Chapter 14

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." (48) 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. (49)

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. (50)

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. (51)

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. (52)

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. (53)

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. (54)

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. (55)

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. (56)

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. (57)

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. (58)

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. (59)

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. (60)

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. (61)

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." (62)

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. (63)

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. (64)

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. (65)

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." (66)

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. (67)

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. (68)

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. (69)

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. (70)

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. (71)

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, (72) 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. (73)

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. (74)

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)