Talmud su Salmi 25:14

¹⁰⁷This baraita exists in several versions: Babli 4a, Sifry Num. 7, Sifry Zuṭa 13, Tosephta 1:1, Tanḥuma and Tanḥuma Buber Naśo; Num. rabba 9(6).“How long is ‘touching’? Rebbi Eliezer says, [time needed] to walk around a date palm¹⁰⁸In Babli and Sifry, Sifry Zuṭa: R. Ismael.; Rebbi Joshua says, to mix a cup [of wine]¹⁰⁹In Babli and Sifry, Sifry Zuṭa: R. Eliezer.; Ben Azai says, to drink it¹¹⁰In Babli and Sifry, Sifry Zuṭa: R. Joshua. In the Tosefta: Ben Azai says, mixing a cup to drink it.; Rebbi Aqiba says, [time needed] rolling an egg¹¹¹In Babli and Sifry, Sifry Zuṭa: Ben Azai says, to fry an egg. The Tosephta, which ascribes the statement to R. Aqiba, also has: to fry an egg. The usual explanation of לגלגל is: To boil an egg softly so it can roll when taken out of its shell. A soft-boiled chicken egg is considered the egg which is most quickly prepared for human consumption [Rashi in Babli Šabbat 80b, cf. Yerushalmi 8:7 (fol. 11b line 70)].
Babli and Sifry, Sifry Zuṭa have an additional entry: R. Aqiba says, to sip one (soft-boiled) egg.; Rebbi Jehudah ben Bathyra says, to sip three rolled eggs one after the other; Rebbi Eleazar ben Phineas¹¹²In Babli and Tosephta: R. Eleazar ben Jeremiah. This reading is suspect since this name is not reported anywhere else in talmudic literarture while R. Eleazar ben Phineas is quoted several times. Because of the dependence of the Tosephta on the Babli [cf. Epilogue in the author’s edition of Ma‘aser Šeni, Ḥallah, Orlah, Bikkurim (SI 23)], Babli and Tosephta cannot be considered as two independent sources.
This and the following entries are missing in Sifry. says, [time needed] for the weaver to bind a thread; Miniamin¹¹³A student of R. Aqiba. In Babli, Tanḥuma, Tanḥuma Buber, Sifry Zuṭa: Polemon. Babli, Tosephta, and the Tanḥumas have another entry: Ḥanin ben Phineas says, that she may extract a splinter from her mouth (in Tanḥumas: Rebbi Ḥanin, Tanḥumas Buber: Ḥanan) says, that she can stretch out her hand and lift a loaf of bread from the basket. And though there is no proof, at least there is a hint: ‘For a whoring woman up to a loaf of bread.’¹¹⁴Prov. 6:26.” Rebbi Yose said, all these measurements [of time] are after she removes her underpants¹¹⁵Meaning and etymology of the word סינר are in doubt. The translation follows Arukh (s. v. סנר I) and Rashi (Šabbat 92b): “Small pants which she wears for decency”. {This meaning may be compared with Arabic سنوّر “armor”.} Maimonides (Commentary to Šabbat 10:4), following a Gaonic commentary (B. M. Levin Oṣar HaGeonim Šabbat, Oṣar HaPerušim p. 51): “sash”. It is reported in Megillah 4:1 (75a, line 30) that from the time of the return from Babylonia, Jewish women wore a sinār; according to Rashi’s tradition they wore gowns and under them pants from the hips to the knees; according to Maimonides they wore long pants and a sash covering their legs front and back down from the hips. Maimonides’s interpretation is the source of the acceptation in modern Hebrew: Apron. {Cf. Greek συνωρίς, -ίδος, ἡ, “pair of horses”, also “pair of anything (fetters, manacles)”, referring to a pair of sashes or pants? (E. G.)}
R. Yose’s remark makes all the examples given meaningless for practical applications.. Rebbi Joḥanan said, each of them judged by his own experience¹¹⁶Babli 4b.. But did Ben Azai ever marry¹¹⁷What does he know about sex? He is the example of a man studying 24 hours a day, not having time for anything else.? Some want to say, he had an erection. But some want to say, he was married and gave it up¹¹⁸This contradicts the story in the Babli, Ketubot 63a, that he was engaged to R. Aqiba’s daughter who wanted to marry him after he had become the time’s most outstanding scholar but that he died before he had attained that goal.. Some want to say, “the secret of the Eternal is for those who fear Him, to inform them about His covenant.¹¹⁹Ps. 25:14.”

¹This chapter, known as Pereḳ Ḳinyan Torah, ‘The Chapter on the Acquisition of the Torah’, or as Pereḳ R. Meir, ‘The Chapter of R. Meir’, is an appendix to the tractate Aboth. Cf. Aboth, Sonc. ed., p. 78, n. 2. It is printed in P.B., pp. 208ff.BARAITHA. R. Meir said: Whoever occupies himself with the Torah for its own sake merits many things; nay more, the whole world is beholden to him. He is called friend,²Cf. Isa. 41, 8, where it is used of Abraham. beloved,³Cf. Prov. 8, 17, I love them that love me. a lover of the All-present and a lover of his fellow-creatures, one who gladdens⁴Cf. Judg. 9, 13, [wine] which cheereth God and man. The Torah is compared by the Rabbis to wine. the All-present and his fellow-creatures. It clothes him⁵Cf. Isa. 61, 10, He hath clothed me with the garments of salvation. with meekness and reverence [of God]; it fits him to be righteous, pious, upright and faithful; it keeps him far from sin and brings him near to merit. From him men enjoy counsel, sound knowledge, understanding and strength; as it is stated, Counsel is mine, and sound wisdom; I am understanding, power is mine.⁶Prov. 8, 14. It gives him sovereignty,⁷A regal appearance. dominion,⁸An impressive personality. greatness and [the ability to be] searching in judgment, and to him are revealed the secret [meanings] of the Torah.⁹Cf. Ps. 25, 14; Amos 3, 7. He becomes like a well that never fails and like a stream which gathers strength as it flows on. He is modest, patient and forgiving of insults directed at him It makes him great and exalts him above all things.

BARAITHA. When his cup is filled,⁶³lit. ‘mixed’, i.e. with water. he should pause in drinking it.⁶⁴He should not drink it in one draught; cf. Beẓah 25b (Sonc. ed., p. 130); Pes. 86b (Sonc. ed., p. 456). How many [pauses]? If [it is mixed] with warm water, he should pause three times; if with cold, four times, so that [it is equivalent to] his having been given four cups.
GEMARA. But it says four!⁶⁵The question i: directed against the last words of the Baraitha. The assumption was that this clause is to be taken in connection with the one immediately before it: ‘If with cold, four times’. If there are four pauses, that would necessitate five draughts. This refers to when the cup is mixed with warm water.⁶⁶In this case there are three pauses, making four draughts.
BARAITHA. When about to enter the bath-house how should a man act? He says,⁶⁷Cf. DER X, p. 560. On the bath-house, cf. J. Rabbino-witz, Mishnah Megillah, p. 92. ‘May it be Thy will, O Lord my God, that Thou bring me in in peace and bring me out in peace. Do Thou save me from this and similar [dangers] in the future and may no mishap befall me; and if it does, may my death be an atonement for all my sins’. Before entering and after he has recited the prayer, he takes off his shirt, loosens his girdle, removes his hat and then slips off his undergarment. It is similar with the [removal of the] tefillin: first he removes the phylactery of the head and then the phylactery of the hand.⁶⁸Men. 36a (Sonc. ed., p. 224).
GEMARA. From this you may deduce that there is no sanctity attached to the hat.⁶⁹Seeing that the hat is not removed last. This applies only to the hat but not to the turban,⁷⁰Sudra’, i.e. sudarium, the distinctive headgear of Rabbinical scholars. Cf. Ḳid. 8a (Sonc. ed., p. 29, n. 5); Shab. 77b (Sonc. ed., p. 368) and S. Krauss, Talmudische Archäologie, I, pp. 166f. as it is written, The counsel [sod] of the Lord is with them that fear Him [yere’aw].⁷¹Ps. 25, 14, taking the word sudra’ to be a hybrid made up of sod yere’aw.
Why does the Baraitha use the verb ‘says’ and not ‘makes the benediction’:⁷²The assumption is that ‘says’ implies a general meditation while ‘makes a benediction’ indicates a specific prayer in the form of a benediction. The reading in Tosiftha Ber. VII, 17, is ‘prays’, which is more appropriate. ‘May it be Thy will, O Lord my God, to deliver me from this and similar [dangers] in the future’; and when leaving he says, ‘Lord of the universe! I thank Thee for that Thou hast delivered me from sinking in the water⁷³Drowning in the bath. and from being burnt by fire.⁷⁴Scalded by the vapour. May it be Thy will to deliver me from anything similar in the future’? [The Baraitha] is concerned with right conduct⁷⁵i.e. expressing one’s sense of dependence on God. and not with the benedictions [to be recited]. But what about the following which is learnt at the end of the chapter:⁷⁶What follows does not occur in this tractate but is found in DER XI, p. 566. One who enters a privy says, “Be honoured [ye honoured and holy beings who minister to the Most High! Give glory to our God, remain in your place, be mindful, help me, guard me, wait for me until I shall have entered and left; for what I am doing is the way of men”]’? There it is not a case of a ‘benediction’, for the master said:⁷⁷What follows is not found in the Talmudic sources. If he wrapped himself in a ṭallith with fringes attached, he leaves it in the corner and he has no need to recite a prayer. Why, then, [does it continue with: One who leaves a privy says,] ‘Blessed be … Who hast formed man in wisdom’?⁷⁸For the full form of the prayer, cf. P.B., p. 4. While it deals with the one, it also [takes the opportunity] to deal with the other.