Today's Daf Yomi
February 7, 2017 | ืืดื ืืฉืื ืชืฉืขืดื
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This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)
Bava Batra 16
The gemara brings the narrative of the Job story and explains it in detail including the Satan’s convincing of God to test Job and Job’s reaction to his situation. ย Some explain that he was firm in his belief and others claim he had complaints against God.
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ืืขืื ืืขืืื ืืื
of the World-to-Come, when plowing and harvesting will take place at the same time. Here too, the oxen plowed and the donkeys grazed on the crops that grew from that effort.
ืขืื ืื ืืืืจ ืืื ืื ืืืืืจ ืืฉ ืืืืื ืืืืณ ืขืื ืื ืืืืจ ืืื ืื ืืืืืจ ืืฉืืื ืฉืื ืฉืืฉื ืจืืฉืื ืืืคืฉืื ืขื ืืืืืื ืืืงืืื ืืืืณ ืขืื ืื ืืืืจ ืืื ืื ืืืืืจ ืื ืื ืืื ืืชืื ืืืืืื ืืฉืืชืื ืืื ืืืืช ืืืืื ืืืืืจ ืืื ื ืจืื ืืืืื ืืื ืืขืืจ ืืืืืจ ืืืืข ืืืจืืข ืคื ืืช ืืืืช ืืืคื ืขื ืื ืขืจืื ืืืืณ ืืืงื ืืืื ืืืงืจืข ืืช ืืขืื ืืืื ืืช ืจืืฉื ืืืืณ ืืืืืจ ืขืจืื ืืฆืืชื ืืืื ืืื ืืขืจืื ืืฉืื ืฉืื ืืณ ื ืชื ืืืณ ืืงื ืืื ืฉื ืืณ ืืืืจื ืืื ืืืช ืื ืืื ืืืื ืืื ื ืชื ืชืคืื ืืืืืื
The Gemara continues to interpret verses from the book of Job. โWhile he was yet speaking, there came also another and said: The fire of God has fallen from heaven, and has burned up the sheep, and the servants, and consumed themโฆWhile he was yet speaking, there came also another and said: The Chaldeans formed three bands, and fell among the camels, and have carried them away, and have slain the servants with the edge of the swordโฆWhile he was yet speaking, there came also another and said: Your sons and your daughters were eating and drinking wine in their eldest brotherโs house; and, behold, there came a great wind from across the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are deadโฆThen Job arose, and rent his coat, and shaved his head, and fell down on the ground and prostrated himself. And he said: I came naked out of my motherโs womb, and naked I shall return there; the Lord gave, and the Lord has taken away, blessed be the name of the Lord. In all this Job sinned not, nor did he lay reproach on Godโ (Job 1:16โ22).
ืืืื ืืืื ืืืืื ืื ื ืืืืืื ืืืชืืฆื ืืืืณ ืืืืืจ ืืณ ืื ืืฉืื ืื ืืื ืชืื ืืืขื ืืฉืื ืืช ืืณ ืืืืืจ ืืฉื ืืืจืฅ [ืืืืณ] ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืฉืืชื ืืื ืืขืืื ืืื ืืฆืืชื ืืขืืื ืืืจืื ืฉืืืจืช ืื ืงืื ืืชืืื ืืืจืฅ ืืืจืื ืืืจืืื ืื ืื ืืชื ื ื ืืืฉืขื ืฉืืงืฉ ืืงืืืจ ืฉืจื ืื ืืฆื ืืงืื ืืงืืืจื ืืื ืืจืืจ ืืืจ ืืืืชืื
โAgain there was a day when the sons of God came to present themselves before the Lord, and the Satan came also among them to present himself before God. And the Lord said to the Satan: From where do you come? And the Satan answered the Lord, and said: From going to and fro in the earth and from walking up and down in itโ (Job 2:1โ2). The Satan said before God: Master of the Universe, I have gone to and fro across the entire world and have not found anyone as faithful as your servant Abraham, to whom you said: โArise, walk through the land in the length of it and in the breadth of it; for I will give it to youโ (Genesis 13:17). And when he wanted to bury Sarah, he could not find a place to bury her, and yet he did not criticize Your ways, or accuse You of having failed to keep Your promise.
ืืืืืจ ืืณ ืื ืืฉืื ืืฉืืช ืืื ืื ืขืืื ืืืื ืื ืืื ืืืื ืืืจืฅ ืืืืณ ืืขืื ื ืืืืืง ืืชืืชื ืืชืกืืชื ื ืื ืืืืขื ืื ื
About this it says: โAnd the Lord said to the Satan: Have you considered My servant Job, that there is none like him on earth, a perfect and an upright man, one that fears God and turns away from evil? And still he holds fast to his integrity, although you moved Me against him, to destroy him without causeโ (Job 2:3).
ืืืจ ืจืื ืืืื ื ืืืืื ืืงืจื ืืชืื ืื ืืคืฉืจ ืืืืืจื ืืืื ืฉืืกืืชืื ืืืชื ืื ืืกืช
Rabbi Yoแธฅanan says: Were it not explicitly written in the verse, it would be impossible to say this, as it would be insulting to Godโs honor. The verse states: โYou moved Me against him,โ like a person whom others persuade and allows himself to be persuaded, as if God had not wanted to do anything, but allowed Himself to be persuaded to bring harm to Job.
ืืืชื ืืชื ืชื ื ืืืจื ืืืชืขื ืืขืืื ืืืจืืื ื ืืื ืจืฉืืช ืื ืืื ื ืฉืื
It was taught in a baraita with regard to the methods of the Satan: He descends to this world and misleads a person into sinning. He then ascends to Heaven, levels accusations against that very sinner, and inflames Godโs anger against him. He then receives permission to act and takes away the sinnerโs soul as punishment.
ืืืขื ืืฉืื ืืช ืืณ ืืืืืจ ืขืืจ ืืขื ืขืืจ ืืื ืืฉืจ ืืืืฉ ืืชื ืืขื ื ืคืฉื ืืืื ืฉืื ื ื ืืื ืืืข ืื ืขืฆืื ืืื ืืฉืจื ืื ืื ืขื ืคื ืื ืืืจืื ืืืืืจ ืืณ ืื ืืฉืื ืื ื ืืืื ืื ืืช ื ืคืฉื ืฉืืจ ืืืฆื ืืฉืื ืืืช ืคื ื ืืณ ืืื ืืช ืืืื ืืืืณ ืืืจ ืจืื ืืฆืืง ืงืฉื ืฆืขืจื ืฉื ืฉืื ืืืชืจ ืืฉื ืืืื ืืฉื ืืขืื ืฉืืืจ ืื ืจืื ืฉืืืจ ืืืืช ืืฉืืืจ ืืช ืืื ื
The Gemara returns to discuss the text of the book of Job: โAnd the Satan answered the Lord, and said: Skin for skin, for all that a man has he will give for his life. But put forth Your hand now, and touch his bone and his flesh, and he will curse You to Your face. And the Lord said to the Satan: Behold, he is in your hand; only spare his life. So the Satan went forth from the presence of the Lord, and smote Job with vile sores from the sole of his foot to his crownโ (Job 2:4โ7). Rabbi Yitzแธฅak says: Satanโs suffering was more difficult than that of Job. This can be explained by means of a parable involving a servant whose master said to him: Break the barrel but save its wine. Here too, God told the Satan that he could do whatever he liked short of taking Jobโs life, and that limitation caused Satan to suffer.
ืืืจ ืจืืฉ ืืงืืฉ ืืื ืฉืื ืืื ืืฆืจ ืืจืข ืืื ืืืื ืืืืช ืืื ืฉืื ืืืชืื ืืืฆื ืืฉืื ืืืช ืคื ื ืืณ ืืื ืืฆืจ ืืจืข ืืชืื ืืชื ืจืง ืจืข ืื ืืืื ืืืชืื ืืื (ืจืง ืืช ื ืคืฉื ืฉืืจ) [ืจืง ืืืื ืื ืชืฉืื ืืื] ืืื ืืืื ืืืืช ืืืชืื (ืจืง) [ืื] ืืช ื ืคืฉื ืฉืืจ ืืืื ืืืืืื ืงืืืื
Reish Lakish says: Satan, the evil inclination, and the Angel of Death are one, that is, they are three aspects of the same essence. He is the Satan who seduces people and then accuses them, as it is written: โSo the Satan went forth from the presence of the Lord, and smote Job with vile soresโ (Job 2:7). He is also the evil inclination, as it is written there: โThe impulse of the thoughts of his heart was only evil continuouslyโ (Genesis 6:5); and it is written here: โOnly upon himself do not put forth your handโ (Job 1:12). The verbal analogy between the various uses of the word โonlyโ teaches that the evil inclination is to be identified with the Satan. He is also the Angel of Death, as it is written: โOnly spare his lifeโ (Job 2:6); apparently Jobโs life depends upon him, the Satan, and accordingly the Satan must also be the Angel of Death.
ืืืจ ืจืื ืืื ืฉืื ืืคื ืื ื ืืฉื ืฉืืื ื ืชืืืื ื ืฉืื ืืืื ืืืืื ืืืงืืืฉ ืืจืื ืืื ืื ืืื ืืขืชืื ืืชืจ ืืืื ืืืจ ืืก ืืฉืืื ืืื ืฉื ืืื ืืจืืื ืืชืื ืืืืจืื ืคื ืื ื ืืืชืื ืืืขืกืชื ืฆืจืชื ืื ืืขืก ืืขืืืจ ืืจืขืืื ืืจืฉื ืจื ืืื ืืจ ืืขืงื ืืคืคืื ืื ืืชื ืฉืื ื ืฉืงืื ืืืจืขืื
Rabbi Levi says: Both Satan, who brought accusations against Job, and Peninnah, who tormented Hannah, mother of Samuel the prophet, acted with intent that was for the sake of Heaven. As for Satan, when he saw that the Holy One, Blessed be He, inclined to favor Job and praised him, he said: Heaven forbid that He should forget the love of Abraham. With regard to Peninnah, as it is written: โAnd her rival wife also provoked her sore, to make her fretโ (Iย Samuel 1:6), i.e., Peninnah upset Hannah in order to motivate her to pray. Rav Aแธฅa bar Yaโakov taught this in Paphunya, and Satan came and kissed his feet in gratitude for speaking positively about him.
ืืื ืืืช ืื ืืื ืืืื ืืฉืคืชืื ืืืจ ืจืื ืืฉืคืชืื ืื ืืื ืืืื ืืื ืืื ืงืืืจ ืืจืฅ ื ืชื ื ืืื ืจืฉืข ืคื ื ืฉืคืืื ืืืกื ืื ืื ืืืคื ืื ืืื ืืืจ ืจืื ืืงืฉ ืืืื ืืืคืื ืงืขืจื ืขื ืคืื ืืืจ ืืื ืืืื ืื ืืืจ ืืืื ืืื ืื ืื ืืฉืื
The Gemara considers the character of Job. The verse states: โIn all this Job did not sin with his lipsโ (Job 2:10). Rava says: A close reading of the verse indicates that he did not sin with his lips, but he sinned in his heart. What did he say that suggests that he had wicked thoughts? โThe earth is given into the hand of the wicked, he covers the faces of its judges; if not he, then who is it?โ (Job 9:24). Rava says: Job sought to turn the bowl upside down, that is to say, he alluded here to a heretical thought, as he said that the earth is given into the hand of the wicked, indicating that he had God in mind. Abaye said to him: Job was referring here only to the Satan, he being the wicked one into whose hands the land was given.
ืืชื ืื ืืจืฅ ื ืชื ื ืืื ืจืฉืข ืจืื ืืืืขืืจ ืืืืจ ืืงืฉ ืืืื ืืืคืื ืงืขืจื ืขื ืคืื ืืืจ ืื ืจืื ืืืืฉืข ืื ืืืจ ืืืื ืืื ืืืคื ืฉืื
The Gemara comments: This is parallel to a dispute between tannaโim, as it was taught in a baraita: โThe earth is given into the hand of the wicked.โ Rabbi Eliezer says: Job sought to turn the bowl upside down; Rabbi Yehoshua said to him: Job was referring here only to the Satan.
ืขื ืืขืชื ืื ืื ืืจืฉืข ืืืื ืืืื ืืฆืื ืืืจ ืจืื ืืงืฉ ืืืื ืืคืืืจ ืืช ืื ืืขืืื ืืืื ืื ืืืื ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืืจืืช ืฉืืจ ืคืจืกืืชืื ืกืืืงืืช ืืจืืช ืืืืจ ืคืจืกืืชืื ืงืืืืืช ืืจืืช ืื ืขืื ืืจืืช ืืืื ื ืืจืืช ืฆืืืงืื ืืจืืช ืจืฉืขืื ืื ืืขืื ืขื ืืื
The Gemara continues to discuss Jobโs statements: โAlthough You know that I am not wicked, and there is none that can deliver out of Your handโ (Job 10:7). Rava says: Job sought to exempt the whole world from judgment, claiming that all of a personโs actions are directed by God, and therefore one cannot be held culpable for his misdeeds. Job said before God: Master of the Universe, You created the ox with split hooves, making it kosher, and You created the donkey with closed hooves, making it forbidden; You created the Garden of Eden, and You created Gehenna; and similarly, You created righteous people and You created wicked people; who can restrain You? Seeing that You created people as either righteous or wicked, You cannot later complain about their actions.
ืืืื ืืืืจื ืืื ืืืจืื [ืืืืื] ืืฃ ืืชื ืชืคืจ ืืจืื ืืชืืจืข ืฉืืื ืืคื ื ืื ืืจื ืืงืืืฉ ืืจืื ืืื ืืฆืจ ืืจืข ืืจื ืื ืชืืจื ืชืืืื
And how did Jobโs friends answer him? โYou do away with fear, and impair devotion before Godโ (Job 15:4) with such statements. True, the Holy One, Blessed be He, created the evil inclination, but He also created the Torah as an antidote to counter its effects and prevent it from gaining control of a person.
ืืจืฉ ืจืื ืืื ืืืชืื ืืจืืช ืืื ืขืื ืชืื ืืื ืืืื ื ืืจื ื ืืจืืช ืืื ืขืื ืชืื ืืืื ืฉืืื ืืืื ืฉืื ืืืชืืืื ืืืฉืืืื ืืืืืืจื ืืื ืืื ืืืื ื ืืจื ื ืืื ืืืื ืืืื ืืืื ืืืื ื ืืื ืืื ื ืกืื ืื ืืื ืืืื ืฉืื ืฉืืื ืขืืืืื ืืืื ืืชื ื ืกืื ืื
Rava interpreted a verse homiletically: What is the meaning of that which is written, Job saying about himself: โThe blessing of him that was lost came upon me, and I caused the widowโs heart to sing for joyโ (Job 29:13). โThe blessing of him that was lost came upon meโ teaches that Job used to steal a field from orphans, cultivate it, improve it, and then return it to them; consequently, they would bless him for the field they had lost. โI caused the widowโs heart to sing for joyโ teaches that anywhere that there was a widow whom no one would marry, he would go and cast his name upon her, i.e., he would start a rumor that she was related to him, and then somebody would come forward and marry her.
ืื ืฉืงืื ืืฉืงื ืืขืฉื ืืืืชื ืืืืื ืื ืืฉืื ืืื ืืืจ ืจื ืขืคืจื ืืคืืืื ืืืืื ืืืจืืชื ืืืคื ืฉืืื ืื ืืฉ ืืื ืื ื ืืืืื ืืฉืช ืืื ืขื ืฉื ืื ื ืืืจ ืจื ืขืคืจื ืืคืืืื ืืืืื ืืืื ืืฉ ืขืื ืฉืืืืื ืืช ืจืื ืืจืืช ืืจืชื ืืขืื ื ืืื ืืชืืื ื ืขื ืืชืืื ืืืจ ืจืื ืขืคืจื ืืคืืืื ืืืืื ืืืื ืืืืจื ืืชื ืืืจืื ืืคืืื ืืืืืื ืื ืืืกืชืื ืืืชืื ืื ื ื ื ืืืขืชื ืื ืืฉื ืืคืช ืืจืื ืืช ืืืื ืืืขืืงืจื ืื ืืื ืืืข ืื
Job further said: โO that my vexation were thoroughly weighed, and my calamity laid in the balancesโ (Job 6:2). Rav says: Dust should be put in the mouth of Job, meaning, he should not have spoken in such a manner, as if he were weighing his deeds against those of God; may one act as if he is in a friendship with Heaven? And similarly, Job said: โThere is no arbiter between us, who may lay his hand upon us bothโ (Job 9:33). Rav says: Dust should be put in the mouth of Job for saying this; is there a servant who rebukes his master? Job also said: โI have made a covenant with my eyes; why then should I look upon a virgin?โ (Job 31:1). Rava says: Dust should be put in the mouth of Job for saying this; he did not look at other women, but Abraham did not even look at his own wife, as it is written: โNow I know that you are a beautiful womanโ (Genesis 12:11). One may learn by inference that initially he did not know how beautiful she was because he had not gazed at her.
ืืื ืขื ื ืืืื ืื ืืืจื ืฉืืื ืื ืืขืื ืืืจ ืจืื ืืืื ืฉืืคืจ ืืืื ืืชืืืืช ืืืชืื ืืฉืจ ืืฉืขืจื ืืฉืืคื ื ืืืจืื ืคืฆืขื ืื ื ืืืจ ืจืื ืืืื ืืกืขืจื ืืจืฃ ืืืกืขืจื ืืฉืืืืื
Job further said: โAs the cloud is consumed and vanishes away, so he who goes down to the grave shall come up no moreโ (Job 7:9). Rava says: From here it may be inferred that Job denied the resurrection of the dead, as he said that one who goes down to the grave will not come up and live again, just as a cloud that dissipates will not return. He also stated: โHe crushes me with a tempest, and multiplies my wounds without causeโ (Job 9:17). Rabba says: Job blasphemed with mention of a tempest and he was answered with mention of a tempest.
ืืกืขืจื ืืจืฃ ืืืชืื ืืฉืจ ืืฉืขืจื ืืฉืืคื ื ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืฉืื ืจืื ืกืขืจื ืขืืจื ืืคื ืื ืื ืชืืืฃ ืื ืืื ืืืื ืืืืื ืืกืขืจื ืืฉืืืืื ืืืชืื ืืืขื ืืณ ืืช ืืืื ืื ืืกืขืจื ืืืืืจ [ืืืืณ] ืืืจ ื ื ืืืืจ ืืืฆืื ืืฉืืื ืืืืืืขื ื
Rabba explains: He blasphemed with mention of a tempest [biseโara], as it is written: โHe crushes me with a tempest.โ Job said before God: Master of the Universe, perhaps a tempest passed before You and You confused Iyov, Job, with oyev, enemy. He was answered with mention of a tempest, as it is written: โThen the Lord answered Job out of the tempest, and said: Who is this that darkens counsel by words without knowledge? Gird up now your loins like a man, for I will demand of you and let me know your answerโ (Job 38:1โ3).
ืืืจ ืื ืืจืื ื ืืืื ืืจืืชื ืืืื ืืื ื ืืื ืื ืืื ืืจืืชื ืื ืืืื ืืคื ื ืขืฆืื ืฉืื ืืื ืฉืชืื ืืื ืงืืช ืืืืื ืืืช ืฉืืืืื ืฉืชืื ืืื ืงืืช ืืืืื ืืืช ืืืฉืืืืช ืืืืจ ืขืื ืื ืฉื ืืื ืืื ืืืื ืืืืื ืื ื ืชืืืฃ ืื ืืื ืืืื ืืืืื ื ืชืืืฃ ืื
What is the meaning of โout of the tempestโ? God said to him: I have created many hairs [nimin] on a person, and for each hair I created its own follicle through which the hair is sustained, so that two hairs should not draw from one follicle. As were two hairs to draw from one follicle, they would impair a manโs vision. Now, if I do not confuse one follicle with another, would I confuse Iyov with oyev? The Hebrew word for tempest, seโara, is phonetically identical to the Hebrew word for hair.
ืื ืคืื ืืฉืืฃ ืชืขืื [ืืืืณ] ืืจืื ืืืคืื ืืจืืชื ืืขืืื ืืื ืืืคื ืืืืคื ืืจืืชื ืื ืืคืืก ืืคื ื ืขืฆืื ืืื ืฉืื ืืื ืฉืชื ืืืคืื ืืืฆืืืช ืืืคืืก ืืื ืฉืืืืื ืฉืชื ืืืคืื ืืืฆืืืช ืืืคืืก ืืื ืืืฉืืฉืืช ืืช ืืืจืฅ ืืืื ื ืืืฆืืื ืคืืจืืช ืืื ืืืคื ืืืืคื ืื ื ืชืืืฃ ืื ืืื ืืืื ืืืืื ื ืชืืืฃ ืื ืืื ืืฉืืข ืืืื ืชืขืื ืืืฉื ื ืืืคืืก ืืื ืืืจ ืจืื ืืจ ืฉืืื ืืืชืื ืืืขืฉ ืชืขืื ืืืืช ืกืืชืื ืืจืข
God further said to Job: โWho has divided a channel [teโala] for the torrent of rain, or a path for the lightning of thunderโ? (Job 38:25). I have created many drops of water in the clouds, and for each drop I created its own channel, so that two drops should not emerge from the same channel. As were two drops to emerge from the same channel they would destroy the earth and it would not yield produce. Now, if I do not confuse one drop with another, would I confuse Iyov with oyev? Incidentally, the Gemara asks: From where may it be inferred that this term teโala means a channel? Rabba bar Sheila said: As it is written with regard to Elijah the prophet: โAnd he fashioned a channel [teโala] about the altar, as great as would contain two seโa of seedโ (Iย Kings 18:32).
ืืืจื ืืืืื ืงืืืช ืืจืื ืงืืืืช ืืจืืชื ืืขืืื ืืื ืงืื ืืงืื ืืจืืชื ืื ืฉืืื ืืคื ื ืขืฆืื ืืื ืฉืื ืืื ืฉืชื ืงืืืืช ืืืฆืืืช ืืฉืืื ืืื ืฉืืืืื ืฉืชื ืงืืืืช ืืืฆืืืช ืืฉืืื ืืื ืืืจืืืื ืืช ืื ืืขืืื ืืื ืงืื ืืงืื ืื ื ืชืืืฃ ืื ืืื ืืืื ืืืืื ื ืชืืืฃ ืื
The second half of the aforementioned verse in Job states: โOr a path for the lightning of thunder,โ which is interpreted as follows: God said: I have created many thunderclaps in the clouds, and for each and every thunderclap I created its own path, so that two thunderclaps should not issue forth from the same path. As were two thunderclaps to issue from the same path, they would destroy the world. Now, if I do not confuse one thunderclap with another, would I confuse Iyov with oyev?
ืืืืขืช ืขืช ืืืช ืืขืื ืกืืข ืืื ืืืืืช ืชืฉืืจ ืืขืื ืื ืืืืจืืช ืขื ืื ืื ืืฉืขื ืฉืืืจืขืช
It is further stated there: โDo you know when the wild goats of the rock give birth? Can you mark when the hinds do calve?โ (Job 39:1). This goat is cruel to her young and shows them no pity; when she squats
ืืืืช ืขืืื ืืจืืฉ ืืืจ ืืื ืฉืืคืื ืืื ื ืืืืืช ืืื ื ืืืืื ืื ื ืฉืจ ืฉืืงืืื ืืื ืคืื ืืื ืืื ืืคื ืื ืืืืืื ืืงืืื ืจืืข ืืื ืื ืืชืืืจ ืจืืข ืืื ืืื ืืช ืืื ืจืืข ืืจืืข ืื ื ืชืืืฃ ืื ืืื ืืืื ืืืืื ื ืชืืืฃ ืื
to give birth she ascends to the top of a mountain so that the kid should fall down from her and die. And I summon her an eagle that receives it with his wings and places it before her; and if the eagle reached her one moment early or was one moment late, the kid would immediately die. Now, if I do not confuse one moment with another moment, would I confuse Iyov with oyev?
ืืื ืืืืืช ืชืฉืืจ ืืืื ืื ืจืืื ืฆืจ ืืฉืขื ืฉืืืจืขืช ืืืืช ืื ื ืืืืื ืื ืืจืงืื ืฉืืืืฉื ืืืืช ืืจืื ืืืชืจืคื ืืืืืื ืืืืืื ืืงืืื ืจืืข ืืื ืื ืืืืจ ืจืืข ืืื ืืื ืืชื ืืื ืจืืข ืืจืืข ืื ื ืชืืืฃ ืื ืืื ืืืื ืืืืื ื ืชืืืฃ ืื
Similarly: โCan you mark when the hinds do calve?โ (Job 39:1). The womb of this hind is narrow, which makes for a difficult delivery. When she squats to give birth, I summon her a snake [derakon] that bites her at the opening of the womb, which then becomes loose, and she gives birth, and if the snake reached her one moment early or was one moment late, she would immediately die. Now, if I do not confuse one moment with another moment, would I confuse Iyov with oyev?
[ืืืื] ืื ืืืขืช ืืืืจ ืืืืจืื ืื ืืืฉืื ืืืชืื ืื ืื ืืืจืชื ืืื ื ืืื ื ืืขืืื ืืืื ืืืจ ืจืื ืืืื ืฉืืื ืืื ื ืชืคืก ืืฉืขืช ืฆืขืจื
The Gemara comments: On the one hand, the text states: โJob has spoken without knowledge, and his words were without wisdomโ (Job 34:35). But on the other hand, it is written with regard to Jobโs friends: โYou have not spoken of Me the thing that is right, like my servant Jobโ (Job 42:8). Rava said: From here it may be inferred that a person is not held responsible for what he says when he is in distress. Although Job uttered certain words that were wrong and inappropriate, he was not punished for them because he said them at a time of pain and hardship.
ืืืฉืืขื ืฉืืฉืช ืจืขื ืืืื ืืช ืื ืืจืขื ืืืืช ืืืื ืขืืื ืืืืื ืืืฉ ืืืงืืื ืืืืคื ืืชืืื ื ืืืืื ืืฉืืื ืืฆืืคืจ ืื ืขืืชื ืืืืขืื ืืืื ืืืื ืื ืื ืื ืืื ืืื ืืื ืืืืขืื ืืืื ืืืจ ืจื ืืืืื ืืืจ ืจื ืืืื ืฉื ืื ืกื ืืืื ืืฉืขืจ ืืื ืืชื ื ืืื ืื ืืื ืืืื ืฉืืฉ ืืืืช ืคืจืกื
The verse states: โAnd Jobโs three friends heard of all this evil that was come upon him, they came every one from his own place, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite; for they had made an appointment together to come to mourn with him and to comfort himโ (Job 2:11). What does โthey had made an appointment togetherโ mean? Rav Yehuda says that Rav says: This phrase teaches that they all entered through one gate at the same time. And a Sage taught in a baraita: There were three hundred parasangs between each and every one of them, i.e., each one lived three hundred parasangs away from the other.
ืื ื ืืื ืืืขื ืืืื ืืืืจื ืืืืื ืืื ืืื ืืืืื ืืืืจื ืืืื ื ืืื ืืื ืืืืื ืืืืฉื ืืื ืืืขื ืืืจ ืจืื ืืืื ื ืืืืจื ืืื ืฉื ืื ืืืจื ืืืืจื ืืืืื ืื ืืืชืืชื
The Gemara asks: How did they all know at the same time what had happened to Job so that the three of them came together? There are those who say that they each had a crown which displayed certain signs when something happened to one of the others. And there are those who say they each had trees and when the trees withered they knew that sorrow had visited one of them. Rava said that this closeness between Job and his friends explains the adage that people say: Either a friend like the friends of Job or death. If a person lacks close friends, he is better off dead.
ืืืื ืื ืืื ืืืื ืืจื ืขื ืคื ื ืืืืื ืืื ืืช ืืืื ืืื ืจืื ืืืื ื ืืืจ ืจืืืื ืืื ืืขืืื ืจืืฉ ืืงืืฉ ืืืจ ืืจืืื ืืื ืืขืืื ืืืจ ืืื ืจืืฉ ืืงืืฉ ืืจืื ืืืื ื ืืืืื ืืืืจืช ืจืืืื ืืื ืืขืืื ืืคื ื ืื ืื ื ืืคืื ืื ืืชืื ืฉื ืืืื
The Gemara cites another place where Job is mentioned. โAnd it came to pass, when men began to multiply [larov] on the face of the earth, and daughters were born to themโ (Genesis 6:1). Rabbi Yoแธฅanan says: Larov means that propagation [reviyya] came to the world through these daughters. Reish Lakish says: Strife [meriva] came to the world. Once daughters were born, the men began to fight among themselves over them. Reish Lakish said to Rabbi Yoแธฅanan: According to you who say that due to the daughters propagation came to the world, for what reason were the number of Jobโs daughters not doubled, when at the end of the story God doubled everything that Job had lost (see Job 1:3, 42:12)?
ืืืจ ืื ื ืื ืืื ื ืืคืื ืืฉืืืช ืืื ื ืืคืื ืืืืคื ืืืชืื ืืืื ืื ืฉืืขื ื ืื ืื ืืฉืืืฉ ืื ืืช ืืืงืจื ืฉื ืืืืช ืืืืื ืืฉื ืืฉื ืืช ืงืฆืืขื ืืฉื ืืฉืืืฉืืช ืงืจื ืืคืื
Rabbi Yoแธฅanan said to him: Granted, the numbers of Jobโs daughters were not doubled in name, meaning they did not become twice as many, but they were doubled in beauty, as it is written: โHe had also seven sons and three daughters. And he called the name of the first Jemimah, and the name of the second was Keziah, and the name of the third one was Keren-happuchโ (Job 42:13โ14). All three names relate to the daughtersโ beauty.
ืืืืื ืฉืืืชื ืืืื ืืืื ืงืฆืืขื ืฉืืื ืจืืื ื ืืืฃ ืืงืฆืืขื ืงืจื ืืคืื ืืืจื ืืื ืจืื ืฉืืื ืฉืืืื ืืงืจื ื ืืงืจืฉ ืืืืืื ืขืื ืืืขืจืื ืงืจื ื ืืงืจืฉ ืืงืืชื ืืื ืืื ืืืจ ืจื ืืกืื ืืืืจืืื ืืจืืฉืงื ืืืื ืื ืฉื ืืืจ ืื ืชืงืจืขื ืืคืื
Jemimah [Yemima]; in her beauty she was similar to the day [yom]. Keziah; her scent wafted like the cassia [ketzia] tree. Keren-happuch; in the school of Rav Sheila they say: She was similar to the horn [keren] of a keresh, an animal whose horns are particularly beautiful. They laughed at this in the West, Eretz Yisrael, since it is considered a blemish when a person resembles the horn of a keresh. Rather, Rav แธคisda said: She was like garden saffron [kekurkema derishka], which is the best of its kind. Keren refers to a garden, and pukh means ornament, as it is stated: โThough you enlarge your eyes with paint [pukh], you beautify yourself in vainโ (Jeremiah 4:30).
ืจืื ืฉืืขืื ืืจืื ืืืชืืืืื ืืื ืืจืชื ืืื ืงื ืืืฉ ืืขืชืื ืืืจ ืืื ืืืื ืจืืื ืืื ืืขืืื ืืืจ ืืื ืืจ ืงืคืจื ืชื ืืืืื ืฉื ืืื ื ืืืื ืืืื [ืืชื ืื] ืื ืืคืฉืจ ืืขืืื ืืื ืืืจืื ืืืื ื ืงืืืช ืืื ืืฉืจื ืืื ืฉืื ืื ืืืจืื ืืื ืื ืืื ืฉืื ืื ื ืงืืืช ืื ืืคืฉืจ ืืขืืื ืืื ืืกื ืืืื ืืืจืกื ืืฉืจื ืื ืฉืืืื ืืชื ืืืกืื ืืื ืืื ืฉืืืื ืืชื ืืืจืกื
It is reported that a daughter was born to Rabbi Shimon, son of Rabbi Yehuda HaNasi, and he was upset that he did not have a son. His father said to him: Propagation has come to the world through the birth of a daughter. Bar Kappara said to Rabbi Shimon: Your father has consoled you with meaningless consolation, as it is taught in a baraita: The world cannot endure without males and females, as both are needed for the perpetuation of humanity. But fortunate is he whose children are males and woe to him whose children are females. Similarly, the world cannot endure without either a spice dealer whose wares are sweet-smelling, or a tanner [bursi], who is engaged in a foul-smelling occupation. Fortunate is he whose occupation is a spice seller, and woe to him whose occupation is a tanner.
ืืชื ืื ืืืณ ืืจื ืืช ืืืจืื ืืื ืืื ืืื ืจืื ืืืืจ ืืืืจ ืฉืื ืืืชื ืื ืืช ืจืื ืืืืื ืืืืจ ืฉืืืชื ืื ืืช ืืืจืื ืืืืจืื ืืช ืืืชื ืื ืืืืจืื ืืืื ืฉืื ืจืื ืืืขืืจ ืืืืืขื ืืืืจ ืืืฆืืื ืื ืืช ืืืชื ืืืื ืฉื ืืืจืื ืืืื ื ืฉืื ืืืื ืืืจื ืืืขืจื ืืฉืืืืื ืืคืชืื ืจืื ืฉืืขืื ืื ืืืื ืืืืจ ืืื ืืืื ืืืชื ืชืืืื ืืฆืืืจื ืฉื ืืืจืื ืืืื ื ืฉืื ืืืื ืืจืืื ืืืชื ืืื ืืชืจืคื ืืืฉืขื ืฉื ืคืืจ ืืืจืื ืืืื ื ืื ืืขืืื ืชืืื ืืงืืืฉ ืืจืื ืืื ืืืืื ืืื ืืืจ ืืืื ืืืื ื ืืืืจื ืืื ืฉื ืืืืื ืืืื ืืืืื ืงืฆืืจื
The Gemara comments that this disagreement is parallel to a dispute between tannaโim: The Torah states: โAnd the Lord blessed Abraham with everything [bakkol]โ (Genesis 24:1), and the Sages disagree about what bakkol means. Rabbi Meir says: The blessing is that he did not have a daughter. Rabbi Yehuda says: On the contrary, the blessing was that he had a daughter. Others say: Abraham had a daughter and her name was Bakkol. Rabbi Elazar HaModaโi says: Abraham our forefather was so knowledgeable in astrology [itztagninut] that all the kings of the East and the West would come early to his door due to his wisdom. This is the blessing of bakkol, that he possessed knowledge that everybody needed. Rabbi Shimon ben Yoแธฅai says: A precious stone hung around the neck of Abraham our forefather; any sick person who looked at it would immediately be healed. When Abraham our forefather died, the Holy One, Blessed be He, hung this stone from the sphere of the sun, which from that point on brought healing to the sick. Abaye said: This explains the adage that people say: As the day progresses, sickness is lifted.
ืืืจ ืืืจ ืฉืื ืืจื ืขืฉื ืืืืื ืืืจ ืืืจ ืฉืขืฉื ืืฉืืขืื ืชืฉืืื ืืืืื ืฉืื ืืจื ืขืฉื ืืืืื ืื ืื ืืืชืื ืืืื ืขืฉื ืื ืืฉืื ืืืื ืขืืฃ ืืชื ื ืืืชื ืืืื ื ืคืืจ ืืืจืื ืืืื ื ืืขืฉื ืืขืงื ืืืื ื ืชืืฉืื ืฉื ืขืืฉืื ืื ืื ืืช ืืฆืืง ืืืื
Alternatively, what is the blessing of bakkol? That Esau did not rebel in Abrahamโs lifetime, that is to say, as long as Abraham lived Esau did not sin. Alternatively, the blessing of bakkol is that Ishmael repented in Abrahamโs lifetime. The Gemara explains: From where do we derive that Esau did not rebel in Abrahamโs lifetime? As it is written: โAnd Jacob was cooking a stew and Esau came in from the field and he was faintโ (Genesis 25:29), and a baraita taught: On that day Abraham our forefather passed away, and Jacob our forefather prepared a lentil stew to comfort Isaac, his father, as it was customary to serve mourners lentil stew.
[ืืืื ืฉื ื ืฉื ืขืืฉืื] ืืืจื ืืืขืจืื ืืฉืืื ืืจืื ืืจ ืืจื ืื ืขืืฉื ืื ืืื ืื ืคื ืืฃ ืืื ืืื ืื ืคื ืืืจ ืืืจ ืื ืขืืฉื ืื ืืืืืืืช ืืฃ ืืืืืืช ืืืืืืช ืืืืืจืช ืขื ืืื ืืขืืื ืืื ืืื ืืืื ืืืื ืืื ืืืื ืื ืืืื ืืืืขื
The Gemara explains: And what is different about lentils that they in particular are the fare customarily offered to mourners? They say in the West, Eretz Yisrael, in the name of Rabba bar Mari: Just as this lentil has no mouth, i.e., it does not have a crack like other legumes, so too a mourner has no mouth, that is, his anguish prevents him from speaking. Alternatively, just as this lentil is completely round, so too mourning comes around to the inhabitants of the world. The Gemara asks: What is the practical difference between the two explanations? The Gemara answers: There is a practical difference between them with regard to whether it is appropriate to console a mourner with eggs, which have no opening but are not completely round.
ืืืจ ืจืื ืืืื ื ืืืฉ ืขืืืจืืช ืขืืจ ืืืชื ืจืฉืข ืืืืชื ืืืื ืื ืขื ื ืขืจื ืืืืจืกื ืืืจื ืืช ืื ืคืฉ ืืืคืจ ืืขืืงืจ ืืืคืจ ืืชืืืืช ืืืชืื ืืฉื ืืช ืืืืืจื
Rabbi Yoแธฅanan says: That wicked Esau committed five transgressions on that day that Abraham died: He engaged in sexual intercourse with a betrothed maiden, he killed a person, he denied the principle of Godโs existence, he denied resurrection of the dead, and he despised the birthright.
ืื ืขื ื ืขืจื ืืืืจืกื ืืชืื ืืื ืืืื ืขืฉื ืื ืืฉืื ืืืชืื ืืชื ืื ืืฉืื ืืฆืื ืืจื ืืช ืื ืคืฉ ืืชืื ืืื ืขืืฃ ืืืชืื ืืชื ืืื ื ื ืื ืื ืขืืคื ื ืคืฉื ืืืจืืื ืืืคืจ ืืขืืงืจ ืืชืื ืืื ืืื ืื ืื ืืืชืื ืืชื ืื ืืื ืืื ืืื ืืืคืจ ืืชืืืืช ืืืชืื ืืืชืื ืื ื ืื ืื ืืืื ืืืืช ืืฉื ืืช ืืืืืจื ืืืชืื ืืืื ืขืฉื ืืช ืืืืืจื
The Gemara cites proofs to support these charges. He engaged in sexual intercourse with a betrothed maiden, as it is written here: โAnd Esau came in from the fieldโ; and it is written there with regard to rape of a betrothed maiden: โFor he found her in a fieldโ (Deuteronomy 22:27). He killed a person, as it is written here: โAnd he was faintโ; and it is written there: โWoe is me, for my soul faints before the slayersโ (Jeremiah 4:31). And he denied the principle of Godโs existence, as it is written here: โWhat profit is this to meโ (Genesis 25:32); and it is written there: โThis is my God and I will glorify Himโ (Exodus 15:2). When he questioned the profit of โthis,โ he was challenging the assertion that โthis is my God.โ And he denied resurrection of the dead, as it is written: โBehold, I am at the point of deathโ (Genesis 25:32), indicating that he did not believe in resurrection after death. And he despised the birthright, as it is written: โAnd Esau despised the birthrightโ (Genesis 25:34).
ืืฉืขืฉื ืืฉืืขืื ืชืฉืืื ืืืืื ืื ืื ืื ืื ืืจืืื ื ืืจื ืืื ืืจ ืืืื ืืื ืืชืื ืงืืื ืืจืื ืืงื ืื ืื ื ืจืื ืืืจ ืืื ืจืืื ื ืืจื ืืื ืืจ ืืืื ืืืื ืืืืจืืชื ืื ืืืชื ืฉืืฉ ืื ืืืืขื ืื ืืื ืืืชืชื ืฉื ืฆืืืงืื ืืืจ ืืื ืืื ืืื ืืืจ ืืืืื ืืืจ ืืื ืื ื ืืืืขื ืืืกืืคื ืงืืืจืื ื
And from where do we derive that Ishmael repented in Abrahamโs lifetime? From the incident involving Ravina and Rav แธคama bar Buzi, who were sitting before Rava, and Rava was dozing while they were talking. Ravina said to Rav แธคama bar Buzi: Is it true that you say that any death with regard to which the word gevia, expire, is mentioned is the death of the righteous? Rav แธคama bar Buzi said to him: Yes. For example: โAnd Isaac expired [vayyigva], and diedโ (Genesis 35:29). Ravina objected: But with regard to the generation of the flood it states: โAnd all flesh expired [vayyigva]โ (Genesis 7:21), and there they died for their wickedness. Rav แธคama bar Buzi said to him: We say this only when both gevia and asifa, gathering, are used; when these two terms are mentioned together they indicate the death of a righteous person.
ืืื ืืฉืืขืื ืืืชืื ืืื ืืืืขื ืืืกืืคื ืืืืื ืืืชืขืจ ืืื ืจืื ืืืจ ืืื ืืจืืงื ืืื ืืืจ ืจืื ืืืื ื ืืฉืืขืื ืขืฉื ืชืฉืืื ืืืื ืืืื ืฉื ืืืจ ืืืงืืจื ืืชื ืืฆืืง ืืืฉืืขืื ืื ืื
Ravina asked: But isnโt there Ishmael, about whom gevia and asifa are written, as it is stated: โAnd these are the years of the life of Yishmaelโฆand he expired and died [vayyigva vayyamot]; and was gathered to his peopleโ (Genesis 25:17)? Meanwhile Rava, who had heard the discussion in his dozed state, fully awoke and said to them: Children [dardekei], this is what Rabbi Yoแธฅanan says: Ishmael repented in the lifetime of his father, as it is stated: โAnd Isaac and Ishmael, his sons, buried himโ (Genesis 25:9). The fact that Ishmael allowed Isaac to precede him demonstrates that he had repented and accepted his authority.
ืืืืืื ืืจื ืืืืชื ืงื ืืฉืื ืืื ืืื ืืขืชื ืืืงืืจื ืืืชื ืขืฉื ืืืขืงื ืื ืื ืืื ืืขืื ืื ืืฉืื ืืื ืืจื ืืืืชื ืืื ืืืืงืืืื ืืืืืจื ืืืืจืื ืืืืืืืจืื ืฉืืข ืืื ื ืชืฉืืื ืขืื ืืืืื
The Gemara asks: But perhaps the verse listed them in the order of their wisdom; that is to say, perhaps in fact Ishmael preceded Isaac but the Torah did not list them in that order. The Gemara answers: But if that is so, consider that the verse states: โAnd Esau and Jacob, his sons, buried himโ (Genesis 35:29). What is the reason that the verse there did not list them in the order of their wisdom? Rather, since Ishmael allowed Isaac to precede him, it is clear that he made Isaac his leader, and since he made him his leader, learn from it that he repented in Abrahamโs lifetime.
ืชื ื ืจืื ื ืฉืืฉื ืืืขืืื ืืงืืืฉ ืืจืื ืืื ืืขืืื ืืื
Incidental to the discussion of the verse โAnd God blessed Abraham with everythingโ (Genesis 24:1), the Gemara states that the Sages taught: There were three people to whom the Holy One, Blessed be He, gave already in this world
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This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)
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Bava Batra 16
The William Davidson Talmud | Powered by Sefaria

ืืขืื ืืขืืื ืืื
of the World-to-Come, when plowing and harvesting will take place at the same time. Here too, the oxen plowed and the donkeys grazed on the crops that grew from that effort.
ืขืื ืื ืืืืจ ืืื ืื ืืืืืจ ืืฉ ืืืืื ืืืืณ ืขืื ืื ืืืืจ ืืื ืื ืืืืืจ ืืฉืืื ืฉืื ืฉืืฉื ืจืืฉืื ืืืคืฉืื ืขื ืืืืืื ืืืงืืื ืืืืณ ืขืื ืื ืืืืจ ืืื ืื ืืืืืจ ืื ืื ืืื ืืชืื ืืืืืื ืืฉืืชืื ืืื ืืืืช ืืืืื ืืืืืจ ืืื ื ืจืื ืืืืื ืืื ืืขืืจ ืืืืืจ ืืืืข ืืืจืืข ืคื ืืช ืืืืช ืืืคื ืขื ืื ืขืจืื ืืืืณ ืืืงื ืืืื ืืืงืจืข ืืช ืืขืื ืืืื ืืช ืจืืฉื ืืืืณ ืืืืืจ ืขืจืื ืืฆืืชื ืืืื ืืื ืืขืจืื ืืฉืื ืฉืื ืืณ ื ืชื ืืืณ ืืงื ืืื ืฉื ืืณ ืืืืจื ืืื ืืืช ืื ืืื ืืืื ืืื ื ืชื ืชืคืื ืืืืืื
The Gemara continues to interpret verses from the book of Job. โWhile he was yet speaking, there came also another and said: The fire of God has fallen from heaven, and has burned up the sheep, and the servants, and consumed themโฆWhile he was yet speaking, there came also another and said: The Chaldeans formed three bands, and fell among the camels, and have carried them away, and have slain the servants with the edge of the swordโฆWhile he was yet speaking, there came also another and said: Your sons and your daughters were eating and drinking wine in their eldest brotherโs house; and, behold, there came a great wind from across the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are deadโฆThen Job arose, and rent his coat, and shaved his head, and fell down on the ground and prostrated himself. And he said: I came naked out of my motherโs womb, and naked I shall return there; the Lord gave, and the Lord has taken away, blessed be the name of the Lord. In all this Job sinned not, nor did he lay reproach on Godโ (Job 1:16โ22).
ืืืื ืืืื ืืืืื ืื ื ืืืืืื ืืืชืืฆื ืืืืณ ืืืืืจ ืืณ ืื ืืฉืื ืื ืืื ืชืื ืืืขื ืืฉืื ืืช ืืณ ืืืืืจ ืืฉื ืืืจืฅ [ืืืืณ] ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืฉืืชื ืืื ืืขืืื ืืื ืืฆืืชื ืืขืืื ืืืจืื ืฉืืืจืช ืื ืงืื ืืชืืื ืืืจืฅ ืืืจืื ืืืจืืื ืื ืื ืืชื ื ื ืืืฉืขื ืฉืืงืฉ ืืงืืืจ ืฉืจื ืื ืืฆื ืืงืื ืืงืืืจื ืืื ืืจืืจ ืืืจ ืืืืชืื
โAgain there was a day when the sons of God came to present themselves before the Lord, and the Satan came also among them to present himself before God. And the Lord said to the Satan: From where do you come? And the Satan answered the Lord, and said: From going to and fro in the earth and from walking up and down in itโ (Job 2:1โ2). The Satan said before God: Master of the Universe, I have gone to and fro across the entire world and have not found anyone as faithful as your servant Abraham, to whom you said: โArise, walk through the land in the length of it and in the breadth of it; for I will give it to youโ (Genesis 13:17). And when he wanted to bury Sarah, he could not find a place to bury her, and yet he did not criticize Your ways, or accuse You of having failed to keep Your promise.
ืืืืืจ ืืณ ืื ืืฉืื ืืฉืืช ืืื ืื ืขืืื ืืืื ืื ืืื ืืืื ืืืจืฅ ืืืืณ ืืขืื ื ืืืืืง ืืชืืชื ืืชืกืืชื ื ืื ืืืืขื ืื ื
About this it says: โAnd the Lord said to the Satan: Have you considered My servant Job, that there is none like him on earth, a perfect and an upright man, one that fears God and turns away from evil? And still he holds fast to his integrity, although you moved Me against him, to destroy him without causeโ (Job 2:3).
ืืืจ ืจืื ืืืื ื ืืืืื ืืงืจื ืืชืื ืื ืืคืฉืจ ืืืืืจื ืืืื ืฉืืกืืชืื ืืืชื ืื ืืกืช
Rabbi Yoแธฅanan says: Were it not explicitly written in the verse, it would be impossible to say this, as it would be insulting to Godโs honor. The verse states: โYou moved Me against him,โ like a person whom others persuade and allows himself to be persuaded, as if God had not wanted to do anything, but allowed Himself to be persuaded to bring harm to Job.
ืืืชื ืืชื ืชื ื ืืืจื ืืืชืขื ืืขืืื ืืืจืืื ื ืืื ืจืฉืืช ืื ืืื ื ืฉืื
It was taught in a baraita with regard to the methods of the Satan: He descends to this world and misleads a person into sinning. He then ascends to Heaven, levels accusations against that very sinner, and inflames Godโs anger against him. He then receives permission to act and takes away the sinnerโs soul as punishment.
ืืืขื ืืฉืื ืืช ืืณ ืืืืืจ ืขืืจ ืืขื ืขืืจ ืืื ืืฉืจ ืืืืฉ ืืชื ืืขื ื ืคืฉื ืืืื ืฉืื ื ื ืืื ืืืข ืื ืขืฆืื ืืื ืืฉืจื ืื ืื ืขื ืคื ืื ืืืจืื ืืืืืจ ืืณ ืื ืืฉืื ืื ื ืืืื ืื ืืช ื ืคืฉื ืฉืืจ ืืืฆื ืืฉืื ืืืช ืคื ื ืืณ ืืื ืืช ืืืื ืืืืณ ืืืจ ืจืื ืืฆืืง ืงืฉื ืฆืขืจื ืฉื ืฉืื ืืืชืจ ืืฉื ืืืื ืืฉื ืืขืื ืฉืืืจ ืื ืจืื ืฉืืืจ ืืืืช ืืฉืืืจ ืืช ืืื ื
The Gemara returns to discuss the text of the book of Job: โAnd the Satan answered the Lord, and said: Skin for skin, for all that a man has he will give for his life. But put forth Your hand now, and touch his bone and his flesh, and he will curse You to Your face. And the Lord said to the Satan: Behold, he is in your hand; only spare his life. So the Satan went forth from the presence of the Lord, and smote Job with vile sores from the sole of his foot to his crownโ (Job 2:4โ7). Rabbi Yitzแธฅak says: Satanโs suffering was more difficult than that of Job. This can be explained by means of a parable involving a servant whose master said to him: Break the barrel but save its wine. Here too, God told the Satan that he could do whatever he liked short of taking Jobโs life, and that limitation caused Satan to suffer.
ืืืจ ืจืืฉ ืืงืืฉ ืืื ืฉืื ืืื ืืฆืจ ืืจืข ืืื ืืืื ืืืืช ืืื ืฉืื ืืืชืื ืืืฆื ืืฉืื ืืืช ืคื ื ืืณ ืืื ืืฆืจ ืืจืข ืืชืื ืืชื ืจืง ืจืข ืื ืืืื ืืืชืื ืืื (ืจืง ืืช ื ืคืฉื ืฉืืจ) [ืจืง ืืืื ืื ืชืฉืื ืืื] ืืื ืืืื ืืืืช ืืืชืื (ืจืง) [ืื] ืืช ื ืคืฉื ืฉืืจ ืืืื ืืืืืื ืงืืืื
Reish Lakish says: Satan, the evil inclination, and the Angel of Death are one, that is, they are three aspects of the same essence. He is the Satan who seduces people and then accuses them, as it is written: โSo the Satan went forth from the presence of the Lord, and smote Job with vile soresโ (Job 2:7). He is also the evil inclination, as it is written there: โThe impulse of the thoughts of his heart was only evil continuouslyโ (Genesis 6:5); and it is written here: โOnly upon himself do not put forth your handโ (Job 1:12). The verbal analogy between the various uses of the word โonlyโ teaches that the evil inclination is to be identified with the Satan. He is also the Angel of Death, as it is written: โOnly spare his lifeโ (Job 2:6); apparently Jobโs life depends upon him, the Satan, and accordingly the Satan must also be the Angel of Death.
ืืืจ ืจืื ืืื ืฉืื ืืคื ืื ื ืืฉื ืฉืืื ื ืชืืืื ื ืฉืื ืืืื ืืืืื ืืืงืืืฉ ืืจืื ืืื ืื ืืื ืืขืชืื ืืชืจ ืืืื ืืืจ ืืก ืืฉืืื ืืื ืฉื ืืื ืืจืืื ืืชืื ืืืืจืื ืคื ืื ื ืืืชืื ืืืขืกืชื ืฆืจืชื ืื ืืขืก ืืขืืืจ ืืจืขืืื ืืจืฉื ืจื ืืื ืืจ ืืขืงื ืืคืคืื ืื ืืชื ืฉืื ื ืฉืงืื ืืืจืขืื
Rabbi Levi says: Both Satan, who brought accusations against Job, and Peninnah, who tormented Hannah, mother of Samuel the prophet, acted with intent that was for the sake of Heaven. As for Satan, when he saw that the Holy One, Blessed be He, inclined to favor Job and praised him, he said: Heaven forbid that He should forget the love of Abraham. With regard to Peninnah, as it is written: โAnd her rival wife also provoked her sore, to make her fretโ (Iย Samuel 1:6), i.e., Peninnah upset Hannah in order to motivate her to pray. Rav Aแธฅa bar Yaโakov taught this in Paphunya, and Satan came and kissed his feet in gratitude for speaking positively about him.
ืืื ืืืช ืื ืืื ืืืื ืืฉืคืชืื ืืืจ ืจืื ืืฉืคืชืื ืื ืืื ืืืื ืืื ืืื ืงืืืจ ืืจืฅ ื ืชื ื ืืื ืจืฉืข ืคื ื ืฉืคืืื ืืืกื ืื ืื ืืืคื ืื ืืื ืืืจ ืจืื ืืงืฉ ืืืื ืืืคืื ืงืขืจื ืขื ืคืื ืืืจ ืืื ืืืื ืื ืืืจ ืืืื ืืื ืื ืื ืืฉืื
The Gemara considers the character of Job. The verse states: โIn all this Job did not sin with his lipsโ (Job 2:10). Rava says: A close reading of the verse indicates that he did not sin with his lips, but he sinned in his heart. What did he say that suggests that he had wicked thoughts? โThe earth is given into the hand of the wicked, he covers the faces of its judges; if not he, then who is it?โ (Job 9:24). Rava says: Job sought to turn the bowl upside down, that is to say, he alluded here to a heretical thought, as he said that the earth is given into the hand of the wicked, indicating that he had God in mind. Abaye said to him: Job was referring here only to the Satan, he being the wicked one into whose hands the land was given.
ืืชื ืื ืืจืฅ ื ืชื ื ืืื ืจืฉืข ืจืื ืืืืขืืจ ืืืืจ ืืงืฉ ืืืื ืืืคืื ืงืขืจื ืขื ืคืื ืืืจ ืื ืจืื ืืืืฉืข ืื ืืืจ ืืืื ืืื ืืืคื ืฉืื
The Gemara comments: This is parallel to a dispute between tannaโim, as it was taught in a baraita: โThe earth is given into the hand of the wicked.โ Rabbi Eliezer says: Job sought to turn the bowl upside down; Rabbi Yehoshua said to him: Job was referring here only to the Satan.
ืขื ืืขืชื ืื ืื ืืจืฉืข ืืืื ืืืื ืืฆืื ืืืจ ืจืื ืืงืฉ ืืืื ืืคืืืจ ืืช ืื ืืขืืื ืืืื ืื ืืืื ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืืจืืช ืฉืืจ ืคืจืกืืชืื ืกืืืงืืช ืืจืืช ืืืืจ ืคืจืกืืชืื ืงืืืืืช ืืจืืช ืื ืขืื ืืจืืช ืืืื ื ืืจืืช ืฆืืืงืื ืืจืืช ืจืฉืขืื ืื ืืขืื ืขื ืืื
The Gemara continues to discuss Jobโs statements: โAlthough You know that I am not wicked, and there is none that can deliver out of Your handโ (Job 10:7). Rava says: Job sought to exempt the whole world from judgment, claiming that all of a personโs actions are directed by God, and therefore one cannot be held culpable for his misdeeds. Job said before God: Master of the Universe, You created the ox with split hooves, making it kosher, and You created the donkey with closed hooves, making it forbidden; You created the Garden of Eden, and You created Gehenna; and similarly, You created righteous people and You created wicked people; who can restrain You? Seeing that You created people as either righteous or wicked, You cannot later complain about their actions.
ืืืื ืืืืจื ืืื ืืืจืื [ืืืืื] ืืฃ ืืชื ืชืคืจ ืืจืื ืืชืืจืข ืฉืืื ืืคื ื ืื ืืจื ืืงืืืฉ ืืจืื ืืื ืืฆืจ ืืจืข ืืจื ืื ืชืืจื ืชืืืื
And how did Jobโs friends answer him? โYou do away with fear, and impair devotion before Godโ (Job 15:4) with such statements. True, the Holy One, Blessed be He, created the evil inclination, but He also created the Torah as an antidote to counter its effects and prevent it from gaining control of a person.
ืืจืฉ ืจืื ืืื ืืืชืื ืืจืืช ืืื ืขืื ืชืื ืืื ืืืื ื ืืจื ื ืืจืืช ืืื ืขืื ืชืื ืืืื ืฉืืื ืืืื ืฉืื ืืืชืืืื ืืืฉืืืื ืืืืืืจื ืืื ืืื ืืืื ื ืืจื ื ืืื ืืืื ืืืื ืืืื ืืืื ื ืืื ืืื ื ืกืื ืื ืืื ืืืื ืฉืื ืฉืืื ืขืืืืื ืืืื ืืชื ื ืกืื ืื
Rava interpreted a verse homiletically: What is the meaning of that which is written, Job saying about himself: โThe blessing of him that was lost came upon me, and I caused the widowโs heart to sing for joyโ (Job 29:13). โThe blessing of him that was lost came upon meโ teaches that Job used to steal a field from orphans, cultivate it, improve it, and then return it to them; consequently, they would bless him for the field they had lost. โI caused the widowโs heart to sing for joyโ teaches that anywhere that there was a widow whom no one would marry, he would go and cast his name upon her, i.e., he would start a rumor that she was related to him, and then somebody would come forward and marry her.
ืื ืฉืงืื ืืฉืงื ืืขืฉื ืืืืชื ืืืืื ืื ืืฉืื ืืื ืืืจ ืจื ืขืคืจื ืืคืืืื ืืืืื ืืืจืืชื ืืืคื ืฉืืื ืื ืืฉ ืืื ืื ื ืืืืื ืืฉืช ืืื ืขื ืฉื ืื ื ืืืจ ืจื ืขืคืจื ืืคืืืื ืืืืื ืืืื ืืฉ ืขืื ืฉืืืืื ืืช ืจืื ืืจืืช ืืจืชื ืืขืื ื ืืื ืืชืืื ื ืขื ืืชืืื ืืืจ ืจืื ืขืคืจื ืืคืืืื ืืืืื ืืืื ืืืืจื ืืชื ืืืจืื ืืคืืื ืืืืืื ืื ืืืกืชืื ืืืชืื ืื ื ื ื ืืืขืชื ืื ืืฉื ืืคืช ืืจืื ืืช ืืืื ืืืขืืงืจื ืื ืืื ืืืข ืื
Job further said: โO that my vexation were thoroughly weighed, and my calamity laid in the balancesโ (Job 6:2). Rav says: Dust should be put in the mouth of Job, meaning, he should not have spoken in such a manner, as if he were weighing his deeds against those of God; may one act as if he is in a friendship with Heaven? And similarly, Job said: โThere is no arbiter between us, who may lay his hand upon us bothโ (Job 9:33). Rav says: Dust should be put in the mouth of Job for saying this; is there a servant who rebukes his master? Job also said: โI have made a covenant with my eyes; why then should I look upon a virgin?โ (Job 31:1). Rava says: Dust should be put in the mouth of Job for saying this; he did not look at other women, but Abraham did not even look at his own wife, as it is written: โNow I know that you are a beautiful womanโ (Genesis 12:11). One may learn by inference that initially he did not know how beautiful she was because he had not gazed at her.
ืืื ืขื ื ืืืื ืื ืืืจื ืฉืืื ืื ืืขืื ืืืจ ืจืื ืืืื ืฉืืคืจ ืืืื ืืชืืืืช ืืืชืื ืืฉืจ ืืฉืขืจื ืืฉืืคื ื ืืืจืื ืคืฆืขื ืื ื ืืืจ ืจืื ืืืื ืืกืขืจื ืืจืฃ ืืืกืขืจื ืืฉืืืืื
Job further said: โAs the cloud is consumed and vanishes away, so he who goes down to the grave shall come up no moreโ (Job 7:9). Rava says: From here it may be inferred that Job denied the resurrection of the dead, as he said that one who goes down to the grave will not come up and live again, just as a cloud that dissipates will not return. He also stated: โHe crushes me with a tempest, and multiplies my wounds without causeโ (Job 9:17). Rabba says: Job blasphemed with mention of a tempest and he was answered with mention of a tempest.
ืืกืขืจื ืืจืฃ ืืืชืื ืืฉืจ ืืฉืขืจื ืืฉืืคื ื ืืืจ ืืคื ืื ืจืืื ื ืฉื ืขืืื ืฉืื ืจืื ืกืขืจื ืขืืจื ืืคื ืื ืื ืชืืืฃ ืื ืืื ืืืื ืืืืื ืืกืขืจื ืืฉืืืืื ืืืชืื ืืืขื ืืณ ืืช ืืืื ืื ืืกืขืจื ืืืืืจ [ืืืืณ] ืืืจ ื ื ืืืืจ ืืืฆืื ืืฉืืื ืืืืืืขื ื
Rabba explains: He blasphemed with mention of a tempest [biseโara], as it is written: โHe crushes me with a tempest.โ Job said before God: Master of the Universe, perhaps a tempest passed before You and You confused Iyov, Job, with oyev, enemy. He was answered with mention of a tempest, as it is written: โThen the Lord answered Job out of the tempest, and said: Who is this that darkens counsel by words without knowledge? Gird up now your loins like a man, for I will demand of you and let me know your answerโ (Job 38:1โ3).
ืืืจ ืื ืืจืื ื ืืืื ืืจืืชื ืืืื ืืื ื ืืื ืื ืืื ืืจืืชื ืื ืืืื ืืคื ื ืขืฆืื ืฉืื ืืื ืฉืชืื ืืื ืงืืช ืืืืื ืืืช ืฉืืืืื ืฉืชืื ืืื ืงืืช ืืืืื ืืืช ืืืฉืืืืช ืืืืจ ืขืื ืื ืฉื ืืื ืืื ืืืื ืืืืื ืื ื ืชืืืฃ ืื ืืื ืืืื ืืืืื ื ืชืืืฃ ืื
What is the meaning of โout of the tempestโ? God said to him: I have created many hairs [nimin] on a person, and for each hair I created its own follicle through which the hair is sustained, so that two hairs should not draw from one follicle. As were two hairs to draw from one follicle, they would impair a manโs vision. Now, if I do not confuse one follicle with another, would I confuse Iyov with oyev? The Hebrew word for tempest, seโara, is phonetically identical to the Hebrew word for hair.
ืื ืคืื ืืฉืืฃ ืชืขืื [ืืืืณ] ืืจืื ืืืคืื ืืจืืชื ืืขืืื ืืื ืืืคื ืืืืคื ืืจืืชื ืื ืืคืืก ืืคื ื ืขืฆืื ืืื ืฉืื ืืื ืฉืชื ืืืคืื ืืืฆืืืช ืืืคืืก ืืื ืฉืืืืื ืฉืชื ืืืคืื ืืืฆืืืช ืืืคืืก ืืื ืืืฉืืฉืืช ืืช ืืืจืฅ ืืืื ื ืืืฆืืื ืคืืจืืช ืืื ืืืคื ืืืืคื ืื ื ืชืืืฃ ืื ืืื ืืืื ืืืืื ื ืชืืืฃ ืื ืืื ืืฉืืข ืืืื ืชืขืื ืืืฉื ื ืืืคืืก ืืื ืืืจ ืจืื ืืจ ืฉืืื ืืืชืื ืืืขืฉ ืชืขืื ืืืืช ืกืืชืื ืืจืข
God further said to Job: โWho has divided a channel [teโala] for the torrent of rain, or a path for the lightning of thunderโ? (Job 38:25). I have created many drops of water in the clouds, and for each drop I created its own channel, so that two drops should not emerge from the same channel. As were two drops to emerge from the same channel they would destroy the earth and it would not yield produce. Now, if I do not confuse one drop with another, would I confuse Iyov with oyev? Incidentally, the Gemara asks: From where may it be inferred that this term teโala means a channel? Rabba bar Sheila said: As it is written with regard to Elijah the prophet: โAnd he fashioned a channel [teโala] about the altar, as great as would contain two seโa of seedโ (Iย Kings 18:32).
ืืืจื ืืืืื ืงืืืช ืืจืื ืงืืืืช ืืจืืชื ืืขืืื ืืื ืงืื ืืงืื ืืจืืชื ืื ืฉืืื ืืคื ื ืขืฆืื ืืื ืฉืื ืืื ืฉืชื ืงืืืืช ืืืฆืืืช ืืฉืืื ืืื ืฉืืืืื ืฉืชื ืงืืืืช ืืืฆืืืช ืืฉืืื ืืื ืืืจืืืื ืืช ืื ืืขืืื ืืื ืงืื ืืงืื ืื ื ืชืืืฃ ืื ืืื ืืืื ืืืืื ื ืชืืืฃ ืื
The second half of the aforementioned verse in Job states: โOr a path for the lightning of thunder,โ which is interpreted as follows: God said: I have created many thunderclaps in the clouds, and for each and every thunderclap I created its own path, so that two thunderclaps should not issue forth from the same path. As were two thunderclaps to issue from the same path, they would destroy the world. Now, if I do not confuse one thunderclap with another, would I confuse Iyov with oyev?
ืืืืขืช ืขืช ืืืช ืืขืื ืกืืข ืืื ืืืืืช ืชืฉืืจ ืืขืื ืื ืืืืจืืช ืขื ืื ืื ืืฉืขื ืฉืืืจืขืช
It is further stated there: โDo you know when the wild goats of the rock give birth? Can you mark when the hinds do calve?โ (Job 39:1). This goat is cruel to her young and shows them no pity; when she squats
ืืืืช ืขืืื ืืจืืฉ ืืืจ ืืื ืฉืืคืื ืืื ื ืืืืืช ืืื ื ืืืืื ืื ื ืฉืจ ืฉืืงืืื ืืื ืคืื ืืื ืืื ืืคื ืื ืืืืืื ืืงืืื ืจืืข ืืื ืื ืืชืืืจ ืจืืข ืืื ืืื ืืช ืืื ืจืืข ืืจืืข ืื ื ืชืืืฃ ืื ืืื ืืืื ืืืืื ื ืชืืืฃ ืื
to give birth she ascends to the top of a mountain so that the kid should fall down from her and die. And I summon her an eagle that receives it with his wings and places it before her; and if the eagle reached her one moment early or was one moment late, the kid would immediately die. Now, if I do not confuse one moment with another moment, would I confuse Iyov with oyev?
ืืื ืืืืืช ืชืฉืืจ ืืืื ืื ืจืืื ืฆืจ ืืฉืขื ืฉืืืจืขืช ืืืืช ืื ื ืืืืื ืื ืืจืงืื ืฉืืืืฉื ืืืืช ืืจืื ืืืชืจืคื ืืืืืื ืืืืืื ืืงืืื ืจืืข ืืื ืื ืืืืจ ืจืืข ืืื ืืื ืืชื ืืื ืจืืข ืืจืืข ืื ื ืชืืืฃ ืื ืืื ืืืื ืืืืื ื ืชืืืฃ ืื
Similarly: โCan you mark when the hinds do calve?โ (Job 39:1). The womb of this hind is narrow, which makes for a difficult delivery. When she squats to give birth, I summon her a snake [derakon] that bites her at the opening of the womb, which then becomes loose, and she gives birth, and if the snake reached her one moment early or was one moment late, she would immediately die. Now, if I do not confuse one moment with another moment, would I confuse Iyov with oyev?
[ืืืื] ืื ืืืขืช ืืืืจ ืืืืจืื ืื ืืืฉืื ืืืชืื ืื ืื ืืืจืชื ืืื ื ืืื ื ืืขืืื ืืืื ืืืจ ืจืื ืืืื ืฉืืื ืืื ื ืชืคืก ืืฉืขืช ืฆืขืจื
The Gemara comments: On the one hand, the text states: โJob has spoken without knowledge, and his words were without wisdomโ (Job 34:35). But on the other hand, it is written with regard to Jobโs friends: โYou have not spoken of Me the thing that is right, like my servant Jobโ (Job 42:8). Rava said: From here it may be inferred that a person is not held responsible for what he says when he is in distress. Although Job uttered certain words that were wrong and inappropriate, he was not punished for them because he said them at a time of pain and hardship.
ืืืฉืืขื ืฉืืฉืช ืจืขื ืืืื ืืช ืื ืืจืขื ืืืืช ืืืื ืขืืื ืืืืื ืืืฉ ืืืงืืื ืืืืคื ืืชืืื ื ืืืืื ืืฉืืื ืืฆืืคืจ ืื ืขืืชื ืืืืขืื ืืืื ืืืื ืื ืื ืื ืืื ืืื ืืื ืืืืขืื ืืืื ืืืจ ืจื ืืืืื ืืืจ ืจื ืืืื ืฉื ืื ืกื ืืืื ืืฉืขืจ ืืื ืืชื ื ืืื ืื ืืื ืืืื ืฉืืฉ ืืืืช ืคืจืกื
The verse states: โAnd Jobโs three friends heard of all this evil that was come upon him, they came every one from his own place, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite; for they had made an appointment together to come to mourn with him and to comfort himโ (Job 2:11). What does โthey had made an appointment togetherโ mean? Rav Yehuda says that Rav says: This phrase teaches that they all entered through one gate at the same time. And a Sage taught in a baraita: There were three hundred parasangs between each and every one of them, i.e., each one lived three hundred parasangs away from the other.
ืื ื ืืื ืืืขื ืืืื ืืืืจื ืืืืื ืืื ืืื ืืืืื ืืืืจื ืืืื ื ืืื ืืื ืืืืื ืืืืฉื ืืื ืืืขื ืืืจ ืจืื ืืืื ื ืืืืจื ืืื ืฉื ืื ืืืจื ืืืืจื ืืืืื ืื ืืืชืืชื
The Gemara asks: How did they all know at the same time what had happened to Job so that the three of them came together? There are those who say that they each had a crown which displayed certain signs when something happened to one of the others. And there are those who say they each had trees and when the trees withered they knew that sorrow had visited one of them. Rava said that this closeness between Job and his friends explains the adage that people say: Either a friend like the friends of Job or death. If a person lacks close friends, he is better off dead.
ืืืื ืื ืืื ืืืื ืืจื ืขื ืคื ื ืืืืื ืืื ืืช ืืืื ืืื ืจืื ืืืื ื ืืืจ ืจืืืื ืืื ืืขืืื ืจืืฉ ืืงืืฉ ืืืจ ืืจืืื ืืื ืืขืืื ืืืจ ืืื ืจืืฉ ืืงืืฉ ืืจืื ืืืื ื ืืืืื ืืืืจืช ืจืืืื ืืื ืืขืืื ืืคื ื ืื ืื ื ืืคืื ืื ืืชืื ืฉื ืืืื
The Gemara cites another place where Job is mentioned. โAnd it came to pass, when men began to multiply [larov] on the face of the earth, and daughters were born to themโ (Genesis 6:1). Rabbi Yoแธฅanan says: Larov means that propagation [reviyya] came to the world through these daughters. Reish Lakish says: Strife [meriva] came to the world. Once daughters were born, the men began to fight among themselves over them. Reish Lakish said to Rabbi Yoแธฅanan: According to you who say that due to the daughters propagation came to the world, for what reason were the number of Jobโs daughters not doubled, when at the end of the story God doubled everything that Job had lost (see Job 1:3, 42:12)?
ืืืจ ืื ื ืื ืืื ื ืืคืื ืืฉืืืช ืืื ื ืืคืื ืืืืคื ืืืชืื ืืืื ืื ืฉืืขื ื ืื ืื ืืฉืืืฉ ืื ืืช ืืืงืจื ืฉื ืืืืช ืืืืื ืืฉื ืืฉื ืืช ืงืฆืืขื ืืฉื ืืฉืืืฉืืช ืงืจื ืืคืื
Rabbi Yoแธฅanan said to him: Granted, the numbers of Jobโs daughters were not doubled in name, meaning they did not become twice as many, but they were doubled in beauty, as it is written: โHe had also seven sons and three daughters. And he called the name of the first Jemimah, and the name of the second was Keziah, and the name of the third one was Keren-happuchโ (Job 42:13โ14). All three names relate to the daughtersโ beauty.
ืืืืื ืฉืืืชื ืืืื ืืืื ืงืฆืืขื ืฉืืื ืจืืื ื ืืืฃ ืืงืฆืืขื ืงืจื ืืคืื ืืืจื ืืื ืจืื ืฉืืื ืฉืืืื ืืงืจื ื ืืงืจืฉ ืืืืืื ืขืื ืืืขืจืื ืงืจื ื ืืงืจืฉ ืืงืืชื ืืื ืืื ืืืจ ืจื ืืกืื ืืืืจืืื ืืจืืฉืงื ืืืื ืื ืฉื ืืืจ ืื ืชืงืจืขื ืืคืื
Jemimah [Yemima]; in her beauty she was similar to the day [yom]. Keziah; her scent wafted like the cassia [ketzia] tree. Keren-happuch; in the school of Rav Sheila they say: She was similar to the horn [keren] of a keresh, an animal whose horns are particularly beautiful. They laughed at this in the West, Eretz Yisrael, since it is considered a blemish when a person resembles the horn of a keresh. Rather, Rav แธคisda said: She was like garden saffron [kekurkema derishka], which is the best of its kind. Keren refers to a garden, and pukh means ornament, as it is stated: โThough you enlarge your eyes with paint [pukh], you beautify yourself in vainโ (Jeremiah 4:30).
ืจืื ืฉืืขืื ืืจืื ืืืชืืืืื ืืื ืืจืชื ืืื ืงื ืืืฉ ืืขืชืื ืืืจ ืืื ืืืื ืจืืื ืืื ืืขืืื ืืืจ ืืื ืืจ ืงืคืจื ืชื ืืืืื ืฉื ืืื ื ืืืื ืืืื [ืืชื ืื] ืื ืืคืฉืจ ืืขืืื ืืื ืืืจืื ืืืื ื ืงืืืช ืืื ืืฉืจื ืืื ืฉืื ืื ืืืจืื ืืื ืื ืืื ืฉืื ืื ื ืงืืืช ืื ืืคืฉืจ ืืขืืื ืืื ืืกื ืืืื ืืืจืกื ืืฉืจื ืื ืฉืืืื ืืชื ืืืกืื ืืื ืืื ืฉืืืื ืืชื ืืืจืกื
It is reported that a daughter was born to Rabbi Shimon, son of Rabbi Yehuda HaNasi, and he was upset that he did not have a son. His father said to him: Propagation has come to the world through the birth of a daughter. Bar Kappara said to Rabbi Shimon: Your father has consoled you with meaningless consolation, as it is taught in a baraita: The world cannot endure without males and females, as both are needed for the perpetuation of humanity. But fortunate is he whose children are males and woe to him whose children are females. Similarly, the world cannot endure without either a spice dealer whose wares are sweet-smelling, or a tanner [bursi], who is engaged in a foul-smelling occupation. Fortunate is he whose occupation is a spice seller, and woe to him whose occupation is a tanner.
ืืชื ืื ืืืณ ืืจื ืืช ืืืจืื ืืื ืืื ืืื ืจืื ืืืืจ ืืืืจ ืฉืื ืืืชื ืื ืืช ืจืื ืืืืื ืืืืจ ืฉืืืชื ืื ืืช ืืืจืื ืืืืจืื ืืช ืืืชื ืื ืืืืจืื ืืืื ืฉืื ืจืื ืืืขืืจ ืืืืืขื ืืืืจ ืืืฆืืื ืื ืืช ืืืชื ืืืื ืฉื ืืืจืื ืืืื ื ืฉืื ืืืื ืืืจื ืืืขืจื ืืฉืืืืื ืืคืชืื ืจืื ืฉืืขืื ืื ืืืื ืืืืจ ืืื ืืืื ืืืชื ืชืืืื ืืฆืืืจื ืฉื ืืืจืื ืืืื ื ืฉืื ืืืื ืืจืืื ืืืชื ืืื ืืชืจืคื ืืืฉืขื ืฉื ืคืืจ ืืืจืื ืืืื ื ืื ืืขืืื ืชืืื ืืงืืืฉ ืืจืื ืืื ืืืืื ืืื ืืืจ ืืืื ืืืื ื ืืืืจื ืืื ืฉื ืืืืื ืืืื ืืืืื ืงืฆืืจื
The Gemara comments that this disagreement is parallel to a dispute between tannaโim: The Torah states: โAnd the Lord blessed Abraham with everything [bakkol]โ (Genesis 24:1), and the Sages disagree about what bakkol means. Rabbi Meir says: The blessing is that he did not have a daughter. Rabbi Yehuda says: On the contrary, the blessing was that he had a daughter. Others say: Abraham had a daughter and her name was Bakkol. Rabbi Elazar HaModaโi says: Abraham our forefather was so knowledgeable in astrology [itztagninut] that all the kings of the East and the West would come early to his door due to his wisdom. This is the blessing of bakkol, that he possessed knowledge that everybody needed. Rabbi Shimon ben Yoแธฅai says: A precious stone hung around the neck of Abraham our forefather; any sick person who looked at it would immediately be healed. When Abraham our forefather died, the Holy One, Blessed be He, hung this stone from the sphere of the sun, which from that point on brought healing to the sick. Abaye said: This explains the adage that people say: As the day progresses, sickness is lifted.
ืืืจ ืืืจ ืฉืื ืืจื ืขืฉื ืืืืื ืืืจ ืืืจ ืฉืขืฉื ืืฉืืขืื ืชืฉืืื ืืืืื ืฉืื ืืจื ืขืฉื ืืืืื ืื ืื ืืืชืื ืืืื ืขืฉื ืื ืืฉืื ืืืื ืขืืฃ ืืชื ื ืืืชื ืืืื ื ืคืืจ ืืืจืื ืืืื ื ืืขืฉื ืืขืงื ืืืื ื ืชืืฉืื ืฉื ืขืืฉืื ืื ืื ืืช ืืฆืืง ืืืื
Alternatively, what is the blessing of bakkol? That Esau did not rebel in Abrahamโs lifetime, that is to say, as long as Abraham lived Esau did not sin. Alternatively, the blessing of bakkol is that Ishmael repented in Abrahamโs lifetime. The Gemara explains: From where do we derive that Esau did not rebel in Abrahamโs lifetime? As it is written: โAnd Jacob was cooking a stew and Esau came in from the field and he was faintโ (Genesis 25:29), and a baraita taught: On that day Abraham our forefather passed away, and Jacob our forefather prepared a lentil stew to comfort Isaac, his father, as it was customary to serve mourners lentil stew.
[ืืืื ืฉื ื ืฉื ืขืืฉืื] ืืืจื ืืืขืจืื ืืฉืืื ืืจืื ืืจ ืืจื ืื ืขืืฉื ืื ืืื ืื ืคื ืืฃ ืืื ืืื ืื ืคื ืืืจ ืืืจ ืื ืขืืฉื ืื ืืืืืืืช ืืฃ ืืืืืืช ืืืืืืช ืืืืืจืช ืขื ืืื ืืขืืื ืืื ืืื ืืืื ืืืื ืืื ืืืื ืื ืืืื ืืืืขื
The Gemara explains: And what is different about lentils that they in particular are the fare customarily offered to mourners? They say in the West, Eretz Yisrael, in the name of Rabba bar Mari: Just as this lentil has no mouth, i.e., it does not have a crack like other legumes, so too a mourner has no mouth, that is, his anguish prevents him from speaking. Alternatively, just as this lentil is completely round, so too mourning comes around to the inhabitants of the world. The Gemara asks: What is the practical difference between the two explanations? The Gemara answers: There is a practical difference between them with regard to whether it is appropriate to console a mourner with eggs, which have no opening but are not completely round.
ืืืจ ืจืื ืืืื ื ืืืฉ ืขืืืจืืช ืขืืจ ืืืชื ืจืฉืข ืืืืชื ืืืื ืื ืขื ื ืขืจื ืืืืจืกื ืืืจื ืืช ืื ืคืฉ ืืืคืจ ืืขืืงืจ ืืืคืจ ืืชืืืืช ืืืชืื ืืฉื ืืช ืืืืืจื
Rabbi Yoแธฅanan says: That wicked Esau committed five transgressions on that day that Abraham died: He engaged in sexual intercourse with a betrothed maiden, he killed a person, he denied the principle of Godโs existence, he denied resurrection of the dead, and he despised the birthright.
ืื ืขื ื ืขืจื ืืืืจืกื ืืชืื ืืื ืืืื ืขืฉื ืื ืืฉืื ืืืชืื ืืชื ืื ืืฉืื ืืฆืื ืืจื ืืช ืื ืคืฉ ืืชืื ืืื ืขืืฃ ืืืชืื ืืชื ืืื ื ื ืื ืื ืขืืคื ื ืคืฉื ืืืจืืื ืืืคืจ ืืขืืงืจ ืืชืื ืืื ืืื ืื ืื ืืืชืื ืืชื ืื ืืื ืืื ืืื ืืืคืจ ืืชืืืืช ืืืชืื ืืืชืื ืื ื ืื ืื ืืืื ืืืืช ืืฉื ืืช ืืืืืจื ืืืชืื ืืืื ืขืฉื ืืช ืืืืืจื
The Gemara cites proofs to support these charges. He engaged in sexual intercourse with a betrothed maiden, as it is written here: โAnd Esau came in from the fieldโ; and it is written there with regard to rape of a betrothed maiden: โFor he found her in a fieldโ (Deuteronomy 22:27). He killed a person, as it is written here: โAnd he was faintโ; and it is written there: โWoe is me, for my soul faints before the slayersโ (Jeremiah 4:31). And he denied the principle of Godโs existence, as it is written here: โWhat profit is this to meโ (Genesis 25:32); and it is written there: โThis is my God and I will glorify Himโ (Exodus 15:2). When he questioned the profit of โthis,โ he was challenging the assertion that โthis is my God.โ And he denied resurrection of the dead, as it is written: โBehold, I am at the point of deathโ (Genesis 25:32), indicating that he did not believe in resurrection after death. And he despised the birthright, as it is written: โAnd Esau despised the birthrightโ (Genesis 25:34).
ืืฉืขืฉื ืืฉืืขืื ืชืฉืืื ืืืืื ืื ืื ืื ืื ืืจืืื ื ืืจื ืืื ืืจ ืืืื ืืื ืืชืื ืงืืื ืืจืื ืืงื ืื ืื ื ืจืื ืืืจ ืืื ืจืืื ื ืืจื ืืื ืืจ ืืืื ืืืื ืืืืจืืชื ืื ืืืชื ืฉืืฉ ืื ืืืืขื ืื ืืื ืืืชืชื ืฉื ืฆืืืงืื ืืืจ ืืื ืืื ืืื ืืืจ ืืืืื ืืืจ ืืื ืื ื ืืืืขื ืืืกืืคื ืงืืืจืื ื
And from where do we derive that Ishmael repented in Abrahamโs lifetime? From the incident involving Ravina and Rav แธคama bar Buzi, who were sitting before Rava, and Rava was dozing while they were talking. Ravina said to Rav แธคama bar Buzi: Is it true that you say that any death with regard to which the word gevia, expire, is mentioned is the death of the righteous? Rav แธคama bar Buzi said to him: Yes. For example: โAnd Isaac expired [vayyigva], and diedโ (Genesis 35:29). Ravina objected: But with regard to the generation of the flood it states: โAnd all flesh expired [vayyigva]โ (Genesis 7:21), and there they died for their wickedness. Rav แธคama bar Buzi said to him: We say this only when both gevia and asifa, gathering, are used; when these two terms are mentioned together they indicate the death of a righteous person.
ืืื ืืฉืืขืื ืืืชืื ืืื ืืืืขื ืืืกืืคื ืืืืื ืืืชืขืจ ืืื ืจืื ืืืจ ืืื ืืจืืงื ืืื ืืืจ ืจืื ืืืื ื ืืฉืืขืื ืขืฉื ืชืฉืืื ืืืื ืืืื ืฉื ืืืจ ืืืงืืจื ืืชื ืืฆืืง ืืืฉืืขืื ืื ืื
Ravina asked: But isnโt there Ishmael, about whom gevia and asifa are written, as it is stated: โAnd these are the years of the life of Yishmaelโฆand he expired and died [vayyigva vayyamot]; and was gathered to his peopleโ (Genesis 25:17)? Meanwhile Rava, who had heard the discussion in his dozed state, fully awoke and said to them: Children [dardekei], this is what Rabbi Yoแธฅanan says: Ishmael repented in the lifetime of his father, as it is stated: โAnd Isaac and Ishmael, his sons, buried himโ (Genesis 25:9). The fact that Ishmael allowed Isaac to precede him demonstrates that he had repented and accepted his authority.
ืืืืืื ืืจื ืืืืชื ืงื ืืฉืื ืืื ืืื ืืขืชื ืืืงืืจื ืืืชื ืขืฉื ืืืขืงื ืื ืื ืืื ืืขืื ืื ืืฉืื ืืื ืืจื ืืืืชื ืืื ืืืืงืืืื ืืืืืจื ืืืืจืื ืืืืืืืจืื ืฉืืข ืืื ื ืชืฉืืื ืขืื ืืืืื
The Gemara asks: But perhaps the verse listed them in the order of their wisdom; that is to say, perhaps in fact Ishmael preceded Isaac but the Torah did not list them in that order. The Gemara answers: But if that is so, consider that the verse states: โAnd Esau and Jacob, his sons, buried himโ (Genesis 35:29). What is the reason that the verse there did not list them in the order of their wisdom? Rather, since Ishmael allowed Isaac to precede him, it is clear that he made Isaac his leader, and since he made him his leader, learn from it that he repented in Abrahamโs lifetime.
ืชื ื ืจืื ื ืฉืืฉื ืืืขืืื ืืงืืืฉ ืืจืื ืืื ืืขืืื ืืื
Incidental to the discussion of the verse โAnd God blessed Abraham with everythingโ (Genesis 24:1), the Gemara states that the Sages taught: There were three people to whom the Holy One, Blessed be He, gave already in this world