Talmud su Levitico 18:21

The following words²⁷Which have an indelicate nuance. are written but not read [in their written form]:²⁸A more polite word is substituted. It is written ba‘folim²⁹Meaning ‘posteriors’. but we read baṭṭeḥorim;³⁰1 Sam. 5, 5, emerods. it is written yishgalennah³¹Meaning ‘rape’. This is the reading of N.Y. and M. V has thishgalennah. but we read yishkabennah;³²Deut. 28, 30, shall lie with her. it is written weroba‘ haḳḳab ḥiryonim³³2 Kings 6, 25, and the fourth part of a kab of dove’s dung. but we read weroba‘ haḳḳab dibyonim;³⁴Meaning ‘and the fourth … of decayed leaves’. it is written memë shinehem³⁵ibid. XVIII, 27, their own water. but we read memë raglehem;³⁶lit. ‘the water of their feet’. it is written ḥorehem³⁷ibid. their own dung. but we read ẓo’atham;³⁸lit. ‘their evacuation’. it is written wayyesimehu lemaḥara’oth³⁹ibid. X, 27, and made it a draught-house. but we read lemoẓa’oth.⁴⁰lit. ‘retreats’.
If a person uses euphemisms in the section of forbidden marriages⁴¹Lev. 18, 6-20. he is silenced.⁴²[The text in V is corrupt and emended in agreement with the Mishnah in Meg. 25a (Sonc. ed., p. 149).] R. Jonah explained:⁴³What is meant here by ‘euphemisms’. [39a] [When one says]⁴⁴By trying to be more considerate than Scripture. ‘the nakedness of his father’ or ‘the nakedness of his⁴⁵Instead of thy father and thy mother (Lev. 18, 7). R. Joseph (Meg. loc. cit.) gives a different interpretation, viz. the alteration of nakedness to ‘shame’ (cf. Sonc. ed., p. 151, n. 2). mother’. If a person says⁴⁶[Or, according to J. Rabbinowitz, Mishnah Megillah, p. 133. ‘And thou shalt not give any of thy seed (to a heathen woman) to become with child in idolatry,] instead of and thou shalt not give of thy seed to set them apart to Molech (Lev. 18, 21). ‘and thou shalt not cause any of thy seed to be conceived by a Gentile woman’,⁴⁷So altering the true meaning of the text which deals with the worship of Molech (cf. Sonc. ed., Meg. p. 149, n. 3). he is silenced with a rebuke.

MISHNAH: He who says, may the good ones bless You, is the way of heretics¹⁵⁵It is heretic to permit only the predestined few to Divine worship and to designate everybody else as belonging to Satan since every human has the capacity to repent and become good.. To the bird’s nest reaches your mercy¹⁵⁶Referring to Deut. 22:6. To give sermons about presumed reasons for biblical commandments is sinful., Your name may be mentioned on good things¹⁵⁷But not on bad ones; this contradicts the obligation to praise God for the Bad as one does for the Good, Mishnah Berakhot 9:5. we thank we thank¹⁵⁸If the beginning of the penultimate benediction of the Amidah is repeated without stop in between it looks like an affirmation of the existence of dual powers.: one silences him. One who circumscribes in incest prohibitions¹⁵⁹Lev. Chap. 18. For example, changing your father into “his father”, or, as in Pseudo-Jonathan, “debase” for uncover., one silences him. He who translates and do not give of your offspring to be burned for Moloch¹⁶⁰Lev. 18:21. as “do not allow your semen to impregnate a Gentile woman”¹⁶¹Pseudo-Jonathan’s translation.: one silences him with rebuke.

HALAKHAH: “One who gives any of his descendants to the Moloch.” From where a warning not to give any of his descendants to the Moloch? Do not give any of your descendants to the Moloch²⁸⁸Lev. 18:21.. Extirpation from where? For he gave one of his descendants to the Moloch²⁸⁹Lev. 20:3and shall be extirpated²⁹⁰A wrong quote from Lev. 20:5. It should read: I shall extirpate him.. Punishment from where? Each one of the Children of Israel, or of the sojourner in Israel, who would give any of his descendants to the Moloch shall be made to die; the people of the Land shall smash him with stones²⁹¹Lev. 20:2.. Do not give any of your descendants, I could think that he was guilty if he handed over but did not make him pass²⁹²In the interpretation of the Talmudim, the child was handed over to the Moloch priests and then made to pass or be carried between two fires. It is not assumed that the child was burned since that would be murder which in itself is a capital crime and would obviate the discussion of the exact conditions which make Moloch worship a capital crime. In the Babli, 64b, it is assumed that there is one fire in a ditch and the Moloch worship requires to jump, not to walk, over the fire. This interpretation also is possible for the Yerushalmi.
The paragraphs have a parallel in the Babli, 64b, partially with different attributions.; the verse says: Do not give any of your descendants to pass through. I could think that he was guilty if he handed over and made him pass through but not for the Moloch; the verse says: Do not give any of your descendants to pass through for the Moloch²⁹³Since passing through (or jumping over) fire is characteristic for Moloch worship and not part of worship of Heaven, doing this for any other deity is forbidden foreign worship, subject to divine extirpation, but not a prosecutable capital crime.. I could think that he was guilty if he handed over and made him pass through for the Moloch but without fire; the verse says: among you, nobody should be found to make his son or his daughter pass through fire²⁹⁴Deut. 18:10. In the Moloch paragraphs in Lev., the nature of “passing through” is never spelled out; by the doctrine of invariability of lexemes it is only made definite in this quote. Sifra Qedošim Parašah 10(3).. Passing through, passing through as an equal cut²⁹⁵Cf. 3:10, Note 158.. Since “passing through” mentioned there is through fire, so “passing through” mentioned here also is through fire. You have to say that he is not guilty unless he handed over and made him pass through fire for the Moloch. Rebbi Nasa in the name of Rebbi Eleazar: He is guilty only if he hand him over to the priests, takes him, and makes him pass. What if he lets him walk normally? It was stated: one was drawing him and made him pass through. It was stated: if he made him walk through on his feet he is not prosecutable²⁹⁶Babli 64b. In neither Talmud is it totally clear whether father or priests make the child pass through or over the fire.. Rebbi Eleazar ben Rebbi Simeon declares him guilty. Whether for the Moloch or for any other foreign worship; Rebbi Eleazar ben Rebbi Simeon says, he is guilty only for the Moloch²⁹⁷Bablt 64a., he is guilty only for his descendants. Rebbi Joḥanan said, Rebbi Eleazar ben Rebbi Simeon’s reason is from here: It shall not be found in you²⁹⁸The word בְּךָ in Deut. 18:10 is read as in you; this is interpreted to describe one’s bodily issue, the children., from your body you should not be found making pass through. I shall extirpate him … from among his people²⁹⁹A not quite correct quote from Lev. 20:5.. To include all other foreign worship for extirpation³⁰⁰In the Moloch paragraph Lev. 20:1–5 extirpation is mentioned twice, in vv. 3 and 5. One refers to Moloch worship; the other then must refer to any other worship using fire. Sifra Qedošim Parašah 10(15).. From where punishment? Of his descendants he gave to the Moloch²⁸⁹Lev. 20:3, death he shall be made to die²⁹¹Lev. 20:2., if he made him pass through himself. Does he not pass through on his feet? Because he made him pass through himself, but if he was drawing him and made him pass through, he is guilty. What does Rebbi Eleazar ben Rebbi Simeon mean, if he made him walk through on his feet he is not prosecutable? He has to make him pass through jumping.