(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Bava Basra 15

BAVA BASRA 14 & 15 - anonymously dedicated by an Ohev Torah and Marbitz Torah in Ramat Beit Shemesh, Israel.


(a) The Beraisa that we just discussed (which lists Yehoshua as the author of the last eight Pesukim in the Torah) conforms with the opinion of Rebbi Yehudah (or Rebbi Nechemyah) in another Beraisa.
On what grounds does Rebbi Shimon there, based on the Pasuk in Ve'yeilech "Lako'ach es Sefer ha'Torah ha'Zeh", disagree with Rebbi Yehudah?

(b) Then who wrote those last eight Pesukim, according to Rebbi Shimon? In what way did they then differ from the rest of the Torah?

(c) What does Rav Yehudah Amar Rav mean when he says that a Yachid reads the last eight Pesukim in the Torah?

(d) This statement seems to follow the opinion of Rebbi Yehudah in the Beraisa that we just learned.
How do we reconcile it with the opinion of Rebbi Shimon as well?

(a) Who continued to write Yehoshua from the Pasuk that records ...
  1. ... Yehoshua's death?
  2. ... Elazar, the son of Aharon's death?
(b) Which two Nevi'im concluded Sefer Shmuel, from the Pasuk that records his death?
(a) We learned that ten people contributed towards Sefer Tehilim.
Why does the Tana not include Eisan ha'Ezrachi? What do we learn from the Pasuk in Tehilim (in connection with Avraham) "Mi He'ir mi'Mizrach"?

(b) What does Rav learn from the Pasuk in Beha'aloscha "be'Chol Beisi Ne'eman Hu", in connection with Heiman (one of the authors of Tehilim)?

(c) In that case, how can the Tana list Heiman (who, we just said is alias Moshe) any more than Eisan (who, we said earlier, is Avraham)?

(d) What problem do we have with the proposal that Iyov lived concurrently with Moshe, due to the Gezeirah-Shavah' "Mi Yiten Eifo" and "u'va'Meh Yivada Eifo"?

(a) What does Rav finally learn from the Pasuk in Iyov "Mi Yiten ba'Sefer *ve'Yuchaku*"?

(b) What does Rava initially learn from the Pesukim "Ish Hayah be'Eretz Utz Iyov Sh'mo" and "ha'Yesh Bo Eitz im Ayin" (Sh'lach-Lecha)?

(c) We refute this 'Gezeirah-Shavah' however, on the grounds that "Utz" and "Eitz" are totally unconnected.
So how does Rava extrapolate from "ha'Yesh Bo Eitz" that Iyov lived in the time of the Meraglim?

(a) What did Rav Shmuel bar Nachmeni ...
  1. ... retort when that Chacham Darshened that Iyov was a parable and that he never lived?
  2. ... reply when the Chacham retorted by quoting the parable of the poor man and his lamb that Nasan ha'Navi told David (by which the Pasuk also writes a Lashon of "*va'Tehi* Lo le'Bas")? Why are the cases nevertheless not comparable?
(b) According to Rebbi Yochanan and Rebbi Elazar, Iyov returned with Ezra from Bavel.
Where was his Beis ha'Medrash?

(c) How do they reconcile their opinion with the Beraisa which lists Iyov as having lived from the time Yisrael arrived in Egypt until they left? What slight adjustment does he make to the Lashon of the Beraisa?

(d) How old, in fact, was Iyov when his troubles began? How many years were subsequently added to his life, as the Pasuk specifically writes?

Answers to questions



(a) How many prophets does the Tana in a Beraisa list, who prophesied on behalf of the Nochrim?

(b) The last four are Elifaz ha'Teimani (from the family of Eisav), Beldad ha'Shuchi, Tzofer ha'Na'amasi (the three friends of Iyov) and Elihu ben Berachel from the family of Ram.
Who were the first three?

(a) How do Rebbi Yochanan and Rebbi Elazar reconcile their opinion (that Iyov was from Yisrael) with the previous Beraisa?

(b) We prove this from Elihu ben Berachel, who, we know, was a Yisrael.
From where do we know that?

(c) If the Tana is merely informing us that the above-mentioned prophets prophesied on behalf of the Nochri nations (and not that they were themselves Nochrim), how do their prophesies differ from those of many of the other prophets, who also prophesied on behalf of the Nochrim?

(a) What does another Beraisa say about Iyov, who, the Tana says, lived in the days of the Shoftim and whom he describes as a Chasid Umos ha'Olam?

(b) How will Rebbi Yochanan and Rebbi Elazar justify their opinion in view of this Beraisa?

(c) What does Rebbi Elazar (ben Shamua) in yet another Beraisa, extrapolate from the Pasuk in Iyov "Hein Atem Kulchem Chazisem, ve'Lamah Zeh Hevel Tehbalu"?

(d) And what does Rebbi Yehoshua ben Korchah extrapolate from the Pasuk "ve'Lo Nimtza Nashim Yafos ki'Benos Iyov be'Chol ha'Aretz"?

(e) How does he know that the Pasuk is not referring to the time of David, where the Pasuk in Shmuel also writes "va'Yevakshu Na'arah Yafah be'Chol G'vul Yisrael"?

(a) According to Rebbi Nasan, Iyov lived in the days of the Queen of Sheba, and according to the Rabbanan, in the days of the Kasdim (Nevuchadnetzar), and they learn this from their respective Pesukim.
What do Yesh Omrim learn from the Pesukim "ke'Daber Achas *ha'Nevalos*" and "Ki *Nevalah* Asah be'Yisrael" (Vayishlach)? Whom did Iyov marry, according to Yesh Omrim?

(b) We know that all of these Tana'im consider Iyov to have been a Jew (except for one [vindicating Rebbi Yochanan and Rebbi Elazar]) from a statement by Mar.
What did Mar learn from the Pasuk "ve'Niflinu Ani ve'Amcha"?

(c) Which is the exception?

(d) Rebbi Yochanan learns from the Pesukim "Hein Atem Kulchem *Chazisem* ve'Lamah Zeh Hevel Tehbalu?" and "Shuvi Shuvi ha'Shulamis *ve'Nechzeh* Bach" that the people who lived in Iyov's generation were licentious.
Why can "Chazisem" not be a Lashon of prophesy, which is coming to teach us that the people of that time were all prophets?

(a) How does Rebbi Yochanan interpret the opening Pasuk in Shoftim "Vayehi bi'Yemei Shefot ha'Shoftim"?

(b) What would a litigant reply when the Shofet ...

  1. ... instructed him to pay back the splinter that he had stolen?
  2. ... told him that his silver was mixed with impurities?
(c) What was "Malkas Sh'va" if not a woman, according to Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan?
(a) The Pasuk in Iyov relates that the Satan came before Hashem together with the other angels.
Whose deeds was he coming to report? What particular act was he praising?

(b) What was Hashem's response?

(c) What does Rebbi Yochanan comment on Hashem's description of Iyov "Ish Tam ve'Yashar, Yerei Elokim ve'Sar me'Ra"?

(d) Rebbi Aba bar Shmuel interprets "ve'Sar me'Ra" to mean that Iyov was a 'Vatran be'Mamono'.
What does this mean?

12) In prosecuting Iyov, the Satan claimed inter alia, "Ma'aseh Yadav Berachta" and "u'Mikneihu Paratz ba'Aretz".
How does ...
  1. ... Rav Shmuel bar Rav Yitzchak explain "Ma'aseh Yadav Berachta"?
  2. ... Rebbi Yossi b'Rebbi Chanina explain "u'Mikneihu Paratz ba'Aretz"?
(a) What does Rebbi Yochanan mean, when, explaining the Pasuk in Iyov "ha'Bakar Hayu Chorshos ve'ha'Asonos Ro'os al Yedeihen", comments 'Melamed she'Hit'imo Hakadosh Baruch Hu le'Iyov Me'ein Olam ha'Ba"? What is he referring to?

(b) It was with regard to his vast flocks and herds that the first messenger came with the bad news that they had all been captured. The second messenger broke the news that a band of Babylonians had attacked his camels and captured them. In both cases, the servants looking after them had all been killed, and messenger was the only refugee.
What did the third messenger tell him?

(c) What were Iyov's sons and daughters doing when this happened?

(d) What was Iyov's immediate reaction to this bitter piece of news? Did he blaspheme Hashem?

Answers to questions

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,