Talmud do Diwrej ha-jamim I 26:78

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.

It is written³⁸⁰2S. 1:17–18.: “And David sang this elegy”, etc., “and said: To teach the people of Judah archery.” Is it reasonable that he had to teach the people of Judah, who was he³⁸¹Instead of מי היה, the Rome ms. reads נהיה; probably a corruption. The problem is that (1) the mention of Jehudah in a dirge about the slain of Benjamin is somewhat out of place, and (2) that David, who had a magic bow (Ps. 18:35), long ago was a teacher of archery. “He” refers to David.? But David said, when the just have disappeared, the haters come and attack Israel. “Is that not written in the book Yashar?” Two Amoraïm. One says, that is the book of Genesis. But the other said, that is the fifth of Numbers³⁸²In the Babli, Avodah Zarah 25a, R. Joḥanan identifies the book Yashar with Genesis, R. Eleazar with Deuteronomy. In the Babli, the book of Yashar is not a book of wars. “Fifth” is the standard rabbinic name for any one of the five books of the Pentateuch.. The one who said, this is the book of Genesis, is understandable³⁸³Since it records the victory of Abraham over the kings of the East.. But the one who said, that is the fifth of Numbers, what war is reported there? ³⁸⁴From here to the end of the paragraph, the text is also in Yoma 1:1, fol. 38b.“The Children of Israel travelled from the springs of Bene-Ya‘aqon to Mosera; there Aaron died³⁸⁵Deut. 10:6..” Did Aaron die at Mosera? Did he not die on Mount Hor? That is what is written: “Aaron the Cohen ascended Mount Hor and died there.³⁸⁶Num. 33:38.” But when Aaron died and the clouds of glory disappeared, the Canaanites desired to attack Israel. That is what is written: “The Canaanite, the king of Arad, dweller in the Southland, heard that Israel came by the way of the scouts.³⁸⁷Num. 33:40. The same interpretation is in the Babli, Roš Haššanah 3a. Cf. also Num. rabba 19(11), Tanḥuma Buber Ḥuqqat 42, Tanḥuma Ḥuqqat 18; Threni rabbati 1(64); Tosephta 11:1; Sifry Num. 82.” What is “the way of the scouts”? He heard that Aaron died, the great scout, who did scout the way for them³⁸⁸Since Aaron was responsible for the Ark which was the pathfinder (Num. 10:33).. They came and attacked them. Then Israel wanted to return to Egypt and travelled eight stations backward. The tribe of Levi ran after them and killed eight families from them³⁸⁹In the catalog of families in Num. 26, 8 families are missing compared to the enumeration of grandsons of Jacob in Gen. 46: 5 from Benjamin and 1 each from Simeon, Gad, and Asher.. They also killed four of their families. That is what is written: “The Amramite, the Yiṣharite, the Ḥebronite, the Uzielite.³⁹⁰1Chr. 26:23, an isolated verse seemingly without connection to what comes before and after. This is interpreted to mean that David took care to re-establish these families after they had been decimated. The only levitic family missing in the list of Num. 26 is Šim‘î.” When were they re-established? In David’s time. That is what is written: “In his days, the just will blossom³⁹¹Ps. 72:2.”. They said, what caused us all this bloodshed? They said, because we did not perform kindness for that just man. They went and organized a eulogy and performed kindness for that just man. The verse considers it as if he died and was buried there where they performed kindness for that just man.

It is written: “¹⁹⁰An inexact quote of 1Chr. 13:14, 2S. 6:10. The ark of the Eternal dwelt in the house of Obed Edom for three months, and the Eternal blessed,” etc. By what did he bless him? With sons. That is what is written: “¹⁹¹1Chr. 26:8. All these were from the sons of Obed Edom, they, their sons and relatives, strong men for the service, sixty” etc., because each one of them gave birth to two every month. How was that? She was impure for seven days¹⁹²Since all children were males, Lev. 12:2., pure for seven days, and gave birth, was impure for seven days, pure for seven days, and gave birth. Sixteen every month¹⁹³16 grandchildren since Obed Edom had 8 sons (1Chr. 26:4–5)., in three months 48. And he, six¹⁹⁴His own wife bore him six more sons. Together with the original 8, that makes 62 in all. In the Babli, Berakhot63b/64a, the wife and all her daughters-in-law each had one birth of sextuplets.. This makes 54 together. And those eight, sum total 62. That is what was written: “¹⁹¹1Chr. 26:8.62 for Obed Edom”.