Quotation zu Bereschit 8:23

You remember the dealings of [men in] today’s world, and You [also] consider the behavior of all those who lived in earlier times. In Your Presence are revealed all hidden things and the multitude of secrets from the beginning of creation; for there is no forgetfulness before the throne of Your Glory, and there is nothing hidden from Your eyes. You remember all that has been done, and even all that which is formed is not concealed from You. All is revealed and known before You Adonoy, our God Who observes and looks until the end of all generations. For You set an appointed time of remembrance, to consider every soul and being; to cause numerous deeds to be remembered and the multitude of creatures without end. From the beginning of creation, You have made this known, and from before time You have revealed it. This day [Rosh Hashana] is the beginning of Your work a memorial of the first day. For it is a statute for Yisrael a [day of] judgment of the God of Yaakov. And over countries [judgment] is pronounced, which of them is destined for the sword [war] and which for peace, which for famine and which for abundance. And on it, creatures are brought to mind, to be remembered for life or for death. Who is not considered on this day? For the remembrance of all that is formed comes before You: the dealings of man, and the decree of his fate, and the misdeeds of man’s actions, the thoughts of man and his schemes, and the motives for the deeds of man. Fortunate is the man who does not forget You, the son of man who gains strength in You. For those who seek You will never stumble, and never will they be disgraced— all who trust in You. For the remembrance of all their deeds come before You, and You examine the deeds of all of them. And No’ach too, You remembered with love, and [therefore] decreed for him a promise of deliverance and compassion, when You brought the flood-waters to destroy all flesh because of the wickedness of their deeds. Therefore, his remembrance came before You, Adonoy, our God, to multiply his seed like the dust of the earth, and his descendants as the sand of the sea; as it is written in Your Torah; “And God remembered No’ach and all the beasts and all the cattle that were with him in the Ark, and God caused a wind to pass over the earth, and the waters were calmed.” And it is said: “And God heard their groaning cry, and God remembered His covenant with Avraham, with Yitzchak, and with Yaakov.” And it is said: “I will remember My covenant with Yaakov, and also My covenant with Yitzchak, and also My covenant with Avraham, will I remember; and the land [of Yisrael] I will remember.”

When this idea is sufficiently indicated, the author begins to reflect on it: one opinion Job is represented to hold, whilst other opinions are defended by his friends. I will further on expound these opinions which formed the substance of the discussion on the misfortunes of Job, caused by the adversary alone. Job, as well as his friends, were of opinion that God Himself was the direct agent of what happened, and that the adversary was not the intermediate cause. It is remarkable in this account that wisdom is not ascribed to Job. The text does not say he was an intelligent, wise, or clever man; but virtues and uprightness, especially in actions, are ascribed to him. If he were wise he would not have any doubt about the cause of his suffering, as will be shown later on.