Talmud su Salmi 30:78

Rebbi Jonah in the name of Rebbi Tanḥum ben Rebbi Ḥiyya⁴³The parallel in the Babli (55b) contains two traditions. The first one, attributed to the earlier R. Yoḥanan, is that one should assemble three people (a court of law) and declare before them: I saw a good dream. They should answer: It is good, should be good, the All-Merciful shall turn it into a good one sevenfold; may they decree from heaven that it should be good. Then they should recite the verses given here at the end, add three verses of peace and three of redemption. The second one, of Rav Ashi, Amemar, and Mar Zuṭra, two generations later than the authors in the Yerushalmi, has a text similar to the one given here but without the verses. Hence, the Yerushalmi represents an intermediate stage in the development of this prayer. The Babli requires, in contrast to the Yerushalmi, that the prayer be said during the priestly blessing given at morning prayers., He who sees a disquieting dream must say: “May it be Your pleasure, o Eternal, my God and God of my fathers, that all my dreams that I dreamed, in this night or in any other night, whether I dreamed or others dreamed about me, if they are good they should be fulfilled for me in enjoyment and joy, blessing and life. If they are something else then, just as You turned bitter water to sweet waters, the waters of Jericho to sweet ones through Elisha, and the curse of the son of Beör to a blessing, so may You turn all bad dreams, including what others dreamed about me, to good, blessing, healing, life, joy and enjoyment, and peace. (Ps. 30:12–13) ‘You turned my wailing into a dance, you opened my sackcloth and girded me with joy. So that the liver may sing to You and never be silent; o Eternal, my God, I shall eternally thank You! (Deut. 23:6) The Eternal, your God, refused to listen to Bileam, the Eternal, your God, turned curse into blessing since the Eternal, your God, loves you. (Jer. 31:12) Then the maiden will rejoice in dance, young and old men together; I shall turn their mourning to enjoyment and I shall console them and give them joy out of their hurt.’ ”

MISHNAH: The fife beats before them until they arrive at the Temple Mount. Arrived at the Temple Mount, even king Agrippas takes the basket on his own shoulder and enters until he arrives at the Temple courtyard. When they arrived at the Temple courtyard, the Levites sang (Ps. 30:2): “I shall elevate You, Eternal, for You drew me up and You did not make my enemies happy because of me.” The pigeons on the baskets were elevation sacrifices and what was in their hands⁶⁷According to Maimonides, pigeons that were not tied to the baskets. According to R. Abraham ben David and R. Simson, the baskets of First Fruits; according to the Mayence commentary (“Rabbenu Gershom”) and Rashi (in Menaḥot 58a), the baskets themselves. The last explanation is the only one compatible with the Halakhah (Note 70). they gave to the Cohanim.
As long as the basket is still on his shoulder he reads from (Deut. 26:3) “I am declaring today before the Eternal, your God” until he finishes the entire paragraph. Rebbi Jehudah says, until (v. 5): “My father was a wandering Aramean.” When he comes to “my father was a wandering Aramean”, he takes the basket down from his shoulder, holds it by its rim, and the Cohen puts his hand under it and weaves⁶⁸Cf. Chapter 2, Note 122. it. Then he reads from “my father was a wandering Aramean” until he finishes the entire paragraph, he puts it down next to the altar, prostrates himself, and leaves.
In earlier times, everybody who knew how to read, read, and everybody who did not know how to read, had someone read before him⁸¹The Cohen recites the declaration word by word and the farmer repeats each word after the Cohen.. When they refrained from bringing they instituted that one read before him who knew and him who did not know.
Rich people bring their First Fruits in bowls⁸²Greek κάλαθος, Latin calathus “basket; pail; bowl”. of silver and gold but poor people bring them in baskets of stripped willow twigs. Baskets and First Fruits are given to the Cohanim.

As regards the scroll of Esther, all are qualified to read it except a deaf person, an imbecile and a minor. R. Judah declared a minor to be qualified. R. Levi said: The scroll of Esther must be read [on Purim] at night and repeated in the daytime, as it is stated, So that my glory may sing praise to Thee—i.e. by night, and not be silent⁶¹Ps. 30, 13.—i.e. by day. (Therefore it is customary to read it at the termination of the Sabbath of two [successive weeks].)⁶²It is later explained that there was an ancient practice for the congregation to read the Book of Esther on the two Saturday evenings before Purim. [41a] When R. Meir once passed by a Synagogue he heard the reading of⁶³lit. ‘the voices’. a section [of the scroll of Esther].⁶⁴On a Saturday night. ‘How long,’ he said to them, ‘will you be cutting up the Torah⁶⁵Which, in its wider sense, includes the Book of Esther. into sections?’⁶⁶lit. ‘making the Torah callings up, callings up’. [‘We do it’], they replied, ‘on account of my glory may sing praise unto Thee’, and he allowed them [to continue the practice]. People have adopted the practice of reading it on two⁶⁷Inserted by GRA. Saturday nights of Adar until fifteen days of the month have elapsed. In what manner is it read? At [the termination of] the first Sabbath of Adar the people read together up to In that night,⁶⁸Esth. 6, 1; half the book. and on the next Saturday night they read from In that night up to and speaking peace to all his seed.⁶⁹To the end of the book.
In the case of the Song of Songs, it is read on the last [two] nights of the [Passover] Festival,⁷⁰So one MS. quoted by M. V and others add ‘of the exile’, which cannot be justified since only the last day of Passover is a ‘Festival of the exile’. half of it on the first night and the other half on the second night.
Ruth [is read] on the termination of the first day of Pentecost to [the end of] its [first] half, and concluded on the termination of the last day of the Festival. Others hold that with all the Festivals, we begin to read [the respective scrolls] on the Saturday night preceding them. People have also adopted the following procedure, viz. that no ruling is authoritatively laid down unless a custom⁷¹On which it is based. had been definitely established.⁷²So GRA. V, M and H read: ‘unless it is a custom’. As regards the saying of the Rabbis that ‘a custom cancels a ruling’,⁷³[Cf. j.B.M. VII, 1, 11b.] it applies to a custom of the pious men of old; but a custom which has no support from the Torah is only like an error of judgment.⁷⁴lit. ‘weighing of an opinion’.