Haftorah Commentary – Parshas Ki Sisa
Melachim I 18:1–39
Hashem’s Boundless Mercy
We know that Hashem’s attributes of mercy and compassion reach far beyond our human comprehension. Chazal cite proof to this from Hashem’s re-acceptance of His beloved nation even after its shameful participation in the infamous golden calf that we read about in this week’s Parsha. Chazal learn from this that the gates of repentance are never totally sealed. Irrespective of the severity of the Jewish people’s sins, if they collectively regret their sinful ways Hashem will always reaccept them and renew and even increase His relationship with them. (Avoda Zara 5a)
The Showdown at Mount Carmel
This week’s Haftarah reinforces this point and reveals Hashem’s overflowing love for His people and His inseparable relationship with them. The setting is regretfully one of massive spiritual decline wherein most of the Jewish people resorted to idolatry. In response to their spiritual bankruptcy Eliyahu Hanavi implored Hashem to fulfill His prediction in the Torah to withhold all rainfall from that area. After three years of virtually impossible conditions, many Samarians fearing starvation returned, in part, from their sinful ways. In fact, even King Achav began reconsidering his sinful practices. (Radak, Malbim to 18:3) This wicked king, married to the infamous, wicked Izevel, had previously assisted his idolatrous wife to perpetrate idolatry throughout his kingdom. At this crucial turning point Hashem instructed Eliyahu to pay a visit to the Samarian King. Eliyahu faithfully fulfilled his mission, but in addition, he took the initiative of challenging Achav’s idolatrous prophets to a crucial showdown at Mount Carmel. Eliyahu represented Hashem and he taunted Achav’s four hundred and fifty false prophets to
represent their foreign deity, the prevalent Baal. He declared that each representative should offer a sacrifice to his respective power, and whoever’s sacrifice would be consumed by a Heavenly fire would be proven to be the Samarian’s true source of provision. After the false prophets made several futile attempts to stimulate a response, Eliyahu stepped forward to prove, once and for all, that Hashem is the sole provider for the Jewish people. Eliyahu repaired the demolished altar, filled its surrounding ditch with water and poured buckets of water on his bullock and its firewood before offering his bullock to Hashem. Eliyahu then publicly beseeched Hashem and stated, “Today let it be
known that You are the Elokim of Israel. Hashem! Answer so that this people will know that you are Hashem the Elokim [over the entire world].”Hashem responded in an unprecedented fashion and sent a fire that consumed the sacrifice and everything on the altar and even dried the water in the ditch. Through this display, the Jewish people were firmly convinced that Hashem was the true source of all
and they immediately abandoned their idolatrous ways and accepted Hashem’s total sovereignty. Vilna Gaon explains that they finally realized that Hashem maintains control over His world and that He provides all sustenance and did not apportion its distribution through foreign powers. (Aderes Eliyahu to Breishis 1:1)
Rare License to Violate Torah Principle
This unique experience remains unparalleled in Jewish history. The reason for this is because Eliyahu’s sacrifice was, under normal circumstances, a major violation of Torah principle. The Torah sternly forbids sacrificial service outside the Bais Hamikdash, with
severe consequence. Chazal teach us that after the Bais Hamikdash was built in Yerushalayim, it became the exclusive site for all sacrificial service. (Megilla 10a) Yet, at this crucial moment of truth, Eliyahu engaged the Jewish people in a “forbidden” sacrifice on Mount Carmel. Chazal resolve this perplexing issue and quote the Torah passage that states, “To him [the prophet] you shall hearken.” (Devarim 18:15) They explain that this passage empowers an unequivocally authoritative prophet to order a temporary violation of Torah principle. In fact, they quote Eliyahu’s sacrifice on Mount Carmel as the prime example of that license. (Yevamos 90b) They also deduce from an additional
Torah passage the sacrificial validity of such offerings under those extreme conditions. (Rashi to Devarim 12:13, Sifrei, Devarim 70)
However, the question begs to be asked, why was it so necessary to violate Torah principle at that juncture? Couldn’t that miraculous showdown have taken place in the environs of the Bais Hamikdash, by Eliyahu’s offering his bullock to Hashem inside the
Sanctuary, without violating a severe Torah prohibition?
Yaakov’s Name Change and Mount Carmel
In attempt to understand this intriguing subject let us focus on a particular reference in this week’s Haftarah. We read, “Eliyahu took twelve stones corresponding to the twelve tribes of Yaakov that Hashem said to him stating, ’Yisrael will be your name.’” (Melachim I 18:31) Rashi notes the specific reference here of Yaakov’s name-change and explains that Yaakov prophetically envisioned the need for a foreign sacrificial procedure. In fact, Hashem revealed this to Yaakov at the exact moment He changed his name to Yisrael. The Torah states, “Hashem said…’Yisrael will be your name and Hashem named him Yisrael’…Be fruitful and multiply and a [foreign] nation and an
assembly of nations will emerge from you.” (Bereishis 35:10-11) Rashi interprets the word choice of nation (rather than people) to mean that there will come a time for the Jewish people to resemble world nations in their form of service. In general, world nations of those times did not dedicate a particular site to offer their sacrifices to their false deities. In fact, the Torah relates that in the land of Canaan, virtually every vibrant, fresh tree was a site for a sacrifice under it. Our patriarch Yaakov prophesized that the time would come for his offspring to follow that pattern and offer a sacrifice to Hashem on a mountain at a random place. In essence, they would find it necessary to serve Hashem outside the Bais Hamikdash, and Hashem would readily accept their sacrifice there. Interestingly, both the Torah and our Haftarah portion reflect a strong relationship between our patriarch’s name Yisrael and Eliyahu’s sacrifice at Mount Carmel. First, Hashem showed Yaakov the vision of this foreign sacrifice immediately after changing his name to Yisrael. In addition, our Haftarah mentions Yaakov’s name-change as a prelude to Eliyahu’s sacrifice. Let us, therefore, analyze the name Yisrael and discover its hidden relationship to the sacrifice at Mount Carmel.
Yisrael: Hashem’s Prominent Officer
After our patriarch Yaakov encountered Eisav’s angel and withstood his forceful attempt to interrupt Yaakov’s constant cleaving to Hashem, Yaakov refused to release the angel until he blessed Yaakov. The angel responded that Hashem would soon change Yaakov’s name to Yisrael, and he stated, ”Your name will not be [limited to] Yaakov, but your name will [also] be Yisrael, since you are prominent to the Divine and over people.” (Bereishis 32:29) The literal message here is that Yaakov successfully overpowered all his adversaries, even a Heavenly angel who was sent to battle with Yaakov. However, Chazal interpret this phrase on a higher plain and state that Hashem included His sacred name “E-l” as part of Yaakov’s new name. Apparently, they interpret the phrase “you are prominent to the Divine” to refer to Yakov’s status as Hashem’s prominent officer who reflects Hashem’s greatness. They continue and state that the Jewish people are likewise privileged to carry the name Yisrael because collectively they are Hashem’s prominent ministers who reflect His greatness to world nations. (Yerushalmi Taanis 2:6, based on the authentic version of Targum Unkelos to Bereishis ad loc) Now, as we know, the Jewish people carry their name “bnei Yisrael” — the children of Israel, under all circumstances. Since their name reflects their relationship with Hashem, it stands to reason then that their prominent status to Hashem always prevails under all circumstances.
Perpetual Relationship with Hashem
Based on the above, we can offer the following explanation for Eliyahu’s unique sacrifice at Mount Carmel. During his days, the Jewish people viewed their relationship with Hashem as one confined to the Bais Hamikdash. In truth, although Hashem’s “intense” Presence was always sensed within Hashem’s Sanctuary, His Presence was not overtly sensed at all, outside that area. Therefore, after King Yeravam restricted his Samarian kingdom from making their Yom Tov pilgrimages to the Bais Hamikdash, many misguided people felt that their relationship with Hashem ended. Their perverted reasoning gave rise to their turning to idolatry for a sense of false security. In general, the abhorrent practice of idolatry leads one to perceive that he controls his own destiny. Hashem, to prove one’s loyalty to one’s true provider, set up a system wherein if one chose to, he could create an allusion that his man-made deity has some degree of power and provision. In fact, one can initially imagine that one can connect with inner powers of impurity and utilize them for whatever one desires. During Eliyahu’s days, practically all Samarians followed this perverted line of reasoning and turned to foreign deities for their sense of security. Eliyahu understood that after years of heavy famine, the time was ripe for the Samarians to realize their grave misconception and to discover that Hashem related to His people wherever they were found. To prove this, Eliyahu took upon himself the unpleasant task of offering a sacrifice outside the Bais Hamikdash. He reasoned that if Hashem would respond there, it would clearly display that His relationship transcends the boundaries of Yerushalayim and the Bais Hamikdash. It would prove that Hashem could be found anywhere, even at Mount Carmel, and that Hashem was willing to warmly relate to His nation even while recovering from their spiritual bankruptcy. Therefore, with total conviction, Eliyahu exercised his prophetic license and ordered the Jewish people to violate a severe Torah principle. Hashem warmly responded to
Eliyahu’s pious act and accepted his “foreign” sacrifice. Through this miraculous display of acceptance, the Jewish people were convinced of the full message of their name, Yisrael. They realized that in the same manner that their name Yisrael always accompanies them, Hashem’s relationship with them, that is reflected in their name, always accompanies them wherever they are.
Perpetually Loved by Hashem
This message is apropos for this week’s Parsha wherein we read about the Jewish people’s infamous participation in foreign practice, together with Hashem’s favorable response to Moshe Rabbeinu’s plea on their behalf. After the Jewish people’s sincere repentance, Hashem’s display of compassion to them was so great, that Moshe Rabbeinu approached Hashem with an unthinkable request. He asked Him to limit His close relationship to the Jewish people, and to guarantee never to rest His presence (even through prophecy) on any person from world nations. Although the Jewish people had recently committed their worse offense in Jewish history, Hashem’s boundless love
for His people was not affected through this. He therefore consented to Moshe’s plea and guaranteed never to share His relationship with any other people. This response is best expressed in Moshe’s parting words to his beloved flock, “Praiseworthy is Yisrael; who is likened to you?” (Devarim 33:29) May Hashem soon grace His people to resume their service to Him in His exclusive site.
Go to Torah.org
Date: March 12, 2025
