Podcasts about iyov

Welcome to Daily Bitachon. The next words in our pasuk describe how the Mitzrim put upon them בעבודה קשה Avodah Kasha . Simply speaking, Avodah Kasha means hard work . The pasuk says, בַּעֲבֹדָ֣ה קָשָׁ֗ה בְּחֹ֙מֶר֙ וּבִלְבֵנִ֔ים וּבְכׇל־עֲבֹדָ֖ה בַּשָּׂדֶ֑ה אֵ֚ת כׇּל־עֲבֹ֣דָתָ֔ם אֲשֶׁר־עָבְד֥וּ בָהֶ֖ם בְּפָֽרֶךְ׃ Simply speaking, this means They gave them hard work with mud, bricks and all sorts of work in the field But there is an interesting Zohar in section Raya Mehemna , vol 3, page 153a, that explains the pasuk as follows: It says, - בחמר bechomer which simply means with mud refers to a kal vachomer , which is a type of approach when we want to learn something out of a pasuk , called a kal vachomer . -U'bilveinim , which simply means bricks , refers to libun halacha , clarifying the Halacha ( the root of the word is Lavan / white , as white things are clean and clear) - Avodah basadeh/Work in the field, refers to the part of the Gemara called the Braita , which means outside of the Mishnayot. -V'chol avodatam asher avdu bahem b'farech . Parech means backbreaking work , referring to Teiku , a question that has no answer - That's the backbreaking work. When the Haggadah says, Vayavdu Mitzrayim et Bnei Yisrael b'farech , that's the backbreaking work of a question without an answer. What's going on here? What does this pasuk, which is talking about hard work, have to do with these concepts of learning? In the sefer Or Gedalyahu on Parashat Shemot , Rav Gedalia Schorr explains that a either person can toil in Torah, or a person can toil in the fields or other work. The person can decide, so to say, where he wants to place his hard work. We see this in a Mishna in Avot Perek ג Mishna ה , where Rabi Nechunya ben HaKanah says, Whoever accepts accepts upon himself the yoke of Torah, the yoke of the kingdom and of physical work is removed from him . We see from here, says the Bet HaLevi , that it's up to the person:What yoke does he want? As the Gemara in Sanhedrin 99b says, Kol adam l'amal yulad . Everyone was born to toil. As the pasuk in Iyov 5:7 says, Adam l'amal yulad . Man was born to toil. But it's up to him to decide which toil he wants. Does he want to toil in areas of religion, Torah, mitzvot , etc? Or does he want to put his toil into something else? Of course it's not a question of whether you want to toil, but where you choose to do it. There's an unbelievable Yalkut Shimoni Devarim , Remez 850, in the name of Rav Bisna : En adam b'olam b'lo yissurim / There is no one in the world who doesn't have suffering. Choshesh b'shinav / If you have a toothache, ein yakhol lishon you can't sleep b 'einav , If you have an eye ache, ein yakhol lishon, you can't sleep. Yaga b'Torah , If you stay up at night learning, ein yeshan,, you're not sleeping either. Zeh er v'zeh er, they're both awake. Ashrei ha'gever asher teyasrenu Yah, u'mitoratcha telamdenu/Fortunate is the one that Hashem pains and he's learning Torah. It's a pasuk in Tehillim 94:12 and he explains it to mean that You're going to have difficulties. The question is, where? It's up to the person to decide whether to channel the difficulties into his Torah and Avodat Hashem . There's a story told of the Chofetz Chaim that occuree when he was at the Knessiah Gedolah in Vienna (the source of the famous picture resurfaced a few years ago). There was a successful working man from Germany who was putting a lot of his time into chesed. He spent half his business day working on acts of kindness, and his family was upset by this. " You can't do this, " they said. " You're neglecting your business. We want you to go to the Chafetz Chaim." When he heard the Chafetz Chaim was going to be in Vienna, which is not far from Germany, he went. He got there in the middle of Seudah Shlishit , when it's customary for people to say Mizmor L'David Hashem ro'i lo echsar , and the Chafetz Chaim was explaining the pasuk . Now this man had not yet asked his question, he was just standing in the crowd. But the Chafetz Chaim was known to prophetically give people answers, quite often, without even hearing the question. He was explaining the pasuk : Ach tov va'chesed yirdefuni kol yemei chayai / Kindness and good should chase me my whole life. He asked, What does that mean? The word rodef usually means you're being chased and hounded. If someone is a rodef , that means he's chasing you. So what does it mean that " Goodness and kindness should chase me all the days of my life?" He explained that sometimes a Jew is doing many acts of kindness, so people start chasing him. He may say to himself, What's going on? I start doing kindness and now they're hounding me, chasing me down? He says, you should know that in Shamayim , it was decreed on Rosh Hashanah that you were going to have people chasing and hounding you. But you have a choice. Would you rather have people banging on your door because they want you to do acts of chesed in the middle of the night, Or would you rather have the IRS banging on your door in the middle of the night? Therefore he says, ach tov va'chesed yirdefuni . Who should be the ones that are chasing me down and hounding me? It should be the acts of kindness and chesed ! When the man heard this, he didn't even ask his question. He went right back to his family, and told them he has the answer. This is an extremely important concept that we learn from Galut Mitzrayim . The Megaleh Amukot , Parashat Korach says something fascinating. He asks, Why is it that Shevet Levi did not have to have the yoke of Galut Mitzrayim ? Because, as we've said, Shevet Levi was learning. They chose their yissurim to be in learning. So a person can choose, or decide where he wants to place the yoke. Lastly, in Shaarei Teshuvah shaar ד Rabbeinu Yonah tells us that a person that sinned is supposed to have upon himself whatever the punishment is. So what should he do? He quotes from a Midrash Rabbah Vayikra 25:1 If the person used to learn one chapter, learn two. If he did one parashah, do two. Whatever you did, put more effort into your learning. And that way, his words are, yashit amalo baTorah b'tachovo/Place your toil and difficulty in Torah. Va'asher tidad shnato me'einav , and the fact that your eyes are being hurt from a lack of sleep, that will be your yissurim. This is not just learning in Torah , this is in any area of that person puts forth effort and really toils for Torah and mitzvot . That's the avodah kasha . You can fulfill the heavy workload in another way. What a beautiful lesson that we see from Galut Mitzrayim on what Avodah Kasha actually means.

Welcome to Daily Bitachon . We continue with lessons from Yetziat Mitzrayim , and we're now going through the pesukim that talk about our gratitude to Hashem as we bring the bikurim . One of the things we say is וַ יָּרֵעוּ אֹתָנוּ הַמִּצְרִים /The Egyptians did evil to us . We quote a pasuk - הָ֥בָה נִֽתְחַכְּמָ֖ה ל֑וֹ פֶּן־יִרְבֶּ֗ה וְהָיָ֞ה כִּֽי־תִקְרֶ֤אנָה מִלְחָמָה֙ וְנוֹסַ֤ף גַּם־הוּא֙ עַל־שֹׂ֣נְאֵ֔ינוּ וְנִלְחַם־בָּ֖נוּ וְעָלָ֥ה מִן־הָאָֽרֶץ׃ Paroah said Let's outsmart Him (or them , meaning God) Lest they become many . When there will be a war, the Jewish people will join our enemies, etc. We see here an extremely important lesson in bitachon : You can't outsmart God. As the Bet Halevi tells us in his essay on bitachon , When a person puts forth hishtadlut without bitachon, not only is it futile, but sometimes it actually brings about the opposite result. He cites a pasuk to this effect from Yeshayah 59,5 that discusses a person who decided to collect eggs and incubate them in order that chickens should emerge from them so he should eat them. בֵּיצֵ֤י צִפְעוֹנִי֙ בִּקֵּ֔עוּ וְקוּרֵ֥י עַכָּבִ֖ישׁ יֶאֱרֹ֑גוּ הָאֹכֵ֤ל מִבֵּֽיצֵיהֶם֙ יָמ֔וּת וְהַזּוּרֶ֖ה תִּבָּקַ֥ע אֶפְעֶֽה׃ But after all of his exertion, it turned out that the eggs were from a snake or viper, and a snake came out of them to harm them. Clearly, it would have been better had he not collected all the eggs to begin with! That's what happens when you try to outsmart God. You think you're doing something to your benefit, but it backfires. He cited another pasuk in Iyov 5,13 , לֹכֵ֣ד חֲכָמִ֣ים בְּעׇרְמָ֑ם. God traps the shrewd with their own trickery. Their own shrewdness traps them. Their very efforts are used against them. The Malbim, on that pasuk, cites the story of Yosef and his brothers as an example of this concept. The brothers were, of course, righteous people, but they erred in thinking they needed to limit Yosef to prevent him from asserting his authority over them, and efforts backfired. By selling Yosef as a slave, they not only failed to prevent him from ruling over them, they facilitated it, as he became the Egyptian ruler. The Kli Yakar on Shemot 1,8 tells us something fascinating: A new king arose over Egypt who did not know Yosef . Simply this means he forgot about Yosef, or he never knew about Yosef. But the Kli Yakar explains that the new Paroah did not learn the lesson of Yosef, the lesson that one cannot outsmart Hashem. Paroah set out to prevent the emergence of the Jewish leader by decreeing that all the newborn Jewish boys should be killed. Because of this decree, Moshe's mother placed him in a basket in the river, where he was then discovered by Paroah's very own daughter, who raised Moshe in the palace! The very means by which Paroah thought he could prevent the rise of the Jewish leader resulted in the leader being raised- in the king's own palace! That is this message that we're discussing now. The Egyptians tried to do evil to us? They tried to outsmart God? Well, look what happens when you try to outsmart God. It backfires. The Ben Ish Chai, in his sefer Ben Yehoyada on Masechet Shabbat 119a, brings out this point from a famous story of a very wealthy non-Jew who was warned by astrologers that all his wealth was destined to fall into the hands of a certain Jew known as Yosef Mokir Shabbat / Yosef who honored Shabbat . In order to prevent this from happening, the man sold all his possessions and used the proceeds to buy a precious jewel, which he had sewn into a bejeweled hat, thereby ensuring that his fortune would never be lost. One day, as he crossed a bridge, a strong gust of wind blew the hat with the jewel into the river down below. The jewel was swallowed by a large fish, which was later caught by a fisherman. The fisherman tried to sell the fish in the market on Erev Shabbat , but it was too close to Shabbat . No one needed such a large and expensive fish. Finally, he was advised to offer it to Yosef Mokir Shabbat , who spared no expense for the honor of Shabbat . Sure enough, Yosef happily purchased the fish, and found the jewel and became wealthy! The Ben Ish Chai says, here we see the lesson: This man tried to outsmart Hashem and prevent the decrees from unfolding, but it backfired. His very idea of keeping his wealth away from Yosef Mokir Shabbat actually sent it to him. This is an important lesson of trying to outsmart God without connecting to God will only backfire.

This month's learning is sponsored by Linda and Jay Marcus in honor of the recent birth of their granddaughter; and the anniversaries and birthdays of their children and grandchildren during Nissan. "בניסן נגאלו ובניסן עתידין להיגאל. May we merit to see the גאולה שלמה במהרה בימינו." Today's daf is sponsored by Lisa Kolodny in honor of Nancy Kolodny's birthday! "So happy you are spending more time in Israel this year, spreading your light, your wisdom and your love to all those around you."  There is a debate about whether Menashe received a portion in the World-to-Come. Rabbi Yochanan brings three drashot in the name of Rabbi Shimon bar Yochai, each relating to different kings of the Judean kingdom, highlighting how far God goes to allow repentance. He also brought another drasha relating to the disgrace of the Sanhedrin at the time of the Babylonian exile. Rav Chisda says in the name of Rabbi Yirmia bar Abba three statements - one relating to the bad actions of some of the Judean kings, one relating to types of people who are not worthy of receiving the Divine Presence, and one explaining the verses in Tehillim 91:11-13 about evil not coming upon a person. Why is the letter ayin in 'reshaim' suspended above the other letters in the verse in Iyov 38:15? A braita explains that Menashe, Achav, and Yeravam all learned Torah, highlighting that their sins were worse, as they clearly understood the Torah and sinned nevertheless, with full intent. Other braitot suggest that other kings lost their portion in the World-to-Come. Descriptions are brought about some of the bad kings and how their action led to the destruction of the Beit Hamikdash.

This month's learning is sponsored by Linda and Jay Marcus in honor of the recent birth of their granddaughter; and the anniversaries and birthdays of their children and grandchildren during Nissan. "בניסן נגאלו ובניסן עתידין להיגאל. May we merit to see the גאולה שלמה במהרה בימינו." Today's daf is sponsored by Lisa Kolodny in honor of Nancy Kolodny's birthday! "So happy you are spending more time in Israel this year, spreading your light, your wisdom and your love to all those around you."  There is a debate about whether Menashe received a portion in the World-to-Come. Rabbi Yochanan brings three drashot in the name of Rabbi Shimon bar Yochai, each relating to different kings of the Judean kingdom, highlighting how far God goes to allow repentance. He also brought another drasha relating to the disgrace of the Sanhedrin at the time of the Babylonian exile. Rav Chisda says in the name of Rabbi Yirmia bar Abba three statements - one relating to the bad actions of some of the Judean kings, one relating to types of people who are not worthy of receiving the Divine Presence, and one explaining the verses in Tehillim 91:11-13 about evil not coming upon a person. Why is the letter ayin in 'reshaim' suspended above the other letters in the verse in Iyov 38:15? A braita explains that Menashe, Achav, and Yeravam all learned Torah, highlighting that their sins were worse, as they clearly understood the Torah and sinned nevertheless, with full intent. Other braitot suggest that other kings lost their portion in the World-to-Come. Descriptions are brought about some of the bad kings and how their action led to the destruction of the Beit Hamikdash.

The pasuk in Iyov states, " אלוקים הבין דרכה והוא ידע את מקומה ". The Malbim explains that only Hashem truly understands what is happening in this world—how people are being rewarded or punished. What appears to us as a reward may, in fact, be a punishment, and what seems like a punishment may actually be a great reward. We judge based on what we see, but Hashem sees the past, present, and future all at once. Only He knows the full picture—the deeds of each person, their inner thoughts, and their intentions. However, Chazal do reveal to us one way in which Hashem interacts with the world: מדה כנגד מדה —measure for measure. With this understanding, we can sometimes catch a glimpse of Hashem's justice in action. The way we act is the way we are treated. At the end of the seven-day feast in Shushan HaBirah , on Shabbat Kodesh , King Achashverosh called for Queen Vashti to appear and display her beauty. She refused, and as a result, she was put to death. Rashi brings the Gemara in Megilla , which asks: Why didn't she come? After all, she was just as immoral as Achashverosh. The Gemara answers that Hashem struck her with tzara'at , making her appearance repulsive. Since she had been summoned to appear without clothing, she was too embarrassed to show herself. Rashi explains that Hashem caused her to develop tzara'at at that exact moment so that she would refuse the king's order and be put to death—because every Shabbat , she would force Jewish women to work in a humiliating manner, without clothing. Now, on Shabbat , she was punished in the very same way. To the human eye, it seemed like a drunken king making an irrational demand and an impulsive decision to execute his wife. But in truth, it was all hashgachah pratit . Hashem orchestrated every detail—the king's command, Vashti's affliction—because of the wickedness she displayed every Shabbat . Nothing happens randomly. Hashem is behind everything, whether we see it or not. A young man who is becoming more observant spends a few minutes each night learning emunah with a rabbi. One evening, they studied the concept of מדה כנגד מדה , how every action is noticed and valued by Hashem, and how reward and punishment always come in perfect measure. A few days later, this young man was driving when someone accidentally hit his car. After assessing the damage, he realized that the driver who hit him was a kollel student. Feeling bad about making a Torah scholar pay, and knowing that the damage wasn't critical, he decided to let him off completely. Two days later, this same young man accidentally hit someone else's car. This time, however, the other driver insisted on getting the car repaired. The damage was estimated at $1,000—his entire week's paycheck. Feeling overwhelmed, he shared what had happened with a friend, who suggested visiting a trustworthy body shop owner he knew. When they arrived, the owner took one look at the damage, grabbed his tools, and within minutes had repaired the car perfectly —without charging a single dollar. At that moment, the young man recalled the lesson he had just learned. He had let someone off, and Hashem let him off. At first, he thought the second driver would simply forgive him, just as he had forgiven the first. But Hashem, in His infinite wisdom, arranged it differently. Even though we don't always understand Hashem's calculations, we can see glimpses of מדה כנגד מדה in our lives. Everything we do matters. Hashem wants us to make the right choices so that He can reward us—both in this world and in the next.

Greetings everybody!It took nearly a year to do the 220 chapters of Tehillim, Mishlei and Iyov but now we're on our third book in as many weeks.Shir HaShirim and Ruth - two books told primarily through female protagonists. Now Eikha - how she, Jerusalem, sits alone bereft of those who loved her, in the aftermath of destruction of the Temple in 586BCE.Aliza Libman Baronofsky starts us off with the first chapter, placing it in the context of the life and work of its author, Yirmiyahu.https://www.sefaria.org/Lamentations.1?lang=bihttps://929.org.il/lang/en/today

Today is a big day. We finish Iyov and begin Shir HaShirim, the first of the megillot. Here's a thought - Iyov, a book so great, heavy and dreadful about a man who suffers - is book ended by two of the ultimate love poems celebrating different aspects of femininity, Eishet Chayil in Mishlei 30, and Shir HaShirim.To conclude the final mighty chapter of Job, we celebrate with two superb recordings from two of our fantastic teachers - Calev Ben Dor and Rabbi Dr Lebens (who also provides a bonus one). Two very different recordings a tribute to both the teachers and the text - אחת דבר אלוקים, שתים זו שמעתי Text here: https://www.sefaria.org/Job.42?lang=bi

Today is a big day. We finish Iyov and begin Shir HaShirim, the first of the megillot. Here's a thought - Iyov, a book so great, heavy and dreadful about a man who suffers - is book ended by two of the ultimate love poems celebrating different aspects of femininity, Eishet Chayil in Mishlei 30, and Shir HaShirim.To conclude the final mighty chapter of Job, we celebrate with two superb recordings from two of our fantastic teachers - Calev Ben Dor and Rabbi Dr Lebens (who also provides a bonus one). Two very different recordings a tribute to both the teachers and the text - אחת דבר אלוקים, שתים זו שמעתי Text here: https://www.sefaria.org/Job.42?lang=bi⁠

Today is a big day. We finish Iyov and begin Shir HaShirim, the first of the megillot. Here's a thought - Iyov, a book so great, heavy and dreadful about a man who suffers - is book ended by two of the ultimate love poems celebrating different aspects of femininity, Eishet Chayil in Mishlei 30, and Shir HaShirim.To conclude the final mighty chapter of Job, we celebrate with two superb recordings from two of our fantastic teachers - Calev Ben Dor and Rabbi Dr Lebens (who also provides a bonus one). Two very different recordings a tribute to both the teachers and the text - אחת דבר אלוקים, שתים זו שמעתי. Text here: https://www.sefaria.org/Job.42?lang=bi

Iyov has a strange conclusion. Does the restoration of Iyov's fortunes and the birth of 10 children mean that his prior troubles and pain have been forgotten? How might we understand the closing chapter?

Iyov #40 &41 - consider Iyov, says God, the Levitathon and the Behemoth.Audio from a location where I can appreciate God's argument. Text here: https://www.sefaria.org/Job.40?lang=bi, https://www.sefaria.org/Job.41?lang=bi

Here we draw some conclusions and closing lessons from our reading of the Book of Iyov.

Our chapter speaks of the mythic "behemoth" and "leviathan" possibly a huge wild hippopotamus and whale or maybe a dragon. Why is God depicting these frightening monsters? And what do Hazal say about them?

Iyov #39 - God gives Iyov a description of the wild animals that populate our world - a response that could alternatively aim to overwhelm, humble or calm Iyov.Ilana Stein brings all her love of zoology to our chapter including a wonderful story of the ostrich and Lord Rothschild to explain a peculiar detail. Her recording concludes with a deeply moving quote of Anne Frank about the restorative power of nature. If the group will forgive my sharing of holiday snaps, we currently find ourselves standing at a 315ft 2,400 year old Redwood tree - likely alive when our sefer was written - and the chapters feel wonderfully relevant. In Anne Frank's words, time in nature alone with God is undoubtedly the ultimate solace. Text here: https://www.sefaria.org/Job.39?lang=bi

Gid continues to challenge Iyov regarding his lack of understanding of the natural world. Today we speak about the animal kingdom.

Iyov has been asking for an audience with God.Now God appears.But rather than answers, he merely poses questions!What is going on?

Greetings all from the lost coast of Northern California - an appropriately dramatic place for the climax of our book as God speaks to Job out of the whirlwind - where were you when I founded the earth. And who better than Rafi Addlestone to teach us this chapter. Text here: https://www.sefaria.org/Job.38?lang=bi

929 bonus: Rabbi Gamliel Shmalo completes his series on the Elihu chapters with a bonus recording on the book of *Iyov in the writings of Maimonides* - a hugely important topic. On behalf of the whole group, a huge thank you to Rabbi Shmalo for his great work on the Elihu chapters

Iyov 36 and 37: Elihu's final speech - the fourth and final argument of the fourth and final friend - according to many of the medieval commentators, it is the speech that finally presents the appropriate response to Iyov's sufferings.Rabbi Gamliel Shmalo, in a masterful third installment on Elihu, channels Rav Soloveitchik's Kol Dodi Dofek develops the idea that suffering should direct our attention to the future rather than to the past - an idea that Iyov and Eliphaz for all their differences have failed to understand. Text here: https://www.sefaria.org/Job.36?lang=bi, https://www.sefaria.org/Job.37?lang=bi

Elihu's final words. In Elihu's view, just as you don't know how to predict the weather, you will never fully comprehend God.

Iyov's 4th Speech. Until now, we have seen suffering as a result of past actions. The question has been whether Iyov is guilty or innocent. But now, Elihu adjusts our perspective. Can we see suffering as future oriented?

This is Elihu's 3rd Speech. His essential argument is that God is transcendent; consequently Iyov cannot expect that God is directly manipulating and punishing him. In the course of time, justice is done. In the meantime, most people suffer the consequences of their own actions.

Elihu's 2nd Speech addresses Iyov's claim that if: a.Iyov is just, an b. Iyov is suffering, then c. God must be unjust. Elihu is outraged that Iyov is accusing God, and he gives his own approach.

Elihu's first speech explains the theory of "yissurin shel ahava" - corrective, or educational suffering.

Iyov has said his piece. The three "friends" are out of words. Enter Elihu! A young man who has sat listening to each of the arguments. He is angry. He is besides himself. He cannot hold his words inside. With great irony, in this chapter, Elihu just talks about talking, but in fact says very little. See the chart of the instances of the word "milah" in Tanakh here: https://mg.alhatorah.org/Graph/4405

In this chapter we see Iyov's plea for the defense where he lists all his virtues and appeals to God to explain why he has deserved his punishment and torture.

Yesterday, Iyov - in his closing argument - reflected on his glory days; today we hear about his fall from grace, his derision and humiliation at the hands of the lowest in society, and we hear of his physical pain.

Iyov reminsces about a time in which he had prestige, wealth, family, and he devoted his life to justice. In this podcast we focus on the phrase "I clothed myself in righteousness and it robed me" and we speak about a thorough integrated personality in which the inner self is fully expressed.

Humans can control nature; but they will never understand God! That is what Iyov says in ch.28. To who is he speaking? And what intonation should this chapter have? Is it spoken in calm resignation or in outrage?

Iyov addresses his friends for the final time. What does he say? 1. He restates his innocence 2. He accuses his friends of wickedness and warns that a litany of tragedy will befall them. But is there a problem with justifying God? With "Tzidduk Hadin"? Iyov certainly thinks so.

God's creation, we shall contend, serves as a Rorschach Test; the manner in whcih you see God's creation reflects the way that you live in this world: Is it a world of chaos or order, fear or benevolence?

This is teh final speech of Iyov's friends. After this, our "guests" will be Elihu and God himself!

Iyov depicts the slavery and oppression of the poor that he sees in the local economy. He wonders why God doesn't step in, and take the cruel and violent individuals to task.

Iyov sounds a little more agreeable and amenable in this chapter. He returns to his wish for a hearing with God, but rather than wishing his death, or proclaiming his anger, its as if he just wants to understand what God is thinking.

Eliphaz attacks Iyov with a long list of crimes. What is the basis of Eliphaz' accusations? Could Iyov be guilty of these things?

Tzofar gives a speech in which he asserts that even if one sees the wicked, the evil, having a good life, one shouldn't be fazed; all their blessings will be short-lived, will simply dissolve and crumble.

Iyov argues that - look around you - the wicked more often than not, lead wonderful peaceful lives. Even in death he sees no advantage of the righteous over the wicked. We speak about 1. The Afterlife. Why is it absent in so much of the Tanakh? 2. Midrash - Tosefta Sotah 3:2 - Is it that wicked people lead untroubled lives, or does an untroubled life lead a person to wickedness?

With no recourse neither to God nor his friends, Iyov wishes that his suffering and victimhood be recorded for eternity.

Bildad's second speech. He tears into Iyov!. And yet, the Rabbis take a line in this chapter and learn a fascinating lesson about concern for others.

Iyov continues his response. On the one hand he seems to want to die, he repeatedly speaks of his descending to his grave; on the other hand he expresses exasperation with his interlocutors and a desire to increase his strength and stamina.

Iyov barely responds to his critics. Instead he expresses that he feels God has handed him over into the hands of some evil force who is tormenting and torturing him. Moreover, he calls his gaunt scarred body and heaven and earth to serve as witnesses on his behalf before God, as he pleads his innocence.

The second round of discussions get underway. Eliphaz speaks first. In essence he will accuse Iyov that his troubles and torments are his own fault. He is a sinner. He has gotten what he deserves.

Today we tell the story of Rabbi Akiva who found faith in the future from watching water smoothing out a rock. He quoted the verse from our chapter (14:19) 'water wears away stone' . As we will see, Job speaks this verse in a dispirited lament at human fatality and futility. We might wonder what might have transpired were Iyov to have met Rabbi Akiva!

Rabbi Yehoshua ben Hyrcanus taught: Job served the Holy One, Blessed be He, only out of love, as it is stated: “Though He will slay me, still I will trust in Him” (Job 13:15). Why is Iyov the ultimate lover of God, and why does he accuse his interlocutors as being "creators of lies, healers of idols" in their defence of the Almighty?

If God is all powerful, then he must be responsible for natural disasters, for human error and the like. How can Job's friends sustain the impressions of God's power and responsibility and then also claim that he is kind and just? If he is in charge, then God must also cause pain and suffering!

The 3rd friend, Tzofar, accuses Iyov of overreach, as he thinks he understands God, but in fact God's wisdom is "longer than the earth, and broader than the sea. What audacity to think that one understands the divine!

Iyov speaks to God with a series of direct and powerful questions about the way that God is treating him. At the centre of the chapter is the challenge of the absurdity of the human situation: If God has created and formed us, he knows humans will err. How then does God subject humans to suffering and torment? Is this some sort of masochistic game?

Iyov responds to Bildad by saying that he would love justice - he would love to bring God to trial and vindicate himself. But that with the radical power disparity between humans and God, theer will be no opportunity to get a fair hearing.

Bildad is the second friend of Iyov, He also offers accusation rather than support. In his attempt to justify God, he essentially claims that Iyov's children must have died for their sins; and that Iyov is innocent, he will soon be rewarded. His proofs come from nature. Interestingly, many of these arguments and metaphors are reflected in various Psalms, but Iyov will not accept these arguments. They do not apply to him; precisely because he is innocent.