Daf 192a (דַּף קצ״ב ע״א)

What is written (מַה כְּתִיב)? “And he said: You have asked a difficult thing; if you see me taken from you, it shall be so for you, but if not, it shall not be so” (וַיֹּאמֶר הִקְשֵׁיתָ לִשְׁאוֹל אִם תִּרְאֶה אוֹתִי לֻקָּח מֵאִתָּךְ יְהִי לְךָ כֵן וְאִם אַיִן לֹא יִהְיֶה) (II Kings 2). What is the reason for “if you see me”? (מַאי טַעְמָא אִם תִּרְאֶה אוֹתִי). Rather, he said to him (אֶלָּא אָמַר לֵיהּ): “If you are able to stand upon the essence of the Ruach which I bequeath to you (אִם תֵּיכוּל לְמֵיקַם עַל עִקָּרָא דְרוּחָא דִּשְׁבַקְנָא לָךְ), at the time I am taken from you (בְּשַׁעְתָּא דְאִתְנָסִיבְנָא מִינָךְ), then it shall be for you thus” (יְהֵא לְךָ כְּדֵין). For behold, that entire essence of Ruach, at the moment one gazes into it (דְהָא כָּל הַהוּא עִקָּרָא דְרוּחָא בְּשַׁעְתָּא דְיִסְתַּכֵּל בֵּיהּ), when he sees Eliyahu (כַּד חָמֵי לֵיהּ לְאֵלִיָּהוּ), there shall be cleaving in him as is proper (יֶהֱוֵי דְבֵקוּתָא בֵּיהּ, כְּדְקָא יְאוּת).

Come and see (תָּא חֲזֵי): this one who gazes upon that which he learned from his master (הַאי מַאן דְּאִסְתַּכַּל בְּמָה דְּאוֹלִיף מֵרַבֵּיהּ), and sees him in that Chokhmah (וְחָמֵי לֵיהּ בְּהַהוּא חָכְמְתָא), is able to be increased in that Ruach all the more (יָכִיל לְאִתּוֹסְפָא בְּהַהוּא רוּחָא יַתִּיר). Come and see (תָּא חֲזֵי): for Yosef, in all that he did (דְהָא יוֹסֵף בְּכָל מַה דְּאִיהוּ עָבִיד), would see through the Ruach of Chokhmah the image of his father (הֲוֵי חָמֵי בְּרוּחָא דְחָכְמְתָא לְהַהוּא דִיוּקְנָא דְּאֲבוֹי), he would gaze upon it (הֲוָה מִסְתַּכַּל). And because of this, the matter was successful for him (וּבְגִין כָּךְ הֲוָה מִסְתַּיְיעָא לֵיהּ מִלְּתָא), and another Ruach was added to him (וְאִתּוֹסְפָא לֵיהּ רוּחָא אָחֳרָא), with a supernal Nehiru even more (בִּנְהִירוּ עִלָּאָה יַתִּיר). At the moment that the wicked one said to him, “Behold, a vine is before me” (בְּשַׁעְתָּא דְאָמַר לֵיהּ הַהוּא רָשָׁע, וְהִנֵּה גֶּפֶן לְפָנָי), Yosef trembled (אִזְדַּעְזַע יוֹסֵף), for he did not know upon what the word would come (דְּלָא הֲוָה יָדַע עַל מַה תֵּיתֵי מִלָּה). As soon as he said, “And on the vine were three branches” (כֵּיוָן דְּאָמַר וּבַגֶּפֶן שְׁלֹשָׁה שָׂרִיגִים), his Ruach was immediately aroused (מִיָּד אִתְעַר רוּחֵיהּ), and Nehiru was added (וְאִתּוֹסַף בִּנְהִירוּ), and he gazed upon the image of his father (וְאִסְתַּכַּל בְּדִיוּקְנָא דְּאֲבוֹי). Then his Ruach was illuminated (כְּדֵין אִתְנְהִיר רוּחֵיהּ), and he understood the word (וְיָדַע מִלָּה). What is written? “And on the vine were three branches” (מַה כְּתִיב, וּבַגֶּפֶן שְׁלֹשָׁה שָׂרִיגִים) (Bereshit 40). Yosef said (אָמַר יוֹסֵף), behold, this is certainly a message of joy in perfection (הָא וַדַּאי בְּשׂוֹרָה דְּחֶדְוָה בִּשְׁלִימוּ אִיהוּ).

What is the reason? (מַאי טַעְמָא), Because this vine appeared to him as Knesset Yisrael (בְּגִין דְּהַאי גֶּפֶן עַל כְּנֶסֶת יִשְׂרָאֵל אִתְחֲזֵי לֵיהּ), and Yosef was gladdened by this (וְאִתְבַּשַּׂר יוֹסֵף בְּהַאי). “And on the vine were three branches” (וּבַגֶּפֶן שְׁלֹשָׁה שָׂרִיגִים) - these are the three supernal levels (אִלֵּין אִינוּן תְּלָתָא דַּרְגִּין עִלָּאִין), which emerge from this vine (דְּנָפְקֵי מֵהַאי גֶּפֶן), namely: Kohanim, Levi’im, and Yisraeli (כַּהֲנֵי לֵוָאֵי וְיִשְׂרְאֵלֵי). “And it was as though it budded, its blossom shot forth” (וְהִיא כְּפוֹרַחַת עָלְתָה נִצָּהּ) - for because of them, Knesset Yisrael ascends (דְּהָא בְּגִינֵיהוֹן סָלְקָא כְּנֶסֶת יִשְׂרָאֵל), and is blessed from the supernal King (וְאִתְבָּרְכַת מֵעִם מַלְכָּא עִלָּאָה). “Its clusters ripened into grapes” (הִבְשִׁילוּ אַשְׁכְּלוֹתֶיהָ עֲנָבִים) - these are the Righteous of the world (אִלֵּין אִינוּן צַדִּיקַיָּא דְעָלְמָא), who are like fully ripened grapes as is fitting (דְּאִינוּן כַּעֲנָבִים מְבוּשָׁלִים כְּדְקָא חָזֵי). Another matter: “Its clusters ripened into grapes” (דָּבָר אַחֵר הִבְשִׁילוּ אַשְׁכְּלוֹתֶיהָ עֲנָבִים) - this is the wine that was preserved in its grapes from the six days of Creation (דָּא הוּא יַיִן דְּאִתְנְטִיר בְּעִנְבַּיְיהוּ מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית). Until here Yosef received good tidings in his dream (עַד הָכָא אִתְבַּשַּׂר יוֹסֵף בְּחֶלְמֵיהּ); from here onward the dream belonged to the other (מִכָּאן וּלְהָלְאָה חֶלְמָא אִיהוּ דִּילֵיהּ), for he too had a dream (בְּגִין דְּאִית חֶלְמִין לֵיהּ), and for another (וּלְאַחֲרָנִין). “And I took the grapes” (וָאֶקַּח אֶת הָעֲנָבִים) - that is his part (דְּאִיהוּ לֵיהּ לְגַרְמֵיהּ).

It has been taught (תָּנִינָן): “One who sees white grapes in a dream-this is a good sign for him; black ones-not so” (הַאי מַאן דְּחָמֵי עִנְבִין חִוָּורִין בְּחֶלְמָא, סִימָן יָפֶה לוֹ, אוּכָמֵי לָא) (Exodus 144:1). What is the reason? (מַאי טַעְמָא) Because this is the secret of two known levels (בְּגִין דְּאִיהוּ רָזָא דִתְרֵין דַּרְגִּין יְדִיעָן): black and white (אִינוּן אוּכָמֵי וְחִוָּורֵי). This one is good (הַאי אִיהוּ טַב), and this one is not good (וְהַאי אִיהוּ דְּלָא טַב), and all the grapes depend upon the secret of faith (וְכֻלְּהוּ עִנְבִין בְּרָזָא דִמְהֵימְנוּתָא תַּלְיָין). Therefore, they are interpreted in Chokhmah (וְעַל דָּא מִתְפַּרְשָׁן בְּחָכְמְתָא), whether for good or for ill (הֵן לְטַב, הֵן לְבִישׁ). These require mercy (אִלֵּין צְרִיכִין רַחֲמֵי), and these are under the supervision of mercy (וְאִלֵּין אַשְׁגָּחוּתָא דְרַחֲמֵי).

Come and see (תָּא חֲזֵי): Adam HaRishon, his wife pressed grapes for him (אָדָם הָרִאשׁוֹן, אִנְתְּתֵיהּ סָחֲטָא לֵיהּ עִנְבִין), and caused death for him (וְגָרִימַת לֵיהּ מוֹתָא), and for all Yisrael (וּלְכָל יִשְׂרָאֵל), and for all the world (וּלְכָל עַלְמָא). Noach came to those grapes (נֹחַ אֲתָא לְהַנֵּי עִנְבִין), and did not guard them as fitting (וְלָא אִתְנְטַר כְּדְקָא יְאוּת). What is written? “And he drank of the wine and became drunk, and was uncovered within his tent” (מַה כְּתִיב, וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגָּל בְּתוֹךְ אָהֳלֹה) - with a final heh (בְּהֵ״א) - (Bereshit 9). The sons of Aharon drank wine from those grapes (בְּנֵי אַהֲרֹן, שָׁתוּ חַמְרָא מִנַּיְיהוּ), and offered an offering with that wine (וְקָרִיבוּ קָרְבָּנָא בְּהַהוּא חַמְרָא), and they died (וּמִיתוּ), as has already been stated (וְהָא אִתְּמָר). Therefore it is written: “Their grapes are grapes of gall, clusters of bitterness are theirs” (וּבְגִין כָּךְ כְּתִיב, עֲנָבֵימוֹ עִנְבֵי רֹאשׁ אַשְׁכְּלוֹת מְרוֹרוֹת לָמוֹ) (Deuteronomy 32) because those grapes caused this (בְּגִין דְּאִינוּן עִנְבִין גָּרְמֵי הַאי).

He saw grapes that were good (חָמָא עִנְבִין דְּאִינוּן טָבִין), in that vineyard (בְּהַהוּא כֶּרֶם), which rose up with pleasantness and fragrance in perfect levels (דְּקָא סָלְקִין נַיְיחָא וְרֵיחָא בְּדַרְגִּין שְׁלֵימִין), as is proper (כְּדְקָא יְאוּת). Therefore Yosef understood the matter (וְעַל דָּא יוֹסֵף יָדַע מִלָּה), and gazed at the essence (וְאִסְתַּכַּל בְּעִקָּרָא), and interpreted the dream properly (וּפָשַׁר חֶלְמָא עַל בּוּרְיֵיהּ), because he received glad tidings in that dream as is proper (בְּגִין דְּאִתְבַּשַּׂר בְּהַהוּא חֶלְמָא, כְּדְקָא יְאוּת). And therefore he interpreted the interpretation for good (וּבְגִין כָּךְ פָּשַׁר פִּשְׁרָא לְטַב), and so it was fulfilled (וְאִתְקְיַּים הָכִי). What is written? “And the chief baker saw that he had interpreted well, and he said to Yosef, ‘I also in my dream-and behold, three baskets of white bread were on my head’” (מַה כְּתִיב. וַיַּרְא שַׂר הָאוֹפִים כִּי טוֹב פָּתָר וַיֹּאמֶר אֶל יוֹסֵף אַף אֲנִי בַּחֲלוֹמִי וְהִנֵּה שְׁלֹשָׁה סַלֵּי חֹרִי עַל רֹאשִׁי) (Bereshit 40).

Come and see (תָּא חֲזֵי): cursed are the wicked (אֲרוּרִין אִינוּן רַשִּׁיעַיָּא), for all their deeds are evil (דְּכָל עוֹבָדֵיהוֹן כֻּלְּהוֹן לְבִישׁ), and all the words they speak are evil (וְכָל אִינוּן מִלִּין דְּאִינוּן אָמְרִין, כֻּלְּהוּ לְבִישׁ), and for destruction (וּלְאַבְאָשָׁא). Once he opened his mouth in anger (כֵּיוָן דְּפָתַח פּוּמֵיהּ בְּאַף), Yosef was immediately afraid (מִיָּד דָּחִיל יוֹסֵף), and knew that all his words were for destruction (וְיָדַע דְּכָל מִלּוֹי אִינוּן לְאַבְאָשָׁא), and that a bitter message was in his mouth (וּבְשׂוֹרָה דְּבִישׁ בְּפוּמֵיהּ). “And behold, three baskets of white bread were on my head” (וְהִנֵּה שְׁלֹשָׁה סַלֵּי חֹרִי עַל רֹאשִׁי): then Yosef knew (כְּדֵין יָדַע יוֹסֵף) that he had received tidings of the destruction of the Beit Mikdash (דְּאִתְבַּשַּׂר עַל חֲרִיבוּ דְּבֵי מַקְדְּשָׁא), and of Yisrael in exile (וְיִשְׂרָאֵל בְּגָלוּתָא), who would be exiled from the Holy Land (דְּיִתְגַּלוּן מֵאַרְעָא קַדִּישָׁא). See what is written: “And in the uppermost basket there was of all food for Pharaoh, a work of a baker, and the birds ate them out of the basket from upon my head” (חָמֵי מַה כְּתִיב, וּבַסַּל הָעֶלְיוֹן מִכָּל מַאֲכַל פַּרְעֹה מַעֲשֵׂה אוֹפֶה וְהָעוֹף אוֹכֵל אוֹתָם מִן הַסַּל מֵעַל רֹאשִׁי) (Bereshit 40). These are the other nations (אִלֵּין אִינוּן שְׁאָר עַמִּין), who gather against Yisrael (דְּמִתְכַּנְשֵׁי עֲלַיְיהוּ דְּיִשְׂרָאֵל), and kill them (וְקָטְלֵי לוֹן), and destroy their houses (וְחָרְבֵי בֵּיתַיְיהוּ), and scatter them to the four directions of the world (וּמְפַזְּרֵי לוֹן לְאַרְבַּע סִטְרֵי דְעַלְמָא). And Yosef saw all of this (וְכֹלָּא אִסְתַּכַּל יוֹסֵף), and knew that the dream was about Yisrael (וְיָדַע דְּהַהוּא חֶלְמָא עַל יִשְׂרָאֵל), when they would be found guilty before the King (כַּד יְהוֹן בְּחִיּוּבָא קַמֵּי מַלְכָּא). Immediately he interpreted the dream for evil (מִיָּד פָּשַׁר לֵיהּ פִּשְׁרָא לְבִישׁ), and it was fulfilled in him (וְאִתְקְיֵּים בֵּיהּ).