Rashi on Job Chapter 27
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וַיֹּסֶף. עָמְדוּ רֵיעָיו מֵעֲנוֹת, כַּאֲשֶׁר הוֹכִיחָם אֱלִיהוּא ״כִּי עָמְדוּ וְלֹא עָנוּ עוֹד״ (איוב לב:טז):
Then Job again His friends refrained from answering as Elihu reprimanded them, for they stood and replied no more (32:3).
חַי אֵל. שְׁבוּעָה הִיא, כִּי בֶּאֱמֶת הֵסִיר אֶת מִשְׁפָּטִי. וּמִכָּאן דָּרַשׁ רַבִּי יְהוֹשֻׁעַ (סוטה כז:), שֶׁמֵּאַהֲבָה עָבַד אִיּוֹב אֶת הַמָּקוֹם: אֵין אָדָם נוֹדֵר בְּחַיֵּי הַמֶּלֶךְ אֶלָּא אִם כֵּן אוֹהֵב אֶת הַמֶּלֶךְ:
As God lives I swear that indeed He took away my right. From here Rabbi Joshua derived that Job served the Omnipresent out of love. No one swears by the king’s life unless he loves the king.
אִם אַצְדִּיק אֶתְכֶם. אִם אוֹמַר: הַדִּין עִמָּכֶם לְחַיְּבֵנִי:
that I should justify you That I should say that you are right in condemning me.
לֹא אָסִיר תֻּמָּתִי. לֹא אוֹדֶה לְדִבְרֵיכֶם, לוֹמַר שֶׁאֵינִי תָּם:
I will not give up my innocence I will not concede to your words and say that I am not innocent.
בְּצִדְקָתִי הֶחֱזַקְתִּי. לוֹמַר שֶׁאֲנִי צַדִּיק:
I have maintained my righteousness To say that I am righteous.
לֹא יֶחֱרַף לְבָבִי. אוֹתִי מִיָּמַי – מִכָּל דֶּרֶךְ וּמִדָּה שֶׁנָּהַגְתִּי בְּיָמַי, וְעַל כָּרְחוֹ יְהִי כְּרָשָׁע אוֹיְבִי:
my heart will not reproach me because of my days, i.e., because of any manner or trait with which I deported myself in my days. Therefore, perforce, my enemy shall be like a wicked man.
כִּי מַה תִּקְוַת חָנֵף. כִּי לָמָּה אֶהְיֶה רָשָׁע וְגַזְלָן? מַה סוֹפוֹ שֶׁל רָשָׁע הַגּוֹזֵל מָמוֹן?
For what is the hope of a flatterer For why should I be a wicked man and a robber? What is the end of a wicked man who takes money by force?
כִּי יִשַּׁל. כִּי יַשְׁלִיךְ הַמָּקוֹם אֶת נַפְשׁוֹ מֵעָלָיו, לְשׁוֹן ״שַׁל נַעַלְךָ״ (שמות ג:ה) ״וְנָשַׁל הַבַּרְזֶל״ (דברים יט:ה):
when God casts off Heb. ישל. When the Omnipresent casts his soul off him. This is an expression of (Exod. 3:5), “Remove (של) your shoes”; (Deut. 19:5), “and the iron [head] slips off (ונשל).”
אִם עַל שַׁדַּי יִתְעַנָּג. כֶּפֶל הַתְּמִיהָה הִיא, כְּכָל הַתְּמִיהוֹת הַכְּפוּלוֹת; שֶׁכֵּן דֶּרֶךְ הָרִאשׁוֹנָה בְּה״א וְהַשְּׁנִיָּה בְּאִם, כְּמוֹ ״הֲיְרֻצוּן בַּסֶּלַע סוּסִים אִם יַחֲרוֹשׁ בַּבְּקָרִים״ (עמוס ו:יב), ״הֲיֵשׁ בִּלְשׁוֹנִי עַוְלָה וְאִם חִכִּי לֹא יָבִין הַוּוֹת״ (איוב ו:ל). אַף כָּאן: הַצַּעֲקָתוֹ יִשְׁמַע אֵל אִם עַל שַׁדַּי יִתְעַנָּג?! שֶׁמָּא, אוֹ מִי שֶׁהוּא רָשָׁע חָנֵף, יָכוֹל הוּא לְהִתְעַנֵּג וְלִסְמֹךְ עַל יְשׁוּעַת הַקָּדוֹשׁ בָּרוּךְ הוּא, וְלִקְרֹא אֵלָיו בְּעֵת צָרָתוֹ?! בִּתְמִיהָה:
Or will he delight with the Almighty The double interrogative is like all double interrogatives. the first one is customarily prefixed by a “hey” and the second one by אִם ; e.g., (Amos 6:12), “Will horses run (הירצון) on the rock, or (אִם) will one plow with cattle?” (Job 6:30), “Is there (היש) injustice in my tongue, or (אִם) will my palate not understand wickedness?” Here, too, will God hearken to his cry...or will he delight with the Almighty? Will one who is a wicked man or a flatterer perhaps be able to delight and rely on the salvations of the Holy One, blessed be He, and call to Him in time of trouble? This is a question.
אוֹרֶה אֶתְכֶם. מָה הַמִּדָּה שֶׁבְּיַד אֵל, וְדֶרֶךְ אֲשֶׁר עִם שַׁדַּי לֹא אֲכַחֵד. כְּמוֹ ״כִּי יָדַע דֶּרֶךְ עִמָּדִי״ (איוב כג:י):
I will instruct you what the standard is that is in God’s hand, and the way... what is with the Almighty I will not conceal Like (above 23:10), “Because He knows the way that is with me.”
כֻּלְּכֶם חֲזִיתֶם. שֶׁזֶּה חֵלֶק אָדָם רָשָׁע:
all of you have seen that this is the portion of a wicked man.
וְלָמָּה זֶּה הֶבֶל תֶּהְבָּלוּ. לִהְיוֹת רְשָׁעִים וַחֲנֵפִים:
now why do you become altogether vain? To be wicked and hypocritical.
אִם יִרְבּוּ בָנָיו לְמוֹ חָרֶב. יִרְבּוּ וְיָמוּתוּ בְּיִסּוּרִים וְתַחֲלוּאִים, עַד כִּי יִשְׂמְחוּ אַלְמְנוֹתָיו בְּמִיתָתָן, וְלֹא תִבְכֶּינָה:
If his sons increase they will increase for the sword. in death They will die amidst suffering and sicknesses, until his widows will be happy at their death and will not weep.
(וְכֶסֶף נָקִי. כַּסְפּוֹ שֶׁל רָשָׁע לְנָקִי יְחַלְּקֶנּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא):
and He will distribute [his] money to the innocent The Holy One, blessed be He, will distribute the wicked man’s money to an innocent one.
בָּנָה כְעָשׁ. כְּתוֹלַע הַבּוֹנֶה חוֹר שֶׁאֵינוֹ מִתְקַיֵּם, וּכְסֻכָּה שֶׁעָשָׂה נוֹצֵר הַתְּאֵנָה (משלי כז:יח) וְהַכֶּרֶם, שֶׁאֵינָהּ שֶׁל קַיָּמָא. (עִנְיָן אַחֵר: נוֹצֵר הַכֶּרֶם – שֶׁאֵינוֹ שׁוֹמְרָהּ בְּכָל עֵת. זֶה שָׁמַעְתִּי (סא״א).)
He builds...as a moth As a moth, who builds his hole which does not endure, and like a booth that the watchman of the fig tree and the vineyard makes, which is not permanent. (Another explanation: that the watchman of the vineyard, who does not watch it at all times, made. I heard this. Absent in certain editions.)
עָשִׁיר יִשְׁכַּב. יָמוּת בְּעָשְׁרוֹ, וּפְעָמִים שֶׁלֹּא יֵאָסֵף לִקְבוּרָה:
He dies rich He will die with his riches, but sometimes he will not be gathered in to burial.
בַּלָּהוֹת. שֵׁדִים:
Terrors Demons.
גְּנָבַתּוּ סוּפָה. וְתַשְׁלִיכֵהוּ לִדְרָאוֹנִים:
a tempest snatches him away and casts him away in disgrace.
וְיַשְׁלֵךְ עָלָיו. הַמַּשְׁלִיךְ עָלָיו רָעָה, וְלֹא יַחְמֹל:
And he will cast upon him i.e., the one who casts evil upon him will show no compassion.
מִיָּדוֹ. שֶׁל רָשָׁע וּמִכֹּחוֹ וּמִמְּקוֹמוֹ:
from his hand of the wicked man, and from his strength. from his place.
בְּרוּחַ יִבְרָח. בֶּן עֲצָתוֹ שֶׁהָיָה מְסַיְּעוֹ בַּתְּחִלָּה, יִבְרַח מֵעֲזוֹר יָדוֹ בִּשְׁעַת כִּשְׁלוֹנוֹ. כְּמוֹ שֶׁעָשָׂה חַרְבוֹנָה לְהָמָן (מגילה טז.):
he will flee His counselor, who assisted him from the start, will flee from assisting him at the time of his downfall, as Charbonah did to Haman (Esther 7:9).
יִשְׂפֹּק עָלֵימוֹ כַפֵּימוֹ. הַיּוֹדְעִים (אוֹתוֹ) לְפָנִים, וְעַתָּה רוֹאִים בְּשִׁבְרוֹ:
They clap their hands over them Those who knew [him] long ago and now see his ruin.