Talmud su Deuteronomio 20:9

Would it not be reasonable that “the commanders should take charge at the head of the people¹⁵Deut. 20:9.” and then “the Cohen shall come close¹⁶Deut. 20:2.”? He who directs them should inform them! The text is not in the correct order¹⁷As the text stands, vv. 2–4 are said by the Cohen when the people are formed in battle order, but vv. 5–9 are said before the army units are formed, before the border is crossed.. At the border, you say that the policeman hears from the Cohen the text and communicates it to the people in any language. But at the battle order (they provide water and food and repair the roads)¹⁸End of Mishnah 5, speaking of the duties of the men freed from combat duty; a larger text must be missing here in both mss. to the effect that only warriors stood in battle order.. Rebbi Ḥaggai asked, since at the border the policeman hears from the Cohen the text and communicates it to the people in any language, should it not be the same with the battle order? Rebbi Ḥiyya bar Ada objected, is it reasonable that “when the policemen finished talking to the people,” after that “the Cohen shall come close and speak to the people”? He said to him, since you say, the text is not in the correct order, you cannot infer anything.

The following divine names may not be erased,¹lit. ‘he who writes’. viz. Alef-lamed,²Pronounced ’El (God). Alef-daleth,³The first two letters of the divine name Alef-daleth-nun-yod (Lord). Yod-he,⁴The first half of the Tetragrammaton and also constituting a name of God, Yah. Shaddai,⁵Almighty. Ẓeba’oth,⁶[Lord of] hosts. ’Eheyeh ’asher ’Eheyeh.⁷‘I am that I am’ (cf. Ex. 3, 14). R. Jose says: Ẓeba’oth is a secular noun.⁸And may be erased. R. Simeon b. Eleazar said: The Aguddah⁹[H reads חגירה in agreement with j. Meg. 71d.] family, who were scribes in Jerusalem, used to erase Ẓeba’oth, because they treated it as a secular noun, as it is stated, Captains of hosts shall be appointed at the head of the people.¹⁰Deut. 20, 9. Here צבאית refers to the army of Israel.

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.