||Inaugural dissertation of Elias Plessner. The full title is Der erste Dialogu zwischen Job und Elifassachlich und sprachlich behandelt (The first Dialogue between Job and Elifas: addressed according to its essentials and linguistically). The dissertation is submitted for the degree of Doctor of Philosophy from Tübingen University. The book is dedicated to R. Plessner’s parents. There is a forward and then the text, which is in a single column in Fraktur. The dissertation is a linguisitifc examination of the dialogue between Job and Eliphaz in the book of Job. Eliphaz the Temanite was one of the three friends, together with Bildad the Shuhite, and Zophar the Naamathite, who, on learning of Job's misfortunes, met and journeyed together to the home of Job in order to condole with him and comfort him. This is stated explicitly, and their reaction to the spectacle of his misery (2:12–13) leaves no doubt about the sincerity of their friendship. Things are bound to end up well for Job, says Eliphaz, since he is a good man and only the wicked end badly (4:6–7). Since no human being is impeccable, a good man sometimes incurs chastisement, which redounds to his own benefit. Eliphaz is of the opinion that it is dangerous for Job to disregard the teachings of wisdom, for a man may ruin his own and his children's future not only by wickedness but also by folly: 5:1–5; 4:21; 5:6–7. But if Job will do what wisdom prescribes for cases like his, namely, turn to G-d in humble repentance and, where possible, make restitution for the wrongs he had done, it is absolutely certain that his latter estate will be even more enviable than his former one (5:8–27). Job says in 13:3ff. is that G-d will rebuke his friends if they butt in with their stupid apologetics while he is addressing his indictment to God, for then they would be speaking falsehood directly to, not for, G-d. Since therefore, the friends do hold their peace until Job has finished his arraignment of G-d, 42:7–10 it is not a fulfillment of 13:10. The facts of life are as Job presents them rather than as Eliphaz and his friends do; but their honest error (it is not the monstrous one that is commonly imputed to them); is a less serious offense than Job's presumptuous demand of an explanation from G-d.
R. Elias Plessner, son of Solomon Plessner; born Feb. 19, 1841, at Berlin; died at Ostrowo March 30, 1898. He studied at the University of Berlin, and received his degree as Ph.D. from the University of Tübingen (1870). In 1871 he was appointed "Stiftsrabbiner" at Hanover, and was called April 20, 1873, to the old community of Rogasen as successor to Moses Feilchenfeld. In Sept., 1885, he was called to Ostrowo as successor to the late I. M. Freimann, remaining there until his death. R. Plessner rendered great services to homiletic literature by publishing the following works by his father: "Sabbathpredigten," "Festreden," and "Nachgelassene Schriften" (Frankfort, 1884). His own works include: In German: "Stellung und Bedeutung der Israelitischen Frau bei den Hebräern" (Ostrowo); "Der Grabstein in Seiner Höheren Bedeutung"; "Ezechiel Landau und Moses Mendelssohn." In Hebrew: "Matbea' shel Berakot"; "'Asarah Ma'amarot"; "Dibre Tamrurim we-Tanhumim," Posen, 1871; "She'elah u-Teshubah be-'Inyan Behirah," Berlin, 1889; "Hitmannut Kohen Gadol," Berlin, 1895.