Midrasch zu Ijow 42:1

One of the Rabbis who was sitting before R. Samuel b. Nachmeni said: "Job never existed; and is mentioned in the Scripture only as a parable." Whereupon R. Samuel b. Nachmeni said to him: "According to your theory then what is the meaning of the passage (Job. 1, 1) There was a man in the land of Utz whose name was Job." But even according to your theory is not the following passage (Sam. 12, 3) But the poor man had nothing, etc., a mere parable? The same may be said concerning Job." "If it were so," responded R. Samuel b. Nachmeni, "why, then, his name and the name of the country he came from?" R. Jochanan and R. Elazar both said that Job was from among the Babylonian exiles; and his college was in Tiberias. The following objection was raised: "Job's age was from the time when Israel came to Egypt until they left it." Read, as many years as the Israelites were in Egypt. (Ib. b)) Another objection was raised. "There were seven prophets who have prophesied to the nations, viz: Balaam and his father. Job, Eliphaz the Temanite, Bildad the Shuchite, Zophar the Na'amathite, and Elihu ben Barahel the Buzite." [Hence he was not from among the Babylonian exiles]. And even according to your theory, was then Elihu [just mentioned] not a Jew? Behold, it is written of the family of Ram, [which refers to Abraham. Surely you will say that the Baraitha means their prophecies were for the nations? The same can be said concerning Job. But have then the Jewish prophets not prophesied, for all nations? The Jewish prophets prophesied to Israel mainly, and to the nations also, but the above-mentioned seven have prophesied exclusively for other nations. Another objection was raised. A pious man was among the nations, and Job was his name; and he came to this world only for the purpose of receiving his reward. The Holy One, praised be He! however, brought chastisements upon him, and he began to blaspheme; the Holy One, praised be He! then doubled his reward in this world, so that he should have no share in the world to come. Hence Job was not a Jew? On this point the Tannaim of the following Baraitha differ. R. Elazar said: "Job lived in the time of the Judges as it is said (Job. 27, 12) … deal in such vanities. Which generation was one entirely of vanities? It was the generation of the Judges." R. Joshua b. Karcha said: "Job lived in the time of Ahasuerus; as it is said (Job 42, 15) And there were not found such handsome women as the daughters of Job, etc. And in which generation were handsome women searched for? This was in the generation of Ahasuerus." But perhaps it was in the time in David, of which the passage says (I Kings 1, 3) So they sought for a fair maiden throughout all the territory of Israel. There they searched only among the daughters of Israel, but in the time of Ahasuerus [it is written] in all the land. R. Nathan said: "Job was in the time of the Queen of Sheba, as it is said (Job 1, 15) When the Sabeans made an incursion." The sages, however, say: "Job lived in the time of the Chaldeans, as it is said (Ib., ib. 17) The Chaldeans posted themselves," etc. Still others say: "Job lived in the time of Jacob and married Dinah, the latter's daughter." And all the sages just mentioned, except the last, hold that Job was an Israelite. How can you assume that they hold Job was a non-Jew, for how is it possible that the Shechina should rest on a non-Jew after the death of Moses? Behold! the master said: "Moses asked that the Shechina might not dwell with nonJews, and his request was granted, as it is said (Ex. 33, 6) So shall we be distinguished I and Thy people."

(Gen. 6, 1) And it came to pass when men began to multiply — and daughters were born unto them. R. Jochanan said: "With a daughter comes multiplication into the world." Resh Lakish, however, maintains that with a daughter strife comes into the world. Resh Lakish said to R. Jochanan: "According to your opinion, that multiplication comes with daughters; then why was not Job doubled with daughters just as he was with sons and with all his property?" He answered: "Although they were not doubled in number, nevertheless they were in beauty, as it is written (Job 42, 13-15) He had also fourteen sons and three daughters, And he called the name of the first Yemimah, and the second, Keziah, and the third Keren-hapuch; i.e., Yemimah because she was bright as the day, Keziah because her perfumery odor spread like that of cassia; Keren-hapuch, because, said R. Chisda, she spread forth a savor like garden comes, as it is written (Jer. 4, 30) Thou circle with paint thine eyes." To R. Simon, Rabbi's son, a daughter was born; and he became dejected. His father said to him: "With thy daughter came multiplication." Bar Kapara said to him: "Your father offered you a vain consolation, for we are taught in a Baraitha: The world cannot be without male and females. However, happy is he whose children are males, and woe to him whose children are females. The world cannot be without a spice dealer and a tanner; happy is he who is a spice dealer and woe to him who is a tanner."

... The judgment of the wicked in Gehinnom lasts twelve months, as it says “And it shall be from new moon to new moon…” (Yeshayahu 66:23) R’ Yochanan ben Nuri says: from Pesach until Atzeret (Shavuot), as it says “…and from Sabbath to Sabbath…” (ibid.) After twelve months the souls of the sinners of Israel who transgressed the Torah and the commandments are consumed and their bodies are consumed and they are turned to dust. Gehinnom spits them out and the wind scatters them underneath the feet of the righteous, as it says “And you shall crush the wicked, for they will be as ash under the soles of your feet…” (Malachi 3:21) But those who separated from the ways of the community, like the Sadducees, and the betrayers and the hypocrites and the heretics, and those who ‘spread their terror in the land of the living,’ and those who denied the resurrection, and those who say Torah is not from heaven, and those who scoff at the words of the Sages – Gehinnom is locked before them and they are judged there forever, as it says “And they shall go out and see the corpses of the people who rebelled against Me…” (Yeshayahu 66:24) Not only this, but the netherworld will cease to be but they will not cease to be, as it says “…and their form will outlast the grave as his dwelling place (zevul).” (Tehillim 49:15) From His dwelling place He will wear out their form, and their form will wear out the netherworld. What caused this to happen to them? Because they stretched out their hands against the dwelling place, as it says ‘as his dwelling place,’ and there is no dwelling place other than the Holy Temple, as it says “I have surely built You a house to dwell in…” (Melachim I 8:13)