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 "mila…

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 li…

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 Aki…

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. To listen to the chapter, passuk by passuk https://cdn.tanachstudy.com/archives/Ketuvim/Iyov/iyov-9.mp3…

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 P…

Transcript & English subtitles: https://youtu.be/4EcXqJBQ4Ik?si=IhaMn-Qi3eLyNp-a 【Free】Vocab & Phrase list (PDF): https://buymeacoffee.com/tanakasan/e/349475 Tanaka Radio Playlist: ⁠⁠⁠⁠⁠https://youtube.com/playlist?list=PLkK7KO2TnEcx18YuX8g5OOOLBMomrIvCE

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 absol…

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?

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.

Who is this "woman of valour" who we sing about every Shabbat? How does this alphabetical poem fit into Sefer Mishlei?

We are getting to the end of Mishlei. Here we have a collation of proverbs from 3 sages: Agur, Aluka and Lemuel. In this podcast we study 30:1-14 understanding the sage wisdom of Agur. We also scan the numerical riddles of Aluka.

Today we discuss the importance of integrity, fairness, and empathy of leaders and judges.

How do we balance healthy fear with unhealthy anxiety? How do we balance caution with rigidity?

Our chapter is filled with proverbs about friends (and enemies), about when rebuke is positive guidance from a person who cares, or conversely, when expressions of affection are in fact bogus, and the gestures of friendship are a mere facade.

Chapter 25 speaks of Solomon's proverbs republished in the time of King Hizkiyahu. What is the story behind the re-publishing of Shlomo Ha-melekh's literary works? We offer two possibilities.

"The Tzaddik falls seven times, and rises."What happens when disaster strikes?What does a person do when they are experiencing a string of failures?That is our theme today.

Is chapter 22-24 of Proverbs plagiarized from the Egyptian teachings of Amenemope? A striking resemblance is found between the two texts. If this does have its origin in Egyptian wisdom literature, how did it find its way to King Solomon? And does it belong in the Tanakh?

"Educate a child according to his way; Even when he gets old he will not veer from it." The idea of Jewish Education has shifted over time. We will look at some traditional and modern conceptions of education.

"Knowledge, wisdom and counsel are nothing before God!" Yes! God is the ultimate authority. Man plans and God's designs will prevail. But man is also endowed with the same divine features: Knowledge, wisdom and insight - and this creates an intriguing tension.

Today we address v.27 which is as spiritual as it is cryptic: "The soul of man is the candle of God." What does that mean? We offer FOUR interpretations.

Our chapter presents many points of proverbial advice that relate to the financial sphere. Here we present 9 guiding proverbs.

18:22 - "He who finds a wife finds what is good". Today we discuss marriage.