Eliyahu Hanavi, Elijah the Prophet in the Agadah, the Stories of the Biblical background.... He revived the dead, brought and prevented rain, ascended to heaven, made food appear, went to Sinai... very zealous for G-d and His covenant.

Elijah in the Talmud Source of Escoteric Knowledge Yoma 19b AND THEY WOULD KEEP HIM AMUSED UNTIL THE TIME FOR THE SLAUGHTERINGWOULD APPROACH. A Tanna taught: They kept him amused neither with the harp nor with the lyre, but with the mouth. What were they singing? Except the Lord build a house, they labour in vain that build it. Some of the worthiest of Jerusalem did not go to sleep all the night in order that the high priest might hear the reverberating noise, so that sleep should not overcome him suddenly. Ithas been taught: Abba Saul said: Also in the country they used to do so in memory of theTemple, but they used to commit sin. , or, as some say, R. Nahman b. Isaac, interpreted that to refer to Nehardea. For Elijah said to Rab Judah, the brother of R. Sila the Pious: You have said:Why has not Messiah come? Now to-day is the Day of Atonement and yet how many virgins were embraced in Nehardea! He answered: What did the Holy One, blessed be He, say? — He answered: Sin coucheth at the door. — What about Satan? — He answered: Satan has no permission to act asaccuser on the Day of Atonement. Whence [is that derived]? — Rama b. Hama said: Hasatan innumerical value is three hundred and sixty-four, that means: on three hundred and sixty-four days he has permission to act as accuser, but on the Day of Atonement he has no permission to act asaccuser.

`ed ixetikc `nei `pci`d `de ,giyn iz` `l i`n` ezixn` ,`ciqg `lq axc deg` dcedi axl edil` dil xn`c (a hi `nei) ...uaex z`hg gztl dil xn` ,xn` i`n d"awd dil xn` .`rcxdpa `zleza dnk lera`e

Taanit 22a Rabbi Beroka Hoza'ah (Khuzistan) used to frequent the market at Be Lapat where Elijah often appeared to him.Once he asked [the prophet], is there any one in this market who has a share in the world to come? He replied, No. Meanwhile he caught sight of a man wearing black shoes and who had no thread of blue on the corners of his garment and he exclaimed, This man has a share in the world to come. He [R. Beroka] ran after him and asked him, What is your occupation? And the man replied: Go away and come back tomorrow. Next day he asked him again, What is your occupation? And he replied: I am a jailer and I keep the men and women separate and I place my bed between them so that they may not come to sin; when I see a Jewish girl upon whom the Gentiles cast their eyes I risk my life and save her. Once there was amongst us a betrothed girl upon whom the Gentiles cast their eyes. Itherefore took lees of [red] wine and put them in her skirt and I told them that she was unclean. [R.Beroka further] asked the man, Why have you no fringes and why do you wear black shoes? He replied: That the Gentiles amongst whom I constantly move may not know that I am a Jew, so that when a harsh decree is made [against Jews] I inform the rabbis and they pray [to God] and the decree is annulled. He further asked him, When I asked you, What is your occupation, why did you say to me, Go away now and come back tomorrow? He answered, They had just issued a harsh decree and I said I would first go and acquaint the rabbis of it so that they might pray to God. Whilst [they were thus conversing] two [men] passed by and [Elijah] remarked, These two have a share in the world to come. R. Beroka then approached and asked them, What is your occupation?They replied, We are jesters, when we see men depressed we cheer them up; furthermore when wesee two people quarrelling we strive hard to make peace between them. ,iz`c `nlr xa `wey i`da `ki` dil xn` ,diab edil` giky ded ,htl iac `weya giky ded d`feg `wexa 'x `le ,(micedid bdpnk `ly ,zexegy milrp) inke` ip`qn miiq dedc `xab `eddl `fg ikde ikdc` ,`l dil xn` (` ak ziprz) ...`ed iz`c `nlr xa i`d dil xn` ,dinilba `zlkzc `heg inx

Source of Torah Knowledge, Divine torah study Talmud Megilah 15b i`pz edlekk dil xn` ,(ond z` dpinfdy) ikd `care xzq` `ifg o`nk dil xn` ,edil`l dea` xa dax digky` (a eh dlibn) .i`xen` edlekke Esther said to the King: Let the king and Haman come unto the banquet. Our Rabbis taught: What was Esther's reason for inviting Haman? — Rabbi Eleazar said, She set a trap for him, as it says. Let their table before them become a snare. Rabbi Joshua said: She learnt to do so from her father's house, as it says. If thine enemy be hungry give him bread to eat, etc. said, So that he should not form a conspiracy and rebel. Rabbi Judah said: So that they should not discover that she was a Jewess. Rabbi Nehemiah said: So that Israel should not say, We have a sister in the palace, and so should neglect [to pray for] mercy. Rabbi Jose said: So that he should always be at hand for her. Rabbi Simeon b.Menassiah said: [She said], Perhaps the Omnipresent will notice and do a miracle for us. Rabbi Joshua b. Korha said: [She said], I will encourage him so that he may be killed, both he and I. RabbanGamaliel said: [She said]. Ahasuerus is a changeable king. Said R. : We still require the Modean, as it has been taught: R. Eliezer of Modi'im says, She made the king jealous of him and she made the princes jealous of him. Rabbah said: [She said], Pride goeth before destruction. Abaye and Raba gave the same reason, saying: [She said], With their poison I will prepare their feast. Rabbah b. Abbuha came across Elijah and said to him, Which of these reasons prompted Esther to act as she did? He replied: [All] the reasons given by all the and all the .

xfgy cnln ,iper xeka jizxga sqka `le jiztxv dpd aizkc i`n xfrl` 'xl l"`e ,id id xal edil` dil xn` (a h dbibg) .zeipr `l` `vn `le l`xyil ozil zeaeh zecn lk lr d"awd Talmud Hagigah 15b

opax edlekc ediinetn `zrny xn`w il xn` ,d"awd ciar `w i`n dil xn` ,edil`l `liy xa dax digky` (a eh my) ...xn`w `l xi`n 'xc dinetne Rabbah b. Shila [once] met Elijah. He said to him: What is the Holy One, blessed be He, doing? He answered: He utters traditions in the name of all the Rabbis, but in the name of R. Meir he does not utter. Rabbah asked him, Why? — Because he learnt traditions at the mouth of Aher. Said[Rabbah] to him: But why? R. Meir found a pomegranate; he ate [the fruit] within it, and the peel he threw away! He answered: Now He says: Meir my son says: When a man suffers, to what expression does the Shechinah give utterance? ‘My head is heavy, my arm is heavy’. If the HolyOne, blessed be He, is thus grieved over the blood of the wicked, how much more so over the blood of the righteous that is shed.

Talmud Ketubot 106a Thereupon he sent him to R. Nahman to whom he also dispatched [the following message:] ‘Will the Master try [the action of] this man, for I, , am disqualified from acting as judge for him’. ‘Since he has sent me such a message’, [R. Nahman] thought, ‘he must be his relative’ — An orphans’ lawsuit was then in progress before him; and he reflected: The one is a positive precept and the other is also a positive precept. but the positive precept of shewing respect for the Torah must take precedence. He, therefore, postponed the orphans’ case and brought up that man's suit. When the other party noticed the honour he was shewing him he remained speechless. (he lost his gumption) [Until that happened] Elijah was a frequent visitor of R. Anan whom he was teaching the Order of Elijah. but as soon as he acted in the manner described [Elijah] stayed away. He Spent his time in fasting, and in prayers for [God's] mercy, [until Elijah] came to him again; but when he appeared he greatly frightened him. Thereupon he made a box [for himself] and in it he sat before him until he concluded his Order with him. And this is [the reason] why people speak of the Seder Eliyyahu Rabbah and the Seder Eliyyahu Zuta (big or small). `rae `ziprza aizi ,wlzqi` ikd carc oeik ,edil`c xcq dil ipzn dedc diab iz`c edil` libx ded opr ax epiide ,dixciq dil wit`c cr dinw aizie `zeaiz care ,(elidad) izera dil ziran ded `z` ik ,`z`e ingx (` ew my) .`hef edil` xcq ,(daizl uegn cnly) dax edil`c xcq ixn`c

Talmud Gittin 6b Commenting on the text, And his concubine played the harlot against him, R. Abiathar said that the Levite found a fly with her, and R. Jonathan aid that he found a hair on her. R. Abiathar soon afterwards came across Elijah and said to him:‘What is the Holy One, blessed be He, doing?’ and he answered, ‘He is discussing the question ofthe concubine in Gibea.’ ‘What does He say?’ said Elijah: ‘[He says], My son Abiathar says So-and-so, and my son Jonathan says So-and-so,’ Said R. Abiathar: ‘Can there possibly be uncertainty in the mind of the Heavenly One?’ He replied: Both [answers] are the word of the living God. He [the Levite] found a fly and excused it, he found a hair and did not excuse it. xn` ,xn`w i`ne ,draba yblita wiqr dil xn` ,d"awd ciar `w i`n dil xn` ,edil`l xzia` 'x digky`e... dil xn` ,`iny inw `witq `ki` ine melye qg dil xn` ,xne` `ed jk ipa ozpei ,xne` `ed jk ipa xzia` dil (a e oihib) ...miig miwl` mixac el`e el` Talmud Bava Metzia 59b jiig `w dil xn` ,(ryedi 'xe `"x gekiea) `zry `idda d"aew ciar i`n dil xn` ,edil`l ozp iax digky` (a hp n'a) ...ipa ipegvp xn`e Rabbi Natan found Elijah. He said to him, What is the Holy One Blessed Be He doing at this time? He said to him, He is smiling (laughing) and saying, “My sons have defeated me. (re. this debate)

Elijah as arbiter of righteousness Talmud Ketubot 61a This is the rule: Any foodstuff that has a strong flavour or anacrid taste [will expose a man to danger if he is not allowed to taste of it]. Both Abbuha b. Ihiand Minjamin b. Ihi [shewed consideration for their waiter] the one giving [him a portion] of everykind of dish while the other gave [him a portion] of one kind only. With the former Elijah conversed, with the latter he did not. [It was related of] two pious men, and others say of R. Mari and R. Phinehas the sons of R. Hisda, that one of them gave [a share to his waiter] first while theother gave him last. With the one who gave [the waiter his share] first, Elijah conversed; with the one, however, who gave his waiter last, Elijah did not converse. edil` irzyn cg ,`pin cgn itq cge `pine `pin lkn (ynyl ozp) dil itq cg ,idi` xa oinipne idi` xa dea` itq micw xn ,`cqg ax ipa qgpt axe ixn ax dl ixn`e ,iciqg oizxz edpd ,dicda edil` irzyn `l xne ,dicda (` `q zeaezk) .dicda edil` irzyn `l itq xg`nc ,dicda irzyn edil` itq micwc ,itq xg`n xne

Elijah as helper Elihu gives advice to the rabbis: Rabbi Yossi is told to stay out of dangerous buildings. Berachot 3b Rabbi Yehudah is warned not to drink and not to sin and not to get angry and not to sin. Beroachot 29b Someone swallowed something unhealthy. Eliyahu came and appeared like a horseman and scared the man so he threw it up. Shabbat 109b

Elijah as poor man Talmud Nedarim 50a The daughter of Kalba Shebu'a betrothed herself to R. Akiba. When her father heard thereof, he vowed that she was not to benefit from aught of his property. Then she went and married him in winter. They slept on straw, and he had to pick out the straw from his hair. ‘If Only I could afford it,’ said he to her, ‘I would present you with a golden Jerusalem.’ [Later] Elijah came to them in the guise of a mortal, and cried out at the door. ‘Give the some straw, for my wife is in confinement andI have nothing for her to lie on.’ ‘See!’ R. Akiba observed to his wife, ‘there is a man who lacks even straw.’ mrcin il zile izz` zclic `paizc `zxet il ead edl xn` ,`aa` ixw `we `yp`k oedl inci` edil` `z`... (` p mixcp) ...dpeb`l

The Problem of Elijah’s Body; Elijah the Law Changer Avot d’Rabbi Natan, version ii, ch. 38, at the end; Elijah lives forever until Moshiach comes .giyn `aiy cr miiwe ig ,sEq ,g"lt ,a `gqep ozp iaxc zea` 9 entered Gan Eden in their lives, Hanoch, Elijah.. D’bei Rabbi Eliyahu Zutah I a ,a"it mikln zekldRambam Laws of Kings 12, 2 Will Elijah rise? Our Sages taught: "There will be no difference between the current age and the Messianic era except the emancipation from our subjugation to the gentile kingdoms."

The simple interpretation of the prophets' words appear to imply that the war of Gog and Magog will take place at the beginning of the Messianic age. Before the war of Gog and Magog, a prophet will arise to inspire Israel to be upright and prepare their hearts, as Malachi 3:22 states: 'Behold, I am sending you Elijah.' He will not come to declare the pure, impure, or to declare the impure, pure. He will not dispute the lineage of those presumed to be of proper pedigree, nor will he validate the pedigree of those whose lineage is presumed blemished. Rather, he will establish peace within the world as ibid. 3:24 continues: 'He will turn the hearts of the fathers to the children."

There are some Sages who say that Elijah's coming will precede the coming of the Mashiach. All these and similar matters cannot be definitely known by man until they occur for these matters are undefined in the prophets' words and even the wise men have no established tradition regarding these matters except their own interpretation of the verses. Therefore, there is a controversy among them regarding these matters.

Regardless of the debate concerning these questions, neither the order of the occurrence of these events or their precise detail are among the fundamental principles of the faith. A person should not occupy himself with the Aggadot and homiletics concerning these and similar matters, nor should he consider them as essentials, for study of them will neither bring fear or love of God.

Similarly, one should not try to determine the appointed time for Mashiach's coming. Our Sages declared: 'May the spirits of those who attempt to determine the time of Mashiach's coming expire!' Rather, one should await and believe in the general conception of the matter as explained. ,mi`iapd ixac ly oheytn d`xi ,cala zeikln ceariy `l` giynd zenil dfd mlerd oia oi` minkg exn` ,mal oikdle l`xyi xyil `iap cenri bebne beb zngln mcewye ,bebne beb zngln didz giynd zeni zligzay mdy miyp` leqtl `le ,`nhd xdhl `le ,xedhd `nhl `l `a epi`e ,'ebe dil` z` mkl gley ikp` dpd xn`py yie ,mipa lr zea` al aiyde xn`py ,mlera mely meyl `l` ,oileqt ewfgedy in xiykdl `le ,zexyk zwfga cr eidi ji` mc` rci `l oda `veike mixacd el` lke ,edil` `ai giynd z`ia mcewy mixne`y minkgd on ,miweqtd rxkd itl `l` ,el` mixaca dlaw mdl oi` minkgd mb ,mi`iapd lv` od oinezq mixacy ,eidiy mlerle ,zca xwir odiwecwc `le el` mixac ziied xecq oi` mipt lk lre ,el` mixaca zwelgn mdl yi jkitle oi`y ,xwir mniyi `le ,oda `veike el` mipipra mixen`d zeyxcna jix`i `le ,zecbdd ixaca mc` wqrzi `l dkgi `l` ,mivwd iaygn ly mgex gtz minkg exn` ,oivwd aygi `l oke ,dad` icil `le d`xi icil `l oi`ian .epx`ay enk xacd llka oin`ie

Raavad, Laws of Teshuva ch. 8, 2 argues With their bodies they will arise, but it could be that the Creator will put them in strong bodies which will be as strong as that of angels and like the body of Elijah, may he be remembered for the good, and the crowns can be as they indicate in their simple meaning, and not a metaphor. xekf edil` ziebke mik`lnd ziebk ze`ixae zewfg mziieb miyi `xeady xyt` la` ,miig oicner od mziieba ik .lyn didi `le oheytke ornynk zexhrd eidie aehl

Rashi on Talmud Kiddushin 70a .el zpbed dpi`y dy` `ypy oebk ezgtyn z` mbetle erxf lqetl el ie` lif`e xn`wc i`n - azek edil` xteq `edy `ed j`ln my `l` diztk o`n iz` dedc inwn k"`c `ed `xwna aizkc edil` e`l - edil` i`d) [miiwn `ed xg` qetca la` wgen l"yxdn] .(dlrnl Anyone who marries someone not fit for him, Elijah ties him up and the Holy One blessed be He gives him lashes. Rashi: This Elijah is not Elijah from the scriptures, for if so, before he arrives who would tie the person up, rather an angel he is, who is a scribe above. (Maharshal erases this passage of Rashi, but in other editions, Maharshal maintains it)

Whom does the Talmud sometimes quote as “It was taught in the house of Elijah?” Be’er Sheva, Yissachar Eilenberg d. 1623

It was taught in the house of Elijah.. Don’t be mistaken to think that this Elijah is Elijah the Prophet, the Tishbite, rather he is the teacher who is listed in the Rambam’s intro to Zeraim next to Choni the Maagel...

Chida, d. 1806

It is over 35 years that I wondered about the Great Rabbi of the Be’er Sheva who said that that Eliyahu is mentioned there but it is one name, Elyahueinai and not Eliyahu by itself and Einai by itself.. it is very clear that “It was taught in the house of Eliyahu” is Elijah may his memory be blessed..

Rambam, intro to the commentary to the 'f wxt ,dncwd y"ndt m"anx ,swd oa ipiredil`e ,lbrnd ipeg ,iyingd xecde .ilax`d i`zpe ,digxt oa ryedie ,dizzn oa opgei ,iriaxd xecd ...oeilha`e ,dirnye ,l`lldn oa diawr ,iyyd xecde .ghy oa oernye ,i`ah oa dcedie

Where does he appear? Parah ch. 3, 5 jli`e `xfrn ray `"kge xi`n iax ixac jli`e `xfrn ynge `xfr dyr dipyde dyn dyr dpey`xd m`yr ine ia`it oa l`rnyie ixvnd l`npge sewd oa ipiredil` mizy mizy eyr lecb odk opgeie wicvd oerny o`yr ine :zg` zg` eyr Mishnah, Kaufman ed.

Alyo?

Parma mss.

Elyahoeinai

Another Parma mss

Elyoeinai Elijah shares too much Talmud Bava Metzia 85b R. Habiba said: R. Habiba b. Surmakia told me: I saw one of the Rabbis whom Elijah used to frequent, whose eyes were clear in the morning, but in the evening they looked as though burnt in fire. I questioned him, 'What is the meaning of this?' And he answered me [thus]: 'I requested Elijah to shew me the [departed] Rabbis as they ascend to the Heavenly Academy. He replied: "Thou canst look upon all, excepting the carriage of R. Hiyya: upon it thou shalt not look." "What is their sign?" "All are accompanied by angels when they ascend and descend, excepting R. Hiyya's carriage, who ascends and descends of his own accord." But unable to control my desire, I gazed upon it, whereat two fiery streams issued forth, smote and blinded me in one eye. The following day I went and prostrated myself upon his grave, crying out, "It is thy Baraitha that I study!" and I was healed.' Elijah used to frequent Rabbi's academy. One day — it was New Moon — he was waiting for him, but he failed to come. Said he to him [the next day]: 'Why didst thou delay?' — He replied: '[I had to wait] until I awoke Abraham, washed his hands, and he prayed and I put him to rest again; likewise to Isaac and Jacob.' 'But why not awake them together?' — 'I feared that they would wax strong in prayer and bring the Messiah before his time.' 'And is their like to be found in this world?' he asked. — 'There is R. Hiyya and his sons', he replied. Thereupon Rabbi proclaimed a fast, and R. Hiyya and his sons were bidden to descend [to the reading desk]. As he [R. Hiyya] exclaimed, 'He causeth the wind to blow', a wind blew; he proceeded, 'he causeth the rain to descend', whereat the rain descended. When he was about to say, 'He quickeneth the dead', the universe trembled, [and] in Heaven it was asked, 'Who hath revealed our secret to the world?' 'Elijah', they replied. Elijah was therefore brought and smitten with sixty flaming lashes; so he went, disguised himself as a fiery bear, entered amongst and desturbed their prayers.

He tried to bring peace Breshit Rabbah 96, 9 qrk dpy b"i seqa .i"`a dxaer dy` dlitd `le i"`a dig dzn `l dpy b"i oze` lke ,epiya yyg dpy b"i epiax 'x qpkp xgnl .`txzp cine epiy lr eci ozpe `iig 'x ly ezenca epiax lv` l"f edil` qpkp ,lecbd `iig 'x lr epiax x"` dry dze`a ,d`txzp lenz` dilr jci zzpy dryn xn` ,dieyr `id dn jpiy dze` iax l"` ,elv` `iig edil`y epiax rci ,jpiy lr ici izzpy ip` iziid `l l"` ok elit` ,i"`ay zexaer mkl i` i"`ay zeig mkl i` `iig (h ev my) .ceak `iig iaxa bedpl ligzd dry dze`n ,did aehl xekf Rabbeinu (Rabbi Judah the Prince) 13 years had a tooth ache, and all those years an animal did not die in the and a woman never miscarried in Israel. After 13 years, Rabbeinu got mad at Rabbi , and Elijah came to Rabbeinu in the image of Rabbi Hiyya and put his hand on his tooth and he was healed. The next day Rabbi Hiyya came to him, he said, Rebbe, Your teeth, how are they? He said from the time you put your hand on them yesterday they were healed. Rabbeinu knew that it was Elijah, may his memory be for the good, and from that time on, Rebbe gave honor to Rabbi Hiyya.

Different types of Giluy Eliyahu, revelations of Elijah gv ,e xteq mzg

mpini lr 'il` cenriy mildend milltzn mbe aehl xekf 'il` ly `qk df xen`l dlina `nlr ebdp ixdc eze r"yhae c"ein dlrnl oinegz wtq meyn zaya `eal `"` ixd 'izrnyle zaya 'it` eze` 'ixne` dfe mknql iptn zaya `le y"ra `l `eal el xyt` 'id `ly meyn zay i`vena 'il` mda yiy 'iheit xikfn d"eync g"e` .h"ie zaya dlin zixaa epibdpnn r"kl iywize y"r `nrh i`dn `nil h"eina mb dnz l"pd b"nxta mbe oinegz

dnypde my etebn eznyp dcxtp j` migth c"ein dlrnl eteba 'il` dlr `l mlern ik ekxc dxei zn`d la` dxeyad meiae f"dera oezgzd =ocr oba= r"ba dxeye wcwczp etebe zxy ik`ln oia dlrnl ynyne dler dig` eaxn jnqen `ede l`xyi i`iape inkgn mc` lkk `ed f`e fld yecwd seba eznyp yalzz epinia dxdna mrt lka oke l`xyi ipa lkk oic el yi f`e l`xyi inkg z` jenqi `ede qgpt `ed m` d"rxnn e` ipeliyd zevna aiegn eppi` f` dlind meia enk eznypa dlbznyk j` jfd eteba yaeln f"dera d`xzne dlbzny i"tr` j`ln `ed ixd df ote` lr dlbznyke oinegz my jiiy `l dlrnl dhnn cxeiy cere aizk iytg mizna j` lew zaa 'igibyn oi`e d`eap gexe melg enk wx l"dc eixac i"tr dkld reawl oi` mipic dlbne dxez cnely dxen edenk in ik oernyz eili`e 'irai`e 'ew uxzi iayze l`xyi inkg ilecbn `ed ixd eteb yeala dlbznyk `l seb `la dnyp`c eteb yeala dlbzp f` xn odk e`l l"`e mieb ly =zexawd ziaa= w"daa g"aax ede`xyke r"bn `a k"`e dkld xxal ekxck oxne` eteb yeala k"r 'il` exn` m` `zzrny ay ipde xn odk `l le`yl jiiy .df xenye dvitwa `ae oinegz oi`c gxken `id xitye dhnl dlrnln `l rwxwd ghy t"r oezgzd

The Chatam Sofer (Rabbi Moshe Sofer, Austria-Hungary, 1763-1840) (Teshuvos 6:#98) asks how it is possible for Eliyahu Hanavi to come to a bris milah which takes place on Shabbos. The Gemara uses a basis of understanding that Eliyahu is subject to observing the mitzvos, and coming to each bris that occurs on Shabbos would necessarily require that he come from above 10 tefachim to the ground. The Gemara in Rosh Hashanah (11b) also teaches that Eliyahu will come and inform us of the redemption on the night of Pesach, which is a night of guarding. Again, how can he come from above 10 tefachim to our homes, from above 10 tefachim to below, when this is a violation of the laws of techum on Yom Tov?

Finally, Yaavetz here notes that the rule is once a person has died, he is released from the mitzvos. How does our Gemara treat Eliyahu as being fully obliged to keep the mitzvos, including Rabbinic laws?

Yaavetz answers that we only say that a person that has died is released from mitzvos when it deals with positive mitzvos. However, this “soul” is still required to not violate negative commandments. Traveling beyond the techum of Shabbos or Yom Tov is a negative command, and we therefore do not allow Eliyahu Hanavi to travel to the earth from his place above 10 tefachim.

Chasam Sofer explains that, in fact, Eliyahu can attend the bris milah ceremonies on Shabbos. When Eliyahu departed this world, his body never left the ground. His soul and spirit ascended in a fiery chariot (see Melachim 2, perek 3), where it joined the spirits of the angels, but his body still resides here on earth, in the Gan Eden on earth. Whenever he appears in his bodily form, it is with this body, and while in this form he is fully obligated to observe all mitzvos. However, when he visits at a bris milah, it is in his spiritual form, and as such he is not subject to mitzvah limitations of not traveling beyond the techum.

When Eliyahu will come to inform us of the Redemption, he will appear in his bodily form, and as such, he will have to be in compliance with the laws of techum. maharal mc` zenca dlbp l"f edil` jk ,mi`xapl mc` zenca j`lnd dlbpy enk ik rc ,edil`l digky` dea` xa dax xy` miznd jk `le ,dfd mlera ok mb dlbp jkl ,dzin `la dfd mlerd on wlzqpy l"f edil` ik ,miciqgl dlbp did edil` la` ,xg` mr xacy ep`vn `le ,iax enk miciqg zvw m` ik ,dfd mlerd l` oixfeg oi` ewlzqp dn oiipr dyrp xy`k wx ,eilr dlbp did `ly yie ,cg` mr xacn didy j`ln enk mdnr xacn dide miciqgl wxta .l"f edil`l `edd lrtd eqgi xac erny `le e`x `ly ab lr s` edil` ici lr did df ik exn` ,yecg `edy `zayc `iptae `xeqa `cqg axc dinw `zaya `xtva oxnz`c `zzrny ay edpd (b"n oiaexir) ede`ivedy in zaiyia minkgd on `zzrny ay eil` xn`py `xie ,edpixn` edil` `l edpixn` o`n ,`zictneta daxc dinw ok mb mixn`p `xeqa exn`py `zzrny ay eidiy ,lecb yecg `ed df xacy iptn wx dax zaiyiae `cqg ax did zenewn dnka oke .micinlze minkgd oia mze` my ik ,exn`p eci lre ,mdnr did edil` i`cea ,`zictneta did l"f edil`y erci wx ,erny `le e`x `le dyry dn mdnr dyr e` xac mdl xn`e mlv` edil` didy ,jk (` ciw my) ...mdnr

HaMeiri zetterd zrepz oeinc lr edil`l eliynde