Rujukan Talmud untuk Ayub 1:1: Avot DeRabbi Natan & Jerusalem Talmud Sotah

What was the fence that Job made around his words? It says (Job 1:1), “A pure and righteous man, who fears God and turns away from evil.” This teaches us that Job distanced himself from anything that would bring him to sin, from any ugliness, and from anything even resembling ugliness. If that is so, then why do we have to also learn that he was “a pure and righteous man”? But instead, this is here to teach us that Job emerged [from the womb] already circumcised. Adam also emerged already circumcised, as it says (Genesis 1:27), “And God created the person in His image.” Seth also emerged already circumcised, as it says (Genesis 5:2), “He had a child in his likeness and image.” Noah also emerged already circumcised, as it says (Genesis 6:9), “A just and pure man in his generation.” Shem also emerged already circumcised, as it says (Genesis 14:18), “Malkitzedek, king of Shalem.”²Malkitzedek is understood in rabbinic tradition to be Shem. The Hebrew word shalem means “complete.” Jacob also emerged already circumcised, as it says (Genesis 25:27), “Jacob was a pure man, who sat in tents.” Joseph also emerged already circumcised, as it says (Genesis 37:2), “This is the progeny of Jacob: Joseph.” But shouldn’t it say [instead]: This is the progeny of Jacob: Reuben? What do we learn from [the fact that it says] Joseph? [We learn] that just as Jacob emerged already circumcised, (so, too,) Joseph emerged already circumcised. Moses also emerged already circumcised, as it says (Exodus 2:2), “She saw that he was good.” And what did his mother see in him that was lovelier and more praiseworthy than any other person? That he emerged circumcised. Bil’am the wicked also came out circumcised, as it says (Numbers 24:4), “The word of him who hears God’s speech.” (Samuel also emerged circumcised, as it says [I Samuel 2:26], “Young Samuel continued to grow and was good.”) David also emerged circumcised – as it says (Psalms 16:1), “A mikhtam³A ketem (which has the same Hebrew letters as mikhtam) can mean a type of spot or marking. of David. (Protect me, for I seek refuge in You).” Jeremiah also emerged already circumcised, as it says (Jeremiah 1:5), “Before I formed you in the belly, I knew you; and before you came out of the womb I consecrated you.” Zerubbabel also emerged already circumcised, as it says (Haggai 2:23), “On that day (I will take,) [declares the Eternal of Hosts, I will take] Zerubbabel son of Shealtiel, declares the Eternal.” And it says (Job 31:1), “I have made a covenant with my eyes, so how can I gaze at a maiden [i.e., an unmarried woman]?” This teaches that Job was strict with himself and would not even look at a maiden. And if with a maiden – whom he could marry if he wished (to his son, to his daughter, or to [another] family member) – he was strict with himself and would not look at her, then all the more so [would he never look at] a married woman! And why was he so strict with himself not to look even at a maiden? Because Job said to himself: Perhaps I will look today, and tomorrow another man will come along and marry her, and then I will have looked at a married woman.

MISHNAH: Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai, since all your days you explained that Job served the Omnipresent only out of fear, as it was said: “A man, artless and straight, fearing God and fleeing from evil¹⁵²Job 1:1.”; but behold, Joshua, your student’s student¹⁵³It is not clear whose student Joshua ben Hyrkanos was. He probably is not mentioned anywhere else in tannaïtic literature. deduced that he did it out of love!

HALAKHAH: “Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai,” etc. ¹⁵⁴The parallel is in Babli, Baba Batra 15a/b. When was Job? Rebbi Simeon ben Laqish in the name of Bar Qappara: He was in the days of our father Abraham; that is what is written: “¹⁵⁵Job 1:1. A man was in the land of Oz, his name was Job.” And it is written, “¹⁵⁶Gen. 23:21, in the list of Aramean Naḥor tribes. Oz his firstborn.” Rebbi Abba said¹⁵⁷In the Babli, this is the opinion of R. Nathan in an alternate version., in the days of our father Jacob and Dinah was his wife; that is what is written: “¹⁵⁸Job 2:10. You speak like one of the impious ones”, and it is written: “¹⁵⁹Gen. 34:7. For an impiety he did in Israel.” Rebbi Levi said, he was in the days of the tribes; that is what is written: “¹⁶⁰Job. 15:18. The previous verse ends: This I have seen, I shall tell it; the verses are interpreted as referring to Judah and Reuben who confessed their sins; cf. Chapter 1, Note 195. What Sages would tell, they did not conceal from their fathers.” Rebbi Yose ben Ḥalaphta said, he was born when they descended into Egypt and he died when they left¹⁶¹This is an anonymous tannaïtic opinion in the Babli. The traditional duration of the tribes’ stay in Egypt is 210 years; cf. the author’s The Scholar’s Haggadah, pp. 283–284. Job lived another 140 years after his tribulations (Job 42:16). Since God gave double restitution for everything he had lost, it is concluded that he suffered in his 70th year and lived for 210 years.. A parable of a shepherd when a wolf came and attacked his flock. What did he do? He put up a ram against him¹⁶²In the Babli, 14b, this is hinted at by the statement that Job’s goats were able to attack wolves, being supernaturally safe from predators.. That is what is written: “¹⁶³Job 16:11. He delivered me to the evil one, he threw me amongst evildoers.” Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government¹⁶⁴In the later Midrash, Ex. rabba1(12), this is extended to include in Pharao’s council Bileam, who voted for killing the Jewish children and was killed, Job who abstained from voting and suffered, and Jethro who voted against Pharao’s decree and was rewarded in that his descendants sat in the Synhedrion.’¹⁶⁵Familia as a term for government is from the time of the principate when the emperor ran the state by his freedmen and slaves, his familia.. That is what is written: “¹⁶⁶Ex. 9:20. One who feared the word of the Eternal etc.”, and it is written about him, “¹⁵⁵Job 1:1. a man, artless and straight, fearing God and fleeing from evil¹⁵²Job 1:1.”. Rebbi Yose bar Jehudah¹⁶⁷In the Babli, R. Eleazar. says, he was in the days when the Judges judged; that is what is written: “Behold, you all did see, why do you turn all into vapor¹⁶⁸Job 27:12..” You saw what my generation did, that they collect tithes on the threshing floors; “you loved whore’s wages on all grain threshing floors¹⁶⁹Hos. 9:1. Since it is in the hand of the farmer to whom to give his tithes; the Levite or Cohen who comes to the threshing floor to collect his tithes is an extortionist (Cf. Demay 6:3, Note 69)..” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan¹⁷⁰In the Babli, R. Nathan.: He was in the days of the queen of Seba, as it is said: “Seba attacked and took them¹⁷¹Job 1:15..” Rebbi Nathan¹⁷²In the Babli, the anonymous Sages. said, he was in the days of the Chaldeans, as it is said: “The Chaldeans attacked from three sides.¹⁷³Job 1:17.” Rebbi Joshua ben Qorḥa¹⁷⁴Same argument in the Babli. said, he was in the days of Asuerus, as it is said: “One shall look for beautiful virgins for the king¹⁷⁵Esth. 2:2..” And it is written, “no women were found like Job’s daughters¹⁷⁶Job 42:15..” Rebbi Joshua ben Levi said, he was of the returnees of the diaspora. Rebbi Joḥanan said, He was of the returnees from the diaspora and was a Jew¹⁷⁷In the Babli, R. Joḥanan and R. Eleazar.. Therefore Rebbi Joḥanan learned from him the rules of mourning. “Job got up and tore his coat¹⁷⁸Job 1:20.”; Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: From here [one learns] that a mourner has to tear [his garment] while standing¹⁷⁹In Mo‘ed Qaṭan 3:7, Babli 20b, the verse is quoted without asking whether Job was Jewish or not.. Rebbi Ḥiyya¹⁸⁰In the Babli this is an anonymous tannaïtic statement. stated: In My world I had one just Gentile, I gave him his reward and removed him from My world¹⁸¹Since Job, in contrast to Jewish saintly persons, received his reward in this world, he seems to be excluded from the World to Come.. Rebbi Simeon ben Laqish¹⁸²In the Babli, 14a, this is the opinion of an anonymous author who proves that Scripture in effect contains tales that do not correspond to reality, such as Nathan’s tale of the poor man and his sheep. said, Job did not exist and will never live. The opinion of Rebbi Simeon ben Laqish is inconsistent: There, Rebbi Simeon ben Laqish said in the name of Bar Qappara: He was in the days of our father Abraham, but here he says so? But he did exist but his suffering did not. Then why is it written about him? To tell you that if it had come upon him, he would have withstood it.