Midrash sobre Jó 1:21

But Thou, O Lord, art on high for evermore (Ps. 92:9). Whenever a mortal king judges a man and acquits him, they praise him, but whenever he holds a man guilty, they do not praise him. When the Holy One, blessed be He, benefits a person, His praises are proclaimed: “Blessed is the good and He who does good,” and when evil befalls a person, His praises are also proclaimed: “Blessed be the truthful judge.” Hence, Thou art on high for evermore. Similarly David said: I will lift up the cup of salvation and call upon the name of the Lord. I found trouble and sorrow, but I called upon the name of the Lord (Ps. 116:3–4). And likewise, In God—I will praise His word—In the Lord—I will praise His word (Ps. 56:11). Similarly, Job declared: The Lord gave, and the Lord hath taken away; blessed be the name of the Lord (Job 1:21).

Ye shall not do with Me as you do with gods of silver (Exod. 20:20). Do not act toward Me as men do toward those whom they fear. When good fortune comes to them, they honor those they fear, as it is said: Therefore they sacrifice unto their net, and offer unto their drag; because by them their portion is fat, and their food plenteous (Hab. 1:16). However, when afflictions befall them, they curse those they fear, as it is said: And it shall come to pass that, when they shall be hungry, they shall fret themselves, and curse by their king and by their god (Isa. 8:21). However, you shall praise Me both for fortune and for misfortune. Thus David said: I will fill up the cup of salvation, and call upon the name of the Lord (Ps. 116:13), whether for good or for evil. Then said his wife unto him: “Dost thou still hold fast thine integrity? Blaspheme God, and die!” But he said unto her: “Thou speakest as one of the impious women speaketh. What? Shall we receive good at the hand of God, and shall we not receive evil?” (Job. 2:9–10). A man should rejoice over his afflictions more than over his good fortune. Even if man should enjoy good fortune all his life, (this merely indicates that) the sins he committed are not being forgiven. What causes sins to be forgiven? Only suffering.

"A valiant woman, who can find" (Proverbs 31:10): That is the Torah; "and further than pearls (peninim) is her price" - as it was 'in front of Me and inside (lefanim)' and Moshe merited to bring it down to earth. "Her husband puts his confidence in her, and lacks no 'booty'" - that there is nothing lacking in it. Another explanation: "A valiant woman, who can find" - They said, "There was a story about Rabbi Meir who was sitting and expounding in the study hall on Shabbat afternoon, when two of his sons died. What did his mother do? She placed both of them on the bed and spread a sheet over them. At the end of Shabbat, Rabbi Meir came home from the study hall. He said to her, 'Where are my two sons?' She said [back], 'They went to the study hall.' He said to her, 'I scanned the study hall and I did not see them.' They gave him the cup of Havdalah and he separated [the days of the week with the closure of Shabbat]. He repeated and said, 'Where are my two sons?' She said, 'They went elsewhere and they are coming now.' She placed food in front of him and he ate and blessed. After he blessed, she said to him, 'I have a question to ask you.' He said to her, 'Say your question.' She said to him, 'Rabbi, before today, a man came and deposited something with me, and now he is coming to take it. Should we return it to him or not?' He said, 'My daughter, one who has a deposit with him must return it to its owner.' She said to him, 'Were it not for your consent, I would not have given it to him.' What did she do? She grabbed his hand, brought him up to that room, had him approach the bed and took off the sheet from upon them. When he saw both of them dead and laying upon the bed, he began to cry and say, 'My sons, my sons, my teachers, my teachers - my sons in the way of the world, my teachers in that they would enlighten my eyes with their Torah.' At that time, she said to Rabbi Meir, 'Rabbi, is this not what I told you - do I not need to return the deposit to its Owner?' He said, '"The Lord has given and the Lord has taken; may the name of the Lord be blessed"' (Job 1:21)." Rabbi Chanina said, "With this thing, she consoled him and his mind became composed - that is why it states, 'A valiant woman, who can find.'" Rabbi Chama bar Chanina said, "On account of what did the sons of Rabbi Meir become liable and die at one time? Because they were accustomed to leaving the study hall to sit with food and drink." Rabbi Yochanan said, "Even with trifling matters - as when the Torah was given to Israel, he only warned them about the words of Torah, as it is stated (Deuteronomy 26:16), 'This day the Lord, your God, commands you to do.'"

R. Akiva says: If it is written "with all your soul," how much more so, "with all your might" (meodecha)! (The meaning is:) For every measure (middah [suggested by] "meodecha") that He metes out to you, whether for good or for evil, (thank Him). And thus did David say (Psalms 116:3-4) "Affliction and sorrow did I find and in the name of the L-rd I called … (13) "I shall lift up the cup of salvation, and in the name of the L-rd will I call." And thus did Iyyov say: (Iyyov 1:21) "The L-rd has given and the L-rd has taken — blessed be the name of the L-rd." (Bless Him) both for the measure of good and for the measure of evil. What did his wife say to him? (Ibid. 2:9) "Do you still persist in your integrity? — blaspheme G-d and die." And he answered: "You speak as one of the coarse women. Shall we accept (only) the good of G-d and not the evil?" The men of the generation of the flood were degenerate by reason of the good (bestowed upon them), and when punishment came upon them, they accepted it perforce. The men of Sodom and Amorah were degenerate by reason of the good (bestowed upon them), and when punishment came upon them they accepted it perforce. Now does this not follow a fortiori — If one who is degenerate in good accedes in evil, then one who accedes in good — how much more so should he accede in punishment! Thus, Iyyov to his wife: "You speak as one of the coarse women. Shall we accept the good of G-d and not the evil"?