Talmud do Hioba 5:28

Concerning him who loves his wife as himself and honours her more than himself,³¹By providing her with adornments (Rashi). Cf. Sanh. 76b (Sonc. ed., p. 517), Yeb. 62b (Sonc. ed., p. 419). who leads his children in the right path and marries his son just before he attains puberty, before he comes within the power of sin, Scripture declares, And thou shalt know that thy tent is in peace; and thou shalt visit thy habitation, and shalt not sin.³²So lit. E.V. and shalt miss nothing. Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.³³Job 5, 24f.

²⁴Cf. M.Ḳ. 28a (Sonc. ed., p. 182). In j.Bik. II, 1, 64C there are variants in the enumeration. If one dies under fifty, that is death by kareth;²⁵Cf. J. Rabbinowitz, Mishnah Megillah, p. 54. at fifty-two, that is the death of Samuel of Ramah; at sixty, that is the death referred to in the Torah, as it is stated, Thou shalt come to thy grave in ripe age;²⁶Job 5, 26; in ripe age is בכלח in Heb., the numerical value of the letters being sixty. Cf. M.Ḳ. loc. cit. at seventy, that is the death of the hoary head, as it is stated, The days of our years are threescore years and ten;²⁷Ps. 90, 10. at eighty, that is the death of a vigorous old man,²⁸lit. ‘of strength’. as it is stated, Or even by strength fourscore years.²⁹ibid. More than this is a life of trouble, for so³⁰This is GRA’s reading; V and H have ‘and likewise Barzilai’ and insert ‘more than this is a life of trouble’ after the quotation. Barzilai the Gileadite said to David, I am this day fourscore years old; can I discern between good and bad?³¹2 Sam. 19, 36.

Come and hear: [It is written,] He frustrated the devices of the crafty, so that their hands can perform nothing substantial.⁹⁷Job 5, 12, where substantial is tushiyyah in the Heb. It is all right in this last-quoted verse where it is clear from what is written, so that their hands can perform nothing, that it refers to what they have begun to do; but on the basis of the first statement there is a difficulty!⁹⁸If study weakens a man and so he fails to achieve his purpose, there is no incentive to study. [It can be answered that] on the basis of the first statement there is also no difficulty, because anxiety⁹⁹lit. ‘thought’ about one’s livelihood. affects one’s learning.¹⁰⁰lit. ‘the Torah’. God frees scholars from anxiety by providing them with sustenance, because otherwise they could not progress in their studies. The verse from Job is accordingly understood in this sense: ‘He abolisheth the thoughts of the skilled (i.e. scholars), lest their hands perform nothing substantial’. Cf. Sanh. 26b (Sonc. ed., p. 155, n. 11). And as for him who interprets [tushiyyah] ‘because it was given in secret on account of Saṭan’, there is a twofold difficulty: first, the word cannot bear such an interpretation, and secondly the verses [which are cited] afford no proof¹⁰¹Reading with H menaher, ‘enlighten’ for it! The difficulty certainly [remains unsolved].
‘Counsel is Mine, and sound wisdom’—thus declared the princes of the Torah: Mine is counsel and sound wisdom, and [the Torah] responded, I am understanding. Or if you wish I can say that [the Torah] declared, ‘Although [understanding] is not my relative,¹⁰²i.e. the source of my wisdom (so L. Ginzberg quoted by H). counsellor or friend, yet counsel is Mine and was approved by Heaven; but as for the principles of understanding, although men may master them, no one can do so unless he takes his stand with me’.¹⁰³Cf. ARN XXIII, 1, above p. 116, where ‘the mighty’ are defined as they who are such in Torah.
‘It gives him sovereignty … and [the ability to be] searching in judgment’—that is, in civil cases. ‘The secret [meanings of] the Torah’—[so that he is able to deduce] one thing from another.¹⁰⁴i.e. by analogy. ‘Like a well that never fails’—once he has gained wisdom he does not cease [to add to it]. ‘And like a stream which gathers strength as it flows on’—every day he discovers a new interpretation. ‘Modest’—although you have become very wise and other men cannot acquire wisdom with the same rapidity, do not harshly judge them. ‘Forgiving insults directed at him’—he does not pursue a quarrel. ‘And it makes him great and exalts him.’