The Tanakh Podcast

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....

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.

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?