Talmud su I Re 12:78

How does Rebbi Yose uphold this verse, bring your sacrifices in the morning, etc⁶Since for him the Mishnah has no biblical basis; the cessation of commerce with idolators either is rabbinic or an old popular custom. The entire sermon is reproduced in Yalqut Šim`oni Prophets§542.? The verse speaks about Jeroboam’s kingdom. When Jeroboam became king over Israel he started seducing Israel and said to them come, let us worship pagan worship. Pagan worship is lenient. This is what is written, let us go against Jehudah, cut it down, break it up, and appoint a king in it, the man from Ṭabeal⁷Is. 7:6. The tradition that Ṭabeal is a place rather than a personal name was accepted by the Medieval commentators of Prophets. According to Rashi the name is coded; one has to replace letter nby n+/-11; then טבאל becomes רַמְלֵא, a city founded after the Arab conquest.. Rebbi Abba said, we checked all of Scripture but did not find a place named Ṭabeal. But it treats its worshippers well. The Torah said, selected him from all of the tribes of Israel to be a priest for Me⁸1S. 2:28.. Pagan worship says, he made priests from the fringes of the people⁹1K. 12:31; quoted in the Babli, Qiddušin75b, in the name of R. Joḥanan.. Rebbi La said, from the thorns of the people, the rubbish of the people. The Torah said, the fat of My sacrifice shall not remain until the morning¹⁰Ex. 23:28.; but pagan worship said, bring your sacrifices in the morning³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, it should be eaten on the day of its slaughter and the next day¹¹Lev. 19:6.; but pagan worship said, on the third day your tithes³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, do not sacrifice the blood of My sacrifice on leavened matter¹⁰Ex. 23:28.; but pagan worship said, and burn your thanksgiving offer of leavened matter³Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.. The Torah said, if you are vowing a vow to the Eternal, your God, do not tarry to fulfill it¹²Deut. 23:22., but pagan worship said, pledge gifts, publicize them^3,Am. 4:4, speaking of the sinful service of the Golden Calf of Beth El.¹³But it is not necessary to fulfill one’s pledge. The reason of the Northern Kingdom’s apostasy is traced to the cost and onerous rules of Torah practice.. Rebbi Yudan, Rebbi Mattaniah’s father, said, the verse only serves to mention the shame of Israel. The day of our king, the princes are sick from wine’s heat, he draws the mockers by his hand¹⁴Hos. 4:5.. On the day when Jeroboam became king over Israel, all of Israel came to him late in the evening and told him, come and worship pagan worship. He told them, it is late in the evening; I am drunk and not drunk¹⁵He claimed that his mental faculties were slightly impaired.. Everybody is drinking; but if you wish, go and come in the morning. That is what is written, for their heart is like an oven while they are lying in ambush; all night long their baker is sleeping.¹⁶Hos. 4:6. All night long their baker did not sleep. In the morning he is burning like fire of a conflagration¹⁶Hos. 4:6.. In the morning they came to him. He told them, I do understand what you want but I am afraid of your Synhedrion lest they kill me. They told him, we shall kill them; this is what is written, that all are glowing like an oven and eat their judges¹⁷Hos.4:7. All of Talmudic literature assumes that the legal system imagined for late Hasmonean rule was that of the Davidic kingdom.. Rebbi Levi said, they killed them, as is written, if a corpse is found¹⁸Deut. 21:1. This sermon derives הֶחֱלוּ in Hos. 4:5 not from חלה “to be sick” but from חלל “to be perforated”.. Rebbi La said, they deposed them; The day of our king, the princes are profaned from wine’s heat^14,Hos. 4:5.¹⁹Deriving הֶחֱלוּ in Hos. 4:5 from חול “to be profane”.; the day when princes were profaned. From wine’s heat, they were addicted to wine. He draws the mockers by his hand: When he saw a serious person he placed two scoffers next to him who asked him, which generation was preferred over all generations? He told them, the generation of the Exodus. But did they not practice pagan worship? He answered them, because they were beloved they were not punished. But they told him, be quiet for the king wants to do the same. Not only that, but they made one and this one made two. He put the one up at Bethel; the other he gave to Dan²⁰1K. 12:29..

The haughtiness of Jeroboam damned him absolutely²¹Jeroboam is the only person of those mentioned in Mishnah Sanhedrin11:2 as having no part in the Future World who is not rehabilitated in the Yerushalmi Halakhah. The following argument is reproduced in Babli Sanhedrin101b.. Rebbi Yose ben Jacob said, Jeroboam became king at the end of a Sabbatical year. This refers to what is written²²Deut. 31:11., at the end of seven years, at the time of the Sabbatical year, on the festival of Tabernacles, when all of Israel comes to appear before the Eternal, your God, at the place which He shall choose, you shall read this Torah in the presence of all of Israel to their ears. He said, if I am asked to read²³By tradition, on this occasion it is the king who has to read selected portions (Mishnah Sotah6:7). It is presumed that the same was true for the First Temple. There is no provision that two kings could read alternate portions, or if they did, the local king certainly would have precedence. The assertion of the book of Kings that there was a perpetual state of war between the Northern and the Southern kingdoms in the time of Jeroboam (1K. 15:6) is interpreted as a war of words conducted in the House of Study.
Another tradition (mentioned frequently but not undisputed) holds that nobody is allowed to sit in the Temple but a Davidic king (Pesaḥim5:10, Yoma3:2, Soṭah7:7; Babli Sanhedrin101b, Soṭah40a,41a, Yoma25a, Qiddušin78a, Tamid27a). If Yeroboam would have to stand while Rehabeam was sitting, an impossible situation would be created., I have to stand. They will say, the local king has precedence. But if I am reading as second, it is a shame for me. If I do not read, it is a disgrace for me. And if I let them go²⁴Letting the people go to Jerusalem while he remains at Sichem would emphasize the legitimacy of Rehabeam’s rule., they will ascend and desert me. They will go to Rehabeam, Solomon’s son. This is what is written²⁵1K. 12:26.: If this people would go up to sacrifice in the Temple in Jerusalem will this people’s heart return to their master, to Rehabeam. What did he do? He made two golden calves and wrote on their hearts, “they will kill you.” He said, any king who will succeed me will look at them²⁶The king would see the words engraved on the calves and understand that their purpose was to prevent people from observing the assembly in Jerusalem which would undermine his rule.. Rebbi Ḥuna said, companions of ingenious conjurations²⁷Ps. 58:6.. Anybody who joined with him he will make a coconspirator²⁸Correctly reading the first חבר in the verse from the root meaning “to connect” but the second from the homonym meaning “to conjure, to practice sorcery.” Since all kings of Israel adopted his institution of official worship at Bethel as long as that place existed, they became his co-conspirators.. Rebbi Ḥuna said, a slaughtering place deepened by seducers²⁹Hos. 5:2., for he deepened in crime. He said, anybody, I shall kill anybody who makes this public³⁰The reason for the worship of the calves was never made public. Therefore, the sin was the king’s only..

Rebbi Abin bar Cahana said, we find that Jeroboam also invented Sabbaths and holidays. That is what is written³¹1K. 12:32–33.: Jeroboam made the holiday in the eighth month, on the fifteenth of the month, like the holiday in Jehudah, and went on the altar; so did he at Bethel to sacrifice … in the month which he invented. “In addition to” is written³²The Qere is מִלִּיבּוּ “by his invention”; the Ketib is מִלְּבַד “in addition” (or “except”). This is read to mean that in addition to the holiday month which he invented, he invented something else. By comparing the expression used in Lev. 23:38, the “else” is found to be the Sabbath, justifying R. Abin bar Cahana’s statement. (Cf. Num. r. 21:23.), as you say, in addition to the Sabbaths of the Eternal.

It is written: “Abijah and his people inflicted a very great slaughter on them⁴⁸2Chr. 13:13. The biblical text reads: וַיַכּוּ בָהֶם אֲבִיָּה וְעַמּוֹ מַכָּה רַבָּה..” Rebbi Abba bar Cahana said, he destroyed the face recognition of the men of Israel. That is what is written, “the recognition of their faces testified about them,” etc. That refers to the nose. Rebbi Immi said, he put up guards for three days until appearance was disfigured. That is what is written: “Your widows are more for me than the sand of the oceans⁴⁹Since the slain warriors could no longer be identified, their widows could never remarry according to rabbinic rules..” It was stated in this respect: One testifies only on the appearance of the face with the nose. It is written: “Jeroboam was powerless for the rest of Aijah’s days; the Eternal smote him and he died.⁵⁰2Chr. 13:20.” Rebbi Samuel⁵¹In Gen. rabba 65:16, 73:4, R. Samuel bar Naḥman. He and the authors quoted earlier attribute Abijah’s early death to his mutilation of the bodies of the slain. said, you think that this refers to Jeroboam, but it is Abijah⁵²Abijah was king for only 3 years and must have died shortly after the battle; Jeroboam died two years after Abijah (1K. 15:25).. Why was he smitten? Rebbi Joḥanan said, because he insulted Jeroboam in public⁵³In the Babli, Sanhedrin 101b, R. Joḥanan is reported to have said that Jeroboam was punished for insulting Solomon in public.. That is what is written: “You are a great multitude and with you are the golden calves that Jeroboam made for you as gods.” Rebbi Simeon ben Laqish said, because he denigrated his teacher Aḥijah from Shiloh. That is what is written: “And men, rascals, joined him,⁵⁴2Chr. 13:7. The text there reads וַיִּקָֽבְצוּ עָלָיו אֲנָשִׁים רֵקִים בְּנֵי בְלִיַּעַל “and loiterers, rascals, joined him.”” that he called Aḥijah from Shiloh a rascal. But the rabbis say, because an idol fell into his hand and he did not destroy it, that is what is written: “Abijah pursued Jeroboam and took from him cities, Beth El and its dependencies …⁵⁵2Chr. 13:19.” and it is written: “He set up one in Beth El and one he dedicated in Dan.⁵⁶1K. 12:20.”

Why are Samaritans disqualified¹²⁰Why does one not intermarry with Samaritans?? Rebbi Joḥanan said, because they are lions’ proselytes¹²¹The originally Gentile part of the population of Samaria adopted the worship “of the local god” because they were attacked by lions, 2K. 17:24–41. In the Babli, Qiddušin 75b, this is identified as the teaching of R. Ismael.. But if somebody converted not for Heaven’s sake and then converted for Heaven’s sake, does one not accept him¹²²That argument may have had validity in the first few generations after the destruction of Samaria, but in talmudic times the Samaritans had been monotheists for at least 700 years.? Rebbi Joḥanan in the name of Rebbi Eleazar¹²³In Jebamot 7:6 (Note 129), “R. Ismael”. In the Babli, loc.cit., identified as teaching of R. Aqiba.: Because the child is a bastard if a Gentile or a slave have intercourse with a Jewish woman¹²⁴Assuming that the deportees from Cutha and Media who were resettled in Samaria were mostly male. When they intermarried with local Jewish women, in this opinion the children were all bastards.. But did not Rebbi Aqiba say, they are genuine proselytes¹²⁵Even if the preceding opinion were generally accepted, which it is not, it would be irrelevant concerning Samaritans. Agreed to in the Babli, loc.cit.? Because they require levirate marriage from the preliminarily married and free the definitively married¹²⁶Jebamot 1, Notes 192–196. Pharisaic tradition frees the preliminarily married woman and obligates the definitively married one. The Samaritan ruling had its partisans among the rabbinic school of Shammai (Jebamot 1:6, Note 193.). But do not the rabbis say, there is no bastard from a sister-in-law¹²⁷Even if a childless widow flouts the rules and marries an unrelated man without ḥalîṣah, the child is not a bastard and can marry in the congregation (Mishnah Jebamot 4:15). Therefore even a Samaritan who is the offspring of a rabbinically forbidden marriage should be an acceptable marriage partner.? Because they are not conversant with the fine points in writing bills of divorce¹²⁸There could be women divorced according to Samaritan rules who would not be considered divorced by rabbinic rules and, therefore, their children in a second marriage would be bastards not eligible for marriage with Jews.. But does not Rabban Gamliel accept their bills of divorce¹⁰⁶Kafr ‘Uthnay, a village near Megiddo on the Southern border of Jewish Galilee (Mishnah 7:7). While the Mishnah speaks only of a Samaritan witness, Rabban Gamliel accepted two Samaritans.? Rebbi Jacob bar Idi in the name of Rebbi Joḥanan: Because they intermingled with the priests of the High Places: “He chose priests from the borderline of the people,¹²⁹1K. 12:31. The root קצה “to be distant, of the elite” of מקצת is identified with קוץ, קצץ “to cut, to chop off”, one of whose derivatives is קוֹץ “thorn”. (The same explanation is in the Babli, loc.cit., of R. Joḥanan following R. Ismael.) In any case, there is no reason to exclude marriages with Samaritans other than general convention; but cf. Demay 3:4, Note 98.”. Rebbi Ila said, from the “thorns” of the people, i. e., from the disqualified of the people.

The following words are written without a waw,¹At the end of the word. but are to be read with the waw: and offered it;²1 Sam. 7, 9. said;³ibid. 19. Here and in the other verses which are cited the kethib is the singular and the ḳerë the plural. and [they] said;⁴ibid. XII, 10. and they spoke;⁵1 Kings 12, 7. shall they take away;⁶2 Kings 20, 18. and let them deliver;⁷ibid. XXII, 5. and eat;⁸Isa. 37, 30. together;⁹Jer. 48, 7, yaḥdaw to be read for yaḥad. and they shall profane it;¹⁰Ezek. 7, 21. and they offered;¹¹Ezra 3, 3. was made;¹²Dan. 5, 21. and took upon them;¹³Esth. 9, 27. Hananiah;¹⁴Added by GRA and H. The name Hananiah indicates Neh. 3, 30 where the text omits the waw at the end of ’aḥaraw (after him). Malchijah.¹⁵Indicating ibid. 31 where the waw at the end of ’aḥaraw is also omitted. The reverse of this [occurs in the following words]:¹⁶A superfluous waw is written but not read. my feet;¹⁷2 Sam. 22, 34; the kethib is ‘his feet’. [Although not included here, in the preceding verse my way is ‘his way’ in the kethib.] throw her down;¹⁸2 Kings 9, 33. [The added waw is due to dittography and superfluous.] and … commanded;¹⁹ibid. XVI, 15. The kethib means ‘commanded him’. straight before him;²⁰In Ezek. 46, 9 where the verb shall go forth is written as plural but to be read as singular. the fountain gate;²¹In Neh. 3, 15 where the kethib is ‘they set up’ and the ḳerë (he) set up. and called him;²²In 1 Kings 12, 3. The reference is to the word which follows which is plural in the kethib and singular in the ḳerë. and he assembled;²³ibid. 21. Here the reference is to the first verb was come which is written as plural but to be read as singular. took.²⁴In 2 Kings 14, 13. The reference is again to the verb came with the singular to be read for the plural in the text.

The following words are written without a waw,¹At the end of the word. but are to be read with the waw: and offered it;²1 Sam. 7, 9. said;³ibid. 19. Here and in the other verses which are cited the kethib is the singular and the ḳerë the plural. and [they] said;⁴ibid. XII, 10. and they spoke;⁵1 Kings 12, 7. shall they take away;⁶2 Kings 20, 18. and let them deliver;⁷ibid. XXII, 5. and eat;⁸Isa. 37, 30. together;⁹Jer. 48, 7, yaḥdaw to be read for yaḥad. and they shall profane it;¹⁰Ezek. 7, 21. and they offered;¹¹Ezra 3, 3. was made;¹²Dan. 5, 21. and took upon them;¹³Esth. 9, 27. Hananiah;¹⁴Added by GRA and H. The name Hananiah indicates Neh. 3, 30 where the text omits the waw at the end of ’aḥaraw (after him). Malchijah.¹⁵Indicating ibid. 31 where the waw at the end of ’aḥaraw is also omitted. The reverse of this [occurs in the following words]:¹⁶A superfluous waw is written but not read. my feet;¹⁷2 Sam. 22, 34; the kethib is ‘his feet’. [Although not included here, in the preceding verse my way is ‘his way’ in the kethib.] throw her down;¹⁸2 Kings 9, 33. [The added waw is due to dittography and superfluous.] and … commanded;¹⁹ibid. XVI, 15. The kethib means ‘commanded him’. straight before him;²⁰In Ezek. 46, 9 where the verb shall go forth is written as plural but to be read as singular. the fountain gate;²¹In Neh. 3, 15 where the kethib is ‘they set up’ and the ḳerë (he) set up. and called him;²²In 1 Kings 12, 3. The reference is to the word which follows which is plural in the kethib and singular in the ḳerë. and he assembled;²³ibid. 21. Here the reference is to the first verb was come which is written as plural but to be read as singular. took.²⁴In 2 Kings 14, 13. The reference is again to the verb came with the singular to be read for the plural in the text.

There, we have stated⁵⁷⁶Mishnah Idiut 2:9.: “The father bestows on his son beauty, strength, riches, wisdom, and years.” From where beauty? “May Your deeds appear on Your servants, and Your glory on their sons.⁵⁷⁷Ps. 90:16.” Strength, “strong on earth will be his descendants.⁵⁷⁸Ps. 112:2.” Riches, “I was young and became old, but never saw a just man abandoned and his descendants in need of bread.⁵⁷⁹Ps. 37:25.” Wisdom, “you shall teach your sons to argue about them.⁵⁶⁹Deut. 11:19. Cf. Berakhot 2:3. Note 110, where the verse is quoted to show that daughters do not have to be instructed in Torah (Babli 29b).” Years, “that your and your sons’ days be many.⁵⁸⁰Deut. 11:21.” And just as he inherits five qualities, so he owes him the following five things. He feeds him, he gives him to drink, he clothes him, he puts on his shoes, he leads him⁵⁸¹Peah 1:1, Note 119; Babli 31b.. That is what is written⁵⁸²2S. 3:29.: “This should fall on Joab’s head: sufferer from flux and from skin disease, holding the distaff, falling by the sword, and senseless.⁵⁸³This is a slip of the pen; later it is quoted in the language of the verse, “without bread”.” Sufferer from flux, weak. From skin disease, abandoned⁵⁸⁴Cf. Lev. 13:46.. Holding the distaff, uneducated. Falling by the sword, short lived. Without bread, poor. ⁵⁸⁵The Babylonian version is in the Babli, Sanhedrin 48b, and Num.rabba23(13). When Solomon came to kill Joab, he said to him: Your father gave me five sentences; accept them and I can be killed. He accepted them and all of them came to pass on the House of David. Sufferer from flux was Rehabeam: “King Rehabeam with difficulty climbed on his chariot to flee to Jerusalem;⁵⁸⁶1K. 12:18.” some say, he suffered from flux; some say, he was weak. Suffering from skin disease was Uziahu: “King Uziahu suffered from skin disease until the day of his death⁵⁸⁷2Chr. 26:21..” Holding the distaff was Joash: “They punished Joash⁵⁸⁸2Chr. 24:24..” Rebbi Ismael stated: ⁵⁸⁹Mekhilta dR.Ismael,Amaleq 1; Tanḥuma Bešallaḥ 25 This teaches that they gave him over to hardened hoodlums who had never known a woman and they raped him the way women are raped. That is what is written: “Israel’s pride will testify against it,⁵⁹⁰Hos. 5:5, repunctuating עָנָה to עִנָּה.” Israel’s pride will be raped in its face. Falling by the sword, this is Josiah, as is written: “The archers shot at king Josia,⁵⁹¹2Chr. 35:23. In the text: הַיֹּרִים.” and Rebbi Joḥanan said, this teaches that they made his body like a sieve⁵⁹²Babli Mo‘ed qaṭan 28b; Thr.rabbati on 1:18.. Rebbi Ismael stated: 300 arrows were shot at the Eternal’s anointed. Without bread, that is Jehoiachin: “And his meal, a permanent meal was given to him,⁵⁹³2K. 25:30. He never had any money of his own. A completely different interpretation of the verse in Midrash Shemuel 18(5)..”