"ויהי בימי שפוט השופטים" Ruth Job and their connection

The Gemara raises an objection from what is taught in a different baraita: There was a certain pious man among the nations of the world and his name was Job, and he came into the world only to receive his reward. The Holy One, Blessed be He, brought afflictions upon him, and he began to blaspheme and curse. The Holy One, Blessed be He, doubled his reward in this world in order to expel him from the World-to-Come. This baraita states that Job was not a Jew, but rather a gentile. The Gemara responds: The matter of whether or not Job was Jewish is a dispute between tanna’im, as it is taught in a baraita with regard to the period during which Job lived: Rabbi Elazar says: Job lived in the days of the judging of the Judges, as it is stated in connection with Job: “Behold, all you yourselves have seen it; why then have you become altogether vain?” (Job 27:12). Which generation was completely vain? You must say it was the generation of the judging of the Judges, when the people judged the Judges, as will be explained shortly......

​, Rabbi Yoḥanan says: What is the meaning of that which is written: “And it happened in the days of the judging of the Judges” (Ruth 1:1)? This indicates a generation that judged its judges. If a judge would say to the defendant standing before him: Remove the splinter from between your eyes, meaning rid yourself of some minor infraction, the defendant would say to him: Remove the beam from between your eyes, meaning you have committed far more severe sins. If the judge would say to him: “Your silver is become dross” (Isaiah 1:22), meaning your coins are counterfeit, the defendant would say to him: “Your wine is mixed with water” (Isaiah 1:22), meaning you yourself dilute your wine with water and sell it. Since nobody behaved in proper manner, the judges were unable to judge.

(undefined) One of the deepest of mysteries, troubling Judaism from the dawn of its existence, is the ‎problem ‎of suffering. At a propitious moment of Divine compassion, Moses, the master of all ‎prophets, ‎pleaded before the Lord of All to be enlightened as to the workings of this ‎impenetrable ‎phenomenon.¹ I Moses knocked on the gates of heaven and cried out, “Show me ‎now Your ways, ‎that I shall comprehend You, so that I might find grace in Your eyes … instruct me ‎as to Your glory” ‎‎(Exodus 33:13, Exodus 33:18).‎

(NaN) Why and wherefore are hardships visited on man? Why and wherefore do the righteous ‎suffer ‎and evildoers prosper? From that wondrous morning when Moses, the faithful ‎shepherd, ‎communed with the Creator of the Universe and pleaded for the comprehensive ‎solution to this ‎question of questions, throughout the generations, the prophets and sages of ‎Israel have grappled ‎with this conundrum. Habakkuk demanded satisfaction for this affront to ‎justice; Jeremiah, King ‎David in his Psalms, and Solomon in Ecclesiastes all pondered this problem. ‎The Book of Job is ‎totally dedicated to this ancient riddle that still hovers over our world and ‎demands its own ‎resolution: Why does the Holy One, blessed be He, permit evil to have dominion ‎over His ‎creations.‎

(NaN) Judaism, in quest for a safe harbor in a world split and dismembered by existential suffering, and ‎in ‎its search for a solution to the mystery of the suffering that (to all outward appearances) ‎pervades ‎without limits, came to a new formulation and definition of this problem that has both ‎greater ‎breadth and greater depth. Posing the question of suffering, claims Judaism, is possible in ‎two ‎separate dimensions: the dimension of fate and the dimension of destiny. Judaism has ‎always ‎distinguished between an “Existence of Fate” and an “Existence of Destiny,” between the ‎‎“I” ‎which is the progeny of fate and the “I” which is the child of destiny. In this distinction lies ‎hidden ‎the Jewish doctrine of suffering.‎