Talmud su I Samuele 8:78

Rebbi Ḥizqiah in the name of Rebbi Aḥa: Rebbi Ḥiyya explains three verses as praise. ¹⁹⁸The parallel to the entire section is in Ketubot 13:1 (fol. 35b/c). A different version, in the name of other authors, in Babli 10b, Gen. rabba85(8). One of the Babli’s authors identifies the place as העינם (Jos. 15:34).“She sat at the entrance to the source.” Is that possible? Even the most depraved prostitute would not do that¹⁹⁹To try to sleep with a man not in a room.. But she lifted her eyes to the door to which all eyes are looking²⁰⁰Usually identified, cf. Berakhot4, Note 234.. She said before Him: Master of the Universe, let me not leave this family empty-handed. Another explanation, “at the entrance to the eyes”, that she opened his eyes saying, I am unmarried and pure. “And Eli was very old,²⁰¹1S. 2:22–23. The same explanation in Babli Šabbat 55b; more in detail Midrash Samuel 7(4).” “they would make them lie” is written²⁰²The masoretic text reads יִשְׁכְּבוּן [Eli’s sons] would lie [with the women assembled before the Tent]. A sacrifice of birds is required for a woman healed from prolonged flux to be permitted again to her husband (Lev. 15:29) and also for a woman after childbirth (Lev. 12:8).. That women would bring them their bird-sacrifices to be purified for their houses but since they were dragging their feet²⁰³Unnecessarily preventing them from sleeping with their husbands., the Holy One, praise to Him, found them guilty as if they had slept with them. Rebbi Tanḥuma said, here, he needles²⁰⁴Greek κεντρόω, cf. Berakhot 3, Note 96. them: ²⁰⁵1S. 2:29.“why do you disregard my slaughter-sacrifice and my flour-sacrifice?” If you say that they committed a serious crime, why should he absolve them from the serious crime and needle them for a minor one? ²⁰⁶1S. 8:3. Similar explanations in Babli Šabbat 56a.“But his sons did not follow in his ways and turned after lucre.” That they took tithe but remained judging²⁰⁷As Levites, Samuel’s sons were entitled to tithe. The Yerushalmi faults them for creating an appearance of conflict of interest; in the Babli, there is one opinion that they exacted tithes for themselves, when the farmer should have had full freedom to give the tithe to any Levite of his liking.. Rebbi Berekhia: A camel-caravan came by, they put aside the needs of Israel and were going and attending to business affairs²⁰⁸Greek πραγματεία “business, affairs, work”..

There are Tannaim who switch²¹⁵In Mishnah 10 they exchange the names of RR. Yose and Meïr. The Mishnah in the majority of the Babli sources has R. Meïr instead of R. Yose and the Sages instead of R. Meïr, cf. Diqduqe Soferim Šabbat p. 73 Note ל. This is important for practice since R. Yose is the dominant authority.. Rebbi Ḥananiah in the name of Rebbi Joḥanan as our Mishnah²¹⁶He confirms the attributions in our Mishnah text.. Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan, anything which heals is not forbidden because of ways of the Emorite²¹⁷Babli 67a, Ḥulin 77b.. ²¹⁸Babli 67a/b. Tosephta 7:2,3,10. The identification of the formulas of incantation must be tentative; in no case is it clear in which language they are formulated. We follow the discussion of S. Lieberman in Tosefta ki-Fshuṭah Šabbat pp. 92,93,96.
There seems to be no good explanation of the term דרגי דרגיבת of the Leiden ms. But the remark of R. Jehudah suggests athat in the version of G דַגֶנת דַרגֶנֶת one should read דַגֶנת דַגֶנֶת “make grain, make grain” as a charm when sowing grain.
It is conjectured that the expression דונו דני is Greek and refers to the magical practice of binding somebody by spells (either that he cannot move, e. g. Sanhedrin 7:19 Notes 371–375, or becomes impotent, Notes 377–381) or one could read δέννω [τὸν] δεῖνα “I am binding X”.“דרגי דרגיבת because of ways of the Emorite; Rebbi Jehudah says because of the idol Dagon, and Dagon’s head and his two hands²¹⁹1S. 8:4.. דונו דני because of ways of the Emorite; Rebbi Jehudah says because of the idol Dan, they say, by the life of your god Dan²²⁰Am. 8:14.. No no²²¹Following M. Herschler one should read with two Tosephta mss. לא לא. In a situation which could represent an unlucky omen one should not say no, no as to counteract. (The Babli, Pesaḥim111 a, recommends reciting an appropriate propitious verse.) In the quote from Job one has to read לָאֵל as לָא אֵל “no god”, cf. Nedarim 1:4 Note 157 where לָא = לַחוּלִין חוּלִין., because of ways of the Emorite; Rebbi Jehudah says because idolatry, they say no God, turn away from us, we have no desire to know Your ways²²²Job 22:14..”

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..