Talmud su I Re 18:11

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.”