The Legends of the Jews, Volume IV, Chapter 7, ELIJAH

THE LEGENDS OF THE JEWS

VOLUME IV

BIBLE TIMES AND CHARACTERS FROM JOSHUA TO ESTHER

BY LOUIS GINZBERG

TRANSLATED FROM THE GERMAN MANUSCRIPT

7. ELIJAH

ELIJAH BEFORE HIS TRANSLATION

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.

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.

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.

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.

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.

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.

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.

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.

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 Rabbit 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.