Читать книгу The Book of Job - Leonard S. Kravitz - Страница 11

5:1 Call out now. Who will answer you? To which of the holy ones will you turn?

Eliphaz continues his presentation from the previous chapter. By using Eliphaz to raise these questions, the author has raised others. Job has suffered. Does he expect his suffering to be justified? Does he expect to be saved from his present difficulty by a miraculous intervention? Moreover, does anyone who suffers expect to be justified? Can anyone expect divine intervention?

5:2 Anger will kill a fool and jealousy will slay the simple.

While it is difficult to discern the relationship of this verse to Job’s situation, the author is clearly quoting some sort of proverb or truism. Perhaps he is simply telling Job that anger—however deserved—will not help him to resolve his predicament. Only a fool would think that the expression of anger can make a difference. Jealousy of good fortune comes from looking at others without seeing deeply inside of the individual and his or her situation. Those who were jealous of Job were jealous when he was well-off. They ceased being jealous once they discerned his later predicament.

5:3 Although I saw such a fool put down roots, suddenly I cursed the fool’s home.

Why would Eliphaz curse the fool’s home? Perhaps Eliphaz is suggesting that the fool’s actions bring a curse to the home in which the fool lives—or to the fool’s family that lives in the fool’s home. That would mean that Eliphaz is implying that Job brought the curse to his family (read: his home).

5:4 The fool’s children will be far from any help. Wronged in court, they will be without a defender.

Eliphaz considers Job to be a simple fool. As a result, Job, like others like him, pass down their punishment to their children. Even in a court of law, presumed to be sensitive to children who are at a disadvantage, no one will help them. The “court” for Ibn Ezra (b’shaar, literally, the gate) is simply “in public.”

5:5 The hungry eat what the fool harvested. Picking out the thorns, the thirsty pant after what the fool has.

This verse has to be translated in the context of the previous verses. The first clause of this verse suggests that the fool cannot even control his or her own property. As a result, someone who is hungry can just come and eat. And even the harvest is of poor quality since it is full of “thorns.” Whatever the specifics, this is clearly a continuation of Eliphaz’s attack against his so-called friend Job.

5:6 Disaster does not come from the dust nor does trouble sprout out of the ground.

Quoting some sort of a proverb or idiom, the author is suggesting that trouble is not due to nature; instead it is a result of human activity.

5:7 To be human is to be born to trouble as surely as sparks fly upward.

This verse has a far deeper meaning than might be seen at first glance. The vicissitudes of the human situation are linked to bnai reshef (sparks). Rashi contends that it is impossible for a human being to refrain from sinning and therefore be punished. He explains that bnai reshef are angels. Because of their supernal status they are untouched by the blandishments of Satan and the Evil Inclination. So they are able to fly on high.

5:8 If it were me, I would seek God. I would place my plea before God.

While the literal translation of this verse could yield “However, I would seek God,” we are following Rashi’s explanation of “Were these chastisements to have come upon me, ‘I would seek God.’” After all, this is a theological text whose ultimate goal is to urge the individual to develop a closer relationship with God. This would be the author’s suggestion even had Eliphaz not explained the cause of Job’s problems as Job’s own fault. It is what we would suggest, as well, although the context in which it is made—the game being played with Job by God and Satan—continually threatens to undermine the suggestion.

5:9 God does great things beyond understanding, wonders beyond counting.

While this reads as a general description of God, it continues the message of the previous verse. It is as if to say, “Place your faith in God even if you have concerns about what took place between God and Satan that impacted on Job.” If what happened to Job reflects an act of the divine will which we cannot question or an act of divine wisdom which is beyond understanding, we end up with a faith which ultimately will allow everything for God and for us.

5:10 God gives rain to the earth and sends water to the fields.

Again these are general statements about the role of God in the universe. But it is also an explanation as if to say, “Irrespective of what God allowed Satan to do to Job, ‘remember that God gives rain to the earth and sends water to the fields.’ Thus, you should seek out God [as per 5:8].”

5:11 God brings up those who are low and brings to safety those who are in distress.

These descriptions of God may remind the reader of some of the descriptors used in the second paragraph of the Amidah prayer, the central prayer of Jewish liturgy, repeated three times daily.

5:12 God foils the plans of the cunning so that their hands can achieve no success.

If the book of Job is an example of the Bible’s wisdom literature (defined as those books that emerge from the experience of humans rather than through divine revelation), this statement seems to run counter to such a notion.

5:13 God traps the cunning by their guile and the advice of the clever is made precipitous.

This reads more like the author’s wish than a statement of fact. The Targum relates this verse to what happened to Pharaoh in Egypt—just as it had done in the previous verse: “By their own wisdom, God captured the wise men of Pharaoh and God directed against them the advice of the insidious astrologers.” The reader should be reminded of Pharaoh’s words referring to the Israelites who had grown numerous in ancient Egypt: “Come let us deal wisely with them” (Exodus 1:10).

Rashi offers folk wisdom in the context of this verse. It emerges from his understanding of the last word of the verse nimharah (literally, speedily—which we have rendered as “made precipitous”): any advice given in haste is ultimately folly.

5:14 They will encounter darkness during the day. They will fumble about at noon as if it were night.

This is further explication of the previous verse. Darkness and night, for Rashi, are simply synonyms for the failure of the “guile” and the “advice” of those in the previous verse to achieve their goals.

5:15 God saves the poor from a sword in their mouth and from the hand of the powerful.

While is not clear whose “mouths” create such mortal danger—it could be the mouths of the people or their enemies—the Targum attempts to clarify the verse by suggesting this translation: “God saves God’s people from being killed by their mouths and God’s unfortunate people from the hand of the powerful Sovereign Ruler.” For Ibn Ezra, the “mouth” is mentioned because the destruction of the people comes through famine. He further argues that if God wants to do so, God can chastise humans with drought—which leads to famine. However, if they repent and return to God, then God will answer their prayers with rain.

5:16 So that the poor may hope and injustice shut its mouth.

If God saves the poor, as is suggested in 5:15, and this is witnessed or known by others, then it gives hope to the poor—that they, the poor, too may be saved from their unfortunate circumstances.

5:17 Happy, then, is the person whom God chastens. Don’t reject the instruction of the Almighty.

This verse serves as a conclusion to the previous verses. Since the statements made in these verses seem obvious, then the chastening of the individual—the chastening of Job—is for one’s own good, and will bring the individual happiness in the end. So don’t reject what God tells you to do. For Rashi, the chastening is really yissurim (suffering). But just as God has healed such pain in the past, God will do so in the future. That is why Job should not reject such chastisement. Rather, he should accept it.

5:18 God hurts and binds up. God smashes and then God’s hands let loose.

Reminiscent of the kinds of things we read in the book of Lamentations, the statement that the author of Job puts into the mouth of Eliphaz is the notion that God is the source of all that befalls us: pain and the removal of pain, illness and the recovery from illness are all due to God.

5:19 God shall deliver you from six troubles. Nothing bad shall happen to you from seven [troubles].

The use of paired numbers (e.g., “six” and “seven”) as a rhetorical form is found elsewhere in the Bible.

5:20 God will save you from death in the midst of a famine. God will save you from the sword in the midst of war.

This verse identified the specific kind of saving that God will undertake that is enumerated in the previous verse. The Targum wants to identify the salvation even more specifically as similar to the one endured by the Israelites in Egypt and the war that was fought against Amalek. By looking at what God has done, the reader is assured of God’s power and what can happen in the future—both to the people and to the individual.

5:21 You will be concealed from the scourge of the tongue. You will not fear from destruction were it to come.

This continues the theme of the previous verse. Although the precise reference or action described as the “scourge of the tongue” is not clear, nor is the source of “destruction” (unless it is an acknowledgement once again of God as the source), Rashi suggests that Satan’s tongue and the “scourge” are two of the calamities alluded to in 5:19. For Ibn Ezra, the “scourge” is a reference to lashon hara (evil speech, gossip) which Gersonides claims is the cause of all kinds of terrible arguments among people.

5:22 You will laugh at destruction and famine. You won’t fear the wild animals of the earth.

Through Eliphaz, the author is presenting the notion that faith in God and following God’s way will protect the believer from natural calamities.

5:23 For even the stones of the field will be on your side and you will be at peace with the wild animals of the field.

This is the author’s description of real tranquility. We have idiomatically rendered breetecha (literally, your covenant) as “on your side.” The Targum explains “the stones of the field” and the “wild animals of the field” in a telling manner: “For the tablets of stone which were given publicly in the field will be your covenant and the Canaanites who are compared to the wild animals of the field will make peace with you.”

5:24 You will know that your tent is at peace. You will miss nothing when you visit your home.

A home is supposed to be the source of tranquility and peace for the individual. The Targum takes the first clause to refer to “your house of study” and the second clause to mean “when you arrange the dwelling for your rest, you will not be injured.” Rashi’s sense of the verse is far more wide-reaching. He understands the verse to mean that wherever you will be, you will know that your habitation is secure.

5:25 You shall know that you will have many children and your descendants will be as the grass of the field.

This verse has some resonance with the promise to Abraham in the book of Genesis (15:4–5): “Behold, the word of God came unto him [Abraham], saying: ‘This person will not be your heir; but the one who comes out of your own body will be your heir.’ So God took him forth outside and said: ‘Look up to the heavens, and count the stars, if you can count them’; and then God said to him: ‘So shall your offspring be.’”

5:26 You will come to the grave in ripe old age, like sheaf gathered at its [proper] time [of harvest].

While this verse speaks of death, it is the kind of death that reflects a life well-lived. The individual dies only after making a contribution, applying God-given gifts to life. The verse contains the word celach, which appears nowhere else in the Bible. It is usually defined as “ripeness” or “ripe age,” which we have rendered as “ripe old age.”

5:27 Look, we have examined it. That is how it is. Listen to it and you will know something.

Since we are at the conclusion of the chapter, Gersonides seizes the opportunity for Eliphaz to offer a lesson in philosophy to Job and through Job to the reader. His lesson contains two elements: the improvement of society and the improvement of the individual. Society is improved—even maintained—by the belief that sin is punished and virtue is rewarded. The individual is improved by receiving philosophical insights.

Good Inclination and Evil Inclination

The Rabbis identified two complementary sets of drives that coexist in each person. One set of drives, which may be classified as libidinal drives or urges—including sex, hunger and the like—are grouped under the term yetzer hara (the inclination to do evil). While these drives are not evil in and of themselves, left unchecked, they may lead the individual to evil. For example, while the sexual drive may lead an individual to procreate, it can also lead to lust and illicit sexual behavior. Similarly, the hunger drive can lead an individual to nourishing his or her body with food, but it can also lead to obesity. The yetzer hara is kept in balance by the yetzer tov (the inclination to do good). But this inclination also needs to be kept in balance. Both the yetzer hara and the yetzer tov serve a purpose. For example, an individual who gives tzedakah (charitable giving)—driven by an inclination to do good—runs the risk of placing himself or his family in jeopardy should he or she give all his or her money to charitable causes.3

Lashon Hara (Deceitful Speech)

The Rabbis were so concerned with the potential harm inherent in speech that, employing a word game, they suggested that harmful speech is equivalent to what the Bible calls m’tzora (a kind of serious skin affliction, like leprosy). They used the root of the word (m-tz-r) as an acronym for motzei shem ra (the emergence of an evil reputation) and argued that gossip and slander were equivalent to murder. They then classified gossip as a kind of deceitful speech. Even when the details of the conversation were truthful, they were not to be spoken. Because the Rabbis felt that mostly women engaged in such gossip, they were particularly restrictive about communications between men and women. However, they did not understand what has been argued by modern social scientists, that women often communicate with one another and establish relationships by sharing intimate details about themselves and others without any intent for harm.4

Amidah

The core prayer of Jewish worship said while standing. Originally containing eighteen blessings, it now contains nineteen. The first three and last three blessings are constant, while the middle section changes depending on the holiday and sacred time during which it is recited.

3. Kravitz and Olitzky, Kohelet, 41.

4. Adapted from Kravitz and Olitzky, Mishlei, 106.