Talmud sobre Salmos 1:8

Is has been stated: The Tree of Life is wide a parcourse of 500 years. Rebbi Yehudah ben Rebbi Ilaï⁷⁸He is Rebbi Yehudah quoted in both Talmudim without his father’s name. said: not only its crown but even its stem.All the splitting of primeval waters splits under it since (Ps. 1:3) “He shall be like a tree planted on split waters⁷⁹Taken as an allusion to paradise. It is clear from the text that the Garden of Eden and the Tree of Life are not earthly creations..” It has been stated: The Tree of Life is one sixtieth of the Garden. (Gen. 2:10) “And a river originated in Eden to irrigate the Garden.” The remainder of a kur is a triple qab, a sixtieth⁸⁰From here on there is a parallel in Babli Taänit 10a. Rashi explains there that with what remains in watering vessels used for a kur of grain one can still irrigate three qab. (A kur is 180 qab.). The remainder of Africa is Egypt, a sixtieth. We find that it is said that Egypt can be traversed in 40 days⁸¹Egypt is defined as the country between the Mediterranean and Aswan (Syene). The distance was determined by the Alexandrian astronomer Eratosthenes to be approximately 5000 stadia. The length of the Greek stadion is no better defined than the Jewish mil. The distance is in the order of magnitude of 1000 km or about 650 miles.. Black Africa can be traversed in slightly more than seven years⁸²All commentators are at a loss here since it should say “slightly less than seven years” (2400 days) but there is no manuscript evidence for such a reading.. But the teachers say [the sky is determined] by the days of the patriarchs (Deut. 11:21) “like the days of the sky over the earth.”⁸³The full verse reads: “that your days and the days of your descendants should increase on the Land that the Eternal had sworn to your forefathers to give to them, like the days of the sky over the earth.” The days of the forefathers were 175 years for Abraham, 180 for Isaac, and 147 for Jacob, together 502 years. The time when Abraham recognized God as the Creator is a matter of controversy in midrashic sources; our source here seems to side with the opinion that Abraham recognized the futility of idol worship at age 3; then his years as the Lord’s servant were 173 and the sum is 500. And just as the sky over the earth is at a distance of a way of 500 years so between one sky and the next is a way of 500 years and its thickness is a way of 500 years. Why did you see fit to say the thickness of the sky is a way of 500 years?⁸⁴I.e., to take the part of R. Yehudah against the anonymous Sages who had earlier defined the thickness of the sky as the equivalent of 50 years. The question remains unanswered. Rebbi Abun said⁸⁵This section is given in greater detail in Bereshit rabba 4(1). There we read: “The rabbis say in the names of R. Ḥanina, R. Pinḥas, R. Jacob bar Abun, in the name of R. Shemuel bar Naḥman: When the Holy One, praise to Him, said: ‘there should be a spread’, the middle drop jelled and separated upper and lower waters.” After that the opinion of Rav is quoted.
The opinion of R. Yehudah ben Pazi is given there by R. Yehudah bar Simon (the full name is R. Yehudah ben R. Simon ben Pazi where either “ben Pazi” is a family name or Pazi is one of R. Ḥiyya’s twin daughters, Pazi and Martha). So possibly R. Abun here is the father of R. Jacob bar Abun in the second generation of Amoraïm and not the late R. Abun. (Gen. 1:6): “There shall exist a spread-sky within the water.” The spread-sky shall be in the middle. Rav said: the sky was wet on the first day and jelled on the second day. Rav said: “There shall exist a spread-sky”: the sky shall strengthen, the sky shall jell, the sky shall solidify, the sky shall be spread. Rebbi Yehudah ben Pazi said: The sky (רקיע) shall be made like a piece of cloth, just as it is said (Ex. 39:3) “They stretched (וירקעו) out the gold sheets.”

MISHNAH: The generation of the Deluge has no part in the World to Come and they do not stand in judgment, as it is said²⁹⁶Gen. 6:3.: My Spirit shall not judge man forever. The people of Sodom have no part in the World to Come but they stand in judgment. Rebbi Neḥemiah says, neither of them stands in judgment, as it is said²⁹⁷Ps. 1:5.: Therefore, evildoers shall not rise in judgment, nor sinners in the company of the just. Therefore, evildoers shall not rise in judgment, that is the generation of the Deluge, nor sinners in the company of the just, these are the people of Sodom. They said to him, in the company of the just they will not rise; they will stand in the company of evildoers.

HALAKHAH: “One does not sell them bears and lions,” etc. Therefore something which does not present a danger to the public one may sell to them. Our Mishnah follows Rebbi²⁰⁴It is not known what this refers to.. As it was stated²⁰⁵Babli 18b, Tosephta 2:6, Yalquṭ Ps.1:1 (#613).: “One who sees snake charmers and conjurers, muqion, mupion, mulion, milarin, milaria, sigillarin, sigillaria²⁰⁶The different sources give different readings for the names of the performers.
Yerushalimi:
מוקיון מופיון מוליון מילרין מילריה סגילרין סגילרה
Tosephta ed. Zuckermandel
בוקיון מוקיון מוליון סגלרין סגלריא
Tosephta ed. princeps
בוקיון מוקיון מוליון סגלאדין סגלאדא
Babli ed. princeps
בוקיון מוקיון מוליון לוליון בלורין סלגורין
Babli Ms. Munich
בוקיון מוקיון מוליון לוליון סגליון סגלקײן בלרין
בלריון מלרין מלריון סלגלוריון
Yalquṭ
בוקיון מוקיון מוליון לולין סגלין סגלדין כלרין בלרין
מלרין מלריון
For the words appearing in the Yerushalmi there seems to be unanimity that the first three are maccus, the buffoon, corresponding to the Babli’s bucco, μώκος the comedian, mulio the donkey trainer. Sigillaria is the holiday which concludes the saturnalia; Kohut notes a meaning “puppeteer” for sigillarius (סגילרין) quoted in DuCange’s Medieval Latin dictionary. Compare also sicinnista, “dancer (m.) of the sicinnis” a dance of satyrs (E. G.) The remaining two words מילרין מילריה seem to remain without reasonable identification., this is forbidden because of ‘seat of the scoffers,’ as it is said,²⁰⁷Ps. 1:1. in the seat of scoffers he did not sit. All this leads to neglect of the Torah, as it is said²⁰⁸Ps.1:2., but in the teachings of the Eternal is his desire. Going to the theater²⁰⁹Probably meaning: amphitheater (E. G.). Both Greek tragedy and Comedy were religious ceremonies. is forbidden as pagan worship, the words of Rebbi Meïr, but the Sages say, when they present offerings it is forbidden because of pagan worship, otherwise it only is forbidden because of ‘seat of scoffers.’ One who goes to the theater to shout²¹⁰In the theater it was to vote with one of the parties. In the Babli sources (Babli and Tosephta), instead of מִתְחֵַשֵּׂד “to ingratiate oneself” one reads מִתְחַשֵּׁד “to be counted as one of them”. The meaning is the same.; if it is for a public need it is permitted, if to ingratiate himself it is forbidden. One who sits in the stadium is a spiller of blood²¹¹If there were no public, neither fights of gladiators nor fights of men with wild beasts would be staged.. Rebbi Nathan permits because of two reasons, because he can shout and save lives²¹²If a wounded gladiator begs for his life, he can vote to let him live., and he can testify for a woman that she can remarry²¹³If a Jew is killed in one of these performances the spectator can testify that his wife is a widow and can remarry..”

HALAKHAH: “One does not sell them bears and lions,” etc. Therefore something which does not present a danger to the public one may sell to them. Our Mishnah follows Rebbi²⁰⁴It is not known what this refers to.. As it was stated²⁰⁵Babli 18b, Tosephta 2:6, Yalquṭ Ps.1:1 (#613).: “One who sees snake charmers and conjurers, muqion, mupion, mulion, milarin, milaria, sigillarin, sigillaria²⁰⁶The different sources give different readings for the names of the performers.
Yerushalimi:
מוקיון מופיון מוליון מילרין מילריה סגילרין סגילרה
Tosephta ed. Zuckermandel
בוקיון מוקיון מוליון סגלרין סגלריא
Tosephta ed. princeps
בוקיון מוקיון מוליון סגלאדין סגלאדא
Babli ed. princeps
בוקיון מוקיון מוליון לוליון בלורין סלגורין
Babli Ms. Munich
בוקיון מוקיון מוליון לוליון סגליון סגלקײן בלרין
בלריון מלרין מלריון סלגלוריון
Yalquṭ
בוקיון מוקיון מוליון לולין סגלין סגלדין כלרין בלרין
מלרין מלריון
For the words appearing in the Yerushalmi there seems to be unanimity that the first three are maccus, the buffoon, corresponding to the Babli’s bucco, μώκος the comedian, mulio the donkey trainer. Sigillaria is the holiday which concludes the saturnalia; Kohut notes a meaning “puppeteer” for sigillarius (סגילרין) quoted in DuCange’s Medieval Latin dictionary. Compare also sicinnista, “dancer (m.) of the sicinnis” a dance of satyrs (E. G.) The remaining two words מילרין מילריה seem to remain without reasonable identification., this is forbidden because of ‘seat of the scoffers,’ as it is said,²⁰⁷Ps. 1:1. in the seat of scoffers he did not sit. All this leads to neglect of the Torah, as it is said²⁰⁸Ps.1:2., but in the teachings of the Eternal is his desire. Going to the theater²⁰⁹Probably meaning: amphitheater (E. G.). Both Greek tragedy and Comedy were religious ceremonies. is forbidden as pagan worship, the words of Rebbi Meïr, but the Sages say, when they present offerings it is forbidden because of pagan worship, otherwise it only is forbidden because of ‘seat of scoffers.’ One who goes to the theater to shout²¹⁰In the theater it was to vote with one of the parties. In the Babli sources (Babli and Tosephta), instead of מִתְחֵַשֵּׂד “to ingratiate oneself” one reads מִתְחַשֵּׁד “to be counted as one of them”. The meaning is the same.; if it is for a public need it is permitted, if to ingratiate himself it is forbidden. One who sits in the stadium is a spiller of blood²¹¹If there were no public, neither fights of gladiators nor fights of men with wild beasts would be staged.. Rebbi Nathan permits because of two reasons, because he can shout and save lives²¹²If a wounded gladiator begs for his life, he can vote to let him live., and he can testify for a woman that she can remarry²¹³If a Jew is killed in one of these performances the spectator can testify that his wife is a widow and can remarry..”

HALAKHAH: “Everybody who keeps one commandment they treat well,” etc. ⁶⁴⁹Mishnah Makkot 3:17.“Therefore anybody who is passive and refrains from sinning they reward like one who fulfills a commandment,” and you say so⁶⁵⁰Mishnah Makkot contradicts the Mishnah here since there one is rewarded for not sinning while here one is only rewarded for doing good.? But we hold with one who is 50–50⁶⁵¹In the Heavenly accounting, he collected as many merits as demerits. If he now collects one merit, he is one of the Just and takes his place in Paradise; if he sins once he is of the sinners and has lost his share in the Future Life. If he does not do anything, his fate remains suspended; cf. Babli 39b.. If he keeps one commandment, they treat him well and prolong his life; he will inherit the Land. But if he commits one sin, they do not treat him well, do not prolong his life, and he does not inherit the Land. There⁶⁴⁹Mishnah Makkot 3:17., we have stated: “Therefore anybody who is passive and refrains from sinning they reward like one who fulfills a commandement.” Rebbi Ze‘ira said, one who had occasion to commit a possible sin and did not act⁶⁵²He refrained from acting out of religious scruple when there was a possibility that the intended act was permitted because possibly it was forbidden. His inaction is a very meritorious act.. Rebbi Yose ben Rebbi Abun said, one who chose one commandment which he never violated in his lifetime. What kind? Mar Uqban said, for example the honor of father and mother⁶⁵³Which is extremely difficult to keep at all times; cf. Halakhah 7.. Rebbi Mana said, “Happy are those on a straight path, who walk in the Eternal’s Torah⁶⁵⁴Ps. 119:1. If they walk in the Eternal’s Torah, they certainly are on the right path. The verse can only mean that somebody choosing the right path, even if he is far from being perfect, is considered walking totally in the Eternal’s Torah. This gives a biblical source for the Mishnah.,” as if they did walk in the Eternal’s Torah. Rebbi Abun said, “Also they did no evil, in His path they went,” as if they went in His path⁶⁵⁵Ps. 119:3. In order to be counted with those who walk in the Eternal’s way it is enough to refrain from evil; this explains the Mishnah in Makkot.. Rebbi Yose ben Rebbi Abun said, what is written? “⁶⁵⁶Ps. 1:1. The argument is better in the Genizah text: “It does not say, ‘Happy the man who walks in the council of the just,’ but …” Happy the man who did not walk in the council of the wicked;” since he did not walk in the council of the wicked it is as if he walked in the council of the just.

Rabbi Dosa ben Hyrcanus would say: Sleeping through the morning, drinking wine in the afternoon, [the chatter of little children, and sitting around in the gathering houses with the common folk; these things drive a person from the world.]
Sleeping through the morning. How so? This teaches that a person should not plan to sleep so late that the time for reciting the Shema will pass. As, if he does sleep that late, he will end up wasting time he could have spent studying Torah, as it says (Proverbs 26:13), (“The door turns on its hinges, but the lazy one is still in his bed.) The lazy one says: There is a leopard in my path. A lion roams the streets.”
Drinking wine in the afternoon. How so? This teaches that a person should not plan to drink in the afternoon, because whenever he does, he ends up wasting all the time he could have spent studying Torah, as it says (Ecclesiastes 10:16), “Woe is the land whose king is a child, and whose ministers eat late in the morning.” And then, “Happy is the land whose king is a free man [and whose ministers eat at the right time; with restraint, not guzzling].” And what is the right time? One might say it is in some future yet to come, as its says (Isaiah 60:22), “I, the Eternal, will bring it about at the right time.” Or (Numbers 23:23), “At the right time Jacob will tell Israel [what God has planned].” The Holy Blessed One said to Bil’am, “At the right time,” not: In the right time; that is, not in the time you live, but at some future time when I redeem Israel.
The chatter of little children. How so? This teaches that a person should not plan, when he is studying in his house, to chat with his wife and his sons and daughters. For when a person is studying in his house, and becomes distracted with his children and the people in his house, he ends up wasting time he could have spent studying Torah, as it says (Joshua 1:8), “Do not let this book of Torah depart from your mouth; reflect on it day and night.”
Sitting around in the gathering houses with the common folk. How so? This teaches that a person should not sit with those who sit around in the marketplace, or he will end up wasting time he could have spent studying Torah, as it says (Psalms 1:1–2), “Happy is the man who does not walk in the counsel of the wicked […for only the Torah of the Eternal does he desire].” Rabbi Meir said: What does it mean [in the continuation of the verse] by “sitting with those who mock”? (Not to sit in) the theaters of mockers (in which they sentence people to death), as it says (Psalms 26:5), “I hated the gathering of evildoers, and I will not sit with the wicked.” (And the evildoers are the wicked, as it says [Psalms 37:9], “For the evildoers will be cut off.” Where is their punishment? In the World to Come, as it says) (Malachi 3:19), “For behold, the day is coming that blazes like an oven, and all the sinister and all those who do wickedness will be like straw.” These “sinister” ones are the mockers, as it says (Proverbs 21:24), “The sinister, arrogant one is called a mocker.”

Rabbi Dosa ben Hyrcanus would say: Sleeping through the morning, drinking wine in the afternoon, [the chatter of little children, and sitting around in the gathering houses with the common folk; these things drive a person from the world.]
Sleeping through the morning. How so? This teaches that a person should not plan to sleep so late that the time for reciting the Shema will pass. As, if he does sleep that late, he will end up wasting time he could have spent studying Torah, as it says (Proverbs 26:13), (“The door turns on its hinges, but the lazy one is still in his bed.) The lazy one says: There is a leopard in my path. A lion roams the streets.”
Drinking wine in the afternoon. How so? This teaches that a person should not plan to drink in the afternoon, because whenever he does, he ends up wasting all the time he could have spent studying Torah, as it says (Ecclesiastes 10:16), “Woe is the land whose king is a child, and whose ministers eat late in the morning.” And then, “Happy is the land whose king is a free man [and whose ministers eat at the right time; with restraint, not guzzling].” And what is the right time? One might say it is in some future yet to come, as its says (Isaiah 60:22), “I, the Eternal, will bring it about at the right time.” Or (Numbers 23:23), “At the right time Jacob will tell Israel [what God has planned].” The Holy Blessed One said to Bil’am, “At the right time,” not: In the right time; that is, not in the time you live, but at some future time when I redeem Israel.
The chatter of little children. How so? This teaches that a person should not plan, when he is studying in his house, to chat with his wife and his sons and daughters. For when a person is studying in his house, and becomes distracted with his children and the people in his house, he ends up wasting time he could have spent studying Torah, as it says (Joshua 1:8), “Do not let this book of Torah depart from your mouth; reflect on it day and night.”
Sitting around in the gathering houses with the common folk. How so? This teaches that a person should not sit with those who sit around in the marketplace, or he will end up wasting time he could have spent studying Torah, as it says (Psalms 1:1–2), “Happy is the man who does not walk in the counsel of the wicked […for only the Torah of the Eternal does he desire].” Rabbi Meir said: What does it mean [in the continuation of the verse] by “sitting with those who mock”? (Not to sit in) the theaters of mockers (in which they sentence people to death), as it says (Psalms 26:5), “I hated the gathering of evildoers, and I will not sit with the wicked.” (And the evildoers are the wicked, as it says [Psalms 37:9], “For the evildoers will be cut off.” Where is their punishment? In the World to Come, as it says) (Malachi 3:19), “For behold, the day is coming that blazes like an oven, and all the sinister and all those who do wickedness will be like straw.” These “sinister” ones are the mockers, as it says (Proverbs 21:24), “The sinister, arrogant one is called a mocker.”

Rabbi Hanina ben Dosa would say: Anyone whose fear of sin precedes his wisdom, his wisdom will endure, as it says (Psalms 111:10), “The beginning of wisdom is fear of the Eternal.” He would also say: Anyone whose actions are greater [than his wisdom, his wisdom will endure], as it says (Exodus 24:7), “We will do, and then we will understand.”
They asked Rabban Yohanan ben Zakkai: A wise person who fears sin – what is he like? He replied: Like a craftsman with his tool in hand. Then they asked: A wise person who does not fear sin – what is he like? He replied: Like a craftsman who does not have his tool in hand. Then they asked: A person who fears sin but is not wise – what is he like? He replied: Like someone who does not know the craft, but has a tool in his hand.
Rabbi Elazar ben Azariah would say: If there is no Torah, there is no common decency. [If there is no common decency, there is no Torah.] He would also say: A person who has done good deeds, and has learned a lot of Torah – what is he like? Like a tree that stands near the water, whose branches are small, but whose roots are so strong that even if the four winds of the world all came and blew at it, it could not be moved from its place, as it says (Psalms 1:3), “He is like a tree planted by (streams of) water.” But a person who has not done good deeds and studies Torah, what is he like? Like a tree that stands in the desert, with small branches and small roots, and when a wind comes and blows at it, it uproots it and flips it over on its top, as it says (Jeremiah 17:6), “You will be like a bush in the desert.”
Rabban Gamliel would say: Make for yourself a teacher. Acquire for yourself a friend. A teacher for wisdom and a friend to study with. Remove yourself from all doubts, and do not get used to tithing by estimation.

The men of Sodom will not be granted eternal life, and will not even be given a trial, as it says (Genesis 13:13), “And the men of Sodom were [very] wicked and sinful [against the Eternal].” “Wicked” – with one another; “and sinful” – through sexual transgression. “Against the Eternal” – by desecrating God’s name; “very” – for they were very intent on sinning. These are the words of Rabbi Akiva.
But Rabbi Yehoshua said: They will be given a trial! As it says (Psalms 1:5), “(Therefore the wicked will not survive judgment,) nor will sinners, in the assembly of the righteous.” That is, they will not stand in the assembly of the righteous, but they will stand in the assembly of the wicked. But Rabbi Nehemiah said: They will not make it to the assembly of the wicked. As it says (Psalms 104:35), “May sinners disappear from the earth, and the wicked be no more.”
The minor children of the wicked will not be granted eternal life, and will not even be given a trial, as it says (Malachi 3:19), “For behold, the day is coming that will burn like a furnace [and all the arrogant and the doers of evil will be like straw, and when that day comes, says the Eternal, Master of Legions, it will burn them to ashes and leave no root or branch].” These are the words of Rabbi Akiva.
But Rabbi Yehoshua said: They will be given a trial! It is about them that the verse says (Daniel 4:11), “He called loudly and said, Cut down the tree, chop off its branches, strip off its foliage, and scatter its fruit.” And then it says (Daniel 4:12), “But leave the stump with its roots in the ground in fetters of iron and bronze.” Both the verses in Malachi and in Daniel mention roots. Just as the roots in the later passage refer to their bodies, so too do the roots in the earlier passage refer to the human body. If so, how do I interpret the words (from Malachi 3:19), “It will…leave no root or branch”? That they will have no merit on which they can depend.
Others agree that they will be given a trial, but say that the verse which speaks of them is (Isaiah 44:5), “This one will say, I am for the Eternal! and that one will use the name Jacob; another one will write For the Eternal on his arm, and take on the name Israel. “This one will say, I am for the Eternal!” – those are the totally righteous. “That one will use the name Jacob” – those are the minor children of the wicked. “Another one will write For the Eternal on his arm” – these are the wicked who cease their evil ways and repent and return to the good. “And take on the name Israel” – these are the converts from all the nations of the world.