Talmud su Salmi 104:78

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..

In Tiberias one does not work early or late²It is universally accepted that a working day is from sunrise to sundown. An early riser starts work at dawn and a late worker works until dusk.. In Bet Ma‘on⁶A place on the slope of the mountain overlooking Tiberias (Soṭah1:8, Note 280). According to Josephus, Vita 12, it is situated 4 stadia from Tiberias, less than 600 m. one works early and late. People from Tiberias who climb up to be hired in Bet Ma‘on are hired on the terms of Bet Maon. People from Bet Ma‘on who descend to Tiberias are hired on the terms of Tiberias. But an employer from Tiberias who climbs up to hire workers in Bet Maon can tell them, you should not think that I could not find workers to hire in Tiberias but came up because I heard that you start early and work late⁷The hiring contract always follows the local custom of the place of contracting, not the place of work.. At a place where there is no common usage, Jehudah ben Buni, Rebbi Immi, Rav Jehudah: It is a stipulation of the court that the early part of morning belong to the workers and the late part of evening to the employer⁸A workday for a journeyman starts at sunrise and ends at nightfall.. What is the reason? “You make darkness, there is night; the young lions roar for prey; You give to them, they are collecting; the sun shines, they return; man leaves for his work⁹Ps. 104:19–23,28. The only relevant verses are v. 22–23: “The sun shines … man goes out to work, his labors until evening.” This implies that a workday does not start before sunrise but continues after sunset until nightfall. The same argument in the Babli, in the name of R. Simeon ben Laqish (83a/b)..” (In the evening)¹⁰Reading of L, rejected by all commentators. [Fridays]¹¹Reading of E. both early rising and late going is at the employer’s expense¹²On Friday a full working day does not start before sunrise but only continues until the later afternoon, leaving enough time for the worker to return home and prepare for the Sabbath before sundown.. How much? That he may fill an amphora of water, fry himself a fish¹³The quickest way to prepare cooked food., and light the candle.

In Tiberias one does not work early or late²It is universally accepted that a working day is from sunrise to sundown. An early riser starts work at dawn and a late worker works until dusk.. In Bet Ma‘on⁶A place on the slope of the mountain overlooking Tiberias (Soṭah1:8, Note 280). According to Josephus, Vita 12, it is situated 4 stadia from Tiberias, less than 600 m. one works early and late. People from Tiberias who climb up to be hired in Bet Ma‘on are hired on the terms of Bet Maon. People from Bet Ma‘on who descend to Tiberias are hired on the terms of Tiberias. But an employer from Tiberias who climbs up to hire workers in Bet Maon can tell them, you should not think that I could not find workers to hire in Tiberias but came up because I heard that you start early and work late⁷The hiring contract always follows the local custom of the place of contracting, not the place of work.. At a place where there is no common usage, Jehudah ben Buni, Rebbi Immi, Rav Jehudah: It is a stipulation of the court that the early part of morning belong to the workers and the late part of evening to the employer⁸A workday for a journeyman starts at sunrise and ends at nightfall.. What is the reason? “You make darkness, there is night; the young lions roar for prey; You give to them, they are collecting; the sun shines, they return; man leaves for his work⁹Ps. 104:19–23,28. The only relevant verses are v. 22–23: “The sun shines … man goes out to work, his labors until evening.” This implies that a workday does not start before sunrise but continues after sunset until nightfall. The same argument in the Babli, in the name of R. Simeon ben Laqish (83a/b)..” (In the evening)¹⁰Reading of L, rejected by all commentators. [Fridays]¹¹Reading of E. both early rising and late going is at the employer’s expense¹²On Friday a full working day does not start before sunrise but only continues until the later afternoon, leaving enough time for the worker to return home and prepare for the Sabbath before sundown.. How much? That he may fill an amphora of water, fry himself a fish¹³The quickest way to prepare cooked food., and light the candle.

“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..

Elijah, may he be well remembered⁹⁹This is the regular honorific given to Elijah when he is mentioned in his dealings with men. One cannot say “his remembrance for a blessing” as is done for people who died, since he did not die., asked Rebbi Nehorai¹⁰⁰A student of Rebbis Joshua and Tarphon, of the fourth generation of Tannaïm; his statements are mostly aggadic.: Why do earthquakes occur in the world? He said to him, because of sin concerning heave and tithes. One verse says (Deut. 11:12): The eyes of the Eternal, your God, are permanently on it. Another verse says (Ps. 104:32): He who gazes on the Earth and it trembles, He touches mountains and they smoke. How can these two verses coexist? If Israel fulfill the will of the Omnipresent and separate their tithes following the rules, “the eyes of the Eternal, your God, are permanently on it from the start to the end of the year” and they will not be hurt by anything. If Israel do not fulfill the will of the Omnipresent and do not separate their tithes following the rules, “He gazes on the Earth and it trembles.” He said to him, my son, that is the reasonable explanation. But the main thing is that if the Holy One, praise to Him, sees theatres and circuses existing in safety and quiet, but His temple is destroyed, He is menacing¹⁰¹Greek ἀπειλῶν. His world to destroy it; that is what is written (Jer. 25:30): “He will roar on His Place,” about His place. Rebbi Aḥa¹⁰²This shows that in homilies, precedents (even from such an authority as the prophet Elijah) do not count. said, because of homosexual activity. The Holy One, praise to Him, said: You made your member tremble for something that is not for you; by your life, I shall make My world tremble because of that man. But the rabbis said, because of quarrels (Zach. 14:5): “You will flee by the valley of the mountains, for the valley of the mountains will reach Aẓel¹⁰³The relevant part of the verse is the one not quoted: “You shall flee as you fled because of the earthquake in the days of Uzziah, king of Judah.” Uzziah quarreled with the priests and wanted to usurp their functions in the Temple. The earthquake was on that day, when Isaiah saw the Seraphim flying in the Temple (Seder Olam Chap. 20)..” Rebbi Samuel said, an earthquake presages a change of government, as one says (Jer. 51:29): “The earth quaked and trembled,” why? “for the intentions of the Eternal overtake Babylon.”

¹²⁹Parallel sources are Gen. rabba 6(1), Pesiqta dRav Cahana Haḥodesh, Pesiqta rabbati 15 (Haḥodesh). Rebbi Shila from Kefar Tamarta in the name of Rebbi Joḥanan: He made the moon for festive times, the sun knows its destination¹³⁰Ps. 104.19.. Because the sun knows its destination, He made the moon for festive times¹³¹Since the motion of the sun through the seasons is almost not perceptible, holidays are defined by phases of the moon.. Rebbi Berekhiah said, it is written¹³²Num. 33:3. The argument is about the statement in the verse, on the 15th day of the month.: They travelled from Rameses in the first month,etc. When {the sun} sets on the nights of the holiday there were fourteen settings preceding it¹³³This implies that the time of sunset on the first of Nisan must already be part of the new month.. This means that one counts for the moon from the setting of the sun. Rebbi Simon said, they shall be¹³⁴Gen. 1:14. At the creation it is stated that sun and moon together determine the holidays., by both of them. Rebbi Joḥanan said, it was evening, it was morning, one day¹³⁵Gen. 1:5. Without the preceding evening the day is not complete and is not counted.. Rebbi Simeon ben Laqish said, the month¹³⁶Ex. 12:2. Since “month” is written defective, it may be read “new”., until it be totally from the new one. You are finding to say, what Rebbi Joḥanan said requires the statement of Rebbi Simeon ben Laqish, and what Rebbi Simeon ben Laqish said requires the statement of Rebbi Joḥanan. If Rebbi Joḥanan had stated his but Rebbi Simeon ben Laqish had not made his statement, we would have said that he only said that all might be from the new one¹³⁷The verse in Gen. does not indicate any relationship with the declaration of the new moon; therefore the verse in Ex. is needed.. Therefore it is necessary that Rebbi Simeon ben Laqish made his statement. Or if Rebbi Simeon ben Laqish had stated his but Rebbi Joḥanan had not made his statement, we would have said that he stated day, therefore not night¹³⁸The verse in Ex. does not indicate how a day is defined. Without the verse in Gen. we could split a day between two months. Babli 20b.. Therefore what Rebbi Joḥanan said is necessary and what Rebbi Simeon ben Laqish said is necessary.

On the New Moon it is necessary to say after May the glory⁷⁵Ps. 104, 31. The reference is to the collection of verses beginning with these words (cf. P.B., pp. 28f) or to the whole of Ps. 104 which is added now to the daily Psalm at the end of the morning service of the New Moon. the following: The Lord reigneth,⁷⁶Ps. 93. O sing unto the Lord a new song;⁷⁷Ps. 98. From ‘on the New Moon’ to ‘ a new song’ is the reading of GRA. V, M and H begin with ‘but’, omit ‘on the New Moon’, and conclude with ‘according to the words of the Scribes’. and after that, O give thanks unto the Lord, call upon His name⁷⁸1 Chron. 16, 8-36. and the six daily psalms;⁷⁹Pss. CXLV to CL. for⁸⁰So according to M. V and H read ‘and’. R. Jose said, ‘May my lot be among those who include in their daily prayers⁸¹lit. ‘those who pray’. those six psalms’. It has also been stated: Why did David mention Abraham, Isaac and Jacob⁸²So GRA. V, M and H read ‘priests, Levites and Israelites’. in the psalm beginning, O give thanks unto the Lord, call upon His name? Because it has to be said daily.

On Ḥanukkah [the psalm is] I will extol Thee, O Lord.²⁵Ps. 30. On Purim it is Shiggaion of David,²⁶Ps. 7. but others say it is O God, keep not Thou silence.²⁷Ps. 83. This is inserted by GRA but lacking in V, M and H. On the first day of Passover it is, Praise ye the name of the Lord,²⁸Ps. 135. V, M and H quote as an alternative Ps. 83. and the same [is said during] the intermediate days of the Festival; but on the first [two] days of Passover one must [also] say May the glory of the Lord,²⁹Ps. 104, 31. The reference is to the collection of verses beginning with these words (cf. P.B., p. 28). while all the people stand. Then³⁰From ‘Then’ to ‘for ever’ is the reading of GRA. The order of the words in V, M and H is confused. they sit and say all the prescribed psalms³¹P.B., pp. 20-33. up to And blessed be His glorious name for ever;³²Ps. 72, 19; but the reference is to the doxology (P.B., p. 33) which concludes the morning Psalms. but on the last day of Passover the Great Hallel is said. And what is the Great Hallel? [42b] O give thanks unto the Lord, for He is good … O give thanks unto the God of gods.³³Ps. 136. The people have adopted the custom of saying the Great Hallel, although this is not the proper thing to do.³⁴The proper time to say it is ‘when the appetite is satisfied and the stomach is full’ (Ta‘an. 26a, Sonc. ed., p. 135) and not in the morning service before food has been tasted.

On the New Moon,⁴²Which occurred on the 31st day of the preceding month. The New Moon was celebrated either on the 30th day of the preceding month (if witnesses testified in time that they saw the new moon in the evening sky) or on the 31st if no reliable witnesses were forthcoming. the associations of elders, leaders and students were assembled in session⁴³V inserts in brackets ‘on the first day’. They assembled in the academy where a ritual feast was held in honour of the declaration and sanctification of the New Moon. from the time of the afternoon service onwards until the sun had set and the moon appeared in the night [sky].⁴⁴So GRA. V, M and H omit ‘and the moon … sky’. It is necessary to say [after the ceremonial meal] in the benediction over the wine,⁴⁵A cup of wine was used for the Grace after meals. ‘Blessed art Thou, O Lord our God, King of the universe, Who createst the fruit of the vine. Blessed art Thou, O Lord our God, King of the universe, Who hast revealed the secret of the renewal of the moon, Who didst instruct and teach us⁴⁶lit. ‘them’. the [courses of] the seasons, New Moons and Festivals⁴⁷The translation follows the version of GRA. The text in V is confused and varies with that of M and H which also disagree with each other. and Who didst appoint men of understanding who determine the times [of the New Moons and Festivals]. Thou, our Rock, hast weighed and calculated the minutest divisions of time whereby those New Moons and Festivals are determined, as it is written, Who appointedst the moon for seasons; the sun knoweth his going down,⁴⁸Ps. 104, 19. and it also states, For as the new heavens and the new earth, which I will make’;⁴⁹Is. 66, 22. and one concludes with ‘Blessed art Thou, O Lord, Who sanctifiest Israel and the New Moons’. [Then one says,] ‘O give thanks unto the Lord for He is good; on this day we all in Jerusalem rejoice and are happy in the All-present. May Elijah the prophet soon come to us; may the king Messiah cause to spring forth in our days the [happy] time like the years⁵⁰So M; V wrongly ‘in the years’. H reads: ‘that he may appoint the days like the years’. when the Temple will be rebuilt, and may joyous occasions multiply in Israel’; and the people answer and say ‘Amen’. [The prayer is then continued,] ‘May good tidings multiply in Israel, may happy days multiply in Israel, may disciples of the Torah multiply in Israel. Consecrated is the New Moon, consecrated at the beginning of the month, consecrated in its proper time, consecrated in its intercalation,⁵¹i.e. the addition of the 30th day to the preceding month by declaring the 31st day to be the New Moon and the first day of the new month. consecrated according to⁵²So M and H. V wrongly ‘in’. the Torah, consecrated according to the halakah, consecrated in the celestial regions, consecrated in the terrestrial regions, consecrated in the land of Israel, consecrated in Zion, consecrated in Jerusalem, consecrated in all the habitations of Israel, consecrated by the order of our Rabbis, consecrated in the House of Assembly. O give thanks unto the Lord for He is good’. Then [the reader] says, ‘You are all blessed’. After every benediction, moreover, [the reader] says, ‘O give thanks unto the Lord for He is good’, except after the benedictions of the Levites.⁵³Who omitted ‘for He is good’ (cf. its omission in 2 Chron. 20, 21). GRA reads ‘the mourners’ instead of ‘the Levites’ (cf. Rule 12 below). N.Y. also had this reading but considers the phrase ‘except after’, etc., superfluous.

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.