Take Ten for Talmud
1650BabaBasra16- Iyov, Insights and Perspectives
Shalom Alaykum and bhiyaf of Teach 613, we welcome you to take 10 Fittalmud. Baba Basra test Zion, Baba Basra 16a, pagination is 31. We'll start on the facing page, the beginning of the widest lines on the topic of Eov in English Job, one of the books in Tanakh Jewish scripture. And the Gomorrah here devotes approximately a blot, two sides, to the topic of Eov. The basic story is that he's described as a very righteous person, who's very blessed, and Hashem takes away his assets and his family. And the book describes the great philosophical discussions about life and the purpose of life and reward and punishment until at the end Hashem restores his greatness and blessing even greater than it was. What precipitates this cataclysmic series of events in the life of Eov is described as a conversation in the beginning of the book, Perik aliph Possukvav, Faihihayom, it was on a certain day Rashi tells us, Rosh Hashanah, and the satan was present. Faihomar Hashem Elasatan, and Hashem says to the satan, May I in Tov, or where are you coming from? Faihomar Hasatan Elashem, Faihyan Hasatan Hashem, Faihomar, and the satan answers, Mishut Be'orets Ume Hishal-Legh-Boh, from exploring the world and going in it, and Rashi tells us, which we'll see in a moment in our Gomorrah, that the satan on this occasion was Leshemshamayim Nisqahvain intended for the sake of heaven that on Rosh Hashanah particularly Hashem should remember the merit of Avraham, the Avraham who's described as Qum Hishal-Legh-Boh-Rets and go and get up and go in the land, because I will give it to you. And when the satan says, May Hishal-Legh-Boh, from going in the land, he meant to invoke the merit of Avraham, but what happened was, Faihomar Hashem Elasatan, Hashem said to the satan Has samped El-Legh-Boh, Al-Avdi-Eov, did you pay attention? El-Avdi-Eov to Mai. To my servant, Eov, Qayin Qum-Moh-Boh-Boh-Rets, there's no one like him, Ishtom, Vyoshar, Ureya-Legh-Kim, Visar, May-Rah, great attributes, describe Eov, Faihyan Hasatan Hashem, Faihomar, and Hasatan replied, Avraham is greater than Eov, Haqinam Yara-Yiv, Eov-El-O-Kim, you think it's for nothing that Eov fears Hashem, he's been so blessed, of course he does good and he fears Hashem, if you would test him, you'd see what would happen. And Hashem and Pasig Yid-Bays direct the satan that you're allowed to afflict him, Raqay-Lov-Al-Tish-La-Chiodegh, but he himself, his life, that you're not allowed to touch. And we'll see the Gomorrah as it unfolds to the extent we can, time-wise, but that was the directive that the satan was given, you're allowed to cause him suffering, test him, but not show Shmur, you have to guard his life, you're not allowed to kill him. So let's see the Gomorrah, starting over here on the facing page, Tesvava-Mib-Bays in the beginning of the widest lines. Oma-Lifana of Ribonah-Shalolam, the satan said in front of Hashem, "Shaat-tih-Bakhalha-Olam, I've gone throughout the world, Philomat-Sasinam-An-Kahav-Dahav-Raam, and I haven't found anyone as reliable as Avraam." Skip-a-loin, Vayam-Rasham-Ala-Satan, and Hashem responded, "Hasam-tah-Lib-Qa-Lav-Dih-Eov, have you considered my servant Eov, there's no one comparable to him." Two lines later, one of the qualities of Eov was Vatran-Bim-A-Monah-Oha-O, he was generous with his money, he wasn't a stickler if something had to be paid, he would pay even on Rashi and describes the "Hatsi Hashemi of the Pruta," the second part of the coin, he would round up and pay it. Let's move on to today's daff in the wide lines, count down six lines, and the satan is given the directive, "Ah-Snaf-Sho-Shimor, you have to guard his life," says the Gamor on the next line, "Kashatsaru-Sho-Satan-Yo-sa-Mishal-Iov," even greater than Eov's pain, which was enormous, was the stress that the satan was under that he's allowed to afflict Eov, but he's not allowed to kill him, because the level of affliction would do a person in, and the satan was not allowed to do Eov in. In the words of the Gamora, "Shivor-Hovis-O-Shimor-Sho-Ye-no, you are allowed to break the barrel, but make sure no wine gets away, and he's got to make sure that Eov's soul remains, even as he's afflicting the body." Continuing at the end of a line about three lines later, Omarov-Lavy-Rav-Lavy-Tort, "Satan-Upinina-Lashim-Sha-Mayam-Niskav-Nu," satan and pinina are both intended for the sake of heaven. Satan, it's a little surprising, usually he's saying bad stuff, on this occasion we're told, he intended it for good that Avram's memory should be remembered as no comparison in the entire world. Pinina also intended, it's the story in the beginning of the book of Shmuel, "Bavur-Hare-Yimah, she was trying to get Hana to dive in better, perhaps to do Chuvah better, somehow to impact and not to give up on the fact that she didn't have children, eventually, Hana-Davin's her heartfelt prayer, and the blessing of Shmuel, the Navi, is given to her, pinina is punished for the taunting and teasing that she did along the way, but the Gamora records, she intended it for good. Big lessons, sometimes we intend things for good, and you have to be careful and pay attention to what's unfolding as a result, the amount of pain that Pinina caused by teasing Hana that she didn't have children, to try to get her to Daven, that it should bother her, but the amount of pain that she caused was not to be ignored. The satan also is praising Avram, it gives a little bit of insight into the halacha that we have in Hocha-Slashan-Hara, that you now have to praise a person extensively, particularly in front of their enemies, because even though you're doing praise, but where's it going to lead? Invariably, someone's going to say, they're not as great as you're making them out to be or something like that, and over here, interestingly enough, even though it's the unlikely conversation, but the satan praises Avram, and Asham says, "What about Eov?" And Eov gets caught in the middle over here, and we have an example of everybody intended for good, but what ended up was a very unusual story, very difficult story. The Gomorra tells us, "Omar Rava Besphasav Lohata Bolibohata," at a certain point, the Possak records that he didn't curse Hashem, and at that moment, it's described with his lips he didn't sin. But Bolibohata, in his heart, he already was of a sinful nature. He was questioning Hashem's relationship with the world and the concept of free choice and reward and punishment, Eov's thinking went, "Barossa Ganaid and Barossa Ghehanim," you Asham created Ganaid and you created Ghehanim, "Barossa Taddik and Barossa Rishoyim," you created righteous people, you created wicked people, "Mimah ake Valyattra, what can anybody do?" And that's not correct. Gomorra gives the answer on the next line, Barossa Taddal, Hashem gave us the Torah as the antidote for the Itza Hara, and that it's not true that Hashem created wicked people and righteous people. Everybody does have predispositions to certain nature, but it's up to us to form ourselves to be the type of people we want to be. And Gomorra tells us another example of the praise type of behavior of Eov. Gozo Sademiyusomim, he would steal a field from orphans, downtrodden people, Umashbikha, he would make it better, as if it was his own, Umashzira Lohan, and then he would return it. Perhaps he would say, "I regret that I stole it," and they end up with this wonderful field. This is a serious question. We're not commenting on Io Veroel, but in Halocha. Such a behavior in Hoshan Mishba's Sim and Shin Memchas were told that you're not allowed to steal, even to benefit the poor person. You want to do Geneva so that you could pay back Kaifel as the example that's given. You're not allowed to do that. Everything is intrinsically forbidden. So in Shoshanarach, it's written, "Kedeshelo Yargil Bikar," so that you don't get accustomed to doing it. So some say maybe it's only Derabonon. But others say, Shoshanaracharacharav mentions in a footnote that it's just giving a time of de Krah, a time of the Mitzvahs. It's giving a reason you should appreciate, even if you have altruistic intentions, you're not allowed to steal. So that would be some complex ethics there to explore. Io is quoted as saying, "Maybe Nischalef Lechoben Io Vla Oyayv? Maybe Hashem, you made a mistake between the word Io of my name and Oyayv, meaning enemy, and you think I'm your enemy. Why are you doing this to me?" And Hashem's response is, "I created even the hearers." Each one, with its own location, the here follicle, a place for it to gain its nurturing, and there's no confusion in my world. Every drop of rain has its own imprint. It's interesting, we have that expression by snowflakes that everyone is different. Shigemari here quotes it regarding a concept of every drop of rain. On Amid Bays we find, in Adam Nithvaz-Bishast Syro, there's a certain concept of understanding of what a person says in his moment of pain. It's possible that it's almost beyond the person's control, they're just under such stress and it's very hard. One of the concepts in the story of Io Vla is that he had good friends who came and were loyal and tried to work it through with him. And we have an idea that just as the sultan was told, he can't take away his life regarding Io Vla Oyayv, you're not allowed to take away his friends. It's also part of his life and the sultan was limited that he wasn't able to infringe on those friendships. Yeshekohach, thank you for joining.