ignorant, and illiterate. See Jer. Sot. 21 b, line 3 from bottom; Sanh. 21 b. Comp. also
Meg. 12 b; Ber. R. 96.
38. According to Sanh. 90 b, such an one was not even allowed to get the Terumah.
39. Jer. haSh. 56 d, line 10 from bottom.
40. Judg. xiii. 18.
41. Dan. ix. 21.
42. x. 21.
43. Two other Angels are mentioned, but not n amed, in Dan. x. 13, 20.
44. The Jewish ideas and teaching about angels are fully given in Appendix XIII.: 'Jewish
Angelology and Demonology.'
Admitting that the names of Gabriel and Michael must have been familiar to the mind of
Zacharias, some not unimportant differences must be kept in view. Thus, Gabriel was
regarded in tradition as inferior to Michael; and, though both were connected with Israel,
Gabriel was represented as chiefly the minister of justice, and Michael of mercy; while,
thirdly, Gabriel was supposed to stand on the left, and not (as in the Evangelic narrative)
on the right, side of the throne of glory. Small as these divergences may seem, they are all
important, when derivation of one set of opinions from another is in question. Finally, as
regarded the coming of Elijah as forerunner of the Messiah, it is to be observed that,
according to Jewish notions, he was to appear personally, and not merely 'in spirit and
power.' In fact, tradition represents his ministry and appearances as almost continuous -
not only immediately before the coming of Messiah, but at all times. Rabbinic writings
introduce him on the scene, not only frequently, but on the most incongruous occasions,
and for the most diverse purposes. In this sense it is said of him, that he always liveth.45
Sometimes, indeed, he is blamed, as for the closing words in his prayer about the turning
of the heart of the people,46 and even his sacrifice on Carmel was only excused on the
ground of express command.47 But his great activity as precursor of the Messiah is to
resolve doubts of all kinds; to reintroduce those who had been violently and improperly
extruded from the congregation of Israel, and vice-versa; to make peace; while, finally,
he was connected with the raising of the dead.48 49 But nowhere is he prominently
designated as intended 'to make ready for the Lord a people prepared.'50
45. Moed k. 26 a.
46. 1 Kings xviii. 37 (in Hebr. without 'that' and 'again'); see Ber. 31 b, last two lines.
47. Bemidbar R. 14. Another view in Par. 13.
48. This in Shir haSh R. i. ed. Warshau,
p. 3 a.
49. All the Rabbinic traditions about 'Elijah as the Forerunner of the Messiah' are collated
in Appendix VIII.
50. I should, however, remark, that that very curious chapter on Repentance, in the Pirké
de R. Elieser (c. 43), closes with these words: 'And Israel will not make great repentance