Daf 204b (דַּף ר״ד ע״ב)

And concerning this it is written, “Hashem, in the morning You shall hear my voice” (וְעַל דָּא כְּתִיב, יְיָ בֹּקֶר תִּשְׁמַע קוֹלִי) (Psalms 5). And it is not written, “Hashem, in the morning You shall hear my voice” with the definite article (וְלָא כְּתִיב יְיָ בַּבֹּקֶר תִּשְׁמַע קוֹלִי). Rather, it is said regarding the morning of Avraham (אֶלָּא לְגַבֵּי בֹּקֶר דְּאַבְרָהָם קָאָמַר). “In the morning I will arrange for You and I will look up” (בֹּקֶר אֶעֱרָךְ לְךָ וַאֲצַפֶּה) (Psalms 5). Why two “mornings” (תְּרֵי בֹּקֶר אֲמַאי). Rather, one is the morning of Avraham (אֶלָּא חַד בֹּקֶר דְּאַבְרָהָם), and one is the morning of Yosef (וְחַד בֹּקֶר דְּיוֹסֵף). As it is written, “The morning is light” (הַבֹּקֶר אוֹר) (Bereshit 44), and we translate: “the morning is bright” (וּמְתַּרְגְמִינָן צַפְרָא נָהִיר), indeed bright (נָהִיר וַדַּאי).

“I will arrange for You and I will look up” (אֶעֱרָךְ לְךָ וַאֲצַפֶּה). What is “I will arrange for You” (אֶעֱרָךְ לְךָ מַהוּ). Rather, I will arrange Your lamp to be kindled (אֶלָּא אֲסַדֵּר לְךָ בּוּצִינָא דִּילָךְ לְאַדְלָקָא), as it is said, “I have prepared a lamp for My anointed” (כְּמָה דְאַתְּ אָמֵר עָרַכְתִּי נֵר לִמְשִׁיחִי) (Psalms 132). And it is said regarding the morning of Yosef (וּלְגַבֵּי בֹּקֶר דְּיוֹסֵף קָאָמַר), for that ordering is the lamp of his (דְּהַהוּא סִדּוּרָא דְּבוּצִינָא דִּילֵיהּ הוּא).

“And I will look up” – what is “and I will look up” (וַאֲצַפֶּה, מַהוּ וַאֲצַפֶּה). Behold, all the children of the world look and wait for the goodness of Kudsha Berikh Hu (הָא כָּל בְּנֵי עָלְמָא מְצַפָּאן וּמְחַכָּאן לְטִיבוּ דְקוּדְשָׁא בְּרִיךְ הוּא), even the animals of the field (וְאֲפִילוּ בְּעִירֵי דְּחַקְלָא). And what praise did David have more than all the children of the world (וּמָה שְׁבַחָא דְּדָוִד יַתִּיר מִכֹּל בְּנֵי עַלְמָא). Rather, I have asked about this word (אֶלָא, מִלָּה דָּא שָׁאִילְנָא), and thus they said to me (וְהָכִי אָמְרוּ לִי), and it is a true word that comes from afar (וְאִיהִי מִלָּה קְשׁוֹט דְּאָתֵי מֵרָחִיק). The first light which Kudsha Berikh Hu created (נְהוֹרָא קַדְמָאָה דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא), it shone until the worlds could not bear it (הֲוָה נָהִיר עַד דְּלָא הֲווֹ יַכְלִין עָלְמִין לְמִסְבְּלֵיהּ). What did Kudsha Berikh Hu do (מָה עֲבַד קוּדְשָׁא בְּרִיךְ הוּא), He made a light for His light, to be clothed, this within this (עָבֵד נְהוֹרָא לִנְהוֹרֵיהּ, לְאִתְלַבְּשָׁא דָּא בְּדָא). And so with all the other lights (וְכֵן כָּל שְׁאַר נְהוֹרִין), until all the worlds stood in their existence (עַד דְּעָלְמִין כֻּלְּהוּ אִתְקָיָּימוּ בְּקִיּוּמַיְיהוּ), and were able to endure (וְיַכְלִין לְמִסְבַּל).

And therefore (וּבְגִין כָּךְ), the levels spread forth (אִתְפְּשָּׁטוּ דַּרְגִּין), and lights were clothed (וְאִתְלַבָּשׁוּ נְהוֹרִין), and these are called supernal wings (וְאִינּוּן אִקְרוּן כְּנָפַיִם עִלָּאִין), until they reached this morning of Yosef (עַד דְּמָטוּ לְהַאי בֹּקֶר דְּיוֹסֵף). And he received all the supernal lights (וְאִיהוּ נָטִיל כָּל נְהוֹרִין עִלָּאִין). And since all the supernal lights depend upon him (וּמִגּוֹ דְּכָל נְהוֹרִין עִלָּאִין בֵּיהּ תַּלְיָין), his radiance extends from one end of the world to the other end above (זִיוִיהּ סָלִיק מִסַּיְיפֵי עָלְמָא עַד סַיְיפֵי עָלְמָא דִּלְעֵילָּא), until the lower worlds could not bear (עַד דְּעָלְמִין דִּלְתַּתָּא לָא יַכְלִין לְמִסְבַּל). David came and prepared this lamp (אָתָא דָּוִד וְאַתְקַן הַאי בּוּצִינָא), as a canopy for this morning of Yosef (חוּפָּאָה לְהַאי בֹּקֶר דְּיוֹסֵף), to be covered by it (לְאִתְחַפָּאָה בֵּיהּ), and to establish the lower worlds (וּלְקַיְּימָא עָלְמִין דִּלְתַּתָּא), in the ordering of this lamp (בְּסִדּוּרָא דְּבוּצִינָא דָּא). And concerning this it is written, “In the morning I will arrange for You and look up” (וְעַל דָּא כְּתִיב, בֹּקֶר אֱעֶרָךְ לְךָ וַאֲצַפֶּה) (Psalms 5). As you say, “I have overlaid it with pure gold” (כְּמָה דְאַתְּ אָמֵר, וַיְצַפֵּהוּ זָהָב טָהוֹר) (Exodus 37). Some say: Because this lamp depends on David, therefore he said that it should be a canopy for this morning (נ״א: וּבְגִין דְּהַהוּא בּוּצִינָא דָּוִד בֵּיהּ תַּלְיָא וְכוּ׳, אָמַר דְּאִיהוּ לִיהֱוֵי חוּפָּאָה לְהַאי בֹּקֶר).

Rabbi Abba came and kissed him (אָתָא רִבִּי אַבָּא וּנְשָׁקֵיהּ). He said (אָמַר), If I had not gone out on this way except to hear this word, it would be enough for me (אִלְמָלֵא לָא נָפַקְנָא בְּאָרְחָא, אֶלָּא לְמִשְׁמַע מִלָּה דָּא, דַּיִּי). As they were going (עַד דַּהֲווֹ אָזְלֵי), behold, a certain dove came to Rabbi El'azar (הָא יוֹנָה חַד מָטָא לְגַבֵּי רִבִּי אֶלְעָזָר). She alighted and chirped before him (שְׁרִיאַת, וְקָא מְצַפְצְפָא קַמֵּיהּ). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), Faithful, fitting dove, you have always been in your mission (יוֹנָה כְּשֵׁרָה מְהֵימְנָת הֲוִית תָּדִיר בִּשְׁלִיחוּתִיךְ).

Go and say to him (זִילִי וְאֵימָא לֵיהּ), Behold, the friends have come to you, and I am with them (הָא חַבְרַיָּיא אָתָאן לְגַבָּךְ, וַאֲנָא עִמְּהוֹן). And a miracle will be performed for him for three days (וְנִסָא יִתְרְחִישׁ לֵיהּ לִתְלָתָא יוֹמִין), and no fear shall fall upon him (וְלָא יִנְפּוֹל עָלֵיהּ דְּחִילוּ), for we are going to him in joy (דְּהָא בְּחֶדְוָה אֲנָן אַזְלִין לְגַבֵּיהּ). At another time he sat and said (אָתִיב זִמְנָא אַחֲרָא וְאָמַר), I do not rejoice much (לָא חַדֵּינָא סַגְּיָא), and it is enough in my eyes (וּבָאִישׁ בְּעֵינָי סַגִּי), for one pomegranate full that was given under him, and Yosei is his name (עַל חַד רִמּוֹנָא מַלְיָא דְּאִתְיְהִיב תְּחוֹתֵיהּ, וְיוֹסֵי שְׁמֵיהּ). That dove went from before him (אַזְלַת הַהִיא יוֹנָה מִקַּמֵּיהּ), and the friends went (וְאִינּוּן חַבְרַיָּיא אַזְלוּ).

Rabbi Abba said to Rabbi El'azar (אָמַר רִבִּי אַבָּא לְרִבִּי אֶלְעָזָר), What is this, that I have seen much wonder (מַאי הַאי, תַּוַּוהְנָא סַגִּי, מִמָּה דַּחֲמֵינָא). He said to him (אָמַר לֵיהּ), This dove came to me with the mission of Rabbi Yose, my father-in-law (יוֹנָה דָּא אָתָאת לְגַבָּאי בִּשְׁלִיחוּתֵיהּ דְּרִבִּי יוֹסֵי חָמֵי), who is in the house of his Master (דְּאִיהוּ בְּבֵי מַרְעֵיהּ). And I knew from this dove that he was saved (וְיָדַעְנָא מֵהַאי יוֹנָה דְּאִשְׁתְּזִיב), and an exchange was given upon him, and he was healed (וְחִלּוּפָא אִתְיְיהִיב עָלֵיהּ וְאִתְסֵּי). As they were going (עַד דַּהֲווֹ אָזְלוּ), behold, a certain raven stood before them (הָא עוּרְבָא חַד קָאִים לְקַמַּיְיהוּ), calling with force (קָרָא בְּחֵילָא), and chirping many chirps (וּמְצַפְצְפָא צִפְצוּפָא סַגִּי).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), For this you stand, and for this you are prepared (לְהָכִי אַתְּ קַיְּימָא, וּלְהָכִי אַנְּתְּ מִתַקֵּן), go on your way, for I already know (זִיל לְאָרְחָךְ, דְּהָא יְדַעְנָא). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), friends, let us go and perform kindness with the pomegranate that was full of all (חַבְרַיָּיא נֵיזִיל וְנִגְמוֹל חֶסֶד לְרִמוֹנָא, דְּהֲוָה מַלְיָא מִכֹּלָּא), and Rabbi Yosei, whose name is Difqi‘in, he is the one (וְרִבִּי יוֹסֵי דִּפְקִיעִין שְׁמֵיהּ אִיהוּ), for behold he has departed from this world (דְּהָא אִסְתַּלָּק מֵעָלְמָא דֵּין), and there is no one to engage himself with him (וְלֵית מַאן דְּחָזֵי לְאִשְׁתַּדְּלָא בֵּיהּ), and he is near to us (וְאִיהוּ קָרִב לְגַבָּן).

They turned aside from the road (סָטוּ מֵאָרְחָא), and went there (וְאָזְלוּ לְתַמָן). When all the townspeople saw them (כֵּיוָן דְּחָמוּ לוֹן כָּל בְּנֵי מָאתָא), they came out toward them (נַפְקוּ לְגַבַּיְיהוּ). And these friends entered there, into the house of Rabbi Yosei Difqi‘in (וְעָאלוּ תַּמָּן בְּבֵי רִבִּי יוֹסֵי דִּפְקִיעִין, אִינּוּן חַבְרַיָּיא אִלֵּין). He had a young son (בְּרָא זְעֵירָא הֲוָה לֵיהּ לְרִבִּי יוֹסֵי), and he did not allow any man to approach the bed of his father after his death (וְלָא שָׁבִיק לְבַר נָשׁ דְּיִמְטֵי לְעַרְסָא דַּאֲבוֹי, בָּתַר דְּמִית). Rather, he alone was near him (אֶלָּא הוּא בִּלְחוֹדוֹי הֲוָה סָמִיךְ לֵיהּ), and he was weeping over him (וּבָכֵי עָלֵיהּ), his mouth clinging to his father’s mouth (פּוּמֵיהּ בְּפוּמֵיהּ מִתְדַּבְּקָא).

The Yenuka (child) opened and said (פָּתַח הַהוּא יַנּוּקָא וְאָמַר), Master of the world (מָארֵיהּ דְּעָלְמָא), it is written in the Orayta (כְּתִיב בְּאוֹרַיְיתָא), “When a bird’s nest chances before you… you shall surely send away the mother…” (כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ וְגוֹ׳, שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְגוֹ׳) (Deuteronomy 22). That child cried loudly and wept (הֲוָה גָּעֵי הַהוּא יַנּוּקָא וּבָכֵי), and said (אָמַר), Master of the world (מָארֵיהּ דְּעָלְמָא), fulfill this word of the Orayta (קַיֵּים מִלָּה דָּא דְּאוֹרַיְיתָא).

Two children were born to my father and mother (תְּרֵין בְּנִין הֲוִינָא מֵאַבָּא וְאִמִּי), I and my younger sister (אֲנָא וַאֲחֹתִי זְעֵירְתָּא מִנַּאי). You should have taken us (הֲוָה לָךְ לְמֵיסַב לָן), and fulfilled this word of the Orayta (וּלְקַיְּימָא מִלָּה דְּאוֹרַיְיתָא). And if you say, Master of the world, it is written “mother” and not “father” (וְאִי תֵּימָא מָארֵיהּ דְּעָלְמָא, אֵם כְּתִיב, וְלָא אָב), behold, here both are one (הָא הָכָא כּוֹלָּא הוּא, אַבָּא וְאִמָּא). The mother died, and she was taken from over her children (אִימָּא מִיתַת, וּנְסִיבַת לָהּ מֵעַל בְּנִין). Now the father, who was covering us, is taken from over his children (הַשְׁתָּא אַבָּא דְּהֲוִי חָפֵּי עֲלָן, אִנְסִיב מֵעַל בְּנִין). Where is the judgment of the Orayta (אָן דִּינָא דְּאוֹרַיְיתָא). Rabbi El'azar and the friends wept (בָּכוּ רִבִּי אֶלְעָזָר וְחַבְרַיָּיא), corresponding to the weeping and crying of that child (לָקֳבֵל בִּכְיָה וְגָעוּ דְּהַהוּא יַנּוּקָא).

Rabbi El'azar opened and said (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר), “The heaven for height, and the earth for depth…” (שָׁמַיִם לָרוּם וָאָרֶץ לָעוֹמֶק וְגוֹ׳) (Proverbs 25). While Rabbi El'azar was reciting this verse (עַד דְּהֲוָה אָמַר רִבִּי אֶלְעָזָר קְרָא דָּא), a pillar of fire separated between them (הֲוָה עַמּוּדָא דְּאֶשָּׁא פָּסִיק בֵּינַיְיהוּ). And that child was clinging to his father’s mouth (וְהַהוּא יַנּוּקָא הֲוָה דָּבִיק בְּפוּמֵיהּ דַּאֲבוֹי), and they would not be separated (וְלָא הֲווֹ מִתְפָּרְשָׁאן). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), Either Kudsha Berikh Hu desires to perform a miracle (אוֹ בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְמִרְחָשׁ נִיסָא), or He desires that no other man should engage with him (אוֹ בָּעֵי דְּלָא יִשְׁתְּדַל בַּר נָשׁ אַחֲרָא עָלֵיהּ). But regarding the words and tears of that child, I cannot bear it (אֲבָל עַל מִלִּין דְּהַהוּא יַנּוּקָא וְדִמְעוֹי, לָא יָכִילְנָא לְמִסְבַּל).