Musar su Giobbe 1:21

The Zohar, in commenting on the line יהי שם השם מבורך, (Job 1,21) divides the word מב-רך into מב =42, the name of the attribute of גבורה, i.e. that G–d had first planned to create the world based on מדת הדין הקשה. Subsequently, this attribute was softened through the co-option of the attribute of רחמים, mercy. After the first 42 letters, we have another 42 letters until the letter ר in the word ויאמר. This is followed by another 42 letters ending before the letter ד in ויבדל. The sign, סימן, of this sequence is ב-ה-ר-ד, with the letter ב referring to בראשית. You find a parallel in Israel's experience in Egypt, when the עבודה קשה, hard labour, was tempered by פה רך soft words, (Exodus 1,14) (the second time the expression פרך is used) The reason that this word also appears prior to עבודה קשה, is to remind us that the wicked are initially allowed to live in peace, only to face יסורים, afflictions, in the Hereafter. The opposite is true of the righteous whose experience in life begins with afflictions. G–d in His righteousness begins with מב i.e. the attribute of Justice, only to co-opt the attribute of Mercy, i.e. מצרף רך, at a later stage. This is why His name is blessed, i.e. מברך. Just as creation began with the מב, so the initial experience in Egypt which emanated from the wicked Pharaoh proceeded in the reverse order, i.e. commencing with פה רך, while ending in עבודה קשה.

If a worshipper occupies himself with business matters, he must guard himself from cheating, oppression, robbery, flattery, usury, and oaths, from doing anything dishonest, in measure, or in weight. He should not be a partner in business with a worthless man, or a man who is always swearing, or a man frantic to amass wealth. Let him not be angry when he sees his companions getting rich and prospering. If it should happen that he sustains a loss, let him not be angry, but let him think that this has happened to him for his own good and for the redemption of his soul. If he has attained great wealth, let him not close his hands from giving tithes, alms, and from fulfilling vows, and giving free-will offerings. For through what he has given, the rest of his wealth will be guarded. Through the little that is lacking, his complete fortune will be secure. Just as circumcision causes a lack in one of the members of the body, but in that lack we find the perfection of man, and were it not for this lacking, he would be lacking all the days of his life, so it is with the giving of alms. A man should not rejoice too much if he attains wealth, and he should not depend upon it, for he does not know, if it will remain with him or will be lost. Then if it should be lost and he did not depend upon it, he will not worry concerning his loss, but he will justify God’s judgment, just as Job said (1:20), “The Lord gave, and the Lord hath taken away; Blessed be the name of the Lord.”

But if the righteous man becomes poor, he gives praise to the Creator, as it is said (Job 1:21), “The Lord gave and the Lord hath taken away; blessed be the name of the Lord.” He is satisfied with a dry crust, and he rejoices in his portion, and he does not profane his spiritual glory by asking help of his fellow men, but he seeks the help of God alone.

One might ask, “What do afflictions have to do with the filth of the Sitrah Acharah?” But you must know that the filth of the Sitrah Acharah is a tangible substance. The proof to this is that when a menstruating woman gazes at a mirror a number of stains cling to it, clouding the image so that it becomes spotted with white and black marks, as I have already mentioned in Chapter Two. So you see that a person can cause an impression even with a defiled look. One can understand, then, that the filth of the Sitrah Acharah is a tangible substance clinging to a person’s body, from which it is impossible to be cleansed without afflictions. These cleanse because all afflictions are accompanied by a warming of the body. Therefore just as the stains on the mirror can only be removed with hot coals, after which it returns to its original appearance, so too a person can only achieve atonement through scorching, which is achieved through the heating of the body caused by afflictions. When one accepts Hashem’s afflictions with love and affection he diminishes the power of the filth from the Sitrah Acharah to spread. Therefore Heaven forbid that a person remonstrate against his afflictions! Rather let him accept them with love and affection, whether they strike his body or his money. For some individuals become very worked up and excited if they suffer any financial harm. Then with hearts filled brimming with ire then enter into conflicts and quarrels with others. This is the way of those who remonstrate against afflictions. Instead let a person enter humbly and exit humbly, with a broken and contrite heart and with submissiveness. And let him say on every occasion, “Hashem gave and Hashem has taken, may Hashem’s name be blessed” (Iyov 1:21). In this way he will arouse Heaven’s mercy, for the Holy One Blessed is He will take note of his submission.