Talmud zu Ejchah 4:23

Even though they said, one reads Hagiographa only after the afternoon prayers, nevertheless one studies and preaches about them³⁴As Jacob Mann has pointed out, the classical Midrashim, which present sermon concepts, associate to pentateuchal texts not only texts from the Prophets but also from Hagiographa. This use is perfectly legitimate. (In legal contexts, קֹרֵא means not simply “reading” but “reading with correct accents”). The Babli, 117b, notes that in Babylonia one did neither preach nor study on Sabbath afternoon after prayers.. If he needs it, he takes and checks³⁵Checking the text for a sermon or similar use is appropriate at all times.. ³⁶The following also is found in Lev. rabba 15(4), Lament, rabbati 4(25). It is quoted at length in Sefer haMakhriaˋ (Isaias from Trani) §31 (Kohn & Klein, Munkacs 1900, col. 20a). An example³⁷Greek δήλωμα, -ατος, τὁ.: Rebbi, the Elder Rebbi Ḥiyya, and Rebbi Ismael ben Rebbi Yose were sitting and explaining the plain sense of a scroll of Lamentations on a Ninth of Av which fell on a Sabbath (after the afternoon prayers.)³⁸The text in parentheses is missing in E, in the editio princeps of Lev. rabba and related mss. sources, and in the quote in Sefer haMakhriaˋ. In Lament. rabbati it is replaced by “towards nightfall”. As the following text shows, the three rabbis studied the text before the afternoon prayers; the text should be deleted. They left over one alphabetic poem. They said, we shall come tomorrow and finish it. When Rebbi was on the way home, he hurt his finger and recited about himself, many are the evildoer’s hurts³⁹Ps. 32:10. He referred to himself as evildoer because he read the text before the afternoon prayers for its simple meaning; had they used it as basis for sermons it would have been acceptable.. [The Elder]⁴⁰Added from E. Rebbi Ḥiyya said to him, it is our fault that this happened to you, as it is written, our spirit, the Eternal’s anointed, was caught by their corruption⁴¹Thr. 4:20.. Rebbi Ismael ben Rebbi Yose told him, that could have been said about us if we had not occupied ourselves with it; so much more since we did occupy ourselves with it. He went home, put a dry sponge⁴²Greek σπόγγος, ὁ. on it and tied it from the outside with bast. Rebbi Ismael ben Rebbi Yose said, from this we learned three things: A sponge does not heal but protects⁴³While healing not life-threatening situations is forbidden on the Sabbath, protecting a wound against infection is permitted. Babli 134b.; bast is prepared⁴⁴Bast is like string; it always is available when needed and never is muqṣeh because of uses which are forbidden on the Sabbath; therefore it may be used even for occasions which could not have been anticipated at the start of the Sabbath., and one recites from Hagiographa only after afternoon prayers⁴⁵This statement shows that the text mentioned in Note 38 is to be deleted..

One understands this for Shilo and the Temple⁷⁵They could be exactly built EW-NS; this statement is the introduction to the next paragraph about the orientation of the Tabernacle in the desert., as Rebbi Aḥa said in the name of Samuel bar Rav Isaac, how much did the earlier prophets exercise themselves to make the Eastern gate so that the sun be exactly on it on the summer solstice and the winter solstice⁷⁶It seems that one should read: the spring and autumn equinoxes, but there is no textual evidence for this.. It was called by seven names: the gate “desist”⁷⁷2K. 11:6., the foundation gate⁷⁸2Chr. 23:5., the sun gate⁷⁹Jer. 19:2., the entrance gate⁸⁰Ez. 40:15., the middle gate⁸¹Jer. 39:3. the new gate⁸²Jer. 26:10., the upper gate⁸³2Chr. 24:20.. The gate “desist” since there the impure separate⁸⁴Anybody not pure was barred from the entire Temple Mount, but those who needed a Temple ceremony for purification, such as the healed sufferer from skin disease, did come to the entrance gate of the Temple proper.; that is what is written⁸⁵Lament. 4:15., desist, impure one calls them. The foundation gate, for there practice was founded. The sun gate, since it was directed towards sunrise, as you are saying⁸⁶Job 9:7., Who says to the sun not to shine. The entrance gate, since it serves as entry and exit. The middle gate, since it is fixed between two gates⁸⁷The Temple door and the entrance gate to the Temple Mount.. The new gate, for there the Sopherim renewed practice. The upper gate, since it was higher than the courtyard of Israel and the courtyard of women⁸⁸R. Ḥananel (ad Yoma 26b, bottom) reads: since it was higher than the courtyard. Probably it means that the Eastern gate was built higher than the wall and the other gates since it was crowned by a tower depicting the fortress of Susa (Mishnah Middot 1:3).. The Temple had another distinction⁸⁹In quite a number of items was the Temple distinguished relative to the Tabernacle at Shilo..

“If both of them stand in [a house of] ill repute, the man precedes the woman.” Why? For a woman it is natural, for a man it is not natural²¹⁰If they are forced into prostitution, the man is in addition forced into homosexuality.. ²⁵⁹Tosephta 2:5,6; Thr. rabbati 4(4); Babli Gittin 58a. It happened that Rebbi Joshua went to Rome. They informed him about a child from Jerusalem who was reddish with beautiful eyes, good to look at, and his locks ordered in curls²⁶⁰A combination of biblical adjectives, 1S. 17:42, Cant. 5:11., standing in [a house of] ill repute. Rebbi Joshua went to check him out. When he came to the door, Rebbi Joshua started and said, who gave Jacob to be booty and Israel to plunderers, is that not the Eternal²⁶¹Is. 42:24.? The child answered him and told him, it is because we sinned against Him; they did not want to walk in His ways and did not listen to His teaching²⁶¹Is. 42:24.. Immediately his eyes were flowing with tears and he said, I take as my witnesses heaven and earth that I shall not move from here until I buy his freedom. He bought his freedom for much money, sent him to the Land of Israel, and quoted for him this verse, the dear children of Zion²⁶²Thr. 4:2. etc.