Nach Daily

Kinna 8 Finding God in Hell 2019.wav by Rabbi Shaya Sussman, LCSW

Welcome to NachDaily with Iyov, perek 19. This is Iyov’s second response to Bildad.

The Malbim explains that Iyov again avoids answering his friends directly. Later in the sefer, he will answer all of them at once.

In this perek, however, Iyov expresses scorn and exasperation with the way his friends continue to hurt him with their words. Keep in mind that Iyov is suffering with intense boils all over his entire body. His friends should know better than to add to his troubles with derision and shame.

The Yalkut Shemoni 920 and 928 tell us that Rava said, “A person should not be censured for words uttered when in pain.” Iyov’s friends should have been more understanding. They added insult to injury and turned from friends to enemies. Iyov warns his friends to fear God’s punishment.

There’s a lesson here for us: not to censure or judge our friends and family when they are in pain, spilling the woes of their hearts. We need to listen deeply, and be present, to hear them without judgment. Don’t try to explain everything that you think...just be a good friend.

In the second passuk Iyov says “Ad ana togyun nafshi usidakunani b’milim - How long will you distress my soul and oppress me with words? Iyov rebukes his friends for their coldness towards him. He tells his friends that they have shamed him 10 times over and pretend to not even know him!

Iyov continues to lament that he feels treated as an enemy by God.

In verse 11 he says, “Vayichar a’lai apo v’yachshvenie lo k’tsarav - His anger burns against me; He considers me like one of His enemies.”

Verse 15 tells us that he feels alienated from those who used to care about him, including friends, neighbors, relatives, and old employees. He feels “foreign in their eyes.”

This is something we often see. When people are in medical or emotional pain, many people begin to distance themselves from them.

In verse 21, Iyov pleads in desperation, “Take pity on me! Take pity on me, O my friends, for the hand of God has afflicted me.”

From verses 23 until the end of the perek, Iyov subtly switches gears. He pines for his words to be written down so that future generations can judge him. Iyov reiterates that it’s not his friends’ place to judge him. If his words will be read at a later time, people will understand how badly he was suffering.

Stay tuned to the next episode of NachDaily when we’ll learn Tozfar’s second response to Iyov.

Welcome to NachDaily with Iyov, perek 18. This is Bildad’s second response to Iyov.

The Malbim explains that Bildad is upset about Iyov’s denial of an afterlife and the immortality of the soul because if the soul does not live on, there is no difference between man and animal. Why would God create man “in His image” if there was no spiritual upside to our existence? Since God created man with more spiritual capabilities, we are set aside from the rest of creation. This should make it obvious to any thinking person that while the physical body decays, the neshama, soul, lives on.

Bildad feels that true success is only spiritual. Material and physical achievement is not considered a success. Whatever the wicked achieve in this world with material gain is only physical. As they are cut off from true, everlasting spiritual success, they ultimately suffer.

The Malbim notes that this is similar to Bildad's original argument, that the righteous suffer in this world in exchange for more reward in the World to Come.

Now for the perek.

The perek opens with Bildad telling Iyov to stop complaining and take the time to understand what his friends are saying.

In verse 4, Bildad challenges Iyov’s denial of an afterlife. “Toref nafsho b’apo halima’ancha teiazav aretz v’’yetak tsur mimkomo - You who, in your anger, tears apart your own soul - should God abandon the earth on your account?”

The Malbim says that this is a metaphor: if the earth were to crumble, its core would still remain intact. So too, when the body dies, the soul remains completely intact.

This is an important lesson for all of us. No matter what happens to us in life, at our core we remain completely unscathed, whole and healthy. Although it may be hard to believe, it is nonetheless true. The Neshama lies at the bedrock of our humanity. As it is a part of God, at our core essence we all remain connected to Him.

In verses 5 through the end of the perek, Bildad again says that the wicked prosper because their physical death mirrors their spiritual death. When life is over for the body, it's also over for their souls. They had lived a life completely disconnected from their spiritual essence. The spiritual neglect of the soul is in itself -punishment, therefore the wicked truly don't prosper.

Bildad goes into great detail explaining how the loved ones of the wicked also suffer.

In verse 12 says, “Yehi ra’eiv ono v’eid nachon litzalo - His offspring suffer, and an evil fate awaits his wife.” Ultimately, the rasha will die. His name and memory will be forgotten, and his legacy will not live on. As it says in the last passuk of the perek, “...this is what befalls the place of one who neglected to know God.”

Stay tuned to the next episode of NachDaily when we’ll learn Iyov’s second response to Bildad, the eleventh response overall in the sefer.

Thank you for listening, and have a wonderful day.

Welcome to NachDaily, with Iyov, Perek 17.

We continue Iyov’s response to Elifaz.

The perek begins with Iyov expressing his deep, pain and agony over the fact that he has no more will to live. He has lost all hope.

In verse 3, Iyov begins to plead with God. “Sima na arveini imach mi hu l’yad yitakei’ah - Please give me Your hand, guarantee me that I am with You. Who else would put his hand into mine?”

“My Friend,” interprets Rav Schwab, “tell me that if I do teshuva I will have a good future. You, Hashem, know the truth. I am innocent. Please show me a sign that You agree with me. Give me a guarantee like a handshake.”

Rashi understands that Iyov turned to God because none of his friends were answering him.

In verses 4 through 9, he continues to turn towards God. “My friends are just trying to flatter You, Hashem,” he laments. They are ultimately guilty of flattery. He contrasts himself with his friends, maintaining that they are guilty and he is righteous, which is why he’ll hold strong.

In verses 10 through 16 which end the perek, Iyov goes into greater detail about his lost hope. He has utterly rejected his friends’ arguments and just wants Hashem to answer him.

Verse 16 says, “Badei sh’ol teiradna im yachad al afar nachas - Let [my] grave’s limbs descend, that they might rest together upon the dust!” Rashi and Ramban explain that Iyov is hopeless because he will die, and his limbs will ultimately be buried.

At this point Rab Shwab asks a question on the entire Sefer. Why did the author record Iyov’s depressing speeches filled with anguish and despair in such great detail? Isn't the Torah is supposed to make us happy, as it says, pekudei yesharim mesamchei lev? Does learning Sefer Iyov conflict with the uplifting nature of the Torah?

Rav Shwab answers that when a person learns Iyov understanding that it is an integral part of Torah, written b’ruach hakodesh, the learning itself can be uplifting.

All people go through suffering in their lives. As a nation we even have times of national mourning such as Tisha B’’av which is coming up soon. By incorporating the somber tone of Iyov into TANACh, Chazal were giving validation to our occasional feelings of depression and sadness. These feelings are fully recognized and legitimized by the Torah. In fact, Rav Shwab says Hashem actually appreciates these feelings because He incorporated them into the human experience for us all. The Torah fully understands the need to express these emotions.

Rab Schwab goes into explain that as a mourner, and on Tisha B’av, we're actually supposed to learn Iyov. It will give validation to our sad feelings at those times, which will ultimately lead to a deeper sense of satisfaction, comfort and happiness.

He says that this is not a contradiction to serving Hashem with joy because even when depressed, we need to nonetheless have a deeper sense of happiness burning in the background of our feelings.

I would like to add, and I can’t repeat it too often, that there is no wrong way to feel. As all feelings are meant to be experienced, we don't need to judge ourselves when we get really down. Chazal recorded the most depressing and hopeless feelings to give validation to all mind-sets, not just the enjoyable ones.

Stay tuned to the next episode of NachDaily, when we’ll hear Bildad’s second response to Iyov.

Thank you for listening, and have a wonderful day.

Welcome to NachDaily with Iyov, Perek 16.

This is Iyov’s second response to Elifaz.

The Malbim explains that Iyov does not attempt to answer the question of Tzaddik v’ra lo in this perek, but waits until chapter 21. Iyov is outraged that Elifaz and his friends continued to speak but added little new content to their previous arguments.

Iyov tells his friends that he’s received little comfort from them. In verse 4 he says, “I can also speak as you do. Were our positions reversed, I would string together words for you and nod my head over you.”

The Ralbag and Metsudos explain that Iyov felt that, unlike them, if they were suffering he would provide encouragement and empathy, not the scorn and derision that he’s received.

From verses 6 until 21, which is most of the perek, Iyov cries out in agony over his suffering. He explains that he’s really an innocent victim at the mercy of God and his friends. Iyov describes the nature of his suffering, such as, in verse 8, “You cause me to shrivel up.”

In verses 13 and 14 he laments, “He split open my kidneys without mercy, spilled my bile on the ground. He attacked me again and again, and pursued me like a warrior.”

The Malbim explains that Iyov does not attempt here to address Elifaz on the topic of free choice because he doesn't want to repeat all the old arguments. There’s essentially one point that Iyov is trying to address, which is the characterization of him as an evil, wicked person who’s being judged and punished for his sins.

In the previous perek we saw that Elifaz blamed Iyov for his suffering, claiming that his sins brought him to this fearful state. Iyov is now trying to defend himself, saying that he’s not evil nor does he have any sin.

It's important to keep remembering that in God’s eyes Iyov is considered a Tzaddik. Iyov is essentially saying that because his friends might be more articulate and sharper than he doesn't make them right. Iyov is correct in this regard.

We ultimately don't understand human suffering, which is beyond human comprehension. This is what makes sefer Iyov particularly hard to learn and understand, because at the end of the day, if not for Hashem having allowed Satan to test Iyov, he would not have been deserving of such suffering.

Passuk 22, the last verse in the perek, has Iyov saying “Ki shnos mispar ye’esai’yu v’orach lo ashuv eheloch - for my numbered years are coming to an end. Then I will go the way of no return.”

Rav Schwab explains that Iyov is asking Hashem to make the reason for his suffering clear to the world before he dies so that people will understand why this happened to an innocent man.

Alternatively, the Malbim explains that Iyov is denying reward in the World to Come. In the previous chapter, Elifaz maintained that true reward and success can only be measured in the next World. Iyov disagrees, asking for reward here because as life is preordained, there is no reward elsewhere.

Stay tuned for the next episode of NachDaily as we continue with Iyov’s response.

Thank you for listening, and have a wonderful day.

We now begin the second cycle of debates. This round, however, will primarily focus on why good things happen to bad people. If it’s true that Hashem rewards the Tzaddikim and punishes the Reshaim, a person who goes against His will, transgressing the Torah, should theoretically live a difficult life. We see people, however, who openly violate the Torah, and are enemies of Hashem's people, yet seem to live prosperous lives.

In this round of speeches, Iyov’s friends ratchet up the tension and tone by speaking more directly and harshly to him.

Rav Shwab is quick to note that we shouldn't forget that Iyov is really considered a Tzaddik, as the opening passuk in the sefer says that he was a perfect, straight, and God fearing man. There was no one like him in all the land.

Now for the perek itself. This is Elifaz’s second response to Iyov. The Malbim explains that Elifaz’s essential answer is that even though it appears that the wicked are prospering, it only seems that way. Deep down, they are filled with constant fear, anxiety, worry and strife.

In verses 1 through 6, Elifaz is antagonistic, telling Iyov that his arguments are bad and futile. Elifaz actually calls him a kofer, heretic, for stating false beliefs and undermining the basic principles of Emunah and Hashgacha Pratis.

In verse 4, Eliphaz says “Af atah taf’eir yirah v’sigra sicha lifnei El - Thus you uproot fear and diminish prayer before God.” The Malbim explains that Eliphaz was saying that since Iyov asserts that man doesn't have free choice and there’s no reward and punishment, there’s no reason to daven to God anymore!

In verse 7 Elifaz tells Iyov that just because he reached his conclusions about life through trying to understand his own life experiences doesn't mean that his assumptions are correct. “Were you the first person ever born?”

In passuk 11, Elifaz rebukes Iyov for denying the ultimate consolation of reward in the World to Come. “Are the consolations of God a small matter to you, that which is secreted within you?”

In verses 14 through 16, Elifaz again insists that man must suffer to cleanse himself of sin. Even Angels are not totally innocent.

From passuk 17 until the end of the perek, Elifaz describes the lives of Reshaim as filled with worry, anxiety, strife, resentment, anger, and inner turmoil.

The Malbim explains that this is really Elifaz’s answer to why good things happen to bad people. Success shouldn't be measured by superficial external and monetary gain. True success is measured by the calm and tranquility experienced by a person with Emunah. A person who lives with Hashem doesn't live in a state of constant fear and worry, but revels in the security of knowing that God is with him.

Stay tuned to the next episode of NachDaily, when we’ll see how Iyov responds.

Thank you for listening, and have a wonderful day.

This perek marks the end of the first round of debates between Iyov and his friends. So far we had heard from Elifaz, Bildad and Tzofar on why bad things happen to good people. This is the last response to them in the first round.

In the following perakim, another round of debates between Iyov and his friends will be more focused on why good things happen to bad people. As we mentioned in the introduction to Iyov, if only bad things happened to good people, it would show that good people suffer as tikkun for the next world.

What's so difficult and confusing for us is good things happening to bad people. There are so many exceptions to the “rules” that reasons can't really be pinned down. This is exactly at the crux of the ensuing debates, because at the end of the day ‘proofs’ can be found for differing opinions.

The perek opens with Iyov continuing his response to Tzofar. He explains that man is too insignificant for God’s concern. We are born from woman and our lives are short lived, so why should He care about us? Man has no choice but to sin.

In verse 4 Iyov says a more well-known passuk “Mi yetain tahur mitamei lo echad - Who can derive pure from the impure? Not one!”

Rashi and Metsudos explain his question. How can God expect man, who comes from a drop of seed from an impure source, to perfect himself?

The Medrash Yalkut Shemoni asks,” Who made pure people descend from impure people? Was it not Hashem, the One and Only?” The Medrash then speaks of Avraham and Chizkiyahu who were pure but came from impure stock. Avraham became the Prince of Yisrael despite the fact that his father Terach was a famous idolater. Chizkiyahu’s father was Achaz, whom the Torah describes as evil. Despite this, Chezkiyahu was so great that the Gemarah in Sanhedren 94a says that he could have been Mashiach!

This should be a great source of encouragement for us. No matter where we come from or what impure things we did in our lifetimes, we can start over and return to Hashem.

In verse 7 until the end of the perek, Iyov denies the possibility of techiyas hamasyim, resurrection of the dead, and denies reward and punishment. This is in response to Tozfar’s last assertion that the essential reward of tzaddikm comes after death, when there will be a more blissful life in Olam Habah.

Iyov responds by saying “Ki yeish la’eitz tikva im yekareis? V’od yachalif v’yonakto lo sechdal - Now a tree has hope: If it’s cut down, it may still regenerate, because its offshoots do not cease.”

The Malbim explains that Iyov is saying that a tree’s roots allow for re-growth, but for man there’s no hope for self-renewal and life after death.

Similarly, in verse 10 he says “But when man dies, he is cut off. A human being expires and then where is he?”

Iyov elaborates on his feeling that humans are deprived of hope, one of the most basic emotions to make it through life. Iyov explains that mountains, waters, and the earth all have the possibility of rejuvenation, the ability to be refreshed. When man dies, however, there is no way to become new again.

Stay tuned to the next episode of NachDaily, as we begin the next round of responses that deal with why good things happen to bad people.

Thank you for listening, and have a wonderful day.

We continue with Iyov’s response to Tzofar, who held that you can't really rely on your perceptions in order to understand whether or not you’re a Tzaddik or a Rasha. These things are only considered the “knowledge” of God. It’s up to Hashem to judge who is which.

Iyov opens the perek by continuing to assert that you can rely on your own perceptions, life experience and knowledge to understand whether you’re a Tzaddik or a Rasha, guilty or innocent.

In verse 2, Iyov responds sharply to his friends. “Kidatchem yadati gam ani lo nofeil anochi mikem - I also know what you know. I am no less than you.” I also know through my life experience about God. Are you God, the Almighty? You’re liars! It would be better for you all to stay silent than to speak up!

The Malbim explains Iyov as saying that the sum total of all your arguments is that human intelligence can't comprehend why God causes innocent people to suffer. Therefore, it would be fitting for you to just be quiet.

In pessukim 7 through 17, Iyov goes on to question his friends’ motives. God hates flattery. Iyov very directly and sharply asks his friends why they are speaking this way. Are they trying to defend God to get “in” with Him? Don't they fear Him?

In verse 12 Iyov tells his friends, “Your recollections are like dust.” The Pesikta Rabba brings that he asked, “Why are you misleading people? You think that you’re like Avraham, who considered himself like” dust and ashes.” In truth, you are more like the Dor Hamabul, the Generation of the flood, steeped in sin.

In passuk 15 Iyov says “Hein yiktileini lo ayachel,ach d’rachai el panav oche’ach - Though He might kill me, I will place my hope in Him. Just let me defend my ways before Him.”

There are many different ways to read this passuk. There are both a kri and a ksiv on the word “lo” here. The word “lo” is written with an aleph which would make the passuk read “I do not put my faith in God.” However, the ‘“lo” is read with a vav meaning “I do put my faith in God.”

The Rambam and the Metsudos explain that Iyov was saying, even if God should decide to kill me, I will still place my hope in Him after death. The Ramban notes that here we see Iyov’s strong belief in the world to come and reward and punishment. Iyov just questions God’s justice.

The Gemarah in Sotah 27b says that Rav Yehoshua ben Hurkanos explained that this shows that Iyov served Hashem out of pure love. Despite all his suffering he said, “Though He might kill me, I place my hope in Him.

This is a really incredible lesson for all of us. Despite all our suffering and the questions we have on life and God, we can still have emunah and place our hope in Him. Even when suffering like Iyov, we still can have faith.

In the last section of the perek, from verses 20 through 28, Iyov asks God to show him his sins so he can do teshuva. Tell me what I did wrong, and please don't hide from me. He ends with lamenting his pain, saying in verse 28, “My body disintegrates like a rotting thing, like a garment being eaten by moths.”

May we merit calling out to God every day for Him to draw us close, and rely on His mercy to end all of our suffering.

Stay tuned to the next episode of NachDaily as we move on to the last part of this monologue.

Thank you for listening, and have a wonderful day.

Iyov Perek 12 by Rabbi Shaya Sussman, LCSW

Iyov perek 11 by Rabbi Shaya Sussman, LCSW