The Zohar and

Eliyahu HaNavi

It is the highlight of the Zohar reading of the Brit Yitzhak, the gathering of family and friends at the home of a Sephardic family about to celebrate the brit milah of their son the evening before the brit milah. The passage states that Hashem decreed that Eliyahu HaNavi must attend every Seder and brit milah as a consequence of his claiming (Melachim I 19:10 and 14) that am Yisrael had abandoned the brit. Instead, Hashem wants Eliyahu HaNavi to witness our devotion to the Brit Bein HaBetarim at the Seder and the brit milah at a circumcision.

Eliyahu HaNavi:

A Zealot During His Lifetime

Eliyahu HaNavi was most certainly a zealot during his lifetime. In fact, the reason why there is a strong opinion among Chazal identifying Eliyahu HaNavi is that these are the only two figures in Tanach described as kana’aim, or zealots (compare Bamidbar 25:11 with Melachim I 19:10 and 14).

Eliyahu HaNavi bursts onto the stage in Sefer Melachim proclaiming to the evil King Achav that there will be no rain until he decrees as such (Melachim I 17:1)! We hear none of Eliyahu HaNavi’s family background and family life.

He is to be found hidden in a remote mountain top (Melachim II 1:9) and has an unruly appearance (Melachim II 1:8). Eliyahu is a man of few words and even less emotional sentiment, as is evident from his initial meeting with Elisha (Melachim I 19:19-21) and his final departure from Elisha and his other students (Melachim II 2:1-11).

He outright slaughters false prophets en masse (Melachim I 18:40) and he is the one to visit severe punishment to evildoers (Melachim I 21:20-24 and Melachim II 1:3-4). He leaves this world in a fiery chariot that ascends to the heavens in a storm (Melachim II 2:11).

Eliyahu HaNavi’s Kind Character

after Departing this World

In stark contrast to his conduct during his lifetime, Eliyahu HaNavi appears in the Gemara and Midrashim as one who saves Jews from highly precarious situations. For example, Nachum Ish Gam Zu was once sent on a political mission to Rome and given certain gifts to carry to the emperor; on the way he was robbed of these, but Eliyahu HaNavi replaced them and procured for Nachum Ish Gam Zu riches and honor (Sanhedrin 109a).

During the religious persecutions under Hadrian he saved the Tanna Elazar ben Prata from the Roman government, which wished to sentence him to death, by removing those who were to testify against him and by bringing him to a place 400 parsah away (Avoda Zara 17b). He acted as witness for the Amora Rabi Shaila when he was accused of exercising halachic authority without the permission of the non-Jewish government (Brachot 58a). He appeared as comforter to Rabi Akiva when the latter was in distress due to his extreme poverty immediately after his marriage to Rachel the daughter of Kalba Savua (Nedarim 50a). He even introduces Rabi Yehoshua ben Levi to Hashem and the Mashiach (Sanhedrin 98a).

The tradition continues in post-Talmudic times as well. Many Jewish families have traditions that Eliyahu HaNavi saved someone in their family in dire circumstances. Finally, as is very well-known, of all the many prophets in Jewish history, Eliyahu HaNavi is chosen to announce the arrival of the Mashiach, as we read on the haftarah for Shabbat HaGadol (Malachi 3:23-24).

Eliyahu HaNavi’s Transition

How are we to understand this dramatic turnabout in the behavior of Eliyahu HaNavi during his lifetime and after his lifetime? The initial transformation occurred when Hashem reprimanded Eliyahu HaNavi, calling for him to be a softer personality and act more in harmony with Hashem’s Kol Demamah Dakah, soft subtle voice (Melachim I 19:9-18). One may discern a somewhat more tempered Eliyahu HaNavi after this interaction with Hashem, by contrasting his behavior before and after this communication.

However, it seems that Eliyahu HaNavi, as indicated by the aforementioned passage in the Zohar, fully achieved the tempering of his fiery personality after his ascent to heaven and his subsequent attendance at our sedarim and brit milahs. Interestingly, Eliyahu’s transformation is recounted in the piyut (liturgical poem) that Sephardic Jews recite before a brit milah, “E’eroch Mahalal Nivi,” in which the celebrated refrain is “Lichvod chemdat levavi Eliyahu HaNavi,” in honor of my heart’s delight, Eliyahu HaNavi. It is definitely only after his transformation might we refer to Eliyahu HaNavi as “chemdat levavi.”

This piyut recounts many of Eliyahu HaNavi’s fiery exploits during his lifetime, but notes that even now he will appear in disguise to help at times in case of severe distress. He is referred to as Zachur LaTov, in that he may be remembered for these kind acts and not for his fiery personality, an anomaly necessary to confront Achav and the evil queen Jezebel who strove mightily to cause am Yisrael to stray from the Jewish path during Eliyahu’s lifetime. After departing this world, Eliyahu HaNavi no longer must adopt such harsh tactics, especially after the violent death of Queen Jezebel.

Conclusion

At a Sephardic Brit Yitzhak, it is important that the community rav explicate a passage read from the Zohar. The passage concerning Eliyahu HaNavi is one I often discuss at the many (kein yirbu) Brit Yitzhaks we have celebrated in the Shaarei Orah family. It serves to highlight the great appearance of Eliyahu HaNavi at our brit milah and reminds us all to seize the opportunity at a brit milah to renew and re-energize our commitment to the ancient brit between us and Hashem, the most precious aspect of a Jew’s life.

By Rabbi Haim Jachter

Rabbi Haim Jachter is the spiritual leader of Congregation Shaarei Orah, the Sephardic Congregation of Teaneck. He also serves as a rebbe at Torah Academy of Bergen County and a dayan on the Beth Din of Elizabeth.