시편 1:2의 탈무드

HALAKHAH: “One does not sell them bears and lions,” etc. Therefore something which does not present a danger to the public one may sell to them. Our Mishnah follows Rebbi²⁰⁴It is not known what this refers to.. As it was stated²⁰⁵Babli 18b, Tosephta 2:6, Yalquṭ Ps.1:1 (#613).: “One who sees snake charmers and conjurers, muqion, mupion, mulion, milarin, milaria, sigillarin, sigillaria²⁰⁶The different sources give different readings for the names of the performers.
Yerushalimi:
מוקיון מופיון מוליון מילרין מילריה סגילרין סגילרה
Tosephta ed. Zuckermandel
בוקיון מוקיון מוליון סגלרין סגלריא
Tosephta ed. princeps
בוקיון מוקיון מוליון סגלאדין סגלאדא
Babli ed. princeps
בוקיון מוקיון מוליון לוליון בלורין סלגורין
Babli Ms. Munich
בוקיון מוקיון מוליון לוליון סגליון סגלקײן בלרין
בלריון מלרין מלריון סלגלוריון
Yalquṭ
בוקיון מוקיון מוליון לולין סגלין סגלדין כלרין בלרין
מלרין מלריון
For the words appearing in the Yerushalmi there seems to be unanimity that the first three are maccus, the buffoon, corresponding to the Babli’s bucco, μώκος the comedian, mulio the donkey trainer. Sigillaria is the holiday which concludes the saturnalia; Kohut notes a meaning “puppeteer” for sigillarius (סגילרין) quoted in DuCange’s Medieval Latin dictionary. Compare also sicinnista, “dancer (m.) of the sicinnis” a dance of satyrs (E. G.) The remaining two words מילרין מילריה seem to remain without reasonable identification., this is forbidden because of ‘seat of the scoffers,’ as it is said,²⁰⁷Ps. 1:1. in the seat of scoffers he did not sit. All this leads to neglect of the Torah, as it is said²⁰⁸Ps.1:2., but in the teachings of the Eternal is his desire. Going to the theater²⁰⁹Probably meaning: amphitheater (E. G.). Both Greek tragedy and Comedy were religious ceremonies. is forbidden as pagan worship, the words of Rebbi Meïr, but the Sages say, when they present offerings it is forbidden because of pagan worship, otherwise it only is forbidden because of ‘seat of scoffers.’ One who goes to the theater to shout²¹⁰In the theater it was to vote with one of the parties. In the Babli sources (Babli and Tosephta), instead of מִתְחֵַשֵּׂד “to ingratiate oneself” one reads מִתְחַשֵּׁד “to be counted as one of them”. The meaning is the same.; if it is for a public need it is permitted, if to ingratiate himself it is forbidden. One who sits in the stadium is a spiller of blood²¹¹If there were no public, neither fights of gladiators nor fights of men with wild beasts would be staged.. Rebbi Nathan permits because of two reasons, because he can shout and save lives²¹²If a wounded gladiator begs for his life, he can vote to let him live., and he can testify for a woman that she can remarry²¹³If a Jew is killed in one of these performances the spectator can testify that his wife is a widow and can remarry..”

Rabbi Dosa ben Hyrcanus would say: Sleeping through the morning, drinking wine in the afternoon, [the chatter of little children, and sitting around in the gathering houses with the common folk; these things drive a person from the world.]
Sleeping through the morning. How so? This teaches that a person should not plan to sleep so late that the time for reciting the Shema will pass. As, if he does sleep that late, he will end up wasting time he could have spent studying Torah, as it says (Proverbs 26:13), (“The door turns on its hinges, but the lazy one is still in his bed.) The lazy one says: There is a leopard in my path. A lion roams the streets.”
Drinking wine in the afternoon. How so? This teaches that a person should not plan to drink in the afternoon, because whenever he does, he ends up wasting all the time he could have spent studying Torah, as it says (Ecclesiastes 10:16), “Woe is the land whose king is a child, and whose ministers eat late in the morning.” And then, “Happy is the land whose king is a free man [and whose ministers eat at the right time; with restraint, not guzzling].” And what is the right time? One might say it is in some future yet to come, as its says (Isaiah 60:22), “I, the Eternal, will bring it about at the right time.” Or (Numbers 23:23), “At the right time Jacob will tell Israel [what God has planned].” The Holy Blessed One said to Bil’am, “At the right time,” not: In the right time; that is, not in the time you live, but at some future time when I redeem Israel.
The chatter of little children. How so? This teaches that a person should not plan, when he is studying in his house, to chat with his wife and his sons and daughters. For when a person is studying in his house, and becomes distracted with his children and the people in his house, he ends up wasting time he could have spent studying Torah, as it says (Joshua 1:8), “Do not let this book of Torah depart from your mouth; reflect on it day and night.”
Sitting around in the gathering houses with the common folk. How so? This teaches that a person should not sit with those who sit around in the marketplace, or he will end up wasting time he could have spent studying Torah, as it says (Psalms 1:1–2), “Happy is the man who does not walk in the counsel of the wicked […for only the Torah of the Eternal does he desire].” Rabbi Meir said: What does it mean [in the continuation of the verse] by “sitting with those who mock”? (Not to sit in) the theaters of mockers (in which they sentence people to death), as it says (Psalms 26:5), “I hated the gathering of evildoers, and I will not sit with the wicked.” (And the evildoers are the wicked, as it says [Psalms 37:9], “For the evildoers will be cut off.” Where is their punishment? In the World to Come, as it says) (Malachi 3:19), “For behold, the day is coming that blazes like an oven, and all the sinister and all those who do wickedness will be like straw.” These “sinister” ones are the mockers, as it says (Proverbs 21:24), “The sinister, arrogant one is called a mocker.”