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Bava Basra, 15

1) READING THE LAST EIGHT VERSES OF THE TORAH

OPINIONS: The Gemara quotes Rav who rules that when the Torah is read, the last eight verses of the Torah are read by a "Yachid" ("Yachid Korei Osan"). What does this mean?

(a) RASHI and RABEINU TAM explain that this means that during the public reading of the Torah, no break may be made in these eight verses -- they must be read together by one person and cannot be split into two Aliyos, having one person read four and another person read four.

The reason for this is, as the MACHZOR VITRI (#418) writes, "in order not to make a break in relating the passing of the foundation of the world." (The authorship of the Machzor Vitri is attributed to Rashi).

(b) TOSFOS cites RABEINU MESHULAM who explains that "Yachid Korei Osan" means that these verses must be read by one person by himself, and not by the person who has the Aliyah and by the Shali'ach Tzibur simultaneously. RABEINU TAM points out that this explanation is difficult to understand, though, because the Halachah is that *all* parts of the Torah must be read by one person and not by two people together, for "two voices together are not heard" (Megilah 21b).

(c) The RI MI'GASH cited by the Shitah Mekubetzes explains that "Yachid Korei Osan" means that the person who reads the verses before these last eight verses should not continue and read these verses, reading until the end of the Torah, because he would then be reading both the verses that Moshe Rabeinu transcribed, and the verses that Yehoshua transcribed. Rather, there should be a separation between the verses of Moshe and those of Yehoshua, and thus a separate reader should read the last eight verses, so that it will be evident that they are unique.

(d) The RI MI'GASH gives another explanation which is the opposite of his first. "Yachid Korei Osan" means that the person who read the verses before preceding these eight verses must continue and read these verses with no interruption, in order not to make it appear that these verses are different than the rest of the Torah.

(e) The MORDECHAI cited by the DARCHEI MOSHE and PERISHAH (OC 428) writes that a "Yachid" refers to a Talmid Chacham, who is called a "Yachid" in the sense that he is unique, singular, exceptional. The Gemara is saying the last eight verses of the Torah must be read by a Talmid Chacham. (This is the practice today of giving a Talmid Chacham the honor of Chasan Torah.)

(f) The RAMBAM (Hilchos Tefilah 13:6) writes that "it is permitted to read the last eight verses of the Torah in the Beis ha'Kneses without a Minyan. Even though it is all part of the Torah written by Moshe as he heard it from Hashem, nevertheless since these verses discuss the time after the death of Moshe, they are to be treated differently. Therefore, it is permitted for a Yachid (without a Minyan) to read them." The KESEF MISHNEH explains that the Rambam understands that "Yachid Korei Osan" means that it is permitted for a Yachid, a person without a Minyan, to read these verses from the Sefer Torah, in contrast to the requirement to have a Minyan in order to read all other parts of the Torah.

(See the RA'AVAD there who rejects the Rambam's explanation, and see the Kesef Mishneh there who defends it. See also the CHASAM SOFER who defends the Rambam's explanation." (I. Alsheich)

QUESTION: The Gemara gives many opinions about the identity of Iyov and when he lived. One opinion says that he lived in the time of Moshe, another opinions says that he lived in the time of Yitzchak, Yakov, or Yosef. Another opinion says that he lived in the time of the Meraglim, while yet another opinion says that he returned with the exiles from the Galus in Bavel and set up a Beis Midrash in Teverya. Another opinion says that he lived from the time the Jews descended to Mitzrayim until they left. Another opinion says that he lived during the time of the Shoftim, another says that he lived during the days of Achashverosh. Another says that he lived during the time of Queen Sheva, or the time of the Kasdim (Nebuchadnetzar).

We find nowhere else in the Gemara so many opinions about the identity and chronology of a single person. Why is the identity of Iyov subject to such doubt?

ANSWER: The RITVA writes that the reason why there are many views about the identity of Iyov is because the Book of Iyov was not well-known to all of the people, but rather it was hidden in the possession of individuals, and as a result the exact identity and the time in which he lived was forgotten. Had everyone learned from the Book of Iyov throughout the generations, who Iyov was and when he lived would have been known. (I. Alsheich)

15b

QUESTION: Rebbi Yochanan states that what is written about Iyov is greater than that which is written about Avraham. About Avraham it is written, "For now I know that you are G-d-fearing" (Bereishis 22:12), while concerning Iyov it is written, "[Iyov was] a perfect and upright man, G-d-fearing, and he kept away from evil" (Iyov 1:1).

How, though, does this prove that Iyov was greater than Avraham? The verse which the Gemara quotes regarding Avraham was said by Hashem when He was speaking directly to Avraham, and there is a rule that one should not tell all of the praises of a person in his presence (**). The verse regarding Iyov, though, was said not in his presence and therefore it lists all of his praises! (RITVA)

ANSWER: The RITVA answers that even though Hashem was speaking in the presence of Avraham, He still could have added more praises without mentioning all of Avraham's praises in front of him. The fact that the verse does not mention more praises shows that, indeed, that which is written about Iyov is greater than that which is written about Avraham. (I. Alsheich)