Daf 194b (דַּף קצ״ד ע״ב)

But come and see (אֲבָל תָּא חֲזֵי), “And his spirit was agitated” (וַתִּפָּעֶם רוּחוֹ), as it is said (כְּמָה דְאַתְּ אָמֵר): “To stir him” (לְפַעֲמוֹ) (Judges 13) — that a spirit would come and go (דְּהֲוָה אָתֵי רוּחָא וְאָזִיל), and come and go (וְאָתֵי וְאָזִיל), and it would not yet settle upon him properly (וְלָא הֲוָה מִתְיַישְׁבָא עִמֵּיהּ עֲדַיִין כְּדְקָא יְאוּת). And concerning this it is written (וְעַל דָּא כְּתִיב): “And the spirit of Hashem began to stir him” (וַתָּחֶל רוּחַ יְיָ לְפַעֲמוֹ) (Judges 13) — for then it was a beginning of service (דִּכְדֵין הֲוָה שֵׁירוּתָא). So also here (אוּף הָכָא), his spirit was aroused within him (רוּחֵיהּ אִתְעַר בֵּיהּ), and came and stirred (וְאָזִיל וְאִתְעַר), and it did not settle with him to understand (וְלָא הֲוָה מִתְיַשְּׁבָא עִמֵּיהּ לְמִנְדַע). With Nevukhadnetzar, “his spirit was deeply agitated” (נְבוּכַדְנֶצַּר: וַתִּתְפָּעֶם רוּחוֹ) — it was an arousal that came in pairs (בְּאִתְעֲרוּתָא הֲוָה אִתְעַר עַל חַד תְּרִין), they would go and return (תֵּייבִין וְאָזְלִין), and this is as it is said (וְדָא הוּא כְּמָה דְאַתְּ אָמֵר): “At time after time” (כְּפַעַם בְּפַעַם) (Numbers 24) — once in this, and once in that (פַּעַם בְּהַאי, וּפַעַם בְּהַאי), and his mind and spirit would not settle (וְלָא מִתְיַשְּׁבָא דַּעְתֵּיהּ וְרוּחֵיהּ). “And he sent and called all the magicians of Egypt” (וַיִּשְׁלַח וַיִּקְרָא אֶת כָּל חַרְטוּמֵי מִצְרַיִם) — these are the sorcerers (אִלֵּין חֳרָשִׁין), “and all her wise men” (וְאֶת כָּל חֲכָמֶיהָ) — these are the astrologers (אִלֵּין חַכִּימִין בְּטַיְירָא), and all of them were trying to understand (וְכֻלְּהוּ הֲווּ מִסְתַּכְּלָן לְמִנְדַע), but were not able to grasp it (וְלָא יָכִילוּ לְאַדְבָּקָא).

Rabbi Yitzḥak said (אָמַר רִבִּי יִצְחָק): even though it is said (אַף עַל גַּב דְּאִתְּמָר) that man can only perceive according to his level (דְּלָא אַחְזְיָין לֵיהּ לְבַר נָשׁ אֶלָּא בְּהַהוּא דַרְגָּא דִילֵיהּ), it is different for kings (שָׁאנִי לִמְלָכִים), for things above are shown to them (דְּאַחְזְיָין לוֹן מִלִּין עִלָּאִין), and they are different from other men (וּמְשַׁנְיָין מִבְּנֵי נָשָׁא אָחֳרָנִין). Just as a king’s level is higher than all others (כְּמָה דְמַלְכָּא דַּרְגֵּיהּ עִלָּאָה עַל כָּל שְׁאָר אָחֳרָנִין), so too was Pharaoh shown at a high level above the rest (הָכִי נָמֵי אַחֲזִיאוּ לֵיהּ בְּדַרְגָּא עִלָּאָה עַל כָּל שְׁאָר אָחֳרָנִין). As it is said (כְּמָה דְאַתְּ אָמֵר): “That which God is doing, He has shown to Pharaoh” (אֵת אֲשֶׁר הָאֱלֹהִים עוֹשֶׂה הֶרְאָה אֶת פַּרְעֹה) (Bereshit 41). But for the rest of mankind (אֲבָל לִשְׁאָר בְּנֵי נָשָׁא), Kudsha Berikh Hu does not reveal what He is doing (לָא גָלֵי לוֹן קוּדְשָׁא בְּרִיךְ הוּא מַה דְּאִיהוּ עָבַד), except to prophets or devout ones or sages of the generation (בַּר לִנְבִיאֵי אוֹ לַחֲסִידֵי אוֹ לְחַכִּימֵי דָרָא), and this has already been established (וְהָא אוּקְמוּהָ).

Come and see (תָּא חֲזֵי): it is written (כְּתִיב), “Me He restored to my office, and him He hanged” (אוֹתִי הֵשִׁיב עַל כַּנִּי וְאוֹתוֹ תָּלָה) (Bereshit 41). From here we learn that the dream follows the interpretation (מִכָּאן דְּחֶלְמָא אָזִיל בָּתַר פִּישְׁרָא). “Restored to my office” — who is this? (הֵשִׁיב עַל כַּנִּי מַאן), this is Yosef (אֶלָּא דָּא יוֹסֵף). “And him he hanged” — in accordance with the interpretation that he interpreted for him (וְאוֹתוֹ תָּלָה, בְּהַהוּא פִּישְׁרָא דְּקָא פָּשַׁר לֵיהּ), and it is written (וּכְתִיב): “And it was just as he interpreted for us — so it was” (וַיְהִי כַּאֲשֶׁר פָּתַר לָנוּ כֵּן הָיָה) (Bereshit 41). And Pharaoh sent and called Yosef (וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת יוֹסֵף), and they rushed him from the pit, etc. (וַיְרִיצֻהוּ מִן הַבּוֹר וְגו׳).

Rabbi Abba opened and said (רִבִּי אַבָּא פָּתַח וְאָמַר): “Hashem desires those who fear Him, those who await His kindness” (רוֹצֶה יְיָ אֶת יְרֵאָיו אֶת הַמְיַחֲלִים לְחַסְדּוֹ) (Psalms 147). How much Kudsha Berikh Hu delights in the Righteous (כַּמָּה קוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בְּהוּ בְּצַדִּיקַיָּא), for the Righteous make peace above (בְּגִין דְּצַדִּיקַיָּא אִינוּן עַבְדִּין שְׁלָמָא לְעֵילָא), and make peace below (וְעַבְדֵי שְׁלָמָה לְתַתָּא), and they bring the bride to her husband (וְאָעֳלִין כַּלָּה בְּבַעֲלָהּ). And because of this, Kudsha Berikh Hu delights in them (וּבְגִין כָּךְ קוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בְּהוּ), in those who fear Him and do His will (בְּאִנּוּן דְּדַחֲלִין לֵיהּ וְעָבְדִין רְעוּתֵיהּ). “Those who await His kindness” — who are they? (לַמְיַחֲלִים לְחַסְדּוֹ, מַאן אִינוּן מְיַחֲלִים לְחַסְדּוֹ), say: those who toil in Orayta at night (הֲוֵי אֵימָא: אִינוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְּיתָא בְּלֵילְיָא), and join with the Shekhinta (וְאִשְׁתַּתְּפוּ בַּהֲדֵי שְׁכִינְתָּא). And when morning comes (וְכָד אָתֵי צַפְרָא), they await His kindness (אִינוּן מְחַכָּאן לְחַסְדּוֹ). And this has been established (וְהָא אוּקְמוּהָ): when a man labors in Orayta by night (בְּזִמְנָא דְּבַר נָשׁ אִשְׁתַּדַּל בְּאוֹרַיְּיתָא בְּלֵילְיָא), a thread of kindness is drawn upon him by day (חוּטָא דְחֶסֶד אִתְמְשִׁיךְ עֲלֵיהּ בִּימָמָא), as it is written (כְּדִכְתִיב): “By day Hashem commands His kindness, and in the night His song is with me” (יוֹמָם יְצַוֶּה יְיָ חַסְדּוֹ וּבַלַּיְלָה שִׁירוֹ עִמִּי) (Psalms 42). Why does He command His kindness by day? (מַאי טַעְמָא: יוֹמָם יְצַוֶּה יְיָ חַסְדּוֹ), because “in the night His song is with me” (מִשּׁוּם דְּבַלַּיְלָה שִׁירוֹ עִמִּי). And therefore it is written: “Hashem desires those who fear Him” (וּבְגִין כָּךְ רוֹצֶה יְיָ אֶת יְרֵאָיו), and not “in those who fear Him” (וְלֹא בִירֵאָיו), like one who desires the will of another and delights to be reconciled with him (כְּמַאן דְּרָעֵי בִּרְעוּתֵיהּ לְאַחֲרָא, וְאִתְרְעֵי לֵיהּ לְאִתְפַּיְיסָא בַּהֲדֵיהּ). And therefore: “Hashem desires those who fear Him” (וּבְגִין כָּךְ רוֹצֶה יְיָ אֶת יְרֵאָיו), not “in those who fear Him” (וְלֹא בִירֵאָיו). In this way (כְּגַוְנָא דָא), Yosef was sorrowful in the sorrow of spirit (יוֹסֵף הֲוָה עָצִיב בַּעֲצִיבוּ דְרוּחָא), in the sorrow of heart (בַּעֲצִיבוּ דְלִבָּא), for he was imprisoned there (דְּהֲוָה אָסִיר תַּמָּן). Once Pharaoh sent for him (כֵּיוָן דְּשַׁדַּר פַּרְעֹה בְּגִינֵיהּ), what is written? (מַה כְּתִיב): “And they rushed him” (וַיְרִיצֻהוּ), they appeased him and spoke words of joy to him (אִתְפַּיְיסוּ לֵיהּ וְאַהֲדָרוּ לֵיהּ מִלִּין דְּחֶדְוָה), words to gladden his heart (מִלִּין לְמֶחֱדֵי לִבָּא), for he was grieved from the pit (בְּגִין דְּהֲוָה עָצִיב מִן בֵּירָא). Come and see (תָּא חֲזֵי): at first he fell into a pit (בְּקַדְמִיתָא נָפַל בְּבֵירָא), and from a pit he rose later (בְּבֵירָא אִסְתַּלַּק לְבָתַר).

Rabbi Shimon said (רִבִּי שִׁמְעוֹן אָמַר): until that incident happened to Yosef (עַד לָא אֵירַע לְיוֹסֵף הַהוּא עוֹבָדָא), he was not called “Tzaddik” (לָא אִקְרֵי צַדִּיק). Once he guarded that eternal covenant (כֵּיוָן דְּנָטַר הַהוּא בְּרִית קַיָּימָא), he was called “Tzaddik” (אִקְרֵי צַדִּיק). And that level of the holy covenant adorned him (וְהַהוּא דַּרְגָּא דִּבְרִית קַדִּישָׁא אִתְעַטַּר בַּהֲדֵיהּ), and what was done to him in the pit before (וּמַה דְּהֲוָה בַּבּוֹר בְּקַדְמִיתָא), was elevated with him (אִסְתַּלַּק בַּהֲדֵיהּ), and it is written: “And they rushed him from the pit” (וּכְתִיב: וַיְרִיצֻהוּ מִן הַבּוֹר) — he rose from this (אִסְתַּלַּק מִן דָּא), and was adorned with the well of living waters (וְאִתְעַטַּר בִּבְאֵר מַיִם חַיִּים). “And Pharaoh sent and called Yosef” (וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת יוֹסֵף) — it should have said “to call Yosef” (לִקְרֹא לְיוֹסֵף מִבָּעֵי לֵיהּ). Rather, “he called Yosef” — this is Kudsha Berikh Hu (אֶלָּא: וַיִּקְרָא אֶת יוֹסֵף, דָּא קוּדְשָׁא בְּרִיךְ הוּא), as it is written: “Until the time that His word came, the word of Hashem refined him” (דִּכְתִיב: עַד עֵת בֹּא דְבָרוֹ אִמְרַת יְיָ צְרָפָתְהוּ) (Psalms 105). “Until the time His word came” — this is what is written: “And he called Yosef” (עַד עֵת בֹּא דְבָרוֹ — הֲדָא הוּא דִּכְתִיב: וַיִּקְרָא אֶת יוֹסֵף), it is written here: “And he called Yosef” (כְּתִיב הָכָא: וַיִּקְרָא אֶת יוֹסֵף), and there it is written: “And He called to Moshe” (וּכְתִיב הָתָם: וַיִּקְרָא אֶל משֶׁה) (Leviticus 1). “And he shaved and changed his garments” (וַיְגַלַּח וַיְחַלֵּף שִׂמְלוֹתָיו) — for the honor of the king (בְּגִין יְקָרָא דְּמַלְכָּא), and this has been established (וְהָא אוּקְמוּהָ). Rabbi Elazar opened (רִבִּי אֶלְעָזָר פָּתַח): “And Yisrael came to Egypt, and Ya‘akov dwelled in the land of Cham” (וַיָּבֹא יִשְׂרָאֵל מִצְרַיִם וְיַעֲקֹב גָּר בְּאֶרֶץ חָם) (Psalms 105).

Come and see (תָּא חֲזֵי): Kudsha Berikh Hu rolls forth gilgulim in the world (דְּקוּדְשָׁא בְּרִיךְ הוּא מְגַלְגֵּל גִּלְגּוּלִין בְּעַלְמָא), and upholds bonds and fulfillments (וּמְקַיֵּים אֱסָרִין וְקִיּוּמִין), in order to establish the decree and the fulfillment that He decreed (בְּגִין לְקַיְימָא קִיּוּמָא וּגְזֵרָה דְּאִיהוּ גָּזִיר). For we have learned (דְּהָא תְּנַן): were it not for the love and affection that Kudsha Berikh Hu has for the Patriarchs (אִלְּמָלֵא חֲבִיבוּ וּרְחִימוּ דְּרָחִים קוּדְשָׁא בְּרִיךְ הוּא לַאֲבָהָן), it would have appeared that Ya‘akov would descend to Egypt in iron chains (הֲוָה אִתְחֲזֵי לְנָחֲתָא יַעֲקֹב לְמִצְרַיִם בְּשַׁלְשְׁלֵי דְּפַרְזְלָא). But in their merit and love (וּבִרְחִימוּ דִלְהוֹן), He empowered Yosef his son (שַׁלְטֵיהּ לְיוֹסֵף בְּרֵיהּ), and made him a king who ruled over the whole land (וְעֲבַד לֵיהּ מַלְכָּא דְשַׁלִּיטָא עַל כָּל אַרְעָא), and all the tribes descended with honor (וְנָחֲתוּ כֻּלְּהוּ שִׁבְטִין בִּיקָרָא), and Ya‘akov like a king (וְיַעֲקֹב כְּמַלְכָּא).