Job, the most pious Gentile that ever lived, one of the few to bear the title of honor "the servant of God," was of double kin to Jacob. He was a grandson of Jacob's brother Esau, and at the same time the son-in-law of Jacob himself, for he had married Dinah as his second wife. He was entirely worthy of being a member of the Patriarch's family, for he was perfectly upright, one that feared God, and eschewed evil. Had he not wavered in his resignation to the Divine will during the great trial to which he was subjected, and murmured against God, the distinction would have been conferred upon him of having his name joined to the Name of God in prayer, and men would have called upon the God of Job as they now call upon the God of Abraham, Isaac, and Jacob. But he was not found steadfast like the three Fathers, and he forfeited the honor God had intended for him. III. JOB Vol. II, (pp. 223-242) * DR 2. 4; comp. note 4. ? ARN 43.121. Eighteen characters designated by God as ‘‘His servants’’ are enumerated: Abraham, Jacob, Israel, the Messiah, Moses, Joshua, Caleb, David, Isaiah, Eliakim (Is. 22.2), Job, Daniel, Hananiah, Mishael, Azariah, Nebuchadnezzar, Zerubbabel, and the angels. The expression ‘‘servant of God”, employed in addressing a person, which is found in medieval rabbinic literature, is due to Arabic influence. Accordingly the occurrence of this phrase in Zawwaat Naphtali is additional proof that this book is of recent date. 3 Baba Batra 15a-15b, where the following views concerning Job’s time are given: 1)He was a contemporary of Moses, and lived in Palestine when the spies visited that country; 2) he was born when the Israelites entered Egypt, and died when the Exodus took place; 3) he lived during the period of the Judges; 4)he was a contemporary of Solomon; 5) of Nebuchadnezzar; 6) of Ahasuerus; 7) he was among those who returned from Babylon to Palestine and founded a college at Tiberias. Baba Batra, loc. cit., further states that according to the view of most scholars, Job was a Jew, since he was endowed with the gift of prophecy, which during the period that followed the death of Moses was exclusively in the possession of Israel (comp. vol. III, p. 355). The rationalistic view that Job is not a historical but a fictitious character is likewise recorded in the Talmud, loc. cit.; comp. however, the responsum of R, Hai Gaon, cited by Shu‘aib, Debarim, 100b, which reads: bond xde snared ad are “the purpose of Job’s life was to serve as an example”. Comp. further Masnut, 3. For other references to Job in older rabbinic sources, see Seder ‘Olam 3; Mekilta RS, 27; Yerushalmi Sotah 5, 20c; BR 57. 4, and the parallel passages cited by Theodor. In connection with the view given in BR, loc. cit., according to which Job was a contemporary of Abraham, Vital, Likkute Torah (at the beginning of Job) and Shalshelet ha-Kabbalah 13a, state that Uz, Abraham’s nephew, died without issue, whereupon Buz married Uz’s wife, and Job was 381 4] The Legends of the Jews the offspring of this union. Comp. Yelammedenu in Yalkut I, 766. On the view that Job was identical with Jobab, comp. notes 13-14, and note 325 on vol. I, p. 424. On Dinah see note 35. Comp. further on Job. vol. II, pp. 250, 254, 296, 308, 319, 344, 356, as well as vol. III, pp. 17, 267, and notes 51,52. The monument of the Arabic general Ayyub in Constantinople was later considered as that of Job; see Straschun, Ha-Maggid, IX, 13 and ‘Inyane Shabbetat Zebi 17 (ed. Freimann). With regard to the divergent and contradictory views concerning Job’s time and nationality, it may be safely stated that the old legend considered him a contemporary of the patriarchs and placed him in friendly relations towards them (comp. vol. I, p. 326). The late Haggadah, on the other hand, could not allow that a man of the kindness and piety of Job should bea non-Jew, and therefore made him a Jew; comp. Baba Batra 15a—15b, and the following note. Origen, Contra Celsum 6. 43, basing his assumption on the addition of the Septuagint to Job, maintains that Job lived long before Moses (comp. vol. I, p. 326), whereas Methodius (quoted by Photius, Bibliotheca VII) and Ephraim (beginning of Job) assert that Moses was the author of the book of Job, which view is found in Babli and Yerushalmi, loc. cit.; Comp. note 14, end. It should be noted that also Targum on Job (comp. 3. 18; 4. 7; 5. 17; 14. 18; 15. 10, 20, 29), like the old Haggadah, found in this book a great many things which point to the lives of the patriarchs. Comp. Schwartz, Tikwat Enosh; Wiernikowski, Das Buch Hiob nach der.. .rabbinischen Aggada (Frankfurt, 1893). 4 PR 47, 190b-191a. The text is not quite correct; read in 191a, 1. 20: DTN; 21 OFTAN yo AMX Sima Nd; 1. 24 Tan Np Ndi MED. On God as the God of the fathers, see vol. I, p. 414; vol. II, pp. 305 and 320. On the words carelessly uttered by Abraham, comp. note 110 on vol. I, p. 325. On Adam as the creation of God’s own hand, see vol. I, p.50. On the angels remaining outside the holy of holies, see vol. III, pp. 210 and 216, The contrast between the patriarchs and Job is also shown by the fact that the latter only served God out of fear (Sotah 5. 5 cites this view as that of Rabban Johanan b. Zaccai, whereas a later authority considers Job to have loved God;_see further Sotah 31a; Yerushalmi 5.Notes 1 — Job
The Lord remonstrated with him for his lack of patience, saying: "Why didst thou murmur when suffering came upon thee? Dost thou think thyself of greater worth than Adam, the creation of Mine own hands, upon whom together with his descendants I decreed death on account of a single transgression? And yet Adam murmured not. Thou art surely not more worthy than Abraham, whom I tempted with many trials, and when he asked, 'Whereby shall I know that I shall inherit the land?' and I replied, 'Know of a surety that thy seed will be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years,' he yet murmured not. Thou dost not esteem thyself more worthy than Moses, dost thou? Him I would not grant the favor of entering the promised land, because he spake the words, 'Hear now, ye rebels; shall we bring you forth water out of this rock?' And yet he murmured not. Art thou more worthy than Aaron, unto whom I showed greater honor than unto any created being, for I sent the angels themselves out of the Holy of Holies when he entered the place? Yet when his two sons died, he murmured not."
The contrast between Job and the Patriarchs appears from words spoken by him and words spoken by Abraham. Addressing God, Abraham said, "That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked," and Job exclaimed against God, "It is all one; therefore I say, He destroyeth the perfect and the wicked." They both received their due recompense, Abraham was rewarded and Job was punished.
Convinced that his suffering was undeserved and unjust, Job had the audacity to say to God: "O Lord of the world, Thou didst create the ox with cloven feet and the ass with unparted hoof, Thou hast created Paradise and hell, Thou createst the righteous and also the wicked. There is none to hinder, Thou canst do as seemeth good in Thy sight." The friends of Job replied: "It is true, God hath created the evil inclination, but He hath also given man the Torah as a remedy against it. Therefore the wicked cannot roll their guilt from off their shoulders and put it upon God."
The reason Job did not shrink from such extravagant utterances was because he denied the resurrection of the dead. He judged of the prosperity of the wicked and the woes of the pious only by their earthly fortunes. Proceeding from this false premise, he held it to be possible that the punishment falling to his share was not at all intended for him. God had slipped into an error, He imposed the suffering upon him that had been appointed unto a sinner. But God spake to him, saying: "Many hairs have I created upon the head of man, yet each hair hath its own sac, for were two hairs to draw their nourishment from the same sac, man would lose the sight of his eyes. It hath never happened that a sac hath been misplaced. Should I, then, have mistaken Job for another? I let many drops of rain descend from the heavens, and for each drop there is a mould in the clouds, for were two drops to issue from the same mould, the ground would be made so miry that it could not bring forth any growth. It hath never happened that a mould hath been misplaced. Should I, then, have mistaken Job for another? Many thunderbolts I hurl from the skies, but each one comes from its own path, for were two to proceed from the same path, they would destroy the whole world. It hath never happened that a path hath been misplaced. Should I, then, have mistaken Job for another? The gazelle gives birth to her young on the topmost point of a rock, and it would fall into the abyss and be crushed to death, if I did not send an eagle thither to catch it up and carry it to its mother. Were the eagle to appear a minute earlier or later than the appointed time, the little gazelle would perish. It hath never happened that the proper minute of time was missed. Should I, then, have mistaken Job for another? The hind has a contracted womb, and would not be able to bring forth her young, if I did not send a dragon to her at the right second, to nibble at her womb and soften it, for then she can bear. Were the dragon to come a second before or after the right time, the hind would perish. It hath never happened that I missed the right second. Should I, then, have mistaken Job for another?"
Notwithstanding Job's unpardonable words, God was displeased with his friends for passing harsh judgment upon him. "A man may not be held responsible for what he does in his anguish," and Job's agony was great, indeed.
JOB'S WEALTH AND BENEFACTIONS
Job was asked once what he considered the severest affliction that could strike him, and he replied, "My enemies' joy in my misfortune, and when God demanded to know of him, after the accusations made by Satan, what he preferred, poverty or physical suffering, he chose pain, saying, "O Lord of the whole world, chastise my body with suffering of all kinds, only preserve me from poverty." Poverty seemed the greater scourge, because before his trials he had occupied a brilliant position on account of his vast wealth. God graciously granted him this foretaste of the Messianic time. The harvest followed close upon the ploughing of his field; no sooner were the seeds strewn in the furrows, than they sprouted and grew and ripened produce. He was equally successful with his cattle. His sheep killed wolves, but were themselves never harmed by wild beasts. Of sheep he had no less than one hundred and thirty thousand, and he required eight hundred dogs to keep guard over them, not to mention the two hundred dogs needed to secure the safety of his house. Besides, his herds consisted of three hundred and forty thousand asses and thirty-five hundred pairs of oxen. All these possessions were not used for self-indulgent pleasures, but for the good of the poor and the needy, whom he clothed, and fed, and provided with all things necessary. To do all this, he even had to employ ships that carried supplies to all the cities and the dwelling-places of the destitute. His house was furnished with doors on all its four sides, that the poor and the wayfarer might enter, no matter from what direction they approached. At all times there were thirty tables laden with viands ready in his house, and twelve besides for widows only, so that all who came found what they desired. Job's consideration for the poor was so delicate that he kept servants to wait upon them constantly. His guests, enraptured by his charitableness, frequently offered themselves as attendants to minister to the poor in his house, but Job always insisted upon paying them for their services. If he was asked for a loan of money, to be used for business purposes, and the borrower promised to give a part of his profits to the poor, he would demand no security beyond a mere signature. And if it happened that by some mischance or other the debtor was not able to discharge his obligation, Job would return the note to him, or tear it into bits in his presence.
He did not rest satisfied at supplying the material needs of those who applied to him. He strove also to convey the knowledge of God to them. After a meal he was in the habit of having music played upon instruments, and then he would invite those present to join him in songs of praise to God. On such occasions he did not consider himself above playing the cithern while the musicians rested.
Most particularly Job concerned himself about the weal and woe of widows and orphans. He was wont to pay visits to the sick, both rich and poor, and when it was necessary, he would bring a physician along with him. If the case turned out to be hopeless, he would sustain the stricken family with advice and consolation. When the wife of the incurably sick man began to grieve and weep, he would encourage her with such words as these: "Trust always in the grace and lovingkindness of God. He hath not abandoned thee until now, and He will not forsake thee henceforth. Thy husband will be restored to health, and will be able to provide for his family as heretofore. But if--which may God forefend--thy husband should die, I call Heaven to witness that I shall provide sustenance for thee and thy children." Having spoken thus, he would send for a notary, and have him draw up a document, which he signed in the presence of witnesses, binding himself to care for the family, should it be bereaved of its head. Thus he earned for himself the blessing of the sick man and the gratitude of the sorrowing wife. 20c; ARN 45, 124; Zohar II, 33b), while Abraham served Him out of love. On the inferiority of Job to the patriarchs, see also DR 2. 4; Tehillim 26. 16; Aggadat Bereshit 9, 26. See also Semahot 8, where emphasis is laid on Job’s lack of patience and on his audacity to argue with God. Comp. the following note. 382 Job? [5-12 5 BR 49. 9; Tan. B. I, 99; Tan. Wa-Yera 5. Job was better than the generation of the Tower of Babel, but not as good as Abraham. The latter stood firm in ten temptations, the former not even in one. See Rashi’s midrashic quotation (probably a later addition) and Masnut on Job. 1. 3. 6 Baba Batra 16a-16b. A view is also recorded here which defends Job against disbelief—On the hair-sac comp. Tan. B. III, 35; WR 15. 3; Haserot, No. 30; 2 Alphabet of Ben Sira 24 (here likewise is found the observation on rain-drops; comp. 2 Enoch 40. 8). BR 4. 4 reads: Sometimes God reveals Himself to man in his hair, as in the case of Job. Comp. ShR 3. 6; PR 47, 190a; Niddah 52a; Matt. 10. 30, which reads: The very hairs of your head are all numbered. On the gazelle comp. Shemuel 9, 73. 7 Ben ha-Melek we-ha- Nazir, 12. 8 ShR 31. 12; this shows, however, how weak Job was; for although he himself asked that bodily suffering be inflicted on him, he murmured against God when he was tested. 9 Baba Batra 15b-16a. PK 7, 65b-66a; PR 17, 88b; WR 17. 4; Ruth R 1. 5; Koheleth 9. 11. See also the midrashic citations in Makiri, Amos 9. 13, and by R. Isaac ha-Kohen on Job 1. 14; comp. Leket Midrashim 4b. At harvest time the clouds used to hang over Job’s fields, so that the grain suffered neither from moisture nor from extreme heat; Tan. B. I, 133. Whenever anyone received even a small coin from Job, it became a blessing unto him; Baba Batra, loc. cit.; Pesahim 112a; BR 39. 11. 10 Testament of Job 3. The following parallels from rabbinic literature are to be recorded: Tan. B. I, 161-162 (concerning Jacob’s herds and dogs); the description of Job’s hospitality and benevolence is only a duplicate of the Abraham legend; comp. vol. I, pp. 270-271. ARN 7, 33-34 (second version 14, 33), points out Abraham’s superiority to Job: the latter befriended only those needy who came to him for help, whereas the former took great pains to seek out those who were in need of help; moreover, Abraham gave delicacies and luxuries to the poor who had never been used to such things. Comp. further ARN 163-164. Tan. B. V, 25, emphasizes the fact that Job had strictly observed the agricultural laws, and was therefore astonished when he was reduced to poverty. ™I Midrash quoted by Masnut, Job 29. 13, whence it was incorporated in Leket Midrashim, 6b-7a. 12 PR 33, 149b-150a; comp. further the midrashic quotation 383 13-15] The Legends of the Jews in Leket Midrashim, 7b-8a. Job’s prayer was pure because his estate was free from ill-gotten gain; ShR 22 (at the end). 13 Testament of Job 1. Abraham, Job, Hezekiah (all of whom lived in a wicked environment), recognized God of their own accord; and in the days to come the Messiah will do the same; BaR 14. 2. On the identity of Job with Jobab, comp. the following note. 14 Aristeas (in Eusebius, Praep. Evang., 9. 25, 430d-431) is very likely the oldest source which identifies Job with Jobab (son of Zerah, son of Reuel, son of Esau), although it is quite probable that the Septuagint knew of this identification. The corresponding observation found in some manuscripts of the Septuagint as a postscript of the book of Job goes back to Aristeas; comp. the thorough investigation of this subject by Freudenthal, Hellenistische Studien, 136-141. This scholar, however, has overlooked the fact that in the older rabbinic literature Eliphaz, Job’s friend, is identified with the son of Esau, bearing the same name; comp. vol. I,*pp. 421-422. The Targum fragment published by Luzzatto (>’1w mvx, 741), where this identification occurs, is, in its present form, most likely of a late date. Hence Ginzberg’s remarks in Haggada bei den Kirchenv., 123, are to be corrected accordingly. In Targum 7on= xadib and hence $7 xn NID=Zerah, the second son of Tamar. Testament of Job 1 is corrupt. For in this verse Job says: ‘‘I am of the sons (descendants?) of Esau; my brother is Nahor”, and this isimpossible. Either “‘my father’’ is to be read instead of ‘‘my brother” (on the view that Job is the same as Uz, the son of Nahor, see note 3), and the words ‘tof the sons of Esau’”’ are a gloss from the postscript of Septuagint, or ““Zerah” should be read in the place of Nahor.Notes 2 — Job
Sometimes, in case of necessity, Job could be severe, too, especially when it was a question of helping a poor man obtain his due. If one of the parties to a suit cited before his tribunal was known to be a man of violence, he would surround himself with his army and inspire him with fear, so that the culprit could not but show himself amenable to his decision.
He endeavored to inculcate his benevolent ways upon his children, by accustoming them to wait upon the poor. On the morrow after a feast he would sacrifice bountifully to God, and together with the pieces upon the altar his offerings would be divided among the needy. He would say: "Take and help yourselves, and pray for my children. It may be that they have sinned, and renounced God, saying in the presumption of their hearts: 'We are the children of this rich man. All these things are our possessions. Why should we be servants to the poor?'"
SATAN AND JOB
The happy, God-pleasing life led by Job for many years excited the hatred of Satan, who had an old grudge against him. Near Job's house there was an idol worshipped by the people. Suddenly doubts assailed the heart of Job, and he asked himself: "Is this idol really the creator of heaven and earth? How can I find out the truth about it?" In the following night he perceived a voice calling: "Jobab! Jobab! Arise, and I will tell thee who he is whom thou desirest to know. This one to whom the people offer sacrifices is not God, he is the handiwork of the tempter, wherewith he deceives men." When he heard the voice, Job threw himself on the ground, and said: "O Lord, if this idol is the handiwork of the tempter, then grant that I may destroy it. None can hinder me, for I am the king of this land."
Job, or, as he is sometimes called, Jobab, was, indeed, king of Edom, the land wherein wicked plans are concocted against God, wherefore it is called also Uz, "counsel."
The voice continued to speak. It made itself known as that of an archangel of God, and revealed to Job that he would bring down the enmity of Satan upon himself by the destruction of the idol, and much suffering with it. However, if he remained steadfast under them, God would change his troubles into joys, his name would become celebrated throughout the generations of mankind, and he would have a share in the resurrection to eternal life. Job replied to the voice: "Out of love of God I am ready to endure all things unto the day of my death. I will shrink back from naught." Now Job arose, and accompanied by fifty men he repaired to the idol, and destroyed it.
Knowing that Satan would try to approach him, he ordered his guard not to give access to any one, and then he withdrew to his chamber. He had guessed aright. Satan appeared at once, in the guise of a beggar, and demanded speech with Job. The guard executed his orders, and forbade his entering. Then the mendicant asked him to intercede for him with Job for a piece of bread. Job knew it was Satan, and he sent word to him as follows, "Do not expect to eat of my bread, for it is prohibited unto thee," at the same time putting a piece of burnt bread into the hand of the guard for Satan. The servant was ashamed to give a beggar burnt bread, and he substituted a good piece for it. Satan, however, knowing that the servant had not executed his master's errand, told him so to his face, and he fetched the burnt bread and handed it to him, repeating the words of Job. Thereupon Satan returned this answer, "As the bread is burnt, so I will disfigure thy body." Job replied: "Do as thou desirest, and execute thy plan. As for me, I am ready to suffer whatever thou bringest down upon me."
Now Satan betook himself to God, and prayed Him to put Job into his power, saying: "I went to and fro in the earth, and walked up and down in it, and I saw no man as pious as Abraham. Thou didst promise him the whole land of Palestine, and yet he did not take it in ill part that he had not so much as a burial-place for Sarah. As for Job, it is true, I found none that loveth Thee as he does, but if Thou wilt put him into my hand, I shall succeed in turning his heart away from Thee." But God spake, "Satan, Satan, what hast thou a mind to do with my servant Job, like whom there is none in the earth?" Satan persisted in his request touching Job, and God granted it, He gave him full power over Job's possessions.
This day of Job's accusation was the New Year's Day, whereon the good and the evil deeds of man are brought before God. On the view that Job is the same as Uz (Gen. 22, 21) comp. Tan. B. IV, 73 (which is the source of Rashi on Job 1. 1; on Rashi’s remark that piy =nxy, see BR 57, 4), and the quotation from a Midrash in Leket Midrashim, 4a, where Uz=Edom in alluding to Lam. 4. 21. On the assertions of the Church Fathers Origen, Hom. in Ezech. 1V (Job, qui temporibus patriarcharum et Moses vixisse...), Jerome, Gen. /. c. (Hus, de cuius stirpe Job descendit), and Aphraates, 215 (Job lived two hundred and ten years); comp. Ginzberg, Haggada bei den Kirchenv., 123-124, and note 3. ™S Testament of Job 1-2. The fame promised to Job is perhaps related to the legend cited in vol. II, p. 225, that God wishes to connect His name with that of Job. {Satan as a beggar occurs frequently in Jewish legends, comp. note 226 on vol. I, p. 272. The Kabbalists observe that Satan would have had no power over Job, had the latter 384 Job + {16-21 brought, instead of burnt-offerings, sacrifices in which “the other side” (Satan=the material world) also had a share; comp. Yalkut Reubeni, Lev. 1. 3. WR 7. 3 reads: Burnt-offerings atone for sinful thoughts, and Job was not sure whether his sons, who as princes frequently made feasts (according to others the feasts mentioned in Scripture refer to their weddings), did not sin in their hearts.—On Job’s love of God, comp. note 4. On the expressions mw $u1) and mwn jm with respect to the power which Satan asked and received from God, comp. Baba Batra 16a; ARN, 164 (in the Job story); midrashic quotation in Leket Midrashim, 46. Comp. also Targum on Job 1. 12. 16 Baba Batra 16a; comp. note 260 on vol. I, p. 288, and note 39. ™7 ARN, 164 (q7>0= 5 mm); but it is decidedly a recent addition. 18 Targum on Job 1. 6, which is very likely the source of this assertion met with in medieval authors, Rashi, Ibn Ezra, R. Joseph Karo, Masnut, ad loc., R. Nissim Gaon in Hasidim, 31; Sekel 26; Zohar II, 32b; III, 231; Leket Midrashim, 4b. Comp. Ginzberg’s note on this point in Ha-Zofeh, III, p. 187. ™9 Testament of Job 4. The Merciful One seizes not first upon the souls; first He destroyed Job’s wealth, before He put his children to death; WR 17. 4, and the other sources cited in note 9. 2° Targum on Job 1. 15 (on the text comp. Masnut, ad lJoc.). The kingdom of Lilith is called tinpr (‘‘Zmargad”’) in our text; comp. Krauss, Lehnwértwer, s. v., where the literature appertaining to it is recorded. The queen of Sheba is also known as a female demon among the Arabs, and in a very old source she is considered as a great witch; comp. note 55 on vol. IV, p. 152. 21 The midrashic source made use of by R. Isaac ha-Kohen reads: “Behold, how long God withheld the punishment decreed over Job. For three years Job lived undisturbed in the village Karnaim but when his sons sinned the queen of Sheba raided them and took their possessions away’. The distance from Sheba to Palestine is a very great one, according to some it would take no less than seven years to traverse it (comp. vol. IV, pp. 144-145) and hence the statement that at least three years must have passed between the issuing of the heavenly decree and its execution. The queen of Sheba started on her march against Job inrmediately on the passing of the decree and arrived three years later to execute it. The Church Fathers as well as Mohammedan writers speak likewise of Karnaim as the abode of Job; comp. Schlatter, 385 22-28] The Legends of the Jews Verkanntes Griechisch 55: Klein, Barajta 34 Priesterabtelungen 81 seq. and Apt, Die Hioberzihlung in der arab, Literatur 2b. (Arabic text). Another local legend seems to have claimed ‘‘Magdala of the Dyers’’as the abode of Job and accordingly we have the harmonizing statement in the Midrashim cited at the beginning of this note that the sons of Job marched from Karnaim through the entire valley of the Jordan (a#Aév = 31238 comp. Schlatter, loc. cit.) to ‘“Magdala of the Dyers” where death overtook them. 22 Testament of Job 4; Persia stands for Chaldea; comp. Job bene ?3 Baba Batra 16a. 24 Testament of Job 4. On three occasions God sent forth a hurricane: When the house of Job collapsed over his children; when Jonah was found in the ship; when God revealed Himself to Elijah on mount Horeb; Yerushalmi Berakot 9, 13c; BR 24. 4; WR 15. 1; Koheleth 6. 1. 25 Midrashic quotation by R. Isaac ha-Kohen 2.8; Leket Midrashim, 5a; Testament of Job 5. Comp. further R. Isaac, 19. 21a, which reads: There are not such sufferings as those of Job;'God afflicted him with not lest than fifty plagues (ShR 23.Notes 3 — Job
JOB'S SUFFERING
Equipped with unlimited power, Satan endeavored to deprive Job of all he owned. He burnt part of his cattle, and the other part was carried off by enemies. What pained Job more than this was that recipients of his bounty turned against him, and took of his belongings.
Among the adversaries that assailed him was Lilith, the queen of Sheba. She lived at a great distance from his residence, it took her and her army three years to travel from her home to his. She fell upon his oxen and his asses, and took possession of them, after slaying the men to whose care Job had entrusted them. One man escaped alone. Wounded and bruised, he had only enough life in him to tell Job the tale of his losses, and then he fell down dead. The sheep, which had been left unmolested by the queen of Sheba, were taken away by the Chaldeans. Job's first intention was to go to war against these marauders, but when he was told that some of his property had been consumed by fire from heaven, he desisted, and said, "If the heavens turn against me, I can do nothing."
Dissatisfied with the result, Satan disguised himself as the king of Persia, besieged the city of Job's residence, took it, and spoke to the inhabitants, saying: "This man Job hath appropriated all the goods in the world, leaving naught for others, and he hath also torn down the temple of our god, and now I will pay him back for his wicked deeds. Come with me and let us pillage his house." At first the people refused to hearken to the words of Satan. They feared that the sons and daughters of Job might rise up against them later, and avenge their father's wrongs. But after Satan had pulled down the house wherein the children of Job were assembled, and they lay dead in the ruins, the people did as he bade them, and sacked the house of Job.
Seeing that neither the loss of all he had nor the death of his children could change his pious heart, Satan appeared before God a second time, and requested that Job himself, his very person, be put into his hand. God granted Satan's plea, but he limited his power to Job's body, his soul he could not touch. In a sense Satan was worse off than Job. He was in the position of the slave that has been ordered by his master to break the pitcher and not spill the wine.
Satan now caused a terrific storm to burst over the house of Job. He was cast from his throne by the reverberations, and he lay upon the floor for three hours. Then Satan smote his body with leprosy from the sole of his foot unto his crown. This plague forced Job to leave the city, and sit down outside upon an ash-heap, for his lower limbs were covered with oozing boils, and the issue flowed out upon the ashes. The upper part of his body was encrusted with dry boils, and to ease the itching they caused him, he used his nails, until they dropped off together with his fingertips, and he took him a potsherd to scrape himself withal. His body swarmed with vermin, but if one of the little creatures attempted to crawl away from him, he forced it back, saying, "Remain on the place whither thou wast sent, until God assigns another unto thee." His wife, fearful that he would not bear his horrible suffering with steadfastness, advised him to pray to God for death, that he might be sure of going hence an upright man. But he rejected her counsel, saying, "If in the days of good fortune, which usually tempts men to deny God, I stood firm, and did not rebel against Him, surely I shall be able to remain steadfast under misfortune, which compels men to be obedient to God." And Job stuck to his resolve in spite of all suffering, while his wife was not strong enough to bear her fate with resignation to the will of God.
Her lot was bitter, indeed, for she had had to take service as a water-carrier with a common churl, and when her master learnt that she shared her bread with Job, he dismissed her. To keep her husband from starving, she cut off her hair, and purchased bread with it. It was all she had to pay the price charged by the bread merchant, none other than Satan himself, who wanted to put her to the test. He said to her, "Hadst thou not deserved this great misery of thine, it had not come upon thee." This speech was more than the poor woman could bear. Then it was that she came to her husband, and amid tears and groans urged him to renounce God and die. Job, however, was not perturbed by her words, because he divined at once that Satan stood behind his wife, and seduced her to speak thus. Turning to the tempter, he said: "Why dost thou not meet me frankly? Give up thy underhand ways, thou wretch." Thereupon Satan appeared before Job, admitted that he had been vanquished, and went away abashed.
THE FOUR FRIENDS
The friends of Job lived in different places, at intervals of three hundred miles one from the other. Nevertheless they all were informed of their friend's misfortune at the same time, in this way: Each one had the pictures of the others set in his crown, and as soon as any one of them met with reverses, it showed itself in his picture. Thus the friends of Job learnt simultaneously of his misfortune, and they hastened to his assistance.
The four friends were related to one another, and each one was related to Job. Eliphaz, king of Teman, was a son of Esau; Bildad, Zophar, and Elihu were cousins, their fathers, Shuah, Naamat, and Barachel, were the sons of Buz, who was a brother of Job and a nephew of Abraham. 9, and Baba Batra 116b), among which were seven different kinds of boils; Tan. B. III, 80; Tan. Kedoshim 15. 26 Testament of Job 5; ARN, 164. Visio Pauli 49 states that Job’s wounds were at first of the size of a grain of wheat, but on the third day they grew to the size of an ass’s hoof. This statement is followed by the obscure sentence: ‘“‘worms moreover which fell four digits in length.” This amounts to the same as the statement in Testament of Job and ARN. 27 Midrash quoted by R. Isaac ha-Kohen on Job 2. 9; Leket Midrashim 5a (the text is not quite correct; read: 70): --"DN) 4D °D ba hom i al bapd- “*P'IX) °P)"-*]2 7798). Job, who, despite his sufferings wished to continue his former benevolent deeds, proposed to his friends to care for the poor; but they did not believe that he would remain steadfast in his piety; Leket, Joc. cit. Other interpretations of the words of Job’s wife (Job 2. 9) are: She advised him to blaspheme God, so that the heavenly punishment of death should immediately come down upon him, and he would be rid of his sufferings. Confess thy sins to God, and do not entertain any hope that He will relieve thee of thy suffering. Comp. Masnut, ad loc. and the follewing two notes. 28 Midrash quoted by Masnut on Job 2. 10; comp. Mekilta 386 Jods» [29-33 Bahodesh 10, 72b; Sifre D., 32; Midrash Tannaim 26; BR 19. 12, where it is assumed that Job’s wife also led a pious life, so that her husband asked her to continue to live in the same manner. 29 Testament of Job 5-6. The greatest sacrifice a wife could make to support her husband was to sell her hair; comp. Yerushalmi Shabbat 6, 7a. 3° Baba Batra 16a, where another view is cited to the effect (comp. Rashi) that pictures had been engraved on trees. See, however, Targum on Job 2. 11, which reads: When Job’s friends saw that the trees in the garden had withered, that the meat which they ate was transformed into raw meat, and that the wine which they drank was turned into blood, they realized that a misfortune had befallen Job. In accordance with this remark we may well assume (against Rashi) that the Talmud, Joc. cit., refers to the withering of the wreaths and trees and not to the pictures on the trees. 3™ Tan. B. I, 166 (comp. vol. I, pp. 421-422); Targum Yerushalmi Gen. 36. 12. This identification, however, was most likely known to the Septuagint, according to which Job’s friends were kings, 7. e., princes of Edom; comp. notes 3 and 14. 3? Yelammedenu in Yalkut I, 766; Yashar Wa-Yera, 42b; Sekel 70; Targum on Job 32. 32; comp. notes 3 and 14, and vol. III, p. 356. In old sources Elihu is identified with Isaac (vol. I, p. 326) or Balaam (comp. note 33), and in Zohar II, 166a, he is described as a descendant (son? comp. Ezek. 1. 1) of Ezekiel, although the different view of Targum was known to this source. 33 Testament of Job 7-9. Although his friends came from different places, they all met at the same time, at the gate of the town in which Job resided; Baba Batra 16b. Those who visit a house of mourning should not speak until the mourners have spoken first. Job's friends acted according to this rule, and kept silence until he had spoken; Mo‘ed Katan 28b. Comp. further Yerushalmi 3, 82d, and ARN 37, 111-112. As long as the friendship between Job and his companions was unimpaired, Satan had no power over the former; but when jealousy and strife set in among them, he accomplished his task. As soon as the old friendship was re-established, God restored Job to his pristine greatness; PR 38, 167a; Aggadat Bereshit 28, 57; midrashic quotation by Masnut on Job 30. 1, which throws some light on the story told in the Testament of Job.—The idea that man, since he does not know himself, cannot fathom God’s acts occurs frequently in Jewish literature; comp. Wisdom 9. 15-16; Philo, De Mi387 34-37] The Legends of the Jews gratione Abrahami, 24; De Somnits, 1. 10 and 36; Judith 8. 14; 4 Ezra 4. 10 (this, as is shown by the parallels, has nothing to do with the view of manas a microcosm as maintained by Gunkel; the original Hebrew text of 4 Ezra very likely read Joy ody p37 =quae tua sunt tecum coadulescentia); Sanhedrin 39a; Ibn Ezra, Yesod Mora 1, 16b.—In contrast to the description of Job’s poverty as given in Testament of Job, some rabbinic sources assert that he had to endure indescribable bodily pain, but no poverty (comp. notes 24-26); see Baba Batra 117a and ShR 31. 21. Quite different, however, is the view of Tan.Notes 4 — Job
When the four friends arrived in the city in which Job lived, the inhabitants took them outside the gates, and pointing to a figure reclining upon an ash-heap at some distance off, they said, "Yonder is Job." At first the friends would not give them credence, and they decided to look more closely at the man, to make sure of his identity. But the foul smell emanating from Job was so strong that they could not come near to him. They ordered their armies to scatter perfumes and aromatic substances all around. Only after this had been done for hours, they could approach the outcast close enough to recognize him.
Eliphaz was the first to address Job, "Art thou indeed Job, a king equal in rank with ourselves?" And when Job said Aye, they broke out into lamentations and bitter tears, and all together they sang an elegy, the armies of the three kings, Eliphaz, Bildad, and Zophar, joining in the choir. Again Eliphaz began to speak, and he bemoaned Job's sad fortune, and depicted his friend's former glory, adding the refrain to each sentence, "Whither hath departed the splendor of thy throne?"
After listening long to the wailing and lamenting of Eliphaz and his companions, Job spake, saying: "Silence, and I will show you my throne and the splendor of its glory. Kings will perish, rulers disappear, their pride and lustre will pass like a shadow across a mirror, but my kingdom will persist forever and ever, for glory and magnificence are in the chariot of my Father."
These words aroused the wrath of Eliphaz, and he called upon his associates to abandon Job to his fate and go their way. But Bildad appeased his anger, reminding him that some allowance ought to be made for one so sorely tried as Job. Bildad put a number of questions to the sufferer in order to establish his sanity. He wanted to elicit from Job how it came about that God, upon whom he continued to set his hopes, could inflict such dire suffering. Not even a king of flesh and blood would allow a guardsman of his that had served him loyally to come to grief. Bildad desired to have information from Job also concerning the movements of the heavenly bodies.
Job had but one answer to make to these questions: man cannot comprehend Divine wisdom, whether it reveal itself in inanimate and brute nature or in relation to human beings. "But," continued Job, "to prove to you that I am in my right mind, listen to the question I shall put to you. Solid food and liquids combine inside of man, and they separate again when they leave his body. Who effects the separation?" And when Bildad conceded that he could not answer the question, Job said, "If thou canst not comprehend the changes in thy body, how canst thou hope to comprehend the movements of the planets?"
Zophar, after Job had spoken thus to Bildad, was convinced that his suffering had had no effect upon his mind, and he asked him whether he would permit himself to be treated by the physicians of the three kings, his friends. But Job rejected the offer, saying, "My healing and my restoration come from God, the Creator of all physicians."
While the three kings were conversing thus with Job, his wife Zitidos made her appearance clad in rags, and she threw herself at the feet of her husband's friends, and amid tears she spoke, saying: "O Eliphaz, and ye other friends of Job, remember what I was in other days, and how I am now changed, coming before you in rags and tatters." The sight of the unhappy woman touched them so deeply that they could only weep, and not a word could they force out of their mouths. Eliphaz, however, took his royal mantle of purple, and laid it about the shoulders of the poor woman. Zitidos asked only one favor, that the three kings should order their soldiers to clear away the ruins of the building under which her children lay entombed, that she might give their remains decent burial. The command was issued to the soldiers accordingly, but Job said, "Do not put yourselves to trouble for naught. My children will not be found, for they are safely bestowed with their Lord and Creator." Again his friends were sure that Job was bereft of his senses. He arose, however, prayed to God, and at the end of his devotions, he bade his friends look eastward, and when they did his bidding, they beheld his children next to the Ruler of heaven, with crowns of glory upon their heads. Zitidos prostrated herself, and said, "Now I know that my memorial resides with the Lord." And she returned to the house of her master, whence she had absented herself for some time against his will. He had forbidden her to leave it, because he had feared that the three kings would take her with them.
In the evening she lay down to sleep next to the manger for the cattle, but she never rose again, she died there of exhaustion. The people of the city made a great mourning for her, and the elegy composed in her honor was set down in writing and recorded.
JOB RESTORED B. III, 8, and Tan. Kedoshim 15.—The idea that El!ihu is the instrument of Satan is to be compared with the view of R. Akiba, according to which Balaam is identical with Elihu; comp. Yerushalmi Sotah 5, 20d. See further note 38, where mention is made of the reward of only three friends of Job. 34 Testament of Job 7; Visio Pauli, 49. These sources have thirty years, but according to the rabbinic view only one year; Eduyyot 2. 10. Comp. note 27 on vol. III, p. 17. 35-Testament of Job 1, 10-11. An additional gift bestowed by God is more than the original possession; Job was seventy years old, and God granted him an additional term of life with double that number of years, so that he lived two hundred and ten years. BR 41. 4; DR 1. 31; comp. note 3 and the sources cited there (see also Ephraim on Job 42. 16) concerning Job’s age and fortune; see further Testament of Job 12. At the appointed time, when his afflictions came to an end, Job arose from his seat and shook off the dust, as a cock rises from the dunghill; Tehillim 103, 344; Midrash in Makiri, Ps. 146, 281. On the expression wtnn) (‘‘and he became a new man”’) employed in Tehillim, comp. Tan. Noah 5 on the three men (Noah, Daniel, and Job) who lived to see a new world; comp. also BR 30. 8 (see also the parallel passages cited by Theodor) and Tan. B. I, 180. On Dinah comp. vol. I, p. 396, and the sources from Babli, Yerushalmi, and BR cited in note 3; see further Targum on Job 2. 10. 36 2 ARN 2, 9; comp. Ginzberg, Unbekannte Sekte, 184. Although Job’s contemporaries led a licentious life, he was so chaste that he never looked at an unmarried woman; Baba Batra i5a and 16a (but Abraham was still more chaste than he, for he never even took notice of the charms of his own wife; comp. vol. I, p. 222); Tan. B. I, 170; ARN, Joc. cit., and the first version 2, 13. 37 Testament of Job 11-12. It is further remarked that these magic girdles insured Job’s immediate recovery (comp. note 35). The 388 Job + [38-39 names of the three daughters are explained in Baba Batra 16b and Targum on Job 42. 14. Jemimah means “beautiful as the day”; Keziah means .“‘exquisite as the aromatic cassia”; Keren ha-Puch means ‘‘splendid as Saffron”, or (so Targum) ‘as the diamond” (5 =750). The Septuagint renders Keren ha-Puch by ‘Horn of Amalthea”’ (the goat, of Greek mythology, which nursed young Zeus); this is based on the identification of ‘‘Puch’”’ in the Talmud with a (fabulous?) species of the antelope. It is quite uncertain whether this Amalthea is in any way connected with Amthelai, Abraham’s mother (comp. note 6 on vol. I, p. 186). 38 Koheleth 7. 2; comp. note 33 (end). Heaven has compassion on him who is merciful to his neighbor; when Job prayed to God in behalf of his friends, God had mercy on him; PR 38, 165a; Tan. B. I, 104; comp. note 33. According to a remark by R. Akiba, when Job repented, he was rewarded by God because of the pious deeds he had done in former years, prior to his affliction; Koheleth 7. 8; Ruth R 3. 13; Yerushalmi Hagigah 2, 77a (here it is M¥D instead of maiwn). The views of the Rabbis concerning Job’s piety prior to his affliction differ greatly from one another (comp. note 3). R. Johanan, who takes Job to have been a Jewish sage, entertains the most favorable opinion of him, observing that Scripture spoke more highly of Job than of Abraham; Baba Batra 15b; comp., BR 30. 8. But all agree that Job was found wanting when tested by suffering. It is even said by R. Johanan that some of Job’s words are so blasphemous that, if they were not written in the Bible, one would not be permitted to utter them; Baba Batra 16a; comp. further Leket Midrashim, 5a; Baba Batra, Joc. cit., where Job is severely criticised by Raba who remarks: ‘‘Job’s mouth ought to have been filled with dust on account of the offensive words he uttered against God’’.— The revelations which God granted to Job showed that he was unreasonable in finding fault with God’s administration of justice; they proved how little he understood the mysteries of nature or the meaning of the ruling of God’s wisdom in the history of mankind; Midrash in Makiri on Ps. 146, 281, and the midrashic source quoted by R. Isaac ha-Kohen on Job 11. 7; comp. Leket Midrashim 6b. In the Testament of Job, on the other hand, Job is presented in a different light; he is glorified for his steadfastness and piety during the time of his suffering. This conception is quite unknown in the older rabbinic literature; Comp. the following note. 39 ARN, 164. The Job legend given in this passage is directly 389 39] The Legends of the Jews or indirectly influenced by the Testament of Job (use was made of Arabic sources which tell many things about Job and which are familiar with the contents of the Testament of Job; comp. Griinbaum, Neue Beitrdge, 262-271; Apt, Die Hioberzdhlung in der arab. Lat. passim.); hence it forms a contrast to the Rabbis (comp. the preceding note) in maintaining that Job was steadfast. The vermin which infested Job’s body are mentioned only here and in the Testament. In contrast to ARN, the Talmud speaks of Satan in complimentary terms, and maintains that his desire to test Job was prompted by good motives, for he feared lest God should prefer Job to Abraham, and he therefore endeavored to test Job’s moral strength; Baba Batra 16a.—The cantillation of the books of Job, Proverbs, and Psalms is the same because their authors experienced a similar fate. Job was humiliated, but was afterwards restored to glory; even so were David (see note 96 on vol. IV, p. 104) and Solomon who was dethroned for a time (vol. IV, pp. 169, s€g.), but later became king again; Shir (Griinhut’s edition, 9a) which was made use of by Masnut on Job 3. 1. Job resembles David also in other respects, for both of them, as well as Jeremiah at a later period, cursed the day of their birth, although their motives were different: Job on account of his sufferings (Job 3. 3); Jeremiah on account of the misfortunes brought upon Israel in his days (Ter. 20. 14); David on account of the sinfulness of man (Ps. 51.7); Makiri, Ps. 51. 281.—ARN likewise mentions that the angels set forth a prayer to God (this is the signification of mbpn wp; comp. THDT AwpP in Yerushalmi Yoma i, 38b; the translation ‘‘tied a magic knot of the Tephillin before God’’, Kohler, Testament of Job, 290, cannot be taken seriously) in behalf of Job; whereupon God took mercy on him. The magic girdle mentioned in the Testament of Job is the special application of the motive ‘heavenly gifts’ frequently employed in legends (comp. Giinter, Legende des Abendlandes, s. v. ‘‘Himmelgabe”’), which appears here as a girdle in allusion to Job 40. 7. 390Notes 5 — Job
More and more the friends of Job came to the conclusion that he had incurred Divine punishment on account of his sins, and as he asseverated his innocence again and again, they prepared angrily to leave him to his fate. Especially Elihu was animated by Satan to speak scurrilous words against Job, upbraiding him for his unshakable confidence in God. Then the Lord appeared to them, first unto Job, and revealed to him that Elihu was in the wrong, and his words were inspired by Satan. Next he appeared unto Eliphaz, and to him He spake thus: "Thou and thy friends Bildad and Zophar have committed a sin, for ye did not speak the truth concerning my servant Job. Rise up and let him bring a sin offering for you. Only for his sake do I refrain from destroying you."
The sacrifice offered by Job in behalf of his friends was accepted graciously by God, and Eliphaz broke out into a hymn of thanksgiving to the Lord for having pardoned the transgression of himself and his two friends. At the same time he announced the damnation of Elihu, the instrument of Satan.
God appeared to Job once more, and gave him a girdle composed of three ribands, and he bade him tie it around his waist. Hardly had he put it on when all his pain disappeared, his very recollection of it vanished, and, more than this, God made him to see all that ever was and all that shall ever be.
After suffering sevenfold pain for seven years Job was restored to strength. With his three friends he returned to the city, and the inhabitants made a festival in his honor and unto the glory of God. All his former friends joined him again, and he resumed his old occupation, the care of the poor, for which he obtained the means from the people around. He said to them, "Give me, each one of you, a sheep for the clothing of the poor, and four silver or gold drachmas for their other needs." The Lord blessed Job, and in a few days his wealth had increased to double the substance he had owned before misfortune overtook him. Zitidos having died during the years of his trials, he married a second wife, Dinah, the daughter of Jacob, and she bore him seven sons and three daughters. He had never had more than one wife at a time, for he was wont to say, "If it had been intended that Adam should have ten wives, God would have given them to him. Only one wife was bestowed upon him, whereby God indicated that he was to have but one, and therefore one wife suffices for me, too."
When Job, after a long and happy life, felt his end approaching, he gathered his ten children around him, and told them the tale of his days. Having finished the narrative, he admonished them in these words: "See, I am about to die, and you will stand in my place. Forsake not the Lord, be generous toward the poor, treat the feeble with consideration, and do not marry with the women of the Gentiles."
Thereupon he divided his possessions among his sons, and to his daughters he gave what is more precious than all earthly goods, to each of them one riband of the celestial girdle he had received from God. The magic virtue of these ribands was such that no sooner did their possessors tie them around their waists than they were transformed into higher beings, and with seraphic voices they broke out into hymns after the manner of the angels.
For three days Job lay upon his bed, sick though not suffering, for the celestial girdle made him proof against pain. On the fourth day he saw the angels descend to fetch his soul. He arose from his bed, handed a cithern to his oldest daughter Jemimah, "Day," a censer to the second one, Keziah, "Perfume," and a cymbal to the third, Amaltheas, "Horn," and bade them welcome the angels with the sound of music. They played and sang and praised the Lord in the holy tongue. Then he appeared that sits in the great chariot, kissed Job, and rode away bearing his soul with him eastward. None saw them depart except the three daughters of Job.
The grief of the people, especially the poor, the widows, and the orphans, was exceeding great. For three days they left the corpse unburied, because they could not entertain the thought of separating themselves from it.
As the name of Job will remain imperishable unto all time, by reason of the man's piety, so his three friends were recompensed by God for their sympathy with him in his distress. Their names were preserved, the punishment of hell was remitted unto them, and, best of all, God poured out the holy spirit over them. But Satan, the cause of Job's anguish, the Lord cast down from heaven, for he had been vanquished by Job, who amid his agony had thanked and praised God for all He had done unto him.