Talmud su Salmi 45:78

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

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 flour^159aA 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.).

HALAKHAH: It is written¹⁴⁵Ex. 13:18.: Armed did the Children of Israel leave the Land of Egypt. This teaches that they were armed with (fifteen) [five]¹⁴⁶With G one has to read “five”, not 15 as in the Leiden text. This is a pun on the expression חֲמֻשִּׁים “armed” (or حمس “energetic”) read as خمس “five”. Cf. Mekhilta dR. Simeon ben Yoḥai, ed. Epstein-Melamed, p. 45. kinds of arms. And what is an אַלָּה? Since Rebbi Jacob bar Sosai, Rebbi Yose, stated¹⁴⁷Tosephta Terumot 3:11, Maˋserot 1:6 Notes 132–135.: “When does he start to give heave from his threshing floor? When he removes the אַלָּה.” This means two-pronged fork¹⁴⁸Greek δίκρανον, τό “pitchfork”.. What is Rebbi Eleazar’s reason? Gird your sword on your hip, o hero, your splendor and your glory¹⁴⁹Ps. 45:4.. What is the rabbis’ reason? They will forge their swords into ploughs¹⁹Is.. 2:4., into ploughs¹⁵⁰The names of the tools are translated into current usage., and their lances into vintner’s knives, into pruning knives¹⁵⁰The names of the tools are translated into current usage..

It was stated: Rabban Simeon ben Gamliel says, even Torah scrolls they only permitted to be written in Greek. They investigated and found that the Torah may be correctly translated only into Greek. A villager invented for them Aramaic from the Greek²⁹⁸This disqualifies all Aramaic translations, even Targum Onkelos canonized in Babylonia.. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: Akylas the proselyte translated the Torah²⁹⁹Into Greek. In the Babli 3a he is credited with the Aramaic translation as restoration of Ezra’s Aramaic translation. before Rebbi Eliezer and Rebbi Joshua; they praised him [and said to him], you are a superhuman beauty³⁰⁰Ps. 45:3.. Rebbi Jehudah bar Pazy said, Rebbi Joshua ben Levi asked, why do we not say there is a rule valid for Torah scrolls which does not apply to Tefillin and Mezuzot, in that Torah scrolls may be written on two sheets³⁰¹Even a single book of the Torah is written on many sheets which then are sewn together. The short texts of Tefillin and Mezuzot must be written on single sheets. Babli Menaḥot 33a., but Tefillin and Mezuzot may only be written on single sheets. Rebbi Isaac the son of Rebbi Ḥiyya the scribe asked, a stronger question, in that Torah scrolls may be written on two hides³⁰²The leather on which the scroll is written does not have to be prepared from a single hide., but Tefillin and Mezuzot may only be written on single hides. The colleagues said before Rebbi Mana, or should we say, one column of two different hides? Is that not stronger? He said to them, because even scrolls are not written in this way³⁰³Rectangular sheets of leather may be sewn together to form a scroll; the stiches must be between the columns and may not intrude into the writing.. One suspends in scrolls³⁰⁴If a letter or a word in the text was forgotten it may be added between the lines over of the place to which it belongs.; one suspends neither in Tefillin nor in Mezuzot. One does not suspend in scrolls which were written as Tefillin and Mezuzot; one suspends in Tefillin and Mezuzot written as scrolls³⁰⁵If in writing the paragraphs required for Tefillin or Mezuzot one has the choice to use the written text either as part of a scroll or as Tefillin or Mezuzah, one must follow the more stringent rules. But if these paragraphs are written as part of columns of a scroll, they cannot be used in Tefillin or Mezuzot and errors may be corrected by suspending the missing letters or words.. Rebbi Ze`ira in the name of Rebbi Immi: If he was writing אלא עם, if the paragraph was made in this way it is qualified, otherwise disqualified<sup>306</sup>If a line is short, in this example 6 spaces (the Babli requires a minimum of 9) it is acceptable if and only if the entire column is equally slim.. Rebbi Ze`ira in the name of Rebbi Immi bar Ḥinena: The script of scrolls is used as script of Tefillin and Mezuzot³⁰⁷Babli Menaḥot 29b..

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.).