Talmud zu Könige I 21:13

All [divine] names mentioned in connection with Lot are secular³⁸There is only one secular name in the Lot passages. The Tetragrammaton, which is of course sacred, occurs twice. The word ‘all’ is not intended to be taken literally (cf. N.Y.). except the last, viz. And Lot said unto them: Oh, not so my Lord.³⁹Gen. 19, 18. Lot’s address to the angels is taken to end at not so, and then his petition to God begins, My Lord, behold, etc. [So the Targum and Shebu. 35b (Sonc. ed., pp. 205f).] All [divine] names mentioned in the story of Micah⁴⁰Judg. 17f. are secular. R. Jose says: When they begin with Yod-he⁴¹The Tetragrammaton. they are sacred, but when with Alef-lamed⁴²The word for ‘God’. they are secular except in the phrase the house of God was in Shiloh.⁴³ibid. XVIII, 31. All the [divine] names which occur in the story of Naboth are sacred except in the sentence Naboth did curse god⁴⁴Referring to one of the strange gods introduced by Jezebel. E.V. God. and king.⁴⁵1 Kings 21, 13. All the [divine] names which occur in the narrative of Gibeah of Benjamin⁴⁶Judg. 20f. are secular according to R. Eliezer, but R. Joshua says: They are sacred. R. Eliezer said to him, ‘Is it possible that the Omnipresent would promise [victory]⁴⁷According to Judg. 20, 18, 23 God told Israel to wage war against Benjamin, which implied that they would be victorious. and not fulfil?’⁴⁸Israel was defeated on both occasions (ibid. 21, 25). R. Joshua replied, ‘The Omnipresent promises and fulfils’.⁴⁹The Israelites did not appreciate that on the first two occasions God only told them that they may go to war but promised no victory. Only on the third occasion were they assured that Benjamin would be delivered into their hands (ibid. XX, 28). [37a]

It was stated: Rebbi Yose says, the family Ḥagira were professional scribes in Jerusalem, who were erasing Sabaoth since it is a profane substantive at another place, the military commanders take position at the head of the people³⁹⁵Deut. 20:9.. All Names written regarding our father Abraham are holy except one which is profane, it was when the gods made me err from my father’s house³⁹⁶Gen. 20:13. Babli Ševuot 35b.. But some are saying, this one also is holy, “for unless God, they already would have made me err.” All Names written regarding Micha³⁹⁷Jud. 17–18. are profane, even though they are written with YH, except one which is holy, all time that the House of God was at Siloh³⁹⁸Jud. 18:31.. All Names written regarding Naboth, even though they are written with EL are holy, Naboth cursed God and King³⁹⁹1K. 21:13. Ševuot 35b.. But “merciful and compassionate, patient and full of grace, King of kings, elevated, and great, and awesone, and supreme, powerful, just, straight, saintly, flawless, strong,” these are profane⁴⁰⁰These are attributes, not Names.. The following are the names which cannot be split: Amiel, Amishadday, Ṣuriel, Ṣurishaddai, Gamliel, Pedahzur, Pedahel, may not be split⁴⁰¹While theophoric names are profane, isolating the divine name by splitting the word would create a word which may not be erased since the syllable was intended as a Name. These are names that may be split, Beth-El⁴⁰²A geographic name, written without any intent of endowing it with holiness., Beth-Awen, getting angry, I shall get angry, Poti-phera, Ṣafenath-Paneaḥ.