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 a dit: Je l'ai reçu de R. Yochanan b. Zakkai, qui l'a entendu de son maître, et son maître de son maître, "une halakha à Moïse sur le Sinaï", [le Saint Béni soit-Il ayant montré à Moïse sur le Sinaï, chaque génération et ses exposants,] qu'Eliyahu ne venir gouverner le tamei et gouverner tahor, éloigner et se rapprocher [c'est-à-dire résoudre les doutes généalogiques— quelles familles ont subi l'assimilation et lesquelles n'ont pas —mais il les laissera dans leur statut de kashruth pour l'avenir, la halakha étant qu '"une famille qui a été violée a été violée, etc."], mais [il viendra] distancer ceux qui se sont intrigués par la force [c'est-à-dire, ceux qui savaient tous être pasul (inaptes), mais qui s'étaient insinués de force. (Mais une famille qui avait été «infiltrée» parce que le p'sul n'était pas connu sera laissée dans son statut de kashruth)], et [il viendra] se rapprocher de tous ceux qui avaient été (à tort) distancés par la force. La famille de Beth Tzerifah était de l'autre côté du Jourdain et Ben Tziyon [un homme violent] l'a éloignée [c'est-à-dire, l'a proclamée pasul] par la force. Et une autre famille était là [qui était pasul], et Ben Tziyon l'a rapproché de force [c'est-à-dire, il les a proclamés casher pour le mariage. Le tanna était soucieux de l'honneur des hommes et ne mentionnait pas le nom de la famille que Ben Tziyon s'approchait de force car il mentionnait le nom de la famille qui était kasher, pour enseigner à quel point il fallait se garder de parler en dénigrement de son ami et «pour couvrir la honte». S'il en est ainsi de ceux qui sont pasul, combien plus encore de ceux qui sont kasher!] Comme ceux-là [dont la kashruth et le p'sul sont connus mais qui ont été éloignés par la force ou rapprochés par la force] Eliyahu viendra prononcer tamei et tahor, à distance et à approcher. R. Yehudah dit: (Il viendra) à distance, mais pas pour s'approcher. [Il s'approchera de la famille casher, qui a été distancée par la force, mais il n'éloignera pas la famille qui a été rapprochée par la force.] R. Shimon dit: Il viendra résoudre les différends (parmi les sages). Et les sages disent: Ni pour éloigner ni pour s'approcher, mais pour faire la paix, comme il est écrit (Malachie 3:24): "Voici, je vous envoie Eliyahu le prophète… et il vous rendra le cœur des pères aux fils et le cœur des fils à leurs pères. " [Il (Eliyahu) est destiné à dire par le Saint-Esprit: "Celui-ci est un descendant de celui-là." Et selon R. Shimon, «pères» sont les sages, et «fils», les disciples— leurs cœurs seront en harmonie les uns avec les autres et la dispute (machloketh) ne leur arrivera pas.]
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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