21a (כ״א:א׳)

And if it is difficult for you, that in another place it says, “And by the fear of Hashem one turns from evil” (וְאִם יִקְשֶׁה עָלֶיךָ שֶׁבְּמָקוֹם אַחֵר אָמַר ״וּבִירְאַת ה׳ סוּר מֵרָע״), and here it says, “Fear of Elohim” (וְכָאן אָמַר ״יִרְאַת אֱלֹקִים״), the intention is to hint to us one idea (הַכַּוָּנָה לְרָמֵז לָנוּ דָּבָר אֶחָד), and that is what David said (וְהוּא זֶה שֶׁאָמַר דָּוִד): Since I am a Tzaddik, I do not fear Elohim, which is the quality of judgment (מִצַּד שֶׁאֲנִי צַדִּיק אֵינִי יָרֵא מֵאֱלֹקִים שֶׁהִיא מִדַּת הַדִּין), which rules only over the wicked, not over the righteous (שֶׁאֵינָהּ מוֹשֶׁלֶת אֶלָּא עַל הָרְשָׁעִים לֹא עַל הַצַּדִּיקִים), for the opposite is true - I rule over it (כִּי אֲדַרְבָּא, שֶׁאֲנִי מוֹשֵׁל בָּהּ), as it is said: “A ruler over the fear of Elohim” (כְּמוֹ שֶׁאָמַר ״מוֹשֵׁל יִרְאַת אֱלֹקִים״), meaning, I rule over the fear that comes from the quality of judgment (יִרְצֶה, שֶׁאֲנִי מוֹשֵׁל בַּיִּרְאָה שֶׁבָּאָה מִמִּדַּת הַדִּין), for that fear is only for the wicked (שֶׁאוֹתָהּ יִרְאָה אֵינָהּ אֶלָּא לָרְשָׁעִים). And even though it is stated thus (וְאַף עַל פִּי שֶׁנֶּאֱמַר כֵּן), this does not contradict what is said elsewhere: “Fear of Hashem” (אֵין זֶה חוֹלֵק לְמַה שֶּׁנֶּאֱמַר ״יִרְאַת ה׳״ בְּמָקוֹם אַחֵר), for “Hashem is Elohim” (כִּי ״ה׳ הוּא הָאֱלֹקִים״) (I Kings 18). And he said afterward: “And as the light of morning, the sun shines…” etc (וְאָמַר אַחַר כָּךְ ״וּכְאוֹר בֹּקֶר יִזְרַח שֶׁמֶשׁ״ כו׳), the intention is that David said: Since I possess all the strength and power we mentioned above (הַכַּוָּנָה, שֶׁאָמַר דָּוִד: כֵּיוָן שֶׁיֵּשׁ לִי כָּל הַכֹּחַ וְהַיְּכֹלֶת שֶׁאָמַרְנוּ לְמַעְלָה) - “And as the light of morning, the sun shines” (״וּכְאוֹר בֹּקֶר יִזְרַח שֶׁמֶשׁ״).

Meaning: in Yehudah, from whom the kingdom of the house of David is established (יִרְצֶה, שֶׁבִּיהוּדָה, שֶׁמִּמֶּנּוּ תִּכּוֹן מַלְכוּת בֵּית דָּוִד), it is said of him: “Gur Aryeh [lion cub]” (נֶאֱמַר בּוֹ ״גּוּר אַרְיֵה״) (Bereshit 49), because even though there are great beasts, the lion rules over them all (עַל שֵׁם שֶׁיֵּשׁ חַיּוֹת גְּדוֹלוֹת, עִם כָּל זֹאת הָאֲרִיֵּה מוֹשֵׁל עֲלֵיהֶם כֻּלָּם), so too even if there will be many great and mighty kings (כֵּן אַף עַל פִּי שֶׁיִּהְיוּ הַרְבֵּה מְלָכִים גְּדוֹלִים וַעֲצוּמִים), the one who shall rule over them all will be the kingship of Yehudah, which is David (מִי שֶׁיִּמְשׁוֹל עֲלֵיהֶם כֻּלָּם הוּא מַלְכוּת יְהוּדָה שֶׁהוּא דָּוִד), as it is said: “I have made a covenant with My chosen one; I have sworn to David My servant” (שֶׁנֶּאֱמַר ״כָּרַתִּי בְרִית לִבְחִירִי נִשְׁבַּעְתִּי לְדָוִד עַבְדִּי״) (Psalms 89), and “I shall make him firstborn, supreme over the kings of the earth” (״אַף אֲנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי אָרֶץ״) (Psalms 89).

And it is fitting to consider why it says here “firstborn” (וְיֵשׁ לִרְאוֹת לָמָּה נֶאֱמַר כָּאן ״בְּכוֹר״), since when it says “firstborn” it would seem that there are other kings in the world, only that he is the firstborn (שֶׁכֵּיוָן שֶׁאָמַר ״בְּכוֹר״ נִרְאֶה שֶׁיִּהְיוּ מְלָכִים אֲחֵרִים בָּעוֹלָם אֶלָּא שֶׁהוּא הָיָה הַבְּכוֹר). But since there will be no other king besides him, if so, why is it said “firstborn”? (וּכֵיוָן שֶׁלֹּא יִהְיֶה מֶלֶךְ אַחֵר אֶלָּא הוּא, אִם כֵּן לָמָּה נֶאֱמַר ״בְּכוֹר״)

The reason is to inform us that through him healing will come to the world from the filth of the serpent (הַסִּבָּה הִיא לְהוֹדִיעֵנוּ, שֶׁעַל יָדוֹ יָבוֹא רְפוּאָה לָעוֹלָם מִזֹּהֲמַת הַנָּחָשׁ), and dominion will be given to Yisrael over all creatures (וְתִנָּתֵן הַמֶּמְשָׁלָה לְיִשְׂרָאֵל עַל כָּל הַנִּבְרָאִים), and all will be dependent on Yisrael, and he will not be dependent on anyone (וְהַכֹּל יִהְיוּ צְרִיכִים לְיִשְׂרָאֵל וְהוּא לֹא יִהְיֶה צָרִיךְ לְשׁוּם אֶחָד), like the sun among the other stars (כַּשֶּׁמֶשׁ בֵּין שְׁאָר הַכּוֹכָבִים), which all receive their light from it, and it receives from none (שֶׁכֻּלָּם מְקַבְּלִים מִמֶּנּוּ אוֹרָה וְהוּא אֵינוֹ מְקַבֵּל מֵהֶם).

For they are seven, and the sun is in the center (שֶׁהֵם שִׁבְעָה וְהַחַמָּה בָּאֶמְצַע), and each one serves one of the seven days of the week (וְכָל אֶחָד מֵהֶם מְשַׁמֵּשׁ יוֹם אֶחָד מִשִּׁבְעַת יְמֵי הַשָּׁבוּעַ). And the sun, being in the middle, would logically serve on the fourth day (וְהַחַמָּה מִצַּד שֶׁהִיא בָּאֶמְצַע וְהֵם נֶחֱלָקִים לְשִׁבְעָה יָמִים, מִן הָרָאוּי הָיָה שֶׁתְּשַׁמֵּשׁ חַמָּה בְּיוֹם ד׳), but this is not the case; rather, it serves on the first day (וְאֵינוֹ כֵן, אֶלָּא מְשַׁמֶּשֶׁת בְּיוֹם רִאשׁוֹן), whose mazal is the lion (Arieh) (שֶׁמַּזָּלוֹ אַרְיֵה), which corresponds to the kingship of Yehudah (שֶׁהוּא כְּנֶגֶד מַלְכוּת יְהוּדָה), and its angel is Refael (וּמַלְאָכוֹ רְפָאֵ"ל), which is the healing that he will bring to the world as we have said (שֶׁהִיא הָרְפוּאָה שֶׁיָּבִיא לָעוֹלָם כְּמוֹ שֶׁאָמַרְנוּ).

And he is the first, like a firstborn (וְהוּא רִאשׁוֹן כְּמוֹ בְּכוֹר), and therefore it says: “Also I shall make him a firstborn” (וְלָכֵן אָמַר ״אַף אֲנִי בְּכוֹר אֶתְּנֵהוּ״) (Psalms 89). And on the sixth day, its mazal is Taurus (Shor- Ox) and Libra (Moznaim) (וּבְיוֹם ו׳ מַזָּלוֹ שׁוֹר וּמוֹזְנַיִם), which correspond to Mashiach ben Ephraim (כְּנֶגֶד מָשִׁיחַ בֶּן אֶפְרַיִם), as it is said of him: “His firstborn ox” (שֶׁנֶּאֱמַר בּוֹ ״בְּכוֹר שׁוֹרוֹ״) (Deuteronomy 33), and his angel is Anael (וּמַלְאָכוֹ עֲנָאֵ״ל), and his minister is Nogah (Venus) (וּמְשָׁרְתוֹ נוֹגַהּ). Anael is from the language of affliction (Inui) (עֲנָאֵ״ל הוּא לָשׁוֹן עִנּוּי), and this is what David said: “And as the light of morning the sun shines, a morning without clouds, from brightness…” (וְזֶהוּ שֶׁאָמַר דָּוִד ״וּכְאוֹר בֹּקֶר יִזְרַח שֶׁמֶשׁ בֹּקֶר לֹא עָבוֹת מִנֹּגַהּ״) (II Samuel 23); meaning, when my kingdom, which is the lion, is established (יִרְצֶה, כְּשֶׁתִּכּוֹן מַלְכוּתִי שֶׁהִיא אַרְיֵה), as it says: “A lion cub is Yehudah” (כְּמוֹ שֶׁאָמַר ״גּוּר אַרְיֵה״) (Bereshit 49), the sun and the angel Refael will be with him (הַשֶּׁמֶשׁ וְהַמַּלְאָךְ רְפָאֵ״ל יִהְיוּ עִמּוֹ), and this is the healing we spoke of (וְהִיא הָרְפוּאָה שֶׁאָמַרְנוּ).

But Mashiach ben Ephraim, who is alluded to in the ox and the scales (וּמָשִׁיחַ בֶּן אֶפְרַיִם שֶׁהוּא רָמוּז בַּשּׁוֹר וּמוֹזְנַיִם), does not have the same power as the lion (אֵין לוֹ כָּל כֹּחַ כְּמוֹ הָאֲרִיֵּה), and his kingship does not endure (וּמַלְכוּתוֹ אֵינָהּ קַיֶּמֶת), for it is like the scales which tip either this way or that (שֶׁהוּא כְּמוֹ הַמּוֹזְנַיִם שֶׁמַּכְרִיעוֹת לְצַד זֶה אוֹ לְצַד זֶה). And Nogah (Venus), even though it is light, has no comparison to the light of the sun (וְנוֹגַהּ, אַף עַל פִּי שֶׁהִיא אוֹרָה אֵין לָהּ יַחַס עִם אוֹר הַשֶּׁמֶשׁ), and its angel as well, who is Anael, is from the language of affliction (וּמַלְאָכוֹ גַּם כֵּן שֶׁהוּא עֲנָאֵ״ל, הוּא לָשׁוֹן עִנּוּי).

And through this the greatness of the kingdom of the house of David is recognized (וּבָזֶה נִכֶּרֶת מַעֲלַת מַלְכוּת בֵּית דָּוִד). And this is what he said: “For not so is my house with El” (וְזֶהוּ שֶׁאָמַר ״כִּי לֹא כֵן בֵּיתִי עִם אֵל״) (II Samuel 23); El refers to the attribute of Chesed, as we have said (שֶׁאֵל הוּא מִדַּת חֶסֶד כְּמוֹ שֶׁאָמַרְנוּ). And he said: My house is not with El like the house of Mashiach ben Ephraim (וְאָמַר: אֵין בֵּיתִי עִם אֵל כְּבֵית מָשִׁיחַ בֶּן אֶפְרַיִם), “For an eternal covenant He has set for me…” etc (״כִּי בְרִית עוֹלָם שָׂם לִי״ כו׳) (II Samuel 23). “For all my salvation” - meaning, everything, that is, The Holy One Blessed Be He, is my salvation (״כִּי כָל יִשְׁעִי״ - יִרְצֶה, הַכֹּל, שֶׁהוּא הקב״ה, הוּא יִשְׁעִי). “And all desire…” etc. - that is, if another wishes to take this rulership (״וְכָל חֵפֶץ״ כו׳ - יִרְצֶה, אִם יַחְפֹּץ אַחֵר לָקַחַת זֹאת הַשָּׂרָרָה), “He shall not cause it to sprout” - meaning, it will not succeed in his hand (״לֹא יַצְמִיחַ״ - יִרְצֶה, לֹא תַּעֲלֶה בְיָדוֹ), because Hashem, may He be blessed, gave it to David with chesed and emet (לְפִי שֶׁה׳ יִתְבָּרַךְ נְתָנָהּ לְדָוִד בְּחֶסֶד וֶאֱמֶת), as it is said: “And My kindness I shall not remove from him…” etc (שֶׁנֶּאֱמַר ״וְחַסְדִּי לֹא אָסִיר מֵעִמּוֹ״ כו׳) (Psalms 89), “His seed shall be forever…” etc (״זַרְעוֹ לְעוֹלָם יִהְיֶה״ כו׳) (Psalms 89).

All that I have brought until now is an introduction and an opening to come and explain the Nuns which we began with (כָּל מַה שֶּׁהֵבֵאתִי עַד כָּאן הִיא הַקְדָּמָה וּפֶתַח לָבוֹא לְפָרֵשׁ הַנ״נִים שֶׁהִתְחַלְנוּ בָּהֶם), and afterward we will return to speak of this matter in which we now stand (וְאַחַר כָּךְ נַחֲזוֹר לְדַבֵּר בָּזֶה הָעִנְיָן שֶׁאָנוּ בוֹ עַתָּה). Our Sages, may their memory be a blessing, said in Bava Batra,p1-5 chapter “The Partners (HaShutafim)”: “Job did not exist and was not created, but was a parable” (אָמְרוּ רַז״ל בְּבָבָא בַתְרָא פֶּרֶק הַשֻּׁתָּפִין ״אִיּוֹב לֹא הָיָה וְלֹא נִבְרָא אֶלָּא מָשָׁל הָיָה״). And they also said: Moshe wrote his book and the section of Bil‘am and the book of Job (וְגַם אָמְרוּ רַז״ל, מֹשֶׁה כָּתַב סִפְרוֹ וּפָרָשַׁת בִּלְעָם וְסֵפֶר אִיּוֹב).