22b (כ״ב:ב׳)

And Tzofar haNa’amati refers to the children of Ammon and Moav (וְצוֹפַר הַנַּעֲמָתִי עַל בְּנֵי עַמּוֹן וּמוֹאָב), for they are one and the same (כִּי שְׁנֵיהֶם דָּבָר אֶחָד), for Na’amati is named after Ammon and Moav (כִּי נַעֲמָתִי עַל שֵׁם עַמּוֹן וּמוֹאָב), and they are mixed among Edom and Yishma’el (וְהֵם מְעֹרָבִים בֵּין אֱדוֹם וְיִשְׁמָעֵאל). And regarding Elihu it says, “son of Barak’el” (וּבֶאֱלִיהוּא נֶאֱמַר ״בֶּן בַּרַכְאֵל״), meaning that he is blessed from Hashem, may He be blessed (יִרְצֶה, שֶׁהוּא מְבֹרָךְ מֵה׳ יִתְבָּרֵךְ), and he was not grouped with the others (וְלֹא חִבְּרוּהוּ עִם הָאֲחֵרִים), about whom it is said: “And Hashem said to Elifaz the Teimani: My wrath is kindled against you and against your two friends, for you have not spoken of Me what is right as did My servant Job” (שֶׁבָּהֶם נֶאֱמַר ״וַיֹּאמֶר ה׳ אֶל אֱלִיפַז הַתֵּימָנִי חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב״) (Job 42).

It says that the wrath of The Holy One Blessed Be He burned against them to destroy them (אָמַר שֶׁיֶּחֱרֶה בָּהֶם אַפּוֹ שֶׁל הקב״ה לְהַחֲרִימָם), as it is said: “Hashem with His wrath shall consume them, and a fire shall devour them” (כְּמוֹ שֶׁאָמַר ״ה׳ בְּאַפּוֹ יְבַלְּעֵם וְתֹאכְלֵם אֵשׁ״) (Psalms 21). And why? Because they did not deal faithfully in the world (וְלָמָּה לְפִי שֶׁלֹּא נָשְׂאוּ וְנָתְּנוּ בֶּאֱמוּנָה בָּעוֹלָם), and they have no Torah (וְאֵין לָהֶם תּוֹרָה), unlike My servant Job, who is Yisrael, as I have said (כְּעַבְדִּי אִיּוֹב שֶׁהוּא יִשְׂרָאֵל כְּמוֹ שֶׁאָמַרְתִּי).

Now it says: “And Hashem restored the fortune of Job” (אָמַר עַתָּה ״וַה׳ שָׁב אֶת שְׁבוּת אִיּוֹב״) (Job 42). And one must ask why it says shevit, meaning captivity, for Job was never actually taken captive (וְיֵשׁ לִרְאוֹת לָמָּה אָמַר ״שְׁבִית״ מֵעִנְיָן שְׁבִיָּה, שֶׁהֲרֵי אִיּוֹב לֹא נִשְׁבָּה מֵעוֹלָם). Rather, the intention is to teach us concerning Shevut Ya'akov [the restoration of Ya'akov] (אֶלָּא הַכַּוָּנָה לְהוֹרוֹת עַל ״שְׁבוּת יַעֲקֹב״), as it says: “You favored, Hashem, Your land; You restored the fortunes of Ya'akov” (רָצִיתָ ה׳ אַרְצֶךָ שַׁבְתָּ שְׁבוּת יַעֲקֹב) (Psalms 85:2). And “Shevit Ya'akov [the captivity of Ya'akov]” is written with a Vav and read with a Yod (וְ״שְׁבִית יַעֲקֹב״ כְּתִיב בְּוָא״ו וְקְרִי בְּיו״ד), and that same Vav is from Shevit Iyov [the captivity of Job] (וְזוֹ הַוָּא״ו הִיא מִ״שְׁבִית אִיּוֹב״), while the yod is from Shevut Ya'akov [the restoration of Ya'akov] (וְהַיּו״ד מִ״שְׁבוּת יַעֲקֹב״). “And Hashem added all that had been Job’s twofold” (״וְיוֹסֶף ה׳ אֵת כָּל אֲשֶׁר לְאִיּוֹב לְמִשְׁנֶה״) (Job 42), meaning that Hashem, may He be blessed, will renew goodness for Yisrael greater than in former times (שֶׁיְּחַדֵּשׁ ה׳ יִתְבָּרֵךְ טוּבוֹת לְיִשְׂרָאֵל יוֹתֵר מִימֵי קֶדֶם), as it says: “Therefore, in their land they shall possess the double; eternal joy shall be upon them” (כְּמוֹ שֶׁאָמַר ״לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ שִׂמְחַת עוֹלָם תִּהְיֶה לָהֶם״) (Isaiah 61).

And all the nations will bring tribute to Yisrael (וְיָבִיאוּ כָּל הָאֻמּוֹת מִנְחָה לְיִשְׂרָאֵל), and they will all eat through the hand of Yisrael, and not Yisrael through the hand of any of them (וְכֻלָּם יֹאכְלוּ עַל יַד יִשְׂרָאֵל, וְלֹא יִשְׂרָאֵל עַל יַד שׁוּם אֶחָד מֵהֶם), as it says: “Then came to him all his brothers and all his sisters…” etc. “And they ate with him bread in his house, and they sympathized with him and comforted him for all the evil…” (כְּמוֹ שֶׁאָמַר ״וַיָּבֹאוּ אֵלָיו כָּל אֶחָיו וְכָל אַחְיוֹתָיו״ כו׳, ״וַיֹּאכְלוּ עִמּוֹ לֶחֶם בְּבֵיתוֹ וַיְנֻדּוּ לוֹ וַיְנַחֲמוּ אֹתוֹ עַל כָּל הָרָעָה״) (Job 42) the evil he endured in exile (שֶׁסָּבַל בַּגָּלוּת). “And they gave him each one kesitahp1-7 and each one a golden ring” (״וַיִּתְּנוּ לוֹ אִישׁ קְשִׂיטָה אֶחָת וְאִישׁ נֶזֶם זָהָב אֶחָד״) (Job 42).

This hints that the wealth of the nations - in livestock, silver, and gold - will all be for Yisrael (רֶמֶז לָנוּ שֶׁחֵיל הָעַמִּים בֵּין בְּמִקְנֶה בֵּין בְּכֶסֶף וְזָהָב - הַכֹּל יִהְיֶה לְיִשְׂרָאֵל), as it says: “You shall eat the wealth of the nations” (כְּמוֹ שֶׁאָמַר ״חֵיל גּוֹיִם תֹּאכֵלוּ״) (Isaiah 61) this refers to livestock, for eating is said of it (זֶה רוֹמֵז עַל הַמִּקְנֶה, שֶׁבּוֹ נֶאֱמַר ״אֲכִילָה״); “and in their glory you shall boast” (״וּבִכְבוֹדָם תִּתְיַמָּרוּ״) - this refers to silver and gold (רוֹמֵז עַל הַכֶּסֶף וְהַזָּהָב). “And Hashem blessed the latter end of Job more than his beginning” (״וַה׳ בֵּרַךְ אֶת אַחֲרִית אִיּוֹב מֵרֵאשִׁיתוֹ״) (Job 42), meaning, that Hashem, may He be blessed, will bless Yisrael at that time more than in former days (יִרְצֶה, שֶׁיְּבָרֵךְ ה׳ יִתְבָּרֵךְ בָּאוֹתוֹ זְמַן לְיִשְׂרָאֵל יוֹתֵר מִימֵי קֶדֶם).

And it will be known and publicized that Yisrael is one nation on the earth (וְיִוָּדַע וְיִתְפַּרְסֵם שֶׁיִּשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ), as it is said: “All who see them shall recognize them…” etc (שֶׁנֶּאֱמַר ״כָּל רוֹאֵיהֶם יַכִּירוּם״ כו׳) (Isaiah 61). And there shall not be among them any mixture from the nations who walked among them (וְלֹא יִהְיֶה בָהֶם תַּעֲרוֹבֶת מֵהָאֻמּוֹת שֶׁהָלְכוּ בְּתוֹכָם), as it is written: “And their seed shall be known among the nations, and their offspring among the peoples” (כְּמוֹ שֶׁכָּתוּב ״וְנוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים״) (Isaiah 61). And since the nations, in their time of greatness, would disgrace Yisrael and did not recognize their greatness before Hashem, may He be blessed (וּמִצַּד שֶׁהָאֻמּוֹת בִּזְמַן רוֹמְמוּתָם הָיוּ מְבַזִּים אֶת יִשְׂרָאֵל וְלֹא הִכִּירוּ מַעֲלַת יִשְׂרָאֵל וּגְדוּלָתָם לִפְנֵי ה׳ יִתְבָּרֵךְ), so too Yisrael, in their time of greatness and blessing (כָּךְ יִשְׂרָאֵל בִּזְמַן רוֹמְמוּתָם וּבִרְכָתָם), by virtue of that blessing their disgrace will be lost (שֶׁמִּצַּד אוֹתָהּ בְּרָכָה יֵאָבֵד הַבִּזָּיוֹן).

It is said about them: “Eliyahu son of Barak’el the Buzzi, of the family of Ram” (נֶאֱמַר עֲלֵיהֶם ״אֱלִיהוּא בֶן בַּרַכְאֵל הַבּוּזִי מִמִּשְׁפַּחַת רָם״) (Job 32), for Eliyahu haNavi is destined to come to identify every single one of Yisrael (כִּי אֵלִיָּהוּ הַנָּבִיא עָתִיד לָבוֹא לְהַכִּיר כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל), so that they will not remain among the nations (שֶׁלֹּא יִשָּׁאֲרוּ בֵּין הָאֻמּוֹת), and that no one from the nations will mix among them (וְגַם שֶׁלֹּא יִתְעָרֵב בָּהֶם שׁוּם אֶחָד מֵהָאֻמּוֹת). Therefore it is said: “All who see them shall recognize them - that they are the seed whom Hashem has blessed” (לָכֵן נֶאֱמַר ״כָּל רוֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ ה׳״) (Isaiah 61). And all of this is alluded to in the names mentioned here: “Eliyahu son of Barak’el the Buzzi, of the family of Ram” (וְכָל זֶה רָמוּז בַּשֵּׁמוֹת שֶׁהִזְכִּיר כָּאן: ״אֱלִיהוּא בֶן בַּרַכְאֵל הַבּוּזִי מִמִּשְׁפַּחַת רָם״). And then the triple blessing in the Torah will be fulfilled in Yisrael (וְאָז יִתְקַיֵּם בְּיִשְׂרָאֵל הַבְּרָכָה הַמְּשֻׁלֶּשֶׁת בַּתּוֹרָה).

And the meaning of “tripled in the Torah” (וְהַכַּוָּנָה בְּאָמְרוֹ ״מְשֻׁלֶּשֶׁת בַּתּוֹרָה״) is not that there are three blessings (אֵינָהּ לְפִי שֶׁהֵם ג׳): “May He bless you,” “May He shine,” “May He lift up” (״יְבָרֶכְךָ״, ״יָאֵר״, ״יִשָּׂא״); but the secret is this (אֶלָּא הַסּוֹד הוּא זֶה):

That the tenth sefirah (שֶׁהַסְּפִירָה הָעֲשִׂירִית)—which is Keter Elyon [the supernal Crown] (שֶׁהִיא כֶּתֶר עֶלְיוֹן), the sphere of the intellect (גַּלְגַּל הַשֵּׂכֶל), the progeny of the thought of Atik Yomin [the Ancient of Days] (תּוֹלְדוֹת מַחֲשָׁבָה עַתִּיק יוֹמִין);

And the ninth is Chokhmah [Wisdom] (וְהַתְּשִׁיעִית הִיא חָכְמָה), the sphere of the wellspring (גַּלְגַּל מַעְיָן), the progeny of Reshit [beginning] (תּוֹלְדוֹת רֵאשִׁית), Rachamim [mercy] (רַחֲמִים), Yam Ila’ah [the supernal sea] (יָם עִילָּאָה), Yovel [Jubilee] (יוֹבֵל), Kodesh [holiness] (קֹדֶשׁ), Eretz ha-Chayim [the land of life] (אֶרֶץ הַחַיִּים), Nahar [river] (נָהָר), Ohr [light] (אוֹר), and Makor Chayim [the source of life] (מָקוֹר חַיִּים);

And the eighth is Binah [Understanding] (וְהַשְּׁמִינִית הִיא בִּינָה), the sphere of Aravot [the highest heaven] (גַּלְגַּל עֲרָבוֹת), the progeny of Torah (תּוֹלְדוֹת תּוֹרָה), Yam Ila’ah [the supernal sea] (יָם עִילָּאָה), Etz ha-Da‘at [the Tree of Knowledge] (עֵץ הַדַּעַת), Gan [garden] (גַּן), Ma‘ayan [wellspring] (מַעְיָן), Rosh ha-Shanah [New Year] (רֹאשׁ הַשָּׁנָה), Yom ha-Kippurim [Day of Atonement] (יוֹם הַכִּפּוּרִים), Deror [freedom] (דְּרוֹר), Nahal [stream] (נַחַל), Shofar [ram’s horn] (שׁוֹפָר), Teki‘ah [shofar-blast] (תְּקִיעָה), Neshamah [soul] (נְשָׁמָה), and the heavens (הַשָּׁמַיִם). And concerning these three he said, “tripled” (וְעַל אֵלּוּ הַשְּׁלֹשָׁה אָמַר ״מְשֻׁלֶּשֶׁת״), because within these three is found the Torah that Yisrael received (לְפִי שֶׁבְּג׳ אֵלּוּ נִמְצֵאת הַתּוֹרָה שֶׁקִּבְּלוּ יִשְׂרָאֵל), and its principal commandments (וְהַמִּצְוֹת הָעִקָּרִיּוֹת שֶׁבָּהּ)—such as Rosh ha-Shanah [New Year] and Yom ha-Kippurim [Day of Atonement] (כְּגוֹן רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים), and all those enumerated there (וְכָל אֵלּוּ שֶׁנִּמְנוּ שָׁם). And when Yisrael are tzaddikim [righteous] (וּבִזְמַן שֶׁיִּשְׂרָאֵל הֵם צַדִּיקִים), they are blessed with this blessing (הֵם מְבֹרָכִים בְּזֹאת הַבְּרָכָה), which is unlike the blessing presently bestowed upon the world (שֶׁזוֹ אֵינָהּ כְּאוֹתוֹ בְּרָכָה שֶׁהִיא מֻשְׁפַּעַת עַתָּה בָּעוֹלָם).