Talmud su Salmi 29:3

Rebbi Levi⁹¹In the Tosephta (Berakhot3:25) this is a tannaitic text together with the later quote about composite benedictions; in the Babli (loc. cit.) it is attributed to the school of R. Samuel bar Naḥman, and by implication to the latter’s teacher, the first generation Amora R. Jonathan. said, corresponding to the eighteen Divine Names⁹²In biblical language, אזכרה is the part of a cereal sacrifice burned on the altar (Lev. 2:2). It is best explained from Accadic zekrun“pronounced name”, since the part to be burned is taken ceremoniously in God’s Name. The same explanation applies here; the word is used exclusively to refer to the Name YHWH. written in Give to the Eternal, sons of the mighty⁹³Ps. 29.. Rebbi Ḥuna said: If it were said that they are seventeen, tell him the one against sectarians the Sages fixed already at Jabneh⁹⁴Rebbi Ḥuna’s question is an attack against all who try to find a reason for the eighteen benedictions by pointing out that in the 500 years between the institution of formalized prayer by the Men of the Great Assembly and the Synhedrion of Rabban Gamliel, the Amidah prayer consisted of only 17 benedictions. Rebbi Ḥuna’s answer is that the eighteenth benediction also is an institution of the Synhedrion, the legal successor of the Great Assembly, and, therefore, all eighteen benedictions have the same status.. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written the God of Glory thundered⁹⁵Ps. 29:3. This Divine name is not an askara.? He said to him: Has it not been stated: “He takes together the one against sectarians and sinners in ‘He Who subdues offenders’, the one for elders and proselytes in ‘Assurance to the righteous’, and the one for David in ‘He Who builds Jerusalem.’⁹⁶This implies that the benediction containing the curse upon apostates and sectarians (i. e., Christians) was not newly introduced at Jabneh but that it was a modification of an old benediction directed at those who wantonly transgress the commandments of the Torah. Hence, the original number of benedictions instituted by the Great Assembly was 18. The Palestinian version had no separate benediction asking for the return of the Davidic rulers. The Babylonian version has no mention of the Davidic dynasty in the prayer for the rebuilding of Jerusalem; it is retained in today’s Yemenite prayerbook. Current Ashkenazic and Sephardic versions combine the Palestinian prayer for Jerusalem and the Davidic dynasty in benediction 14, with the Babylonian one for the Davidic dynasty alone in benediction 15. Hence, Psalm 29 accommodates both the Galilean 18 benedictions based on the number of mentions of the Tetragrammaton, and the 19 of the Babylonian version, based on all invocations of the Deity in the Psalm.” Then you have enough to have ˂a Divine Name˃⁹⁷Added from G and ב. for each one of them.

Rebbi Levi¹⁴²In the Babli, this is a statement of Rebbi Hillel, the son of Rebbi Samuel bar Naḥmani. Also the following discussion has a parallel in the Babli. said, corresponding to the 18 Divine Names written in (Ps. 29) “Give to the Eternal, o sons of the mighty.” Rebbi Ḥuna said: If it were said that they are 17, tell him the one against sectarians the Sages fixed already at Jabneh¹⁴³Rebbi Ḥuna’s question is an attack against all who try to find a reason for the eighteen benedictions by pointing out that in the 500 years between the institution of formalized prayer by the Men of the Great Assembly and the Synhedrion of Rabban Gamliel, the Amidah prayer consisted of only 17 benedictions. Rebbi Ḥuna’s answer, not very satisfactory, is that the eighteenth benediction is also an institution of the Synhedrion, the legal successor of the Great Assembly, and, therefore, all eighteen benedictions have the same status.. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written (Ps. 29:3) “the God of Glory thundered¹⁴⁴The mention of God introduces a nineteenth Divine name.”? He said to him: Has it not been stated: He takes together the one against sectarians and sinners in “He Who subdues offenders”¹⁴⁵This implies that the benediction containing the curse upon apostates and sectarians (i. e., Christians) was not newly introduced at Jabneh but that it was a modification of an old benediction directed at those who wantonly transgress the commandments of the Torah. Hence, the original number of benedictions instituted by the Great Assembly was 18. The benediction has been changed in Christian surroundings beyond recognition. The text of Jabneh must have been close to today’s Yemenite version: למשומדים אל תהי תקוה, כל המינים והמוסרים כרגע יאבדו ומלכות זדון תעקור ותשבור מהרה בימינו. ברוך אתה ײ֨ שובר אויבים ומכניע זדים., the one for elders and proselytes in “Assurance to the righteous”, and the one for David in “He Who builds Jerusalem.”¹⁴⁶This is the Israeli version which has no separate benediction asking for the return of the Davidic rulers. The Babylonian version has no mention of the Davidic dynasty in the prayer for rebuilding Jerusalem; it is retained in today’s Yemenite prayerbook. Current Ashkenazic and Sephardic versions combine the Israeli prayer, for Jerusalem and the Davidic dynasty in benediction 14, with the Babylonian one for the Davidic dynasty alone in benediction 15. Hence, Psalm 29 accomodates both the Galilean (18) benedictions based on the number of mentions of the Tetragrammaton, and the Babylonian (19) versions, based on all invocations of the Deity in the Psalm. Then you have enough to have a Divine name¹⁴⁷The parallels הזכרות, אדכרה in this paragraph show that in the times of the Yerushalmi the sounds of ז /z/ and soft ד /ð/ (voiced th) were almost indistinguishable. for each one of them.