It has been noted in the text that the activity of Elijah, from the time of his appearance in the days of Ahab to that of his return as the forerunner of the Messiah, is represented in Jewish tradition as continuous, and that he is almost constantly introduced on the scene, either as in converse with some Rabbi, or else as busy about Israel's welfare, and connected with it. Thus Elijah chronicles in heaven the deeds of man (Seder Olam R. xvii.), or else writes down the observances of the commandments by men, and then the Messiah and God seal it (Midrast on Ruth ii. 14, last line, ed. Warsh. p. 43 b). In general, he is ever interested in all that concerns Israel's present state or their future deliverance (Sanh. 98 a). Indeed, he is connected with the initiatory rite of the covenant, in acknowledgement of his zeal [6421] in the restoration of circumcision, when, according to tradition, it had been abrogated by the ten tribes after their separation from Judah. God accordingly had declared: Israel shall not make the covenant of circumcision, but thou shalt see it,' and the sages decreed that (at circumcision) a seat of honour shall be placed for the Angel of the Covenant (Mal. iii. 2; Pirqé de R. Eliez. 29, end). Tradition goes even further. Not only was he the only ambassador to whom God had delegated His three special keys:' of birth, of the rainfall, and of waking the dead (Yalkut, vol. ii. 32 c), but his working was almost Divine (Tanch. Bereshith 7; ed. Warsh. p. 6 b, last line, and 7 a).
We purposely pass over the activity of Elijah in connection with Israel, and especially its Rabbis and saints, during the interval between the Prophet's death and his return as the Forerunner of the Messiah, such as Jewish legend describes it. No good purpose could be served by repeating what so frequently sounds not only utterly foolish and superstitious, but profane. In Jewish legend Elijah is always introduced as the guardian of the interests of Israel, whether theologically or personally - as it were the constant living medium between God and his people, the link that binds the Israel of the present - with its pursuits, wants, difficulties and interests - to the bright Messianic future of which he is the harbinger. This probably is the idea underlying the many, often grotesque, legends about his sayings and doings. Sometimes he is represented as, in his well-meant zeal, going so far as to bear false witness in order to free Rabbis from danger and difficulty (Berach. 58 a). In general, he is always ready to instruct, to comfort, or to heal, condescending even to so slight a malady as the toothache (Ber. R. 96, end). But most frequently is he the adviser an friend of the Rabbis, in whose meetings and studies he delighteth. Thus he was a frequent attendant in Rabh's Academy - and his indiscretion in divulging to his friends the secrets of heaven had once procured for him in heaven the punishment of fiery stripes (Babha Mets. 85 b). But it is usesless to do more than indicate all this. Our object is to describe the activity of Elijah in connection with the coming of the Messiah.
When, at length, the time of Israel's redemption arrived - then would Elijah return. Of two things only are we sure in connection with it. Elijah will not come yesterday' - that is, he will be revealed the same day that he comes - and he will not come on the eve of either a Sabbath or feast-day, in order not to interrupt the festive rest, nor to break the festive laws (Erub. 43 b, Shabb. 33 a). Whether he came one day (Er. 43 b) or three days before the Messiah (Yalkut, vol. ii. p. 53 c, about the middle) his advent would be close to that of that Messiah (Yalkut, vol. i. p. 310 a, line 21 from bottom). [6422] The account given of the three days between the advent of Elijah and of the Messiah is peculiar (Yalkut, vol. ii. p.53 c). Commenting on Is. lii. 7, it is explained, that on the first of those three days Elijah would stand on the mountains of Israel, lamenting the desolateness of the land, his voice being heard from one end of the world to the other, after which he would proclaim: Peace' cometh to the world; peace' cometh to the world! Similarly on the second day he would proclaim, Good' cometh to the world; good' cometh to the world! Lastly, on the third day, he would, in the same manner as the two previous days, make proclamation: Jeshuah [6423] (salvation) cometh to the world; Jeshuah (salvation) cometh to the world,' which, in order to mark the difference between Israel and the Gentiles, would be further explained by this addition: Saying unto Zion - Thy King cometh!'