Nachdaily: 5 Minute Perek Of Tanach Covering The Entire Navi. Sefer Yehoshua, Shoftim, Shmuel, Melachim, Yeshaya, Yirmiya, Ye

Iyov Perek 32 by Rabbi Shaya Sussman, LCSW

Iyov Perek 31 by Rabbi Shaya Sussman, LCSW

Iyov Perek 30 by Rabbi Shaya Sussman, LCSW

Iyov Perek 29 by Rabbi Shaya Sussman, LCSW

Iyov Perek 28 by Rabbi Shaya Sussman, LCSW

Iyov Perek 27 by Rabbi Shaya Sussman, LCSW

Iyov perek 26 by Rabbi Shaya Sussman, LCSW

Iyov Perek 25 by Rabbi Shaya Sussman, LCSW

Iyov Perek 24 by Rabbi Shaya Sussman, LCSW

Welcome to NachDaily with Iyov, Perek 23. This is Iyov’s 3rd response to Elifaz. The Malbim explains that Tsofar had essentially made two points. One, the righteous suffer because it’s Hashem's way of testing them, to raise them up to a higher level of serving Him, not merely for the sake of reward and punishment. Hashem purifies the righteous through suffering in order to give them more reward in the World to Come. Two, the reason why the wicked prosper is to allow free choice to remain intact. If people were punished and rewarded immediately for their actions, free choice would be obstructed because the results would be obvious. People's intentions of serving God would not be for the sake of serving Him, but to avoid punishment. In this perek Iyov directly responds to the first argument and addresses the second point in the next chapter. He first questions how God would inflict him with such serious physical and emotional pain just because he may have harbored a tad of selfishness in his heart and not

Welcome to NachDaily with Iyov, Perek 22. This begins the 3rd round of debates between Iyov and his friends. We still have two unanswered questions of Tzaddik v’ra lo and Rasha v’tov lo - why do the righteous suffer and the wicked prosper? The Malbim explains that Eliphaz comes up with a new response to these questions. Hashem purposely does not usually reward the righteous or punish the wicked in this world per se because He wants us to serve Him for His own sake, and not for reward and punishment. If people would be rewarded in this world, their motivation for serving God would only be to attain more reward. The Malbim explains that when you serve God for a reward, you’re just serving yourself. We are supposed to keep the mitzvos for their own sake, to fulfill the word of the Creator. Hashem doesn't want our behavior to be motivated by reward and punishment. It goes without saying that if we would be immediately punished or rewarded every time we did something good or bad, we would cease to have free

Welcome to NachDaily with Iyov, Perek 21. This is the 13th response in the Sefer and Iyov’s second answer to Tzofar. The Malbim explains that in responding to Tzofar, Iyov is actually addressing all of his friends’ arguments on why the wicked prosper. Iyov feels that his friends have mistreated him with words as sharp as arrows. As Iyov’s friends think of him as a wicked sinner, his troubles make sense to them because he fits into their general view of human suffering. Iyov opens the perek by telling them, in verse 2, to listen carefully to what he says. Iyov maintains that the question of why humans suffer and the wicked succeed applies not only to him, but to all of humanity. In verse 4, Iyov asks, “Was my discussion restricted to any one individual?” The Malbim explains this as saying that if there were no others who felt that they were going through pain with no reason, perhaps they’d be correct. But the bottom line is that they can't be so dismissive of me because there are so many people in the wor

Iyov Perek 20 by Rabbi Shaya Sussman, LCSW

Kinna 41 The Geula in our times 2019.wav by Rabbi Shaya Sussman, LCSW

Kinna 8 Finding God in Hell 2019.wav by Rabbi Shaya Sussman, LCSW

Welcome to NachDaily with Iyov, perek 19. This is Iyov’s second response to Bildad. The Malbim explains that Iyov again avoids answering his friends directly. Later in the sefer, he will answer all of them at once. In this perek, however, Iyov expresses scorn and exasperation with the way his friends continue to hurt him with their words. Keep in mind that Iyov is suffering with intense boils all over his entire body. His friends should know better than to add to his troubles with derision and shame. The Yalkut Shemoni 920 and 928 tell us that Rava said, “A person should not be censured for words uttered when in pain.” Iyov’s friends should have been more understanding. They added insult to injury and turned from friends to enemies. Iyov warns his friends to fear God’s punishment. There’s a lesson here for us: not to censure or judge our friends and family when they are in pain, spilling the woes of their hearts. We need to listen deeply, and be present, to hear them without judgment. Don’t try to expla

Welcome to NachDaily with Iyov, perek 18. This is Bildad’s second response to Iyov. The Malbim explains that Bildad is upset about Iyov’s denial of an afterlife and the immortality of the soul because if the soul does not live on, there is no difference between man and animal. Why would God create man “in His image” if there was no spiritual upside to our existence? Since God created man with more spiritual capabilities, we are set aside from the rest of creation. This should make it obvious to any thinking person that while the physical body decays, the neshama, soul, lives on. Bildad feels that true success is only spiritual. Material and physical achievement is not considered a success. Whatever the wicked achieve in this world with material gain is only physical. As they are cut off from true, everlasting spiritual success, they ultimately suffer. The Malbim notes that this is similar to Bildad's original argument, that the righteous suffer in this world in exchange for more reward in the World to

Welcome to NachDaily, with Iyov, Perek 17. We continue Iyov’s response to Elifaz. The perek begins with Iyov expressing his deep, pain and agony over the fact that he has no more will to live. He has lost all hope. In verse 3, Iyov begins to plead with God. “Sima na arveini imach mi hu l’yad yitakei’ah - Please give me Your hand, guarantee me that I am with You. Who else would put his hand into mine?” “My Friend,” interprets Rav Schwab, “tell me that if I do teshuva I will have a good future. You, Hashem, know the truth. I am innocent. Please show me a sign that You agree with me. Give me a guarantee like a handshake.” Rashi understands that Iyov turned to God because none of his friends were answering him. In verses 4 through 9, he continues to turn towards God. “My friends are just trying to flatter You, Hashem,” he laments. They are ultimately guilty of flattery. He contrasts himself with his friends, maintaining that they are guilty and he is righteous, which is why he’ll hold strong. In ver

Welcome to NachDaily with Iyov, Perek 16. This is Iyov’s second response to Elifaz. The Malbim explains that Iyov does not attempt to answer the question of Tzaddik v’ra lo in this perek, but waits until chapter 21. Iyov is outraged that Elifaz and his friends continued to speak but added little new content to their previous arguments. Iyov tells his friends that he’s received little comfort from them. In verse 4 he says, “I can also speak as you do. Were our positions reversed, I would string together words for you and nod my head over you.” The Ralbag and Metsudos explain that Iyov felt that, unlike them, if they were suffering he would provide encouragement and empathy, not the scorn and derision that he’s received. From verses 6 until 21, which is most of the perek, Iyov cries out in agony over his suffering. He explains that he’s really an innocent victim at the mercy of God and his friends. Iyov describes the nature of his suffering, such as, in verse 8, “You cause me to shrivel up.” In verse

We now begin the second cycle of debates. This round, however, will primarily focus on why good things happen to bad people. If it’s true that Hashem rewards the Tzaddikim and punishes the Reshaim, a person who goes against His will, transgressing the Torah, should theoretically live a difficult life. We see people, however, who openly violate the Torah, and are enemies of Hashem's people, yet seem to live prosperous lives. In this round of speeches, Iyov’s friends ratchet up the tension and tone by speaking more directly and harshly to him. Rav Shwab is quick to note that we shouldn't forget that Iyov is really considered a Tzaddik, as the opening passuk in the sefer says that he was a perfect, straight, and God fearing man. There was no one like him in all the land. Now for the perek itself. This is Elifaz’s second response to Iyov. The Malbim explains that Elifaz’s essential answer is that even though it appears that the wicked are prospering, it only seems that way. Deep down, they are filled with c