ל֣וֹא אֲלֵיכֶם֮ כָּל־עֹ֣בְרֵי דֶרֶךְ֒ הַבִּ֣יטוּ וּרְא֗וּ אִם־יֵ֤שׁ מַכְאוֹב֙ כְּמַכְאֹבִ֔י אֲשֶׁ֥ר עוֹלַ֖ל לִ֑י אֲשֶׁר֙ הוֹגָ֣ה יְהוָ֔ה בְּי֖וֹם חֲר֥וֹן אַפּֽוֹ׃ (ס)
N’est-ce pas à vous que je m’adresse, O vous tous qui passez par là? Regardez et voyez s’il est une douleur comparable à ma douleur à moi, dont l’Éternel m’a affligée au jour de son ardente colère.
Malbim
Job does not now reply to Bildad's hypothesis, preferring to wait until all three of his companions have completed their speeches in the second round. At this juncture he just complains bitterly at the pain their biting words are causing him; such scorn and insult (Psalms 119:22), Even had he said something improper, a person should not be held responsible for what he says when distressed.1TB Baba Batra 16b He concludes that they have turned against him; that they have become his enemies and, as such, have just come to heap still more anguish on his distress (Lamentations 1:12), hounding him mercilessly. He leaves it to future generations to judge his case; they will surely exonerate him.
He also arraigns his companions before Heaven for having persecuted a disease stricken man like him, one who is anguished to the point of death. (Psalms 109:16) He tells of his distress and his troubles and warns them that they should fear God's retribution for the way they had deceived him, under the guise of love.2This book is as much about man as it is about God. Whatever God's involvement was or was not in all that had befallen Job, his family and his possessions, his companions show little sympathy for his present state. They offer all sorts of theologies to explain it but there is no succor or comfort in their rationalizations; at least they could have shown some pity. As Yeshayahu Leibowitz said of the book When Bad Things Happen to Good People by Harold S. Kushner, that if it is supposed to be an explanation, it fails; but if it is meant to be a comfort to the bereaved (נחום אבלים), which is a great Mitzvah, then the book has value.
He also arraigns his companions before Heaven for having persecuted a disease stricken man like him, one who is anguished to the point of death. (Psalms 109:16) He tells of his distress and his troubles and warns them that they should fear God's retribution for the way they had deceived him, under the guise of love.2This book is as much about man as it is about God. Whatever God's involvement was or was not in all that had befallen Job, his family and his possessions, his companions show little sympathy for his present state. They offer all sorts of theologies to explain it but there is no succor or comfort in their rationalizations; at least they could have shown some pity. As Yeshayahu Leibowitz said of the book When Bad Things Happen to Good People by Harold S. Kushner, that if it is supposed to be an explanation, it fails; but if it is meant to be a comfort to the bereaved (נחום אבלים), which is a great Mitzvah, then the book has value.
Rashi
התעללתי means I HAVE MOCKED, as in, (Numbers 22:29) “Because thou hast mocked (התעללת) me”; (I Samuel 6:6) “Indeed, when he mocked (התעולל) them”, which, also, is said in reference to Egypt. It is not an expression denoting doing and action, for were this so it should have written עוללתי, similar to (Lamentations 1:22) “And do (עולל) unto them as thou hast done (עוללת) unto me”, and to (Lamentations 1:12) “which he has done (עולל) unto me”.
Depths of Yonah
A suggested Parallel to the Jewish Experience during WW II
With trepidation I suggest a parallel to the predicament of our people during World War II. The storm raged everywhere but only the Jews were under threat of complete annihilation. The discerning eye recognized Hashem’s involvement, though we do not completely understand the reason for the extreme ferocity of these terrible years. Yirmiyahu HaNavi expresses the point thusly, “Im Yeish Machov KeMachovi,” “is there a pain like my pain?” (Eichah 1:12). All the neighboring countries suffered as a result of the Babylonian conquests. However, Yirmiyahu notes the Hand of God directed towards the Jews in that the suffering we endured was dramatically worse that the suffering of the other nations under the Babylonian yoke.
With trepidation I suggest a parallel to the predicament of our people during World War II. The storm raged everywhere but only the Jews were under threat of complete annihilation. The discerning eye recognized Hashem’s involvement, though we do not completely understand the reason for the extreme ferocity of these terrible years. Yirmiyahu HaNavi expresses the point thusly, “Im Yeish Machov KeMachovi,” “is there a pain like my pain?” (Eichah 1:12). All the neighboring countries suffered as a result of the Babylonian conquests. However, Yirmiyahu notes the Hand of God directed towards the Jews in that the suffering we endured was dramatically worse that the suffering of the other nations under the Babylonian yoke.