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Job

Over the centuries, Jewish thought has looked at Job from various perspectives. There were those who saw him as the symbol of Man, and others - such as Franz Rosenzweig - as the symbol of the world. In contrast to these approaches, Martin Buber felt that the questioning "I" is not the "I" of the individual, but the collective "I" of the Jewish people. Job's question, "Why do You hide Your face and consider me Your enemy?" (Job 13:24), is the question of the Jewish people, which echoes and resounds in times of darkness.

 

The identification of Job with the Jewish people originates in the Psikta Rabati (chapter 26): "Your affliction is similar to the affliction of Job. Job's sons and daughters were taken from him and your sons and daughters were taken from you...for Job I doubled his sons and daughters and for you I will double your sons and daughters."

 

However, the one who developed this idea was the saint Shlomo Molcho in his book "Sefer Mefoar." The starting point of Shlomo Molcho's discussion is the section in the Torah of "va-yehi binsoa ha-aron" (Bamidbar 10:35-36). This section is enclosed by brackets, composed of two backward facing forms of the Hebrew letter Nun. The talmudic sages in tractate Shabbat (116a) explained that "[this section] is considered a separate book." The Talmud brings the otherwise cryptic statement in Mishlei (9:1) to explain that there are actually seven books of the Torah. The inverted Nuns divide the book of Bamidbar into three separate books, bringing the total number of books in the Torah to seven. Shlomo Molcho disagrees, and claims that the explanation lies in a statement in tractate Bava Batra (14b), "Moshe wrote his book and the story of Bil'am and Job." This teaches us that just as the story of Bil'am is included in the Torah, the book of Job is included in the Torah. For even though the book of Job is outside of the Torah, it is actually included in the story of Bil'am; the stories of Bil'am and Job record the sufferings and trials that the Jewish people will undergo throughout history.

 

     The stories of Bil'am and Job contain the meaning of Jewish history. The messianic interpretation of the story of Bil'am is well known to us from early and late sources. However, Shlomo Molcho understands the book of Job in this light as well. This interpretation is implied by the Talmudic statement, "Job never existed; he was a parable" (Bava Batra 15a). According to Shlomo Molcho, this statement is not a discussion of Job's historical existence but rather an attempt to emphasize the fact that the book of Job does not discuss the suffering of the individual but the fate of the Jewish people. This is the key to a new vision of the book of Job. Job is the Jewish people, and the three friends are the nations, as is hinted by their origins. The friends' indictment of Job as responsible for his plight is mere foolishness. Thus, God responds: "And God said to Eliphaz the Yemenite, my anger is aroused at you and your two friends for you have not spoken to me correctly as has my servant Job" (Job 42:7).

 

     Thus Shlomo Molcho explains the section of "va-yehi binsoa ha-aron." Referring to the inverted Nuns, which enclose the section, he writes: "and their heads are bowed, to demonstrate that the goodness and divine benevolence that Israel received at first will turn around, and the holy ark will travel from its place, and Israel will be lowered from their former height and be stricken with suffering, and their lands will be settled by their enemies...and afterwards it says "rise up, God"...and we do not say rise up except to one who has fallen, to hint at the toppling of the haters of Israel and when God rises up to help Israel their enemies will disperse and run away."

 

     What is the book's answer to Job's question?

 

A cursory reading immediately shows that the end of the book of Job opens up various options for focusing the solution or the conclusion. Where are the answers? In the words of Elihu, in God's response from the whirlwind, or in the end of the book, in Job's redemption? Or perhaps in the words of Job himself, when he asks the place of wisdom? There are indeed various answers that complement each other.

 

     Herman Cohen read the book of Job through the perspective of the Rambam's interpretation. He saw the suffering as "a kind of prophecy." Job "suffers for the sins of others," and so do the Jews. This is essentially "representation of suffering" as proposed by Yishayahu. This "representation" is not punishment but martyrdom, a sanctification of God's name.

 

The high point of the book of Job is arguably chapter 28. Wisdom is not within Man's reach; however, Job finds justification for his life in the acceptance of the commandment, "Awe of God contains wisdom" (28:28).

 

     God's words from the whirlwind, "Where were you when I established the earth?" (38:4) do not uncover the justice hidden in creation; rather, they prove Man's lowliness. Man cannot answer the question. However, the main thing is that Man receives an answer. Evil has not disappeared; the mystery has not been solved. However, God is close to Man and participates in his sorrow. "As for me, the closeness of God is good for me" (Tehillim 73:28) is a continuation of the book of Job. Here too, the "I" is the collective "I" of the Jewish people.

 

However, for the book to end without redemption is impossible.  We will discuss this aspect further next week.

Translated by Gila Weinberg

 

 

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