ב) זֹהַר שִׁיר הַשִּׁירִיםאבו יבואר אשר דברי הזוהר חדש שה”ש שונים מדברי המדרש לעיל בזה, שאף שמפרש שבשטחה ואיכות אורה לא היה שום שינוי בלבנה לאחר בריאתה (וכמ”ש במדרש דלעיל), מ”מ לומד שבגלל רצונה של הלבנה להיות ראש לשועלים (לתחתונים), ולא זנב לאריות (חמה), הורידה הקב”ה ממקומה (גלגל הרביעי) בשעת הבריאה, לגלגל התחתון..
An Analysis of the Passage from the Zohar Chadash, Shir HaShirim
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כַּוָּנָתוֹ לְיַשֵּׁב גַּם כֵּן אָמְרוֹ תְּחִלָּה "הַגְּדוֹלִים", וְאַחַר כָּךְ שָׁב לִקְרֹא לְאֶחָד מֵהֶם "קָטָן". וְדַעְתּוֹ שֶׁל בַּעַל הַמַּאֲמָר הַזֶּה, שֶׁהָיָה הִשְׁתַּנּוּת מִפְּנֵי קִטְרוּגָהּ שֶׁל לְבָנָה, וְלֹא כְּמַאֲמַר הָרַבּוֹת הַקָּדוּם, שֶׁלֹּא הָיָה שִׁנּוּי לֹא בְּכַמּוּת וְלֹא בְּאֵיכוּת, רְצוֹנִי לוֹמַר, בֵּין בְּמִדַּת הַגּוּף בֵּין בְּעִנְיַן הָאוֹרָה, וְאַף לֹא בְּמָקוֹם, שֶׁעִם הֱיוֹת שֶׁנִּכְנַס בַּתְּחוּם, מִכָּל מָקוֹם בְּאוֹתוֹ גַּלְגַּל שֶׁהוּא עַכְשָׁו בזה לשון הרמב”ם יסודי התורה פ”ג ה”א: הגלגלים הם הנקראים שמים ורקיע וזבול וערבות, והם תשעה גלגלים, גלגל הקרוב ממנו הוא גלגל הירח וכו’, וגלגל רביעי שבו חמה וכו’., כֵּן הָיְתָה מִקַּדְמַת דְּנָא, וְלֹא בַּגַּלְגַּל שֶׁלְּמַעְלָה מִזֶּה הַגַּלְגַּל.
The intent of this passage is also to resolve the apparent contradiction between the earlier verse that describes both the sun and the moon as “great” and the later verse which describes the moon as “small.” The author of this passage maintains that the moon was subjected to change because of its protest. This interpretation contrasts to the statements in the passage from Midrash Rabbah, which maintains that the moon did not undergo any change – neither a quantitative nor a qualitative one. According to that passage, the size of the moon did not change, nor did its light. Indeed, even the position of the moon did not change. Even though the moon entered the domain of the sun, the moon was originally located in the same heavenly sphere as it is presently located, and not in a higher one.
The passage from the Zohar Chadash on Shir HaShirim differs concerning this last point, maintaining that there was a change in the moon’s position, as will be explained.1In Hilchos Yesodei HaTorah 3:1, Rambam writes: There are nine spheres. The closest sphere is the sphere of the moon. The second sphere, which is above it, is the sphere which contains the planet Kochav (Mercury). The third sphere, which is above the second sphere, contains the planet Nogah (Venus). The fourth sphere contains the sun. The Zohar maintains that the moon was originally located in the fourth sphere, alongside the sun, and only as a result of its protests was the moon lowered to its present location in the first sphere. The passage from the Zohar Chadash maintains that there was no change, however, in the quantity or the quality of the moon’s light, as the passage from Midrash Rabbah cited previously maintained.
This is what the Zohar Chadash meant with its statement: The intent is not that the moon was originally greater and superior to its present state. Instead, as long as the moon would stand together with the sun in one mystical bond, as a result of this, it was called “great” along with it, for even the tail of a lion is part of the lion and is called a lion. Thus, the Zohar Chadash explicitly states that there was no change in the quality and the quantity of the moon’s light.
The term עִלָּאָה, which has been translated as “superior,” should not be understood in a spatial sense. This, to intimate that the moon was not previously superior, would not be appropriate, because the moon indeed became “a head of foxes,” one that controls entities on a lower plane. Thus, the moon did undergo a descent, to become sovereign on a lower plane. Instead, the term עִלָּאָה refers to importance. The two terms רַב and עִלָּאָה, “greater” and “superior” that the Zohar uses are merely synonyms. Both terms imply that originally the moon did not possess any superiority over its state after its protest, neither with regard to its size nor with regard to the radiance of its light. Alternatively, we can say that the Zohar Chadash used the term רַב to refer to the physical size of the moon, while the term עִלָּאָה was used to refer to the quality of its light. The Zohar Chadash is emphasizing that the original state of the moon was in no way superior with regard to either of these aspects over its state after its protest.
As such, the moon deserved to be called “great” and to be thus equated with the sun only because it stood “together with the sun in one mystical bond,” like the tail of a lion with the lion itself. Therefore, this teaching does not use the wording “two kings.” For how can a lion and its tail be called “two kings”? True, the tail of a lion is also called a lion. That is because it is part of the lion. However, it is not the lion itself. For this reason, the author of this teaching maintains that the moon’s complaint was expressed in its protest that it is not befitting for the King of Glory to use two crowns at the same time. Instead, He should wear one at one time and the other at a different time. The moon’s intent was that its honor would be increased by becoming a “head of foxes” rather than remaining a “tail of lions.” The Holy One, blessed be He, answered the moon by instructing it to go to the lower plane, where it would become a “head of foxes.” God cautioned the moon however, saying that “you will not achieve glory”2Cf. Shoftim 4:9. in this manner, for you will be called “small,” because smallness is inherent to you.
We derive an appealing lesson from this narrative that was instilled in our spiritual heritage by the Sages of the Mishnah, who taught,3Avos 4:15 “Be a tail of lions and not the head of foxes,” emphasizing how necessary it is to guide a person against seeking imagined honor. Thus, we find many students contriving to receive positions of prominence even though they are not masters of Torah, nor masters of commerce. Nevertheless, these students seek to be recognized as men of prominence rather than sit before an elderly master who sits in the yeshivah and occupies a Rabbinic position, drinking in his words thirstily and serving him so that they can see the rulings and judgments he delivers and listen to his explanation of the laws.
There is no basis for questioning this interpretation based on the verse cited above,4Chabakuk 3:11, which was cited towards the end of the preceding section. “The sun and the moon stood in their domains,” where a masculine form is used for the word “moon.” True, the passage from the Zohar Chadash discussed here uses a feminine form when referring to the moon, but the passage in Chulin also uses a feminine form when referring to the moon. Tosafos explains the apparent difficulty as follows: “The moon said. Although here, our Sages use a feminine form, in Scripture, a masculine term is used for the moon, as it is written וירח עמד, ‘and the moon stood.’”
Thus, as mentioned above, from this teaching, we have learned an important ethical lesson, as I related. This lesson should not be taken lightly, because it is a significant and substantial point. Would it be that listeners accept the lesson and draw a conclusion regarding their own conduct, not to emulate the moon.
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וְגַם פֹּה, טֶרֶם שֶׁאֵלֵךְ לִי לְפָרֵשׁ הַמַּאֲמָר שֶׁאַחֲרֵי זֶה, רָאִיתִי לְהַמְלִיץ עַל זֶה הָעִנְיָן פָּסוּק בִּתְהִלִּים ק"ד (פסוק יט) "עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ", וְאָמְרוּ בְּמַסֶּכֶת רֹאשׁ הַשָּׁנָה פֶּרֶק 'אִם אֵין מַכִּירִין' (כה ע"א), "שֶׁמֶשׁ יָדַע מְבוֹאוֹ" וְאֵין יָרֵחַ יָדַע מְבוֹאוֹ. כְּלוֹמַר, פַּעַם בָּא בַּאֲרֻכָּה, פַּעַם בָּא בִּקְצָרָה וז”ל רבינו בתוספות יום טוב (ראש השנה פ”ב מ”ח): פעמים בא בארוכה. פעמים בא בקצרה. והסיבה לזה שהלבנה יש לה ב’ גלגלים. הגלגל האחד והוא המקיף הארץ. והולך ממערב למזרח. ובתוכו גלגל אחר קבוע בעובי זה הגלגל. ובו הוא קבוע הלבנה. וזה הגלגל תנועתו ממזרח למערב. ונמצאו שכשהלבנה ברום זה הגלגל הקטן שנמצא שיש לה ב’ תנועות הפכיות. ולפיכך היא באה בארוכה. ובמתון. ואם בשפל זה הגלגל. אז הלבנה מתנועעת בגלגלה הקטן ג”כ ממערב למזרח כמו הגלגל הגדול. ולפיכך באה בקצרה. שתנועות גלגל הגדול מן הה’ אל הו’ ומן הו’ אל הז’ ומן הז’ אל הה’. ותנועת הקטן מן הא’ אל הב’. ומן הב’ אל הד’. וכל עוד שהקטן מתנועע מן א’ אל הב’. הנה יש לכדור הלבנה ב’ תנועות הפכים. הא’ מן הא’ אל הב’. והשני מן הה’ אל הו’. שהגלגל הגדול מכריח ומסבב עמו הגלגל הקטן בדרך תנועתו. וכשהקטן מתנועע מן הב’ אל הד’ הנך רואה שהלבנה הקבועה שם נמשכת ג”כ בתנועת הגדול שמן הה’ אל הו’ ומפני זה בא בקצרה.. וּבָא לַיָּרֵחַ מִדָּה זוֹ לָבוֹא פַּעַם בַּאֲרֻכָּה וּפַעַם בִּקְצָרָה, מִפְּנֵי שַׁנּוֹתָהּ אֶת מְקוֹמָהּ לְבִלְתִּי הִדָּבֵק בַּשֶּׁמֶשׁ, כִּי טוֹב לָהּ אָז, שֶׁהָיְתָה הוֹלֶכֶת מַהֲלַךְ הַשֶּׁמֶשׁ, שֶׁאֵין לוֹ אֶלָּא מָבוֹא אֶחָד, מִמַּה שֶּׁיֵּשׁ לָהּ עַתָּה מַהֲלָכִים נְזוֹרִים זמהלכים סוטים מהקו הישר (כמו נזורו אחור) מפני ב׳ הגלגלים שלה, וכבהערה הקודמת..
In this instance as well, before I proceed to the explanation of the next passage, I would like to comment on a related matter. In Tehillim,5Tehillim 104:19; we have translated the verse as it is explained in the passage from Tractate Rosh HaShanah, cited below. it is written: “The sun, the time of its appearance is known.” In Tractate Rosh HaShanah,6Rosh HaShanah 25a. our Sages state: The sun, the time of its appearance is known i.e., it is predictable when the sun will rise, the moon, the time of its appearance is not known,” i.e., it is difficult to predict when the new moon will appear. “There are times when the moon appears in less time after its conjunction than expected and times, when it appears after more time than expected.”7See the commentary of Tosfos Yom Tov to the Mishnah, Rosh HaShanah 2:8. To explain: Once a month, the sun, the moon, and the earth become aligned on one longitudinal position in that order. This time is referred to as the conjunction. At this time, the moon does not reflect the sun’s light at all and the light of the moon is not at visible. (Were it not for the latitudinal distance between the sun and the moon, there would be a solar eclipse.) Subsequently, as the sun and the moon proceed in their orbits, the angular distance increases and a small crescent of the moon (the new moon) becomes visible. However, the interval when the new moon appears each month is not uniform. Each month, there are small variations. The reason why the moon came to undergo such fluctuations is because it changed its position and ceased to cleave to the sun. Then, the moon’s situation was preferable to its present one. Originally, the moon followed in the orbit of the sun, which has only one pattern of setting. Now, by contrast, the moon has its own unique patterns.
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וְזֶה שֶׁאָמַר שֶׁ"עָשָׂה יָרֵחַ לְמוֹעֲדִים", שֶׁאִלּוּ הָיְתָה דְּבוּקָה בַּחַמָּה, אֵין חֶשְׁבּוֹן לַמּוֹעֲדִים, כִּי הַכֹּל בְּהַשְׁוָאָה וּבְמִדָּה וְקֶצֶב אֶחָד. אֲבָל לְפִי שֶׁהַיָּרֵחַ יָדַע חבפשטות לשון חז"ל "שמש ידע וירח לא ידע" קאי על הידיעה הכללית שמהלך השמש ידוע לכל ומהלך הירח אינו ידוע, אולם רבינו מפרש כאן תיבת "ידע" שקאי על הירח עצמו שמכיון שידע מבוא השמש לכן לא רצתה בזה ורצתה לרדת לגלגל הראשון ושם נשתנה ונסתרה כל מהלכה כנ"ל. מְבוֹאוֹ שֶׁל הַשֶּׁמֶשׁ, וְלֹא נִיחָא לָהּ בְּהָכִי, וְרָצְתָה וּבָחֲרָה מָבוֹא אַחֵר, כְּדֵי שֶׁתִּהְיֶה עִם זֶה רֹאשׁ לַשּׁוּעָלִים, לָכֵן עָשָׂה הַשֵּׁם יִתְבָּרֵךְ יָרֵחַ לְמוֹעֲדִים, שֶׁבָּהּ יִקָּבְעוּ הַמּוֹעֲדִים כַּאֲשֶׁר בָּחֲרָה.
This is alluded to by the phrase,8Tehillim, loc. cit. “He made the moon for the festivals,” which implies that were the moon to have remained cleaving to the sun, there would be no way to calculate the festivals, because there would be one identical, measured pattern. Nevertheless, the moon knew9Tosfos Yom Tov is offering a different interpretation of Tehillim 104:19, positing that the verse should not be understood as meaning that the time of the sun’s appearance is known, but that the moon knew the time of the appearance of the sun, and therefore chose a different course. “the time of the appearance” of the sun and was uncomfortable with it. The moon therefore desired and chose another course so that it could be “the head of foxes.” Therefore, God “made the moon for the festivals,” establishing a pattern for the festivals according to the moon’s choice.
Since according to this passage, the moon itself choose to diminish itself, it is not appropriate to speak of God asking, “Bring an atonement offering for Me,” for God did no more than carry out the moon’s request. In contrast, the other passages speak of God asking for an atonement offering, because He ordained the moon’s diminishment; the moon’s own intent and aspiration was to ascend, not to descend.
ב) זֹהַר שִׁיר הַשִּׁירִים אבו יבואר אשר דברי הזוהר חדש שה”ש שונים מדברי המדרש לעיל בזה, שאף שמפרש שבשטחה ואיכות אורה לא היה שום שינוי בלבנה לאחר בריאתה (וכמ”ש במדרש דלעיל), מ”מ לומד שבגלל רצונה של הלבנה להיות ראש לשועלים (לתחתונים), ולא זנב לאריות (חמה), הורידה הקב”ה ממקומה (גלגל הרביעי) בשעת הבריאה, לגלגל התחתון..
An Analysis of the Passage from the Zohar Chadash, Shir HaShirim
כַּוָּנָתוֹ לְיַשֵּׁב גַּם כֵּן אָמְרוֹ תְּחִלָּה "הַגְּדוֹלִים", וְאַחַר כָּךְ שָׁב לִקְרֹא לְאֶחָד מֵהֶם "קָטָן". וְדַעְתּוֹ שֶׁל בַּעַל הַמַּאֲמָר הַזֶּה, שֶׁהָיָה הִשְׁתַּנּוּת מִפְּנֵי קִטְרוּגָהּ שֶׁל לְבָנָה, וְלֹא כְּמַאֲמַר הָרַבּוֹת הַקָּדוּם, שֶׁלֹּא הָיָה שִׁנּוּי לֹא בְּכַמּוּת וְלֹא בְּאֵיכוּת, רְצוֹנִי לוֹמַר, בֵּין בְּמִדַּת הַגּוּף בֵּין בְּעִנְיַן הָאוֹרָה, וְאַף לֹא בְּמָקוֹם, שֶׁעִם הֱיוֹת שֶׁנִּכְנַס בַּתְּחוּם, מִכָּל מָקוֹם בְּאוֹתוֹ גַּלְגַּל שֶׁהוּא עַכְשָׁו בזה לשון הרמב”ם יסודי התורה פ”ג ה”א: הגלגלים הם הנקראים שמים ורקיע וזבול וערבות, והם תשעה גלגלים, גלגל הקרוב ממנו הוא גלגל הירח וכו’, וגלגל רביעי שבו חמה וכו’., כֵּן הָיְתָה מִקַּדְמַת דְּנָא, וְלֹא בַּגַּלְגַּל שֶׁלְּמַעְלָה מִזֶּה הַגַּלְגַּל.
The intent of this passage is also to resolve the apparent contradiction between the earlier verse that describes both the sun and the moon as “great” and the later verse which describes the moon as “small.” The author of this passage maintains that the moon was subjected to change because of its protest. This interpretation contrasts to the statements in the passage from Midrash Rabbah, which maintains that the moon did not undergo any change – neither a quantitative nor a qualitative one. According to that passage, the size of the moon did not change, nor did its light. Indeed, even the position of the moon did not change. Even though the moon entered the domain of the sun, the moon was originally located in the same heavenly sphere as it is presently located, and not in a higher one.
וּבָזֶה חוֹלֵק זֶה הַמַּאֲמָר דְּשִׁיר הַשִּׁירִים, רוֹצֶה לוֹמַר, שֶׁסּוֹבֵר שֶׁהָיָה שִׁנּוּי בְּמָקוֹם, וּכְמוֹ שֶׁיִּתְבָּאֵר. אַךְ בְּכַמּוּת וְאֵיכוּת לֹא הָיָה שִׁנּוּי, כִּסְבָרַת מַאֲמָר הַקּוֹדֵם.
The passage from the Zohar Chadash on Shir HaShirim differs concerning this last point, maintaining that there was a change in the moon’s position, as will be explained.1In Hilchos Yesodei HaTorah 3:1, Rambam writes:
There are nine spheres. The closest sphere is the sphere of the moon. The second sphere, which is above it, is the sphere which contains the planet Kochav (Mercury). The third sphere, which is above the second sphere, contains the planet Nogah (Venus). The fourth sphere contains the sun.
The Zohar maintains that the moon was originally located in the fourth sphere, alongside the sun, and only as a result of its protests was the moon lowered to its present location in the first sphere. The passage from the Zohar Chadash maintains that there was no change, however, in the quantity or the quality of the moon’s light, as the passage from Midrash Rabbah cited previously maintained.
וְזֶהוּ שֶׁאָמַר, לָאו דַּהֲוַת סִיהֲרָא בְּקַדְמָיְתָא רַב וְעִלָּאָה, אֶלָּא דְּכָל זִימְנָא דְּסִיהֲרָא בְּשִׁמְשָׁא בְּרָזָא חֲדָא, בְּגִינֵיהּ אִתְקְרִי אִיהִי בַּהֲדֵיהּ ״גְּדוֹלִים״, זְנָבָא דְאַרְיֵה אַרְיֵה אִיהוּ וְאַרְיֵה אִתְקְרִי. הִנֵּה, שֶׁבְּפֵרוּשׁ הוּא אוֹמֵר, שֶׁאֵין שִׁנּוּי לֹא בְּרַב וְלֹא בְּעִלָּאָה.
This is what the Zohar Chadash meant with its statement: The intent is not that the moon was originally greater and superior to its present state. Instead, as long as the moon would stand together with the sun in one mystical bond, as a result of this, it was called “great” along with it, for even the tail of a lion is part of the lion and is called a lion. Thus, the Zohar Chadash explicitly states that there was no change in the quality and the quantity of the moon’s light.
וְאֵין לְפָרֵשׁ ׳עִלָּאָה׳ עַל עֶלְיוֹנ[וּ]ת הַמָּקוֹם, שֶׁזֶּה אֵינוֹ, שֶׁהֲרֵי נַעֲשֵׂית רֹאשׁ לַשּׁוּעָלִים, וְזֶה בְּהַנְהָגַת הַתַּחְתּוֹנִים, נִמְצָא שֶׁיָּרְדָה לִהְיוֹת מוֹשֶׁלֶת בַּתַּחְתּוֹנִים. אֶלָּא ׳עִלָּאָה׳ רָצָה לוֹמַר חֲשִׁיבוּת. וְיִהְיֶה 'רַב וְעִלָּאָה' אוֹ תֵּבוֹת נִרְדָּפוֹת, וְעִנְיַן שְׁנֵיהֶם שֶׁלֹּא הָיָה לָהּ עִלּוּי בְּקַדְמָיְתָא יוֹתֵר מִמַּה שֶּׁיֵּשׁ לָהּ אַחַר הַקִּטְרוּג, וְיִכְלֹל הַמִּדָּה בַּגּוּף וְהַהֶאָרָה בָּאוֹר, אוֹ יֵשׁ לוֹמַר, שֶׁתֵּבַת 'רַב' יוֹרֶה עַל גּוֹדֶל הַגּוּף, וְ'עִלָּאָה' יוֹרֶה עַל עִלּוּי הָאוֹר. וְאָמַר, שֶׁשְּׁנֵיהֶם לֹא הָיוּ לָהּ בְּקַדְמָיְתָא שׁוּם יִתְרוֹן עַל מַה שֶּׁיֵּשׁ לָהּ אַחַר הַקִּטְרוּג.
The term עִלָּאָה, which has been translated as “superior,” should not be understood in a spatial sense. This, to intimate that the moon was not previously superior, would not be appropriate, because the moon indeed became “a head of foxes,” one that controls entities on a lower plane. Thus, the moon did undergo a descent, to become sovereign on a lower plane. Instead, the term עִלָּאָה refers to importance. The two terms רַב and עִלָּאָה, “greater” and “superior” that the Zohar uses are merely synonyms. Both terms imply that originally the moon did not possess any superiority over its state after its protest, neither with regard to its size nor with regard to the radiance of its light. Alternatively, we can say that the Zohar Chadash used the term רַב to refer to the physical size of the moon, while the term עִלָּאָה was used to refer to the quality of its light. The Zohar Chadash is emphasizing that the original state of the moon was in no way superior with regard to either of these aspects over its state after its protest.
וּלְפִי שֶׁכֵּן הוּא, וְלֹא נִשְׁתַּוֵּית הַלְּבָנָה לְהִקָּרֵא עִם הַשֶּׁמֶשׁ בְּשֵׁם "הַגְּדוֹלִים", אֶלָּא שֶׁהָיְתָה דְּבוּקָה עִמּוֹ בְּדִבּוּק אֶחָד גממה שכתב רבינו לעיל (עיין בהערה הקודמת) משמע שהפירוש דבוקים היינו ששני המאורות היו קבועים באותו גלגל שהוא בגלגל הרביעי שבו קבוע החמה (ולזאת היתה הירח כזנב לחמה) ואחר טענת הלבנה ירדה לגלגל הראשון. כְּעִנְיָן מְשַׁל זְנַב הָאַרְיֵה עִם אֲרִי עַצְמוֹ, לָכֵן אֵין לְשׁוֹן הַמִּדְרָשׁ הַזֶּה ׳אֶפְשָׁר לְב' מְלָכִים׳ דשהרי לשון טענת הלבנה לפי ז”ח שה”ש הוא אֶפְשָׁר לְמַלְכָּא חָד לְאִשְׁתַּמְשָׁא בִּתְרֵין כִּתְרִין כַּחֲדָא? וכו’:, כִּי הֵיאַךְ יִקְרָא שְׁנֵי מְלָכִים לַאֲרִי וְלִזְנָבוֹ? וְעִם שֶׁזְּנַב אַרְיֵה אַרְיֵה יִתְקְרֵי, הַיְנוּ שֶׁהוּא חֵלֶק אֲרִי, לֹא שֶׁהוּא אֲרִי לְבַדּוֹ. וּלְכָךְ, בַּעַל הַמַּאֲמָר הַזֶּה חָשַׁב שֶׁטַּעֲנָתָהּ הָיְתָה בְּקִטְרוּגָהּ, שֶׁאֵין נָאֶה לְמֶלֶךְ הַכָּבוֹד בָּרוּךְ הוּא הוכמ”ש הזהר בסוף דבריו אֵיכְדֵין אֶפְשָׁר לָךְ לְאַנְהָגָא עָלְמִין בִּתְרֵין כִּתְרִין כַּחֲדָא וכו’ לְהִשְׁתַּמֵּשׁ בִּשְׁנֵי כְתָרִים כְּאֶחָד, כִּי אִם בָּזֶה לְבַדּוֹ וּבָזֶה לְבַדּוֹ. וְהָיָה הַמְּכֻוָּן שֶׁלָּהּ, לִהְיוֹתָהּ יוֹתֵר מִתְכַּבֶּדֶת כְּשֶׁתִּהְיֶה רֹאשׁ לַשּׁוּעָלִים מִשֶּׁתִּהְיֶה זָנָב לָאֲרָיוֹת. וְאָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, לֵךְ אֶל מְקוֹם הַתַּחְתִּית, וְשָׁם תִּהְיֶה רֹאשׁ לַשּׁוּעָלִים, אֲבָל "אֶפֶס כִּי לֹא תִהְיֶה תִפְאַרְתְּךָ" בָּזֶה, אַךְ אָמְנָם תִּהְיֶה נִקְרֵאת קְטַנָּה, דְּאַזְעִירוּ אִית לָךְ בָּזֶה.
As such, the moon deserved to be called “great” and to be thus equated with the sun only because it stood “together with the sun in one mystical bond,” like the tail of a lion with the lion itself. Therefore, this teaching does not use the wording “two kings.” For how can a lion and its tail be called “two kings”? True, the tail of a lion is also called a lion. That is because it is part of the lion. However, it is not the lion itself. For this reason, the author of this teaching maintains that the moon’s complaint was expressed in its protest that it is not befitting for the King of Glory to use two crowns at the same time. Instead, He should wear one at one time and the other at a different time. The moon’s intent was that its honor would be increased by becoming a “head of foxes” rather than remaining a “tail of lions.” The Holy One, blessed be He, answered the moon by instructing it to go to the lower plane, where it would become a “head of foxes.” God cautioned the moon however, saying that “you will not achieve glory”2Cf. Shoftim 4:9. in this manner, for you will be called “small,” because smallness is inherent to you.
וְיָצָא לָנוּ לִמּוּד נָאֶה הַזֶּה, שֶׁהִשְׁרִישׁוּנוּ בוֹ גַּם כֵּן חַכְמֵי הַמִּשְׁנָה כְּשֶׁאָמְרוּ (אָבוֹת פֶּרֶק ד מִשְׁנָה טו) "הֱוֵי זָנָב לָאֲרָיוֹת וְאַל תְּהִי רֹאשׁ לַשּׁוּעָלִים". וּבְיוֹתֵר צְרִיכִין זֵרוּז, שֶׁמִּפְּנֵי כָּבוֹד הַמְּדֻמֶּה, רַבִּים מִן הַתַּלְמִידִים מִתְחַכְּמִים לֵישֵׁב בְּרֹאשׁ, אַף בְּמָקוֹם שֶׁאֵינָן בְּנֵי תוֹרָה וְלֹא בְּנֵי סְחוֹרָה, רַק שֶׁיִּקָּרֵא שְׁמָם שֶׁהֵם יוֹשְׁבִים בְּרֹאשׁ, מִמַּה שֶּׁיִּהְיוּ יוֹשְׁבִים לִפְנֵי הָרַב הַזָּקֵן וְיוֹשֵׁב בִּישִׁיבָה וּבְכִסֵּא הַהוֹרָאָה, לְמַעַן יוּכְלוּ לִשְׁתּוֹת בַּצָּמָא אֶת דְּבָרָיו וּלְשַׁמְּשׁוֹ, וְלִרְאוֹת בְּהוֹרָאוֹתָיו וּבִפְסַק דִּינָיו וּבְהַסְבָּרַת הַהֲלָכוֹת.
We derive an appealing lesson from this narrative that was instilled in our spiritual heritage by the Sages of the Mishnah, who taught,3Avos 4:15 “Be a tail of lions and not the head of foxes,” emphasizing how necessary it is to guide a person against seeking imagined honor. Thus, we find many students contriving to receive positions of prominence even though they are not masters of Torah, nor masters of commerce. Nevertheless, these students seek to be recognized as men of prominence rather than sit before an elderly master who sits in the yeshivah and occupies a Rabbinic position, drinking in his words thirstily and serving him so that they can see the rulings and judgments he delivers and listen to his explanation of the laws.
וְאֵין מְקוֹם שְׁאֵלָה שֶׁבַּפָּסוּק (חבקוק ג יא) שֶׁהֵבֵאתִי לְמַעְלָה, "שֶׁמֶשׁ יָרֵחַ עָמַד", קוֹרֵא לַיָּרֵחַ בִּלְשׁוֹן זָכָר, וְכָל הַמַּאֲמָר הַזֶּה בִּלְשׁוֹן נְקֵבָה אִתְּמַר בְּקָרְאוֹ לַלְּבָנָה, שֶׁהֲרֵי כֵּן הוּא בַּמַּאֲמָר דְּפֶרֶק אֵלּוּ טְרֵפוֹת. וְשָׁם כָּתְבוּ הַתּוֹסָפוֹת (ס: ד"ה אמרה) וְזֶה לְשׁוֹנָם: אָמְרָה יָרֵחַ כו׳ בִּלְשׁוֹן תּוֹרָה לָשׁוֹן זָכָר הוּא, דִּכְתִיב "וְיָרֵחַ עָמָד", עַד כָּאן.
There is no basis for questioning this interpretation based on the verse cited above,4Chabakuk 3:11, which was cited towards the end of the preceding section. “The sun and the moon stood in their domains,” where a masculine form is used for the word “moon.” True, the passage from the Zohar Chadash discussed here uses a feminine form when referring to the moon, but the passage in Chulin also uses a feminine form when referring to the moon. Tosafos explains the apparent difficulty as follows: “The moon said. Although here, our Sages use a feminine form, in Scripture, a masculine term is used for the moon, as it is written וירח עמד, ‘and the moon stood.’”
מִכָּל מָקוֹם נִמְצֵינוּ לְמֵדִין, שֶׁגַּם בַּמַּאֲמָר הַזֶּה יָצָא לָנוּ תַּכְלִית גָּדוֹל בַּלִּמּוּד הַזֶּה שֶׁאָמַרְתִּי, וְאַל יֵקַל בְּעֵינֶיךָ, כִּי רַב וְעָצוּם הוּא. וְהַלְוַאי יְקֻבְּלוּ בְּאָזְנֵי הַשּׁוֹמְעִים, וְיִלְמְדוּ קַל וָחֹמֶר בְּעַצְמָם שֶׁלֹּא לַעֲשׂוֹת כֵּן מִן הַיָּרֵחַ כָּאָמוּר.
Thus, as mentioned above, from this teaching, we have learned an important ethical lesson, as I related. This lesson should not be taken lightly, because it is a significant and substantial point. Would it be that listeners accept the lesson and draw a conclusion regarding their own conduct, not to emulate the moon.
וְגַם פֹּה, טֶרֶם שֶׁאֵלֵךְ לִי לְפָרֵשׁ הַמַּאֲמָר שֶׁאַחֲרֵי זֶה, רָאִיתִי לְהַמְלִיץ עַל זֶה הָעִנְיָן פָּסוּק בִּתְהִלִּים ק"ד (פסוק יט) "עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ", וְאָמְרוּ בְּמַסֶּכֶת רֹאשׁ הַשָּׁנָה פֶּרֶק 'אִם אֵין מַכִּירִין' (כה ע"א), "שֶׁמֶשׁ יָדַע מְבוֹאוֹ" וְאֵין יָרֵחַ יָדַע מְבוֹאוֹ. כְּלוֹמַר, פַּעַם בָּא בַּאֲרֻכָּה, פַּעַם בָּא בִּקְצָרָה וז”ל רבינו בתוספות יום טוב (ראש השנה פ”ב מ”ח): פעמים בא בארוכה. פעמים בא בקצרה. והסיבה לזה שהלבנה יש לה ב’ גלגלים. הגלגל האחד והוא המקיף הארץ. והולך ממערב למזרח. ובתוכו גלגל אחר קבוע בעובי זה הגלגל. ובו הוא קבוע הלבנה. וזה הגלגל תנועתו ממזרח למערב. ונמצאו שכשהלבנה ברום זה הגלגל הקטן שנמצא שיש לה ב’ תנועות הפכיות. ולפיכך היא באה בארוכה. ובמתון. ואם בשפל זה הגלגל. אז הלבנה מתנועעת בגלגלה הקטן ג”כ ממערב למזרח כמו הגלגל הגדול. ולפיכך באה בקצרה. שתנועות גלגל הגדול מן הה’ אל הו’ ומן הו’ אל הז’ ומן הז’ אל הה’. ותנועת הקטן מן הא’ אל הב’. ומן הב’ אל הד’. וכל עוד שהקטן מתנועע מן א’ אל הב’. הנה יש לכדור הלבנה ב’ תנועות הפכים. הא’ מן הא’ אל הב’. והשני מן הה’ אל הו’. שהגלגל הגדול מכריח ומסבב עמו הגלגל הקטן בדרך תנועתו. וכשהקטן מתנועע מן הב’ אל הד’ הנך רואה שהלבנה הקבועה שם נמשכת ג”כ בתנועת הגדול שמן הה’ אל הו’ ומפני זה בא בקצרה.. וּבָא לַיָּרֵחַ מִדָּה זוֹ לָבוֹא פַּעַם בַּאֲרֻכָּה וּפַעַם בִּקְצָרָה, מִפְּנֵי שַׁנּוֹתָהּ אֶת מְקוֹמָהּ לְבִלְתִּי הִדָּבֵק בַּשֶּׁמֶשׁ, כִּי טוֹב לָהּ אָז, שֶׁהָיְתָה הוֹלֶכֶת מַהֲלַךְ הַשֶּׁמֶשׁ, שֶׁאֵין לוֹ אֶלָּא מָבוֹא אֶחָד, מִמַּה שֶּׁיֵּשׁ לָהּ עַתָּה מַהֲלָכִים נְזוֹרִים זמהלכים סוטים מהקו הישר (כמו נזורו אחור) מפני ב׳ הגלגלים שלה, וכבהערה הקודמת..
In this instance as well, before I proceed to the explanation of the next passage, I would like to comment on a related matter. In Tehillim,5Tehillim 104:19; we have translated the verse as it is explained in the passage from Tractate Rosh HaShanah, cited below. it is written: “The sun, the time of its appearance is known.” In Tractate Rosh HaShanah,6Rosh HaShanah 25a. our Sages state: The sun, the time of its appearance is known i.e., it is predictable when the sun will rise, the moon, the time of its appearance is not known,” i.e., it is difficult to predict when the new moon will appear. “There are times when the moon appears in less time after its conjunction than expected and times, when it appears after more time than expected.”7See the commentary of Tosfos Yom Tov to the Mishnah, Rosh HaShanah 2:8. To explain: Once a month, the sun, the moon, and the earth become aligned on one longitudinal position in that order. This time is referred to as the conjunction. At this time, the moon does not reflect the sun’s light at all and the light of the moon is not at visible. (Were it not for the latitudinal distance between the sun and the moon, there would be a solar eclipse.) Subsequently, as the sun and the moon proceed in their orbits, the angular distance increases and a small crescent of the moon (the new moon) becomes visible. However, the interval when the new moon appears each month is not uniform. Each month, there are small variations. The reason why the moon came to undergo such fluctuations is because it changed its position and ceased to cleave to the sun. Then, the moon’s situation was preferable to its present one. Originally, the moon followed in the orbit of the sun, which has only one pattern of setting. Now, by contrast, the moon has its own unique patterns.
וְזֶה שֶׁאָמַר שֶׁ"עָשָׂה יָרֵחַ לְמוֹעֲדִים", שֶׁאִלּוּ הָיְתָה דְּבוּקָה בַּחַמָּה, אֵין חֶשְׁבּוֹן לַמּוֹעֲדִים, כִּי הַכֹּל בְּהַשְׁוָאָה וּבְמִדָּה וְקֶצֶב אֶחָד. אֲבָל לְפִי שֶׁהַיָּרֵחַ יָדַע חבפשטות לשון חז"ל "שמש ידע וירח לא ידע" קאי על הידיעה הכללית שמהלך השמש ידוע לכל ומהלך הירח אינו ידוע, אולם רבינו מפרש כאן תיבת "ידע" שקאי על הירח עצמו שמכיון שידע מבוא השמש לכן לא רצתה בזה ורצתה לרדת לגלגל הראשון ושם נשתנה ונסתרה כל מהלכה כנ"ל. מְבוֹאוֹ שֶׁל הַשֶּׁמֶשׁ, וְלֹא נִיחָא לָהּ בְּהָכִי, וְרָצְתָה וּבָחֲרָה מָבוֹא אַחֵר, כְּדֵי שֶׁתִּהְיֶה עִם זֶה רֹאשׁ לַשּׁוּעָלִים, לָכֵן עָשָׂה הַשֵּׁם יִתְבָּרֵךְ יָרֵחַ לְמוֹעֲדִים, שֶׁבָּהּ יִקָּבְעוּ הַמּוֹעֲדִים כַּאֲשֶׁר בָּחֲרָה.
This is alluded to by the phrase,8Tehillim, loc. cit. “He made the moon for the festivals,” which implies that were the moon to have remained cleaving to the sun, there would be no way to calculate the festivals, because there would be one identical, measured pattern. Nevertheless, the moon knew9Tosfos Yom Tov is offering a different interpretation of Tehillim 104:19, positing that the verse should not be understood as meaning that the time of the sun’s appearance is known, but that the moon knew the time of the appearance of the sun, and therefore chose a different course. “the time of the appearance” of the sun and was uncomfortable with it. The moon therefore desired and chose another course so that it could be “the head of foxes.” Therefore, God “made the moon for the festivals,” establishing a pattern for the festivals according to the moon’s choice.
וּבְזֶה הַמַּאֲמָר שֶׁהִיא עַצְמָהּ בָּחֲרָה בְּדֶרֶךְ הַמִּעוּט, לֹא שַׁיָּךְ לְהַזְכִּיר כָּאן עִנְיַן ״הָבִיאוּ כַּפָּרָה עָלַי וכו׳״. כֵּיוָן שֶׁהַשֵּׁם יִתְבָּרֵךְ לֹא עָשָׂה עִמָּהּ זוּלַת בַּקָּשָׁתָהּ, מַה שֶּׁאֵין כֵּן בִּשְׁאָר הַמַּאֲמָרִים, שֶׁכַּוָּנָתָהּ וּמַחְשַׁבְתָּהּ לְהִתְעַלּוֹת, לֹא לָרֶדֶת, וְהוּא בָּרוּךְ הוּא הוֹרִידָהּ, אָמַר ״הָבִיאוּ כַּפָּרָה עָלַי כו׳״:
Since according to this passage, the moon itself choose to diminish itself, it is not appropriate to speak of God asking, “Bring an atonement offering for Me,” for God did no more than carry out the moon’s request. In contrast, the other passages speak of God asking for an atonement offering, because He ordained the moon’s diminishment; the moon’s own intent and aspiration was to ascend, not to descend.