הֲיָדַ֗עְתָּ עֵ֭ת לֶ֣דֶת יַעֲלֵי־סָ֑לַע חֹלֵ֖ל אַיָּל֣וֹת תִּשְׁמֹֽר׃
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Ein Yaakov (Glick Edition)
(Ib. 9, 17) He that bruiseth me with s'arah (storm) and multiplieth my wounds without a cause. Rabba said: "Job, when blaspheming, used the word S'arah (stormanger), and he was also answered with S'arah. He blasphemed with S'arah, as it is written: He that bruiseth me with S'arah (storm). He thus said before the Holy One, praised be He! 'Sovereign of the Universe! Perhaps a storm wind passed before Thee and changed to Thee the word Iyob (Job) to Oyeb (enemy); and he was also answered with S'arah, as it is written (Ib. 38, 1) And the Lord answered Job from the S'arah." "Do not gird up like a mighty man thy loins; and I will ask thee, and do thou inform Me. So said He: "I have created many hairs on human beings, and for each hair I have created a separate pore; for if two should be nourished from one pore, it would blind the eyes of men; now from one pore to another, between these pores I did not make a mistake, and from lyob to Oyeb [you say that I have made a mistake]. (Ib., ib. 25) What hath divided off water-courses, etc. There are many drops that I have created in the clouds, and for each drop there is a separate place; for if two drops should go into one, they would make the earth too soft and it could not produce. Between this I did not make a mistake, and from lyob to Oyeb [you say that] I made a mistake! … And a way for the lightning that is followed by thunders. Many thunders have I created in the clouds, and for each thunder there is a separate path; for if two should go along the same path, they would destroy the world. Between these paths I did not make a mistake, and from Ilob to Oyeb [you say that] I made a mistake! (Ib. 39, 1)! Knowest thou the time when the wild goats of the rock bring forth? Or canst thou work when the hinds do calve? The wild goat of the rock is cruel towards its offspring, and when the time (Ib. b) of bearing comes she ascends to the top of the mountain, so that the offspring should fall down and die. And I summon an eagle which receives it with its wings, and places them before her. This must happen at the exact moment, for should it occur a second earlier or a second later the children would die. Now between one and the other I did not make a mistake, and from lyob to Oyeb [you say that] I did make a mistake. Or canst thou mark when the hinds do calve? The hind has a narrow womb, and when the time of bearing comes I procure a snake that bites her womb, so that she is able to bring forth her offspring. This must happen at the exact moment, for if it occurs a second later the mother would die. Now from one second to the other I do not make a mistake; and from lyob to Oyeb [you say that] I made a mistake?" (Ib. 24, 35) job hath not spoken without knowledge, and his words are without intelligence. Raba said: "From this it may be deduced that a man is not taken to account for what he speaks in his distress."
Bereshit Rabbah
“To the woman He said: I will increase your suffering and your pregnancy; in pain you shall give birth to children, and your desire shall be for your husband, and he shall rule over you” (Genesis 3:16).
“To the woman He said: I will increase your suffering and your pregnancy” – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Elazar ben Rabbi Simon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was for a specific reason.17God had been speaking to Abraham: “Why is it that Sarah laughed?” (Genesis 18:13). Sarah interrupted with her denial: “I did not laugh” (Genesis 18:15). Then it was necessary for the Holy One blessed be He to set her straight: “No, but you did laugh” (Genesis 18:15). Rabbi Abba bar Kahana said in the name of Rabbi Yitzḥak: How He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15).18Instead of saying: “Yes, you laughed,” He said it in an indirect manner. But is it not written [of Hagar]: “She called the name of the Lord, who spoke to her”? (Genesis 16:13). Rabbi Yehoshua bar Rabbi Neḥemya said in the name of Rabbi Idi: [He spoke to her] through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Through Shem.19Hagar had gone to consult Shem son of Noah, who was a spiritual leader at the time.
“I will increase [harba arbe] your suffering and your pregnancy” – Rabbi Abba bar Kahana says in the name of Rabbi Shmuel: Any fetus who has reached harba, I shall grant it growth [arbe]; any fetus that is [born after] two hundred and twelve days20That is, seven months. It is the numerical value of harba: heh – 5 + reish – 200 + beit – 2 + heh – 5 = 212. [of gestation] can survive. Rabbi Huna said: If it [the fetus] was formed to be born after nine months and is born at seven months, it will not survive; at eight months, it will not survive. If it is formed to be born after seven months and is born after eight, it will survive; all the more so after nine months. They asked Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]? He said to them: From your own [language] I will prove it to you: Zeta21This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ – epta22It means seven. Seven thus indicates life.; eta23The name of the eighth Greek letter, also meaning “dying.” – okto.24It means eight. Eight thus indicates death.
Rabbi Berekhya said in the name of Rabbi Shmuel: A woman will always give birth only after two hundred and seventy-one, two hundred and seventy-two, or two hundred and seventy-three days, which is nine months plus the days of their conception.25Conception can take place from one to three days after insemination. From that time gestation will last for two hundred and seventy-one days.
Ḥiyya bar Ada was sitting before Rav. He was explaining [a point] to him, but he did not grasp it. He said to him: ‘Why do you not grasp it?’ He said to him: ‘My donkey is supposed to give birth, and I am worried it might catch a chill and die.’ He said to him: ‘Why does it concern you?’26It is not yet time for it to give birth. He said to him: ‘Sometimes it gives birth early, and sometimes it gives birth late. When it gives birth early, it is never less than a lunar year; when it gives birth late, it is never more than a solar year.’27So there is an eleven day range of when it can give birth. He said to him: ‘But is it not written: “Do you know the time when ibexes give birth…will you count the months of their reaching term”?’ (Job 39:1–2).28This implies that there is a set term for animal pregnancies. He said to him: ‘There it is regarding a small animal, and here it is with a large animal.’ He said to him: ‘But Antoninus’s cattle were once inseminating, and they inseminated Rabbi’s cattle from them. Some of them calved at one time and some of them calved later.’29And the gap between the births was more than eleven days. He said to him: ‘That was regarding a kosher animal, this is regarding a non-kosher animal [a donkey]’.
“Your suffering” – this is the pain of conception; “and your pregnancy” – this is the discomfort of menstruation; “in pain” – this is the pain of miscarriage; “you shall give birth” – this is the pain of childbirth; “to children” – this is the difficulty of raising children. Rabbi Elazar ben Rabbi Shimon said: It is easier for a man to support an entire legion with olives in the Galilee, than it is to raise one child in the Land of Israel.
“To the woman He said: I will increase your suffering and your pregnancy” – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Elazar ben Rabbi Simon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was for a specific reason.17God had been speaking to Abraham: “Why is it that Sarah laughed?” (Genesis 18:13). Sarah interrupted with her denial: “I did not laugh” (Genesis 18:15). Then it was necessary for the Holy One blessed be He to set her straight: “No, but you did laugh” (Genesis 18:15). Rabbi Abba bar Kahana said in the name of Rabbi Yitzḥak: How He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15).18Instead of saying: “Yes, you laughed,” He said it in an indirect manner. But is it not written [of Hagar]: “She called the name of the Lord, who spoke to her”? (Genesis 16:13). Rabbi Yehoshua bar Rabbi Neḥemya said in the name of Rabbi Idi: [He spoke to her] through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Through Shem.19Hagar had gone to consult Shem son of Noah, who was a spiritual leader at the time.
“I will increase [harba arbe] your suffering and your pregnancy” – Rabbi Abba bar Kahana says in the name of Rabbi Shmuel: Any fetus who has reached harba, I shall grant it growth [arbe]; any fetus that is [born after] two hundred and twelve days20That is, seven months. It is the numerical value of harba: heh – 5 + reish – 200 + beit – 2 + heh – 5 = 212. [of gestation] can survive. Rabbi Huna said: If it [the fetus] was formed to be born after nine months and is born at seven months, it will not survive; at eight months, it will not survive. If it is formed to be born after seven months and is born after eight, it will survive; all the more so after nine months. They asked Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]? He said to them: From your own [language] I will prove it to you: Zeta21This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ – epta22It means seven. Seven thus indicates life.; eta23The name of the eighth Greek letter, also meaning “dying.” – okto.24It means eight. Eight thus indicates death.
Rabbi Berekhya said in the name of Rabbi Shmuel: A woman will always give birth only after two hundred and seventy-one, two hundred and seventy-two, or two hundred and seventy-three days, which is nine months plus the days of their conception.25Conception can take place from one to three days after insemination. From that time gestation will last for two hundred and seventy-one days.
Ḥiyya bar Ada was sitting before Rav. He was explaining [a point] to him, but he did not grasp it. He said to him: ‘Why do you not grasp it?’ He said to him: ‘My donkey is supposed to give birth, and I am worried it might catch a chill and die.’ He said to him: ‘Why does it concern you?’26It is not yet time for it to give birth. He said to him: ‘Sometimes it gives birth early, and sometimes it gives birth late. When it gives birth early, it is never less than a lunar year; when it gives birth late, it is never more than a solar year.’27So there is an eleven day range of when it can give birth. He said to him: ‘But is it not written: “Do you know the time when ibexes give birth…will you count the months of their reaching term”?’ (Job 39:1–2).28This implies that there is a set term for animal pregnancies. He said to him: ‘There it is regarding a small animal, and here it is with a large animal.’ He said to him: ‘But Antoninus’s cattle were once inseminating, and they inseminated Rabbi’s cattle from them. Some of them calved at one time and some of them calved later.’29And the gap between the births was more than eleven days. He said to him: ‘That was regarding a kosher animal, this is regarding a non-kosher animal [a donkey]’.
“Your suffering” – this is the pain of conception; “and your pregnancy” – this is the discomfort of menstruation; “in pain” – this is the pain of miscarriage; “you shall give birth” – this is the pain of childbirth; “to children” – this is the difficulty of raising children. Rabbi Elazar ben Rabbi Shimon said: It is easier for a man to support an entire legion with olives in the Galilee, than it is to raise one child in the Land of Israel.
Bereshit Rabbah
“To the woman He said: I will increase your suffering and your pregnancy; in pain you shall give birth to children, and your desire shall be for your husband, and he shall rule over you” (Genesis 3:16).
“To the woman He said: I will increase your suffering and your pregnancy” – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Elazar ben Rabbi Simon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was for a specific reason.17God had been speaking to Abraham: “Why is it that Sarah laughed?” (Genesis 18:13). Sarah interrupted with her denial: “I did not laugh” (Genesis 18:15). Then it was necessary for the Holy One blessed be He to set her straight: “No, but you did laugh” (Genesis 18:15). Rabbi Abba bar Kahana said in the name of Rabbi Yitzḥak: How He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15).18Instead of saying: “Yes, you laughed,” He said it in an indirect manner. But is it not written [of Hagar]: “She called the name of the Lord, who spoke to her”? (Genesis 16:13). Rabbi Yehoshua bar Rabbi Neḥemya said in the name of Rabbi Idi: [He spoke to her] through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Through Shem.19Hagar had gone to consult Shem son of Noah, who was a spiritual leader at the time.
“I will increase [harba arbe] your suffering and your pregnancy” – Rabbi Abba bar Kahana says in the name of Rabbi Shmuel: Any fetus who has reached harba, I shall grant it growth [arbe]; any fetus that is [born after] two hundred and twelve days20That is, seven months. It is the numerical value of harba: heh – 5 + reish – 200 + beit – 2 + heh – 5 = 212. [of gestation] can survive. Rabbi Huna said: If it [the fetus] was formed to be born after nine months and is born at seven months, it will not survive; at eight months, it will not survive. If it is formed to be born after seven months and is born after eight, it will survive; all the more so after nine months. They asked Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]? He said to them: From your own [language] I will prove it to you: Zeta21This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ – epta22It means seven. Seven thus indicates life.; eta23The name of the eighth Greek letter, also meaning “dying.” – okto.24It means eight. Eight thus indicates death.
Rabbi Berekhya said in the name of Rabbi Shmuel: A woman will always give birth only after two hundred and seventy-one, two hundred and seventy-two, or two hundred and seventy-three days, which is nine months plus the days of their conception.25Conception can take place from one to three days after insemination. From that time gestation will last for two hundred and seventy-one days.
Ḥiyya bar Ada was sitting before Rav. He was explaining [a point] to him, but he did not grasp it. He said to him: ‘Why do you not grasp it?’ He said to him: ‘My donkey is supposed to give birth, and I am worried it might catch a chill and die.’ He said to him: ‘Why does it concern you?’26It is not yet time for it to give birth. He said to him: ‘Sometimes it gives birth early, and sometimes it gives birth late. When it gives birth early, it is never less than a lunar year; when it gives birth late, it is never more than a solar year.’27So there is an eleven day range of when it can give birth. He said to him: ‘But is it not written: “Do you know the time when ibexes give birth…will you count the months of their reaching term”?’ (Job 39:1–2).28This implies that there is a set term for animal pregnancies. He said to him: ‘There it is regarding a small animal, and here it is with a large animal.’ He said to him: ‘But Antoninus’s cattle were once inseminating, and they inseminated Rabbi’s cattle from them. Some of them calved at one time and some of them calved later.’29And the gap between the births was more than eleven days. He said to him: ‘That was regarding a kosher animal, this is regarding a non-kosher animal [a donkey]’.
“Your suffering” – this is the pain of conception; “and your pregnancy” – this is the discomfort of menstruation; “in pain” – this is the pain of miscarriage; “you shall give birth” – this is the pain of childbirth; “to children” – this is the difficulty of raising children. Rabbi Elazar ben Rabbi Shimon said: It is easier for a man to support an entire legion with olives in the Galilee, than it is to raise one child in the Land of Israel.
“To the woman He said: I will increase your suffering and your pregnancy” – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Elazar ben Rabbi Simon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was for a specific reason.17God had been speaking to Abraham: “Why is it that Sarah laughed?” (Genesis 18:13). Sarah interrupted with her denial: “I did not laugh” (Genesis 18:15). Then it was necessary for the Holy One blessed be He to set her straight: “No, but you did laugh” (Genesis 18:15). Rabbi Abba bar Kahana said in the name of Rabbi Yitzḥak: How He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15).18Instead of saying: “Yes, you laughed,” He said it in an indirect manner. But is it not written [of Hagar]: “She called the name of the Lord, who spoke to her”? (Genesis 16:13). Rabbi Yehoshua bar Rabbi Neḥemya said in the name of Rabbi Idi: [He spoke to her] through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Through Shem.19Hagar had gone to consult Shem son of Noah, who was a spiritual leader at the time.
“I will increase [harba arbe] your suffering and your pregnancy” – Rabbi Abba bar Kahana says in the name of Rabbi Shmuel: Any fetus who has reached harba, I shall grant it growth [arbe]; any fetus that is [born after] two hundred and twelve days20That is, seven months. It is the numerical value of harba: heh – 5 + reish – 200 + beit – 2 + heh – 5 = 212. [of gestation] can survive. Rabbi Huna said: If it [the fetus] was formed to be born after nine months and is born at seven months, it will not survive; at eight months, it will not survive. If it is formed to be born after seven months and is born after eight, it will survive; all the more so after nine months. They asked Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]? He said to them: From your own [language] I will prove it to you: Zeta21This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ – epta22It means seven. Seven thus indicates life.; eta23The name of the eighth Greek letter, also meaning “dying.” – okto.24It means eight. Eight thus indicates death.
Rabbi Berekhya said in the name of Rabbi Shmuel: A woman will always give birth only after two hundred and seventy-one, two hundred and seventy-two, or two hundred and seventy-three days, which is nine months plus the days of their conception.25Conception can take place from one to three days after insemination. From that time gestation will last for two hundred and seventy-one days.
Ḥiyya bar Ada was sitting before Rav. He was explaining [a point] to him, but he did not grasp it. He said to him: ‘Why do you not grasp it?’ He said to him: ‘My donkey is supposed to give birth, and I am worried it might catch a chill and die.’ He said to him: ‘Why does it concern you?’26It is not yet time for it to give birth. He said to him: ‘Sometimes it gives birth early, and sometimes it gives birth late. When it gives birth early, it is never less than a lunar year; when it gives birth late, it is never more than a solar year.’27So there is an eleven day range of when it can give birth. He said to him: ‘But is it not written: “Do you know the time when ibexes give birth…will you count the months of their reaching term”?’ (Job 39:1–2).28This implies that there is a set term for animal pregnancies. He said to him: ‘There it is regarding a small animal, and here it is with a large animal.’ He said to him: ‘But Antoninus’s cattle were once inseminating, and they inseminated Rabbi’s cattle from them. Some of them calved at one time and some of them calved later.’29And the gap between the births was more than eleven days. He said to him: ‘That was regarding a kosher animal, this is regarding a non-kosher animal [a donkey]’.
“Your suffering” – this is the pain of conception; “and your pregnancy” – this is the discomfort of menstruation; “in pain” – this is the pain of miscarriage; “you shall give birth” – this is the pain of childbirth; “to children” – this is the difficulty of raising children. Rabbi Elazar ben Rabbi Shimon said: It is easier for a man to support an entire legion with olives in the Galilee, than it is to raise one child in the Land of Israel.