Talmud su I Re 13:78

Rebbi Ḥuna and Simeon Qamateria in the name of Rebbi Samuel ben Naḥman (Jud. 18:30): “Jonathan ben Gershom ben Manasseh,” a hanging נ¹²⁸In Bible manuscripts and prints, the name is יהונתן בן גרשם בן מ^נשה, to hide the fact that a grandson of Moses was priest of the idol at Dan. Manasseh is the bad king of Judah, son of king Hezekiah. The parallels to this paragraph are Yerushalmi Sanhedrin11:5, Babli Bava Batra 110a.. If he merits it, ben Mosheh. If he does not merit it, ben Manasseh. The colleagues asked before Rebbi Samuel bar Naḥman: He was a priest of idol worship and lived so long¹²⁹The verse reads: “Jonathan ben Gershom ben Mo(n)sheh, he and his sons, were priests for the tribe of Dan, until the day the land was exiled. They put up for themselves the idol of Micah, that the latter had made, all the days that the House of God was at Shiloh.” There are several interpretations of “the day the land was exiled.” Rashi takes it to mean the exile of Dan by the Assyrians, Babylonian tradition (Seder Olam Chapter 24) takes it as the time of captivity of king Manasse in Babylon; most later Medieval commentators (Ibn Ezra, Gersonides, R. Isaiah of Trani) take it to refer to the destruction of Shiloh (since Jeroboam put up a new Golden Calf at Dan, the original idol can no longer have survived.) However, as Y. Yadin has pointed out, already in the Song of Deborah there is a reference to the tribe of Dan who “went to dwell on ships.” Rashi’s interpretation is that of the Talmudim (the parallel in the Babli is Bava Bathra 110a), since both have Jonathan (not just one of his descendants) alive and active at the time of David, about 300 years after the conquest of Laish by the tribe of Dan.? He said to them, because he [Jonathan] was grudging to his idol. How was he grudging to his idol? If a man came to sacrifice an ox, a sheep, or a goat to the idol and told him: Make it favorably inclined towards me, he would say: What use does it have for you? It neither sees, nor hears, nor eats, nor drinks, nor does good or evil, and does not talk. He said to him, by your life, what should we do? He said to him, go, make, and bring me a wooden vessel¹³⁰Greek πίναξ, “wooden platter”. full of fine flour and put on it ten eggs, then I shall prepare it before that one and it will eat from all that comes and I shall make it favorably inclined towards you! After he left, he would eat it. One day, a son of pashas came and he said that to him. He said to him, if it is of no use, what are you doing here? He said to him, because of my livelihood. When David became king, he sent and brought him. He said to him, you are the grandson of that righteous man and you worship idols? He said to him: I have a tradition from my grandfather’s house: Sell yourself to idol worship¹³¹In Hebrew, “strange work”. rather than need other people¹³²To take money from charity.. He said to him: Heaven forbid! He did not say so, but sell yourself to work that is strange to you rather than to need other people. When David saw that he loved money, he made him count¹³³Latin comes, a high official in post-Diocletian Rome. “Treasury” from Greek θησαυρός. of his treasuries. That is what is written (1Chr. 26:24): “Shabuel ben Gershom ben Moshe, overseer of the treasuries.” “Shabuel” because he returned to God with all his heart and all his might. “Overseer of the treasuries,” that he made him count of the treasuries. They objected to Rebbi Samuel bar Naḥman: (Jud. 18:30): “Until the day the land went into exile.” He said to them, when David died, Shelomo rose and exchanged all his counselors¹³⁴Greek singular σύγκλητος (βουλή) “summoned (council, senate)”, also συγκλητικός “of senatorial rank”, with Aramaic plural ending. Seder Olam, quoted earlier, seems to assume that he stayed in Jerusalem after that.. He returned to his former bad ways. That is what is written: (1K. 13:11) “An old prophet¹³⁵Since prophets are usually experienced people, this one must have been very old. was dwelling at Beth El;” they say that this was he.

“And a prophet who transgressed his own word,” like the companion of Micha¹⁰¹This should read: “the prophet Ido” (Note 91).. That is what is written¹⁰²1K. 13:11–20. The verses obviously are quoted from memory.: An old prophet was dwelling at Bethel; his son came and told him all the actions which the man of God had wrought, etc. Their father asked them, which way did he go, etc. He told his sons, saddle the donkey for me, etc. He followed the man of God and found him sitting under the terebinth, etc. He said to him, come with me to my house and eat. He told him, I cannot return, etc., up to he said to him, I also am a prophet like you and an angel spoke to me the words of the Eternal as follows, etc., up to he should eat food and drink water; he tricked him. What means “tricked him”? He lied to him. While they were sitting at table, the word of the Eternal came to the prophet who had turned him back. It is not written “who had returned,” but “who had turned him back.” Is that not an argument de minore ad majus? Since one who fed his neighbor food in falsehood was worthy of the Word to be addressed to him, one who feeds his neighbor food in truth, so much more.

Overturning the beds sometimes is for six, five, four, three {days}. On Friday, six²⁵³A close relative died.. On Friday before sundown, five²⁵⁴Since R. Yasa was an overriding authority, he must be assumed to be conversant with all talmudic subjects.. A holiday after the Sabbath, four²⁵⁵Decisions by others which might disagree with his own views.. The two days of New Year, three²⁵⁶Same argument as the preceding one, again assuming that the burial was on Friday preceding and the first day of the New Year is on Sunday, a case excluded in the computed calendar.. A student of Rebbi Mana²⁵⁷R. Mana I. instructed a relative of the Patriarch: after he uprights it he does not have to overturn again. How many days did he do it²⁵⁸Later practice denies the Tosephta (2:9) that beds have to be overturned after the Sabbath (cf. above, Note 233) if they had been overturned at least two days before the Sabbath. Babli 20a.? Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: He did it for two days. Rebbi Abba, Rebbi Immi, Rebbi Jacob bar Zavdi in the name of Rebbi Isaac: three. Rebbi Ḥinena bar Pappus instructed to overturn it even for one day; but he saw in his dream because you rebelled²⁵⁹1K. 13:21. The instruction has to be retracted.. It was stated: One who stays in an inn²⁶⁰Greek πανδόκιον. In the quote by Tosaphot 21a (s.v. אלו) “a guest”, even if not in a public inn. does not have to overturn, so they should not say that he is a sorcerer.

Why were the names of Abraham and Jacob changed but Isaac’s name was not changed? The former were given their names by their fathers; but Isaac was called Isaac by the Holy One, Praise to His Name, as it is said (Gen. 17:19) “You shall call his name Isaac”. Four were given names before they were born, and they are Isaac, Ismael, Josiah, and Solomon. Isaac, (Gen. 17:19) “You shall call his name Isaac”. Ismael as it is written (Gen. 16:11): “You shall call his name Ismael”. Josiah, (1Kings 13:2): “Behold, a son will be born to the dynasty of David; his name will be Josiah”. Solomon, (1Chr. 22:9) “Solomon will be his name”³¹⁰While in 2Sam. 12:24–25 it seems that David gave the name Solomon to his son and Nathan called him Yedidiah after his birth; it is clear from Chronicles that the name Solomon was not David’s invention but prophetically pre-ordained.. All this for the just. But the wicked (Ps. 58:4) “The wicked are perverted from the womb.”

HALAKHAH: “One who makes a vow away from those who will be born,” etc. What is Rebbi Meïr’s reason? “And now your two sons born to you¹⁴³Gen. 48:5.”, and they already were born. What is the Sages’ reason? “Lo, a son is born to the House of David, Josiah his name,¹⁴⁴1K. 13:2.” and he was not yet born.