Welcome to NachDaily with Iyov, Perek 21. This is the 13th response in the Sefer and Iyov’s second answer to Tzofar.
The Malbim explains that in responding to Tzofar, Iyov is actually addressing all of his friends’ arguments on why the wicked prosper. Iyov feels that his friends have mistreated him with words as sharp as arrows. As Iyov’s friends think of him as a wicked sinner, his troubles make sense to them because he fits into their general view of human suffering.
Iyov opens the perek by telling them, in verse 2, to listen carefully to what he says. Iyov maintains that the question of why humans suffer and the wicked succeed applies not only to him, but to all of humanity.
In verse 4, Iyov asks, “Was my discussion restricted to any one individual?” The Malbim explains this as saying that if there were no others who felt that they were going through pain with no reason, perhaps they’d be correct. But the bottom line is that they can't be so dismissive of me because there are so many people in the world who feel that they are suffering for no reason. I’m not the only one.
In the previous arguments, Elifaz, Tzofar and Bildad didn't address the fact that others might feel the same way as Iyov. Elifaz has claimed that the wicked live in perpetual fear, Bildad explained that the wicked and their children will die prematurely, while Tzofar maintained that the wicked die and descend into the netherworld. Tzofar thought this a good thing because we don't really know who’s wicked and who’s righteous.
Iyov now pokes holes in each argument by showing the many exemptions to their rules about suffering. All that is needed is to look around and ask other people how they feel. They will certainly corroborate and validate his experience.
In verse 8 Iyov says “Zarom nachon lifneihem imom v’tseitsehem l’eineihem - They see their children established and by their side, and also see their children's children.” The Ramban explains this as a response to Iyov’s friends who said if the wicked don't experience their downfall, their children surely will. Iyov counters that you can find many reshaim who not only prosper personally, but their offspring and grandchildren do as well!
The Berishis Rabba 36:1 explains, based on this passuk, that the generation of the flood was granted contentment as a way for Hashem to increase their guilt. The Medrash asks in what way were they content, and answers, bringing our passuk, that they saw their descendents succeed.
I once saw the following idea in the Mei Sheloach. Only people with Emunah get tested in that area. Hashem allows people who don't have any faith to pass that test, often with less severe hardships. Someone who actually has Emunah, however, is frequently tested by Hashem and can live a life with much suffering.
This is something that's really counterintuitive. One would think that those with Emunah wouldn't suffer as much, yet this is saying that one with Emunah tested even more! [May we increase our Emunah in Hashem and not back down no matter what He sends our way.]
Iyv goes on to explain, throughout the perek, that it would be beneficial for reshaim to be punished and experience prolonged punishments, but we see that things don't work that way.
In verse 29, he asks, “Have you not asked a passerby? You cannot dismiss their proofs.” There are obviously many exceptions to his friends’ rules, which leads Iyov to conclude that their arguments are not valid.
This concludes the second round of heated debates between Iyov and his friends.
Stay tuned to the next episode of NachDaily, when we’ll be beginning the 3rd round.
Thank you for listening, and have a wonderful day.
