Melachim I Perek 18 Unit Plan

Teaching Navi - Dr. Ilana Turetsky

Leora Balk Lesher

● Context
○ Sefer being studied:​ Melachim I
○ Student grade:​ 9th
○ Student gender:​ female
○ School affiliation:​ modern orthodox
○ Skill level of students:​ intermediate
○ How many length of class periods and number of classes per week:​ 40 min,
4 classes per week

● Objectives:
○ Cognitive: ​TLW know… the basic storyline of Perek 18 within the historical
context of Sefer Melachim, the deeper meaning of the text according to select
leading meforshim
○ Behavioral: ​TLW be able to… translate all pesukim and meforshim, look for
questions or “problems” in the text and predict possible answers based on peshat
and background knowledge, answer driving questions in accordance with
meforshim, view certain big questions from multiple angles by sharing and
listening during classroom discussion, draw character sketches of main
characters in narrative
○ Affective: ​TLW value/appreciate… analytical Torah study as a fulfilling and
enjoyable endeavor, “nevuah she-hutzrecha le-doros nichtevah”/the lessons of
Navi are relevant even today, genuine religious commitment, G-d always wins.

● Big Ideas: ​1. Partial allegiance to G-d may not be allegiance at all. 2. Small acts over
grand miracles inspire lasting growth. 3. A spark of spiritual clarity, even one that
seemingly fades over time, leaves a deep lasting impression for generations that can be
accessed in the most crucial moments of our lives.

● Questions that will drive the learning of the unit:

-​What spiritual state are Bnei Yisrael currently in at this time? How do we know?
-Who is ruling over Bnei Yisrael? Describe their style of rulership.
-What does Hashem tell Eliyahu? How is this different than what has been going on until
now?
-What does the Navi tell us about Ovadiah? (Note: What does his name mean?)
-Why is Ovadiah scared to tell Achav he has found Eliyahu?
-What request does Eliyahu make of Achav? Would you expect Achav to agree to this
request? Why do you think Achav listens?
 -Why does Eliyahu ask Bnei Yisrael to choose either Hashem ​or​ the baal? What might
you expected to say, instead?
-Is approximate Judaism better than no Judaism? Is it better to worship G-d and avodah
zarah, then to worship only avodah zarah? Is incorrect yiddishkeit better than no
yiddishkeit? How might this idea relate to what is occurring in Jewish communities
today?
-What was the test Eliyahu set up between Hashem and the baal? What were the
results?
-What do the words “Hashem Hu ha-Elokim” literally mean? What could they mean on a
deeper level? From where do they sound familiar?
-What happens immediately after this (Perek 19, Pesukim 1-4)? Does the feel of this
next episode seem like a smooth transition from that which just happened in Perek 18?
-What detail might we notice about Izevel’s language in pasuk 2 that, perhaps, may have
stirred Eliyahu’s strong and desperate reaction?

● Annotated list of Mefarshim:

-Malbim 21 - “ad masay” → Bnei Yisrael claim to believe in the baal, but then cry out to
Hashem in times of trouble - inconsistent and unfair
-Chofetz Chaim, Shem Olam 2:1 - everyone knows idolatry is a terrible sin, but one may
rationalize it is better that an idolater should serve G-d, as well, rather than only plunge
into idol worship - and this very well may not be the case, but very dangerous
-R’ Chaim Shmuelevitz - a mixture of pure evil can do more damage than good and evil
distinct from each other
-R’ Yaakov Weinberg - ​http://www.aish.com/tp/i/ky/Miracles-dont-really-matter.html​ -
Izevel said “I will kill you tomorrow” instead of “today”, because she knew with passing
time the inspiration caused by the great miracle would already begin to fade, for Bnei
Yisrael had not internalized the message
-Rambam - Mishnah Torah - Yesodei Torah Chapter 8 - Moshe didn’t rely on miracles to
get Bnei Yisrael in line - used them for practicality like when they needed food or water -
recognized miracles are not enough to get them to do teshuva!
-Alei Shor, Chelek 2, Shaar 2, Perek 4 - “maasim ketanim” - total opposite of miracles -
miracles are huge, grand, out of the ordinary. What works long-term is doing a small act
that’s realistic and not too heavy on you that you’re able to give your all - contributing
ultimately to the even greater goal.
-R’ Hirsch, Haftaras Ki Tisah - “Hashem Hu haElokim” - same phrase we say on the
holiest day of the year and before one passes from this world - comes from what the
Jewish people said here upon seeing that fire of Hashem miraculously consume
Eliyahu’s sacrifice - the miracle inspiration may not have lasted, but it did leave an
impression for all time - we can always reach back to that, even when it’s harder to see
Hashem - that clarity that compelled us to say Hashem Hu haElokim is still deep within
us and we have the power to draw from it at certain times
● Major issue(s) to be uncovered with accompanying explanation:
-Why does Eliyahu ask Bnei Yisrael to choose either Hashem ​or​ the baal, rather than tell
them to serve Hashem? → No such thing as being 100% loyal to TWO - not possible -
Eliyahu must first awaken Bnei Yisrael to the more basic and foundational principle they
must learn to CHOOSE, and to choose one. A person only has so much energy to
expend and attention to give. Every time one gives to something else gashmi, he
automatically takes up space for what could have been ruchni (R’ Dessler). Furthermore,
if one really believes in his idols, he should go COMPLETELY them, rather than follow
this wishy-washiness of one day here, one day there. That's not a real relationship. Only
through seeing the complete sheker of idol worship may a person hit the rock bottom
and feel that emptiness and then have the chance to come back! If he thinks his
mistaken Judaism is legitimate, he will not feel compelled to return to the complete path
of Torah and he will likely bring down many others with him.
-One moment, Eliyahu has proven Hashem is the one true G-d. The next moment
(beginning of the next chapter), he flees and begs Hashem to take his life, completely
afraid of Izevel. Hasn’t he been hiding for a while already from Izevel and Achav? Why
now, when it seems he’s successfully carried out his mission as Hashem’s navi, is he
suddenly afraid? → When Eliyahu hears Izevel say she feels she has a chance of killing
him “tomorrow”, he realizes, while Bnei Yisrael may be moved today by the great miracle
that just occurred, miracle-induced inspiration is not enough on its own to create lasting
change. Eliyahu realizes to help Bnei Yisrael do teshuva is a much greater task than he
could ever have imagined, as even miracles are not the answer. In reality, what ensures
steady and real growth is a step-by-step, gradual teshuva approach.

● Values/Morals:
-Partial allegiance to G-d may not be allegiance at all
-Hashem is the only One upon whom we should rely
-Real growth comes not from witnessing grand miracles, but from setting small, realistic
goals
-Even when inspiration fades, a remnant remains a part of us we can access at the most
significant moments

● Cross-references in Tanach:
-Ki Sisah - Chet Ha-Egel - even after seeing great miracles in Mitzrayim and at Sinai,
Bnei Yisrael create and serve the eigel
-Shemos-Beshalach - Pharoah is awed by the plagues in the moment, but soon forgets
and again refuses to let Bnei Yisrael go
(*Extra Credit for girls who finish early - Yonah - Yonah fleeing VS. Eliyahu fleeing at
beginning of Perek 19)

● Relevant maps: ​Map of Israel highlighting Har Carmel, Nachal Kishon, Beer Sheva
● ‘Seasoning’ for the unit:
-Pshat Analysis Chavrusa Activity - done with partner with provided guiding clues and
questions - count times the words “adon” or “eved” appear in this Perek and write down
who these describe, count how many pesukim are spent on Eliyahu’s conversation with
Ovadiah VS. Eliyahu’s conversation with Achav (Note: Ovadiah calls Eliyahu his master,
but Eliyahu replies in a way that shows he doubts Ovadiah’s allegience to him, ie. to G-d,
for whom he has been sent, for he refers to Achav as Ovadiah’s master. Even Ovadiah,
whose name connotes commitment to Hashem, who is described in the pesukim as a
G-d-fearing Jew who hid and sustained the true prophets at the hands of Achav, seems
to have a hint of commitment to an “other” - seems to be the focal point of this perek,
because spends many more pesukim on it than on short conversation with Achav - why
do you think this may be?
ְ ‫אַתּם פֹּ ְס ִחים ַעל‬
- ”‫שׁ ֵתּי ַה ְסּ ִע ִפּים‬ ַ ‫ ”​ ַעד ָמ‬- discussion in partners, followed by fishbowl
ֶ ‫תי‬
addressing the following questions: Is approximate Judaism better than no Judaism? Is it
better to worship G-d and avodah zarah, then to worship only avodah zarah? Is incorrect
yiddishkeit better than no yiddishkeit? How might this idea relate to what is occurring in
Jewish communities today?