 Carefully navigating the exigencies of theology and philosophy, Susman relies on the genre of the ancient wisdom literature instantiated by the Book of Job to set her argument, an argument that grounds reason in the task of addressing the experience of suffering and loss of meaning, making the realization of this task the linchpin of thought’s veracity. The distinction between philosophy and Jewish philosophy (with its attendant subordination of “Jewish Philosophy”, or articulation of the latter as a derivative subdiscipline with no epistemological standing) is thus rejected as the book’s act of mourning the six million innocent victims of the Shoah brings the metaphysical tensions such a distinction obscures into the open. Operating between modern philosophy’s turning a blind eye on the question of God and theology’s no less problematic appropriation of the name of God, Susman follows the Book of Job in its fundamental redefinition of the hermeneutic situation through a reversal of Job’s perspective. Job’s relentless questioning of God does not lead to an answer; it eventually leads, instead, to a change on the part of our understanding of God, who, assuming, in the eyes of Job, the role of querier, comes to pose the questions Job is unable to answer. God reveals himself only by turning the hermeneutic situation around and into a dialogical situation that thwarts discursive certainty and shows itself to be irreducible to the language which deploys philosophical or theological concepts. That is, God is revealed in a dialogical experience whose truth is realized in the moment of the human recognition of the limit of understanding. Meaning itself is the result of this dialogical relationship, which suggests our response to the latter is the ultimate task of human existence.