God is known in this world by bringing judgment upon those who need it. This is Aggadat Bereshit's uncomfortable claim: "The Lord is known for executing judgment; the wicked are ensnared by the work of their own hands" (Psalm 9:17). Not the creation of the world, not the giving of Torah, not the miracles at the sea. God becomes known to the nations primarily through the mechanism of justice.
The rabbis did not mean this as praise of punishment. They meant it as a statement about how divine presence is made visible. In a world where good and evil often appear indistinguishable from outside, where the wicked prosper and the righteous suffer without apparent resolution, the moments of divine judgment are the moments where the hidden structure of reality becomes briefly visible. The wicked are ensnared by their own hands not because God intervenes dramatically but because the structure of the world, the moral fabric woven into creation, eventually catches up with those who violate it.
The midrash adds a crucial qualifier: even in judgment, God is infusing the world with justice and mercy together. "The Lord, the Lord, compassionate and gracious, slow to anger, and abounding in loving-kindness and truth" (Exodus 34:6), the same God who judges is the God who forgave Israel's idolatry at the golden calf immediately after pronouncing this very formula. God is known in Judah, in Israel, in the nations, through judgment that is never merely punitive but always, underneath, an expression of the covenant's demand that the world be made just.
Chapter (76) [77] Prophets [1] When it was time to present the meal offering (1 Kings 18:36), as it is written in scriptures: "Let my prayer be set forth as incense before You, the lifting up of my hands as the evening sacrifice" (Psalm 141:2). There is nothing more beloved than the Mincha (afternoon) prayer, as we see with Daniel who prayed for twenty-one days and was not answered until his Mincha prayer, as he says, "And while I was speaking and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering" (Daniel 9:20-21). Isaac also prayed only the Mincha prayer, as it says, "And Isaac went out to meditate in the field at the eventide" (Genesis 24:63). David also requested this, as it says, "Let my prayer be set forth before You as incense, the lifting up of my hands as the evening sacrifice" (Psalm 141:2). Therefore, when Elijah saw that the Mincha prayer was so beloved, he prayed only this prayer, as it says, "And it came to pass at the time of the evening offering" (1 Kings 18:36). [2] Another interpretation: When it was time to present the meal offering (1 Kings 18:36) David said, "My prayer, O Lord, is at an opportune time" (Psalm 69:14). God has appointed a time for everything except prayer. When should one pray in order to be answered? As it says, "For every desire there is a time and a judgment" (Ecclesiastes 8:6). If a person knew when to pray and be answered, he would only pray on that day. Therefore, God said, "I will not let you know when you will be answered, so that you will pray at all times" as it says, "Trust in Him at all times" (Psalm 62:9). Even the forefathers of the world were sometimes answered and sometimes not. Moses, the great leader of the world, prayed and was answered, as it says, "And the Lord did as Moses asked" (Exodus 8:17). And so it says, "I have forgiven you as you asked" (Numbers 14:20). But sometimes, even when he prayed, he was not answered, as it says, "But the Lord was angry with me because of you" (Deuteronomy 3:26). David was answered at all times, as it says, "I sought the Lord and He answered me" (Psalm 34:5), and also, "And He answered him from heaven with fire" (1 Chronicles 21:26). When was he not answered? When the child was sick and he fasted, lay on the ground, and begged for mercy, but in the end the child died. When is the opportune time for everyone? As it says, "At an opportune time I answered you" (Isaiah 49:8). David said to God, "Master of the universe, every hour that I pray, make it an opportune time for me to be answered" as it says, "My prayer, O Lord, is at an opportune time" (Psalm 69:14). When is the opportune time? It is the afternoon prayer, as it says, "And it came to pass at the time of the evening offering" (1 Kings 18:36). [3] Another interpretation: When it was time to present the meal offering (1 Kings 18:36) When was the altar built, and when were the wood and stones repaired, and the water in the troughs, and when was the ox slaughtered, and when was the prayer recited, and when the meal offering was brought? Rather, it teaches that Elijah caused the sun to stand still on that day and said to Joshua, "You will know all this for the sake of your Lord." This was when Joshua fought against Israel's enemies, as it says, "And the sun stood still...until the nation avenged themselves upon their enemies" (Joshua 10:13). Now, the sun stood still not for Joshua or Israel, but for the sanctity of God's name. As soon as Elijah said this, the sun immediately stood still, as it says, "For God will rise up like Mount Perazim" (Isaiah 28:21). Just as the sun stood still in Gibeon and the moon in the Valley of Aijalon (Joshua 10:12), so too will the Valley of Gibeon tremble (Isaiah 28:21). Why? In order to perform His strange work and carry out His task (Isaiah 28:21). Therefore it says, "And when the meal offering was brought." [4] Another explanation: When it was time to present the meal offering (1 Kings 18:36) And why did Elijah not say the God of Abraham, the God of Isaac, and the God of Jacob, but said the God of Abraham, Isaac, and Israel? It is because Elijah knew that the Israelites had sunk after the Baal and did not know who God was anymore. If Elijah had prayed and said the God of Abraham, the God of Isaac, and the God of Jacob, they would have said that there were three gods. Therefore, he mentioned only one, "the Lord God of Abraham, Isaac, and Israel." If you cannot do it for the sake of the patriarchs, do it for the sake of the tribes, as it says, "Return for the sake of your servants, the tribes of your inheritance" (Isaiah 63:17). Similarly, it says, "And Elijah took twelve stones (according to the number of the tribes of the children of Israel), according to the number of the tribes of the children of Jacob" (1 Kings 18:31), and Elijah said, "Today, you shall know" (1 Kings 18:36). Leave to me what you did for Egypt, as it is written, "And the Egyptians shall know that I am the Lord" (Exodus 14:4), and leave to me what you did for our ancestors, as it says, "And the nations shall know that those who are left around you" (Ezekiel 36:36). And leave to me what you will do in the future, as it says, "And I shall sanctify myself, and I shall be known before the eyes of many nations" (Ezekiel 38:23). At that time, you are the God in Israel, and I am your servant" (1 Kings 18:36). If you cannot do it for Abraham, Isaac, and Jacob, do it to make known that I am your servant. I have already told them, "Behold, I am sending you Elijah the prophet" (Malachi 3:23). If you do it now, they will believe what you will do with me. And I have done according to your words (1 Kings 18:36), and I have done it for your name's sake. All these people did it for the sake of Baal, but I did it for you. So please do not let me be ashamed. Answer me, O Lord, answer me. (1 Kings 18:37). Answer me with fire, answer me with water, answer me in this world, answer me in the future world, answer me through the prophets of Ba'al, answer me through the prophets of Asherah. And if you do so, we will sing before you, as David said: "I will thank you for you have answered me and you have become my salvation" (Psalm 118:21).
