with a select treasury of commentaries on all levels of Torah interpretation
Chapter 1 Mishna 12
with select commentaries
Commentaries used in this translation:
Rashi Commentary (1040-1105)
Rambam Commentary (1135-1204)
Rabbi Ovadiah of Bartenura Commentary (1445-1515)
Tiferet Yisrael commentary (1782–1860)
Rabeinu Yonah (1180-1263)
Derech Chaim - Maharal of Prague (1525-1609) (hebrewbooks.org/14193)
Biur HaGra of Rabbi Eliyahu of Vilna - (1720-1797)
Rabbi Avraham Azoulai commentary - (1570-1643)
Rabbi Chayim Yosef David Azoulai (Chida) commentary - (1724-1806)
Chatam Sofer commentary - (1762-1839), along with Ktav Sofer, and others
Ben Ish Chai commentary - (1835-1909)
and many more..
Commentary Level:
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- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, Maharal of Prague.
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Chapter 1 Mishna 12פרק א משנה יב
| Hillel and Shammai received from them. Hillel would say: Be of the disciples of Aharon, loving peace, pursuing peace, loving the public and drawing them closer to Torah. | הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה: |
Bartenura - "be of the disciples of Aharon.." - this is explained in Avot d'Rebbi Natan:
"How would Aharon 'pursue peace'? When he saw two people in dispute, he would go to each one separately without the other's knowledge and say to him: "see how your fellow regrets and hits himself for having wronged you. He asked me to come to you so you would forgive him". Through this, next time they met, they would kiss each other.
How would Aharon "draw them closer to torah"? When he knew about a certain person who had committed a sin, he would befriend him and smile to him. That man would then be embarassed and tell himself: 'if this Tzadik (righteous man) knew my evil deeds, he would keep far away from me'. Due to this, he would repent and return to the good. This is what the prophet testified on him: "he walked with Me in peace and uprightness, and turned many away from iniquity" (Malachi 2:6)
Rambam - our sages said that when Aharon sensed in a man that his interior is evil or when he was told that the man has sin in his hands, he would befriend him and increase speech with him. That man would become embarrassed of himself and tell himself: "woe to me. If Aharon knew what is hidden in my heart and my evil deeds, he would not permit himself to look at me, all the more so, would he not speak to me. He considers me a kosher person. Therefore, I will make true his words and thoughts by returning to the good.."
Machzor Vitri - in Avot d'Rebbi natan (ch.12):
If two people were in a quarrel with each other, Aharon would go to each one and sit with him and say: "my son, look at what your fellow is saying to himself. He is wrenching his heart and choking himself and plucking his hair and saying: 'oy to me! how could I lift my eyes and see my friend! I am ashamed of myself for having wronged him!'"
Aharon would sit with him until he extracted all the jealousy (kinna) from his heart. Afterwards, he would go to the other person and say the same thing until both would be embarrased of each other and kiss each other. Likewise, between a man and his wife...
We find in the Midrash (Ber.Rabba) that since the men of the Tower of Bavel loved each other, the Holy One, blessed be He, did not want to eliminate them, so He confounded them instead. But for the men of Sedom who hated each other, He annihilated them from the world, as written: "And the people of Sodom were very evil and sinful against the L-ord" (Gen.13:13), "evil" towards each other and "sinning" with immorality. Furthermore, our sages said "even if the Jewish people worship idols, but there is shalom between them, no nation can rule over them.. and how difficult is dispute (machloket), for even if the Jewish people fulfill the whole torah, but there is dispute among them - they are made hefker (free for all) and vulnerable to damagers (chulin l'mazikin).
Chida - Zeroa Yamin - "love peace, pursue peace, love the public" - (literal translation: a lover of peace, a pursuer of peace, loving the public..") - he did not say: "love peace and pursue peace" but rather "a lover of peace, a pursuer of peace". This is to teach that one should become so habituated in this that it becomes his name that he is called by, that everyone calls him "lover of peace", "pursuer of peace", and as it is written: "seek peace and pursue it" (Tehilim 34:15).
Rabbi Avraham Azoulai - Ahava b'Taanugim - "love peace" - first, one must himself love Shalom, namely, that Shalom be beloved and good in his eyes, and he loves it for himself. This will lead to making Shalom between others..
"love the public" - i.e. be one who loves the public. This second trait follows from the first. After one's nature loves shalom, this will lead to love of the public in one's nature. Thus, he did not say "be one who loves the public". For it is as if both are one trait since one leads to the other.
"love the public" - (literally: "love the created beings (habriot)") i.e. in their being G-d's creations, blessed be He, one needs to love them. Whether they are Tzadikim (righteous) or otherwise. Through this, you will draw them closer to the torah, even though they are far from it.
Tosfot Yom Tov - "love the created beings" - since they are the creations of the Holy One, blessed be He. Therefore it is proper for you to love them and also that the love be due to this aspect, not from a different one, such as from a benefit you may receive from them. The Midrash Shmuel explains along these lines.
Rabbi Avraham Azoulai - Ahava b'Taanugim - "drawing them closer to Torah" - we may also infer from "draw them closer to Torah", i.e. that you are primary (ikar) and he is secondary (tafel) and he approaches you. For then he is necessarily secondary (tafel) to you and will learn from you.
(translator: "draw them closer to torah" implies he is approaching you, not the opposite, since you are closer to torah than him instead of drawing him closer to torah.)
But not that he is the primary (ikar) and you approach him and are secondary (tafel) (translator: whereby you would be drawing the torah closer to him).
For then, on the contrary, your words will not avail and there is concern that perhaps you will learn from him, as we mentioned earlier regarding "do not join a wicked man, etc" (Avor 1:7). i.e. when he is primary and you are secondary. Here he exhorted on the opposite case, "drawing them closer to Torah", as we explained. This is a correct inference (dikduk).
Vilna Gaon - "love the public" - as written: " 'love your fellow as yourself' (Vayikra 19:18) - this is a great general principle of the torah" (Torat Kohanim parsha Kedoshim).
Mili D'Avot - "love peace" - He would very much love that there be Shalom with every person. Therefore, he was very forebearing (savlan meod), and he would not put to heart anything that was said against him. This is the general principle (klal gadol) of the torah. For one who loves Shalom will not steal nor commit adultery nor any other sin between man and his fellow. Love of Shalom also includes love of being in Shalom with Hash-em. Therefore, he will be careful of all sins between himself and Hash-em.. thus in order to love torah, Shalom must be precious in one's eyes, and then there will not be a stumbling of sin. For due to that stumbling block, there will not be Shalom with one's Creator and one's fellow human beings.
Tiferet Yisrael - due to his extreme humility, he taught three consecutive Mishnas on humility, the first in speech, the second in deed, and the third in thought..
In this mishna, he exhorts on humility in speech. This includes three matters: speech towards one greater than oneself, one equal, and one less.
Thus regarding one's duty towards one's Rabbi who is greater than oneself, he said a man should learn from Aharon. See how he rejoiced when Moshe Rabeinu was chosen to be the Rav of Israel, how he went out to greet him and called him "my master", despite that Moshe was his younger brother and that he was equal to him (as Rashi on Shmot 26:28). So too, honor your local Rav, even if he is smaller than you.
Regarding one's duty to his equals, he said: "love peace". Not to cause disputes between him and you. And also to "pursue peace", when your peer acts crookedly and causes a dispute between you and him. Nevertheless, pursue and verbally exert yourself after shalom, which ran away from you. Return it to its proper place..
Regarding one's duty towards his students and his flock, he said to "love the created beings" even those who are not even worthy of being called "Adam" (human), due to their weakness of intellect. Rather, they are considered only like other created beings (animals). Nevertheless, benefit them physically and spiritually. When you rebuke them, be concerned for their honor. Not by anger and fury. Rather, by appeasement, favor and kindliness. Like a father who has pity on his sons. For only through this way will you bring them closer to torah. For a man does not listen to the advice of one who hates him but rather only to one who loves him. We likewise find Hillel conducted himself thus towards the convert who came to anger him as brought in the Talmud (Shab.31)...
Ruach Chaim - "be of the disciples.." - as written: "seek peace and pursue it" (Tehilim 34:15). The matter of the double language of "seek" and "pursue" is as follows. When there is a dispute and quarrel between two people and a third person wants to make peace between them, he must appease and go along the spirit of each of the two and say to each one: "yes, true, even though you are right and the other person is wrong, but nevertheless, be a 'pursuer of peace' (rodef shalom)". Because if you tell him that he wronged the other fellow and he is the one that needs to make amends, he will not accept it and won't listen.
It is likely that he will also make a new dispute with the third person who tried to make peace due to this. For "each person's ways are just in his eyes", and he imagines that only his fellow is wrong and must apologize and make amends. This is the meaning of "seek shalom" - i.e. that your will be for peace. Even though you think he wronged you, nevertheless, "pursue it". You chase peace and do not hope/wait until your fellow appeases you.
Another explanation, even though by drawing close to torah, sometimes one can cause a dispute. For example, between a man and his wife. For she imagines that through this, there will be less money (parnassa) and "strife is prevalent in a house on account of food" (Bava Metzia 59a). Nevertheless, draw close to torah. This is "love the public". For this is the true love, and "when a man's ways pleases Hash-em, even his enemies will make peace with him" (Mishlei 16:7), which our sages expounded refers to one's wife, and eventually there will be even greater peace between them.
Maharal - "Hillel and Shamai received from them..." - they are the fifth pair. They came to teach mussar on a great primary matter. For this world is more prone to dispute (machloket) than anything else in the world. Because this is the matter of this world, it is a world of separation and division (olam hachiluk v'haperud). Therefore, dispute (machloket) is common in the world. You can understand this from that which dispute came to the world on the day the world was created, namely, from Kain and Hevel. From this you will see that this world is prone to dispute due to its being a world of separation and division.
Therefore, he said it is proper for one to support (machzik) the world with the trait of "pursuing peace" between man and his fellow. So that when there is in this world separation and division, his trait will be to join the divisions as will be explained.
There is much to ask on the saying of Hillel who said to be among the disciples of Aharon. Even though it was undoubtedly so that Aharon would love peace and pursue peace, but nevertheless, this was not mentioned explicitly anywhere in the torah.
Only the verse in Malachi hinted at this: "he walked with Me in peace and uprightness, and turned many away from iniquity" (Malachi 2:6).
Hillel did not rely (solely) on this verse when saying: "be of the disciples of Aharon - a lover of peace, a pursuer of peace..", for the verse was [not] well known by everyone.
Furthermore, "loving the public" - it is not mentioned anywhere that he was "loving the public".
Another question: he said to be of the disciples of Aharon. But even if one has these traits, nevertheless, how can we say he is among the disciples of Aharon, for Aharon was the Kohen Gadol (high priest), a holy man of G-d.
Another question: why does he need to say "be of the disciples of Aharon". He should have just said: "be pursuing peace".
Another question, he followed this teaching with: "one who seeks a name, loses his name" (next mishna). What does that have to do with "be of the disciples of Aharon"? Likewise the next teaching: "One who does not increase, ceases". What do these things have to do with each other? They don't seem to have any connection. Likewise for the words of Shammai: "make your torah study fixed.." All these things don't seem to be connected.
The explanation of what he said: "be of the disciples of Aharon.." is as follows. Aharon was the Kohen Gadol (high priest) and the Kohen Gadol is singular in that he unites together (mekasher) the Jewish people until they are one people, with one temple and one altar.
This is the opposite of the nations, as brought in the Midrash (Bamidbar Rabba ch.18): "when Korach disputed the kehuna (priesthood) of Aharon, Moshe Rabeinu said to them: 'it is the way of the nations to have many priests coming to one house, but we have only one G-d, one Torah, one law, one Kohen Gadol, etc.'"..
From this you can see, that through the Kohen Gadol, who is one, the Jewish people become as one people. For Aharon would join and unite the Jewish people until they are one people. Therefore, Aharon would pursue peace between man and his fellow, so that they would not be divided by disputes, but would instead be one people.
So too, Aharon would draw near the Jewish people to "the Place" (haMakom, i.e. G-d) through the temple offerings they served to G-d, blessed be He. Through this, he would draw them nearer to G-d. Thus, Aharon was specially fit (mesugal) to bring the people closer to torah.
If he saw a sinner who sinned, he would draw him to torah. For this is proper for his trait. And just like Aharon would perform the Avodah (temple service) of Israel, bringing good (blessings,etc.) to them through the offerings, and good (blessings) can only come to someone through one who loves him and seeks his good. Therefore, certainly Aharon loved Yisrael.
Furthermore, how could he possibly join and unite the people if he himself was not connected with them and was not "loving the public"?
Therefore, Hillel said: "be of the disciples of Aharon", i.e. since Aharon was singularly and specially fit (meyuchad u'mesugal) for this, more than any other human being, then, if you do thus, you will enter through this to be of the disciples of Aharon. For this thing was the primary essence of the level of Aharon in his being the Kohen Gadol, namely, to bring complete peace to the world.
Thus, there needs to be peace between man and his fellow, and likewise between Yisrael and their Father in Heaven. Through this, all will be at peace. This was through Aharon specifically, more than any other human human being who came to the world. Therefore, if a man enters in these traits, he is considered among the disciples of Aharon. For this matter pertained to Aharon in his being Kohen Gadol and it was the primary level of Aharon.
"a lover of peace, a pursuer of peace" - the explanation is that he "loved" that there not arise dispute (machloket) between people and he "pursued peace". Namely, if dispute came, he pursued to make peace. Since when dispute arises, one needs to pursue until he brings them back to peace. For it is the way of people that when they enter into a dispute, each side distances from the other to the furthest extreme (tachlit harichuk), and that which is distant needs pursuing after.
This that the term "pursuing" is used everywhere regarding "Shalom" will be explained further.
It is also a remarkable (muflag) matter that Hash-em is called "Shalom" and it is forbidden to say "Shalom" in a bathhouse. From this, you will see that the name "Shalom" is a matter of holiness above everything (kadosh al hakol). It is something not of this world (eino mitzad olam haze). And according to this level, it needs to be done with "pursuing" (redifa), not with waiting and delay of time (shehiya v'ikuv zman).
This is so for all [great] things. Due to the loftiness of their level, it is not proper to do them in [physical] time, as they expounded on the verse:
"you shall guard the matzot" (Shemot 12:17) - "do not read 'matzot' but rather 'mitzvot' - [to teach that] if a mitzva comes to your hand do not sour (delay) it" (Mechilta parsha Bo).
For the mitzvot are divine things (devarim Elokiim). Therefore, they are not performed in waiting and delay of time.
Thus the prohibition to allow the dough to become chametz and the prohibition to delay (le'hachmitz) the mitzva is all one reason. For Yisrael came out of Egypt from the power of the lofty divine level which has no passing of time (ein ba shehiya zman klal), as we explained in its place.
This is the reason it is forbidden to delay (le'hachmitz) the mitzva. For then there is a souring (chimutz) of the mitzva just like for the matza. Since the mitzva is divine, time is not proper to it (ein roy la hazman). For time pertains (zman shayich) to things of this world, the physical world under time.
Thus the matter of "Shalom" whose level is divine such that it is forbidden to utter this name in the bathhouse, until they said: "His (G-d's) Name, blessed be He, is Shalom" (Shab.10b).
This is what they said: "pursue Shalom", completely without any time delay. One should understand this. For it depends (tolei) on the secret (Sod) of Shalom. There is another reason for this which we will clarify in a different place.
"loving the public" - this trait is appropriate for one who is a "pursuer of peace" (rodef shalom), namely, one who joins the public so that the people are one (united). All the more so, that he [himself] loves the public and is united with it, as we said regarding Aharon.
"and drawing them closer to Torah" - for just like he makes Shalom between man and his fellow, so too he should make Shalom and connection between people who distanced from the torah and the mitzvot of Hash-em, blessed be He, thus making Shalom between Yisrael and their Father in Heaven.
Thus, all these traits Hillel exhorted on is so that man will join everything until all will be united. You will understand through this that all these things mentioned by Hillel, who was the Nassi (Chief Rabbi), are branches of love of G-d. For it is because he loves G-d, blessed be He, that he loves the public, as before. And he said explicitly: "and drawing them closer to Torah", and kiruv (drawing close) to torah and to Hash-em is all because of love of Hash-em, blessed be He. This is clear.
And because one who possesses this trait of "love of Shalom and pursuing Shalom" (ohev shalom v'rodef shalom), his trait is [also] lowliness and humility. For one who pursues peace between man and his fellow must himself go to the person disputing, since the persons disputing will not go after him. And if one is not of humble spirit, he will say: "it is not befitting my honor to lower myself and pursue Shalom between people".
All the more so for "love of the public", where he is mixed (daato keshura) with the public until there will be peace between all of them.
This trait is the opposite of the baal sherara (authority/power seeker). Love of the public does not apply to them, namely, such that they are joined to the public. For on the contrary, they are separated from the public, because the public is not important in their eyes. This is the way of all the baalei sherara (authority seekers). They are out for themselves and are not mixed with the public.
Without a doubt, Hillel exhorted on these things out of his great humility. We find he possessed humility as brought in the talmud (Shab.31a). Therefore, he exhorted on these traits, which are the traits of humility, the opposite of the baalei sherara (authority/power seekers). Therefore, he followed this with "one who seeks a name, loses his name"... (continued next mishna)
Chatam Sofer Ki Teitzeh - it is known that man was created only to benefit others. On this, it is written: "you shall cling to Him (G-d)" (Devarim 13:5). For the primary purpose of the creation of the world was in order that the Holy One, blessed be He, benefit another.
Thus, it is written: "you who cling to the L-ord your G-d are all alive today" (Devarim 4:4). Namely, one who wants to be clinging to the Holy One, blessed be He, must see to it that "you are all alive". Namely, "to return many from iniquity" (Malachi 2:6, regarding Aharon), and bring them back to the path of life. But one who labors only to rectify himself and does not benefit others, is not called "clinging to G-d". On this, Hillel said (next mishna): "and when I am for myself, what am I?", that I am not considered as anything when I am only to myself.
Meorei Ohr - even though Aharon would say to the arguers what the other party did not say, nevertheless, our sages taught: "One may modify a statement for the sake of peace" (Yevamot 65b)
Chasdei David - in Avot d'Rebbi Natan (12:3) on the verse: "The torah of truth was in his mouth, and iniquity was not found in his lips he walked with Me in peace and uprightness, and turned many away from iniquity" (Malachi 2:6) - "when Aharon was walking on the way and he encountered a wicked man, he greeted him 'Shalom'. The next day, when the wicked man wanted to sin, he told himself: 'oy to me, how could I raise my eyes afterwards and see Aharon. I am ashamed that he granted me shalom'. Thus, the wicked man refrained from sin."
This needs explanation according to Rashi, who explains that when he saw two people in dispute he would go to each one and tell him the other person sent him, etc. How is it permitted to lie for Shalom?
I saw in the Binyan Yehoshua commentary on Avot d'Rebbi Natan the following. In the Midrash (Ber.Rabba ch.8):
When the Holy One, blessed be He, wanted to create man, the ministering angels were divided into groups. Some said not to create man and others said to create man. This is the meaning of: "Kindness and truth have met; righteousness and peace have kissed; Truth will sprout from the earth, and righteousness will look down from heaven" (Tehilim 85:11-12).
Chesed said: "create him for he bestows kindnesses". Truth said: "do not create him for he is all falsehoods". Righteousness said: "create him for he does acts of righteousness". Shalom said: "do not create him for he is all quarrels". What did the Holy One, blessed be He, do? He took Truth and threw it on the ground, as written: "and truth was cast to the earth" (Daniel 8:12) (end of midrash)
He asks there: "why didn't He also throw the trait of Shalom, who also advised not to create man?" He answers: since He cast Truth, it will be permitted to lie for Shalom purposes and the power of Shalom was increased. Thus, Aharon who had the trait of Shalom was granted the powers of Shalom to change words due to disputes (machloket). Therefore, he was a pursuer of Shalom and he would change certain things between man and his felllow as his trait permitted. see also Divrei Yoel (Nasso pg.193) who gave an answer why specifically the trait of Truth was cast on the ground and not the trait of Shalom...
Ketav Sofer haChadash alHatorah, Avot - "pursue (rodef) shalom" - the Tosfot Yom Tov already sensed that "rodef shalom", implies he is a rodef to the shalom.
(translator: the term "rodef" by itself refers to one who pursues someone to murder him).
This is a contradiction to "love Shalom". He should have said instead: "pursue after the Shalom" (rodef achar hashalom).
It seems to me to explain according to what our sages said:
"For the death of the wicked benefits themselves and the world, while the death of the righteous, injures themselves and the world. Wine and sleep of the wicked benefits themselves and the world, while the death of the righteous, injures themselves and the world. The scattering of the wicked benefits themselves and the world, while the death of the righteous, injures themselves and the world. The assembling of the wicked injures themselves and the world, while the death of the righteous, injures themselves and the world..." (Sanhedrin 71b)
For in the case of whole and G-d fearing tzadikim, their assembly is l'shem Shamayim (for the sake of Heaven), sharing secrets together to strengthen Judaism. But the joining of the wicked is to turn the pot over on itself, to demolish and uproot Judaism.
By nature, Aharon loved Shalom more than Moshe Rabeinu, peace be unto him, as our sages said. For instance, they said that when two people became enemies, Aharon would go to each one of them and tell each person that the other wants his friendship and is distressed for having wronged him (Avot d'Rebbi Natan 12:3).
It is proper to say that Aharon did thus only between those who love Hash-em and His torah, whereby "their assembly is good for them..". But for the wicked whereby their assembly is evil (translator: i.e. incorrigibly wicked), he did the opposite. He went to each wicked man and told him: "the person who you think is your friend speaks only evil of you all day and curses you behind your back". Likewise for the other until they hated each other. For "scattering is good for the wicked".
Although by nature Aharon was unable to see people's hearts distancing from each other and he tried to unite them together by all means. But for the good of Judaism, he used all means to do the opposite. Despite that this was against his wish and nature, he strengthened and mustered courage in his heart.
This is what they said "pursue (rodef) shalom". Sometimes he would rodef (drive away) Shalom to distance and separate those clinging together and to break the bond of the wicked (kesher reshaim).
He ends off "loving the public", i.e., by nature he loved the public, "and drawing them closer to Torah". For, as before, sometimes he deemed it good to separate people, and that this too would draw them closer to the torah.
Chida - Zeroa Yamin - In the talmud in Gitin (52a):
"There were two men who, being enticed by the Satan, quarreled with one another every Friday afternoon. R. Meir once came to that place and stopped them from quarreling there Friday afternoons. When he had finally made peace between them, he heard the Satan say: Alas for this man (the Satan) whom R. Meir has driven from his house!".
This is the explanation of "seek Shalom and pursue it" (radfehu implies chase it away, i.e. chase away the evil to make peace).
We may hint that for this Shalom has gematria of Eisav. For when there is Shalom, there is not Eisav, namely, the Sitra Achra. And if ch"v there is not Shalom, Eisav is invited.
We may also explain our mishna, as our sages brought (Ber.Rabba 8:5) on the verse "Kindness and truth have met; righteousness and peace have kissed" (Tehilim 85:11):
"Rabbi Shimon says: when the Holy One, blessed be He, wanted to create man, the Malachim (angels) were [divided] into groups. Some said to create man while others said not to create. Chesed (kindness) said: 'create man, for he does acts of kindness'. Truth said: 'do not create man, for he is all falsehoods'. Righteousness said: 'create man, for he is all full of righteousnesses'. Shalom said: 'do not create him, for he is all quarrel'. What did the Holy One, blessed be He, do? He took Truth and cast it to the ground, as written: "and truth was cast to the earth" (Daniel 8:12), etc." see there.
Thus, Shalom does not want the creation of man, for man is all quarrels. Hence, one should not hold on (le-echoz) to the trait of Shalom directly, but rather only to "love the public (briot)" even though they are quarrelsome.
This is what he said: "love Shalom", that you love Shalom and all your dealings with Shalom. Included in this, see, I have appointed you to be a pursuer (rodef) of Shalom, i.e. a pursuer like an enemy to Shalom.
But how can both love and pursue (rodef) be fulfilled together? To this he explained: that which I told you to pursue (rodef) Shalom, this is because Shalom does not want the continuance of humanity. For Shalom said: "do not create man, for he is all quarrels".
Thus, you must pursue it and become one who "loves the public". Not like the trait of Shalom who hates the public. Towards others you should love Shalom, and draw them to make Shalom between them. Also for torah, to make Shalom between Yisrael and their Father in Heaven. Through this, you wil fulfill both "love Shalom and pursue Shalom".
Ben Ish Chai - Chasdei Avot - "Hillel.. rodef shalom" - this is difficult. For a "rodef" is the opposite of one who loves (as before, a "rodef" is one pursuing another to murder him). In truth, the mishna used the language of the verse: "seek peace and pursue it" (bakesh shalom v'radfehu) (Tehilim 34:14). But on the verse also it is a wonder. For "redifa" (chasing) implies the opposite of "bakasha" (seek). It seems to me to explain, with G-d's help as follows.
Let us introduce what is written in the Shl''a (Parsha Beshalach) in the name of Rav Galanti in "Kol Bochim". It is written in the Zohar that there are two groups (kitot) in the Sitra Achra (forces of evil). These are the two harlot women (nashim zonot) Machl-at and Li-lit.
Machl-at has 478 warriors (chayalot) as the gematria of Machl-at (Mem-Chet-Lamed-Taf=40+8+30+400=478). Likewise, Li-lit has 480 as the gematria of her name. These (forces of evil) fill the space of the world.
Without a doubt, at the time of the destruction of the temple, there were there great Chachamim (sages) and Tzadikim (righteous men) who were praying exalted prayers to block the decree. But these two women "oppressed Tzion" (anu l'tzion) as written: "women in Tzion oppressed" (nashim b'tzion anu) (Eichah 5:11). For their "prosecuting overpowered" (gavar kitrugam), and nothing helped to ascend up the prayers. In our many sins, the verse "my prayer was shut out" (Eichah 3:5) was fulfilled.
These two groups are constantly fighting each other. For they are two opposites. "Machl-at" is from the term "mecholot" and rejoicing. From her is drawn all those letzim (jesters, entertainment seekers, etc.) and party-makers (baalei mishtaot), "slayers of cattle and slaughterers of sheep", joy of futility and foolishness (simcha shel hollelut v'sichlut). All that comes from her.
But Li-lit is the opposite. "Li-lit" is from the word "yelila" (wailing). From her is drawn the "sad/depressed/unhappy people" (baalei mara shechora v'yagon v'anacha), G-d forbid.
Therefore, they are always fighting each other. And due to this, there is great benefit for the prayers of Yisrael. For because they are busy with each other, they are not so involved (einam mashgichim) on the prosecution (kitrug) of Yisrael. And then, it is possible for the prayers to ascend on high. But at the time of the Churban (temple destruction), these enemies made shalom (peace) with each other. This is the meaning of the verse: "her enemies are at ease" (Eichah 1:5), therefore: "prayer was shut out" (Eichah 3:5).
The tikun (rectification) to submit these klipot (evil forces) is from doing the good in those areas.
Namely, submitting "Li-lit" is through afflictions, fasts, broken-heartedness, and tears in prayer (ex. tikun chatzot, the midnight prayer on the temple destruction, or general tears in prayer). Then Li-lit will be submitted.
Submitting "Machl-at" is through joy (simcha) of mitzva, to have joy in doing the mitzvot and to have joy on the Sabbaths and Yom Tovs (and not the opposite), and to bring joy to the poor and the Chatan v'Kalla (groom and bride), and to have joy in knowledge of the Creator, in grasping a bit of His Secrets and knowledge of His Names, blessed be He.
But when Yisrael is not on its land and the temple is destroyed, then all joy has passed in our many sins and no joy is complete. Then it is very difficult to submit the klipa of Machl-at.. But for the Klipa of Li-lit whose submitting is through the gates of tears, she can become submitted through tears. Therefore "all the gates (of prayer) are closed except for the gate of tears" (Berachot 32a). On these two matters, the verse hints "serve G-d with fear" (Tehilim 2:11), to annul Li-lit and "serve G-d with joy" (Tehilim 100:2), to annul Machl-at. End quote of Shl''A. see there.
According to this, now also when all of Israel wakes up at midnight to recite the Tikun Chatzot, to mourn and cry on the destruction of the temple and the murder of the Tzadikim, and the pain of Moshiach, Machl-at will be roused to fight with Li-lit. For she thinks this crying and lamentations comes from her. And when they sit to learn with joy until the morning and afterwards say songs until the time of prayer, Li-lit will be roused to fight with Machl-at. For she thinks this joy came to Yisrael through her to us. In the meantime, a mighty war will be waged between them, and then automatically the prayers of Yisrael will ascend above. For these will be too busy fighting and not prosecuting....
And likewise on shabbat and Yom Tov, when there is no crying and tears, but rather only joy and machol of mitzva, then Li-lit will think this joy came to Yisrael through Machl-at and she will come to wage war with her. Thus, when distracted with battle, then the prayers of Yisrael will escape and ascend on high without prosecuting (kitrug).
An analogy is to a man who was walking in the forest and he heard the sounds of a lion who was walking towards him nearby. But the lion did not yet see him nor reach him. This man turned around in order to run and escape from the lion. But behold, he saw between the branches of the forest a bear who was coming in his direction. He was caught in the middle. Where should he go? Certainly both will encounter him and rip him to shreds. What did he do? He cunningly climbed a tree of the forest and took a rock in his hands.
When the bear was close to the lion, and its eyes were downwards to eat, he threw the rock on the forehead of the bear. The bear lifted up his head and looked all around to see who struck him. He found no one nearby except the lion who was standing and eating. He thought certainly it was the lion who hit him. He ran to the lion in his rage to fight. The lion also prepared to fight him.
While the two were battling each other, the man descended from the tree and ran away saving himself from them.
So too here, on the Sabbath and Yom Tov when all Yisrael are joyous in the evening meal and sing the Zmirot (songs) through which Li-lit receives submission, she thinks this came from Machl-at who taught them this, and this comes to fight with Machl-at and the war will intensify with them all day. Then the prayers and mitzvot of the day ascend without prosecution and will have a grand escape above...
According to this mentioned earlier, that these two women made Shalom between each other, and there was no longer a free path for the prayers, and they were not spared from the kitrugim (prosecuting) of these klipot, therefore the prayers did not help. The reason was measure for measure (mida keneged mida). For there were some people whose heart was evil. They falsely pretended to be at peace with others and devised stumbling blocks for them, as explained in the words of the prophet Yirmiyahu. Therefore due to that stumbling block that they did while pretending to be with Shalom, these two women made Shalom to harm the Jewish people.
Likewise also (measure for measure) on their leaving the torah, as written regarding the torah: "all its ways are Shalom" (Mishlei 3:17). Therefore, these two women made Shalom to harm them.
For if Yisrael had not left the torah, they would not have had a stumbling (michshol) from the Shalom of them. And as written: "Great shalom have they who love your torah, nothing shall cause them to stumble" (Tehilim 119:165).
From this it is understood the hint in Isaiah (3:12): "As for My people.. women rule over them". For he was prophesying on the temple destruction. And he saw that at the time of the churban these women will make shalom between each other and through this, they will rule over Yisrael with their prosecuting.
This is the meaning of "women rule (mashlu) over them". Mashlu is letters "Shalom", i.e. through these women making Shalom between each other, through this, they ruled with their prosecuting over my people. Therefore, in his Ruach Hakodesh (holy spirit) Isaiah cursed them to submit them, saying "there is no Shalom for the wicked" (Isaiah 48:22). His intent was on these women.
Likewise, Chizkiyahu saw this with Ruach Hakodesh (holy spirit), and he said: "Behold for Shalom, it is bitter for me, oh it is bitter" (Isaiah 38:17). He was referring to the Shalom of these [women] who did the Churban. Therefore, he toiled to spread torah (l'harbitz torah) which is called "Shalom" to Yisrael in order to destroy the Shalom from these women in the merit of the torah.
Therefore, Yisrael needs to strengthen themselves to be "ohavei shalom" (loving peace), so that the Shalom between these two evil women will be removed, and he should "rodef" (chase it to separate it) between them. Through this, we will understand what our sages said in the Yerushalmi (Peah ch.1):on the verse "seek peace and pursue it" (bakesh shalom v'radfehu) (Tehilim 34:14) - "seek it (bakshehu) in your place, and pursue it (radfehu) in another place."
It appears very difficult to understand. But through our introduction, the words of our sages are clear - "seek it (bakshehu) in your place" - in the sitra d'kedusha (side of holiness, within Yisrael, between each Jew. But "rodfehu" (chase it away) to remove it and drive it away in another place. This is the place of the Sitra Achara, namely, between these evil women, so that there is no Shalom between them.
From this we will understand Hillel's teaching here. "Love Shalom" refers to the Shalom of Yisrael, to strengthen the Shalom between Jews, as written "shalom al yisrael". But for the Sitra Achra - be a "rodef shalom", chase it away and fight to remove it from there, so that there is no shalom for the wicked. How can you do this? Through being careful in this, that you are "loving the public" (ohev et habrios) that you "do not hate your brother in your heart", and that you also "draw them closer to the torah". For "Her ways are ways of pleasantness, and all her paths are shalom" (Mishlei 3:17). Through this you will succeed and be able to "rodef" (drive away) the shalom made in the Sitra Achra to remove it from there, and all the forces of the Sitra Achara will hate each other and battle each other, and there will be Shalom only on Yisrael.
Chida - Zeroa Yamin - the humility of Hillel is well known. It is also known that the humble person becomes a chariot (merkava) to the Shechina. Likewise, Hillel is gematria Ado-nai. Another remez (hint): in the talmud: "a talmid chacham may have an eighth of an eighth of pride" (Sotah 5a). This is one part in 64. The gematria of Hillel is 65, hinting that he did not have even one part in 65, and all the more so not one part in 64.
Chida - Zeroa Yamin - "be of the disciples of Aharon" - Hillel was in the semblance (bechina) of Moshe Rabeinu (the paradigm of humility). He exhorted to learn from Aharon. When Hillel died they eulogized him saying: "such a chasid, such a humble person, among the disciples of Ezra" (see Sanhedrin 11b, Sotah 48b). Ezra was a gilgul (reincarnation) of Aharon, and in the book Gilgulei Neshamot (ot 80): "Aharon, Eli, Ezrah, Hillel are all from one Nitzutz (soul branch). With this it is clearer why Hillel said: "be of the disciples of Aharon", and also why the sages eulogized him as "among the disciples of Ezrah" (instead of Aharon)...