Talmud sobre Job 13:31

Concerning Sadducees, informers, the wicked, profaners of God’s Name¹Ps. 9, 18. For ‘profaners of God’s Name’, which is GRA’s reading, V has ‘flatterers’. and heretics, Scripture declares, The wicked shall return to the nether-world.

Concerning flatterers, liars and workers of iniquity,¹³So GRA. V repeats from §1, ‘Sadducees, informers, flatterers’ and adds ‘profaners of God’s Name’. Instead of the Scriptural passages which are cited GRA substitutes Job 13, 16, and Ps. 101, 7, in agreement with Soṭah 42a (Sonc. ed., p. 206). Scripture declares, The wicked shall return to the nether-world,¹⁴Ps. 9, 18. and it further states, That which is crooked cannot be made straight.¹⁵Eccl. 1, 15.

MISHNAH: On the same day, Joshua ben Hyrkanos explained that Job served the Holy One, praise to Him, only out of love¹⁴²His acts represent amor dei, not fear of punishment in the World to Come; cf. Mishnah 7., as it is said¹⁴³Job 13:15. The Ketib is לא איחל, the Qere לוֹ איחל. The Qere represents the majority of mss. before the Masoretes. The Mishnah shows that the difference of readings existed many Centuries before the Masoretes.: “Behold, even if He will kill me, to Him I pray.” But the matter is still in suspense¹⁴⁴Between authenticity of Ketib or Qere., “to Him I look forward” or “I do not look forward to Him”. The verse says, “until I die I shall not remove my innocence from me¹⁴⁵Job 27:5.,” this teaches that he did it out of love.

HALAKHAH: “On the same day, Joshua ben Hyrcanos explained,” etc. It was stated in the name of Rebbi Jehudah: “God lives¹⁴⁶Job 27:2. This is an oath formula. Since nobody swears by the life of the king unless he loves the king, the verse supports R. Joshua ben Hyrkanos. Who removed my lawsuit, and the Ruler made me bitter;” for nobody swears by the King’s life unless he loves Him. They said in the name of Rebbi Nathan: “Also He is my help, for insincerity will not come before Him.¹⁴⁷Job 13:16; cf. Note 143. The verse following the one in dispute shows that לו is the only consistent reading.”

The following [occurrences of lamed-alef (not)] which have to be read as lamed-waw (to, by, has) are found in the Prophets and Hagiographa: multiply;³²The introductory word of 1 Sam. 2, 3 in which occurs the phrase and by Him are actions weighed according to the ḳerë, but the kethib reads ‘and actions are not weighed’. Hushai;³³i.e. 2 Sam. 16, 18, where the ḳerë is his will I be and the kethib ‘I will not be’. said;³⁴i.e. 2 Kings 8, 10. Here the ḳerë is say unto him, thou shalt surely recover, and the kethib ‘say, thou shalt not surely recover’. thou hast multiplied;³⁵i.e. Isa. 9, 2.The ḳerë is Thou hast increased their joy, and the kethib ‘Thou hast not increased joy’. their affliction;³⁶i.e. Isa. 63, 9. The ḳerë is In all their affliction He was afflicted (lit. there was affliction to Him) and the kethib ‘in all their affliction He was not an adversary’. He slay me;³⁷i.e. Job 13, 15. The ḳerë is yet will I trust Him, the kethib ‘I have nothing to hope for’. I keep silence;³⁸i.e. Job 41, 4. The ḳerë is would I keep silence (to him), the kethib ‘I would not keep silence’. as the (wandering) sparrow;³⁹i.e. Prov. 26, 2. The ḳerë is shall come home (to him), the kethib ‘shall not come home’. his friends;⁴⁰i.e. Prov. 19, 7. The ḳerë is they turn against him, the kethib ‘they do not turn’. Zerubbabel;⁴¹i.e. Ezra 4, 2, The ḳerë is we do sacrifice unto Him, the kethib ‘we do not sacrifice’. were fashioned;⁴²i.e. Ps. 139, 16. The ḳerë is ‘and for it there was one among them’, the kethib when as yet there was none of them. In this instance E.V. follows the kethib. know ye;⁴³i.e. Ps. 100, 3. The ḳerë is we are His, the kethib ‘and not we (have made) ourselves’. be gathered;⁴⁴i.e. Isa. 49, 5. The ḳerë is be gathered unto Him, the kethib ‘be not gathered’. name,⁴⁵i.e. 1 Chron. 11, 20. The ḳerë is and had a name among the three, the kethib ‘and not a name among the three’. [this last also] in the corresponding passage.⁴⁶viz. in 2 Sam. 23, 18. This reading is suggested by N.Y. to replace that of V ‘and his word’ which is meaningless. In this verse, however, lamed-waw is both written and read. [More probably ודבר in V is a misreading of daleth signifying ‘four’ which should be attached to the beginning of the next Rule.] [38a]