Eliyahu Gets the Door Himself (Talmud)
Continuing with the opening of Talmud Berachot, we studied an interesting aggadah. Many scholars describe the Talmud as containing halachah, which are more legalistic sections of Talmud discussing points of law and practice, and aggadah, legends or stories that may help teach a law or practice but whose narrative is the first foremost feature. In our case below, the Talmud has shifted from discussing the Shema (for now) to other liturgical matters.
The Talmud says that Rabbi Yosi was traveling through the ruins of Jerusalem (after the Roman’s destroyed it). He entered one of the ruins to pray the amidah. Elijah came and guarded the door and waited for him. When Rabbi Yosi finished, Elijah informed him that he should have prayed a short prayer on the road rather than enter the ruins.
Elijah then asks what kind of voice Yosi heard in the ruins. R. Yosi says that a bat kol (often called “the still small voice”) spoke like the cooing of a dove: “Woe to them on whose account I destroyed my house and burned my Temple.” Elijah tells him that this was not a unique occurence but the voice speaks three times each day. What’s more, when Jews enter their synagogues and say, “y’hei shmei rabbah m’vorach - may God’s name be magnified and blessed,” God shakes his head and the divine voice says: “Happy is the king who receives such praise in his own house. Woe to the King who has exiled his own children and woe to the children who have been banished from their father’s table.”
The story is more complicated than it may seem. Rav Kook’s commentary on this story covers several pages and we’re studying it along with tosafot (12th - 13th century commentary).
Some things to consider: Why would Elijah forbid entering the ruins when that is the only place Rabbi Yosi is able to hear the divine voice, despite it’s thrice daily repetition. And why wouldn’t Elijah stop Rabbi Yosi instead of waiting by the door (maybe no kids came down to let him in?). What does this story tell us about the Talmud’s theology? What do we learn about God’s role versus human roles in the destruction of the temple and the exile (galut)? Are we supposed to take the story as “real?” Did the Rabbis themselves ever think it “real?”
