaritans of Melachim II (17:41). . In other words, Yonah in the fish reconciled himself to the idea of Teshuvah. However, he is upset that Hashem forgave Ninenveh for an incomplete Teshuvah.

The great day finally arrives. Achav gathers all of the Bnei Yisrael (presumably those living in the Northern Kingdom) to see the spiritual faceoff between Eliyahu HaNavi and the four hundred Nevi’ei HaBa’al. Eliyahu HaNavi begins the proceedings with a dramatic query: “Ad Matai Atem Posechim Al Shenei HaSe’ifim,” “for how long will you dance between two opinions?” (Melachim I 18:21). Da’at Mikra explains that Eliyahu HaNavi refers to what was a popular folk saying “until when will you be like a bird fluttering between two different branches of a tree” (instead of deciding to perch on one specific branch).

a prop of reeds Many times they relied on them: in the days of Sennacherib and in the days of Nebuchadnezzar, but it did not avail them, just like this reed, which is soft and does not support the one who leans on it.

בכל מקום אשר תראה IN EVERY PLACE THAT “THOU” SEEST — i.e., that enters thy mind, but thou mayest offer anywhere by the command of a prophet, as, for instance, Elijah did on Mount Carmel (1 Kings 18:21 ff.) (Sifrei Devarim 70:3).

ופסחתי — This signifies I WILL SPARE you; similar to this is, (Isaiah 31:5) “Sparing (פסוח) and delivering”. (This is the explanation of Menachem ben Seruk). But I say that wherever the root פסח occurs it is an expression for leaping and springing over, so that ופסחתי here denotes that He sprang from the houses of the Israelites when He reached them, without having entered them, to the houses of the Egyptians — for they (the Egyptians and the Israelites) dwelt one next to the other. Of a like import is, (1 Kings 18:21) “How long will ye leap (פוסחים) upon two twigs?” So, too, all פסחים lame people walk as though they were springing, and are therefore termed פסחים. This, too, is the meaning of, (Isaiah 31:5) פסוח והמליט “He springs over him and delivers him” from amongst those who are being killed.