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 Job is introduced as a righteous man with great material possessions. For some reason not directly referenced in the poem he is afflicted with great evils with an unfamiliar origin and cause. Many scholars have analyzed the cause of Job’s suffering, some arguing that his actions warranted punishment and others that argue that G-D was not in control over the situation. Perhaps however, that neither explanation fits the criteria of the story; the story of Job does not attempt to examine or prophesize why G-D inflicts evils upon the world but rather how to act when evil is inflicted. Often man will not be able to immediately understand why G-D has chosen evil to befall upon him, and searching for such a reason is counter productive, man may not always beable to understand G-D’s ways, but should know how to act when such instances occur.

               Satan is introduced to represent the evil force of G-D in this world. In Christianity, Satan is a separate entity and represents an ongoing struggle between the good and evil forces. However, based on this text Satan is not introduced as a person or entity but rather as an idea. The Hebrew translation refers to him as השטן literally “the Satan” however, in Hebrew if Satan was a proper noun or a person’s name following a verb the idiomatic term את should be present to indicate the direct object which in this case would be the name of Satan. The absence of this would then therefore suggest that Satan is not a person, but rather a concept or idea, as this grammatical error occurs in throughout the text exclusively with Satan, not with Job or any other character.

               Maimonidies argues that evil, as referred to by the story of Job as Satan is a man-made concept through which society inflicts upon oneself, and that G-D’s intervention and responsibility is not to remove this evil but to help man persevere though these situations. For G-D to only allow good and never evil in life, then one could not appreciate the joys that G-D does bestow upon the world.  Man cannot expect G-D to remove all evil for our lives, some is deserved as punishment from our actions, and some is unexplained but not without careful reason and thought. G-D does not punish, or inflict an evil for personal amusement, or out of malice, G-D is justified.

              Kushner argues that G-D is just, but that bad things happen to good people, which mortal men cannot understand. Whenever a tragedy arises people search for the reasons in their own life, the source that G-D is punishing them for and often their search is incomplete, man can never find the direct reason for the evils in their life, and people schism either towards G-D hoping to better their situation by pray, and good deeds to vindicate them of such an evil or by turning away from G-D and despising his discipline. Job accepted his evils, and turned towards G-D for help and comfort hoping to be spared. Kushner upholds the notion that G-Ds way are often unknown or mysterious, but that    G-D is always with those who are inflicted with pain. No one is ever left alone and without his direct aid and intervention. G-D in this case is a source of comfort rather than evil. 

                Job questions his past searching for his sin that rendered such punishment. He pleads with G-D for vindication pleading, hoping that examining his past will reveal righteous doings and exonerate him of this sin that has created theses plagues. Job never questions the legitimacy of his punishment but rather the origin, when he calls out to G-D and says “Make me understand where I have erred” (Job 6:24). Job does not plead innocent, nor guilty because he believes that G-D is just in his reasoning for such punishment regardless of how righteous a life Job may live. Although he knows that     G-D’s motives are just, man is incapable of always accepting these empty beliefs. Job continues to be righteous, he never questions or curses G-D; he prays for forgiveness that he may understand where he sinned. Asking for “understanding” suggests that the deed is already done, rather then asking “Make me understand if I have erred” or “Make me know I have erred” in these alternative responses, (which Job did not use) ask the same question, seeking to find the origin of the sin, however in the alternative responses, there is a negative connotation, which is skeptical that a sin ever existed at all. In Job’s responses the implication of his sin is clear and without question, “Make me understand where I have erred” .  Job accepts the will of G-D without question. 

                 Eliphaz a friend gives the advice “He [G-D] inflicts pain and bandages it”. This seems contradictory, that G-D is culprit of violence and then he heals his victims back. But perhaps that is exactly the message that Job is conveyed. G-D inflicted theses horrors upon his life with little justification that Job could see, but Job’s righteousness did not waiver. He trusted G-D and accepted that he may not always know the origin of an evil. Eliphaz’s advice suggests that G-D does no deed, no action is taken without cause and that all of the woes of man will be remedied in some way that may not be obvious or visible to man at the immediate time of incident but will be present in their direct life even if it is never fully understood. 

                 In the end of the book of Job, G-D blesses Job and rewards him with even greater possessions than before. Although these are just material possessions that mean very little in the grand scheme of the world, they brought back the gratification and normalcy of life that Job had prior to this incident. G-D had no intention of punishing Job into his own death, but rather to teach how to act in a crisis. Job never lost faith, although he was angry, depressed and in terrible pain; conveying the message not to loose faith and to trust in G-D when evil comes. G-D will not forget anyone and his decisions are justified in the end. People need to trust, and accept his discipline, like Job did. In this Job did a good job.  

Works Cited

Kushner, Harold S. When Bad Things Happen to Good People.

Schocken Books inc. NY. NY. 1981.

Maimon, Rabbi Moshe. Guide for the Perplexed. 1903

http://www.sacred-texts.com/jud/gfp/index/html

Scherman, Rabbi Nosson. The Stone Edition: Tanach “Job.”

The Artscroll series. Mesorah Publications, ltd. Brooklyn NY1996

 Scherman, Rabbi Nosson. The Stone Edition: Tanach “Job 1:3”

The Artscroll series. Mesorah Publications, ltd. Brooklyn NY1996

 Maimon, Rabbi Moshe. Guide for the Perplexed. 1903

http://www.sacred-texts.com/jud/gfp/index/html

 Kushner, Harold S. When Bad Things Happen to Good People.

Schocken Books inc. NY. NY. 1981.

 Scherman, Rabbi Nosson. The Stone Edition: Tanach “Job 6:24.”

The Artscroll series. Mesorah Publications, ltd. Brooklyn NY1996

 Scherman, Rabbi Nosson. The Stone Edition: Tanach “Job 5:18.”

The Artscroll series. Mesorah Publications, ltd. Brooklyn NY1996

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