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.
Another time Elijah designated two men to whom a great future was
assigned in Paradise. Yet these men were nothing more than clowns! They
made it their purpose in life to dispel discontent and sorrow by their
jokes and their cheery humor, and they used the opportunities granted
by their profession to adjust the difficulties and quarrels that
disturb the harmony of people living in close contact with each other.
(95)