אָמַר רַבִּי יְהוֹשֻׁעַ, מְקֻבָּל אֲנִי מֵרַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁשָּׁמַע מֵרַבּוֹ וְרַבּוֹ מֵרַבּוֹ, הֲלָכָה לְמשֶׁה מִסִּינַי, שֶׁאֵין אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב, אֶלָּא לְרַחֵק הַמְקֹרָבִין בִּזְרוֹעַ וּלְקָרֵב הַמְרֻחָקִין בִּזְרוֹעַ. מִשְׁפַּחַת בֵּית צְרִיפָה הָיְתָה בְעֵבֶר הַיַּרְדֵּן וְרִחֲקָהּ בֶּן צִיּוֹן בִּזְרוֹעַ, וְעוֹד אַחֶרֶת הָיְתָה שָׁם וְקֵרְבָהּ בֶּן צִיּוֹן בִּזְרוֹעַ. כְּגוֹן אֵלּוּ, אֵלִיָּהוּ בָא לְטַמֵּא וּלְטַהֵר, לְרַחֵק וּלְקָרֵב. רַבִּי יְהוּדָה אוֹמֵר, לְקָרֵב, אֲבָל לֹא לְרַחֵק. רַבִּי שִׁמְעוֹן אוֹמֵר, לְהַשְׁווֹת הַמַּחֲלֹקֶת. וַחֲכָמִים אוֹמְרִים, לֹא לְרַחֵק וְלֹא לְקָרֵב, אֶלָּא לַעֲשׂוֹת שָׁלוֹם בָּעוֹלָם, שֶׁנֶּאֱמַר (מלאכי ג) הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא וְגוֹ' וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים וְלֵב בָּנִים עַל אֲבוֹתָם:
R. Yehoshua sagte: Ich habe es von R. Yochanan b erhalten. Zakkai, der es von seinem Meister und seinem Meister von seinem Meister hörte, "eine Halacha für Mose auf dem Sinai" [der Heilige, der gesegnet ist, nachdem er Mose auf dem Sinai gezeigt hat, jede Generation und ihre Erklärer], dass Eliyahu dies nicht tun wird Kommen Sie, um Tamei zu regieren und Tahor zu regieren, um sich zu distanzieren und sich zu nähern [dh um genealogische Zweifel zu lösen— Welche Familien wurden assimiliert und welche nicht? —aber er wird sie für die Zukunft in ihrem Status als Kashruth belassen, wobei die Halacha lautet, dass "eine Familie, die verletzt wurde, verletzt wurde usw."], aber [er wird kommen], um diejenigen zu distanzieren, die sich gewaltsam eingedrungen hatten [dh diejenigen, die alle wussten, dass sie pasul (untauglich) waren, sich aber gewaltsam unterstellt hatten. (Aber eine Familie, die "infiltriert" worden war, weil das Psul nicht bekannt war, wird in ihrem Status als Kashruth belassen)] und [er wird kommen], um sich allen zu nähern, die (fälschlicherweise) gewaltsam distanziert worden waren. Die Familie von Beth Tzerifah befand sich jenseits des Jordan, und Ben Tziyon [ein Mann der Gewalt] distanzierte sie mit Gewalt [dh proklamierte sie als pasul]. Und eine andere Familie war dort [was Pasul war], und Ben Tziyon brachte es mit Gewalt näher [dh er proklamierte sie als koscher für die Ehe. Die Tanna war besorgt um die Ehre der Männer und erwähnte nicht den Namen der Familie, die Ben Tziyon mit Gewalt näher kam, als er den Namen der Familie erwähnte, die kasher war, um zu lehren, wie sehr man darauf achten sollte, nicht in Verunglimpfung zu sprechen sein Freund und "um Schande zu decken." Wenn also mit denen, die Pasul sind, wie viel mehr mit denen, die Kasher sind!] Wie diese [deren Kashruth und Psul bekannt sind, die aber gewaltsam distanziert oder gewaltsam nahe gebracht wurden], wird Eliyahu kommen, um Tamei auszusprechen und tahor, um sich zu distanzieren und sich zu nähern. R. Yehudah sagt: (Er wird kommen) in die Ferne, aber nicht in die Nähe. [Er wird sich der koscheren Familie nähern, die gewaltsam distanziert wurde, aber er wird die Familie, die gewaltsam nahe gebracht wurde, nicht distanzieren.] R. Shimon sagt: Er wird kommen, um Streitigkeiten (unter den Weisen) beizulegen. Und die Weisen sagen: Weder zu distanzieren noch sich zu nähern, sondern Frieden zu schließen, wie geschrieben steht (Maleachi 3:24): "Siehe, ich sende dir Eliyahu, den Propheten ... und er wird das Herz der Väter zurückgeben zu den Söhnen und das Herz der Söhne zu ihren Vätern. " [Er (Eliyahu) ist dazu bestimmt, durch den Heiligen Geist zu sagen: "Dieser ist ein Nachkomme von diesem." Und nach R. Shimon sind "Väter" die Weisen und "Söhne" die Jünger— ihre Herzen werden aufeinander abgestimmt sein und Streit (machloketh) wird sie nicht treffen.]
Shev Shmat'ta
(Hay-Nun) ‘Behold man is the one’ in which there is one shrine, as we have elucidated in most of the sections of this introduction of ours. And [it is] as it is [found] in the Zohar, Parashat Korach 94 (3:176a-b), “The One only dwells among the one.” See there. And the unity that [comes] as a result of the commandments permitted the Divine Presence to dwell among Israel through the twenty-two letters of the Torah. As included in it are the six hundred and thirteen commandments – the three hundred sixty-five positive commandments and the two hundred and forty-eight negative commandments – corresponding to the sinews and limbs of a man. And so was it explained in Paragraph Tzaddi in explanation of the verse (Isaiah 59:2) “But your iniquities have been a barrier between you,” that [the Jews] are united through the commandments and divided one from another through sins. And this was the intention of Hillel who said to the convert, “[‘And you shall love your neighbor as yourself’ (Lev. 19:18)] – that is the entire Torah, and the rest is its explanation. Go study.” [Its] explanation is that the other commandments are explanations of the unity through which Israel joins together and becomes one. And this is also elucidated in the midrash (Vayikra Rabbah 13:3) that says, “What does the Holy One, blessed be He care if he slaughters, etc.? Behold, [the commandments] were only given to refine (letsaref, which can also mean, unite) the creatures, as it is stated (Prov. 30:5), ‘the word of God is refined.’” [Its] explanation is that through the commandments, the Children of Israel will be unified. And also there in Midrash Rabbah on Parashat Vayechi, “Yaakov said to his sons, ‘Maybe because you come from four mothers, you have a tinge of idolatry?’ They said to him, ‘It is written (Num. 1:20), “according to the house of their fathers” – just like there is only One in your heart.’” And the author of the Yafeh Toar did not know its explanation. But it appears to me that [it can be explained] according to what [Maharal] writes in Netsach Yisrael – [that the] reason that Rachel gave the signs to Leah was because she knew that it was not fitting for Yaakov to father all twelve of the tribes from one woman. And had it been so, they would have all been one, whereas that is not fitting for this lowly [world] – as its nature inclines away from the way of oneness. And this causes sin in Israel until the future to come (messianic times) speedily in our days. See there. And this is [the meaning of that which Yaakov said to his sons, “Maybe because you come from four mothers, it is impossible that you will be unified; and sin caused it, as the One can only dwell among one.” But they answered him, “It is written, ‘according to the house of their fathers’ – and there is one Father to all of us and there is One in our hearts. And God, may He be blessed, will be unified through us.” And it is as our teacher Rabbi Yitschak Abarbanel writes in explanation of the verse (Gen. 2:24), “and they shall become one flesh,” like Rashi explained – through the embryo that is created from both of them. And the portion of each one is in the many limbs. Even though the embryo loves itself; yet through this the father and the mother [also] love each other, as a branch produces love in [its] roots. And this is the intention of the statement of [the Sages], may their memory be blessed, “‘And you shall love [the Lord your God], etc.’ (Deut. 6:5) – [that the name of the Heavens be loved through you]” (Yoma 86a). And that means that the higher forces become unified, as all of them gave their portion to man and he is a branch from them – and love will sprout from the roots. And hence one should have intention for this unification before every [Torah] study [session] and good deed, as a fulfillment of the commandment of “and you shall love your neighbor, etc.” And [then] all of Israel will be one, and also all of the ones that gave birth to them will love each other and be unified. And with what I have elucidated, their statement at the end of Tractate Eduyot is understood, “[Eliyahu] will not come to make distant or to bring close, but to make peace [among them], as it is stated (Mal. 3:23-24), ‘Behold, I will send, etc. [He shall bring back the hearts of the children to their fathers’” (Mishnah Eduyot 8:7). [This is] meaning that [the children] will be called by the name of their fathers, but there is [only] one Father to us all. And the world will then be fit for it. And then we shall see the joy of Zion and the building of Jerusalem, speedily in our days. Amen, Selah.
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