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14

All three books (Iyov Mishlei and Tehillim) are written in a complex poetic style. The separate trop represents the shift from prose to poetry and may have been sung in a more songful manner than the regular prose trop. A proof to this distinction lies in Iyov, whose first, second and final chapters are written in prose and have regular trop. EDIT: The ...


8

The reason is that Job was not dictated to Moses by Hashem for the purpose of being put into the Torah. The words of the Torah were specifically for the history, halachos, and hashkafa of Bnei Yisrael. Thus Moshe wrote it at the lower level of nevua set up for Kesuvim. The Chumash is like the Neviim in that they were given as a message by Hashem to the Navi ...


8

In Jeremiah 26 there is a conversation involving six different named parties: Jeremiah speaks to the nation, the priests and the prophets The nation, the priests, and the prophets respond The princes of Judah hear and come The priests and the prophets speak to the princes and the nation Jeremiah speaks to the princes and the nation The princes and the ...


7

Job 26:7: נוטה צפון על-תוהו; תולה ארץ, על-בלי-מה. Trans.: He stretches out the north over chaos; He suspends the earth on nothing


7

There are many different opinions as to when to place the book of Job. The opinion that Elihu is Yitzhak is different from the opinion that he was an advisor to Pharaoh.


6

There are many different opinions regarding when Iyov existed, if at all. Many are mentioned in the Talmud you cited in your question. The Talmud (Sotah 11A) says that Iyov was one of Pharaoh's advisers along with Yisro and Bilaam. See the details translated here. They advised Pharaoh at the beginning of the Israelite's slavery. The Talmud (Sotah 35A) ...


6

Talmud Sanhedrin 103b אמר ר"ש בן לקיש מאי דכתיב (איוב לח, טו) וימנע מרשעים אורם וזרוע רמה תשבר מפני מה עי"ן של רשעים תלויה כיון שנעשה אדם רש מלמטה נעשה רש מלמעלה ולא נכתביה כלל ר' יוחנן ור"א חד אמר מפני כבודו של דוד וחד אמר משום כבודו של נחמיה בן חכליה Rabbi Shimon ben Lakish says: What is the meaning of that which is written: “And He will withhold ...


5

here's one reason from Rabeinu Bachye in Chovos Halevavos gate 4. If one asks: Behold we see some tzadikim (very righteous people) which do not receive their livelihood except after hard and strenuous toil, while many transgressors are at ease, living a good, pleasant life? We will say: The prophets and the chasidim already investigated this ...


5

Indeed, in a number of places here in Israel, Tehillim are read publicly on a daily basis from Tehillim scrolls written on parchment. According to many authorities, there is also a special bracha that is to be recited prior to reading material from Ketuvim out of a parchment scroll: ברוך אתה ה' א-להינו מלך העולם אשר קדשנו במצותיו וציונו לקרוא בכתבי הקודש (...


5

There do exist a few fragments of a Targum to Job from Qumran (11QtgJob). They can be found online here with an English translation or here as plaintext. This article by A. S. Van der Woude dates these Targum fragments to the first half of the first century CE. If so, Rabban Gamliel the Elder would have contemporaneous with the manuscript, so it was either ...


4

The Books of Obadiah, Nahum, and Jonah contain prophecies that are predominately addressing Gentiles. The Talmud does not mention them as prophets of the Gentiles though, only Beor, Bilaam, Job, and his 4 companions. So perhaps the Talmud is referring to the general trend of their prophecy, most of which remained unwritten (Megillah 14b), not specifically ...


4

The following possibilities are mentioned in the Talmud in Bava Batra 15a-15b for when Job lived. Some of them are derived from Scriptural verses, and some of them are questioned. (All translations from Soncino). איוב בימי משה היה — Job was contemporary with Moses ואימא בימי יצחק — I might say that he was contemporary with Isaac ואימא בימי יעקב — Or I ...


4

The translation of Pleiades and Orion is an ancient tradition. The Septuagint, a Jewish translation from the third century BCE, translates Job 38:31 as: Συνῆκας δὲ δεσμὸν Πλειάδος καὶ φραγμὸν ᾿Ωρίωνος ἤνοιξας; Their significance, beyond their astronomical prominence, is unknown to me.


4

The Mishna (Eduyot 2:10) says the judgement of Iyov was 12 months.


4

According to H'Ichud B'Chidud - Vol 57 - Vayeshev 5769 and also in Vol 95 - Ki Savo 5769 Eliphaz HaTeimoni is Eliphaz the son of Eisav. ואליפז התימני הוא אליפז בנו של עשו


4

I believe the conversation in Gen. 34:6-18 between Shechem, Chamor and the Benai Yaakov fits the criteria. I have included the text along with notes in brackets indicating each party. Then Shechem’s father Hamor came out to Jacob to speak to him. Meanwhile Jacob’s sons, having heard the news, came in from the field. The men were distressed and very ...


3

Rambam writes in Moreh Nevuchim ("Guide to the Perplexed), 2:45, that the Ketuvim, Writing, which includes the book of Job, that they were written under the inspiration of the holy spirit. (2) The second degree is this: A person feels as if something came upon him, and as if he had received a new power that encourages him to speak. He treats of science, ...


3

The Gemara actually records several opinions as to who wrote Job, and when (or whether) he lived. Therefore, it isn't part of Torah because it isn't clear if it was written by Moses. Bava Bathra 15 You say that Moses wrote... Job. This supports the opinion of R. Joshua b. Levi b. Lahma who said that Job was contemporary with Moses... A certain Rabbi ...


3

The biblical source for Abraham's divorce from Hagar is as cited in the first answer; the traditional source is the Pirkei DeRebbi Eliezer (ch. 30) where it is stated that Abraham was instructed by Sara to write a bill of divorce for Hagar and he complied. This is subsequently echoed in Targum Yonatan (Gen. 21:14). With regards to other great figures, @...


3

The Biblical source for Abraham divorcing Hagar is Genesis 21. The word גָּרֵשׁ (which means divorce in other contexts, such as Leviticus 21:7). Though some bring an opinion that Abraham remarried Hagar, who was later called Keturah (Rashi on Genesis 25:1). Moses also divorced his wife Zipporah and took her back (Exodus 18:2). Again, the word שִלַּח is used ...


3

Basically, in unusual instances of seeming grammatical mismatches in the Bible, a linguistic phenomenon called “attraction” has likely occurred. This phenomenon occurs in many languages, including English. An example in English of linguistic “attraction” – a technical grammatical mismatch – is: “Turn left at the street where there is a carwash and a fast ...


3

According to this translation (based on Rashi's commentary) in the first instance it means the children of the powerful (sons of the nobles). According to the same site, the Iyov (Job) references are to angels.


3

It is indeed. The first 40 pages can be viewed for free, and the rest are behind a paywall at Otzar Hachochma. There are various options for purchasing passes to use Otzar Hachochma (for various lengths of time for various prices) in Hebrew or English, as well as the printing limits. Here is the url: https://www.otzar.org/wotzar/book.aspx?24835


3

Dr. Slifkin writes (The Torah Encyclopedia of The Animal Kingdom p. 234) writes: Taken at face value, these descriptions do not concur with our knowledge of what actually happens; deer are observed to give birth without any assistance from snakes. Some suggest that the Talmud is recording the zoological beliefs of the era. Others argue that the Talmud is ...


3

This is very interesting! I can think of many examples in the Torah where you might expect a multilateral conversation, but instead, the narrative fits your pattern. Gen. 3:9-19 might be taken as one conversation in which God, Adam, and Chava each speak, though you could also say that the verse in which Chava speaks (v. 13) is a sidebar bilateral ...


3

Here are a few examples that I think at least somewhat fulfill your criteria: Genesis 24:55-58 Rebecca's mother and brother tell Abraham's servant that Rebecca should remain with them for a while. The servant responds that he wants to leave. They call Rebecca and she says that she is willing to go with the servant. Genesis 40:7-19 In the beginning the ...


2

Coming from the word "Rasha" meaning "bad or "evil". "Ersha" is the future tense of "rasha", so Iyov is saying: "It is in your knowledge (you know) that I will not do evil (i.e. - become evil or wicked)..." I'd like to know how Chabad's translation of "become condemned" fits in, here. That seems to imply a "passive" verb, and I don't see this definition ...


2

Abarbanel comments on the Rambam's Moreh Nevuchim (2:45) that the Rambam has to say that Tehillim was not written in actual prophecy, and that David was not a prophet. The reason for the redundancy, explains the Abarbanel, is that David could have still been a prophet (had reached the requisite level and have been shown visions of prophecy), but while ...


2

Biblia Hebraica Stuttgartensia notes (in its characteristically cursory way) that some manuscripts ("mlt mss") have "וְצֹפַר". Exactly which manuscripts have this form is unclear; Aleppo codex, Leningrad B19A, Sassoon 1053, Venice Makra'ot Gedolot lack this vav. I found some printed editions online with the vav, but they are of limited critical value since ...


2

Orion Since Kesil means foolish or stupid, the astronomer Giovanni Schiaparelli (1835-1910) in the book Astronomy In The Old Testament, Kessinger Publishing, 2007, p. 60-1 suggest that "...the Jews saw in the constellation Kesil the form of a man chained for his folly or his impiety. Out of the most brilliant constellations in the sky there is one, ...


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