Avos 1:12 הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן (copy)

הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה:

Pirkei Avot 1:12

(12) Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah.

ברטנורא על משנה אבות א׳:י״ב:א׳

הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם.

פֵּרְשׁוּ בְּאָבוֹת דְּרַבִּי נָתָן,

כֵּיצַד הָיָה אַהֲרֹן אוֹהֵב שָׁלוֹם, כְּשֶׁהָיָה רוֹאֶה שְׁנֵי בְּנֵי אָדָם מִתְקוֹטְטִים הָיָה הוֹלֵךְ לְכָל אֶחָד מֵהֶם שֶׁלֹּא מִדַּעַת חֲבֵרוֹ, וְאוֹמֵר לוֹ רְאֵה חֲבֵרְךָ אֵיךְ הוּא מִתְחָרֵט וּמַכֶּה אֶת עַצְמוֹ עַל שֶׁחָטָא לְךָ, וְהוּא אָמַר לִי שֶׁאָבֹא אֵלֶיךָ שֶׁתִּמְחַל לוֹ, וּמִתּוֹךְ כָּךְ כְּשֶׁהָיוּ פּוֹגְעִים זֶה בָּזֶה הָיוּ מְנַשְּׁקִים זֶה אֶת זֶה.

Bartenura on Pirkei Avot 1:12:1

"Be of the disciples of Aharon, loving peace and pursuing peace": They explained in Avot DeRabbi Natan how Aharon loved peace: When he would see two people quarreling, he would go to each one of them without the knowledge of his fellow and say to him, “Behold how your fellow is regretting and afflicting himself that he sinned against you; and he told me that I should come to you so that you will forgive him. And as a result of this, when they bumped into each other, they would kiss each other. And how would he bring people closer to the Torah? When he would know about someone that he committed a sin, he would befriend him and show him a friendly demeanor; and that man would be embarrassed and say [to himself], “If that righteous man would know my evil deeds, how much would he distance himself from me? And as a result of this, [that man] would change for the better. And this is what the prophet testifies about [Aharon] (Malachi 2), “In peace and in straightness did he walk with Me and he brought back many from sinning."

רש"י על בראשית י״ח:י״ג:ב׳

ואני זקנתי שִׁנָּה הַכָּתוּב מִפְּנֵי הַשָּׁלוֹם, שֶׁהֲרֵי הִיא אָמְרָה וַאדֹנִי זָקֵן:

Rashi on Genesis 18:13:2

ואני זקנתי I BEING OLD — Scripture (God) in relating her words to her husband alters them for the sake of peace, for she had said (v. 12) “my lord is old” (Genesis Rabbah 48:18).

רש"י על משנה אבות א׳:י״ב:ב׳

הוי מתלמידיו של אהרן....אמר א' לאשתו קונם שאין נהנית לי עד שתרוק בעינו של כ״ג היה אהרן שומע היה הולך אצל אותה אשה והיה אומר "פלוניתא חשתי בעיני ורוק שלך רפואה יש בו תרוק לי בעין" והיתה רוקקת

וע״כ נאמר בו את אהרן וגו' ויבכו אותו כל בית ישראל אחד אנשים ואחד נשים במשמע. ובמשה לא נאמר אלא בני ישראל כדכתיב ויבכו בני ישראל את משה:

Rashi on Avot 1:12:2

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סליחות נוסח אשכנז ליטא, ליום שני ה׳:י״ב

כְּרַחֵם אָב עַל בָּנִים כֵּן תְּרַחֵם ה׳ עָלֵֽינוּ

Selichot Nusach Ashkenaz Lita, Second Day 5:12

Pardon us our Father, for we have sinned, forgive us our King, for we have transgressed. “For You, my Master, are good and forgiving, and abounding in kindness to all who call upon You.”

פלא יועץ י״א:א׳

וכבר כתבו בעלי המוסר, שהנשים שמראין געגועים לילדים ומונעים אביהם מלהכותם, עליהן הכתוב אומר (איכה ד י) "ידי נשים רחמניות בשלו ילדיהן" שגורם לו שיהא סופו יורש גיהנם.

Pele Yoetz 11:1

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מדרש שמואל על אבות א׳:י״ב:א׳-ה׳

אפשר לפרש אוהב שלום שלא יהיה בעל מריבה ורודף שלום כי אף אם השלום היה בורח ממנו יהיה הוא רודף אחריו שאם חברך אינו רוצה להשלים עמך אתה תרדוף אחריו לפייסו, ולשניהם כוון כמש"ה בקש שלום ורדפהו, הרי במה שאמר "בקש" אוהב שלום אמור, ובמה שאמר "ורדפהו" כוון שיהיה רודף שלום אפי' שהשלום יהיה בורח ממנו.

Midrash Shmuel on Avot 1:12:1-5

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גר"א על פרקי אבות א׳:י״ב:ב׳

אוהב כו'. כמ״ש (תהילים ל״ד:ט״ו) בקש שלום ורדפהו בקשהו ממקומך כו' וכמ״ש במשה רבינו (במדבר י״ד) וילך אל דתן ואבירם ואמרו מכאן כו'

Gra on Pirkei Avot 1:12:2

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סנהדרין ק״י א:ו׳

(במדבר טז, כה) ויקם משה וילך אל דתן ואבירם אמר ר"ל מכאן שאין מחזיקין במחלוקת דאמר רב: כל המחזיק במחלוקת עובר בלאו שנאמר (במדבר יז, ה) ולא יהיה כקרח וכעדתו

Sanhedrin 110a:6

§ With regard to the verse: “And Moses arose and went to Dathan and Abiram” (Numbers 16:25), Reish Lakish says: From here we derive that one may not perpetuate a dispute, as Rav says: Anyone who perpetuates a dispute violates a prohibition, as it is stated: “And he will not be like Korah and his assembly, as the Lord spoke by the hand of Moses to him” (Numbers 17:5). Even the aggrieved party must seek to end the dispute. Dathan and Abiram accused Moses and by right should have initiated the reconciliation. Nevertheless, Moses was not insistent on this; he went to them.

ראש השנה י״ז א:י״ד-ט״ו

רָבָא אָמַר: כׇּל הַמַּעֲבִיר עַל מִדּוֹתָיו — מַעֲבִירִין לוֹ עַל כׇּל פְּשָׁעָיו, שֶׁנֶּאֱמַר: ״נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע״. לְמִי נוֹשֵׂא עָוֹן — לְמִי שֶׁעוֹבֵר עַל פֶּשַׁע.

רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ חֲלַשׁ, עָל רַב פָּפָּא לְשַׁיּוֹלֵי בֵּיהּ. חַזְיֵיהּ דַּחֲלִישׁ לֵיהּ עָלְמָא, אֲמַר לְהוּ: צְבִיתוּ לֵיהּ זְוַודְתָּא. לְסוֹף אִיתְּפַח, הֲוָה מִיכְּסִיף רַב פָּפָּא לְמִיחְזְיֵיהּ. אֲמַרוּ לֵיהּ: מַאי חֲזֵית? אֲמַר לְהוּ: אִין, הָכִי הֲוָה, וַאֲמַר לְהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא: הוֹאִיל וְלָא מוֹקֵים בְּמִילֵּיהּ — לָא תְּקוּמוּ בַּהֲדֵיהּ, שֶׁנֶּאֱמַר: ״נוֹשֵׂא עָוֹן וְעוֹבֵר עַל פֶּשַׁע״, לְמִי נוֹשֵׂא עָוֹן — לְעוֹבֵר פֶּשַׁע.

Rosh Hashanah 17a:14-15

Rava understood this verse differently and said: With regard to whoever forgoes his reckonings with others for injustices done to him, the heavenly court in turn forgoes punishment for all his sins, as it is stated: “He bears sin and forgives transgression” (Micah 7:18). Whose sins does He bear? The sins of one who forgoes his reckonings with others for injustices committed against him. It is related that Rav Huna, son of Rav Yehoshua, became sick, and Rav Pappa went into his home to inquire about his well-being. He saw that the world was growing weak for Rav Huna, i.e., he was dying. Rav Pappa said to his attendants: Prepare his provisions [zavdata], i.e., his shrouds. In the end, Rav Huna recovered. Rav Pappa was embarrassed to go and see him, as it seemed as if he had decreed Rav Huna’s death. Rav Huna’s friends said to him: What did you see when you were lying there suspended between life and death? He said to them: Yes, it was so, I was truly close to dying, but the Holy One, Blessed be He, said to the heavenly court: Since he does not stand on his rights, i.e., he is ready to waive what is due him, you too should not be exacting with him in his judgment, as it is stated: “He bears [noseh] sin and forgives transgression.” Whose sins does He bear? The sins of one who forgoes his reckonings with others for injustices committed against him.

רש"י על ויקרא כ״ו:ו׳:א׳

ונתתי שלום. שֶׁמָּא תֹאמְרוּ, הֲרֵי מַאֲכָל וַהֲרֵי מִשְׁתֶּה, אִם אֵין שָׁלוֹם אֵין כְּלוּם, תַּ"לֹ אַחַר כָּל זֹאת "וְנָתַתִּי שָׁלוֹם בָּאָרֶץ"; מִכָּאן שֶׁהַשָּׁלוֹם שָׁקוּל כְּנֶגֶד הַכֹּל, וְכֵן הוּא אוֹמֵר (ישעיה מ"ה) "עוֹשֶׂה שָׁלוֹם וּבוֹרֵא אֶת הַכֹּל":

Rashi on Leviticus 26:6:1

ונתתי שלום AND I WILL GIVE PEACE [IN THE [LAND— Perhaps you will say, “Well, there is food and there is drink; but if there is no peace, then all this is nothing!” Scripture therefore states after all these promises “I will give peace in the land”. Hence we may learn that peace counterbalances everything. In a similar sense it states: “Who makest peace and createst all things" (Sifra, Bechukotai, Chapter 1 8).

גור אריה על ויקרא כ״ו:ו׳:א׳

שמא תאמרו וכו'. פירוש, מה ענין הכתוב הזה לכאן שהפסיק בברכות השובע, היה לכתוב זה אחר "ואכלתם ישן נושן" (פסוק י), אלא מפני שהשלום גם כן הוא מברכת השובע, שאם יש שובע ולא יאכל אותה במנוחה – אם כן השובע אינה כלום, ולפיכך הוא הכל, שהשלום מעמיד את הכל:

Gur Aryeh on Vayikra 26:6:1

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משנה עוקצים ג׳:י״ב

אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא, לֹא מָצָא הַקָּדוֹשׁ בָּרוּךְ הוּא כְּלִי מַחֲזִיק בְּרָכָה לְיִשְׂרָאֵל אֶלָּא הַשָּׁלוֹם, שֶׁנֶּאֱמַר (תהלים כט), ה׳ עֹז לְעַמּוֹ יִתֵּן ה׳ יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם:

Mishnah Oktzin 3:12

Rabbi Yehoshua ben Levi said: In the world to come the Holy One, Blessed be He, will make each righteous person inherit three hundred and ten worlds, for it is written: "That I may cause those that love me to inherit yesh (numerical value of; and that I may fill their treasuries" (Proverbs 8:21. Rabbi Shimon ben Halafta said: the Holy One, Blessed be He, found no vessel that could contain blessing for Israel save that of peace, as it is written: "The Lord will give strength unto his people; the Lord will bless his people with peace" (Psalms 29:11).

תענית כ״ב א:ד׳-ז׳

רַבִּי בְּרוֹקָא חוֹזָאָה הֲוָה שְׁכִיחַ בְּשׁוּקָא דְּבֵי לָפָט. הֲוָה שְׁכִיחַ אֵלִיָּהוּ גַּבֵּיהּ, אֲמַר לֵיהּ: אִיכָּא בְּהַאי שׁוּקָא בַּר עָלְמָא דְּאָתֵי?...אַדְּהָכִי וְהָכִי אֲתוֹ הָנָךְ תְּרֵי אַחֵי. אֲמַר לֵיהּ: הָנָךְ נָמֵי בְּנֵי עָלְמָא דְּאָתֵי נִינְהוּ.

אֲזַל לְגַבַּיְיהוּ, אֲמַר לְהוּ: מַאי עוֹבָדַיְיכוּ? אֲמַרוּ לֵיהּ: אִינָשֵׁי בָּדוֹחֵי אֲנַן, מְבַדְּחִינַן עֲצִיבֵי. אִי נָמֵי, כִּי חָזֵינַן בֵּי תְרֵי דְּאִית לְהוּ תִּיגְרָא בַּהֲדַיְיהוּ, טָרְחִינַן וְעָבְדִינַן לְהוּ שְׁלָמָא.

Taanit 22a:4-7

§ The Gemara relates another story about the righteousness of common people. Rabbi Beroka Ḥoza’a was often found in the market of Bei Lefet, and Elijah the Prophet would often appear to him. Once Rabbi Beroka said to Elijah: Of all the people who come here, is there anyone in this market worthy of the World-to-Come? He said to him: No. In the meantime, Rabbi Beroka saw a man who was wearing black shoes, contrary to Jewish custom, and who did not place the sky-blue, dyed thread of ritual fringes on his garment. Elijah said to Rabbi Beroka: That man is worthy of the World-to-Come. Rabbi Beroka ran after the man and said to him: What is your occupation? The man said to him: Go away now, as I have no time, but come back tomorrow and we will talk. The next day, Rabbi Beroka arrived and again said to him: What is your occupation? The man said to him: I am a prison guard [zandukana], and I imprison the men separately and the women separately, and I place my bed between them so that they will not come to transgression. When I see a Jewish woman upon whom gentiles have set their eyes, I risk my life to save her. One day, there was a betrothed young woman among us, upon whom the gentiles had set their eyes. I took dregs [durdayya] of red wine and threw them on the lower part of her dress, and I said: She is menstruating [dastana], so that they would leave her alone. Rabbi Beroka said to him: What is the reason that you do not have threads of ritual fringes, and why do you wear black shoes? The man said to him: Since I come and go among gentiles, I dress this way so that they will not know that I am a Jew. When they issue a decree, I inform the Sages, and they pray for mercy and annul the decree. Rabbi Beroka further inquired: And what is the reason that when I said to you: What is your occupation, you said to me: Go away now but come tomorrow? The man said to him: At that moment, they had just issued a decree, and I said to myself: First I must go and inform the Sages, so that they will pray for mercy over this matter. In the meantime, two brothers came to the marketplace. Elijah said to Rabbi Beroka: These two also have a share in the World-to-Come. Rabbi Beroka went over to the men and said to them: What is your occupation? They said to him: We are jesters, and we cheer up the depressed. Alternatively, when we see two people who have a quarrel between them, we strive to make peace. It is said that for this behavior one enjoys the profits of his actions in this world, and yet his reward is not diminished in the World-to-Come.

רש"י על תענית כ״ב א:ז׳:ג׳

טרחינן – במילי דבדיחותא בינייהו:

עד דעבדי שלמא – שהן דברים שאדם אוכל פירותיהן בעולם הזה והקרן קיימת וכו' הבאת שלום בין אדם לחבירו:

Rashi on Taanit 22a:7:3

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בראשית רבה ח׳:ה׳

אָמַר רַבִּי סִימוֹן, בְּשָׁעָה שֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת אָדָם הָרִאשׁוֹן, נַעֲשׂוּ מַלְאֲכֵי הַשָּׁרֵת כִּתִּים כִּתִּים, וַחֲבוּרוֹת חֲבוּרוֹת, מֵהֶם אוֹמְרִים אַל יִבָּרֵא, וּמֵהֶם אוֹמְרִים יִבָּרֵא, הֲדָא הוּא דִכְתִיב (תהלים פה, יא): חֶסֶד וֶאֱמֶת נִפְגָּשׁוּ צֶדֶק וְשָׁלוֹם נָשָׁקוּ.

חֶסֶד אוֹמֵר יִבָּרֵא, שֶׁהוּא גּוֹמֵל חֲסָדִים. וֶאֱמֶת אוֹמֵר אַל יִבָּרֵא, שֶׁכֻּלּוֹ שְׁקָרִים. צֶדֶק אוֹמֵר יִבָּרֵא, שֶׁהוּא עוֹשֶׂה צְדָקוֹת. שָׁלוֹם אוֹמֵר אַל יִבָּרֵא, דְּכוּלֵיהּ קְטָטָה.

מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא נָטַל אֱמֶת וְהִשְׁלִיכוֹ לָאָרֶץ, הֲדָא הוּא דִכְתִיב (דניאל ח, יב): וְתַשְׁלֵךְ אֱמֶת אַרְצָה

Bereshit Rabbah 8:5

Rabbi Simon said: When the Holy One blessed be He came to create Adam the first man, the ministering angels divided into various factions and various groups. Some of them were saying: ‘Let him not be created,’ and some of them were saying: ‘Let him be created.’ That is what is written: “Kindness and truth met; righteousness and peace touched” (Psalms 85:11). Kindness said: ‘Let him be created, as he performs acts of kindness.’ Truth said: ‘Let him not be created, as he is all full of lies.’ Righteousness said: ‘Let him be created, as he performs acts of righteousness.’ Peace said: ‘Let him not be created, as he is all full of discord.’ What did the Holy One blessed be He do? He took Truth and cast it down to earth. That is what is written: “You cast truth earthward” (Daniel 8:12). The ministering angels said before the Holy One blessed be He: ‘Master of the universe, why are You demeaning Your very seal? Let Truth ascend from the earth.’ That is what is written: “Truth will spring from the earth” (Psalms 85:12).
The Rabbis say in the name of Rabbi Ḥanina bar Idi, and Rabbi Pinḥas and Rabbi Ḥilkiya said in the name of Rabbi Simon: Meod, this refers to Man [adam]. That is what is written: “God saw everything that He had made, and, behold, it was very [meod] good” (Genesis 1:31) – Man [adam] was good.
Rav Huna, the rabbi of Tzippori, said: While the ministering angels were busy deliberating with one another and engaging with one another, the Holy One blessed be He created him. He said to them: ‘Why are you deliberating? Man has already been created.’

ברכות ה׳ ב:ב׳

״אֱמֶת״ — זוֹ תּוֹרָה, שֶׁנֶּאֱמַר: ״אֱמֶת קְנֵה וְאַל תִּמְכֹּר״

Berakhot 5b:2

Rabbi Yoḥanan said to him: What is your source for this? Granted, if one engages in Torah and acts of charity, his transgressions are forgiven, as it is written: “With mercy and truth, iniquity is expiated” (Proverbs 16:6); mercy refers to acts of charity, as it is stated: “He who pursues charity and mercy finds life, charity and honor” (Proverbs 21:21), mercy and charity are listed together. And truth refers to Torah, as it is stated: “Buy truth and do not sell it; also wisdom, guidance and understanding” (Proverbs 23:23). However, from where is it derived that the transgressions of one who buries his sons are also forgiven?

שערי תשובה א׳:ל״א

וְנֶאֱמַר (משלי י"ח:א') לְתַאֲוָה יְבַקֵּשׁ נִפְרָד בְּכָל תּוּשִׁיָּה יִתְגַּלָּע. פֵּרוּשׁוֹ – מִי שֶׁמְּבַקֵּשׁ לָלֶכֶת אַחַר תַּאֲוָתוֹ וּרְצוֹנוֹ. נִפְרַד מִכָּל חָבֵר וְעָמִית. כִּי יִרְחֲקוּ מִמֶּנּוּ אוֹהֵב וָרֵעַ. כִּי תַּאֲוַת בְּנֵי אָדָם וּמִדּוֹתָם חֲלוּקוֹת. אֵין רְצוֹנוֹ שֶׁל זֶה כִּרְצוֹנוֹ שֶׁל זֶה. אָכֵן אִם יֵלֵךְ בְּדֶרֶךְ הַשֵּׂכֶל אָז יִתְחַבְּרוּ לוֹ הַחֲבֵרִים. וְיִהְיוּ אוֹהֲבָיו רַבִּים.

Sha'arei Teshuvah 1:31

And behold that the desire placed in the heart of man is the root of all of his actions. Therefore, if he refines the desire - instead of all the limbs serving it, he will draw them after the intellect. So they will accompany him and serve him; and all of his actions will be proper, as it is stated (Proverbs 21:8), "but he is pure and straight in his actions." (And it appears to me that he is understanding, "but he is pure," [as] meaning to say, that he is pure from desire; "and straight in his actions," [as] all of his actions are assumed to be refined and straight. And that is something that can be learned from its [context], as its opposite is written after it - "The desire of the wicked is set upon evil" [Proverbs 21:10].) And it is [also] stated (Proverbs 13:19), "Desire niheyeh is sweet to the spirit." Niheyeh [here] is like broken, as [its usage in] (Daniel 8:27), "I was broken (niheyeti), and languished." It is stating that when a man breaks his desire - even for things that are permissible - it renders his spirit successful. So this trait is sweet to it. For the intellect raises its hand and is victorious. "But to turn away from evil is abhorrent to the stupid" (Proverbs 21:8): The stupid, who do not break their desire but rather always pursue the desires of people - when their desire confronts them [to do a] sin or any bad thing, they will not veer from it. And they are called stupid because of [their] pursuit of pleasures - as it is stated (Proverbs 21:20), "and a stupid man will swallow them." And it is stated (Isaiah 5:11-12), "Ah, those who chase liquor from early in the morning, etc. Who have lyre and lute, etc.; but who never give a thought to the plan of the Lord, etc." And it is [also] stated (Proverbs 13:25), "but the belly of the wicked is empty." And it is [further] stated (Malachi 2:3), "and I will strew dung upon your faces, the dung of your festivals." And our Rabbis, may their memory be blessed, said (Shabbat 151b), "These are people for which all their days are like festivals." And it states (Proverbs 18:1), "He who isolates himself pursues his desires; he disdains all competence." Its explanation is, one who seeks to go after his desire and his will, will be isolated from any friend or countryman. As admirers and companions will distance themselves them from him, since the desires and measures of people are [all] different - the will of this one is not like the will of that one. However if he will follow the path of the intellect, many friends will join themselves to him and his admirers will be many. And they said regarding ethics, one who [insists] upon his measures will have many [against] him. And it is possible to explain, "He who isolates himself pursues his desires," about this matter itself: A man is isolated from every brother and friend, by the desire that he seeks. And since he seeks to go after his will - because of that, his companions distance themselves from him. [It is] like the matter [of], "but a poor man loses his friend" (Proverbs 19:4). "He disdains all competence": One who follows his desires will not only sin in one thing. Rather he will disdain every thing in the Torah, since he will transgress all of it - like the wording (of Proverbs 20:3), "but every fool disdains."

רש"י על במדבר כ״ה:י״א:א׳

פינחס בן אלעזר בן אהרן הכהן. לְפִי שֶׁהָיוּ הַשְּׁבָטִים מְבַזִּים אוֹתוֹ — הַרְאִיתֶם בֶּן פּוּטִי זֶה שֶׁפִּטֵּם אֲבִי אִמּוֹ עֲגָלִים לַעֲ"זָ וְהָרַג נְשִׂיא שֵׁבֶט מִיִּשְׂרָאֵל? לְפִיכָךְ בָּא הַכָּתוּב וְיִחֲסוֹ אַחַר אַהֲרֹן (סנהדרין פ"ב):

Rashi on Numbers 25:11:1

פינחס בן אלעזר בן אהרן הכהן PHINEAS THE SON OF ELEAZAR THE SON OF AARON THE PRIEST — Because the tribes spoke disparagingly of him, saying, “Have you seen this grandson of Puti the father of whose mother used to fatten (פטם) calves for idolatrous sacrifices (see Exodus 6:25 that Eleazar his father had married a daughter of Putiel who is identified with Jethro; see Rashi on that verse and Exodus 18:1), and he has dared to slay a prince of one of Israel’s tribes!”, therefore Scripture comes and connects his genealogy with Aaron (Sanhedrin 82b).

סנהדרין ע״א ב:כ״ב

פיזור לרשעים הנאה להן והנאה לעולם, ולצדיקים רע להן ורע לעולם, כנוס לרשעים רע להן ורע לעולם, ולצדיקים הנאה להן והנאה לעולם, שקט לרשעים רע להן ורע לעולם, לצדיקים הנאה להן והנאה לעולם:

Sanhedrin 71b:22

The dispersal of the wicked, so that they are not found in close proximity to each other, is beneficial to them, as they are less likely to provoke each other to sin, and it is beneficial to the world. The dispersal of the righteous is detrimental to them and detrimental to the world. The assembly of the wicked in one place is detrimental to them and detrimental to the world, while the assembly of the righteous is beneficial to them and beneficial to the world. The tranquility of the wicked is detrimental to them and detrimental to the world, while the tranquility of the righteous is beneficial to them and beneficial to the world.

רש"י על סנהדרין ע״א ב:כ״ב:א׳

פיזור - שנפרדין זה מזה ואין יכולין להועץ עצה רעה ולסייע זה את זה:

Rashi on Sanhedrin 71b:22:1

...

משנה אבות א׳:י״ב

...אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה:

Pirkei Avot 1:12

Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah.

סידור אשכנז, ימי חול, תפילת שחרית, ברכות קריאת שמע, אהבת ישראל א׳

אַהֲבָה רַבָּה אֲהַבְתָּֽנוּ ה׳ אֱלֹקֵֽינוּ חֶמְלָה גְדוֹלָה וִיתֵרָה חָמַֽלְתָּ עָלֵֽינוּ...אָבִֽינוּ הָאָב הָרַחֲמָן הַמְ֒רַחֵם רַחֵם עָלֵֽינוּ וְתֵן בְּלִבֵּֽנוּ לְהָבִין וּלְהַשְׂכִּיל לִשְׁמֹֽעַ לִלְמֹד וּלְ֒לַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת וּלְקַיֵּם אֶת־כָּל־דִּבְרֵי תַלְמוּד תּוֹרָתֶֽךָ בְּאַהֲבָה: וְהָאֵר עֵינֵֽינוּ בְּתוֹרָתֶֽךָ...וּבָֽנוּ בָחַֽרְתָּ מִכָּל־עַם וְלָשׁוֹן. וְקֵרַבְתָּֽנוּ לְשִׁמְךָ הַגָּדוֹל סֶֽלָה בֶּאֱמֶת לְהוֹדוֹת לְךָ וּלְיַחֶדְךָ בְּאַהֲבָה: בָּרוּךְ אַתָּה ה׳ הַבּוֹחֵר בְּעַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה:

Siddur Ashkenaz, Weekday, Shacharit, Blessings of the Shema, Second Blessing before Shema 1

[With] unbounded love You have loved us Adonoy, our God; [With] great and abundant pity have You pitied us. Our Father, our King! for the sake of our forefathers who trusted in You, and whom You taught statutes of life, so too, be gracious to us and teach us. Our Father, merciful Father, Who acts with compassion have compassion on us and put into our hearts to comprehend, and to be intellectually creative, to listen, to learn, and to teach, to preserve, to practice, and to fulfill all the words of instruction in Your Torah with love. And enlighten our eyes in Your Torah, and cause our hearts to hold fast to Your commandments, and unify our hearts to love and fear Your Name; and may we never be put to shame, for in Your holy, great, and awesome Name— have we trusted; may we exult and rejoice in Your deliverance. And bring us to peace from the four corners of the earth and lead us upright to our land. Because, You are the Almighty, Who performs acts of deliverance, and You have chosen us from among all peoples and tongues, and You have brought us close to Your great Name, forever in truth; that we may give thanks to You, and proclaim Your Oneness, with love. Blessed are You, Adonoy, Who chooses His people Yisrael with love.

סידור אשכנז, ימי חול, מעריב, ברכות קריאת שמע, אהבת עולם א׳

אַהֲבַת עוֹלָם בֵּית יִשְׂרָאֵל עַמְּ֒ךָ אָהָֽבְתָּ תּוֹרָה וּמִצְוֹת חֻקִּים וּמִשְׁפָּטִים אוֹתָֽנוּ לִמַּֽדְתָּ: עַל כֵּן ה׳ אֱלֹקֵֽינוּ בְּשָׁכְבֵֽנוּ וּבְקוּמֵֽנוּ נָשִֽׂיחַ בְּחֻקֶּֽיךָ וְנִשְׂמַח בְּדִבְרֵי תוֹרָתֶֽךָ וּבְמִצְוֹתֶֽיךָ לְעוֹלָם וָעֶד: כִּי הֵם חַיֵּֽינוּ וְאֹֽרֶךְ יָמֵֽינוּ וּבָהֶם נֶהְגֶּה יוֹמָם וָלָֽיְלָה: וְאַהֲבָתְ֒ךָ אַל תָּסִיר מִמֶּֽנּוּ לְעוֹלָמִים: בָּרוּךְ אַתָּה ה׳ אוֹהֵב עַמּוֹ יִשְׂרָאֵל:

Siddur Ashkenaz, Weekday, Maariv, Blessings of the Shema, Second Blessing before Shema 1

[With] An everlasting love You loved the House of Israel, Your people. You taught us Torah and commandments, statutes and laws. Therefore, Adonoy, our God, when we lie down and when we rise, we will discuss Your statutes, and rejoice in the words of Your Torah and in Your commandments forever. For they are our life and they lengthen our days, and on them we will meditate day and night. [May] Your love never be removed from us. Blessed are You, Adonoy, Who loves His people Israel.

חובות הלבבות, שער רביעי - שער הביטחון ד׳:ק״ג

...שֶׁגְּמוּל הָעוֹלָם הַבָּא אֵין אָדָם רָאוּי לוֹ בְּמַעֲשֵׂהוּ הַטּוֹב בִּלְבַד אַךְ יִהְיֶה רָאוּי מִן הָאֱלֹקִים בִּשְׁנֵי דְּבָרִים אַחַר הַמַּעֲשֶׂה הַטּוֹב.

הָאֶחָד שֶׁיּוֹרֶה בְּנֵי הָאָדָם עֲבוֹדַת הַבּוֹרֵא יִתְעַלֶּה וְיַנְהִיגֵם לַעֲשׂוֹת הַטּוֹב כְּמוֹ שֶׁכָּתוּב (דניאל יב ג) וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד, וְאָמַר (משלי כד כה) וְלַמּוֹכִיחִים יִנְעָם, וַעֲלֵיהֶם תָּבוֹא בִרְכַּת טוֹב. וְכַאֲשֶׁר יִתְקַבֵּץ (לַמִּשְׁתַּדֵּל) גְּמוּל הַצְדָּקָתוֹ אֶל גְּמוּל צִדְקָתוֹ וּגְמוּל אֱמוּנַת לִבּוֹ וְסִבְלוֹ יִהְיֶה רָאוּי לִגְמֹל הָעוֹלָם הַבָּא אֵצֶל הַבּוֹרֵא.

Duties of the Heart, Fourth Treatise on Trust 4:103

Another reason, is that a man does not become worthy of the reward of Olam Haba (the next world) due to his good deeds alone (since the reward is infinitely great - TL). Rather he is deemed by G-d worthy of it due to two things besides his good deeds. (1) That he teaches other people the service of G-d, and guides them to do good, as written "they who bring merit to the public shall be as the stars forever" (Daniel 12:3). And also, "to them that rebuke shall be delight, and on them will come the blessing of the good" (Mishlei 24:25). And when the industrious man will combine the reward for those who he brought merit, with the reward for his own good deeds, and the reward for the faith in his heart and patient acceptance [of G-d's will] - he will be deemed by the Creator worthy of the reward of Olam Haba. (i.e. if he also brings merit to others in addition to his own piety, then certainly he is worthy of the reward, as written: "to them that rebuke shall be delight" - ML)

חובות הלבבות, שער עשירי - שער אהבת ה' ו׳:ט״ז-כ״א

הַמַּאֲמִין אֲפִלּוּ אִם יִהְיֶה מַגִּיעַ אֶל הַתַּכְלִית הָרְחוֹקָה בְּתִקּוּן נַפְשׁוֹ לֵאלֹקִים ית׳ וְאִלּוּ הָיָה קָרוֹב לַמַּלְאָכִים בְּמִדּוֹתָם הַטּוֹבוֹת וּמִנְהֲגֵיהֶם הַמְשֻׁבָּחִים וְהִשְׁתַּדְּלוּתָם בַּעֲבוֹדַת הַבּוֹרֵא וְאַהֲבָתָם הַזַּכָּה בּוֹ, אֵינָם כִּזְכוּיוֹת מִי שֶׁמּוֹרֶה בְּנֵי אָדָם אֶל הַדֶּרֶךְ הַטּוֹבָה וּמְיַשֵּׁר הָרְשָׁעִים אֶל עֲבוֹדַת הַבּוֹרֵא שֶׁזְּכוּיוֹתָיו נִכְפָּלוֹת בַּעֲבוּר זְכֻיוֹתָם בְּכָל הַיָּמִים וּבְכָל הַזְּמַנִּים...

Duties of the Heart, Tenth Treatise on Devotion to God 6:16-21

It is proper for you to know, my brother, regarding the merit of the believer, that even if he reaches the furthest extreme in the rectification of his soul in its devotion to G-d and came near to the prophets, in their good traits, praiseworthy conduct, zeal in the service of G-d and pure love of Him, it is not like the merit of one who leads people to the good path, and straightens the wicked to the service of G-d, because his merits multiply according to their merits, every day and at all times. The analogy of this is to two merchants who came to a country. One of them profited from the merchandise in his hand ten times the original value (of 10 gold coins), bringing to a total of one hundred gold coins. The second merchant profited only two times his original value, but he brought many types of merchandise (worth 5,000 gold coins), bringing a total of ten thousand gold coins. Therefore, the profit of the first merchant, even with his profiting 10-fold amounted only to 90 gold coins, while the second merchant profited 5000 gold coins even though he profited only two-fold. Likewise, my brother, if one rectifies only himself, he will have a small merit. But if one rectifies himself and many other people, he will have his merit multiplied according to the merits of all the people who he rectified to G-d, as our sages said: "Whoever brings merit to the masses will not come to any sin" (Avot 5:18), and they said: "Moshe was righteous and caused the multitude to become righteous, the merit of the multitudes is attributed to him, as written 'he performed the righteousness of G-d and His judgments with Israel", and the wise man said: "But to them that rebuke shall be delight, and a good blessing shall come upon them" (Mishlei 24:25), and "The law of truth was in his mouth - and turned many away from iniquity" (Malachi 2:6), and "those who bring merit to the multitudes will be like the stars forever and ever" (Daniel 12:3). Therefore, the Creator commanded us to rebuke those that fall short in the fulfillment of their duties, as written: "you shall surely rebuke your fellow" (Vayikra 19:17), and our sages taught: "until when is it one's duty to rebuke? Rav said: 'until he curses you', Shmuel said: 'until he assaults you' " (Erechin 16b), and it is said: "He that rebukes a man shall find more favor afterwards than he that flatters with the tongue" (Mishlei 28:23).

אהבת חסד, חלק שלישי ז׳:ח׳

...וצריך האדם להתעורר בנפשו על אנשים כאלו ולרחם עליהם, כמו אם היה רואה איש עני ערם, שאין לו לבוש, כי במה יכסה נפשו שם בעולם העליון, אחרי שהוא ערם מתורה ומצות. וכידוע, שעל ידי קיום התורה נברא תכשיטין לנפשו, שבהם הוא זוכה לישב לפני ה׳ בהיכל קדשו...

וכדאיתא בתנא דבי אליהו רבה פרק כ"ז: (ישעיה נ"ח ז') "כי תראה ערם וכסיתו" כיצד? אלא אם ראית אדם שאין בו דברי תורה, הכניסהו לביתך, ולמדהו קריאת שמע ותפלה, ולמדהו פסוק אחד בכל יום או הלכה אחת, וזרזהו במצות, לפי שאין לך ערם בישראל אלא מי שאין בו תורה ומצות, והוא דומה למי שהוא ערם, עד כאן.

עוד מקים בזה מה שאמר הכתוב (דברים ו' ה'): "ואהבת את ה׳ אלקיך", דהכונה לאהב אותו על בריותיו, כמו שאמרו חז"ל (ספרי פרשת ואתחנן פסקה ל"ב).

Ahavat Chesed, Part III 7:8

...

סנהדרין צ״ט ב:י״ב

אמר ריש לקיש כל המלמד את בן חבירו תורה מעלה עליו הכתוב כאילו עשאו שנאמר (בראשית יב, ה) ואת הנפש אשר עשו בחרן

Sanhedrin 99b:12

Reish Lakish said: With regard to anyone who teaches Torah to the son of another, the verse ascribes him credit as though he formed that student, as it is stated: “And Abram took Sarai his wife…and the souls that they formed in Haran” (Genesis 12:5). They are given credit for forming the students to whom they taught Torah. Rabbi Elazar says: It is as though he fashioned [asa’an] the words of Torah themselves, as it is stated: “Observe the words of this covenant, va’asitem otam” (Deuteronomy 29:8), indicating that studying the Torah is like fashioning it. Rava says: It is as though he fashioned himself, as it is stated: “Va’asitem otam.” Do not read “va’asitem otam” as: And you shall fashion them; rather, read it as va’asitem atem, meaning: You shall fashion yourself.

רש"י על בראשית י״ב:ה׳:א׳

אשר עשו בחרן. שֶׁהִכְנִיסָן תַּחַת כַּנְפֵי הַשְּׁכִינָה; אַבְרָהָם מְגַיֵּר אֶת הָאֲנָשִׁים וְשָׂרָה מְגַיֶּרֶת הַנָּשִׁים, וּמַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ עֲשָׂאוּם

Rashi on Genesis 12:5:1

אשר עשו בחרן [THE SOULS] THAT THEY HAD GOTTEN (literally, made) IN HARAN — The souls which he had brought beneath the sheltering wings of the Shechinah. Abraham converted the men and Sarah converted the women and Scripture accounts it unto them as if they had made them (Genesis Rabbah 39:14). However, the real sense of the text is that it refers to the men-servants and to the maidservants whom they had acquired for themselves. The word “עשה” is used here as (in Genesis 31:1), “he has acquired (עשה) all this wealth”, and (Numbers 24:8), “And Israel acquires (עושה) wealth” — an expression for acquiring and amassing.

רבינו יונה על פרקי אבות א׳:י״ב:ג׳

אוהב את הבריות ומקרבן לתורה. כשהיה אהרן מרגיש באדם שהיה עושה עבירה בסתר, הולך אליו ומתחבר עמו ועושה אותו אוהבו, והחוטא מעלה על לבו אלו היה אהרן יודע מצפוני לבי כלום הי' רוצה בחברתי אלא שאני מוחזק בעיניו כאדם כשר ובעל מצות' אך אם יודע מחשבתי הרעה יתרחק ממני מהתחברו לרשע כמוני היום, ויתנחם על רעתו ויהרהר בתשובה, וזו היא אליו גרמה ותועלת גדולה להפר מחשבתו הרעה. וזהו שנא' עליו (מלאכי ב' ו') בשלום ובמישור הלך אתי ורבים השיב מעון:

Rabbeinu Yonah on Pirkei Avot 1:12:3

"loving the creatures and bringing them closer to Torah": When Aharon would sense that a person had sinned in private, he would go to him and befriend him and make him into his friend. And the sinner would put in his heart that if Aharon would know the hidden matters in my heart, would he ever want my friendship? Rather, it is that I am assumed by him to be a proper man and one who does the commandments. However if he knew my bad thought, he would distance himself from me - from befriending an evildoer like me today. And [so] he would regret his evil and contemplate repentance. And this is very effective and beneficial for him in undoing his evil thought, as is is stated (Malachi 2:6), "He walked with Me in peace and righteousness, and brought many back from iniquity."

שני לוחות הברית, תורה שבכתב, מטות, מסעי, דברים, דרך חיים י״ג

כשהוכיחם בדברי מוסר סיפר מעלתם, הבו לכם אנשים חכמים ונבונים וידועים כו'. הוא על דרך הפסוק (משלי ט, ח), אל תוכח לץ וגו' הוכח לחכם ויאהבך. הענין, כשאתה רוצה להוכיח את אחד, אל תאמר לו כך וכך אתה גרוע, כי אז ישנאך ולא ישמע לדבריך, וזהו שנאמר אל תוכח לץ, שלא תוכח אותו בדרך זילזול לומר לץ אתה. רק אדרבה תאמר לו חכם אתה, ואם כן חרפה היא לאיש כמוך לעשות כה וכה. זהו הוכח לחכם, כלומר תעשנו לך לחכם, אז יאהבך וישמע לקול דבריך ויקבל מוסר:

Shenei Luchot HaBerit, Torah Shebikhtav, Matot, Masei, Devarim, Derekh Chayim 13

When Moses commenced to admonish the people, he spoke of their virtues and their accomplishments, that they were to present him with distinguished men who were to serve as judges, etc. (1,13). He did so because we know already from Solomon in Proverbs 9,8: אל תוכח לץ פן ישנאך, הוכח לחכם ויאהבך, "Do not rebuke the scoffer for he will hate you; rebuke a wise man and he will love you." You need to impress the person whom you wish to rebuke with the fact that you esteem him highly; otherwise he will not accept your rebuke. You must convince such a person that it is shameful for a person of his niveau to act in a manner that ruins his image.

מדרש שמואל על אבות א׳:י״ב:א׳-ה׳

ואמר אהוב את הבריות ...ותהיה מקרבו לתורה לא כאשר היה עושה שמאי לאותם שבאו אליו ללמדם תורה על רגל אחת והיה דוחה אותם, כי בזה היה מרחיק את לבם מן התורה שהיה נראה בעיניהם דבר זר ורחוק להם לידע כל התורה, ולכן אמר הלל כי צריך לראות בעיניהם שהוא קרוב ודבר נקל מאד להם לידע כל התורה כדי שלא יתייאשו מללמוד התורה וז"ש מקרבן לתורה ומראה בעיניהם שהיא קרובה להם ושלא דבר ריק הוא מהם אלא שיכולים ללמוד כולה על רגל אחת.

Midrash Shmuel on Avot 1:12:1-5

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סידור אשכנז, ימי חול, תפילת שחרית, ברכות קריאת שמע, גאל ישראל ב׳

וְיַצִּיב וְנָכוֹן וְקַיָּם וְיָשָׁר וְנֶאֱמָן וְאָהוּב וְחָבִיב וְנֶחְמָד וְנָעִים וְנוֹרָא וְאַדִּיר וּמְתֻקָּן וּמְקֻבָּל וְטוֹב וְיָפֶה הַדָּבָר הַזֶּה עָלֵֽינוּ לְעוֹלָם וָעֶד:

Siddur Ashkenaz, Weekday, Shacharit, Blessings of the Shema, Blessing after Shema 2

—and firm, certain and enduring, upright and faithful, beloved and cherished, desired and pleasant, awesome and mighty, correct and acceptable, good and beautiful is this [affirmation] to us for all eternity. It is true, that the God of the Universe, is our King, the Stronghold of Jacob is the Shield of our deliverance. Throughout the generations He endures and His Name endures, and His throne is confirmed; and His sovereignty and His faithfulness endure forever. His words are alive and enduring, faithful and desirable forever and to all eternity; for our fathers and for us, for our children and for our generations, and for all generations of the seed of Israel, Your servants.