Talmud su Salmi 72:5

Some Tannaïm formulate: “Between wolf and dog, between domesticated and wild donkey.”¹⁵²Meaning the earliest time for reading the Shema‘. In the Babli (9b), the first criterion is given by Rebbi Meïr, the second one by Rebbi Aqiba, and both are given independently of the Mishnah. In the Yerushalmi, no names are attached since both opinions are identified as alternatives “between dark blue and leek colored”, which is not the practice anyway.
“Others” (אחרים) usually denotes Rebbi Meïr. In the Babli, the problem remains that the statement attributed to “Others” cannot belong to Rebbi Meïr. However, in the Yerushalmi it may well be that “between wolf and dog” is Rebbi Meïr’s restatement of Rebbi Eliezer’s criterion in the Mishnah, and “to recognize at 4 ammot” the same authority’s restatement of the criterion of the First Tanna in the Mishnah. But some Tannaïm formulate: “That a man should be four ammot distant from another man and recognize him”. That is what we have¹⁵³Pne Mosheh (R. Moshe Margalit) reads הוּא בָּעֵי מֵימַר “he (Rav Ḥisda, mentioned earlier) wants to say.” Then the entire statement is tentative, and רב חסדא אמר will simply mean “Rav Ḥisda said”, not as an authoritative statement. However, the commentary Pne Moshe (R. Moshe ben Ḥabib) reads הווּן בּעי מימר “they (or we) want to say.” to say that he who says between wolf and dog, between domesticated and wild donkey is parallel to him who says between dark blue and the color of leeks; he who says that a man should be four ammot distant from another man and recognize him is parallel to him who says between dark blue and white. But they said that its preferred obligation is at sunrise so that one may join the mention of redemption to prayer and pray at daytime¹⁵⁴This is from the Tosephta (1:2) and is the end of the statement that in the morning one may say the Shema‘ as soon as one recognizes a person at a distance of 4 ammot. Hence, “they said” refers to those who adopt the criterion mentioned last. If one recites the Shema‘ slowly at sunrise and then says the benediction of Emet weyaẓiv, he will just say the Amidah prayer when the sun is clearly above the horizon and it is visibly day.. Rebbi Zeïra said: I found the reason (Ps. 72:5): “They will fear You with the sun.”¹⁵⁵The same explanation is given in his name in the Babli, hence he is really the author and not only the tradent. Since the first section of Shema‘ is “acceptance of the yoke of the kingdom of Heaven”, this is in essence fear of God, and, hence, the verse refers to the reading of Shema‘ and not the prayer. It is clear that the prayer to be performed preferably at sunrise is the recitation of Shema‘. Mar Uqba¹⁵⁶Resh Galuta, the Davidic ruler of the Jews in Babylonia, in the first generation of Amoraïm. It is interesting to note that this statement of the Babylonian Mar Uqba is reported in the Babli (9b) in the name of the later Rebbi Yoḥanan. Maybe each Talmud wanted to ascribe the deeds of ותיקין to an external source, not to be held to their standards, as explained in the next section.
The explanation of ותיק has been given by A. Kohut in his ערוּך השלם, from the Arabic וַתִ֗ק “to have confidence, faith”. As explained by the Babylonian Talmud, they had faith in God that all the time spent in His service would not detract from their ability to earn a livelihood, and so they were rewarded with earning enough money for their needs in the time left over after religious services and deeds. said: The very religious were getting up early and reading the Shema‘ so that they could follow it directly at sunrise with the Amidah prayer.