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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. (75)

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. (76)

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. (77)

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. (78)

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. (79) 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. (80)

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. (81)

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!" (82)

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, (83) 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. (84)

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. (85)

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. (86)

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. (87)

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." (88)

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, (89) 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. (90)

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. (91)

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. (92) 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." (93)

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