Talmud su Salmi 45:14
כָּל־כְּבוּדָּ֣ה בַת־מֶ֣לֶךְ פְּנִ֑ימָה מִֽמִּשְׁבְּצ֖וֹת זָהָ֣ב לְבוּשָֽׁהּ׃
Tutto glorioso è la figlia del re all'interno del palazzo; La sua veste è di lavoro a scacchi in oro.
Jerusalem Talmud Yoma
127In addition to the two parallels there are short versions in the Babli 47a, Tosephta 3:20, Lev. rabba 20 (end), Tanḥuma Aḥare 7, Tanḥuma Buber Aḥare9 (Note 127), Num. rabba2(end), Pesiqta dR. Cahana Aḥare (ed. Buber Note 126), Avot deR. Natan A, Chap. 35 (ed. Schechter fol. 35a.) lt happened that Simeon ben Qimḥit went out to talk to (an Arab king) [the king on the eve of the Day of Atonement]128There can be little doubt that the scribe’s text is the correct one; the corrector’s text is an unjustified emendation. The question is discussed in detail by S. Liebermann, Tosefta kiFshutah iv, pp. 805–806. Speculations about the background of this tradition are in H. Grätz, Geschichte der Juden 3/2, Note 19ii (4th. ed., pp. 738–739). and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. On that day their mother saw two of her sons as High Priests. Qimḥit had seven sons; all of them served as High Priests. They sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt. They said, all flours are flour but Qimḥit’s flour is fine flour. They recited about her129Ps. 45:14.: All the honor of the king’s daughter is inside; gold settings her garments
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Jerusalem Talmud Horayot
The remainder of the text (to line three of the next paragraph) is missing in B without indication of a lacuna.
156In addition to the two parallels there is a short version in the Babli, Yoma 47a. There, the names are Ismael and Joseph. The passages are discussed in detail by Grätz, Geschichte der Juden vol. 3/24 Note 19/II. Josephus transscribes קִמְחִית בֶּן as τοῦ Kαμύδου. It happened that Simeon ben Qimḥit went out for a walk with the 157The text is not clear here. The text of L is also found in the parallel in Yoma. The text of B, “with the Arab (Nabatean) king” is also the text of Megillah. In the Babli, “with an Arab on the Day of Atonement”. (For some reason, the Russian censor of the Wilna Babli changed “Arab” into “a nobleman”.) The confusion comes from the similarity if ערב “evening” and ערבי “Arab.” The explicit reference to sundown should argue for the version of L. If the Arab was not converted to Judaism, the High Priest would have had to leave the holy precinct on the Day of Atonement, a most unlikely happening before he had finished all his duties.
The version of the text presupposes that the king had immersed himself in a miqweh so he could enter the restricted area on the Temple Mount. Nevertheless, (Mishnah Hagigah 2:7) “The garments of the vulgar are severely impure for Pharisees; the garments of Pharisees are severely impure for those eating heave; the garments of those eating heave are severely impure for those sacrificing.” The severe impurity of מִדְרָס referred to here is the impurity of seats or beds used by a sufferer from gonorrhea or a menstruating woman, which makes anyone touching it impure and requires immersion in water and waiting until sundown. Since the king could not sacrifice on the Day of Atonement, he could not have immersed himself with the intention which would make him co-pure with the High Priest. Since the incident happened at sundown, the High Priest was automatically disqualified for the next 24 hours.
While a living Gentile is not under the rules of biblical impurity, rabbinically every Gentile is impure and this impurity cannot be removed by immersion in water (Babli Avodah zarah 36b). king on the Day of Atonement at sundown and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. On that day their mother saw two of her sons as High Priests. Qimḥit had seven sons; all of them served as High Priests158Under the Herodian kings, when the High Priesthood was conferred and removed at the whim of the king.. They sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt159It is indecent for a married woman to be seen in public with uncovered hair. She was clothed at home as she was for the street and never undressed except in the dark. The Babli notes that many women follow this custom.. They said, all flours are flour but Qimḥit’s flour is fine flour159aA pun on the name of Qimhit “flour lady”.. They recited about her the verse160Ps. 45:14.: All the honor of the king’s daughter is inside; gold settings her garments161According to Rashi’s commentary in Yoma, the argument means that the reward of a woman who behaves with dignity in her home is that her son will be High Priest whose garment is adorned with golden settings for precious stones. (Cf. Tanḥuma Wayyišlaḥ 6, Bemidbar 3.).
156In addition to the two parallels there is a short version in the Babli, Yoma 47a. There, the names are Ismael and Joseph. The passages are discussed in detail by Grätz, Geschichte der Juden vol. 3/24 Note 19/II. Josephus transscribes קִמְחִית בֶּן as τοῦ Kαμύδου. It happened that Simeon ben Qimḥit went out for a walk with the 157The text is not clear here. The text of L is also found in the parallel in Yoma. The text of B, “with the Arab (Nabatean) king” is also the text of Megillah. In the Babli, “with an Arab on the Day of Atonement”. (For some reason, the Russian censor of the Wilna Babli changed “Arab” into “a nobleman”.) The confusion comes from the similarity if ערב “evening” and ערבי “Arab.” The explicit reference to sundown should argue for the version of L. If the Arab was not converted to Judaism, the High Priest would have had to leave the holy precinct on the Day of Atonement, a most unlikely happening before he had finished all his duties.
The version of the text presupposes that the king had immersed himself in a miqweh so he could enter the restricted area on the Temple Mount. Nevertheless, (Mishnah Hagigah 2:7) “The garments of the vulgar are severely impure for Pharisees; the garments of Pharisees are severely impure for those eating heave; the garments of those eating heave are severely impure for those sacrificing.” The severe impurity of מִדְרָס referred to here is the impurity of seats or beds used by a sufferer from gonorrhea or a menstruating woman, which makes anyone touching it impure and requires immersion in water and waiting until sundown. Since the king could not sacrifice on the Day of Atonement, he could not have immersed himself with the intention which would make him co-pure with the High Priest. Since the incident happened at sundown, the High Priest was automatically disqualified for the next 24 hours.
While a living Gentile is not under the rules of biblical impurity, rabbinically every Gentile is impure and this impurity cannot be removed by immersion in water (Babli Avodah zarah 36b). king on the Day of Atonement at sundown and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. On that day their mother saw two of her sons as High Priests. Qimḥit had seven sons; all of them served as High Priests158Under the Herodian kings, when the High Priesthood was conferred and removed at the whim of the king.. They sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt159It is indecent for a married woman to be seen in public with uncovered hair. She was clothed at home as she was for the street and never undressed except in the dark. The Babli notes that many women follow this custom.. They said, all flours are flour but Qimḥit’s flour is fine flour159aA pun on the name of Qimhit “flour lady”.. They recited about her the verse160Ps. 45:14.: All the honor of the king’s daughter is inside; gold settings her garments161According to Rashi’s commentary in Yoma, the argument means that the reward of a woman who behaves with dignity in her home is that her son will be High Priest whose garment is adorned with golden settings for precious stones. (Cf. Tanḥuma Wayyišlaḥ 6, Bemidbar 3.).
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Jerusalem Talmud Megillah
433In addition to the two parallels there is a short version in the Babli, Yoma 47a. There, the names are Ismael and Joseph. The passages are discussed in detail by Grätz, Geschichte der Juden vol. 3/24 Note 19/II. Josephus transcribes בֶּן קִמְחִית as τοῡ Καμύδου. It happened that Simeon ben Qimḥit went out for a walk with an Arab king [on the evening before the Day of Atonement at sundown]434The different versions of this text are discussed in Horaiot, Note 157. Probably it should read “with the king at sundown before the Day of Atonement.” If the Arab was not converted to Judaism, the High Priest would have had to leave the holy precinct on the Day of Atonement, a most unlikely happening before he had finished all his duties.
The version of the text presupposes that the king had immersed himself in a miqweh so he could enter the restricted area on the Temple Mount. Nevertheless, (Mishnah Ḥagigah 2:7) “The garments of the vulgar are severely impure for Pharisees; the garments of Pharisees are severely impure for those eating heave; the garments of those eating heave are severely impure for those sacrificing.” The severe impurity of מִדְרָס referred to here is the impurity of seats or beds used by a sufferer from gonorrhea or a menstruating woman, which makes anyone touching it impure and requires immersion in water and waiting until sundown. Since the king could not sacrifice on the Day of Atonement, he could not have immersed himself with an intention which would make him co-pure with the High Priest. Since the incident happened at sundown, the High Priest was automatically disqualified for the next 24 hours.
While a living Gentile is not under the rules of biblical impurity, rabbinically every Gentile is impure and this impurity cannot be removed by immersion in water (Babli Avodah zarah 36b). and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. Their mother saw two of her sons as High Priests on the same day. Qimḥit had seven sons; all of them served as High Priests435Under the Herodian kings, when the High Priesthood was conferred and removed at the whim of the king.. The Sages sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt436It is indecent for a married woman to be seen in public with uncovered hair. She was clothed at home as she was for the street and never undressed except in the dark. The Babli notes that many women follow this custom.. They said, all flours are flour but Qimḥit’s flour is fine flour437A pun on the name of Qimḥit “flour lady”.. They recited about her438Ps. 45:14.: All the honor of the king’s daughter is inside; gold settings her garments439According to Rashi’s commentary in Yoma, the argument means that the reward of a woman who behaves with dignity in her home is that her son will be High Priest whose garment is adorned with golden settings for precious stones. (Cf. Tanḥuma Wayyišlaḥ 6, Bemidbar 3.).
The version of the text presupposes that the king had immersed himself in a miqweh so he could enter the restricted area on the Temple Mount. Nevertheless, (Mishnah Ḥagigah 2:7) “The garments of the vulgar are severely impure for Pharisees; the garments of Pharisees are severely impure for those eating heave; the garments of those eating heave are severely impure for those sacrificing.” The severe impurity of מִדְרָס referred to here is the impurity of seats or beds used by a sufferer from gonorrhea or a menstruating woman, which makes anyone touching it impure and requires immersion in water and waiting until sundown. Since the king could not sacrifice on the Day of Atonement, he could not have immersed himself with an intention which would make him co-pure with the High Priest. Since the incident happened at sundown, the High Priest was automatically disqualified for the next 24 hours.
While a living Gentile is not under the rules of biblical impurity, rabbinically every Gentile is impure and this impurity cannot be removed by immersion in water (Babli Avodah zarah 36b). and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. Their mother saw two of her sons as High Priests on the same day. Qimḥit had seven sons; all of them served as High Priests435Under the Herodian kings, when the High Priesthood was conferred and removed at the whim of the king.. The Sages sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt436It is indecent for a married woman to be seen in public with uncovered hair. She was clothed at home as she was for the street and never undressed except in the dark. The Babli notes that many women follow this custom.. They said, all flours are flour but Qimḥit’s flour is fine flour437A pun on the name of Qimḥit “flour lady”.. They recited about her438Ps. 45:14.: All the honor of the king’s daughter is inside; gold settings her garments439According to Rashi’s commentary in Yoma, the argument means that the reward of a woman who behaves with dignity in her home is that her son will be High Priest whose garment is adorned with golden settings for precious stones. (Cf. Tanḥuma Wayyišlaḥ 6, Bemidbar 3.).
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