Elijah and the longing for redemption

Rabbi Moshe Re’em

Temple Beth El

One of the more memorable parts of the seder, but perhaps not so well understood, is the role of Elijah the prophet. In his excellent book “Becoming Elijah: Prophet of Transformation,” part of Yale University Press’ Jewish Lives Series, Daniel Matt devotes a chapter to the role of Elijah in Jewish ritual, including the Passover seder. While the historical origins of how Elijah became a part of the seder is clouded in mystery, perhaps as much mystery as the character himself, Matt uncovers some of the later rabbinic, kabbalistic and Hassidic explanations of Elijah’s role.

The most obvious and common link to Passover is the theme of redemption. If the seder represents a reenactment of past liberation in the present (i.e., bechol dor vador chayav adam lirot et atzmo keilu hu yatza mi-mitzraim — “In every generation a person is obligated to see themself as if they were redeemed from Egypt”), Elijah is the harbinger of future redemption. A late midrash states: “On that very night, the Messiah and Elijah will appear. … The blessed Holy One said, ‘… On the day when I wrought salvation for you (on Passover in Egypt) — know that on that very night I will redeem you’” (Shemot Rabba 18:12). The earliest-k nown author to mention the Cup of Elijah is Zelikman Binga (15th century Talmudist, Ashkenaz): “I have seen some people on the night of Passover who pour a special cup and place it on the table, saying that this is the cup for Elijah the prophet — and I don’t know the reason. But it seems that the reason derives from this: If Elijah the prophet comes on the night of Passover, as we hope and expect, he too will need a cup, for even a poor person among Israel must drink no less than four cups. And if the cup is not ready, we would have to prepare it for him, which might delay the seder.”

One is struck by this somewhat literal, legalistic explanation. When Elijah returns does he return as a ghost or spirit? Is he invisible? Perhaps he appears in human form. After all, the Bible never states that Elijah dies. He simply and suddenly is swooped up to heaven in a chariot of fire and horses of fire and ascends in a

Recipe: Turkey Croquettes

whirlwind. If he is to return in human form — in the mind of a legal positivist, halachic authority, of course, he would need to fulfill the obligation of drinking four cups of wine! But there is something quite disturbing about this explanation. First, it is disturbing in its literalism. Second, it seems quite illogical. If Elijah indeed is the one who heralds the coming of the Messiah, why would there be a need to fulfill any Jewish legal obligation at that point? In an age of final redemption, there would be no need for any ritual!

Of the many explanations that Matt offers in his book, the one I prefer most is the one offered by the Kotzker Rebbe (Menachem Mendel, 19th-century Poland). The story is told of how the students of the Kotzker anticipated the arrival of Elijah. “On the first night of the festival, the room was full, the atmosphere charged, with Elijah’s cup waiting on the table. The seder proceeded, and finally the door was opened. What happened next left the disciples astonished. Nothing; no one appeared. Crushed, they turned to their Rebbe, whose face was beaming. Seeing their distress, he asked, ‘What’s troubling you?’ They told him. ‘Fools!’ he thundered. ‘Do you think Elijah the prophet enters through the door? He enters through the heart.’”

I love this story for sev- eral reasons. First, it takes us out of the realm of literal, simplistic explanations and anticipations. Elijah is not some sort of Santa Claus magically entering through the doorway instead of the chimney. Elijah’s arrival is contingent on our opening our hearts. This year as we celebrate Passover, there is so much turmoil in the world, especially in Israel. We hope and pray for peace in Israel and for an opening of the hearts and the minds of those in positions of power. Without that there can be no hope for redemption.

Chag sameach!

By Sandi Teplitz Special

to Hakol

Enjoy these easy, delicious, gluten-free croquettes with a

INGREDIENTS: dollop of mayonnaise. They are great with stewed tomatoes and a baked potato. Serve with chilled white grape juice.

1 POUND GROUND WHITE TURKEY

10 OUNCES FRESH BABY SPINACH, CHOPPED

3 WHOLE SCALLIONS, TRIMMED AND SLICED

4 MINCED GARLIC CLOVES

1/2 TEASPOON

DRIED OREGANO

1/2 TEASPOON

KOSHER SALT

1/2 TEASPOON

PEPPER

4 TABLESPOONS

EXTRA VIRGIN

OLIVE OIL

TECHNIQUE:

MIX TOGETHER ALL INGREDIENTS EXCEPT OIL. FORM 4 CROQUETTES. HEAT OIL AND FRY CROQUETTES OVER MEDIUM HIGH HEAT FOR 5 MINUTES ON ONE SIDE. TURN AND FRY ON THE OTHER SIDE. SERVES 4.

Happy Passover