Комментарий о цитате к Ийова 1:10

And the children of Reuben had a multitude of cattle and the children of Gad had exceedingly mighty ones. Since the text did not combine them to say “And they had a great and mighty multitude of cattle, etc.,” we can infer that each description stands on its own: the children of Reuben had a multitude of cattle in number, and the children of Gad had cattle that were mighty in strength, similar to what is said and his livestock have increased in the land (Job 1:10): His goats would kill wolves, as mentioned in Taanit (25a) “let the goats bring the bears by their horns.” Similarly, Gad had cattle that were very mighty in strength and power, and therefore they chose to dwell at the border and had no fear of enemies before their eyes, nor were they concerned that wolves might take their cattle, because they trusted in their strength.
From this, we can learn some defense for them regarding why they prioritized the cattle before the children in their statement, We will build sheepfolds for our cattle and cities for our children. For they were saying that near the border we will first build sheepfolds for our cattle, and afterward, inside the land, we will build cities for our children. This way, the children will dwell securely, because if enemies come, they will first encounter the sheepfolds, and in the meantime, the children will escape. And the cattle at the border are not afraid of wolves.
Nevertheless, Moses rebuked them and said, “If so, you are not trusting in God’s salvation. Instead, do this: build cities for your children first near the border, and sheepfolds for your flocks inside the land, and your brothers, all the house of Israel, will see that you trust in God’s salvation, and by this, you will give courage to your brothers’ hearts that they will all trust in God’s salvation.”

In all your handiwork. The phrase “handiwork” applies only to those who work the land, or in buying and selling and similar activities. The generation of the desert did none of these activities. Perhaps the blessing that is mentioned here refers to the great wealth which they brought out with them from Egypt, and this was their by right as payment for their work in Egypt. So the blessing was for their great wealth as payment for their handiwork.

Therefore do not show ingratitude, etc. This verse does not mean to say, “You therefore have no need for Eisov.” Otherwise it should say, “You have much,” or, “You have everything,” [instead of, “you have lacked nothing (in the past)”] (Gur Aryeh). The term, “Your handiworks,” refers to livestock, as it is written (Iyov 1:10), “You have blessed his handiworks, and his livestock has spread over the land.”

ואת פרכת המסך means THE CURTAIN OF (that serves for) PARTITIONING — Everything that screens an object, whether it hangs above or in front of it is called מָסָךְ or סְכַךְ. Of similar meaning are: (Job 1:10) “[Hast Thou not] put a partition in front of him?” (שכת = סכת); (Hosea 2:8) “Behold I will partition off (סך = שך) thy way [with thorns]”.

Noah, Daniel, and Job Because each of these three saw three worlds: Noah saw the world built up, destroyed, and rebuilt; and Danielthe Temple. Or himself: first a prince over all the princes, eventually cast into a lions’ den, and [ultimately] restored to his greatness. Likewise, Job saw himself well-established, destroyed, and [again] well-established. Therefore, they were brought as a parallel to the generation of Jeconiah, which saw the Temple while it was built and while it was destroyed, and the [Temple’s] second building. And the Holy One, blessed be He, said the following to them: “I am showing you great affectionyou, Jeconiah and [those of] his exile. Should one of the lands of the nations sin against Me and had I decreed upon it one of these four punishmentseither “famine” (verse 13), “wild beast” (verse 15), “the sword” (verse 17), “or pestilence” (verse 19) as they appear in this chapter, consecutively, and these three righteous men were in its midst, they would save neither son nor daughter. Yet I will bring [all] four of them on [your brethren in] Jerusalem, and [still] leave over for you some of your sons who are there although you are not in its midst. And not because they are worthy of being saved, but to console you when they are exiled [to an area] near you and you will see their evil deeds and be consoled about the evil that I brought upon them. For you will see that it could no longer be tolerated. [The annotator of our ms. remarks:] (This is the theme of this entire chapter. This [following] explanation cannot be made fit, and it appears that it is not the wording of the rabbi [viz. Rashi]. It appears further that this edition [of Rashi in which this comment was found] is missing one of the four punishments, from אוֹ, or, until כִּי or.) Another explanation: If a land sins against Me, etc. and had these three men been in its midst [namely] Noah, Daniel, and Job because the Holy One, blessed be He, saved these three men from these three [four] judgments, Scripture mentioned these. Noah was saved from the three of them. How do we know [that he was saved] from wild beasts? When he entered the ark, all the beasts attempted to enter, but the Holy One, blessed be He, did not allow them, as it is written (Gen. 7:16): “and the Lord shut around him.” Now the word “shut” refers only to protection from beasts, as Scripture states (Dan. 6:23): “and he shut the lions’ mouths, and they did not hurt me.”A lion came to enter [the ark] and its teeth were set on edge; a bear came to enter, and its feet would totter, etc. (see Gen. Rabbah 31:12). How do we know [that he was saved] from famine?For it is said (Gen. 5:29): “from the soil, which the Lord has cursed.” Go out and learn Genesis Rabbah (25:3) where it enumerates the ten famines that descended upon the world, and you will find that one of them was in the time of Noah, and it brings proof from “from the soil, which... [He] cursed.” From the swordthis is the Flood, and moreover, the people of his generation sought to attack him, saying, “We will not allow him to enter,” but the Holy One, blessed be He, saved him: said the Holy One, blessed be He, “I will not allow him to enter except at midday [in broad daylight], and whomever it hurtslet him protest.” That is what is written (Gen. 7:13): “In this very (עֶצֶם) day Noah came [into the ark]” at the strong point (עֱצוּמוֹ) of the day. Danielwhen Nebuchadnezzar entered the Temple in the days of Jehoiakim, he slew Jehoiakim and spared Daniel. He expelled Daniel [into] a peaceful exile because he found him to be full of a spirit of wisdom. From faminefor until Jerusalem was conquered in the days of Zedekiah, Nebuchadnezzar besieged it for three years [during which it suffered a famine], as is said (II Kings 25:3): “the famine became severe in the city,” and also (in Jer. 52:6): “and the famine became severe.” How do we know [that he was saved] from beasts?”and shut the lions’ mouths (Dan. ibid.), and they did not hurt me.” Likewise, you find that Job was saved from the three of them. How do we know [that he was saved] from famine?According to the one who says (Baba Bathra 15b) that Job lived in the time of Jacob, we find that there was a famine in his days. How do we know [that he was protected] from beasts?For it is written (Job 1:10): “and his cattle has broken out into the land.” It has breached the [natural] limitations of the world. [Usually wolves kill goats, but Job’s goats killed wolves; B. B. 15b.] How do we know [that he survived] the sword?(ibid. 16:13) “He splits my kidneys and does not have compassion.”

ועשית מסך AND THOU SHALT MAKE A SCREEN — a curtain which formed a protecting screen in front of the entrance. the word מסך being of the same meaning as the verb in (Job 1. 10) “Hast Thou not hedged (שכת) him about?” It is an expression denoting protecting.