update from sparkleup

writing/3/unknown-things/iyov/3-interpolations.tex

@@ -83,11 +83,11 @@ More, however, Elihu seems quite upset with the ways in which he perceives Job q
 \item For Job has said, ``I'm in the right, and God has diverted my case. He lies about my case, I'm sore-wounded from His shaft for no crime.'' (Job 34:5-6, Alter)
 \item Should He by your dictates mete out justice, for it is you who reject or choose, not I? And what do you know? --- speak. (Job 34:33, Alter)
 \item Is this what you count as justice, you say ``I am more right than God''? (Job 35:2, Alter)
-\item Who has assigned Him His way, and who has said, ``You have done wrong''?
+\item Who has assigned Him His way, and who has said, ``You have done wrong''?\footnote{A familiar enough argument against transition (though not, I think, one that my Elihu believed). There is a whole slew of responses to this, many of which lean heavily on \emph{b'tzelem Elohim}, made in the image of God. For instance, the story of Rabbi Elazar, who, when greeted by an `excedingly ugly person', insulted him, to which the man replied, ``go and say to the Craftsman Who made me: How ugly is the vessel you made.'' \parencite{btzelem-elohim}. Or, for a more recent example, ``God blessed me by making me transsexual for the same reason God made wheat but not bread and fruit but not wine, so that humanity might share in the act of creation.'' \parencite{ortberg}} (Job 36:23, Alter)
 \end{itemize}
 
 And on and on.
 
 That transcendental estimation of God peeks through here and there (``Why, exalted is God, and we know not, the humber of His years is unfathomed,'' Elihu admits. (Job 36:26, Alter)), but he's constantly interrupting himself with exhortations to Job that, because he cannot possibly understand God, he should stop trying.
 
-Elihu's speech ends quite abruptly, but such is the nature of interpolations. We are left discomfited by the disjoint narrative, gritting our teeth and tensing before our books as Elihu leaves off only for God to speak. If we are to take the NOAB editor's suggestion and move Elihu back to before the hymn to wisdom, to make that hymn his rather than Job's, then this greatly smooths things out, but again, as they say, this is the book we are left with now, and that discomfort, that tension is now part of the canon. Without it, this book would not be Job. All stories are perforce interpolations within real events, this essay began, and we cannot change the canon of Job any more easily than we can change the canon of our lives.
+Elihu's speech ends quite abruptly, but such is the nature of interpolations. We are left discomfited by the disjoint narrative, gritting our teeth and tensing before our books as Elihu leaves off only for God to speak. If we are to take the NOAB editor's suggestion and move Elihu back to before the hymn to wisdom, to make that hymn his rather than Job's, then this greatly smooths things out, but again, as they say, this is the book we are left with now, and that discomfort, that tension is now part of the canon. Without it, this book would not be Job. All stories are perforce interpolations within real events, this essay began, and we cannot change the canon of Job any more easily than we can change the canon of our lives.\footnote{And perhaps this is why I can't let go of that time, that version of me who died and the intercalary years that followed. There's no way for me to sort them into some handier spot. I can't move my recognition of my transness from after university to before high school. I can't change how I acted then, how I responded. Transition is a story, stories are interpolations, and this is the canon I've got.}