Psalmów 104:19 Odniesienia do Talmudu: Jerusalem Talmud Bava Metzia & Jerusalem Talmud Rosh Hashanah

In Tiberias one does not work early or late²It is universally accepted that a working day is from sunrise to sundown. An early riser starts work at dawn and a late worker works until dusk.. In Bet Ma‘on⁶A place on the slope of the mountain overlooking Tiberias (Soṭah1:8, Note 280). According to Josephus, Vita 12, it is situated 4 stadia from Tiberias, less than 600 m. one works early and late. People from Tiberias who climb up to be hired in Bet Ma‘on are hired on the terms of Bet Maon. People from Bet Ma‘on who descend to Tiberias are hired on the terms of Tiberias. But an employer from Tiberias who climbs up to hire workers in Bet Maon can tell them, you should not think that I could not find workers to hire in Tiberias but came up because I heard that you start early and work late⁷The hiring contract always follows the local custom of the place of contracting, not the place of work.. At a place where there is no common usage, Jehudah ben Buni, Rebbi Immi, Rav Jehudah: It is a stipulation of the court that the early part of morning belong to the workers and the late part of evening to the employer⁸A workday for a journeyman starts at sunrise and ends at nightfall.. What is the reason? “You make darkness, there is night; the young lions roar for prey; You give to them, they are collecting; the sun shines, they return; man leaves for his work⁹Ps. 104:19–23,28. The only relevant verses are v. 22–23: “The sun shines … man goes out to work, his labors until evening.” This implies that a workday does not start before sunrise but continues after sunset until nightfall. The same argument in the Babli, in the name of R. Simeon ben Laqish (83a/b)..” (In the evening)¹⁰Reading of L, rejected by all commentators. [Fridays]¹¹Reading of E. both early rising and late going is at the employer’s expense¹²On Friday a full working day does not start before sunrise but only continues until the later afternoon, leaving enough time for the worker to return home and prepare for the Sabbath before sundown.. How much? That he may fill an amphora of water, fry himself a fish¹³The quickest way to prepare cooked food., and light the candle.

¹²⁹Parallel sources are Gen. rabba 6(1), Pesiqta dRav Cahana Haḥodesh, Pesiqta rabbati 15 (Haḥodesh). Rebbi Shila from Kefar Tamarta in the name of Rebbi Joḥanan: He made the moon for festive times, the sun knows its destination¹³⁰Ps. 104.19.. Because the sun knows its destination, He made the moon for festive times¹³¹Since the motion of the sun through the seasons is almost not perceptible, holidays are defined by phases of the moon.. Rebbi Berekhiah said, it is written¹³²Num. 33:3. The argument is about the statement in the verse, on the 15th day of the month.: They travelled from Rameses in the first month,etc. When {the sun} sets on the nights of the holiday there were fourteen settings preceding it¹³³This implies that the time of sunset on the first of Nisan must already be part of the new month.. This means that one counts for the moon from the setting of the sun. Rebbi Simon said, they shall be¹³⁴Gen. 1:14. At the creation it is stated that sun and moon together determine the holidays., by both of them. Rebbi Joḥanan said, it was evening, it was morning, one day¹³⁵Gen. 1:5. Without the preceding evening the day is not complete and is not counted.. Rebbi Simeon ben Laqish said, the month¹³⁶Ex. 12:2. Since “month” is written defective, it may be read “new”., until it be totally from the new one. You are finding to say, what Rebbi Joḥanan said requires the statement of Rebbi Simeon ben Laqish, and what Rebbi Simeon ben Laqish said requires the statement of Rebbi Joḥanan. If Rebbi Joḥanan had stated his but Rebbi Simeon ben Laqish had not made his statement, we would have said that he only said that all might be from the new one¹³⁷The verse in Gen. does not indicate any relationship with the declaration of the new moon; therefore the verse in Ex. is needed.. Therefore it is necessary that Rebbi Simeon ben Laqish made his statement. Or if Rebbi Simeon ben Laqish had stated his but Rebbi Joḥanan had not made his statement, we would have said that he stated day, therefore not night¹³⁸The verse in Ex. does not indicate how a day is defined. Without the verse in Gen. we could split a day between two months. Babli 20b.. Therefore what Rebbi Joḥanan said is necessary and what Rebbi Simeon ben Laqish said is necessary.