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 dijo: Lo he recibido de R. Yochanan b. Zakkai, quien lo escuchó de su maestro, y su maestro de su maestro, "una halajá a Moisés sobre el Sinaí", [el Santo Bendito sea que le mostró a Moisés sobre el Sinaí, cada generación y sus expositores] que Eliyahu no venir a gobernar tamei y gobernar tahor, distanciar y acercarse [es decir, resolver dudas genealógicas— qué familias sufrieron asimilación y cuáles no —pero los dejará en su estado de kashruth para el futuro, la halajá es que "una familia que fue violada fue violada, etc."], pero [él vendrá] para distanciar a los que se han entrometido por la fuerza [es decir, aquellos que todos sabían que eran pasul (no aptos), pero que se habían insinuado a la fuerza. (Pero una familia que había sido "infiltrada" porque el p'sul no se conocía quedará en su estado de kashruth)], y [él vendrá] para acercarse a todos los que fueron (erróneamente) distanciados por la fuerza. La familia de Beth Tzerifah estaba al otro lado del Jordán y Ben Tziyon [un hombre violento] lo distanció [es decir, lo proclamó pasul] por la fuerza. Y otra familia estaba allí [que era pasul], y Ben Tziyon lo acercó por la fuerza [es decir, proclamó que eran kosher para el matrimonio. El tanna solicitó el honor de los hombres y no mencionó el nombre de la familia a la que Ben Tziyon se acercó por la fuerza al mencionar el nombre de la familia que era kasher, para enseñar cuánto se debe tener cuidado de no hablar en denigración. su amigo y "para cubrir la vergüenza". Si es así con aquellos que son pasul, ¡cuánto más con aquellos que son kasher!] Como estos [cuya kashruth y p'sul son conocidos pero que han sido distanciados por la fuerza o se han acercado por la fuerza] Eliyahu vendrá a pronunciar tamei y tahor, para distanciarse y acercarse. R. Yehudah dice: (Él vendrá) a distancia, pero no a acercarse. [Se acercará a la familia kosher, que fue distanciada por la fuerza, pero no distanciará a la familia que se acercó por la fuerza.] R. Shimon dice: Él vendrá a resolver disputas (entre los sabios). Y los sabios dicen: Ni para distanciarse ni para acercarse, sino para hacer las paces, como está escrito (Malaquías 3:24): "He aquí, te envío el profeta Eliyahu ... y él te devolverá el corazón de los padres. a los hijos y el corazón de los hijos a sus padres ". [Él (Eliyahu) está destinado a decir a través del Espíritu Santo: "Este es un descendiente de aquel". Y según R. Shimon, "padres" son los sabios, e "hijos", los discípulos— sus corazones estarán sintonizados entre sí y la disputa (machloketh) no les caerá.]
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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