Talmud su I Re 22:76

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.

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.

Rebbi Simeon ben Laqish said, three [persons] were untrue to their prophetic insights because of ponaria⁸⁶Latin poenariae (scil., actiones) “criminal” (actions), a post-Augustean word (E.G.). The criticism levelled at Moses, Elijah, and Micha (i. e., Michaihu ben Nimla) is that they formulated as a possibility what they prophetically knew was a certainty., viz., the following: Moses, Elijah, and Micha. Moses said, if an everyman’s death these should die⁸⁷Num. 16:29., etc. Elijah said, hear me, o Eternal, hear me, so this people will know, otherwise You would have turned their hearts backwards⁸⁸1K. 18:37.. Micha said, if you would return in peace, the Eternal did not speak through me⁸⁹1K. 22:28..

“Cratesis.” The day when Rome took hold of the Empire. Was this not stated already¹⁰¹In the second interpretation of Calendae.? Rebbi Yose ben Rebbi Abun said, for the second time¹⁰²When Augustus became Emperor to end the civil wars.. Rebbi Levi said, on the day when Solomon married the daughter of Pharao Necho, the king of Egypt, Michael descended and put a stick into the Sea which attracted debris and formed a forest; that is the great fortification in Rome. On the day when Jeroboam put up two golden calves, Remus and Romulus built two sheds in Rome. On the day Eliahu disappeared a king was installed at Rome; a king, there is no king appointed in Edom¹⁰³1K. 22:48. The verse is quoted in incomplete form; in the biblical text נִצָּב is not a verb but a noun: There was no king in Edom; a governor was king. A shortened version is found in the Babli, Sanhedrin21b..

A king of Israel and a king of Jehudah are both equal, neither of them is greater than the other. What is the reason? The king of Israel and [Josaphat]¹⁰¹From B, missing in L. the king of Jehudah [were sitting]¹⁰¹From B, missing in L. in the threshing floor¹⁰⁸1K. 22:10.. As in a threshing floor¹⁰⁹They sat together in a circle (Mishnah Sanhedrin 4:9) so that none had any advantage over the other. Babli Ḥulin 5a (Lev. rabba 11(8); Eccl. rabbati 1(30)).. Rebbi Yose ben Rebbi Abun said, but only up to Jehu ben Nimshi. What is the reason? Your descendants in the fourth generation will sit on the throne of Israel¹¹⁰2K. 15:12. Jeroboam became king with prophetic sanction; Baˋsha at least had prophetic acknowledgment; Omri was appointed by popular acclaim, and Jehu by prophetic anointment. All permanent kings of Israel from Jeroboam I to Jeroboam II’s son had religious sanction. After that the kings of Israel with only one exception murdered their precedessors.. After that they were taking it by robbery.

Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: A human’s feet bring him to where he is wanted. It is written (1K. 22:20) “The Eternal said, who will seduce Ahab that he should go and fall in Ramot Gilead?” Might he not die in his house rather than there? Eliḥoref and Aḥiah were two of Solomon’s secretaries. He [Solomon] saw the Angel of Death looking at them and grinding his teeth. He said a word and put them into space. He [the Angel of Death] went and took them from there, then he came laughing before him [Solomon]. He said to him, just before you were grinding your teeth and now you are laughing at us? He said to him, the Merciful told me to take Eliḥoref and Aḥiah from space and I was wondering who would put them there where I was sent to take them; He put it into your mind to do so that I could complete my mission. I went and dealt with them there. The two sons of Rebbi Reuben ben Strobilos were students of Rebbi. He [Rebbi] saw the Angel of Death looking at them and grinding his teeth and said, let us exile them to the South, maybe the exile atones. He [the angel of death] went and took them from there.

Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: A human’s feet guarantee to put him where he is wanted¹²¹A parallel in Babli Sukkah 53a quotes the statement in the name of R. Joḥanan.. It is written (1K. 22:20) “Who will seduce Ahab that he should go and fall in Ramot Gilead?” Might he not die in his house rather than there? Eliḥoref and Aḥiah were two of Solomon’s secretaries¹²²Eliḥoref and Aḥiah the sons of Shisha were Soferim (1K. 4:4). In rabbinic Hebrew, סופר means “scribe”; late Latin secretarius.. He [Solomon] saw the Angel of Death looking at them and grinding his teeth. He said a word and put them into space¹²³In the parallel in the Babli, Solomon sends them to the mythical city of Luz whose inhabitants never die, but the Angel of Death takes them at the entrance gate.. He [the Angel of Death] went and took them from there, then he came laughing before him [Solomon]. He said to him, just before you were grinding your teeth and now you are laughing at us? He said to him, the Merciful told me to take Eliḥoref and Aḥiah from space and I was wondering who would put them there where I was sent to take them; He put it into your mind to do so that I could complete my mission. I went and dealt with them there. The two sons of Rebbi Reuben ben Strobilos¹²⁴A Tanna of the fourth generation, reputed to speak Latin like a Roman. Late Hellenistic Greek στροβιλᾶς, ᾶ, ὁ “dealer in pine cones” but, since pine cones were used in pagan worship, it might be better to derive the name from Greek ἀστραβηλάτης, ου, ὁ “muleteer”. were students of Rebbi. He [Rebbi] saw the Angel of Death looking at them and grinding his teeth and said, let us exile them to the South, maybe the exile atones¹²⁵The doctrine that exile atones is found in Babli Berakhot 56a, Sanhedrin 37b. It is based on the biblical law of exile for the homicide.. He [the angel of death] went and took them from there.

“There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years.” There is merit which suspends for one year,” from Nabuchadneṣar: “At the end of twelve months.⁹⁰Dan. 4:26. It is written in v. 24: Therefore, o king, take my advice: atone for your sins by deeds of charity and for your misdeed by kindness to the poor, then your peace will be prolonged.
In the Babli, 20b, and in Sifry Num. 8, this is attributed to R. Ismael as maximum time lag for the water’s action.” “There is merit which suspends for two years,” from Amnon: “It was after two years.⁹¹2S. 13:23. Absalom managed to kill Amnon two years after the latter had raped Tamar.” “There is merit which suspends for three years,” from Ahab: “They sat for three years when there was no war between Aram and Israel.⁹²1K. 22:1. Everywhere in talmudic literature is the nameless “king of Israel” of Chap. 22:1–38 identified with Ahab mentioned in vv. 39–40. The three years are counted from the judicial murder of Nabot.” Rebbi Yose said, it was said that the entire twelve months he⁹³Probably referring to Nabuchadneṣar; but in the current text it refers to the first year of Ahab after Nabot’s murder. occupied himself with deeds of charity. And all these two⁹⁴In Tosaphot, 20b s. v. יש, the reading is “three years.” This reading is slightly suspect since the Babli (21a) accepts only the merit of Torah study as a saving device for Jews (works of charity really being the main vehicle of salvation for Gentiles). years he occupied himself with Torah. That is what it says: “They were in a Yeshiva⁹⁵A talmudic academy. for three years when there was no war between Aram and Israel.”

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana⁸¹1K. 22:11, Babli 89a.. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet;⁸²Since Jeremiah called him a prophet. only he took instruction⁸³Deriving the unexplained word קיבוסת from Arabic قنس which among other meanings also signifies “to take instructions from somebody.” The background is explained in the Babli, 89a: Since Hanania had heard Jeremiah predict the downfall of Elam, which the talmudic authors take as an ally, not an adversary, of Babylonia, and concluded that if the ally fell, the principal would fall with him. and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence⁸⁴Explaining סמא either from Arabic سما “to be high” or from Latin summa. of the matter only once seventy years will be fullfilled for Babylon, I shall remember you⁸⁵Jer. 29:10.. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia⁸⁶This follows the author of Kings who puts all blame for the Babylonian exile on Manasse. While the numbers add up to 68, they make no sense. Manasse became king at age 12, therefore he was responsible during 47 years of kingship. (For the doctrine that people become responsible adults in the eyes of Heaven at age 20, cf. Bikkurim 2:1, Note 13, Babli Šabbat 89b.) Josia became king at age 8; his 31 years therefore should be reduced to 23 but, since he was the only good king following Manasse, he should not be counted at all. Adding then 2 for Amon, 11 for Joyakim, and 5 for Sedekias, one only obtains 65 years (or 66 if a full year is counted for Joyachin.). That is what is written⁸⁷Jer.28:1–3.: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth⁸⁸In the verse: fourth. year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there⁸⁹Jer. 27:22., etc. He⁹⁰Hananiah. said to him, give a sign. He⁹¹Jeremiah. answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it⁹²This is generally accepted; repentance always may avert evil.. But you prophesy good things; you are obligated to give a sign. He⁹⁰Hananiah. said to him, no, it is you who has to give a sign for your words. He⁹¹Jeremiah. answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month⁹³Jer. 28:17. While the Talmud assumes that the “Day of Remembrance,” the first of the seventh month, always was New Year’s Day, it is clear that Jer. follows the Judean calendar which starts the year in Spring.. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

A person should never enter into someone else's house suddenly.³Cf. Nid. 16b (Sonc. ed., p. 112). And all people should learn derekh eretz (proper behavior) from the Omnipresent, Who stood at the entrance to the Garden [of Eden] and called to Adam,⁴To announce His presence. as it is stated, "And God called to Adam and said, 'Where are you?'"⁵Gen. 3:9.
The story is told of the four Sages, viz. Rabban Gamaliel, R. Joshua, R. Eleazar b. Azariah and R. ‘Aḳiba, who were on their way to attend a Privy Council⁶Or, lit. ‘an interior kingdom’. which also included a certain philosopher as a member. R. Joshua said to Rabban Gamaliel, ‘Master, would you like us to call on our companion the philosopher?’⁷To confer with him before the meeting. He replied, ‘No’. In the morning he again asked him, ‘Master, would you like us to call on our companion the philosopher?’ He replied, ‘Yes’. R. Joshua went and knocked on the door. The philosopher thought and said [to himself], ‘This can only be the manners of a Sage’. [When he knocked] a second time, [the philosopher] got up and washed his face, hands and feet. On the third knock he arose and opened the door and saw the Sages of Israel coming all together.⁸lit. ‘some from here and some from there’. Rabban Gamaliel was in the middle, R. Joshua and R. Eleazar b. Azariah on his right and R. ‘Aḳiba on his left.
The philosopher was meditating and saying [to himself], ‘How shall I greet these Sages of Israel? If I say, “Peace be upon you, Rabban Gamaliel”, I shall be guilty of derogatory conduct towards the [other] Sages. If I say, “Peace be upon you, Sages of Israel”, that would be an insult to Rabban Gamaliel’.⁹Who had the title of Prince or Patriarch, and was President of the Great Sanhedrin in Jerusalem. As soon as he approached them, he greeted them with the words, ‘Peace be upon you, Sages of Israel, headed by Rabban Gamaliel’.
(We learn [this rule of etiquette] not from [this story of] Rabban Gamaliel but from the Divine Presence, as it is stated, I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left.)¹⁰1 Kings 22, 19. This passage is omitted by GRA and printed in V within brackets. He inserts it in chap. IV towards the end and reads: ‘We learn this [rule] not only from the angels but from the Divine Presence’, etc.

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..”

It is written¹⁰³1K. 20:35–42.: One of the young prophets said to his neighbor by the Word of the Eternal, etc. He told him, since you did not listen to the Word of the Eternal, when you depart from me the lion will hit you; he departed from him, the lion found him and hit him. He found another man, said to him, hit me, and he hit him¹⁰⁴The quote stops short of he injured him which later (Note 101) will be shown to be essential. etc. The prophet went, stood in the king’s way, and had disguised himself by a band over his eyes. When the king passed by, he cried to the king, etc. Your servant went to and fro, etc. He told him, so says the Eternal: Because you sent away from your hand the man whom I had banned, your life will be for his life, and your people for his people. And it is written¹⁰⁵Threni rabbati 1(43). The full verse reads: The man of God approached and said to the king of Israel and said, …: The man of God approached and said, so says the Eternal. Why two times “and said”? But in the first address he told him, if Ben Hadad falls into you hand, do not have mercy on him and do not spare him. In the second address he told him, because you sent away from your hand the man whom I had banned, how many traps and hunting nets¹⁰⁶Identifying חרם حرم “ban” with חרם خرم “netting”. I made for him until I delivered him into your hand, and you sent him away and he went in peace. Therefore, your life will be for his life, and your people for his people. You find that when Israel went to war, nobody of them died but Ahab, the king of Israel. That is what is written¹⁰⁷1K. 22:34.: A man shot from his bow without aiming and hit the king of Israel between the joints of his armor; he told the driver, take me out of the camp because I became sick. How can I confirm your people for his people? Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: That drop of blood which was drawn from the just man¹⁰⁸The prophet who was injured (Note 103). The suffering of the Just as atonement for the entire people is an idea found in apocryphal literature such as IV Maccabees; in rabbinic texts otherwise only in Midrash literature [Tanhuma Wayyaqhel 9 = Ex. rabba 35(4), Lev. rabba 2(1).] did atone for all of Israel.

It is related of the four elders, Rabban Gamaliel, R. Joshua, R. Eleazar b. Azariah and R. ‘Aḳiba, that they once journeyed to a kingdom in the interior where they had¹⁰Reading wehayah instead of we’amar. a friend who was a philosopher. R. Joshua said to Rabban Gamaliel, ‘I will go and pay my respects to our friend, the philosopher’. He replied, ‘No’. He again said, ‘I will go and pay my respects to our friend, the philosopher’. He replied, ‘Go in peace’. In the morning at cock-crow they went and stood at the door of the philosopher’s house. As Rabban Gamaliel was knocking at the door, the philosopher was thinking to himself and saying, ‘This¹¹The knocking on the door. can only be the good manners of wise men’. He knocked a second time, and the philosopher rose up, washed his hands and feet. [Rabban Gamaliel knocked] a third time, and the philosopher saw the wise men of Israel had come some from one side and some from the other, with Rabban Gamaliel in the middle, R. Eleazar b. Azariah on his right and R. ‘Aḳiba on his left. The philosopher debated with himself, ‘How shall I greet the wise men of Israel? If I say, “Peace be upon you Rabban Gamaliel” I will offend the wise men of Israel. If I say, “Peace be upon you, O wise men of Israel” I will offend Rabban Gamaliel’. When he approached them he exclaimed, ‘Peace be upon you, headed by Rabban Gamaliel’. [This rule of good manners we learn] not from Rabban Gamaliel but from the Almighty; as it is stated, I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left.¹²1 Kings 22, 19.
One who accompanies his teacher may not depart from him until he has withdrawn backwards a little and asked his permission. If they are two scholars of equal status, the host enters [the house] first and the guest after him. And when they leave, the guest goes out first and the host after him. One who takes leave of his teacher, whether he be his senior or not, should say, ‘I [ask permission] to take my leave’.

“Maybe you will say, why should we go to all this trouble,” etc. It is written: The clamor erupted in the camp¹¹⁴1K. 22:36.. What is “the clamor”? Quiet¹¹⁵According to N. Brüll, Jahrbuch für jüdische Geschichte und Literatur 1, p. 134, this is Greek εὶρήνη “peace, quiet”. Cf. also Pesiqta dR. Cahana 20 (ed. S. Buber p. 141a Note 10, as explanation of the verbal form רָנִּי, Is. 54:1). The death of the evil king Ahab (v. 35) brought quiet to everybody.. And so it says, when they went in front of the armed forces¹¹⁶2Chr. 20:21. The argument is from the part of the verse which is not quoted. When the Levites went before the army against the Moabites and Edomites, they sang: give praise to the Eternal, for His Grace is forever, intentionally changing the traditional text (Ps. 118:1, 136:1), give praise to the Eternal for He is good, for His Grace is forever., to teach that even the downfall of the evildoers is no joy before the Omnipresent.