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Tanna Devei Eliyahu (Hebrew:תנא דבי אליהו; alternatetransliterations includeTana D'vei Eliyahu andTana D'vei Eliahu) is the composite name of amidrash, 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).
This midrash is referred to in theTalmud:
Elijah used to come toR. Anan, upon which occasions the prophet recited theSeder Eliyahu to him. When, however, R. Anan had given this decision [one previously narrated in the Talmud] the prophet came no more. R. Anan fasted in consequence, and begged forgiveness, whereupon the prophet came again; but R. Anan had such great fear of Elijah that, in order to avoid seeing him, he made a box and sat in it until the recitation of theSeder was finished. And this is what is meant bySeder Eliyahu Rabbah andSeder Eliyahu Zutta.[1]
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 aBabylonianamora of the 3rd century. The collection ofbaraitot concerning him, referred to in this midrash, is cited in theBabylonian 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.[2] 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 theTanna debe Eliyahu cited in the Talmud is to be found in these baraitot."[3] 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.[4]
The underlying theme of theTanna 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 ofEden, 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 ofIsrael, existed. They were:
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 noTorah.[5]: 161 [4]
The second series embraces the period from the expulsion of man from Eden to theFlood. In the ten generations fromAdam toNoah man did not adhere to "meekness," did not do what was right,[6]: 80 but fell lower and lower until he practiced violence, theft, immorality, and murder. For this reason his destruction became a necessity.[7]
The third series extends from theFlood toKing Manasseh ofJudah. 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 ofAbraham the period of "tohu wa-bohu" (confusion) ceases and the 2,000 years of law begin. This time is divided into the following periods:[8]: 108
The fourth series is filled with "meekness" (ib. p. 163). Whoever studies theTorah receives "meekness" as a reward. In addition there is a second recompense, which is theMishnah. In this introduction of the Mishnah there is a trace of apology intended for those who believe that only the Torah was delivered onMount Sinai.
The fifth series extends from King Manasseh to the building of theSecond Temple.[5]: 163
The last series treats of the future. God, surrounded by all the saints, sits in Hisbeit midrash and counts up the generations of the different periods of time, what they have learned, and what reward they shall receive for it.[9] The future of these saints will be like the beginning of the life of man (ib. p. 164).[4]
These six series are again divided into three main periods: (1) the present world; (2) theMessianic period; and (3) the future world. These are subdivided into: (a) 2,000 years of confusion ("tohu"); (b) 2,000 years of theTorah; (c) 2,000 years of theMessiah; (d) inauguration of a general peace; (e) the future world.[8]: 115
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 torepentance andalmsgiving, greater tolerance toward both Jews and non-Jews, diligent study and respect forscholars,modesty andhumility, 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 ofAdam fromEden (Gen.3:24), and closes with the same theme. Thecherubim in Eden are identified with man, and are the symbol of the reward of well-doing; theflaming sword is hell, the punishment for evil-doing. The way to thetree 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.[4]
Byderekh 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 ofderekh eretz in this midrash is the following: ThePhilistine princes[10] possessedderekh eretz, because when the Philistines wished to convey theArk to theIsraelites they would not send it back withoutsacrifices.[11] On the other hand, the inhabitants ofBeit 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.[11]
The opposite ofderekh 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 ofAncient 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 ofderekh 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.[4]
The twelve chapters ofSeder 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).[4]
TheTanna debe Eliyahu is the onlyaggadic work which contains arabbinic-karaitic polemic. In chapter 2 ofSeder Eliyahu Zutta is an account of a meeting of the author with aKaraite, who possesses a knowledge ofJewish Scripture, but not of theMishnah; 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:
Unlike other polemics, this one is not couched in acrimonious terms, but it adopts a mild, conciliatory tone.[4]
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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,Oppenheim, andHochmuth) supposeBabylonia orPalestine,Güdemann is of the opinion that the work was written inItaly, or at least that its author must have been anItalian who had traveled a great deal and had been as far asBabylon, who learned there of the polemic between theRabbanites andKaraites, but who abstained from mentioningEurope or Italy because he considered he would be likely to create a greater impression among his fellow countrymen by relating observations which he had made abroad.[4]
Furthermore, the fact that he knew nothing of Babylonia beyond its name shows that he could not have been a native of that region. Derenbourg also places the origin of the work in Rome.H. Grätz goes farthest of all, by simply identifying the Babylon of the midrash withRome, and the fights ofGog and Magog described in the work with the devastating invasion of theHungarians intoItaly from 889 to 955. The most radical opponent of this view isM. Friedmann. For him all arguments concerning the age of theTanna debe Eliyahu and against its identification with the "Seder Eliyahu" mentioned inKet. 10b, are only superficial and only apparently sound; and he accordingly assigns the origin of the work "eo ipso" to Babylonia.[4]
The age of the midrash can be estimated from three data contained in the book itself.
The especially original midrashim in the work include the following.
The passages in the Talmud cited under "Tanna debei Eliyahu" and found in this midrash are:Shabbat 13a;Pesachim 94a, 112a;Megillah 28b;Kiddushin 80b;Avodah Zarah 5b, 9a;Sanhedrin 92a;Tamid 32a.[4][31]
Those cited in the Talmud under "Tanu Rabbanan" and found also in this midrash are: Shabbat88b andGittin36b =Tanna debei Eliyahu (ed. Friedmann), p. 78;[6] Pesachim49a = ib. p. 30;[32] Pesachim 49a = ib. p. 61;[33]Sukkah52a = ib. p. 20;[21]Rosh Hashana18a = ib. p. 53;[33] Megillah14a = ib. p. 82;[6] Kiddushin82a = ib. p. 101;[34]Bava Kamma 97b = ib. p. 21;Bava Batra90b = ib. p. 77;[6] Bava Batra147a = ib. p. 157;[5] Sanhedrin29a = ib. p. 147;[35] Sanhedrin43b = ib. p. 102;[34] Sanhedrin109a = ib. p. 158;[5]Shevuot39a = ib. p. 132;[36]Yevamot62b = ib. p. 78.[4][6][31]
Furthermore, in this midrash are found sentences of the followingamoraim:Johanan,Joshua ben Levi,R. Abbahu, andEleazar.[4]
The first published edition of this midrash appeared atVenice in the year 1598,[37] prepared from a copy dated 1186. In 1677 an edition by Samuel b. Moses Haida, with changes in the text and with a commentary (דאשא זקוקין דנורא בעורין), appeared inPrague.[38] The text itself was presented in a "nusḥa ḥadasha" (new text) and in a "nusḥa yeshana" (old text), being wholly distorted from its original form byTalmudic andcabalistic interpolations. This edition consists of three parts, the first two of which contain the text of theRabbah and theZuṭa (31 and 29 chapters respectively). These two parts are preceded by prefaces bearing the titles "Mar Ḳashshisha" or "Sod Malbush ha-Neshamah" (Mystery of the Clothing of the Soul) and "Mar Yanuḳa" or "Sod Ḥaluḳa de-Rabbanan" (Mystery of the Clothing of the Rabbis). Then follows an introduction (common to part 2 and part 3), with the title "Sha'ar Shemuel" (Gate of Samuel), and a third part consisting mainly of an exegesis of chapter 20.[4]
The following editions are specially to be recommended, namely: that byJacob ben Naphtali Herz ofBrody, with a commentary,Yeshu'at Ya'aḳob (Zolkiev, 1798);[39] that byAbraham ben Judah Löb Schick, with the commentaryMe'ore Esh (Sidlkov, 1835); that byIsaac Elijah ben Samuel Landau, with a commentary,Ma'aneh Eliyahu (Wilna, 1840). Among the best editions is theWarsaw one of 1880[40] containing both texts. The latest edition (prior to 1906) appeared inVienna in 1900 and 1903, under the titlesSeder Eliyahu Rabbah andSeder Eliyahu Zuṭa, after aVatican manuscript of the year 1073, critically revised, and with a commentary entitledMe'ir 'Ayin, and a voluminous introduction byM. Friedmann.[41][42] In this editionSeder Eliyahu Zuṭa is divided into 15 chapters.[4]
An English version was translated by William G. Braude and Israel J. Kapstein in 1981 (cf. recension in Recherches de science religieuse, 1982, p. 553)[43] and more recently by RabbiAvraham Yaakov Finkel in 2013.[44]
One or more of the preceding sentences incorporates text from a publication now in thepublic domain: Singer, Isidore; et al., eds. (1901–1906)."TANNA DEBE ELIYAHU".The Jewish Encyclopedia. New York: Funk & Wagnalls. RetrievedMay 7, 2013. This article incorporates text from a publication now in thepublic domain: Singer, Isidore; et al., eds. (1901–1906)."TANNA DEBE ELIYAHU".The Jewish Encyclopedia. New York: Funk & Wagnalls.
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