Talmud su Salmi 32:78

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..

³¹Gen. rabba 63(4), 92(2), Ex. rabba 22(3), Midrash Psalms 5(11). Zavdai ben Levai, and Rebbi Yose bar Petrus, and Rebbi Joshua ben Levi said three verses when they expired. One of them said, for this every pious one should pray to You³²Ps. 32:6. etc. And one said, all who rely on You will enjoy³³Ps. 5:12. etc. And one said, how great is Your bounty which You did hide for those who fear You³⁴Ps. 31:20. etc.

Rebbi Yose ben Ḥanina used to pray when the sun set so that the fear of Heaven should be on him the entire day long. Rebbi Yose ben Ḥanina said: May my lot be with those who pray at sunset⁵⁰In the Babli (29b), the statement is attributed to Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan, also Galilean sages. Nevertheless, it is stated there that in “the West”, i. e., the Land of Israel, one curses those who pray at sunset since if anything happens at that time, the time of prayer will have passed whereas if one plans for earlier prayer, one always has space to accomodate emergencies. This opinion must be dated to the time after the work on the Jerusalem Talmud had stopped.
The root דמדם appears only in the expression דמדומי חמה. While in the Babli this means “dawn or dusk”, in the Yerushalmi it means only “sunset” as is clear from Pesaḥim 5:1 (fol. 31c), where דמדומי חמה is the opposite of הנץ החמה “sunrise”. The same verbal stem in Arabic means “to eliminate by force.”. What is the reason? (Ps. 32:6) “For that, every pious person should pray to You at the time of מצא”, at the time when the day is pushed out⁵¹Replacing the verb מצא “to find” by מצה “to squeeze dry, suck dry”..