Podcasts about iyov

Have any questions, insights, or feedback? Send me a text!Length: 1 hour 48 minutesSynopsis: This evening (9/4/25), in our first Thursday night Pirkei Avos shiur for women of the 2025-2026 season, we took up a mishnah that happens to be on the same topic as Sefer Iyov, which will be a major focus of mine this year! In fact, this mishnah seems to undermine Iyov in its entirety! Thankfully, Sforno came to the rescue with a lengthy but rich commentary that answered every single question we raised on the mishnah. Not only that, but we came away with a "meta idea" that will likely set the course for our entire learning of Sefer Iyov. What a great way to begin this year of women's shiurim!-----מקורות:אבות ד:טוברכות דף ה עמוד בתענית דף כא עמוד א-----The Torah Content for the month of September is sponsored by Meir Areman in loving memory of his grandmother, Esther Chasha bas Meir Gedalya, who recently passed away on the 25th of Av. Tehei nishmasah tzerurah b'tzror ha'chayim.My Zoom account has been sponsored for the entire year by Isaac and Aviva Lichter, with hakaras ha'tov to Hashem in honor of Navonah's first birthday: “We couldn't have known how much joy and wonder she'd bring into our lives. רבות מחשבות בלב איש, ועצת ה' היא תקום."-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/YU Torah: yutorah.org/teachers/Rabbi-Matt-SchneeweissPatreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

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

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?

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?

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?

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?

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?

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.

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.

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!

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.

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.

In this chapter Iyov asks God why he is subject to such close scrutiny? How much attention do we want from God? Is God's attention a good thing or a bad thing?

Iyov and his friend Eliphaz are not merely having a philosophical argument, they are speaking at cross-purposes, they are engaged in different languages. In this podcast we speak about how we might approach someone who is experiencing pain and suffering.

Eliphaz appeals to Iyov, that in the broad long run of history, God might sometimes strike a bitter blow, but in the broad calculus of time: "He {God} injures, but He binds up; He wounds, but His hands heal." We ask whether this is a convincing argument.

The first of Job's friends challenges Job's status as "wholesome and blameless" and he charges: "What innocent man ever perished?" In other words - If you are suffering, you MUST be guilty.

In this chapter, after 7 days of silence, Job begins to speak. He 1. curses the day he was born, and the night of his conception. 2. Longs for death when his pain will be over.

If ch.1 gave us the awful loss of Job's wealth and the death of his ten children, today we see Satan take a step forward and afflict Job with the agony of boils or sores over his entire body, from head to the soles of his feet. We discuss his conversation with his wife, and witness the visit of his 3 friends who sit with him for seven days in absolute silence.

We move from Sefer Mishlei, an ordered, ethical world, to Iyov - a cruel world in which the righteous suffer. Today we offer a few words of introduction to the book.

What happens when the man who has it all loses everything? What happens when a world of order turns to disarray? What happens when Satan makes a wager with God?