Daf 33b (דַּף ל״ג ע״ב)

And this that he said, “And You incited Me against him to swallow him for nothing” (וְהַאי דְּאָמַר וַתְּסִיתֵנִי בוֹ לְבַלְּעוֹ חִנָּם), it does not say: “You incited Me to swallow him” (וַתְּסִיתֵנִי לְבַלְּעוֹ לָא כְּתִיב), but rather: “You incited Me against him” (אֶלָּא וַתְּסִיתֵנִי בוֹ), meaning the thought stood within him (בֵּיהּ קַיְּימָא בְּדַעְתֵּיהּ), for he thought: “Behold, You incited Me” (דְּאִיהוּ חָשִׁיב דְּהָא תְּסִיתֵנִי), as it is said (כְּמָה דְּאָמַר): “And upon the counsel of the wicked You shone” (וְעַל עֲצַת רְשָׁעִים הוֹפָעְתָּ) (Job 10). Job said this because he was deceived by the word of that accuser (אָמַר אִיּוֹב אִתְפַּתִּית עַל מֵימַר דְּהַהוּא מְקַטְרְגָא), in the manner of this (כְּגַוְונָא דָּא): “And they deceived Him with their mouth, and with their tongue they lied to Him” (וַיְפַתּוּהוּ בְּפִיהֶם וּבִלְשׁוֹנָם יְכַזְּבוּ לוֹ) (Psalms 78). “They deceived Him and lied to Him” is not written (וַיְפַתּוּהוּ וַיְכַזְּבוּ לוֹ לָא כְּתִיב), but rather: “They deceived Him with their mouth” (אֶלָּא וַיְפַתּוּהוּ בְּפִיהֶם). With their mouth this word stood (בְּפִיהֶם קַיְּימָא מִלָּה דָּא), for indeed He was deceived (דְּהָא אִתְפַּתָּה).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): All is proper (כֹּלָּא הוּא שַׁפִּיר), but thus have we learned (אֲבָל הָכִי אוֹלִיפְנָא): As it is taught (דִּתְנָן): He ascends and incites (סָלִיק וְאַסְטִין). And can he incite? Yes (וְכִי אִיהוּ יָכִיל לְאַסְטָנָא אִין). For he is (דְּהָא אִיהוּ) p5-58“An old and foolish king” (מֶלֶךְ זָקֵן וּכְסִיל), as it is written (דִּכְתִּיב): “Better a poor and wise child than an old and foolish king” (טוֹב יֶלֶד מִסְכֵּן וְחָכָם מִמֶּלֶךְ זָקֵן וּכְסִיל) (Ecclesiastes 4). And because of this, he is able to incite against a person (וְעַל דָּא יָכִיל לְאַסְטָנָא לְבַר נָשׁ). What is the reason? (מַאי טַעֲמָא) Because he is trusted concerning the deeds of human beings (בְּגִין דְּאִיהוּ מְהֵימָן עַל עוֹבָדוֹי דִּבְנֵי נָשָׁא).

Come and see (תָּא חֲזֵי): This is regarding the judgment of an individual (הַאי בְּדִינָא דְּיָחִיד), but regarding the judgment of the world (אֲבָל בְּדִינָא דְּעָלְמָא), it is written: “And Hashem descended to see” (כְּתִיב: וַיֵּרֶד יְיָ לִרְאוֹת) (Bereshit 11); and “I will descend now and see” (אֵרֲדָה נָּא וְאֶרְאֶה) (Bereshit 18), for trust is not given except into His hand alone (דְּלָא אִתְיְהִיב מְהֵימָנוּתָא אֶלָּא בִּידֵיהּ בִּלְחוֹדוֹי), for He does not desire to destroy the world on the word of that accuser (דְּהָא לָא בָּעָא לְאוֹבָדָא עָלְמָא עַל מֵימַר דְּהַהוּא מְקַטְרְגָא), whose accusation is constantly to cast out (דְּתִיאוּבְתֵּיהּ אִיהוּ תָּדִיר לְשֵׁיצָאָה). From where do we know this? For it is written (מְנָלָן דִּכְתִּיב): “He set an end to darkness, and to every limit He investigates” (קֵץ שָׂם לַחֹשֶׁךְ וּלְכָל תַּכְלִית הוּא חוֹקֵר) (Job 28). To casting out all, He investigates (לְשֵׁיצָאָה כֹּלָּא, הוּא חוֹקֵר). And this is: “The end of all flesh has come before Me” - indeed, for casting out (וְדָא אִיהוּ קֵץ כָּל בָּשָׂר בָּא לְפָנַי, וַדַּאי בְּגִין לְשֵׁיצָאָה). And come and see (וְתָּא חֲזֵי): “And it was the day when the sons of Elohim came to stand before Hashem” (וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל יְיָ) (Job 1), as it is said (כְּמָה דְּאִתְּמַר). And on that day (וְהַהוּא יוֹמָא), two sides stand ready (קַיְּימִין תְּרֵין סִטְרִין), to receive the children of the world (לְקַבְּלָא בְּנֵי עָלְמָא).

All those who come before Kudsha Berikh Hu in teshuvah and good deeds (כָּל אִינּוּן דְּאַתְיָין קָמֵי קוּדְשָׁא בְּרִיךְ הוּא בִּתְשׁוּבְתָּא וּבְעוֹבָדִין טָבִין), they merit to be written on the side that is life (אִינּוּן זַכָּיְין לְמֶהֱוֵי כְּתִיבִין לְגַבֵּיהּ דְּהַהוּא סִטְרָא דְּאִיהוּ חַיִּים), and it emits outcomes of life (וְאַפִּיק תּוֹצְאוֹת חַיִּים). And whoever is from his side (וּמַאן דְּאִיהוּ מִסִּטְרֵיהּ), is written for life (אַכְתִּיב לְחַיִּים). And all those who come with evil deeds (וְכָל אִינּוּן דְּאַתְיָין בְּעוֹבָדִין בִּישִׁין), they are written to that other side which is death (אִינּוּן כְּתִיבִין לְהַהוּא סִטְרָא אֲחֲרָא דְּאִיהוּ מוֹתָא), and it is called death (וְאִקְרֵי מָוְת), and in it death dwells (וּבֵיהּ שַׁרְיָא מוֹתָא). And on that day (וּבְהַהוּא יוֹמָא), these two sides stand: life and death (קַיְּימִין אִלֵּין תְּרֵין סִטְרִין: חַיִּים, וּמָוֶת).

There is one who is written to the side of life (אִית מַאן דְּאַכְתִּיב לְסִטְרָא דְּחַיִּים), and there is one who is written to the side of death (וְאִית מַאן דְּאַכְתִּיב לְסִטְרָא דְּמָוֶת). And at times, the world stands in the balance (וּלְזִמְנִין דְּעָלְמָא שַׁרְיָא בְּאֶמְצָעִיתָא), If there stands one meritorious one in the world (אִי קַיְּימָא חַד זַכָּאָה בְּעָלְמָא) who tips the balance on behalf of all (דְּאַכְרַע עָלַיְיהוּ), then all are sustained and written for life (כֻּלְּהוּ קַיְּימִין וְאַכְתִּיבוּ לְחַיִּים). But if one wicked person tips the world (וְאִי חַד חַיָּיבָא אַכְרַע עָלְמָא), all are written for death (כֻּלְּהוּ אַכְתִּיבוּ לְמִיתָה). And at that time p5-59(וְהַהוּא זִמְנָא), the world was balanced in the middle (עָלְמָא הֲוָה קַיָּים בְּאֶמְצָעִיתָא), and that accuser sought to incite (וְהַהוּא מְקַטְרְגָא בָּעָא לְאַסְטָאָה).

Immediately, what is written? “Have you set your heart upon My servant Job, that there is none like him on earth…” (מִיָּד מַה כְּתִיב: הֲשַׂמְתָּ לִבְּךָ עַל עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ וְגו׳) (Job 1). As soon as it became known that he stood alone (כֵּיוָן דְּאִשְׁתְּמוֹדַע אִיהוּ בִּלְחוֹדוֹי), immediately the accuser strengthened against him (מִיָּד אַתְקִיף בֵּיהּ מְקַטְרְגָא).

And for this we have learned (וְעַל דָּא תָּנֵינָן), that a person should not separate himself from the community (דְּלָא אִצְטְרִיךְ לֵיהּ לְבַר נָשׁ לְאִתְפָּרְשָׁא מִכְּלָלָא דְּסַגִּיאִין), so that he not be noted alone (בְּגִין דְּלָא יִתְרְשִׁים אִיהוּ בִּלְחוֹדוֹי), and they should not accuse him above (וְלָא יְקַטְרְגוּן עָלֵיהּ לְעֵילָּא). As it is written, regarding the Shunamite woman (דִּכְתִּיב, בַּשּׁוּנַמִּית): “And she said, ‘Among my people I dwell’” (וַתֹּאמֶר בְּתוֹךְ עַמִּי אָנֹכִי יוֹשָׁבֶת) (II Kings 4). I do not wish to separate myself from the collective of the many (לָא בְּעֵינָא לְאַפָּקָא גַּרְמָי מִכְּלָלָא דְּסַגִּיאִין); among my people I dwell (בְּתוֹךְ עַמִּי יָתִיבְנָא) until this day (עַד יוֹמָא דָא), and among my people, as one in the collective, I am known above (וּבְתוֹךְ עַמִּי, בִּכְלָלָא חֲדָא אִשְׁתְּמוֹדַע לְעֵילָּא). And here Job-once he became known above and was singled out (וְהָכָא אִיּוֹב, כֵּיוָן דְּאִשְׁתְּמוֹדַע לְעֵילָּא וְאִתְרְשִׁים) immediately the accuser strengthened against him (מִיָּד אַתְקִיף בֵּיהּ מְקַטְרְגָא) and said: “Is it for nothing that Job fears Elohim?” (וְאָמַר: הֲחִנָּם יָרֵא אִיּוֹב אֱלֹהִים) (Job 1). All that he fears You and is strengthened-is it not for nothing that he does so? (כָּל מַה דְּדָחִיל לָךְ וְאִתְּתַקַּף, לָאו לְמַגָּנָא עָבִיד) “Have You not placed a hedge around him and around…” (הֲלֹא אַתָּה שַׂכְתָּ בַעֲדוֹ וּבְעַד וְגו׳) (Job 1). But remove all that good which You have done for him (אֲבָל טוֹל כָּל הַאי טָבָא דְּאַנְתְּ עָבֵד לֵיהּ), and immediately: “If not, he will curse You to Your face” (וּמִיָּד אִם לֹא עַל פָּנֶיךָ יְבָרְכֶךָּ) (Job 1). Let him abandon You and attach to the other side (יִשְׁבּוֹק לָךְ, וְיִתְדַּבַּק בְּסִטְרָא אֲחֲרָא), for now he eats from Your table (דְּהָא הַשְׁתָּא בְּפָתוֹרָךְ אִיהוּ אָכִיל); remove Your table from him (סָלִיק פָּתוֹרָךְ מִנֵּיהּ), and let us see who he is and to which side he will attach (וְנֶחֱזֵי מִמָּאן אִיהוּ, וּבְאָן סִטְרָא יִתְדַּבַּק).

Immediately, “And Hashem said to the Satan: Behold, all that he has is in your hand” (מִיָּד, וַיֹּאמֶר יְיָ אֶל הַשָּׂטָן: הִנֵּה כָל אֲשֶׁר לוֹ בְּיָדֶךָ) (Job 1) to show that the fear of Job toward Kudsha Berikh Hu was to guard his wealth (לְאַחֲזָאָה, דְּדְחִילוּ דְּאִיּוֹב לְגַבֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, הוּא לְנַטְרָא עוּתְרֵיהּ). And from here we learn (וּמֵהָכָא אוֹלִיפְנָא), that all those who fear Kudsha Berikh Hu because of their wealth or because of their children (דְּכָל אִינּוּן דְּדַחֲלִין לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא עַל עוּתְרַיְיהוּ אוֹ עַל בְּנַיְיהוּ), that is not fear as it ought to be (לָאו אִיהוּ דְּחִילוּ כְּדְקָא יֵאוֹת). And because of this, that accuser accused and said (וְעַל דָּא קִטְרֵג הַהוּא מְקַטְרְגָא וְאָמַר): “Is it for nothing that Job fears Elohim? Have You not placed a hedge around him…?” (הֲחִנָּם יָרֵא אִיּוֹב אֱלֹהִים הֲלֹא אַתָּה שַׂכְתָּ בַעֲדוֹ וּבְעַד וְגו׳) (Job 1). “The work of his hands You have blessed” (מַעֲשֵׂה יָדָיו בֵּרַכְתָּ). And because of this, he fears You (וְעַל דָּא אִיהוּ דָּחִיל לָךְ), and permission was given to him to accuse against him (וְאִתְיְהִיב לֵיהּ רְשׁוּ לְקַטְרְגָא בֵּיהּ), to show that Job did not serve Kudsha Berikh Hu out of love (וּלְאַחֲזָאָה, דְּלָא פָּלַח אִיּוֹב לְקוּדְשָׁא בְּרִיךְ הוּא בִּרְחִימוּ).

For once he was tested (דְּכֵיוָן דְּאִתְנַסֵּי), he departed from the path (נָפַק מֵאוֹרְחָא), and did not remain in his fulfillment (וְלָא קָאִים בְּקִיּוּמֵיהּ). What is written? “In all this, Job did not sin with his lips” (מַה כְּתִיב: בְּכָל זֹאת לֹא חָטָא אִיּוֹב בִּשְׂפָתָיו) (Job 2). He did not sin with his lips (לֹא חָטָא בִּשְׂפָתָיו), but in his thoughts he sinned (אֲבָל בִּרְעוּתֵיהּ חָטָא), and afterward he sinned in everything (וּלְבָתַר חָטָא בְּכֹלָּא). And if you say that a person is not tested (וְאִי תֵּימָא דְּלָא אִתְנַסֵּי בַּר נָשׁ), behold it is written: “Hashem tests the righteous…” (הָא כְּתִיב: ה' צַדִּיק יִבְחָן וְגו׳) (Psalms 11). And because of this, Job was tested (וּבְגִין כַּךְ אִתְנַסֵּי אִיּוֹב). And even though he did not stand in his fulfillment as was proper (וְאַף עַל גַּב דְּלָא קָאִים בְּקִיּוּמֵיהּ כְּדְקָא יֵאוֹת), he did not depart from the domain of his Master (לָא נָפַק מִתְּחוֹת רְשׁוּתָא דְּמָרֵיהּ), to attach to the other side (לְאִתְדַּבְּקָא בְּסִטְרָא אַחֲרָא).