Talmud su Giudici 18:78

Rebbi Ḥuna and Simeon Qamateria in the name of Rebbi Samuel ben Naḥman (Jud. 18:30): “Jonathan ben Gershom ben Manasseh,” a hanging נ¹²⁸In Bible manuscripts and prints, the name is יהונתן בן גרשם בן מ^נשה, to hide the fact that a grandson of Moses was priest of the idol at Dan. Manasseh is the bad king of Judah, son of king Hezekiah. The parallels to this paragraph are Yerushalmi Sanhedrin11:5, Babli Bava Batra 110a.. If he merits it, ben Mosheh. If he does not merit it, ben Manasseh. The colleagues asked before Rebbi Samuel bar Naḥman: He was a priest of idol worship and lived so long¹²⁹The verse reads: “Jonathan ben Gershom ben Mo(n)sheh, he and his sons, were priests for the tribe of Dan, until the day the land was exiled. They put up for themselves the idol of Micah, that the latter had made, all the days that the House of God was at Shiloh.” There are several interpretations of “the day the land was exiled.” Rashi takes it to mean the exile of Dan by the Assyrians, Babylonian tradition (Seder Olam Chapter 24) takes it as the time of captivity of king Manasse in Babylon; most later Medieval commentators (Ibn Ezra, Gersonides, R. Isaiah of Trani) take it to refer to the destruction of Shiloh (since Jeroboam put up a new Golden Calf at Dan, the original idol can no longer have survived.) However, as Y. Yadin has pointed out, already in the Song of Deborah there is a reference to the tribe of Dan who “went to dwell on ships.” Rashi’s interpretation is that of the Talmudim (the parallel in the Babli is Bava Bathra 110a), since both have Jonathan (not just one of his descendants) alive and active at the time of David, about 300 years after the conquest of Laish by the tribe of Dan.? He said to them, because he [Jonathan] was grudging to his idol. How was he grudging to his idol? If a man came to sacrifice an ox, a sheep, or a goat to the idol and told him: Make it favorably inclined towards me, he would say: What use does it have for you? It neither sees, nor hears, nor eats, nor drinks, nor does good or evil, and does not talk. He said to him, by your life, what should we do? He said to him, go, make, and bring me a wooden vessel¹³⁰Greek πίναξ, “wooden platter”. full of fine flour and put on it ten eggs, then I shall prepare it before that one and it will eat from all that comes and I shall make it favorably inclined towards you! After he left, he would eat it. One day, a son of pashas came and he said that to him. He said to him, if it is of no use, what are you doing here? He said to him, because of my livelihood. When David became king, he sent and brought him. He said to him, you are the grandson of that righteous man and you worship idols? He said to him: I have a tradition from my grandfather’s house: Sell yourself to idol worship¹³¹In Hebrew, “strange work”. rather than need other people¹³²To take money from charity.. He said to him: Heaven forbid! He did not say so, but sell yourself to work that is strange to you rather than to need other people. When David saw that he loved money, he made him count¹³³Latin comes, a high official in post-Diocletian Rome. “Treasury” from Greek θησαυρός. of his treasuries. That is what is written (1Chr. 26:24): “Shabuel ben Gershom ben Moshe, overseer of the treasuries.” “Shabuel” because he returned to God with all his heart and all his might. “Overseer of the treasuries,” that he made him count of the treasuries. They objected to Rebbi Samuel bar Naḥman: (Jud. 18:30): “Until the day the land went into exile.” He said to them, when David died, Shelomo rose and exchanged all his counselors¹³⁴Greek singular σύγκλητος (βουλή) “summoned (council, senate)”, also συγκλητικός “of senatorial rank”, with Aramaic plural ending. Seder Olam, quoted earlier, seems to assume that he stayed in Jerusalem after that.. He returned to his former bad ways. That is what is written: (1K. 13:11) “An old prophet¹³⁵Since prophets are usually experienced people, this one must have been very old. was dwelling at Beth El;” they say that this was he.

All [divine] names mentioned in connection with Lot are secular³⁸There is only one secular name in the Lot passages. The Tetragrammaton, which is of course sacred, occurs twice. The word ‘all’ is not intended to be taken literally (cf. N.Y.). except the last, viz. And Lot said unto them: Oh, not so my Lord.³⁹Gen. 19, 18. Lot’s address to the angels is taken to end at not so, and then his petition to God begins, My Lord, behold, etc. [So the Targum and Shebu. 35b (Sonc. ed., pp. 205f).] All [divine] names mentioned in the story of Micah⁴⁰Judg. 17f. are secular. R. Jose says: When they begin with Yod-he⁴¹The Tetragrammaton. they are sacred, but when with Alef-lamed⁴²The word for ‘God’. they are secular except in the phrase the house of God was in Shiloh.⁴³ibid. XVIII, 31. All the [divine] names which occur in the story of Naboth are sacred except in the sentence Naboth did curse god⁴⁴Referring to one of the strange gods introduced by Jezebel. E.V. God. and king.⁴⁵1 Kings 21, 13. All the [divine] names which occur in the narrative of Gibeah of Benjamin⁴⁶Judg. 20f. are secular according to R. Eliezer, but R. Joshua says: They are sacred. R. Eliezer said to him, ‘Is it possible that the Omnipresent would promise [victory]⁴⁷According to Judg. 20, 18, 23 God told Israel to wage war against Benjamin, which implied that they would be victorious. and not fulfil?’⁴⁸Israel was defeated on both occasions (ibid. 21, 25). R. Joshua replied, ‘The Omnipresent promises and fulfils’.⁴⁹The Israelites did not appreciate that on the first two occasions God only told them that they may go to war but promised no victory. Only on the third occasion were they assured that Benjamin would be delivered into their hands (ibid. XX, 28). [37a]

It was stated: Rebbi Yose says, the family Ḥagira were professional scribes in Jerusalem, who were erasing Sabaoth since it is a profane substantive at another place, the military commanders take position at the head of the people³⁹⁵Deut. 20:9.. All Names written regarding our father Abraham are holy except one which is profane, it was when the gods made me err from my father’s house³⁹⁶Gen. 20:13. Babli Ševuot 35b.. But some are saying, this one also is holy, “for unless God, they already would have made me err.” All Names written regarding Micha³⁹⁷Jud. 17–18. are profane, even though they are written with YH, except one which is holy, all time that the House of God was at Siloh³⁹⁸Jud. 18:31.. All Names written regarding Naboth, even though they are written with EL are holy, Naboth cursed God and King³⁹⁹1K. 21:13. Ševuot 35b.. But “merciful and compassionate, patient and full of grace, King of kings, elevated, and great, and awesone, and supreme, powerful, just, straight, saintly, flawless, strong,” these are profane⁴⁰⁰These are attributes, not Names.. The following are the names which cannot be split: Amiel, Amishadday, Ṣuriel, Ṣurishaddai, Gamliel, Pedahzur, Pedahel, may not be split⁴⁰¹While theophoric names are profane, isolating the divine name by splitting the word would create a word which may not be erased since the syllable was intended as a Name. These are names that may be split, Beth-El⁴⁰²A geographic name, written without any intent of endowing it with holiness., Beth-Awen, getting angry, I shall get angry, Poti-phera, Ṣafenath-Paneaḥ.

Two signs [two Hebrew letters nun inverted] are given in the Torah to mark off a small section. What is this section? “And when the Ark would travel…” (Numbers 10:35–36). Rabban Shimon ben Gamliel would say: It would be more appropriate to take this section out from where it is, and have it written in a different place. There is a similar sign in the verse (Judges 18:30), “And Jonathan, son of Gershom, son of Menashe.” Was Gershom the son of Menashe? No, he was the son of Moses. But his actions were not like those of Moses his father, so they added a nun to connect him to Menashe instead.¹In Hebrew, the name Moses is spelled mem-shin-hei, while the name Menashe is spelled mem-nun-shin-hei.
A similar exegesis was applied to the verse (Zechariah 4:14), “These are the two sons of the pure oil, who serve the Master of all the Earth.” These are Aaron and the Messiah. I would not be able to tell which of them was the more beloved, except that it says [with regard to the Messiah], “The Eternal has sworn and will not change His mind; you will be a priest forever, [the rightful king that I have chosen]” (Psalms 110:4). From this verse we know that the messianic king is even more beloved than a rightful priest.
See, it says (Psalms 80:14), “A wild boar from the forest [hazir miya’ar] will gnaw at it.” Shouldn’t it say: A hippopotamus from the river [hazir miye’or]²This is a double play-on-words. The Hebrew word ya’ar, spelled yod-ayin-reish, means forest, while ye’or, spelled yod-aleph-reish, means river. Likewise, hazir ya’ar is a wild boar, while hazir ye’or is a hippopotamus. will gnaw at it? But it says “from the forest,” because when Israel does not do the will of God, then the gentiles will come upon them like a wild boar from the forest. Just as a wild boar from the forest will kill people and injure other animals, and is a torment to people, so whenever Israel does not do the will of God, the gentiles will come and kill them, torture them, and injure them. But when Israel does the will of God, the gentiles do not rule over them, and are like a hippopotamus from the river. Just as a hippopotamus does not kill people, and causes no injury to other creatures, so whenever Israel does the will of God, no foreign nation will kill, injure, or torture them. And then it will be written as: From the river [i.e., miye’or, with an aleph, instead of miya’ar, with an ayin].