תלמוד על איוב 34:46

²⁸⁷Num. rabba 14(1). Rebbi Ḥanania and Rebbi Joshua ben Levi: at the time when they voted and said that three kings and four private persons had no part in the Future World, there came a disembodied voice and said²⁸⁸Job 34:33., does it pay for you that you oppose, that you choose, not I, and what can you say²⁸⁹It is presumptuous for a human theologian to pretend to know God’s judgment.? They wanted to include Solomon with them²⁹⁰Babli 104b.. David came and bowed down before them, but some say that fire came out of the Holiest of Holies and flared around them. Hadar IIla was used to be answered when he prayed. From the time he voted with them he prayed but was not answered. The interpreters of hints say, all of them have part in the Future World. What is the reason? Mine is Gilead, mine is Manasse, Ephraim my main fortress, Jehudah is my scepter, Moab my washing trough, at Edom I shall throw my shoe²⁹¹Ps. 60:9–10, 108:9–10.. Mine is Gilead, that is Ahab, king of Israel, who fell at Ramot Gilead. Mine is Manasse, its plain meaning. Ephraim my main fortress, that is Jeroboam ben Nevat the Ephraimite. Jehudah is my scepter, that is Aḥitophel. Moab my washing trough, that is Geḥazi²⁹²Whose sin was connected with Naˋaman’s washing.. At Edom I shall throw my shoe, that is Doëg the Edomite. Israel said before the Holy One, praise to Him: Master of all Worlds, what can we do if David, King of Israel, cursed them? Men of blood and deceit shall not live to half of their days²⁹³Ps. 55:24. In the Babli, 69b, 106b, the verse is read as meaning that Doëg and Ahitophel did not live to age 35.! He told them, it is up to Me to make them friends one to the other. For me Peleshet is friendly; to me Peleshet makes friends²⁹⁴The root פלש in addition to “invade” can mean “to clear a path”.; it is up to Me to lead them to good deeds and to make them friends one to the other.

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.

In God standeth in the congregation of God, in the midst of the judges³¹The Heb. has the consonants of the divine name. He judges,³²Ps. 82, 1. [the divine name] is used as sacred³³In God standeth. and as secular.³⁴The name bearing the meaning of judges. In God delivereth me to³⁵Heb. ’el (to) which is the same consonants as the word for ‘God’. the ungodly,³⁶Job 16, 11. the first is sacred and the second³⁷’el in the sense of ‘to’. secular. In For hath any said unto God,³⁸ibid. XXXIV, 31. the first [’el] is secular and the second sacred. [In the verse] And let my cry have no³⁹Heb. על, the same consonants as those of the name of God. resting-place,⁴⁰ibid. XVI, 18. In Sof. IV, 9 the analysis is extended to the continuation of the verse. etc., [the words whose consonants are the same as those of a divine name] are secular. In God hath given command to speed me⁴¹2 Chron. 35, 21. [the name] is sacred. In Forbear thee from meddling with God, Who is with me,⁴²ibid. the name is sacred, according to the view of R. Jose b. Judah. In O God, the proud are risen up against me,⁴³Ps. 86, 14. the name is sacred but the reader must pause in his reading [after God].⁴⁴In the absence of the pause, the adjective proud might erroneously be taken as qualifying God.

[In the verses] And it came to pass when they⁶³Foreign princes or rulers. E.V. God. caused me to wander, God, etc.,⁶⁴Gen. 20, 13. Cf. Rule 6 above. and Which god⁶⁵E.V. who is a God. is like unto Thee⁶⁶Micah 7, 18. the first⁶⁷The pronoun ‘they’ in Gen. 20, 13 and god in Micah 7, 18. are sacred and the second⁶⁸God in Gen. and Thee in Micah. are secular. [The divine name in] Samaria shall bear her guilt, for she hath rebelled against her God⁶⁹Hos. 14, 1. is sacred. R. Nathan says: [In the phrase] in the house of his God⁷⁰ibid. IX, 8. it is sacred. In therefore turn thou to thy God⁷¹ibid. XII, 7. it is sacred. In God standeth in the congregation of God; in the midst of the judges⁷²The Heb. has the divine name. He judgeth⁷³Ps. 82, 1. it is used as sacred⁷⁴In God standeth. and secular.⁷⁵In the sense of ‘judges’. In God delivereth me to⁷⁶Heb. אל (to) which has the same consonants as the word for ‘God’. the ungodly⁷⁷Job 16, 11. the first is sacred and the second⁷⁸’el in the sense of ‘to’. is secular. In For hath any said unto God: I have borne⁷⁹ibid. XXXIV, 31. the first [’el] is secular and the second sacred.
R. Eleazar the son of R. Jose the Galilean said:⁸⁰So M. V and H read ‘and R. Eleazar … said’. [In the verses] And let my cry have no⁸¹Heb. ’al, the same consonants as for the name of God. resting-place;⁸²Job 16, 18. It is in the power⁸³Gen. 31, 29. The Heb. for power (’el) equals the divine name. of my hand; And there shall be nought in the power of thy hand;⁸⁴Deut. 28, 32. When it is in the power of thy hand;⁸⁵Prov. 3, 27. Unto death,⁸⁶ibid. II, 18; unto is ’el in Heb. all [the words whose consonants are the same as those for God] are secular. In God hath given command to speed me⁸⁷2 Chron. 35, 21. it is sacred. In Forbear thee from meddling with God, who is with me⁸⁸ibid. it is sacred according to R. Jose b. Judah. In O God, the proud are risen up against me⁸⁹Ps. 86, 14. it is sacred but the reader must pause in reading [after God]:⁹⁰In the absence of the pause, the adjective proud might erroneously be taken as qualifying God. God, the proud are risen up against me.
[The terms] merciful and gracious, long-suffering and abounding in lovingkindness, king, kings, exalted, great, Most High, righteous and upright, pious, perfect, mighty, may be erased.⁹¹Although attributed to God, they do not possess the sanctity of the divine name. He who curses himself or his neighbour by [any of] these⁹²Using any of these attributes instead of the divine name. incurs guilt. [If he curses] heathens or the dead no guilt⁹³So M and N.Y. V and H read ‘guilty of one [offence]’. is incurred. [If he curses] a judge or a prince he incurs twofold guilt;⁹⁴Since a judge or prince must not be cursed as any other person, and as men holding offices of responsibility. according to others he incurs threefold guilt for cursing a prince.⁹⁵The two mentioned in the preceding note, and a third because the Heb. word for ‘judge’ in the text is identical with the divine name. If a person curses his father or mother with the Tetragrammaton⁹⁶lit. ‘the distinguished name’. he is liable to the penalty of stoning,⁹⁷Cf. Lev. 24, 14. Stoning is one of the major penalties imposed by a court. but if only with the attributes he is liable to a warning.⁹⁸i.e. he is guilty of transgressing a negative commandment, the penalty of which is scourging with thirty-nine stripes.