Massacres in the Tanakh

1. Avimelech vs. His Brothers in Judges 9

ה  וַיָּבֹא בֵית-אָבִיו, עָפְרָתָה, וַיַּהֲרֹג אֶת-אֶחָיו בְּנֵי-יְרֻבַּעַל שִׁבְעִים אִישׁ, עַל-אֶבֶן אֶחָת; וַיִּוָּתֵר יוֹתָם בֶּן-יְרֻבַּעַל, הַקָּטֹן--כִּי נֶחְבָּא.  {ס}

5 And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone; but Jotham the youngest son of Jerubbaal was left; for he hid himself.

2. Doeg vs. the Priests of Nov in I Samuel 22.

יח  וַיֹּאמֶר הַמֶּלֶךְ, לדויג (לְדוֹאֵג), סֹב אַתָּה, וּפְגַע בַּכֹּהֲנִים; וַיִּסֹּב דויג (דּוֹאֵג) הָאֲדֹמִי, וַיִּפְגַּע-הוּא בַּכֹּהֲנִים, וַיָּמֶת בַּיּוֹם הַהוּא שְׁמֹנִים וַחֲמִשָּׁה אִישׁ, נֹשֵׂא אֵפוֹד בָּד.	18 And the king said to Doeg: 'Turn thou, and fall upon the priests.' And Doeg the Edomite turned, and he fell upon the priests, and he slew on that day fourscore and five persons that did wear a linen ephod.
יט  וְאֵת נֹב עִיר-הַכֹּהֲנִים, הִכָּה לְפִי-חֶרֶב, מֵאִישׁ וְעַד-אִשָּׁה, מֵעוֹלֵל וְעַד-יוֹנֵק; וְשׁוֹר וַחֲמוֹר וָשֶׂה, לְפִי-חָרֶב.	19 And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and oxen and asses and sheep, with the edge of the sword.
כ  וַיִּמָּלֵט בֵּן-אֶחָד, לַאֲחִימֶלֶךְ בֶּן-אֲחִטוּב, וּשְׁמוֹ, אֶבְיָתָר; וַיִּבְרַח, אַחֲרֵי דָוִד.	20 And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped, and fled after David.

3. Assalya vs. the Royalty in 2 Kings 11.

א  וַעֲתַלְיָה אֵם אֲחַזְיָהוּ, וראתה (רָאֲתָה) כִּי מֵת בְּנָהּ; וַתָּקָם, וַתְּאַבֵּד, אֵת, כָּל-זֶרַע הַמַּמְלָכָה.	1 Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal.
ב  וַתִּקַּח יְהוֹשֶׁבַע בַּת-הַמֶּלֶךְ-יוֹרָם אֲחוֹת אֲחַזְיָהוּ אֶת-יוֹאָשׁ בֶּן-אֲחַזְיָה, וַתִּגְנֹב אֹתוֹ מִתּוֹךְ בְּנֵי-הַמֶּלֶךְ הממותתים (הַמּוּמָתִים)--אֹתוֹ וְאֶת-מֵינִקְתּוֹ, בַּחֲדַר הַמִּטּוֹת; וַיַּסְתִּרוּ אֹתוֹ מִפְּנֵי עֲתַלְיָהוּ, וְלֹא הוּמָת.	2 But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king's sons that were slain, even him and his nurse, and put them in the bed-chamber; and they hid him from Athaliah, so that he was not slain.
ג  וַיְהִי אִתָּהּ בֵּית יְהוָה, מִתְחַבֵּא שֵׁשׁ שָׁנִים; וַעֲתַלְיָה, מֹלֶכֶת עַל-הָאָרֶץ.  {פ}	3 And he was with her hid in the house of the LORD six years; and Athaliah reigned over the land. {P}

I find it very interesting that there is always the lone survivor. Yotam, Evyatar and Yoash are all lone survivors. Yotam and Yoash are hidden while Evyatar actively escapes.

I'm not sure what the deeper message is here (or if there is one), but I do find the consistency interesting.

David & Joseph

I noticed an interesting parallel between David & Joseph today.

In Genesis 37:14, Jacob commands his son Joseph:

יד  וַיֹּאמֶר לוֹ, לֶךְ-נָא רְאֵה אֶת-שְׁלוֹם אַחֶיךָ וְאֶת-שְׁלוֹם הַצֹּאן, וַהֲשִׁבֵנִי, דָּבָר; וַיִּשְׁלָחֵהוּ מֵעֵמֶק חֶבְרוֹן, וַיָּבֹא שְׁכֶמָה.

14 And he said to him: 'Go now, see whether it is well with thy brethren, and well with the flock; and bring me back word.' So he sent him out of the vale of Hebron, and he came to Shechem.

Joseph goes to seek out his brothers. He finds them, and they are upset when he approaches. They decide to conspire against him to kill him and call out "Behold, the dreamer is coming." Due to this episode, Joseph is eventually sold, after which he works for Potiphar, is thrown in jail, and finally interprets the Pharoah's dreams, which leads him to becoming extremely powerful.

Similarly, in I Samuel 17:17-18, Jesse commands his son David:

יז  וַיֹּאמֶר יִשַׁי לְדָוִד בְּנוֹ, קַח-נָא לְאַחֶיךָ אֵיפַת הַקָּלִיא הַזֶּה, וַעֲשָׂרָה לֶחֶם, הַזֶּה; וְהָרֵץ הַמַּחֲנֶה, לְאַחֶיךָ.	17 And Jesse said unto David his son: 'Take now for thy brethren an ephah of this parched corn, and these ten loaves, and carry them quickly to the camp to thy brethren.
יח  וְאֵת עֲשֶׂרֶת חֲרִצֵי הֶחָלָב, הָאֵלֶּה, תָּבִיא, לְשַׂר-הָאָלֶף; וְאֶת-אַחֶיךָ תִּפְקֹד לְשָׁלוֹם, וְאֶת-עֲרֻבָּתָם תִּקָּח.	18 And bring these ten cheeses unto the captain of their thousand, and to thy brethren shalt thou bring greetings, and take their pledge;

The JPS translation here does not give you the exact parallel, but this verse can be interpreted so that in fact Jesse was asking his son David to check on his brothers' welfare.

When David comes to the camp, his eldest brother upbraids him for his presumptuousness, telling him he is 'evil of heart' in verse 28. Due to this mission, David is in the right place at the right time when it comes to the fighting of Goliath, his fame spreads throughout the land, and eventually he becomes king.

In both cases, the youngest son (Benjamin was not yet born) goes out to seek his brothers' welfare at his father's behest. In both cases, there are brothers who do not respond positively. And in both cases, this is the beginning of the individual's ascent to power.

There are obviously more connections between David and Joseph. One of the most obvious is that each one is tempted by a beautiful woman; Joseph does not succumb but David does.

In addition, there is the traditional idea that there are two Messiahs. One is the Messiah son of Joseph, and the second is the Messiah son of David.

I have to explore the connections more to see if I can come to any conclusion as to why they are there. For now, I just want to note that they exist.

Threatening Encounters With Angels

I was learning with my husband and I happened upon an interesting realization. Both Yaakov and Moshe encounter angels in threatening situations, but what transpires is obviously different.

First, let's look at the texts (because, as my husband correctly notes, this is a stretch- the wording is not similar).

Text 1- Jacob

כה  וַיִּוָּתֵר יַעֲקֹב, לְבַדּוֹ; וַיֵּאָבֵק אִישׁ עִמּוֹ, עַד עֲלוֹת הַשָּׁחַר.	25 And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
כו  וַיַּרְא, כִּי לֹא יָכֹל לוֹ, וַיִּגַּע, בְּכַף-יְרֵכוֹ; וַתֵּקַע כַּף-יֶרֶךְ יַעֲקֹב, בְּהֵאָבְקוֹ עִמּוֹ.	26 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was strained, as he wrestled with him.
כז  וַיֹּאמֶר שַׁלְּחֵנִי, כִּי עָלָה הַשָּׁחַר; וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ, כִּי אִם-בֵּרַכְתָּנִי.	27 And he said: 'Let me go, for the day breaketh.' And he said: 'I will not let thee go, except thou bless me.'
כח  וַיֹּאמֶר אֵלָיו, מַה-שְּׁמֶךָ; וַיֹּאמֶר, יַעֲקֹב.	28 And he said unto him: 'What is thy name?' And he said: 'Jacob.'
כט  וַיֹּאמֶר, לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ--כִּי, אִם-יִשְׂרָאֵל:  כִּי-שָׂרִיתָ עִם-אֱלֹהִים וְעִם-אֲנָשִׁים, וַתּוּכָל.	29 And he said: 'Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.'
ל  וַיִּשְׁאַל יַעֲקֹב, וַיֹּאמֶר הַגִּידָה-נָּא שְׁמֶךָ, וַיֹּאמֶר, לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי; וַיְבָרֶךְ אֹתוֹ, שָׁם.	30 And Jacob asked him, and said: 'Tell me, I pray thee, thy name.' And he said: 'Wherefore is it that thou dost ask after my name?' And he blessed him there.

Text 2- Moshe

כד  וַיְהִי בַדֶּרֶךְ, בַּמָּלוֹן; וַיִּפְגְּשֵׁהוּ יְהוָה, וַיְבַקֵּשׁ הֲמִיתוֹ.	24 And it came to pass on the way at the lodging-place, that the LORD met him, and sought to kill him.
כה  וַתִּקַּח צִפֹּרָה צֹר, וַתִּכְרֹת אֶת-עָרְלַת בְּנָהּ, וַתַּגַּע, לְרַגְלָיו; וַתֹּאמֶר, כִּי חֲתַן-דָּמִים אַתָּה לִי.	25 Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said: 'Surely a bridegroom of blood art thou to me.'
כו  וַיִּרֶף, מִמֶּנּוּ; אָז, אָמְרָה, חֲתַן דָּמִים, לַמּוּלֹת.  {פ}	26 So He let him alone. Then she said: 'A bridegroom of blood in regard of the circumcision.' {P}

This is very obviously not an exact match or parallel, because the wording is not the same. Elokim is the name of God (or the name that connotes the angel) by Yaakov, whereas Shem Havaya is used by Moshe. But if you look at it beyond the text, not as an exact literary parallel or even as an echo, but as an encounter with an angel that is threatening, it's still very interesting.

Similarities between the Encounters	Differences between the Encounters
*Both Yaakov and Moshe are making their way back to the place they were born from a place where they have stayed-over and acquired a wife (Laban's house/ Yisro's house) *Both Yaakov and Moshe have their wives and families with them *In both scenarios, a threatening angel appears *In both scenarios, the presence of the angel causes something transformative to occur (Yaakov to Yisrael, uncircumcised child to circumcised child) *In both scenarios, the original object of the attack (Yaakov/ Moshe) departs with their life *Per the commentaries, each encounter transpires because the protagonist failed to fulfill his responsibilities. Yaakov did not tithe appropriately and Moshe did not circumcise his child when he stopped over at the hotel.	*In Yaakov's case, he is left alone with his family safe on the other side of the river; in Moshe's case, his wife and child are with him *In one scenario, the angel is only struggling with Yaakov; in the other, the angel desires to kill Moshe * The first transformation takes place because Yaakov requests a blessing; the second transformation takes place because Tzipporah recognizes this angel can only be appeased by the milah taking place *However, Yaakov's thigh is harmed (Gid HaNasheh)

What I find very interesting is that the major difference between the encounters seems to occur due to who is accompanying the protagonist. In Yaakov's case, where he is left alone, he struggles with the angel and prevails, but not totally unharmed. His thigh is touched; he is changed. From then on, he limps.

In contrast to this, because Moshe's wife was with him when this encounter occurred, he had someone else upon whom to rely, someone to help him face the foe. Tzipporah's quick-thinking and understanding of why the angel had come allowed her to save her husband's life. Moshe departs totally unscathed.

Perhaps this is the idea of an ezer k'negdo in action; when the wife appears with her husband, she is able to save him. When she is not with him, even if it is for a good reason (Yaakov wanted to protect his wives and children and therefore made sure they were all safely in camp before returning to the other side of the river), he does not have his quick-thinking other half to aid him in discerning what the angel wants and how to disarm it.

Why did the angel touch Yaakov's thigh vs any other part of his body?

I haven't researched this, but I wonder if perhaps it is an allusion to (as the commentators say) the promise that Yaakov had not fulfilled to tithe his property. In Genesis 24:9 we read:

ט  וַיָּשֶׂם הָעֶבֶד אֶת-יָדוֹ, תַּחַת יֶרֶךְ אַבְרָהָם אֲדֹנָיו; וַיִּשָּׁבַע לוֹ, עַל-הַדָּבָר הַזֶּה.

9 And the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.

We generally understand this to mean that the servant swore on a sacred object (in the same way that we take oaths and swear on the Bible), Avraham's milah.

I wonder if perhaps the angel touching Yaakov's thigh was an allusion to promises made and not kept? (Obviously, this doesn't entirely work, because then it would be more appropriate for the angel to have touched Yaakov's milah rather than his thigh).

What I was thinking, though, was that perhaps if Yaakov's wife had been with him, she would have been able to discern the fact that the angel was there because Yaakov had not fulfilled the tithe, could have informed the angel that they would do it right then and perhaps Yaakov's thigh would not have to be harmed. I don't have textual support for this idea, but just thought it might be interesting.

The Loaf and the Pebble

As we are approaching Pesach, I thought it would be nice to focus upon a beautiful Jewish tradition we possess: namely, of the few defeating the many, and the small defeating the great. Nowhere is this more poetically described than within the context of Tanakh, and specifically, I believe, within the context of the loaf and the pebble motif.

In Esther Rabbah 10: 4, we read of Haman's conversation with the students of Mordechai regarding the Omer:

The Midrash tells us about an encounter between Mordechai and Haman when Mordechai was teaching his students. Haman inquired as to what they were learning and they responded that they were learning about the Omer. “What is this Omer made of?” he asked. “Is it made of gold? Or silver?” “No," they answered, “not of gold nor silver, not even wheat, but of barley and it costs merely ten small silver coins.” Upon hearing that, Haman replied, “In Hashem’s eyes your ten small silver coins have overpowered the 10,000 kikar of silver which I gave Achashveirosh for the right to destroy you.” (Source)

In Leviticus Rabbah 28:6, we continue to read of the various incidents and occasions upon which the Jews were saved by the Omer offering. One of these mentions Gideon, Judge of Israel.

יג וַיָּבֹא גִדְעוֹן--וְהִנֵּה-
אִישׁ, מְסַפֵּר לְרֵעֵהוּ חֲלוֹם; וַיֹּאמֶר הִנֵּה חֲלוֹם חָלַמְתִּי, וְהִנֵּה צְלִיל לֶחֶם שְׂעֹרִים מִתְהַפֵּךְ בְּמַחֲנֵה מִדְיָן, וַיָּבֹא עַד-הָאֹהֶל וַיַּכֵּהוּ וַיִּפֹּל וַיַּהַפְכֵהוּ לְמַעְלָה, וְנָפַל הָאֹהֶל. 13

And when Gideon was come, behold, there was a man telling a dream unto his follow, and saying: 'Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the camp of Midian, and came unto the tent, and smote it that it fell, and turned it upside down, that the tent lay flat.'

יד וַיַּעַן רֵעֵהוּ וַיֹּאמֶר, אֵין זֹאת, בִּלְתִּי אִם-חֶרֶב גִּדְעוֹן בֶּן-יוֹאָשׁ, אִישׁ יִשְׂרָאֵל: נָתַן הָאֱלֹהִים בְּיָדוֹ, אֶת-מִדְיָן וְאֶת-כָּל-הַמַּחֲנֶה. {פ} 14 And his fellow answered and said: '

This is nothing else save the sword of Gideon the son of Joash, a man of Israel: into his hand God hath delivered Midian, and all the host.' {P}

~Judges 7:13-14

A similar incident utilizing similar language occurs by David, except that he uses a pebble instead of barley bread:

מט וַיִּשְׁלַח דָּוִד אֶת-יָדוֹ אֶל-הַכֶּלִי, וַיִּקַּח מִשָּׁם אֶבֶן וַיְקַלַּע, וַיַּךְ אֶת-הַפְּלִשְׁתִּי, אֶל-מִצְחוֹ; וַתִּטְבַּע הָאֶבֶן בְּמִצְחוֹ, וַיִּפֹּל עַל-פָּנָיו אָרְצָה

And David put his hand in his bag, and took thence a stone, and slung it, and smote the Philistine in his forehead; and the stone sank into his forehead, and he fell upon his face to the earth.

נ וַיֶּחֱזַק דָּוִד מִן-הַפְּלִשְׁתִּי בַּקֶּלַע וּבָאֶבֶן, וַיַּךְ אֶת-הַפְּלִשְׁתִּי וַיְמִתֵהוּ; וְחֶרֶב, אֵין בְּיַד-דָּוִד. 50 So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David.

נא וַיָּרָץ דָּוִד וַיַּעֲמֹד אֶל-הַפְּלִשְׁתִּי וַיִּקַּח אֶת-חַרְבּוֹ וַיִּשְׁלְפָהּ מִתַּעְרָהּ, וַיְמֹתְתֵהוּ, וַיִּכְרָת-בָּהּ, אֶת-רֹאשׁוֹ; וַיִּרְאוּ הַפְּלִשְׁתִּים כִּי-מֵת גִּבּוֹרָם, וַיָּנֻסוּ. 51

And David ran, and stood over the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw that their mighty man was dead, they fled.

~I Samuel 17: 49-51

The image reappears in yet another dream, although this time it is not that of a Midianite man, but rather that of Nebuchadnezzar. It is interpreted by Daniel to mean his downfall; the stone which destroys the statue representing the various monarchs represents Israel:

מד וּבְיוֹמֵיהוֹן דִּי מַלְכַיָּא אִנּוּן, יְקִים אֱלָהּ שְׁמַיָּא מַלְכוּ דִּי לְעָלְמִין לָא תִתְחַבַּל, וּמַלְכוּתָה, לְעַם אָחֳרָן לָא תִשְׁתְּבִק; תַּדִּק וְתָסֵיף כָּל-אִלֵּין מַלְכְוָתָא, וְהִיא תְּקוּם לְעָלְמַיָּא. 44

And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed; nor shall the kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but it shall stand for ever.

מה כָּל-קֳבֵל דִּי-חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי-לָא בִידַיִן, וְהַדֵּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא--אֱלָהּ רַב הוֹדַע לְמַלְכָּא, מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה; וְיַצִּיב חֶלְמָא, וּמְהֵימַן פִּשְׁרֵהּ. {פ} 45

Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.' {P}

~Daniel 2:44-45

In these latter three incidents, the same format is consistently used. A stone or loaf of bread smites something much larger than it: a tent, a giant of a man, or a large statue made of variant metals- and yet it triumphs over it; the Jews succeed in utterly destroying their enemies.

Since this is so, one might wonder: what precisely do the Loaf & Pebble symbolize?

Any child knows that the Torah is synonymous with bread. This comes from the verse in Proverbs 9:5 where Wisdom declares, "ה לְכוּ, לַחֲמוּ בְלַחֲמִי; וּשְׁתוּ, בְּיַיִן מָסָכְתִּי 'Come, eat of my bread, and drink of the wine which I have mingled." Thus, while the loaf is specifically the Omer offering in this scenario, it can also be understood as symbolically referring to the Torah.

God, of course, is synonymous with stone. See 2 Samuel 22: 2-3:

ב וַיֹּאמַר: יְהוָה
סַלְעִי וּמְצֻדָתִי, {ר} וּמְפַלְטִי-לִי. 2

and he said: The LORD is my rock, and my fortress, and my deliverer;

ג אֱלֹהֵי צוּרִי, אֶחֱסֶה-בּוֹ; {ס} מָגִנִּי וְקֶרֶן יִשְׁעִי, {ר} מִשְׂגַּבִּי וּמְנוּסִי, {ס} מֹשִׁעִי, מֵחָמָס תֹּשִׁעֵנִי. {ר} 3

The God who is my rock, in Him I take refuge; my shield, and my horn of salvation, my high tower, and my refuge; my saviour, Thou savest me from violence.

Thus, while the Jewish nation and its people are symbolized by the loaf and the pebble, in truth these very symbols refer to the weapons the Jews have at their disposal: God and the Torah.

Now we can understand why it was that the Head Baker had to die when it came to Pharaoh, the Butler, the Baker and interpreting dreams. In Bereishis Rabbah 88, it states that a fly was found in the cup of wine that the butler served Pharaoh, whereas a pebble was found in the loaf of bread that the baker served him. Despite the fact that both of these officials had sinned, it was only the baker who was put to death. Why?

On the more superficial level, the fact is that the pebble in the bread could have actually harmed Pharaoh (he could have choked to death), whereas the fly was merely an annoyance and disrespectful to the king. However, on an exegetical level, this may be the first place that our motif of the loaf and the pebble occurs! When Pharaoh is served, as it were, the Jewish symbols of existence- the loaf and the pebble- he becomes upset and dismayed. He puts to death the man who dared to offer this meal to him. I am not suggesting that he knew what this meal symbolized. Indeed, the fact that he praises and later appoints Joseph demonstrates he did not. Ironically, however, he ends up appointing a Jew who gives out bread (the loaves we spoke of.) When all of Egypt is starving to death, Pharaoh orders them to go to Joseph who will disseminate bread.

This occurrence with the butler foreshadows the Pharaoh we know so well from the Passover story, the one who declares, "Who is Hashem? I know no Hashem." (Of course, I am making the assumption that it is the same Pharaoh, and that he did not actually die.) There is something deliciously ironic about God hardening Pharaoh's heart- like the stone that upset him so much and that symbolizes the Jewish people- if one understands the text this way.

Pharaoh thinks that he can destroy the Jews, those people who are symbolized by the loaf and the pebble, as symbolized by his destruction of the butler who dared to serve him this meal. That simple hanging foreshadows everything that he will eventually do to the Jews. However, God ensures that Pharaoh then appoints a Hebrew to give bread to the nations and eventually hardens Pharaoh's heart like stone. Pharaoh too must fall before the Jews, even as the other nations invariably do.

Death in the Garden

He poisons him i' the garden for's estate. His name's Gonzago: the story is extant, and writ in choice Italian: you shall see anon how the murderer gets the love of Gonzago's wife.

~"Hamlet" by William Shakespeare, Act 3, Scene 2

*

I recently discovered a fun motif that revolves around gardens. Gardens signify places of death in Tanakh; either people die upon entering gardens, the threat of death appears, or decisions of death are made whilst in the garden. Of course, the first significant mention of death in the garden occurs with the Garden of Eden and its denizens, Adam and Eve.

טז וַיְצַו יְהוָה אֱלֹהִים, עַל-הָאָדָם לֵאמֹר: מִכֹּל עֵץ-הַגָּן, אָכֹל תֹּאכֵל. 16 And the LORD God commanded the man, saying: 'Of every tree of the garden thou mayest freely eat;

יז וּמֵעֵץ, הַדַּעַת טוֹב וָרָע--לֹא תֹאכַל, מִמֶּנּוּ: כִּי, בְּיוֹם אֲכָלְךָ מִמֶּנּוּ--מוֹת תָּמוּת. 17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.'

~Genesis 2:16-17

Through their transgressions in the garden, Adam and Eve in the end do proceed to bring the threat of death upon the world.

Lot perceives Sedom & Gemorah (in the future to be a place that is completely overturned and consumed by fire and brimstone, thus, a place of much death) as the 'garden of the Lord:'

י וַיִּשָּׂא-לוֹט אֶת-עֵינָיו, וַיַּרְא אֶת-כָּל-כִּכַּר הַיַּרְדֵּן, כִּי כֻלָּהּ, מַשְׁקֶה--לִפְנֵי שַׁחֵת יְהוָה, אֶת-סְדֹם וְאֶת-עֲמֹרָה, כְּגַן-יְהוָה כְּאֶרֶץ מִצְרַיִם, בֹּאֲכָה צֹעַר. 10 And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar.

~Genesis 13:10

King David dies upon having been lured into his garden:

דף ל, ב גמרא כל יומא דשבתא הוה יתיב וגריס כולי יומא ההוא יומא דבעי למינח נפשיה קם מלאך המות קמיה ולא יכיל ליה דלא הוה פסק פומיה מגירסא אמר מאי אעביד ליה הוה ליה בוסתנא אחורי ביתיה אתא מלאך המות סליק ובחיש באילני נפק למיחזי הוה סליק בדרגא איפחית דרגא מתותיה אישתיק ונח נפשיה

Now, every Sabbath day he would sit and study all day.1 On the day that his soul was to be at rest,2 the Angel of death stood before him but could not prevail against him, because learning did not cease from his mouth. 'What shall I do to him?' said he. Now, there was a garden before his house; so the Angel of death went, ascended and soughed in the trees. He [David] went out to see: as he was ascending the ladder, it broke under him. Thereupon he became silent [from his studies] and his soul had repose.

~BT Sabbath 30b

The death of Navos (whom Jezebel frames) occurs due to the fact that Ahab wants to use his property as a vegetable garden:

ב וַיְדַבֵּר אַחְאָב אֶל-נָבוֹת לֵאמֹר תְּנָה-לִּי אֶת-כַּרְמְךָ וִיהִי-לִי לְגַן-יָרָק, כִּי הוּא קָרוֹב אֵצֶל בֵּיתִי, וְאֶתְּנָה לְךָ תַּחְתָּיו, כֶּרֶם טוֹב מִמֶּנּוּ; אִם טוֹב בְּעֵינֶיךָ, אֶתְּנָה-לְךָ כֶסֶף מְחִיר זֶה. 2

And Ahab spoke unto Naboth, saying: 'Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house; and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money.'

~I Kings 21:2

King Menashe is buried in the palace garden:

יח וַיִּשְׁכַּב מְנַשֶּׁה עִם-אֲבֹתָיו, וַיִּקָּבֵר בְּגַן-בֵּיתוֹ בְּגַן-עֻזָּא; וַיִּמְלֹךְ אָמוֹן בְּנוֹ, תַּחְתָּיו. {פ} 18 And Manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of Uzza; and Amon his son reigned in his stead. {P}

~2 Kings 21:18

King Ahaseurus attends Esther's banquet with Haman and upon determining what to do with the unfortunate vizier, retreats into the garden. Haman is aware that the King is contemplating the death penalty because he falls upon Esther's couch in order to beg for his life:

ז וְהַמֶּלֶךְ קָם בַּחֲמָתוֹ, מִמִּשְׁתֵּה הַיַּיִן, אֶל-גִּנַּת, הַבִּיתָן; וְהָמָן עָמַד, לְבַקֵּשׁ עַל-נַפְשׁוֹ מֵאֶסְתֵּר הַמַּלְכָּה--כִּי רָאָה, כִּי-כָלְתָה אֵלָיו הָרָעָה מֵאֵת הַמֶּלֶךְ. 7

And the king arose in his wrath from the banquet of wine and went into the palace garden; but Haman remained to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king.

ח וְהַמֶּלֶךְ שָׁב מִגִּנַּת הַבִּיתָן אֶל-בֵּית מִשְׁתֵּה הַיַּיִן, וְהָמָן נֹפֵל עַל-הַמִּטָּה אֲשֶׁר אֶסְתֵּר עָלֶיהָ, וַיֹּאמֶר הַמֶּלֶךְ, הֲגַם לִכְבּוֹשׁ אֶת-הַמַּלְכָּה עִמִּי בַּבָּיִת; הַדָּבָר, יָצָא מִפִּי הַמֶּלֶךְ, וּפְנֵי הָמָן, חָפוּ. 8

Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king: 'Will he even force the queen before me in the house?' As the word went out of the king's mouth, they covered Haman's face.

~Esther 7:7- 7:8

The only place where a garden seems to be used positively is in Song of Songs. (If people are not actually dying, making decisions about death or going to die with regard to gardens, they are trying to escape from death by way of the garden in all other verses.) Note that in Song of Songs 'garden' is generally used metaphorically, referring to the woman herself, as opposed to an actual place. Perhaps if one actually were to go into a garden, the death association I have discovered would still pan out.

As an aside, it also seems quite common in Tanakh for there to have been a special 'king's garden.' Plenty of kings- ranging from Menashe to Zedekiah to Ahaseurus- had them. I thought that was an interesting tidbit of knowledge.

The Prophet's Apprentice

Ah, no, you are not the chosen one.

You are not the prophet. You are the prophet's apprentice. Perhaps not even that, perhaps a mere assistant, seeking to learn, seeking his power, seeking in so many very desperate ways, to emulate him and to be what he is. You struggle to learn from him, you idealize him, you spend your life in search of his truth.

Perhaps you succeed.

And perhaps you fail.

Perhaps, bitterly, after having done so much, having suffered so much, having striven and broken through all those doors, perhaps then, then, you fail.

How were you chosen? How was it done? Did you hope all that time, hope to become a prophet? Were you content in the role of assistant? Were you angry?

There are four main prophets' assistants.

1. Joshua, assistant to Moshe
2. Elisha, assistant to Elijah
3. Gaichazi, assistant to Elisha
4. Barukh ben Neriah, assistant to Jeremiah

They are different in personality, temperament, and in the way they were chosen. We are introduced to them in different ways. And the way they act varies as well. Some are good, some are bad, some are merely unworthy. They were all assistants. They shared that role, perhaps that honor.

So who were they?

1. Joshua- The Warrior
We are introduced to Joshua in a very action-oriented situation, knowing nothing of him. The verse reads:


ט וַיֹּאמֶר מֹשֶׁה אֶל-יְהוֹשֻׁעַ בְּחַר-לָנוּ אֲנָשִׁים, וְצֵא הִלָּחֵם בַּעֲמָלֵק; מָחָר, אָנֹכִי נִצָּב עַל-רֹאשׁ הַגִּבְעָה, וּמַטֵּה הָאֱלֹהִים, בְּיָדִי.

9 And Moses said unto Joshua: 'Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of God in my hand.'

(Exodus 17: 9)

The first depiction of Joshua, therefore, concentrates on his strength in battle, his ability as a war leader and military commander. Moses places him in a situation where he must fight an enemy, the first enemy willing to come after the Jews once they escaped from Egypt. Joshua, therefore, must be brave and bold, not cowed like most slaves, not a man who suffered from the slave-mentality and would therefore be unable to fight. Joshua is described as "discomfiting Amalek" in almost a one-man effort; the wording of the verse does not state that the people, the nation, or the Jews fought Amalek, but rather, "Joshua discomfited Amalek and his people with the edge of the sword." Joshua's military prowess shows to great advantage; indeed, God even desires Moses to inform Joshua that one day Amalek will be utterly blotted out- perhaps in order to assure him that he need not worry about killing every last one of them.

The next time we see Joshua he has become Moses' right-hand aide. The verse itself attests to this:

יג וַיָּקָם מֹשֶׁה, וִיהוֹשֻׁעַ מְשָׁרְתוֹ; וַיַּעַל מֹשֶׁה, אֶל-הַר הָאֱלֹהִים.

13 And Moses rose up, and Joshua his minister; and Moses went up into the mount of God.

Joshua is "m'sharso," the servant or aide of Moses, his man through and through. He accompanies Moses to the mount of God. He then sets up a tent, according to Rashi, and waits for him at the foot of the mountain. Warlike as his personality is, he immediately detects the sound of discontent and trouble in the camp, exclaiming, "'There is a noise of war in the camp" (Exodus 32: 17) It is Moses who must gently remind him that not all noise is the noise of battle, and having been informed by God as to what this commotion portends, grimly informs Joshua that it is "kol anos," a noise of singing and jubilation, that he hears.

Joshua served Moses as a loving, loyal and dutiful man, sworn to protect his liege-lord. The Torah informs us of how attentive he was to Moses, stating that Moses "would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent" (Exodus 33: 11). Joshua made himself available, always desirous of helping Moses, of being near him.

In keeping with his warlike personality and the love he bore Moses, Joshua could tolerate no slight to his master's honor. A hothead, he must tell the truth, knowing no subtlety and cognizant of no plans or plots. His reactions are tinged with nobility; Joshua is the type of man who defends the honor of those he loves, who keeps his oaths and promises faithfully.

There is a very revealing conversation in the Torah that describes the relationship between Joshua and Moses:

כז וַיָּרָץ הַנַּעַר, וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר: אֶלְדָּד וּמֵידָד, מִתְנַבְּאִים בַּמַּחֲנֶה.
27 And there ran a young man, and told Moses, and said: 'Eldad and Medad are prophesying in the camp.'

כח וַיַּעַן יְהוֹשֻׁעַ בִּן-נוּן, מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו--וַיֹּאמַר: אֲדֹנִי מֹשֶׁה, כְּלָאֵם.
28 And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: 'My lord Moses, shut them in.'

כט וַיֹּאמֶר לוֹ מֹשֶׁה, הַמְקַנֵּא אַתָּה לִי; וּמִי יִתֵּן כָּל-עַם יְהוָה, נְבִיאִים--כִּי-יִתֵּן יְהוָה אֶת-רוּחוֹ, עֲלֵיהֶם.
29 And Moses said unto him: 'Art thou jealous for my sake? would that all the LORD'S people were prophets, that the LORD would put His spirit upon them!'

(Numbers 11:27- 11: 29)

How vividly we can imagine this scene! A footrunner, a servant, his eyes wide with the news he bears, almost stutters as he hurries to inform Moses of the men who have the audacity to prophecy in the camp. Joshua, outraged on behalf of his master, stands suddenly, his hand to his sword, his eyes aflame. He must speak, even though it breaks the bonds of respect, even though he is answering before his master (in much the same tradition that Laban spoke before Besuel, or Shmuel before Eli), his words cannot be contained. "My lord Moses, incarcerate them!" he cries, his voice youthful and furious, ennobled with the weight of the law.

But Moses has seen much, experienced much. A smile forms on his lips, a smile at the youthful innocence and distress Joshua displays. This honor- this desire to defend his honor- for what purpose? There is no threat here. There is no need for a sword, for a prison. Moses is joyous. "Art thou jealous for my sake?" he inquires pleasantly. And then, teaching by example, Moses exclaims, "Would that all the people could be prophets, and God's spirit rest upon them!"

(In truth, this reminds me of nothing so much as an exchange between Obi-Wan Kenobi and a young, hotheaded Anakin Skywalker.)

Joshua bows to Moses' judgement, but doubtless continues to smoulder with righteous indignation on behalf of his master.

Moses realizes that Joshua is stifled at the camp, has no desire to play the nursemaid to the needs of a wandering, meandering and stiff-necked nation. These are not Joshua's qualities- these qualities of patience, understanding, a learned feeling on behalf of the nation. Moses therefore decides to put Joshua's qualities, his warlike nature, the ability he shows for fighting and planning, to use. He casts Joshua as a spy. Doubtless Joshua would have preferred to go openly and attack, rather than resort to subterfuge. Such ploys are not of his choosing. But he will, of course, obey Moses- and he knows Moses needs a man he can trust as a member of the group of spies.

There is a specific verse where Moses appears to rename Joshua, "And Moses called Hoshea the son of Nun Joshua" (Numbers 13: 16) The common interpretation is the suggestion that Joshua would be in danger while in the company of men who had no qualms about lying, and the addition of the "yud," a letter from God's name, to Joshua's name, is protection against this.

But I think, simply from the literary point of view, that this is a significant moment in the life of both Moses and Joshua. Moses renames Joshua, symbolic of a rebirth, a new beginning. This is your naming. You will be my ears and eyes in the Land. I trust you. This Joshua, the same Joshua whom we formerly described as the man who remained at all times "within the Tent" of Moshe, of Moses, is now to be released, sent outside the Tent, sent off on a dangerous mission. This Joshua is now a man, a man grown, a man whom Moses can trust. When Moses names him Joshua, he (and/or the Torah) dispenses with the word "m'sharso" or aide. Joshua is no longer an aide, an assistant, an apprentice. At this moment, Joshua has come into his own.

When the spies return, they attempt to mislead the people. It is Joshua and Caleb who attempt to salvage the situation.

ו וִיהוֹשֻׁעַ בִּן-נוּן, וְכָלֵב בֶּן-יְפֻנֶּה, מִן-הַתָּרִים, אֶת-הָאָרֶץ--קָרְעוּ, בִּגְדֵיהֶם.
6 And Joshua the son of Nun and Caleb the son of Jephunneh, who were of them that spied out the land, rent their clothes.

ז וַיֹּאמְרוּ, אֶל-כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל לֵאמֹר: הָאָרֶץ, אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ--טוֹבָה הָאָרֶץ, מְאֹד מְאֹד.
7 And they spoke unto all the congregation of the children of Israel, saying: 'The land, which we passed through to spy it out, is an exceeding good land.

(Numbers 14: 6)

Notice, once again, the way in which Joshua is named. He is no longer called a "meshares," an aide or apprentice. Rather, he is Joshua son of Nun, a man granted his full name and lineage.

God spares Joshua and Caleb the fate of their generation, and both of them live.

Moses is commanded to pass on the role of leadership to Joshua:

יח וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, קַח-לְךָ אֶת-יְהוֹשֻׁעַ בִּן-נוּן--אִישׁ, אֲשֶׁר-רוּחַ בּוֹ; וְסָמַכְתָּ אֶת-יָדְךָ, עָלָיו.
18 And the LORD said unto Moses: 'Take thee Joshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;

יט וְהַעֲמַדְתָּ אֹתוֹ, לִפְנֵי אֶלְעָזָר הַכֹּהֵן, וְלִפְנֵי, כָּל-הָעֵדָה; וְצִוִּיתָה אֹתוֹ, לְעֵינֵיהֶם.
19 and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight.

כ וְנָתַתָּה מֵהוֹדְךָ, עָלָיו--לְמַעַן יִשְׁמְעוּ, כָּל-עֲדַת בְּנֵי יִשְׂרָאֵל.
20 And thou shalt put of thy honour upon him, that all the congregation of the children of Israel may hearken.

(Numbers 27: 18)

Notice the description here. Take thee Joshua the son of Nun, a man in whom is spirit. Joshua's warlike nature, his ability to command and rule, the strength of the individual in the face of many, the strength that allowed him to tell the truth and fight those who would have preferred him to lie and malign the land, is this "spirit." Joshua is a man with "spirit" in him; it is for this reason that he is to lead the people at this juncture of time, during which they will have to fight for and subsequently conquer the land of Israel. Moses as leader would not be appropriate to this situation; Moses is able to deal with the people, with their complaints, can sit in judgement over them, but warfare is not his forteit. Even during the battle of Amalek, Moses is the one who holds his hands up symbolically as he prays, rather than engaging in physical combat. He kills specific individuals (the Egyptian man who was beating the Jew, Sichon), but is not the kind of man who can successfully lead an army into battle.

Joshua, however, can. Joshua is a "man of spirit," a man of war. He is the man who is necessary at this point of time, the man who is required in order to fulfill the destiny of the Jews.

God commands Moses (notice that God, when speaking to Moses, does still refer to Joshua as a "meshares" or aide, perhaps in honor of Moses) to strengthen and encourage Joshua, which he does, and to give him command in front of the entire nation (so that there will be no question of who is the rightful leader once Moses dies.) There is a very interesting verse that states:

ט וִיהוֹשֻׁעַ בִּן-נוּן, מָלֵא רוּחַ חָכְמָה--כִּי-סָמַךְ מֹשֶׁה אֶת-יָדָיו, עָלָיו; וַיִּשְׁמְעוּ אֵלָיו בְּנֵי-יִשְׂרָאֵל וַיַּעֲשׂוּ, כַּאֲשֶׁר צִוָּה יְהוָה אֶת-מֹשֶׁה.

9 And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him; and the children of Israel hearkened unto him, and did as the LORD commanded Moses.

(Deuteronomy 34: 9)

We have seen Joshua described as a man of spirit. He only becomes a man with the spirit of wisdom when Moses lays his hands upon him, a direct cause and effect here. Moses recognized that in addition to Joshua's warlike nature, which would be necessary in defeating and conquering the enemies of the Jews, Joshua would also need wisdom- wisdom to know when to have mercy, to show kindness, to try to demonstrate compassion. Joshua's zeal, and eagerness needed to be tempered with wisdom. And so it is that Moses gives Joshua a gift- the gift of the spirit of wisdom.

The Gemara is more critical of Joshua. Some examples:

ומשרתו יהושע בן נון נער לא ימיש מתוך האהל מיד תשש כחו של יהושע ונשתכחו ממנו שלש מאות הלכות ונולדו לו שבע מאות ספיקות ועמדו כל ישראל להרגו אמר לו הקב"ה לומר לך אי אפשר לך וטורדן במלחמה

"And his aide Joshua son of Nun did not move from the Tent," [after death of Moses] the strength of Joshua was weakened and he forgot 300 halakhos and 700 uncertainties/ doubts came before him, and all of Israel stood against him to kill him. God told him that it was impossible for him to relearn the laws, and instead he should distract Bnai Yisrael with war."

From Temurah 16a

and also

כל דמותיב מלה קמיה רביה אזיל לשאול בלא ולד שנאמר (במדבר יא) ויען יהושע בן נון משרת משה מבחוריו ויאמר אדוני משה כלאם
וכתיב (דברי הימים א ז) נון בנו יהושע בנו ופליגא דר' אבא בר פפא דאמר ר' אבא בר פפא לא נענש יהושע אלא בשביל שביטל את ישראל לילה אחת מפריה ורביה שנאמר (יהושוע ה) ויהי בהיות יהושע ביריחו וישא עיניו וירא וגו' וכתיב ויאמר <לו> [לא] כי אני שר צבא ה' עתה באתי וגו' אמר לו אמש ביטלתם תמיד של בין הערבים ועכשיו ביטלתם תלמוד תורה על איזה מהן באת אמר לו עתה באתי מיד (יהושוע ח) וילך יהושע בלילה ההוא בתוך העמק ואמר רבי יוחנן מלמד שהלך בעומקה של הלכה וגמירי דכל זמן שארון ושכינה שרויין שלא במקומן אסורין בתשמיש המטה

Eruvin 63a-63b

This section references, as Rabbi Mordechai Torczyner writes:

1. Joshua dying without children because he made a suggestion before Moshe, in dealing with Eldad and Medad: Eruvin 63a-b

2. Joshua dying without children because he didn't return the Ark to its place in Gilgal on the night before the war with Gilgal, and so the people were not allowed to engage in procreation: Eruvin 63b


In these cases, therefore, Joshua was at fault. From the Torah, however, he is the picture of the apprentice who fulfills his potential- he was the Prophet's Apprentice, learned from him, aided him, remained at his side, and was proclaimed worthy by God and by Moses to become the next leader. He was even leader alongside Moses for a day (Sotah 13b).

The Yalkut Shimoni references a fantastic Medrish regarding Moses and Joshua. It is mentioned online here, and my quotes are from there:

The Medrash says that Hashem instructed Moshe to call Yehoshua. Moshe, as it were, offered the Almighty a deal: "Let Yehoshua take over my role and lead the Jewish people, but allow me to live." Hashem responded: "If so, you will have to relate to Yehoshua as he related to you. He will be the leader and you will be his disciple."

According to the Medrash, Moshe Rabbeinu agreed to this offer. He went to Yehoshua's house (as opposed to the former arrangement that Yehoshua came to him). From there they both went into the Tent of Meeting - Yehoshua the Rebbe and Moshe the disciple. The Pillar of Cloud descended and spoke to Yehoshua. When the Pillar ascended, Moshe asked Yehoshua "What Word came to you?"

Asking such a question for the first time in his life must have been a most humbling experience for Moshe. But even more humbling was the response that the Medrash put into Yehoshua's mouth answering Moshe: "When the Word came to you, did I know what was spoken to you?" This was a very gentle way of telling Moshe "It is none of your business. I am the Rebbe and you are the disciple now."

The Medrash concludes that at that moment, Moshe began to scream "Let me die 100 times rather than suffer this one pang of jealousy that I am now feeling."

From here we see that for the Prophet to be demoted to the level of the Prophet's Apprentice is an unbearable thing. It is painful, awful- and Moses felt jealousy on account of it.

Now we come to the second interaction - that of Elijah and Elisha.

2. Elisha- The Family Man

In this situation, Elijah is specifically told by God that he is to take an assistant, and that this assistant or apprentice will "succeed you as prophet." Our first introduction to Elisha, therefore, is in his being pronounced the successor by God.


טז וְאֵת יֵהוּא בֶן-נִמְשִׁי, תִּמְשַׁח לְמֶלֶךְ עַל-יִשְׂרָאֵל; וְאֶת-אֱלִישָׁע בֶּן-שָׁפָט מֵאָבֵל מְחוֹלָה, תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ.
16 and Jehu the son of Nimshi shalt thou anoint to be king over Israel; and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room

(Kings I, 19: 16)

We are introduced to Elisha in a situation that is very similar to the one where we met Saul, first King of Israel. The very similarity of the situations suggests that Elisha is someone who owns a quiet kind of royalty, similar to Saul's. He is occupied with a seemingly mundane task, as Saul was, but he claims the task as his, and works at it uncomplainingly and with a kind of good will that makes him likeable.

Elijah comes to claim Elisha and does so symbolically and tersely. He doesn't offer explanations to Elisha's parents, doesn't explain anything at all. He simply casts his mantle over Elisha, and allows Elisha to explain the matter.

יט וַיֵּלֶךְ מִשָּׁם וַיִּמְצָא אֶת-אֱלִישָׁע בֶּן-שָׁפָט, וְהוּא חֹרֵשׁ, שְׁנֵים-עָשָׂר צְמָדִים לְפָנָיו, וְהוּא בִּשְׁנֵים הֶעָשָׂר; וַיַּעֲבֹר אֵלִיָּהוּ אֵלָיו, וַיַּשְׁלֵךְ אַדַּרְתּוֹ אֵלָיו.
19 So he departed thence, and found Elisha the son of Shaphat, who was plowing, with twelve yoke of oxen before him, and he with the twelfth; and Elijah passed over unto him, and cast his mantle upon him.

כ וַיַּעֲזֹב אֶת-הַבָּקָר, וַיָּרָץ אַחֲרֵי אֵלִיָּהוּ, וַיֹּאמֶר אֶשְּׁקָה-נָּא לְאָבִי וּלְאִמִּי, וְאֵלְכָה אַחֲרֶיךָ; וַיֹּאמֶר לוֹ לֵךְ שׁוּב, כִּי מֶה-עָשִׂיתִי לָךְ.
20 And he left the oxen, and ran after Elijah, and said: 'Let me, I pray thee, kiss my father and my mother, and then I will follow thee.' And he said unto him: 'Go back; for what have I done to thee?'

כא וַיָּשָׁב מֵאַחֲרָיו וַיִּקַּח אֶת-צֶמֶד הַבָּקָר וַיִּזְבָּחֵהוּ, וּבִכְלִי הַבָּקָר בִּשְּׁלָם הַבָּשָׂר, וַיִּתֵּן לָעָם, וַיֹּאכֵלוּ; וַיָּקָם, וַיֵּלֶךְ אַחֲרֵי אֵלִיָּהוּ--וַיְשָׁרְתֵהוּ. {פ}
21 And he returned from following him, and took the yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him. {P}

Kings I, 19

Beautiful phraseology, both textual and symbolic, here. "Casting the mantle" over Elisha gives us a vivid image of the situation (in addition to reminding us of Yeravam, the cloak, and the ten pieces of cloth), allows us to imagine how thoroughly and symbolically Elisha was "claimed," and the fact that Elijah simply moves on, without stopping, simply furthers our understanding of his personality as well. It is Elisha who must run after Elijah to beg permission to bid his parents farewell. Elijah is very non-committal, "What have I done to you?" implying, "Do as you will! But I will not wait for you."

Elisha's first introduction to us is sweet. Having been offered a wonderful and terrible opportunity- the opportunity to become a prophet- his first response is to bid his parents farewell. He is a family man, and we receive the impression that he would have been content to stay and plow with his oxen. Having been chosen, however, he makes a complete and clean break with his past, to the point that he eats the oxen with whom he had been plowing (symbolism at its best.) Only after he has eaten the oxen, and done away with his old life does he arise and follow Elijah.

The most famous section with regard to Elijah and Elisha is that of Elijah ascending to heaven in a chariot of flames.

Three times does Elijah try to dissuade Elisha from coming with him, and three times does Elisha reply, "'As the LORD liveth, and as thy soul liveth, I will not leave thee." Elisha is assistant, aide and apprentice in the same manner that Joshua was. He would not leave his master's side.

It is implied that because of this Elisha is worthy of reward (for it is only after Elisha has accompanied Elijah as far as they can go together that Elijah inquires as to what Elisha desires.)

ט וַיְהִי כְעָבְרָם, וְאֵלִיָּהוּ אָמַר אֶל-אֱלִישָׁע שְׁאַל מָה אֶעֱשֶׂה-לָּךְ, בְּטֶרֶם, אֶלָּקַח מֵעִמָּךְ; וַיֹּאמֶר אֱלִישָׁע, וִיהִי נָא פִּי-שְׁנַיִם בְּרוּחֲךָ אֵלָי. 9 And it came to pass, when they were gone over, that Elijah said unto Elisha: 'Ask what I shall do for thee, before I am taken from thee.' And Elisha said: 'I pray thee, let a double portion of thy spirit be upon me.'

י וַיֹּאמֶר, הִקְשִׁיתָ לִשְׁאוֹל; אִם-תִּרְאֶה אֹתִי לֻקָּח מֵאִתָּךְ, יְהִי-לְךָ כֵן, וְאִם-אַיִן, לֹא יִהְיֶה.
10 And he said: 'Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.'

יא וַיְהִי, הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר, וְהִנֵּה רֶכֶב-אֵשׁ וְסוּסֵי אֵשׁ, וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם; וַיַּעַל, אֵלִיָּהוּ, בַּסְעָרָה, הַשָּׁמָיִם.
11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.

Kings 2, 2

Here we see that Elisha is not only rewarded, but he transcends his master's powers, receiving a double portion. (My own theory is that this has to do with the fact that Elijah accompanied his master, overriding his protests. In Tanakh as a whole we see many instances where physical steps to a place, from a place, or accompanying another, are given great reward. The best example may be that of Ruth and Orpah; Ruth who actually accompanies Naomi back to her land, and Orpah, who, even though she does not go all the way, is rewarded for the tears she does shed and the steps she does take. We see in other places that one who stands or runs in the honor of God is rewarded- Eglon, for example, who rose when he heard God's name, was rewarded, and Chazal relate that when Nevuchadnezzar ran after a letter that had been improperly addressed, with the salutation to Chizkiyahu placed before the salutation to God, he had to be physically stopped lest he attain so much merit that he be able to overtake the Jews and destroy them. Similarly, we have the idea that one's awe of one's master or Rabbi is to be similar to that of God (with regard to the idea of "es" and how "es" is "l'rabos," to include something else, the disciple answers that the one whom one should fear similarly to one's God is one's Rabbi) and so it would make sense to me that any who persist in showing honor to their master, especially in this manner of walking or accompaniment, receives great reward.)

Elisha, too, then, fulfilled his promise. He was a Prophet's Apprentice, and he not only rose to his potential but rose beyond that of his master's, an absolute success story.

3. Gehazi- The Trickster

Now we come to the "bad" apprentice, the one who didn't work out as he should. Joshua reached his potential, although he did not (indeed, could not) exceed his master's talent. Elisha reached and exceeded his master's talent. But Gehazi (Geichazi) is the "bad" apprentice. He does not reach his potential. He does not succeed. Perhaps he does not even try.

Gehazi's appointment is not preceded by a statement of God's to choose him as an apprentice. Indeed, he is not referred to as a "meshares," but rather as a "na'ar," a foolish lad or servant.

Here is our introduction to Gehazi:

יב וַיֹּאמֶר אֶל-גֵּיחֲזִי נַעֲרוֹ, קְרָא לַשּׁוּנַמִּית הַזֹּאת; וַיִּקְרָא-לָהּ--וַתַּעֲמֹד, לְפָנָיו.
12 And he said to Gehazi his servant: 'Call this Shunammite.' And when he had called her, she stood before him.

יג וַיֹּאמֶר לוֹ, אֱמָר-נָא אֵלֶיהָ הִנֵּה חָרַדְתְּ אֵלֵינוּ אֶת-כָּל-הַחֲרָדָה הַזֹּאת, מֶה לַעֲשׂוֹת לָךְ, הֲיֵשׁ לְדַבֶּר-לָךְ אֶל-הַמֶּלֶךְ אוֹ אֶל-שַׂר הַצָּבָא; וַתֹּאמֶר, בְּתוֹךְ עַמִּי אָנֹכִי יֹשָׁבֶת.
13 And he said unto him: 'Say now unto her: Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host?' And she answered: 'I dwell among mine own people.'

יד וַיֹּאמֶר, וּמֶה לַעֲשׂוֹת לָהּ; וַיֹּאמֶר גֵּיחֲזִי, אֲבָל בֵּן אֵין-לָהּ--וְאִישָׁהּ זָקֵן.
14 And he said: 'What then is to be done for her?' And Gehazi answered: 'Verily she hath no son, and her husband is old.'

טו וַיֹּאמֶר, קְרָא-לָהּ; וַיִּקְרָא-לָהּ--וַתַּעֲמֹד, בַּפָּתַח.
15 And he said: 'Call her.' And when he had called her, she stood in the door.

Gehazi's role here is to do what he is told, and to procure information. His role does not change throughout his service.

Notice how Gehazi either fails utterly, or, according to most common interpretations, refused to listen to Elisha's instructions and broke them.

כט וַיֹּאמֶר לְגֵיחֲזִי חֲגֹר מָתְנֶיךָ, וְקַח מִשְׁעַנְתִּי בְיָדְךָ וָלֵךְ, כִּי-תִמְצָא אִישׁ לֹא תְבָרְכֶנּוּ, וְכִי-יְבָרֶכְךָ אִישׁ לֹא תַעֲנֶנּוּ; וְשַׂמְתָּ מִשְׁעַנְתִּי, עַל-פְּנֵי הַנָּעַר.
29 Then he said to Gehazi: 'Gird up thy loins, and take my staff in thy hand, and go thy way; if thou meet any man, salute him not; and if any salute thee, answer him not; and lay my staff upon the face of the child.'

ל וַתֹּאמֶר אֵם הַנַּעַר, חַי-יְהוָה וְחֵי-נַפְשְׁךָ אִם-אֶעֶזְבֶךָּ; וַיָּקָם, וַיֵּלֶךְ אַחֲרֶיהָ.
30 And the mother of the child said: 'As the LORD liveth, and as thy soul liveth, I will not leave thee.' And he arose, and followed her.

לא וְגֵחֲזִי עָבַר לִפְנֵיהֶם, וַיָּשֶׂם אֶת-הַמִּשְׁעֶנֶת עַל-פְּנֵי הַנַּעַר, וְאֵין קוֹל, וְאֵין קָשֶׁב; וַיָּשָׁב לִקְרָאתוֹ וַיַּגֶּד-לוֹ לֵאמֹר, לֹא הֵקִיץ הַנָּעַר.
31 And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he returned to meet him, and told him, saying: 'The child is not awaked.'

Gehazi fails in this task- he cannot wake the boy. (Most probably, according to the commentaries, he fails because he stopped to talk to another.)

Notice Gehazi's appalling lack of compassion or understanding when the miserable woman throws herself at Elisha's feet. His action could be construed as an attempt at respect for his master, except for the fact that the verse pointedly does NOT mention any zeal or jealousy on Elisha's behalf, but rather states:

כז וַתָּבֹא אֶל-אִישׁ הָאֱלֹהִים, אֶל-הָהָר, וַתַּחֲזֵק, בְּרַגְלָיו; וַיִּגַּשׁ גֵּיחֲזִי לְהָדְפָהּ, וַיֹּאמֶר אִישׁ הָאֱלֹהִים הַרְפֵּה-לָהּ כִּי-נַפְשָׁהּ מָרָה-לָהּ, וַיהוָה הֶעְלִים מִמֶּנִּי, וְלֹא הִגִּיד לִי.

27 And when she came to the man of God to the hill, she caught hold of his feet. And Gehazi came near to thrust her away; but the man of God said: 'Let her alone; for her soul is bitter within her; and the LORD hath hid it from me, and hath not told Me.'

Kings 2, 4

The other episode in which Gehazi shows his true colors (along with his greed) is with Na'aman. Elisha instructs Na'aman in how to cure his tza'raas (leprosy.) Na'aman is overjoyed once he is cured, and desires to reward Elisha, but Elisha refuses.

Now note what Gehazi does- three things.

1. Judges Elisha as being "too lenient" on Na'aman
2. Runs after Na'aman and lies to him, using Elisha's name to get the reward (money and clothes)
3. He lies to Elisha

Here is the episode:

וַיֹּאמֶר גֵּיחֲזִי, נַעַר אֱלִישָׁע אִישׁ-הָאֱלֹהִים, הִנֵּה חָשַׂךְ אֲדֹנִי אֶת-נַעֲמָן הָאֲרַמִּי הַזֶּה, מִקַּחַת מִיָּדוֹ אֵת אֲשֶׁר-הֵבִיא; חַי-יְהוָה כִּי-אִם-רַצְתִּי אַחֲרָיו, וְלָקַחְתִּי מֵאִתּוֹ מְאוּמָה.
20 But Gehazi, the servant of Elisha the man of God, said: 'Behold, my master hath spared this Naaman the Aramean, in not receiving at his hands that which he brought; as the LORD liveth, I will surely run after him, and take somewhat of him.'

כא וַיִּרְדֹּף גֵּיחֲזִי, אַחֲרֵי נַעֲמָן; וַיִּרְאֶה נַעֲמָן, רָץ אַחֲרָיו, וַיִּפֹּל מֵעַל הַמֶּרְכָּבָה לִקְרָאתוֹ, וַיֹּאמֶר הֲשָׁלוֹם.
21 So Gehazi followed after Naaman. And when Naaman saw one running after him, he alighted from the chariot to meet him, and said: 'Is all well?'

כב וַיֹּאמֶר שָׁלוֹם, אֲדֹנִי שְׁלָחַנִי לֵאמֹר, הִנֵּה עַתָּה זֶה בָּאוּ אֵלַי שְׁנֵי-נְעָרִים מֵהַר אֶפְרַיִם, מִבְּנֵי הַנְּבִיאִים; תְּנָה-נָּא לָהֶם כִּכַּר-כֶּסֶף, וּשְׁתֵּי חֲלִפוֹת בְּגָדִים.
22 And he said: 'All is well. My master hath sent me, saying: Behold, even now there are come to me from the hill-country of Ephraim two young men of the sons of the prophets; give them, I pray thee, a talent of silver, and two changes of raiment.'

כג וַיֹּאמֶר נַעֲמָן, הוֹאֵל קַח כִּכָּרָיִם; וַיִּפְרָץ-בּוֹ, וַיָּצַר כִּכְּרַיִם כֶּסֶף בִּשְׁנֵי חֲרִטִים וּשְׁתֵּי חֲלִפוֹת בְּגָדִים, וַיִּתֵּן אֶל-שְׁנֵי נְעָרָיו, וַיִּשְׂאוּ לְפָנָיו.
23 And Naaman said: 'Be content, take two talents.' And he urged him, and bound two talents of silver in two bags, with two changes of raiment, and laid them upon two of his servants; and they bore them before him.

כד וַיָּבֹא, אֶל-הָעֹפֶל, וַיִּקַּח מִיָּדָם, וַיִּפְקֹד בַּבָּיִת; וַיְשַׁלַּח אֶת-הָאֲנָשִׁים, וַיֵּלֵכוּ.
24 And when he came to the hill, he took them from their hand, and deposited them in the house; and he let the men go, and they departed.

כה וְהוּא-בָא, וַיַּעֲמֹד אֶל-אֲדֹנָיו, וַיֹּאמֶר אֵלָיו אֱלִישָׁע, מאן (מֵאַיִן) גֵּחֲזִי; וַיֹּאמֶר, לֹא-הָלַךְ עַבְדְּךָ אָנֶה וָאָנָה.
25 But he went in, and stood before his master. And Elisha said unto him: 'Whence comest thou, Gehazi?' And he said: 'Thy servant went no whither.'

כו וַיֹּאמֶר אֵלָיו לֹא-לִבִּי הָלַךְ, כַּאֲשֶׁר הָפַךְ-אִישׁ מֵעַל מֶרְכַּבְתּוֹ לִקְרָאתֶךָ; הַעֵת לָקַחַת אֶת-הַכֶּסֶף, וְלָקַחַת בְּגָדִים, וְזֵיתִים וּכְרָמִים וְצֹאן וּבָקָר, וַעֲבָדִים וּשְׁפָחוֹת.
26 And he said unto him: 'Went not my heart [with thee], when the man turned back from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards and vineyards, and sheep and oxen, and men-servants and maid-servants?

כז וְצָרַעַת נַעֲמָן תִּדְבַּק-בְּךָ, וּבְזַרְעֲךָ לְעוֹלָם; וַיֵּצֵא מִלְּפָנָיו, מְצֹרָע כַּשָּׁלֶג.
27 The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever.' And he went out from his presence a leper as white as snow.

2 Kings 5

Gehazi is therefore cursed with leprosy (the intimation being- you received the blessings and reward from Na'aman, come and receive his curse as well!) and according to various commentaries, he and/or his descendants are those referenced in the story of the four lepers outside Jerusalem.

Gehazi and his character flaws are discussed in the Talmud:

From Berachot 10b:

R. Jose son of R. Hanina said: He is holy, but his attendant is not holy. For so it says: And Gehazi came near to thrust her away;37 R. Jose son of Hanina said: He seized her by the breast.38

From Sotah 9b:

We thus find it with the primeval serpent [in the Garden of Eden] which set its eyes on that which was not proper for it; what it sought was not granted to it and what it possessed was taken from it. The Holy One, blessed be He, said: I declared: Let it be king over every animal and beast; but now, Cursed art thou above all cattle and above every beast of the field.1 I declared, let it walk with an erect posture; but now it shall go upon its belly. I declared: Let its food be the same as that of man; but now it shall eat dust. It said: I will kill Adam and marry Eve; but now, I will put enmity between thee and the woman, and between thy seed and her seed.2 Similarly do we find it with Cain, Korah, Balaam, Doeg, Ahitophel, Gehazi, Absalom, Adonijah, Uzziah and Haman, who set their eyes upon that which was not proper for them; what they sought was not granted to them and what they possessed was taken from them.

From Sanhedrin 90a:

THREE KINGS AND FOUR COMMONERS HAVE NO PORTION IN THE WORLD TO COME: THE THREE KINGS ARE JEROBOAM, AHAB, AND MANASSEH.36 R. JUDAH SAID: MANASSEH HATH A PORTION THEREIN, FOR IT IS WRITTEN, 'AND HE PRAYED UNTO
HIM, AND WAS INTREATED OF HIM, AND HE HEARKENED TO HIS SUPPLICATION AND THEY RESTORED HIM TO JERUSALEM, TO HIS KINGDOM.37 THEY [THE SAGES] ANSWERED HIM: THEY RESTORED HIM TO HIS KINGDOM, BUT NOT TO [HIS PORTION IN] THE WORLD TO COME. FOUR COMMONERS, VIZ., BALAAM, DOEG, AHITOPHEL, AND GEHAZI.38

~

Notice, by the way, that all these relationships have thus far ended in gift-giving. Moses gives Joshua the gift of the "spirit of wisdom." Elijah bestows upon Elisha double his powers. Elisha gives Gahazi tza'raas (not exactly the gift he might want, but a gift nonetheless.) From here we may assume that at the end of the relationship between Prophet and Prophet's Apprentice, there is an exhange or interchange, the giving of something, a gift of some sort.

~

4. Baruch ben Neriah- The Failure
Baruch ben Neriah is possibly the saddest Prophet's Apprentice. His story is so sad because he tries so hard, he desires prophecy ever so much, he extricates Jeremiah from all kind of sticky situations...and still he is not rewarded with his desire. He considers himself a failure, lost, and is extremely disheartened and saddened by his inability to achieve prophecy.
Our first introduction to Baruch is as a trustworthy man, a man who can be trusted in legal matters. Here's the verse:

יב וָאֶתֵּן אֶת-הַסֵּפֶר הַמִּקְנָה, אֶל-בָּרוּךְ בֶּן-נֵרִיָּה בֶּן-מַחְסֵיָה, לְעֵינֵי חֲנַמְאֵל דֹּדִי, וּלְעֵינֵי הָעֵדִים הַכֹּתְבִים בְּסֵפֶר הַמִּקְנָה--לְעֵינֵי, כָּל-הַיְּהוּדִים, הַיֹּשְׁבִים, בַּחֲצַר הַמַּטָּרָה.

12 and I delivered the deed of the purchase unto Baruch the son of Neriah, the son of Mahseiah, in the presence of Hanamel mine uncle['s son], and in the presence of the witnesses that subscribed the deed of the purchase, before all the Jews that sat in the court of the guard.
Jeremiah 32: 12
Baruch is described in glowing terms; he does all that Jeremiah commands him on various occassions, he clings to him and saves him from various terrible situations. One such praiseworthy verse states:


ח וַיַּעַשׂ, בָּרוּךְ בֶּן-נֵרִיָּה, כְּכֹל אֲשֶׁר-צִוָּהוּ, יִרְמְיָהוּ הַנָּבִיא--לִקְרֹא בַסֵּפֶר דִּבְרֵי יְהוָה, בֵּית יְהוָה. {פ}

8 And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of the LORD in the LORD'S house. {P}

(Jeremiah 36: 8)

Observe, then, with great sadness, the dialogue that takes place between Baruch and Jeremiah in chapter 45:

א הַדָּבָר, אֲשֶׁר דִּבֶּר יִרְמְיָהוּ הַנָּבִיא, אֶל-בָּרוּךְ, בֶּן-נֵרִיָּה--בְּכָתְבוֹ אֶת-הַדְּבָרִים הָאֵלֶּה עַל-סֵפֶר, מִפִּי יִרְמְיָהוּ, בַּשָּׁנָה הָרְבִעִית, לִיהוֹיָקִים בֶּן-יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה לֵאמֹר.
1 The word that Jeremiah the prophet spoke unto Baruch the son of Neriah, when he wrote these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah, king of Judah, saying:

ב כֹּה-אָמַר יְהוָה, אֱלֹהֵי יִשְׂרָאֵל, עָלֶיךָ, בָּרוּךְ.
2 'Thus saith the LORD, the God of Israel, concerning thee, O Baruch: Thou didst say:

ג אָמַרְתָּ אוֹי-נָא לִי, כִּי-יָסַף יְהוָה יָגוֹן עַל-מַכְאֹבִי; יָגַעְתִּי, בְּאַנְחָתִי, וּמְנוּחָה, לֹא מָצָאתִי.
3 Woe is me now! for the LORD hath added sorrow to my pain; I am weary with my groaning, and I find no rest.

ד כֹּה תֹּאמַר אֵלָיו, כֹּה אָמַר יְהוָה, הִנֵּה אֲשֶׁר-בָּנִיתִי אֲנִי הֹרֵס, וְאֵת אֲשֶׁר-נָטַעְתִּי אֲנִי נֹתֵשׁ; וְאֶת-כָּל-הָאָרֶץ, הִיא.
4 Thus shalt thou say unto him: Thus saith the LORD: Behold, that which I have built will I break down, and that which I have planted I will pluck up; and this in the whole land.

ה וְאַתָּה תְּבַקֶּשׁ-לְךָ גְדֹלוֹת, אַל-תְּבַקֵּשׁ: כִּי הִנְנִי מֵבִיא רָעָה עַל-כָּל-בָּשָׂר, נְאֻם-יְהוָה, וְנָתַתִּי לְךָ אֶת-נַפְשְׁךָ לְשָׁלָל, עַל כָּל-הַמְּקֹמוֹת אֲשֶׁר תֵּלֶךְ-שָׁם. {פ}
5 And seekest thou great things for thyself? seek them not; for, behold, I will bring evil upon all flesh, saith the LORD; but thy life will I give unto thee for a prey in all places whither thou goest.' {P}

There are different reasons given as to what Baruch is asking for here, and what God's reply means. The most common interpretation is that Baruch, out of the great bitterness and desire of his heart, is asking for prophecy, and God's answer (as brought down in the Mechilta) is that "All prophecy is given for the sake of Bnai Yisrael." Since Bnai Yisrael are not worthy and are about to be exiled, there is no reason to instate Baruch as prophet.

Radak, however, suggests (in accord with the Rambam's philosphy) that Baruch lacked the ability to prophecy, did not have the natural inclination towards it, and that no matter how hard he tried, he would never be able to receive prophecy.

The Shadal offers a completely different interpretation, and suggests that Baruch was complaining about the physical abuse he suffered at the hands of mobs who were after him and Jeremiah, and requests that God save him from this abuse.

If Baruch truly was the man we know him to be in Jeremiah, a dutiful, loyal, kind person, who did all that he could to achieve prophecy, we find ourselves questioning why he did not then receive it. There seems to be no real reason- he is not flawed, like Gehazi, does not suffer from the same avarice and greed. He has suffered more than either Joshua or Elisha, for everywhere he goes his master is mocked and maligned, and oftentimes he has to figure out creative ways to help his master. Baruch wanders, suffers, and is not fulfilled. He is the saddest of the Prophet's Apprentices...for his lack of prophecy cannot, according to most approaches, be construed as his fault.

There we have them, then, our four Prophets' Apprentices. The warrior, the family-man turned wanderer, the evil trickster and the failure, each very different kinds of men involved in very different occupations, and paired with very different prophets (for surely there is a great difference between the tutelage of Elijah and the tutelage of Jeremiah; their teaching styles and life experiences are different.) These four men were similar in their roles, but very different in personalities. They also differ in their potentials. Joshua lived up to his potential, Elisha exceeded that of his master, Gehazi was evil and threw everything away, and Baruch struggled for the prophecy but was not granted it.

Men, but very different men, Prophet's Apprentices at very different costs. For Joshua to be a Prophet's Apprentice was no doubt a position of honor, by the time we reach Baruch, the position is one of disdain as others malign and defame Jeremiah. The interest, however, lies in the roles themselves- these were the men, these are their lives, this is who they were...these men, who aspired to be prophets, and did not always succeed.