Take Ten for Talmud
1648Bababasra14- Jewish Scripture, part 1- Melochim, Yirmiya, Yechezkel, Yeshaya
A very good morning and behalf of Teach 613. We welcome you to take 10th at Talmud. Bababaster Yudalit, Bababaster of 14b, pagination is 28. The rambam in Hukhasei Fritahra, Parakzayim, Halacha Tesvov, tells us Muta Le Davak, Taurun Aviyim, Uksuvim Bikrach Echod. You are allowed to make a scroll of multiple Jewish scriptures so that you could have Torah, the prophets, and the later books all in one scroll, but there are parameters and Agamur is going to discuss the order which needs to be used if you chose to make such a scroll. Keep in mind that the order that's going to be listed here is not going to be the same order that people are accustomed to enumerating the 24 books of Jewish scripture. When we talk about the 24 books of Jewish scripture, very often we use a chronological order and as we'll see in our Gamara, the Gamara acknowledges what the chronological order is but does not accept that as the order for a scroll that's designed with multiple prophets in it. In short, in the scroll we connect topics, whereas in the order that we typically list Jewish books of scripture, we lean a little bit more towards chronological order in some cases and also to group the Magilos, the five Magilos together. The Gamara begins on this topic three lines up from the wide. Tannurah Bonon we learned. Sidran Shal Naveem, the order of Naveem, as I explained in a case where you want to put it into one scroll. Yehoshua, Vishshoftim, Shmuel Umalachim, so far that's exactly the way we do it. It's chronological. Yehoshua, then the judges that came after him, then Shmuel leading up and including the beginning of Malchus, a king in the Jewish people first shawl then David, and then Malochim, the book of kings, where kings were leaders of the Jewish people, balanced by the Nave, of course, but they were kings. Then Yermea, Vihreskal, Yishaya, Usnay Masar, Yermea, Yishayskal, let's think this through, Yishaya, and then the Twelve Prophets. So the first question that the Gamara asks on this order, which is not the order it's slightly adjusted from what we are accustomed to, Yishaya should be the first if it was chronological, but the Gamara asks a different question that included in the Twelve Prophets is the Prophet Hosea, who preceded these other prophets. Mirti Hosea Khodim, Hosea came first, Filiqadme la Hosea Baratia, three lines later, and we should put Hosea first, and the Gamara answers two lines later, I.D. De Zuta Mirhas, because it's a short book, it would be lost. The Gamara is referring to a concept that we have on the next staff as well a little bit more clearly, but Hosea is only 14 chapters, and the fear was that these individual books that comprise the Twelve Prophets were very valuable, but they were short books, and they would be lost if they weren't put together as a scroll of their own, and therefore they're known as the Twelve Prophets, and therefore we put Hosea together with that group, and it ends up being a book that's later on. Mirti, Yishaya Khodim, Yishaya Khonologically came before Yimaya and Yishaya Khodim, Yishaya Baratia, Y Isn't He before them? And the list here had Yirmia first, and the Gamara answers, "Kaven de Malachim sau Fai Khorbona, Viyirmia kule Khorbona, since the end of Malachim describes the exile after the destruction of the first base Hamiktash." The exile associated, and Yirmia is also that description of destruction, so they're linked, so in a scroll they're put together. Viyirmia Khodim, Yishaya Khorbona, Visefana Khomtah, and Yishaya Khoskel starts off acknowledging the destruction and moves on to comfort, including the base Hamiktash that will be rebuilt, so that's it's appropriate place in the scroll, Yishaya Khulinah Hamtah, and Yishaya is described as totally comfort, Samhrin and Khorbona, and Yishaya Khomtah, and therefore because of the topics if it was done in a scroll it would be done in that sequence. So that's the first set that our Gomara addresses, the set of Yoshua Shochtim Shmoam Malachim, which we're familiar with, and then an order of Yirmia linked to the end of Malachim, and then Yishaya, Yishaya, and the 12 Prophets. The Gomara continues at the two dots, Sidum Shochtsovim, the order of the part of Tanakh known as Suvim, the writings, is Rus, Safer Tihilim, Viyov, Ummishle, Koheles, Shirashirim, Vikinos, that's Echa, Donniel, Umegiles Esther, De Ezra-Vidivrehayaman, and if you're familiar with the list, you'll take a look at, for example, the art scroll Tanakh, you'll see the list in front, you'll know that this is not exactly the list, the way we're familiar with it, but this is the way it would be written in a scroll. Asks the Gomara. Ulamand Omar Iov Bimei Mosaha, there's an opinion that the book of Iov, Job, was in the time of Moshe. Lekadme Le Iovirasia, why isn't that book early on? Because Moshe is the five books of Moshe, and then Moshe's time. If Moshe wrote a book, it should be early early, and the Gomara answers, Askulibipur Anusolomaskalina. We didn't want to start a set with a sad story, with a painful story, and the Book of Iov is a painful story. Asks the Gomara, you did start with the book of Rus. Rusnami Puranusi, Rus is also a very sad story. There was a famine, and people died, and the Gomara answers Puranas to Islay Ahris. It's a painful story, but it has a future. This resulting eternity that emerges from Rus. The Omar Abhyaykhanan, as we were two at Lomana Krasmau Rus, why is she called Rus, or why is the McGilla called Rus. The marshal says, "Shayyatsami manna dovid, because dovid is going to emerge from this, Shari Vayulakha de Shparkho Bishiros Visasparkos, who's going to saturate Hashem, so to speak, with praise, and that arrival at human greatness, that despite the vicissitudes of life to be able to author or to hill him, and give that to the Jewish people, that's what emanates from Rus. Interestingly, I think we mentioned this in Brachus when this topic came up, Rus's name is being attributed based on her descendent dovid. Presumably, you could find this quality in Rus herself, and indeed we do, that despite the challenges that she encountered, she picked herself up, and was looking to do chesed for others, phenomena in particular. So that's the attitude of dovid as well, that even though he's going through a difficult time, but he sees the quality, not necessarily goodness all the time, sometimes it's painful, but sees the quality of growth, sees how they can ride the waves, how they can overcome the down feeling, and do good, regardless of the circumstances. Umi koswan, and who wrote these different books, so Moshe kosaf sifro uprashas billam vieo, Moshe wrote his book, meaning Torah, and the section of billam that the inference here is, it really should be its own book, but Moshe took it on his shoulders to include billam in Torah, his prophecy, obviously Hashem incorporated in Torah, but it's like this mixed feeling. We have a principle that Hashem gave the nations of the world a great prophet as a gift that was billam to see what would happen if you had a great prophet like Moshe. So they were given a great prophet, but it didn't help them, Moshe's level of morality, etc. It's not just being a prophet, it's not just getting a revelation from Hashem, it's being a great person. So Moshe incorporated billam, vieo, and according to this, Gomorrah, he wrote eo as well. Yoshua kosaf sifro ushmonab sukimashabatore, Yoshua wrote the book of Yoshua, including the last ape Sukhim of the Torah, where it says Moshe mace. So Yoshua wrote them according to this Gomorrah, we'll see on the next staff that that's a disagreement, it could be that Moshe wrote them in prophecy that that's the text of the Torah, even though he was still alive. Shmoel kosaf sifro vishoftim verus, Shmoel wrote his book, as well as the book of Shoftim, and the book of Rus, we know he wrote in order to establish that David is authorized and accepted in the Jewish people, and the story of Rus is recorded as a ruling that Moavi, Valomo, obvious that the women from Moav are accepted to marry into the Jewish people. Now it says that Shmoel wrote his book, so we have to clarify here, Shmoel is nifter in the first book of Shmoel. So it's a little interesting, he wrote his book fine, but who finished, and there is an indication that perhaps it was not sun and god, the two well-known niviyim of the time that accompany David on the events after Shmoel is nifter, there is a possekin divryayyamim alif, kftes, kftes, that says that divryayamalahari shonim vuacharonim are written in the book of Shmoel, vah al divry nosan hanavi vah al divry god hahose, as well as not just through Shmoel, but also through nosan and god. So the mafarsham on the page in the Kroskadolos indicate that, to the Stovid for example, we don't have their books, nosan and god, but there is a possibility suggesting that they are the identified authors of the remainder of the book of Shmoel. David Cossop saffit tehilim, David wrote the book of tehilim, ayideasarazikainim, through himself plus, he has a total of 10 that are the co-authors of tehilim, including avaraham and moshah. We'll stop there, have a wonderful day.