Welcome to NachDaily with Iyov, perek 8. We finished with Eliphaz’s first responses to Iyov’s suffering. Before we hear from him again in perek 15, we present Iyov’s second friend, Bildad HaShuchi, and his response.

The Vilna Goan says that Bildad HaShuchi was a descendent of Avraham Avinu. Bildad’s ancestor was Shuach, one of the sons born to Avraham from Ketura. Rav Schwab notes that all of Iyov’s friends were from Avraham’s family, which explains why they all believed in God. Thus Avraham’s efforts to teach people about God were obviously successful.

Bildad’s response to Iyov is in many ways similar to that of Eliphaz. They both believe in Divine providence, that God is good and suffering comes from Him. The Malbim explains, however, that there’s a subtle difference between their arguments. Bildad believed that human suffering comes from God’s mishpat, His justice.

In previous perakim Iyov had argued that because God is just and would not cause people to suffer, we see that He handed the world over to mazalos. While both Bildad and Iyov agree that God is just, Bildad explains that because God is just and fair, He interacts with the world with exact hashgacha pratis. In fact, it would be unjust of God to allow the world to be run by mazalos, leaving man to suffer. Therefore, Bildad concludes, God’s justice is precisely what causes Him to maintain His hashgacha pratis.

Bildad was much blunter than Eliphaz, who only hinted to Iyov being a sinner but never called him one outright.

Not only does Blidad do so, but also accuses Iyov’s children, claiming that they were punished because they sinned at their daily parties. Iyov had seemingly worried about that. We learned in the first perek that he would bring daily korbanos for his children. Rav Schwab notes that instead of bringing korbanos, Iyov should have rebuked them. This was considered a sin on Iyov’s part.

The perek opens with Bildad urging Iyov to do teshuva to end his suffering. God is just and will take him back.

Verse 3 says, “Ha’el yi’aves mishpat? V’im Shakei yi’aves Tzeddek? –Would God pervert judgment? Would the Almighty pervert justice?” It’s precisely because God deals with both mishpat and tzeddek that you’re experiencing suffering.

In verse 4 Bildad speaks up, telling Iyov that his children deserved their punishment. He says “If your children sinned against Him, He sent them to their doom because of their transgressions.”

The Ramban and Malbim explain again, as explained above, that suffering is a natural result of sin. Iyov’s children sinned when they cursed God in their hearts at their daily party.

Bildad continues – But certainly if you, Iyov, do teshuva, you’ll be taken back by God and your suffering will end.

Verse 7 says, “V’haya reishisicha m’tsar v’acharasicha yis’geh m’od – Your beginning will seem small but your end will prosper greatly.” “If you do teshuva, your life may not initially seem as glamorous. Slowly but surely however, you’ll get back on your feet, and in the end you’ll be great again.

The Gemarah in Kedushin 40b explains that the righteous in this world are like a tree that stands in a place of kedusha, purity, but its branches and leaves hang in a place of tumah, impurity. When the branches are cut off, the entire tree remains in the realm of kedusha. So too, Hashem brings yessurim, affliction, on people in this world in order for them to inherit the World to Come.

Interestingly, the Malbim notes in his introduction to this perek that Bildad believed that suffering wipes away aveiros and cleanses from sin while proactively gaining more reward in Olam Habah. The Malbim contrasts this approach with Eliphaz, who seemed to believe that suffering cleanses aveiros, but doesn’t necessarily earn extra reward in the next world.

Bildad gives a historical perspective on suffering. He maintains that, based on our own experience of life and circumstantial evidence, we can’t really bring proofs for or against providence because our life-times are too short. We really need to look at the bigger picture of history to get a better understanding of God’s providence.

Bildad shares a metaphor, comparing Iyov to reeds and grass that dry up without water. The simple meaning is that Iyov needs to look to a freshwater source in order not to wither and dry up. Iyov, if only you would search out God, the Source of all of life, by doing teshuva, your suffering would stop! Additionally, hope is like fresh water which allows things to flourish. Without hope you’ll wither and die like a reed.

Bildad’s closing message is in verse 20. “Hein El lo yimas-tam v’lo yachazik b’yad m’reim – Indeed, God will not reject the innocent, nor will He sustain evildoers.” This really sums up Bildad’s belief that it’s impossible that you didn’t sin, because God doesn’t send suffering to you without cause. He would never cast away an innocent man.

Stay tuned to the next episode of NachDaily for Iyov’s response.

Thank you for listening, and have a wonderful day.