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

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

This perek marks the end of the first round of debates between Iyov and his friends. So far we had heard from Elifaz, Bildad and Tzofar on why bad things happen to good people. This is the last response to them in the first round. In the following perakim, another round of debates between Iyov and his friends will be more focused on why good things happen to bad people. As we mentioned in the introduction to Iyov, if only bad things happened to good people, it would show that good people suffer as tikkun for the next world. What's so difficult and confusing for us is good things happening to bad people. There are so many exceptions to the “rules” that reasons can't really be pinned down. This is exactly at the crux of the ensuing debates, because at the end of the day ‘proofs’ can be found for differing opinions. The perek opens with Iyov continuing his response to Tzofar. He explains that man is too insignificant for God’s concern. We are born from woman and our lives are short lived, so why should He c

We continue with Iyov’s response to Tzofar, who held that you can't really rely on your perceptions in order to understand whether or not you’re a Tzaddik or a Rasha. These things are only considered the “knowledge” of God. It’s up to Hashem to judge who is which. Iyov opens the perek by continuing to assert that you can rely on your own perceptions, life experience and knowledge to understand whether you’re a Tzaddik or a Rasha, guilty or innocent. In verse 2, Iyov responds sharply to his friends. “Kidatchem yadati gam ani lo nofeil anochi mikem - I also know what you know. I am no less than you.” I also know through my life experience about God. Are you God, the Almighty? You’re liars! It would be better for you all to stay silent than to speak up! The Malbim explains Iyov as saying that the sum total of all your arguments is that human intelligence can't comprehend why God causes innocent people to suffer. Therefore, it would be fitting for you to just be quiet. In pessukim 7 through 17, Iyov goes o

Iyov Perek 12 by Rabbi Shaya Sussman, LCSW

Iyov perek 11 by Rabbi Shaya Sussman, LCSW

Welcome back to Nach Daily, with Iyov, chapter 10. We’re continuing Iyov’s response to Bildad’s belief of why humans suffer. The Malbim explains that in this perek, Iyov takes a new stance on human suffering and specifically his own. Iyov actually denies free choice in light of God’s Oneness. Verse 2 says, “Omar el Eloha: Al tarshe’eini hode’aini al ma t’revaini - I say to God: Keep me from doing wrong, and explain to me why you continue to persecute me.” The Malbim explains that Iyov was asking Hashem to keep him from doing wrong because he’s destined to sin. Since You, God, have foreknowledge of everything that's going to happen, you must know that I’m going to sin. So if that's the case, Iyov says, “explain why You continue to persecute me.” My actions are predetermined, and I don't have free will to exercise choice. The Malbim explains that now Iyov actually agrees to Divine providence, but asserts that we don't have free choice because Hashem knows everything that's going to happen. In verse

Iyov Perek 9 by Rabbi Shaya Sussman, LCSW

Iyov perek 8 by Rabbi Shaya Sussman, LCSW

Iyov Perek 7 by Rabbi Shaya Sussman, LCSW

Iyov perek 6 by Rabbi Shaya Sussman, LCSW

Iyov Perek 5 by Rabbi Shaya Sussman, LCSW

Iyov Perek 4 by Rabbi Shaya Sussman, LCSW

Iyov Perek 3 by Rabbi Shaya Sussman, LCSW

Iyov Perek 2 by Rabbi Shaya Sussman, LCSW

Iyov Perek 1 by Rabbi Shaya Sussman, LCSW

Mishlei Perek 31 by Rabbi Shaya Sussman, LCSW

I hope that you’re all well today. Welcome to another episode of NachDaily, Mishlei Perek 30. This is very exciting because we have only one more perek left in Mishlei. This perek opens with the words, “Divrei Agur ben Yakeh hamasah, n’um hagever l’Easi’el, l’Easi’el v’Uchal - These are the words of Agur son of Yakeh, the prophecy, the words of this man Easi’el v’uchal.” There are many levels contained in this verse. As we’ve seen in previous perakim, the Gr’a explains that this was actually written by Agur who was a contemporary of Shlomo Hamelech, and was added in by the Anshei Knessess Hagadola, the Men of the Great Assembly. Rashi and the Meiri explain that Shlomo really did write this perek. Agur comes from the word l’agur, to gather. Ben means bina, insight, indicating that Shlomo gathered up more bina and wisdom than any other human being. Yakeh means vomit, because Shlomo in a sense spit out and shared all the wisdom he had gathered. The Metsudos and others explain that Yakeh means vomit in a ne