Talmud sobre Salmos 2:14

Moses was sanctified in a cloud, and received Torah from Sinai. As it says (Exodus 24:16), "And the glory of the Eternal dwelt on Mount Sinai"; that was for Moses, in order to purify him. This was after the giving of the Ten Commandments, according to Rabbi Yosei HaGalili. But Rabbi Akiva says (as the verse continues), "and the cloud covered it for six days" – [that was] for Moses; and only then, "On the seventh day He called to Moses from within the cloud," in order give honor to Moses. Rabbi Natan said: And why was Moses held back for those six days, without God's speech resting upon him? So that he could be emptied of all the food and drink that was in his stomach, so that when he was sanctified, he would be like the angels who serve God. Rabbi Matya ben Heresh said to him: Master, they told him this only to terrify him, so that he would receive the words of Torah with terror and awe, trembling and sweating, as it says (Psalms 2:11), "Serve the Eternal with awe, and rejoice with trembling."
Once it happened that Rabbi Yoshiah and Rabbi Matya ben Heresh were both sitting and engaging in words of Torah. Rabbi Yoshiah began to leave, to go to work (lit., to the “way of the world”). Rabbi Matya ben Heresh said to him: How can you abandon the words of the living God and immerse yourself in the way of the world? (Even though you are my master and I am your student, I still must say that it is not good to abandon the words of the living God and immerse in the way of the world!) So it was said about them: Whenever they would sit and engage in Torah they would zealously argue with one another, but when they parted, they did so as if they were young lovers.

Rebbi Hoshaia said¹⁶In G: asked. This paragraph interrupts the discussion of the Mishnah and turns to explaining the verse Is.60:7 quoted earlier., why do we not explain it according to everybody, as Rav Huna said in the name of Rav: They weighed for me my (sheqels) [wages]¹⁷Sach.11:12. The quote is wrong in L (in parentheses), correct in G [in brackets]. In v. 13 the pieces of silver are declared to be “the Eternal’s treasure;” this explains the identification as saints., thirty pieces of silver. These are the thirty commandments which the descendants of Noah will take upon themselves in the future¹⁸“In the future”, i. e, in the time of the Messiah. Gen. rabba98(14) as opinion of R. Joḥanan. In the Babli, Ḥulin92a, in one opinion 30 commandments which the Gentiles already took upon themselves, of which they keep only three; one of them being not to allow homosexual marriages.. But the rabbis say, there are the 30 just persons which the world never will be lacking¹⁹Gen. rabba35(2) in the name of R. Simeon ben Ioḥai. In the Babli, Ḥulin92a, in another opinion the 30 just Gentiles on whose merit the Gentile world exists. The Jewish world exists for the Babli on the merit of 36 just men (Sukkah45b, Sanhedrin97b)., as Rebbi Naḥman said in the name of Rebbi Mana, the world cannot be with less than 30 just men like our father Abraham. What is the reason? Abraham will certainly be²⁰Gen. 18:18., the numerical value of יהיה is 30²¹5+10+5+10=30.. Sometimes the majority are in Babylonia and the minority in the Land of Israel; sometimes the majority are in the Land of Israel and the minority in Babylonia. It is a good sign for the world if most of them are in the Land²²Gen. rabba98(14) as opinion of Rav.. Rebbi Ḥiyya bar Julianus in the name of Rebbi Hoshaia: In the future the descendants of Noah will take all commandments upon themselves. What is the reason? Then I shall transform Gentiles’ purified lips²³Zeph.3:9. The verse ends: They all are invoking the Eternal’s Name, to serve Him with united shoulder, implying that the Gentiles will accept the Jewish style of worship. Babli Berakhot57b, in the name of R. Simeon ben Ioḥai.. But at the end they will renege on it. What is the reason? Let us break their chains, and throw from us their ropes²⁴Ps. 2:3; cf. Babli 3b.! That is the commandment of phylacteries²⁵Midrash Psalms2(8). The chains are the straps of the phylactery on the arm.; that is the commandment of ṣiṣit²⁶These are the “ropes”, Tosaphot Avodah zarah3b s. v. ומניחין..

Rebbi Hoshaia said¹⁶In G: asked. This paragraph interrupts the discussion of the Mishnah and turns to explaining the verse Is.60:7 quoted earlier., why do we not explain it according to everybody, as Rav Huna said in the name of Rav: They weighed for me my (sheqels) [wages]¹⁷Sach.11:12. The quote is wrong in L (in parentheses), correct in G [in brackets]. In v. 13 the pieces of silver are declared to be “the Eternal’s treasure;” this explains the identification as saints., thirty pieces of silver. These are the thirty commandments which the descendants of Noah will take upon themselves in the future¹⁸“In the future”, i. e, in the time of the Messiah. Gen. rabba98(14) as opinion of R. Joḥanan. In the Babli, Ḥulin92a, in one opinion 30 commandments which the Gentiles already took upon themselves, of which they keep only three; one of them being not to allow homosexual marriages.. But the rabbis say, there are the 30 just persons which the world never will be lacking¹⁹Gen. rabba35(2) in the name of R. Simeon ben Ioḥai. In the Babli, Ḥulin92a, in another opinion the 30 just Gentiles on whose merit the Gentile world exists. The Jewish world exists for the Babli on the merit of 36 just men (Sukkah45b, Sanhedrin97b)., as Rebbi Naḥman said in the name of Rebbi Mana, the world cannot be with less than 30 just men like our father Abraham. What is the reason? Abraham will certainly be²⁰Gen. 18:18., the numerical value of יהיה is 30²¹5+10+5+10=30.. Sometimes the majority are in Babylonia and the minority in the Land of Israel; sometimes the majority are in the Land of Israel and the minority in Babylonia. It is a good sign for the world if most of them are in the Land²²Gen. rabba98(14) as opinion of Rav.. Rebbi Ḥiyya bar Julianus in the name of Rebbi Hoshaia: In the future the descendants of Noah will take all commandments upon themselves. What is the reason? Then I shall transform Gentiles’ purified lips²³Zeph.3:9. The verse ends: They all are invoking the Eternal’s Name, to serve Him with united shoulder, implying that the Gentiles will accept the Jewish style of worship. Babli Berakhot57b, in the name of R. Simeon ben Ioḥai.. But at the end they will renege on it. What is the reason? Let us break their chains, and throw from us their ropes²⁴Ps. 2:3; cf. Babli 3b.! That is the commandment of phylacteries²⁵Midrash Psalms2(8). The chains are the straps of the phylactery on the arm.; that is the commandment of ṣiṣit²⁶These are the “ropes”, Tosaphot Avodah zarah3b s. v. ומניחין..

“One starts to pray only in a serious frame of mind.”²²With this quote from the Mishnah, the detailed discussion starts. The following verses seek to prove that a serious state of mind is required in a place of holiness (Babli 30b). Rebbi Joshua ben Levi said, (Ps. 29:2) “Bow down before the Eternal in the splendor of the sanctuary,” in fear of the holy²³In some Galilean and all Babylonian dialects, ה and ח sounded the same and were not distinguished. In other dialects, the sounds were close.. Rebbi Yose ben Ḥanina said, (Ps. 2:11) “Serve the Eternal in fear, rejoice in trembling.” Rebbi Aḥa said, when an evil day should come, you may rejoice²⁴The person to rejoice even in bad times is the Just, who has nothing to fear. In the opinion of Tosaphot (Berakhot 31a, s. v. במקום), R. Aḥa gives the simple sense of the verse, in contrast to the homiletics of R. Yose ben R. Ḥanina..

⁸²The remainder of this Halakhah is parallel to Halakhah 4:3 in Berakhot(Notes 138–181, ב). The text is quoted at length in Tanḥuma Wayyera and from there in midrashic literature. Babli Berakhot28b And why eighteen? Rebbi Joshua ben Levi said, corresponding to the eighteen psalms that are written from the start of Psalms to May the Eternal listen to you on the day of trouble⁸³Ps. 20:2.. If somebody would say to you they are nineteen, tell him Why are<the Gentiles>in upheaval⁸⁴Ps. 2:1. is not in the count⁸⁵In most Talmudic sources Psalms 1 and 2 form one song. To compensate, Ps. 116 is split into two. Babli Berakhot9b.. From here they said that one who prayed and was not answered needs to fast⁸⁶Since the “trouble” referred to in the Psalm is interpreted as fasting.. Rebbi Mana said, a hint that a Torah student must say to his teacher: May your prayers be answered⁸⁷Since Ps. 20 is read as addressed to David..

HALAKHAH: And why 18¹³⁸The list of the Yerushalmi is quoted at length in Tanḥuma Wayyera 1, and from there in other Midrashim. The Babli (28b) has a shorter list with different names; many allusions given here are not in that list.? Rebbi Joshua ben Levi says, corresponding to the 18 psalms that are written from the start of Psalms to (Ps. 20:2): “May the Lord listen to you on the day of need.” If somebody would say to you they are 19, tell him (Ps. 2:1) “Why are the Gentiles in upheaval” is not in the count¹³⁹In most of Talmudic sources, Psalms 1 and 2 form one song. To compensate, Ps. 116 is divided in two.. From here they said that one who prayed and was not answered needs to fast. Rebbi Mana said, a hint that a Torah student must say to his teacher: May your prayers be answered¹⁴⁰Since Ps. 20:2 is adressed to David by his students (or the Synhedrion)..

In I will tell [’El] of the decree⁵⁰Ps. 2, 7. the word ’El⁵¹Heb. אל with a difference of vowels may mean ‘God’ or ‘to’. is sacred;⁵²The sense of the text being ‘I will tell God of the decree’. but the Sages maintain that it is secular.⁵³The text means, as in E.V., I will tell of the decree. In ’el God in Ẓion⁵⁴Ps. 84, 8. the first is secular⁵⁵’El meaning before (E.V.). and the second is sacred. In When he should go ’el God in judgment⁵⁶Job 34, 23. the first is secular and the second [’Elohim] is sacred. In the case of Immanuel⁵⁷Isa. 7, 14. and Immanu’el⁵⁸ibid. VIII, 8. the first is secular⁵⁹Being the name of a child. and the second⁶⁰Meaning ‘God is with us’. is sacred. The first must not be divided⁶¹Into two words, since it forms a single name. but the second is divided.⁶²Because it consists of two separate words, עמנו (with us) אל (God). The reading adopted here is that of H and N.Y.