Book of Theodicy (Commentary on Job)
Se‘adya Ga’on
First Half of the 10th Century
Like other medieval authors, Se‘adya saw in the book of Job a philosophical discourse on human suffering, in particular on the suffering of the innocent, a theological concern for Jews, Christians, and Muslims alike. In Se‘adya’s reading, the suffering of Job was inflicted by God as a trial, to publicize Job’s righteousness in clinging to his faith in the face of physical affliction. Considering that Christian dogma claimed that the Jews were exiled from their land as a punishment for rejecting the divinity of Jesus, it has been suggested that Se‘adya’s position can be understood as a polemical defense of the Jewish people, symbolized here by the figure of the innocent Job and his enduring adherence to his faith. To accompany his commentary, Se‘adya also translated the book of Job into Judeo-Arabic.
Related Guide
Early Medieval Bible Translations and Commentaries
Creator Bio
Se‘adya Ga’on
Se‘adya ben Joseph al-Fayyūmī, from the town of Dilāṣ in the Fayyūm region of Egypt, was one of the most significant figures in the early medieval world, reshaping rabbinic thought and literary culture according to the norms of the medieval Islamicate intellectual world in which he lived. Se‘adya played a decisive role in communal events and numerous intellectual fields. He polemicized against Karaites; composed early and influential works in Judeo-Arabic, of biblical exegesis, theology, linguistics, and law; composed a prayer book; and wrote liturgical poetry. He also translated much of the Hebrew Bible into Judeo-Arabic. Se‘adya began his literary career in Egypt but, around the year 900, went to study in the Palestinian academy in Tiberias. In 902, while still young, he composed the first Hebrew dictionary, the Egron, revising and expanding it until 930, when it had more than a thousand entries. At some point before 921, he came to Baghdad and participated in the calendar controversy that shook the Jewish world in 921 and 922. In 928, he was chosen to head the Sura academy by the exilarch David ben Zakkai. Only two years later, however, they began a conflict that went on for six or seven years, each of them deposing the other and appointing a replacement, until they finally reconciled.
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