- Is there a korban for ידעוני acc. to Rebbe Akiva, who obligates a korban without a מעשה
The next Mishnah describes "בעל אוב" as a “Pitom,” המדבר משחיו – a sorcerer who speaks from his armpit by raising the dead there. "ידעוני" is המדבר בפיו – one who [places a bone from a ידעוני animal in his mouth, and it] speaks through his mouth. Both practices are punished with סקילה. The Gemara asks why the Mishnah in כריתות only mentions אוב, but not ידעוני. Rebbe Yochanan says that since they are prohibited with one לאו, violating both בשוגג only obligates a single korban (and that Mishnah only lists multiple חטאת obligations). Reish Lakish explains that ידעוני is not mentioned there, לפי שאין בו מעשה – because it involves no physical action (since the bone speaks by itself), and it does not obligate any korban. Rebbe Yochanan counters that that Mishnah, which obligates a korban for מגדף – a blasphemer, follows Rebbe Akiva’s opinion, that a מעשה is not required for a korban, so ידעוני would also obligate a korban. Reish Lakish responds: נהי דלא בעי רבי עקיבא מעשה רבה – granted that Rebbe Akiva does not require a major action for a korban, מעשה זוטא בעי – he does require a minor action. A מגדף’s minor action is עקימת שפתיו – the curving of his lips in speaking, and the אוב’s action is הקשת זרועותיו – clapping his arms.
- If bowing and עקימת שפתיו qualify as מעשים according to the Rabbonon
A Baraisa states that a korban for idolatry requires a מעשה, and gives השתחואה – bowing down as an example. Reish Lakish says this follows Rebbe Akiva, who obligates a korban without a מעשה (but requires a “minor” action, as Reish Lakish said above), but bowing would not obligate a korban according to the Rabbonon. Rebbe Yochanan disagrees: כפיפת קומתו לרבנן הוי מעשה – bending one’s height is considered an action even according to the Rabbonon. The Gemara asks, according to Rebbe Yochanan, then עקימת שפתיו – curving of the lips of a מגדף should also constitute an action according to the Rabbonon, yet they exempt him from a korban!? It answers that מגדף is different, הואיל וישנו בלב – because [his transgression] is primarily in his heart, that a מגדף, even using Hashem’s Name, is only liable if his blasphemy is intended towards Hashem. Since it depends on his mindset, it is not considered an action. Rebbe Yochanan similarly holds that חסמה בקול – one who muzzled [a threshing animal] by voice (e.g., he shouted at it), or הנהיגה בקול – he led with his voice [an animal yoked with a different species] is liable to malkus, because עקימת פיו – the curving of his mouth is an action, but Reish Lakish disagrees.
- Defining דורש אל המתים, מעונן, and מנחש
A Baraisa defines "דורש אל המתים" – one who seeks out the dead (in contrast to אוב, who also communicates with the dead), as one who starves himself and sleeps in the cemetery, so a רוח טומאה – spirit of impurity rests upon him. When Rebbe Akiva would reach this passuk, he would cry, that if one can succeed in bringing a רוח טומאה onto himself through starving himself, המרעיב עצמו כדי שתשרה עליו רוח טהרה – then one who starves himself so that a spirit of purity rests upon him, all the more so should succeed! אבל מה אעשה – But what shall I do, שעונותינו גרמו לנו – that our sins have caused our failure, as a passuk describes sins separating between us and Hashem. A "מעונן" is defined variously as (1) one who passes seven types of male seed over his eyes to perform magic, (2) האוחז את העינים – one who “seizes the eyes,” i.e., makes illusions, or (3) המחשב עתים ושעות – one who calculates times and hours, declaring which times are auspicious for departing, buying, etc. A "מנחש" – diviner is one concerned with omens, such as if bread fell from someone’s mouth, his staff fell from his hand, etc.