Job

Job's friends piously justify God's actions and challenge Job to accept that he has done wrong. Yet God sides with Job and rebukes the friends for not “speaking about me in honesty as did my servant Job”.

In an effort to make greater sense of the inscrutable story of the Akedah and its relationship to the equally morally complex book of Job, some unconventional exegetical methods are called for. The aim of this essay is to apply two such methods, both of which are literary in nature. The first entails reading the Akedah in light of its subversive sequel. The second calls for a non-linear, post-modern reading of the biblical narrative.

Unlike the other four chapters where the author speaks for the community, the third chapter of Lamentations is written as an individual lament. The chapter begins with “I am the man who has known affliction,” but who is he?

In keeping with the verses, Karaite Jews fast on the 9^th of Tammuz, beginning the five weeks of mourning, which culminates with the dual fasts on the 7^th and 10^th of Av.^[1]