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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. (98) 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. (99)

The Kabbalists in general were possessed of the power to cite Elijah, to conjure him up by means of certain formulas. (100) 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. (101)

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 (102) 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." (103)

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." (104)

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