Talmud su Salmi 81:2

HALAKHAH: Rebbi Samuel bar Naḥman said, because of what had happened. Once there was a rumor in the city that Saracens had come and took them³⁵This expression is difficult to explain. What it seems to imply is that on the rumor of a marauding band of Saracens, bent on plunder, everybody stayed in his house to defend his property; so nobody dared to go to be a witness for the new moon., and the Levites spoiled the song. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira that the colleagues asked before Rebbi Samuel bar Naḥman, in whose name does the rabbi say this? He said to them, that is like you who have many teachers³⁶Since they have many teachers they must be careful to keep the different traditions separate in order not to run into inconsistencies in their pronouncements. But the only teacher of R. Samuel bar Naḥman was R. Joshua ben Levi; he does not have to mention the tradition to which he adheres.! In the name of Rebbi Joshua ben Levi did he say it. But Rebbi La brought the reason for the practice, as it was stated: They were saying the song of Thursday, shout with joy for our mighty God³⁷Ps.81:2.. But on New Year’s Day they were saying, I removed his shoulder from hardship³⁸Ps. 81:8. Even though blowing the shofar is mentioned in v. 4, the holiday song in the Temple started with v. 8, based on the midrash that Joseph was freed from jail on New Year’s Day (Babli 10b, Midrash Tehillim 81[7]).. If the holiday fell on Thursday, in the morning they did say, shout with joy for our mighty God. In the afternoon they did say, I removed his shoulder from hardship; if they came after the afternoon prayers, they would say, shout with joy for our mighty God³⁹The entire weekday song.. Would they not say the song twice⁴⁰While they kept the day as holiday, when only the second part of the song would have been appropriate. Differently in the Babli 30b.?

HALAKHAH: “By the measure a person measures one measures him,” etc. ²⁴⁸Tosephta 3:1, Babli 8b. Midrash Tehillim 81(2), Num. rabba 9(23). It was stated in the name of Rebbi Meïr: By the measure a person measures one measures him²⁴⁹The maxim “measure for measure” is found many times; e. g. Babli Šabbat 105b, Megillah 12b, Sanhedrin 90a, Sifry Num. 106 (cf. Halakhah 9), Mekhilta dR. Ismael (ed. Horovitz-Rabin) pp. 78,81,131; Gen. rabba 9(13), Ex. rabba 25(13) [shortened 9(9)]; Tanḥuma Noaḥ 13, Wa’era 14, Bešallaḥ 2,4, Tazria‘ 6; and very frequently in the Gaonic literature.. What is the reason? בְּסַאסְּאָה.²⁵⁰1s. 27:8., seah for seah. Not only a seah, from where a three-qab²⁵¹A seah is a Roman urna, 12.85 1. The seah contains 6 qab (κάβος); a terqab is half a seah (Gaonic Commentary to Mishnah Kelim 12:3; misinterpreted as תְּרֵיקָב “two qab” in Graetz, Geschichte der Judäer⁴ vol. 3, p. 443.), half a three-qab, half a qab, a quarter [qab], a toman²⁵²A toman is 1/8 qab, identical to a Roman hemina, Greek ἡμίνα, ½sextarius., half a toman, or an ukla²⁵³In the Babli עוכלא; a quarter toman, a Roman acetabulum, 6.6 cl. Qalir (Silluq Šabbat Šeqalim) calls it כלה and reports that it is slightly less than a hundredth of a seah.? The verse says, “for all that is in a seah, breaks the seah noisily²⁵⁴1s. 9:4.;” he added many seot here. Not only things that can be measured, from where that small coins add up to a large bill? The verse says, “one to one, to find the bill.²⁵⁵Eccl. 7:27. This is the end of the Tosephta and the parallel in the Babli.” It happens in the world that a person stumbles in a sin for which one would be punished by death by the hands of Heaven. His ox dies, his hen is lost, his flask breaks, and he hurts his finger, by that the bill is paid in full. Another explanation: One is filled into the next and the bill is established. And what is the fulfillment of the bill? Once²⁵⁶This explanation is the opposite of the first, that many small sins add up to one huge bill presented to a man by the Heavenly court..