AZAMRA BS"D KNOW YOUR BIBLE: Job 9-10 Study Notes by Avraham ben Yaakov
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BS"D KNOW YOUR BIBLE: Job 9-10
Study Notes by Avraham ben Yaakov
JOB CHAPTER 9
In
his speech in the previous chapter, Bildad, like Eliphaz before him,
had argued that everything is under God's direct providence and that if
the wicked enjoy goodness, it will turn out to be to their detriment,
while the evil that befalls the righteous will turn out to be for their
good.
In
answering Bildad in this and the following chapter, Job's main
complaint is that he is pure and righteous and that suffering has come
upon him despite his innocence. Job agrees with Bildad that God cuts off
the wicked, but argues that the righteous also do not escape from His
hand and that He deals in the same way with the pure and with the
wicked.
V
2: "…but how should a man be just before God?" – Metzudas David
explains: "My entire complaint is: What kind of reward is this if a
person acts justly before God and goes in His ways yet is also left to
the government of the heavenly system of stars and planets and suffers
the same fate of the wicked?"
V
3: But if the righteous man wants to argue with God over the loss of
his reward, God will not even answer one out of a thousand of his
questions.
V 4: God is wise to perfection and supremely powerful, and it is therefore impossible for a lowly mortal to argue against Him.
Vv
5-10 evoke the supreme power of God. He makes earthquakes (vv 5-6) and
nobody really knows why they are sent. "He commands the sun and it does
not rise" (v 7) – "The darkening of the sun through God's decree is a
metaphor for the destruction of one empire and the rise of another"
(Ramban). God's wondrous ways are beyond the comprehension of the human
mind.
V
11: "Even though He is constantly passing before me and the whole world
is full of His glory, I cannot see Him and even though He passes before
me I am unable to understand his form or likeness" (Metzudas David).
V 12: He can snatch away a man with great power and speed and nobody can challenge Him and ask why He does this.
Vv
13-15: Even the celestial angels could not come to the help of proud
Egypt (=Rahab). How much less so can a weak human like Job challenge
God. Metzudas David notes that at times Job asserts that he does want to
argue with God, while at other times he says he is unable to argue with
Him: this is the way of a person who is wracked with pain and one time
says one thing and another time something else.
V
16: "If I called and He answered me, I would not believe that he had
listened to my voice" – Job is saying that it seems so inconceivable to
him that God would listen to him that even if it happened, he would not
believe it. Job could not believe that everything he was suffering was
under God's detailed providence, as he goes on to explain:
V
17: "For he crushes me with a storm and multiplies my wounds without
cause." If a storm wind comes, it causes suffering to all and does not
discriminate between the righteous and the wicked – Job felt that all
his suffering was for nothing.
V
19: "If the suffering that he has brought upon me is because of His
great power and might, I know that He is all-powerful and nothing is
held back from Him. But if my suffering has been sent through the
attribute of justice, if only someone would appoint a day when we can
come together to judge and determine who is in the right" (Metzudas
David).
Vv
20-21: Job holds resolutely that he is innocent, but feels unable to
stand up to God and assert his innocence because in his human weakness
and lowliness he will never be able to make his point.
V
22: "Therefore I said, It is all one: he destroys the innocent and the
wicked." This is Job's argument against Bildad, who said that the
suffering of the righteous is for their good, which is not so in the
case of the wicked. Job asserts that suffering afflicts the righteous
and the wicked equally and does not discriminate between them. The
"scourge" (Heb. SHOT) that strikes suddenly and laughs at the innocent
(v 23) is the SATan (Rashi).
V
24: "The earth is given into the hands of the wicked. He covers the
face of its judges. If this is not so, who will get up and deny it?" –
"As long as the wicked man lives, the earth is his to do has he desires,
to rob and oppress, and because of his great power, even the judges of
the earth hide their eyes from him so as not to look upon his deeds"
(Metzudas David).
Vv
25-31: Job is haunted by the speed with which his life is slipping
away. He is convinced that even if he holds his peace and stops
complaining about his unjust suffering, God will still not send him
relief, because even if he were to repent and chastise himself to
cleanse himself of any sin, God will still send him down to the grave
and never restore him to his former self. If he cries out and tries to
justify himself, he will still come out as if a wicked man, while if he
remains silent he will gain nothing. "Woe to me if I speak, and woe to
me if I don't" (Ramban).
Vv
32ff: Job yearns for an impartial arbitrator before whom he can argue
against God without feeling fear of God's overweening power and might.
CHAPTER 10
One
cannot but admire Job's unflinching boldness in refusing to accept his
companions' view that he must have sinned and insisting on his own
innocence. Only Job himself knew what was truly in his heart and whether
or not he had sinned. For this reason, whenever he wants to press the
question of why the righteous suffer, he complains about his own
suffering rather than about that of anyone else, because he could never
know from the outside if that other person was truly righteous or not
(see Ramban on Job 9:25).
V
2: "I say to God, Do not condemn me, let me know for what reason You
are contending with me" – Job is complaining that although he is
righteous, he is suffering in the same way as the wicked deserve to
suffer. This is why he wants God to explain to him the reason for his
own suffering in order not to equated with the wicked.
V 3: Why does God oppress the righteous – the work of His hands – yet gives success to the wicked?
V 4: Surely God sees into the heart of each one – if so why does He treat the righteous no differently from the wicked?
V 9: God formed Job like a potter makes a vessel out of clay: why does He now want to return him to the dust?
Vv 10ff: After having formed Job's body so wondrously, why is He now destroying him?
V
15: "If I am wicked, woe is me, and if I am righteous, I cannot lift up
my head…" Job again emphasizes that he sees no difference between the
fate of the wicked and that of the righteous.
Vv
16ff: Again Job wishes that he had never been born or that he had died
at birth and gone straight to the grave instead of having his present
life of futile suffering.
ABY
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Please Mr. Netanyahu, Mr. Ben Gvir, Mr. Smotrich and Mr. Gallant unite and bring Hashem’s Righteousness back to the Har HaBayit?
Under HaShem’s Righteousness the Har HaBayit shall become a Prayer House for all peoples. Jews, Muslims, and Christians when they put away Avoda Zara and their false doctrines……
By annulling that covenant made with the Islamic authorities in ’67 on the Har Habayit and all other covenants, banning all crimes and abominations by PA, Hamas and Islamic Jihad with an Iron fist declaring Jewish Sovereignty in all the Land Hashem gave the Jewish People in ’67. |
בבקשה מר נתניהו, מר בן גביר, מר סמוטריץ' ומר גלנט תתאחדו והחזירו את צדקת ה' להר הבית,?
תחת צדקת השם הר הבית יהפוך לבית תפילה לכל העמים: יהודים, מוסלמים ונוצרים כשהם מסירים עבודה זרה ואת דוקטרינות השקר שלהם... על ידי ביטול הברית שנכרתה עם השלטונות האיסלאמיים בשנת 67' על הר הבית וכל שאר הבריתות, איסור על כל הפשעים והתועבות שנעשות על ידי הרשות הפלסטינית, חמאס והג'יהאד האסלאמי. והכרזת ריבונות יהודית על כל ארץ ישראל. |
Come let us Pray that Hashem's Righteousness shall 'return' to the Har haBayit and the whole of Eretz Israel.
| בוא נתפלל שצדקת ה' 'תשוב' להר הבית ולארץ ישראל כולה. |
Free to study all Jewish Scripture: | חופשי ללמוד את כל כתבי הקודש היהודיים: |
Sefaria Calendar - לוח שנה ספריה
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Our Prayer and hope: All the gates to the Har haBayit have to be opened for Jews and non-Jews seven days in the week 24 hours a day. The Jews need to have the freedom to go with Tefillin, Tallit and Torah Scroll up on the Mountain to serve Hashem. And do קידה ('Kidah' prostate, laying down, before Hashem) Everyone showing his/her respect for the Jewish and all other religions. But NOT for the words/deeds/sins spoken against any word of the Torah of Moshe Rabbeinu and the 'real' teachings of the Jewish Rabbis. The Jews must be the guardians of the Har haBayit. |
תפילתנו ותקוותנו: כל שערי הר הבית צריכים להיפתח עבור יהודים ולא-יהודים שבעה ימים בשבוע 24 שעות ביממה. ליהודים צריך להיות חופש ללכת עם תפילין, טלית וספר תורה במעלה ההר כדי לשרת את ה' ולקוד קידה .מתוך הפגנת כבוד ליהודים ולכל הדתות האחרות, אבל לא למילים/למעשים/לחטאים הנאמרים נגד תורת משה רבנו. מלמודי רבנים, היהודים חייבים להיות שומרי הר הבית. |
Let's pray for a death sentence for the Palestinian Authority, Hamas, Hezbollah and for the continuation of the Jewish settlement in Judea and Samaria. The Palestinian Authority, Hamas and Hezbollah must disappear. Enough of the hatred from the world (the USA, the European Union, and the UN!) against the Jewish people. |
בואו נתפלל לגזר דין מוות לרשות הפלסטינית, חמאס, חיזבאללה ולמען התיישבות יהודית ביהודה ושומרון. הרשות הפלסטינית, חמאס וחיזבאללה חייבים להעלם. די לשנאה מהעולם (ארה"ב, האיחוד האירופי והאו"ם!) נגד העם היהודי! |
The Jews have the mission to change the Har HaBayit, from her situation now, into a Prayer House for all peoples based on the Torah Law of Moshe Rabbeinu.
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על היהודים מוטלת המשימה לשנות את הר הבית, ממצבו הקיים, לבית תפילה לכל העמים על פי חוק התורה של משה רבנו. |
Ariel, hopefully your Representee | אריאל, מקווה שהנציג שלך |
By Har HaBait Jewish Sovereign for all Israel I pray as a Jew when I bring your prayers. |
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