Talmud do Wyjścia 22:27

In Lord of lords,²¹Deut. 10, 17. the first is sacred and the second is secular; in the God of Abraham²²Gen. 31, 53. it is sacred; in the God of Nahor²³ibid.; Nahor did not worship the true God. it is secular; in the God of their father²⁴ibid.; Terah (their father) was an idolater. it is secular. In Thou shalt not revile God²⁵Ex. 22, 27. [the noun may bear] a sacred or secular meaning.²⁶It may denote God or judges. R. Simeon maintains that the noun is sacred.²⁷V inserts ‘as it says’ within brackets, the words being redundant. [H omits and reads ‘Ishmael’ instead of ‘Simeon’.] In Forasmuch as I have seen thy face, as one seeth the face of God²⁸Gen. 33, 10. the noun is secular;²⁹Because it refers to an angel or prince. in God’s camp³⁰ibid. XXXII, 3. the noun is sacred.

In For the Lord your God, He is God of gods,¹³Deut. 10, 17. the first [two]¹⁴i.e. your God He is God. are sacred and the last¹⁵Of gods, signifying ‘judges’ or ‘princes’. is secular. In Lord of lords,¹⁶ibid. the first is sacred and the second secular. In the God of Abraham¹⁷Gen. 31, 53. it is sacred; in the god of Nahor¹⁸ibid. Nahor did not worship the true God. it is secular, and in the god of their father¹⁹ibid. Terah (their father) was an idolater. it is secular. In Thou shalt not revile God,²⁰Ex. 22, 27. [the noun may bear] a sacred or a secular meaning.²¹It may refer to God or judges. R. Ishmael²²In Sof. IV, 5, ‘R. Simeon’. maintains that the noun is sacred.

Rebbi Yose bar Ḥanina said, for the first basket he transgresses a commandment, for the second a commandment and a prohibition. For the first basket he transgresses a commandment since he gave both names simultaneously¹⁰⁶Mishnah Terumot 3:7 states that the First Tithe is called “beginning” since it contains heave of the tithe, but the Second Tithe is never called “beginning.” Hence, the beginning should precede the non-beginning., and for the second a commandment and a prohibition since he gave both names simultaneously and he put the Second Tithe of the first basket before the First Tithe of the second basket¹⁰⁷In the parallel in Babli Temurah4a/b, both R. Yose bar Ḥanina and R. Eleazar agree that declaring the Second Tithe before the First is a violation. R. Yose bar Ḥanina holds that transgressing a prohibition by words alone is not punishable in criminal law while R. Eleazar declares it punishable..

HALAKHAH: “The blasphemer is not liable,” etc. ²¹²The parallel in the Babli is 56a. From where a warning for the blasphemer? You shall not curse God²¹³Ex. 22:27. Since El means “power”, Elohim as a plural of majesty means “superior power”; in this case “supreme power” in contrast to elohim aḥerim which are not other gods” but “other powers”, such as the rain worshipped by Semites as Baal and by the Greeks as Zeus.. Extirpation from where? Anybody who curses his God shall bear his sin²¹⁴Lev. 24:15. In Num. 9:13, referring to the Second Passover, it is spelled out that “carrying one’s sin” is equivalent to “being subject to extirpation” [Sifra Emor Pereq19(6), in the name of R. Jehudah.]. Punishment from where? He who curses the Name of the Eternal shall be put to death²¹⁵Lev. 24:16.. But according to Rebbi Ismael, since Rebbi Ismael said that the verse refers to judges²¹⁶He reads Ex. 22:27 as referring to judges, who are called elohim in Ex. 22:7, Ps. 82:1. Babli 66a, Mekhilta dR. IsmaelMišpatim 19 (p. 317). The previous argument is R. Aqiba’s.? If he is warned about judges, then so much more about [divine] substitute names²¹⁷Any reference to the Deity other than the Tetragrammaton, the Unique name. Babli 56a, Mekhilta dR. Simeon ben Iohai p. 213. The argument seems to contradict the principle that “one may not punish on the basis of a logical argument” (cf. Halakhah 7:1 Note 9). But since the argument refers only to warning and Heavenly retribution, not to penalties imposed by the court, there is no contradiction.. If he is subject to extirpation for substitute names, so much more for the Unique Name. Some Tannaïm state: for substitute names warning and extirpation, for the Unique Name the death penalty. Some Tannaïm state: for substitute names warning, for the Unique Name the death penalty or extirpation²¹⁸Sifra Emor Pereq 19(5), opinion of the rabbis opposing Rebbi Meïr who equates the Unique Name and its substitute names.. He who says, for substitute names warning and extirpation, you shall not curse God and anybody who curses his God shall bear his sin by extirpation; for the Unique Name the death penalty, he who curses the Name of the Eternal shall be put to death. He who says, for substitute names warning, you shall not curse God, for the Unique Name the death penalty or extirpation, he who curses the Name of the Eternal shall be put to death; anybody who curses his God shall bear his sin²¹⁹The same group of verses can lead to two different conclusions without possibility of deciding between them., etc.

Hatred of Others. How so? This teaches that a person should not say: Love the sages, but hate the scholars; or: Love the scholars, but hate the common people. Rather, love all of them, but hate the heretics, the enticers, the bad influences, and the traitors. So, too, did David say (Psalms 139:21–22), “I will hate those who hate You, O Lord, and I will despise those who rise up against You. With the utmost hatred I will hate them. They will become my enemies.” But it also says (Leviticus 19:18), “You shall love your neighbor as yourself; I am the Eternal.” [What is the reason? Because I] created him. So if he does well by you,²I.e., if he keeps the laws of your people. you should love him. And if not, you should not love him.
Rabbi Shimon ben Elazar would say: This was meant as an great oath. “You shall love your neighbor as yourself; I am the Eternal.” I created him, so if you love him, I can be relied upon to give you great reward. And if not, I am the judge who will punish you.