Talmud su Numeri 12:3

BARAITHA. [The disciple of the wise must be] sin-fearing, estimating a man according to his deeds, and he should say, ‘As for my possessions in this world I have no desire for them because the whole world is not mine’. He sits at the feet¹⁷lit. ‘sits and soils his clothes’. In the Talmudic schools the disciple sat on the ground. He is so eager to learn and not miss any of the instruction that he will not leave even to relieve himself. of the disciples of the wise; he never takes an oath in connection with any matter; he questions according to the subject-matter and answers to the point.¹⁸From Aboth V, 10 (Sonc. ed., V, 7, p. 65) where it is included among the characteristics of a wise man.
GEMARA. Our Rabbis taught: Whence [do we know that a disciple of the wise should be] meek? From Moses our teacher, as it is stated, Now the man Moses was very meek;¹⁹Num. 12, 3. and on that account Moses was praised, as it is stated, My servant Moses is not so.²⁰ibid. 7. Moses is described as My servant. [We learn that the disciple of the wise must be] lowly of spirit from Aaron, for it is written, For the priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of Hosts;²¹Mal. 2, 7. and it is written, The law of truth was in his mouth and unrighteousness was not found in his lips; he walked with Me in peace and uprightness, and did turn many away from iniquity.²²ibid. 6.
There is no one more lowly of spirit than he who pursues peace. Consider, how can a man pursue peace if he be not lowly of spirit? How [does he act]? If a man curse him, he says to him, ‘Peace be upon you!’; should a man quarrel with him, he keeps silent; and further, if two men have quarrelled, he humbles his spirit, approaches them and effects a reconciliation between them.
Such, indeed, was the procedure of Aaron, the righteous. When he heard of two men who had quarrelled, he would go to one and say to him, ‘So-and-so, peace be upon you, my master!’ and he replied, ‘Peace be upon you, my master and teacher! What does my master seek here?’ He then said, ‘So-and-so, your friend, sent me to you to appease you, because he declares, “I have offended my friend” ’. Immediately the man reflects, ‘A righteous man like him has come to appease me!’ and exclaims, ‘Master, it was I who offended him’. [Aaron] then went to the other man and said the same to him. When the two meet on the way, one says to the other, ‘Forgive me for the offence which I did to you’ and the other speaks likewise.
When [Aaron] heard of a husband and wife who had quarrelled, he would go to the husband and say to him, ‘[I have come] because I heard that you have quarrelled²³Adopting the reading of H. V has ‘you have become reconciled’. with your wife; should you divorce her it is doubtful whether you will find another like her or not; and further, should you find another and quarrel²⁴The word in V is corrupt and corrected by H. with her, the first thing she will say to you will be, “You must have behaved in a like manner towards your first wife” ’. In consequence of this all Israel, men and women, loved him. Know that it was so; for what does Scripture relate when Moses our teacher died? And the children of Israel wept for Moses;²⁵Deut. 34, 8. but of Aaron it is written, They wept for Aaron thirty days, even all the house of Israel²⁶Num. 20, 29.—that is to say, even the women. Not only [did the women mourn], but they also covered their young children with mud and dust, thereby confirming the word all. It has been taught: Eighty thousand young men named Aaron followed Aaron’s bier. They were the issue of those who wanted to divorce but retracted and their wives became pregnant.²⁷In gratitude to Aaron they gave their sons his name.
We have learnt there:²⁸Aboth I, 12 (Sonc. ed., p. 8). Hillel said: Be of the disciples of Aaron, loving peace, pursuing peace, loving your fellow-creatures and drawing them near to the Torah. It is quite right with ‘loving peace’ as we have already mentioned; but where [in the Torah] is ‘pursuing peace’ [enjoined]? As it has been taught: Seek peace, and pursue it.²⁹Ps. 34, 15. Cf. j.Pe’ah I, 1, 15d, where the comment is made: Seek peace in your place, and pursue it in another place. And wherein do all other precepts differ from it? A man is only under the obligation to perform them when they come to his hand, as it is written, If thou meet thine enemy’s ox,³⁰Ex. 23, 4. If thou see the ass of him that hateth thee,³¹ibid. 5. If a bird’s nest chance to be before thee,³²Deut. 22, 6. When thou buildest a new house.³³ibid. 8. But as for peace [it is written], Seek peace, and pursue it—everywhere.
It has been taught: [The letters of the word] shalom, ‘peace’, have the numerical value of three hundred and seventy-six and [that number] is indicated by the letters sh w ‘a which form a verb meaning ‘to cry for help’. This teaches that the prayer of one who pursues peace does not go unanswered. If so, when [the name] is written ‘Esau’,³⁴Which also has the numerical value 376. is it [an indication of] peace? Yes, there too we may say so. If, although ‘peace’ is associated with his name, he shakes countries because of [the blessing given to him], And by thy sword shalt thou live,³⁵Gen. 27, 40. had ‘peace’ not been associated with his name, how much more terror would he have caused! But what of, They made war?³⁶ibid. XIV, 2. The Heb. for made is עשו which has the numerical value 376 and is connected with war. It is the same there. If a word with the numerical value of shalom is associated with peoples who aimed to destroy the world and to do injury to Abraham, were the word not used how much more [disastrous would their attack have been!] But what of, Who have done this evil thing?³⁷Deut. 17, 5. Here עשו is associated with evil thing. It is the same there. When [the evildoers] are stoned [to death], peace ensues; and if they were not stoned they would kill one another.
It has been taught: These four kings³⁸Enumerated in Gen. 14, 1. planned [their attack] only on account of Abraham, as it is written, And they turned back, and came to En-mishpaṭ,³⁹ibid. 7. En here means ‘well’ but also signifies ‘eye’. i.e. to Abraham who was the eye of the world. The same is Ḳadesh⁴⁰ibid, The same in Heb. could also be read to mean ‘he’, and Ḳadesh denotes ‘holy’.—through him the name of Heaven was sanctified. But they captured Lot mistaking him for Abraham, as it is written, And when Abram heard that his brother was taken captive,⁴¹ibid. 14. and it does not state, ‘his brother’s son’.⁴²They mistook one brother for the other.
It has been taught: These [kings]⁴³Enumerated in Gen. 14, 2. who were allied with Abraham were more guilty [than those opposed to them] and from their names you may learn their character: Bera [signifies that he was bent] on evil [bera‘], Birsha‘ [that he was bent] on wickedness [berisha‘], Shinab [signifies] that he hated his father [sana’ ’ab], Shemeber that he made himself wings [to fly, sam ’eber], Bela that he was a swallower [bolea‘].
The question was asked: Is it permissible to give salutation to a heathen? Come and hear: Greetings may be given to them even on their feast day in the interests of peace.⁴⁴Cf. Giṭ. 62a (Sonc. ed., p. 292). Seeing that [the answer] is evident, why was the question asked? The question asked was, Is it permissible to salute them first? It has been taught: Better is he who greets him first than he who responds to his greetings.⁴⁵Cf. Ṭur Y.D., §148. By greeting him first, he avoids the need for further greetings.
The question was asked: Is it permissible to greet a murderer, adulterer or those who are liable to kareth? As for returning their greetings there is no question [that it is permissible], since they were the first to greet you their salutation must be returned. But how is it with greeting them first? Come and hear: [It is written,] The way of peace they know not, and there is no right in their goings; they have made them crooked paths, whosoever goeth therein doth not know peace.⁴⁶Isa. 59, 8. L. Ginzberg suggested that the author found in the words the way of peace they know not an allusion to murderers and in they made them crooked paths to violent men who escape punishment through superior force (Higger). Hence it can be inferred that if greetings are given by those who are about to suffer the death penalty they may be returned, but not of those who save themselves [from punishment] by force. And as for greeting them first, it is prohibited in all cases. As for an adulterer and his friends, should they greet one in public their salutation is returned out of respect for the public. Some say that he who associates with an adulterer is like an adulterer. And what of the other?⁴⁷The anonymous author of the first statement; how will he refute this argument? [He can reply,] perhaps they were compelled to associate with him.
If these men⁴⁸The men of ill-repute cited. come to make peace with those with whom they quarrelled, they are not received with a full heart, even on the Day of Atonement.⁴⁹When it is a duty to forgive fully any wrong which had been done. The general rule is that it is forbidden to have any dealings with one who adheres [to his sins] and does not repent. What is meant by ‘a full heart’? If, for instance, one says, ‘I absolve and release you’, that is not with ‘a full heart’; [if one says,] ‘May the All-merciful absolve you for what you have done to me’,⁵⁰So H. V has ‘to them’. it is.
The question was asked: [May one return the salutation of] an adulterer and another [man of good repute]? According to the second opinion⁵¹That an adulterer’s greeting may be returned if made publicly. there is no question [that it is forbidden,] seeing that it prohibits the return of a salutation even when given by him in public; but how is it according to the first opinion?⁵²lit. ‘according to some say [that he who associates with an adulterer is like an adulterer]’. Raba replied: Is there, then, here any question at all? He addresses himself to the two of them as one.⁵³He ignores the man of ill-repute and responds to the other, seeing that both greeted him. The question, however, does arise where there are two, one with another behind him who says nothing. He replied: He returns their salutations.⁵⁴Since he includes in his salutation the man of good repute although not greeted by him.
It has been taught: Great is peace because the world is based upon it; as we have learnt: The world is preserved by three things: by judgment, by truth and by peace.⁵⁵Aboth I, 18 (Sonc. ed., p. 10).
It is written in the book of Ben Sira:⁵⁶Sirach or Ecclesiasticus. The quotation is not found in the extant texts. Cf. Schechter, ‘The Quotations from Ecclesiasticus in Rabbinic Literature’, J.Q.R., III (1891), pp. 696f, 704f. Here the quotation is in rhymed Aramaic. Love peace for on it the world is based. Love all people and be warned against pride because it is unbecoming⁵⁷Reading יאיא for יבוא Schechter conjectures delibba’ and renders ‘be careful of pride [of heart] against any man’. to any man. For [pride] kindles anger⁵⁸Disturbs the harmony between people. and uproots the threshold⁵⁹Breaks friendships. and builds up woes⁶⁰Cf. Soṭah 5a (Sonc. ed., p. 19): ‘Over every man in whom is haughtiness of spirit the Divine Presence laments’. instead of [the music of] tabrets. Learn from kings and princes and their entourage who worship idols, in the end they are devoured by fire.⁶¹There is a play on the words תורפין, ‘idols’, and טריפין, ‘devoured’. Love humility so that you come not to poverty.⁶²Shab. 33a (Sonc. ed., p. 154): ‘Poverty is a sign of conceit’. For [pride] is despised and contemptible before God;⁶³[lit. ‘the glorious One’, an epithet for God common in the Targum. Cf. Marmorstein, The Old Rabbinic Doctrine of God, I, p. 88.] it is unbecoming before Him Who performs mighty acts which cannot be conceived [by man]. [Before Him] myriads upon myriads of angels and Seraphim beat their wings and make them to sound as though they were playing on tabrets. From the beginning He was exalted in His heights,⁶⁴Reading ברומיה for ביומיה, ‘in His day’. robed in excellency as in a cloak,⁶⁵Cf. Ps. 93, 1. and this is His garment always. But to those who whisper in His name He lowers His heights, and from the highest heavens He cares for the poor and orphans. How praiseworthy and beautiful was the prophet who was lauded by the mouth of the Creator, ‘There is none like My servant the prophet’!⁶⁶i.e. Moses; cf. Num. 12, 3, 7. Who among you has inherited the crown⁶⁷So Schechter, who reads kether for bethar, ‘after’. of royalty? The beginning of wisdom and understanding is the fear of the Lord.⁶⁸[Cf. Ps. 111, 10, Prov. 9, 10 and Ben Sira I, 14.] And let not your heart persuade you that your Master will not bring you into judgment⁶⁹Following the emended text of H. for this, and do not hearken to your enemy⁷⁰Instead of רובך, ‘thy master’, read דבבך, ‘thy enemy’. ‘Enemy’ is one of the designations for the evil inclination, which is also termed ‘the hidden one’ because it lies hidden in man’s heart. Cf. Suk. 52a (Sonc. ed., pp. 247f.). hidden within you. Reflect and [let your reflection] lead you [to think on] the day when every face is darkened, when the body burns and the soul is withdrawn.

Our ancestors tested the Holy Blessed One ten different times, but they were punished only for the sin of slander ([which was one of them]). These are the ten: Once at the sea, once when the manna was first given, once when the manna stopped coming down, once at the first appearance of quails, once at the latter appearance of quails, once at Marah, once at Refidim, once at Horev, once [at the Calf, and once] with the spies. And the sin of the spies was the worst of them all, as it says (Numbers 14:22), “They have tested Me these ten times, and have not heeded My voice.” And also (Numbers 14:37), “The men died before God by plague, for spreading bad reports about the Land [of Israel].” And from this we can reason that if the Holy Blessed One punished the spies for insulting the land, which has no mouth to speak, no reaction, and no shame, then all the more so would the Holy Blessed One punish someone who speaks ill of his friend and shames him.
Rabbi Shimon would say: Afflictions come upon those who speak slander. For so we find with Aaron and Miriam, who spoke slanderously about Moses, and punishments came upon them – as it says (Numbers 12:1), “Miriam and Aaron spoke against Moses.” And why does the verse place Miriam before Aaron? [This teaches us that Tziporah (the wife of Moses)] went and talked to Miriam, and then Miriam went and told everything to Aaron, and then the two of them began to speak against this righteous man. And because these two spoke against a righteous man, punishments came upon them, as it says (Numbers 12:9), “And the Eternal became angry with them, and departed.” What do we learn from “and departed”? This teaches us that God departed from Aaron and attached to Miriam, because Aaron was not as engaged as Miriam in spreading slanderous words around, so she was (immediately) punished more. Miriam said: Prophecy has come to me even though I have not separated from my husband. And Aaron said: Prophecy has come to me even though I have not separated from my wife. And even our earliest ancestors received prophecy even though they did not separate from their wives. But Moses, because he is so arrogant, separated from his wife. They did not take this up with [Moses] directly, nor did they know for certain that it was true. It was not at all clear that he was being arrogant. We can reason from this that if Miriam, who spoke against her brother only secretly, was still punished, then if one speaks against his friend publicly, and shames him, all the more so will he be punished.
At that time, Aaron said to Moses: Moses, my brother, you think that this skin disease affects only Miriam, but it is also upon the flesh of our father Amram. I will give you a parable to tell you what this is like: Like someone who has a hot coal placed in his hand. Even if he tosses it around from place to place, his flesh is still burned.”¹The idea here is that Amram and Miriam, father and daughter, are of one flesh, and therefore, if one of them is affected, so is the other. This is why it says (Numbers 12:12), “Please, do not let her be like one who is dead [when she emerges from her mother’s womb, with half of her flesh eaten away].” Meanwhile, Aaron attempted to pacify Moses by saying: Moses, my brother, have we ever done harm to anyone in the world? He replied: No. Aaron continued: So if we have done no harm to anyone in the world, would we have wished to harm you, who are our brother? Now what can I do? Will this mistake come between the covenant between us? (For he had established a covenant with Aaron and his sons,) as it says (Amos 1:9), “They did not remember the covenant of brotherhood.” At that moment, Moses drew a small circle on the ground and stood inside it, and asked for mercy for Miriam. He said: I will not leave this spot until my sister Miriam is healed, as it says (Numbers 12:13), “Please, God, heal her.” Then the Holy Blessed One said to Moses: If a king had reprimanded her, or if her father had reprimanded her, it would have been appropriate for her to sit in shame for seven days. And since it is I, the King of all kings, all the more so is it just for her to sit in shame for fourteen days! However, for your sake, I will forgive her, as it says (Numbers 12:14), “The Eternal said to Moses: If her father spat in her face [would she not sit in shame for seven days?]”
“Now Moses was a very humble man” (Numbers 12:3). Could it be that he was meek and not beautiful and praiseworthy? But we learn from the verse (Exodus 40:19), “He spread the tent over the Tabernacle”: That just as the Tabernacle was ten cubits high, so was Moses also ten cubits high. Could it be that he was as humble as the angels, who serve God? But we learn from that [same] verse [that Moses was humble] “more than any other person”; more than other people, that is, but not more than the angels who serve God. Could it be that he was humbler than those in previous generations? But we learn from that [same] verse, “on the face of the earth”; in his own generation, that is, and not previous generations. There are three types of skin-afflicted people in the world: moist, dry, and polypous, and Moses made himself lowlier than them all.

Ben Zoma would say: Who is wise? One who learns from every person, as it says (Psalms 119:99), “From all my teachers I gained insight.”<br>Who is the humblest of all? One who is humble like Moses our teacher, as it says (Numbers 12:33), “And the man Moses was exceedingly humble.”
Who is the richest of all? One who is happy with what he has, as it says (Psalms 128:1), “You will eat from the work of your hands, and you will be happy and prosperous.”<br>Who is the strongest of all? One who is able to conquer his desire, as it says (Proverbs 16:32), “Better to be forbearing than mighty, to have self-control than to conquer a city.” And one who conquers his desire is considered as if he had conquered a city full of warriors, as it says (Proverbs 21:22), “One wise man prevailed over a city of warriors.” The true warriors are warriors in Torah, as it says (Psalms 103:20), “Mighty warriors do His bidding.” Some say these are the angels who serve God, as it says (ibid.), “Bless the Eternal, His angels, [mighty warriors.]” And some say: One who can turn an enemy into his friend.