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)
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. (94)
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.