Peace is such a valuable commodity that the Sages comment in Midrash BamidbarRabbah (11:7) that no vessel is more capable of holding blessing than peace. They note that for this reason the priestly blessing ends with the words, “And He will grant you peace” (Bamidbar 6:26). Similarly, we are told that the Holy One Himself, “makes peace On High” (Iyov 25:2), that is, among the angels. And if peace is needed among the angels, who have no evil inclination and who are free of jealousy and hatred, how much more is it needed between man and his neighbor, between the minority and majority, whom the Satan is perpetually goading into discord and quarreling.
The cause of all this is baseless hatred, which the Sages have said outweighs the sins of idolatry, sexual immorality and bloodshed (Yoma 9b). Baseless hatred is aroused by the voice and by the words that come from a person’s mouth, in particular from a mouth that is accustomed to curse people. Then even a minor disagreement with a colleague will immediately fill him with wrath and indignation and cause his curses to burn like coals. What he does not realize is that he is in fact endangering his own soul and the souls of his family members and bringing great evil upon himself. For it is stated explicitly in the Zohar (Parashas Kedoshim 85a) that every curse that leaves a person’s mouth goes and floats about the world until it links up with an evil spirit, Heaven spare us. Then it descends into the great chasm where the destructive spirits dwell, always prepared to bring suffering upon someone. They stand there watching for an opportune moment when the astrological fortune of the habitual imprecator takes a turn for the worse. Then they immediately call down upon him evil decrees, Heaven spare us, causing injury to his property or his person or to the members of his household. We have already mentioned in the third chapter that if a person is accustomed to uttering curses it is a sign that his soul does not derive from a holy source but from the primordial snake, which is the source of the Sitrah Acharah. Such a person has cause, therefore, to be concerned lest he be beset by many afflictions. On the other hand, if a person guards his mouth, not allowing it to utter curses but accustoming himself to uttering blessings instead, he can be certain that his soul emanates from a very holy source and that he is worthy of the World to Come.
Similarly, if a person’s mouth is accustomed to bearing evil tidings, Heaven forbid, and he enjoys speaking derogatorily of others, it is a very deplorable trait. Moreover, his prayers go unheard, being unable to pass through the holy partition. But if he is accustomed to bearing good tidings [and relating good news he is referred to as a “holy mouth.” This is especially true of one who has the merit of delivering good news] to a Torah scholar. For this he is immediately granted a goodly portion in Gan Eden. The proof to this is the case of Serach bas Asher who informed Yaakov that Yosef was still alive, on account of which she merited entering Gan Eden while she was alive (Derech Eretz Zuta, Ch. 1).
The most effective way to avoid developing the habit of cursing others is to recall that there are times when a curse reverts back upon the one who utters it, may Heaven spare us. And when a person causes himself to be cursed through cursing his fellow undeservedly, so that what he decreed upon his fellow was decreed upon him instead, there is no remedy for it. For it is as if he issued the decree upon himself. The main cause of all this is the habit of quarreling and fighting, as a result of which even minor disagreements turn into major altercations. Thus the Sages have said, “A quarrel is like a river flooding its banks, once a breach opens up it will open further” (Sanhedrin 7a).
Therefore a person should distance himself from quarrels and strife, which will save him from cursing as well. And let him honor his fellows, especially those who are greater than him. In particular let him honor his Torah mentor. An epistle sent by the holy community of Eretz Yisroel to the holy community of Babylon and the Diaspora illustrates well how a person should conduct himself: Listen, we would like to inform your holy community of a praiseworthy custom among our holy community in Eretz Yisroel, namely that you will not find in our community any fighting or quarreling. And even if there should arise on occasion a disagreement that might lead to a quarrel, there are among us saintly individuals who immediately arouse themselves regarding every matter of holiness and intervene to prevent the quarrel from spreading. Even if it is a minor issue they immediately make peace between the two sides, who then return to a spirit of brotherhood and friendship so that peace and tranquility are restored to our camp as before. Afterwards the parties embrace one another and each man forgives his fellow. If one party is younger than the other, the younger party asks forgiveness and his fellow immediately embraces and kisses and forgives him. And if someone detracts from the honor of his Torah mentor, Heaven forbid, he accepts upon himself a ban of excommunication, casting himself forcefully to the ground and removing his shoes and sitting upon the earth. Then when his rabbis beholds his remorse and his weeping he does not allow him to remaining seated on the earth for longer than the time it takes to roast an egg. After which he gives him permission to get up from the ground, saying, “Rise!” And when the disciple has risen he falls at his master’s feet and asks for release from the ban and for forgiveness. His master then pronounces three times, “You are released,” and adds, “There is no longer any interdiction or ban of excommunication; your iniquity has passed and your sin is atoned for.”
Let me describe for you the great humility that reigns among us. The illustrious Rabbi Menachem son of the illustrious Rabbi Avraham Galanti, z”l, related to me this incident: It happened one time that his father was carrying a sack of flour on his shoulder from the market when he was approached from behind by our great teacher the illustrious Rabbi Shlomo Sagig, z”l. The latter grabbed the sack from the shoulder of Rabbi Avraham Galanti and swore by his life that no one would carry this sack to the house of Rabbi Avraham other than himself, explaining that he, Rabbi Shlomo, was younger and stronger than Rabbi Avraham. Rabbi Avraham pleaded with him not to do this, for Rabbi Shlomo was greater than he was in Torah and wealth. But Rabbi Shlomo would not listen. Instead he bore the sack himself all the way to the home of the elderly Rabbi Avraham.
On another occasion our teacher the pious Rabbi Avraham Galanti was on his way back from the village of Ein Zeisim where he had purchased a jug and filled it with water from a particularly famous well nearby. Along the way he encountered the pious Rabbi Masud, who said to him, “Rabbi, give me some water for I am thirsty.” But when Rabbi Avraham lowered his shoulder to pour him a drink Rabbi Masud immediately took the jug from his shoulder and swore that he would carry it to Rabbi Avraham’s house. He also made an oath that he would not give in to pleading. So, too, when any of the other members of the community would see Rabbi Avraham from a distance of thirty cubits they would stand up for him. Then when he approached them they would kiss his hands, saying, “If only we could be a spread beneath your feet in the World to Come!” For he was tremendously pious and humble, admonishing us continually to be sure that peace, friendship and brotherly love reigned among us. May his merit stand by us and by all Israel, Amein.
גָּדוֹל הַשָּׁלוֹם, דְּאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמִדְרַשׁ רַבָּה, פָּרָשַׁת נָשֹׂא (פָּרָשָׁה יא, אוֹת ז): אֵין כְּלִי מַחֲזִיק בְּרָכָה יוֹתֵר מִן הַשָּׁלוֹם, שֶׁהֲרֵי סִיּוּם בִּרְכַּת כֹּהֲנִים הוּא: וְיָשֵׂם לְךָ שָׁלוֹם (בַּמִּדְבָּר ו, כו). וְכֵן הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, בַּמַּלְאָכִים, שֶׁאֵין בָּהֶם יֵצֶר הָרָע וְקִנְאָה וְשִׂנְאָה, וְאַף עַל פִּי כֵן צְרִיכִין הֵם לְשָׁלוֹם. מִכָּל שֶׁכֵּן אֲשֶׁר עֲדַיִן אוֹתוֹ הַשָּׂטָן מְרַקֵּד בֵּינֵינוּ לְחַרְחֵר רִיב וּמָדוֹן בֵּין אִישׁ לַחֲבֵרוֹ, בֵּין יָחִיד לְרַבִּים, שֶׁצְּרִיכִין אָנוּ לַכְּלִי הַמַּחֲזִיק, שָׁלוֹם!
Peace is such a valuable commodity that the Sages comment in Midrash Bamidbar Rabbah (11:7) that no vessel is more capable of holding blessing than peace. They note that for this reason the priestly blessing ends with the words, “And He will grant you peace” (Bamidbar 6:26). Similarly, we are told that the Holy One Himself, “makes peace On High” (Iyov 25:2), that is, among the angels. And if peace is needed among the angels, who have no evil inclination and who are free of jealousy and hatred, how much more is it needed between man and his neighbor, between the minority and majority, whom the Satan is perpetually goading into discord and quarreling.
וְהַכֹּל הוּא בַּעֲווֹן שִׂנְאַת חִנָּם, אֲשֶׁר עַל עֲווֹן שִׂנְאַת חִנָּם אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת יוֹמָא (ט, ב), דַּעֲווֹן שִׂנְאַת חִנָּם הוּא גָּדוֹל מֵעֲווֹן עֲבוֹדַת כּוֹכָבִים וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. וְהָעֲווֹן שִׂנְאַת חִנָּם הוּא בָּא בִּשְׁבִיל קוֹל וְדִבּוּר הַיּוֹצֵא מִפִּיו, וְהוּא פֶּה הַמֻּרְגָּל לְקַלֵּל בְּנֵי אָדָם, וּבִמְעַט וִכּוּחַ שֶׁיֵּשׁ לוֹ עִם חֲבֵרוֹ, אֲזַי תֵּכֶף מִתְמַלֵּא בְּאַף וְחֵמָה, בּוֹעֵר בִּקְלָלוֹת כְּגַחֲלֵי אֵשׁ, וְאֵינוֹ יוֹדֵעַ שֶׁהוּא בְּעַצְמוֹ מְסַכֵּן נַפְשׁוֹ וְנַפְשׁוֹת אַנְשֵׁי בֵּיתוֹ, וְגוֹרֵם רָעָה לְעַצְמוֹ. כִּי הוּא עִנְיָן מְבֹאָר בַּזֹּהַר, פָּרָשַׁת קְדוֹשִׁים, כִּי קוֹל דִּבּוּר שֶׁל קְלָלָה, שֶׁיּוֹצֵא מִפִּיו, אָזִיל וְשָׁאט בַּאֲוִירָא דְּעָלְמָא עַד דְּמִתְחַבֵּר עִמֵּיהּ רוּחַ רָעָה, רַחֲמָנָא לִצְלַן, וְאָזִיל בַּהֲדֵיהּ לְנוּקְבֵיהּ שֶׁבִּתְהוֹמָא רַבָּא, אֲשֶׁר שָׁם הוּא מְדוֹרוֹת הַמַּזִּיקִין, שֶׁהֵן מוּכָנִין לְפֻרְעָנִיּוֹת, בַּר מִנַּן, וְעוֹמְדִים וּמְצַפִּים שֶׁיָּבוֹא הָעֵת וּזְמַן, אֲשֶׁר יָבוֹא מַזָּלֵיהּ הַגָּרוּעַ שֶׁל זֶה הָאִישׁ, הַמֻּרְגָּל בִּקְלָלוֹת וּבְדָבָר קַל, אֲפִלּוּ כְּחוּט הַשְּׂעָרָה, וּמִיָּד מְעוֹרְרִים עָלָיו גְּזֵרוֹת, בַּר מִנַּן, לְהִנָּזֵק בְּמָמוֹנוֹ אוֹ בְּגוּפוֹת נַפְשׁוֹת בֵּיתוֹ, חַס וְשָׁלוֹם. וּכְבָר כָּתַבְנוּ לְעֵיל, בְּפֶרֶק ז, שֶׁכָּל אָדָם שֶׁהוּא מֻרְגָּל לְהוֹצִיא מִפִּיו קְלָלוֹת, אֵין לוֹ נְשָׁמָה מִשֹּׁרֶשׁ הַקְּדֻשָּׁה, כִּי אִם מִשֹּׁרֶשׁ נָחָשׁ, שֶׁהוּא שֹׁרֶשׁ שֶׁל סִטְרָא אָחֳרָא, וְיֵשׁ לוֹ לִדְאֹג עַל הַרְבֵּה פֻּרְעָנֻיּוֹת, שֶׁיָּבוֹא עָלָיו, חַס וְשָׁלוֹם, עַיֵּן שָׁם. וְיֵשׁ לְךָ אָדָם שֶׁפִּיו דִּילֵיהּ הוּא שָׁמוּר וְגָדוּר מֵהוֹצָאוֹת קְלָלוֹת, וּמַרְגִּיל אֶת עַצְמוֹ תָּמִיד בִּבְרָכוֹת, אֲזַי בְּוַדַּאי נִשְׁמָתוֹ הִיא מִשֹּׁרֶשׁ קְדֻשָּׁה מְאֹד, וְיִהְיֶה בָּטוּחַ שֶׁהוּא בֶּן עוֹלָם הַבָּא.
The cause of all this is baseless hatred, which the Sages have said outweighs the sins of idolatry, sexual immorality and bloodshed (Yoma 9b). Baseless hatred is aroused by the voice and by the words that come from a person’s mouth, in particular from a mouth that is accustomed to curse people. Then even a minor disagreement with a colleague will immediately fill him with wrath and indignation and cause his curses to burn like coals. What he does not realize is that he is in fact endangering his own soul and the souls of his family members and bringing great evil upon himself. For it is stated explicitly in the Zohar (Parashas Kedoshim 85a) that every curse that leaves a person’s mouth goes and floats about the world until it links up with an evil spirit, Heaven spare us. Then it descends into the great chasm where the destructive spirits dwell, always prepared to bring suffering upon someone. They stand there watching for an opportune moment when the astrological fortune of the habitual imprecator takes a turn for the worse. Then they immediately call down upon him evil decrees, Heaven spare us, causing injury to his property or his person or to the members of his household. We have already mentioned in the third chapter that if a person is accustomed to uttering curses it is a sign that his soul does not derive from a holy source but from the primordial snake, which is the source of the Sitrah Acharah. Such a person has cause, therefore, to be concerned lest he be beset by many afflictions. On the other hand, if a person guards his mouth, not allowing it to utter curses but accustoming himself to uttering blessings instead, he can be certain that his soul emanates from a very holy source and that he is worthy of the World to Come.
וְכֵן אִם יֵשׁ פֶּה הַמַּרְגִּיל בִּבְשׂוֹרוֹת רָעוֹת, חַס וְשָׁלוֹם, רַחֲמָנָא לִצְלַן, וְתַאֲוָתוֹ הוּא לְהוֹצִיא דִּבָּה רָעָה מִפִּיו, הוּא מִדָּה גְּרוּעָה מְאֹד, וְאֵין תְּפִלָּתוֹ נִשְׁמַעַת, שֶׁאֵין תְּפִלָּתוֹ יְכוֹלָה לִכָּנֵס לִפְנֵי פַּרְגּוֹדָא קַדִּישָׁא. אֲבָל הָרָגִיל לְבַשֵּׂר בְּשׂוֹרוֹת טוֹבוֹת לְתַלְמִידֵי חֲכָמִים, מִיָּד מְחַלְּקִין לוֹ חֵלֶק טוֹב בַּעֲבוּר זֶה בְּגַן עֵדֶן. וּרְאָיָה מִסֶּרַח בַּת אֲשֶׁר, שֶׁבִּשְּׂרָה לְיַעֲקֹב בְּשׁוֹרָה טוֹבָה, שֶׁעֲדַיִן יוֹסֵף הָיָה חַי, וְלָכֵן זָכְתָה לִכָּנֵס חַי לְגַן עֵדֶן.
Similarly, if a person’s mouth is accustomed to bearing evil tidings, Heaven forbid, and he enjoys speaking derogatorily of others, it is a very deplorable trait. Moreover, his prayers go unheard, being unable to pass through the holy partition. But if he is accustomed to bearing good tidings [and relating good news he is referred to as a “holy mouth.” This is especially true of one who has the merit of delivering good news] to a Torah scholar. For this he is immediately granted a goodly portion in Gan Eden. The proof to this is the case of Serach bas Asher who informed Yaakov that Yosef was still alive, on account of which she merited entering Gan Eden while she was alive (Derech Eretz Zuta, Ch. 1).
אָמְנָם הַגָּדֵר, שֶׁלֹּא יַרְגִּיל אָדָם קְלָלוֹת — דַּע כִּי יֵשׁ עִתִּים יְדוּעִים, שֶׁהַקְּלָלָה נֶהְפֶּכֶת לְהַמְקַלֵּל, בַּר מִנַּן. וְאֵיזֶה קְלָלָה, שֶׁגָּרַם הָאָדָם לְעַצְמוֹ עַל יְדֵי שֶׁקִּלֵּל לַחֲבֵרוֹ בְּחִנָּם, וְנִגְזְרָה עָלָיו גְּזֵרָה שֶׁל אוֹתָהּ קְלָלָה, אֵין לָהּ רְפוּאָה, בַּר מִנַּן, בַּאֲשֶׁר שֶׁהוּא גָּזַר וּפָסַק בְּעַצְמוֹ הַקְּלָלָה עָלָיו, וְהָעִקַּר הַגְּרָם הוּא עַל יְדֵי שֶׁמַּרְגִּיל עַצְמוֹ בִּקְטָטוֹת וּמְרִיבוֹת, וְעַל יְדֵי וִכּוּחַ קַל נַעֲשָׂה מְרִיבָה גְּדוֹלָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: הַאי תִּגְּרָא דַּמְיָא לְבִדְקָא דְמַיָּא, כֵּיוָן דְּרָוַח — רָוַח.
The most effective way to avoid developing the habit of cursing others is to recall that there are times when a curse reverts back upon the one who utters it, may Heaven spare us. And when a person causes himself to be cursed through cursing his fellow undeservedly, so that what he decreed upon his fellow was decreed upon him instead, there is no remedy for it. For it is as if he issued the decree upon himself. The main cause of all this is the habit of quarreling and fighting, as a result of which even minor disagreements turn into major altercations. Thus the Sages have said, “A quarrel is like a river flooding its banks, once a breach opens up it will open further” (Sanhedrin 7a).
עַל כֵּן יַרְחִיק הָאָדָם עַצְמוֹ מֵהַקְּטָטוֹת וּמְרִיבוֹת, וְאָז לֹא יָבוֹא גַּם כֵּן לִידֵי שׁוּם קְלָלָה, וְיִרְאֶה לְכַבֵּד אֶת הַבְּרִיּוֹת, וּבִפְרָט לַחֲבֵרוֹ מִי שֶׁהוּא גָּדוֹל מִמֶּנּוּ, וּמִכָּל שֶׁכֵּן לְרַבּוֹ שֶׁל אָדָם, כִּי הָא דְּנִשְׁלַח הָא מִלְתָא מֵחַבְרוּתָא קַדִּישָׁא שֶׁבְּאֶרֶץ יִשְׂרָאֵל לְחַבְרוּתָא קַדִּישָׁא שֶׁבְּבָבֶל וּבְחוּץ לָאָרֶץ, וְזֶה לְשׁוֹנוֹ: הִנֵּה מוֹדִיעִים אֲנַחְנוּ אֲלֵיכֶם, חַבְרוּתָא קַדִּישָׁא, מִנְהָגָא טָבָא שֶׁיֵּשׁ בֵּינֵינוּ בַּחֲבוּרָא קַדִּישְׁתָּא שֶׁל אֶרֶץ יִשְׂרָאֵל; שֶׁלֹּא נִמְצָא בַּחֲבוּרָה דִּילָן שׁוּם רִיב וּקְטָטָה. וְאַף אִם שֶׁלִּפְעָמִים יֵשׁ וִכּוּחַ שֶׁל קְטָטָה, תֵּכֶף יֵשׁ בָּנוּ כִּתּוֹת קְדוֹשִׁים, הַמְעוֹרְרִים לֵב לְכָל דָּבָר שֶׁבִּקְדֻשָּׁה, וּמַכְנִיסִין עַצְמָן שֶׁלֹּא יִתְעַכֵּב הַקֶּטֶט, אַף כְּשֶׁהוּא קֶטֶט קָטָן, וּמִיָּד עוֹשִׂין שָׁלוֹם בֵּין הַצְּדָדִים, שֶׁחוֹזְרִים לְאַחְוָה וְרָעוֹת וְשַׁלְוָה וְשָׁלוֹם בִּמְנוּחָתָם, כַּאֲשֶׁר הָיָה בָּרִאשׁוֹנָה, וּמְחַבְּקִין זֶה אֶת זֶה, וְתֵכֶף חָבֵר זֶה מוֹחֵל לַחֲבֵרוֹ. וּמִי שֶׁהוּא קָטָן בְּשָׁנִים מֵחֲבֵרוֹ, מְבַקֵּשׁ מְחִילָה מֵחֲבֵרוֹ שֶׁהוּא גָּדוֹל מִמֶּנּוּ. וְתֵכֶף חֲבֵרוֹ מְחַבֵּק וּמְנַשֵּׁק לוֹ וּמוֹחֵל לוֹ. וּמִי שֶׁהוּא, חַס וְשָׁלוֹם, פּוֹגֵעַ בִּכְבוֹד רַבּוֹ, אֲזַי מְקַבֵּל עָלָיו נִדּוּי וּמַפִּיל עַצְמוֹ בְּכֹחַ לָאָרֶץ וְחוֹלֵץ מִנְעָלָיו וְיוֹשֵׁב לָאָרֶץ. וְרַבּוֹ, כְּשֶׁרוֹאֶה חֲרָטָה וּבְכִיָּתוֹ אֵינוֹ מַנִּיחוֹ לֵישֵׁב עַל הָאָרֶץ כִּי אִם כְּדֵי צְלִיַּת בֵּיצָה, וְאַחַר כָּךְ נוֹתֵן לוֹ רַבּוֹ רְשׁוּת וְאוֹמֵר לוֹ: "עֲמֹד!". וְאַחַר עֲמִידָתוֹ נוֹפֵל לְרַגְלָיו שֶׁל רַבּוֹ וּמְבַקֵּשׁ הַתָּרָה וּמְחִילָה וְאוֹמֵר לוֹ רַבּוֹ: "מֻתָּר לָךְ" שָׁלשׁ פְּעָמִים, "אֵין כָּאן נִדּוּי, אֵין כָּאן חֵרֶם, וְסָר עֲווֹנְךָ, וְחַטָּאתְךָ תְּכֻפָּר".
Therefore a person should distance himself from quarrels and strife, which will save him from cursing as well. And let him honor his fellows, especially those who are greater than him. In particular let him honor his Torah mentor. An epistle sent by the holy community of Eretz Yisroel to the holy community of Babylon and the Diaspora illustrates well how a person should conduct himself: Listen, we would like to inform your holy community of a praiseworthy custom among our holy community in Eretz Yisroel, namely that you will not find in our community any fighting or quarreling. And even if there should arise on occasion a disagreement that might lead to a quarrel, there are among us saintly individuals who immediately arouse themselves regarding every matter of holiness and intervene to prevent the quarrel from spreading. Even if it is a minor issue they immediately make peace between the two sides, who then return to a spirit of brotherhood and friendship so that peace and tranquility are restored to our camp as before. Afterwards the parties embrace one another and each man forgives his fellow. If one party is younger than the other, the younger party asks forgiveness and his fellow immediately embraces and kisses and forgives him. And if someone detracts from the honor of his Torah mentor, Heaven forbid, he accepts upon himself a ban of excommunication, casting himself forcefully to the ground and removing his shoes and sitting upon the earth. Then when his rabbis beholds his remorse and his weeping he does not allow him to remaining seated on the earth for longer than the time it takes to roast an egg. After which he gives him permission to get up from the ground, saying, “Rise!” And when the disciple has risen he falls at his master’s feet and asks for release from the ban and for forgiveness. His master then pronounces three times, “You are released,” and adds, “There is no longer any interdiction or ban of excommunication; your iniquity has passed and your sin is atoned for.”
וְאַגִּיד לָכֶם מִן הָעֲנָוָה גְּדוֹלָה שֶׁבֵּינֵינוּ: הִנֵּה סִפֵּר לִי הָרַב הַגָּדוֹל רַבִּי מְנַחֵם, בֶּן הָרַב הַגָּדוֹל רַבִּי אַבְרָהָם גַּלַּאנְטִי, זִכְרוֹנוֹ לִבְרָכָה, שֶׁפַּעַם אֶחָד נָשָׂא עַל כְּתֵפוֹ שַׂק עִם קֶמַח מִן הַשּׁוּק, וּבָא מֵאַחֲרָיו הַגָּאוֹן הָרַב הַגָּדוֹל מוֹרֵנוּ הָרַב רַבִּי שְׁלֹמֹה שָׂגִיג, זִכְרוֹנוֹ לִבְרָכָה, וְחָטַף אֶת הַשַּׂק מֵעַל כְּתֵפוֹ שֶׁל רַבִּי מְנַחֵם גַּלַּאנְטִי, וְנִשְׁבַּע בְּחַיָּיו שֶׁאַל יוֹלִיךְ שׁוּם אָדָם זֶה הַשַּׂק עִם הַקֶּמַח לְבֵית רַבִּי מְנַחֵם גַּלַּאנְטִי, הַנִּזְכָּר לְעֵיל, כִּי אִם הוּא בְּעַצְמוֹ דַּוְקָא, כִּי אָמַר הֶחָכָם רַבִּי שְׁלֹמֹה שָׂגִיג, הַנִּזְכָּר לְעֵיל, שֶׁהוּא עֲדַיִן רַךְ בְּשָׁנִים מִמֶּנּוּ. וְהִפְצִיר בּוֹ הָרַב מְנַחֵם גַּלַּאנְטִי, שֶׁלֹּא יַעֲשֶׂה לוֹ כָּכָה, כִּי הָרַב רַבִּי שְׁלֹמֹה שָׂגִיג הָיָה גָּדוֹל בַּתּוֹרָה וּמֻפְלָג בְּעשֶׁר. וְלֹא רָצָה רַבִּי שְׁלֹמֹה כְּלָל, וְטָעַן רַבִּי שְׁלֹמֹה שָׂגִיג בְּעַצְמוֹ הַשַּׂק עִם קֶמַח לְבֵית הַזָּקֵן רַבִּי אַבְרָהָם גַּלַּאנְטִי.
Let me describe for you the great humility that reigns among us. The illustrious Rabbi Menachem son of the illustrious Rabbi Avraham Galanti, z”l, related to me this incident: It happened one time that his father was carrying a sack of flour on his shoulder from the market when he was approached from behind by our great teacher the illustrious Rabbi Shlomo Sagig, z”l. The latter grabbed the sack from the shoulder of Rabbi Avraham Galanti and swore by his life that no one would carry this sack to the house of Rabbi Avraham other than himself, explaining that he, Rabbi Shlomo, was younger and stronger than Rabbi Avraham. Rabbi Avraham pleaded with him not to do this, for Rabbi Shlomo was greater than he was in Torah and wealth. But Rabbi Shlomo would not listen. Instead he bore the sack himself all the way to the home of the elderly Rabbi Avraham.
וְכֵן פַּעַם אַחַת בָּא הֶחָסִיד מוֹרֵנוּ הָרַב רַבִּי אַבְרָהָם גַּלַּאנְטִי, הַנִּזְכָּר לְעֵיל, לִכְפַר עֵין זֵיתִים וְקָנָה שָׁם כַּד אֶחָד וּמִלֵּא אוֹתוֹ מַיִם מְתוּקִים מִן בְּאֵר שֶׁבִּכְפַר עֵין זֵיתִים, שֶׁהֵן מַיִם חֲשׁוּבִים מְאֹד. וּבְדֶרֶךְ הִלּוּכוֹ פָּגַע בּוֹ הֶחָסִיד רַבִּי מַסְעוּד וְאָמַר לוֹ: רַבִּי, תֵּן לִי מְעַט מַיִם, כִּי צָמֵא אֲנִי. וְהִטָּה רַבִּי אַבְרָהָם גַּלַּאנְטִי אֶת שִׁכְמוֹ לְהַשְׁקוֹתוֹ, וּמִיָּד לָקַח רַבִּי מַסְעוּד אֶת הַכַּד עַל שִׁכְמוֹ וְנִשְׁבַּע לְהוֹלִיכוֹ לְבֵית רַבִּי אַבְרָהָם גַּלַּאנְטִי, וְנִשְׁבַּע שֶׁלֹּא יִפְצֹר בּוֹ. וְכֵן כָּל בְּנֵי הַחֲבוּרָה, כְּשֶׁהָיוּ רוֹאִין אֶת רַבִּי אַבְרָהָם גַּלַּאנְטִי בְּרִחוּק שְׁלשִׁים אַמּוֹת, הָיוּ עוֹמְדִין לְפָנָיו; וְאַחַר כָּךְ, כְּשֶׁהָיָה מְקָרֵב אֲלֵיהֶם, הָיוּ נוֹשְׁקִים אֶת יָדָיו וְאָמְרוּ לוֹ: הַלְוַאי שֶׁנִּהְיֶה מַצָּע תַּחַת רַגְלֶיךָ בָּעוֹלָם הַבָּא; כִּי הָיָה חָסִיד גָּדוֹל וְעָנָו, וְהָיָה תָּמִיד מַזְהִיר אוֹתָנוּ, שֶׁיִּהְיֶה שָׁלוֹם וְרֵעוּת וְאַחְוָה וְאַהֲבָה בֵּינֵינוּ. זְכוּתוֹ יַעֲמֹד לָנוּ וּלְכָל יִשְׂרָאֵל אָמֵן.
On another occasion our teacher the pious Rabbi Avraham Galanti was on his way back from the village of Ein Zeisim where he had purchased a jug and filled it with water from a particularly famous well nearby. Along the way he encountered the pious Rabbi Masud, who said to him, “Rabbi, give me some water for I am thirsty.” But when Rabbi Avraham lowered his shoulder to pour him a drink Rabbi Masud immediately took the jug from his shoulder and swore that he would carry it to Rabbi Avraham’s house. He also made an oath that he would not give in to pleading. So, too, when any of the other members of the community would see Rabbi Avraham from a distance of thirty cubits they would stand up for him. Then when he approached them they would kiss his hands, saying, “If only we could be a spread beneath your feet in the World to Come!” For he was tremendously pious and humble, admonishing us continually to be sure that peace, friendship and brotherly love reigned among us. May his merit stand by us and by all Israel, Amein.