Legends of the Jews, Volume 2 — Chap. 3-01 – Job

JOB AND THE PATRIARCHS

Job, the most pious Gentile that ever lived,[1] one of the few to bear the title of honor "the servant of God,"[2] was of double kin to Jacob.

He was a grandson of Jacob's brother Esau, and at the same time the son-in-law of Jacob himself, for lie had married Dinah as his second wife.

[3] He was entirely worthy of being a member of the Patriarch's family, for he was perfectly upright, one that feared God, and eschewed evil.

Had he not wavered in his resignation to the Divine will during the great trial to which he was subjected, and murmured against God, the distinction would have been conferred upon him of having his name joined to the Name of God in prayer, and men would have called upon the God of Job as they now call upon the God of Abraham, Isaac, and Jacob.

But he was not found steadfast like the three Fathers, and he forfeited the honor God had intended for him.

The Lord remonstrated with him for his lack of patience, saying: "Why didst thou murmur when suffering came upon thee?

Dost thou think thyself of greater worth than Adam, the creation of Mine own hands, upon whom together with his descendants I decreed death on account of a single transgression?

And yet Adam murmured not.

Thou art surely not more worthy than Abraham, whom I tempted with many trials, and when he asked, 'Whereby shall I know that I shall inherit the land?'

and I replied, 'Know of a surety that thy seed will be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years,' he yet murmured not.

Thou dost not esteem thyself more worthy than Moses, dost thou?

Him I would not grant the favor of entering the promised land, because he spake the words, 'Hear now, ye rebels; shall we bring you forth water out of this rock?'

And yet he murmured not.

Art thou more worthy than Aaron, unto whom I showed greater honor than unto any created being, for I sent the angels themselves out of the Holy of Holies when he entered the place?

Yet when his two sons died, he murmured not."

[4] The contrast between Job and the Patriarchs appears from words spoken by him and words spoken by Abraham.

Addressing God, Abraham said, "That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked," and Job exclaimed against God, "It is all one; therefore I say, He destroyeth the perfect and the wicked."

They both received their due recompense, Abraham was rewarded and Job was punished.

[5] Convinced that his suffering was undeserved and unjust, Job had the audacity to say to God: "O Lord of the world, Thou didst create the ox with cloven feet and the ass with unparted hoof, Thou hast created Paradise and hell, Thou createst the righteous and also the wicked.

There is none to hinder, Thou canst do as seemeth good in Thy sight."

The friends of Job replied: "It is true, God hath created the evil inclination, but He hath also given man the Torah as a remedy against it.

Therefore the wicked cannot roll their guilt from off their shoulders and put it upon God."

The reason Job did not shrink from such extravagant utterances was because he denied the resurrection of the dead.

He judged of the prosperity of the wicked and the woes of the pious only by their earthly fortunes.

Proceeding from this false premise, he held it to be possible that the punishment falling to his share was not at all intended for him.

God had slipped into an error, He imposed the suffering upon him that had been appointed unto a sinner.

But God spake to him, saying: "Many hairs have I created upon the head of man, yet each hair hath its own sac, for were two hairs to draw their nourishment from the same sac, man would lose the sight of his eyes.

It hath never happened that a sac hath been misplaced.

Should I, then, have mistaken Job for another?

I let many drops of rain descend from the heavens, and for each drop there is a mould in the clouds, for were two drops to issue from the same mould, the ground would be made so miry that it could not bring forth any growth.

It hath never happened that a mould hath been misplaced.

Should I, then, have mistaken Job for another?

Many thunderbolts I hurl from the skies, but each one comes from its own path, for were two to proceed from the same path, they would destroy the whole world.

It hath never happened that a path hath been misplaced.

Should I, then, have mistaken Job for another?

The gazelle gives birth to her young on the topmost point of a rock, and it would fall into the abyss and be crushed to death, if I did not send an eagle thither to catch it up and carry it to its mother.

Were the eagle to appear a minute earlier or later than the appointed time, the little gazelle would perish.

It hath never happened that the proper minute of time was missed.

Should I, then, have mistaken Job for another?

The hind has a contracted womb, and would not be able to bring forth her young, if I did not send a dragon to her at the right second, to nibble at her womb and soften it, for then she can bear.

Were the dragon to come a second before or after the right time, the hind would perish.

It hath never happened that I missed the right second.

Should I, then, have mistaken Job for another?"

Notwithstanding Job's unpardonable words, God was displeased with his friends for passing harsh judgment upon him.

"A man may not be held responsible for what he does in his anguish," and Job's agony was great, indeed[6] JOB'S WEALTH AND BENEFACTIONS

Job was asked once what he considered the severest affliction that could strike him, and he replied, "My enemies' joy in my misfortune,[7] and when God demanded to know of him, after the accusations made by Satan, what he preferred, poverty or physical suffering, he chose pain, saying, "O Lord of the whole world, chastise my body with suffering of all kinds, only preserve me from poverty."

[8] Poverty seemed the greater scourge, because before his trials he had occupied a brilliant position on account of his vast wealth.

God graciously granted him this foretaste of the Messianic time.

The harvest followed close upon the ploughing of his field; no sooner were the seeds strewn in the furrows, than they sprouted and grew and ripened produce.

He was equally successful with his cattle.

His sheep killed wolves, but were themselves never harmed by wild beasts.

[9] Of sheep he had no less than one hundred and thirty thousand, and he required eight hundred dogs to keep guard over them, not to mention the two hundred dogs needed to secure the safety of his house.

Besides, his herds consisted of three hundred and forty thousand asses and thirty-five hundred pairs of oxen.

All these possessions were not used for self- indulgent pleasures, but for the good of the poor and the needy, whom he clothed, and fed, and provided with all things necessary.

To do all this, he even had to employ ships that carried supplies to all the cities and the dwelling- places of the destitute.

His house was furnished with doors on all its four sides, that the poor and the wayfarer might enter, no matter from what direction they approached.

At all times there were thirty tables laden with viands ready in his house, and twelve besides for widows only, so that all who came found what they desired.

Job's consideration for the poor was so delicate that he kept servants to wait upon them constantly.

His guests, enraptured by his charitableness, frequently offered themselves as attendants to minister to the poor in his house, but Job always insisted upon paying them for their services.

If he was asked for a loan of money, to be used for business purposes, and the borrower promised to give a part of his profits to the poor, he would demand no security beyond a mere signature.

And if it happened that by some mischance or other the debtor was not able to discharge his obligation, Job would return the note to him, or tear it into bits in his presence.

He did not rest satisfied at supplying the material needs of those who applied to him.

He strove also to convey the knowledge of God to them.

After a meal he was in the habit of having music played upon instruments, and then he would invite those present to join him in songs of praise to God.

On such occasions he did not consider himself above playing the cithern while the musicians rested.

[10] Most particularly Job concerned himself about the weal and woe of widows and orphans.

He was wont to pay visits to the sick, both rich and poor, and when it was necessary, he would bring a physician along with him.

If the case turned out to be hopeless, he would sustain the stricken family with advice and consolation.

When the wife of the incurably sick man began to grieve and weep, he would encourage her with such words as these: "Trust always in the grace and lovingkindness of God.

He hath not abandoned thee until now, and He will not forsake thee henceforth.

Thy husband will be restored to health, and will be able to provide for his family as heretofore.

But if—which may God forefend—thy husband should die, I call Heaven to witness that I shall provide sustenance for thee and thy children."

Having spoken thus, he would send for a notary, and have him draw up a document, which he signed in the presence of witnesses, binding himself to care for the family, should it be bereaved of its head.

Thus he earned for himself the blessing of the sick man and the gratitude of the sorrowing wife.

[11] Sometimes, in case of necessity, Job could be severe, too, especially when it was a question of helping a poor man obtain his due.

If one of the parties to a suit cited before his tribunal was known to be a man of violence, he would surround himself with his army and inspire him with fear, so that the culprit could not but show himself amenable to his decision.

[12] He endeavored to inculcate his benevolent ways upon his children, by accustoming them to wait upon the poor.

On the morrow after a feast he would sacrifice bountifully to God, and together with the pieces upon the altar his offerings would be divided among the needy.

He would say: "Take and help yourselves, and pray for my children.

It may be that they have sinned, and renounced God, saying in the presumption of their hearts: 'We are the children of this rich man.

All these things are our possessions.

Why should we be servants to the poor?'

" SATAN AND JOB

The happy, God-pleasing life led by Job for many years excited the hatred of Satan, who had an old grudge against him.

Near Job's house there was an idol worshipped by the people.

Suddenly doubts assailed the heart of Job, and he asked himself: "Is this idol really the creator of heaven and earth?

How can I find out the truth about it?"

In the following night he perceived a voice calling: "Jobab!

Jobab!

Arise, and I will tell thee who he is whom thou desirest to know.

This one to whom the people offer sacrifices is not God, he is the handiwork of the tempter, wherewith he deceives men."

When he heard the voice, Job threw himself on the ground, and said: "O Lord, if this idol is the handiwork of the tempter, then grant that I may destroy it.

None can hinder me, for I am the king of this land."

[13] Job, or, as he is sometimes called, Jobab, was, indeed, king of Edom, the land wherein wicked plans are concocted against God, wherefore it is called also Uz, "counsel."

[14] The voice continued to speak.

It made itself known as that of an archangel of God, and revealed to Job that he would bring down the enmity of Satan upon himself by the destruction of the idol, and much suffering with it.

However, if he remained steadfast under them, God would change his troubles into joys, his name would become celebrated throughout the generations of mankind, and he would have a share in the resurrection to eternal life.

Job replied to the voice: "Out of love of God I am ready to endure all things unto the day of my death.

I will shrink back from naught."

Now Job arose, and accompanied by fifty men he repaired to the idol, and destroyed it.

Knowing that Satan would try to approach him, he ordered his guard not to give access to any one, and then he withdrew to his chamber.

He had guessed aright.

Satan appeared at once, in the guise of a beggar, and demanded speech with Job.

The guard executed his orders, and forbade his entering.

Then the mendicant asked him to intercede for him with Job for a piece of bread.

Job knew it was Satan, and he sent word to him as follows, "Do not expect to eat of my bread, for it is prohibited unto thee," at the same time putting a piece of burnt bread into the hand of the guard for Satan.

The servant was ashamed to give a beggar burnt bread, and he substituted a good piece for it.

Satan, however, knowing that the servant had not executed his master's errand, told him so to his face, and he fetched the burnt bread and handed it to him, repeating the words of Job.

Thereupon Satan returned this answer, "As the bread is burnt, so I will disfigure thy body."

Job replied: "Do as thou desirest, and execute thy plan.

As for me, I am ready to suffer whatever thou bringest down upon me."

Now Satan betook himself to God, and prayed Him to put Job into his power,[15] saying: "I went to and fro in the earth, and walked up and down in it, and I saw no man as pious as Abraham.

Thou didst promise him the whole land of Palestine, and yet he did not take it in ill part that he had not so much as a burial-place for Sarah.

[16] As for Job, it is true, I found none that loveth Thee as he does, but if Thou wilt put him into my hand, I shall succeed in turning his heart away from Thee."

But God spake, "Satan, Satan, what hast thou a mind to do with my servant Job, like whom there is none in the earth?"

Satan persisted in his request touching Job, and God granted it, He gave him full power over Job's possessions.

[17] This day of Job's accusation was the New Year's Day, whereon the good and the evil deeds of man are brought before God.

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