The custom of setting the Throne of Eliyahu is said to be based on a passage in the Pirkei de R. Eliezer. After fleeing from the wrath of King Ahab, Eliyahu declared to God that he had zealously defended the Divine honor against sinners who neglected His brit, a reference to Israel’s neglect of the mitzvah of circumcision. God replied, “By your life, henceforth Jews will perform circumcision only when you see it with your own eyes.”
Again, God rebukes Eliyahu and rejects his kana’ut.It is unacceptable even for Eliyahu to blame the whole nation for the neglect of some sinners. The Midrash records this dialogue between God and Eliyahu in which God instructs Eliyahu to be present at every brit milah:
“You know,” Eliyahu said, “that I am zealous for Your name. What if the father of the infant will be a sinner? I will not be able to tolerate it.”
God promised He would forgive the father.
“And what if the mohel will be a sinner?”
“I will forgive him as well.”
“And what of the guests. If they will be sinners . . .”
God assured him that they too would be forgiven.
This, says the Midrash, is implied in the statement “Pinchas zeh Eliyahu.”Of Pinchas it is said, “Tachat asher kineh l’elokav vayechaper al bnei yisrael” – “because he took revenge for his God and atoned for Bnei Yisrael.” Since his natural inclination is one of zealousness and intolerance, he must perforce be present at such occasions where his level of tolerance would be put to the test, for it would be impossible to imagine that all who are present at a brit are sinless.
In lieu, therefore, of the kanut exhibited by Pinchas/Eliyahu, we have Eliyahu the peacemaker, the seeker of merit, appearing to cause kaparah for all Israel. This kaparah is effectuated not simply by Eliyahu’s anonymous presence. Rather, the mohel declares: “Eliyahu, messenger of the covenant, behold, yours is now before you, stand at my right and be near me.”
In order for Eliyahu to prove he is there with compassion and sensitivity, having left his zealousness behind, he must stand on the mohel’s right and be near him with a shared sense of responsibility. That attitude undoubtedly will be mechaper al bnei yisrael.
Eliyahu joins with the father at the brit to share not only in responsibility but also in the infant’s pain. When hatred subsides, judgmentalism dissipates, extremism disappears, moderation resurfaces, and unity, respect, love, and civility increase, Eliyahu will join the Father in Heaven in the final redemption.
Until then, to quote Rabbi Yaakov Rabinowitz, “We can expect a feeling of love for all Jews, whatever their background, whatever their status…. We will try never to forget that we are one and that the inner door should never be closed.”
Let those who would proclaim their zealousness – their inflamed passions and rigidity – as righteousness take note. Pinchas zeh Eliyahu.
It is love of all Jews that is the measure of a zealotry God loves.
