Midrash sobre Job 32:23

“It was during the days when the judges judged, there was a famine in the land. A man from Bethlehem of Judah went to reside in the field of Moav, he, his wife, and his two sons” (Ruth 1:1).
“It was during the days when the judges judged” – Rabbi Yoḥanan began and said: “Hear My people and I will speak; [Israel, and I will forewarn you]” (Psalms 50:7). Rabbi Yoḥanan said: One forewarns only one who can hear it. Rabbi Yudan ben Rabbi Simon said: In the past they were called Israel like all other nations: “Savta, Rama, and Savtekha” (Genesis 10:7);¹These are the names of nations listed in Genesis, chap. 10. from here forward, they are called only My people. “Hear My people and I will speak” – from where did you merit to be called My people? From “and I will speak” – from what you spoke before Me at Sinai and said: “Everything that the Lord has spoken we will do and we will heed” (Exodus 24:7). Rabbi Yoḥanan said: “Hear My people” – [what I have said] in the past; “and I will speak” – in the future. “Hear My people” – in this world; “and I will speak” – in the World to Come. So I will have a response to the angels of the nations of the world who are destined to accuse them before Me and say: ‘Master of the universe, these worship idols and those worship idols, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these spilled blood and those spilled blood, and these are going down to the Garden of Eden and those are going down to Gehenna?’
At that time, the advocate of Israel is silenced. That is what you say: “At that time Mikhael will stand” (Daniel 12:1). Is there sitting on high? Did Rabbi Ḥanina not say: There is no sitting on high, as it is written: “I approached one of those standing [kamaya]” (Daniel 7:16). What is this language kamaya? Standing [kayama], as it is written: “Seraphim stood above Him” (Isaiah 6:2), and it is written: “The entire host of heaven standing in His presence on His right hand and on His left” (see I Kings 22:19). And you say “will stand”?²Since angels always stand, what does it mean that the angel Mikhael will stand at that moment? [Rather,] what is “will stand”? It is stand silent, as you say: “Shall I wait, because they do not speak, amdu] and do not answer>?” (Job 32:16).
The Holy One blessed be He says to him: ‘Do you stand silent and not advocate on behalf of My children? By your life, I will speak in support of their righteousness and rescue My children.’ What righteousness? Rabbi Elazar and Rabbi Yoḥanan, one says: Due to the righteousness that you established My world because you accepted My Torah, as had you not accepted My Torah, I would have restored it [the world] to emptiness and disorder, as Rabbi Huna said in the name of Rabbi Aḥa: “Earth and all its inhabitants dissolve, [I set its pillars, selah]” (Psalms 75:4). The world would have already dissolved, had Israel not stood before Mount Sinai…³Referring to a midrash that appears in Shir HaShirim Rabba 1:9: “If Israel had not stood on Mount Sinai and said: ‘Everything that the Lord has spoken we will do and we will heed’ (Exodus 24:7), the world would have dissolved and returned to emptiness and disorder.” The midrash there then continues as it does here. And who established the world? “I [anokhi] set its pillars” (Psalms 75:4). Due to the merit of anokhi, “I set its pillars, selah.”⁴Anokhi is the first word of the Ten Commandments. In other words, due to the merit of Israel’s future acceptance of the Ten Commandments and the entire Torah, God established the foundations of the world. One said: Due to the righteousness you did for yourselves in accepting My Torah, as had you not done so, I would have eliminated you from among the nations.
“God; I am your God” (Psalms 50:7) – Rabbi Yoḥanan said: It is sufficient for you that I am your patron. Reish Lakish said: Although I am your patron, how does My patronage help at trial?⁵The midrash is responding to the repetition in the verse: “God; I am your God.” God [Elohim] represents the attribute of justice, and the verse thus presents a tension between God being strictly just and God being particularly Israel’s God, i.e., their patron.
Rabbi Shimon bar Yoḥai taught: I am the God for all humankind, but I have designated My name only upon My people Israel. I am not called the God of all the nations, but rather, the God of Israel. “God [Elohim]; I am your God” – Rabbi Yudan interpreted the verse in reference to Moses: The Holy One blessed be He said to Moses: ‘Even though I called you “god to Pharaoh” (Exodus 7:1), “I am your God” – I am above you.’ Rabbi Abba bar Yudan interpreted the verse in reference to Israel: Although I called you god, as it is stated: “I said you are godlike [elohim]” (Psalms 82:6), “I am your God” – know that I am above you. The Rabbis interpreted the verse in reference to judges: Even though I called you elohim, as it is stated: “Do not curse elohim” (Exodus 22:27), know that I am above you. Then He said to Israel: ‘I accorded honor to the judges and called them elohim, and they demean them. Woe unto a generation that judges their judges.’

Elihu disclosed: I said: “Days should speak, and multitude of years should teach wisdom.” But it is a spirit in man, and the breath of the Almighty, that giveth them understanding (Job 32:7). All of the understanding possessed by Bezalel came from the spirit of the Almighty, and it was instilled into him. And He hath filled him with the spirit of God, in wisdom. Understanding and knowledge (Exod. 35:31). He was wise in his knowledge of the Torah, in understanding, because he comprehended the law, and knowledge, because his mind was full of learning, and in all manner of workmanship, according to its plain meaning. The Holy One, blessed be He, said: In this world, My spirit instills wisdom within you, but in the future I will implant My spirit within you and you will be restored to life, as it is said: And I will put My spirit within you and you shall live (Ezek. 37:14).

(Fol. 63a) Rabina, while sitting before R. Ashi observed a man tying an ass to a tree on the Sabbath. Rabina admonished the man but the latter paid no attention to him, whereupon Rabina said: "Thou art under ban for this." Rabina then said to R. Ashi: "Can this action of mine be regarded as disgraceful?" [Because I have done it in the presence of you, my teacher.] R. Ashi answered: "There us no wisdom nor understanding nor counsel against the Lord (Pr. 21, 30), i.e., whenever the desecration of the name of the Lord is threatened, no regard must be paid to a teacher." Raba said: "In the presence of his teacher, it is prohibited [for a disciple to decide a legal question] and it involves capital punishment; but in the absence of his teacher [if a disciple does so] it is, of course, prohibited but no capital punishment is involved." And in the absence of his teacher, you say, it does not involve capital punishment. Behold! It is taught that R. Elazar says: "The sons of Aaron did not die for any other sin than that they decided questions of law in the presence of their teacher, Moses. What verse did they interpret? [without asking Moses their teacher:] And the sons of Aaron the priest, shall put fire upon the latter (Lev. 1, 7). Thus they said to themselves: 'Although fire is to descend from heaven [upon the altar], it is nevertheless, a virtuous act to bring common fire.'" There was a disciple of R. Elazar. who decided legal questions in the presence of the latter. Whereupon R. Elazar said unto Ema Salmon, his wife: "I wonder if this disciple will live through this year." And the disciple died within that year. So his wife said to R. Elazar: "Art thou a prophet?" "Neither a prophet nor the son of a prophet," was his answer, "but I have a tradition that whoever decides a legal question in the presence of his teacher is guilty of capital punishment." And Rabba b. Chana said that this disciple was Juda b. Guriah and he was three miles away from his teacher, R. Elazar. [Hence it shows that even in the absence of his teacher, deciding legal questions involves capital punishment.'] It was in his teacher's presence. But R. Jachanan said he was three miles away from his teacher! And according to your own opinion [is there not an objection to be raised]? Wherefore was it necessary to state the disciple's name and his father's name? We must say (that these names are given) that we should not construe the above story as a mere parable. [Therefore it stated all the facts and it was indeed decided in the presence of R. Elazar.] R. Chiya b. Abba, in the name of R. Jochanan, said: "Whoever decides a legal question in the presence of his teacher, deserves to be bitten by a serpent, for it is said (Job 32, 6.) And Elihu, the son of Barachel, the Buzite, commenced, and said: 'Young am I in days, and ye are very old; therefore I hesitated and feared to show you what I Icnoiv.' It is written here vachalei (I feared). and it is written there (Deu. 32. 24.) With the power of serpents (Zochalei) that crawl in the dust." R. Zera said in the name of R. Chanina: "He is to be called sinner, as it is said (Ps. 119, 11.) In my heart have I treasured up thy saying, in order that I may not sin against thee." R. Humnuna raised the following contradictory point: "It is written (Ib.) In my heart, have I treasured up thy saying, and it is written (Ib. 40, 10.) I announce Thy righteousness in the great assembly"; and he himself explained it: "The former was said when Ira, the Yairite [his teacher], was living, [therefore David did not teach others]; and the latter refers to the time when Ira, the Yairite, was dead." R. Abba b. Zabda said: "He who sends his [priestly] gifts unto one priest will bring a famine into the world, for it is said (II Sam. 20, 26.) and Ira, the Yairite, was a priest unto David, etc. Was he a priest unto David only? Behold he was a priest unto all Israel also! We must therefore say that it means 'All the priestly gifts were given unto him by David, and immediately following this it is written (Ib. 21, 1.) And there was a famine for three years in the days of David." R. Elazar said: "He [who decides a legal question in the presence of his teacher] will be deposed from his honorable position, as it is said (Num. 31, 21.) And Elazar, the priest, said unto the men of the army," etc. And although he said that the law was taught to his uncle and not to him, still he was deposed from his honorable position, as it is written (Ib. 27, 28.) And before Elazar, the priest, shall he (Joshua) stand and he shall ask of him after the Judgment of the Urim before the Lord, etc. We, however, do not find an instance where Joshua ever availed himself of Elazar's help."

(Fol. 39) Raba b. R. Huna said: "As soon as the scrolls are opened [in the synagogue to read the portion of the week], it is prohibited to speak even in Halacha, as it is said (Meh. 8, 5) And as he opened it, all the people became Amadu, and the word Amadu means silent, as it is said (Job. 32, 16) And should I wait longer, because they cannot speak, (Amadu) they stand still." R. Zera said: "We may infer that Amadu means silent from here (Neh. 8, 3) And the ears of the people were directed unto the book of the Law."

Another interpretation (of Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT…. This text is related (to Job 32:9): IT IS NOT THE MANY WHO ARE WISE, THE ELDERS WHO UNDERSTAND JUDGMENT. Not everyone who is engaged in the Torah becomes wise, but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. Who stated this verse? Elihu stated it. When? In the hour that Job's friends were rebuking him and he was answering them. When Job had dismissed them, Elihu saw that they were unable to answer him, as stated (in Job 32:5): BUT WHEN ELIHU SAW THAT THERE WAS NO ANSWER…. At that time he said to them (in vs. 9): IT IS NOT THE MANY WHO ARE WISE, nor does everyone who is engaged in the Torah become wise; but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. < There is no wisdom > unless the Holy One has put a spirit within him for him to be habitual in his study, as stated (in Job 32:8): SURELY IT IS THE SPIRIT IN A PERSON. A matron²³Lat.: matrona. queried R. Jose ben Halafta.²⁴Eccl.R. 1:7:5. She said to him: Is it not true that all the glory of the Holy One consists in his giving wisdom to the wise? It is so stated (in Dan. 2:20-21): < LET THE NAME OF THE LORD BE BLESSED FOR EVER AND EVER, FOR WISDOM AND MIGHT ARE HIS >…. HE GIVES WISDOM TO THE WISE. Should it not rather have said: "He gives wisdom to the foolish"? He said to her: Do you have jewels?²⁵Gk.: kosmion (“ornament” in Patristic Greek). She said to him: Yes. He said to her: If someone comes to borrow your jewels, would you lend them to him? She said to him: If he were someone hikanos²⁶The Greek word means “sufficient” or “competent.” {i.e., someone wise}, I would lend him my jewels. He said to her. You would only lend your jewels to someone hikanos; should the Holy One give wisdom to the foolish? < Daniel > therefore said (in Dan. 2:21): HE GIVES WISDOM TO THE WISE. Elihu said: < The Holy One > does not give to everyone who asks. Ergo (in Job 32:9): IT IS NOT THE MANY WHO ARE WISE. [But (in vs. 8): SURELY IT IS THE SPIRIT IN A PERSON.

Another interpretation (of Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT…. This text is related (to Job 32:9): IT IS NOT THE MANY WHO ARE WISE, THE ELDERS WHO UNDERSTAND JUDGMENT. Not everyone who is engaged in the Torah becomes wise, but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. Who stated this verse? Elihu stated it. When? In the hour that Job's friends were rebuking him and he was answering them. When Job had dismissed them, Elihu saw that they were unable to answer him, as stated (in Job 32:5): BUT WHEN ELIHU SAW THAT THERE WAS NO ANSWER…. At that time he said to them (in vs. 9): IT IS NOT THE MANY WHO ARE WISE, nor does everyone who is engaged in the Torah become wise; but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. < There is no wisdom > unless the Holy One has put a spirit within him for him to be habitual in his study, as stated (in Job 32:8): SURELY IT IS THE SPIRIT IN A PERSON. A matron²³Lat.: matrona. queried R. Jose ben Halafta.²⁴Eccl.R. 1:7:5. She said to him: Is it not true that all the glory of the Holy One consists in his giving wisdom to the wise? It is so stated (in Dan. 2:20-21): < LET THE NAME OF THE LORD BE BLESSED FOR EVER AND EVER, FOR WISDOM AND MIGHT ARE HIS >…. HE GIVES WISDOM TO THE WISE. Should it not rather have said: "He gives wisdom to the foolish"? He said to her: Do you have jewels?²⁵Gk.: kosmion (“ornament” in Patristic Greek). She said to him: Yes. He said to her: If someone comes to borrow your jewels, would you lend them to him? She said to him: If he were someone hikanos²⁶The Greek word means “sufficient” or “competent.” {i.e., someone wise}, I would lend him my jewels. He said to her. You would only lend your jewels to someone hikanos; should the Holy One give wisdom to the foolish? < Daniel > therefore said (in Dan. 2:21): HE GIVES WISDOM TO THE WISE. Elihu said: < The Holy One > does not give to everyone who asks. Ergo (in Job 32:9): IT IS NOT THE MANY WHO ARE WISE. [But (in vs. 8): SURELY IT IS THE SPIRIT IN A PERSON.

Another interpretation (of Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT…. This text is related (to Job 32:9): IT IS NOT THE MANY WHO ARE WISE, THE ELDERS WHO UNDERSTAND JUDGMENT. Not everyone who is engaged in the Torah becomes wise, but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. Who stated this verse? Elihu stated it. When? In the hour that Job's friends were rebuking him and he was answering them. When Job had dismissed them, Elihu saw that they were unable to answer him, as stated (in Job 32:5): BUT WHEN ELIHU SAW THAT THERE WAS NO ANSWER…. At that time he said to them (in vs. 9): IT IS NOT THE MANY WHO ARE WISE, nor does everyone who is engaged in the Torah become wise; but (according to Job 32:8) SURELY IT IS THE SPIRIT IN A PERSON. < There is no wisdom > unless the Holy One has put a spirit within him for him to be habitual in his study, as stated (in Job 32:8): SURELY IT IS THE SPIRIT IN A PERSON. A matron²³Lat.: matrona. queried R. Jose ben Halafta.²⁴Eccl.R. 1:7:5. She said to him: Is it not true that all the glory of the Holy One consists in his giving wisdom to the wise? It is so stated (in Dan. 2:20-21): < LET THE NAME OF THE LORD BE BLESSED FOR EVER AND EVER, FOR WISDOM AND MIGHT ARE HIS >…. HE GIVES WISDOM TO THE WISE. Should it not rather have said: "He gives wisdom to the foolish"? He said to her: Do you have jewels?²⁵Gk.: kosmion (“ornament” in Patristic Greek). She said to him: Yes. He said to her: If someone comes to borrow your jewels, would you lend them to him? She said to him: If he were someone hikanos²⁶The Greek word means “sufficient” or “competent.” {i.e., someone wise}, I would lend him my jewels. He said to her. You would only lend your jewels to someone hikanos; should the Holy One give wisdom to the foolish? < Daniel > therefore said (in Dan. 2:21): HE GIVES WISDOM TO THE WISE. Elihu said: < The Holy One > does not give to everyone who asks. Ergo (in Job 32:9): IT IS NOT THE MANY WHO ARE WISE. [But (in vs. 8): SURELY IT IS THE SPIRIT IN A PERSON.

Another interpretation (of Job 32:9): IT IS NOT THE MANY WHO ARE WISE.] < The verse > speaks about Jacob. Jacob said to his children: It is not because you are many that you are wise, since you are ten and I am < only > one. Now I say to you: Go down to Egypt, but you do not want to go down. I have a vision in the Holy Spirit that there is grain there. Thus it is stated (in Job 32:8): SURELY IT IS THE SPIRIT IN A PERSON. I have seen that Joseph is there. Thus it is stated (in Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT.

Another interpretation (of Job 32:9): IT IS NOT THE MANY WHO ARE WISE.] < The verse > speaks about Jacob. Jacob said to his children: It is not because you are many that you are wise, since you are ten and I am < only > one. Now I say to you: Go down to Egypt, but you do not want to go down. I have a vision in the Holy Spirit that there is grain there. Thus it is stated (in Job 32:8): SURELY IT IS THE SPIRIT IN A PERSON. I have seen that Joseph is there. Thus it is stated (in Gen. 42:1): THEN JACOB SAW THAT THERE WAS GRAIN IN EGYPT.

Similarly it is written: For he who toucheth thee toucheth the apple of his eye (Zech. 2:12). “My eye” should be written here, for it refers, as it were, to the Heavenly One. However, the text was modified by the scribes of the Great Synagogue.¹¹The men of the great Synagogue were the scribes, prophets, and Pharisees in the period after Ezra. See Lauterbach, Rabbinic Essays, p. 191, n. 36. The scribes made changes in the biblical text in order to eliminate anthropomorphisms and irreverent expressions. According to the Babylonian Talmud, Nedarim 37b, these changes are Sinaitic traditions. The verse Ye say also: “Behold, what a weariness is it! And ye have snuffed at it” (Mal. 1:13) was likewise altered. The verse I will judge his house forever, for the iniquity, in that he knew that his sons did bring a curse on themselves, and he rebuked them not (I Sam. 3:13) was also modified. In the like manner, the verse Why hast thou set me as a mark for thee, so that I may burden to myself (Job 7:20) was changed. The verse Art not Thou from everlasting, O Lord, My God, my Holy One? We shall not die (Hab. 1:12) was modified also. Again the verse Hath a nation changed its gods which are yet no gods? But My people hath changed its glory for that which doth not profit (Jer. 2:11) was altered. Similarly, Thus they exchange their glory for the likeness of an ox that eateth grass (Ps. 106:2) was changed. The verse I will change their glory to shame (Hos. 4:7) was likewise modified. In the case of Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job (Job 32:3) they changed the text. Similarly, but Abraham stood yet before the Lord (Gen 18:22) is another illustration of this. Again, in the verse And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favor in Thy sight, and let me not look upon my wretchedness (Num. 11:15) they changed the text. Similarly in the passage Let her not, I pray, be as one head, of whom the flesh is half consumed when He cometh out of his mother’s womb (ibid. 12:12) they altered the verse. And likewise, the verse What portion have we in David? Neither have we inheritance in the son of Jesse; to your tents, O Israel; now see to thine own house, David. So Israel departed unto their tents (I Kings. 12:16) was altered, for in the Second Book of Chronicles (10:16) it is written concerning this episode to his tent rather than unto their tents.

What is the sense of “I am with him in his affliction?” (Psalms 91:15)... Rabbi Judan said: “It can be compared to a pregnant woman who was angry at her mother, and when she went into labor, her mother went upstairs while she remained crying downstairs. As her mother heard her crying downstairs, she cried upstairs. Her neighbors said to her, “What is the matter, that you are screaming. Are you giving birth with her?” She said to them, “My daughter is in pain. How can I stand her screaming? I am screaming because my daughter’s pain is my pain.” Similarly when the Temple was destroyed, there was a wailing that went out in the whole world… The ministering angels said to God, “Does this befit you? Does it not say, “Glory and majesty are before God, strength and gladness in God’s place?” (Psalms 96:6) God said to them, “Has my house not been destroyed and my children have been carried off in chains. Shouldn’t I be in pain? This is the meaning of, “I am with him in his affliction.”

The ministering angels said to him: Moses ! This Torah has been given only for our sakes. Moses replied to them: It is written in the Torah, "Honour thy father || and thy mother" (Ex. 20:12). Have ye then father and mother? Again, it is written in the Torah, "When a man dieth in the tent" (Num. 19:14). Does death happen among you? They were silent, and did not answer anything further.