Daf 191b (דַּף קצ״א ע״ב)

Come and see, (וְתָּא חֲזֵי) in the time when Yisrael were in the Holy Land, (בְּזִמְנָא דְּהֲווּ יִשְׂרָאֵל בְּאַרְעָא קַדִּישָׁא) no sin was found in their hands, (לָא אִשְׁתַּכַּח בִּידַיְיהוּ חוֹבָא) as has been established. (כְּמָה דְּאוּקְמוּהָ). Because the offerings they would bring each day, (בְּגִין דְּאִינוּן קָרְבָּנִין, דְּהֲווּ מַקְרִבִין בְּכָל יוֹמָא) would atone for them. (הֲווּ מְכַפְּרֵי עֲלַיְיהוּ). Now that Yisrael are exiled from the Land, (הַשְׁתָּא דְּאִתְגָּלוֹן יִשְׂרָאֵל מֵאַרְעָא) and there is no one to atone for them, (וְלֵית מַאן דִּמְכַפֵּר עֲלַיְיהוּ) Orayta itself atones for them, (אוֹרַיְיתָא הִיא מְכַפְּרָא עֲלַיְיהוּ) and deeds of the righteous, (וְעוֹבָדִין דְּכַשְׁרָן) because the Shekhinta is with them in exile. (בְּגִין דִּשְׁכִינְתָּא עִמְּהוֹן בְּגָלוּתָא). And one who does not regard the ways of Kudsha Berikh Hu, (וּמַאן דְּאִיהוּ לָא מִסְתַּכַּל בְּאָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא) causes the Shekhinta to be pressed into the dust, (גָּרִים לִשְׁכִינְתָּא לְאִתְכַּפְיָא בְּגוֹ עַפְרָא) as it is said: (כְּמָה דְאַתְּ אָמֵר:) He brings her down low, He brings her down to the earth… (יָשְׁפִּילֶנָּה יָשְׁפִּילָהּ עַד אָרֶץ) (Yeshayahu 26).

Rabbi Yitzḥak said: (אָמַר רִבִּי יִצְחָק) and so one who labors in Orayta and in righteous deeds, (וְכֵן מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא וּבְעוֹבָדִין דְּכַשְׁרָן) causes Knesset Yisrael to lift her head in exile. (גָּרִים לָהּ לְכְּנֶסֶת יִשְׂרָאֵל לַאֲרָמָא רֵישָׁא בְּגוֹ גָלוּתָא). Fortunate is the portion of those who labor in Orayta day and night. (זַכָּאָה חוּלָקֵיהוֹן דְּאִינוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא יְמָמָא וְלֵילֵי).

Come and see: (תָּא חֲזֵי) Kudsha Berikh Hu causes gilgulim in the world, (גִּלְגֵּל קוּדְשָׁא בְּרִיךְ הוּא גִּלְגּוּלִין בְּעַלְמָא) in order to raise the head of the Righteous. (בְּגִין לַאֲרָמָא רֵישָׁא דְּצַדִּיקַיָיא). For because Yosef lifted his head in the world, (דְּהָא בְּגִין דְּיָרִים יוֹסֵף רֵישֵׁיהּ בְּעַלְמָא) since a righteous one was found before him, (עַל דְּאִשְׁתַּכַּח זַכָּאָה קַמֵּיהּ) the Master stirred over His servant. (אַרְגִּיז רִבּוֹנָא עַל עַבְדוֹי). As it is said: The cupbearer and the baker sinned against their master, the king of Egypt (כְּמָה דְאַתְּ אָמֵר: חָטְאוּ מַשְׁקֵה מֶלֶךְ מִצְרַיִם וְהָאוֹפֶה לַאֲדוֹנֵיהֶם לְמֶלֶךְ מִצְרַיִם) (Bereishit 40). And all was in order to raise the head of the meritorious Yosef. (וְכֹלָּא בְּגִין לַאֲרָמָא רֵישָׁא דְּיוֹסֵף זַכָּאָה).

Come and see: through a dream he was exiled from his brothers, (וְתָּא חֲזֵי, עַל יְדָא דְּחֶלְמָא אִתְכַּפְיָיא מֵעִם אֲחוֹי) and through a dream he was elevated over his brothers, (וְעַל יְדָא דְּחֶלְמָא אִתְרַבֵּי עַל אֲחוֹי) and was elevated over the entire world. (וְאִתְרַבֵּי עַל כָּל עַלְמָא). And they dreamed a dream, both of them, each his dream on one night, each according to the interpretation… (וַיַּחַלְמוּ חֲלוֹם שְׁנֵיהֶם אִישׁ חֲלוֹמוֹ בְּלַיְלָה אֶחָד אִישׁ כְּפִתְרוֹן וְגו׳) (Bereishit 40)

Come and see: it has been said that all dreams follow the mouth (תָּא חֲזֵי, דְּהָא אִתְּמָר דְּכָל חֶלְמִין אָזְלִין בָּתַר פּוּמָא). Yosef-when he interpreted their dream, (יוֹסֵף כַּד פָּשַׁר לְהוּ חֶלְמָא) why did he interpret one with a good interpretation, and the other with a bad interpretation? (אַמַּאי פָּשַׁר לְהַאי פִּישְׁרָא טָבָא, וּלְהַאי פִּישְׁרָא בִּישָׁא?) Rather, these dreams came upon Yosef, (אֶלָּא, אִינוּן חֶלְמִין עֲלֵיהּ דְּיוֹסֵף הֲוָה) and because he knew the matter according to its essence and root, (וּבְגִין דְּיָדַע מִלָּה עַל עִקָּרָא וְשָׁרְשָׁא דִילָהּ) therefore he interpreted the dream for them as necessary (בְּגִין כָּךְ פָּשַׁר חֶלְמָא לְהוּ כְּמָה דְאִצְטְרִיךְ). To each one he interpreted the solution, to return the matter to its place (לְכָל חַד וְחַד פָּשַׁר לְהוֹן פִּישְׁרָא, לְאַהֲדָרָא מִלָּה עַל אַתְרֵיהּ). What is written? And Yosef said to them: Do not interpretations belong to Elohim? Tell it to me now. (מַה כְּתִיב: וַיֹּאמֶר אֲלֵיהֶם יוֹסֵף הֲלֹא לֵאלֹהִים פִּתְרוֹנִים סַפְּרוּ נָא לִי) (Bereishit 40) Why? Because thus it must be-that the interpretation of the dream is assigned to Kudsha Berikh Hu, (מַאי טַעְמָא, בְּגִין דְּהָכִי מִבָּעֵי לֵיהּ לְמִפְשַׁר חֶלְמָא, לְפָקְדָא פִּישְׁרָא לְקוּדְשָׁא בְּרִיךְ הוּא) for there is the sustenance of all, and upon Him the interpretation stands (בְּגִין דְּתַמָּן אִיהוּ קִיּוּמָא דְכֹלָּא, וּבֵיהּ קָיְימָא פִּישְׁרָא).

Come and see: it has been said that the level of the dream is below, and it is the sixth level (תָּא חֲזֵי, הָא אִתְּמָר דְּדַרְגָּא דְחֶלְמָא לְתַתָּא אִיהוּ, וְאִיהוּ דַרְגָּא שְׁתִיתָאָה). For from the place where prophecy rests, down to the level of dream, there are six levels (בְּגִין דְּהָא מֵאֲתַר דִּנְבוּאָה שַׁרְיָא עַד הַאי דַרְגָּא דְחֶלְמָא, שִׁיתָּא דַרְגִּין אִינוּן). And the interpretation ascends from the level of the dream to another level (וְסָלְקָא פִּישְׁרָא מִדַּרְגָּא דְחֶלְמָא לְדַרְגָּא אָחֳרָא). The dream is the lower level, and the interpretation rests upon it (חֶלְמָא אִיהוּ דַרְגָּא דִלְתַתָּא, וּפִישְׁרָא קָיְימָא עֲלַיְיהוּ). And the interpretation rests in speech, and for this the matter stands in speech (וּפִישְׁרָא קָיְימָא בְּדִבּוּר, וְעַל דָּא בְּדִבּוּר קָיְימָא מִלָּה). As it is written: Do not interpretations belong to Elohim? (דִּכְתִיב: הֲלֹא לֵאלֹהִים פִּתְרוֹנִים) (Bereishit 40), Surely to Elohim-indeed (הֲלֹא לֵאלֹהִים וַדַּאי).

Come and see (תָּא חֲזֵי), what is written (מַה כְּתִיב), “And the chief of the cupbearers recounted his dream to Yosef, etc.” (וַיְסַפֵּר שַׂר הַמַּשְׁקִים אֶת חֲלוֹמוֹ לְיוֹסֵף וְגו'). Rabbi El'azar opened and said (רִבִּי אֶלְעָזָר פָּתַח וְאֲמַר), “And it came to pass as they went on, that Eliyahu said to Elisha, ‘Ask what I shall do for you before I am taken from you,’ and Elisha said, ‘Let a double portion of your spirit be upon me.’” (מלכים ב ב: וַיְהִי בְּעָבְרָם וְאֵלִיָּהוּ אָמַר אֶל אֱלִישָׁע שְׁאַל מָה אֶעֱשֶׂה לָךְ בְּטֶרֶם אֶלָּקַח מֵעִמָּךְ וַיֹּאמֶר אֱלִישָׁע וִיהִי נָא פִּי שְׁנַיִם בְּרוּחֲךָ אֵלָי). Here there is much to observe (הָכָא אִית לְאִסְתַּכָּלָא), and this verse is indeed deeply desired (וְהַאי קְרָא תְּוָוהָא אִיהוּ).

For Eliyahu said to Elisha, “Ask what I shall do for you” (וְאֵלִיָּהוּ אָמַר אֶל אֱלִישָׁע שְׁאַל מָה אֶעֱשֶׂה לָךְ) and was it in his authority? (וְכִי בִּרְשׁוּתֵיהּ קָיְימָא), for behold, it is in the domain of Kudsha Berikh Hu (וְהָא בִּרְשׁוּתֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ). Moreover (וְתוּ), Elisha certainly knew this too (דֶּאֱלִישָׁע הָכִי נָמֵי אִיהוּ הֲוָה יָדַע). So why did he say (מַאי טַעְמָא אָמַר), “Let a double portion of your spirit be upon me”? (וִיהִי נָא פִּי שְׁנַיִם בְּרוּחֲךָ אֵלַי). Rather, certainly (אֶלָּא וַדַּאי), one who holds sway over Heaven and Earth and all the worlds (מַאן דְּאָחִיד בִּשְׁמַיָא וְאַרְעָא וְכָל עָלְמִין) how could such a thing not be within his power? (הֵיךְ לָא יְהֵא בִּרְשׁוּתֵיהּ דָּא).

Indeed, Eliyahu, and all the other Tzaddikim (וַדַּאי אֵלִיָּהוּ, וּשְׁאָר צַדִּיקִים), Kudsha Berikh Hu continually fulfills the desire of the Righteous (קוּדְשָׁא בְּרִיךְ הוּא עָבִיד רְעוּתְהוֹן דְּצַדִּיקַיָּיא תָּדִיר). As it is written (דִּכְתִיב), “The will of those who fear Him He will perform” (תהלים קמה: רְצוֹן יְרֵאָיו יַעֲשֶׂה). And all the more so (וְכָל שֶׁכֵּן), that holy Ruach that was upon him (דְּהַהוּא רוּחָא קַדִּישָׁא, דִּי עֲלֵיהּ), would be bequeathed to the Tzaddik Elisha (יָרִית לֵיהּ לְצַדִּיקָא דֶּאֱלִישָׁע), who was his attendant (דְּהֲוָה שַׁמָּשָׁא דִילֵיהּ). And behold, Kudsha Berikh Hu said to him (וְהָא קוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ), “And Elisha son of Shafat from Avel Mecholah you shall anoint as prophet in your place” (מלכים א יט: וְאֶת אֱלִישָׁע בֶּן שָׁפָט מֵאָבֵל מְחוֹלָה תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ). Therefore, it was fitting that Elisha should inherit him (וְעַל דָּא הֲוָה לֵיהּ לֶאֱלִישָׁע לְיָרְתָא לֵיהּ).

“A double portion of your spirit”-what does this mean? (פִּי שְׁנַיִם בְּרוּחֲךָ, מַאי פִּי שְׁנַיִם בְּרוּחֲךָ אֵלַי), Could it possibly enter your mind that for one, he asked two? (וְכִי סַלְקָא דַעְתָּךְ, דְּעַל חַד תְּרֵין שָׁאִיל), And that which was not within his domain-how could he ask for it? (וּמַה דְּלָא הֲוָה בִּרְשׁוּתֵיהּ, הֵיךְ שָׁאַל מִינֵיהּ). Rather, he did not ask for two Ruchot in place of one (אֶלָּא, אִיהוּ לָא שָׁאִיל רוּחַ עַל חַד תְּרֵין), but rather he asked from him thus (אֶלָא הָכִי שָׁאַל מִינֵּיהּ): with that Ruach that was upon him (בְּהַהוּא רוּחָא דְּהֲוָה לֵיהּ), to perform two modes of operation in the world with that Ruach (דְּיַעֲבִיד תְּרֵין נִמּוּסִין בְּעַלְמָא, בְּהַהוּא רוּחָא).