Talmud su Salmi 19:78

It was stated in the name of Rebbi Eliezer: ²Tosephta 2:18; Babli Yoma53b..“The Ark was deported with them to Babylon. What is the reason? There will not remain a word³2K.20:17.. Word refers only to what contains the Words. And so it says, at the turn of the year king Nebuchadnezzar sent and brought him to Babylon with the desirable vessels of the Eternal’s House⁴2Chr.36:10. In the Tosephta this is the reason given by R. Simeon (ben Yoḥay) in support of R. Eliezer.. What are the desirables of the Eternal’s House? This is the Ark. Rebbi Simeon ben Laqish⁵This name of an Amora is impossible in a Tosephta. B has R. Jehudah bar Ilay; the Tosephta R. Jehudah ben Laqish (a fifth generation Tanna). Also quoted in Sefer Wehizhir p. 92a. said, at its place it was hidden. That is what is written⁶1K. 8:8., the poles were long; the tips of the poles were seen in the Sanctuary, in front of the Hall, but were not seen outside,<and were there until this day.⁷The additional words are only in ג and the Tosephta; they are the reason for ben Laqish’s statement.> It is written, were seen, and you are saying, but were not seen. They protrude and stick out like a woman’s breasts⁸This argument only explains the wording of the verse, explaining that the ends of the poles with which the Ark was carried were noticed on the gobelin between the Sanctuary and the Holiest of Holies. Babli Yoma54a in the name of Rav Jehudah..

The behavior of Rebbi Joshua ben Levi¹⁰⁸One of the great sages of the first generation of Amoraïm. He lived in the valley of Beth Shean (Demay2:1). It follows that his way of reading the nightly Shema‘, which is the one followed today, is the oldest. In the Babylonian Talmud (Berakhot 4b) he is only reported to have stated the duty to read the Shema‘ before sleeping, with the reason of R. Samuel ben Naḥmani given by a Galilean Amora by the name of R. Yose or R. Assi. The psalms read by R. Joshua ben Levi are detailed in Babli Shevuöt 15b where it is noted that, while it is forbiddden to use Biblical verses as charms in healing, it is admissible to recite them for protection. disagrees since Rebbi Joshua ben Levi read psalms afterwards. But have we not stated: One does not say words after Emet Weyaẓiv? He explains that as relating to Emet Weyaẓiv of the morning prayers¹⁰⁹Here it is obvious that “words after Emet Weyaẓiv” mean any insertion between the benediction גאל ישׂראל and the Amidah prayer. It does not follow that the expression must have the same meaning in the preceding section., since Rebbi Zeïra said in the name of Rav Abba bar Jeremiah¹¹⁰R. Abba bar Jeremiah seems to have been a Babylonian whose father (or uncle) was a contemporary of Rav and who was the teacher of Rebbi Zeïra (Rebbi Zera in the Babli) when the latter was still in Babylonia. The parallel teaching is mentioned, in the same wording but with a different meaning, in the Babylonian Talmud (Berakhot 42a) in the name of Rav.: There are three immediacies: immediately after leaning comes slaughtering¹¹¹In the usual process of bringing a sacrifice in the temple, the votary has to press with his hand on the head of the sacrifice before the slaughter., immediately after hand-washing comes benediction¹¹²It is clear from the following that the meaning here is that immediately after washing one’s hands, while drying them, one has to pronounce the appropriate benediction. [Possibly, it could mean that immediately after washing the hands one has to pronounce the benediction over bread that starts the meal. The urgency of starting the meal directly after washing one’s hands is ascribed in Babli Berakhot 52b to the School of Shammai; this interpretation of the Yerushalmi is implied by R. Aqiba Eiger in his notes to Babli Berakhot42a.] In the Babli, Berakhot 42a, the same expression means that immediately after washing one’s hands after the meal one has to say Grace and is not allowed to eat anymore., immediately after redemption comes prayer¹¹³This means that immediately after reciting the benediction: “Praise to You, o Lord, Who redeemed Israel,” one has to start the Amidah prayer. This creates no problems in the morning prayers but is impossible in the evening since after the benediction (starting Emet Weëmunah or Emet Weyaẓiv) there follows at least one more benediction and a Qaddish to separate the recital of Shema‘ and its benedictions, an unconditional obligation at least from the institutions of the Men of the Great Assembly, and the Amidah prayer that in the night is of conditional Rabbinical character. When the principle “immediately after redemption comes prayer” was adopted also for the evening prayers (see preceding section), the intermediate pieces were declared to be “extensions of the thanksgiving for redemption.” The benediction immediately preceding the Qaddish was fixed by Babylonian Gaonim to be a benediction for future redemption. The Qaddish itself may be a Gaonic institution.. Immediately after leaning comes slaughtering: “He shall lean … he shall slaughter” (Lev. 1:4–5)¹¹⁴Leaning and slaughtering are two obligations of the votary given in two consecutive verses. (However, leaning must be performed by the votary himself but slaughtering can be delegated to a third party.). Immediately after hand-washing comes benediction, (Ps. 134:2) “Lift your hands in holiness and bless the Lord.¹¹⁵Hands lifted in holiness are washed hands. An allusion to this is found in the benediction that does not read “to wash the hands” but “to lift the hands.”” Immediately after redemption comes prayer, (Ps. 19:15) “May the words of my mouth be for goodwill” and it is written after that (Ps. 20:2) “May the Lord answer you on the day of worry.”¹¹⁶This derivation is a good example for the tendency of the Talmud to assume that everybody knows his Bible by heart and that it is enough to quote the start of a sentence in order to recall the entire sentence. The last sentence of Psalm 19 reads in its entirety: “May the words of my mouth be for goodwill before You, o Lord, my Rock and my Redeemer”. The next psalm, disregarding the title “For the director, a psalm of David,” starts: “May the Lord answer you on the day of worry.” Since psalms in ancient manuscripts were written without paragraph divisions, the description of God as redeemer and the mention of help through prayer are consecutive. Rebbi Yose ben Rebbi Abun said: For anyone who immediately slaughters after leaning, no disqualification will appear regarding his sacrifice. For anyone who immediately pronounces the benediction after washing his hands, Satan will not find anything to accuse about at that meal. For anyone who immediately prays after mentioning redemption, Satan will not find anything to accuse him of the entire day¹¹⁷This third statement is quoted in the Babli (Berakhot 9b), in the name of the holy congregation of Jerusalem, i.e., the Tanna R. Yose ben Hammeshullam. To it is appended the story about Rebbi Zera (Zeïra)’s complaint, only there he had to bring myrrh to the king himself. Since R. Zeïra was a Babylonian immigrant to Israel, it is not clear whether his forced labor occured in Babylonia, on the occasion of a visit of the Persian king, or in Galilee where he only had the opportunity to see the interior of the governor’s residence. The language of the story in the Yerushalmi points to its happening in Israel, while the language of the Babli points to the Persian empire. It cannot be decided where the incident happened.. Rebbi Zeïra said, I am used to immediately pray after mentioning redemption and I was conscripted to forced labor, to bring myrrh to the Palace. They said to him: our teacher, that is an honor. There are people who pay money to see the inside of the Palace. Rebbi Immi¹¹⁸In the Babylonian Talmud, he appears as Rebbi Ammi, colleague of Rebbi Assi/Yasa. In the Yerushalmi, his name usually is Immi. His simile is quoted by Rashi, Berakhot 4b. said: Anyone who does not immediately pray after mentioning redemption, whom is he to be likened to? To an acquaintance of the king who comes from afar to the king’s door. When the king comes to see what he wants, he finds that the person left. Hence, the king also leaves.

Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan¹⁴¹Torah reading is discussed in tractate Megillah. The main place of this paragraph is in Megillah Halakhah 4:5.: If one became paralyzed while reading in the Torah¹⁴²In public, where every section read in public needs a benediction before and one after the reading. [Ezra Fleischer has recently published Genizah texts which might imply that private Bible readings also need benedictions before and after the reading: קטעים מקובצי תפילה ארץ־ישראליים מן הגניזה, קובץ על יד יג (כג) תשנ״ו.], the one who steps in for him should start from the place the first one started. For if you say from the place he stopped, the first verses would have been blessed before them but not after them, the last ones after them but not before them, but it is written (Ps. 19:8): “The Torah of the Eternal is perfect, restores the soul”, that it should be totally perfect.

Rebbi Yose from Sidon¹⁸⁷A student of Rebbi Jeremiah, from the city of Sidon. The statements of R. Yoḥanan are in Babli 9b. There the requirement of recitation of these verses is noted as “institutions of the Rabbis”; the Babli would not tolerate the action of Rebbi Yudan. in the name of Rebbi Yoḥanan: Before one’s prayer one says (Ps. 51:17) “Master, open my lips that my mouth may proclaim Your praise.” After one’s prayer, one says (Ps. 19:15): “May the sayings of my mouth be agreeable and the thoughts of my heart, before You, my Rock and my Redeemer.” Rebbi Yudan used to say both of them before his prayer.

HALAKHAH: ¹²¹The text also appears in Berakhot 5:4 (Notes 141,142,ב). Rebbi Abba, the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Joḥanan: If one became paralyzed while reading in the Torah¹²²In public., the one who steps in for him should start from the place the first one started. For if you would say from the place he stopped, the first verses would have been blessed before them but not after them, the last ones after them but not before them, but it is written¹²³Ps. 19:8. The Torah of the Eternal is perfect, that it should be totally perfect.

³³¹It is difficult to understand why this digression about a crypto-Jewish Roman emperor was inserted here. It is futile to try to determine to whom one refers; cf. Kilaim9:4, Note 79. It was implied already in Halakhah 1 that Gentiles may have part in the World to Come.
A parallel, in slightly different order, is in Megillah 1:13. For the first sentence, cf. Lev. rabba 3(20), Midrash Ps. 22(29). Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar: When in the Future World the proselytes come, Antoninus comes at the head of all of them. How do you understand this? Since they saw him walking with a slight shoe on the Day of Atonement³³²The wearing of leather shoes is forbidden on the Day of Atonement (except where it is necessary, as when walking on muddy streets.) That Antoninus did not wear leather shoes on the Day of Atonement is no proof that he became a proselyte since many “God-fearing people”, Gentiles known as “Friends of the Synagogue”, do the same., what do you infer since even God-fearing people go outside thus. There is information that Antoninus did not become a proselyte, and there is information that Antoninus did become a proselyte. Antoninus came to Rebbi and asked him, can you see me eating from the Leviathan³³³The just feasting on Leviathan meat in the World to Come are also mentioned in Lev. rabba 22(7), Babli Bava batra74b–75a. in the World to Come? He said, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat in the World to Come? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it³³⁴Ex. 12:48.. This implies that Antoninus did not become a proselyte. When he heard this, he went and became a proselyte. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked³³⁵It is indecent to look at sexual organs. References to this insert are Megillah 1:13 (72b l.57, 3:3 74a l.39); Avodah zarah 3:1 (42c l.5); Babli Šabbat 118b, Pesahim 104a; the text here is copied by Tosaphot Ketubot30a s.v. הכל., and at yours I should look? This implies that Antoninus became a proselyte. Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies³³⁶An otherwise unknown personality.? Because he never in his life looked at the figure on a coin. Antoninus came to Rebbi; he said to him, pray for me. He said to him, may He save you from the cold, as it is written³³⁷Ps. 147:17., who can withstand His cold? He said, is that not a superfluous prayer? You cover yourself with an outer garment and the cold will go away. He said to him, may He save you from the hot wind that comes into the world. He said, that is a prayer; may your prayer be heard, as it is written³³⁸Ps. 19:7., nothing is hidden from His heat.

“And flowing bee’s honey”. Rebbi Eleazar said, honey that comes with floaters. Rebbi Yose ben Rebbi Ḥanina said, farina which floats on the sieve kneaded with honey and butter²²⁵He explains the recipe R. Eleazar had in mind, as a delicacy which lost its taste with the destruction of the first Temple. Babli 48b, in the name of Rav.. ²²⁶This is from Chapter 1, Note 298; explained in Peah Chapter 7, Notes 71–75. Rebbi Joḥanan said, the second quality fruit we ate in our youth tasted better that the peaches we ate in our old age, because during his lifetime the world changed. Rebbi Ḥiyya bar Abba said, one seah of Arbel grain did yield one seah of fine flour, one seah of white flour, one seah of dark flour, one seah of bran, one seah of coarse bran. But today, we do not even get one for one.

The scroll of the Torah is immediately unrolled a space of three columns and is elevated so as to show the face of the script to the people standing on the right and on the left. Then it is turned round towards the front and towards the rear; for it is a precept for all men and women to see the script,⁴⁶Before it is read. The ritual here described is followed by the Sefaradim. The Ashkenazim elevate the scroll after the conclusion of the reading (cf. P.B., p. 148). to bend their knees and exclaim, ‘And this is the Torah which Moses set before the children of Israel.⁴⁷Deut. 4, 44. For other verses which are now added, cf. P.B., loc. cit. The Torah of the Lord is perfect, restoring the soul’.⁴⁸Ps. 19, 8. This verse is not included now. The mafṭir then hands it over to the superintendent of the Synagogue services who returns it to the first⁴⁹lit. ‘the head’ (so GRA). V has ‘to cover the heads’, which is obscure. of those who are to be called to the reading, because it is not an honour for the Torah to be left alone.⁵⁰lit. ‘single’. It is therefore necessary for the mafṭir, the superintendent and one of the congregation who is to read a portion to accompany the scroll. Similarly it is not proper for the precentor to stand alone before the reading-desk; so [two persons] should stand with him, one on his right and the other on his left, [the number] corresponding to that of the patriarchs.⁵¹V inserts in parenthesis a ruling which seems displaced although it is included by GRA, M and H. It reads: ‘Some say that [the mafṭir] recites the Shema‘ with the benediction “Who formest light” (P.B., p. 128) and “Holy” (p. 131) because of the benediction which he says “For the Torah, for the divine service”, etc. (pp. 149f)’. The pure-minded men of Jerusalem acted in this manner: When the Torah scroll was taken out of the ark and when it was returned they followed it as a mark of respect.

Rabbi Hananya, deputy of the priests, would say: Anyone who takes words of Torah to heart is no longer troubled by thoughts of destruction, thoughts of hunger, foolish thoughts, lustful thoughts, thoughts of temptation, thoughts of another man’s wife, thoughts of meaningless things, or thoughts of human burden. So it was written in the book of Psalms by King David (Psalms 19:9), “The precepts of the Eternal are true, bringing joy to the heart. The commandments of the Eternal are clear, illuminating the eyes.” But anyone who does not take words of Torah to heart is troubled by thoughts of destruction, thoughts of hunger, foolish thoughts, lustful thoughts, thoughts of temptation, thoughts of another man’s wife, thoughts of meaningless things, and thoughts of human burden. So it was written in Deuteronomy (28:46–48) by Moses our teacher, “They will be a sign and a proof against you and your offspring for all time. Because you would not serve the Eternal your God with joy and gladness over the abundance of everything. You will have to serve, in hunger and in thirst, naked and lacking everything.” “In hunger.” How so? (When a person wishes) to eat even barley bread, but has nothing, and then his enemies come and ask him for wheat bread and fatty meat. “In thirst.” How so? When a person wishes he could drink just a drop of vinegar, or beer, but has nothing, and then his enemies come and ask him for the finest wine in the land. “Naked.” How so? When a person wants to wear a wool or linen shirt, but has nothing, and then his enemies come and ask him for the finest silk in the land. “Lacking everything.” Without a candle, without a knife, and without a table. Another interpretation of “lacking everything”: Without vinegar and without salt. For this is a curse that people often give: May there be no vinegar or salt in your house!
He would also say (with regard to Song of Songs 1:6): “Do not look at me, for I am blackened, scorched by the sun.” These are all the Jewish girls who cast off the yolk of the Holy Blessed One, and accepted human kingship upon themselves.
[The verse continues:] “My mother’s children were angry with me.” This is Moses, who killed the Egyptian, as it says (Exodus 2:11–12), “Sometime after that, when Moses had grown older, he went out among his brothers and saw what they were enduring…and he turned this way and that, and saw that there was no one there.” What do we learn from “there was no one there”? This teaches that Moses brought the question before the council of angels who serve God, and asked them: Shall I kill this man? They said to him: Yes, kill him. And did Moses kill him with a sword? No, he killed him with words, as it says (Exodus 2:14), “Are you saying you will kill me, just as you killed the Egyptian?” This teaches that Moses killed him by saying the [Ineffable] Name of God.
(Another interpretation of) “My mother’s children are angry with me”: this is Moses, who fled to Midian, as it says (Exodus 2:15,17), “Pharaoh heard what happened, and sought to kill Moses, and Moses fled from Pharaoh. He arrived in the land of Midian, and sat down by a well…And some shepherds came and tried to drive [Jethro’s daughters] away. And Moses got up and saved them, and gave water to their flocks.” Then Moses came and sat among them to render judgment. He said: The general practice in the world is for men to fill the buckets and women to give water to the animals. Here, women draw the water and men give the water to the animals. There is a perversion of justice in this place! (They are guilty by law, and have become guilty through this incident.) Some say that the whole time Moses was standing near the mouth of the well, the water was bubbling up to meet him, and when he left, the water went back down. Then Moses said: Woe is me! For I have left my people and come to live among these heathens.
Another interpretation of “My mother’s children are angry with me”: This is Israel, who made the Golden Calf. At first, they said (Exodus 24:7), “Everything the Eternal has said, we will do and we will understand.” And then they went back and said (Exodus 32:4), “These are your gods, Israel!”
Another interpretation of “My mother’s children are angry with me”: These are the spies, who slandered the land and caused Israel to die in the desert, as it says (Numbers 14:29), “In this desert your carcasses will fall.”
“They made me guard the vineyards” (Song of Songs 1:6). The Holy Blessed One said: Who is it that caused Me to favor the heathens? Israel! (For while) the heathens live well, [Israel] are oppressed, scorned, and scattered about.
Another interpretation of “They made me guard the vineyards”: This is Israel, who were exiled to Babylon. And prophets rose among them and told them to separate their donations and tithes. The people said to them: We were exiled because we did not separate our donations and tithes, and now you tell us we should separate them? [And that is why it says, “They made me guard the vineyards.”]