Talmud su Malachia 2:18

The word of Ḥanan bar Abba⁶The entire paragraph does not belong here but is taken word by word from Chapter 1, Halakhah 8, at note 265 ff. disagrees since Ḥanan bar Abba said to the colleagues: I shall tell you one of the good things that I saw Rav do and, when I told it before Samuel he got up and kissed me on my mouth. At “praised are You”, he bows down. When he comes to mention Hashem, he straightens up. Samuel said: I shall give the reason (Ps. 35:10): “The Lord straightens the bent ones.” Rebbi Ammi said: It is not reasonable, but (Mal. 2:5): “Before My Name he is low.” Rebbi Abun said: If it were written “at My Name he is low” then you would be right, but it is written “before My Name he is low”, before he mentions Hashem he is low.

He who cohabits with a maidservant is liable to the penalty for transgressing fourteen negative commands and also to the penalty of kareth at the hand of Heaven, viz.: Thou shalt not let thy cattle gender with a diverse kind;⁶⁸Lev. 19, 19. The list given here is according to the text of GRA. Cf. Sanh. 82a (Sonc. ed., pp. 543f.). Thou shalt not sow thy field with two kinds of seed;⁶⁹ibid. Neither shall there come upon thee a garment of two kinds of stuff mingled together;⁷⁰ibid. Thou shalt not sow thy vineyard with two kinds of seed;⁷¹Deut. 22, 9. Thou shalt not plough [with an ox and an ass together];⁷²ibid. 10. Thou shalt not wear a mingled stuff;⁷³ibid. 11. All these laws forbid ‘mixtures’. Thou shalt not commit adultery;⁷⁴Ex. 20, 13. Thou shalt not covet;⁷⁵ibid. 14. And thou shalt not lie with any beast;⁷⁶Lev. 18, 23. Neither shalt thou profane the name of thy God;⁷⁷ibid. 21. also one on account of [laws concerning] a non-Jewish maidservant, a harlot, a niddah and a heathen woman. And one punishment of kareth, as it is stated, May the Lord cut off to the man that doeth this him that calleth and him that answereth out of the tents of Jacob, and him that offereth an offering unto the Lord of hosts.⁷⁸Mal. 2, 12. If he was a lay-Israelite and profaned his seed with a maidservant or a heathen woman, he will have no ‘awakening’⁷⁹i.e. instruction. ‘Awakening’ and ‘responding’ correspond in the Heb. to him that calleth and him that answereth in Mal. 2, 12. among the Sages and no ‘responding’ among the disciples. If he was a kohen, he will not have a son that offereth an offering unto the Lord of hosts.

It was stated⁷⁰Tosephta 1:2, Babli 6b, Yebamot 92a.: Rebbi Eliezer ben Rebbi Yose the Galilean says, the person who arranges a compromise is sinning⁷¹It is clear from the following paragraphs and the parallels, that the statement is interpreted to apply to cases where either the trial already has started or where existing law allows a clear decision., and the one who praises a compromiser is like a blasphemer before the Omnipresent, as it is said⁷²Ps. 10:3.: he who blesses a compromiser slanders the Eternal! The law should pierce the mountain, as Moses did⁷³Who ordered ail people with suits to appear before him for judgment (Ex. 18:16) and did not invite them to an arbitration panel.. But Aaron promoted peace⁷⁴The midrash (Avot dR. Nathan I 12, II 24) explains that he dissuaded people from going to court. This is preferable according to everybody., as it is said⁷⁵Mal. 2:6., in peace and straightness he went with Me.

HALAKHAH: Why does the High Priest serve in eight vestments? Rebbi Ḥanania the colleague of the rabbis said, corresponding to circumcision, which takes place on the eighth day. Because of My covenant was with him⁶⁶Mal. 2:5. In rabbinic usage, the common meaning of “covenant” is “circumcision”.. Why does he not serve in the golden vestments? Because of haughtiness. Rebbi Simon said, because of do not inflate yourself in front of the king⁶⁷Prov. 25:6.. Rebbi Levi said, because an accuser⁶⁸Greek κατήγωρ, κατήγορος, ὁ. does not become a defense attorney⁶⁹Greek συνήγορος, ὁ.. Yesterday it was written about them, they made golden gods for themselves⁷⁰Ex. 32:31. Babli Rosh Hashanah 26a, in the name of Rav Ḥisda., and today he would officiate in golden vestments?

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.

¹⁹³A parallel with slightly different treatment of the entire paragraph appears in Babli Megillah 17b–18a. Rebbi Jeremiah said: 120 elders, among them more than 80 prophets, instituted this prayer. Why did they follow “the holy God”¹⁹⁴The third benediction of the Amidah. What follows is a description of the benedictions of the week-day Amidah. by “He Who favors with knowledge”? Because (Is. 29:23–24) “they sanctify the Holy One of Jacob” is followed by “and those of erring spirit will know insight.” “Knowledge” followed by “Repentance”, (Is. 6:10) “Makefat the heart of this people, make it hard of hearing and its eyes sticky, that it should not see with its eyes, nor hear with its ears, nor understand with its heart, because if it would repent then it would be healed.” “Repentance” by “Forgiveness”, (Is. 55:7) “He should return to the Lord that He would have mercy on him, and to our God because He forgives much.” “Forgiveness” by “Redemption”, (Ps. 103:2–3) “He Who forgives all your sins, He Who hears all your maladies, He Who redeems your soul from destruction.” Then he should say “Healer of the sick” before that¹⁹⁵Since in the verse redemption comes after healing. (Redemption here is personal redemption; redemption of the people is described by benedictions 9–14).. Rebbi Aḥa said: why did they institute “Redeemer of Israel” as the seventh benediction? To teach you that Israel will be redeemed only in a Seventh Year¹⁹⁶A Seventh Year (shemiṭṭah) in a Jubilee cycle. The “seventh song” in the next sentence is the seventh of the songs of ascent.. Rebbi Jonah in the name of Rebbi Aḥa: (Ps. 126) “A song of ascent. When the Eternal will return the returnees of Zion” is the seventh song, to show you that Israel will be redeemed only in a Seventh Year. Rebbi Ḥiyya bar Abba said: Why did they institute “Healer of the sick” as the eighth benediction? That is for circumcision which is done on the eighth, following (Maleachi 2:5) “My covenant was with him: Life”¹⁹⁷The Covenant refers to circumcision.. Rebbi Alexander said: Why did they institute “He Who blesses the years” as the ninth benediction? Corresponding to (Ps. 29:5) “The sound of the Eternal breaks cedars”, since in the future He will break all market manipulators¹⁹⁸Manipulators of prices of basic commodities who are compared to cedars for their (financial) strength. In the Babli, R. Alexander quotes Ps. 10:15, which in Babylonian (and Rashi’s) count was Ps. 9:36 and, therefore, is appropriate for the Ninth benediction. Our texts of Psalms which split an alphabetic acrostich between Psalms 9 and 10 is the Yerushalmi tradition which, therefore, cannot use the verse quoted in the Babli.. Rebbi Levi in the name of Rebbi Aḥa bar Ḥanina: Why did they follow “He Who blesses the years” by “Ingatherer of the dispersed of Israel”? Because of (Ez. 36:8) “you, mountains of Israel, sprout your branches and carry your fruits for my people Israel”, why? “because they will soon come.” When the dispersed are gathered in then justice will be done, the evildoers will succumb, and the just will be happy¹⁹⁹This describes benedictions 10–13. The wicked are Gentile governments that oppress the Jews. The evildoers are Jewish evildoers.. It was stated: One includes the apostates and the wicked in “He Who subdues the evildoers”, the converts and the elders in “refuge of the just”, David in “Builder of Jerusalem”²⁰⁰This is today the practice of Ashkenazic and Sephardic Jews. The Babylonian practice was not to mention the restoration of the Davidic dynasty in the benediction for Jerusalem, but to make it a separate benediction preceding the final benediction “He Who hears prayer”. Only the Yemenite ritual follows the strict Babylonian style; the other Jewish groups pray twice for the Davidic dynasty, once in the Yerushalmi form of “Builder of Jerusalem” and then in the Babylonian form “He Who makes sprout the horn of salvation”.. (Hosea 3:5) “Then the children of Israel will repent, seek the Eternal, their God, and their king David.²⁰¹The verse concludes: “They will tremble for the Eternal and His Goodness at the End of Days”, referring to Messianic times.”

If he has nothing to eat, he cannot work on the first and second days. On the third day he works in privacy; but they said, a curse should come over his neighbors who forced him to this. Bar Qappara said, also on the third day he should not work anything¹⁶¹Babli 21b. The Babli puts the burden on the communal welfare fund.. Bar Qappara follows his own opinion, since bar Qappara said the force of mourning is only up to three days. Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua from Sikhnin in the name of Rebbi Levi: For three days the soul hovers over the body, thinking that she will return to it. When she sees that the looks of his face change, she abandons it and leaves. After three days the belly breaks open in front of his face and says to it, here [you have] what you robbed, and you wronged, and put into me¹⁶²Babli Šabbat 151b. Gen. rabba 100(7).. Rebbi Ḥaggai in the name of Rebbi Joshia brought it from here: I shall scatter excrement on your faces, even excrement of your holidays¹⁶³Mal. 2:3.. At that moment, but his body will hurt him and his soul mourn for him¹⁶⁴Job14:22, Babli Šabbat 152b.. His sharecroppers, and his tenants, and his contractors do work¹⁶⁵They are independent contractors.; his agricultural workers, and his mariners, and his camel drivers do not work¹⁶⁶These are paid wages.. Rebbi Joshua ben Levi said, if he had a cow associated¹⁶⁷Arabic גמל “to be united, collected.” The cow is under contract to work with another owner’s cow as a pair, drawing a plough or a cart. in town, she works. Rebbi Yose said to him, this you are saying about one under contract; therefore not to start¹⁶⁸Existing contracts are to be honored but the mourner may not enter into new contracts..

We have stated: Only that one should not bow down too much²⁶³After the digression about the text of the private prayer during modim, the discussion now returns to the statement that one has to bow twice at the beginning and the end of the Amidah.. Rebbi Jeremiah said: On condition that one should not behave like that large lizard²⁶⁴Arabic חַרְד̇וֹן, חִרְד̇וֹן “large lizard”. Tosafot Berakhot 12b in the Venice print quote this Yerushalmi as הירוגא and declares it to be the Yerushalmi translation of צָב (Lev. 11:29). In the Wilna Talmud Babli, the word was changed to הרדונא following our text. In the Targum Yerushalmi (Pseudo-Jonathan), the translation of צב is חַדְרוֹנָא. It seems that the Targum Yerushalmi takes Hebrew צב as parallel to Arabic צַ֗בּ “lizard” (of all sizes), not as “turtle” as in late Biblical and modern Hebrew.
Rebbi Jeremiah means that, while one should not bow down too much, on the other hand one should not behave like a lizard which keeps its body quiet and moves only the head when it is catching flies. He requires that one should bow down enough so that all bones of one’s spine are moved in God’s praise., but (Ps. 35:10) “All my bones should say, o Eternal, who is like You?” The word of Ḥanan bar Abba²⁶⁵Ḥanan bar Abba appears in the Babli as Rav Ḥanan bar Rava, son-in-law of Rav and father-in-law of Rav Ḥisda. He disagrees with those who bow down at modim and remain bowed to the end of their private supplication, even though he formulates his statement in terms of the first benediction of Shemone Esreh which starts and ends with “Praised are You, Hashem”, but his statement is applicable to all other situations, that one never should be bowed when mentioning the Name. disagrees since Ḥanan bar Abba said to the colleagues: I shall tell you one of the good things that I saw Rav do and, when I told it before Samuel, he got up and kissed me on my mouth. At “praised are You”, he bows down. When he comes to mention Hashem, he straightens up. Samuel said: I shall give the reason (Ps. 35:10): “The Eternal straightens the bent ones.” Rebbi Ammi²⁶⁶Since Rebbi Ammi and Rebbi Abun the first (Ravin) were contemporaries, R. Abun here is the first, not his posthumous son of the same name. Rebbi Ammi also is the contemporary of R. Ḥiyya bar Abba mentioned in the next section and, as successor of R. Yoḥanan as head of the Yeshivah of Tiberias, he is the higher authority. said: It is not reasonable, but (Mal. 2:5): “Before My Name he is low.”²⁶⁷The verse in Maleachi refers to Levi, son of Jacob, or Aharon, the High Priest. Most commentators of Psalms, including Rashi, derive נחת from the root חתת “to tremble” but the Amoraïm take it as derived from (Aramaic) נחת “to descend”. Rebbi Abun said: If it were written “at My Name he is low” then you would be right, but it is written “before My Name he is low”, before he mentions Hashem he is low.

It was stated: If he stipulated about it²⁰⁸To move the table after the light stopped burning. it shall be permitted. Where do we hold? If following Rebbi Meїr, even if he stipulated it should be forbidden. If following Rebbi Simeon, even if he did not stipulate it should be permitted. But here we hold following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting. From where did you understand to say, we are holding with Rebbi Jehudah? As it was stated: If a light was lying behind a door one opens and closes on the Sabbath if only he not intend either to extinguish or to make it burn. Rav and Samuel explain it about one who forgot but cursed one who would do this²⁰⁹In the Babli, 120b, the rule is positively accepted by Rav Jehudah, the student of Rav and Samuel; the curse is attributed to Abbaye two generations later.; May the Eternal extirpate the man who does this, awake and answering²¹⁰Mal. 2:12..

Love peace. How so? This is to teach you to be a person who loves peace among all the people of Israel, just as Aaron loved peace between everyone, as it says (Malachi 2:6), “A Torah of Truth was on his mouth, and no crooked thing was on his lips. He walked with Me in peace and righteousness, and he pulled back many from sin.”
(Rabbi Meir would say: What do we learn from “he pulled back many from sin”?) When Aaron was walking down the road, and he came upon a wicked person, he would wish him Shalom. The next day, when that man wanted to sin, he would say: Alas! How will I be able to look Aaron in the face; I will be so embarrassed when he wishes me Shalom. And so this man would stop himself from sinning.
Similarly, when two people were fighting with one another, Aaron would go and sit next to one of them and say: My son, look at the anguish your friend is going through! His heart is ripped apart and he is tearing at his clothes. He is saying, How can I face my old friend? I am so ashamed, I betrayed his trust. Aaron would sit with him until his rage subsided. Then Aaron would go to the other person in the fight and say: My son, look at the anguish your friend is going through! His heart is ripped apart and he is tearing at his clothes. He is saying, How can I face my old friend? I am so ashamed, I betrayed his trust. Aaron would sit with him until his rage subsided. When the two people saw each other, they would embrace and kiss one another. And that is why it says (Numbers 20:20), “And the entire House of Israel wept for Aaron for thirty days” [after his death].

Rabban Simeon b. Gamaliel said: Great is peace, for Aaron the [High] Priest was praised only for peace; for he loved peace, pursued peace, greeted with the salutation of peace and responded with it, as it is stated, He walked with Me in peace and uprightness.⁵⁶Mal. 2, 6. It teaches that when he noticed two persons at enmity one with the other, he used to go first to one of them and say to him, ‘Why do you hate So-and-so? He has already come to my house, prostrated himself before me and said to me, “I sinned against So-and-so”. Go and pacify him’. When he left this one, he went to the other and spoke to him similarly, and so made peace, love and friendship between a man and his fellow. What is written subsequently? For he is the messenger of the Lord of hosts.⁵⁷ibid. 7. The text of GRA has been followed. [Cf. above, p. 599.]
R. Joshua said: The prophet is called ‘messenger [of the Lord]’ and the priest⁵⁸So GRA. V and H read ‘a Sage’. is called ‘messenger [of the Lord]’. The prophet is called ‘messenger [of the Lord]’, as it is stated, Then spoke Haggai the Lord’s messenger;⁵⁹Hag. 1, 13. and the priest is called ‘messenger [of the Lord]’, as it is stated, For he is the messenger of the Lord of hosts.⁶⁰Mal. 2, 7. Lest you think that this applies even to a priest who is an ‘am ha-’areẓ, the text declares, And they should seek the law at his mouth.⁶¹ibid.

Rabban Simeon b. Gamaliel said: Great is peace, for Aaron the [High] Priest was praised only for peace; for he loved peace, pursued peace, greeted with the salutation of peace and responded with it, as it is stated, He walked with Me in peace and uprightness.⁵⁶Mal. 2, 6. It teaches that when he noticed two persons at enmity one with the other, he used to go first to one of them and say to him, ‘Why do you hate So-and-so? He has already come to my house, prostrated himself before me and said to me, “I sinned against So-and-so”. Go and pacify him’. When he left this one, he went to the other and spoke to him similarly, and so made peace, love and friendship between a man and his fellow. What is written subsequently? For he is the messenger of the Lord of hosts.⁵⁷ibid. 7. The text of GRA has been followed. [Cf. above, p. 599.]
R. Joshua said: The prophet is called ‘messenger [of the Lord]’ and the priest⁵⁸So GRA. V and H read ‘a Sage’. is called ‘messenger [of the Lord]’. The prophet is called ‘messenger [of the Lord]’, as it is stated, Then spoke Haggai the Lord’s messenger;⁵⁹Hag. 1, 13. and the priest is called ‘messenger [of the Lord]’, as it is stated, For he is the messenger of the Lord of hosts.⁶⁰Mal. 2, 7. Lest you think that this applies even to a priest who is an ‘am ha-’areẓ, the text declares, And they should seek the law at his mouth.⁶¹ibid.