Citazione Commento su I Re 13:20

Perhaps one of the most difficult questions that arise from Melachim I 13 is why Hashem severely punishes the Ish Elokim, and not the old “Navi.”⁵⁴The old “Navi” is described as a Navi despite his being, as noted by all of the commentaries led by Targum Yonatan ben Uzziel and Rashi, a Navi Sheker, because he presents himself as a Navi. In addition, he does actually receive a Nevu’ah during this episode. This was necessary because, as noted by theMalbim (Melachim I 13:20), someone needs to tell over the real reason for the unusual death of the Ish Elokim. Ralbag (Melachim I 13:18) explains that it is necessary for the Ish Elokim to hear the Mussar (rebuke) from the Navi Sheker. Ralbag compares Hashem’s communication with the false Navi to His placing of His spirit upon Bila’am to present an important message that requires Bila’am’s conveyance (BeMidbar 22). After all, the true “villain” of the story is the false Navi who misleads the Ish Elokim.⁵⁵Binyamin Jachter notes that is possible that the Navi is an actual Navi that has not received Nevu’ah for years. By bringing the Ish Elokim near him, the old Navi hopes to regain his Nevu’ah, as seen by Sha’ul (Shemuel I 9:10-11). Proximity to a Navi can trigger Nevu’ah. As the old Navi has only positive intentions, he does not deserve a gruesome punishment. The Ish Elokim might not exercise the best judgment by allowing himself to be duped by the wiles of the false Navi,⁵⁶Ralbag (Melachim I 13:18) explains that the Ish Elokim compares this situation to Akeidat Yitzchak, where Hashem sends a Malach to communicate a change in plan. However, Ralbag notes that the comparison is erroneous since, at the Akeidah, the Malach merely explains the original communication from Hashem. The Malach explains that “VeHa’aleihu,” “and offer him” (part of the initial instruction, see BeReishit 22:2) refers to only placing Yitzchak on the Mizbei’ach, but not to actually slaughter and offer him as a Korban. In Melachim I 13, however, the Navi Sheker “communicates” a complete reversal of Hashem’s directive, something that Hashem would never do. “Lo Yachalif HaKeil VeLo Yamir Dato,” “Hashem will never amend nor exchange His law for any other”— one of the thirteen principles of faith is that Hashem does not change His Mitzvot. but why does he deserve to meet such a horrible death?