Reference for Shabbat 125:28

אמר רב כהנא אמר רבי שמעון בן לקיש ואמרי לה אמר רב אסי אמר (ריש לקיש) ואמרי לה אמר רבי אבא אמר רבי שמעון בן לקיש כל המגדל כלב רע בתוך ביתו מונע חסד מתוך ביתו שנאמר (איוב ו, יד) למס

When two scholars are amiable to each other in [their discussions in] <i>halachah</i>, the Holy One, blessed be He, gives heed to them, for it is said, Then they that feared the Lord spake [nidberu] one with another: and the Lord hearkened, and heard;<span class="x" onmousemove="('comment',' Mal. III, 16. ');">²⁴</span> now speech [dibbur] can 'only mean [with] gentleness, for it is said, He shall subdue [yadber] the peoples under us.<span class="x" onmousemove="('comment',' Ps. XLVII, 3. Subdue implies lowliness, which in turn implies gentleness. ');">²⁵</span> What is meant by, and that thought upon his name?<span class="x" onmousemove="('comment',' Mal. III, 16. ');">²⁶</span> — Said R. Ammi: Even if one thinks of doing a good deed but is forcibly prevented and does not do it, the Writ ascribes it to him as though he did it. R. Hinena b. Idi said: Whoever fulfils a precept as it is commanded,<span class="x" onmousemove="('comment',' In the proper spirit. ');">²⁷</span> no evil tidings are told to him, for it is said, Whoso keepeth the commandment shall know no evil thing.<span class="x" onmousemove="('comment',' Eccl. VIII, 5. ');">²⁸</span> R. Assi — others state, R. Hanina — said: Even if the Holy One, blessed be He, makes a decree, He annuls it,<span class="x" onmousemove="('comment',' 'He' may refer either to God or to the observer of the precept, who is given power to annul God's decree — a daring thought. The former interpretation is indicated in the parallel passage in B.M. 85a (Sonc. ed., p. 488); the latter in M.K. 16b; but v. Weiss, Dor, I, p. 145. ');">²⁹</span> for it is said, Because the king's word hath power; and who may say unto him, what doest thou;<span class="x" onmousemove="('comment',' Ibid. 4. ');">³⁰</span> in proximity to which [is written,] Whoso keepeth the commandment shall know no evil thing.<span class="x" onmousemove="('comment',' I.e., in spite of the king's word, viz., God's decree, whoso keepeth, etc. ');">³¹</span> R. Abba said in the name of R. Simeon b. Lakish: When two scholars pay heed to each other in <i>halachah</i>, the Holy One, blessed be He, listens to their voice, as it is said, Thou that dwellest in the gardens, The companions hearken to thy voice: Cause me to hear it.<span class="x" onmousemove="('comment',' Cant. VIII, 13. The Song of Songs was allegorically interpreted as a dialogue between God and Israel. 'In the gardens' thus means in the academies, and when one scholar hearkens to another's voice, God says. 'Cause me to hear it'. ');">³²</span> But if they do not do thus, they cause the <i>Shechinah</i> to depart from Israel, as it is said, Flee, my beloved, and be thou like, etc.<span class="x" onmousemove="('comment',' Ibid. 14. ');">³³</span> R. Abba said in the name of R. Simeon b. Lakish: When two disciples form an assembly<span class="x" onmousemove="('comment',' Rashi, deriving the word from degel, a flag, i.e., who come under one flag. Tosaf. in A.Z. 22b, s.v. [H], interprets: even when two students outwit each other by sophistries, without seeking the real truth, yet God loves them. ');">³⁴</span> in <i>halachah</i>,<span class="x" onmousemove="('comment',' In the absence of a teacher. ');">³⁵</span> the Holy One, blessed be He, loves them, as it is said, and his banner over me was love.<span class="x" onmousemove="('comment',' Ibid. II, 4. ');">³⁶</span> Said Raba: Providing they know the features of a subject;<span class="x" onmousemove="('comment',' I.e., they have a general understanding of the subjects to be studied, so that a teacher is not indispensable. ');">³⁷</span> providing also that there is no greater [scholar] in the town from whom to learn. R. Abba also said in the name of R. Simeon b. Lakish: He who lends [money] is greater than he who performs charity;<span class="x" onmousemove="('comment',' Rashi: because the poor man is not ashamed to borrow. Also perhaps because one generally lends a larger sum than he would give as charity, and that may suffice to make the poor man independent. ');">³⁸</span> and he who forms a partnership<span class="x" onmousemove="('comment',' With a poor man, providing the capital for him to trade with on agreed terms. Lit., 'who throws (money) into a (common) purse'. ');">³⁹</span> is greater than all. R. Abba also said in the name of R. Simeon b. Lakish: [Even] if a scholar is vengeful and bears malice like a serpent.<span class="x" onmousemove="('comment',' The serpent was probably given that character on account of its part in the sin of Adam and Eve; cf. also Ta'an., Sonc. ed., 8a, Yoma 23a. ');">⁴⁰</span> gird him on thy loins;<span class="x" onmousemove="('comment',' Cleave to him, for you will benefit by his scholarship. ');">⁴¹</span> [whereas even] if an 'am ha-arez is pious, do not dwell in his vicinity.<span class="x" onmousemove="('comment',' His piety is tainted by his ignorance, which may influence his neighbour too. Cf. Ab. II, 6 (Sonc. ed., p. 15, n. 5). ');">⁴²</span> R. Kahana said in the name of R. Simeon b. Lakish — others state, R. Assi said in the name of R. Simeon b. Lakish — others state, R. Abba said in the name of R. Simeon b. Lakish: He who breeds a wild dog in his house keeps loving kindness away from his house,<span class="x" onmousemove="('comment',' The poor are afraid to call. Thus he can show no lovingkindness to them, nor can he earn the love of God. ');">⁴³</span> as it is said, To him that is ready to faint [lamos]

Jastrow

Jastrow