What is the meaning of life? That is essentially the question that Kohelet seeks to address. Who is Kohelet? What does he mean when he says: "All the rivers flow into the sea but the sea is never full"?

Rather than a lament, Chapter 5 is a prayer. It begins by asking God to remember us and our humiliation, and it ends with a ple asking God to "Take us Back!"

Chapter Four uses colours to depicts the suffering of the people on Jerusalem's streets. v.1-11 speak of the siege and famine v.12-20 speak of the bloodshed of Jerusalem and the loss of sovereignty and standing among the international community. The last verse gives a glimmer of hope.

Despite torturous suffering, the individual of our chapter retains his faith. Ultimately, God saves him. This is a story that gives hope to those who might otherwise despair, sowing the seed of promise even in the bleakest conditions.

Chapter 2 focuses on God's fury. Two victims in particular are singled out: 1. The Temple itself 2. The children and babies This chapter expresses forthright outrage and protest towards God.

Eikhah gives the human angle to the destruction of Jerusalem. Jerusalem is depicted as a woman, forlorn and in tears, abandoned and humiliated. Today we focus on many of the repeated phraseology of chapter 1 which evokes the imagery of ruin and tragedy.

This chapter is quite legal. Today we focus on two key words: the "name" and "geula - redemption" because here in chapter 4, "redemption" is expressed in the restoration of the "name" of the deceased, upon his "land" or ancestral portion. This concept is the backbone of the drama of restoration that reverses the tragedy of Naomi\'s family, and brin…

In this chapter Ruth goes out to the threshing floor at night. Boaz is apparently sleeping there all alone. And she uncovers his feet. The plan, devised by Naomi, seems to have pronounced sexual overtones. And yet it would seem that both Ruth and Boaz's high moral fibre ensure that this becomes the moments in which they reveal their intent to marry…

What attracts Boaz' attention to Ruth? What aspect of Ruth's persona is significant to Boaz? And how does Ruth embody the character of Abraham in contrast to her ancestor, Lot?

This is a story that takes place on the backdrop of the period of the Shoftim. And yet, its message is very different to that book. What is Ruth trying to add that hasn't been said in Shoftim?

In Chapter 8 the couple manage to express their love and to experience their togetherness in the fullest manner. And yet this is a difficult chapter. It is made of sub-units, whose connection is difficult to decipher. We read through the chapter, expressing the questions and offering a possible reading for the end of the book.…

Chapter 7 begins with the other women beckoning the woman-lover, the "shulamit" as she is called, to return and dance with them. Rashi and the Midrash reads this as a invitation to integrate and acculturate into foreign cultures. But the "shulamit" insists on her independence. As they describe her physical form, the Midrash sees each detail as an a…

After the traumatic separation of the couple, chapter 6 has the "dod", the king proclaiming that the woman is "my only one, my dove, my perfect one."Music. Evyatar Banai. Yafa Ka-levana

This is a scene of missed opportunities; as after a period of (apparent) separation, the beloved comes looking for the woman, but she fails to understand and appreciate the moment, the opportunity, and the couple don't achieve reunion. Hazal speak of this scene as the lackadaisical response to Cyrus's invitation to rebuild the Second Temple. But po…

The depictions of the bride are rather strange, when her hair is compared to a flock of goats, her neck to a tower, and her stomach to a pile of wheat. Are we describing the anatomy of a woman, or possibly the geography and beauty of the land of Israel? Music. Mattisyahu. Basi LeGani

After the lovers' two unsuccessful attempts to realize their love, chapter 3 depicts the grand wedding of the young woman with the king.

In the first song, the woman is ready to move ahead, the "dod" is more hesitant. In the second song., the "dod" is all excited; the "ra'aya" - the woman - is expressing doubts and excuses. This is the nature of unripe love.

We begin ch.1 by seeing how the lovers - the young woman and the man - are depicted by Shir Hashirim. What might this express about God and Israel?

This is a book that needs some framing. We offer a few words of introduction.

Iyov has a strange conclusion. Does the restoration of Iyov's fortunes and the birth of 10 children mean that his prior troubles and pain have been forgotten? How might we understand the closing chapter?

Here we draw some conclusions and closing lessons from our reading of the Book of Iyov.

Our chapter speaks of the mythic "behemoth" and "leviathan" possibly a huge wild hippopotamus and whale or maybe a dragon. Why is God depicting these frightening monsters? And what do Hazal say about them?

Gid continues to challenge Iyov regarding his lack of understanding of the natural world. Today we speak about the animal kingdom.

Iyov has been asking for an audience with God. Now God appears. But rather than answers, he merely poses questions! What is going on?

Elihu's final words. In Elihu's view, just as you don't know how to predict the weather, you will never fully comprehend God.

Iyov's 4th Speech. Until now, we have seen suffering as a result of past actions. The question has been whether Iyov is guilty or innocent. But now, Elihu adjusts our perspective. Can we see suffering as future oriented?

This is Elihu's 3rd Speech. His essential argument is that God is transcendent; consequently Iyov cannot expect that God is directly manipulating and punishing him. In the course of time, justice is done. In the meantime, most people suffer the consequences of their own actions.

Elihu's 2nd Speech addresses Iyov's claim that if: a.Iyov is just, an b. Iyov is suffering, then c. God must be unjust. Elihu is outraged that Iyov is accusing God, and he gives his own approach.

Elihu's first speech explains the theory of "yissurin shel ahava" - corrective, or educational suffering.

Iyov has said his piece. The three "friends" are out of words. Enter Elihu! A young man who has sat listening to each of the arguments. He is angry. He is besides himself. He cannot hold his words inside. With great irony, in this chapter, Elihu just talks about talking, but in fact says very little. See the chart of the instances of the word "mila…

In this chapter we see Iyov's plea for the defense where he lists all his virtues and appeals to God to explain why he has deserved his punishment and torture.

Yesterday, Iyov - in his closing argument - reflected on his glory days; today we hear about his fall from grace, his derision and humiliation at the hands of the lowest in society, and we hear of his physical pain.

Iyov reminsces about a time in which he had prestige, wealth, family, and he devoted his life to justice. In this podcast we focus on the phrase "I clothed myself in righteousness and it robed me" and we speak about a thorough integrated personality in which the inner self is fully expressed.

Humans can control nature; but they will never understand God! That is what Iyov says in ch.28. To who is he speaking? And what intonation should this chapter have? Is it spoken in calm resignation or in outrage?

Iyov addresses his friends for the final time. What does he say? 1. He restates his innocence 2. He accuses his friends of wickedness and warns that a litany of tragedy will befall them. But is there a problem with justifying God? With "Tzidduk Hadin"? Iyov certainly thinks so.

God's creation, we shall contend, serves as a Rorschach Test; the manner in whcih you see God's creation reflects the way that you live in this world: Is it a world of chaos or order, fear or benevolence?

This is teh final speech of Iyov's friends. After this, our "guests" will be Elihu and God himself!

Iyov depicts the slavery and oppression of the poor that he sees in the local economy. He wonders why God doesn't step in, and take the cruel and violent individuals to task.

Iyov sounds a little more agreeable and amenable in this chapter. He returns to his wish for a hearing with God, but rather than wishing his death, or proclaiming his anger, its as if he just wants to understand what God is thinking.

Eliphaz attacks Iyov with a long list of crimes. What is the basis of Eliphaz' accusations? Could Iyov be guilty of these things?

Iyov argues that - look around you - the wicked more often than not, lead wonderful peaceful lives. Even in death he sees no advantage of the righteous over the wicked. We speak about 1. The Afterlife. Why is it absent in so much of the Tanakh? 2. Midrash - Tosefta Sotah 3:2 - Is it that wicked people lead untroubled lives, or does an untroubled li…

Tzofar gives a speech in which he asserts that even if one sees the wicked, the evil, having a good life, one shouldn't be fazed; all their blessings will be short-lived, will simply dissolve and crumble.

With no recourse neither to God nor his friends, Iyov wishes that his suffering and victimhood be recorded for eternity.

Bildad's second speech. He tears into Iyov!. And yet, the Rabbis take a line in this chapter and learn a fascinating lesson about concern for others.

Iyov continues his response. On the one hand he seems to want to die, he repeatedly speaks of his descending to his grave; on the other hand he expresses exasperation with his interlocutors and a desire to increase his strength and stamina.

Iyov barely responds to his critics. Instead he expresses that he feels God has handed him over into the hands of some evil force who is tormenting and torturing him. Moreover, he calls his gaunt scarred body and heaven and earth to serve as witnesses on his behalf before God, as he pleads his innocence.…

The second round of discussions get underway. Eliphaz speaks first. In essence he will accuse Iyov that his troubles and torments are his own fault. He is a sinner. He has gotten what he deserves.

Today we tell the story of Rabbi Akiva who found faith in the future from watching water smoothing out a rock. He quoted the verse from our chapter (14:19) 'water wears away stone' . As we will see, Job speaks this verse in a dispirited lament at human fatality and futility. We might wonder what might have transpired were Iyov to have met Rabbi Aki…

Rabbi Yehoshua ben Hyrcanus taught: Job served the Holy One, Blessed be He, only out of love, as it is stated: “Though He will slay me, still I will trust in Him” (Job 13:15). Why is Iyov the ultimate lover of God, and why does he accuse his interlocutors as being "creators of lies, healers of idols" in their defence of the Almighty?…

If God is all powerful, then he must be responsible for natural disasters, for human error and the like. How can Job's friends sustain the impressions of God's power and responsibility and then also claim that he is kind and just? If he is in charge, then God must also cause pain and suffering!