מה מסתתר בספר איוב? הגאון הינוקא בשיעור מקיף על כל ספר איוב בתשעה באב

3:45 The Holy One, blessed be He, blessed him; he had great abundance. He was not a man — he was not a man who lacked anything. "And seven sons and three daughters were born to him." "And his livestock was seven thousand sheep" — understand how much seven thousand sheep is, how much food, how much abundance he had: meat, milk, sheep, everything. On top of it all, "three thousand camels." Camels are like cars, like vehicles. A man who has 3,000 camels is exactly like a man who has 3,000 [unclear].

4:15 Three thousand camels, "and five hundred yoke of oxen." A yoke of oxen is, let us say, machines that plow the field. Five hundred yoke of oxen, "and five hundred she-donkeys," which would run errands for him from place to place, "and a very great deal of work." He had vineyards, grain. He had great abundance. "And that man was greater than all the people of the East" — of all the people who were in his generation, Iyov was greater than them in wealth, in honor, in what Hashem had blessed him with.

4:49 "And his sons would go and make a feast, each in his house on his day" — each one made a feast; each one made a feast in his own house. They went and rejoiced. "And it was, when the days of the feast had gone their round" — when the round of feasts was finished, when it was all over — "Iyov would send and sanctify them" — he sent word to them, to strengthen them like this with words of Torah and encouragement; he sent them holiness, words of encouragement, to all of them. "And he would rise early in the morning" — with all his children — "and offer up burnt offerings according to the number of them all" — he offered up burnt offerings like the number of his sons and daughters. He was always bringing offerings to the Holy One, blessed be He — praise;

5:24 whatever he has, he gives to the Holy One, blessed be He. "For Iyov said: Perhaps my sons have sinned and blessed G-d in their hearts." Perhaps, as it were, there was something — perhaps someone grew weak in emunah, someone had something that was not good — he said it, as it were, in a euphemism. Let us bring some offering, something that will give praise to the Holy One, blessed be He, some praise like that, in case there was something not good here. The burnt offering atones for the thoughts of the heart.

5:49 He wants to bring burnt offerings, so that if there was something not good in their hearts, it would be atoned for them. And they had the seven mitzvos of the children of Noach, under which they too are forbidden to blaspheme, Heaven forbid. Yes? We have already gone over this. "So Iyov would do all the days." Every time some feast, some celebration, ended, he would strengthen them in emunah and would go and bring burnt offerings, in order to atone, in case there was someone who, Heaven forbid, sinned in a thought of the heart — that it be atoned for him.

6:19 "And the day came" — when is this day? What is "and the day came"? Which day is it? Rosh Hashanah. "And the sons of G-d came to stand before Hashem, and the Satan too came among them." It is the Day of Judgment, the day of trial. "And the day came" — that is Rosh Hashanah. All the angels came to stand before Hashem; the Satan came too. "And Hashem said to the Satan: From where do you come?" — where have you come from, what have you been doing?

6:43 "And the Satan answered Hashem and said: From roaming the earth and from walking about in it." I went to look at the deeds of the nations of the world; roaming, looking at the deeds of the nations of the world. I saw the deeds of human beings; I have come to tell You the deeds — what I saw, what these did, what those did. I did my job. And then Hashem, blessed be He, turns to Iyov and says to the Satan — pay attention to what He says to him.

7:07 "And Hashem said to the Satan: Have you set your heart on My servant Iyov?" The Holy One, blessed be He, calls Iyov a servant. He calls him a servant. Did you consider his deeds? Did you see anything? Or did you go looking only for evil? Are you looking only for evil, or did you really consider here? We see it in the wording, in what He has just said to him: "Have you set your heart on My servant Iyov?" One can offer this as a new insight — to see that the Holy One, blessed be He, says to the Satan: "Have you set your heart."

7:35 He did not say to him, "Have you set your eyes." "Have you set your heart on My servant Iyov?" As if to say: you came to consider, to look, to see his deeds — when you came to look for what is not good in him, did you consider his goodness of heart? "For there is none like him on earth, a wholehearted man" — who serves Me in cleanness, in integrity, like him — "and upright, G-d-fearing" — he believes in Me with complete emunah — "and turning away from evil" — there is no fault in him, nothing.

8:02 "And the Satan answered Hashem and said: Is it for nothing that Iyov fears G-d?" He does have fear of Hashem, but — he said — test him; give him something, a trial. "Have You not made a hedge around him, and around his house, and around all that he has, on every side? You have blessed the work of his hands, and his livestock has spread out in the land." He said: fine, look, Hashem — he fears Hashem, I am not saying he does not, but You have blessed him, You shield him, You have given him everything.

8:30 You have not tested him here, to see, from Heaven, how he will react if You strike at him. Heaven forbid. "But stretch out Your hand, please, and touch all that he has — see if he will not bless You to Your face." Let us see. Is it not a blessing from the lips outward? Let us see whether he will stand the test. Today, every person — things are a little hard for him and at once he blasphemes, turns to Heaven, in grief and in pain over everything he is going through.

8:55 "And Hashem said to the Satan: Behold, all that he has is in your hand; only against him do not stretch out your hand." "And the Satan went out from the presence of Hashem." He received permission from Heaven to test him. But note the warning that Hashem, blessed be He, [unclear]: to take care not to stretch out a hand and touch, Heaven forbid, his very life. "And the day came" — this is already after Rosh Hashanah, when the new year had already begun — "and his sons and his daughters were eating and drinking wine in the house of their eldest brother.

9:29 And a messenger came to Iyov and said: The oxen were plowing and the she-donkeys were grazing beside them" — the oxen were in the field, and the she-donkeys were, like this, plowing — "and Sheva fell upon them" — it was something like: bands of soldiers came from the land of Sheva. "And Sheva fell upon them" — bands of soldiers came from the land of Sheva. It is as they would say today, Heaven forbid: they came from some country, some place or other.

9:54 "And took them" — they took them, all the oxen, all the sheep; they took them — "and the young men they struck down" — the soldiers killed them — "by the sword, and only I alone escaped, to tell you." He came to bring him bad news: that they had died in the battle, the soldiers killed them. "While this one" — while he is only just speaking with him — "while this one was still speaking," the one who came to tell about the soldiers of Sheva, who plundered the she-donkeys and killed the boys, "and another came" — this one is speaking and another comes — "and said: A fire of G-d fell from the heavens and burned among the sheep and the young men and consumed them, and only I alone escaped, to tell you." Nothing was left.

10:35 He is still only speaking, this one is speaking — and he received yet another blow. "While this one was still speaking, another came and said: The Kasdim formed three bands" — they came and attacked us from all kinds of sides — "and raided the camels and took them" — they robbed all the camels, everything he had, all the sheep, all the gold; everything that was there they robbed from him — "and the young men" — who were guarding them, who had been set as a guard — "they struck down by the sword, and only I alone escaped, to tell you."

11:04 "While this one was still speaking, another came and said: Your sons and your daughters were eating and drinking wine in the house of their eldest brother, and behold, a great wind came from across the desert" — a desert wind came; it is a very, very strong wind. A wind that comes from the desert is very strong; it has no barriers. It comes in a rush; it cannot be stopped — a desert wind, very harsh.

11:29 "The four corners" — the wind came from across the desert and reached the four corners of the house, "and it fell upon the young people" — upon his sons and daughters, who were at the feast — "and they died, and only I alone escaped, to tell you." Pay attention: Iyov receives the blows, blow after blow, with no pause at all between them, in a very, very hard way, in a way that one cannot recover at all even from one blow alone — just one small loss that happened to him in his property, just one small loss that happened to him in his grain, just one small loss that happened to him with his guards, or with his she-donkeys, or with his pasture, or with his plows — each and every blow.

12:13 And beyond even that — the children. "And Iyov arose and tore his robe and sheared his head." He tore out the hair of his head. "And sheared" — like a shearing, as if he had cut his hair. He grabbed the hair of his head and simply tore it out, from the grief, from the shock that he had. "And he fell to the ground and bowed down."

12:39 He bowed down — meaning, he is still blessing Hashem; he bows in homage and honor to Hashem, blessed be He. "And he said" — pay attention to what he says — "Naked I came out of my mother's womb, and naked I shall return there" — just as I came naked into this world, so too I shall return naked to the grave. When he passes on, he will return there. "Hashem gave and Hashem took; may the Name of Hashem be blessed."

13:05 This is, in fact — in Tractate Berachos, page 60b, the Sages say that a person is obligated to bless for the bad just as he blesses for the good. To bless like that, in the same measure — not only to bless for the good things; for the hardship too one must bless Hashem. This is of course a very, very high level. And pay attention: Iyov, with all these trials and this hardship that he went through — Iyov too, of course, did this in the best and most perfect way, as a servant of Hashem does.

13:36 Who could even still stand at all, or bow down? He simply stood firm in all these things; he even brought these words out of his mouth. Here one already sees that he still reflected and stood the test: he bowed down, he rose, and he blessed the Name of Hashem. He said the words that the whole world says to this day. When a person passes on to his eternal home, people say: "Hashem gave and Hashem took; may the Name of Hashem be blessed."

14:03 "In all this Iyov did not sin, and did not ascribe anything unseemly to G-d" — he did not say anything, Heaven forbid, about some perversion of justice; he did not say things that suggest, Heaven forbid, as if, Heaven forbid, there is a kind of judgment that is not just. He did not say such a thing. That was the first chapter that we learned; we have finished chapter 1.

14:29 We will not manage to read all of Iyov, but what I will do — I want to tell you — I will skip between the chapters. I will try to give you a little, to try, yes, to summarize it, until I come to the answer and to the whole dialogue, and with that we will finish, because it would be long. We will not be able to finish it all, but what we can — but I will try to condense and summarize. In chapter 38 there is the answer.

14:54 I want to try to summarize between chapter 2 and chapter 38. Perhaps we will also get to chapter 9, in chapter 9, and we will also try — there is also in chapter 12, in chapter 15, also in chapter 22, 24 — and we will skip — and 27, before the great dialogue in which the Holy One, blessed be He, speaks with him. And I will also explain to you what the problem is.

15:29 Bildad the Shuchi, Tzofar the Naamasi and Elifaz the Teimani come to rebuke Iyov. In Iyov's time, whoever sinned was punished at once. The first thing they see, as they consider it, is that Iyov is a sinner. They do not understand that he is going through a trial from Heaven. They say: it is hard for him, he is facing suffering — he is a sinner. So they come — these three friends say: Come, let us go and speak to Iyov, speak to his heart, so that he does teshuvah.

15:57 Come, do teshuvah; you [unclear] the judgment; you are surely being punished because of it — some particular thing that is not good that is happening with you. Iyov, of course, takes in these hard words, and of course he holds himself back, because, of course, he cannot dwell on such hard words that they are saying to him. He cries out and tells them: I am clean, I did nothing — and yet, with all that, he is still suffering. So he is ashamed before them; he is ashamed because, on one side, he is also stricken with boils.

16:24 You will see further on that he also receives afflictions — already, little by little, the afflictions [unclear], like a metzora. It starts from the outside, and little by little it comes inward, until it reached his body — his body was full of boils and blotches and wounds, and his whole body was — so that whoever saw him would cross the road, go over at the crosswalk, and say: I am not walking with him on this street, he is coming to... He is a dangerous man — what is happening to him? So many afflictions — because Hashem had struck him.

16:51 He does not understand why — "I do so much good, I do not understand anything" — what is happening with him. He does not understand the hardship. Now, pay attention. I am jumping to chapter 3, because that is what I have just summarized for you, in chapter 3; so I want, for just one moment, to try to tell you chapter 3.

17:18 If we skip between the chapters and read what we can, at least you will understand the essence of the plot and the story, so that you can understand more, and also try to see afterwards, to sum up the understanding that comes out of it. One has to understand what is going on. "After this" — I have jumped to chapter 3 — "Iyov opened his mouth." And to whom does he open his mouth? To his companions, to the friends who came to comfort him.

17:47 "And he cursed his day. And Iyov spoke up and said: Let the day perish on which I was born, and the night that said: A man has been conceived." That night too, when his mother conceived — he was greatly pained over that day. "That day" — he curses that day, that the sun should not shine at all — "let it be darkness; let G-d above not seek it, and let no light shine upon it" — that there should be no joy on it, as it were, over anyone who would be born on it. So much does that day distress him. And he began — and here he counts out many, many expressions that are very, very hard, that are hard to say.

18:20 He begins to count them out, and begins to say and say and say very, very hard things about those days and about those times. And he speaks very hard things to those who came to try to comfort him; he in fact curses the day, and the moment that he was created at all, because he is living through a pain of death and grief as one, which he does not know how to get out of. I want to read out the last verses.

18:50 Iyov asks here, in verse 20: "Why does He give" — why does Hashem, blessed be He, give — "to one who toils" — a person who works all his life, all his life he has hardship, he works, and the hardship of work — he has no enjoyment, he has nothing, he works. "Man is born to toil." "Give light to one who toils" — He gives him his light — "and life to the bitter of soul." After all, people who are depressed — there is a kind of illness called black melancholy.

19:20 There is sadness, there is sadness, like what there is today, a crushed spirit — there is sadness, and there is black melancholy. Black melancholy is much more than sadness; it is already when a person is ill, with an illness in which he cannot bring himself to life; he cannot move himself, so great is his grief. He does not manage to see any point of light, not even one thing of hope. A person who is sad is a little happy from time to time; he can see some light and hope.

19:50 But a person in black melancholy is a person who sees a screen — he sees no hope at all. And many people, to our sorrow, to our sorrow, when they came to black melancholy, did things that harmed themselves, especially in these hard generations. So, what can be done for black melancholy: the mikveh helps for black melancholy, fragrant spices and niggunim — these are things that work wonders.

20:16 Melody cleans away the black melancholy. Simply — when the black melancholy hears — black melancholy is a kelipah that feeds, and it is called yelalah, wailing. Yelalah — just as there is, in holiness, haleli — haleli is a song of joy, "I will praise the Name of G-d with song, and I will magnify Him with thanksgiving" — halelah is in holiness, and yelalah is in the kelipah. That is why the kelipah wails.

20:41 And what are the Samech-Mem and his female counterpart called, with all his [unclear]? Lili — it ends with a tav. So it is from the word yelalah, a word of sadness, a word of sighing. And Iyov is truly asking to know what the reason is for all this grief — that people who are in grief and in depression, "who wait for death and it is not there, and dig for it more than for hidden treasures" — they look to die more than people look for treasures to live; they look to die, like that, from their grief.

21:16 Such is his grief, from how much he suffers. "Who rejoice to exultation, who are glad when they find a grave" — they will be so happy to find some way to die, and they will die, in the grave, and be rid of their harsh torments of the soul. To such an extent did Iyov suffer in his soul — torments so hard, such as no one has suffered. I also want to show you, so that you see that no one has gone through such hard suffering.

21:40 He lost so many children — sons, daughters, sheep, livestock, property, standing, society, everything, everything, everything. And this is encouragement for people: that even from this, one should never despair, because from this place Iyov in the end rose and was lifted up, and Hashem, blessed be He, repaid him double and more, for everything. Everything that the Holy One, blessed be He, took from Iyov, He gave back to him afterwards.

22:05 Did you notice? He took his sons — He gave him back double; sheep, double; property, double. Rabbi Mordechai [unclear] says: But there is one thing that He did not take from him: his wife. He said to them: if He takes her from him, He will have to give him back double afterwards. That is how they said it, by way of a jest. So said [unclear].

22:31 Pay attention, that is what he said — that it [unclear], because he said it by way of wit — so that he would have from this — that he should not suffer afterwards. So they say. He said it by way of wit, by way of wit. But today we see that women are much more settled than the men; they save the Jewish people. In the merit of righteous women they are destined to be redeemed. That was just a word of jest that was said. Yes? "To a man whose way is hidden, and whom G-d has hedged in."

22:59 "For my sighing comes before my bread, and my roars pour out like water" — from his many roars, it sounded like a waterfall that one hears coming from afar — one hears a noise of water. So hard, so very hard, were the roars of Iyov. "For the thing I feared" — that is how he feared these things; he also had a fear that the bad does not end, that it is not over — "has come upon me, and what I dreaded comes to me" — and from all these fears and anxieties that he had, in the end he saw that these troubles came upon him.

23:30 "I had no ease" — he said: I never had any tranquility — "and I had no quiet, and I had no rest, and turmoil came" — all the time he had days of pain, of turmoil, of grief. He never had contentment; he never had joy. Good. Now, in chapter 4 — you remember that earlier I told you about Elifaz the Teimani and Bildad the Shuchi and Tzofar the Naamasi — so here Elifaz answers him. And Elifaz, yes, begins to [unclear] him and to say to him: "Remember, please: who is clean" — I am reading the seventh verse in chapter 4. I am skipping a little among the verses, because we will not be able to read it in order.

24:04 "Remember, please: who is clean" — he said to him: are you clean, or is Hashem clean? Who do you think is cleaner? "Can a mortal be more righteous than G-d? Can a man be purer than his Maker?" — are you more in the right than He is? Certainly not. "Remember, please: who is clean," he said to him, "and where were the upright ever destroyed? As I have seen: those who plow iniquity and sow trouble reap it."

24:29 It is precisely people who did evil — he tells him — whom we have seen receive their due. There is justice in the world. You cannot come and say that there is no justice. We have seen that people who did evil received evil — and good will come to its place. If you say that you are a man of good — your good will come. Do not fear and do not be dismayed, he tells him. Of course, today, in our days, this rule is not in practice, for a person is not made to pay in this world. Our teacher the Ramban, in Sha'ar HaGemul, in the introduction, writes that in this world one cannot discern reward and punishment. One does not receive all the reward here in this world, and one also does not receive all the punishment in this world.

25:04 So one has to understand — a person should not think so: if a person sees that he is suffering, or sees someone suffering, it does not mean that it is because of a punishment or because of some iniquity. It is all Heaven's accounts. That is, one does not make a reckoning: now someone is being punished — fine, it is because he... there is an account with him [unclear] a previous gilgul. Or also, if a person has it good, that too does not mean that he is such a tzaddik. That too says nothing. For we see a person who is a tzaddik and has it bad, and a wicked person who has it good, and so on.

25:33 And in verse 17 it tells us the verse we said before: 'Can a mortal be more righteous than G-d?' — do you think that you are more righteous than Hashem? 'Can a man be purer than his Maker? Behold, He puts no trust in His servants, and His angels He charges with folly.' Even the Holy One, blessed be He — [unclear] human beings, all the creatures He created, the evil inclination — even in them, the whole time they are alive, it is hard to place trust; and in the angels too, the angels of Heaven, who have no evil inclination — even in them the Holy One, blessed be He, could place it in them, take pride in them, that they will not sin — but notice that even Aza and Azael, the angels who came down from Heaven to earth,

26:09 in the end too — even they, in the end, sinned against Hashem, blessed be He. So that is what we see here in the verse, and after that the dialogue continues, between Iyov — in chapter 6, Iyov answers Elifaz, and goes on and tells him his pain and his sorrow, and so on, and again they comfort him and he speaks about them, and so it goes on and on and on; he begins to rebuke them, and each one answers.

26:38 In chapter 9 — Bildad — Iyov answers Bildad about the righteousness of Hashem, how much Hashem, blessed be He — of course Hashem is righteous, I am not coming to — but he says: why does He try to come and test me? I cannot stand against Him in judgment; it is not a trial at all. How the Holy One, blessed be He, makes the earth tremble — however He does something, everything. 'Who shakes the earth from its place, and its pillars tremble.' 'Who speaks to the sun and it does not shine' — 'cheres' is the sun; the Holy One, blessed be He, will tell the sun — 'and He seals up the stars' — if Hashem wants, all the stars, everything — nothing; everything will disappear.

27:10 He can take the heavens, make the sun shine, the stars at night, a sun at night, stars in the morning — Hashem can do everything. 'Who alone stretches out the heavens and treads upon the heights of the sea.' 'Who makes Ash, Kesil and Kimah, and the chambers of the south.' The Holy One, blessed be He, makes everything — all the stars, all the great winds, all the storms, everything that is in the sea — everything Hashem makes. 'Who does great things beyond searching out, and wonders beyond number.'

27:36 'Behold, He passes by me and I do not see; He moves on, and I do not perceive Him.' Iyov says: of course the Holy One, blessed be He, is everything; I am not coming to judgment with Hashem, but how He tests — as it were, the All-Powerful comes; I cannot contend with Him at all — it is not something one can understand. And he tells them, in verse 19 — pay attention — he gives them the answer; for they in fact were afraid — not afraid; they did not understand what all their consolation was coming for.

28:04 In verse 19 he gives them the answer; he says it to them by a hint, respectfully: All along you thought it was because of a sin? Then pay attention. 'If it is about strength, He is mighty' — you think that these sufferings come to me because the Holy One, blessed be He, is giving me some judgment? 'If it is about strength, He is mighty' — you think that this is the strength, that the Holy One, blessed be He, gives me these sufferings, to suffer all that I suffer, because it is a certain sin?

28:28 He tells them: No. I do not know at all what the reason is that He afflicts me. I have no understanding. '— behold; and if it is about judgment, who will summon me?' — I do not even know what the judgment made against me is for, and what to do teshuvah for; no one has informed me of it. 'If I am righteous, my own mouth will condemn me' — he says: I think I will have to stand before my decree; I do not even know what I did. I, as it were, I can come with a claim; I truly also do not know what to do teshuvah for — I have nothing to do it for.

28:57 'I am blameless' — he says: I am blameless, I did not do anything — 'and He proves me perverse' — he says: these sufferings too, and the bitterness and the sorrow — there are other things here, he tells them. Again Iyov repeats and says 'I am blameless', a second time; he says: 'I do not know my own soul' — I am not able to understand why my life is so hard — 'I despise my life' — he in fact does not want to live in this world. And again Iyov continues like this and speaks about the wicked, that they rule the world.

29:25 In verse 24 Iyov says: 'The earth is given into the hand of the wicked; He covers the faces of its judges.' One sees that the wicked rule the world, they judge in the world, and he sees that there is no justice, as it were — for he can say whether this one has it good, that one has it bad — he begins to list very, very hard things. And so Iyov goes on listing his claims and his pain and the sorrow.

29:54 In chapter 10 he also speaks about his pain, and about the sorrow and about the pain. In chapter 15 — he jumps to chapter 15 — Are you cold? Tzaddikim, I see that you are cold. Maybe turn off the air conditioner. People here are cold; they are cold. Yes.

30:27 You know, they tell about the Divrei Yechezkel of Shinova — and I will tell you a story about being cold. Once, some old man saw chassidim walking, and heard, in some beis midrash, chassidim saying: Come, let us travel to the Divrei Yechezkel of Shinova. So — the son of the Divrei Chaim of Sanz, the author of the responsa Divrei Yechezkel — he has the responsa Divrei Yechezkel, questions and answers.

30:54 The author of the responsa Divrei Yechezkel. They asked him — they asked them, the chassidim: Tell me, why are you travelling to the Divrei Yechezkel? What are you travelling to him for? So they said: Because he is a tzaddik. He said: Fine, there are many other tzaddikim. He is a Torah scholar — there are other Torah scholars. He is a man of prayer, Hashem answers him — there are many other tzaddikim. So he said: What — [unclear] that you do not know? Come, let me tell you. Once I was walking, he told them, in the snow, in the great cold, and I myself saw the Divrei Yechezkel coming toward me, and I was without — I was only in stockings, only in socks.

31:28 And he took off his boots and gave them to me, and walked the whole way barefoot to his beis midrash, on the snow. And I was — I — that is what you do it for. That is what transforms them. And a person needs to pay attention to the small things. - So what is this — did [unclear] not say that he made us a Tikkun HaKlali? - Oh, how much he gave us with this. It is altogether one of the great Tikkunim, which is a Tikkun for the root of the souls of Israel, for the Tikkun that includes everything.

31:59 That is why it is not called by this name for nothing: it is not called 'a Tikkun', or 'a Tikkun of the soul', or 'a Tikkun of guilt' — it is called the all-inclusive Tikkun. It rectifies everything that exists in creation: all the creatures, the birds, the living things, [unclear], the Beis HaMikdash, the Holy Temple, the geulah, the creatures, the days, the festivals, the times — the complete Tikkun. A Tikkun that is a great secret and includes within it all the ten kinds of melody, which rectify all the sins, all the foundations — and on condition that a person truly does teshuvah and does not return to his folly, to his sins and his transgressions; then he will be able to merit to receive from the holy [unclear] and this sanctified Tikkun.

32:40 One needs only will — will, will in the heart — and a good trait can help. A person who holds on to wickedness — that is 'a crooked thing that cannot be made straight.' Anyone who has in him evil and wickedness and a bad trait, that is someone who can be uprooted, and he will have no root and no vitality, because the Holy One, blessed be He — with Hashem, 'strength and gladness are in His place.' When you are brazen against Hashem and against the tzaddikim and against kedushah, then you uproot yourself — 'and that soul shall be cut off' — it is like kares.

33:08 Therefore one must always do teshuvah and be reconciled with Hashem, blessed be He. Now, in chapter 15, as I told you, Elifaz rebukes Iyov, and he tries to explain to him. He says: You still do not understand the greatness of Hashem, you still cannot understand. 'And Elifaz the Teimani answered' — Iyov — 'And Elifaz the Teimani answered and said: Should a wise man answer with windy knowledge, and fill his belly with the east wind?'

33:37 He tells him: Listen, you have claims here that have no basis, you are saying things that have no knowledge in them, and so on, you do not manage to understand what is happening with you, and so on — he begins to rebuke him; and Iyov once again answers them that there is nothing new, and so it goes on — and I strongly recommend that you learn it. There are in it words of mussar and fear of Heaven, very, very powerful things. In chapter 27, Iyov already — pay attention to what he says: 'And Iyov continued to take up his parable, and said: As G-d lives' — and he swears by the name of Hashem — 'who has taken away my right, and the Almighty, who has embittered my soul' — he swears, in other words,

34:15 that all his sufferings and his pains are from a decree from the Creator; there is no connection to his sins, his iniquities and his transgressions. He testifies about himself. I have no connection. I do not know what the reason is that the Almighty has embittered my soul. What is the reason that He has embittered my soul? I do not know. That is the reason he swears. This is in chapter 27, as you see. 'my breath is in me, and the spirit of G-d is in my nostrils.' Good. Here again we find that Iyov speaks like this, in this way. We have it again in chapter 30 — pay attention, another interesting thing — he refers to this — again the dialogue continues in chapter 30, after all the blows and what Iyov went through: 'But now they laugh at me, those younger than I in days, whose fathers I disdained

35:07 — their fathers used to work for him, from the great wealth he had — to set with the dogs of my flock' — like the dogs that guard my flock. 'Also, the strength of their hands — what is it to me? In them vigour has perished.' Their ability too, from all that they worked and all that they — that they are limited in their intellect, the people — after all, Iyov kept a great many people, people of ability, people with power and means; he was like a king, and suddenly they see that this king has become stricken with boils, persecuted, wounded, humiliated and stricken like this.

35:42 He also had disgrace — disgrace, in that he is also shamed in his honoured standing, in his honoured standing — and that is what pained him: that, as it were, they laugh at him and mock him. He said: Why do I need all this? And here, in fact, Iyov begins — as it were, after he has already listed all the blows, all the things, all his sorrow — he begins to come to the Holy One, blessed be He, with a kind of 'I want' — slowly, slowly.

36:07 It begins from chapter 30 until chapter 36, and from chapter 38 the Holy One, blessed be He, suddenly answers him. It is a stirring and shaking thing, how the Holy One, blessed be He, is revealed to him — and that is where I want to get to. So in chapter 30 he goes on like this, speaking his pain. In chapter 30 once again he lists that he did not sin, and so on; until chapter 30 it continues like this. Let us see the chapter.

36:34 In chapter 30 once again, also like this, [unclear]. Chapter 35 — here, chapter 30. In chapter 30 — 'And Elihu continued' — who comes to strengthen him. 'Wait for me a little' — he said to Iyov: wait — to Iyov — 'Wait for me a little and I will tell you.' Come — as one says to a person: Come, they want — they want to show you something; wait, wait a little while, and we will be able to reveal to you things, supernal secrets.

37:07 That is exactly the secret that was here, that was revealed to Iyov. 'For there are yet words on G-d's behalf.' There are many more things to reveal to you about the greatness of Hashem, for you have still not grasped anything. With all that you have gone through, you will never understand the greatness of the Creator; you will never be able to understand. This whole world is a ribbon — one, that begins from its beginning until its end, and it is a whole story and a whole history. When we see a connecting ribbon — I now take, from one side to the other side, I stretch one ribbon — see what the meaning is.

37:40 When I take, now, the entrance of the synagogue — you see, a person wants to come to a new place, to dedicate a synagogue, a mikveh — one makes a connection like this; they make for it some nice ribbon like this, he cuts it, right? People go in, important people, they open the place — mazal tov, mazal tov, mazal tov. What happens if this person cuts this ribbon before the people come? What will they think? That this gift is used.

38:05 That someone was already here before me — it was not. Every person came — from here came this word, 'seret', a ribbon. What the world makes — it is in the sense of 'one', one thing, whose end must be rooted in its beginning. That is what happened with Iyov. Iyov — they explained to him: You cannot cut the rope here. When you despair and you see the not-good, it is as if you are cutting the rope in the middle.

38:31 You cannot cut the rope in the middle. Why? Because there were those before you and there will be those after you. You are not permitted to cut this rope. Who is permitted to cut this rope? Hashem, blessed be He. He is the one who can resolve it, and when He cuts the rope, you will enter His palace and He will be able to explain to you everything you see — but your time to enter the palace is too early. You cannot yet understand the answers, all the work of Hashem. And here, in fact, there is also the greatness of Hashem, and how small a person is, in this chapter.

39:01 'I will carry my knowledge from afar' — this is also about the Beis HaMikdash — 'I will carry my knowledge from afar, and to my Maker I will ascribe righteousness.' Pay attention, this is chapter 36. Here he says to him — 'Take heed', in verse 21, 'Take heed' — he turns to Iyov — 'do not turn to iniquity' — be careful of thinking thoughts that are not good — that Hashem is punishing you for nothing, and so on; be careful of that.

39:27 Everything you suffer, every distress, is under individual and exact Hashgachah, down to every penny that reaches you. Everything you have and everything He took from you, and everything you have and everything He gives you — it is under individual and exact Hashgachah, truly wondrously. 'For this you have chosen' — 'this you have chosen' — the Holy One, blessed be He, chose you, and He gave you this — 'for this you have chosen rather than affliction.' 'Behold, G-d is exalted in His power' — the power of Hashem is infinite — 'who is a teacher like Him?'

39:57 'Who has appointed Him His way?' — there is no one who can come and command the Holy One, blessed be He, His way; no one can come and teach Hashem. 'And who has said: You have done wrong?' — who can tell the Creator: Listen, You are not judging justly in what You do, what You do in the world? Who is it that can come and say to the Holy One, blessed be He: How do You do — What are you saying? - He is the director of the film. - He is the director, yes. He does everything.

40:23 Everything is Him. Right? We have [unclear]. You are talking about the one who... 'Who has appointed Him His way? And who has said: You have done wrong?' 'Remember to magnify His work, of which men have sung.' Everyone sees the greatness of Hashem. They praise Him; everyone sees. 'All men have gazed upon it' — human beings too — everyone understands, they see that there is a King of the palace, a King of creation.

40:50 'man beholds it from afar' — they understand that this universe does not exist by itself. Now imagine that this is a house, this is a palace. Now this palace — you see, there is an air conditioner, lighting, a cabinet here, everything. Now a person comes in — he comes from somewhere, he comes in. We — no one — everyone is at home; now it is night-time, or midday, Tisha B'Av; someone comes in, sees this place empty, and says: How nice.

41:17 What an empty place, there is no one here. Nice — he comes in and says: Here I will put a bed, here I will put myself a table, here I will sit, here I will sit — all this is mine. Because he does not see anyone here. What would you say about this person? For example, whoever comes will say: This man is a fool. He came here, he understands that there is no one here — he is a fool. They will tell him: Get up, get up, get out of here. They would not even pay attention to him; they would say he is a fool. But if he were a wise person, he would come in here and say: There is someone here.

41:47 There is someone here who left the electricity on, there is someone here who left the light on, there is a cabinet here in its place, there is a house here, there is a presence here, there is activity here, there is something going on here. It is the same thing when we came into this world. We came into this world in order to understand that something is being done here. There is One here who created the world, there is a Beis HaMikdash here, there is a place here, there is something here that Hashem does, there is something here that exists; one cannot come and say that there is nothing and the world is ownerless.

42:16 There is judgment and there is a Judge, and the world is not ownerless. 'Behold, G-d is great' — the ability of Hashem cannot be grasped — 'great' in power; it is an expression of power. 'Behold, G-d is great, and we do not know; the number of His years' — the Holy One, blessed be He, is infinite. 'Behold, G-d is great, and we do not know; the number of His years is beyond searching out.' No one can know the greatness of Hashem. Not the Creator — not to grasp Him with the human intellect. He has no beginning, He has no end.

42:41 The Creator is something that cannot be understood, intellectually or conceptually, in any way; nothing can settle the mind and understand Hashem. It is impossible. 'Searching out' means to investigate after Him — you do not; you can investigate what you grasp, something that can be grasped, but the Creator cannot be grasped; He is not something that you can grasp; you will never grasp Him. The Rambam says: He is the knowledge, He is the Knower and He is the Known.

43:07 He is the knowledge, He is the Knower and He is the Known — even to know Him. Even to know what you know — that is Hashem. Everything is Hashem, blessed be He. Everything, everything is complete G-dliness. 'For He draws up the drops of water' — the rains too, that come down from the clouds, from the heavens — 'they distil rain from His mist.' And how does it come? The clouds come over the sea — 'He raises clouds from the end of the earth.'

43:35 These thick clouds absorb the vapours that rise from the water, and the clouds take them in. These clouds absorb them, as if soaking up within them the water; they store the water within them. They store — a cloud [unclear] stores within it quantities of water, which pass along; they simply send them out. How can that be? Just think — vapours, simply vapours — they take within them, vapours that rise, they gather the water within them, and rise and scatter it, with the might that Hashem performs.

44:06 'Which the skies pour down' — this water that comes down from the heavens, the water, the rain — 'and drip upon the multitude of mankind.' They drip on the creatures here in an abundance of water. 'Can anyone even understand the spreading of the clouds?' — a person too can never, ever understand this ability of these rains to come down, understand how they come down in a way that... which is what the Gemara says in Tractate Taanis: great are the mighty acts of the rains [unclear] — to see how these rains come down in such a way, [unclear] coming down.

44:34 A drop here, a drop here, a drop here; if they came down together it would be a flood of water. And the Holy One, blessed be He, separates them, like when one takes a garden watering can — you see, a watering can has, like, tiny little holes. You do like this, and then the water separates, watering in all sorts of directions, to give balance in the watering. But if not — a very strong stream. What happens when one narrows the stream of the hose?

44:59 When one narrows the stream of the hose, there is water pressure. This water pressure can even cut off limbs. When there is a hose with strong water pressure, it is used to clean dirt, waste, to cut marble — it can even cut limbs, it is so dangerous, from the pressure that it comes out with once it is narrowed. See for yourselves what happens: the quantity of water would be narrowed, and these are tremendous quantities of water; it is enough that they pour down to the earth — it is something that one cannot, cannot withstand.

45:30 Yes. Good. I am finishing this chapter; I want to move on to chapter — good, this is chapter 37; it still continues the greatness of Hashem, he continues to speak to Hashem, blessed be He, and here I now want to get to the moment when the Holy One, blessed be He — after Iyov praises Hashem and speaks to Him, that he knows that all [unclear], why He did it, and he truly does not understand the reason — for his sins, for his transgressions.

46:03 Pay attention to what happens in the chapter — [unclear] — What? - What was the turnaround, from a place of pain, really, where he does not want to live, to where he arrives at [unclear]? - He always had it. That is Iyov. He was a righteous man. We are talking about a righteous man, of whom Hashem, blessed be He, said — about Iyov, to the Satan — 'Have you set your heart on him?' You understand that this was a man of stature, with all due respect. He was a man of stature. It is simply that his test was a test of great dimensions. It is an immense test.

46:33 That he came back to himself. He came back to contemplation — but notice that the Holy One, blessed be He, wants from a person the... it is not enough for Him that you understand that it is Him. He also wants your emunah and your joy. Your bitachon — to know that you rely on what He does. Not for you only to say: 'Fine, it is me, it is me, without the ability.' That is what Iyov teaches us: strong, firm emunah, bitachon in Hashem — that no matter what I am going through, what I went through or what I will go through, it is all by the will of the Supreme Emanator, blessed be He.

47:11 Pay attention, in chapter 38 now—it is simply astounding to see it. 'And Hashem answered Iyov out of the storm and said:' Here the Holy One, blessed be He, simply reveals Himself to Iyov. As if, after he had already reached a state of pain, of great sorrow, of despair—already something where he no longer knew how to look at it. Pay attention.

47:42 'Who is this who darkens counsel with words without knowledge?' Hashem says to Iyov: Who is this, who speaks all these things here without understanding what he is saying? Do you understand at all what you are saying? 'Gird your loins now like a man'—come, be strong. See, He gave him strength first of all, He healed him of his [unclear] and his boils, so that he— come, first of all stand healthy while I speak with you, so that you understand what I want to tell you. 'Gird your loins now like a man'—come, first of all, I will heal you. He was healed of the illness of the boils, of all his pain.

48:10 He gave him prophecy and said to him: Come, 'and I will ask you, and you inform Me.' I want to ask you questions now, and you will inform Me of the answers, that you— Hashem, blessed be He, asks him: 'Where were you when I laid the foundations of the earth?' Where were you when I created the world? Everything you see here, this creation—where were you? 'Tell,' He says to him—say it— an expression of telling, He knows what you are saying.

48:44 What is 'say'? 'Tell,' He said to him, 'if you know understanding.' He said to him: You see everything that you see? Can you understand the wisdom that is in each thing? Can you understand these things? 'Who set its measures?' Have you ever seen the size of the earth? You know that the size of the earth— one can fit into the sun one million six hundred thousand earths. Take the earth, a circle, take the earth, put it inside the sun: one, two, three, four, four, five, six, seven—into the sun.

49:21 See how big the sun is. And the diameter, of the radius— a radius of 696 thousand, and 16 million degrees. If 45 degrees is, for a person, heat the hand recoils from— he puts his hand in—ah!— it is hot for him. That is what Feinstein writes: even at 43 degrees. 42 degrees is already hot, and a person cannot bear it. Think what this is, heat like that.

49:49 'Who set its measures, if you know, or who stretched a line over it?' Who fixed its boundary? Who said 'Enough' to My world? Who fixed the sea—up to here? The sun—up to here? Who set the lines for everything you see in the world? Who is it? 'On what were its bases sunk?' On what does the earth stand? Have you ever seen pillars? Does it have pillars? There is a building—they build pillars for it.

50:14 Do you see here, in everything you see here, anything that stands on pillars? Do the heavens stand on pillars? Does the sun stand on pillars? Is there some [unclear], some [unclear] that connects it on one side, something that connects it? Nothing, right? 'Who set its measures, if you know, or who stretched a line over it? On what were its bases sunk, or who laid its cornerstone?'

50:39 How did the process go, by which it was formed at all? Nothing. 'When the morning stars sang together'—when the stars in the morning say their song—'and all the sons of G-d shouted for joy.' Do you hear the song of the angels? Can you understand them? Can you understand the song of the angels? Can you understand what you see here? You cannot understand anything. 'And He shut the sea in with doors.' Hashem, blessed be He, took this great sea, all of it that you see surrounding the earth, and set borders for it: 'You set a boundary they shall not pass, they shall not return to cover the earth.' He set borders for it.

51:12 'And He shut the sea in with doors.' He set for it something like doors, like bays, so that they would not spill over here. 'When it burst out, coming forth from the womb.' Where did this whole sea come out from? From what womb was it born? He says to him. Hashem asks Iyov: Have you ever seen the womb that this sea came out of? Have you seen the sea? Its size? Do you see the creatures that are there? Its size? 70% of the earth is sea. Where did it come from? From what womb did this sea come out?

51:38 Hashem, blessed be He, asks him. 'When I made the cloud its garment'—all these clouds— 'and thick mist its swaddling band'—all this mist that you see is suddenly there, where does it come from? 'And I set My decree upon it'—I decreed, says Hashem, blessed be He— I—'and I set a bar and doors'—I stopped it, I made its borders; no one else did that. 'And I said: Up to here you shall come'— up to here, up to here, up to here, said Hashem, blessed be He— 'and no further, and here your proud waves shall stop'—only up to here shall you come, sea; the waves, up to here and no more.

52:12 Hashem, blessed be He, said: I did this. 'Have you ever in your days commanded the morning?' Did you ever say to the sun: Rise, shine, go—see, did you ever say: Rise, shine, go to sleep, just get up? No. 'Have you let the dawn know its place?' Can you tell me when the dawn breaks? A question like this, [unclear] Jerusalem: come, just tell me when the dawn breaks. When exactly does the dawn break? Once there was no timetable; now— but you can open it, you can give him an answer.

52:37 Today it is possible; once it was not possible. 'To take hold of the corners of the earth, so that the wicked are shaken out of it.' Hashem, blessed be He, says: I can bring a flood—all the wicked whom you see, and about whom you asked why they are like this and why they are like that— in one moment I destroy them. But I have a reason for every time, and I know when to stop, and I have My own time to do it. 'It is turned like clay under a seal.' When there is this flood, the Holy One, blessed be He—He handles it like modeling clay, that children make shapes and figures with. That is how He rules over creation, over His material. 'It is turned like clay under a seal, and they stand like a garment.'

53:15 He can return the earth to its former state. There was a flood here, right? The Flood, seemingly—what would it have to do? Destroy all of creation. There is nothing; it has to be created anew. There was a flood, and there is also a commentary of the Sforno on this, in Parshas Bereishis, that from here the seasons came, also in order to dry. Why are there suddenly hot places? The heat had to dry up the waters of the Flood, and cold places, in order to freeze the reservoirs of water that there were, so that they would not destroy the earth.

53:40 So if you look—for example, if now in Antarctica the glaciers were to thaw, then it could cause a high tide far greater, and significant damage to the land—and what it would cause to countries—and to earthquakes, and to very, very dangerous damage. What is true— it is very dangerous for there to be an earthquake.

54:06 That means there could be—an earthquake could occur soon. 'and they stand like a garment. And from the wicked their light is withheld, and the uplifted arm is broken.' The Holy One, blessed be He, can [unclear] all the wicked, all their pride. 'Have you reached the springs of the sea, or walked in the recesses of the deep?' Do you know what is in all the depths, Iyov? Do you know? Come—do you know the secrets that are in the sea?

54:32 Come, tell Me the secrets that are inside the sea. Come, tell Me the creatures that are there. Come, tell Me what goes on there. Inside the tunnels, inside the water, inside the sea. What is there? Do you know? 'or walked in the recesses of the deep?' Do you know what there is in the deep abysses of the sea, far, far down below? 'Have the gates of death been revealed to you?' What is the meaning of death? What is death? 'And G-d saw... and behold, it was very good.' What is 'good'? 'Good' is life.

54:56 And 'very'—what is that? Death. 'Very good.' 'Good' is life, 'very' is death. Do you understand? In the eyes of Hashem. The Holy One, blessed be He, says to him: 'Have the gates of death been revealed to you?' Do you know what this secret called death is? What do you think—that people who die, who go from the world, it is finished? Does it seem so to you, Heaven forbid? There is judgment and there is a Judge, and the world is not ownerless.

55:22 Just as we live here, there is also a life that continues. 'And have you seen the gates of the shadow of death?' Do you see what a person goes through after he goes? In the valley of the shadow of death—the place a person passes through before he reaches his eternal home. That is the valley of the shadow of death. 'Even though I walk in the valley of the shadow of death'— this time when a person passes away, until he receives his place, he walks in the valley of the shadow of death. 'Even though I walk in the valley of the shadow of death, I will fear no evil, for You are with me.'

55:49 In the valley of the shadow of death, where a person walks, his Rebbe, or his path, the tzedakah or the good that he did in the world, come to clear the way and to save him, to rescue him from the darkness he is in. He walks in the valley of the shadow of death; everything is darkness over the face of the deep; he sees nothing. And there are beasts there, and what he created out of the not-good things that he did. He was bad, he was a bad person, and he harmed people, he did them evil—so all the evil that he did comes and reaches him in the form of those very people whom he caused distress, as wild beasts or other things, and they torment his soul. He walks in the valley of the shadow of death; he is afraid.

56:22 He says then: 'Even though I walk in the valley of the shadow of death, I will fear no evil, for You are with me.' He trusts in Hashem. 'Have you grasped the breadth of the earth? Tell, if you know it all.' Did you ever go around, walk the whole globe from beginning to end, see all of it? Do you know what there is in this whole globe? You do not know. 'Which is the way to where light dwells?' You do not know which way gives light and which does not. 'And darkness—where is its place?' You do not know which is the place that has light and which is the place that has darkness. You do not know.

56:50 'That you may take it to its border'—can you take— come, take light and darkness, take them to one place—let us see. [unclear] with him? How's that? All of it Hashem, blessed be He—yes—says to Iyov, all these things. He answers him in chapter 38, after Iyov, between the chapters, in chapter [unclear], listed all the... slowly, slowly he begins to reach this revelation, of the conversation, after he speaks with Elihu, and after he arrives at chapter 36, where he is more broken, and in chapter 37 he truly wants to understand the reason: What is the reason for my pain?

57:24 The Holy One, blessed be He, simply reveals Himself to him. He simply answers him with a reply. As if Hashem, blessed be He, could not withstand this persuasion. Yes. Like with the prayers of Moshe Rabbeinu. He simply caused the Holy One, blessed be He, to reveal Himself to him. Yes. 'That you may take it to its border, and that you may understand the paths to its home.' Do you know—can you take the light, the darkness, return them to their place, bring them out to their place? Come, rule over the elements. See, the Holy One, blessed be He, makes light and darkness shine forth.

57:51 'By His word He brings on evenings, with wisdom'—'brings on evenings': there are two kinds of evening. There is one evening, when the sun sets, and another evening—the setting of the sun's light. Right? One always sees the sun setting. Hashem says to Iyov: Come, take this light, return it to its root. 'Between the evenings'—the time between the evenings, bein hashmashos, twilight: thirteen and a half minutes—one divides the proportional hour—eighteen minutes, seventeen minutes.

58:17 The time in which one may pray Minchah in a pressing situation; one may pray Minchah, wash one's hands for the third meal. Whoever missed out and has not yet had the third meal may wash his hands for the third meal during bein hashmashos. It is doubtfully day, doubtfully night—but more day. It is still possible. Pay attention, Hashem says to Iyov: Can you come and take this light, to return it to its root? Let us see you. 'and that you may understand the paths to its home.' 'You know, for you were born then'— do you know when you were born, when you would be born, how long you will live—'and the number of your days is great'—how many years you will live?

58:52 Do you know how many years you will live? 'Have you come to the storehouses of snow?' Have you ever come to the source of the snow? Can you see how cold is formed at all? How ice and cold are produced? Can you create that yourself? 'And have you seen the storehouses of hail, which I have held back for a time of trouble, for a day of battle and war?' Hashem, blessed be He, says to him: I use them at this time in order to fight the wicked. The time will come and Hashem, blessed be He, will use that retinue of His, that power of His, what He created in the world in order to use, to clean away the darkness.

59:25 That is to say, we will see further on the courage that Hashem, blessed be He—in the coming verses— the strength that Hashem gives the horse in war, the courage and the confidence—when it sees that it is about to die, it sees swords facing it, it sees the enemy facing it, and He gives it the strength to fight and to gallop forward—the horse. The horse has the greatest courage. That is further on—you will see, it is very beautiful.

59:50 'Which is the way that light is parted, that the east wind is scattered over the earth?' The Holy One, blessed be He, says to him, says to Iyov: Do you know how the light splits and shines like this, really like— can you make the light shine in such a way, like— like a lamp, to light exactly here, and here, to make it shine on everything? 'Who cut a channel for the flood?' Who paved the way for the rivers, so that there would be a way at all [unclear]? [unclear] the sea, all the rivers, all the water— it could all get mixed together—no roads, nothing in the world.

1:00:16 People could have come and all drowned, [unclear], drowned in rivers, in lakes. Who paved a way for them? Who put a way in them? Who put it in them? 'And a way for the thunderbolt.' Who leads the clouds, to tell them: Rain here, rain water here, water here, here not. You can go sometime in a field when rain is falling; you can see that over there rain is falling, and here not. You stand here: there it falls and here it does not. There it falls and there it does not. There it pours, here it does not fall.

1:00:46 You pass through, and this stays dry. One can see it mainly at sea, when one really sees the clouds. From afar, inward. How's that? At sea, to see from afar now—how's that?—the cloud coming down there. A real deluge with a storm there, and where you are there is sun, it is pleasant, nothing. 'Which is the way that light is parted, that the east wind is scattered over the earth? Who cut a channel for the flood, and a way for the thunderbolt, to bring rain on a land where no man is, a wilderness with no person in it?' The Holy One, blessed be He, knows exactly what to water.

1:01:15 Where water is needed, where water is not needed—He runs creation. He knows exactly: here it is needed, there it is not needed; needed, not needed. Everything is by Hashgachah. 'To satisfy shoah'— what is 'shoah'? It is a place that has no plant at all, nothing grows in it. 'Shoah' is a wasteland, from the word for desolation—a thing that has nothing in it. 'To satisfy shoah'—to give rain in a place of desolation, where not even one fruit can grow.

1:01:41 'The desolate and waste land, and to make the sprouting grass grow.' At least there should be in it, say, a little pasture for horses, for animals, who need a little to eat—so they will have it. 'Does the rain have a father?' Do you know how rain is formed? Who is the father of the rain? 'Or who fathered the drops of dew?' Where are these droplets of dew from? Do you know? 'From whose womb did the ice come out?'

1:02:05 Where did the ice come from? Where did the cold come from? From what womb does it come out? 'And the frost of heaven—who gave birth to it?' The frost that comes from heaven, from the upper worlds. Where does this cold come out from—that you come and suddenly you see, in a cold country, such great cold? How does it arrive? After all, right now there are also countries that have cold, and sun. Where does this cold suddenly come from? A kind of wind that is so cold. Who formed this? He says to him: Iyov, can you do this, Iyov?

1:02:32 'The waters hide like stone, and the face of the deep is locked together.' That is how one sees the water? There is a joining between the upper waters and the lower waters. Did you ever happen to see, in the sea, a green stripe, a blue stripe? One sees the water of the rain and the fresh water, and the salt water. They do not mix with each other. Have you ever seen it? You see—at the sea; go to the sea after rain has fallen.

1:02:56 You will see there are shades: blue water and turquoise water. You see the water of the rain—it is water that is grayer, and the seawater is the strong blue water. Because the waters do not mix with each other—really like a stripe. You see them as if there is a partition in the middle. The waters do not mix with each other. Can you do that? Can you cause water not to mix with water? Say—this is water and that is water.

1:03:22 I now take a cup of salt water and a cup of fresh water. Is there a difference between them? There is no difference. The same appearance—only in the taste. What did Hashem, blessed be He, do? When the rain falls, which is fresh water, it does not mix with the salt water. The kindness of Hashem, blessed be He. And here too we have—here, fresh water, salt water in the eyes—all inside one head, and the waters, says the Midrash, do not mix, this with that.

1:03:52 How's that? What mixes? In the sea? They do mix, but over the course of time, when there is circulation. In practice the waters do not mix at that moment; they can stand like that for hours. For hours they can stand like that. How's that? The Holy One, blessed be He, rules over all the waters. Every element has its own importance, its own foundation.

1:04:21 'Can you tie the bonds of Kimah, the Pleiades, You, Iyov—He says to him—can you rule over everything that happens in the system of the stars? 'or loosen the cords of Kesil, Orion?' After all: 'Can you tie the bonds of Kimah, or loosen the cords of Kesil?' This means: all the stars that you see in the galaxies—all the stars are not points of light that are up above. All the stars have an element and an influence on the earth.

1:04:48 Just as the moon—the high tide and the low tide—it is responsible for the water, for the element of water, whether more water will rise, or less, so too the stars: they have more—to rule over all the things that you see in the world. They have an element; the elements of fire, wind, water and earth have a connection to the stars. For example, fire was created on Motza'ei Shabbos. If a fire breaks out on Motza'ei Shabbos, that fire is much stronger than a fire that would be on the six weekdays.

1:05:18 Since fire was created on Motza'ei Shabbos, a fire like that is a deadly fire; it can do much more harm. Tractate Pesachim, on page 54, says that fire was created on Motza'ei Shabbos, so that fire can do much more harm. So the same thing with Kimah: the Holy One, blessed be He, says to him: Can you know the connection between the stars, between the elements among them, how great their ability is, how great their influence is, how great their ability to harm one another is? Can you— you cannot know how to do this thing.

1:05:48 'Can you bring out the constellations, each in its time?' Can you know the time of the stars? You know that the stars— the stars, each star comes out in its own time, and one can know by the stars which month we are in, what time we are in—the stars are seen in the sky, and in the very month that has its own sign, that sign is not traced out and does not appear in the stars. The stars simply have a shape.

1:06:14 You can stretch lines in the sky, where the stars are, and then you can see: this is the shape of a bucket. This is scales, a bow, a bull—whatever you want; only— one can see it in the stars. - You have seen it, right? - I have seen it, yes. I went several times to the desert, into the desert, and I saw the stars, in order to... I told you that I once met a certain doctor there, who is a heretic, and he sat, and I began to explain to him from the Midrashim about the stars, what I know.

1:06:46 So he said to me: Ah, how is it that you—what you are saying? I said to him: Is it not true that when there is the sign, in that month the shape of the sign does not appear, and so one knows that this is the month we are in? He said to me: Yes. He knows many things. So he said to me: That is surely from our books. I said to him: No, it is from our books. What is that? Yes, yes, there are the stars, everything, all their orders.

1:07:11 All the times appear by hours; there are signs and stars that rise at a certain hour, and at each time they change and slowly, slowly appear in the sky, and then you can know which month you are in without a clock—and one can even know when Shabbos is. There are stars that shine only on Erev Shabbos, and one can know that now the holy day of Shabbos has arrived. Part of it I know a little also from books that deal— of scientists, because I also learned this, in some of the Midrashim.

1:07:37 I told him that it is from the Torah, and also a little from books of... I love to learn many things; I learn all kinds of things. What are you doing? How's that? Yes, I love to learn. I—as many things as possible, I very much love to learn. As much as possible—I always tell everyone to learn, to gain as much knowledge as possible—very important. Yes? 'Do you know the laws of heaven'—do you know—'or can you set its rule over the earth?'

1:08:05 Can you know everything—what rules over what, what is connected to what, the whole regime of what I created? You know that there are stars that have an influence. Have you heard of the saffron plant? Yes. It is a kind of flower, small and red like this, a purple petal, a flower that is purplish, and inside it has petals that are red, like this. It is a flower that draws its nourishment from the moon.

1:08:31 It is not expensive for nothing. It has a strong connection; it appears on certain nights and at certain times. Even a woman who has a great deal of blood—if she touches it, it withers at once. A woman who is a niddah touches it—it withers at once. It is a very, very expensive plant, and it is picked, and its origin is from Persia. And there it is a very, very genuine plant, which is called the red gold. Some other spice, I don't know.

1:09:03 It is not a matter of drawing from the moon; it has its time, when this plant opens. Its ability to open is at those times. Now, like this. It can be explained that way, certainly.

1:09:29 "Can you raise your voice to the cloud," Tell me: if you want rain to fall now, do you shout to the cloud and say to it, "Bring down rain"? "Can you raise your voice to the cloud," "so that an abundance of water covers you?" Tell me, does it really seem to you that rain will fall for you because of that? "Can you send out lightning bolts, and they go?" Can you make the lightning come — "and say to you: Here we are"? You will call to the lightning, "Lightning, come!" — and there will be lightning upon lightning? Certainly not. "Who put wisdom in the inward parts?"

1:09:54 Who gave you, man, the ability to think at all? To take counsel, to reason? Who gave you that? "Or who gave understanding to the sechvi?" Who gave you the human mind, to know when the future will be? When? And to the rooster too — to know, the ability to tell apart between day and night. "Who can count the skies with wisdom?" Who can count all the stars of the heavens? "And the flasks of the heavens — who can lay them down?" Who can count the rain clouds, the clouds of glory, everything there is — the rain clouds, who can number them?

1:10:24 "When the dust is poured into a solid mass," Who took this joining of earth and water and all the elements — knew how to join what with what, what would fit what? You take a little earth, a little water, you pour — tak, at once it is clay, it becomes concrete, it becomes... Who made all this for you? "and the clods stick together" — take this earth, take this earth, build a building. Who made that? Who gave you the mind to understand? All the wisdom and the technology there is today — they made cars, houses — it is Hashem who put it into man's wisdom; it is Hashem, blessed be He, Himself, not someone else.

1:10:56 "Can you hunt prey for the lion?" Have you seen — do you know — the lioness, how much meat she eats in a day? After all, it would need some 450, some 40-50 kilos — I don't know how much it eats in a day. It eats many kilograms of meat in a day. "Can you hunt prey for the lion?" Can you give the lion food, "and fill the appetite of the young lions?" Can you take care of the little young lions? Can you? Let us see you. "When they crouch in their dens," "and sit in the thicket, lying in wait." They sit in their place; they do not go and trouble themselves.

1:11:27 They sit in their caves, they sit in the fields, and I bring them the prey, the food, right there. I do not tell them: go, travel to another country by plane in order to eat. See how much — what bitachon the creatures have. "Who prepares for the raven its food?" The raven. This is the raven — it does not prey on animals; it eats [unclear] all the time. Who puts an animal to death for it, brings it an animal that will die right here, and also brings it near the raven, so that the raven will come and have something to eat?

1:11:57 "When its young cry out to G-d" — they plead with Me to give them food; "they wander for lack of food" — they want Me to give them food. And then Hashem, blessed be He, has mercy even on these chicks of the raven. In chapter 39, it continues as well. We will finish chapter 39, we will end with that. I am going on to chapter 39.

1:12:24 We made a summary of Iyov — that is how it is — we covered the whole chapter, baruch Hashem. Whoever was with us — the whole book — we tried; I skipped between the chapters, and [unclear] everything. - The cloud brings out both fire and water, and those are two opposites. - I can't hear. Yes, they are opposites. "He makes peace in His heights." - [unclear] for this very thing, for this very thing. - Right, very right.

1:12:52 - And does a cloud bring out fire, or not? - It brings out fire, yes. "The sound of Your thunder was in the whirlwind; lightning lit up the world; the earth trembled and shook." And the fire that is there. At the splitting of the Yam Suf, the thunder — that thunder that there was, boom — it took apart the wheels of Pharaoh's chariots. The noise of the thunder — [unclear] to make thunder so strong that the creatures could die of the fear, of the shock.

1:13:17 He even does a kindness, that this is all the thunder is. Astounding — they could be made at such intensities. At the splitting of the Yam Suf the thunder was so strong that it broke the wheels of Pharaoh's chariots. "Do you know the time when the mountain goats of the rock give birth?" Do you know about the mountain goat — how she gives birth? He brings her a snake.

1:13:42 "Do you watch over the labor of the hinds?" Do you know how much time the mountain goat needs for her pregnancy to pass? "Do you count the months they must complete, and know the time when they give birth?" Do you know when the moment is that she goes up? Do you count her time? "They crouch, they bring forth their young" — do you know when their womb splits open? In order to provide for her — for all the creatures. It is speaking not only about the mountain goat of the rock. "they cast off their birth pangs" — do you know exactly when she has to be detached from the umbilical cord, in order to bring out — where she has to give birth, so that she does not give birth right on the rock? For I bring her a snake, exactly.

1:14:14 Do you know all this? Can you take care of My creatures, so that this whole creation endures? You see today the offspring of mountain goats, the offspring of lions — they are the offspring of animals that were before us. Who took care of all these animals — human beings? Hashem, blessed be He. Hashem, blessed be He. There is someone who gives them life. Someone takes care of them — they do not live off the air. "Their young grow strong," "they grow up in the open field" — they become strong, without the help of their parents; "they go out and do not return to them."

1:14:44 "Who set the wild donkey free?" Who created the pere, this crossbreed of an ox and a donkey? All kinds of animals like these, that are strong. "And the bonds of the arod" — that is the wild donkey; "the bonds of the arod" — that is the wild donkey. "who loosened?" Who made it to be like this — able to roam about, free, with strength, with ability of its own? "whose home I made the wilderness," "and its dwellings the salt land." It finds itself in all kinds of places, in all kinds of places where it will have things — vegetation, what it needs to eat. I provide for it.

1:15:13 Everything — for all the creatures I provide everything they need. "It laughs at the tumult of the city;" "it does not hear the shouts of the driver." "It ranges the mountains for its pasture," "and searches after every green thing." I provide it — Hashem — with everything they need for their food. "Will the re'em be willing to serve you," "or lodge at your feeding trough?" The Holy One, blessed be He, says about the re'em — that it should agree to be subjugated to the work of man, that it... You want to come now — just as an example — a person comes now to a donkey, to a horse, wants to ride on it — on a camel.

1:15:42 The camel gets down, lets you sit on it, you put that on. You know that a camel, if it wants, [unclear], [unclear] the Gemara tells of a gamla pritza, the second chapter, about a mad camel. A gamla pritza is a camel that is a mad camel in the marketplace. It goes, it tramples, it sends things flying, gives a kick, sends your... sends a building flying. The Holy One, blessed be He, says: I am the one who caused them at all — that if you ask something of it, there will be some kind of dialogue between you.

1:16:07 I think there is a connection between the animals, the creatures, and man. You come and try to give it something, it bends down, [unclear], you get up on it. "Can you bind the re'em in the furrow with its rope?" You can take its strength and use it to plow in the field. It will agree. Take the ox, the donkey, tell it: come, work for me in the field — it will do the work in the field for you. There is a certain connection, that Hashem made it like an agreement with His creatures, to serve man. Who made that?

1:16:38 "Will it harrow the valleys after you?" You can — it will harrow the ground for you too; plow with it whatever you want. "Will you trust it because its strength is great?" You trust it, you rely on it, it has strength, "and leave your toil to it?" You rely on it to do the work; you do not worry about a thing. "Will you believe in it, that it will bring back your seed" "and gather it to your threshing floor?" You rely on it for all the work of the field. "The wing of the renanim beats joyfully;" "is it the pinion of the stork, and the plumage?"

1:17:07 It says here in the commentators that this is a peacock — but it is not an ordinary peacock. It is a peacock that takes pride in its beauty. There is a peacock... There are peacocks, they have kinds of colors, but there is a peacock...

1:17:32 The peacock does a certain action so that its beauty is seen. As it is, it is beautiful — it is beautiful. It walks like some beautiful bird, you see it full of stripes, but when it wants to show its beauty, it opens its wings, and you see a truly beautiful fan, a colorful picture — but it does not always do that. No, I don't know how I saw it. It does not always do that.

1:17:56 So here it means the peacock that gives the pleasure to those who see it. "The wing of the renanim beats joyfully;" "is it the pinion of the stork, and the plumage?" The stork too has the ability to fly, and [unclear] with her ability — of the feathers. "For she leaves her eggs to the earth," "and warms them on the dust."

1:18:21 The Holy One, blessed be He, knows exactly where to put the ground for her, where it will be warm for her, pleasant, in the heat of the sun. You know, even the snakes too, not only the storks. Snakes love warm ground. Warm, good ground is provided for them, for them to be in all year. "And she forgets that a foot may crush it," "and the beast of the field may trample it." Passersby too — people are going to step on the eggs; nothing would remain.

1:18:46 [unclear] a guard — they have protection, and the creatures will not step on the chickens, on the eggs, on the storks — everything is guarded. "She is hardened against her young, as though they were not hers;" all those eggs that were left, all the chicks, everything — He guards them, the Holy One, blessed be He. "her toil is in vain, without fear." - What a detailed explanation Hashem gives him, eh? - Yes, yes, He explains everything to him. - [unclear] on one leg?

1:19:12 - Yes. "My foot stands on level ground; in assemblies I will bless Hashem." "For G-d has made her forget wisdom," "and gave her no share in understanding." Hashem, blessed be He, did all this — why? He gave her that she should feel the love for her children, that she should understand, in fact, that the eggs can be smashed by the feet of an animal or of a person, and so she will know where to deposit them, in the right place, so that she will not be harmed.

1:19:40 "When the time comes, she soars on high" — she flies to warm places. There is this exile, that they go into exile — the birds migrate. You can see the migration of the birds; it is an amazing thing to see such quantities of migrating birds. "When the time comes, she soars on high; she laughs at the horse and at its rider." "Do you give the horse its might?" "Do you clothe its neck with a mane?" Tell me, can you give the horse its might?

1:20:06 Will you clothe its neck with this beautiful mane, that gives it its beauty and its splendor? "Do you make it leap like the locust?" Can you give it the ability to jump and to skip? The horse leaps like the locust. You put the locust here, and it jumps. Can you give it the strength and the ability to jump like the locust? "The majesty of its snorting is terror" — the sound that comes out of its nostrils casts terror on everyone who sees it. "The majesty of its snorting is terror" — it is as if it makes a frightening sound.

1:20:38 When a horse — when you hear it, when it is angry and wants to go out to war, it makes a horrifying sound of terror. "They paw in the valley" — they plunge into the ground, they come out like — like digging — and they go with all their strength. "and it rejoices in its strength; it goes out to meet the weapons" — it goes out toward the war, and it is not afraid, even though it sees spears before it. "It laughs at fear" — it laughs at fear, it does not care — "and is not dismayed, and does not turn back from the sword." The horse laughs at the fear; it is not afraid. It sees a sword and does not go back — it goes forward with all its strength.

1:21:14 "The quiver rattles upon it," The Holy One, blessed be He, says: look — it sees the case, what is attached to the horse, all the arrows, all the knives, "the flashing spear and the javelin" — everything the other man has against it — and it runs calmly. "With clamor and rage" "it swallows the ground, and does not believe that it is the sound of the shofar." It is not afraid; it hears the whole war — tu tu tu tu — it hears all the war, it hears the sound of the knives, it sees the spears, it sees the sound — and it goes in.

1:21:47 "Like a horse rushing headlong into battle." "At each blast of the shofar" "it says: Aha!" "And from afar it smells the battle," "the thunder — the thunder of the captains, and the battle cry." "Is it by your understanding that the hawk takes wing, and spreads its wings toward the south?" Like this horse, in fact: if you cannot understand the strength of the horse, how it can burst forward and go like that, you certainly cannot understand Me. And so too the hawk — its ability to spread its wings and to know when it is hot and when it is cold, so as to know to migrate to another country.

1:22:18 Can you know all this by your own understanding, alone — the times, when they change? It knows; no one informs it. You always see the birds — the birds migrate when there are seasons of change. How does it know? What — does it know the weather forecast? Does it know that [unclear] is advancing, so as to leave? What — it is not even cold yet; how does it already know now to migrate? So that the weather will not catch it on the way, in the middle of the sea — because they flee by way of the sea.

1:22:42 So perhaps it will flee, and in exactly one more week the winter begins, and then a storm will catch them out at sea, and they will have nowhere to stop, and then they will drown in the water. They know which month to set out in, before they manage to stop at a transit station. How do they know that? What — did they hear the news, all the people saying, "Listen, tzaddikim, in another week there will be rain"? From where do you know? "Is it at your word that the eagle soars high?" Can you — will you have the ability to fly up high like the eagle — "and makes its nest on high?" Can you also guard its nest, on the mountain, or wherever it puts its nest, so that they will not [unclear] it?

1:23:16 "It dwells on the rock and lodges there, on the crag of the rock and the stronghold." Can you know where — can you build, have the ability, where it builds? "From there it searches for food; its eyes look out from afar." Such is its sight. "And its chicks gulp down blood," "and where the slain are, there it is." Yes — they will be able, they will know exactly, to eat the carcass; the Holy One, blessed be He, provides them right there with their livelihood and their food.

1:23:43 So, all this. "And Hashem answered Iyov and said:" "Shall one who contends with the Almighty reprove Him? He who reproves G-d, let him answer it." I have proven it to you. You turned to Me? You asked? Here is My answer. "And Hashem answered Iyov out of the storm and said: Gird your loins now like a man; I will ask you, and you inform Me." "Will you even annul My judgment?" The very fact that you ask about My judgment at all — "will you condemn Me" — that is a judgment: you are judging Me, that I am not acting [unclear], and that you turn to Me about what I do — "so that you may be in the right" — as if you are saying that you are right and I am not right.

1:24:21 Of course, these are things that are hard to contemplate and to understand; they are things immense, that have no measure. What? - He accepted the judgment in the past, [unclear]. - You should have been here in the shiur from the beginning. "And he bowed down" — that was at the beginning; but after that he cursed his day and he spoke very harsh things, and, as it were, with this argument toward those who come to comfort him, it comes out as though he does not accept the judgment.

1:24:58 They said to him — Elifaz the Teimani, Elifaz, and Bildad the Shuchi and Tzofar the Naamasi came to him and said to him, as encouragement: take back what you said. So he should have accepted the judgment — and say, "Hashem is righteous, for I rebelled against His word"; come, do teshuvah. No matter what — he, as it were, starts to [unclear] himself and speaks [unclear]. Yes.

1:25:22 Yes. "Look at every proud one and humble him, and crush the wicked where they stand." Of course — "Hide them in the dust together;" all those wicked ones who go against His will — "bind their faces in the hidden place." "And I too will acknowledge You," says Iyov, "for Your right hand brings You salvation." That is what Iyov says. Good, this — he goes on, Iyov goes on to praise Hashem, and the Holy One, blessed be He, answers him. So, chapter 42 — this is, in fact, the last chapter.

1:26:18 This is, in fact, the chapter with which the Book of Iyov ends, and with this we too will finish. "And Hashem answered" — "And Iyov answered Hashem and said: I know that You can do everything, and no purpose can be withheld from You." He says to Him: I know that You are able to do everything, and You can do everything, and there is nothing, no barrier, that can hold You back; You can do everything.

1:26:42 "...that You can do everything, and no purpose can be withheld from You." "Who is this that hides counsel without knowledge?" Who is this who can hide counsel without knowledge? Who can do that? "Therefore I spoke, and did not understand —" "things too wondrous for me, which I did not know." There are things, apparently, that I will never understand. In this world there are things that we will never be able to understand. Iyov says: we will never understand. There are many things that are beyond us, that we will not be able to know.

1:27:10 "Hear now, and I will speak;" I only want to say — "I will ask You, and You inform me." "By the hearing of the ear I had heard of You" — I know that You exist, I know that there is a King in Heaven, I know that You live and endure — "and now my eye has seen You" — I have seen You, I have spoken with You, I know that You exist. "Therefore I reject" — all the complaints, all the harsh words that I said — "and I repent, upon dust and ashes" — I am sorry for all that I sat and spoke — things that were somewhat like a grievance, Heaven forbid. "And it was, after Hashem had spoken these words to Iyov, that Hashem said to Elifaz the Teimani: My anger burns against you and against your two friends, for you have not spoken rightly of Me, as My servant Iyov has."

1:27:52 "And now, take for yourselves seven bulls and seven rams, and go to My servant Iyov, and offer up a burnt offering for yourselves; and Iyov My servant will pray for you — for him alone will I accept — so as not to deal with you disgracefully, for you have not spoken rightly of Me." You wanted to justify Me — Hashem — but you hurt Iyov; that is, he was hurt. For My servant Iyov — he suffered from those words. Therefore one must also know how one always strengthens a person — how careful one must be, and strengthen.

1:28:20 One has to know [unclear] to strengthen a person the way one should — to strengthen people. [unclear] rightly. "And Elifaz the Teimani and Bildad the Shuchi and Tzofar the Naamasi went and did as Hashem had spoken to them; and Hashem accepted Iyov" — He accepted his prayer. "And Hashem restored what Iyov had lost" — what He had taken from him, He gave it all back to him — "when he prayed for his friend; and Hashem added to all that Iyov had, twofold." He gave him double what he had had at first.

1:28:46 "And there came to him all his brothers and all his sisters and all who had known him before" — all his acquaintances, all of them — [unclear] came back to him, his standing came back to him, he had a kind of [unclear]; He comforted him and gave him back double for everything. "And they ate bread with him in his house" — they had a meal with him — "and they commiserated with him" — they all nodded their heads to him, that they [unclear], that they said: there remain here things that are beyond their grasp.

1:29:12 "And they comforted him" — they gave him strength, they lifted his spirit — "for all the evil that Hashem had brought upon him." "And each man gave him one kesitah" — each one gave him — a kesitah is a coin. "And each man gave him a kesitah" — each one brought him one coin — "and each man one gold ring." Each one brought him some precious gold earring, some one kesitah coin, to show him some affection — as if to say: we support you.

1:29:36 We give you this because we go in your way. We believe in you. That is the kesitah — it is the kesitah of Yaakov. That is why some say that he was in the time of Yaakov Avinu. "And Hashem blessed the latter days of Iyov more than his beginning; and he had fourteen thousand sheep" — instead of the seven that he had before, that is fourteen thousand — "and six thousand camels" — instead of the three thousand camels that we learned at the beginning that he had — "and a thousand yoke of oxen" — he had had five hundred oxen — "and a thousand she-donkeys" — he had had five hundred she-donkeys.

1:30:13 "And he had seven sons and three daughters" — twice seven, fourteen; that is "seven sons and three daughters." "And he called the name of the first Yemimah" — that is her name — like the light of day, Yemimah, the first one — the day; "and the name of the second, Ketziah" — for she had a pleasant fragrance, like the spice cassia. Ketziah. That was her name.

1:30:38 Some say that King Shlomo too had a daughter who was called Ketziah. "and the name of the third, Keren Hapuch." Keren Hapuch is like a shining stone. From here too is the source of this name, Keren — daughters were given the name, after the keren — although this name is not so recommended to give, as with the daughter of Iyov; it is worth sweetening it with another name. If someone is already called Keren, it is worth sweetening it with another name; but if one does not want to, one can leave it — it is fine.

1:31:10 "And no women were found as beautiful as the daughters of Iyov in all the land." The meaning is also in their deeds. Beauty — when it is written, it is also about the deeds, about the character traits. It is also about the outward appearance, but it is joined with the character traits, with the inner form. The true beauty of the mothers began from within and went out to the outside. It is not beauty only on the outside and no beauty within. They begin from within, and it comes out to the outside. "And their father gave them an inheritance among their brothers" — he gives them an inheritance like their brothers.

1:31:40 "And Iyov lived after this" — after he was healed of his sufferings, when he was seventy years old — "a hundred and forty years, and he saw his sons and his sons' sons, four generations." "And Iyov died, old and full of days." How old was he? 210 years. With this we have finished the whole Book of Iyov. May it be for everyone — "Blessed is Hashem forever, amen and amen." We have covered everything.

1:32:06 May Hashem [unclear] us to accept upon ourselves every thing with emunah and with bitachon, and to know that everything is for the good. To be full of hope and of joy and [unclear]. May we merit the complete geulah speedily in our days, amen and amen.