Talmud su Salmi 72:16

Rebbi Jacob bar Aḥa: Rebbi Neḥemiah and the rabbis disagree. Rebbi Neḥemiah said: “Who produced bread from the earth.” But the rabbis say, “Who produces bread from the earth.⁴³In the Babli (38a), the opinion ascribed here to the rabbis is that of Rebbi Neḥemiah and vice versa. This eliminates the question which the Yerushalmi raises about the current text of the benediction. In the opinion of the Babli, the preferred version (R. Neḥemiah here, the rabbis in the Babli) takes the present participle in an atemporal sense.” This disagreement is like that disagreement: לפת, Rebbi Ḥinena bar Isaac⁴⁴A preacher of the third generation of Galilean Amoraïm. The name of his teacher is unknown. and Rebbi Samuel bar Immi⁴⁵A Galilean Amora of the third generation who also appears as R. Samuel bar Ammi. His father and father-in-law also were rabbis.; one said “lefet, was it not bread?⁴⁵A Galilean Amora of the third generation who also appears as R. Samuel bar Ammi. His father and father-in-law also were rabbis.” and the other one said “lefet, will it not be bread”? (Ps. 72:16) “There will be a piece of flour on the land, on mountain tops.⁴⁷Since flour cannot form a loaf until it is baked, this means that bread will grow on mountain tops. This is a homily of R. Yoḥanan in Midrash Tehillim 92(6), which appears in the name of several other Amoraïm in Babli Šabbat 30b, Ketubot 111b.” Rebbi Jeremiah recited before Rebbi Zeïra “Who produced bread from the earth” and the latter praised him. Following Rebbi Neḥemiah⁴⁸One is not supposed to follow a minority of one, much less to be praised for it.? Not to amalgamate the letters⁴⁹So that הָעוֹלָם מוֹצִיא should not be pronounced ha‘ôlāmôẓî, but clearly be said in two distinct words.! If it is so, הַמִּין הָאָרֶץ⁵⁰Since לֶחֶם מִן also has two consecutive mem and could be read together. However, the change proposed here makes no sense; nobody wants to pronounce a meaningless benediction that would be close to blasphemy. The question does not merit an answer.? In the opinion of Rebbi Neḥemiah⁵¹One wonders why they disagree only about the language for bread and not for wine., “He Who created the fruit of the vine”; in the opinion of the rabbis “Who creates the fruit of the vine.”

BARAITHA.¹⁵K 17. R. Aḥai b. Josiah said: He who gazes¹⁶In K ‘he who diverts his mind with’. at women will eventually come within the power of sin, and he who diverts himself from sin and does not commit it, though he be an Israelite, is worthy to offer a burnt-offering on the altar as did the High Priest; as it is stated, And he sent the young men of the children of Israel, who offered burnt-offerings. And whoever makes himself indolent so as not to sin and does not commit it will be sustained by the lustre of the Divine Presence, as it is stated, And they beheld God and did eat and drink.
GEMARA. The question was asked: In the Baraitha is the word to be read ‘aẓel (‘indolent’) or ’eẓel (‘next to’)? We have learnt: Come and hear: [It is stated,] And upon the nobles [’aẓilë] of the children of Israel He laid not His hand.¹⁷Ex. 24, 11. Whence can you infer that this word ’aẓilë has a pure connotation? For it is written, And I will take of the spirit which is upon thee, and will put it upon them.¹⁸Num. 11, 17. The Heb. for take is the root ’aẓal, so the conclusion arrived at is that the reading in the Baraitha must be ’eẓel, and they who are tempted by sin but desist earn as a reward the outpouring of the Divine Spirit upon them. The Midrash Agadah (ed. Buber, p. 101) defines the verb in Num. by another meaning ‘separate from’, so giving it here the sense of ‘keeping away from’.
It has been taught:¹⁹Ber. 17a (Sonc. ed., p. 102). In the World to Come there is neither eating, drinking nor procreation, but the righteous sit with crowns on their heads and are sustained by the lustre of the Divine Presence, as it is stated, And they beheld God and did eat and drink. An objection was raised: [It is stated,] May he be as a rich cornfield in the land upon the top of the mountains.²⁰Ps. 72, 16, which indicates that the righteous will enjoy prosperity in the World to Come. [The Sages] said:²¹Keth. 111b (Sonc. ed., p. 721). The World to Come is not like this world. In this world there is the trouble to tread and gather [the grapes] but in the World to Come the Holy One, blessed be He, will bring a wind from His treasury and cause it to blow upon [the trees] so that they will let [their fruit] fall to the ground; a man will go into the field and bring back from it an abundance of its fruits for his own sustenance and that of his household. But should you think that [the reality is] as was taught, of what use is sustenance to them?²²This Rabbinic quotation contradicts the preceding, which taught that there is no eating in the World to Come. It is further written, The woman with child and her that travaileth with child together:²³Jer. 31, 7; in A.J. verse 8. woman is destined to bear a child every day. This is a conclusion to be deduced by arguing from the less to the great from the instance of poultry.²⁴Shab. 30b (Sonc. ed., pp. 137f.) referring to the World to Come; one of Rabban Gamaliel’s hyperbolical statements. This contradicts the teaching that there is no procreation in the World to Come. There is no contradiction; one statement refers to the time before the Resurrection and the other to the Messianic era.²⁵On the meaning of ‘the World to Come’, cf. Sanh., Sonc. ed., p. 601, n. 3. Here ‘the world is contrasted with the future change whereas generally it is contrasted with the World to Come. Perhaps here the phrase means, the world under present conditions’ (Shab. p. 138, n. 3, in the Sonc. ed.). [On the subject, cf. G. F. Moore, Judaism, II, pp. 317ff.]