21b (כ״א:ב׳)

Before we explain the saying, “Job did not exist and was not created” (קוֹדֶם שֶׁנְּפָרֵשׁ מַאֲמַר ״אִיּוֹב לֹא הָיָה וְלֹא נִבְרָא״), I will say that one must consider why Moshe Rabbeinu wrote the book of Job (אוֹמֵר שֶׁיֵּשׁ לִרְאוֹת לָמָּה כָּתַב מֹרֶה רַבֵּנוּ עָלָיו הַשָּׁלוֹם סֵפֶר אִיּוֹב), for what connection is there between the book of Job and the Torah, that he should have written it himself? (כִּי מַה הִתְיַחֲסוּת יֵשׁ לְסֵפֶר אִיּוֹב עִם הַתּוֹרָה לְשֶׁיֵּכָּתֵב אוֹתוֹ הוּא). And further, why did it say “and the section of Bil‘am”? (וְעוֹד, לָמָּה אָמַר ״וּפָרָשַׁת בִּלְעָם״) - is it not obvious that the section of Bil‘am is part of his book? (פְּשִׁיטָא שֶׁבִּכְלַל סִפְרוֹ נִכְלַל גַּם כֵּן פָּרָשַׁת בִּלְעָם)

It should be said that it comes to inform us that we should not be surprised how Moshe Rabbeinu wrote the book of Job (נֵאָמַר, שֶׁבָּא לְהוֹדִיעֵנוּ שֶׁלֹּא נִתְמַהּ אֵיךְ כָּתַב מֹרֶה רַבֵּנוּ עָלָיו הַשָּׁלוֹם סֵפֶר אִיּוֹב), and he said that the reason is because the section of Bil‘am was already written in the Torah (וְאָמַר שֶׁהַסִּבָּה הִיא לְפִי שֶׁכְּבָר הָיְתָה כְּתוּבָה בַּתּוֹרָה פָּרָשַׁת בִּלְעָם). And it informs us that just as the section of Bil‘am is part of the Torah (וְהוֹדִיעֵנוּ כִּי כְּמוֹ שֶׁפָּרָשַׁת בִּלְעָם הִיא בִּכְלַל הַתּוֹרָה), so too the book of Job is part of the Torah (כָּךְ סֵפֶר אִיּוֹב הוּא בִּכְלַל הַתּוֹרָה).

And for this reason, those two Nunim were written (וְלָזֶה נִכְתְּבוּ אֵלּוּ הַנ״נִים), to inform us that even though the book of Job is external (לְהוֹדִיעֵנוּ שֶׁאַף עַל פִּי שֶׁסֵפֶר אִיּוֹב הוּא מִבַּחוּץ), it is within the Torah like the section of Bil‘am (הוּא בְּתוֹךְ הַתּוֹרָה כְּפָרָשַׁת בִּלְעָם). For in Bil‘am and in Job it is explicitly stated the return of Yisrael (לְפִי שֶׁבְּבִלְעָם וְאִיּוֹב מְפוֹרָשׁ שָׁבוּת יִשְׂרָאֵל), and all the rebukes, afflictions, and trials they are destined to endure (וְכָל הַתּוֹכָחוֹת וְהַיִּסּוּרִים וְהַנִּסָּיוֹנוֹת שֶׁעֲתִידִים לְהִתְיַסֵּר בָּהֶם וְלְהִנָּסוֹת), after the exile and the Ark removed from its place (אַחַר הַגָּלוּת וְהָאָרוֹן מִמְּקוֹמָם). And as for what the saying said: “Job did not exist and was not created” (וּמַה שֶּׁאָמַר הַמַּאֲמָר ״אִיּוֹב לֹא הָיָה וְלֹא נִבְרָא״), the intention is not that he did not exist in actuality (אֵין הַכַּוָּנָה שֶׁלֹּא הָיָה בְּפֹעַל), for behold, Job and Bil‘am were Pharaoh’s advisors (שֶׁהֲרֵי אִיּוֹב וּבִלְעָם יוֹעֲצֵי פַּרְעֹה הָיוּ), but the intention is that The Holy One Blessed Be He created him to serve as a parable for the things that will happen to Yisrael (אֲבָל הַכַּוָּנָה, שֶׁהקב״ה בְּרָאוֹ לִהְיוֹת לְמָשָׁל מִן הַדְּבָרִים שֶׁיִּקְרוּ לְיִשְׂרָאֵל). And therefore it says: “Job did not exist and was not created, but was a parable” (וְלָכֵן אָמַר ״אִיּוֹב לֹא הָיָה וְלֹא נִבְרָא אֶלָּא מָשָׁל הָיָה״).

And for this reason, his book is connected with the section of Bil‘am (וְלָכֵן מִתְיַחֵס סִפְרוֹ עִם פָּרָשַׁת בִּלְעָם), and you will find that in every instance when Bil‘am speaks, it begins with: “And he took up his parable” (וְתִמְצָא שֶׁבְּכָל הַפְּעָמִים שֶׁמְּדַבֵּר בִּלְעָם מַתְחִיל ״וַיִּשָּׂא מְשָׁלוֹ״), to hint that Bil‘am and Job are both a parable for Yisrael (לְרָמֵז שֶׁבִּלְעָם וְאִיּוֹב הֵם מָשָׁל לְיִשְׂרָאֵל).

And because the book of Job has the same connection to the Torah as the section of Bil‘am (וּמִצַּד שֶׁסֵפֶר אִיּוֹב יֵשׁ לוֹ הַיִּתְיַחֲסוּת שֶׁיֵּשׁ לְפָרָשַׁת בִּלְעָם עִם הַתּוֹרָה), Moshe Rabbeinu wrote it in his own hand (כְּתָבוֹ מֹרֶה רַבֵּנוּ כְּתַב יָדוֹ), and even though it is external, it is as if it were placed between the two Nunim (וְאַף עַל פִּי שֶׁהוּא מִבַּחוּץ, הֲרֵי הוּא כְּאִלּוּ הָיָה בֵּין הַשְּׁנֵי נוּ״נִים). And the book of Job speaks of two things: his downfall and his restoration (וְסֵפֶר אִיּוֹב מְדַבֵּר בִּשְׁנֵי דְבָרִים: בִּמְפַלְתּוֹ וּבְשִׁיבָתוֹ). And both are alluded to in these two verses (וּשְׁתֵּיהֶם רְמוּזוֹת בְּאֵלּוּ הַשְּׁנֵי פְּסוּקִים): the fall in the first verse, as it says: “Arise, Hashem” (הַנְּפִילָה בַּפָּסוּק הָרִאשׁוֹן כְּמוֹ שֶׁאָמַר ״קוּמָה ה׳״) (Numbers 10), and it is known that we do not say “arise” unless to someone who has fallen (וְיָדוּעַ שֶׁאֵין אוֹמְרִים ״קוּמָה״ אֶלָּא לְמִי שֶׁהוּא נוֹפֵל), as we have said (כְּמוֹ שֶׁאָמַרְנוּ).

And the restoration is in the second verse, as it says: “And when it rested, he said: Return, Hashem” (וְהַשִּׁיבָה בַּשֵּׁנִי, כְּמוֹ שֶׁאָמַר ״וּבְנֻחֹה יֹאמַר שׁוּבָה ה׳״) (Numbers 10). And now you will understand the explanation of the statement with which we began (וְעַתָּה תָּבִין בְּפֵרוּשׁ הַמַּאֲמָר שֶׁהִתְחַלְנוּ בּוֹ), that said the Torah is divided into seven books (שֶׁאָמַר שֶׁהַתּוֹרָה נֶחְלֶקֶת לְז׳ סְפָרִים), for his intention was what we have said (שֶׁכַּוָּנָתוֹ הִיא מַה שֶּׁאָמַרְנוּ), but the Sages, of blessed memory, did not wish to reveal the matters or explain them as we have done here (אֶלָּא שֶׁרַז״ל לֹא רָצוּ לְגַלּוֹת הַדְּבָרִים וּלְפָרְשָׁם כְּמוֹ שֶׁפֵּרַשְׁנוּ כָאן), and as we shall explain further, with the help of Hashem (וּכְמוֹ שֶׁנְּפָרֵשׁ עוֹד לְהַלָּן בְּעֶזְרַת ה׳).

And now you will understand the great secrets that are in Job and the section of Bil‘am regarding the return of Yisrael (וְעַתָּה תָּבִין סוֹדוֹת גְּדוֹלוֹת שֶׁיֵּשׁ בְּאִיּוֹב וּפָרָשַׁת בִּלְעָם עַל שְׁבוּת יִשְׂרָאֵל). Bil‘am said: “How goodly are your tents, O Ya'akov…” (אָמַר בִּלְעָם ״מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב״ כו׳) (Numbers 24), which speaks of the goodness of Yisrael (שֶׁמְּדַבֵּר בְּטוּבוֹת יִשְׂרָאֵל). “El brought them out of Egypt, He has the strength of a wild ox, He shall consume the nations, His enemies…” (״אֵ-ל מוֹצִיאָם מִמִּצְרַיִם כְּתוֹעֲפֹת רְאֵם לוֹ יֹאכַל גּוֹיִם צָרָיו״ כו׳) (Numbers 24) this verse refers to Mashiach ben Ephraim (זֶה הַפָּסוּק מְדַבֵּר עַל מָשִׁיחַ בֶּן אֶפְרַיִם), of whom it is said: “His horns are the horns of the Re’em [wild ox], with them he shall gore the nations together…” (שֶׁנֶּאֱמַר עָלָיו ״וְקַרְנֵי רְאֵם קַרְנָיו, בָּהֶם עַמִּים יְנַגַּח״ כו׳) (Deuteronomy 33), which is also what is said here: “He shall consume the nations, His enemies…” (שֶׁזֶּה גַּם מַה שֶּׁאָמַר כָּאן ״יֹאכַל גּוֹיִם צָרָיו״ כו׳), and through this: “And his kingdom shall be exalted from Agag” (וּבְאֶמְצָעוּת זֶה ״וְיָרֶם מֵאֲגָג מַלְכֻתּוֹ״ כו׳) (Numbers 24).

And what is the reason that Mashiach ben Ephraim shall arise in the world? (וּמַה הִיא הַסִּיבָּה שֶׁיָּקוּם מָשִׁיחַ בֶּן אֶפְרַיִם בָּעוֹלָם) It is because of the sin that was in Yehudah (הִיא בִּשְׁבִיל חַטָּאת שֶׁהָיְתָה בִּיהוּדָה), as it is said: “He crouched and lay down as a lion and as a lioness; who shall rouse him?” (שֶׁנֶּאֱמַר ״כָּרַע רָבַץ כַּאַרְיֵה וְכַלָּבִיא מִי יְקִימֶנּוּ״) (Bereshit 49).

And there is no rising in the tribe of Yehudah until Mashiach ben David comes (וְאֵין תְּקוּמָה בְּשֵׁבֶט יְהוּדָה עַד שֶׁיָּבוֹא מָשִׁיחַ בֶּן דָּוִד), as we have said in the first treatise on the verse “The scepter shall not depart from Yehudah” (כְּמוֹ שֶׁאָמַרְנוּ בַּקּוּנְטְרֵס הָרִאשׁוֹן עַל פָּסוּק ״לֹא יָסוּר שֵׁבֶט מִיהוּדָה״) (Bereshit 49).

And now Bil‘am explained in what manner the goodness will begin for Yisrael (וּפֵרֵשׁ עַתָּה בִּלְעָם בְּאֵי זֶה אֹפֶן יַתְחִיל הַטּוֹב לְיִשְׂרָאֵל), and he said: “I see him, but not now” (וְאָמַר ״אֶרְאֶנּוּ וְלֹא עַתָּה״) (Numbers 24); that is, he saw the goodness of Yisrael, but not in the time of his prophecy (יִרְצֶה, שֶׁהָיָה רוֹאֶה טוּבָתָן שֶׁל יִשְׂרָאֵל אֲבָל לֹא בִּזְמַן נְבוּאָתוֹ), for the goodness he then saw would not be lasting (לְפִי שֶׁהַטּוֹב שֶׁהָיָה אָז רוֹאֶה לֹא הָיָה מִתְקַיֵּם בְּיָדָם), since the ultimate perfection of Yisrael is only after the coming of Mashiach ben David (שֶׁתַּכְלִית שְׁלֵמוּת יִשְׂרָאֵל הוּא אַחַר בִּיאַת מָשִׁיחַ בֶּן דָּוִד). And because he saw the length of our exile, he said: “I behold him, but not near” (וּמִצַּד שֶׁהָיָה רוֹאֶה אֹרֶךְ גָּלוּתֵנוּ אָמַר ״אַשׁוּרֶנּוּ וְלֹא קָרוֹב״) (Numbers 24).

But you should know in what manner this goodness will begin (אֲבָל תֵּדַע בְּאֵי זֶה אֹפֶן יַתְחִיל זֶה הַטּוֹב): “A star has passed from Ya'akov, and a scepter has risen from Yisrael” (״דָּרַךְ כּוֹכָב מִיָּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל״) (Numbers 24). “Darakh [has risen]” is past tense - meaning that this star has already risen for him and for his descendants from the time before our ancestors went down to Egypt (״דָּרַךְ״ הוּא לָשׁוֹן עָבַר, יִרְצֶה שֶׁכּוֹכָב זֶה הִיא דְּרוּכָה לוֹ וּלְזַרְעוֹ קֹדֶם שֶׁיָּרְדוּ אֲבוֹתֵינוּ לְמִצְרָיִם), from the day his brothers sold him, as we said in the first treatise on the verse: “Would he indeed divine?” (מִיּוֹם שֶׁמְּכָרוּ אוֹתוֹ אֶחָיו, כְּמוֹ שֶׁאָמַרְנוּ בַּקּוּנְטְרֵס הָרִאשׁוֹן עַל פָּסוּק ״נַחֵשׁ יְנַחֵשׁ אִישׁ אֲשֶׁר כָּמוֹנִי״) (Bereshit 44). And with this star the scepter shall arise from Yisrael, which is Mashiach ben Ephraim (וּבָזֶה הַכּוֹכָב יָקוּם שֵׁבֶט מִיִּשְׂרָאֵל, שֶׁהוּא מָשִׁיחַ בֶּן אֶפְרַיִם): “And he shall crush the corners of Moav,” etc (״וּמָחַץ פְּאַתֵי מוֹאָב״ כו׳) (Numbers 24), for thus was he blessed: “With them he shall gore peoples together…” (שֶׁכֵּן נָתַן לוֹ בִּבְרָכָתוֹ ״בָּהֶם עַמִּים יְנַגַּח יַחְדָּו״ כו׳) (Deuteronomy 33).