אביי אמר דכ"ע לאו דנבילה לאו מעליא הוי והכא בתעזוב קא מיפלגי
R'Akiba holding 'Thou shalt leave' means from the very beginning,<span class="x" onmousemove="('comment',' V. next note.');"><sup>5</sup></span> whilst R'Jose the Galilean holds it means 'now'.<span class="x" onmousemove="('comment',' Here is another instance of a prohibition transformed into a command: Thou shalt not glean . . thou shalt leave them. R. Akiba holds the positive commandment is enjoined from the very first, that is, thus: do not glean but leave; hence it is not a prohibition transformed into a command, but a command from the beginning; whilst R. Jose assumes that it is a de facto command: Don't glean, but having gleaned, undo your transgression by leaving it etc.');"><sup>6</sup></span>
Shemirat HaLashon
But if one wants the Holy One Blessed be He to forgive him even for his offenses, let him take heed not to take offense at all, even if he knows for a certainty that what his friend did against him was done with malice and treachery, which is called "pesha' [offense], as they have said (Yoma 36b): "'Peshaim' — these are sins of rebellion." This is their intent in "Whose transgression does He forgive? The one who overlooks offense." (For, in truth, the Holy One Blessed be He forgives him even for his "offenses," as it is written: "All of his offenses are forgiven." And Scripture states first (Michah 7:18): "He forgives transgression" because of the order of the traits of the Holy One Blessed be He. For he [first] forgives transgression and also overlooks offense, as it is written in the Torah (Exodus 34:7): "He forgives transgression and offense.") And this trait sometimes avails a man to lengthen his life, even if it were already decreed upon him to die, as in the following instance (Rosh Hashanah 17a):
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