VIII. ELISHA AND JONAH Vol. IV, (pp. 237-253). 1 Seder ‘Olam 21; Tosefta Sotah 12.5; Megillah 14a; Shir 4.11; Ekah 4 (end). Comp. Ratner on Seder ‘Olam, loc. cit. The statement in the two Midrashim just mentioned, that in Elijah’s time there were sixty myriads of prophets (according to some, double this number), is very likely based on a misconception of the old source given in Seder ‘Olam, where so large a number of prophets refers not to the time of Elijah, but to the entire course of Jewish history. The words in the old source read : There were forty-eight prophets and seven prophetesses, whose prophecies are written down in Scripture; but besides them there were as many prophets as men delivered from Egypt (*. e., sixty myriads), whose prophecies, however, were not written down. In the quotation from Seder ‘ Olam in Megillah the variant is found : “ double the number of those who were delivered from Egypt.” Four of Elijah’s disciples are mentioned by name; they are Micah, Jonah, Obadiah, and Elisha. PRK (Griinnhut’s edition, 64). Comp. Index, under these names. Elisha’s birthplace was Abel-meholah, “mourning-dance”, so called because the inhabitants of this place had the custom of performing dances in the house of mourning. But thus they expressed their trust in God ’s justice, who rewards the pious after their departure from this life, and who will bring them to life in the time of resurrection.
Aguddat Shemuel, 1 Kings. Comp. Zeker Natan, 92a, No. 2. On the disciples of Elijah and Elisha, see also Targum Deut. 34.3. a ER 5, 22-23. Comp, also Ta'anit 10b; Sotah 49a; Berakot 31a, and Yerushalmi 5, 8d. As to the conception that the angel of death has no power over one occupied with the study of the Torah, see vol. IV, p. 114, and note 125 appertaining thereto. The angel who came to take Elijah was not the angel of death, but his task was similar to that entrusted to the latter. Comp. Friedmann, Introduction to ER, 16-17. J Baraita of 32 Middot, No. 1. For the correct text, see MHG I, XIX. As to the question whether Elisha revived two dead persons (one more than his master Elijah), or only one, see note 21. Neither the eight miiacles of Elijah nor the sixteen of Elisha are enumerated in the 343 4-6] The Legends of the Jews Midrashim extant to-day, but the reading lTOttp’D in MHG undoubtedly refers to an old source where they were given in detail. Comp. Katzenellenbogen, Netibot ‘Olam, 9, seq. a Sotah 46b-47a. According to the Haggadah, Elisha’s mockers were not boys, but grown-up men who “behaved like silly boys”. The leading men of Jericho were not entirely free from blame, for if they had done their duty and accompanied the prophet on his way from the city to Bethel, nobody would have dared to insult the prophet Elisha in their presence, and the regrettable incident would not have occurred.
See Sotah, loc. cit. In this passage it is also stated that the number of men killed by the bears amounted to forty-two, corresponding to the sacrifices brought by Balak (Num. 23.1, seq.), since God records good deeds even if not prompted by good motives; see note 39 on vol. IV, p. 31. Comp, also the quotation from an unknown Midrash by Shu'aib 90d; Hadar on Num. 23.28; Zohar II, 224a-224b; Kimhi 2 Kings 2.24. The relation of the forty-two sacrifices to the forty-two persons devoured by the bears is not quite clear, and the attempted explanations of the talmudic statement by the commentators are far from being satisfactory. On the sickness of Elisha, see vol. IV, pp. 245-246. s Pesahim 66b. On Elijah’s irascibility, see vol. IV, pp. 216-217. It was on account of the merit of the observance of the Sabbath that God gave victory to Joram and his allies in the war against Moab; Mekilta RS, 162. Comp, note 35, on vol. IV, p. 187. 6 Sanhedrin 39b; Sifre N., 133; Tan. B. I, 167; WR 13.3; Jerome, introduction to his commentary on Obadiah (who remarks: Hunc ajunt Hebraei, qui sub rege Samariae Achab. . .pavit. . . prophetas) ; ER 24, 125-126. Obadiah was reluctant to announce the doom of the nation to which he belonged by birth, but was forced to do it by the seventy-one members of the “heavenly Synedrion”; Aggadat Bereshit 14, 32 (whence Rimze Haftarot, Wa-Yishlah). Comp, also ibid. 55, 101-114, and 58, 118-119.
See further vol. I, p. 422; vol. Ill, p. 58; vol. VI, p. 375, note 104. The Haggadah concerning Obadiah ’s non-Jewish descent is very likely based upon the fact that he is described in Scripture as a “God-fearing man” (1 Kings 18.3), which later was the usual name of a proselyte. See Schiirer, Geschichte (fourth edition), III, 174, note 70. During the great famine Ahab said to Obadiah: “ It seems that thou art not as worthy a man as the pious of the former generations; Laban was blessed for the merits of Jacob, and Potiphar received blessings on account of Joseph; but thou bringest no blessings to me.” A heavenly voice thereupon proclaimed: “And Obadiah 344 Elisha and Jonah [7-10 feareth the Lord greatly.” See Sanhedrin, loc. cit ER, 24, 126. Comp, the following note. 7 ShR 31.4 and Tan. Mishpatim 9 read: Jehoram stretched out his hands to receive the interest paid him by Obadiah. His punishment for taking interest was that Jehu’s bow smote him ‘‘between his arms” and killed him; see 2 Kings 9.24.; Comp. vol. IV, p. 190, top. That it was Obadiah ’s widow for whose benefit Elisha performed the miracle with the cruse of oil is presupposed in many old sources, Jewish as well as Christian. Comp. Josephus, Antiqui., IX, 4.2; PK 2, 13b (which reads: Were it not for the merits of Obadiah 's widow, Israel would have been destroyed); Tehillim 16, 118; Targum and Theodoretus on 2 Kings 4.1; ps.-Epiphanius, De Vitis Prophetarum, Obadiah; Ephraem 1, 526C.
Comp, also MHG I, 338; Zohar Hadash, Ruth 1.7 (beginning ’TUDsVn ’31; read bxK instead of n’pm 'K and perhaps also tOH obtyl is to be read instead of T*my3; but it is possible that J'niyD in the mouth of Elijah, addressed to one dwelling in paradise, is the same as ton when used by those dwelling in ‘‘this world”). Comp, also the references in the next note. The Haggadah identifying the prophet Obadiah with Obadiah who was ‘‘over the household” of Ahab (see preceding note) is due to an inference from the Haggadah that the ‘‘certain woman of the wives of the sons of the prophets” was the widow of Obadiah, the high official of Ahab’s court. * Tosefta-Targum in Kimhi on 2 Kings 4, and in several MSS.; see the text of Targum published by Luzzatto in Geiger’s Wissenschaftliche Zeitschrift V, 132-136, and in Kobez Debarim Nehmadim, No. 3. The text of the Tosefta-Targum in Tag, Way-yera, differs from all the other texts, and contains additional legendary material. On the “four God-fearing men”, see 2 ARN 10, 26, and note 332 on vol. II, p. 125, as well as Ozar Midrashim, ed. Wertheimer 42. God ’s blessings extend and expand that which exists, but do not make things arise from nothing”; hence it was necessary, in order that Elisha should perform this miracle, that the widow should have some oil in her possession, though its quantity was hardly sufficient to anoint the little finger. See Zohar 1 , 88a.
» BR 35.3. 10 PRE 33. Comp. Luria, ad loc., who calls attention to the reading 1DN, according to which she was the mother, not the wife, of the prophet Iddo. The old sources identify Iddo with the prophet mentioned in 1 Kings 13.1, seq. Comp. Seder Olam R. 20; Tosefta Sanhedrin 14.5; Sifre D., 177; Josephus, Antiqui., VIII, 8.5, and X. 4.4. The reading 'Axiav in the last passage does not occur 345 1 1— 16] The Legends of the Jews in the better texts; comp. Niese. In PRE "my is perhaps to be read instead of ny. Zohar I, 7b (introduction), and II, 44a, considers the Shunammite to have been the mother of the prophet Habakkuk. The same statement is found in Rimze Haf tarot, Shebu'ot 2. Comp, vol. VI, p. 342, bottom. 1 1 PRE 33. 12 Zohar II, 44a, based in the main on Berakot 10b; Baba Mezi'a 87a (comp. vol. I, p. 243); Yerushalmi Sanhedrin 10, 29b; WR 24.6. For the fragrance issuing from the bodies of the pious, see vol. II, p. 19; vol. Ill, p. 5. On the view that the flies cannot approach the pious, see vol. Ill, p. 472. The day on which Elisha “promised” a child to the Shunammite woman was New Year, when God decides the fate of all men for the coming year. See Zohar I, 64b, 160b; II, 44a; III, 231. 13 PRE 33; Yerushalmi Sanhedrin 10, 29b; Mekilta Amalek 1, 53b. As to Gehazi ’ s denying the quickening of the dead and as to his sensuousness, see Sifre, Z., 202, and vol.
IV, p. 244. On the heat that caused the death of the child, see Yerushalmi Yebamot 15, 14d. It is incumbent on a disciple to visit his master on festival days, and when the Shunammite told her husband on a week-day that she was going to visit Elisha (2 Kings 4.23), he was greatly surprised. See Rosh haShanah 16b; Zohar III, 265b. 14 ShR 4.2; note 11 on vol. IV, p. 197. Comp, also Batte Midrashot, III, 25, which reads: The son of the Shunammite was resuscitated from death as a reward for her hospitality to Elisha. This prophet revived two persons (see note 21), whereas his master Elijah only one, and this distinction of Elisha was his reward for having given up all his possessions and joined Elijah at the command of God; see ER 5, 22-23. 1 s Sanhedrin 107b (comp. Rashi, ad loc.), and Sotah 47a, according to the reading of Yalkut II, on 2 Kings 5. The haggadic writings dwell upon the great humility of Naaman, who appeared before Elisha in a simple manner, without any pomp, though he was commander-inchief of a great kingdom. See Haserot 35 (as haggadic explanation of the Ketib 1D1D3 in 2 Kings, 5.9; comp. Yerushalmi Sanhedrin 10.29b) ; Tan. (or WR?) in Kad ha-Ketnah, HlNl I, 50a but not found in our texts of the Midrashim. Before his conversion, however, Naaman was very proud, and his leprosy was a punishment for his pride. See BaR 7.5; 1 6 Y erushalmi Sanhedrin 1 0, 29b ; WR 24. 7 ; PRE 33 (on this passage see Wertheimer, Batte Midrashot, III, 19, note 46); Berakot 10b.
On 346 Elisha and Jonah [17-21 the reason of Gehazi’s punishment, see Sanhedrin 100a; ARN 9, 41 and 155; note 413 on vol. Ill, p. 214; vol. IV, p. 243. 17 Sotah 47a; Sanhedrin 107b. In the Zadokite Fragments 8.20 reference is made to the “words of Elisha spoken to Gehazi”, and it is probable that a pseudepigraphic work containing the history of Elisha and his wicked disciple was known to this sectarian writer. Ginzberg, Unbekannte Sekte, 53, calls attention to the fact that according to the talmudic passages mentioned above, Gehazi settled in Damascus, the home of this sect. 18 Mishnah Sanhedrin 11 (10). 1. Comp, note 100 on vol. IV, p. 75. 19 Yerushalmi Sanhedrin 10, 29b. J° Baba Mezi’a 87a; Sotah 47a; Sanhedrin 107b; Yerushalmi Sanhedrin 10, 29b. Comp. vol. IV, p. 240. As to the view that the generations before Elisha did not know of illness which was not fatal, see the references given in note 357 on vol. II, p. 131; vol. IV, pp. 274-275; Yelammedenu in Yalkut II, 874 on Ps. 116. On Elisha’s disease and severity, see also Hasidim 78, and ps.-Tertullian, Adversus Marcionitas 3.210 seq. The prophet’s severity towards his disciple is censured also in Mekilta Yitro 1, 58b, where it is said: Elisha acted against the rule: “Let thy right hand push away and thy left hand bring back.” — Tosefta-Targum Kings 5.19 reads: Elisha told Naaman that it was not lawful to bring sacrifices outside the Holy Land, and accordingly if he desires to bring sacrifices to God, he must sent them annually to the holy Temple in Jerusalem.
2 1 PRE 33. According to Koheleth 13.10, it was the false prophet Zedekiah (1 Kings 22.24) who was brought back to life by the contact with Elisha’s corpse, but only for a moment, to avoid his burial near Elisha. A similar statement is found in Sanhedrin 47a; Hullin 7b; Tosefta-Targum 2 Kings 13.21; Tehillim 26, 220. In all these sources it is stated that the man who touched Elisha's bones “stood up on his feet”, but did not go to his house, for he immediately died and was buried in another place. Tehillim, loc. tit., adds that he was the son of the Shunammite whom Elisha had once resuscitated, and when he died a second time, they threw his corpse near that of Elisha, that he might come to life again. He revived again, but died immediately after, because he was wicked. At all events, the promise made to Elisha by Elijah to give him “a double portion of his spirit ” (2 Kings 2.910) was fulfilled; the master resuscitated only one person, and the disciple two. Ccmp. Sanhedrin, loc. tit.; vol. IV, p. 229, note 3. 347 22-26] The Legends of the Jews »i Tosefta Sotah 12.6. Comp, also ER 8, 39, where I’BDIB — “fossata”, an allusion to rTD in 2 Kings 6.23. The Arameans esteemed the prophet so highly, that when their king Ben-Hadad became ill, he sent a present to Elisha, the value of which outweighed all the treasures of Damascus, and requested him to predict the outcome of his illness.
See Shir 4.8. On the contrast between the pagan ruler, who in time of illness inquired of the prophet of the Lord, and the Jewish king Ahaziah, who sent his messengers to inquire of Baal-Zebub whether he would recover from his sickness (2 Kings 1.2), see Batte Midrashot, III, 28-29; Aggadat Shir 1, 26. On the divine honors paid to Ben-Hadad and his successor Hazael by the Arameans, see Josephus, Antiqui., IX, 4.6. Israel’s victory over the Arameans, under king Joash, was the reward of this king for his refusal to listen to the accusations brought against the prophet Amos by Amaziah (Amos 7.10, seq.). The king said to Amaziah : God forfend that the prophet should have uttered such a prophecy; but if he did, he merely obeyed the command of God. See ER 16, 88. »3 Ketubot 106a, which reads: Elisha was always surrounded by at least two thousand and two hundred disciples. Comp, also Targum Yerushalmi Deut. 34.3, and note 1. Seder ‘Olam 19. 15 Seder ‘Olam 19; BR 21.5 (here very likely Jonah is identified with the “one” of the sons of the prophets mentioned in 2 Kings 6.3, seq.)\ Alphabet of Ben Sira 10b. Jonah first attempted to convey to Jehu the divine message by signs, but the latter being somewhat foolish by nature (comp. 2 Kings 9.20, where PS»0 is taken to mean foolishness, madness), did not understand the signs, and the prophet had to speak plainly to him. Truly says the proverb: “For the wise a hint, for the fool a punch”.
See Alphabet of Ben Sira, loc. cit. Jehu belonged to the tribe of Manasseh (’PD3 in 2 Kings 9.2 = ,PM), and was the last legitimate king of the northern kingdom; those who succeeded him were nothing else than chieftains of brigands; PR 3, 12b; Tadshe 8; Yerushalmi Horayyot 3, 47c. On Jonah’s relation to Elijah, see vol. IV, p. 197, top, and note 38. 3 6 PRE 10; Tan. Wa-Yikra 8; Midrash Jonah 96; Yalkut on Jonah 1. According to these sources, the first prophecy of Jonah is that mentioned in 2 Kings 14.25; against this view, see MekiltaBo (NTUTriB), 2a, and Yebamot 98a, where it is stated that this prophet received only two divine revelations, both concerning Nineveh (comp. Jonah 1.1 and 3.1). The passage of 2 Kings 14.25 is therefore explained as 348 Elisha and Jonah [27-29 follows: The impending punishment of Israel was averted, as in the case of the doom decreed against Nineveh. 3 7 PRE 10; Tan. Wa-Yikra 8; Midrash Jonah 96. God conferred a great honor on the inhabitants of Nineveh by sending the prophet to them, a distinction never before granted to the “nations of the world.” Asshur, the ancestor of these people, had left his native country, and founded Nineveh in honor of God (he did not wish to remain among the sinful adherents of the wicked Nimrod; comp. vol. I, p. 202, top). As he honored God, even so were his descendants honored by God. Jonah’s refusal to go to Nineveh was due to his love for Israel.
He knew that the Ninevites would repent of their evil doings, and this would cause the wrath of God against His people, who notwithstanding the numerous admonitions by many prophets, continued to sin. By fleeing from the Holy Land, Jonah Loped to prevent the disgrace of Israel, since the Shekinah does not reveal itself outside the Holy Land, and being removed from the place of revelation, he could no longer receive communications from God to go to Nineveh. Mekilta Bo(KruTnB), lb— 2a; Yerushalmi Sanhedrin 11, 30b; Jerome on Jonah 1.2 and 4.1; Tertullian, De Pudicitia 10 and ps. -Tertullian, De Jona 20, seq. On the view that no revelations were made to prophets outside the Holy Land, see also Mo’ed Katan 25a; Mekilta RS 5-6; Zohar I, 85a, and II, 170b; John 8.52; unknown Midrash quoted by Kara, Josh. 22; 57. According to the sources mentioned at the beginning of this note, Jonah’s purpose in fleeing from the dry land was to evade a further divine revelation which would send him to Nineveh. He believed that God’s glory (manifestation of the Shekinah) shows itself in heaven and on dry land, but not on water. 38 PRE 10; Tan. Wa-Yikra 8; Midrash Jonah 96-97; Nedarim 38a. In the last passage it is stated that ‘‘God causes the Shekinah to dwell only upon those who are physically strong, rich, wise, and humble. Jonah’s wealth is quoted as a proof that the prophets were rich. As to the midrashic basis for the statement that Jonah paid for the entire cargo, see Jerome on Jonah with reference to the masoretic reading of n*DtP in Jonah 1.3, in contrast to Septuagint which reads 1"DP.
On Tarshish, see Jerome, ad loc., and Rahmer, Die Commentarii zu den 12 kleinen Propheten, Jonah, 15-16. 3» PRE 10; Tan. Wa-Yikra 8; Midrash Jonah 97. On the violence of this storm, see BR 24.4, and note 29 on vol. IV, p. 200. On the attempts made by the crew of the ship to save Jonah’s life, see also Zohar I, 121a, and II, 230b-231a. 30-34] The Legends of the Jews 3 o PRE 10; Tan. Wa-Yikra 8; Midrash Jonah 97; Zohar II, 230b. Jonah had boarded the ship in the hope that he would lose his life on the voyage and would thus be spared the pain of seeing the heathen repent (see note 27); Mekilta Bo (Knirr©), 2a; Jerome on Jonah 1.6. According to the Halakah, the prophet, who like Jonah, suppresses the prophecy revealed to him, will be put to death by heaven (nrvn DW ’Tn); Tosefta Sanhedrin 14.15; Yerushalmi 11, 30b; Babli 89b. 3 1 Midrash Jonah (only this source contains the episode with the female fish); PRE 10; Tan. Wa-Yikra 8. As to the statements made concerning Leviathan, see vol. I, pp. 27, 28, 29. The statement that Jonah will capture the Leviathan in the days to come is perhaps connected with the Messianic part ascribed to this prophet; see note 38. All changes in nature which took place in the course of history were foreseen at the creation of the world (see vol. I, pp. 50-51), and hence it is said here that at the creation of the world God made a fish intended to harbor Jonah.
The Haggadah explains *]1D (Jonah 2.8) as *JlD and hence the statement that Jonah was shown the Red Sea. Comp, also Targum and Jerome, ad loc. 3* Midrash Jonah 98-99. This prayer of Jonah has the regular form of the Selihah. PRE 10, Tan. Wa-Yikra 8 and 2 Midrash Jonah 33 have a short prayer only. They add that the fish remained still while the prophet prayed. Jonah’s soul left him when he was thrown into the sea, and ascended to God to be judged. The heavenly court decided that Jonah's soul should be returned to him; in possession of his soul he was swallowed up by the fish. No sooner, however, had the fish swallowed him than it died, but it came back to life when Jonah revived. See Zohar I, 121a. It is not quite certain whether the translation of the last sentence is correct. Jonah was near losing his life, because he did not fulfil the vow he had taken upon himself (did not go to Nineveh, as he had vowed to do?), and was saved from death only after he spoke the word: “ I shall redeem my vow.” See Yelammedenu in Yalkut 1, 784, on Num. 30. On the prayer of Jonah, see Shu‘aib, 122b, and Kad ha-Kemah, Kippurim, 116, seq. 33 Midrash Jonah 99. On the conversion of the ship ’screw, see also PRE 10; Tan. Wa-Yikra 8. For a different explanation of Jonah 1.16, see Targum and Jerome, ad loc., as well as the Midrashim just cited. All these authorities presuppose that the crew did not bring their sacrifices to God while still on board.
34 Midrash Jonah 99-100; second version 25-26. According to these Midrashim the number of the population of Nineveh was 350 Elisha and Jonah [35-38 twelve times as large as that given in Jonah 4.11. The “six score thousand persons” refers to the population of one of the twelve districts into which the city was divided. PRE 43 and Tosefta-Targum on Jonah 3.6 make Pharaoh king of Nineveh. Comp. vol. II, p. 150; vol. Ill p. 29. 35 Mishnah Ta'anit 2.1; Babli 16a; Yerushalmi 2, 65b; PK 25, 161a-161b; Midrash Jonah 100-102; PRE 43; ShR 45.1. It is noteworthy that in the Yerushalmi and PK the separation of the young animals from their mothers is described as an Arab custom. The description of the penance of the Ninevites by Tabari II, 45, is dependent on Jewish sources. Jerome on Jonah 3.10 agrees almost literally with the Mishnah Ta'anit. On the penance, see also Shu'aib, Jonah, 122a. The narrative about the treasure is a variation of an Alexander legend, which has a great vogue in Jewish literature. Comp. Yerushalmi Baba Mezi'a 2, 8c; BR 33.1, and parallel passages cited by Theodor. See also note 27 on vol. IV, p. 131, bottom. 36 As to the falling out of the hair, see Ibn Ezra on Jonah 4.6. 37 Midrash Jonah 102; the second version of this Midrash 34-35 gives a long prayer by Jonah in which he beseeches God to pardon his sins. The destruction of Nineveh forty years later (Yalkut II, 550, on Jonah 3, reads forty days, and hence the text, vol.
IV, p. 253, top; but the correct reading is years) is found only in PRE 43. Comp, also Tobit 4.4; Josephus, Antiqui., IX, 10.2, and IX, 11.3. 38 Tehillim 26, 220, where reference is also made to the widespread view that Jonah was the son of the widow of Zarephath resuscitated by Elijah ; see note 9 on vol. IV, p. 197, top. Since the son of the widow is said to be the ‘‘Messiah of the tribe of Joseph” (ER 18, 97-98), the statement that Jonah was permitted to enter paradise alive is very likely to be understood in the sense that he awaits there the end of times to start on his Messianic mission. The ‘‘Messiah, the son of David” likewise entered paradise alive, and awaits there “his time”. See Derek Erez Z. 1 (end), and parallel passages cited by Tawrogi. It is, however, possible that the Messianic part attributed to Jonah ( = the son of the widow of Zarephath) is a Jewish adaptation of the Christian view which considers him a prototype of Jesus; see Matth. 12.39; Luke 11.29. The statement in 3 Macc. 6.8 that Jonah returned from Nineveh to his people is not known in rabbinic writings. The assertion that the “Book of Jonah” is a book by itself, and not a part of the Book of the Twelve IDy ’in (BaR 18.21) wishes very likely to call attention to the fact that this biblical book has a character of its own, 35'. 39~4o] The Legends of the Jews its contents dealing exclusively with the story of a heathen city.
See a similar remark with regard to the “section treating of Balaam” in note 784 on vol. 1 1 1 , p. 380. On the time during which J onah was active, see notes 1 and 25. Comp, also Clemens Alexandrinus, Stromata, 1.21, who considers Jonah to have been the contemporary of Isaiah, Hosea, and Daniel. »» ‘Erubin 96a; Mekilta Bo 17, 21a (below). * 0 Yerushalmi Sukkah 5, 55a. 35'i
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