Талмуд к Ийова 6:32

HALAKHAH: “If somebody says to another: go and marry me preliminarily to woman X,” etc. He looks out for himself and is rewarded since his acquisition is valid, but he behaved treacherously⁵Babli 58b.. The same holds for monetary transactions. If somebody says to another: go and buy for me goods X, and [the agent] went and bought [the merchandise] for himself, he looks out for himself and is rewarded since his acquisition is valid, but he behaved treacherously⁶The Babli, 59a, agrees in general but points out that an agent must have some flexibility in warding off claims by third parties; it might be to the advantage of the principal if the agent acquires for himself rather than let the property fall into hostile hands.. Rebbi Ze‘ira cursed those who saw another person trying to buy certain goods and outbid him. Rebbi Abun in the name of Rebbi Ze‘ira: Also about one who organizes a group against another⁷S. Lieberman [Tarbiz 4 (1937), p. 379] explains that simply by having a group of people showing interest, even if no competing bid ensues, the hand of the seller is strengthened and the buyer forced to increase his bid., the rabbis quote: “A person who prevents a good thing coming to his neighbor abandons the fear of the Almighty.⁸Job 6:14, interpretation of Targum. (In a Genizah fragment: “The rabbis of Caesarea quote.”)”

³⁰¹Babli 108a, Tosephta 13:6, Gen. rabba26(6),28(3). It was stated: Rebbi Neḥemiah says, one understands it from what was said²⁹⁶Gen. 6:3. My Spirit shall not judge man forever. Rebbi Jehudah says, My Spirit shall not judge him, for I shall not give My Spirit into them when I shall give My Spirit into people³⁰²At the resurrection. The interpretations differ in formulation, not in meaning.. Rebbi Simeon says, My Spirit shall not judge him, for I shall not give My Spirit into them when I shall distribute the rewards of the just. Others say, My Spirit shall not judge him, I shall not bring it back into its sheath³⁰³In the container where souls are kept to be born or resurrected.. Rebbi Joshua ben Levi said, mainly their³⁰⁴The generation of the flood. scalding was parboiling. What is the reason? At the time when they were scalded they shrank; in its heat they disappear from their place³⁰⁵Job6:17.. What is in its heat? In their boiling. Rebbi Joḥanan said, every single drop which the Holy One, praise to Him, rained on them, He brought to a boil in Hell and rained it on them³⁰⁶Gen. rabba 28(9) [M. Sokoloff, The Geniza Fragments of Bereshit Rabba(Jerusalem 1982) p. 120].. That is what is written, in its heat they disappear from their place. Jehudah ben Rebbi Ḥizqiah and Rebbi³⁰⁷Probably one should read “Jehudah and Hizqiah, the sons of R. Hiyya”, or a name in missing here. In Mishnah Idiut2:10, the Babli, Šabbat 33b, and Thr. rabba1(42), the statement is anonymous. In Gen. rabba 28(7) it is attributed to R. Johanan, a student of Hizqiah.
The statement is the basis of the rule that prayers for deceased parents may be said only for 11 months, so as not to declare one’s parents as evildoers. said, the Holy One, praise to Him, judges the evildoers in Hell for twelve months. First He brings the itch on them; then He brings them into fire and they say woe, woe; after that He brings them into snow and they say wai, wai. What is the reason? He brought me up from the noisy pit, from miry mud³⁰⁸Ps. 40:3.. What is from יָוֶן mud? From a place where one says woe. Why could they not receive their punishment³⁰⁹This refers to the statement of the Mishnah that the people of the Deluge have no part in the World to Come, i. e., that their souls were destroyed. and then take part in the World to Come? Because the scoffer will not hear rebuke³¹⁰Since the goal of punishment is reform, punishment of scoffers is useless. Their souls, instead of being punished, must be destroyed..

“A person should not raise a dog unless it is tied by a chain.” Rebbi Yose ben Rebbi Ḥanina said: About anybody who raises a biting dog the verse says: “He who refuses kindness to his neighbor,¹⁰⁴Job 6:14; Babli Šabbat 63a/b. As Eliahu Fulda explains, a biting dog will frighten away the poor who cannot come and ask for alms.” etc.

‘For whoever is not constant in the study of the Torah is termed “censured”; as it is stated, As a ring of gold in a swine’s snout’—gold refers to the Torah, for so it states, And I put a ring upon thy nose;¹²⁸Ezek. 16, 12. and it also declares, As a ring of gold in a swine’s snout: this refers to one who studies the Torah at [irregular] intervals.¹²⁹Cf. Sanh. 99b (Sonc. ed., p. 673). The Holy One, blessed be He, said, ‘Of what [use] is this before swine, seeing that My Torah is beautiful and I have given it [to man] to meditate thereon, but he does not meditate on it until he forgets it’.
‘And it states, And the tables were the work of God, and the writing was the writing of God, graven upon the tables; and it is stated, And from Mattanah to Naḥaliel; and from Naḥaliel to Bamoth’. What is [the force of] the additional verse? Should you say that although such a man is under ‘censure’ he can still be considered a free man, come and hear: Graven upon the tables—he only is free who meditates on the Torah.¹³⁰Cf. ARN II, 3, p. 21. And it declares, From Mattanah to Naḥaliel—what is [the force of] this additional verse? Should you say: He is not a free man¹³¹V inserts ‘from the Torah’, which H deletes. but receives his reward, come and hear: And from Mattanah to Naḥaliel—this is to teach that the reward is [only] for those who make themselves in connection with [the Torah] like an overflowing brook.¹³²Connecting Naḥaliel with נחל, ‘brook’, and אל, ‘mighty’, i.e. he makes a great effort to study the Torah. You might perhaps derive this from the verse, As the channel of brooks that overflow!¹³³Job 6, 15. The verb overflow is lit. ‘pass’, which is here taken in the sense ‘pass away, dry up’. Come and hear: And from Naḥaliel to Bamoth—they are like the high places [bamoth] which did not cease.¹³⁴This translation follows the text of V and H, according to which the meaning given to overflow as ‘pass away’ is countered by the explanation that the brooks are like the bamoth which continued in existence after God commanded their abolition.