Talmud su Salmi 32:10

Even though they said, one reads Hagiographa only after the afternoon prayers, nevertheless one studies and preaches about them³⁴As Jacob Mann has pointed out, the classical Midrashim, which present sermon concepts, associate to pentateuchal texts not only texts from the Prophets but also from Hagiographa. This use is perfectly legitimate. (In legal contexts, קֹרֵא means not simply “reading” but “reading with correct accents”). The Babli, 117b, notes that in Babylonia one did neither preach nor study on Sabbath afternoon after prayers.. If he needs it, he takes and checks³⁵Checking the text for a sermon or similar use is appropriate at all times.. ³⁶The following also is found in Lev. rabba 15(4), Lament, rabbati 4(25). It is quoted at length in Sefer haMakhriaˋ (Isaias from Trani) §31 (Kohn & Klein, Munkacs 1900, col. 20a). An example³⁷Greek δήλωμα, -ατος, τὁ.: Rebbi, the Elder Rebbi Ḥiyya, and Rebbi Ismael ben Rebbi Yose were sitting and explaining the plain sense of a scroll of Lamentations on a Ninth of Av which fell on a Sabbath (after the afternoon prayers.)³⁸The text in parentheses is missing in E, in the editio princeps of Lev. rabba and related mss. sources, and in the quote in Sefer haMakhriaˋ. In Lament. rabbati it is replaced by “towards nightfall”. As the following text shows, the three rabbis studied the text before the afternoon prayers; the text should be deleted. They left over one alphabetic poem. They said, we shall come tomorrow and finish it. When Rebbi was on the way home, he hurt his finger and recited about himself, many are the evildoer’s hurts³⁹Ps. 32:10. He referred to himself as evildoer because he read the text before the afternoon prayers for its simple meaning; had they used it as basis for sermons it would have been acceptable.. [The Elder]⁴⁰Added from E. Rebbi Ḥiyya said to him, it is our fault that this happened to you, as it is written, our spirit, the Eternal’s anointed, was caught by their corruption⁴¹Thr. 4:20.. Rebbi Ismael ben Rebbi Yose told him, that could have been said about us if we had not occupied ourselves with it; so much more since we did occupy ourselves with it. He went home, put a dry sponge⁴²Greek σπόγγος, ὁ. on it and tied it from the outside with bast. Rebbi Ismael ben Rebbi Yose said, from this we learned three things: A sponge does not heal but protects⁴³While healing not life-threatening situations is forbidden on the Sabbath, protecting a wound against infection is permitted. Babli 134b.; bast is prepared⁴⁴Bast is like string; it always is available when needed and never is muqṣeh because of uses which are forbidden on the Sabbath; therefore it may be used even for occasions which could not have been anticipated at the start of the Sabbath., and one recites from Hagiographa only after afternoon prayers⁴⁵This statement shows that the text mentioned in Note 38 is to be deleted..