וֶאֱלִישָׁע֙ הַנָּבִ֔יא קָרָ֕א לְאַחַ֖ד מִבְּנֵ֣י הַנְּבִיאִ֑ים וַיֹּ֨אמֶר ל֜וֹ חֲגֹ֣ר מָתְנֶ֗יךָ וְ֠קַח פַּ֣ךְ הַשֶּׁ֤מֶן הַזֶּה֙ בְּיָדֶ֔ךָ וְלֵ֖ךְ רָמֹ֥ת גִּלְעָֽד׃
Tinawag ni propeta Eliseo ang isa sa mga anak ng mga propeta at sinabi sa kanya, “Bigkisan mo ang iyong baywang, dalhin mo sa iyong kamay ang sisidlang ito ng langis, at pumunta ka sa Ramot-gilead.”
From David to Destruction
In Melachim II 9:1-3, Elisha directs one of the Bnei HaNevi’im (who Chazal identify as Yonah ben Amitai) to anoint Yehu ben Nimshi as king over the Northern Kingdom. Considering the fact that Yehoram ben Achav removes the state-sponsored Avodah Zarah from the land (Melachim II 3:2), why does Elisha consider Yeihu a step forward from Yehoram ben Achav?243Asked by TABC student Ephraim Helfgot (‘20). After all, both of these kings of northern Israel fail to remove the Bamot, the forbidden altars established by Yarav’am ben Nevat in Beit El and Dan (Melachim II 3:3 and 10:29). Accordingly, what does Elisha accomplish by removing Yehoram ben Achav, and replacing him with Yeihu?
From David to Destruction
1. Eliyahu HaNavi never anoints Chaza’eil and Yeihu; instead, Elisha anoints Chaza’eil (Melachim II 8:13) and Elisha’s student (whom Chazal identify as none other than Yonah ben Amitai) anoints Yeihu (Melachim II 9:1-4).