When Will Eliyahu Ha Navi Show Up ?

No-one gives a shiur like Rabbi Jacobson.   

When will Eliyahu Ha Navi show up indeed.... and what will he do?

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Eliyahu's Gift: Forgiveness

The Presence of Eliyahu Ha'navi at a Brit Mila by Rabbi Eli Mansour

Tradition teaches that Eliyahu Ha'navi is present – in one form or another – at every Brit Mila, and for this reason a chair must be designated for him. One should expressly designate the chair by saying, "Zeh Kisei Shel Eliyahu Ha'navi Zachur Latov" - ["This is the chair of Eliyahu Ha'navi"]

Why does Eliyahu attend every Brit? The Gemara tells that Eliyahu, who lived during the reign of the idolatrous king Achav when many Jews abandoned the Torah, came to God and complained that Bnei Yisrael were not observing the Mitzva of circumcision. God reprimanded Eliyahu, saying that He does not need a prophet to prosecute against His people, to accuse them of disloyalty. The prophet's job is to pray on their behalf and show them compassion even if they sin. God therefore decreed upon Eliyahu that for all time he must attend every circumcision ritual performed by Bnei Yisrael, and then return to God and report that the Jewish people faithfully observe this Mitzva.

It is further told that Eliyahu then told God that he would be unable to tolerate attending a Brit Mila if the child's father is a sinner. After all, Eliyahu was a zealot, who could not tolerate any sin or infringement upon the Almighty's honor. [The Sages teach that Eliyahu was Pinchas, who, as we know from the Torah, was a zealot when it came to God's honor.]  God replied that He will forgive all the father's sins. Eliyahu then noted that the Mohel, or perhaps one of the guests, might have a sinful record, and God again responded that He will forgive the sins committed by the Mohel and all the attendees. [See Taamei HaMinhagim]

For this reason, attending a Brit Mila is considered an effective means of achieving atonement. It should be noted that according to the Bnei Yissaschar [work by the Chassidic sage Rabbi Tzvi Elimelech of Dinov, 1783-1841], attending a Brit earns one atonement only if he stands near Eliyahu's seat. Given Eliyahu's zealotry, those near him at the Brit Mila require atonement lest he react angrily to their sins. One should therefore endeavor to stand near Eliyahu's chair at a Brit Mila.

Additionally, some Rabbis write that one earns atonement at a Brit Mila only if he performs Teshuva. Attending a Brit does not obviate the need for repentance, but rather allows a person to repent and earn atonement more easily. It is therefore appropriate when attending a Brit Mila to contemplate sincere thoughts of remorse and repentance.

Eliyahu Hanavi appears at a baby naming for a girl just as he appears at a bris [Rabbi Sholom of Belz]. This is hinted in the verse [Bereishis 2:19] vchol asher yikro lo haadam - the acrostic forming the word Eliyahu. [Divrei Naftali Berishis ibid]. in the name of the Yismach Moshe, it is reported that he also attends a pidyon haben, as alluded to in the words which follow the injunction of pidyon haben [Bo 13:2] "lee hu". These words can be rearranged to read Eliyahu [ibid].

Enough Merit

"[Avraham] looked up and saw: And behold! three men were standing near him" [Vayeira 18:2]

Rashi explains that the three "men" were actually angels that had been sent to carry out specific missions. One angel was to inform Sarah that she was going to bear a son, another angel was sent to destroy Sodom, and yet another one was sent to heal Avraham. Each angel was to perform only one task, as an angel is never sent to carry out more than one mission at a time.

Rashi goes on to inform us that the angel that healed Avraham subsequently travelled to Sodom in order to save Lot.

********************

Soon after being appointed as rabbi of Brod, R'Shlomo Kluger was given the honor of being the sandak at the bris milah of one of the distinguished members of the town.

However, when he arrived at the shul where the bris was to be held, he noticed that everyone there seemed downcast and dispirited. R' Kluger approached one of his congregants and asked him what was the matter.

"The father of the infant is deathly ill." responded the man. "Being that his end is near, the family decided to delay the bris so that they could name the child after his father."

"Hurry" exclaimed R' Kluger, "bring the father here and perform the bris immediately!"

The father was brought to the shul and the bris was performed.  Amazingly, as soon as the bris concluded, the father's medical condition improved!  The father's life was, miraculously, no longer in danger. News of the miracle brought about by the new rabbi spread quickly throughout the town.

R' Kluger, however, dismissed the rumors about his "miraculous powers".  "It wasn't a miracle at all." he insisted.  "I learned to do so from the words of Rashi in Parshas Vayeira.  Rashi there explains that the angel that cured Avraham later went on to Sodom to save Lot.  But this is perplexing..." continued R' Kluger.  "Were there not enough angels available that one had to be sent to carry out two missions?"

"Rather", he answered, "Lot's zchus [merit] was not great enough to earn him an angel that could be sent specifically to save him, so the angel that was sent to cure Avraham was then sent to save Lot.

"It occurred to me," concluded R' Kluger, "that in all likelihood the father's life was being weighed at that very moment.  But I was concerned that perhaps the father would not have sufficient merit to deserve a special angel to cure him.  But since Eliyahu HaNavi, the angel of the bris, is present when the infant is circumcised, it was possible that he would bring about a recovery for the father as well."

Source: Rabbi Yisrael Bronstein

Will Eliyahu Precede Moshiach?

There is a tradition that Eliyahu (Elijah the Prophet) will come before Moshiach, to inform the world of the advent of Moshiach. Is this showing of Eliyahu a mandatory pre-requisite for Moshiach?

The Talmud relates: [Sanhedrin 98a]

Once, Rabbi Joshua met Moshiach and asked him: `When are you going to come?'

Moshiach replied: 'Today!'

Rabbi Joshua then met Eliyahu, who asked him: `What did he (Moshiach) tell you?'

Said Rabbi Joshua: `He lied to me, for he told me that he is coming today, but he didn't come!'

Said Eliyahu: `He didn't lie, but this is what he really meant: He will come "Today, if you hearken to the voice of G-d." [Psalms 95:7]

Maharsha explains that if Moshiach comes today, we assume that Eliyahu came yesterday to the Supreme Beth Din (in Tiberias).

Another explanation is that if we merit, and Moshiach comes sooner (before the appointed time), he may then come on his own before the revelation of Eliyahu. This is presented in Krayti U'playti [by Rabbi Yonason Eibschutz]

Rambam posits [Hilchos Melachim 12:2] that it is not a certainty that Eliyahu must come before Moshiach. Although some Sages maintain that before the advent of Moshiach, Eliyahu will appear, yet, there is no definite basis for this.

This poses a difficulty, inasmuch as the Talmud states [Eiruvin 43b] that Eliyahu will come first, and as is seen in Tanach [Malachi 3:23] "Behold I send unto you Eliyahu the Prophet."

How do we reconcile these two statements re: the coming of Eliyahu?

The answer is seen in the timing of Moshiach, as the Talmud cites the verse: [Isaiah 60:22; Sanhedrin 98a] "In its time will I hasten it" - If Jews do not merit, Moshiach will come in his appointed time; but if they merit, then Moshiach will come sooner, in haste.

Rambam holds that there is an order to the coming of Moshiach, that Eliyahu comes first to foretell of his coming. This, however, is effective only when Moshiach comes in his appointed time. But when Jews merit and the redemption is hastened, as expressed in [Song of Songs 2:8] "He is leaping over the mountains, skipping over the hills" - G-d then changes the order, as a sign of His love for Jewish merits and good deeds. This is expressed in the Rambam's concise words.

The Sages note that Eliyahu comes first, to convey the news of Moshiach; yet, this is not definite. For, perhaps G-d will have mercy and bestow His holy spirit upon the Jews to serve Him with a full heart; then He will swiftly bring Moshiach without the need for Eliyahu's message. [Otzar Blum, Sanhedrin ibid.]

Source: Sichos in English

A Mysterious Guest's Purim Secret

Rav Chaim Volozhin's Purim Secret From A Mysterious Guest

One Purim an old man appeared at Rav Chaim Volozhin's Purim seuda. Rav Chaim gave him a coin for tzedaka. The old man then said that if he gives him another coin, he will tell him a Chiddush in the Megila. Rav Chaim agreed and the old man asked a question.

The Medrash says that after the gezeira of Haman, Moshe Rabbeinu told Eliyahu HaNavi to go tell Mordechai to daven on earth while they will daven in Shamayim. Eliyahu told Moshe that he already saw that the gezeira was signed and sealed in Shamayim so there was no chance of salvation. Moshe asked, was the seal made out of earth or blood. Eliyahu said it was out of earth. In that case said Moshe Rabbeinu there is still hope.

Where, asked the old man, do we see in the Megila that the seal was not from blood? Rav Chaim didn't answer and the old man continued. The Megila says that Haman plotted to destroy the Yehudim, "U'Liabdam". If you break the word U'Liabdam into two words it says "V'Lo B'Dam", the decree was not sealed in blood.

Rav Chaim was so excited about this answer that when he went to visit his Rebbi the Vilna Gaon, he repeated it to him. The Vilna Gaon also became emotional upon hearing this and told Rav Chaim that the "old man" was none other than the old man who revealed this secret over 2,000 years ago during the story of Purim. It was Eliyahu HaNavi himself.

Source: Revach L'Neshama

Reaching the Palace

Art: Maronski

Our Rabbis have said "This world is like an antechamber and the World to Come is like the palace; prepare yourself in the antechamber so that you may enter the palace" [Avot 4:17]

No one does anything except for a purpose. If the goal is important enough, no effort and no trouble are too much to attain it. We find, for example, that Yaakov Avinu worked seven years for Rachel, and they seemed to him as a few days because of his love for her.

Now, the purpose of the whole of creation, and thus of the whole world, is the World to Come. For such a purpose as this, one should be willing to face all the difficulties and obstacles of this world with a good heart, after all, there is no other way to reach one's King.

The story is told of a savage who knew nothing of the value of gold, silver or precious stones. As a reward for saving the king's life, he is taken into the royal treasury, provided with a number of sacks, and told to fill them from whatever he sees on the shelves and take them to his home.

The savage misunderstands the situation and is under the impression he is being punished by forced labor for some unknown wrongdoing. He starts working, but soon notices that no one is watching. He promptly goes to sleep and even when he wakes up, he works as slowly as possible. At the end of the day the sacks are almost empty.

When he is sent away with the sacks over his shoulder he is pleased with himself. If I had obeyed their orders, he thinks, I would have had to work hard all day and then had a lot of heavy sacks to carry. But when he meets some of his more knowledgeable companions and tells them his story, he soon learns what a fool he has been. He realizes - too late - that he should have worked with a will during that one precious day when the treasure was his for the taking.

This is exactly how we shall look when we get to the World to Come, the world of truth, where the yetzer hara, the evil inclination, and its deceptions have no more place. Here in this world, the world of falsehood, where the yetzer hara rules, all our value judgments are distorted.

The happy man is the one who recognizes true values while he is still in the preparatory antechamber - this world. He will find his ultimate happiness in the Palace. But he rejoices too even in the hard and unremitting toil of this world. He knows the true value and final results of his labours.

Source: Michtav M'Eliyahu by Rabbi Eliyahu Dessler zt"l, adapted by B. D. Kvutzat

Pinchas and Eliyahu HaNavi: The Same Soul

There is a midrash that states that Pinchas and Elijah the Prophet are the same person. 

According to the Midrash, Pinchas and Elijah the Prophet are the same person. The simplest meaning is that the same soul descended to the world twice -- once in the body of Pinchas and once in the body of Elijah.

The same statement can be found in a number of places in Midrash. What is interesting is that "Pinchas is Elijah" and "Elijah is Pinchas" are written interchangeably. When Pinchas is being discussed, the Midrash says that Pinchas is Elijah. When Elijah is being discussed, the Midrash says that Elijah is Pinchas.

Since Elijah the Prophet lived hundreds of years after Pinchas, it would apparently make more sense to say that "Elijah is Pinchas", and not the reverse. After all, Pinchas lived before Elijah, and was Pinchas before he was Elijah.

According to an explanation in the Zohar, the soul of Elijah was actually created during the Six Days of Creation. He has existed ever since as an angel, but on occasion, he descends to the world in human form, born of a mother and father.

This is why the Midrash sometimes uses the phrase "Pinchas is Elijah", even though Pinchas was born first. The essence, the soul of Elijah existed before Pinchas was born.

Elijah and Pinchas led similar lives and their paths complement each other. Pinchas is a symbol of zealousness for G-d and His commandments. He displayed self-sacrifice to prevent G-d's name from being desecrated. Elijah the Prophet is a guest at every circumcision, to witness the Jewish People imprint their bond with G-d in their flesh.

Through our single-minded commitment to fulfilling G-d's will, as epitomized by the deeds of Pinchas and Elijah, we will merit the ultimate Redemption, which will be heralded by Elijah the Prophet, who is Pinchas.

[Bereishis 1:20. Yalkut Simoni, Pinchas. Zohar, 3:15,1; Igrot Kodesh, vol. III, p. 160. Likutei Sichot vol II, p. 343]

Source: Chabad World

Will Eliyahu Precede Moshiach ?

There is a tradition that Eliyahu (Elijah the Prophet) will come before Moshiach, to inform the world of the advent of Moshiach. Is this showing of Eliyahu a mandatory pre-requisite for Moshiach?

The Talmud relates: [Sanhedrin 98a]

Once, Rabbi Joshua met Moshiach and asked him: `When are you going to come?'

Moshiach replied: 'Today!'

Rabbi Joshua then met Eliyahu, who asked him: `What did he (Moshiach) tell you?'

Said Rabbi Joshua: `He lied to me, for he told me that he is coming today, but he didn't come!'

Said Eliyahu: `He didn't lie, but this is what he really meant: He will come "Today, if you hearken to the voice of G-d." [Psalms 95:7]

Maharsha explains that if Moshiach comes today, we assume that Eliyahu came yesterday to the Supreme Beth Din (in Tiberias).

Another explanation is that if we merit, and Moshiach comes sooner (before the appointed time), he may then come on his own before the revelation of Eliyahu. This is presented in Krayti U'playti [by Rabbi Yonason Eibschutz]

Rambam posits [Hilchos Melachim 12:2] that it is not a certainty that Eliyahu must come before Moshiach. Although some Sages maintain that before the advent of Moshiach, Eliyahu will appear, yet, there is no definite basis for this.

This poses a difficulty, inasmuch as the Talmud states [Eiruvin 43b] that Eliyahu will come first, and as is seen in Tanach [Malachi 3:23] "Behold I send unto you Eliyahu the Prophet."

How do we reconcile these two statements re: the coming of Eliyahu?

The answer is seen in the timing of Moshiach, as the Talmud cites the verse: [Isaiah 60:22; Sanhedrin 98a] "In its time will I hasten it" - If Jews do not merit, Moshiach will come in his appointed time; but if they merit, then Moshiach will come sooner, in haste.

Rambam holds that there is an order to the coming of Moshiach, that Eliyahu comes first to foretell of his coming. This, however, is effective only when Moshiach comes in his appointed time. But when Jews merit and the redemption is hastened, as expressed in [Song of Songs 2:8] "He is leaping over the mountains, skipping over the hills" - G-d then changes the order, as a sign of His love for Jewish merits and good deeds. This is expressed in the Rambam's concise words.

The Sages note that Eliyahu comes first, to convey the news of Moshiach; yet, this is not definite. For, perhaps G-d will have mercy and bestow His holy spirit upon the Jews to serve Him with a full heart; then He will swiftly bring Moshiach without the need for Eliyahu's message. [Otzar Blum, Sanhedrin ibid.]

Source: Sichos in English

Also see: The Prophet Elijah: Harbinger of the Redemption

Eliyahu, the Drought, Rain and Mt Carmel

A drought in Israel.... prayers for rain.... and fire on Mt. Carmel.

Note the similarities in the story of Eliyahu HaNavi and Mt. Carmel.  [Source and complete article at: Chabad

From Our People by Jacob Isaacs published and copyrighted by Kehot Publication Society 1946-1948]

Divine Revelation on Mount Carmel

Elijah's Challenge

In the third year of famine G-d ordered Elijah to appear before Ahab and to inform him that G-d would send rain upon the earth. Elijah went to Samaria. There he first met Obadiah and requested him to announce his arrival to the king. Ahab went out to meet Elijah and when he saw him face to face, he exclaimed: "Are you back, you troublemaker for Israel?" Elijah fearlessly replied that it was not he who had caused the trouble, but Ahab himself, and the house of his father, who had forsaken G-d and served idols. Then, challenging the king to stage a public contest between him, the only prophet of G-d, and the eight hundred and fifty prophets of the Baal and Ashtarte, Elijah promised to meet them on Mount Carmel.

The Contest

Ahab complied with Elijah's request. He understood the purpose of this gathering, and was eager to have a public contest of power between these two conflicting spiritual forces who claimed supremacy and exclusive control over the land.

The entire nation was assembled on Mount Carmel, and the four hundred and fifty prophets of Baal came there also, proud and contemptuous and sure of their victory over Elijah. Ahab the king appeared too, eagerly anticipating the outcome of the momentous contest.

Facing the entire people, Elijah addressed them sternly: "How long will you waver between two sides? If the L-rd be G-d, follow him; and if Baal be G-d, then follow him!" The people did not reply, and Elijah's voice rang forth again: "I have been left as the only prophet of G-d; but the prophets of Baal number four hundred and fifty men; therefore give us two bullocks. Let the Baal's prophets choose one bullock for themselves, cut it in pieces, and lay it on the altar; but put no fire under it. I will prepare the other bullock and lay it on the altar without putting fire under it. Then they shall call on the name of their gods, and I will call on the name of the L-rd; and the G-d who answers by fire, shall be the true G-d!"

The people voiced their approval and immediately the prophets of Baal picked one bullock and prepared it for the altar. Then they prayed and called on the Baal from morning till noon. But there was no sign of an answer. Elijah ridiculed them and bade them call louder as their god might be asleep or engaged in other and more important business. Not realizing the irony of Elijah's words, the prophets cried louder and louder, and leaped wildly around the altar. They even cut their own flesh until their blood spurted forth, as was their custom. But cry as they might, Baal replied neither to their voices, nor to their wild and desperate gestures. Thus they raged furiously till late in the afternoon, yet there was no sign of an answer.

Divine Revelation

Then Elijah called upon the people to gather around him. In the name of G-d he built an altar of twelve stones, symbolizing the number of the Hebrew tribes, and ordered a wide trench dug all about it. Then he laid the other bullock on the altar and had water poured over it, till the trench was filled to the brim. Having completed all these preparations, he stepped before the altar and prayed to G-d. " L-rd G-d of Abraham, Isaac, and Israel! Let it be known this day that Thou art G-d in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O L-rd, hear me, that this people may know that Thou art the L-rd G-d, and thus turn their hearts back again."

Hardly had he finished praying when a flame of fire came down from G-d and consumed the offering, and the wood, and the stones, and the earth, and licked up even the water that was in the trench. Seeing this, the amazed and overawed people prostrated themselves and exclaimed: "The L-rd He is G-d! The L-rd He is G-d!" Then, at Elijah's command, they seized the prophets of Baal, led them to the brook of Kishon, and slew them,

End of the Famine

After bidding the king eat and drink for the drought would presently end, Elijah went to a solitary place on the mountain to pray for rain. Then he asked his servant to look in the direction of the sea for the first sign of a cloud. The servant did so, but reported that he had not noticed anything. Seven times Elijah repeated the order, till his servant returned with the news that a cloud no bigger than a man's hand had become visible. Immediately Elijah sent word to Ahab to have his horses harnessed and to return to his palace before the rains began to fall. Soon the whole sky became overcast. Strong winds drove large clouds and sent the rain down in torrents. The heavy rains drenched the parched earth of Israel, which had been craving water for almost three years.