Talmud su Salmi 104:19

In Tiberias one does not work early or late²It is universally accepted that a working day is from sunrise to sundown. An early riser starts work at dawn and a late worker works until dusk.. In Bet Ma‘on⁶A place on the slope of the mountain overlooking Tiberias (Soṭah1:8, Note 280). According to Josephus, Vita 12, it is situated 4 stadia from Tiberias, less than 600 m. one works early and late. People from Tiberias who climb up to be hired in Bet Ma‘on are hired on the terms of Bet Maon. People from Bet Ma‘on who descend to Tiberias are hired on the terms of Tiberias. But an employer from Tiberias who climbs up to hire workers in Bet Maon can tell them, you should not think that I could not find workers to hire in Tiberias but came up because I heard that you start early and work late⁷The hiring contract always follows the local custom of the place of contracting, not the place of work.. At a place where there is no common usage, Jehudah ben Buni, Rebbi Immi, Rav Jehudah: It is a stipulation of the court that the early part of morning belong to the workers and the late part of evening to the employer⁸A workday for a journeyman starts at sunrise and ends at nightfall.. What is the reason? “You make darkness, there is night; the young lions roar for prey; You give to them, they are collecting; the sun shines, they return; man leaves for his work⁹Ps. 104:19–23,28. The only relevant verses are v. 22–23: “The sun shines … man goes out to work, his labors until evening.” This implies that a workday does not start before sunrise but continues after sunset until nightfall. The same argument in the Babli, in the name of R. Simeon ben Laqish (83a/b)..” (In the evening)¹⁰Reading of L, rejected by all commentators. [Fridays]¹¹Reading of E. both early rising and late going is at the employer’s expense¹²On Friday a full working day does not start before sunrise but only continues until the later afternoon, leaving enough time for the worker to return home and prepare for the Sabbath before sundown.. How much? That he may fill an amphora of water, fry himself a fish¹³The quickest way to prepare cooked food., and light the candle.

¹²⁹Parallel sources are Gen. rabba 6(1), Pesiqta dRav Cahana Haḥodesh, Pesiqta rabbati 15 (Haḥodesh). Rebbi Shila from Kefar Tamarta in the name of Rebbi Joḥanan: He made the moon for festive times, the sun knows its destination¹³⁰Ps. 104.19.. Because the sun knows its destination, He made the moon for festive times¹³¹Since the motion of the sun through the seasons is almost not perceptible, holidays are defined by phases of the moon.. Rebbi Berekhiah said, it is written¹³²Num. 33:3. The argument is about the statement in the verse, on the 15th day of the month.: They travelled from Rameses in the first month,etc. When {the sun} sets on the nights of the holiday there were fourteen settings preceding it¹³³This implies that the time of sunset on the first of Nisan must already be part of the new month.. This means that one counts for the moon from the setting of the sun. Rebbi Simon said, they shall be¹³⁴Gen. 1:14. At the creation it is stated that sun and moon together determine the holidays., by both of them. Rebbi Joḥanan said, it was evening, it was morning, one day¹³⁵Gen. 1:5. Without the preceding evening the day is not complete and is not counted.. Rebbi Simeon ben Laqish said, the month¹³⁶Ex. 12:2. Since “month” is written defective, it may be read “new”., until it be totally from the new one. You are finding to say, what Rebbi Joḥanan said requires the statement of Rebbi Simeon ben Laqish, and what Rebbi Simeon ben Laqish said requires the statement of Rebbi Joḥanan. If Rebbi Joḥanan had stated his but Rebbi Simeon ben Laqish had not made his statement, we would have said that he only said that all might be from the new one¹³⁷The verse in Gen. does not indicate any relationship with the declaration of the new moon; therefore the verse in Ex. is needed.. Therefore it is necessary that Rebbi Simeon ben Laqish made his statement. Or if Rebbi Simeon ben Laqish had stated his but Rebbi Joḥanan had not made his statement, we would have said that he stated day, therefore not night¹³⁸The verse in Ex. does not indicate how a day is defined. Without the verse in Gen. we could split a day between two months. Babli 20b.. Therefore what Rebbi Joḥanan said is necessary and what Rebbi Simeon ben Laqish said is necessary.

On the New Moon,⁴²Which occurred on the 31st day of the preceding month. The New Moon was celebrated either on the 30th day of the preceding month (if witnesses testified in time that they saw the new moon in the evening sky) or on the 31st if no reliable witnesses were forthcoming. the associations of elders, leaders and students were assembled in session⁴³V inserts in brackets ‘on the first day’. They assembled in the academy where a ritual feast was held in honour of the declaration and sanctification of the New Moon. from the time of the afternoon service onwards until the sun had set and the moon appeared in the night [sky].⁴⁴So GRA. V, M and H omit ‘and the moon … sky’. It is necessary to say [after the ceremonial meal] in the benediction over the wine,⁴⁵A cup of wine was used for the Grace after meals. ‘Blessed art Thou, O Lord our God, King of the universe, Who createst the fruit of the vine. Blessed art Thou, O Lord our God, King of the universe, Who hast revealed the secret of the renewal of the moon, Who didst instruct and teach us⁴⁶lit. ‘them’. the [courses of] the seasons, New Moons and Festivals⁴⁷The translation follows the version of GRA. The text in V is confused and varies with that of M and H which also disagree with each other. and Who didst appoint men of understanding who determine the times [of the New Moons and Festivals]. Thou, our Rock, hast weighed and calculated the minutest divisions of time whereby those New Moons and Festivals are determined, as it is written, Who appointedst the moon for seasons; the sun knoweth his going down,⁴⁸Ps. 104, 19. and it also states, For as the new heavens and the new earth, which I will make’;⁴⁹Is. 66, 22. and one concludes with ‘Blessed art Thou, O Lord, Who sanctifiest Israel and the New Moons’. [Then one says,] ‘O give thanks unto the Lord for He is good; on this day we all in Jerusalem rejoice and are happy in the All-present. May Elijah the prophet soon come to us; may the king Messiah cause to spring forth in our days the [happy] time like the years⁵⁰So M; V wrongly ‘in the years’. H reads: ‘that he may appoint the days like the years’. when the Temple will be rebuilt, and may joyous occasions multiply in Israel’; and the people answer and say ‘Amen’. [The prayer is then continued,] ‘May good tidings multiply in Israel, may happy days multiply in Israel, may disciples of the Torah multiply in Israel. Consecrated is the New Moon, consecrated at the beginning of the month, consecrated in its proper time, consecrated in its intercalation,⁵¹i.e. the addition of the 30th day to the preceding month by declaring the 31st day to be the New Moon and the first day of the new month. consecrated according to⁵²So M and H. V wrongly ‘in’. the Torah, consecrated according to the halakah, consecrated in the celestial regions, consecrated in the terrestrial regions, consecrated in the land of Israel, consecrated in Zion, consecrated in Jerusalem, consecrated in all the habitations of Israel, consecrated by the order of our Rabbis, consecrated in the House of Assembly. O give thanks unto the Lord for He is good’. Then [the reader] says, ‘You are all blessed’. After every benediction, moreover, [the reader] says, ‘O give thanks unto the Lord for He is good’, except after the benedictions of the Levites.⁵³Who omitted ‘for He is good’ (cf. its omission in 2 Chron. 20, 21). GRA reads ‘the mourners’ instead of ‘the Levites’ (cf. Rule 12 below). N.Y. also had this reading but considers the phrase ‘except after’, etc., superfluous.