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1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words. 2 Behold, now I have opened my mouth, my tongue hath spoken in my mouth. 3 My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly. 4 The spirit of God hath made me, and the breath of the Almighty hath given me life. 5 If thou canst answer me, set thy words in order before me, stand up. 6 Behold, I am according to thy wish in God's stead: I also am formed out of the clay. 7 Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee. 8 Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, 9 I am clean without transgression, I am innocent; neither is there iniquity in me. 10 Behold, he findeth occasions against me, he counteth me for his enemy, 11 He putteth my feet in the stocks, he marketh all my paths. 12 Behold, in this thou art not just: I will answer thee, that God is greater than man. 13 Why dost thou strive against him? for he giveth not account of any of his matters. 14 For God speaketh once, yea twice, yet man perceiveth it not. 15 In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; 16 Then he openeth the ears of men, and sealeth their instruction, 17 That he may withdraw man from his purpose, and hide pride from man. 18 He keepeth back his soul from the pit, and his life from perishing by the sword. 19 He is chastened also with pain upon his bed, and the multitude of his bones with strong pain: 20 So that his life abhorreth bread, and his soul dainty meat. 21 His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out. 22 Yea, his soul draweth near unto the grave, and his life to the destroyers. 23 If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness: 24 Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom. 25 His flesh shall be fresher than a child's: he shall return to the days of his youth: 26 He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness. 27 He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; 28 He will deliver his soul from going into the pit, and his life shall see the light. 29 Lo, all these things worketh God oftentimes with man, 30 To bring back his soul from the pit, to be enlightened with the light of the living. 31 Mark well, O Job, hearken unto me: hold thy peace, and I will speak. 32 If thou hast anything to say, answer me: speak, for I desire to justify thee. 33 If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.

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1 Yaakov ben Chaim Tzvi = "Many people are surprised to learn that Judaism believes in reincarnation as taught in the Hebrew scriptures. Reincarnation allows ones soul to cleanse itself from past mistakes or to complete things it was supposed to, but unable to accomplish in a past life. This is one of the ways Judaism explains "why bad things happen to good people". When we judge someone's life based on a relatively short 70 year span, it appears that seemingly good people are given immense pain and suffering and some of the worst are blessed with tremendous wealth, power and prosperity. In addition, innocent children pass away at a young age and we can't understand why they deserved such a terrible judgement. One way to help explain these tragedies is that a soul may be placed back in the physical world to repair damage that it caused in a past incarnation. By allowing the "seemingly" innocent soul to suffer in this life for past transgressions, it can return to its creator having paid the price for its previous sins. When we talk about God being the ultimate arbiter of kindness and fairness, only in this context does what we see make sense. This is but one of the ways that God allows a soul to cleanse itself, however it's certainly not the only way and not every punishment requires a reincarnation process. This concept is beyond human comprehension and we are unable to fully understand God's ways except in the limited context which He provided to us in the Hebrew scriptures.This passage is only one of the supportive texts which Judaism uses as basis for our belief in reincarnation however there are other passages in the Bible which allude to reincarnation as well such as Genesis 38:9 according to Jewish Midrashic interpretation."
2 Yaakov ben Chaim Tzvi = "Nachmanides (http://en.wikipedia.org/wiki/Nahmanides) one of the most well known and respected Jewish Sages in all of history, explains according to Jewish teaching that when God sees that a soul is not carrying out  the task that it was sent to the world to accomplish, sometimes God will  withdraw it and send it down again at a later time, thus allowing it not only  a second chance, but one that kicks off with a fresh start untainted by past  failure.Our souls and our bodies (which constitute the souls’ physical envelopes)  are not accidentally matched. The body is engineered to fit the soul much  more closely than a spacesuit is designed to fit an astronaut. Therefore,  when you marry your fraternal brother’s wife you offer the greatest possible  correspondence in terms of physical fit. A man’s wife is a part of his physical and spiritual self in the first place as explained in Genesis 2, and  a brother is the closest possible genetic match. Thus a child born of the Levirate marriage is the most comfortable venue for enabling the departed  soul to return to the world.But Onan knew that the seed would not be his; so it was that whenever he  would consort with his brother’s wife, he would let it go to waste on the  ground so as not to provide offspring for his brother. (Genesis 38:9)Onan had been taught the secret behind the Levirate marriage by Judah; he knew that the child he would bear with Tamar would  be the reincarnation of his brother instead of his own child. For his own  reasons, he did not want his brother back, and consequently he spilled his seed.When Onan died, Judah realized that it would be dangerous to submit his remaining son Sheilah to the same test till he reached full maturity and  was strong enough to cope with the obvious spiritual pitfalls that marriage to Tamar appeared to present. Consequently, he told Tamar to wait until Sheilah reached maturity.Tamar did not understand the reason for the delay, so when Sheilah was old enough in her eyes to marry and she was not summoned by Judah,  she decided to take matters into her own hands and force Judah himself to carry out the Levirate obligation.She did so by dressing herself as a prostitute and seducing Judah.  She  became pregnant as a result of the union.Nachmanides explains: in truth all relatives that are in the line of  inheritance are suitable candidates; a brother is merely the most qualified.  After the Torah was given and it was forbidden to consort with relatives, an  exception was made for only the best possible candidate, the fraternal  brother, but at this point in history all relatives were qualified, the closer the  better.  Sure enough, the Levirate marriage worked. Tamar bore Judah twin sons --  Perez and Zerach -- who were in fact the reincarnations of Er and Onan, respectively. The second time they came to the world, these souls made it. Perez is the progenitor of David and the great grandfather of the  Messiah, who is David’s descendant.Nachmanides did not "make up" these explanations, they were already accepted by all of Israel as part and parcel of Jewish teaching based on their previous knowledge of reincarnation. This is one reason why in the New Testament the Jews of the time ask John the Baptist (John 1:21) if he is Elijah because Elijah's reincarnation is consistent with what is taught in the Hebrew scriptures."