Midrasch zu Ijow 27:24

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."

(13) And Haman related to Zereth his wife and to all his friends. And then it is written: Then said unto him his wise men and Zereth his wife; first they are called friends, and then wise men? R. Jochanan said: "A man, even of any nation, who says an intelligent thing only should be termed wise (Chacham). If Mordecai be of the seed of the Judeans; i.e., they said: "If Mordecai is descended from other tribes, you will get the better of him; but if he be descended from one of these tribes — Juda, Benjamin, Ephraim, Menaseeh — then you cannot overcome him; from Juda, because it is written (Gen. 49, 8) Thy hand shall be on the neck of thy enemies; and the other three, because it is written (Ps. 80, 3) Before Ephraim, Benjamin and Menasseh, awaken thy might." But thou will surely fall before him. R. Juda b. Ilai taught: "What is the meaning surely fall [doubled in the test]? Infer from this that they said to him thus: 'This nation (Israel) resembles earth, and resembles stars; when they sink they sink to the dust, and when they rise they rise to the stars.' " (Est. 6, 14) They were yet speaking with him when the king's chamberlains arrived, and they hastened. From this we infer that they brought him in a hurry. For the adversary regardeth not the damage of the king. She said to him: "This enemy is not worth the damage he causes to the king; when he became jealous of Vashti, he killed her, and now he becomes jealous of me, and wants to kill me too." And the king arose in his fury … and when the king returned. From this we may infer that just as he had gone out in a fury, so he returned in a fury; he went to his garden and found that angels, in the form of men, were uprooting the trees of his garden and throwing them away. Upon his inquiry as to why they were doing it, he was informed that Haman had ordered them to do so. When he returned to his house he found Haman was fallen upon the couch, etc. It is not written, fell [active case], but, was fallen [passive case]; i.e., infer from this that an angel came and pushed him. And the king said: "Woe from inside, and woe from outside." And the king said: "Will he even do violence to the queen before me in the house?" Then said Harbonah, one of the chamberlains, etc. R. Chama b. Chanina said: "Harbonah the wicked had also been among those who had given the advice to make a gallows for Mordecai; but as soon as he saw that his plan was not fulfilled, he deserted Haman and went over to Mordecai's friends, and this interpretation is derived from the passage (Job 27, 22) And will cast upon him, and have no pity; out of his hand will surely escape. And the fury of the king [Shachacha] was appeased. What does the double (appeasing) stand for? One refers to the King of the Universe and the other refers to Ahasuerus. Others, however, say that one refers to the anger about Vashti and one about Esther."

"Command the Children of Israel" (Numbers 28:2). This is [the meaning of] that which was stated by the verse (Job 27:23), "The Omnipresent we have not found to be of great power"; and [yet] it is written (in Job 36:22), "It is true that God is beyond reach in His power." How are these two verses [resolved]? Rather [it is that] when He gives to Israel, He gives to them according to His power. But when He requests something from them, He only requests according to their power. See what is written, "As for the Tabernacle, make it of ten curtains." Hence it is written, "The Omnipresent we have not found to be of great power." But when He gives to them, He gives according to His power: In the future, the Holy One, blessed be He, will make a canopy from clouds of glory for each and every righteous person, as it is stated (in Is. 4:5), "The Lord will create over the whole shrine and meeting place of Mount Zion [cloud by day and smoke with a glow of flaming fire by night; indeed] over all the glory shall hang a canopy." And why is smoke in the canopy? Since anyone whose eyes were smoky and stingy with his students in this world will have his canopy filled with smoke in the world to come. Why is there fire in the canopy? [It is coming to] teach that each and every righteous person is lit up from the canopy of his fellow, that is more elevated than he, with light the radiance of which shines from [one] end of the world to the [other] end. Hence it is written, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 27:20), "And you shall command...." But when He lit up for them, it was according to His power, as it is stated (Exodus 13:21), "And the Lord went in front of them by day." [Moreover, about] the future to come, it is stated (Isaiah 60:1), "Arise, My light...." And it is [also] written (Isaiah 30:26), "And the light of the moon shall become like the light of the sun." Hence, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 23:19), "The choice first fruits of your land." But when He gives to them, it is according to His power, as it is stated (Ezekiel 47:12), "All kinds of trees for food will grow up on both banks of the stream; their leaves will not wither nor their fruit fail; they will yield new fruit every month...." What is [the meaning of] "they will yield new fruit every month?" That each and every tree yields new fruit each and every month, [such that] the new fruit of this month is not like the new fruit of another month. When He requested something from them, He only requested according to their power, as it is stated (Leviticus 23:40), "And you shall take for yourselves on the first day the fruit of a beautiful true." But when He gives, it according to His power, as it is stated (Isaiah 41:19), "I will give in the wilderness cedar, acacia." And it is [also] written (Isaiah 55:13), "Instead of the brier, a cypress shall rise."

23 "Command the Children of Israel" (Numbers 28:2). This is [the meaning of] that which was stated by the verse (Job 27:23), "The Omnipresent we have not found to be of great power"; and [yet] it is written (in Job 36:22), "It is true that God is beyond reach in His power." How are these two verses [resolved]? Rather [it is that] when He gives to [Israel], He gives to them according to His power. But when He requests something from them, He only requests according to their power. See what is written (Exodus 26:1), "As for the Tabernacle, make it of ten curtains." But in the future, the Holy One, blessed be He, will make a canopy from clouds of glory for each and every righteous person, as it is stated (in Is. 4:5), "The Lord will create over the whole shrine and meeting place of Mount Zion cloud by day and smoke with a glow of flaming fire by night; indeed over all the glory shall hang a canopy." And why is smoke in the canopy? Since anyone whose eyes were smoky and stingy with his students in this world will have his canopy filled with smoke in the world to come. Why is there fire in the canopy? [It is coming to] teach that each and every righteous person is lit up from the canopy of his fellow, that is more elevated than he; with light the radiance of which shines from [one] end of the world to the [other] end. Hence it is written, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 27:20), "And you shall command [...]." But when He lit up for them, it was according to His power, as it is stated (Exodus 13:21), "And the Lord went in front of them by day." [Moreover, about] the future to come, it is stated (Isaiah 60:1-3), "Arise, My light [...]. But upon you the Lord will shine, and His Presence be seen over you. And nations shall walk by your light; kings, by your shining radiance. And it is written, (Isaiah 30:26), "And the light of the moon shall become like the light of the sun […]." Hence, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 23:19), "The choice first fruits of your land." But when He gives to them, it is according to His power, as it is stated (Ezekiel 47:12), "All kinds of trees for food will grow up on both banks of the stream; their leaves will not wither nor their fruit fail; they will yield new fruit every month." What is [the meaning of] "they will yield new fruit every month?" That each and every tree yields new fruit each and every month, [such that] the new fruit of this month is not like the new fruit of another month. When He requested something from them, He only requested according to their power, as it is stated (Leviticus 23:40), "And you shall take for yourselves on the first day the fruit of a beautiful true." But when He gives, it is according to His power, as it is stated (Isaiah 41:19), "I will give in the wilderness cedar, acacia […]." [And it is also written] (Isaiah 55:13), "Instead of the brier, a cypress shall rise."