Talmud do Wyjścia 15:26

MISHNAH: All of Israel¹Even those executed for a capital crime. In contrast to Christian (Pauline) teaching that everybody is damned unless he be saved by his particular faith, it is asserted that everybody is saved except when he denies himself salvation. have a part in the World to Come. But the following have no part in the World to Come: One who says that the resurrection of the dead is not biblical³Since he denies the existence of the World to Come, it cannot exist for him., or that the Torah is not from Heaven, or the Epicurean⁴Who holds that the world is an assembly of atoms subject to random effects.. Rebbi Aqiba says, also one who reads outside books⁵Sectarian religious literature., or who whispers over a wound⁶Or any sick person. It is blasphemous to use biblical verses to heal through miracles. and says, any sickness that I put on Egypt I shall not put on you, for I am the Eternal, your Healer. Abba Shaul said, also one who pronounces the Name⁷YHWH, whose vocalization does not follow grammatical rules. In cabbalistic invocations of the Name, therefore, one never mentions the letters of the Name in straight sequence but says: YH in WH. by its letters.

⁹¹The Amora. Who needs this? Rebbi Yose! Which [statement of] Rebbi Yose? What we had stated there: “He who did read the Shema‘ and did not make his ear hear did fulfill his obligation.” For whom do we need that? For Rebbi Yose! For which statement of Rebbi Yose? For that which we have stated: “He who recites the Shema‘ and does not make his ear hear has fulfilled his obligation, Rebbi Yose says that he has not fulfilled his obligation.” Rav Mattanah said: That formulation is Rebbi Yose’s. Rebbi Yose⁹¹The Amora. said: We could be of the opinion that the rabbis and Rebbi Yose disagree only about Shema‘ since there it is written: “hear!”, but not about any other obligations. Since Rav Mattanah said “that formulation is Rebbi Yose’s”, it is the same for all commandments of the Torah. What is the reason of Rebbi Yose? (Ex. 15:26) “Bend your ear to His commandments and keep all His basic laws”; your ears should hear what your mouth says.

It was stated: “He who did pray¹⁵⁹The thrice daily Amidah prayer. and did not make his ear hear did fulfill his obligation.” For whom do we need that? For Rebbi Yose! For which statement of Rebbi Yose? For that which we have stated: “He who recites the Shema‘ and did not make his ear hear has fulfilled his obligation, Rebbi Yose says that he has not fulfilled his obligation.” Rav Mattanah¹⁶⁰This paragraph and the following do not really belong here, they refer to the Mishnah Megillah 2:4: “The insane, the deaf and dumb, and minors cannot read the Megillah (for others)”. Rav Mattanah notes that, obviously, one does not mean a deaf and dumb person who cannot talk, but a deaf person who cannot hear. Since the Mishnah is anonymous, it must be the consensus of the Sages that one cannot fulfill the obligation of reading the Megillah if one does not hear what he himself is saying. Hence, the general consensus in Megillah is identical with the opinion of Rebbi Yose in Berakhot. The practice, therefore, should follow Rebbi Yose for stringency, in contrast to Rav’s statement in the preceding paragraph. said: That formulation is Rebbi Yose’s. Rebbi Yose¹⁶¹The Amora, one of the compilers of the Jerusalem Talmud. said: We could be of the opinion that the rabbis and Rebbi Yose disagree only about Shema‘ since there it is written: “hear!”, but not about any other obligations. Since Rav Mattanah said “that formulation is Rebbi Yose’s”, it is the same for all obligations. What is the reason of Rebbi Yose? (Ex. 15:26) “Bend your ear to His commandments”, your ears should hear what your mouth says.

HALAKHAH: “Everybody is qualified to read the Scroll except the deaf-and-dumb, the insane, and the underage.” ⁸³This paragraph appears also in Berakhot 2:4 (Notes 160–166,ב) and Terumot 1:2 (Notes 90–93,ת). The Mishnah in Berakhot states that in reading the Shema` one must hear what one says. The majority holds that this is a desideratum but not an absolute necessity. R. Yose the Tanna disagrees and therefore a person who is deaf but able to speak still cannot read the Shema`. Heave is the part of the harvest which is given to the Cohen as sanctum to be eaten in purity. The dedication must be a conscious act; therefore in Mishnah Terumot 1:1 the deaf-and-dumb person is excluded from those who may dedicate heave. Rav Mattanah said: That formulation is Rebbi Yose’s. Rebbi Yose said: We could be of the opinion that the rabbis and Rebbi Yose disagree only about Shema` since there it is written: hear!, but not about any other obligations. Since Rav Mattanah said “that formulation is Rebbi Yose’s”, it is the same for all obligations. What is the reason of Rebbi Yose? Bend your ear to His commandments⁸⁴Ex. 15:26., your ears should hear what your mouth says. Rav Ḥisda said: The deaf and dumb person is not mentioned, it is a formula⁸⁵In all legal matters depending on a conscious act, “insane, deaf-and-dumb, and underage” are excluded. The formula should have been modified here but, since the Mishnah was transmitted orally and could not be written down, was not modified, to ease memorization.. Rebbi Yose said: It is reasonable to think that Rav Ḥisda concedes that the statement from Terumot is from Rebbi Yose. Rabbi Ḥanania came in the name of Rav Ḥisda, this one is by Rebbi Yose. Rebbi Yose bar Rebbi Abun said: It must be said that that one is Rebbi Yose’s since we have stated the first five cases⁸⁶Mishnah Terumot 1:1: Five categories of people cannot consecrate heave and if they did it anyhow, their actions are null and void: the deaf-and-dumb, the insane, minors, one who is not the owner, and a non-Jew.” The sixth Mishnah then reads: Five categories of people should not consecrate heave (since a priori it requires the recitation of a benediction) but if they did it anyhow their actions are valid: the speechless, the drunk, the naked, the blind, those impure by emission of semen.” In between it is explained that חֵרֵשׁ means a deaf-and-dumb person who is not legally capable of acting but that the deaf who can talk belongs to the same category as the second group of five. and did not include it, because their heave is no heave. Then we have stated the five later ones and did not include it. So in the end you must say, that one is by Rebbi Yose⁸⁷Therefore, Mishnah Terumot 1:2, explaining that the deaf person who is able to speak can give heave, has to be formulated separately and could not be included in Terumot 1:6 since the first and sixths Mishnayot are Rebbi Yose’s who will object to the inclusion of the deaf person in the second group but not to that of the speechless..

Three kings and four commoners have no share in the World to Come. The three kings are: Jeroboam, Ahab, and Menashe. The four commoners are: Bil’am, Doeg, Ahitophel, and Gehazi. Rabbi Yehudah would say: Menashe already repented, as it says (II Chronicles 33:13), “And he prayed to God, and God granted his prayer….” They replied: If that verse had [continued] only with, “…and returned him to Jerusalem,” and stopped, we would have [said] exactly what you said. But because it continues and says, “…and to his kingship,” that means he was returned to his kingdom and not returned to the World to Come.
Rabbi Meir would say: Absalom has no share in the World to Come. Rabbi Yohanan ben Guri said: Even one who pronounces God’s name as it is written has no share in the World to Come. He would also say: One who sings Song of Songs with a vibrato has no share in the World to Come. (One who whispers incantations over a wound,) one who spits into a wound, or chants over a wound, “I will no longer afflict you with all the diseases that I put upon you in Egypt,” does not have a share in the World to Come.
The sages would say: Any Torah scholar who stops learning has no share in the World to Come, as it says (Numbers 15:31), “Because he has spurned the word of the Eternal.” And it also says (Jeremiah 2:5), “What wrong did your ancestors find in Me that caused them to distance themselves from Me?
Rabbi Meir would say: Anyone who has a study hall in his city and never goes there has no share in the World to Come. Rabbi Akiva would say: Even someone who does not serve the scholars has no share in the World to Come.