Talmud su Salmi 147:78

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..

The Sepphoreans asked Rebbi Immi: May one keep moist with thistles³⁸This is noted in Mishnah Makhširin 3:5; people used to collect grasses to put on top of their grain heaps to keep the latter from losing moisture. Since thistles are camel food, the question is about use of Sabbatical animal food for humans. In the Mishnah, and the Tosephta corresponding to the quote in the next paragraph, the spelling is להטין.? He said to them, you say in the name of Rebbi Ḥanina³⁹In the Rome ms: R. Yose ben R. Ḥanina., even leaves of artichokes⁴⁰Edible thistles. are permitted. Rebbi Yoshaia said, this is to act on, you may rely on me. Rebbi Yoshaia said, the only food exclusively for animals is green grass; if it was bought to moisturize one may use it to keep moist.

BARAITHA.⁶²K 20. Children meet the Divine Presence, as it is stated, A seed shall serve him; it shall be told of the Lord unto the next generation.
GEMARA. The question was asked: Do [young children by their death] atone for the sin of their fathers or not? Come and hear: R. ‘Aḳiba went to a certain place⁶³A cemetery. where he met a man⁶⁴i.e. a ghost. carrying a heavy load on his shoulder with which he was unable to proceed, and he was crying and groaning. He asked him, ‘What did you do [in your lifetime]?’ He replied, ‘There is no forbidden act in the world which I left undone, and now guards have been set over me who do not allow me to rest’. R. ‘Aḳiba asked him, ‘Have you left a son?’ He answered, ‘By your life! do not detain me because I fear the angels who beat me with fiery lashes and say to me, “Why do you not walk quickly?” ’. R. ‘Aḳiba said to him, ‘Tell me, whom have you left?’⁶⁵H emends the text according to the version in Menorath Hamma’or IX. He replied, ‘I have left behind my wife who was pregnant’. R. ‘Aḳiba then proceeded to that city and inquired, ‘Where is the son of So-and-so?’ [The inhabitants] replied, ‘May the memory of that wicked person⁶⁶lit. ’may his bones be ground to dust’ an imprecation against a wicked person. be uprooted’. He asked them the reason, and they said, ‘He robbed and preyed upon people and caused them suffering; what is more, he violated a betrothed girl on the Day of Atonement’. He made his way to the house and found the wife about to be delivered of a child. He waited until she gave birth to [a son], circumcised him and, when he grew up, took him to the Synagogue to join in public worship. Later R. ‘Aḳiba returned to that [cemetery] and [the ghost] appeared to him and said, ‘May your mind be [always] at rest because you have set my mind at rest’.⁶⁷This story indicates that a child can atone for a parent’s sins.
With what do young children [who die] occupy themselves? It has been taught:⁶⁸Cf. ‘A.Z. 3b (Sonc. ed., p. 10) where it is said that God sits and instructs schoolchildren who died in infancy. An angel is appointed over them who teaches them Torah, Mishnah, halakoth and ’aggadoth; as it is stated, Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, them that are drawn from the breasts.⁶⁹Isa. 28, 9. To what age does this apply? [To children who die] up to five or six years of age who have not tasted sin.
It has been taught:⁷⁰There is no Talmudic source for this teaching. Every day an angel goes from before the Holy One, blessed be He, to destroy the world and make it revert to its original [chaos], but when the Holy One, blessed be He, looks upon the schoolchildren and scholars who sit in their Houses of Study His anger immediately turns to mercy.
Resh Laḳish said in the name of R. Judah the Prince:⁷¹Cf. Shab. 119b (Sonc. ed., p. 591). The world endures for the sake of the breath of schoolchildren. R. Papa said to Abbai, ‘What about my and your [breath]?’ He replied, ‘The breath of one in whom there is sin is not like the breath of one in whom there is no sin’. Whereupon [R. Papa] retorted, ‘As the world proceeds it deteriorates.⁷²Cf. B.B. 91b (Sonc. ed., p. 378) where instances are given. As R. Joḥanan said: I remember the time when boys and girls of sixteen and seventeen years of age used to gather in the marketplace⁷³B.B. reads: ‘took walks together in the open air’. [52b] and there was no fear of their sinning’. He replied, ‘Therefore was their merit different. For R. Joḥanan said: I remember the time when a child would break a piece of bread⁷⁴B.B. reads: ‘a carob pod’. and a line of honey ran down over both his arms’. He asked, ‘Which verse [illustrates this]?’ He giveth thee in plenty the fat of wheat.⁷⁵Ps. 147, 14.

³³¹It is difficult to understand why this digression about a crypto-Jewish Roman emperor was inserted here. It is futile to try to determine to whom one refers; cf. Kilaim9:4, Note 79. It was implied already in Halakhah 1 that Gentiles may have part in the World to Come.
A parallel, in slightly different order, is in Megillah 1:13. For the first sentence, cf. Lev. rabba 3(20), Midrash Ps. 22(29). Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar: When in the Future World the proselytes come, Antoninus comes at the head of all of them. How do you understand this? Since they saw him walking with a slight shoe on the Day of Atonement³³²The wearing of leather shoes is forbidden on the Day of Atonement (except where it is necessary, as when walking on muddy streets.) That Antoninus did not wear leather shoes on the Day of Atonement is no proof that he became a proselyte since many “God-fearing people”, Gentiles known as “Friends of the Synagogue”, do the same., what do you infer since even God-fearing people go outside thus. There is information that Antoninus did not become a proselyte, and there is information that Antoninus did become a proselyte. Antoninus came to Rebbi and asked him, can you see me eating from the Leviathan³³³The just feasting on Leviathan meat in the World to Come are also mentioned in Lev. rabba 22(7), Babli Bava batra74b–75a. in the World to Come? He said, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat in the World to Come? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it³³⁴Ex. 12:48.. This implies that Antoninus did not become a proselyte. When he heard this, he went and became a proselyte. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked³³⁵It is indecent to look at sexual organs. References to this insert are Megillah 1:13 (72b l.57, 3:3 74a l.39); Avodah zarah 3:1 (42c l.5); Babli Šabbat 118b, Pesahim 104a; the text here is copied by Tosaphot Ketubot30a s.v. הכל., and at yours I should look? This implies that Antoninus became a proselyte. Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies³³⁶An otherwise unknown personality.? Because he never in his life looked at the figure on a coin. Antoninus came to Rebbi; he said to him, pray for me. He said to him, may He save you from the cold, as it is written³³⁷Ps. 147:17., who can withstand His cold? He said, is that not a superfluous prayer? You cover yourself with an outer garment and the cold will go away. He said to him, may He save you from the hot wind that comes into the world. He said, that is a prayer; may your prayer be heard, as it is written³³⁸Ps. 19:7., nothing is hidden from His heat.