ELIJAH BEFORE HIS TRANSLATION VII. ELIJAH Vol. IV, (pp. 195-235). 1 Popularly he is always called Elijah the Prophet (N’3n UtVn) ; but in the talmudic-midrashic literature Elijah alone, without any qualification, is of more frequent occurrence. The eulogy 3H31? "1131 “remembered to good” is often added to his name; comp. Berakot 3a; Yerushalmi Terumot 1, 40a; PK 18, 136a; PR 22, 111b; Tan. B. I, 20; 11,7 and 28. In Ecclus. 45.1 this eulogy is added to the name of Moses. See Zunz, Zur Geschichte, 321, seq. 3 Elijah was one of the original inhabitants of Jabesh-Gilead who escaped the war of annihilation waged against this city by the rest of Israel (see Jud. 21.10, seq.), and who called themselves “the inhabitants of Gilead” when they returned to their native city after the war, to indicate the difference between themselves and the new settlers. See T osafot Ta‘ anit 3a (beginning ~IDN’l) , and, without giving his authority, Bahur, Tishbi, s. v. ’3E>n. Elijah never married, and therefore nothing is said in Scripture concerning his family. Zohar Hadash Ruth 2.1 (beginning jru '*1); ps. -Matthew 7. Comp, (against it?) the responsum of R. Judai Gaon in □’lltun rvoiltfn (Lyck edition, 19, No. 45); Mishle 30, 105. s Baba Mezi'a 114b and Tosefta-Targum 1 Kings 17.13 consider Elijah to have been a priest, but do not identify him with Phinehas. This view is shared by several Church Fathers; comp. Aphraates, 314; Epiphanius, Haereses, 55.3; ps.-Epiphanius, De Vitis Prophetarum, s. v.; the Armenian pseudepigraph in Apocrypha Anecdota II. 164. The identification of Elijah with Phinehas is first met with in ps.Philo. 48; 48 1-2, and this view prevails in the later Midrashim; comp. PRE 44; Targum Yerushalmi Exod. 6.18; Num. 25.12; Deut. 30.4; BaR 21.3; Tan. Pinehas 1. Comp. Buber on Tan. B. Ill, 151, note 19. This identification is very liekly presupposed in Sifre N., 131. Comp. vol. Ill, p. 458; vol. IV, pp. 53-54, and the notes appertaining to them. The tribes of Gad and Benjamin compete with the tribe of Levi for the honor of counting Elijah as theirs; see BR 71.9; ShR 40. 4; ER 18, 97 ; EZ 15, 199. See the full discussion on this point by Friedmann, introduction to ER 2-12, and Ginzberg, Haggada bei den Kir316 Elijah [4-7 chenv., 76-80. The designation of Elijah as “the disciple of Moses” in talmudic literature (Tosefta Sotah 4.8 and Eduyyot, end; Mekilta Beshallah NiUTHS, 24b) is not to be taken literally, since all prophets may aptly be described as the disciples of Moses, “the father of prophecy”; see note 68 on vol. II, p. 276. The real teacher of Elijah was Ahijah the Shilonite; see Yerushalmi ‘Erubin 5, 22a, in accordance with Seder ‘Olam 1 and Baba Batra 121b; comp, note 4 on vol. IV, p. 180. The description of Elijah as ny1?! ’3IW10 ’3®nn in 1 Kings 17.1 is said in PRE loc. tit., to mean: Elijah whose name was changed (from Phinehas) and who is destined to bring Israel back to their heavenly Father. The identification of Elijah with Phinehas is also known to Origen, John 6.7; Petrus Damascus (Migne’s edition CXLV, 382B); ps.-Jerome on 1 Sam. 2.27. Comp. Ginzberg, op. cit. On the identification of Elijah with Khadir by the Arabs, see Friedlaender, Die Chadhirlegende, index, s. v. “Elias”. 4 Phinehas is “the angel of God” mentioned in Jud. 2.1, as well as the prophet in Jud. 6.8. See Seder ‘Olam 20; WR 1. Comp, also Ratner’s remark on the Seder ‘Olam passage referred to. See also Josephus, Antiqui., V, 2.1; note 22, on vol. IV, p. 29. 5 Yerushalmi Sanhedrin 10, 28b; Babli 113a; Tosefta-Targum 1 Kings 16.34; EZ 8, 185-186; 2 Alphabet of Ben Sira 36a-36b (Addenda); Midrash ‘ Aseret Melakim 41. It was love for his people that prompted Elijah to request God for the famine; he hoped that the sufferings of the people would turn God’s wrath from them; PR 44, 183a. The people mocked at Elijah, not only on account of the unfulfilled threat hurled at them by him because of their wickedness, but they also derided him for his looks. Elijah was a hairy man (2 Kings 1.8), and when they saw him they would say: “Behold, Elijah curls his locks” PR 26, 129a. Comp. vol. VI, p. 358, note 32. 6 Some early rationalists, however, deny that Elijah was fed by ravens; they explain □,3"iy (1 Kings 17.4) to mean “the inhabitants of the city of Oreb;” BR 33.5; Hullin 5a; Jerome on Is. 15.7 (who gives it as a Jewish tradition). Comp, also Kimhi on 1 Kings, loc. cit., who quotes the opinion according to which D’^iy denotes “merchants.” i Tan. B. IV, 165; Tan. Mass'e 8; BaR 23.9; WR 19.1. In opposition to this view it is said in Sanhedrin 113b and Hullin 5a, as well as in BR 33.5, that the ravens brought the meat from the slaughter house of Ahab. According to Aphraates, 314, the ravens brought Elijah his priestly portion (comp, note 3) from the Temple of Jerusalem. Aphraates very likely follows a Jewish tradition. 317 8-12] The Legends of the Jews 8 Sanhedrin 113 b. When God sent Elijah to inform Ahab of the impending rain (1 Kings 18.1), the prophet exclaimed: ‘‘How could rain come, when Israel did not repent of his sins?” God replied: “I sent rain upon the earth when Adam was the only man on it.” See Tehillim 117, 480. » Yerushalmi Sukkah 5, 55a; PRE 33; Jerome, introduction to his commentary on Jonah (he gives the midrashic interpretation of the name Amittai ’IVON, as being connected with nD« in 1 Kings 17.24); BR 98.11. Koheleth R. 8.10 maintains, on the other hand, that the son of the widow at Zarephath was a sinner. Comp, also Luke 4.26, where emphasis is laid on the fact that this widow was not a Jewess. The sources cited at the beginning of this note are of the opinion that she belonged to the tribe of Asher and her deceased husband to that of Zebulun. As to the view that the son of the widow was the future “ Messiah of the tribe of Joseph”, see note 38 on vol. IV, p. 253. The midrashic basis for this statement is found in the words of Elijah addressed to the widow to the effect that he should receive his portion first and afterwards her son should receive his (see 1 Kings 17.13). By this he wished to convey that at the end of time he would appear as the forerunner of the ‘‘Messiah of the tribe of Joseph”. According to Tosefta-Targum, ad loc., however, Elijah told the widow that he, being a priest, must receive his priestly portion first (see Num. 15.20), before she and her son could partake of the bread. See ER 18, 97-98 (read "IC’D1?, instead of *733^), where both explanations of 1 Kings, loc. cit., are given. 10 BR 50.11 ; PR 3, 10a. Comp., however, PRE 33, which mentions the insinuating reproaches made by the widow of Zarephath to Elijah for having taken his lodging with her, a single and unprotected woman. 1 1 A man owes his life to one who opens his door hospitably for him to enter. Hence Elijah exercised his resuscitating powers not upon his own dead parents, but upon the child of the hostess; ShR 4.8.Notes 1 — Elijah
The Biblical account of the prophet Elijah, of his life and work during the reigns of Ahab and his son Joram, gives but a faint idea of a personage whose history begins with Israel's sojourn in Egypt, and will end only when Israel, under the leadership of the Messiah, shall have taken up his abode again in Palestine.
The Scripture tells us only the name of Elijah's home, but it must be added that he was a priest, identical with Phinehas, the priest zealous for the honor of God, who distinguished himself on the journey through the desert, and played a prominent role again in the time of the Judges.
Elijah's first appearance in the period of the Kings was his meeting with Ahab in the house of Hiel, the Beth-elite, the commander-in-chief of the Israelitish army, whom he was visiting to condole with him for the loss of his sons. God Himself had charged the prophet to offer sympathy to Hiel, whose position demanded that honor be paid him. Elijah at first refused to seek out the sinner who had violated the Divine injunction against rebuilding Jericho, for he said that the blasphemous talk of such evil-doers always called forth his rage. Thereupon God promised Elijah that fulfilment should attend whatever imprecation might in his wrath escape him against the godless for their unholy speech. As the prophet entered the general's house, he heard Hiel utter these words: "Blessed be the Lord God of the pious, who grants fulfilment to the words of the pious." Hiel thus acknowledged that he had been justly afflicted with Joshua's curse against him who should rebuild Jericho.
Ahab mockingly asked him: "Was not Moses greater than Joshua, and did he not say that God would let no rain descend upon the earth, if Israel served and worshipped idols? There is not an idol known to which I do not pay homage, yet we enjoy all that is goodly and desirable. Dost thou believe that if the words of Moses remain unfulfilled, the words of Joshua will come true?" Elijah rejoined: "Be it as thou sayest: 'As the Lord, the God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.'" In pursuance of His promise, God could not but execute the words of Elijah, and neither dew nor rain watered the land.
A famine ensued, and Ahab sought to wreak his vengeance upon the prophet. To escape the king's persecutions, Elijah hid himself. He was sustained with food brought from the larder of the pious king Jehoshaphat by ravens, which at the same time would not approach near to the house of the iniquitous Ahab.
God, who has compassion even upon the impious, tried to induce the prophet to release Him from His promise. To influence him He made the brook run dry whence Elijah drew water for his thirst. As this failed to soften the inflexible prophet, God resorted to the expedient of causing him pain through the death of the son of the widow with whom Elijah was abiding, and by whom he had been received with great honor. When her son, who was later to be known as the prophet Jonah, died, she thought God had formerly been gracious to her on account of her great worthiness as compared with the merits of her neighbors and of the inhabitants of the city, and now He had abandoned her, because her virtues had become as naught in the presence of the great prophet. In his distress Elijah supplicated God to revive the child. Now God had the prophet in His power. He could give heed unto Elijah's prayer only provided the prophet released Him from the promise about a drought, for resuscitation from death is brought about by means of dew, and this remedy was precluded so long as Elijah kept God to His word withholding dew and rain from the earth. Elijah saw there was nothing for it but to yield. However, he first betook himself to Ahab with the purpose of overcoming the obduracy of the people, upon whom the famine had made no impression. Manifest wonders displayed before their eyes were to teach them wisdom. The combat between God and Baal took place on Carmel. The mount that had esteemed itself the proper place for the greatest event in Israelitish history, the revelation of the law, was compensated, by the many miracles now performed upon it, for its disappointment at Sinai's having been preferred to it.
The first wonder occurred in connection with the choice of the bullocks. According to Elijah's arrangement with Ahab, one was to be sacrificed to God, and then one to Baal. A pair to twins, raised together, were brought before the contestants, and it was decided by lot which belonged to God and which to Baal. Elijah had no difficulty with his offering; quickly he led it to his altar. But all the priests of Baal, eight hundred and fifty in number, could not make their victim stir a foot. When Elijah began to speak persuasively to the bullock of Baal, urging it to follow the idolatrous priests, it opened its mouth and said: "We two, yonder bullock and myself, came forth from the same womb, we took our food from the same manger, and now he has been destined for God, as an instrument for the glorification of the Divine Name, while I am to be used for Baal, as an instrument to enrage my Creator." Elijah urged: "Do thou but follow the priests of Baal that they may have no excuse, and then thou wilt have a share in that glorification of God for which my bullock will be used." The bullock: "So dost thou advise, but I swear I will not move from the spot, unless thou with thine own hands wilt deliver me up." Elijah thereupon led the bullock to the priests of Baal.
In spite of this miracle, the priests sought to deceive the people. They undermined the altar, and Hiel hid himself under it with the purpose of igniting a fire at the mention of the word Baal. But God sent a serpent to kill him. In vain the false priests cried and called, Baal! Baal! the expected flame did not shoot up. To add to the confusion of the idolaters, God had imposed silence upon the whole world. The powers of the upper and of the nether regions were dumb, the universe seemed deserted and desolate, as if without a living creature. If a single sound had made itself heard, the priests would have said, "It is the voice of Baal."
That all preparations might be completed in one day, the erection of the altar, the digging of the trench, and whatever else was necessary, Elijah commanded the sun to stand still. "For Joshua," he said, "thou didst stand still that Israel might conquer his enemies; now stand thou still, neither for my sake, nor for the sake of Israel, but that the Name of God may be exalted." And the sun obeyed his words. 1 1 Yerushalmi Berakot 5, 9b; Ta'anit 1, 63d. There is a different version of this Haggadah: God entrusted the “key of rain” to Elijah who asked for it, and God Himself retained the “keys of quickening the dead” and the “key of birth”. When Elijah further requested that the “key of quickening the dead” should also be given to him, God said that it was not seemly that the master should hold only one key and the servant two. Whereupon Elijah returned the “key of rain”. See Sanhedrin 113a; DR 7.6; PR 42, 178a; Tehillim 78, 346; BR 73.4; Ta'anit 2b; Tan. B. I 106 (which says: There are four 318 Elijah [I3-I7 keys with which God does not part: the key of sustenance, the key of rain, the key of graves, and the key of the womb of a barren woman), 139, and 135; Targum Yerushalmi Deut. 28.12; 2 Targum Yerushalmi Gen. 30.22; BHM VI, 62. Comp, note 177 on vol. I, p.364. On the dew of resurrection of the dead, see vol. I, pp. 10, 336; vol. IV, p. 333. As to the similarity of the “reviving of the soil by rain ” and the quickening of the dead, see Ta'anit 7a; vol. V, p. 119, note 113. 13 Tehillim 68, 318. Comp. vol. Ill, p. 84. The altar upon which Elijah sacrificed had been erected by Saul on his victorious return from the war against Amalek, but was destroyed by the sinful inhabitants of Samaria, and Elijah “repaired the altar of the Lord” (see 1 Kings 18.30). See quotation from an unknown Midrash by Kimhi on 1 Sam. 15.12. Comp, note 64 on vol. IV, p. 68. The law forbidding to sacrifice outside the Temple of Jerusalem was suspended temporarily by Elijah at the command of God. Prophets have no right to abrogate the law, but only to suspend it temporarily; Yebamot 90b; Yerushalmi Ta'anit 2, 65a; WR 23.9; Shemuel 13 (end); BaR 14.1, 113a; Tan. B. IV, 41. Comp, also the references cited by Buber on Shemuel, loc.cit. and note 8, on vol. IV, p. 4. According to an unknown Midrash quoted in Midrash Aggada Deut. 12.9, Elijah permitted himself the temporary suspension of this law on the strength of the words of God spoken to Jacob when He announced to him the approaching birth of Benjamin. He said: “A nation among a multitude of Gentiles shall be of thee (Gen. 35.11; ^iTpl“l7np3'i; □,13= Gentiles, i. e., idolatrous and sinful Jews). By these words God revealed to Jacob that Benjamin would have a son (Elijah belonged to this tribe, see note 3), who would perform a great deed among a multitude of Gentiles (= sinful Jews) and would erect an altar outside the holy place. 14 Tan. B. IV, 165; Tan. Mass'e 8; BaR 23.9. On the talking of animals, see vol. I, pp. 17, 39. 15 Yalkut II, 214 on 1 Kings 18.26, giving EH7D as source (see the first edition) ; ShR 15.15; PR 14, 13a. This Haggadah is also known to Christian authors; see Ephraem, 1 Kings 18.19; Chrysostomus, InPetram et Eliam I, 765 (edition Fronto Ducaeus); Armenian pseudepigraph, Apocrypha Anecdota, II, 164. Comp. Ginzberg, Haggada bei den Kirchenv. I, 80-82. 16 ShR 29 (end). On a similar “silence of nature”, see vol. Ill, p. 97. 17 Aggadat Bereshit 76, 148, and from there in Yalkut II, 215, on 1 Kings 18 (first inserted in Leghorn edition, and accordingly R. 319 18-22] The Legends of the Jews Elijah ha-Kohen in his Midrash Talpiyyot, s. v. quotes this Haggadah from Yalkut). 1 8 ER 17, 87. Here it is also stated that the miracle or rather the miracles (besides the fire, the small quantity of water poured by Elisha over the hands of Elijah caused ten springs to gush forth) performed by Elijah brought Israel back to God; they gave up their idolatry, and became God-fearing with all their hearts. The afternoon prayer (Minhah) is the most acceptable to God, and it was therefore in this Minhah prayer that Elijah besought God to grant his wishes. See Berakot 6b and Aggadat Bereshit 76, 147, with reference to nrUDH (1 Kings 18.36). He began his prayer with the words: “O Lord, the God of Abraham, Isaac, and Israel”. He did not employ the liturgical formula: “God of Abraham, God of Isaac, God of Jacob” ( = Israel), that the people should not be misled to believe that there are three gods (anti-Christian). He therefore did not repeat the word God. Elijah further said: “If Thou grantest not my request for the merits of the fathers, do it for the merits of the tribes.” See Aggadat Bereshit 76, 148-149. On the merits of the tribes see note 3, on vol. II, p. 187. Elijah, in his great love for Israel, spoke the very bold words: “For Thou didst turn their heart backward” (1 Kings 18. 37), as if God were the cause of Israel’s apostasy. See Berakot 31b-32a (which reads: God admitted that He was partly the cause of man’s sin, by having created the evil inclination); Yerushalmi Sanhedrin 10, 28c (top); Tan. B. IV, 96; BaR 18.12. Comp, note 571, on vol. III, p. 292. Other explanations of 1 Kings 18.37 are given in Targum and Kimhi, ad loc. 1 o Berakot 9b. It is an interpretation of Elijah ’s double exclamation, “Hear me, hear me!” (1 Kings 18.37). Another interpretation of the double exclamation is found in Yerushalmi Ta’anit 2, 65d: Elijah said: “Hear me for my own merits; hear me for the merits of my disciples.” Targum, ad loc., and Aggadat Bereshit 76, 149 offer still other explanations. As to Elijah ’s desire not to have the miracle misinterpreted by the people, see also Josephus, Antiqui., VIII, 13.5. 20 Midrash Shir 25a; Aggadat Bereshit 76, 149. 21 Yoma 21b, where six different kinds of fire are enumerated; comp. vol. I, p. 16. “The majority decides everything”; the fire would never have fallen from heaven, were it not for the fact that the majority of Israel exclaimed on mount Carmel: “The Lord, He is God;” Yerushalmi Ta’anit 3, 66c (towards the end). s* WR 31.4; Shir 7.6; PK 30, 192a, and Koheleth 11.2, which 320 Elijah [23-25 read: Elijah prayed that God might remember to Israel the merits of observing the commandments of circumcision and of Sabbath. The words: “and Elijah put his face between his knees’’ (1 Kings 18.42), are thus explained to mean that he besought God to remember the sign of the covenant, comp. WR loc. cit. As to the observance of the Sabbath by the “generation of Ahab”, see note 35 on vol. IV, p. 187. Elijah did not for a moment forget the honor due to a king, and he ran before Ahab’s chariot as a precursor; Mekilta Bo 13, 14a, with reference to 1 Kings 18, 46. Comp., on the other hand, Josephus, Antigui., VIII, 13.6, which reads: And the prophet was under a divine fury, and ran along with the king ’s chariot. Against this interpretation of T, see Targum ad loc. 3 3 Yelammedenu in Yalkut II, 219; they are identified with Gideon warriors (their descendants? Jud. 7.5) in Tan. B. I, 138. Comp, also Jerome, Obadiah 1.1, who quotes a Jewish tradition that the hundred prophets hidden by Obadiah (1 Kings 18.4) did not “bow unto Baal”, and belonged to the seven thousand whom “Elijah is accused of having ignored”.Notes 2 — Elijah
Toward evening Elijah summoned his disciple Elisha, and bade him pour water over his hands. A miracle happened. Water flowed out from Elijah's fingers until the whole trench was filled. Then the prophet prayed to God to let fire descend, but in such wise that the people would know it to be a wonder from heaven, and not think it a magician's trick. He spoke: "Lord of the world, Thou wilt send me as a messenger 'at the end of time,' but if my words do not meet with fulfilment now, the Jews cannot be expected to believe me in the latter days." His pleading was heard on high, and fire fell from heaven upon the altar, a fire that not only consumed what it touched, but also licked up the water. Nor was that all; his prayer for rain was also granted. Scarcely had these words dropped from his lips, "Though we have no other merits, yet remember the sign of the covenant which the Israelites bear upon their bodies," when the rain fell to earth.
In spite of all these miracles, the people persisted in their idolatrous ways and thoughts. Even the seven thousand who had not bowed down unto Baal were unworthy sons of Israel, for they paid homage to the golden calves of Jeroboam.
The misdeeds of the people had swelled to such number that they could no longer reckon upon "the merits of the fathers" to intercede for them; they had overdrawn their account. When they sank to the point of degradation at which they gave up the sign of the covenant, Elijah could control his wrath no longer, and he accused Israel before God. In the cleft of the rock in which God had once aforetimes appeared to Moses, and revealed Himself as compassionate and long-suffering, He now met with Elijah, and conveyed to him, by various signs, that it had been better to defend Israel than accuse him. But Elijah in his zeal for God was inexorable. Then God commanded him to appoint Elisha as his successor, for He said: "I cannot do as thou wouldst have me." Furthermore God charged him: "Instead of accusing My children, journey to Damascus, where the Gentiles have an idol for each day of the year. Though Israel hath thrown down My altars and slain My prophets, what concern is it of thine?"
The four phenomena that God sent before His appearance wind, earthquake, fire, and a still small voice were to instruct Elijah about the destiny of man. God told Elijah that these four represent the worlds through which man must pass: the first stands for this world, fleeting as the wind; the earthquake is the day of death, which makes the human body to tremble and quake; fire is the tribunal in Gehenna, and the still small voice is the Last Judgment, when there will be none but God alone.
About three years later, Elijah was taken up into heaven, but not without first undergoing a struggle with the Angel of Death. He refused to let Elijah enter heaven at his translation, on the ground that he exercised jurisdiction over all mankind, Elijah not excepted. God maintained that at the creation of heaven and earth He had explicitly ordered the Angel of Death to grant entrance to the living prophet, but the Angel of Death insisted that by Elijah's translation God had given just cause for complaint to all other men, who could not escape the doom of death. Thereupon God: "Elijah is not like other men. He is able to banish thee from the world, only thou dost not recognize his strength." With the consent of God, a combat took place between Elijah and the Angel of Death. The prophet was victorious, and, if God had not restrained him, he would have annihilated his opponent. Holding his defeated enemy under his feet, Elijah ascended heavenward.
In heaven he goes on living for all time. There he sits recording the deeds of men and the chronicles of the world. He has another office besides. He is the Psychopomp, whose duty is to stand at the cross-ways in Paradise and guide the pious to their appointed places; who brings the souls of sinners up from Gehenna at the approach of the Sabbath, and leads them back again to their merited punishment when the day of rest is about to depart; and who conducts these same souls, after they have atoned for their sins, to the place of everlasting bliss.
Elijah's miraculous deeds will be better understood if we remember that he had been an angel from the very first, even before the end of his earthly career. When God was about to create man, Elijah said to Him: "Master of the world! If it be pleasing in Thine eyes, I will descend to earth, and make myself serviceable to the sons of men." Then God changed his angel name, and later, under Ahab, He permitted him to abide among men on earth, that he might convert the world to the belief that "the Lord is God." His mission fulfilled, God took him again into heaven, and said to him: "Be thou the guardian spirit of My children forever, and spread the belief in Me abroad in the whole world."
His angel name is Sandalphon, one of the greatest and mightiest of the fiery angel host. As such it is his duty to wreathe garlands for God out of the prayers sent aloft by Israel. Besides, he must offer up sacrifices in the invisible sanctuary, for the Temple was destroyed only apparently; in reality, it went on existing, hidden from the sight of ordinary mortals.
AFTER HIS TRANSLATION
Elijah's removal from earth, so far being an interruption to his relations with men, rather marks the beginning of his real activity as a helper in time of need, as a teacher and as a guide. At first his intervention in sublunar affairs was not frequent. Seven years after his translation, he wrote a letter to the wicked king Jehoram, who reigned over Judah. The next occasion on which he took part in an earthly occurrence was at the time of Ahasuerus, when he did the Jews a good turn by assuming the guise of the courtier Harbonah, in a favorable moment inciting the king against Haman. On this rather obscure statement, see Rahmer, Die Com mentarii zu den XII Propheten, Obadja, 2-3. 24 WR 36 (end); Shabbat 55a; Yerushalmi Sanhedrin 10, 27d; Aggadat Bereshit 10, 24. These sources quote different views as to the time when the “ merits of the fathers ” ceased to be effective. The times of Elijah, Hosea, Jehoahaz, and Hezekiah are mentioned in this connection. On the different explanations given by the medieval authorities of the statement about the “end of the merits of the fathers”, see Tosafot Shabbat, loc. cit. (beginning ^NWi); Or Zarua I, 39, No. 106, and II, 12b, No. 23. Comp, also Index, s. v. “Fathers, Merits of”. * s PRE 29. On the zeal displayed by Elijah for the observance of the law of circumcision, see note 103. Elijah was zealous for the honor of God, and hence was ready to appear as the accuser of Israel before God (comp., however, note 18). Jonah was zealous for the honor of Israel, but less so for the honor of God (see note 27 on vol. IV, p. 274). Jeremiah, however, was as zealous for the honor of God as for the honor of His people. Jeremiah therefore remained a prophet all his life, while Elijah was commanded to appoint Elisha as his successor, and Jonah received but two revelations from God. See Mekilta Bo (ttnrrns), 2a; ARN 47, 129. Elijah had no fear of man, and did not flee to the desert to escape Jezebel, but to ascertain his fate at the holy mount of Horeb. for he had noticed that the angel of death had no power 321 26-32] The Legends of the Jews over him, and was anxious to know what God had decided concerning his person. See Zohar I, 209a. 26 Megillah 19b; Josephus, Antiqui., VIII, 13.7. Comp. vol. Ill, p.137. 27 Shir 1.6; Aggadat Shir 8, 45; EZ 8, 186; Zohar I, 209a-209b; II. 90b; Zohar Hadash, Noah (towards the end, beginning 'T yitnrp ?-ii). 28 Shir 1.6. 2 4 This wind was so strong that it nearly brought about the ruin of the entire world, which was swept by it. Of the same violence, but limited to certain places, were the winds which God sent on the sea when Jonah was on his way to Tarshish (Jonah 1.4), and the wind which “smote the four corners of the house” in which Job’s sons were (Job. 1.19; vol. II, p. 234). Yerushalmi Berakot 9, 13c; BR 24.4; WR 15.1; Koheleth 1.6; Koheleth Z., 87. 30 Tan. Pekude 2; Yezirat ha-Walad 155. According to Targum 1 Kings 19.11, seq., God first showed Elijah three different classes of angels (“angels of wind”, “angels of storm”, and “angels of fire”), and then appeared Himself. Comp, also Zohar I, 16; 2 Alphabet of Ben Sira 22a; Berakot 58a. On the four worlds through which man must pass, see Ginzberg, Hazofeh IV, 27, and 98. Comp, also 4 Ezra 3.19, which reads: And Thy glory went through the four gates of fire, earthquake, wind, and cold. It is obvious that this author, in describing the theophany at Horeb on the occasion of the revelation of the Torah, uses as his pattern the theophany at Horeb in the time of Elijah. Accordingly, gelu ‘ ‘ cold ” is out of place here, and vox “ voice ’ ’ must be one of the four gates. The misreading of bp “voice” for "lf> “cold” in the Hebrew original is responsible for the present text. 31 Seder ‘Olam 17. On the day on which Elijah was taken from this world, the first king of Edom was appointed; Shir 1.6; Yerushalmi ‘ Abodah Zorah 1 .39c. 3 2 Septuagint, as well as Targum, on 2 Kings 2.1, seems to oppose the popular view of Elijah ’s translation to heaven. Josephus, Antiqui., IX, 2.2, explicitly states: Elijah disappeared from among men. . .It is written in the Sacred Books that they ( i . e. Elijah and Enoch) disappeared, but so that nobody knew that they died. R. Jose, living a generation after Josephus, definitely states that neither Moses (at the time of the revelation on Sinai) nor Elijah ascended to heaven (Mekilta Bahodesh 4, 65b; Sukkah 5a) , and according to the Talmud, it is the opin322 Elijah [33-34 ion of this Tanna that the temporary abode of Moses and the permanent one of Elijah are to be looked for in the close vicinity of heaven but not in heaven itself. In ‘Erubin 45a it is unqualifiedly assumed that Elijah “dwells on high ”, which refers to heaven, or the vicinity thereof. Paradise is often spoken of as the abode (permanent?) of Elijah (comp., e. g., Derek Erez Z. 1, and the numerous parallel passages cited by Tawrogi concerning Elijah and the others who entered paradise alive; vol. IV, pp. 205, 219), but in view of the confused notions of the location of paradise prevailing in the midrashic and talmudic writings, this does not give us any clue as to whether these passages assume Elijah’s translation to heaven or not. That Elijah never “tasted death” (on this phrase see BR 21.5; Mark 9.1; Hebrews 2.9), but continued “to live for ever”, is the almost unanimous opinion of the talmudicmidrashic literature and (disregarding a few rationalists; see e. g., Kimhi on Malachi 3.23) also of the medieval Jews; see Seder ‘Olam 2 and 17; Mo'ed Katan 26a; BR, loc. cit.; PK9, 76a; WR 27.4; Koheleth 3.16; Tan. B. Ill, 90; Tan. Emor 9. Comp, also the references cited by Friedmann, introduction to ER 14-20. His statement that some of the old sources refer to the translation of Elijah’s soul, but not to his body, is a rationalistic conception entirely alien to the old sources, and there can be no doubt that Elijah was considered to have been translated, body and soul, to a place beyond the earth, that is, to heaven or paradise, or in the vicinity of heaven. Zohar II, 197a, asserts that Elijah received a celestial body which enabled him to ascend to heaven; but when he descends to earth to reveal himself, he resumes his terrestrial body. Comp. Index, s. v. “Celestial Garments”. See also notes 34 and 37. For Christian views concerning Elijah’s translation, see Bollandi, Acta Sanctorum, July 20, V, 1.9. There is no cogent reason for assuming that the view of R. Jose mentioned above was prompted by an anti-Christian tendency, to combat the Christian doctrine of the ascension of Jesus. This view seems to be shared not only by Septuagint but also by Ecclus. 48.9, where the Hebrew text has nVyD and D11D but not 0’DB> “heaven”, and there can hardly beany doubt that the substitution of the words “upwards” and “on high” for D’DP “heaven" was intentional. Comp. vol. V, p. 59, note 58. 3 3 Zohar Hadash Ruth 1.1 (beginning V’DPD ’3T TBK). On the struggle between Elijah and Sammael on the Day of Judgment, see note 275 on Vol. I, p. 394, and comp, also the struggle between Moses and Sammael in Vol. Ill, pp. 466, seq. 3 4 Seder ‘Olam 1; Baba Batra 121b; 2 ARN 38, 103. See the 323 35-381 The Legends of the Jews full discussion on Elijah’s immortality in note 32, and comp, further the words quoted from ps.-Philo in Vol. IV, pp. 53-54. 3 6 WR 34.8; Ruth R.Notes 3 — Elijah
It was reserved for later days, however, for Talmudic times, the golden age of the great scholars, the Tannaim and the Amoraim, to enjoy Elijah's special vigilance as protector of the innocent, as a friend in need, who hovers over the just and the pious, ever present to guard them against evil or snatch them out of danger. With four strokes of his wings Elijah can traverse the world. Hence no spot on earth is too far removed for his help. As an angel he enjoys the power of assuming the most various appearances to accomplish his purposes. Sometimes he looks like an ordinary man, sometimes he takes the appearance of an Arab, sometimes of a horseman, now he is a Roman court-official, now he is a harlot.
Once upon a time it happened that when Nahum, the great and pious teacher, was journeying to Rome on a political mission, he was without knowledge robbed of the gift he bore to the Emperor as an offering from the Jews. When he handed the casket to the ruler, it was found to contain common earth, which the thieves had substituted for the jewels they had abstracted. The Emperor thought the Jews were mocking at him, and their representative, Nahum, was condemned to suffer death. In his piety the Rabbi did not lose confidence in God; he only said: "This too is for good." And so it turned out to be. Suddenly Elijah appeared, and, assuming the guise of a court-official, he said: "Perhaps the earth in this casket is like that used by Abraham for purposes of war. A handful will do the work of swords and bows." At his instance the virtues of the earth were tested in the attack upon a city that had long resisted Roman courage and strength. His supposition was verified. The contents of the casket proved more efficacious than all the weapons of the army, and the Romans were victorious. Nahum was dismissed, laden with honors and treasures, and the thieves, who had betrayed themselves by claiming the precious earth, were executed, for, naturally enough, Elijah works no wonder for evil-doers.
Another time, for the purpose of rescuing Rabbi Shila, Elijah pretended to be a Persian. An informer had announced the Rabbi with the Persian Government, accusing him of administering the law according to the Jewish code. Elijah appeared as witness for the Rabbi and against the informer, and Shila was honorably dismissed.
When the Roman bailiffs were pursuing Rabbi Meir, Elijah joined him in the guise of a harlot. The Roman emissaries desisted from their pursuit, for they could not believe that Rabbi Meir would choose such a companion.
A contemporary of Rabbi Meir, Rabbi Simon ben Yohai, who spent thirteen years in a cave to escape the vengeance of the Romans, was informed by Elijah of the death of the Jew-baiting emperor, so that he could leave his hiding-place.
Equally characteristic is the help Elijah afforded the worthy poor. Frequently he brought them great wealth. Rabbi Kahana was so needy that he had to support himself by peddling with household utensils. Once a lady of high standing endeavored to force him to commit an immoral act, and Kahana, preferring death to iniquity, threw himself from a loft. Though Elijah was at a distance of four hundred parasangs, he hastened to the post in time to catch the Rabbi before he touched the ground. Besides, he gave him means enough to enable him to abandon an occupation beset with perils.
Rabba bar Abbahu likewise was a victim of poverty. He admitted to Elijah that on account of his small means he had no time to devote to his studies. Thereupon Elijah led him into Paradise, bade him remove his mantle, and fill it with leaves grown in the regions of the blessed. When the Rabbi was about to quit Paradise, his garment full of leaves, a voice was heard to say: "Who desires to anticipate his share in the world to come during his earthly days, as Rabba bar Abbahu is doing?" The Rabbi quickly cast the leaves away; nevertheless he received twelve thousand denarii for his upper garment, because it retained the wondrous fragrance of the leaves of Paradise.
Elijah's help was not confined to poor teachers of the law; all who were in need, and were worthy of his assistance, had a claim upon him. A poor man, the father of a family, in his distress once prayed to God: "O Lord of the world, Thou knowest, there is none to whom I can tell my tale of woe, none who will have pity upon me. I have neither brother nor kinsman nor friend, and my starving little ones are crying with hunger. Then do Thou have mercy and be compassionate, or let death come and put an end to our suffering." His words found a hearing with God, for, as he finished, Elijah stood before the poor man, and sympathetically inquired why he was weeping. When the prophet had heard the tale of his troubles, he said: "Take me and sell me as a slave; the proceeds will suffice for thy needs." At first the poor man refused to accept the sacrifice, but finally yielded, and Elijah was sold to a prince for eighty denarii. This sum formed the nucleus of the fortune which the poor man amassed and enjoyed until the end of his days. The prince who had purchased Elijah intended to build a palace, and he rejoiced to hear that his new slave was an architect. He promised Elijah liberty if within six months he completed the edifice. After nightfall of the same day, Elijah offered a prayer, and instantaneously the palace stood in its place in complete perfection. Elijah disappeared. The next morning the prince was not a little astonished to see the palace finished. But when he sought his slave to reward him, and sought him in vain, he realized that he had had dealings with an angel. Elijah meantime repaired to the man who had sold him, and related his story to him, that he might know he had not cheated the purchaser out of his price; on the contrary, he had enriched him, since the palace was worth a hundred times more than the money paid for the pretended slave.
A similar thing happened to a well-to-do man who lost his fortune, and became so poor that he had to do manual labor in the field of another. Once, when he was at work, he was accosted by Elijah, who had assumed the appearance of an Arab: "Thou art destined to enjoy seven good years. When dost thou want them now, or as the closing years of thy life?" The man replied: "Thou art a wizard; go in peace, I have nothing for thee." Three times the same question was put, three times the same reply was given. Finally the man said: "I shall ask the advice of my wife." When Elijah came again, and repeated his question, the man, following the counsel of his wife, said: "See to it that seven good years come to us at once." Elijah replied: "Go home. Before thou crossest thy threshold, thy good fortune will have filled thy house." And so it was. His children had found a treasure in the ground, and, as he was about to enter his house, his wife met him and reported the lucky find. His wife was an estimable, pious woman, and she said to her husband: "We shall enjoy seven good years. Let us use this time to practice as much charity as possible; perhaps God will lengthen out our period of prosperity." After the lapse of seven years, during which man and wife used every opportunity of doing good, Elijah appeared again, and announced to the man that the time had come to take away what he had given him. The man responded: "When I accepted thy gift, it was after consultation with my wife. I should not like to return it without first acquainting her with what is about to happen." His wife charged him to say to the old man who had come to resume possession of his property: "If thou canst find any who will be more conscientious stewards of the pledges entrusted to us than we have been, I shall willingly yield them up to thee." God recognized that these people had made a proper use of their wealth, and He granted it to them as a perpetual possession.
If Elijah was not able to lighten the poverty of the pious, he at least sought to inspire them with hope and confidence. Rabbi Akiba, the great scholar, lived in dire poverty before he became the famous Rabbi. His rich father-in-law would have nothing to do with him or his wife, because the daughter had married Akiba against her father's will. On a bitter cold winter night, Akiba could offer his wife, who had been accustomed to the luxuries wealth can buy, nothing but straw as a bed to sleep upon, and he tried to comfort her with assurances of his love for the privations she was suffering. At that moment Elijah appeared before their hut, and cried out in supplicating tones: "O good people, give me, I pray you, a little bundle of straw. My wife has been delivered of a child, and I am so poor I haven't even enough straw to make a bed for her." Now Abika could console his wife with the fact that their own misery was not so great as it might have been, and thus Elijah had attained his end, to sustain the courage of the pious. 2.14, which reads: Elijah and the Messiah Write down the good deeds of man, and God affixes His seal to this record. See also Kiddushin 70a, which says: Every marriage is recorded in writing by Elijah (Rashi’s explanation of the contents of the writing is unacceptable, as may be seen from the parallel passages cited further below; the sentence 17 ’IK, etc. is a remark by the author of the Baraita and not the text of the writing of Elijah), and God affixes His seal to the marriage record. He who marries a woman not worthy of him ( i . e., not of pure descent) will be put in stocks on the pole by Elijah, and flogged by God. Some quote a similar statement from Abot 5 (end; comp. Taylor, Appendix to Sayings of the Jewish Fathers, 172), but this addition to Abot is found in none of the extant texts of Abot. See also Derek Erez R. 1, which reads: He who marries a woman worthy of him is loved by God and kissed by Elijah; but he who marries an unworthy woman is hated by God and flogged by Elijah. For the correct text of Derek Erez see Halakot Gedolot 52b (Hildesheimer ’s edition, 254). That Elijah in these passages is not the prophet Elijah, but an angel called Elijah, is maintained by Rashi to Kiddushin, too. cit. But there is no good reason for this assumption. Elijah’s zeal for the purity of the family is perhaps connected with the view that he is identified with Phinehas who slew a man and a woman for their unchastity. Comp, also note 107. 36 Seder ‘Olam 7. It is possible that the phrase nvmn 73 nt£>yD means : * ' the deeds of all living ’ ’ . Comp, the quotations from WR and Ruth R. in the preceding note. 37 PRE 15, which reads: Elijah sits at the crossways; one road is that of justice, the other of love. On the arrival of a righteous person, Elijah calls out: “Open ye the gates, that the righteous nation that keepeth faithfulness may enter in.’’ 38 Yalkut Reubeni (Addenda), s. v. See also MaHaRil, hilkot shabbat (end; Frankfort edition, 76b), where it is said that Elijah is seated under the tree of life and records the good deeds of those who observe the Sabbath. MaHaRil cites Tosafot (or Tosefta?) as his source; but in Tosafot on the Talmud and Pentateuch (and still less in the Tosefta) no such passage can be found. I doubt whether he is right in connecting the popular belief as to Elijah’s occupation at that hour with the custom of reciting piyyutim in his praise at the con324 Elijah [39-45 elusion of the Sabbath. For further details, see Kohn, Monatsschrift, XII, 287-288. 39 R. Moses De Leon quoted by Cordovero, Pardes, 24.4, whence Yalkut Reubeni, Gen. 1.26, 9d (Amsterdam edition). This conception cannot be found in any old source, but its resemblance to the teaching of the Melchizedekites is so striking that one is warranted in assuming a connection between them. It must be borne in mind that Ambrosius {De Fide, III, 11.88; Migne’s edition XVI, 607) assigns a Jewish origin to the doctrine of the Melchizedekites. It is also noteworthy that Epiphanius, in his polemic against this sect {Haer. 15; Migne’s edition XLI, 976), uses the expression “As for Elijah, we have the following tradition about his descent, etc.” Epiphanius, as may be seen, deemed it necessary to prove, in opposition to the Melchizedekites, that Elijah was not an angel sent from heaven. The designation of Elijah as an “angel in heaven” D’DEO “I^D (in Zohar Hadash Ruth 2.1, beginning jriJ ’31) refers to his state after his translation. The celestial body of Elijah spoken of in Zohar II, 197, likewise refers to his body after his translation. 40 ‘ Emek ha-Melek, 175c. Sandalphon is explained as a compound of 46-55] The Legends of the Jews ** Berakot 4b, which reads: Michael traverses the world with one stroke, Gabriel with two, Elijah with four, the angel of death with eight (this is only in ordinary cases, but in the time of plague with one). Comp, also Zohar I, 13a. 47 On the ability of the angel to assume the most varied appearances and forms, see vol. I, p. 16 (bottom). In the note appertaining thereto it is pointed out that an angel never assumes the form of a woman, and in this respect Elijah is their superior, as he, at least once, appeared as a harlot; see ‘Abodah Zarah 18b. On Elijah as an angel comp, notes 34 and 39-40. i a miD1? If 03. This favorite expression of the Rabbis was supposed to have given rise to his appellation Gamzu (1TD3). But in fact it is the name of his birthplace. 49 Ta'anit 21a; Sanhedrin 108b. Comp. vol. I, p. 232. 60 Berakot 58b. 11 ‘Abodah Zarah 18b. In the legend given ibid. 17b, concerning R. Eliezer b. Parata, Elijah assumed the appearance of a high official for the purpose of silencing the accusers of the Rabbi in court. F ailing in this, he made the Rabbi disappear (the Rabbi suddenly found himself in a place four hundred parasangs away from court). 62 Shabbat 33b, and, with additions, Zohar Hadash Ki-Tabo (beginning). In the Zohar, which claims to be the work of this Rabbi and saint, Elijah ’s conversations with the pious, particularly the masters of the Kabbalah, are frequently referred to. Friedmann, introduction to ER, 38-40, gives an almost complete list of these Zohar passages. Comp, note 98. 5* Kiddushin 40a. Palestine, as well as Egypt, extends over four hundred parasangs (Pesahim 94a ; Index, s. v.“ Palestine ”, Egypt”), and therefore the expression “four hundred parasangs” is often used to describe a great distance. Comp, note 51. 64 Baba Mezi'a 114a-114b. rVD1?^ in this passage, as well as MoVy1? in Gittin 68b means: “he used up his share in the world to come during his life-time.” Grunbaum, Gesammelte Aufsatze, 49, and many other scholars misunderstood the passage in Gittin. On the fragrance of paradise, see vol. I, p. 21. 66 Hibbur Yafeh, 57-59, and hence in later sources; comp., e.g., BHM V, 140-141. The relation of this Jewish legend to the Christian one, as elaborately set forth in the A da Thomae, ought to be examined. A poetic version of this Elijah legend by R. Jesse b. Mordecai was incorporated in the liturgy and is sung at the conclusion of the Sabbath. 326 Elijah [56-58 Comp. Zunz, Literaturgeschichte, 486 and Gaster, Exempla, No. 415. Ruth Z., 55; Hibbur Yafeh 82—84. On Elijah assuming the guise of an Arab, see also note 62. Another legend about Elijah as the one to bring succor to the needy is found in Hemdat ha-Yamim III, 14b, and hence in Oseh fele II, 52, seq. Once upon a time there lived a pious and learned Rabbi in J erusalem, who was in the habit of providing the poor with food and other necessities for Passover. But it happened once that he entirely forgot to provide for the needs of a very poor but worthy scholar, who on the day before Passover had neither mazzot nor wine for the feast. In his miserable state he decided to leave his home rather than see his family dying of hunger.Notes 4 — Elijah
In the form of an Arab, he once appeared before a very poor man, whose piety equalled his poverty. He gave him two shekels. These two coins brought him such good fortune that he attained great wealth. But in his zeal to gather worldly treasures, he had no time for deeds of piety and charity. Elijah again appeared before him and took away the two shekels. In a short time the man was as poor as before. A third time Elijah came to him. He was crying bitterly and complaining of his misfortune, and the prophet said: "I shall make thee rich once more, if thou wilt promise me under oath thou wilt not let wealth ruin they character." He promised, the two shekels were restored to him, he regained his wealth, and he remained in possession of it for all time, because his piety was not curtailed by his riches.
Poverty was not the only form of distress Elijah relieved. He exercised the functions of a physician upon Rabbi Shimi bar Ashi, who had swallowed a noxious reptile. Elijah appeared to him as an awe-inspiring horseman, and forced him to apply the preventives against the disease to be expected in these circumstances.
He also cured Rabbi Judah ha-Nasi of long-continued toothache by laying his hand on the sufferer, and at the same time he brought about the reconciliation of Rabbi Judan with Rabbi Hayyah, whose form he had assumed. Rabbi Judah paid the highest respect to Rabbi Hayyah after he found out that Elijah had considered him worthy of taking his appearance.
On another occasion, Elijah re-established harmony between a husband and his wife. The woman had come home very late on Friday evening, having allowed herself to be detained by the sermon preached by Rabbi Meir. Her autocratic husband swore she should not enter the house until she had spat in the very face of the highly-esteemed Rabbi. Meantime Elijah went to Rabbi Meir, and told him a pious woman had fallen into a sore predicament on his account. To help the poor woman, the Rabbi restored to a ruse. He announced that he was looking for one who knew how to cast spells, which was done by spitting into the eye of the afflicted one. When he caught sight of the woman designated by Elijah, he asked her to try her power upon him. Thus she was able to comply with her husband's requirement without disrespect to the Rabbi; and through the instrumentality of Elijah conjugal happiness was restored to an innocent wife.
Elijah's versatility is shown in the following occurrence. A pious man bequeathed a spice-garden to his three sons. They took turns in guarding it against thieves. The first night the oldest son watched the garden. Elijah appeared to him and asked him: "My son, what wilt thou have knowledge of the Torah, or great wealth, or a beautiful wife?" He chose wealth, great wealth. Accordingly Elijah gave him a coin, and he became rich. The second son, to whom Elijah appeared the second night, chose knowledge of the Torah. Elijah gave him a book, and "he knew the whole Torah." The third son, on the third night, when Elijah put the same choice before him as before his brothers, wished for a beautiful wife. Elijah invited this third brother to go on a journey with him. Their first night was passed at the house of a notorious villain, who had a daughter. During the night Elijah overheard the chickens and the geese say to one another: "What a terrible sin that young may must have committed, that he should be destined to marry the daughter of so great a villain!" The two travellers journeyed on. The second night the experiences of the first were repeated. The third night they lodged with a man who had a very pretty daughter. During the night Elijah heard the chickens and the geese say to one another: "How great must be the virtues of this young man, if he is privileged to marry so beautiful and pious a wife." In the morning, when Elijah arose, he at once became a matchmaker, the young man married the pretty maiden, and husband and wife journeyed homeward in joy.
If it became necessary, Elijah was ready to do even the services of a sexton. When Rabbi Akiba died in prison, Elijah betook himself to the dead man's faithful disciple, Rabbi Joshua, and the two together went to the prison. There was none to forbid their entrance; a deep sleep had fallen upon the turnkeys and the prisoners alike. Elijah and Rabbi Joshua took the corpse with them, Elijah bearing it upon his shoulder. Rabbi Joshua in astonishment demanded how he, a priest, dared defile himself upon a corpse. The answer was: "God forbid! the pious can never cause defilement." All night the two walked on with their burden. At break of day they found themselves near Caesarea. A cave opened before their eyes, and within they saw a bed, a chair, a table, and a lamp. They deposited the corpse upon the bed, and left the cave, which closed up behind them. Only the light of the lamp, which had lit itself after they left, shone through the chinks. Whereupon Elijah said: "Hail, ye just, hail to you who devote yourselves to the study of the law. Hail to you, ye God-fearing men, for your places are set aside, and kept, and guarded, in Paradise, for the time to come. Hail to thee, Rabbi Akiba, that thy lifeless body found lodgment for a night in a lovely spot."
CENSOR AND AVENGER
Helpfulness and compassion do not paint the whole of the character of Elijah. He remained the stern and inexorable censor whom Ahab feared. The old zeal for the true and the good he never lost, as witness, he once struck a man dead because he failed to perform his devotions with due reverence.
There were two brothers, one of them rich and miserly, the other poor and kind-hearted. Elijah, in the garb of an old beggar, approached the rich man, and asked him for alms. Repulsed by him, he turned to the poor brother, who received him kindly, and shared his meagre supper with him. On bidding farewell to him and his equally hospitable wife, Elijah said: "May God reward you! The first thing you undertake shall be blessed, and shall take no end until you yourselves cry out Enough!" Presently the poor man began to count the few pennies he had, to convince himself that they sufficed to purchase bread for his next meal. But the few became many, and he counted and counted, and still their number increased. He counted a whole day, and the following night, until he was exhausted, and had to cry out Enough! And, indeed, it was enough, for he had become a very wealthy man. His brother was not a little astonished to see the fortunate change in his kinsman's circumstances, and when he heard how it had come about, he determined, if the opportunity should present itself again, to show his most amiable side to the old beggar with the miraculous power of blessing. He had not long to wait. A few days later he saw the old man pass by. He hastened to accost him, and, excusing himself for his unfriendliness at their former meeting, begged him to come into his house. All that the larder afforded was put before Elijah, who pretended to eat of the dainties. At his departure, he pronounced a blessing upon his hosts: "May the first thing you do have no end, until it is enough." The mistress of the house thereupon said to her husband: "That we may count gold upon gold undisturbed, let us first attend to our most urgent physical needs." So they did and they had to continue to do it until life was extinct. Walking aimlessly in the streets, he was addressed by a venerable looking old man with the following words: “I am a stranger in this place; I beg of you to take me to your house for the days of the festival, and here is the money to furnish us with all our needs. The poor scholar, though depressed by his inability to be the host to the stranger without payment, did as he was requested, and with the ample funds now at his disposal prepared a really supmtuous meal for the first night of Passover. But when the time of the Seder arrived, the stranger did not appear; all the searching was in vain, as no trace could be found of him. The poor scholar then realized that the stranger was none other than Elijah the prophet who came to his assistance. On the very same night Elijah appeared to the Rabbi of the place, and awakened him by seizing him by his throat and nearly choking him to death. Elijah chided him for having neglected the poor scholar, and told him that if it were not for his quick action, God would have destroyed the entire community for not having taken care of the worthy man. He then commanded the Rabbi to hasten to the poor scholar and beg his pardon for not having provided him with the necessities of life. 67 Nedarim 50a. Comp. Ginzberg. Jewish Encyclopedia, s. v. “Akiba in Legend”. 68 Luzzatto, Kaftor wa-Ferah, 7b; collection of Ma'asiyyot published from MS. in R.E.J., XXXIII, 58—60. A shorter form of this legend is found in Ruth Z. 50. Four other versions of this legend are found in Gaster, Exempla, Nos. 301, p. 193, and 307, pp. 206-207; Comp, also No. 334. On Elijah assuming the guise of an Arab, see note 62. The following is a widespread legend about Elijah as a helper in need. Shortly before the arrival of the Sabbath a man came to a town where he had no friends at all, and did not know what to do with his money, as it is prohibited to carry money on the 327 The Legends of the Jews day of rest (see the same motive vol. IV, p. 133, top). He betook himself to the synagogue, where he found a man praying with his phylacteries on his forehead and arm. Deeming him a pious man, he entrusted the money to him. At the termination of the Sabbath the stranger asked him for the money. But the hypocrite denied that he had ever received any money from him. In his distress he prayed to God as follows: “O Lord, I did not trust that man, but Thy name (the letter 'V as an abbreviation of ’*W “almighty”, is written on the phylactery for the forehead), believing that a man who bears Thy name on him would not defraud people.” After praying he fell asleep, and in his dream Elijah appeared unto him, saying: “Go to the wife of this man and tell her that Her husband commands her to return the money to you. That she may believe your words, say unto her : Your husband, to show his confidence in me, revealed unto me the secret that you both ate the meat of a swine on the Day of Atonement.” The stranger did as he was advised by Elijah, and the woman returned the money to him. See PR 22, 111b; Yelammedenu in Or Zarua 1, 149; Ma'asiyyot, ed. Gaster 83. For the later version of this legend, see Ma'asiyyot ed. Araki, Nos. 96 and 105; Hebraische Bibliographic, XIII, 129-130; Gaster, Exempla No. 123. In the profuse legend concerning the “two faithful friends” (‘ Oseh Fele II, 44a, seq.), Elijah appears in a dream to the Rabbi, and informs him of the fraud perpetrated by one of the “two faithful friends” against the other. s» The legend concerning R. Shimi is found in Shabbat 109b; that about R. Judah is in Yerushalmi Kil’ayim 9, 32b; BR 33.3 and 96.5; Tan. B. I, 215; Tan. Wa-Yehi 3. Elijah plays the r61e of a physician also in the legend about the “woman with the animal face” in ‘Oseh Fele II, 36a, seq. The medicine given by him changes the monstrosity into a beauty. Comp, also Ginzberg, Hagoren, IX, 34 seq. 6 0 DR 5 (end). The parallel passages in Yerushalmi Sotah 1,198a; WR 9.9 and BaR 9.30 have “the holy spirit” instead of Elijah. Comp, also Gaster, Exempla No. 145, the text of which is different from those of the Midrashim and Jerushalmi. On spittle as a remedy for sickness, see also Mark 8.22 and John 9.6.; Comp. Ginzberg, Journal Bibl. Literature, XLI, 123, note 20. 61 Ma'aseh-buch, No. 157, 47d, and No. 169, 52c. The animals notice the presence of Elijah ; when dogs bark gleefully it is a sign that Elijah is not far from them; when they whine, the angel of death is near them. See Baba Kamma 60b; comp. Imre No' am, Bo (end) and note 328 Elijah [62-65 on vol. I, p. 294. On a different version of this legend, see Gaster, Exempla, No. 355. 61 Mishle 9, 62; Elleh Ezkerah 68; Ma'aseh Haruge Malkut 2728. Mishle is the source of MHG (Ms.), whence Gaster, Exempla No. 245. On the cave in the vicinity of Caesarea, see vol. IV, p. 222, and on the furniture thereof see vol. Ill, p. 325; comp, also 2 Kings 4.10. 6 3 Berakot 6b, where it is also stated that on this account Elijah assumed the guise of an Arab. Comp, note 56. He often took the opportunity to point out the importance of prayer and devotion to the saints and scholars to whom he revealed himself. R. Eleazar the son of R. Jose once met Elijah driving four thousand camels heavily laden, and at his question concerning the nature of the load, he received the following answer from the prophet: “These camels are laden with wrath and fury for those who talk during their prayers”. He further informed this Tanna that prayers of this kind are never granted, whereas those who pray with devotion and do not talk in their prayers will be heard by God. To the father of this Tanna Elijah once gave the same piece of information. The legend is quoted by many medieval authors from the Yerushalmi or Midrash respectively but is not found in the extant Midrashim and not in the Yerushalmi. See the references cited by Buber, Yerushalayim ha-Benuyah, No. 33, 18, and Friedmann, introduction to ER 32. This legend is further quoted from the Midrash by Shu aib, 33b; R. Bahya, Kad ha-Kemah II, 57b rwnp; Abudrahim ron®’ ; Treves, Kimha Dabishuna rDntP’. To his friend R. Jose (comp, note 74) Elijah imparted the following piece of information : As often as Israel, in the houses of worship, praise God, He exclaims: Happy the King who is praised in His house; but woe unto the father (17 HD is a euphemism for 1^ ’IN) who exiled his children, and woe to the children who were exiled from their father ’s table.” See Berakot 3a. 64 Tendlau, Spruchworter, 14-15, who took down this legend in the form he found it current among German Jews. It is the Jewish version of a widespread legend among European nations. Comp. Dahnhardt, Natursagen, II, 140. seq. Comp, also Gaster, Exempla , No. 435. 65 Baba Mezi'a 84a. A contemporary of this Rabbi, who subsequently became famous under the name of R.Notes 5 — Elijah
The extreme of his rigor Elijah displayed toward teachers of the law. From them he demanded more than obedience to the mere letter of a commandment. For instance, he pronounced severe censure upon Rabbi Ishmael ben Jose because he was willing to act as bailiff in prosecuting Jewish thieves and criminals. He advised Rabbi Ishmael to follow the example of his father and leave the country.
His estrangement from his friend Rabbi Joshua ben Levi is characteristic. One who was sought by the officers of the law took refuge with Rabbi Joshua. His pursuers were informed of his place of concealment. Threatening to put all the inhabitants of the city to the sword if he was not delivered up, they demanded his surrender. The Rabbi urged the fugitive from justice to resign himself to his fate. Better for one individual to die, he said, than for a whole community to be exposed to peril. The fugitive yielded to the Rabbi's argument, and gave himself up to the bailiffs. Thereafter Elijah, who had been in the habit of visiting Rabbi Joshua frequently, stayed away from his house, and he was induced to come back only by the Rabbi's long fasts and earnest prayers. In reply to the Rabbi's question, why he had shunned him, he said: "Dost thou suppose I care to have intercourse with informers?" The Rabbi quoted a passage from the Mishnah to justify his conduct, but Elijah remained unconvinced. "Dost thou consider this a law for a pious man?" he said. "Other people might have been right in doing as thou didst; thou shouldst have done otherwise."
A number of instances are known which show how exalted a standard Elijah set up for those who would be considered worthy of intercourse with him. Of two pious brothers, one provided for his servants as for his own table, while the other permitted his servants to eat abundantly only of the first course; of the other courses they could have nothing but the remnants. Accordingly, with the second brother Elijah would have nothing to do, while he often honored the former with his visits.
A similar attitude Elijah maintained toward another pair of pious brothers. One of them was in the habit of providing for his servants after his own needs were satisfied, while the other of them attended to the needs of his servants first. To the latter it was that Elijah gave the preference.
He dissolved an intimacy of many years' standing, because his friend built a vestibule which was so constructed that the supplications of the poor could be heard but faintly by those within the house.
Rabbi Joshua ben Levi incurred the displeasure of Elijah a second time, because a man was torn in pieces by a lion in the vicinity of his house. In a measure Elijah held Rabbi responsible, because he did not pray for the prevention of such misfortunes.
The story told of Elijah and Rabbi Anan forms the most striking illustration of the severity of the prophet. Someone brought Rabbi Anan a mess of little fish as a present, and at the same time asked the Rabbi to act as judge in a lawsuit he was interested in. Anan refused in these circumstances to accept a gift from the litigant. To demonstrate his single-mindedness, the applicant urged the Rabbit to take the fish and assign the case to another judge. Anan acquiesced, and he requested one of his colleagues to act for him, because he was incapacitated from serving as a judge. His legal friend drew the inference, that the litigant introduced to him was a kinsman of Rabbi Anan's, and accordingly he showed himself particularly complaisant toward him. As a result, the other party to the suit was intimidated. He failed to present his side as convincingly as he might otherwise have done, and so lost the case. Elijah, who had been the friend of Anan and his teacher as well, thenceforth shunned his presence, because he considered that the injury done the second party to the suit was due to Anan's carelessness. Anan in his distress kept many fasts, and offered up many prayers, before Elijah would return to him. Even then the Rabbi could not endure the sight of him; he had to content himself with listening to Elijah's words without looking upon his face.
Sometimes Elijah considered it his duty to force people into abandoning a bad habit. A rich man was once going to a cattle sale, and he carried a snug sum of money to buy oxen. He was accosted by a stranger none other than Elijah who inquired the purpose of his journey. "I go to buy cattle," replied the would-be purchaser. "Say, it if please God," urged Elijah. "Fiddlesticks! I shall buy cattle whether it please God or not! I carry the money with me, and the business will be dispatched." "But not with good fortune," said the stranger, and went off. Arrived at the market, the cattle-buyer discovered the loss of his purse, and he had to return home to provide himself with other money. He again set forth on his journey, but this time he took another road to avoid the stranger of ill omen. To his amazement he met an old man with whom he had precisely the same adventure as with the first stranger. Again he had to return home to fetch money. By this time had learned his lesson. When a third stranger questioned him about the object of his journey, he answered: "If it please God, I intend to buy oxen." The stranger wished him success, and the wish was fulfilled. To the merchant's surprise, when a pair of fine cattle were offered him, and their price exceeded the sum of money he had about his person, he found the two purses he had lost on his first and second trips. Later he sold the same pair of oxen to the king for a considerable price, and he became very wealthy.
As Elijah coerced this merchant into humility toward God, so he carried home a lesson to the great Tanna Eliezer, the son of Rabbi Simon ben Yohai. This Rabbi stood in need of correction on account of his overweening conceit. Once, on returning from the academy, he took a walk on the sea-beach, his bosom swelling with pride at the thought of his attainments in the Torah. He met a hideously ugly man, who greeted him with the words: "Peace be with thee, Rabbi." Eliezer, instead of courteously acknowledging the greeting, said: "O thou wight, how ugly thou art! Is it possible that all the residents of thy town are as ugly as thou?" "I know not," was the reply, "but it is the Master Artificer who created me that thou shouldst have said: 'How ugly is this vessel which Thou hast fashioned.'" The Rabbi realized the wrong he had committed, and humbly begged pardon of the ugly man another of the protean forms adopted by Elijah. The latter continued to refer him to the Master Artificer of the ugly vessel. The inhabitants of the city, who had hastened to do honor to the great Rabbi, earnestly urged the offended man to grant pardon, and finally he declared himself appeased, provided the Rabbi promised never again to commit the same wrong.
The rigor practiced by Elijah toward his friends caused one of them, the Tanna Rabbi Jose, to accuse him of being passionate and irascible. As a consequence, Elijah would have nothing to do with him for a long time. When he reappeared, and confessed the cause of his withdrawal, Rabbi Jose said he felt justified, for his charge could not have received a more striking verification. Eleazar b. R. Simeon, was in his earlier days very ignorant, but of a very strong physique. On account of sturdiness he was appointed overseer of the laborers employed by the government. Elijah appeared to him once as an old man, and after convincing him of the uselessness of his life, advised 329 66-70] The Legends of the Jews him to take up the profession of his fathers and to study the Torah. R. Eleazar objected, as he had no teacher to instruct him, and Elijah became his master for thirteen years. See PK 10, 92b-93a (for the text use Gaster, Exempla, No. 94), and with additional embellishments Zohar Hadash, Lek (end of yDt£>’l). 6 Yerushalmi Terumot 8, 96b; BR94 (end). According to the law, the Rabbi was permitted to surrender one man, that all the inhabitants of the place might be saved; but a pious man is expected to do more than the strict law requires of him. On another occasion this Rabbi, to his great humiliation, had found out that too much rigor in ceremonial matters was far from being commendable. Elijah pointed out to the disciple of the Rabbi the unpleasant consequences of a too rigorous decision by the master. See Yerushalmi Shabbat 9, 39a; Dammai 2, 22c. 6 i Ketubot 61a. Comp. Rashi, who has a somewhat different interpretation of this passage. 68 Baba Batra 7b. 6» Makkot 11a. ? 0 Ketubot 106a. The conclusion of this narrative is: Hence the titles “the great order of Elijah’’ and "the small order of Elijah”, that is, the collection of teachings imparted by Elijah to R. Anan before this occurrence is called the “great order”, and that imparted after is called “the small order.” The nature of these works attributed to Elijah is entirely unknown, as there can be no doubt that the extant Midrashim Seder Eliyyahu Rabba and Seder Eliyyahu Zutta date from post-talmudic times, and may have nothing in common but the titles with the works referred to in the Talmud. The nine haggadic Baraitot cited by the Talmud from Tanna de be Eliyyahu (see the references in Friedmann, Introduction to ER 45) are very likely taken from a haggadic compilation by a Tanna called Elijah. On the use of this name in the time of the Tannaim and Amoraim, see Ratner, Ahabat Ziyyon, Pesahim, 61. In the above-mentioned Midrashim attributed to Elijah these nine Baraitot are incorporated (see Friedmann, loc. cit.), and in three passages the talmudic in’Vw ’31 Bin is changed to ’31 DIC’D K’3jn liT^N by the author (authors?) of these Midrashim. This shows that at a comparatively early date liT^N ’31 of the Talmud was misunderstood to refer to the prophet Elijah. These Midrashim quite often introduce the prophet as narrating events and incidents of his life, but they lack the simplicity of legend, and one immediately sees that the author puts into the mouth of Elijah his own views concerning 330 Elijah [71-76 God, Israel, and the Torah. Another work by Elijah is llT^N "1BD, an apocalyptic book, in which Elijah reveals the secrets made known to him by the angel Michael concerning the Messianic times. Closely related to it is the apocalyptic writing ITIPD I’lpis, in which Elijah imparts to R. Jose more valuable information about the Messiah and the Messianic redemption. These two apocalyptic works were very likely composed about the middle of the eighth century. 71 Alphabet of Ben Sira 9b-10a. Comp. Ginzberg, Jewish Encyclopedia, s. v. “Ben Sira, Alphabet”, and Levi, R.E.7.,LIII, 66. The pious custom to say: “If it please God” is known to the New Testament (1 Corinth. 4.19; Heb. 6.3; James 4.15) and to Plato; see the references cited by Neumark, Geschichte der jiidischen Philosophic, II, 292. On the use of the familiar DE>n TOT ON, “If it please God”, and DPH iryB, “with God’s help” in medieval writings, see Zunz, Gesammelte Schriften, III, 268. 73 Aramaic np’1 “Reka”; but Ma'asiyyot (Gaster’s edition 139) has nptn as in Matth. 5.2. 73 Ta'anit 20 (below); 2 ARN 41.131; Derek Erez R. 4, where the Tosafists (Ta'anit, loc. cit.) read that the " ugly man” was Elijah; Kallah 6.13a. 74 Sanhedrin (end). Comp. James 5.17. 75 ‘Erubin 43a. On the basis of this and similar passages of the Talmud, where Elijah appears as the teacher of the wise, it was thought that he is alluded to wherever the Talmud speaks of a “certain old scholar”, KBD Kirn. Comp. Responsen der Geonim (Harkavy’s edition, No. 23) and Tosafot on Hullin 6a. As to Elijah assuming the apperance of an “old man”, see also PK 10, 92b-93a. Elijah used to appear daily to R. Joseph, the Gaon of Pumbedita, but nobody knew of it until this Rabbi became very old and absent-minded (this is how fj'WKl is to be understood), so that he once remarked to the scholars of the academy: “Leave some room next to me for the ‘old man’ who comes to see me.” They did not see anybody come, and knew that he meant Elijah. See Iggeret R. Sherira Gaon 37, lines 7-5 (from bottom.) 7 6 Yebamot 63a, and more fully ER 9, 61. On certain regulations concerning prayer imparted by Elijah to this Rabbi, see Berakot 3a, and note 63. Elijah pointed out to another Rabbi that “poverty is the most precious gift which God could have bestowed upon Israel.” as it leads them to be kind, self-sacrificing, and God-fearing. See Hagigah 9b; EZ 3, 176, and 6, 181. 331 77-87] The Legends of the Jews n Yerushalmi Berakot 9, 13c; ER 1, 15; Tehillim 18, 140-141, and 104, 447-448. Comp, also quotation from Yerushalmi (not in our texts) in Yalkut I, 836, on Deut. 6.4, and Yelammedenu in Yalkutll, 862, on Ps. 104. On the causes of earthquakes and other phenomena, see also Sibyll. 4.130-135; Enoch 59.1-5; Berakot 59a. On the relation of Elijah to R. Nehorai, see Ruth R. 2.21, and Friedmann, introduction to ER 33, note 2. ^ 8 Berakot 29b (bottom). The correct reading of the second maxim is to be found only in MHG I, 175, whereas all the other texts have ’tann instead of ’170, which is used as a play on the preceding ’170. It is to be observed that the first two maxims are in Aramaic and the third in Hebrew. This very likely points to the use of different sources by the Talmud. The third maxim means: “ Pray before thou settest out on a journey.” 7» The “heavenly academy”, in which the pious who departed this life and the angels study the Torah with God, is frequently mentioned in the Haggadah, as for instance Gittin 68a and Baba Mezi'a 86a. 80 Megillah 15b. 8 1 Gittin 6b; comp, note 134 on vol. IV, pp. 51-52. 82 Baba Mezi'a 59b. R. Nathan received from Elijah the wise counsel never to fill himself with food and drink, but to leave one third of his stomach unfilled, one third thereof filled with food and one third! with beverages. See Gittin 70a. 83 For a similar function of Elijah, see Esther R. 4.9. 84 Baba Mezi'a 85b. In a similar legend (Ma'aseh-buch No. 157) it is Jeremiah who performs the function dl the Hazzan in the congregation of the pious who departed this life.Notes 6 — Elijah
INTERCOURSE WITH THE SAGES
Elijah's purely human relations to the world revealed themselves in their fulness, neither in his deeds of charity, nor in his censorious rigor, but rather in his gentle and scholarly intercourse with the great in Israel, especially the learned Rabbis of the Talmudic time. He is at once their disciple and their teacher. To one he resorts for instruction on difficult points, to another he himself dispenses instruction. As a matter of course, his intimate knowledge of the supernatural world makes him appear more frequently in the role of giver than receiver. Many a bit of secret lore the Jewish teachers learnt from Elijah, and he it was who, with the swiftness of lightning, carried the teachings of one Rabbi to another sojourning hundreds of miles away.
Thus it was Elijah who taught Rabbi Jose the deep meaning hidden in the Scriptural passage in which woman is designated as the helpmeet of man. By means of examples he demonstrated to the Rabbi how indispensable woman is to man.
Rabbi Nehorai profited by his exposition of why God created useless, even noxious insects. The reason for their existence is that the sight of superfluous and harmful creatures prevents God from destroying His world at times when, on account of the wickedness and iniquity prevailing in it, it repents Him of having created it. If He preserves creatures that at their best are useless, and at their worst injurious, how much more should He preserve human beings with all their potentialities for good.
The same Rabbi Nehorai was told by Elijah, that God sends earthquakes and other destructive phenomena when He sees places of amusement prosperous and flourishing, while the Temple lies a heap of dust and ashes.
To Rabbi Judah he communicated the following three maxims: Let not anger master thee, and thou wilt not fall into sin; let not drink master thee, and thou wilt be spared pain; before thou settest out on a journey, take counsel with thy Creator.
In case of a difference of opinion among scholars, Elijah was usually questioned as to how the moot point was interpreted in the heavenly academy. Once, when the scholars were not unanimous in their views as to Esther's intentions when she invited Haman to her banquets with the king, Elijah, asked by Rabba bar Abbahu to tell him her real purpose, said that each and every one of the motives attributed to her by various scholars were true, for her invitations to Haman had many a purpose.
A similar answer he gave the Amora Abiathar, who disputed with his colleagues as to why the Ephraimite who cause the war against the tribe of Benjamin first cast off his concubine, and then became reconciled to her. Elijah informed Rabbi Abiathar that in heaven the cruel conduct of the Ephraimite was explained in two ways, according to Abiathar's conception and according to his opponent Jonathan's as well.
Regarding the great contest between Rabbi Eliezer ben Hyrcanus and the whole body of scholars, in which the majority maintained the validity of its opinion, though a heavenly voice pronounced Rabbi Eliezer's correct, Elijah told Rabbi Nathan, that God in His heaven had cried out: "My children have prevailed over Me!"
On one occasion Elijah fared badly for having betrayed celestial events to his scholars. He was a daily attendant at the academy of Rabbi Judah ha-Nasi. One day, it was the New Moon Day, he was late. The reason for his tardiness, he said, was that it was his daily duty to awaken the three Patriarchs, wash their hands for them, so that they might offer up their prayers, and after their devotions lead them back to their resting-places. On this day their prayers took very long, because they were increased by the Musaf service on account of the New Moon celebration, and hence he did not make his appearance at the academy in good time. Elijah did not end his narrative at this point, but went on to tell the Rabbi, that this occupation of his was rather tedious, for the three Patriarchs were not permitted to offer up their payers at the same time. Abraham prayed first, then came Isaac, and finally Jacob. If they all were to pray together, the united petitions of three such paragons of piety would be so efficacious as to force God to fulfil them, and He would be induced to bring the Messiah before his time. Then Rabbi Judah wanted to know whether there were any among the pious on earth whose prayer possessed equal efficacy. Elijah admitted that the same power resided in the prayers of Rabbi Hayyah and his two sons. Rabbi Judah lost no time in proclaiming a day of prayer and fasting and summoning Rabbi Hayyah and his sons to officiate as the leaders in prayer. They began to chant the Eighteen Benedictions. Then they uttered the word for wind, a storm arose; when they continued and made petition for rain, the rain descended at once. But as the readers approached the passage relating to the revival of the dead, great excitement arose in heaven, and when it became known that Elijah had revealed the secret of the marvellous power attaching to the prayers of the three men, he was punished with fiery blows. To thwart Rabbi Judah's purpose, Elijah assumed the form of a bear, and put the praying congregation to flight. On the view that the dead pray, see also note 97 on vol. I, p. 23. In Baba Mezi'a, loc. cit., it is also stated that Elijah showed to a scholar the fiery chariots in which the pious ascend to the heavenly academy. The scholar, however, lost his eye-sight, because, notwithstanding Elijah ’s warning, he looked at the chariot of R. Hiyyah, the lustre of which blinded him. As to the nature of the punishment inflicted upon Elijah, see note 896 on vol. Ill, 495. That prayer combined with repentance will bring about the Messianic redemption of Israel is also stated by Philo, De Praemiis et Poenis 8. 85 Hagigah 15b. 8 6 PRE 1 ; Bet Eked ha-Aggadot 8 and 14; 2 ARN 13, 30. 8 7 EZ 14, 195-196; Tan. Wa-Yelek 2. 332 Elijah [88-93 11 ER 18, 95 (read "mrp--IVTDp instead of TTip), and EZ 1, 167. Comp, also Kinyan Torah 9; Mekilta RS, 98; quotation from the Midrash in Steinschneider- Festschrift, Hebrew section, 55. 89 ER 14—15, 70-80, and EZ 2, 171—175 give Elijah’s conversation with people who accepted the “written Torah”, but not the “oral Torah , and his arguments in favor of the binding power of both, the written and the unwritten Torot. Comp, note 70. 90 PK 18, 136; PR 32, 148b (this passage has the rare description of the prophet as “Abba Elijah” “father Elijah”; comp. Sanhedrin, (end) ; Ma asiyyot, ed. Gaster 135. These stones were at the bottom of the “great sea”, and the shipwreck was necessary to enable the Jewish lad to lift them and show them to the Rabbi. As to the cave where the stones were placed, see note 62. A confusion of Caesarea and Lydda seems to prevail in the sources. On the stones to be used in the Messianic times, see vol. IV, p. 24, and Jerome on Joel 4.4-12. 9 1 Sanhedrin 98a. In the Hebrew the reply made by the Messiah contains a play on words, which cannot be reproduced in another langguage. 99 PK 10, 87b; BR 35 (beginning). The question addressed to R. Joshua was whether he had seen a rainbow. His affirmative answer implied that his piety did not suffice to ward off the extreme punishment due to a wicked generation. For a rainbow appears only to remind God of His promise to Noah not to destroy the world on account of the iniquity of its inhabitants. Comp. Ketubot 77b and Zohar I, 72b. 8* Ketubot 77b. In the numerous legends concerning the intercourse of Elijah with the sages and saints it is presupposed that these men knew his identity when he appeared to them. Other mortals, on the other hand (even those who were found worthy to be helped by Elijah in time of need and distress), were not aware of the great distinction conferred upon them until he had disappeared from among them, and sometimes did not find out at all about the supernatural company granted to them. Comp., for instance, the legend given in vol. IV, pp. 211-212 and 215-216. A third form of communication between Elijah and certain people is known as liT^N the “appearance of Elijah, ” in dreams to give advice and counsel. In the old literature this is very rarely mentioned, and besides the legend quoted from PR and Yelammedenu in note 58, there is only one other in which Elijah is said to have appeared to a “Roman ruler” in a dream, and warned him against squandering the treasures left him by his ancestors; 333 94] The Legends of the Jews BR 83.4. On the other hand, this “appearance of Elijah” is very frequently referred to in later literature. Comp, note 103. They favored this form of communication with wicked and cruel rulers to make them change their evil designs against the Jews. The Calif Al-Mutadhid (892-902), a veritable Haman, became a friend and protector of the Jews after Elijah had appeared to him in a dream and threatened him with a cruel death if he did not immediately change his attitude towards the Jews. See Arabic fragment published by Harkavy in Berliner Festschrift, 35, seq. The same thing happened to the Sultan Sulaiman I (1545); Elijah not only prevented him from carrying out the cruel persecution of the J ews upon which he had decided, but changed him into their staunch friend. As a reward for this he was visited by Elijah (in a dream) every month. That the Sultan should have no doubt as to the reality of the appearance, Elijah first revealed himself to R. Moses Hamon, the physician-in-ordinary of the Sultan, and told him to prepare his majesty for the visit he (Elijah) would pay him. See Sambari in Neubauer’s Medieval Jewish Chronicles , I, 147-149. Sambari, ibid., 121, is the only source for the statement that Elijah was born in a village near Cairo. In view of the prevalent opinion that Elijah is none other than Phinehas (comp. vol. IV, p. 195), it was quite natural that some locality in Egypt should claim the distinction of being the birthplace of the prophet. 94 Hibbur Yafeh 8-11 (reprinted by Jellinek in BHM V, 133-135). A different version is found in Ma'asiyyot 12 (reprinted by R. Elijah ha-Kohen in Me' il Zedakah, No. 439, and by Jellinek in BHM VI, 131-133. The latter did not know that R. Elijah ha-Kohen used Ma'asiyyot for his text). Comp, also Ma'asiyyot ed. Gaster 96-97. For Judeo-German and later German versions, see Zunz, Gottesdienstliche Vortrdge (second edition, 138). A version agreeing with neither of the two just mentioned is given by Peter Venerabilis; comp., R.E.J., XLIII, 284; See also ibid. VIII, 64-73 and Gaster, Exempla, No. 393. The antiquity of the legend is attested by Mohammed who reproduces it in the Koran (18.59-82) in his anachronistic fashion. There is no valid reason to doubt the Jewish origin of this legend, especially if one considers the fact that Elijah appears as the “vindicator of God’s justice” in the old Haggadah, preceding the Koran by centuries. It may not be out of place to quote a few examples of this r61e, played by Elijah. At the destruction of Jerusalem Elijah walked about among the inhabitants of the city, who were dying of starvation, to find out whether they deserved their sad fate. Coming across a young child, he said to him; “Repeat the 334 Elijah [95-96 words I am going to recite to you, and thou shalt live.” But when the child heard the Shema1 recited by Elijah, he preferred death to proclaiming God’s unity. And the child died hugging and kissing his idol. See Sifra 26.30; Sanhedrin 63b. It is noteworthy that in these passages Elijah received the attribute p’"TCn, literally “the righteous one”, but it very likely means: “he who acknowledged God ’s justice.” Elijah once remarked to a great saint: “You are astounded why the Messiah has not come yet. To-day is the Day of Atonement, and on this day of repentance many a virgin is deflowered in your city of Nehardea.” See Yoma 19b. The young widow of a promising scholar was inconsolable at the premature death of her husband, and exclaimed all the time: “God said of the Torah: ‘It is thy life and the length of thy days’ (comp.Notes 7 — Elijah
Contrariwise, Elijah was also in the habit of reporting earthly events in the celestial regions. He told Rabba bar Shila that the reason Rabbi Meir was never quoted in the academy on high was because he had had so wicked a teacher as Elisha ben Abuyah. Rabba explained Rabbi Meir's conduct by an apologue. "Rabbi Meir," he said, "found a pomegranate; he enjoyed the heart of the fruit, and cast the skin aside." Elijah was persuaded of the justness of this defense, and so were all the celestial powers. Thereupon one of Rabbi Meir's interpretations was quoted in the heavenly academy.
Elijah was no less interested in the persons of the learned than in their teachings, especially when scholars were to be provided with the means of devoting themselves to their studies. It was he who, when Rabbi Eliezer ben Hyrcanus, later a great celebrity, resolved to devote himself to the law, advised him to repair to Jerusalem and sit at the feet of Rabban Johanan ben Zakkai.
He once met a man who mocked at his exhortations to study, and he said that on the great day of reckoning he would excuse himself for his neglect of intellectual pursuits by the fact that he had been granted neither intelligence nor wisdom. Elijah asked him what his calling was. "I am a fisherman," was the reply. "Well, my son," questioned Elijah, "who taught thee to take flax and make nets and throw them into the sea to catch fish?" He replied: "For this heaven gave me intelligence and insight." Hereupon Elijah: "If thou possessest intelligence and insight to cast nets and catch fish, why should these qualities desert thee when thou dealest with the Torah, which, thou knowest, is very nigh unto man that he may do it?" The fisherman was touched, and he began to weep. Elijah pacified him by telling him that what he had said applied to many another beside him.
In another way Elijah conveyed the lesson of the great value residing in devotion to the study of the Torah. Disguised as a Rabbi, he was approached by a man who promised to relieve him of all material cares if he would but abide with him. Refusing to leave Jabneh, the centre of Jewish scholarship, he said to the tempter: "Wert thou to offer me a thousand million gold denarii, I would not quit the abode of the law, and dwell in a place in which there is no Torah."
By Torah, of course, is meant the law as conceived and interpreted by the sages and the scholars, for Elijah was particularly solicitous to establish the authority of the oral law, as he was solicitous to demonstrate the truth of Scriptural promises that appeared incredible at first sight. For instance, he once fulfilled Rabbi Joshua ben Levi's wish to see the precious stones which would take the place of the sun in illuminating Jerusalem in the Messianic time. A vessel in mid-ocean was nigh unto shipwreck. Among a large number of heathen passengers there was a single Jewish youth. To him Elijah appeared and said, he would rescue the vessel, provided the boy went to Rabbi Joshua ben Levi, and took him to a certain place far removed from the town and from human habitation, and showed him the gems. The boy doubted that so great a man would consent to follow a mere slip of a youth to a remote spot, but, reassured by Elijah, who told him of Rabbi Joshua's extraordinary modesty, he undertook the commission, and the vessel with its human freight was saved. The boy came to the Rabbi, besought him to go whither he would lead, and Joshua, who was really possessed of great modesty, followed the boy three miles without even inquiring the purpose of the expedition. When they finally reached the cave, the boy said: "See, here are the precious stones!" The Rabbi grasped them, and a flood of light spread as far as Lydda, the residence of Rabbi Joshua. Startled, he cast the precious stones away from him, and they disappeared.
This Rabbi was a particular favorite of Elijah, who even secured him an interview with the Messiah. The Rabbi found the Messiah among the crowd of afflicted poor gathered near the city gates of Rome, and he greeted him with the words: "Peace be with thee, my teacher and guide!" Whereunto the Messiah replied: "Peace be with thee, thou son of Levi!" The Rabbi then asked him when he would appear, and the Messiah said, "To-day." Elijah explained to the Rabbi later that what the Messiah meant by "to-day" was, that he for his part was ready to bring Israel redemption at any time. If Israel but showed himself worthy, he would instantly fufil his mission.
Elijah wanted to put Rabbi Joshua into communication with the departed Rabbi Simon ben Yohai also, but the later did not consider him of sufficient importance to honor him with his conversation. Rabbi Simon had addressed a question to him, and Rabbi Joshua in his modesty had made a reply not calculated to give one a high opinion of him. In reality Rabbi Joshua was the possessor of such sterling qualities, that when he entered Paradise Elijah walked before him calling out: "Make room for the son of Levi."
GOD'S JUSTICE VINDICATED
Among the many and various teachings dispensed by Elijah to his friends, there are none so important as his theodicy, the teachings vindicating God's justice in the administration of earthly affairs. He used many an opportunity to demonstrate it by precept and example. Once he granted his friend Rabbi Joshua ben Levi the fulfilment of any wish he might express, and all the Rabbi asked for was, that he might be permitted to accompany Elijah on his wanderings through the world. Elijah was prepared to gratify this wish. He only imposed the condition, that, however odd the Rabbi might think Elijah's actions, he was not to ask any explanation of them. If ever he demanded why, they would have to part company. So Elijah and the Rabbi fared forth together, and they journeyed on until they reached the house of a poor man, whose only earthly possession was a cow. The man and his wife were thoroughly good-hearted people, and they received the two wanderers with a cordial welcome. They invited the strangers into their house, set before them food and drink of the best they had, and made up a comfortable couch for them for the night. When Elijah and the Rabbi were ready to continue their journey on the following day, Elijah prayed that the cow belonging to his host might die. Before they left the house, the animal had expired. Rabbi Joshua was so shocked by the misfortune that had befallen the good people, he almost lost consciousness. He thought: "Is that to be the poor man's reward for all his kind services to us?" And he could not refrain from putting the question to Elijah. But Elijah reminded him of the condition imposed and accepted at the beginning of their journey, and they travelled on, the Rabbi's curiosity unappeased. That night they reached the house of a wealthy man, who did not pay his guest the courtesy of looking them in the face. Though they passed the night under his roof, he did not offer them food or drink. This rich man was desirous of having a wall repaired that had tumbled down. There was no need for him to take any steps to have it rebuilt, for, when Elijah left the house, he prayed that the wall might erect itself, and, lo! it stood upright. Rabbi Joshua was greatly amazed, but true to his promise he suppressed the question that rose to his lips. So the two travelled on again, until they reached an ornate synagogue, the seats in which were made of silver and gold. But the worshippers did not correspond in character to the magnificence of the building, for when it came to the point of satisfying the needs of the way-worn pilgrims, one of those present said: "There is not dearth of water and bread, and the strange travellers can stay in the synagogue, whither these refreshments can be brought to them." Early the next morning, when they were departing, Elijah wished those present in the synagogue in which they had lodged, that God might raise them all to be "heads." Rabbi Joshua again had to exercise great self-restraint, and not put into words the question that troubled him profoundly. In the next town, they were received with great affability, and served abundantly with all their tired bodies craved. On these kind hosts Elijah, on leaving, bestowed the wish that God might give them but a single head. Now the Rabbi could not hold himself in check any longer, and he demanded an explanation of Elijah's freakish actions. Elijah consented to clear up his conduct for Joshua before they separated from each other. He spoke as follows: "The poor man's cow was killed, because I knew that on the same day the death of his wife had been ordained in heaven, and I prayed to God to accept the loss of the poor man's property as a substitute for the poor man's wife. As for the rich man, there was a treasure hidden under the dilapidated wall, and, if he had rebuilt it, he would have found the gold; hence I set up the wall miraculously in order to deprive the curmudgeon of the valuable find. I wished that the inhospitable people assembled in the synagogue might have many heads, for a place of numerous leaders is bound to be ruined by reason of multiplicity of counsel and disputes. To the inhabitants of our last sojourning place, on the other hand, I wished a 'single head,' for the one to guide a town, success will attend all its undertakings. Know, then, that if thou seest an evil-doer prosper, it is not always unto his advantage, and if a righteous man suffers need and distress, think not God is unjust." After these words Elijah and Rabbi Joshua separated from each other, and each went his own way. Deut. 30.2); Where is the length of my husband’s days, who devoted his life to the study of the Torah?” None of the great scholars could explain the premature death of their young disciple. But Elijah went to see the widow, and in his conversation with her led her to admit certain failings of her deceased husband and consequently to acknowledge that his death was a deserved punishment. See Shabbat 13a-13b; ER 15, 76; ARN 2, 8, and parallel passages cited by Schechter. Most of the incidents narrated of Elijah’s life in the Midrashim ER and EZ (comp, note 70) have no other purpose but to vindicate God’s justice in the history of nations and in the lives of individuals. Comp. Friedmann, introductoin to ER 31-32. For the dependence of the Arabic Khadhir legend on the Jewish Elijah Haggadah, see Friedlaender, Die Chadhirlegende, 255, seq. 95 Ta anit 22a. A similar lesson on the impossibility to judge things by appearances was given by Elijah to another wise and pious Rabbi when they were walking together. Passing by a carcass, the Rabbi put his hand to his nose in order not to inhale the awful stench, whereas Elijah walked hard by the carcass without taking the slightest notice of it. Shortly after a proud and haughty man passed by them, whereupon Elijah put his hand to his nose. Astonished at this strange behavior, the Rabbi asked him to explain it. Elijah replied: “The proud man is worse than the carcass; if one touches a carcass, he becomes defiled only until sunset (Lev. 11.24); but contact with the proud generates impurities lasting for a long time. Kab ha-Yashar 7, whence Ma'asiyyot (Bagdad edition, No. 89). Comp. WR (end). 96 Tan. Haazinu 8. It is difficult to determine with certainty the relation of this legend to the story of Tobit, as it would be a rash conclusion to consider the former directly dependent upon the latter 335 97l The Legends of the Jews The legend about R. Akiba’s daughter (Shabbat 156b) has obviously influenced our legend. The astrologers predicted that the daughter of this famous Rabbi would die on the day of her wedding. This prophecy would have been fulfilled, had she not, at the moment when the serpent was to sting her, hastened to the door to give alms to a beggar, and instead of being killed by the serpent, it was killed by her. As to the angel of death assuming the appearance of a beggar, see vol. I, pp. 33-34. The motive: “Charity delivereth from death” (Prov. 10.2; according to the interpretation of the Rabbis, np"IX in this verse means “charity”, not “justice”; comp. Shabbat, loc. cit.) is also found in the legend about the youth who was saved by Elijah from the gallows as a reward for his having been very generous to his parents (‘ Oseh Fete II, 21, seq.; it is of very late origin); also in the diffuse legend about R. Phineas, ibid., 23, seq. Comp, also the references in next note. 97 Ma'asiyyot, No. 1, and, with some additions, Ma'asiyyot (Gaster’s edition, 139, 100); comp, also BHM V, 152-154, where this legend is republished from Me' it Zedakah, No. 434. Jellinekdidnot know that the author of this book reproduced this legend from Ma'asiyyot. Another version of this legend occurs in Midrash ‘Aseret ha-Dibrot 83-84, where, however, Elijah does not play any part at all. — Elijah 's activity is not limited to the helping of the pious to save them from death, poverty, and physical pain ; he sometimes comes to relieve mental pain and anguish. A very saintly man was once punished for his excessive self-consciousness by being misled to sin by a female demon. God wished thus to humiliate him for his pride in his continence. Long and intense were the mental sufferings of this pious man, who could not (or a moment forget his sin. But having been humiliated for a sufficiently long time, he was visited by Elijah who informed him that the beautiful woman who misled him to sin was not a human being but a spirit, and his sin was accordingly not a real one. Tan. B. I, 20. Comp. Yerushalmi Shabbat 13b. Sometimes Elijah himself inflicted punishment upon the pious for their frailities and failings, that they might mend their ways. A rich and learned young man once decided to take up some trade and profession, but not knowing what to choose, he resolved to look around before making up his mind. He first visited the market-place to study the life of the merchants, and when he saw that commerce was carried on by lying and cheating, he gave up the idea of becoming a merchant. Finally he noticed a man tilling the soil (it was none else but Elijah), and asked him what his business was. Elijah replied: “ I till the soil to provide food for myself, my wife, and 336 Elijah [98-99 children, the poor and the needy, the animals of the fields, the fowl of the air, and the beasts of the earth.” The young man thereupon decided to stay with Elijah, and became a tiller of the soil. The latter took him to his house, and promised to fulfil all his wishes. The young man, however, had only one wish : to be married. Elijah knowing who was destined to become this man ’s wife, took him to her (she lived in a place a three-days’ journey distant from them; but Elijah brought the young man to her in a second), and they were married. In his new happy state the young man entirely forgot his resolution to become a tiller of the soil. At the end of seven days Elijah appeared to him, and informed him that as a punishment for his having neglected his duty for seven days, he would spend seven years in slavery. Elijah's prediction came true. On his way to his family is not to be taken literally; his father was dead), with his wife, her slaves and bondwomen, the caravan halted near a big river. While the young man was trying to wash his feet in the river, Elijah appeared, seized him, and carried him off to a distant country, where he sold him into slavery. The young man ’s wife did not complain, but was convinced that ‘‘whatever God did was for the best.” She settled down in the place where her husband disappeared, and opened a store for the sale of corn, in the hope that her husband would turn up in the course of time. After five years she recognized her husband as a slave of a corn merchant. Their joy was great, and also their trust in God. When the young man told his wife that heaven decreed seven years of slavery against him, of which two years were still lacking, they parted without a murmur. At the termination of the seventh year Elijah brought the young man to his wife, and henceforth they lived happily together. See ‘Aseret ha-Dibrot, 85-86. 98 Zohar Hadash Ki-Tabo (beginning); Zohar Shir beginning ’"TTI V'l; Tikkune Zohar (beginning). Friedmann, introduction to ER, 38-40, gives a list of all the passages in the Zohar dealing with Elijah 's relations to R.Notes 8 — Elijah
How difficult it is to form a true judgment with nothing but external appearances as a guide, Elijah proved to Rabbi Baroka. They were once waling in a crowded street, and the Rabbi requested Elijah to point out any in the throng destined to occupy places in Paradise. Elijah answered that there was none, only to contradict himself and point to a passer-by the very next minute. His appearance was such that in him least of all the Rabbi would have suspected a pious man. His garb did not even indicate that he was a Jew. Later Rabbi Baroka discovered by questioning him that he was a prison guard. In the fulfilment of his duties as such he was particularly careful that the virtue of chastity should not be violated in the prison, in which both men women were kept in detention. Also, his position often brought him into relations with the heathen authorities, and so he was enabled to keep the Jews informed of the disposition entertained toward them by the powers that be. The Rabbi was thus taught that no station in life precluded its occupant from doing good and acting nobly.
Another time Elijah designated two men to whom a great future was assigned in Paradise. Yet these men were nothing more than clowns! They made it their purpose in life to dispel discontent and sorrow by their jokes and their cheery humor, and they used the opportunities granted by their profession to adjust the difficulties and quarrels that disturb the harmony of people living in close contact with each other.
ELIJAH AND THE ANGEL OF DEATH
Among the many benevolent deeds of Elijah, special mention ought to be made of his rescue of those doomed by a heavenly decree to fall into the clutches of the Angel of Death. He brought these rescues about by warning the designated victims of their impending fate, and urging them to do good deeds, which would prove protection against death.
There was once a pious and rich man with a beautiful and saintly daughter. She had had the misfortune of losing three husbands in succession, each on the day after the wedding. These sorrows determined her never again to enter into the marriage state. A cousin of hers, the nephew of her father, induced by the poverty of his parents, journeyed from his distant home to apply for help to his rich uncle. Scarcely had he laid eyes upon his lovely cousin when he fell victim to her charms. In vain her father sought to dissuade his nephew from marrying his daughter. But the fate of his predecessors did not affright him, and the wedding took place. While he was standing under the wedding canopy, Elijah came to him in the guise of an old man, and said: "My son, I want to give thee a piece of advice. While thou are seated at the wedding dinner, thou wilt be approached by a ragged, dirty beggar, with hair like nails. As soon as thou catchest sight of him, hasten to seat him beside thee, set food and drink before him, and be ready to grant whatever he may ask of thee. Do as I say, and thou wilt be protected against harm. Now I shall leave thee and go my way." At the wedding feast, a stranger as described by Elijah appeared, and the bridegroom did according to Elijah's counsel. After the wedding the stranger revealed his identity, introducing himself as the messenger of the Lord sent to take the young husband's life. The supplications of the bridegroom failed to move him; he refused to grant a single day's respite. All he yielded was permission to the young husband to bid farewell to his newly-wed wife. When the bride saw that what she had feared was coming to pass, she repaired to the Angel of Death and argued with him: "The Torah distinctly exempts the newly-wed from all duties for a whole year. If thou deprivest my husband of life, thou wilt give the lie to the Torah." Thereupon God commanded the Angel of Death to desist, and, when the relatives of the bride came to prepare the grave of the groom, they found him well and unharmed.
A similar thing befell the son of the great and extremely pious scholar Rabbi Reuben. To him came the Angel of Death and announced that his only son would have to die. The pious man was resigned: "We mortals can do nothing to oppose a Divine decree," he said, "but I pray there, give him thirty days' respite, that I may see him married." The Angel of Death acquiesced. The Rabbi told no one of this encounter, waited until the appointed time was drawing to a close, and, on the very last day, the thirtieth, he arranged his son's wedding feast. On that day, the bridegroom-to-be met Elijah, who told him of his approaching death. A worthy son of his father, he said: "Who may oppose God? And am I better than Abraham, Isaac, and Jacob? They, too, had to die." Elijah told him furthermore, that the Angel of Death would appear to him in the guise of a ragged, dirty beggar, and he advised him to receive him in the kindliest possible manner, and in particular he was to insist upon his taking food and drink from him. All happened as Elijah had predicted, and his advice, too, proved efficacious, for the heart of the Angel of Death, who finally revealed his identity with the beggar, was softened by the entreaties of the father, combined with the tears of the young wife, who resorted to the argument cited above, of the year of exemption from duty granted to the newly-married. The Angel of Death, disarmed by the amiable treatment accorded to him, himself went before the throne of God and presented the young wife's petition. The end was God added seventy years to the life of Rabbi Reuben's son.
TEACHER OF THE KABBALAH
The frequent meetings between Elijah and the teachers of the law of the Talmudic time were invested with personal interest only. Upon the development of the Torah they had no influence whatsoever. His relation to the mystic science was of quite other character. It is safe to say that what Moses was to the Torah, Elijah was to the Kabbalah.
His earliest relation to it was established through Rabbi Simon ben Yohai and his son Rabbi Eliezer. For thirteen years he visited them twice daily in their subterranean hiding-place, and imparted the secrets of the Torah to them. A thousand years later, Elijah again gave the impetus to the development of the Kabbalah, for it was he that revealed mysteries, first to the Nazarite Rabbi Jacob, then to his disciple of the latter, Abraham ben David. The mysteries in the books "Peliah" and "Kanah," the author Elkanah owed wholly to Elijah. He had appeared to him in the form of a venerable old man, and had imparted to him the secret lore taught in the heavenly academy. Besides, he led him to a fiery rock whereon mysterious characters were engraved, which were deciphered by Elkanah.
After his disciple had thus become thoroughly impregnated with mystical teachings, Elijah took him to the tomb of the Patriarchs, and thence to the heavenly academy. But the angels, little pleased by the intrusion of one "born of woman," inspired him with such terror that he besought Elijah to carry him back to earth. His mentor allayed his fears, and long continued to instruct him in the mystical science, according to the system his disciple has recorded in his two works. Simeon and his son R. Eleazar. Tikkune Zohar, No. 17, contains an expose of the Zoharic Kabbalah by Elijah. This expose found its way into the Sefardic prayer-book. Comp, also note 52. 9 9 As for Elijah ’s being the teacher of R. Jacob and R. Abraham b. Isaac, see Shem ha-Gedolim, 3-4; Jellinek, Auswahl Kabbalistischer Mystik, 4-5. Comp, also Ginzberg, Jewish Encyclopedia, I, s. v. ‘‘Abraham ben David of Posqui^res”. As to the relation of Elijah to Elkanah, see introduction to Peliah; Jellinek, BHM III, 38 (German part); Graetz, Geschichte, VII, note 3. 337 100-103] The Legends of the Jews 100 ‘Emek ha-Melek, introduction, 10a. Elijah is often conjured to give aid to women at childbirth against Lilith and the machinations of witches. 1 0 1 n«nV D'P ’Dip*? 55a-59a, which is the oldest printed source of the legend about R. Joseph della Reyna found in many Hebrew, as well as Judeo-German, collections of legends. Vital, Sha'are Kedushah (end) refers to this legend in a few words. 1 0 3 Formerly the ceremony of circumcision was performed in the synagogue, as it still is to-day in some Oriental countries. 1 0 J Shibhe ha-Ari (beginning) and comp, the references in Schechter’s Studies in Judaism, II, 323, note 117. A similar story about R. Phinehas is found in ‘Oseh Fete II, 22b-23a. During the persecution of the pious by the wicked Jezebel, Elijah displayed great zeal for the observance of the Abrahamic covenant (comp, note 25), and as his reward God promised him that he should be present at every ceremony of circumcision. Accordingly the “chair of Elijah” must not be forgotten at the ceremony of circumcision, as he is always present on these occasions, though not visible to the eyes of the ordinary man. See PRE 29; Halakot Gedolot, according to the text of Shibbale ha-Leket, 376, No. 6. Comp. Jewish Encyclopedia, s. v., “Elijah ’s Chair”. A child was once brought in for circumcision, and all present greeted him with the customary formula of Baruk 7m-.Ba( Elijah [ 1 04-1 09 I0* Ma'asiyyot Peliot 24-25. Comp, also Shibhe ha-Besht (beginning). The admirers of the Gaon, R. Elijah Wilna, the great opponent of R. Israel Baal Shem Tob, tell of their hero’s intercourse with Elijah as well. Comp. ‘ Aliyyot Eliyyaku, 35. I remember to have heard a temptation legend, similar to the one given in the text, told in Wilna of R. Moses Krammer, the great grandfather of the Gaon; see Saarat Eliyyahu, 18; ‘ Ir Wilna, 10. Comp, also the similar legend in Ma'asiyyot (Gaster’s edition, 161, 115-116), where 1V3N is to be read instead of IIDIH; the angel who tempted the saint assumed the appearance of a beggar. Comp, note 15 on vol. II, p. 233 and vol. IV, pp. 227, 228-229. 106 Ecclus. 48.10-11. This is more than a free rendering of Malachi 3.25 ; to the author of Ecclus. Elijah is very likely the promised Messiah. Traces of this view are found in rabbinical sources, see Friedmann, introduction to ER, 25-37; Ginzberg, Unbekannte Sekte, 346 seq. The statement that Elijah is one of the names of the Messiah is inferred from Malachi, loc. cit.; Mishle 19, 87. This shows that even later this biblical passage was taken to refer to the Messiah. But since it later became a fixed conception that the Messiah must be a “son of David”, there is no other way out of the difficulty than to give the name Elijah to the son of David. On the four Messiahs (that is: Messiah the son of David, the Messiah of the tribe of Joseph, Elijah, and the priest of righteousness), see Ginzberg, ibid. i°6 PRE 43 and 47. This was probably the prevalent notion in the early formative period of Christianity, as may be inferred from the New Testament account of John the Baptist ( = Elijah), the alleged precursor of the Messiah. On repentance as the conditio sine qua non of the "final redemption”, see Sanhedrin 97b; Yerushalmi Ta'anit 1, 63d; PRE43;Tan. B. Ill, lll;Tan. Behukkotai3; Philo, De Praemiis et Poenis, 8. Comp, also note 84. 107 Mishnah and Tosefta at the end of ‘Eduyyot, where different views are cited concerning the means by which Elijah will restore peace and harmony in Israel. All these views presuppose that Elijah’s chief activity will consist in restoring the purity of the family. See the thorough discussion on this point by Friedmann, introduction to ER, 20-24. Comp, also note 35. 108 Mishnah and Tosefta at the end of ‘Eduyyot. Comp, the following note. 108 Menahot 45a. The phrase, “This must remain undecided until Elijah comes”, is of frequent occurrence in tannaitic literature. 339 Ha-114] The Legends of the Jews Comp, the references given by Ginzberg, Unbekannte Sekte, 304, seq. where the meaning of this expression is also fully discussed. 110 Zohar III, 27b-28a. 111 PR 35, 161. This passage also gives him the designation of “Harbinger of good tidings”, which later became his favorite appellation; see Ginzberg, Geonica, I, 55, note 1. See also the Messianic Midrash in Lekah IV, 259, and Tefillat R. Simon, 123 (top). 112 Otot ha-Mashiah, 62; Tefillat R. Simeon, 125. It is noteworthy that according to a widespread belief, Elijah, with the ‘‘rest of the righteous”, will flee into the desert, whence they will return after a stay of forty-five days, led by the Messiah, who will then begin his work of redemption. PK 5, 49a-49b (rnro*= Elijah; see note 105); PR 15, 72a-73a; Pirke Mashiah, 72;ShR5.2; BaR 11.2; Shir 2.9; Aggadat Shir 5, 38; Ruth R. 2.14; Rev. 12.6. Comp. Friedmann, introduction to ER 25-26; Bousset, Antichrist Legende, 212-213 and 203-208. The part ascribed to Elijah in the work of Messianic redemption in Zerubbabel, 56, and Otot ha-Mashiah, 62, is rather an unimportant one compared with that assigned to him in the other Midrashim cited above. Christian authors (comp. /. i. Justin Martyr, Dialogue, 49) mention the Jewish belief that Elijah will anoint the Messiah; but the old rabbinic writings know nothing of this function of Elijah’s, and the prevalent opinion in these works is that the Messiah will not be anointed at all. Only later Jewish writers, as the Karaite Joseph ha-Levi (in Neubauer, TheLIII Chapter of Isaiah 1.21) and Nahmanides, Wikkuah, mention the anointing of the Messiah by Elijah, and one may be permitted to question whether these writers represent an original Jewish view or not. See Ginzberg, Unbekannte Sekte, 349, note 4. 1 1 3 Aggadat Shir 7, 44. In Christian legendary lore it is Elijah who demands the same sign from the anti-Christ as his credential; comp. Bousset, Antichrist Legende, 203. In the Jewish version of this belief it is presupposed that the resurrected dead will have the same appearance and form as they had before their death. See Apocalypse of Baruch 50.2-4; Pesahim 68a. 114 Pirke Mashiah, 72; Pirke R. Yoshiyyahu, 115. On the view that Moses will lead the “generation of the wilderness”, see vol. II, p. 373. As to Korah ’s rising from the earth, see vol. I, p. 23. On the revealing of the three holy vessels which were hidden for a long time, see vol. Ill, p. 48. On the sceptre of the Messiah, see vol. Ill, p. 307. On the view that the mountains will disappear in Messianic times, see vol. I, p. 80, and note 116; vol. V, p. 142, note 31. According to a Midrash 340 Elijah [115-119 quoted in Rimze Haftarot, Nahamu, Elijah and Jeremiah will hasten to the Holy Land, seize it, and give it to Israel as a possession. Jeremiah 's part in the work of redemption is presupposed in Matth. 16.14. Comp, also vol. VI, p. 386, note 13. 115 It is Elijah who, during the long exile, consoles the Messiah for the suffering inflicted upon him for the atonement of Israel's sins. See Konen 29; Ma'aseh R. Joshua, 50.; vol. I, pp. 22-23. 1 1 6 Apocalypse of Daniel (towards the end). In other (earlier) sources it is God who blows the Shofar; see vol. I, p. 283 and Alphabet R. Akiba 31. Comp, also Otot ha-Mashiah 61—62, where it is said that Michael will blow the Shofar twice. On the primeval light, see vol. I, p. 86. On the levelling of the mountains, see note 114. 117 Sukkah 52b. On the eight princes see note 142 on vol. I, p. 102. 1 1 8 Koheleth 4.1. As to the doctrine that the death of young children is due to the sins of the fathers, see Hashkem 3b, and vol. Ill, p. 98. Opinions differ as to the age of the children who will have a share in the world to come. According to some, all children, even those who only lived a moment, have a share, while others maintain that children are not entitled to a share, unless they died at an age when they could speak ( i . e., say Amen after a prayer). Other authorities think that male children are entitled to a share as soon as they are circumcized. One Rabbi is very generous, and puts embryos on equal footing with grown up children. See Yerushalmi Shebi'it 4, 45c. The custom, first referred to by the Babylonian Gaon R. Nahshon (comp. Sha'are Zedek, 22a, No. 5) , of circumcizing children who died before their eighth day, has its origin in the above-mentioned view that only children after circumcision are entitled to a share in the world to come. On the status of the children of the wicked and of the idolaters in the world to come, see Yerushalmi Shebi'it, loc. cit.\ Berakot 9, 13b; Tosefta Sanhedrin 13.1, Babli 110b. Connected with the conception that God in His mercy would not have the children suffer for the sins of the fathers is the view that in the time to come “the bastards”, that is, the offspring of forbidden marriages, will not be excluded from the community of Israel. See Kiddushin 72b; Tosefta 5.4; WR 32.8; Koheleth, loc. cit. Against this view comp. ARN 22, 53, and Wisdom 4.6. 1 1 » Abkir in Yalkut I, 153. Comp. vol. I, p. 394; vol. IV, p. 201; note 33. Comp, also the statement: "Happy is he who met Elijah or sat next to him; such a man is destined for the world to come; Talmud Kallah 3 (end). This is probably a praraphrase of Ecclus. 48.11, where 341 The Legends of the Jews 1 19] the author of Kallah very likely read IT IT ITfl ’3 nDl 1K1, and, according to a well-known hermeneutical rule of the Haggadah, explained the phrase TIT H’n in the sense of eternal life, or, as the Rabbis express it, “life in the world to come.” Comp., e. g., the midrashic explanation of 2 Kings 20.1 in Berakot 10a. The old versions of Ecclus. have similar interpretations of the text; see Smend, Die Weisheit des Jesus Sirach, ad loc. The old piyyut N’3r! ln’Vs, sung at the termination of the Sabbath, closes with the stanza : “ Happy is he who saw his (Elijah ’s) face in a dream; happy is he whom he offered the greeting of peace, or to whom he responded the greeting of peace.” It is safe to assume that the Paitan made use of Kallah, loc. cit., or of a source akin to it. As to seeing Elijah in a dream, see note 93. 342Notes 9 — Elijah
The Kabbalists in general were possessed of the power to cite Elijah, to conjure him up by means of certain formulas. One of them, Rabbi Joseph della Reyna, once called upon Elijah in this way, but it proved his own undoing. He was a saintly scholar, and he had conceived no less a purpose than to bring about the redemption of man by the conquest of the angel Samael, the Prince of Evil. After many prayers and vigils and long indulgence in fasting, and other ascetic practices, Rabbi Joseph united himself with his five disciples for the purpose of conjuring up Elijah. When the prophet, obeying the summons, suddenly stood before him, Rabbi Joseph spoke as follows: "Peace be with thee, our master! True prophet, bearer of salvation, be not displeased with me that I have troubled thee to come hither. God knows, I have not done it for myself, and not for mine own honor. I am zealous for the name and the honor of God, and I know thy desire is the same as mine, for it is thy vocation to make the glory of God to prevail on earth. I pray thee, therefore, to grant my petition, tell me with what means I can conquer Satan." Elijah at first endeavored to dissuade the Rabbi from his enterprise. He described the great power of Satan, ever growing as it feeds upon the sins of mankind. But Rabbi Joseph could not be made to desist. Elijah then enumerated what measures and tactics he would have to observe in his combat with the fallen angel. He enumerated the pious, saintly deeds that would win the interest of the archangel Sandalphon in his undertaking, and from this angel he would learn the method of warfare to be pursued. The Rabbi followed out Elijah's directions carefully, and succeeded in summoning Sandalphon to his assistance. If he had continued to obey instructions implicitly, and had carried out all Sandalphon advised, the Rabbi would have triumphed over Satan and hastened the redemption of the world. Unfortunately, at one point the Rabbi committed an indiscretion, and he lost the great advantages he had gained over Satan, who used his restored power to bring ruin upon him and his disciples.
The radical transformation in the character of Kabbalistic teaching which is connected with the name of Rabbi Isaac Loria likewise is an evidence of Elijah's activity. Elijah sought out this "father of the Kabbalistic Renaissance," and revealed the mysteries of the universe to him. Indeed, he had shown his interest in him long before any one suspected the future greatness of Rabbi Isaac. Immediately after his birth, Elijah appeared to the father of the babe, and enjoined him not to have the rite of circumcision performed until he should be told by Elijah to proceed. The eighth day of the child's life arrived, the whole congregation was assembled at the synagogue to witness the solemn ceremonial, but to the great astonishment of his fellow-townsmen the father delayed it. The people naturally did not know he was waiting for Elijah to appear, and he was called upon once and again to have the ceremony take place. But he did not permit the impatience of the company to turn him from his purpose. Suddenly, Elijah, unseen, of course, by the others, appeared to him, and bade him have the ceremony performed. Those present were under the impression that the father was holding the child on his knees during the circumcision; in reality, however it was Elijah. After the rite was completed, Elijah handed the infant back to the father with the words: "Here is thy child. Take good care of it, for it will spread a brilliant light over the world."
It was also Elijah who in a similar way informed Rabbi Eliezer, the father of Rabbi Israel Baal Shem Tob, the father of him whose name is unrivalled in the annals of the Hasidic Kabbalah that a son would be born to him who should enlighten the eyes of Israel. This Rabbi Eliezer was justly reputed to be very hospitable. He was in the habit of stationing guards at the entrances to the village in which he lived, and they were charged to bring all strangers to his house. In heaven it was ordained that Rabbi Eliezer's hospitable instincts should be put to a test. Elijah was chosen for the experiment. On a Sabbath afternoon, arrayed in the garb of a beggar, he entered the village with knapsack and staff. Rabbi Eliezer, taking no notice of the fact that the beggar was desecrating the Sabbath, received him kindly, attended to his bodily wants, and the next morning, on parting with him, gave him some money besides. Touched by his kind-heartedness, Elijah revealed his identity and the purpose of his disguise, and told him that, as he had borne the trial so well, he would be rewarded by the birth of a son who should "enlighten the eyes of Israel."
FORERUNNER OF THE MESSIAH
Many-sided though Elijah's participation in the course of historical events is, it cannot be compared with what he is expected to do in the days of the Messiah. He is charged with the mission of ordering the coming time aright and restoring the tribes of Jacob. His Messianic activity thus is to be twofold: he is to be the forerunner of the Messiah, yet in part he will himself realize the promised scheme of salvation. His first task will be to induce Israel to repent when the Messiah is about to come, and to establish peace and harmony in the world. Hence he will have to settle all legal difficulties, and solve all legal problems, that have accumulated since days immemorial, and decide vexed questions of ritual concerning which authors entertain contradictory views. In short, all difference of opinion must be removed from the path of the Messiah. This office of expounder of the law Elijah will continue to occupy even after the reign of peace has been established on earth, and his relation to Moses will be the same Aaron once held.
Elijah's preparatory work will be begun three days before the advent of the Messiah. Then he will appear in Palestine, and will utter a lament over the devastation of the Holy Land, and his wail will be heard throughout the world. The last words of his elegy will be: "Now peace will come upon earth!" When the evil-doers hear this message, they will rejoice. On the second day, he will appear again and proclaim: "Good will come upon earth!" And on the third his promise will be heard: "Salvation will come upon earth." Then Michael will blow the trumpet, and once more Elijah will make his appearance, this time to introduce the Messiah. To make sure of the identity of the Messiah, the Jews will demand that he perform the miracle of resurrection before their eyes, reviving such of the dead as they had known personally. But the Messiah will do the following seven wonders: He will bring Moses and the generation of the desert to life; Korah and his band he will raise from out of the earth; he will revive the Ephraimitic Messiah, who was slain; he will show the three holy vessels of the Temple, the Ark, the flask of manna, and the cruse of sacred oil, all three of which disappeared mysteriously; he will wave the sceptre given him by God; he will grind the mountains of the Holy Land into powder like straw, and he will reveal the secret of redemption. Then the Jews will believe that Elijah is the Elijah promised to them, and the Messiah introduced by him is the true Messiah.
The Messiah will have Elijah blow the trumpet, and, at the first sound, the primal light, which shone before the week of Creation, will reappear; at the second sound the dead will arise, and with the swiftness of wind assemble around the Messiah from all corners of the earth; at the third sound, the Shekinah will become visible to all; the mountains will be razed at the fourth sound, and the Temple will stand in complete perfection as Ezekiel described it.
During the reign of peace, Elijah will be one of the eight princes forming the cabinet of the Messiah. Even the coming of the great judgment day will not end his activity. On that day the children of the wicked who had to die in infancy on account of the sins of their fathers will be found among the just, while their fathers will be ranged on the other side. The babes will implore their fathers to come to them, but God will not permit it. Then Elijah will go to the little ones, and teach them how to plead in behalf of their fathers. They will stand before God and say: "Is not the measure of good, the mercy of God, larger than the measure of chastisements? If, then, we died for the sins of our fathers, should they not now for our sakes be granted the good, and be permitted to join us in Paradise?" God will give assent to their pleadings, and Elijah will have fulfilled the word of the prophet Malachi; he will have brought back the fathers to the children.
The last act of Elijah's brilliant career will be the execution of God's command to slay Samael, and so banish evil forever.