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Job & the Paradox of Suffering Pt. 1
(א) אִ֛ישׁ הָיָ֥ה בְאֶֽרֶץ־ע֖וּץ אִיּ֣וֹב שְׁמ֑וֹ וְהָיָ֣ה ׀ הָאִ֣ישׁ הַה֗וּא תָּ֧ם וְיָשָׁ֛ר וִירֵ֥א אֱלֹהִ֖ים וְסָ֥ר מֵרָֽע׃ (ב) וַיִּוָּ֥לְדוּ ל֛וֹ שִׁבְעָ֥ה בָנִ֖ים וְשָׁל֥וֹשׁ בָּנֽוֹת׃ (ג) וַיְהִ֣י מִ֠קְנֵ֠הוּ שִֽׁבְעַ֨ת אַלְפֵי־צֹ֜אן וּשְׁלֹ֧שֶׁת אַלְפֵ֣י גְמַלִּ֗ים וַחֲמֵ֨שׁ מֵא֤וֹת צֶֽמֶד־בָּקָר֙ וַחֲמֵ֣שׁ מֵא֣וֹת אֲתוֹנ֔וֹת וַעֲבֻדָּ֖ה רַבָּ֣ה מְאֹ֑ד וַֽיְהִי֙ הָאִ֣ישׁ הַה֔וּא גָּד֖וֹל מִכׇּל־בְּנֵי־קֶֽדֶם׃ (ד) וְהָלְכ֤וּ בָנָיו֙ וְעָשׂ֣וּ מִשְׁתֶּ֔ה בֵּ֖ית אִ֣ישׁ יוֹמ֑וֹ וְשָׁלְח֗וּ וְקָֽרְאוּ֙ לִשְׁלֹ֣שֶׁת אַחְיֹתֵיהֶ֔ם לֶאֱכֹ֥ל וְלִשְׁתּ֖וֹת עִמָּהֶֽם׃ (ה) וַיְהִ֡י כִּ֣י הִקִּ֩יפוּ֩ יְמֵ֨י הַמִּשְׁתֶּ֜ה וַיִּשְׁלַ֧ח אִיּ֣וֹב וַֽיְקַדְּשֵׁ֗ם וְהִשְׁכִּ֣ים בַּבֹּ֘קֶר֮ וְהֶעֱלָ֣ה עֹלוֹת֮ מִסְפַּ֣ר כֻּלָּם֒ כִּ֚י אָמַ֣ר אִיּ֔וֹב אוּלַי֙ חָטְא֣וּ בָנַ֔י וּבֵרְכ֥וּ אֱלֹהִ֖ים בִּלְבָבָ֑ם כָּ֛כָה יַעֲשֶׂ֥ה אִיּ֖וֹב כׇּל־הַיָּמִֽים׃ {פ}

(1) There was a man in the land of Uz named Job. That man was blameless and upright; he feared God and shunned evil. (2) Seven sons and three daughters were born to him; (3) his possessions were seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred she-asses, and a very large household. That man was wealthier than anyone in the East. (4) It was the custom of his sons to hold feasts, each on his set day in his own home. They would invite their three sisters to eat and drink with them. (5) When a round of feast days was over, Job would send word to them to sanctify themselves, and, rising early in the morning, he would make burnt offerings, one for each of them; for Job thought, “Perhaps my children have sinned and blasphemed God in their thoughts.” This is what Job always used to do.

Job has been blessed by God with abundant wealth (measured by the number of sheep and cattle he owns) and a large family (seven sons and three daughters). The round numbers of sheep, cattle, and children are schematic and mean to signify wholeness. His world is complete, lacking nothing. Not only did Job never sin himself, but when he heard that his sons had been partying, he would offer sacrifices on their behalf the following morning, in case they had gotten carried away in their celebration and done something inappropriate.
Kushner, Harold S.. The Book of Job (Jewish Encounters Series) (p. 19). Knopf Doubleday Publishing Group. Kindle Edition.
(ח) וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־הַשָּׂטָ֔ן הֲשַׂ֥מְתָּ לִבְּךָ֖ עַל־עַבְדִּ֣י אִיּ֑וֹב כִּ֣י אֵ֤ין כָּמֹ֙הוּ֙ בָּאָ֔רֶץ אִ֣ישׁ תָּ֧ם וְיָשָׁ֛ר יְרֵ֥א אֱלֹהִ֖ים וְסָ֥ר מֵרָֽע׃ (ט) וַיַּ֧עַן הַשָּׂטָ֛ן אֶת־יְהֹוָ֖ה וַיֹּאמַ֑ר הַֽחִנָּ֔ם יָרֵ֥א אִיּ֖וֹב אֱלֹהִֽים׃ (י) הֲלֹֽא־[אַ֠תָּ֠ה] (את) שַׂ֣כְתָּ בַעֲד֧וֹ וּבְעַד־בֵּית֛וֹ וּבְעַ֥ד כׇּל־אֲשֶׁר־ל֖וֹ מִסָּבִ֑יב מַעֲשֵׂ֤ה יָדָיו֙ בֵּרַ֔כְתָּ וּמִקְנֵ֖הוּ פָּרַ֥ץ בָּאָֽרֶץ׃ (יא) וְאוּלָם֙ שְֽׁלַֽח־נָ֣א יָֽדְךָ֔ וְגַ֖ע בְּכׇל־אֲשֶׁר־ל֑וֹ אִם־לֹ֥א עַל־פָּנֶ֖יךָ יְבָרְכֶֽךָּ׃ (יב) וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־הַשָּׂטָ֗ן הִנֵּ֤ה כׇל־אֲשֶׁר־לוֹ֙ בְּיָדֶ֔ךָ רַ֣ק אֵלָ֔יו אַל־תִּשְׁלַ֖ח יָדֶ֑ךָ וַיֵּצֵא֙ הַשָּׂטָ֔ן מֵעִ֖ם פְּנֵ֥י יְהֹוָֽה׃

(8) Adonai said to the Adversary, “Have you noticed My servant Job? There is no one like him on earth, a blameless and upright man who fears God and shuns evil!” (9) The Adversary answered Adonai, “Does Job not have good reason to fear God? (10) Why, it is You who have fenced him round, him and his household and all that he has. You have blessed his efforts so that his possessions spread out in the land. (11) But lay Your hand upon all that he has and he will surely blaspheme You to Your face.” (12) Adonai replied to the Adversary, “See, all that he has is in your power; only do not lay a hand on him.” The Adversary departed from the presence of Adonai.

Who is he and why does he cast aspersions on God’s followers? Some scholars connect the name Satan to a Hebrew verb meaning “to obstruct or impede.” They translate the Hebrew, which always carries the definite article “the” (Satan is a title, a job description, not a name), as the Tempter (influenced perhaps by the passage from Luke), the Adversary, or the Accuser. Goethe calls him “the spirit of negation,” the one who doubts everything and sees only the worst in people.
Kushner, Harold S.. The Book of Job (Jewish Encounters Series) (p. 28). Knopf Doubleday Publishing Group. Kindle Edition.

(יג) וַיְהִ֖י הַיּ֑וֹם וּבָנָ֨יו וּבְנֹתָ֤יו אֹֽכְלִים֙ וְשֹׁתִ֣ים יַ֔יִן בְּבֵ֖ית אֲחִיהֶ֥ם הַבְּכֽוֹר׃ (יד) וּמַלְאָ֛ךְ בָּ֥א אֶל־אִיּ֖וֹב וַיֹּאמַ֑ר הַבָּקָר֙ הָי֣וּ חֹֽרְשׁ֔וֹת וְהָאֲתֹנ֖וֹת רֹע֥וֹת עַל־יְדֵיהֶֽם׃ (טו) וַתִּפֹּ֤ל שְׁבָא֙ וַתִּקָּחֵ֔ם וְאֶת־הַנְּעָרִ֖ים הִכּ֣וּ לְפִי־חָ֑רֶב וָאִמָּ֨לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ׃ (טז) ע֣וֹד ׀ זֶ֣ה מְדַבֵּ֗ר וְזֶה֮ בָּ֣א וַיֹּאמַר֒ אֵ֣שׁ אֱלֹהִ֗ים נָֽפְלָה֙ מִן־הַשָּׁמַ֔יִם וַתִּבְעַ֥ר בַּצֹּ֛אן וּבַנְּעָרִ֖ים וַתֹּֽאכְלֵ֑ם וָאִמָּ֨לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ׃ (יז) ע֣וֹד ׀ זֶ֣ה מְדַבֵּ֗ר וְזֶה֮ בָּ֣א וַיֹּאמַר֒ כַּשְׂדִּ֞ים שָׂ֣מוּ ׀ שְׁלֹשָׁ֣ה רָאשִׁ֗ים וַֽיִּפְשְׁט֤וּ עַל־הַגְּמַלִּים֙ וַיִּקָּח֔וּם וְאֶת־הַנְּעָרִ֖ים הִכּ֣וּ לְפִי־חָ֑רֶב וָאִמָּ֨לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ׃ (יח) עַ֚ד זֶ֣ה מְדַבֵּ֔ר וְזֶ֖ה בָּ֣א וַיֹּאמַ֑ר בָּנֶ֨יךָ וּבְנוֹתֶ֤יךָ אֹֽכְלִים֙ וְשֹׁתִ֣ים יַ֔יִן בְּבֵ֖ית אֲחִיהֶ֥ם הַבְּכֽוֹר׃ (יט) וְהִנֵּה֩ ר֨וּחַ גְּדוֹלָ֜ה בָּ֣אָה ׀ מֵעֵ֣בֶר הַמִּדְבָּ֗ר וַיִּגַּע֙ בְּאַרְבַּע֙ פִּנּ֣וֹת הַבַּ֔יִת וַיִּפֹּ֥ל עַל־הַנְּעָרִ֖ים וַיָּמ֑וּתוּ וָאִמָּ֨לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ׃ (כ) וַיָּ֤קׇם אִיּוֹב֙ וַיִּקְרַ֣ע אֶת־מְעִל֔וֹ וַיָּ֖גׇז אֶת־רֹאשׁ֑וֹ וַיִּפֹּ֥ל אַ֖רְצָה וַיִּשְׁתָּֽחוּ׃ (כא) וַיֹּ֩אמֶר֩ עָרֹ֨ם יָצָ֜תִי מִבֶּ֣טֶן אִמִּ֗י וְעָרֹם֙ אָשׁ֣וּב שָׁ֔מָּה יְהֹוָ֣ה נָתַ֔ן וַֽיהֹוָ֖ה לָקָ֑ח יְהִ֛י שֵׁ֥ם יְהֹוָ֖ה מְבֹרָֽךְ׃ (כב) בְּכׇל־זֹ֖את לֹא־חָטָ֣א אִיּ֑וֹב וְלֹא־נָתַ֥ן תִּפְלָ֖ה לֵאלֹהִֽים׃ {פ}

(13) One day, as his sons and daughters were eating and drinking wine in the house of their eldest brother, (14) a messenger came to Job and said, “The oxen were plowing and the she-asses were grazing alongside them (15) when Sabeans attacked them and carried them off, and put the boys to the sword; I alone have escaped to tell you.” (16) This one was still speaking when another came and said, “God’s fire fell from heaven, took hold of the sheep and the boys, and burned them up; I alone have escaped to tell you.” (17) This one was still speaking when another came and said, “A Chaldean formation of three columns made a raid on the camels and carried them off and put the boys to the sword; I alone have escaped to tell you.” (18) This one was still speaking when another came and said, “Your sons and daughters were eating and drinking wine in the house of their eldest brother (19) when suddenly a mighty wind came from the wilderness. It struck the four corners of the house so that it collapsed upon the young people and they died; I alone have escaped to tell you.”

(20) Then Job arose, tore his robe, cut off his hair, and threw himself on the ground and worshiped. (21) He said, “Naked came I out of my mother’s womb, and naked shall I return there; the LORD has given, and the LORD has taken away; blessed be the name of the LORD.” (22) For all that, Job did not sin nor did he cast reproach on God.

"Job is a wholly good man who loses everything – his health, his wealth and even his family. In the face of all of that tragedy, he remains steadfast. Job’s saintly acceptance verges on extraordinary."
Rabbi Adam Greenwald
the-book-of-job-and-the-paradox-of-suffering
It’s so pious, it comes off as a stunned mantra — something Job repeats in a vain attempt to comfort himself. Job’s rage, as we know, will come later in the book. After this opening narrative, friends will come to comfort him, and he will have a lot to say — none of it meek or accepting.
https://www.myjewishlearning.com/article/who-was-jobs-wife/
Linguistic connections between the Book of Job and the text of the Akedah (the binding of Isaac)
(א) אִ֛ישׁ הָיָ֥ה בְאֶֽרֶץ־ע֖וּץ אִיּ֣וֹב שְׁמ֑וֹ וְהָיָ֣ה ׀ הָאִ֣ישׁ הַה֗וּא תָּ֧ם וְיָשָׁ֛ר וִירֵ֥א אֱלֹהִ֖ים וְסָ֥ר מֵרָֽע׃

(1) There was a man in the land of Uz named Job. That man was blameless and upright; he feared God and shunned evil.

Genesis 22:11-12

(11) Then an angel of God called to him from heaven: “Abraham! Abraham!” And he answered, “Here I am.” (12) And he said, “Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me.”

Job 42:6

(6) Therefore, I recant and relent, Being but dust and ashes.

Genesis 18:27

(27) Abraham spoke up, saying, “Here I venture to speak to my Lord, I who am but dust and ashes:

Job 42:17

(17) So Job died old and contented.

Genesis 25:8

(8) And Abraham breathed his last, dying at a good ripe age, old and contented; and he was gathered to his kin.

Rabbi Yitz Greenberg explains Job this way: Traditional theology about reward and punishment for good and bad deeds is right most of the time, but not always. Just as Newtonian mechanics is right at moderate speeds, but not as we approach the speed of light, Job’s expression of Jewish theology is also right in times of extreme suffering. At those times, regular theology doesn’t cut it. And by canonizing the book, and in particular this line, the Bible authorizes such radical theological reversals.
https://www.myjewishlearning.com/article/what-elie-wiesel-taught-me-about-the-book-of-job/
Sefer HaIkkarim, Maamar 4 13:22-24
והאופן הג׳ מן היסורין הן הנקראין יסורין של אהבה באמת, והן היסורין הבאין על
האדם לא למרק חטא, שאין בידו עון אשר חטא כלל, שכבר קבל המירוק הראוי לו, ולא לנסותו שכבר נוסה, אבל שמחסד השם ואהבתו אותו מביא עליו יסורין, ולא בדברים הגלויים והידועים לבני אדם בלבד, אבל גם בדברים שאינם ידועים לבני אדם, כעקדה שהיתה באחד ההרים במקום שאין שם רואים אלא השם, וזה כדי להרבות שכרו, שיהיה לו שכר מעשה טוב ולא שכר מחשבה טובה בלבד. ואם תשאל ותאמר על האופן השני אחר שהשם יתברך יודע אם יעמוד בנסיונו אם לאו, וכן על אופן הג׳ אחר שהשם יתברך יודע שהצדיק הזה עובד ה׳ מאהבה גמורה בכל לבבו ובכל נפשו ובכל מאודו כמו שכבר נוסה בזה…
C. The third kind of suffering is called suffering of love in the true sense. These are sufferings which come upon a person not to wipe out any sin he has committed, for he is not guilty of any sin, having had his stain wiped out; nor in order to put him to the proof, for he has already been put to the proof. But God in His loving kindness brings suffering upon him, not merely such as everybody can see, but also such as nobody knows, like the sacrifice of Isaac, which took place on ...one of the mountains, where nobody saw but God
At this point in the story, we have heard nothing from Job’s wife. She too, after all, lost the ten children she bore as well as all her worldly wealth. But curiously, she is completely silent — perhaps she is in shock.
Now Satan goes for a second round of punishment, attacking Job’s body with a painful head-to-toe rash. Job’s wife is spared further loss this time, perhaps giving her more opportunity to reflect on what has transpired. As her husband is reduced to a despondant heap sitting in a pile of ashes, scraping his skin with shards of broken pottery, she approaches him, uttering her only line in the entire book:
https://www.myjewishlearning.com/article/who-was-jobs-wife/
(ט) וַתֹּ֤אמֶר לוֹ֙ אִשְׁתּ֔וֹ עֹדְךָ֖ מַחֲזִ֣יק בְּתֻמָּתֶ֑ךָ בָּרֵ֥ךְ אֱלֹהִ֖ים וָמֻֽת׃ (י) וַיֹּ֣אמֶר אֵלֶ֗יהָ כְּדַבֵּ֞ר אַחַ֤ת הַנְּבָלוֹת֙ תְּדַבֵּ֔רִי גַּ֣ם אֶת־הַטּ֗וֹב נְקַבֵּל֙ מֵאֵ֣ת הָאֱלֹהִ֔ים וְאֶת־הָרָ֖ע לֹ֣א נְקַבֵּ֑ל בְּכׇל־זֹ֛את לֹא־חָטָ֥א אִיּ֖וֹב בִּשְׂפָתָֽיו׃ {פ}
(9) His wife said to him, “You still keep your integrity! Blaspheme God and die!” (10) But he said to her, “You talk as any shameless woman might talk! Should we accept only good from God and not accept evil?” For all that, Job said nothing sinful.
Job’s wife’s question — ”You still cling to your integrity?” — could be a backward-looking accusation, a way of telling him that surely he must have done something wrong in the past to merit his current suffering: “Still think you’re so innocent?” But it might also be a forward-looking prescription, telling him that it is fruitless to continue serving God, since it has netted him nothing but woe: “Will you really continue to praise God after all you’ve been through?”...
We don’t hear directly from Job’s wife again in the book. One is left to wonder: Did she take her own advice and curse God to end her life? Or was she simply traumatized into silence? Did she sit and listen while Job and his friends argued endlessly about his innocence? In the end, God restores Job, including giving him ten more children — are they also hers?
https://www.myjewishlearning.com/article/who-was-jobs-wife/