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.
