Talmud su Giobbe 16:26

In God standeth in the congregation of God, in the midst of the judges³¹The Heb. has the consonants of the divine name. He judges,³²Ps. 82, 1. [the divine name] is used as sacred³³In God standeth. and as secular.³⁴The name bearing the meaning of judges. In God delivereth me to³⁵Heb. ’el (to) which is the same consonants as the word for ‘God’. the ungodly,³⁶Job 16, 11. the first is sacred and the second³⁷’el in the sense of ‘to’. secular. In For hath any said unto God,³⁸ibid. XXXIV, 31. the first [’el] is secular and the second sacred. [In the verse] And let my cry have no³⁹Heb. על, the same consonants as those of the name of God. resting-place,⁴⁰ibid. XVI, 18. In Sof. IV, 9 the analysis is extended to the continuation of the verse. etc., [the words whose consonants are the same as those of a divine name] are secular. In God hath given command to speed me⁴¹2 Chron. 35, 21. [the name] is sacred. In Forbear thee from meddling with God, Who is with me,⁴²ibid. the name is sacred, according to the view of R. Jose b. Judah. In O God, the proud are risen up against me,⁴³Ps. 86, 14. the name is sacred but the reader must pause in his reading [after God].⁴⁴In the absence of the pause, the adjective proud might erroneously be taken as qualifying God.

In God standeth in the congregation of God, in the midst of the judges³¹The Heb. has the consonants of the divine name. He judges,³²Ps. 82, 1. [the divine name] is used as sacred³³In God standeth. and as secular.³⁴The name bearing the meaning of judges. In God delivereth me to³⁵Heb. ’el (to) which is the same consonants as the word for ‘God’. the ungodly,³⁶Job 16, 11. the first is sacred and the second³⁷’el in the sense of ‘to’. secular. In For hath any said unto God,³⁸ibid. XXXIV, 31. the first [’el] is secular and the second sacred. [In the verse] And let my cry have no³⁹Heb. על, the same consonants as those of the name of God. resting-place,⁴⁰ibid. XVI, 18. In Sof. IV, 9 the analysis is extended to the continuation of the verse. etc., [the words whose consonants are the same as those of a divine name] are secular. In God hath given command to speed me⁴¹2 Chron. 35, 21. [the name] is sacred. In Forbear thee from meddling with God, Who is with me,⁴²ibid. the name is sacred, according to the view of R. Jose b. Judah. In O God, the proud are risen up against me,⁴³Ps. 86, 14. the name is sacred but the reader must pause in his reading [after God].⁴⁴In the absence of the pause, the adjective proud might erroneously be taken as qualifying God.

[In the verses] And it came to pass when they⁶³Foreign princes or rulers. E.V. God. caused me to wander, God, etc.,⁶⁴Gen. 20, 13. Cf. Rule 6 above. and Which god⁶⁵E.V. who is a God. is like unto Thee⁶⁶Micah 7, 18. the first⁶⁷The pronoun ‘they’ in Gen. 20, 13 and god in Micah 7, 18. are sacred and the second⁶⁸God in Gen. and Thee in Micah. are secular. [The divine name in] Samaria shall bear her guilt, for she hath rebelled against her God⁶⁹Hos. 14, 1. is sacred. R. Nathan says: [In the phrase] in the house of his God⁷⁰ibid. IX, 8. it is sacred. In therefore turn thou to thy God⁷¹ibid. XII, 7. it is sacred. In God standeth in the congregation of God; in the midst of the judges⁷²The Heb. has the divine name. He judgeth⁷³Ps. 82, 1. it is used as sacred⁷⁴In God standeth. and secular.⁷⁵In the sense of ‘judges’. In God delivereth me to⁷⁶Heb. אל (to) which has the same consonants as the word for ‘God’. the ungodly⁷⁷Job 16, 11. the first is sacred and the second⁷⁸’el in the sense of ‘to’. is secular. In For hath any said unto God: I have borne⁷⁹ibid. XXXIV, 31. the first [’el] is secular and the second sacred.
R. Eleazar the son of R. Jose the Galilean said:⁸⁰So M. V and H read ‘and R. Eleazar … said’. [In the verses] And let my cry have no⁸¹Heb. ’al, the same consonants as for the name of God. resting-place;⁸²Job 16, 18. It is in the power⁸³Gen. 31, 29. The Heb. for power (’el) equals the divine name. of my hand; And there shall be nought in the power of thy hand;⁸⁴Deut. 28, 32. When it is in the power of thy hand;⁸⁵Prov. 3, 27. Unto death,⁸⁶ibid. II, 18; unto is ’el in Heb. all [the words whose consonants are the same as those for God] are secular. In God hath given command to speed me⁸⁷2 Chron. 35, 21. it is sacred. In Forbear thee from meddling with God, who is with me⁸⁸ibid. it is sacred according to R. Jose b. Judah. In O God, the proud are risen up against me⁸⁹Ps. 86, 14. it is sacred but the reader must pause in reading [after God]:⁹⁰In the absence of the pause, the adjective proud might erroneously be taken as qualifying God. God, the proud are risen up against me.
[The terms] merciful and gracious, long-suffering and abounding in lovingkindness, king, kings, exalted, great, Most High, righteous and upright, pious, perfect, mighty, may be erased.⁹¹Although attributed to God, they do not possess the sanctity of the divine name. He who curses himself or his neighbour by [any of] these⁹²Using any of these attributes instead of the divine name. incurs guilt. [If he curses] heathens or the dead no guilt⁹³So M and N.Y. V and H read ‘guilty of one [offence]’. is incurred. [If he curses] a judge or a prince he incurs twofold guilt;⁹⁴Since a judge or prince must not be cursed as any other person, and as men holding offices of responsibility. according to others he incurs threefold guilt for cursing a prince.⁹⁵The two mentioned in the preceding note, and a third because the Heb. word for ‘judge’ in the text is identical with the divine name. If a person curses his father or mother with the Tetragrammaton⁹⁶lit. ‘the distinguished name’. he is liable to the penalty of stoning,⁹⁷Cf. Lev. 24, 14. Stoning is one of the major penalties imposed by a court. but if only with the attributes he is liable to a warning.⁹⁸i.e. he is guilty of transgressing a negative commandment, the penalty of which is scourging with thirty-nine stripes.

[In the verses] And it came to pass when they⁶³Foreign princes or rulers. E.V. God. caused me to wander, God, etc.,⁶⁴Gen. 20, 13. Cf. Rule 6 above. and Which god⁶⁵E.V. who is a God. is like unto Thee⁶⁶Micah 7, 18. the first⁶⁷The pronoun ‘they’ in Gen. 20, 13 and god in Micah 7, 18. are sacred and the second⁶⁸God in Gen. and Thee in Micah. are secular. [The divine name in] Samaria shall bear her guilt, for she hath rebelled against her God⁶⁹Hos. 14, 1. is sacred. R. Nathan says: [In the phrase] in the house of his God⁷⁰ibid. IX, 8. it is sacred. In therefore turn thou to thy God⁷¹ibid. XII, 7. it is sacred. In God standeth in the congregation of God; in the midst of the judges⁷²The Heb. has the divine name. He judgeth⁷³Ps. 82, 1. it is used as sacred⁷⁴In God standeth. and secular.⁷⁵In the sense of ‘judges’. In God delivereth me to⁷⁶Heb. אל (to) which has the same consonants as the word for ‘God’. the ungodly⁷⁷Job 16, 11. the first is sacred and the second⁷⁸’el in the sense of ‘to’. is secular. In For hath any said unto God: I have borne⁷⁹ibid. XXXIV, 31. the first [’el] is secular and the second sacred.
R. Eleazar the son of R. Jose the Galilean said:⁸⁰So M. V and H read ‘and R. Eleazar … said’. [In the verses] And let my cry have no⁸¹Heb. ’al, the same consonants as for the name of God. resting-place;⁸²Job 16, 18. It is in the power⁸³Gen. 31, 29. The Heb. for power (’el) equals the divine name. of my hand; And there shall be nought in the power of thy hand;⁸⁴Deut. 28, 32. When it is in the power of thy hand;⁸⁵Prov. 3, 27. Unto death,⁸⁶ibid. II, 18; unto is ’el in Heb. all [the words whose consonants are the same as those for God] are secular. In God hath given command to speed me⁸⁷2 Chron. 35, 21. it is sacred. In Forbear thee from meddling with God, who is with me⁸⁸ibid. it is sacred according to R. Jose b. Judah. In O God, the proud are risen up against me⁸⁹Ps. 86, 14. it is sacred but the reader must pause in reading [after God]:⁹⁰In the absence of the pause, the adjective proud might erroneously be taken as qualifying God. God, the proud are risen up against me.
[The terms] merciful and gracious, long-suffering and abounding in lovingkindness, king, kings, exalted, great, Most High, righteous and upright, pious, perfect, mighty, may be erased.⁹¹Although attributed to God, they do not possess the sanctity of the divine name. He who curses himself or his neighbour by [any of] these⁹²Using any of these attributes instead of the divine name. incurs guilt. [If he curses] heathens or the dead no guilt⁹³So M and N.Y. V and H read ‘guilty of one [offence]’. is incurred. [If he curses] a judge or a prince he incurs twofold guilt;⁹⁴Since a judge or prince must not be cursed as any other person, and as men holding offices of responsibility. according to others he incurs threefold guilt for cursing a prince.⁹⁵The two mentioned in the preceding note, and a third because the Heb. word for ‘judge’ in the text is identical with the divine name. If a person curses his father or mother with the Tetragrammaton⁹⁶lit. ‘the distinguished name’. he is liable to the penalty of stoning,⁹⁷Cf. Lev. 24, 14. Stoning is one of the major penalties imposed by a court. but if only with the attributes he is liable to a warning.⁹⁸i.e. he is guilty of transgressing a negative commandment, the penalty of which is scourging with thirty-nine stripes.

If one wrote three¹⁸So GRA. V ‘twice’. times Alef-lamed by mistake in the phrase God delivereth me to the ungodly,¹⁹Job 16, 11. The text has the word twice, the first being the divine name and the second the preposition; inadvertently he wrote it three times, intending the first two to stand for ‘God’ (thus sanctifying both) and the third for ‘to’. he retains the first and erases the second.²⁰So GRA and H. The first occurrences of ’el were meant to be the divine name and Rule 1 above applies. By quoting an illustration from Job, the inference to be drawn is that the regulation with respect to a Torah scroll holds good also of the Prophets and Hagiographa.

If one wrote Alef-lamed by mistake three¹⁵So GRA in Sof. V, 5. V reads ‘twice’. times in the clause God delivereth me to the ungodly,¹⁶Job 16, 11. The Biblical text has the word twice, the first being the name of God and the second the preposition, and inadvertently one wrote it three times, intending the first two to stand for ‘God’ (so sanctifying both) and the third for the preposition. one retains¹⁷This is the reading in Sof. V, 5. V has ‘wipes away’. the first and erases¹⁸So GRA in Sof. V, 5. V has ‘retains’. the latter.¹⁹The second ’el which, having been intended in error to stand for the divine name, is treated in accordance with Rule 1 above. By quoting an illustration from Job, the inference to be drawn is that the regulation with respect to a Torah scroll holds good also of the Prophets and the Hagiographa.

HALAKHAH: “Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai,” etc. ¹⁵⁴The parallel is in Babli, Baba Batra 15a/b. When was Job? Rebbi Simeon ben Laqish in the name of Bar Qappara: He was in the days of our father Abraham; that is what is written: “¹⁵⁵Job 1:1. A man was in the land of Oz, his name was Job.” And it is written, “¹⁵⁶Gen. 23:21, in the list of Aramean Naḥor tribes. Oz his firstborn.” Rebbi Abba said¹⁵⁷In the Babli, this is the opinion of R. Nathan in an alternate version., in the days of our father Jacob and Dinah was his wife; that is what is written: “¹⁵⁸Job 2:10. You speak like one of the impious ones”, and it is written: “¹⁵⁹Gen. 34:7. For an impiety he did in Israel.” Rebbi Levi said, he was in the days of the tribes; that is what is written: “¹⁶⁰Job. 15:18. The previous verse ends: This I have seen, I shall tell it; the verses are interpreted as referring to Judah and Reuben who confessed their sins; cf. Chapter 1, Note 195. What Sages would tell, they did not conceal from their fathers.” Rebbi Yose ben Ḥalaphta said, he was born when they descended into Egypt and he died when they left¹⁶¹This is an anonymous tannaïtic opinion in the Babli. The traditional duration of the tribes’ stay in Egypt is 210 years; cf. the author’s The Scholar’s Haggadah, pp. 283–284. Job lived another 140 years after his tribulations (Job 42:16). Since God gave double restitution for everything he had lost, it is concluded that he suffered in his 70th year and lived for 210 years.. A parable of a shepherd when a wolf came and attacked his flock. What did he do? He put up a ram against him¹⁶²In the Babli, 14b, this is hinted at by the statement that Job’s goats were able to attack wolves, being supernaturally safe from predators.. That is what is written: “¹⁶³Job 16:11. He delivered me to the evil one, he threw me amongst evildoers.” Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government¹⁶⁴In the later Midrash, Ex. rabba1(12), this is extended to include in Pharao’s council Bileam, who voted for killing the Jewish children and was killed, Job who abstained from voting and suffered, and Jethro who voted against Pharao’s decree and was rewarded in that his descendants sat in the Synhedrion.’¹⁶⁵Familia as a term for government is from the time of the principate when the emperor ran the state by his freedmen and slaves, his familia.. That is what is written: “¹⁶⁶Ex. 9:20. One who feared the word of the Eternal etc.”, and it is written about him, “¹⁵⁵Job 1:1. a man, artless and straight, fearing God and fleeing from evil¹⁵²Job 1:1.”. Rebbi Yose bar Jehudah¹⁶⁷In the Babli, R. Eleazar. says, he was in the days when the Judges judged; that is what is written: “Behold, you all did see, why do you turn all into vapor¹⁶⁸Job 27:12..” You saw what my generation did, that they collect tithes on the threshing floors; “you loved whore’s wages on all grain threshing floors¹⁶⁹Hos. 9:1. Since it is in the hand of the farmer to whom to give his tithes; the Levite or Cohen who comes to the threshing floor to collect his tithes is an extortionist (Cf. Demay 6:3, Note 69)..” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan¹⁷⁰In the Babli, R. Nathan.: He was in the days of the queen of Seba, as it is said: “Seba attacked and took them¹⁷¹Job 1:15..” Rebbi Nathan¹⁷²In the Babli, the anonymous Sages. said, he was in the days of the Chaldeans, as it is said: “The Chaldeans attacked from three sides.¹⁷³Job 1:17.” Rebbi Joshua ben Qorḥa¹⁷⁴Same argument in the Babli. said, he was in the days of Asuerus, as it is said: “One shall look for beautiful virgins for the king¹⁷⁵Esth. 2:2..” And it is written, “no women were found like Job’s daughters¹⁷⁶Job 42:15..” Rebbi Joshua ben Levi said, he was of the returnees of the diaspora. Rebbi Joḥanan said, He was of the returnees from the diaspora and was a Jew¹⁷⁷In the Babli, R. Joḥanan and R. Eleazar.. Therefore Rebbi Joḥanan learned from him the rules of mourning. “Job got up and tore his coat¹⁷⁸Job 1:20.”; Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: From here [one learns] that a mourner has to tear [his garment] while standing¹⁷⁹In Mo‘ed Qaṭan 3:7, Babli 20b, the verse is quoted without asking whether Job was Jewish or not.. Rebbi Ḥiyya¹⁸⁰In the Babli this is an anonymous tannaïtic statement. stated: In My world I had one just Gentile, I gave him his reward and removed him from My world¹⁸¹Since Job, in contrast to Jewish saintly persons, received his reward in this world, he seems to be excluded from the World to Come.. Rebbi Simeon ben Laqish¹⁸²In the Babli, 14a, this is the opinion of an anonymous author who proves that Scripture in effect contains tales that do not correspond to reality, such as Nathan’s tale of the poor man and his sheep. said, Job did not exist and will never live. The opinion of Rebbi Simeon ben Laqish is inconsistent: There, Rebbi Simeon ben Laqish said in the name of Bar Qappara: He was in the days of our father Abraham, but here he says so? But he did exist but his suffering did not. Then why is it written about him? To tell you that if it had come upon him, he would have withstood it.