Talmud su I Samuele 14:78

¹¹From here to the end of the Halakhah the text is from Soṭah8:3 (Notes 43–130,ס), where all references to the Babli are given. It was stated: “Rebbi Jehudah ben Laqish says, two arks were travelling with Israel in the desert; one in which the Torah was deposited and one in which the broken pieces of the tablets were deposited. The one in which the Torah was deposited was put into the Tent of Meeting; that is what is written¹²Num. 14:44.: Moses and the Ark of the Eternal’s covenant did not move from the camp. The one in which the broken pieces of the tablets were deposited was going out and coming in with them¹³Sifry Num. #82, referring to Num. 10.33.. But the Rabbis say, it was only one, and once it went out in the days of Eli and was taken prisoner. A verse supports the Rabbis: Woe to us, who will save us from this mighty god¹⁴1S.5:8.? A word which shows that they never had seen it before. A verse supports Rebbi Jehudah ben Laqish. Saul said to Aḥiya: present God’s Ark¹⁵1S.14:18.. But was the Ark not at Qiryat Ye`arim? What do the rabbis do with it? ‘Present to me the High Priest’s diadem¹⁶This is the correct interpretation, as explained at the end of Yoma Chapter 7, not “ephod” following LXX and many moderns.’ Another verse supports Rebbi Jehudah ben Laqish: The Ark, Israel, and Jehudah, dwell in huts¹⁷2S. 11:11.. Was the Ark not in Zion? What do the rabbis with it? The straw roof cover that was in the walls, since the Temple was not yet built.

It was stated¹²¹The Babli, 10b, has a different collection of substitutes for “oath”.: šĕbutâ, šĕquqâ; Rebbi Ḥiyya stated: šĕbuqa, šĕqu‘â, šĕqurâ. “A vow”, when he made a vow by Moy, by the oath which Moses vowed, “and Moses accepted the curse.¹²²Ex. 2:21. “Moses swore to stay by the man,” not “Moses agreed to stay with the man,” cf. the Targumim.” Rebbi Jonah asked, why do we not say, by the oath which Saul vowed, “Saul menaced the people with a curse¹²³1S. 14:24. Why is the invocation of Saul’s name not a form of oath. In the verse quoted, the meaning of “imposing a curse by an oath” is clear and undisputed. There is no answer, probably because religious fear was never connected with the name of Saul. It is noteworthy that all through proto-Mishnaic, Mishnaic, and Talmudic periods the name Moses is not used for living persons; there are a few appearences of a substitute name such as Maishe.”? By my right hand, that is a vow, by my left hand, that is a vow¹²⁴In the Babli, 10b, only “right hand” is accepted.. Rebbi Mattaniah said, for it is written¹²⁵Dan. 12:7.: “He lifted his right hand and his left hand to the Heavens and swore by the Eternally Living.”

“ ‘To save you’, that is the camp of the Ark.” But some say, that is the Name which was given in the Ark⁴²Similarly, the Babli (Soṭah42b/43a, Baba batra 14b) notes that “The Name and all its replacements are deposited in the Ark” (in one of Rashi’s versions, “standing in the Ark”). In the Tosephta (7:17): “For the Eternal, your God, is He Who goes with you, “that is the Name deposited in the Ark”. Midrash Num. rabba 4(20) refers to 1Chr. 13:6 which calls the ark Name: “God’s ark, the Eternal, Who resides above the Cherubim, which is called Name.”, as it was stated⁴³From here to the end of the Halakhah the text is in Šeqalim 7:1, (49c, line 26 ff.)’⁴⁴Tosephta 7:18; Baraita Melekhet Hamishkan 6.: “Rebbi Jehudah ben Laqish says, two arks were travelling with Israel in the desert; one in which the Torah was deposited and one in which the broken pieces of the tablets were deposited⁴⁵The ark mentioned in Deut. 10:1.. The one in which the Torah was deposited was put into the Tent of Meeting; that is what is written⁴⁶Num. 14:44; the exact description of the ark implies that another ark went out with the people.: “Moses and the Ark of the Eternal’s covenant did not move from the camp.” The one in which the broken pieces of the tablets were deposited was going out and coming in with them. But the Rabbis say, it was only one⁴⁷Babli Berakhot 8b, Baba batra14b, Menaḥot 99a., and once it went out in the days of Eli and was taken prisoner. A verse supports the Rabbis: ⁴⁸1Sam. 4:8.“Woe to us, who will save us from this mighty god?” A word [which shows that] they never had seen it before. A verse supports Rebbi Jehudah ben Laqish. “Saul said to Aḥiya: present God’s Ark⁴⁹1Sam. 14:18.”. But was the Ark not at Qiryat Ye‘arim⁵⁰1Sam. 7:1–2.? What do the rabbis with it? ‘Present to me the High Priest’s diadem.’ Another verse supports Rebbi Jehudah ben Laqish: “The Ark, Israel, and Jehudah, dwell in huts.⁵¹2Sam. 11:11.”. Was the Ark not in Zion? What do the rabbis with it? The straw roof cover⁵²The legal definition of a “hut” to be used on Tabernacles is any dwelling place whose roof is made from vegetable matter immune to impurity, called סְכָךְ. The construction of the walls is immaterial. that was in the walls⁴¹In the Genizah fragment: כַקִּירוּי “acted as roof”. This is the better reading., since the Temple was not yet built.

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Eliezer (1S. 14:26): “The people came to the forest and behold, there was a flow of honey.” What do you understand from this? Rebbi Mana said, the thicket produced honey. If he had said from (1S. 14:27): “He dipped it into the forest of honey”, it would have been better. Rebbi Yose ben Rebbi Abun said in the name of Rebbi Simeon ben Laqish: He really understood it from (1S. 14:27): “He dipped it into the forest of honey¹¹⁸Since both יער “forest, bush country” and יערה “honeycomb” are based on the root وعر “to have a rough surface”, the words are identified..”

Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: The reason of Rebbi Eliezer (1S. 14:26): “The people came to the forest and behold, there was a flow of honey.” What do you understand from this? Rebbi Mana said, the thicket produced honey. If he had said from (1S. 14:27): “He dipped it into the forest of honey”, it would have been better. Rebbi Yose ben Rebbi Abun said in the name of Rebbi Simeon ben Laqish: He really understood it from (1S. 14:27): “He dipped it into the forest of honey¹¹⁸Since both יער “forest, bush country” and יערה “honeycomb” are based on the root وعر “to have a rough surface”, the words are identified..”

HALAKHAH: ⁵⁴⁰Corrector’s addition, inserted at the wrong place since this paragraph is a direct continuation of the preceding one, showing that at all times a prophet may legally build an altar separate from the official sanctuary. As noted in N. 537, Deuteronomy nowhere declares that only one sanctuary is tolerated, but only that the place of sacrifices must have been chosen by the Eternal. The high cost of official worship as demanded in Num. 28–29 automatically restricts permanent worship to one place, making any additional place used on the authority of a recognized prophet a temporary matter. Rebbi Joḥanan bar Marius understood it from the following⁵⁴¹Jos. 8:30. Since the altar on Mount Ebal was built at the time when the Tent and Moses’s altar were at Gilgal, this proves that at this time secondary public altars were not forbidden.: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo⁵⁴²That several official and private altars were permitted after the destruction of Shilo.? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal⁵⁴³1S. 7:9.. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide⁵⁴⁴In Lev. 1:6 it is decreed that an elevation offering is burned without its hide. Babli Zevaḥim 120a., and deficient in time⁵⁴⁵This is not spelled out in the verse. No lamb may be sacrificed on an official altar if it is not at least 8 days old; Lev. 23:27., and he was a Levite⁵⁴⁶He was a descendant of Qoraḥ, and only descendants of Aaron may officiate at a public altar.. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull⁵⁴⁷Jud. 6:25–27. The stones had been used for an altar of Baal, therefore they were forbidden for all usufruct together with the wood of the Asherah tree. They could have been used only by direct commandment from God. That the bull had been worshipped as a deity is deduced from the involved language in the verse, where a single bull is called “second” to show that two sins were committed with it. (Babli Temurah 28b.) That sacrifices are permitted only during daytime is deduced from Lev. 7:38 (Halakhah 2:5). In Gideon’s time the sanctuary of Shilo was in existence.: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal⁵⁴⁸1S. 8:17, after the destruction of Shilo.. It is written⁵⁴⁹1S. 9:24., the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat⁵⁵⁰The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b.. Rebbi Joḥanan said, the thigh and the fat tail⁵⁵¹The fat tail is to be burned on the altar, Lev. 3:9.. Rebbi Eleazar said, the thigh and the breast⁵⁵⁰The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b., as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar<sup>552</sup>In Lev. 7:8 it is decreed that the hide belongs to the officiating Cohen. Since a non-Cohen was shown to be able to officiate at a private altar, the hide belongs to the owner. Babli Zevaḥim 119b. but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice⁵⁵³The officiating Cohen’s part of the breads accompanying the sacrifice, Lev. 7:14. belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar⁵⁵⁴Since on an official altar sacrifices are possible only during daytime, Halakhah 2:5.? Rebbi Eleazar answered, is it not written,⁵⁵⁵1S. 14:34. It is stated in the verse that the slaughter was in the night; in v. 35 it is stated that Saul built an altar. Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written⁵⁵⁶1S. 14:33, they engaged in pagan slaughter., they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us⁵⁵⁷That the verse emphasizes profane slaughter during nighttime. Babli Zevaḥim 120a..

HALAKHAH: ⁵⁴⁰Corrector’s addition, inserted at the wrong place since this paragraph is a direct continuation of the preceding one, showing that at all times a prophet may legally build an altar separate from the official sanctuary. As noted in N. 537, Deuteronomy nowhere declares that only one sanctuary is tolerated, but only that the place of sacrifices must have been chosen by the Eternal. The high cost of official worship as demanded in Num. 28–29 automatically restricts permanent worship to one place, making any additional place used on the authority of a recognized prophet a temporary matter. Rebbi Joḥanan bar Marius understood it from the following⁵⁴¹Jos. 8:30. Since the altar on Mount Ebal was built at the time when the Tent and Moses’s altar were at Gilgal, this proves that at this time secondary public altars were not forbidden.: Then Joshua would build an altar for the Eternal, the God of Israel, on Mount Ebal. Not only Mount Ebal, from where Shilo⁵⁴²That several official and private altars were permitted after the destruction of Shilo.? Samuel took a milk lamb and brought it up totally as elevation offering for the Eternal⁵⁴³1S. 7:9.. Rebbi Abba bar Cahana said, three sins were permitted for Samuel’s sheep: It and its hide⁵⁴⁴In Lev. 1:6 it is decreed that an elevation offering is burned without its hide. Babli Zevaḥim 120a., and deficient in time⁵⁴⁵This is not spelled out in the verse. No lamb may be sacrificed on an official altar if it is not at least 8 days old; Lev. 23:27., and he was a Levite⁵⁴⁶He was a descendant of Qoraḥ, and only descendants of Aaron may officiate at a public altar.. Rebbi Yose said, if about this it implies nothing, since Rebbi Abba bar Cahana said, seven sins were permitted for Gideon’s bull⁵⁴⁷Jud. 6:25–27. The stones had been used for an altar of Baal, therefore they were forbidden for all usufruct together with the wood of the Asherah tree. They could have been used only by direct commandment from God. That the bull had been worshipped as a deity is deduced from the involved language in the verse, where a single bull is called “second” to show that two sins were committed with it. (Babli Temurah 28b.) That sacrifices are permitted only during daytime is deduced from Lev. 7:38 (Halakhah 2:5). In Gideon’s time the sanctuary of Shilo was in existence.: Disqualified stones, and Asherah wood, and separated, and worshipped, and night, and outsider, and altar prohibition. He who wants may understand it well from that by Rebbi Samuel bar Naḥman: When he returned to Rama, for there was his house, and there he judged Israel, and there he built an altar for the Eternal⁵⁴⁸1S. 8:17, after the destruction of Shilo.. It is written⁵⁴⁹1S. 9:24., the cook lifted the thigh and what was on it and put before Saul, etc. Rebbi Samuel bar Naḥman said, the thigh and meat⁵⁵⁰The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b.. Rebbi Joḥanan said, the thigh and the fat tail⁵⁵¹The fat tail is to be burned on the altar, Lev. 3:9.. Rebbi Eleazar said, the thigh and the breast⁵⁵⁰The thigh belongs to the officiating Cohen (Ex. 29:27–28); Saul could have received it only if no Cohen was officiating at the altar. Babli Avodah zarah 25a, Zevaḥim 119b., as Rebbi Eleazar said, the thigh and the breast belong to the Cohanim at a public altar but to the owner at a private altar. Rebbi Ze`ira in the name of Rebbi Eleazar: The hide of the elevation sacrifice belongs to the Cohanim at a public altar<sup>552</sup>In Lev. 7:8 it is decreed that the hide belongs to the officiating Cohen. Since a non-Cohen was shown to be able to officiate at a private altar, the hide belongs to the owner. Babli Zevaḥim 119b. but to the owner at a private altar. Rebbi Ze`ira in the name of Rav Jeremiah: The contribution of a thanksgiving sacrifice⁵⁵³The officiating Cohen’s part of the breads accompanying the sacrifice, Lev. 7:14. belongs to the Cohanim at a public altar but to the owner at a private altar. Rebbi Joḥanan asked, is the night qualified at a private altar⁵⁵⁴Since on an official altar sacrifices are possible only during daytime, Halakhah 2:5.? Rebbi Eleazar answered, is it not written,⁵⁵⁵1S. 14:34. It is stated in the verse that the slaughter was in the night; in v. 35 it is stated that Saul built an altar. Saul said, disperse under the people and tell them, every man shall bring to me his ox, etc. And it is written⁵⁵⁶1S. 14:33, they engaged in pagan slaughter., they told Saul saying, behold the people are sinning against the Eternal by eating on the blood, etc. How is this? The night for profane {slaughter}, and the day for sacrificial. When Rebbi Joḥanan heard this, he said, well did Rebbi Eleazar teach us⁵⁵⁷That the verse emphasizes profane slaughter during nighttime. Babli Zevaḥim 120a..