6th installment in “Pinchas is Eliyahu” series.
Another source similar to the previous, but with noteworthy differences:
Tana d’Vey Eliyahu Rabah 18:
One time, our sages and other wise men were sitting in the study hall and arguing with one another, and they said: ‘From where does Elijah come?’ This one said from the seed of Rachel and this one said from the seed of Leah. While they were arguing with eachother, I came to them and stood before them and said to them: ‘My masters, I come from none other than the seed of Rachel!’ They said to me: ‘Offer a proof to your words!’ I said to them: ‘Does it not say in the genealogy of the tribe of Benjamin: ‘And Yaareshyah and Eliyah (Elijah) and Zichri the sons of Yerucham’ (I Chronicles 8:27)?’ They said to me: ‘Are you not a Kohen (priest)? Did you not say to the widow: ‘Make for me from there a small cake first and take it out for me, and for you and for your son make last’ (I Kings 17:13)?’ [NOTE: The Torah obligates that a small portion of dough must be separated out as a gift for a Kohen before the rest may be consumed. The Sages inferred from Elijah’s command to the widow in this verse that he was Kohen and therefore she must separate out a small portion for him first. -Me] I said to them: ‘That child [of the widow] was Mashiach ben Yoseph (Messiah the son of Joseph) , and I was alluding to the world that I will descend first to Babylon and afterwards the Son of David will come.’
Let me first say that I have no clear understanding of this passage. I am familiar with the concept of Mashiach ben Yoseph as a kind of quasi-redeemer that may come prior to the final redeemer, Mashiach ben David (Messiah son of David). I do not know the relevance here of the widow’s son being Mashiach ben Yoseph. It is difficult to understand how the boy was Mashiach ben Yoseph considering there is no indication of who this boy was and in what way he brought about any redemption. Furthermore, Eliyahu goes on to say that apportioning a loaf for him first was a sign to the world (not to this boy in particular) that he (Elijah) would come first to Babylon, and then the redeemer would come, and the redeemer he names is Mashiach ben David, not Mashiach ben Yoseph. So if you’re confused, so am I.
The point, however, of quoting this passage, was to bring out the following points:
-Here again, according to the text in front of me, Elijah declares his lineage as being from Binyamin (the seed of Rachel).
-The text states explicitly that the opposing opinion (that Elijah was of the seed of Leah) is that he was a Kohen, as we suspected based on the passage from Eliyah Zuta. This opinion would align with the view that Pinchas is Eliyahu. Nevertheless, Eliyahu rejects this suggestion.
The conclusion of this source, therefore, appears to score another point for the view that Pinchas was NOT Eliyahu.