Midrash su Giudici 18:31

(Fol. 35b) All the Divine names found in the Torah in connection with Abraham, are holy, except that of (Gen. 18, 3) And he said, my Lord, if now I have found favor in Thy sight, [which was addressed to an angel]. Chanina, the nephew of R. Joshua, and R. Elazar b. Azaria in the name of Elazar the Modite, say that even this name, too, is holy. In accordance with whose opinion will be that which was said in the name of R. Juda b. Rab that hospitality is considered greater than the reception of the glory of the Shechina? It is in accordance with these two. Furthermore, all the names found in connection with Lot, are common, except (Ib. 19, 18-19) Oh, not so, my Lord; Thy servant hath found grace in Thy eyes, and Thou hast magnified Thy kindness, etc., and who but God can save? Again, all names in connection with Nab'oth are holy; those in connection with Micha (Jud. 17) are common. R. Elazar, however, said that the names with Nab'oth are holy, but those with Micha are partly holy and partly common, namely of Aleph, Lamed (Lord) is a common and of Yud, Hay (God) is holy, except (Ib. 18, 31) which, though beginning with Aleph-Lamed is nevertheless holy. All the names in connection with the Vale of Benjamin (Ib. 20) are according to R. Eliezer, common, and according to R. Joshua, they are holy. R. Eliezer said to him. The passage He promiseth and doth not fulfil [How can it be holy when He has not fulfilled His promise?] Said R. Joshua: "He has fulfilled His promise, but the people there did not understand what was said to them"; a proof to this you find in the fact that after they had comprehended it, they conquered, as it reads (Ib. 20, 28) And Phineas, the son of Elazar, … the son of Aaron, stood, etc. The name Shlomah wherever mentioned in Solomon's Songs is holy (Son. 1, 1) A song to whom peace belongs; except (Ib. 8, 12) My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousands. According to others, the following (Ib. 3, 7) Behold, it is the litter of Solomon, is also common. Wherever in Daniel the word king is mentioned, it is common except (Dan. 2, 37) Thou, O king, art a king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory. According to others also (Ib. 4, 16) My Lord … . for those who hate thee; for, to whom did Daniel address this? Surely not to Nebuchadnezzar, because by so doing he would curse Israel who hated him; hence he must have addressed it to God. The first Tanna, however, maintains that enemies exist only to Israel, but other nations have no enemies.