Yesh noḥalin (Some Inherit)

Again, I caution you: when you go to some feast in celebration of the performance of a mitzvah, do not focus only on eating and drinking. Rather, you should first ask some sort of praiseworthy, relevant question, either on the topic of the day, or pose a great difficulty about some verse, so that they will say about you: This is the table that is before the Lord (Ezekiel 41:22).

I further warn you that if you see a place for coming together and learning in the street or the synagogue, where they are speaking words of Torah, you too should go there and state your opinion. When you have thought about the matter, and decided upon the suitable thing to say, you should open your mouth and offer a reasoned explanation, articulating your opinion in clear language for the sake of heaven.

During a debate, do not insult your colleague, by calling him a commoner or an ignoramus; however, if you see that he is being obstinate with you and not acting for the sake of heaven, you should say to him, “You do not know about this,” or “You do not understand it,” or “Leave me alone,” but no more. Happy is he who guards his mouth from saying anything indecent. When you preach in public, develop the habit of keeping it short, as people do not appreciate a long lecture. Rather, you should concentrate on making sure that you offer sweet, simple ideas, and that any analysis you provide is accurate. I have already cautioned you severely that when you mention my name, it should always be in connection to the fine and sweet plain explanations of a text.

If you merit to serve as teachers of instruction, you should provide some moral message in every exposition, as that is the purpose of homiletics. God forbid that you should mention in a sermon any person who has committed a crime against you, or anything that touches upon that person. You should distance yourselves from such an approach like arrows shot from a bow [see Genesis 21:16], for no good will come out of this. Rather, you should offer only general moral guidance that pertains to all the shortcomings that you see in your days. Raise your voice like a shofar and mention their transgressions [see Isaiah 58:1] indirectly and with humility. Then you will uphold the command: You shall certainly rebuke him, and not suffer sin on his account (Leviticus 19:17).

This is the general principle: The book of the Torah shall not depart from your mouths (Joshua 1:8), whether it is the Written Torah or the Oral Torah. And they should be fluent in your mouths, for they are life to those who find them (Proverbs 4:22). As our rabbis, may their memories be for a blessing, interpreted [see Eruvin 54a]: Do not read “to those who find them” [le-mots’ehem], but “to those who express them” [le-mi she-motsi] with their mouths. May it be the will before our Father in heaven that you succeed and teach Torah in public, and that your springs are dispersed abroad (Proverbs 5:16), Amen.

Who can extol the great magnificence of one who gone out of his way to make peace between a man and his neighbor? All the more so, there should be peace between a man and his wife, and he should not become accustomed to quarreling, for every argument ends in regret. What good is this nonsense for man? One’s punishment for a dispute is known from the saying of our rabbis: “It is permitted to slander argumentative people” [see y. Pe’ah 1:1]. Go forth and learn—there is no transgression more severe than disputes. For although slander kills three people, and one who utters it is not brought into the partition of the Holy One, blessed be He [see b. Arakhin 15a], nevertheless they permitted one to slander an argumentative person. From this you can infer the punishment of one who argues, for the rabbis allowed a grave transgression to be performed in order to stop him. Moreover, it is stated in the Midrash [see Numbers Rabbah 18:12]: “disputes ultimately bring destruction to the world,” and the same Midrash concludes: “[The letters of the Hebrew word maḥloket (argument) are an acronym for five different words]: m for makah [plague]; ḥ for ḥaron [wrath]; l for likuy [defect]; k for kelalah [curse]; t for to’evah [abomination].” Can one act in such a manner and bear this acronym?! It is likewise stated in the Midrash [see Genesis Rabbah 36:2]: gather yourselves together [that I may tell you that which shall befall you in the end of days (Genesis 49:1)]—the rabbis said: he commanded them about arguments.

Therefore, I am commanding you to remove this evil measure from yourself, for concerning those who argue it is stated: Remove yourselves from . . . these wicked men (Numbers 16:26), and a man does not render himself wicked [see b. Sanhedrin 9b]. I do not need to warn you concerning an argument between yourselves. God forbid, God forbid, God forbid, thrice over. Even if you see others engaged in an argument, you should admonish them, and then you will have fulfilled the instruction: seek peace and pursue it (Psalms 34:15). Our rabbis of blessed memory have said, “Regarding all of the other mitzvot, if the opportunity to do a mitzvah comes to hand, one is obligated to perform it, but if he does not have the opportunity, then he is not obligated” [see Numbers Rabbah 19:22]. By contrast, when it comes to peace, one must actively go after it and pursue it, as it is stated: seek peace and pursue it. And know that Peace is one of the names of the Holy One, blessed be He [see Leviticus Rabbah 9:9]. Thus, you should follow in this manner after the measures of the Holy One [see b. Sotah 14a]. An argument in the house of a man also causes poverty. Our rabbis of blessed memory have further said, “One who persists in an argument will be afflicted with leprosy, as it is stated: Put now your hand into your bosom. And . . . his hand was leprous, as white as snow (Exodus 4:6)” [b. Sanhedrin 110a].

Therefore, you, my sons and daughters, my daughters-in-law and sons-in-law, let my words enter into your ears. I am warning the women not to argue with neighboring women, and I also warn them not to be miserly on occasion, but to lend to one another, and thus they will not violate the command: You shall not take vengeance, nor bear any grudge (Leviticus 19:18). In sum, make sure that you find grace and good favor in the sight of God and man [see Proverbs 3:4]. Especially on the Sabbath [see Tikkune ha-Zohar, 424:69b], one should be careful to refrain from anger and arguments, as it is said: You shall kindle no fire (Exodus 35:3). For if anyone persists in an argument, his body heats up, and he has thus kindled a fire. Rather, you should be holy to your God, particularly on a day that is holy, for a man should sanctify himself on the Sabbath day. And you should act with great love and with immense fondness in your home. You do not have a better vessel that holds blessings than peace, as it is said: the Lord gives strength to His people; the Lord will bless His people with peace (Psalms 29:11) [see m. Ukz.in 3:12].

To summarize: regarding all the things that I command to you this day, do not diminish from them [see Deuteronomy 13:1], but keep the commandments of the Lord your God. It is incumbent upon us to praise the Master of all, who gave us the Torah of Truth, for it is life and length of days.

I will not finish this testimony now, for I am certain of the graces of the Lord our God, may His great name be blessed, that His mercies will increase, and that He will remember for me the merit of my father, my teacher and my master, may his memory be for a blessing, and the merit of my mother, my teacher, may peace be upon her, and the merit of my father-in-law, my teacher and my master, and my grandfather, may his memory be for the World-to-Come, and He will grant me life, and I will merit to see the consolation of Zion and Jerusalem, Amen. May He add to me so many more [see 2 Samuel 12:8] precise fulfillments of mitzvot and good deeds, as well as restrictions and fine points of the law, that they may protect me and my children and my sons-in-law and my daughters-in-law, and my descendants after me, forever. May the Lord, the God of life, grant life to them and to us, and fulfill in us the verse: You who cleave to the Lord your God are alive, every one of you this day (Deuteronomy 4:4). Today is for the deeds and tomorrow is for receiving the reward [see b. Eruvin 22a]. But your deeds should not be for the sake of reward; rather, you should act in order to serve the Lord our God with all of your hearts and with all of your souls.