Дварим 28:32 Ссылки в Талмуде: Tractate Soferim & Berakhot

"So when the gods אלהים made me wander" (Genesis 20:13), "And who is a God like You" (Micah 7:18) - the former is not holy, the latter is holy. "Samaria must bear her guilt for she has defied her God" (Hosea 14:1) this is holy. Rabbi Natan says, "in the house of his God" (Hosea 9:8) is also holy. "And you, to your God you must return" (Hosea 12:7) - this is holy. "God אלהים stands in the divine assembly in the midst of the gods אלהים judging" (Psalm 82:1) - it's used as both holy and not holy. "God hands me over יסגירני אל אל to a perverse one" (Job 16:11) - the first is holy, the second אל is not. "For before God כי אל אל has he said 'I will bear'" (Job 34:31) the first is not holy, the second is holy. And Rabbi Eliezer son of Rabbi Yossi the Galilean said, "And let there be no ואל יהי resting place" (Job 16:18), "And I have it in my power יש לאל ידי" (Genesis 31:29), "But you shall be powerless ואין לאל ידך" (Deuteronomy 28:32), "when you have the power בהיות לאל ידך" (Proverbs 3:27), "to death אל מות" (Proverbs 2:18) - none of these are holy. "And God said that I hurry" (II Chronicles 35:21), is holy. "And refrain from going against God who is with me" (ibid.) is holy. According to the words of Rabbi Yossi bar Yehudah, "God, arrogant ones have come up against me" (Psalm 86:14) is holy, but the reader has to make sure there is a pause between "God" and "arrogant" so as not to imply "arrogant gods." But Merciful and Compassionate, Long-Suffering, Abounding in Lovingkindness, King of Kings, On High, The Great One, The Almighty, Righteous and Upright, Steadfast, Pure, Mighty - these all can be erased. But one who curses himself or another using them is liable. A non-Jew or a dead person is liable for one offering, whereas a judge or a leader is liable for two. And some say that the leader is liable for three. One who curses his father or mother with the Ineffable Name - his punishment is stoning. But one who does so with the other epithets - he is liable for an admonition.

"So when the gods אלהים made me wander" (Genesis 20:13), "And who is a God like You" (Micah 7:18) - the former is not holy, the latter is holy. "Samaria must bear her guilt for she has defied her God" (Hosea 14:1) this is holy. Rabbi Natan says, "in the house of his God" (Hosea 9:8) is also holy. "And you, to your God you must return" (Hosea 12:7) - this is holy. "God אלהים stands in the divine assembly in the midst of the gods אלהים judging" (Psalm 82:1) - it's used as both holy and not holy. "God hands me over יסגירני אל אל to a perverse one" (Job 16:11) - the first is holy, the second אל is not. "For before God כי אל אל has he said 'I will bear'" (Job 34:31) the first is not holy, the second is holy. And Rabbi Eliezer son of Rabbi Yossi the Galilean said, "And let there be no ואל יהי resting place" (Job 16:18), "And I have it in my power יש לאל ידי" (Genesis 31:29), "But you shall be powerless ואין לאל ידך" (Deuteronomy 28:32), "when you have the power בהיות לאל ידך" (Proverbs 3:27), "to death אל מות" (Proverbs 2:18) - none of these are holy. "And God said that I hurry" (II Chronicles 35:21), is holy. "And refrain from going against God who is with me" (ibid.) is holy. According to the words of Rabbi Yossi bar Yehudah, "God, arrogant ones have come up against me" (Psalm 86:14) is holy, but the reader has to make sure there is a pause between "God" and "arrogant" so as not to imply "arrogant gods." But Merciful and Compassionate, Long-Suffering, Abounding in Lovingkindness, King of Kings, On High, The Great One, The Almighty, Righteous and Upright, Steadfast, Pure, Mighty - these all can be erased. But one who curses himself or another using them is liable. A non-Jew or a dead person is liable for one offering, whereas a judge or a leader is liable for two. And some say that the leader is liable for three. One who curses his father or mother with the Ineffable Name - his punishment is stoning. But one who does so with the other epithets - he is liable for an admonition.

[They said to him : In our dream] we were made to read the words "Thy sons and thy daughters shall he given unto another people " (ibid. v. 32), To Abbai he said : Thy sons and daughters will be many ; thou wilt say [they should marry] thy relatives, but [thy wife] will say they [should marry] her relatives, and she will compel thee to give them to her relatives, and it will seem [as though they had been given] to another people. To Raba he said : Thy wife will die, and thy sons and daughters will come under the control of another wife. For Raba said in the name of R. Jeremiah b. Abba in the name of Rab : What means that which is written, "Thy sons and thy daughters shall be given unto another people"? This refers to a stepmother.