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Friday, April 28, 1967
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ELIJAH
—FROM PAGE 6
us good tidings, salvation, and
consolation.” After Havdala,
when we bid farewell to Queen
Sabbath, we chant the popular
melody, “Elijah the Prophet.” On
Sabbath Hagadol (the Sabbath
before Passover) we conclude the
Haftara of Malachi with the
words: “Behold, I will send you
Elijah the prophet before the
great and terrible day of the
Lord. And he shall turn the heart
of the fathers to the children,
and the heart of the children to
their fathers”; a good prologue to
the part the prophet plays at the
Seder.
Many explanations have been
' pdvanced for t^e institution of
the “Four Cups” at the Seder.
According to one rabbi, the four
cups of wine symbolize “the four
cups of fury which the Holy One,
blessed be He, will make the na
tions of the world to drink.”
Others suggest an allusion to the
* “four Empires” (namely, the
ancient Assyrians, Romans, Baby
lonians and Greeks) or the four
times when the word “cup” is
repeated in the dream of Pha-
roah’s butler.
The interpretation favored by
most rabbinic authorities relates
the “four cups” to the four ex
pressions of redemption men
tioned in the Book, of Exodus
(vi. 6-7): “I will bring you out.”
“I will deliver you. “I^will re
deem you” and “I will taRg. you.”
There is, however, a fifth expres
sion (Exodus vi. 8) “I will bring
you in unto the Land.”
In Talmudic manuscripts of the
Tractate Pesahim (118A) we
read: “Our sages have taught:
For the fifth cup one recites
Hallel Hagadol (the great psalm
of praise.) These are the words
of R. Tarphon. Though the “fifth
cup” was in vogue in Palestine
and parts of Babylon, R. Sheira,
Gaon of Pumbedita (968-990)
states in his Responsum to the
Jews of Kairwan that “the four
cups are obligatory, the fifth is
not.’ ” Maimonides, two centuries
later, decided likewise. Nonethe
less, quite a number of authorities
upheld the fifth cup as an “excel
lent work of piety.” Conversely,
many held that, “After the four
goblets, it was forbidden to
drink any beverage except
water.” In view of these diverg
ing views, this question of the
“fifth cup” was relegated to the
category of “unsolved problems."
The “fifth cup” was thus called
the cup of Elijah the prophet, for
he alone will resolve the prob
lem as to whether or not a fifth
cup of wine should be drunk at
the Seder.
Elijah ben Solomon, the Vilna
Gaon (1720-1797), suggests, that
as Elijah is the Angel of the Cov
enant, his presence is essential on
Passover when the Torah enjoins
that “No uncircumcised person
shall eat (of the Paschal lamb).”
Veiled in obscurity, too, is the
reason for the opening of the
door during the Seder Evening.
To some it commemorates the
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iarw*4 Plaar —afta Natal)
opening of the gates of Egypt;
to others it is a sign of hospital
ity, the welcoming of the strang
er, or as an indication that this
night at least the Jews have
nothing to fear, for they are un
der the Almighty’s special pro
tection. Eventually, it became
closely associated with the wel
coming of Elijah.
Among the dramatis personae
of the eschatology, Elijah, the
precursor of the Messiah, figures
high. To him is allotted the task
of restoring family purity, per
forming Seven Miracles, and in
troducing the Messiah. Elijah will
appear three days before the ad
vent of the Messiah and lament
over the devastation of the Holy
Land. The next day he will again
come upon the earth. And, final
ly, on the third day Elijah will
appear once more and promise
that “Salvation will come upon
the earth.” He will slay Satan,
and the era of peace will begin.
The Festival of Passover com
memorates the Exodus from
Egypt and proclaims the undying
belief of the Jewish people in
Pesah leosid, the Passover of the
Future. Our Sages say: “In
Nisan they were delivered, in
Nisan they will be delivered, in
time to come.” It is fitting, then,
to jvelcome into our homes at
this season the tireless prophet
Elijah, savior of persecuted
Israel and forerunner of the
Messiah.
ATLANTA'S MOST h
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Our Most
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for Passover
KAT7 ^ os ^ er
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