Elijah’s Cup and Chair

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ISIS employs Jesus in their End Time prophecy, but I say the Jesus depicted in the New Testament is false. John the Baptist was not born to – point to Jesus and declare he has the right stuff. John and his disciple continued to spread their message all over the world, to Jews in the Diaspora. John was the Good Shepherd. Was there a End Time prophecy in his message?

Mark Gall’s mother took a liking to me the moment we met. I would take her to synagogue. I would dine once a month at her table at the retirement. She prepared a place for me.

I contend there was a Moabite Go-el Redeemer who was called Jesus, because this name means ‘Savior’. He read the Book of Ruth on the Mount of Olives, then dined as the Spirit of Elijah. Was Jesus a disciple of John who was elected to carry on his ministry – as the second coming of Elisha? Upon his death Jesus cries;

“Elijah! Why has your spirit left me?”

He does not ask why the God of the Jews has forsaken him, this the excuse for Christians to forsake the original Jewish church, and make Jesus – God!  This is blasphemy!

Because of the brutality of ISIS – you have to tell the truth!

There is evidence I am a Go’el Redeemer.


My family oppressed my book ‘Bonds With Angels’ that was begun tow years before Christine Rosamond died. My family disappeared the autobiography she began. My book begins with the angel my sister’s saw standing at the foot of their bed. Angels are not male or female. I had just come home for Los Angeles where I almost died of whooping cough. My aunt, June Rice, took care of me. She was old in years and did not bear a child. When she tucked me in at night, I saw a blue aura emanating from her stomach. I believe the blue angel came home with me and said hello to my sisters and the old crone who adopted us, she too not bringing a child into the world.

Then there is the mysterious youth wrapped in linen that runs away when Jesus is arrested. I believe he was a convert into the new Moabite Congregation that the Sanhedrin outlawed. Jesus was the sandek performing a circumcision on a Gentile. This is to say there was no need for Saul-Paul to be the messenger amongst the Gentiles. Paul is the inventor of Anti-Semitism.

Jon ‘The Nazarite’

The midrash asks:

“Is there anyone in Israel who has no go’el?

The idea is morally unacceptable. How can a person be so isolated,
and how can a society be so alienated that a person might be entirely
alone? The Sages decided to use this to teach a moral lesson
about “otherness” and about acceptance. The answer the Sages give is
that the only Jew who could possibly lack a go’el would have to be a
childless convert to Judaism. For such a person, God Himself is the

And they all left Him and fled. A young man was following Him, wearing nothing but a linen sheet over his naked body; and they seized him. But he pulled free of the linen sheet and escaped naked.

The tradition is to designate a chair for Elijah the Prophet, the “Angel of the Covenant,” at every circumcision.1 Many synagogues have an ornamental chair for this purpose.2 Some have the custom that the sandek, the one holding the child on his lap during the circumcision, sits on this chair.3 Others use a chair that is wide enough for both the sandek and Elijah.

The custom in most communities is for the chair to be positioned from east to west, with the sandek , the one holding the child on his lap during the circumcision, facing west.4


For thousands of years, the Jewish nation has been oppressed in many ways. When tyrannical monarchies and governments wished to attack Judaism, one of the first Divine commandments they banned was ritual circumcision. For example, edicts against circumcision were in effect under the rule of the Syrian Greeks in the Hanukkah story, and more recently, under the Soviets.

Earlier, during the regime of King Ahab (740 BCE), the Jews were also forbidden from circumcising their newborn sons. Elijah the Prophet beseeched G d, with fervent zeal, that no rain should fall until the decree was abolished.

G d said to the prophet, “You always display zeal, and you have displayed zeal now… from now on, Jews will never perform a circumcision without your participation.”

For this reason, at every circumcision, we designate a chair for Elijah the Prophet.5


When the child is brought into the area where the circumcision will be performed, the mohel, the ritual circumciser, announces “kvatter,” calling the parents’ messengers to bring the infant from the mother to where the circumcision will be performed. Together, the participants welcome the child with the words, “baruch haba”-“Blessed is he who comes.”6

The mohel proclaims:

Happy is the man You choose and bring near to dwell in Your courtyards; we will be satiated with the goodness of Your House, Your Holy Temple.

He continues with several verses describing Elijah’s zeal for G d and his reward.

The L rd spoke to Moses, saying: Pinehas, the son of Elazar [the High Priest], the son of Aaron the [High] Priest, has turned My wrath away from the children of Israel when he displayed anger among them in My behalf, so that I did not wipe out the children of Israel in My anger. Therefore say: I grant him My covenant of peace.

One of the attendees is given the honor of placing the baby on the chair of Elijah as the mohel chants, “This is the seat of Elijah…” The mohel also asks that Elijah stand to his right and protect him, so nothing will go wrong during the circumcision:

This is the Seat of Elijah the Prophet, may he be remembered for good. For Your deliverance I hope, O L rd. I have hoped for Your deliverance, L rd, and I have performed Your commandments. Elijah, angel of the Covenant, here is yours before you; stand at my right and support me. I rejoice in Your word, like one who finds great spoil. Those who love Your Torah have abounding peace, and there is no stumbling for them. Happy is the man You choose and bring near to dwell in Your courtyards; we will be satiated with the goodness of Your House, Your Holy Temple.


After the conclusion of the Seder’s Grace After Meals, there is a universally accepted custom to pour a cup of wine (the “Cup of Elijah”), open the front door of the home, and recite several verses (mostly from Psalms) wherein we beseech G d to pour His wrath upon our persecutors and oppressors.

According to tradition, at this moment our homes are graced by the presence of Elijah the prophet. There are multiple reasons and meanings behind this age-old tradition. Here are some of them:

Opening the Door for Elijah

1) The Torah describes the night of Passover as leil shimurim,1 a “guarded night.” It is the night when long ago G d protected the Jews from the plague which slew all the Egyptian firstborn, and the night when G d’s protection over His chosen nation is most apparent. Opening the door expresses our trust in G d’s protection.

2) When opening the door, we take the opportunity to invite in the prophet Elijah. Elijah is the one who visits the circumcision ceremony of every Jewish child, and testifies that the Jewish people are scrupulous regarding the mitzvah of circumcision.2 Males were permitted to partake of the paschal offering only if they were circumcised. Thus, Elijah comes to the Seder to “testify” that all present are indeed circumcised.

Additionally, according to the Midrash, on the night prior to the Exodus, the Seder night, the entire Jewish male population circumcised themselves—in order to be eligible to eat from the paschal lamb. Thus the clear connection between circumcision, and Elijah, and Passover eve.

Cup of Elijah

1) There is an open question in the Talmud whether we are obligated to have four or five cups on the night of Passover. Since the issue was never resolved, we pour a fifth cup, but do not drink it.

After heralding the coming of the Messiah, one of Elijah’s tasks will be to resolve all hitherto unanswered halachic questions. Thus, this fifth cup whose status is in doubt is dubbed “Elijah’s Cup,” in anticipation of the insight he will shed on the matter.

2) The four cups correspond to the four “expressions of redemption” promised by G d: “I will take you out from the suffering of Egypt, and I will deliver you from their bondage; I will redeem you with an outstretched arm and with great judgments. I will take you to Myself as a nation . . .”3 The fifth cup corresponds to the fifth expression of redemption, which comes in the following verse: “I will bring you to the Land . . .” This expression, however, is an allusion to the future messianic redemption, which will be announced by Elijah. This is also why we do not drink, “enjoy,” the fifth cup—as we have not yet experienced this redemption.

The timing of the pouring of the “Cup of Elijah” is also apropos, right before we start reading the Hallel, whose focus is on the future redemption (see Why do we divide the Hallel into two at the Passover Seder?). After commemorating the very first redemption of the Jewish people from Egypt we express our hope and firm belief in the coming of Moshiach, who will usher in the new and final redemption very very soon.



In Jewish law, although the human soul exists before birth, human life begins at birth, that is, at the time when the child is more than halfway emerged from the mother’s body. For more details about the consequences of this doctrine, see Abortion.

Judaism completely rejects the notion of original sin. According to Judaism, a child is born pure, completely free from sin. We pray daily “Oh G-d, the soul which you gave me is pure. You created it, you fashioned it, you breathed it into me.”

Birth by Caesarean section is permitted in Jewish law, as would be just about any procedure necessary to preserve the life of the mother or the child.

Immediately after birth, a woman is considered niddah and must remain sexually separated from her husband for a period of seven days after the birth of a male child and 14 days after the birth of a female child. Lev. 12:2. This separation is the same as the regular monthly niddah separation. In the days of the Temple, when considerations of ritual purity were more important, a woman was considered partially impure for an additional period of 33 days after the birth of a male child and 66 days after the birth of a female child. No reason is stated why the period is longer for a female child than for a male child; however, one of my resources emphasizes that a female child is not more defiling than a male child, because the method of purification at the end of this period is the same for both genders.

After a child is born, the father is given the honor of an aliyah (an opportunity to bless the reading of the Torah) in synagogue at the next opportunity. At that time, a blessing is recited for the health of the mother and the child. If the child is a girl, she is named at that time.

It is customary among Ashkenazic Jews to name a child after a recently deceased relative. This custom comes partly from a desire to honor the dead relative, and partly from superstition against naming a child after a living relative. It is almost unheard of for an Ashkenazic Jew to be named after his own father, though it does occasionally happen. Among Sephardic Jews, it is not unusual to name a child after a parent or living relative.


About Royal Rosamond Press

I am an artist, a writer, and a theologian.
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1 Response to Elijah’s Cup and Chair

  1. Reblogged this on rosamondpress and commented:

    Having a seat reserved at Ray Gall’s table was important.

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