Tana Devei Eliyahu

''Tanna Devei Eliyahu'' ( Hebrew: תנא דבי אליהו; alternate transliterations include ''Tana D'vei Eliyahu'' and ''Tana D'vei Eliahu'') is the composite name of a midrash, consisting of two parts, whose final redaction took place at the end of the 10th century CE. The first part is called "''Seder Eliyahu Rabbah''" (31 chapters); the second, "''Seder Eliyahu Zuṭa''" (15 chapters).

The two sections: Rabbah and Zutta

This midrash is referred to in the Talmud:

Regarding the last line, Rashi explains that "Rabbah" refers to what was taught before this incident ("outside the box") and "Zutta" to what was taught after the incident ("inside the box").

Anan was a Babylonian amora of the 3rd century. The collection of baraitot concerning him, referred to in this midrash, is cited in the Babylonian Talmud under the title "''Tanna debei Eliyahu''" (see below), and the utterances in question are found in the midrash itself. Tosafot say that the midrash consists of a large book and a small one. R. Nathan ben Jehiel says: "The midrash contains baraitot which the prophet taught to Anan, and consists of two parts, a large seder with 30 chapters, and a small seder with 12 chapters; and all of the ''Tanna debe Eliyahu'' cited in the Talmud is to be found in these baraitot." The inner connection between these two midrashim is a loose one, and it is only in sections 5 to 10 that the second refers to the first.

Contents

The periods of history

The underlying theme of the ''Tanna debe Eliyahu'', which (with many interruptions) runs through the whole work, is the evolution of the world-system. The midrash calls the single periods of the history of man "''shittot''" (series). The first series, which deals with the beginning of the world and extends to the moment when man was driven out of Eden, consists of two subsections, (a) "''Ma'aseh Merkabah''" and (b) "''Ma'aseh Bereshit''." The six series of the world-system, however, were created in the divine mind even before any being, with the exception of Israel, existed. They were:
# the divine law ( תורה)
# hell (גיהנם)
# paradise (גן עדן), or punishment and reward in the future world
# the Throne of God (כסא הכבוד), or the divine government of the world
# the name of the Messiah (שם המשיח), or the restoration of the universe when about to be destroyed
# the Temple (בית המקדש), or the dependence of man upon God.

Even before these six foundations, however, Israel was, as stated above, already in being in the divine mind, because without Israel there could have been no Torah.

The second series embraces the period from the expulsion of man from Eden to the Flood. In the ten generations from Adam to Noah man did not adhere to "meekness," did not do what was right, but fell lower and lower until he practiced violence, theft, immorality, and murder. For this reason his destruction became a necessity.

The third series extends from the Flood to King Manasseh of Judah. It treats of the time of the study of the Law, of the priestly office, of the kingdom, and of the end of Israel's prosperity through the evil administration of Manasseh. In the days of Abraham the period of "'' tohu wa-bohu''" (confusion) ceases and the 2,000 years of law begin. This time is divided into the following periods:
# the sojourn of the children of Israel in Egypt, the Exodus, to Joshua
# the kingdom of love extending to Samuel
# the kingdom of fear, to the time of Elijah
# the kingdom of truth, to the time of Jeroboam II
# the time of Israel's salvation from oppression under Hezekiah
# from the time of Hezekiah to the reign of Manasseh

The fourth series is filled with "meekness" (ib. p. 163). Whoever studies the Torah receives "meekness" as a reward. In addition there is a second recompense, which is the Mishnah. In this introduction of the Mishnah there is a trace of apology intended for those who believe that only the Torah was delivered on Mount Sinai.

The fifth series extends from King Manasseh to the building of the Second Temple.

The last series treats of the future. God, surrounded by all the saints, sits in His beit midrash and counts up the generations of the different periods of time, what they have learned, and what reward they shall receive for it. The future of these saints will be like the beginning of the life of man (ib. p. 164).

These six series are again divided into three main periods: (1) the present world; (2) the Messianic period; and (3) the future world. These are subdivided into: (a) 2,000 years of confusion ("tohu"); (b) 2,000 years of the Torah; (c) 2,000 years of the Messiah; (d) inauguration of a general peace; (e) the future world.

Discussion of virtues

Besides this fundamental idea both parts of the midrash emphasize the importance of virtue, of a religious life, and of the study of the Law, and exhort to repentance and almsgiving, greater tolerance toward both Jews and non-Jews, diligent study and respect for scholars, modesty and humility, and the avoidance of non-Jewish manners and customs. The midrash, further, attempts to prove that all human life is based on the two extremes, toil in the sweat of the brow, and the regaining of the freedom of the soul. Hence it begins with the expulsion of Adam from Eden (Gen. ), and closes with the same theme. The cherubim in Eden are identified with man, and are the symbol of the reward of well-doing; the flaming sword is hell, the punishment for evil-doing. The way to the tree of life is said to be "''derekh eretz''" (good behavior), while the guarding of the tree of life is like the guarding of the word of God.

By ''derekh eretz'' the midrash understands that which is fitting, useful, and honest; and these three qualities are the fundamental principles upon which the human world-system and society rest. An example of ''derekh eretz'' in this midrash is the following: The Philistine princes possessed ''derekh eretz'', because when the Philistines wished to convey the Ark to the Israelites they would not send it back without sacrifices.Tanna Debei Eliyahu Rabbah 11
/ref> On the other hand, the inhabitants of Beit Shemesh did not possess it, inasmuch as instead of bowing before the Ark they rejoiced and danced before it boldly, so that misfortune came upon them and 50,000 of them fell.

The opposite of ''derekh eretz'' is "to walk in the crooked way," i.e., to do unworthy deeds and to give oneself up to immorality. Yet no nation of the world, with the exception of Ancient Egypt, has sunk so low as this. In ordinary life, however, the transgression of a command or prohibition, indecency, or even theft is a most pronounced opposite of ''derekh eretz''; and every father of a family should strive to preserve those depending on him from these vices, because they belong to those evils which might bring about the destruction of the world.

Theological issues

The twelve chapters of ''Seder Eliyahu Zutta'' are characterized by the fact that the narratives showing why in this world things often go amiss with the good and well with the wicked, are commonly introduced by the words "It happened" (מעשה) or "Once on a time" (פעם אחת). The midrash is sometimes interspersed with very beautiful prayers (see, for example, M. Friedmann, l.c. pp. 6, 18, 19, 28).

The ''Tanna debe Eliyahu'' is the only aggadic work which contains a rabbinic-karaitic polemic. In chapter 2 of ''Seder Eliyahu Zutta'' is an account of a meeting of the author with a Karaite, who possesses a knowledge of Jewish Scripture, but not of the Mishnah; the differences discussed, however, are not important. The polemical attitude is much more noticeable in chapter 15 of the first part. There the following points are treated in detail:
* washing the hands
* slaughtering
*partaking of human blood
*prohibition against eating fat
*robbery from a Jew and from a non-Jew
*degrees of relationship as bearing on marriage
*grades of purity
Unlike other polemics, this one is not couched in acrimonious terms, but it adopts a mild, conciliatory tone.

Time and place of composition

Scholars agree that the work was composed around the end of the 10th century. However, opinions differ as to where it was written. Whereas certain scholars (e.g., Zunz, J.L. Rapoport, W. Bacher