Mga Sanggunian sa Talmud para sa Malakias 2:6: Jerusalem Talmud Peah, Jerusalem Talmud Sanhedrin & Avot DeRabbi Natan

Rebbi Tanḥuma⁷⁶These homilies are inserted as examples of the previous statement that deep involvement with the words of the Torah leads to such a way of life that even in situations not covered by what one has learned, he will act as it was indicated to Moses on Mount Sinai. in the name of Rav Huna: It does not say (Ex. 38:22) “Bezalel ben Uri ben Ḥur of the tribe of Judah made everything Moses had commanded him,” but “that the Eternal had commanded Moses.” Even matters he did not hear from Moses he did by himself in the way it was said to Moses on Sinai. Rebbi Joḥanan in the name of Rebbi Benaiah⁷⁷A scholar of the generation of transition between Tannaïm and Amoraïm who, in the Babylonian form ר׳ בנאה, is quoted in halakhic baraitot. His homilies are transmitted mostly by R. Joḥanan. (Jos. 11:15): “As the Eternal had commanded His servant Moses, so Moses commanded Joshua, and so Joshua executed it.” It does not say “he did not omit anything Moses had commanded him,” but “everything the Eternal commanded Moses.” Even matters he did not hear from his teacher, he did by himself in the way it was said to Moses on Sinai. Rebbi Joḥanan in the name of Rebbi Benaiah, Rebbi Ḥuna in the name of Rebbi⁷⁸In Yalqut Shim‘oni Prophets#588, the reading is “R. Jehudah” instead of Rebbi (Jehudah the Prince.): (Mal. 2:6) “True teaching was in his mouth⁷⁹While the person described is called “Levi” by the prophet, the traditional interpretation is that the reference is to Aaron who learned Torah from Moses.,” these⁸⁰It seems that אפילוּ here and in the next clause is a scribal error by dittography from the earlier homilies and that one should read אלוּ. This is the reading of Yalqut Shim‘oni Prophets#588. In the next clause this reading is also supported by the Rome manuscript of the Yerushalmi. are the things he heard from his teacher, “injustice was not found on his lips,” even in matters he did not hear from his teacher.”

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.

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].