Rabbi Yehuda opened [his discourse with the verse]: "hear my words, O wise men, and give ear to me, you who have knowledge." (Job 34:2) Elihu spoke this verse. Come and see: it is written, "also against his three friends did his [Elihu's] anger burn, because they [his three friends] had found no answer [for Job]," (Job 32:3) since they did speak but Job was not consoled by them. From here we learn a lesson that whoever comes to console a mourner must structure his speech first [that his words be appropriately comforting]. Job's friends spoke words of truth but not to console him, since it requires words that he [the mourner] will acknowledge and then he will accept upon himself the judgment and thank the Holy King for it.

It is written: "now Elihu had waited to speak to Job
[because the others were older than he.]" (Ibid. 32:4) that he [Job] acknowledged after [Elihu's words] to G‑d and accepted upon himself the sentence of heaven.

Come and see: it is written, "therefore hearken to me, you men of understanding: far be it from E-l, that He should do wickedness; and from Sha-dai, that He should commit iniquity." (Job 34:10) "Therefore hearken to me, you men of understanding." You who are men of heart, most complete [in wisdom] who can discern matters. "far be it from E-l that He should do wickedness." This is what is written: "and E-l [malchut] Who is angry every day ...and from Sha-dai [yesod, which receives from malchut], that He should commit iniquity". This one [malchut] is close to that one [yesod, in the sefiriotic tree as] it was already explained [concerning] "E-l Sha-dai".

"For a man's deed shall He pay back to him
." (Ibid. 34:11) If a person walks about in this world performing deeds and sins before his Master, that deed is suspended upon him to pay his judgment. This is what it says: "that a man's deed will pay him," as that particular act will pay him.

With all this, "if he set his heart upon Him." (Ibid. 34:14) As soon as a person places his heart and will to return to his Master, then E-l, the Elokim, will "gather to Himself his spirit [ruach] and his breath [neshama]." He will gather them to bind them in the bundle of life [where the souls elevate after they leave the body] and he does not leave his nefesh outside to be judged in judgment by another [the Other Side].

BeRahamim LeHayyim: What does the above mean to you and why is it being revealed to you now?

Maybe the greatest treasure afforded to us is teshuvah. So great that the Sages say that it was there even before the Creation of the world. Teshuvah means return. It means to be able to travel back to the time and place when one missed the mark and sinned. Teshuvah means learning one's life lesson, feeling regret, and intending to the best of one's abilities not to repeat the miss-take.

Some fear judgment, and this terror causes them to return. Others contemplate the awe of G‑d and how they have upset the Divine balance by their actions. The highest: to return based on the love one has for his Maker, to correct the offset relationship so that the love flows freely again.

Bracketed annotations from Metok Midevash and Sulam commentaries
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