Talmud su Giudici 6:78

Rebbi Joshua the Southerner²⁸¹Rebbi Joshua ben Levi. said: Three things did the earthly court decree and the Heavenly Court agreed with them, and they are the following: The ban on Jericho, the Esther scroll, and greeting people using the Name. The ban on Jericho (Jos. 7:11): “Israel sinned²⁸²Joshua decreed a ban on all property of the city of Jericho as ḥērem for the Eternal. After Akhan had taken property for himself, Israel was defeated at the Ai and Joshua was informed that “Israel sinned,” i. e., a transgression of his command was equated with a transgression of a divine command. Hence, Heaven accepted his human decree in the Heavenly Court. [While everybody can declare his own possession ḥērem or qorbān whereby its use is forbidden by a divine command (Lev. 27), Joshua here forbade the use of things that did not belong to him and, under usual circumstances, his decree would be invalid in a court of law.].” But was not Joshua the one who decreed it? This certainly implies that the Heavenly Court agreed with them. The Esther scroll (Esth. 9:27): “They confirmed and accepted, etc.” Rav said, “accepted” is written in singular²⁸³It is written קבל and read קִבְּלוּ.; this implies that they²⁸⁴In fact, He (God) accepted it. accepted. Greeting people using the Name (Ruth 2:4): “Lo, Boaz came from Bethlehem.” And from where that the Heavenly court agreed with them? The verse says (Jud. 6:12): “The Eternal is with you, o hero!²⁸⁵This is the greeting of the angel to Gideon, telling him to fight the Midianites. This shows that heavenly beings adapted the human manner of greeting as exemplified by Boaz. The argument implies that Gideon, who was quite early in the time of Judges, came after Boaz. This is explicit in Midrash Seder Olam Chap. 12 (in the author’s edition and commentary, Northvale N.J. 1998, p. 121–123.) Boaz was the grandson of Naḥshon ben Aminadav, prince of Judah during the wanderings in the desert (Ruth 4:20–21.)” Rebbi Abun in the name of Rebbi Joshua ben Levi: Also tithes, as it is said (Mal. 3:10): “Bring all tithes²⁸⁶The problem alluded to here is discussed in Yerushalmi Shevi‘it 6:1, Qiddushin 1:9 and Babli Arakhin 32b, referring to the obligations of the farmer regarding the produce of the Holy Land. It is spelled out in the Torah many times that these obligations (the heave for the priests, tithes for the Levites and the poor, the Sabbatical Year, etc.) come into force “when you come to the Land and inherit it,” as duties on the land distributed as family heritage to the tribes by Moses and Joshua. These commandments became obsolete when the tribes were led into captivity, including the obligations of the remaining Israelite population of Galilee who, according to our sources, were never exiled and who reappear in history at the time of the Hasmonean revolt without any record of resettlement in Galilee. The continued obligation to observe the Laws that depend on the Land therefore is derived only from the voluntary covenant enacted by the people in the time of Ezra and Nehemia (Shevi‘it 6:1): “Rebbi Lezer says: they voluntarily accepted the duties of the tithes. Why do I say this? (Neh. 10:1) ‘With all this, we enact a written trust and covenant signed by our princes, Levites, and priests.’ How does R. Lezer explain the inclusion (Neh. 10:37) of ‘the firstborn of our cattle and flocks’ [an obligation that does not depend on the Land and therefore is universal]? Since they accepted the obligations (of heave and tithes) that they could have avoided, Scripture gives them credit for those obligations which they had to fulfill anyhow as if they had accepted these also voluntarily.” The same idea is also expressed by an opponent of rabbinic Judaism who is reported (Shevi‘it 9:9) to have said: “Ḥallah (the heave to be taken from bread dough) is a biblical obligation (Num. 15:20) but the Sabbatical year is now an obligation only by the authority of Rabban Gamliel and his colleagues.” [Cf. the author’s The Scholar’s Haggadah, p. 280–281, and Seder Olam p. 248–250.], etc.” What is: “²⁸⁷Mal. 3:10: “Bring the full tithe into the (Temple) storehouse, so that there may be food in My House, test Me in this,” said the Eternal of Hosts, “if I will not open for you the skylights of heaven, and I shall pour out for you blessing until ‘without enough.’ ” The obligation accepted by the people on Earth without Heavenly Command gives Divine Reward. Hence, the obligation was accepted as Divine Command of human origin. Until ‘without enough?’ ” Rebbi Yose bar²⁸⁸The Rome manuscript does not have the words “Yose bar”. A son of R. Simeon bar Abba is otherwise unknown but the attribution is possible. R. Shelomo Cirillo has the reading “R. Yose in the name of R. Simeon bar Abba.” Simeon bar Abba in the name of Rebbi Yoḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah and Rebbi Chelbo and Rebbi Abba bar Ilaï in the name of Rav: Until your lips will wear out²⁹⁰This is explained in detail in Midrash Samuel 1:1 (which contains an enlarged version of the Yerushalmi here to the end of the tractate) that Elkanah went to Siloh four times a year, three times for the three holidays of pilgrimage and once for his private vow as explained in 1Sam. 1:2, and that every year he chose a different road to tell people to go to Shiloh for the holidays. A similar version is in Tanna dbe Eliahu I:8. saying, we have enough blessings, we have enough blessings.

HALAKHAH: It is written¹²⁰1S. 12:6., the Eternal Who made Moses and Aaron and Who brought up etc. ¹²¹1S. 12:11.Then the Eternal sent Yerubbaal, and Bedan, and Yephtah, and Samuel. Yerubbaal is Gideon¹²²Jud. 6:32.. Bedan is Simson¹²³The name Bedan appears again in 1Chr. 7:17, as name of a Gileadite. Since nothing is otherwise known of this person and he is not mentioned as a Judge, the word is not read as a proper name but as a statement, “in Dan”; referring to Simson, the only Judge of the tribe of Dan.. Yephtah is Yephtah the Gileadite. He combined the three most lightweight of the world¹²⁴Gideon is suspected of introducing aspects of paganism into Jewish worship with his ephod, Simson is depicted as rather dumb, and Yephtah, judged by the standard of rabbinic law, showed his incompetence in the case of his daughter’s vow. with the three most powerful of the world, to teach you that the Courts of Gideon, and Yephtah, and Simson are of equal consideration as those of Moses, Aaron, and Samuel. Not only this but He mentioned the great ones on both sides and the little ones in the middle¹²⁵Babli 25a..

R. Joshua said: Great is peace, for the name of the Holy One, blessed be He, is called ‘peace’, as it is stated, And he called it⁴²The altar erected by Gideon. ‘Adonai-shalom’.⁴³Judg. 6, 24, i.e. ‘the Lord is peace’; cf. Shab. 10b (Sonc. ed., p. 37) and Midrash Rabbah, Leviticus, IX, 9 (Sonc. ed., p. 117) where the rendering is ‘And he called Him Lord, Peace’, which is described in n. 1 as ‘a very bold Midrashic rendering’. ⁴⁴This sentence is omitted by GRA.R. Ḥiyya b. Abba said: Hence it can be deduced that a person may not extend a greeting of peace to his fellow in a place of filth, because it is stated, And Gideon built an altar there unto the Lord and called it ‘Adonai-shalom’. Now if an altar which does not eat, drink or smell and was erected only to make an atonement for [the sins of] Israel is called ‘peace’, he who loves peace and pursues peace, who welcomes people with the greeting of peace⁴⁵lit. ‘who is first with [the greeting of] ‘Peace [upon you]’; cf. Ber. 17a (Sonc. ed., p. 102) where it is reported by Rabban Joḥanan b. Zakkai that never did anyone anticipate him with the salutation of peace, not even a heathen in the market-place. and responds with peace, and who maintains peace between Israel and their Father in heaven, how much more so! R. Jose the Galilean said: Even the name of the Messiah is called ‘peace’, [as it is stated,] And his name is called … Abi-ad-sar-shalom.⁴⁶Isa. 9, 5, i.e. ‘the Everlasting Father, the Ruler of peace’.

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..