And when Ezevel killed. [Scripture] comes to tell [us] how Ovadyahu feared God.

Fifty men in a cave. And fifty men in another cave.

And we will not be bereft of [our] animals. All our animals will not be cut off from us.

To kill me. As it [continues and] explains and states, “a wind from Adonoy will carry you away to where I do not know.”¹

footnotes: ¹ The Gemara in Maseches Sanhedrin 39b states that he followed the same strategy used by Yaakov to protect his family from Eisav. Yaakov divided his household into two groups so that some would survive if Eisav were to attack. Alternatively, each cave could accommodate only 50 people.

That they did not find you. For the nation was unable to find you.²

footnotes: ² Below v. 12.

Two concepts. Two thoughts, because you do not know how to decide who is God.

And if it is the Baal. Is God, then go after him.

And the people did not answer him a word. Because they did not know how to distinguish [between the two].³

footnotes: ³ After being unable to find Eliyahu in Eretz Yisroel, Achov sent messengers to other kingdoms and nations to search for him. He made them swear that they are unable to find him.—Radak.

That he gave them. For it slipped away from them so that it would not be offered to the idol, and it ran under Eliyahu’s cloak.⁴ He said to the ox, “Go, for through the both of you the Omnipresent will be sanctified.”⁵

footnotes: ⁴ I.e., they were undecided. ⁵ And ultimately it was Eliyahu who “gave” the ox to the prophets of the Baal. Alternatively, Achov supplied the oxen, and they chose the one they wanted. Achov then “gave” them the ox they chose.—Radak

And they jumped on the altar that he had made. [Targum] Yonoson rendered, “and they raved [ואשתטו], [i.e.,] they were dancing according to their custom, on their altar.

And they jumped. [ויפסחו means] the same as ויפסעו⁶ [=they stepped].

footnotes: ⁶ Bamidbar Rabboh 23:9.

For he is a god. [Targum Yonoson rendered,] “for you say he is one to be feared.”

Perhaps he is conversing or pursuing. Maybe he is conferring with his advisors now, or he is overtaking and pursuing [his enemies] in war.

Or is traveling. To the bathroom.

And they gashed themselves. An expression of tearing the flesh with an instrument, for such was their custom.

They continued to prophesy. [Targum Yonoson rendered,] “and they raved.”

And he repaired the altar of Adonoy that had been broken down. He built an altar⁷ and reminded Yisroel that God’s altar should enter their thoughts and should be oft mentioned, for it was torn down and destroyed, and its name and its mention had ceased from the mouth of all the ten tribes. Thus I heard is its plain interpretation.⁸ And its Midrashic interpretation I heard, is that Shaul built an altar on Mount Carmel, and that is what it states, “Shaul came to Carmel, and is setting up a place for himself,”⁹ and there it states, “and he erected an altar there.”¹⁰ But the kings of Yisroel tore down all the altars and high places in their land that were made in the Name of Heaven, and Eliyahu built this altar of Shaul that had been torn down.

footnotes: ⁷ A ‘ח’ and an ‘ע’ are both guttural letters and are therefore interchangeable. ⁸ Although once the Beis Hamikdosh was built private altars were not permitted, however, extraordinary circumstances allow for the suspension of certain laws in cases of dire necessity, such as this. See Maseches Sanhedrin 89b and Tosafos there. Also see footnote on v. 36 below. ⁹ Alternatively, as a result of the miracle on Mount Carmel, many people repented and went to Yerusholayim to offer sacrifices in the Beis Hamikdosh. Thus he reactivated [וירפא] the altar which had been dormant [ההרוס].—Radak ¹⁰ I Shmuel 15:12.

To whom the word of Adonoy had come, saying, “Yisroel will be your name.” Why is this stated here? Because on the day that the Divine Presence was revealed to Yaakov in Beis Eil and named him Yisroel, on that day He said to him, “A nation and a community of nations will come from you,”¹¹ i.e., your children are destined to congregate like other nations and build an altar upon which to burn sacrifices during the period of the prohibition [of offering sacrifices on] the high places. Nevertheless, I will consent to it. [Thus is stated] in Bereishis Rabboh.¹²

footnotes: ¹¹ Bereishis 33:20. ¹² Bereishis 35:11.

A ditch. Fosse, in O.F.

Which would contain two se’ah. Its width [i.e., capacity] was as great as to hold two se’ah,¹³ [i.e.,] one hundred amohs by fifty amohs,¹⁴ like [the area of] the Tabernacle’s courtyard.¹⁵ by 50 amohs.—Radak

footnotes: ¹³ 82:5. ¹⁴ An area that accommodates the sowing of two se’ah of seed. ¹⁵ Alternatively, an area whose dimensions are 50 amohs

Pitchers with water. To make the miracle even greater.

And pour them. Elisha (poured) on his hands, and his fingers became like springs,¹⁶ and the ditch became full. This is the meaning of what is stated, “Here is Elisha the son of Shofot who poured water on Eliyahu’s hands,”¹⁷ and a miracle took place with the water through him, [i.e.,] he is worthy that a miracle should take place with water through him.¹⁸

footnotes: ¹⁶ See Maseches Eruvin 23b. ¹⁷ Rashi explains from where they got the water to fill the entire ditch. ¹⁸ II Melochim 3:11.

And at Your word have I done. That I sacrificed on a private altar during the period of the prohibition of [offering sacrifices on] private altars.¹⁹

footnotes: ¹⁹ This verse implies that God commanded Eliyahu to offer the sacrifice on Mount Carmel even though private altars were not permitted once the Beis Hamikdosh had been built. See footnote on v. 30 above and Tosafos in Maseches Sanhedrin 89b.

Answer me, Adonoy, answer me. Answer me with fire, answer me with rain.²⁰ So did [Targum] Yonoson render this. But our Rabbis said, “Answer me with fire, (and water) answer me so that they do not say that this deed was accomplished by sorcery.”²¹ ²²

footnotes: ²⁰ Rashi is explaining why he said “ענני” twi ce. ²¹ Maseches Berachos 9b. ²² Alternatively, it is not unusual for one who prays to repeat his request.—Radak

[And this people] will know that You are Adonoy. And I am Your servant, and when You will send me to bring them tidings [of the redemption] that is forthcoming, they will believe me, if You will answer me today.

And You have turned their hearts away. You gave them an opportunity to turn away from following You, although You could have directed their hearts toward You.²³ And according to Midrash Aggadah, if You do not answer me, I will deny and say that You turned their hearts. And so did Moshe say, “If as all men die will these men meet their death,”²⁴ I, too, will deny and say, “then Adonoy has not sent me,”²⁵ to speak [the words of] the Torah and the commandments, and so did Michoyhu say, “If you really return in peace, Adonoy did not speak to me.”²⁶

footnotes: ²³ See Maseches Berachos 31b. Alternatively, “You misled them by occasionally allowing their idolatrous prayers to be effective.”—Ralbag Or, Eliyahu is referring to the future and is saying, “When You answer my prayer and send down fire, You will have turned their hearts away from the Baal and back to You.”—Radak in the name of Rav Sa’adyah Gaon ²⁴ Bamidbar 16:29. ²⁵ Ibid. ²⁶ Below 22:28.

Adonoy He is God. And the Baal is not God.²⁷

footnotes: ²⁷ They repeated the declaration to reinforce their belief.—Metzudas Dovid.

He bowed to the ground. [Targum Yonoson rendered,] “and he crouched on the ground,” to pray for rain.²⁸

footnotes: ²⁸ He put his face between his knees with the intention of remaining in this cramped position until a sign of rain appeared.—Radak

To the sea. If you see a cloud rising from the sea.²⁹

footnotes: ²⁹ The Mediterranean Sea is near Mount Carmel. Alternatively, דרך ים means westward.—Targum

Harness your [horses to the carriage] and go down. Harness your [horses to] your chariots and go down quickly from Mount Carmel, to return to your house, otherwise the rain will press you on the way.

In the meantime. While the messenger went, and while he harnessed [he horses to] the chariot, the sky grew dark.

And the hand [the spirit] of Adonoy. [Targum Yonoson rendered,] “a spirit of strength from before Adonoy,” [i.e.,] he became endowed with strength to run on foot before the chariot, so that Achov would not go alone, for he treated royalty with respect.³⁰

footnotes: ³⁰ See above 13:2 and Rashi and footnote there.

And he girded his loins. [וישנס means] the same as ויאזור [=and he girded], but there is no similar word [in Scripture], and it came only to teach [us] an expression of acting quickly, [i.e.,] he was as quick as a mighty man.