Tafsiran yang Mengutip untuk Ayub 14:5

ויהיו כל ימי אדם. The total lifespan of Adam comprised, etc. There is a reason why the Torah describes the lifespan of Adam in general as well as in specific terms i.e. כל ימי אשר חי. We have to remember that the lifespan of every human being is determined prior to his birth. This rule did not apply to Adam when he was created as he would have lived forever had he not sinned.. The line ויהיו כל ימי אדם אשר חי tells us that his lifespan was determined only while he was already alive. When the Torah does employ the words ויהיו כל ימי פלוני this means that all the people mentioned lived out the full lifespan allocated to them at birth. The Torah did not intend to teach us arithmetic by giving us totals when it had already given us the number of years the respective person lived before fathering a son and the years he lived subsequently.

Since I hope for the grave Heb. אם, like (above 14:5), “If (אם) his days are limited” [See Rashi ad loc.], i.e., since I hope for the grave as my house.

Perhaps G'd had to describe Caleb as "My servant" in order to justify this extraordinary promise. This was a promise by G'd that Caleb would not forfeit his status as a צדיק during the 40 years the Israelites would wander in the desert. I was asked once how one can reconcile the statement in Shabbat 30 that when David asked G'd to know when he would die and G'd's reply that He does not reveal such information to any living human being nor does He tell him how many years he will live, with the fact that He told King Chiskiyahu that he would have another 15 years to live. Why then had G'd revealed to Chiskiyahu that he had another 15 years to live? I answered that the only date that G'd refuses to reveal is the original lifespan allocated to man at birth. This is based on Job 14,5 אם חרוצים ימיו, "his days are numbered." If and when G'd decides to grant someone a lifespan beyond that which had been originally decreed, the addition is not subject to the decree that its length will not be revealed. It may be G'd's wish to reveal such information as we know from Shabbat 10 where the meaning of לדעת כי אני ה׳ מקדשכם, "to make known that it is I the Lord who sanctify you" (Exodus 31,13), is being discussed. The Talmud derives from that verse that if someone gives a second party a gift he has to inform him of that gift beforehand. This is the reason that G'd informs recipients of an extension of a person's lifespan at the time He grants that gift. You will find something similar in Joshua 14,10 where Caleb asked to conquer Chevron and the mountain it is situated on and to inherit it. At that time Caleb referred to the fact that though aged 85 he was every bit as fit as when he was forty years old and G'd had granted him the additional lifespan. In fact, the Torah added in our verse that G'd's blessing to Caleb would also extend to his descendants.

כי גוע THAT (or because) HE HAD DIED — I say that he who translates these words in the Targum (i.e., anyone who holds that this is the correct rendering) by דהא מית, “because he had died”, is in error unless he also translates in the Targum the word ויראו by ואתחזיאו “they were seen (exposed)”, for our Rabbis stated that this word כי is used here in the sense of “because” only in accordance with a Midrash which relates that the clouds of glory which hitherto enveloped Israel disappeared at Aaron's death, (so that all the congregation were now exposed to the sight of their enemies), and in accordance with what R. Abuhu said (Rosh Hashanah 3a), “Read here not וַיִּרְאוּ but וַיֵּרָאוּ, “they were seen”. It is to this sense of the verb that the meaning of “because” is applicable to the word כי, since that gives the reason for what precedes it: Why were they seen? Because, behold, Aaron had died, and the clouds disappeared. But to the translation in the Targum, וחזו כל כנשתא (“and all the congregation saw”), the meaning of “because” (for the word כי) is not applicable, but only the meaning אשר, “that”, which is one of the usages of the word אי (the Aramaic equivalent of אם, which itself is one of the four classifications of the usage of כי; see ibid). For we find אם used in the sense of אשר “that”, as e.g., (Job 21:4) “so that (ואם) why should I not be impatient?” And many passages where אם occurs may be explained in this sense, as (Job 14:5), “that (אם) his days are determined”.