Who wrote Sefer Iyov?
Bava Basra 15a: Moshe wrote it.
What is the purpose of this Sefer?
Malbim: The entire debate in the Sefer surrounds Iyov's punishments, which came without any Mishpat or cause. Therefore, he screamed against the supreme Hashgachah and its ways.
What do we learn from "Ish Hayah"?
Bava Basra 15a; Iyov truly lived. Do not say that Sefer Iyov is only a parable 1 .
Bava Basra 15a: Even though "Kivsah Achas... va'Ychayeha" was only a parable, if Iyov were only a parable, it would not give his name and his city's name. Devar Eliyahu - one opinion says that 'Iyov Lo Hayah Ela Mashal Hayah', i.e. the only reason for what happened to him was so we will learn from him not to complain against Hashem's deeds - "Chol Derachav Mishpat v'Ein Avel."
When did Iyov live?
Bava Basra 15a #1: He lived in Moshe's day. It says "Mi Yiten Efo", similar to what Moshe said, "uva'Meh Yivada Efo 1 ". Some say that he was in the days of the Meraglim (spies). Iyov lived "b'Eretz Utz", similar to "ha'Yesh Bah Etz 2 ." Sotah 11a - he was among Pharaoh's advisors 3 . He was afflicted for hearing Bil'am's counsel to drown the Jewish babies, and being silent 4 .
Bava Basra 15a #2: Iyov returned with the exiles from Bavel. His Beis Medrash was in Tiverya.
Bava Basra 15b #1: He was in the days of the Shoftim. It says "Hevel Tehavlu" - this is the generation that judged its judges.
Bava Basra 15b #2: He was in the days of Achashverosh - "v'Lo Nimzta Nashim Yafos... b'Chol ha'Aretz." In Achashverosh's day they sought the most beautiful women 5 .
Bava Basra 15b #3: He was in the days of Malkas Shva - "va'Tipol Shva."
Bava Basra 15b #4: He was in the days of Kasdim (Babylonians, i.e. Nebuchadnetzar) - "Kasdim... Hiku..."
Bava Basra 15b #5: He was in the days of Yakov, and married Dinah. It says "k'Daber Achas ha'Nevalos" (2:10), like it says about Dinah "Nevalah Asah b'Yisrael" (Bereishis 34:7).
Bava Basra 15a: Do not say that he lived in the time of Yitzchak (who said "Mi Efo") or Yakov (who said "Efo Zos Asu") or Yosef (who asked "Eifo Hem Ro'im"). It says below "?v'Yuchaku". Moshe is called Mechokek. Ibn Ezra - you cannot say that he never lived (it is only a Mashal). A verse says "Noach Daniel v'Iyov" (Yechezkel 4:14)!
Bava Basra 15a: Even though 'Utz' and 'Etz' are different, Moshe asked them to see if the one (Iyov) whose years are great as a tree, and protects his generation like a tree, is still alive. Wherever the Meraglim went, there were eulogies of Iyov (Sotah 35a). If so, his 210 years coincided with Galus Miztrayim.
Chasam Sofer (Bava Basra 15a): Iyov lived 140 years after his afflictions. If so, the counsel was right after Yosef died, even though they did not enslave Yisrael until all Bnei Yakov died (Shemos 1:6-11)! (The Egyptians put Yosef in a lead coffin and cast it into the river, so Bnei Yisrael would not be able to leave (Yalkut Shimoni, Zos ha'Berachah 965). I.e. they already planned to enslave them! - PF)
Why did Iyov never realize that this is why he was punished? This was within a year of the counsel! And why didn't Hashem tell him or his friends? (PF)
Bava Basra 15a: They searched also in David's day, but only in Eretz Yisrael. They did not search in the whole world.
Was Iyov Jewish?
Bava Basra 15b: According to five opinions of when he lived (refer to 1:1:4:2-6, he was Jewish 1 , for he lived after Moshe, and Hashem granted Moshe's request not to give prophecy to Nochrim - "v'Niflinu? mi'Kol ha'Am" (Shemos 33:16).
Ibn Ezra #1: He descended from Avraham's brother Nachor.
Ibn Ezra #2: He descended from Esav ? "Sisi v'Simchi Bas Edom Yosheves b'Eretz Utz 2 " (Eichah 4:21). Some say that he is "Yovav ben Zerach mi'Batzrah" (Bereishis 36:33). There is no support for this from Nevi'im, nor from Chazal.
Devar Eliyahu (8:1): Iyov was Ben Utz ben Nachor.
The Gemara implies that according to the opinion that he married Dinah, he was not Jewish. Perhaps this is because he is not listed among Yakov's descendants, and all Bnei Yisrael were in Egypt at the time. However, perhaps he converted! (PF)
Ibn Ezra (Eichah 4:21): Bnei Utz are Aramim. Magihah (in Toras Chayim) ? perhaps the text of Ibn Ezra there should say 'Edomim'.
Where is "Utz"?
Eichah Rabah 4:26: Bas Edom is Kisari in Eretz Utz, i.e. Romi.
Rashi #1: It is Eretz Aram, like it says "Es Utz Bechoro" (Bereishis 22:21). Buz (Utz' brother ? ibid.) is Elihu ben Barach'el ha'Buzi (below, 32:2). Iyov says below "u'Vuz Mishpachos Yechiteni" (31:34) ? this one from my family erased my words! This is like people say, that the handle of the ax used to chop trees of the forest comes from the forest itself.
Rashi #2: "Utz" is Iyov.
Rashi #3: It is where they take bad Etzos (counsels) against Hashem.- "Min ha'Aretz ha'Hi Yatza Ashur" (Bereishis 10:11). Why should Hashem take the upper beings, and leave the lower beings to us?! Rather, we will go to Bavel, where there are many idols ? "Eretz Pesilim Hi" (Yirmeyah 50:38), "and we will make a tower? and make for us Shem" (Bereishis 11:4). "Shem" refers to idolatry ? "v'Shem Elohim Acherim Lo Sazkiru" (Shemos 23:13) 1 .
Ibn Ezra: It is near Charan ? "va'Yelech Artzah Bnei Kedem" (Bereishis 29:1). 2
Bava Basra 15a: Iyov died in Eretz Yisrael just before the Meraglim came. This implies that it is in Eretz Yisrael 3 (PF).
Rashi: Hashem judged them and brought witnesses against them ? "va'Yered Elokim Lir'os" (Bereishis 11:5) ? does Hashem need to descend to see?! "Einei Hashem Hemah Meshotetim b'Chol ha'Aretz" (Zecharyah 4:10)! Rather, He taught a Halachah for generations ? we judge only based on witnesses who saw ? "Oh Ra'ah Oh Yada" (Vayikra 5:1).
Ibn Ezra learns from "va'Yhi? Gadol mi'Kol Bnei Kedem" (3) that Iyov lived there. It says "va'Terev Chachmas Shlomo me'Chachmas Kol Bnei Kedem umi'Kol Chachmas Mitzrayim" (Melachim I, 5:10) even though he did not live there! We can say that they were known for Chochmah. Bnei Kedem were not known for grandeur, so we must say that he lived there. (PF)
Perhaps after his afflictions in Eretz Utz, he moved to Eretz Yisrael. However, Mo'ed Katan 25a implies that [normally] Nevu'ah is [only in Eretz Yisrael, but] not in Bavel. If so, presumably, Utz is in Eretz Yisrael. This applies also to the other opinions in Bava Basra, that Iyov was Jewish! (PF)
Why does it say "v'Hayah" (future)?
Rashi #1: In Ivris, the future can be used for present tense.
Rashi #2: The simple meaning is like va'Yhi (he was); it implies both past and future.
What is the significance of "Tam v'Yashar vi'Yrei Elokim v'Sar me'Ra"?
Rashi: It matters between him and his Maker, he was not a Tzadik. Therefore, it says "vi'Yrei Elokim v'Sar me'Ra" (but it does not say Tzadik).
Malbim: Normally poverty and afflictions come on a person (a) due to a weak body and character. This can be via his nature, or due to gluttony, drinking and wasting his money via bad Midos. Therefore, it says that he was Tam and Yashar. Yosher includes straightness of intellect, and in his Midos, according to his nature. Also a Yashar can falter from his straightness via external causes, e.g. if straightness will cause him damage or lack of benefit. Tam acts purely, without any concern for his own good. He is strong like a rock, and never falters. (b) Poverty and afflictions come on a person for a punishment of Hashgachah, even if his nature is Tam and Yashar, if he does not fear Elokim to do guard His Mitzvos and veer from evil that Hashem warned against, even if there is no reason in intellect and etiquette. Therefore, it adds "vi'Yrei Elokim v'Sar me'Ra."
It says that Iyov was virtuous. It says "Iyov Shmo", and Bamidbar Rabah 10:5 says that a Rasha's name precedes Shmo, and a Tzadik's name is after Shmo!
Ibn Ezra: There are exceptions to this Klal ? "Hashem Ish Milchamah" (Shemos 15:3), "u'Shmo Michayahu" (Shoftim 17:1).
