We begin Sefer Iyov. The book depicts the tribulations endured by Iyov, which begin with a dialogue and exchange between the Satan and the Holy One, blessed be He, in which Hashem agrees to test Iyov. Iyov suffers severe and terrible afflictions, to the point that he prefers death over life. Then his friends and companions arrive, and each attempts to discover the underlying reasons and logic behind his suffering. Above all, they seek to find sins, iniquities, and flaws in him upon which they can blame the suffering Hashem has brought upon him, for in their view it is inconceivable that Hashem would inflict suffering upon a person who bears no guilt. Therefore, each of them searches for some flaw or defect in Iyov's deeds to explain his afflictions. Finally, Elihu ben Berachel the Buzite reveals the true reason for his suffering to Iyov. Ultimately, Hashem reveals Himself to him, explains all that he has experienced, and restores to Iyov twice as much as he had before. This is the essence of Sefer Iyov.
We approach Sefer Iyov in our usual manner, following the commentary of the Malbim, to examine how he explains the dialogue and debate throughout the book. Anyone who has ever attempted to study Iyov knows that it is exceptionally difficult from a linguistic standpoint. Indeed, Ibn Ezra was of the opinion that the book is essentially a translated work - written in another language and translated into Lashon HaKodesh - which accounts for its difficult language. This is not to say that this is the accepted view, for the prevalent view among Chazal is that Moshe Rabbeinu wrote his own book (the Torah) and Sefer Iyov; and if Moshe wrote it, logic dictates that he wrote it in Lashon HaKodesh. Nevertheless, the phrasing in the book is undeniably difficult, containing unique words that do not appear anywhere else in Tanach except in Iyov.
Beyond the difficulty of the vocabulary itself, one must grasp the broader flow of the pesukim. A person reads pesukim that are hard to understand on their own, and it is equally challenging to discern the overarching theme: what Iyov is trying to convey in that chapter, and how his companions counter him. Many commentators have addressed Iyov, each adopting a distinct approach and methodology. We will follow the Malbim and see how in each chapter he clarifies Iyov's arguments and how his friends respond to him.
Before examining the pesukim, let us address a question frequently discussed by Chazal: Who was Iyov, and in what era did he live? On this matter as well, there are numerous opinions and disputes. Furthermore, at the conclusion of the book, we will explore who Iyov was according to Kabbalah and the doctrine of gilgulim (reincarnation): whose soul he bore, what he came to rectify, and the root cause of his suffering. We will leave this for the final chapter, after studying and summarizing all forty-two chapters of the book, giving us a deeper perspective on why Iyov endured what he did and what it came to rectify.
The Gemara in Masechet Bava Batra (15a) discusses the identity and era of Iyov at length. Rav Levi bar Chama said: Iyov lived in the days of Moshe, and the Gemara cites proofs for this. Rava said: Iyov lived in the days of the Spies (meraglim). This fits beautifully: when Moshe Rabbeinu asked the Spies, "Is there a tree (eitz) in it, or not?", his intention was whether there was a righteous person among them worthy of shielding them like a tree. At the very time the Spies were there, Iyov died; they saw a massive funeral and assumed that the inhabitants of the land were constantly occupied with burying their dead. "Is there a tree (eitz)" - do not read "eitz," but rather "Utz," an allusion to Iyov.
According to Rabbi Shmuel bar Nachmani, Iyov never existed and was never created; rather, he was merely a parable (mashal). Someone once quipped: What was the greatest affliction of all for Iyov? That after all the suffering he endured, there are still those who claim he was just a parable - that is truly an unbearable trial! The Gemara challenges this view from the pasuk:
אִישׁ הָיָה בְאֶרֶץ־עוּץ אִיּוֹב שְׁמוֹ וְהָיָה הָאִישׁ הַהוּא תָּם וְיָשָׁר וִירֵא אֱלֹהִים וְסָר מֵרָע׃ - "There was a man in the land of Utz whose name was Iyov; and that man was blameless and upright, God-fearing, and shunning evil."
The verse testifies that he did exist. To this he replied: It is written, "The poor man had nothing except one small ewe lamb that he had bought" - which was the parable told by Natan the Prophet to David. There too, we find a complete narrative: the poor man has nothing, buys a small ewe lamb, a traveler arrives, and so on. Did that actually take place? It was clearly a parable, and the same applies here. The Gemara answers: If so, why are his name and his city mentioned? If it is merely a parable, why state, "There was a man in the land of Utz whose name was Iyov"? In the parable Natan presented to David, no specific names were used: there was a wealthy man who owned many sheep, a traveler arrived, and he took the poor man's lamb, slaughtered it, and served it. His name and residence are omitted because it is a parable. Here, however, names and places are explicitly stated, demonstrating that it was not a parable.
It is important to emphasize: the Rambam in Moreh Nevuchim also deals extensively with Iyov. He explains that one should not mistakenly understand the statement "Iyov never was and was never created, but was merely a parable" in a literal sense - as though he never existed in reality. Rather, the meaning is: his story was written and recorded only for the sake of its parabolic message. A parable (mashal) is an educational vehicle to convey a message, and every parable has a lesson (nimshal). That is, Iyov's story was not recorded because we are interested in the personal history of an individual who suffered, but solely for the conclusions to be drawn from it. According to the Rambam, Iyov certainly existed, and his entire story is completely true. Otherwise, one could write about many people who suffered this or that and lived various lives. The entire purpose of Iyov, says the Rambam, is to teach you a parable - meaning to teach you a moral lesson, so that you may understand the reason for suffering and affliction in human life.
Rabbi Yochanan and Rabbi Elazar say: Iyov was among those who returned from the Babylonian exile, and his study hall was in Teveria. The Gemara asks: How is this possible? Those returning from the exile lived in a much later period, yet we have learned that the years of Iyov's life spanned from when Israel entered Egypt until they left - two hundred and ten years. The Gemara answers: It does not mean he lived during that period, but rather that these two hundred and ten years were the length of his lifespan, in whichever era he lived.
The Gemara further challenges: Did we not learn that seven prophets prophesied to the nations of the world, and they are: Bilam, his father Be'or, Iyov, Eliphaz the Temanite, Bildad the Shuhite, Tzophar the Naamathite, and Elihu son of Barachel the Buzite? Thus Iyov is counted among the prophets to the nations, like Bilam! The Gemara resolves this: Elihu son of Barachel the Buzite was from Israel, as Scripture states of him, "of the family of Ram," which Chazal interpret as meaning he was from the family of Avraham; and some say that Elihu son of Barachel the Buzite was Yitzchak Avinu himself. And just as Elihu was an Israelite, so too Iyov was an Israelite. Rather, when it says they "prophesied to the nations of the world," it means their prophecies concerned the nations, but some of the prophets themselves were from Israel.
The Gemara poses another difficulty: Did we not learn that there was a pious man among the nations of the world whose name was Iyov, and he came into the world only to receive his reward? When the Holy One, Blessed is He, brought afflictions upon him, he began to curse and blaspheme; therefore, the Holy One, Blessed is He, doubled his reward in this world in order to banish him from the World to Come. Here it states explicitly that he was a pious man from the nations of the world, and that Hashem gave him his reward here and doubled it for him, as we will see at the end of the book, in order to banish him from the World to Come.
The Gemara answers: This is a dispute among Tannaim. Rabbi Elazar says: Iyov lived in the days of the Judges, and brings proofs. Rabbi Yehoshua ben Karchah says: Iyov lived in the days of Achashverosh, and brings proofs. Rabbi Natan says: Iyov lived in the days of the Kingdom of Sheba, for as we will see later, they raid and seize Iyov's servants and livestock. The Sages say: He lived in the days of the Kasdim (Chaldeans), as the Kasdim are also mentioned later on. And some say: Iyov lived in the days of Yaakov and married Dinah, daughter of Yaakov - a view we will also elaborate on later, and one to which the Kabbalists are particularly inclined. And all of them hold that Iyov was from Israel, except for one opinion that holds he was from the nations of the world. For Moshe Rabbeinu asked, "that we may be distinguished, I and Your people" - that the Shechinah should not rest upon the nations of the world, but solely upon Israel; therefore, there was only one prophet to the nations, and that was Bilam. From this it follows that Iyov was not a prophet to the nations, but a prophet from Israel. To summarize, then: according to almost all opinions, Iyov was from Israel, and according to one opinion, he was a gentile.
The Yalkut Shimoni comments on the verses: "And it came to pass after these things, that it was told to Avraham, saying: Behold, Milkah, she also has borne children to Nachor your brother: Utz his firstborn, and Buz his brother, and Kemuel the father of Aram, and Kesed, and Chazo, and Pildash, and Yidlaf, and Betuel; and Betuel begot Rivkah. These eight Milkah bore to Nachor, Avraham's brother. And his concubine, whose name was Reumah, she also bore Tevach, and Gacham, and Tachash, and Maachah." Who is "Utz his firstborn"? Rabbi Shimon ben Lakish said in the name of Bar Kappara: This is Iyov, and Iyov lived in the days of Avraham. And what is meant by "Utz his firstborn"? "There was a man in the land of Utz." The Kabbalists also address this Midrash, as we will see toward the end of our study.
The Midrash in Bemidbar Rabbah (Parashah 17) describes the background to why Iyov was afflicted. At that moment, after the trial of the Akeidah, Avraham said: "I will not move from here until You swear to me that You will never test me again. For had I, Heaven forbid, not obeyed You, all that I labored for throughout my life would have been lost." Avraham came after the Akeidah and said: "Master of the Universe, enough. I want You to swear to me that I will face no further trials." The Holy One, Blessed is He, replied: "By your life, so it shall be," and He swore that He would test him no more, as it says, "And he said: By Myself I have sworn, says Hashem."
And pay attention to what follows: severe afflictions and other trials were destined to come upon Avraham, but they did not come. And what were these afflictions? Those that came upon Iyov were originally destined to come upon Avraham. This is why immediately following the narrative of the Akeidah, the Torah places the section, "And it came to pass after these things, that it was told to Avraham." After which things? After the trial of the Akeidah. And then, "it was told to Avraham: Behold, Milkah has borne..." - borne whom? Utz. In other words: Avraham, you have a substitute, and that substitute is Utz, who is Iyov. The Holy One, Blessed is He, said to Avraham: "Go, eat your bread with joy, for God has already accepted your works."
Truth be told, this Midrash is completely cryptic. What does it mean? There are afflictions, and the Holy One, Blessed is He, comes and tells Avraham not to worry because from now on he has a substitute? What is the connection between Avraham and Iyov? Why should Iyov bear the afflictions that were meant for Avraham, Avraham's trials and hardships? This defies logic and understanding unless we study the teachings of the Kabbalists: who was Utz, who was Iyov, what their rectifications (tikkunim) were - and then this Midrash becomes clear. And as mentioned, we will leave that for the end of the book.
Rav Abba bar Kahana says: He lived in the days of Yaakov, and Dinah was his wife. Rabbi Levi says: He lived in the days of the Shevatim (the tribal ancestors). Rabbi Yosei bar Chalafta said: He was born when they went down to Egypt and died when they came up - and according to his opinion, Iyov was one of Pharaoh's advisors. Thus you find that the primary span of Iyov's life was two hundred and ten years, and Israel was in Egypt for two hundred and ten years.
And another Midrash: A parable of a shepherd who was standing and watching his flock, and a wolf came to attach itself to it, meaning to infiltrate the flock in order to snatch one of them. Some read that he was crossing his flock over a river, and a wolf arrived, waiting to prey upon a sheep. What did he do? He said: Give him a he-goat to occupy him. He took a large he-goat and said: Give it to the wolf to busy himself with. The wolf cannot kill it immediately, and it will take him fifteen or twenty minutes; meanwhile, I will finish crossing the flock to the other side of the river, and afterward I will go rescue the goat and deal with that wolf.
So too, the Holy One, blessed be He: He wanted to bring Israel across the sea, and the Satan came and prosecuted: "These are idolaters, and these are idolaters!" The Holy One, blessed be He, said: "Give him Iyov." The Satan went and occupied himself with Iyov and afflicted him, and meanwhile Israel crossed the sea. Here too we see the same pattern: whenever there is a problem with the Satan - Iyov is the designated candidate. What do they want from poor Iyov? Avraham has an ordeal - they send Iyov. The Splitting of the Red Sea - they send Iyov. What do they want from him? We will address this as well at the end.
Rabbi Chanina says: He was a gentile, for Rabbi Chiyya taught: "I had one righteous person among the nations of the world in My world; I gave him his reward and dismissed him. And who was that? That was Iyov."
Chazal say that Iyov was one of Pharaoh's advisors, and from this they explain why he suffered so severely: because Iyov remained silent. Of Bil'am it is written that he gave evil counsel, to kill them all. Yitro fled - he said: "Whether I remain silent or speak, I am in trouble," and he fled. But Iyov remained silent.
Incidentally, according to the Zohar it becomes entirely clear why Iyov suffered, for the Zohar says that Iyov did not merely keep silent; rather, he had an orderly plan. He said to Pharaoh: "Do not kill them. Instead, take their wealth, make them poor, afflict them with hard labor, and cast their sons into the river. In this way you will solve all your problems: they will not multiply, they will not become prominent in the land and fight against us or go up from the land, for they will be subjugated and absorbed in their labor - while they themselves will remain alive, sparing only their breath of life." The Holy One, blessed be He, said: "Is this what you advise against My children? By your life, this is precisely what will happen to you!" And so it was indeed told to the Satan: you may strike Iyov's body, but spare his soul - meaning, be careful that he does not die. His children were taken, as we shall see; his wealth was taken; and all that was left to him was his life alone - exactly as Iyov himself had advised.
However, according to our Gemara, Iyov remained silent; he neither fled nor gave evil counsel. If so, why did he deserve such suffering? It is explained that when the Holy One, blessed be He, confronted Iyov with a grievance and asked him why he kept silent, Iyov argued and said: "Master of the Universe, what was I to do? Had I spoken, would they have listened to me? What could I have done? I stayed silent." What did the Holy One, blessed be He, do? He began bringing afflictions upon him, and Iyov began screaming at the top of his lungs. The Holy One, blessed be He, asked him: "Iyov, why are you screaming?" He replied: "Master of the Universe, it hurts!" He said to him: "And does your screaming help?" He said: "No, it does not help, but when it hurts - one screams." He said to him: "If so, why did you not scream back then, when you saw that decree being planned by Pharaoh, and remained silent? If you stayed silent, it is a sign that it did not truly hurt you, for had it pained you, at the very least you should have screamed! When it hurts, one screams, even if it does not help. Why did you not scream?" And therefore, He brought those afflictions upon him.
The Ibn Ezra maintains that Iyov was among the descendants of Nachor, as we have seen: "Behold, Milcah, she too has borne children to your brother Nachor." And he states that it is impossible that Iyov did not exist in the world, proving this from the fact that Iyov is mentioned outside his own book as well. Where? In Yechezkel, chapter 14, verse 14 - an easy mnemonic to remember, 14:14: "Even if these three men were in its midst - Noach, Daniel, and Iyov - they would save only themselves by their righteousness, says the Lord God." The prophet is saying that if Hashem brings evil upon a city, even if there were three such great tzaddikim in it, they could not save the others, but only their own lives. Iyov is explicitly counted there as one of three tzaddikim, which indicates that just as Noach and Daniel actually existed and were created - so too Iyov existed and was created.
And should you try to be clever and claim that this was a different Iyov, not the Iyov written about in the book - the Ibn Ezra would answer you: If so, would you also claim that it was a different Noach or a different Daniel? Surely that is inconceivable; rather, it refers to the Noach and Daniel we know. So too, the Iyov mentioned there is the Iyov we know. Yechezkel is delivering a prophecy to his generation, telling them that they will not be able to save the city, for even if three such great tzaddikim were in it, they would save no one but themselves.
We opened with an overview of the book: the dialogue between the Satan and the Holy One, Blessed be He; Iyov's suffering; the arguments of his companions who search for sin within him; the response of Elihu ben Berachel; Hashem's revelation; and the double restoration in the end. We noted the difficulty of the book's language and our approach of studying it according to the Malbim. We saw the various opinions in the Gemara in Bava Batra and in the Midrashim regarding when Iyov lived and who he was: in the days of Moshe, in the time of the spies, in the era of the Judges, in the days of Achashverosh, in the days of Yaakov, at the time of the descent into Egypt and the Exodus - as well as the view that he was from the people of Israel versus the view that he was a righteous person from the nations of the world. The Rambam taught us that 'he never existed and was never created, but was merely a parable' means that his story was written solely to teach us a moral lesson regarding the cause of suffering and affliction, while the Ibn Ezra proved from Yechezkel that Iyov truly lived and existed. We saw the Midrashim regarding Utz the firstborn of Nachor, the suffering that had been fitting to come upon Avraham, the parable of the he-goat and the wolf at the splitting of the Yam Suf, and Iyov's silence during Pharaoh's council. Some of the questions that remain open - such as the connection between Avraham and Iyov, and why it was precisely he who was offered up in every accusation - will be clarified at the end of the book through the teachings of the Kabbalists regarding Iyov's reincarnation and soul-rectification (tikkun). From here, with Hashem's help, we will begin the verses of the book itself.