Talmud su Salmi 150:78

⁵³Tactate Soferim 16:10. The piece is missing in Tactate Soferim in Maḥzor Vitry. Rebbi Joshua ben Levi said, I never looked into a book of sermon concepts, except that once I looked, and I found written there: The 175 paragraphs where in the Torah is written speech, saying, commandment⁵⁴The number of paragraphs which start with an expression of commandment., correspond to the years of our father Abraham, as it is written, you took gifts from Man⁵⁵Ps. 68:19. Traditionally the Psalm is read as describing the Exodus and the epiphany at Sinai. The gift is the Torah given to Moses., and it is written, the great Man among giants⁵⁶Jos. 14:15.. The 147 songs written in Psalms⁵⁷The number of Psalms if Psalms 1–2, 9–10, 114–115 are combinred. correspond to the years of our father Jacob. This teaches that all praises by which Israel praise the Holy One, praise to Him, correspond to the years of Jacob, as it is said, You are Holy, throning over the praises of Israel⁵⁸Ps. 22:4.. The 123 times Israel answer “halleluiah”⁵⁹In the recitation of “Hallel” (Pss. 113–118) by the reader, the congregation answers every half-verse by “halleluiah”. This form of recitation, described by Maimonides Hilkhot Ḥanukkah 3:12 (Babli Sukkah 38b), still is common among Yemenite congregations. The exact places of response are indicated in the Yemenite Tikālil. correspond to the years of Aaron, Halleluiah, praise God by His holy one⁶⁰Ps. 150:1., Aaron his holy one, for Aaron, the Eternal’s holy one⁶¹Ps. 106:16.. Nevertheless I was frightened in the night⁶²Because of the sin he committed reading the book in which was written what only should be orally transmitted..

On the way they were saying (Ps. 122:2): “I rejoiced when I was told, we shall go to the Eternal’s House.” In Jerusalem, they said (Ps. 122:3): “Our feet were standing in Jerusalem.” On the Temple Mount they said (Ps. 150:1) “Hallelujah, praise God in His Sanctuary, etc.” In the Temple courtyard they said (Ps. 150:6): “Praise the Eternal every soul, praise the Eternal”¹⁷They timed the recitation of Ps. 150 to last from the gate of the Temple Mount to the gate of the Temple enclosure..

On the way they were saying (Ps. 122:2): “I rejoiced when I was told, we shall go to the Eternal’s House.” In Jerusalem, they said (Ps. 122:3): “Our feet were standing in Jerusalem.” On the Temple Mount they said (Ps. 150:1) “Hallelujah, praise God in His Sanctuary, etc.” In the Temple courtyard they said (Ps. 150:6): “Praise the Eternal every soul, praise the Eternal”¹⁷They timed the recitation of Ps. 150 to last from the gate of the Temple Mount to the gate of the Temple enclosure..

Rebbi Ḥiyya bar Abba said, harp and lute are the same¹¹⁴Denied by the Babli, Arakhin13b., extra strings¹¹⁵Greek νη̅μα. make the difference between one and the other. Rebbi Ḥiyya bar Abba said, why is it called נֶבֶל? Because it whitens many kinds of musical instruments¹¹⁶“Whiten” means making pale by embarrassment. The word נבל of unknown etymology is explained by metathesis as לבנ.. Rebbi Ḥuna in the name of Rav Joseph: By untanned leather and an abundance of strings it whitens many kinds of musical instruments. Rebbi Simeon ben Laqish says, ¹¹⁷Ps. 150:4.עוּגָב is a water organ¹¹⁸Greek ‘ύδραυλις.. Rabban Simeon ben Gamliel stated, there was no water organ in Jerusalem because its sound overhangs the melody¹¹⁹It drowns out subtleties. Babli Arakhin 10b..

The hundred and twenty-three times that Israel respond with Halleluyah⁵⁹Not all these are to be found in M.T. or Psalms, but many such and other responses and refrains were frequently made orally. Cf. my articles on ‘Antiphony in Ancient Heb. Poetry’ (Jewish Quarterly Review, New Series, XXVI, pp. 199-219), ‘The Text and Ancient form of Recital’, etc. (Journal of Biblical Literature, LI, pp. 214-226), ‘Long and Shorter Versions of Ancient Heb. Poems’ (American Journal of Semitic Languages and Literatures, XLIX, pp. 15-31). correspond to the number of years of Aaron.⁶⁰Cf. Num. 33, 39. What is the reason?⁶¹The question is inserted by GRA. [Scripture states,] Halleluyah, praise God beḳodsho,⁶²Ps. 150, 1, E.V. in His sanctuary. which [is interpreted as] ‘with His holy man’, i.e. Aaron, the holy man of God.
Nevertheless⁶³Although R. Joshua b. Levi only once looked into a written book of ’aggadta. This remark refers back to Rule 10. I was afraid at night.⁶⁴The lapse continued to worry him.
⁶⁵In V and M this is preceded by a parenthesis which virtually is a repetition of part of Rule 7, ‘R. ‘Aḳiba had a distinguished disciple’, etc.A minor who is not allowed to read portions of the Shema‘⁶⁶Cf. XIV, 15, p. 280. must not say ‘Holy’⁶⁷Cf. P.B., p. 39. in the benediction Yoẓer privately;⁶⁸Yoẓer (Who formed) designates the first benediction before the Shema‘, beginning ‘Blessed’ (P.B., p. 37) and ending with ‘Creator of the luminaries’ (p. 39). The first ḳedushshah of the morning service is included in it. but with a congregation he may respond together with the others. An adult, however, who reads portions of the Shema‘ may say ‘Holy’ because it is in the order [of the Biblical text];⁶⁹He may therefore read it, not as a part of the divine service but as a passage of Scripture. but as for the ‘Holy’ of the ‘Amidah,⁷⁰P.B., p. 45. since he would have to say ‘We will reverence and sanctify Thee’,⁷¹Which is a part of the congregational service (P.B., p. 160). This form, now used in the ḳedushshah for the Sabbath musaf, was used formerly, and in certain congregations to-day, on week-days. it is not proper for him to say it if less than ten adults are present. A minor, furthermore, may not be counted in the quorum of ten⁷²Being the minimum number of adult males required for a congregational service. for Bareku,⁷³‘Bless ye’, etc. (P.B., p. 37). the reading of the Torah and ḳaddish until he is thirteen years of age; but no examination⁷⁴As to whether the boy has also grown two pubic hairs. is carried out in such cases.⁷⁵The age of 13 is sufficient to establish puberty. ‘No examination … cases’ (GRA) corrects nidbaḳin (cleaved) in V to nibdaḳin..