Jewish Values, Jewish Character and the Pursuit of Peace Tal Becker
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1 Jewish Values, Jewish Character and the Pursuit of Peace Tal Becker 1. Tosefta Sanhedrin 1 p Midrash Aggadah, Parshat Chukat, Ch. 2 pp Babylonian Talmud, Tractate Eruvin 13b pp Babylonian Talmud, Tractate Hagigah 3b p Mahara"l, Derech Hachayim pp p Babylonian Talmud, Tractate Gittin 55b-56a pp Babylonian Talmud, Tractate Bava Metzia 30a p Babylonian Talmud, Tractate Shabbat 119a pp Leviticus 25:23 p Tosefta Bava Metzia 1:1; Mishnah Bava Metzia 1:1 p Mishnah Avot, 5:10 p Psalms 24 p. 8
2 1. Tosefta Sanhedrin 1 ר' אלעזר בנו של יוסי הגלילי אומר כל המבצע הרי זה חוטא והמברך את המבצע הרי זה מנאץ לפני המקום על זה נאמר ובוצע ברך נאץ ה' אלא ייקוב הדין את ההר שכן משה היה אומר ייקוב הדין את ההר אבל אהרון היה עושה שלום בין אדם לחבירו שנאמר בשלום ובמישור הלך וגו'... ר' יהושע בן קרחה אומר מצוה לבצוע שנאמר אמת ומשפט שלום שפטו בשעריכם והלא כל מקום שיש משפט אמת אין שלום וכל מקום שיש שלום אין משפט אמת ואיזהו הוא משפט אמת שיש בו שלום הווי אומר שזה הביצוע וכן הוא אומר בדוד ויהי דוד עושה משפט וצדקה לכל עמו והלא כל מקום שיש משפט אין צדקה וכן מקום שיש צדקה אין משפט אלא איזהו משפט שיש בו צדקה הוי אומר זה הביצוע. מבצע R. Eliezer b. R. Yosee the Galilean said: Whoever divides ) ( is a sinner and he who praises the one who divides blasphemes before God. Concerning this it says "He who praises the botzea [one who divides] scorns the Lord (Psalms 103). Rather let the law pierce the mountain, and so said Moses: Let the law pierce the mountain. But Aharon would make peace between man and his fellow man as is said "He walked with Me in peace and uprightness" לבצוע R. Joshua b. Korha said: It is a commandment to divide ) ( as is said "Execute a judgment of truth and peace in your gates" (Zecharia 8:16). Now, is it not the case that wherever there is true justice there is no peace and wherever there is peace there is no justice? What kind of justice also contains peace? Let us say this is bitzua (dividing). And so too does it say regarding David "And David administered justice and charity to all his people" (2 Samuel 8:15). Now is it not the case that wherever there is justice there is no charity and wherever there is charity there is no justice? What kind of justice also contains charity? Let us say this is bitzua (dividing). 2. Midrash Aggadah, Parshat Chukat, Ch. 2 ויבכו את אהרן שלושים יום כל בית ישראל "גדול מה שנאמר באהרן יותר ממה שנאמר במשה :במשה לא בכו אותו כי אם האנשים,אבל באהרן בכו אותו האנשים והנשים,לפי שהיה רודף שלום ואוהב שלום ומשיב שלום בין איש לאשתו ובין אשה לחברתה...ומה אהרן היה עושה? כשהיה שומע שהיו מריבים שני בני אדם או איש ואשתו,היה הולך אצל אחד מהם והיה אמור לו " חברך בא אצלי ומטרף על לבועל שהכעיס אותך, ופייס ממני שאבוא אצלך,כדי שיבוא אצלך ותמחול לו ".ולא היה זז ממנו אהרן עד שהיה מסיר כל השנאה שבלבו, והיה משליך ביניהם שלום והולך.וכשהיה פוגע לחבירו, היו מחברין ומגפפין זה לזה,ומנשקין זה את זה ;וכן היה כל ימי אהרון עליו השלום,וכן מידתו.כשהיה שומע שיש מריבה בין
3 איש לאשתו,לא היה זז מביניהן,עד שהיו עושים שלום. לכך בכו לאהרן האנשים והנשים,אבל למשה רבינו עליו השלום בכו על הזכרים לבד לפי שהיה מוכיחן ועוד : כי משה היה אומר" יקוב הדין את ההר ואהרון מטיל פשרה בין שני בעלי דינין. "And all the House of Israel wept for Aharon for thirty days": Greater is that which is said about Aharon than that which is said about Moshe. Regarding Moshe it is said that only the men wept for him, whereas for Aharon both the men and the women wept, because he pursued peace and loved peace and placed peace between a man and his wife and between a woman and her friend. What would Aharon do? When he would hear of two people arguing, or of [strife] between a man and his wife, he would go to one of them and say to him: "you friend came to me and is distraught that he angered you, and pleaded with me that I would go to you and ask that you forgive him". And Aharon would not leave until he [the friend] would remove all hatred from his heart, and place peace between them and [then] go, and when he met his friend they would embrace and hug and kiss one another. And so was Aharon, peace be upon him, all of his days, and so would be his nature when he would hear of strife between a man and his wife, he would not leave them until they made peace, and therefore both the men and women wept for Aharon, but for Moshe Rabeinu, peace be upon him, only the men wept because he would rebuke them and because Moshe would say "let the law pierce the mountain" but Aharon would compromise between litigants. 3. Babylonian Talmud, Tractate Eruvin 13b ר"מ שמו אלא רבי נהוראי שמו ולמה נקרא שמו ר"מ שהוא מאיר עיני חכמים בהלכה ולא נהוראי שמו אלא רבי נחמיה שמו ואמרי לה רבי אלעזר בן ערך שמו ולמה נקרא שמו נהוראי שמנהיר עיני חכמים בהלכה אמר רבי האי דמחדדנא מחבראי דחזיתיה לר 'מאיר מאחוריה ואילו חזיתיה מקמיה הוה מחדדנא טפי דכתיב) ישעיהו ל (והיו עיניך רואות את מוריך א"ר אבהו א"ר יוחנן תלמיד היה לו לר"מ וסומכוס שמו שהיה אומר על כל דבר ודבר של טומאה ארבעים ושמונה טעמי טומאה ועל כל דבר ודבר של טהרה ארבעים ושמונה טעמי טהרה תנא תלמיד ותיק היה ביבנה שהיה מטהר את השרץ במאה וחמשים טעמים אמר רבינא אני אדון ואטהרנו ומה נחש שממית ומרבה טומאה טהור שרץ שאין ממית ומרבה טומאה לא כ"ש ולא היא מעשה קוץ בעלמא קעביד א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן והלכה כב"ה וכי מאחר שאלו ואלו דברי אלהים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן כאותה ששנינו מי שהיה ראשו ורובו בסוכה ושלחנו בתוך הבית בית שמאי פוסלין וב"ה מכשירין אמרו ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את ר 'יוחנן בן החורנית ומצאוהו יושב ראשו ורובו בסוכה ושלחנו בתוך הבית אמרו להן בית שמאי> אי <משם ראיה אף הן אמרו לו אם כך היית נוהג לא קיימת מצות סוכה
4 מימיך ללמדך שכל המשפיל עצמו הקב"ה מגביהו וכל המגביה עצמו הקב"ה משפילו כל המחזר על הגדולה גדולה בורחת ממנו וכל הבורח מן הגדולה גדולה מחזרת אחריו וכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו ת"ר שתי שנים ומחצה נחלקו ב"ש וב"ה הללו אומרים נוח לו לאדם שלא נברא יותר משנברא והללו אומרים נוח לו לאדם שנברא יותר משלא נברא נמנו וגמרו נוח לו לאדם שלא נברא יותר משנברא עכשיו שנברא יפשפש במעשיו ואמרי לה ימשמש במעשיו: One taught: His name was not R. Meir but R. Nehorai. Then why was he called R. Meir? Because he enlightened the Sages in the halachah. His name in fact was not even Nehorai but R. Nehemiah or, as others say: R. Eleazar b. Arak. Then why was he called Nehorai? Because he enlightened the Sages in the halachah. Rabbi declared: The only reason why I am keener than my colleagues is that I saw the back of R. Meir, but had I had a front view of him I would have been keener still, for it is written in Scripture: But thine eyes shall see thy teacher. R. Abbahu stated in the name of R. Johanan: R. Meir had a disciple of the name of Symmachus who, for every rule concerning ritual uncleanness, supplied forty-eight reasons in support of its uncleanness, and for every rule concerning ritual cleanness, forty-eight reasons in support of its cleanness. One taught: There was an assiduous student at Jamnia who by a hundred and fifty reasons proved that a [dead] creeping thing was clean. Said Rabina: I also could by logical argument prove it to be clean. If a snake that kills [man and beast] and thus causes much uncleanness, is itself ritually clean, how much more should a creeping thing, which does not kill [either man or beast] and consequently causes no uncleanness, be ritually clean. This, however, is no argument, since [the snake] is merely acting like a thorn. R. Abba stated in the name of Samuel: For three years there was a dispute between Beth Shammai and Beth Hillel, the former asserting, The halachah is in agreement with our views and the latter contending, The halachah is in agreement with our views. Then a bath kol issued announcing, [The utterances of] both are the words of the living God, but the halachah is in agreement with the rulings of Beth Hillel. Since, however, both are the words of the living God what was it that entitled Beth Hillel to have the halachah fixed in agreement with their rulings? Because they were kindly and modest, they studied their own rulings and those of Beth Shammai, and were even so [humble] as to mention the actions of Beth Shammai before theirs, (as may be seen from what we have learnt: If a man had his head and the greater part of his body within the sukkah but his table in the house, Beth Shammai ruled [that the booth was] invalid but Beth Hillel ruled that it was valid. Said Beth Hillel to Beth Shammai, Did it not so happen that the elders of Beth Shammai and the elders of
5 Beth Hillel went on a visit to R. Johanan b. Hahoranith and found him sitting with his head and greater part of his body within the sukkah while his table was in the house? Beth Shammai replied: From there proof [may be adduced for our view for] they indeed told him, If you have always acted in this manner you have never fulfilled the commandment of sukkah). This teaches you that him who humbles himself, the Holy One, blessed be He, raises up, and him who exalts himself, the Holy One, blessed be He, humbles; from him who seeks greatness, greatness flees, but him who flees from greatness, greatness follows; he who forces time is forced back by time but he who yields to time finds time standing at his side. Our Rabbis taught: For two and a half years were Beth Shammai and Beth Hillel in dispute, the former asserting that it were better for man not to have been created than to have been created, and the latter maintaining that it is better for man to have been created than not to have been created. They finally took a vote and decided that it were better for man not to have been created than to have been created, but now that he has been created, let him investigate his past deeds or, as others say, let him examine his future actions. 4. Babylonian Talmud, Tractate Hagigah 3b "בעלי אסופות" אלו תלמידי חכמים שיושבין אסופות אסופות ועוסקין בתורה הללו מטמאין והללו מטהרין הללו אוסרין והללו מתירין הללו פוסלין והללו מכשירין שמא יאמר אדם היאך אני למד תורה מעתה תלמוד לומר כולם נתנו מרועה אחד אל אחד נתנן פרנס אחד אמרן מפי אדון כל המעשים ברוך הוא דכתיב) שמות כ ) וידבר אלהים את כל הדברים האלה אף אתה עשה אזניך כאפרכסת וקנה לך לב מבין לשמוע את דברי מטמאים ואת דברי מטהרים את דברי אוסרין ואת דברי מתירין את דברי פוסלין ואת דברי מכשירין. The masters of assemblies -- these are the wise scholars who sit in various groups and occupy themselves with the study of torah. There are those scholars who declare a thing ritually contaminated and there are those who pronounce it clean; those who prohibit and those who permit; those who disqualify and those who declare fit. Perhaps a man will say: how can i ever learn torah and understand it precisely, when every issue is subject to debate and disagreement? To allay this concern, scripture states that all the various rabbinic opinions are given from one shepherd. One god gave them; one leader proclaimed them from the mouth of the master of all matters, blessed is he, as is written, and god spoke all these words. Hence, you too make your ear like a mill-hopper, and acquire for yourself a discerning heart to hear intelligently the words of those who declare a thing impure and the words of those who pronounce it pure; the words of those who prohibit and
6 the words of those who permit; and the words of those who disqualify and the words of those who declare fit. 5. Mahara"l, Derech Hachayim pp A dispute for God's sake prevails even when it involves opposites because He, may He be exalted and blessed, unites the two opposites. Although they are divided and opposed, from God's perspective they are nevertheless united since God, who is one, is the cause of both opposites. As the cause of both opposites, He himself is unity because otherwise He would be the cause of only one of them. As if you were to say that He is the cause of fire and were to assume, God forbid, another cause for the opposite of fire, which is water Hence the controversy which is for the sake of God: although the dispute is between intrinsic opposites that cannot co-exist, for God, who is the cause of these opposites, both are one because God is one and both are effected by his divine will as He wishes, may he be blessed. 6. Babylonian Talmud, Tractate Gittin 55b-56a אמר רבי יוחנן מאי דכתיב אשרי אדם מפחד תמיד ומקשה לבו יפול ברעה אקמצא ובר קמצא חרוב ירושלים אתרנגולא ותרנגולתא חרוב טור מלכא אשקא דריספק חרוב ביתר אקמצא ובר קמצא חרוב ירושלים דההוא גברא דרחמיה קמצא ובעל דבביה בר קמצא עבד סעודתא אמר ליה לשמעיה זיל אייתי לי קמצא אזל אייתי ליה בר קמצא אתא אשכחיה דהוה יתיב אמר ליה מכדי ההוא גברא בעל דבבא דההוא גברא הוא מאי בעית הכא קום פוק אמר ליה הואיל ואתאי שבקן ויהיבנא לך דמי מה דאכילנא ושתינא/ אמר ליה לא אמר ליה יהיבנא לך דמי פלגא דסעודתיך אמר ליה לא אמר ליה יהיבנא לך דמי כולה סעודתיך א"ל לא נקטיה בידיה ואוקמיה ואפקיה אמר הואיל והוו יתבי רבנן ולא מחו ביה ש"מ קא ניחא להו איזיל איכול בהו קורצא בי מלכא אזל אמר ליה לקיסר מרדו בך יהודאי א"ל מי יימר א"ל שדר להו קורבנא חזית אי מקרבין ליה אזל שדר בידיה עגלא תלתא בהדי דקאתי שדא ביה מומא בניב שפתים ואמרי לה בדוקין שבעין דוכתא דלדידן הוה מומא ולדידהו לאו מומא הוא סבור רבנן לקרוביה משום שלום מלכות אמר להו רבי זכריה בן אבקולס יאמרו בעלי מומין קריבין לגבי מזבח סבור למיקטליה דלא ליזיל ולימא אמר להו רבי זכריה יאמרו מטיל מום בקדשים יהרג אמר רבי יוחנן ענוותנותו של רבי זכריה בן אבקולס החריבה את ביתנו ושרפה את היכלנו והגליתנו מארצנו. R. Johanan said: What is illustrative of the verse, Happy is the man that feareth alway, but he that hardeneth his heart shall fall into mischief? The destruction of Jerusalem came through a Kamza and a Bar Kamza; the destruction of Tur Malka came through a cock and a hen; the destruction of Bethar came through the shaft of
7 a leather. The destruction of Jerusalem came through a Kamza and a Bar Kamza in this way. A certain man had a friend Kamza and an enemy Bar Kamza. He once made a party and said to his servant, Go and bring Kamza. The man went and brought Bar Kamza. When the man [who gave the party] found him there he said, See, you tell tales about me; what are you doing here? Get out. Said the other: Since I am here, let me stay, and I will pay you for whatever I eat and drink. He said, I won't. Then let me give you half the cost of the party. No, said the other. Then let me pay for the whole party. He still said, No, and he took him by the hand and put him out. Said the other, Since the Rabbis were sitting there and did not stop him, this shows that they agreed with him. I will go and inform against then, to the Government. He went and said to the Emperor, The Jews are rebelling against you. He said, How can I tell? He said to him: Send them an offering and see whether they will offer it [on the altar]. So he sent with him a fine calf. While on the way he made a blemish on its upper lip, or as some say on the white of its eye, in a place where we [Jews] count it a blemish but they do not. The Rabbis were inclined to offer it in order not to offend the Government. Said R. Zechariah b. Abkulas to them: People will say that blemished animals are offered on the altar. They then proposed to kill Bar Kamza so that he should not go and inform against them, but R. Zechariah b. Abkulas said to them, Is one who makes a blemish on consecrated animals to be put to death? R. Johanan thereupon remarked: Through the scrupulousness of R. Zechariah b. Abkulas our House has been destroyed, our Temple burnt and we ourselves exiled from our land. 7. Babylonian Talmud, Tractate Bava Metzia 30a אמר רבי יוחנן: לא חרבה ירושלים אלא על שדנו בה דין תורה. - אלא דיני דמגיזתא לדיינו? - אלא אימא: שהעמידו דיניהם על דין תורה, ולא עבדו לפנים משורת הדין. R. Yochanan said: Jerusalem was destroyed only because they gave judgments therein in accordance with Biblical law. Were they then to have judged in accordance with untrained arbitrators? But say thus: because they based their judgments [strictly] upon Biblical law, and did not go beyond the requirements of the law. 8. Babylonian Talmud, Tractate Shabbat 119a אמר אביי לא חרבה ירושלים אלא בשביל שחללו בה את השבת.. ר' אבהו לא חרבה ירושלים אלא בשביל שביטלו ק"ש שחרית וערבית שנאמר... אמר רב המנונא לא חרבה ירושלים אלא בשביל שביטלו בה תינוקות של בית רבן... אמר עולא לא חרבה ירושלים אלא מפני שלא היה להם בושת פנים זה מזה שנאמר... אמר ר' יצחק לא חרבה ירושלים אלא בשביל שהושוו קטן וגדול שנאמר... אמר רב עמרם בריה דר"ש בר אבא א"ר שמעון בר אבא א"ר חנינא לא חרבה ירושלים אלא בשביל שלא הוכיחו זה את זה שנאמר... א"ר יהודה לא חרבה ירושלים אלא בשביל שביזו בה תלמידי חכמים... ואמר רבא לא חרבה ירושלים אלא בשביל שפסקו ממנה אנשי אמנה...
8 Abaye said: Jerusalem was destroyed only because the Sabbath was desecrated therein, as it is said R. Abbahu said: Jerusalem was destroyed only because the reading of the shema' morning and evening was neglected for it is said R. Hamnuna said: Jerusalem was destroyed only because they neglected [the education of] school children; for it is said 'Ulla said: Jerusalem was destroyed only because they [its inhabitants] were not ashamed of each other, for it is written R. Isaac said: Jerusalem was destroyed only because the small and the great were made equal, for it is said R. Amram son of R. Simeon b. Abba said in R. Simeon b. Abba's name in R. Hanina's name: Jerusalem was destroyed only because they did not rebuke each other: for it is said Rab Judah said: Jerusalem was destroyed only because scholars were despised therein: for it is said Raba said: Jerusalem was destroyed only because men of faith ceased therein 9. Leviticus 25:23 והארץ לא תמכר לצמתת כי לי הארץ; כי גרים ותושבים אתם עמדי. But the land must not be sold in perpetuity for the land is Mine, you are but strangers and sojourners with Me. 10. Tosefta Bava Metzia 1:1; Mishnah Bava Metzia 1:1 Tosefta Bava Metzia 1:1 שנים אוחזין בטלית זה נוטל עד מקום שתפוס וזה נוטל עד מקום שתפוס. Two lay hold of a cloak This one takes the part of the cloak which is held [by him], and that one takes the part of the cloak which is held [by him]. Mishnah Bava Metzia 1:1 שנים אוחזין בטלית זה אומר אני מצאתיה וזה אומר אני מצאתיה זה אומר כולה שלי וזה אומר כולה שלי זה ישבע שאין לו בה פחות מחציה וזה ישבע שאין לו בה פחות מחציה ויחלוקו זה אומר כולה שלי וזה אומר חציה שלי האומר כולה שלי ישבע שאין לו בה פחות משלשה חלקים והאומר חציה שלי ישבע שאין לו בה פחות מרביע זה נוטל שלשה חלקים וזה נוטל רביע: Two [persons appearing before a court] hold a garment. One of them says, I found it, and the other says, I found it one of them says, it is all mine, and the other says, it is all mine; then one shall swear that his share in it is not less than half, and the other shall swear that his share in it is not less than half, and [the value of the garment] shall then be divided between them. If one says, it is all mine, and the other says, half of it is mine, he who says, it is all mine shall swear that his share in it is not less than three quarters, and he who says, half of it is mine shall swear
9 that his share in it is not less than a quarter. The former then receives three quarters [of the value of the garment] and the latter receives one quarter. 11. Mishnah Avot, 5:10 ארבע מידות באדם :האומר שלי שלי,ושלך שלך--זו מידה בינונית ;ויש אומרין זו מידת סדום.שלי שלך,ושלך שלי--עם הארץ.שלי שלך,ושלך שלך--חסיד.שלך שלי,ושלי שלי--רשע. [There are] four types of character in men: He that says: Mine is mine, and thine is thine: this is a neutral type some say this is a Sodom-type of character: [he that says:] mine is thine and thine is mine is an unlearned person; [he that says:] mine is thine and thine is thine is a pious man; [he that says:] mine is mine, and thine is mine, is a wicked man. 12. Psalms 24 א ל ד ו ד, מ ז מו ר: ל יהו ה, ה אר ץ ומ לו א ה; ת ב ל, ו י ש ב י ב ה. ב כ י-ה וא, ע ל-י מ ים י ס ד ה; ו ע ל- נ ה רו ת, י כו נ נ ה. ג מ י-י ע ל ה ב ה ר-י הו ה; ומ י-י ק ום, ב מ קו ם ק ד שו. ד נ ק י כ פ י ם, וב ר-ל ב ב: א ש ר לא-נ ש א ל ש ו א נ פ ש י; ו לא נ ש ב ע ל מ ר מ ה. ה י ש א ב ר כ ה, מ א ת י הו ה; וצ ד ק ה, מ א לה י י ש עו. ו ז ה, דו ר ד ר ש ו; מ ב ק ש י פ נ י ך י ע ק ב ס ל ה. ז ש א ו ש ע ר ים, ר אש יכ ם, ו ה נ ש א ו, פ ת ח י עו ל ם; ו י בו א, מ ל ך ה כ בו ד. ח מ י ז ה, מ ל ך ה כ בו ד: י הו ה, ע ז וז ו ג בו ר; י הו ה, ג בו ר מ ל ח מ ה. ט ש א ו ש ע ר ים, ר אש יכ ם, וש א ו, פ ת ח י עו ל ם; ו י ב א, מ ל ך ה כ בו ד. י מ י ה וא ז ה, מ ל ך ה כ בו ד: י הו ה צ ב או ת-- ה וא מ ל ך ה כ בו ד ס ל ה. 1. Of David. A psalm. The earth is the LORD`s and all that it holds, the world and its inhabitants. 2, For He founded it upon the ocean, set it on the nether-streams. 3. Who may ascend the mountain of the LORD? Who may stand in His holy place? 4. He who has clean hands and a pure heart, who has not taken a false oath by My life or sworn deceitfully. 5. He shall carry away a blessing from the LORD, a just reward from God, his deliverer. 6. Such is the circle of those who turn to Him, Jacob, who seek Your presence. Selah. 7. O gates, lift up your heads! Up high, you everlasting doors, so the King of glory may come in! 8. Who is the King of glory? the LORD, mighty and valiant, the LORD, valiant in battle. 9. O gates, lift up your heads! Lift them up, you everlasting doors, so the King of glory may come in!
10 10. Who is the King of glory? the LORD of hosts, He is the King of glory! Selah.
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