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1 Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. 2 And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. 3 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. 4 And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. 5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. 6 And the LORD said unto Satan, Behold, he is in thine hand; but save his life. 7 So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. 8 And he took him a potsherd to scrape himself withal; and he sat down among the ashes. 9 Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. 10 But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. 11 Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. 12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. 13 So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.

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1 Yaakov ben Chaim Tzvi = ""One day the children of G-d came to stand before the Lord and the Satan came among them.""The day" that the verse is referring to, according to Rashi'scommentary, was Rosh Hashana, the Jewish new year. Obviously the plight of Iyov is the result of Divine judgment. The Mishna, in tractate Rosh Hashana, explains that on the first day of Rosh Hashana all the inhabitants of this planet come before the heavenly tribunal for judgment. The due-process of Divine justice follows, to a great extent, the same pattern as a modern-day court.Judge, prosecutor, defendant and witnesses are all part of the scheme. Our sages observed that G-d structures the kingdom of heaven similar to the style of earthly kingdoms. This is, at first, a difficult concept for us to appreciate and requires some serious thought and discussion.The human mind, no matter how great, is finite; i.e., its capacity for understanding and knowledge is limited. Hence, the concept of an infinite Being who possesses infinite wisdom and power can be confounding. In order to get a "grasp" on the Divine we require an approach that is familiar to our human experience. To this end G-d convenes His heavenly tribunal on the day known as Rosh Hashana. Certainly G-d does not require a court system in order to judge His mortal subjects. For us, however, the familiarity of a judicial proceeding can be a great benefit. The knowledge that we stand in judgment at least once a year helps us fulfill our commitment and measure up to the higher authority of G-d. It also helps us develop our own personal relationship with our Creator.The fear of prosecution drives home an acute awareness of our responsibility and accountability. At the same time, it is comforting to know that we have a personal advocate to argue on our behalf. This gives us the strength not to fall into despair, and the courage to continue our efforts to reach even higher levels of character perfection. To stand in judgment can be a daunting experience, especially if one does not understand the course of due-process in the Divine court.It is fundamental to Jewish thought that everything in the physical world has a spiritual counterpart, commonly referred to as angels, which are responsible for the growth and sustenance of all that exists in creation. These spiritual forces do not function independently of G-d. Rather, they are His delegates who are charged with specific missions. In this light we can understand the role of the "Satan" mentioned in verse #6. He is the prosecutor of the Divine court. Our sages describe the Satan as the force responsible for evil, death, destruction and temptation.In addition to his role as prosecutor, the Satan is the chief instigator of crime against man and G-d. It is axiomatic that in order to fully exercise free will, equal opportunity for good and evil must exist. There can be no virtue in choosing good over evil if the latter is not, at the very least, equally accessible. The provocation of the Satan manifests itself in every moral and ethical dilemma we are faced with. Our deliberation may be an internal struggle of conscience or a battle with external social norms. The result is mental turmoil - the signature of the Satan. Temptation?.... it takes stress to forge mind and soul. The Satan's role is not a scheme to corrupt our spirit. In fact, the Satan has a central role in the transformation of the mundane human being into a sanctified person.Rabbi Y. Schwartz"
2 Yaakov ben Chaim Tzvi = "The Satan does not have an unlimited reign over evil. He must function within the guidelines of His creator. Those guidelines are specifically geared to ultimately direct humanity towards their own redemption. G-d's query as to the whereabouts of the Satan is not an information seeking question. It is permission to begin the indictment against Job."
3 Yaakov ben Chaim Tzvi = "Destruction, in any of its forms can occur only within the perimeters of the physical. G-d informs the Satan that he can have no effect upon Job. His level of spiritual perfection placed him outside theSatan's jurisdiction. Since Job was absolutely righteous his suffering cannot be attributed to guilt or flaw of character."
4 angela h = "We see here the bitterness in Job's wife. We are not told but I believe she is bitter because of the loss of her children. She is not interested in keeping a right standing with God. As many of us do when tragedy strikes, she probably blamed God for what has happened."
5 angela h = "Job rebukes his wife and explains to her that she is not entitled to have only good things. God gives what He wishes. We should be careful to praise God in good times and bad."
6 angela h = "Job's 3 friends hear of his misfortune and come to comfort him. They are surprised when they see him. His affliction is so severe they don't even recognize him. They mourn with him and do not even speak for 7 days and 7 nights."