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Job's Encounters with the Adversary Syracuse University SURFACE Religion College of Arts and Sciences Winter 1985 Job's Encounters with the Adversary Ken Frieden Syracuse University Follow this and additional works at: https://surface.syr.edu/rel Part of the Religion Commons Recommended Citation Frieden, Ken, "Job's Encounters with the Adversary" (1985). Religion. 59. https://surface.syr.edu/rel/59 This Article is brought to you for free and open access by the College of Arts and Sciences at SURFACE. It has been accepted for inclusion in Religion by an authorized administrator of SURFACE. For more information, please contact [email protected]. RESPONSE E(/il()I'S BI'ickman ן Ellel Steven Cohen (on leave ) TabJe of contents Edward Greenstein Annelle Harchik Lizzie Leiman ARTICLES Roberl C. Miller Gary Rubin Job's Encounters with the Adversary Nancy Sinkoff Ken Frieden . .. , . , ... , ... ,. " .. ', ." ... ,' , , .. .. , ... , . ..... ,3 Ellen Umansky "Although Job has been universally admired, hi s encounters with evil have met with diverse and often contradictory interpretations. In contrast ~ ESPONSE: A Contemporary Jewish Review, is an independentjournal to the tradition that exalts 'patient Job,' recent scholars have focused )1 ' Je\'.'ish expression . attention on the 'impatient Job' who questions divine justice." Ken Frieden suggests "that Job is essentially a book about questions and : 0034-5709) is published quarterly: Fall, Winler, I< EsrONSE (ISSN assertions, a book that leads us to consider the significance of theological Inc. Second class Srl'ing , and Summer by Jewish Educational Ventures, questioning. " rost,lge paid al New York City and additional mailing points. Subscrip­ in Canada; $10 tions: $8 for one year in the United States; $9 for one year The Torah as She ls Read $6 for U .S. students. Single I'o r one year outside of North America; Edward L. Greenstein . ....... .. , , ... , , , , , , . , , , . , , . ... .... 17 @ A Contemporary Jewish :opics $2, Copyright 1985 by RESPONSE: There are many ways to interpret and read the Torah. Ed Greenstein's all rights reserved. Review, approach to a composite text in the Torah is to respect "the literary unity of the text until such time as the text itself calls attention to its molecular welcomes articles, fiction, poetry, artwork, and letters . ~ ESPONSE structure. Without literary signals," he reads the text straight, allowing .llors should send manuscripts, triple-spaced, with self-addressed : ontribl "for duplication, contradictions, and ambiguity, and incorporate[s] the Ed.itorial Office: 15 E . 26t ~ Street , t<lmreq envelope to: RESPONSE, effects of duplication, contradiction, and ambiguity into [his] interpreta­ New York, NY 10010. Wrlters should Include thelr phone :uite IjSO, tion of the text." umbers. RESPONSE's phone number is (212) 679-1412. RESPONSE is available through University dexedl in lndex to Jelvish Periodica/s and is Misnagdus in America ך 1icrofillms, Ann Arbor, Michigan . Joshua Gutoff .. .. ............... .. , .. , , . .. .. ...... 41 No comment(ary) needed. : ESPO!NSE is an affiliate of the Jewish Student Press Service, and a . embet of the North American Jewish Students Appeal ו Atonement ןס n the Dayס Henry David ................ .. ...... .. , , .. , .. , , ... ......45 bird. It does not struggle. I hold the wings in () Slm3Slt'r: Scnd address changes 10: Response Subscriplion Deparlmenl, P.O. Box 17305 , " 1 swing the trembling white . one hand, pinioned behind its back. It stares in uncomprehending horror 53217 ו lil"3ukee , \V I swing the bird over the bearded faces, mumbling prayers ". QUEENS COLLEGE PRESS Vol. XIV, No. 3 Winter 1985 I)()I~ ' I'I{Y S'I()lIe )(ן 111 ')1)/' \, 1//'' /, Amos Ncul'cld , , , , , . .. ... , , . , . , , , , , , , . , .. ... .... .... .51 la זII,i/'(1 1/)'/1111 I() 1111' Slleklli Rachcl Adlcr , , , , , . ' , , , , , . .. ... , . , . , .... , .. ..... ... , . , , , , , 52 Lille יזי} OIII '),1 / I '}/-, ~ {' I-/lI{'- II()IS ( 1943 ) d Pcnnant , , , . .. , . , . , , , ... ........... ... , . 54 ר Edmul ns job'sז II/')' al Ar (//ז) a C ,1 ,)/)' /1 C;lr()lyn Light 8cll ' , , , . ....... , .. , . , ... .. , . .. ....... .. , , 57 ' 111' (l,l(//'I)lr ~' encounters David Sparenberg .. , . , ... , . ...... ......... .. .. .. .59 with the adversary I('(/r 0 f ~'raellhe Lord Rita Poretsky , , ,., ' , ......... ... .... .. ........... .. .60 : '-('(/(/ KEN FRIEDEN Sarah Slutsky , . , . .. ... .... .. ..... .. .. ... .. ... .61 ( J~ 'I Page l זA}j{li '110111 8cyle Schaechter-Gottesman (trans. Seymour Levitan ) . .... .. .. .62 li(/d{1 Kelleged Midda ? LTHOUGH lob has been univer· 64 A Mari lyn Mohr , , , , . , . ... .... .. .. .. , .. .......... .. ........ sally admired, his encounters with evil have met with diverse and often contradictory interpretations. In contrast to the tradition that ICTION exalts "patient Job," recent scholars have focused attention on the "impatient Job" who questions divine justice. 1 1 will suggest that 1/ Be B{lCk Job is essentially a book about questions and assertions, a book Ron Wegsman-Gueron ... .. ...... .. ...... ..... .. ....... ,67 that leads us to consider the significance of theological questioning. OSS Ille O('ean 10 10lvaיז י ) Gerald M. Siegel , , . ... .. ........ .. .... ... ..... ......69 1 :) Near rhe Beach Job raises issues of good and evi1, undeserved suffering, and Tom Friedmann, . .. , . .. ... .. ... ... , . ...... .. ... .. .. .77 God's justice. Phrased as questions: Is there a force of evil that is independent of God? Why do good people suffer? What can we Polnoye know about divine justice? But these metaphysical dotlbts are ןס ןWer('lvol ,,,) H,lrry White . .. .... , .. .... .. .. .... ...... ..... ...85 displaced by a more pragmatic question: How n1ust we act or speak in adversity? In more general terms: What is a right 1anguage ONTRIBUTORS , . ... ... .... ... ... ... ................... 97 of relationship to God? The Book of Job a1so revo1ves around several key words: the OVER: Demon mask from the Godwin-Ternbach Museum co]]ection. Design by name "Job," the divine names, and "the adversal'y" (ha-sat(lll). toinctte Cohen. Photo by Otto E. Ne]son . These names denote three different beings and characters in the ןr 5 ץ OB'S ENCOUNTERS WI'fH THE ADVERSAR נ ~יN~I ו)( R'I,SI ~ e,lnings. Job's name is brew Scripture preserves a place for what is beyond images and ןey <1150 inlply <1 wider I'ange of n ר y, ~' ct tl י ))(ו , . lb. which connotes one who returns , words, the locus of divine mystery) י ןןן) , I()sc t() the Arabic word ) l. the source of our modern Satan, derives from theו lll'ns (0 God. ~ Yet dcspite his righteousness, Job finds that evil Ha-sata ) י )(ו - ns tow<1rd him, One R,lbbinic interpretation, based on the root Sin-Tet-Nun, to act as an adversary, and thus may be trans י וון) viction that everything in Scripture is significant, observes a lated, "the adversary. "4 The most recent translations printed by וו( l ) b ~ 11 association: if the middle letters of his name are reversed , the Jewish Publication Society rightly avoid rendering ha-satan by יו ve J()b (/:'yov) becomes an enemy (oyev). A chiasmus, here a crossing the proper name, Satan. Without the definite article, S(ltan may be )( Cgood and evil, corresponds to a metathesis, a transposition in simply "an adversary." The italicized satan indicates a Hebrew the lelters of Job's name : accent, emphasizing that we are dealing with a key word in a foreign system of beliefs. Unlike the modern Satan, this adversary is not represented as ,In independent evil being, but I'ather names a , ןGood Job the Uprighl [ Ey()v ( ' ( US E '1 J b E ( Melalhesls ןח S ו.: I ןCI ) -variety of opposing forces. We learn this from the earliest occur ן'[ as nemy [ Oye 0 ו V ' rences of the word in Numbers 22:22 and 22:32, when God places C (I'ossing of good and evil (or health and sickness, wealth and an angel in the way of Balaam as a satan against him. This satan is רI'I vcrty, nearness to and distance from God) parallels a reversal in an adversary or a power of opposition sent by God, and is clearly ר)(. l isו e letters of Job's name: Aleph-Yud-Vav-Beth, approximated in not independent of Him. The evolution of satan and ha-sata וI l: nglish by e-y-o-v, becomes Aleph-Vav-YUd-Beth, approximated worth following through Samuel, Chronicles, and Zechariah, but English by o-y-e-v. This reversal makes Job, who has always would lead us too far afield . 5 וו ed toward God, appear to be an enemy of God. After he is In addition to these central themes and key words, what are רו llr ilially described as "perfect and upright" (tam v'yashar), then the essential rhetorical figures in the Book of Job? We may speak רו en God appears to treat of chiasmus, the crossing that makes the upright Job appear to be ן 11e n,lrl'ative centers on what happens wl he transformation, both experiential an enemy of God. But we must especially attend to the tensionך lob ,15 one would an enemy . 3 Ind verbal. becomes explicit when Job asks God in chapter 13 , between conflicting rhetorical modes: question and assertion. Job lerse 24: "Why do you hide your face,/And consider me your urges us to consider ways in which men approach God, sharply : nemy?" Of course, Job never actually becomes God's enemy, but contrasting Job's form of authentic doubt with his friends' dog - nusl feel that he has, for the purposes of the story. Satan, like matic statements. The technical term for questioning is "erotesis ", ;lnguage, plays tricks on us . from the Greek verb meaning "to question or inquire. "6 The trope - he name of God also undergoes diverse transformations in or rhetorical device of questioning is, as we will see, even attrib ז etragram- uted to God in the Book of Job. Whereas assertions imply aז he Book of Job: the Prologue and Epilogue employ the , llon (YHWH), while Job only once and his companions never situation of monologue in which the listener need not respond,ר ~ t'er 10 God in this way, instead speaking of El, Eloah. Elohim, and certain questions initiate a dialogue.
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