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.
This midrash is referred to in the Talmud: Elijah used to come to R. Anan, upon which occasions the prophet recited the Seder Eliyahu to him.
[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 the Tanna debe Eliyahu cited in the Talmud is to be found in these baraitot.
[4] The underlying theme of the Tanna debe Eliyahu, which (with many interruptions) runs through the whole work, is the evolution of the world-system.
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.
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.
[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 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.
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.
[4] 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.
[11] 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.
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.
[4] 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).
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.
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.
Rapoport, W. Bacher, Oppenheim, and Hochmuth) suppose Babylonia or Palestine, Güdemann is of the opinion that the work was written in Italy, or at least that its author must have been an Italian who had traveled a great deal and had been as far as Babylon, who learned there of the polemic between the Rabbanites and Karaites, but who abstained from mentioning Europe 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.
H. Grätz goes farthest of all, by simply identifying the Babylon of the midrash with Rome, and the fights of Gog and Magog described in the work with the devastating invasion of the Hungarians into Italy from 889 to 955.
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: Shabbat 88b and Gittin 36b = Tanna debei Eliyahu (ed.
In 1677 an edition by Samuel b. Moses Haida, with changes in the text and with a commentary (דאשא זקוקין דנורא בעורין), appeared in Prague.