Talmud zu Tehillim 148:78

HALAKHAH: “One does not explain sexual aberrations to three {persons},” etc. Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael⁶If there can be no public discussion about the rules concerning sexual aberrations, there can be no disagreement about these rules. This is acceptable following R. Aqiba who derives prohibition for both the active and the passive homosexual from Lev. 18:22, noting that the unvocalized verb can be read both in active and in passive voices (cf Sanhedrin 7:9, Note 176.) But R. Ismael who denies that Lev. 18:22 contains a prohibition of passive homosexuality does derive the prohibition from an intricate derivation involving verses which on the face of it do not describe deadly sins. Therefore he must invite public discussion of his position. The Babli 11b considers the Mishnah as a moral precept, not an enforceable ruling.? Since Rebbi Ismael states warnings to the actors⁷Sanhedrin 7:9, Notes 177–181; Babli Sanhedrin 54b.. Since Rebbi Immi was sitting and stating a warning for active homosexual and a warning for the passive homosexual, this implies that practice follows Rebbi Ismael⁸The Amora was openly teaching R. Ismael’s opinion as authoritative; the first clause in Mishnah 1 is not accepted..

“Nor the Creation to two.” Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael one investigates what happened. Since Rebbi Jehudah bar Pazi was sitting and explaining that originally the world was water in water; this implies that practice follows Rebbi Ismael. Rebbi Jehudah bar Pazi was preaching⁹The original meaning of דרש “to investigate” has been changed into the later Amoraic-Medieval “to preach” and the interpretation of the Mishnah changed accordingly.: Originally the world was water in water. What is the reason? God’s wind was hovering over the water¹⁰Gen. 1:2.. Then He turned it into snow, He throws his ice like small breads¹¹Ps. 147:17.. Then He turned it into land, for He will tell the snow, be land¹²Job 37:6.. And the land stands on water, to Him Who spreads the earth over the water¹³Ps. 136:6. Babli 12b.. And the water stands on mountains, on mountains shall the water stand¹⁴Ps. 104:6.. And the mountains stand on wind, behold the Maker of mountains and Creator of wind¹⁵Am. 4:13.. And the wind depends on storm, the wind storm executes His word¹⁶Ps. 148:3. And the Holy One, praise to Him, turned storm into a kind of amulet and hung it on His arm, as it is said, and below eternal arms¹⁷Deut. 33:27..

Rebbi Simeon bar Laqish said, flesh and blood has a relative. If he is rich, he acknowledges him. If he is poor, he disawovs him. But the Holy One, praise to Him, is not like this; even if Israel is in deepest distress, He calls them My brothers and My friends. What is the reason (Ps. 122:8): “For My brothers and friends.” Rebbi Abun, Rebbi Aḥa, and Rebbi Simeon ben Laqish: flesh and blood has a relative. If he is a philosopher, he says: “This X is related to us.” But the Holy One, praise to Him, calls all of Israel relatives; that is what is written (Ps. 148:14): “He raises the fortunes of His people.⁶²While there are numerous verses declaring Israel as His people, it belongs to the style of a sermon to close with a verse promising a better future. The quote may indicate that עם should be translated as “relative”; this is the meaning attributed to the root in theophorous names.”