What Does “Pi Shenayim” Mean?
Immediately preceding Eliyahu HaNavi’s ascent, Eliyahu HaNavi tells Elisha “She’al Mah E’eseh Lach BeTerem Elakach Mei’Imach,” “request what I should do for you before I am taken away from you” (Melachim II 2:9). Elisha’s response, “Pi Shenayim BeRuchacha Eilai,” “may twice as much as your spirit be mine,” is one of the most astounding requests in all of Tanach.
How could one be twice as great as Eliyahu HaNavi? Eliyahu HaNavi is a once in forever personality. He is the one designated by Hashem to announce the arrival of Mashi’ach, as stated at the end of Sefer Malachi. Eliyahu is the special personality who serves as the liaison, so to speak, between Hashem and the Chachamim during the times of the Tannaim and Amoraim (see, for example, Bava Metzia 59b).
As great as Elisha is, he does not fill these two roles. Accordingly, what can he possibly mean by this seemingly audacious (and even outrageous) request to have twice the spirit of Eliyahu HaNavi?
Ralbag
Ralbag (Melachim II 2:9) explains that “Pi Shenayim” in this context should be interpreted in light of its usage in Devarim 21:17, where the double portion of the Bechor (firstborn) is described as “Pi Shenayim.” Elisha wants help and support to emerge as the “Bechor” of the Bnei HaNevi’im— the primary student and clear successor to Eliyahu HaNavi.
This is not a narcissistic request. Eliyahu HaNavi presumably informs Elisha that Hashem has designated him as his successor after the events at Har Choreiv (Melachim I 19:16 and 19:19-21). Thus, before Eliyahu takes leave of Elisha, Elisha asks for his teacher for help to realize his prophesied destiny.155Recall Tosafot’s (Yevamot 50a s.v. Teida) dictum that prophecy does not inform one of what will occur, but rather of the potential that could be realized if one acts responsibly.
Radak
Radak (Melachim II 2:9) presents Chazal’s understanding that Elisha performs twice as many miracles as Eliyahu HaNavi. For example, Eliyahu revives only one person from the dead, whereas Elisha revives two people from the dead. Thus, Elisha does not aspire to the impossible goal of reaching twice the level of Nevu’ah as Eliyahu HaNavi, but rather simply the performance of twice the amount of miracles. We will further explain this approach based on our new suggestion.
A New Suggestion
We suggest an alternative based on the leadership achievements of Rav Ovadia Yosef. Rav Ovadia had a great impact on Yeshivah students, as well as the average Jew. For example, when he led Selichot at the Kotel, all kinds of Jews participated, including many not fully observant Jews. When Rav Ovadia passed away in 2013, moments of silence were observed at Israeli soccer games. This, by contrast, did not occur after the passing of other spiritual greats such as Rav Shlomo Zalman Auerbach in 1995, or Rav Yosef Shalom Elyashiv in 2012.156The Lubavitcher Rebbe also succeeded in commanding respect from highly advanced scholars as well as the broader Jewish community, even beyond the fully observant Orthodox community.
We suggest that in addition to being respected by the Bnei Nevi’im (as was Eliyahu HaNavi), Elisha also seeks to make an impact on the broader community, something Eliyahu HaNavi does not achieve. Elisha clearly achieves this goal. For example, Melachim II 8:4 records that the less than excellent king of northern Israel asks the less than excellent Geichazi to recount stories about Elisha. Clearly, unlike Eliyahu HaNavi, Elisha is able to win the heart of the broader community.
This, of course, does not diminish Eliyahu HaNavi’s stature. Achieving broader recognition and impact is not one of Eliyahu HaNavi’s goals. Nor is this a selfish exercise on the part of Elisha. As we discussed in an earlier chapter, Eliyahu HaNavi delegates Elisha with the role of anointing Chaza’eil. In order to be able to do this, Elisha must first earn and establish an international reputation. However, before doing this, he has to command the respect of the kings of both the Northern and Southern Kingdoms (which he does in Melachim II 3). And in order to attain the respect of the kings, he must first earn the respect of the nation.157Of course, before he earns the respect of the nation he must establish himself as the recognized leader of his immediate constituency, the Bnei Nevi’im.
Elisha, accordingly, asks from Eliyahu HaNavi that he be given the tools to be able to achieve his prophetically designated destiny. In this way, Elisha’s request is similar to Shlomo HaMelech’s request to be equipped with the tools to best serve Am Yisrael (Melachim I 3, as we discussed in an earlier chapter).
Our suggested interpretation works well with Chazal’s approach. Elisha wishes to perform twice as many miracles in order to make a greater impact on the broader community. It also fits with the Metzudat David’s approach that Elisha requests twice the power of Eliyahu’s prophecy. The Metzudat David may be understood as saying that Elisha requests double of Eliyahu HaNavi’s impact— on the Benei HaNevi’im and the broader populace.
Conclusion
It is enormously important for a Jew to harbor high ambitions. Elisha does not think small. When faced with an impromptu last request for Eliyahu HaNavi, Elisha makes a great appeal. When given the opportunity, Elisha makes an immediate grand request to facilitate his new role as Eliyahu HaNavi’s successor. We should emulate Elisha’s high ambitions and aspire to double our commitment to Judaism, our impact on our communities, and on the broader world.
Postscript
R. Yochanan ben Zakkai’s (Gittin 56a-56b) modest requests from Vespasian in the wake of the destruction of Bayit Sheini, when the latter granted him three wishes, serves as an interesting contrast to Elisha’s request. R. Yochanan ben Zakkai requested the protection of Yavneh and its Chachamim, R. Gamliel’s family’s safety, and a doctor for R. Tzadok. The Gemara relates that some in later generations criticized R. Yochanan for not making more ambitious requests. These Chachamim could point to Elisha (and Shlomo HaMelech) as a model for high ambition when offered a wish. However, R. Yochanan ben Zakkai could respond that at the time of the Churban, and when dealing with tyrants like Vespasian, Hatzalah Purta (modest goals) are the order of the day. Regarding spiritual matters, though, all would agree to set high goals and strive to maximize spiritual potential.