Talmud su Salmi 81:78

Rebbi Jeremiah asked: Since you say, one opens for him by the honor of his father and mother; in things between him and the Omnipresent, one does not open for him by the honor of the Omnipresent¹²Since this is not mentioned in the Mishnah. Since “the Omnipresent” is a name of God, the scribe inserted an apostrophe to make a later correction or erasure possible.. But since in matters between him and his father and mother one opens for him by the honor of his father and mother; similarly, in things between him and the Omnipresent should one not open for him by the honor of the Omnipresent? What is the honor of the Omnipresent? For example, that I shall not make a tabernacle¹³Lev. 23:42., that I shall not take a lulab¹⁴One of the “four kinds”, Lev. 23:40., that I shall not put on phylacteries¹⁵Ex. 13:9,16.. One understands that he does it for his own benefit. As in the following¹⁶Job 35:7. The reward of good deeds is purely the benefit of the doer.: “If you are just, what are you giving Him?” “If you sinned, what would you do to Him?¹⁷Job 35:6. The mention of this verse and the sermon following are induced by the preceding quote.” Rebbi Yannai said, one who listens to his urges is as if he worshipped idols. What is the reason? “In yourself there shall be no alien force; do not bow down to a foreign god.¹⁸Ps. 81:10. The alien forces are the evil urges in a person; they are put in parallel with idol worship. In the Babli, Šabbat 105b, the statement is attributed to R. Abin.”

Rebbi Phineas in the name of Rebbi Hoshaiah: He who prays in the synagogue is as if he had sacrificed a pure flour offering. What is the reason? (Is. 66:20) “As the children of Israel bring flour offering in a pure vessel in the Eternal’s House.³⁶Since the actual flour offering was brought by the Cohanim, the prophet speaks here of a symbolic act.” Rebbi Jeremiah in the name of Rebbi Abbahu: (Is. 55:6) “Seek the Eternal where He is to be found”. Where is He to be found? In synagogues and houses of study. “Call on Him when He is close.” Where is He close? In synagogues and houses of study. Rebbi Isaac ben Rebbi Eleazar said, not only that but their God stands over them. What is the reason? (Ps. 81:1) “God stands in the assembly of the mighty; from the inside God will judge.”

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: 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.?

Cahana said, just as they divide here, so they divide at the beginning of the second book of the Pentateuch¹²⁶Ex. 1:2–3. There, the order is quite different: First the sons of the wives, then the sons of the handmaidens. In the Babli, 36a/b, the opinion is attributed to R. Ḥanina ben Gamliel.. Some Tannaïm state: Just as they divide here, so they divide in the standards¹²⁷This opinion is not found in the Babli. Cf. Num. 2. There the order is: Standard of Judah: Judah, Issachar, Zebulun. Standard of Reuben: Reuben, Simeon, Gad. Standard of Ephraim: Ephraim, Manasse, Benjamin. Standard of Dan: Dan, Asher, Naftali. This also is incompatible with the order given in Deut. 27:13–14: Simeon, Levi, Jehudah, Issachar, Joseph, Benjamin - Reuben, Gad, Asher, Zebulun, Dan, Naftali.. The sons of Leah on one side, the sons of Rachel one on one side, the other one on the other side, and the sons of the handmaidens in the middle¹²⁸The verse indicates which tribes were standing on which mountain but does not indicate how they were standing. The opinion here is that on Mount Gerizim the two Rachel tribes, Joseph and Benjamin, were standing at the right and left extremes and the Leah tribes in the middle; on Mount Ebal the two Leah tribes, Reuben and Zebulun were standing at the right and left extremes and the handmaidens’ tribes in the middle. (Explanation of Pene Moshe). In the Babli, 36b.. Rebbi Mattania said, the reason of this Tanna is: “Hear me, Jacob my servant, Israel my roofed in¹²⁹Jes. 48:12. The verse is misquoted; “my servant” is not written. The interpretation of this conceit is based on rabbinic Hebrew קוֹרָא “roof girder”; modern Hebrew קוֹרָה..” Just as on the roof the thick part of one [beam] is next to the slim part of the other [beam]¹³⁰It seems that their roofs were made from wooden beams of a slightly conical shape so that they could be pressed together to protect against the rains. A similar picture Ex. rabba 1(6).. Some Tannaïm state: Just as they are split here, so they are split on the stones of the ephod¹³¹Ex. 28:9–10. The order in which the names of the tribes were to be engraved on the Shoham stones is indicated only obliquely as כְּתוֹלְדֹתָם “in the order of their birth”; that would be Reuben, Simeon, Levi, Jehudah, Dan, Naftali; Gad, Asher, Issachar, Zebulun, Joseph, Benjamin. In the Babli, 36a, this is the opinion of Rav Cahana.. “In their fulnesses”, that there should be 25 on one side and 25 on the other side¹³²The word is written not for the Shoham stones of the ephod but for the stones representing the tribes on the ḥoshen(Ex. 28:20), on which the names of the tribes were engraved (v. 21) and which were set to fill the settings prepared for them.. But they are only 49¹³³As written, the names of the Gerizim tribes add up to 27 letters, those of the Ebal tribes to 22. The same objection in the Babli, 36b.! Rebbi Joḥanan said, “Benjamin” of “and their births” is plene¹³⁴On the stone, the name of Benjamin was written בנימין for a total of 28 letters. This opinion is not quoted in the Babli; it is dismissed in the Yerushalmi.. Rebbi Judah bar Zabida said, Jehoseph is plene, “He put it up as a testimony in Jehoseph.¹³⁵Ps. 81:6. In the Babli, 36b, this is the opinion of R. Isaac.” But they are only 23 on one side and 27 on the other¹³⁶This questioner reads זבולון plene but בנימן defective and יוסף in its usual form.! Rebbi Joḥanan said, Benjamin was split, Ben on one side, Jamin on the other side¹³⁷R. Joḥanan cannot follow his own opinion that Benjamin was spelled plene but must follow R. Judah bar Zabida. Then on the right hand side there were 27 + 1 - 3 = 25 letters and on the left hand side 22 + 3 = 25 letters.. Rebbi Zabida said, this is fine. Does it say “their six names”? No, but, “of their names”, not their entire names¹³⁸In Ex. 28:10, the group of the first six names is charaterized as מִשְּׁמֹתָם, “of their names”, taking the מ, as usual in rabbinic texts, as partitive. The other six names are “the six other names”, to be written in full (and, according to the Babli, 36a, in the order of their births.)! The first were written on the right hand side of the High Priest, to the left of the viewer. The last were written on the left hand side of the High Priest, to the right of the viewer. The first ones were not written in order, for Jehudah is king. The last ones were written in order¹³⁹That means, not in the order in which they are enumerated in Deut. 27:14..

HALAKHAH: Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: One blows the shofar for the failure of the flax crop. What is the reason? Horrible and execrable things happened in the land⁶⁷Jer. 5:30.. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One blows the shofar about hot East wind⁶⁸Which coming from the Arabian desert is very dry and threatens to dry out growing crops.. What is the reason? I went black without sun⁶⁹The sand blown by the East wind makes the sun disappear in a haze., I rose in the assembly to pray⁷⁰Job 30:28.. Rebbi Eleazar said, honor your healer before you need him⁷¹A quote from Sirachides 38:1.. What is the reason? If your prayer had preceded your need, and all efforts of power⁷²Job 36:19. Just as one should have good relations with one’s doctor before sickness strikes, so one should pray to prevent bad things to happen. The ḥamsin itself is not dangerous but it points to dangerous consequences.. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, [if you prayed, no one up high will begrudge you, but all will reinforce your power, and all efforts of power. Rebbi Simeon ben Laqish said, if you prayed,]⁷³Corrector’s addition from the quote in Yalqut Job #920. A different, more explicit, version in the Babli, Sanhedrin 44b. do not keep your mouth narrow, but open your mouth and I shall fill it⁷⁴Ps. 81:11..

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..