Elijah

== In Jewish folklore ==
The volume of references to Elijah in folklore stands in marked contrast to that in the canon. Elijah's miraculous transferral to heaven led to speculation as to his true identity. Louis Ginzberg equates him with Phinehas the grandson of Aaron.<ref>Ginzberg, Lewis. ''Legends of the Bible.'' Philadelphia: Jewish Publication Society of America, 1956. p. 580.</ref><ref>{{Bibleverse||Exodus|6:25|HE}}</ref> Because of Phinehas' zealousness for God, he and his descendants were promised, "a covenant of lasting priesthood."<ref>{{Bibleverse||Numbers|25:13|HE}}</ref> Therefore, Elijah is a priest as well as a prophet. Elijah is also equated with the Archangel [[Sandalphon]],<ref>Ginzberg, Lewis. ''Legends of the Bible.'' Jewish Philadelphia: Publication Society of America, 1956. p. 589</ref> whose four wing beats will carry him to any part of the earth. When forced to choose between death and dishonor, Rabbi Kahana chose to leap to his death. Before he could strike the ground, Elijah/Sandalphon had appeared to catch him.<ref>Ginzberg, Lewis. ''Legends of the Bible.'' Philadelphia: Jewish Publication Society of America, 1956. pp. 590–91.</ref> Yet another name for Elijah is "Angel of the Covenant"<ref>Schwartz, Howard. ''Tree of Souls: The Mythology of Judaism.'' Oxford: Oxford University Press, 2004. p. 201.</ref>

=== Rabbi Joshua ben Levi ===
References to Elijah in Jewish folklore range from short observations (e. g. It is said that when dogs are happy for no reason, it is because Elijah is in the neighborhood)<ref>Bialik, H. N. and [[Yehoshua Hana Rawnitzki|Y. H Ravnitzky]]. eds. ''The Book of Legends: Sefer Ha-Aggadah.'' New York: Schocken Books, 1992. pp. 756, 782, 805.</ref> to lengthy parables on the nature of God's justice.

One such story is that of Rabbi [[Joshua ben Levi]]. The rabbi, a friend of Elijah's, was asked what favor he might wish. The rabbi answered only that he be able to join Elijah in his wanderings. Elijah granted his wish only if he refrained from asking any questions about any of the prophet's actions. He agreed and they began their journey. The first place they came to was the house of an elderly couple who were so poor they had only one old cow. The old couple gave of their hospitality as best they could. The next morning, as the travelers left, Elijah prayed that the old cow would die and it did. The second place they came to was the home of a wealthy man. He had no patience for his visitors and chased them away with the admonition that they should get jobs and not beg from honest people. As they were leaving, they passed the man's wall and saw that it was crumbling. Elijah prayed that the wall be repaired and it was so. Next, they came to a wealthy synagogue. They were allowed to spend the night with only the smallest of provisions. When they left, Elijah prayed that every member of the synagogue might become a leader.

Finally, they came to a very poor synagogue. Here they were treated with great courtesy and hospitality. When they left, Elijah prayed that God might give them a single wise leader. At this Rabbi Joshua could no longer hold back. He demanded of Elijah an explanation of his actions. At the house of the old couple, Elijah knew that the Angel of Death was coming for the old woman. So he prayed that God might have the angel take the cow instead. At the house of the wealthy man, there was a great treasure hidden in the crumbling wall. Elijah prayed that the wall be restored thus keeping the treasure away from the miser. The story ends with a moral: A synagogue with many leaders will be ruined by many arguments. A town with a single wise leader will be guided to success and prosperity. "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."<ref>Ginzberg, Lewis. ''Legends of the Bible.'' Philadelphia: Jewish Publication Society of America, 1956. p. 599.</ref>

=== Rabbi Eliezer ===
The Elijah of legend did not lose any of his ability to afflict the comfortable. The case of Rabbi Eliezer son of Rabbi [[Shimon bar Yochai|Simon ben Yohai]] is illustrative. Once, when walking on a beach, he came upon a hideously ugly man—the prophet in disguise. The man greeted him courteously, "Peace be with thee, Rabbi." Instead of returning the greeting, the rabbi could not resist an insult, "How ugly you are! Is there anyone as ugly as you in your town?" Elijah responded with, "I don't know. Perhaps you should tell the Master Architect how ugly is this, His construction." The rabbi realized his wrong and asked for pardon. But Elijah would not give it until the entire city had asked for forgiveness for the rabbi and the rabbi had promised to mend his ways.<ref>Ginzberg, Lewis. ''Legends of the Bible.'' Philadelphia: Jewish Publication Society of America, 1956. p. 597.</ref>

=== Lilith ===
Elijah was always seen as deeply pious, it seems only natural that he would be pitted against an equally evil individual. This was found in the person of [[Lilith]]. Lilith in legend was the first wife of Adam. She rebelled against Adam, the angels, and even God. She came to be seen as a demon and a witch.<ref>Schwartz, Howard. ''Tree of Souls: The Mythology of Judaism.'' Oxford: Oxford University Press, 2004.</ref><ref>Ginzberg, Lewis. ''Legends of the Bible.'' Philadelphia: Jewish Publication Society of America, 1956.</ref>

Elijah encountered Lilith and instantly recognized and challenged her, "Unclean one, where are you going?" Unable to avoid or lie to the prophet, she admitted she was on her way to the house of a pregnant woman. Her intention was to kill the woman and eat the child.

Elijah pronounced his malediction, "I curse you in the Name of the Lord. Be silent as a stone!" But, Lilith was able to make a bargain with Elijah. She promises to "forsake my evil ways" if Elijah will remove his curse. To seal the bargain she gives Elijah her names so that they can be posted in the houses of pregnant women or new born children or used as amulets. Lilith promises, "where I see those names, I shall run away at once. Neither the child nor the mother will ever be injured by me."<ref>Schwartz, Howard. ''Tree of Souls: The Mythology of Judaism.'' Oxford: Oxford University Press, 2004. pp. 224–25.</ref>