Talmud su I Re 22:23

Rebbi Jehudah ben Pazi said, even the Holy One, praise to Him, does not judge alone, as it is said⁴⁵1K. 22:19. In MT, “was standing.”: all the hosts of Heaven were standing by Him, to His right side and to His left. These vote to acquit, those to convict. Even though He does not judge alone, He signs alone, as it is said: really I shall tell you what is noted in true writing.⁴⁶Dan. 10:21. Rebbi Joḥanan said, the Holy One, praise to Him, never does anything in His world unless He took counsel with the Heavenly Court⁴⁷Babli 38b.. What is the reason? True is the statement and a large host.⁴⁸Dan. 10:1. When is the seal of the Holy One, praise to Him, true? When He took counsel with the Heavenly Court. Rebbi Eleazar said, any place where it is said “the Eternal, Almighty,⁴⁹In Lev. rabba 24(2) in the name of R. Eliezer, in Num. rabba 3(3) in the name of “the rabbis”: Any place where it is said “and the Eternal.” Since the verse quoted in support refers to this version, the editor of the Žitomir-Wilna edition changed the text here. It is more likely that the text originally read “the Eternal of hosts” and the proof text was Jer. 11:17.” it is He and His Heavenly Court. The paradigm of all is: and the Eternal spoke evil about him.⁵⁰1K. 22:23.

But the sages²³⁶In the Babli (60b) this is ascribed to R. Tanḥum, the following statement of R. Yudan bar Pelaiah is attributed to “rabbis”. say (Ps. 116:13): “I lift the cup of salvation, I call on the Name of the Eternal, trouble and sorrow I will find, but on the Name of the Eternal I shall call.” Whatever may happen to me, I shall call on the Name of the Eternal. Rebbi Yudan bar Pelaya²³⁷A late Amora, student of R. Jonah, whose name is frequently corrupted in Talmud and Midrashim. said: This is what Job said (Job 1:21): “The Eternal gave, and the Eternal took, may the Name of the Eternal be praised!” When He gave, He gave in mercy; when He took, He took in mercy. In addition, when He gave, He did not consult anybody, but when He took, He consulted His Court²³⁸The proof is in the next sentence. The text is elliptic and one has to add: “As R. Eleazar said” (three generations before R. Yudan; otherwise the homilies are arranged chronologically.) The court is the Heavenly Court of Law.. Rebbi Eleazar said, everwhere it says “and the Eternal” it means Him and His Court. The paradigm²³⁹Literally “Father’s building.” The theory behind this expression is that each word in the Torah has a unique meaning. If the meaning of a term is clear in one verse, “this built a father for all occurrences of this word,” one of the hermeneutical rules of R. Ismael for the understanding of the Torah. Its validity is extended to all of the Bible as rule #8 of the 32 rules of R. Eliezer, son of R. Yose the Galilean. of this is (1K. 22:23): “And the Eternal spoke woe over you²⁴⁰The prophecy of Michaihu starts with his vision of the Eternal surrounded by all the Hosts of Heaven..”