Daf 198a (דַּף קצ״ח ע״א)

Another matter: “And Ya'akov saw that there was grain in Egypt” (דָּבָר אַחֵר וַיַּרְא יַעֲקֹב כִּי יֵשׁ שֶׁבֶר בְּמִצְרַיִם) a true Ibbur [Impregnation] (עִבּוּר מַמָּשׁ). For Kudsha Berikh Hu on account of this sent famine into the world (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא עַל דָּא שַׁדַּר כַּפְנָא בְּעַלְמָא), in order to bring Ya'akov and his sons down to there (בְּגִין לְנַחֲתָא לְיַעֲקֹב וּבְנוֹי לְתַמָּן). And therefore the inhabitants of the land saw that they were bringing from there Ibbur [Impregnation] (וְעַל דָּא חָמָא בְּנֵי אַרְעָא, דְּהֲווּ מַיְיתִין מִתַּמָּן עִבּוּר). “And Ya'akov saw that there was grain in Egypt” (וַיַּרְא יַעֲקֹב כִּי יֵשׁ שֶׁבֶר בְּמִצְרַיִם) at the time when Yitzchak died (בְּשַׁעְתָּא דְמִית יִצְחָק), Ya'akov and Esav came to divide (אָתוּ יַעֲקֹב וְעֵשָׂו לְמִפְלַג). And Esav went out from his portion of the land and from everything (וְעֵשָׂו נָפַק מֵחוּלָקֵיהּ דְּאַרְעָא וּמִכֹּלָּא), and Ya'akov, who would bear exile, would inherit it all (וְיַעֲקֹב דְּיִסְבּוֹל גָּלוּתָא יִטּוֹל כֹּלָּא). And for this reason he saw that breaking that was in Egypt (וְעַל דָּא חָמָא הַהוּא תְּבִירָא דְּהֲוָה לֵיהּ בְּמִצְרַיִם), he and his sons would bear the exile (הוּא וּבְנוֹי לְמִסְבַּל גָּלוּתָא). And therefore “Ya'akov said to his sons: Why do you show yourselves?” (וְעַל דָּא וַיֹּאמֶר יַעֲקֹב לְבָנָיו לָמָּה תִתְרָאוּ) before the Supernal Judgment (מִקַּמֵי דִינָא דִלְעֵילָא), so that no accuser be found upon you (דְּלָא יִשְׁתַּכַּח עֲלַיְיכוּ מְקַטְרְגָא). “And he said: Behold, I have heard that there is grain in Egypt-go down there” (וַיֹּאמֶר הִנֵּה שָׁמַעְתִּי כִּי יֵשׁ שֶׁבֶר בְּמִצְרַיִם רְדוּ שָׁמָּה).

Behold, they established this-“go down”, is the years that Yisrael were in Egypt (הָא אוּקְמוּהָ רד״ו, חוּשְׁבַּן דָּא הֲווּ יִשְׂרָאֵל בְּמִצְרַיִם). “And Yosef, he was the ruler over the land…” (וְיוֹסֵף הוּא הַשַּׁלִּיט עַל הָאָרֶץ וְגו׳), Rabbi Yisa opened and said (רִבִּי יֵיסָא פָּתַח וְאֲמַר): “And now shall my head be lifted above my enemies all around me; and I will offer in His tent sacrifices of joy; I will sing and chant to Hashem” (Psalms 27) (וְעַתָּה יָרוּם רֹאשִׁי עַל אוֹיְבַי סְבִיבוֹתַי וְאֶזְבְּחָה בְּאָהֳלוֹ זִבְחֵי תְרוּעָה אָשִׁירָה וַאֲזַמְּרָה לַיְיָ).

Come and see: when Kudsha Berikh Hu delights in a man (תָּא חֲזֵי, כַּד קוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בֵּיהּ בְּבַר נָשׁ), He raises him above all the inhabitants of the world (זָקִיף לֵיהּ עַל כָּל בְּנֵי עַלְמָא), and makes him the head of all (וְעָבִיד לֵיהּ רֵישָׁא דְכֹלָּא), and all his enemies are subdued beneath him (וְכֻלְּהוּ שָׂנְאוֹי אִתְכַּפְיָין תְּחוֹתוֹי).

King David-his brothers hated him (דָּוִד מַלְכָּא, שָׂנְאוּ לֵיהּ אֲחוֹי), they drove him away from among them (דָּחוּ לֵיהּ מִנַּיְיהוּ). Kudsha Berikh Hu raised him above all the inhabitants of the world (קוּדְשָׁא בְּרִיךְ הוּא אָרִים לֵיהּ עַל כָּל בְּנֵי עַלְמָא). His father-in-law came and fled from before him (אֲתָא חֲמוֹי, עָרַק מִקַּמֵיהּ). Kudsha Berikh Hu raised him over all kingdoms (קוּדְשָׁא בְּרִיךְ הוּא אָרִים לֵיהּ עַל כָּל מַלְכוּתֵיהּ), and they all bowed and prostrated themselves before him (וְכֻלְּהוּ הֲווּ כָּרְעִין וְסָגְדִין קַמֵּיהּ). And Yosef-his brothers drove him away (וְיוֹסֵף דָּחוּ לֵיהּ אֲחוּי), afterwards they all bowed and prostrated themselves before him (לְבָתַר כֻּלְּהוּ כָּרְעוּ וּסְגִידוּ קַמֵּיהּ). This is what is written: “And the brothers of Yosef came and bowed themselves to him with their faces to the ground” (Bereshit 42) (הֲדָא הוּא (דִכְתִיב וַיָּבֹאוּ אֲחֵי יוֹסֵף וַיִּשְׁתַּחֲווּ לוֹ אַפַּיִם אָרְצָה

Another matter: “And now shall my head be lifted”-what is “and now”? It is like “and you” (דָּבָר אַחֵר, וְעַתָּה יָרוּם רֹאשִׁי, מַאי וְעַתָּה, כְּמוֹ וְאַתָּה). Rabbi Yehuda said: Behold, it has been said-Et, which is a supernal level (רִבִּי יְהוּדָה אָמַר, הָא אִתְּמָר, עֵת דְּאִיהוּ דַרְגָּא עִלָּאָה), and who is that Et? That is the letter Heh, and it is called Atah (וּמַאן אִיהוּ הַהוּא עֵת דָּא ה״א, וְאִקְרֵי עַתָּה). And “Attah”-that is He and His court of judgment (וְעַתָּה, דָּא אִיהוּ וּבֵי דִינֵיהּ). “My head shall be lifted”-to raise her with honor and kingship (יָרוּם רֹאשִׁי, לַאֲרָמָא לָהּ בִּיקָרָא וּמַלְכוּתָא). “Over my enemies all around”-these are the other kings of the earth (עַל אוֹיְבַי סְבִיבוֹתַי, אִלֵּין שְׁאָר מַלְכֵי אַרְעָא). “And I will offer in His tent”-this is Yerushalayim (וְאֶזְבְּחָה בְּאָהֳלוֹ, דָּא יְרוּשָׁלַיִם). “In His tent”-this is the Tent of Meeting (בְּאָהֳלוֹ, דָּא אֹהֶל מוֹעֵד). “Sacrifices of Teru‘ah”-to be heard by the whole world (זִבְחֵי תְרוּעָה, לְמִשְׁמַע כָּל עַלְמָא). “I will sing and chant”-from that side which is Teru‘ah (אָשִׁירָה וַאֲזַמְּרָה, מֵהַהוּא סִטְרָא דִתְרוּעָה הִיא). For from there-from that side of Teru‘ah-come song and praise (דְּהָא מִתַּמָּן, מֵהַהוּא סִטְרָא דִתְרוּעָה, הִיא אַתְיָא שִׁירָה וְתוּשְׁבַּחְתָּא).

Another matter: “And now shall my head be lifted”-this is Knesset Yisrael (דָּבָר אַחֵר, וְעַתָּה יָרוּם רֹאשִׁי, דָּא כְּנֶסֶת יִשְׂרָאֵל). “Over my enemies all around”-this is Esav and all his provinces (עַל אוֹיְבַי סְבִיבוֹתַי, דָּא עֵשָׂו וְכָל אֲפַרְכִין דִּילֵיהּ). “And I will offer in His tent”-these are Yisrael (וְאֶזְבְּחָה בְּאָהֳלוֹ, אִלֵּין יִשְׂרָאֵל). “Sacrifices of Teru‘ah”-as it is written: “The sacrifices of Elohim are a broken spirit” (Psalms 51) (זִבְחֵי תְרוּעָה, דִּכְתִיב: זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה), in order to remove judgment from the world (בְּגִין לְאַעֲבָרָא דִינָא מֵעַלְמָא). “I will sing and chant”-to thank and praise Kudsha Berikh Hu, without interruption, forever (אָשִׁירָה וַאֲזַמְּרָה, לְאוֹדָאָה וּלְשַׁבְּחָא לְקוּדְשָׁא בְּרִיךְ הוּא, בְּלָא פְּסִיקוּ לְעוֹלָם).

Another matter: “And now shall my head be lifted”-in everything, the good inclination over the evil inclination (דָּבָר אַחֵר, וְעַתָּה יָרוּם רֹאשִׁי, בְּכֹלָּא, יֵצֶר טוֹב עַל יֵצֶר רָע). As it is written: “Over my enemies all around”-this is the evil inclination (דִּכְתִיב, עַל אוֹיְבַי סְבִיבוֹתַי, דָּא יֵצֶר הָרָע), who encircles man (דְּאִיהוּ סַחֲרָנֵיהּ דְּבַר נָשׁ), and he is his enemy in everything (וְאִיהוּ שָׂנְאֵיהּ בְּכֹלָּא). “And I will offer in His tent sacrifices of Teru‘ah” this is Orayta (וְאֶזְבְּחָה בְאָהֳלוֹ זִבְחֵי תְרוּעָה, דָּא אוֹרַיְיתָא), which was given from the side of fire (דְּאִתְיְהִיבַת מִסִּטְרָא דְאֶשָּׁא), as it is written: “From His right hand, a fiery law unto them” (Deuteronomy 33) (כְּדִכְתִיב: מִימִינוֹ אֵשׁ דָּת לָמוֹ). For because of Orayta, his head is lifted (דְּהָא בְּגִין אוֹרַיְיתָא, יָרוּם רֵישֵׁיהּ), and all his enemies are shattered before him (וְאִתָּבְרוּ כָּל שָׂנְאוֹי קֳדָמוֹי), as it is written: “You have made my enemies bend beneath me” (Psalms 18) (כְּדִכְתִיב: תַכְרִיעַ קָמַי תַּחְתָּי).

Another matter: “And now shall my head be lifted”-to be included among the Patriarchs (דָּבָר אַחֵר, וְעַתָּה יָרוּם רֹאשִׁי, לְאִתְכְּלָלָא בַּאֲבָהָן). For King David had to cleave to the Patriarchs (דְּהָא דָוִד מַלְכָּא, אִית לֵיהּ לְאִתְדַּבָּקָא בַּאֲבָהָן), and then he would be elevated and ascend above (וּכְדֵין יִתְרוֹמֵם וְסָלִיק לְעֵילָא), and he would be in one bond with them (וְאִיהוּ בְּחַד קִשּׁוּרָא בְּהוּ). “Over my enemies all around”-these are those from the left side (עַל אוֹיְבַי סְבִיבוֹתַי, אִלֵּין אִינוּן דְּבִסְטַר שְׂמָאלָא), all masters of judgment who intend to destroy (כֻּלְּהוּ מָארֵי דִינִין, דְּמִתְכַּוְּנִין לְחַבָּלָא). And then the sun is joined to the moon, and all becomes one (וּכְדֵין שִׁמְשָׁא אִתְחַבַּר בְּסִיהֲרָא, וְהֲוֵי כֹּלָּא חָד).

Come and see, it is written: “And Yosef, he was the ruler over the land” (Bereshit 42) (תָּא חֲזֵי כְּתִיב, וְיוֹסֵף הוּא הַשַּׁלִּיט עַל הָאָרֶץ) this is the sun that rules over the moon (דָּא שִׁמְשָׁא דְּשַׁלִּיט בְּסִיהֲרָא), and gives her light and sustenance (וְנָהִיר לָהּ וְזָן לָהּ). “He was the sustainer to all the people of the land”-for that river that flows and goes forth (הוּא הַמַּשְׁבִּיר לְכָל עַם הָאָרֶץ, דְּהָא הַהוּא נָהָר דְּנָגִיד וְנָפִיק), from him all are nourished (מִנֵּיהּ אִתְזָנוּ כֻּלְּהוּ), and from there souls fly out to all (וּמִתַּמָּן פָּרְחִין נִשְׁמָתִין לְכֹלָּא). And because of this, all bow before that place (וּבְגִין דָּא, כֻּלְּהוּ סָגְדִין לְגַבֵּיהּ דְּהַהוּא אֲתַר), for there is nothing in the world that does not depend on mazal (דְּהָא לֵית לָךְ מִלָּה בְּעַלְמָא, דְּלָא תָּלֵי בְּמַזָּלָא), and this has been established (וְאוּקְמוּהָ). “And Yosef recognized his brothers, but they did not recognize him” (Bereshit 42) (וַיַּכֶּר יוֹסֵף אֶת אֶחָיו וְהֵם לֹא הִכִּירוּהוּ).

Rabbi El'azar opened and said: “Why should I fear in days of evil? The iniquity of my heels surrounds me” (Psalms 49) (רִבִּי אֶלְעָזָר פָּתַח וְאֲמַר, לָמָּה אִירָא בִּימֵי רָע עֲוֹן עֲקֵבַי יְסֻבֵּנִי). Come and see: there are three who are afraid and do not know from what they fear (תָּא חֲזֵי, תְּלַת אִינוּן דְּדָחֲלִין וְלָא יָדְעִין מִמַּה דָּחֲלִין), and this has been established (וְאוּקְמוּהָ). But there is one who is afraid and does not know from what he fears (אֲבָל אִית מַאן דְּדָחִיל, וְלָא יָדַע מִמַּה אִיהוּ דָּחִיל), because of those sins (בְּגִין אִינוּן חֶטְאֵי) which he does not know are sins (דְּלָא יָדַע דְּאִינוּן חֲטָאִין), and he did not take notice of them (וְלָא אַשְׁגַּח בְּהוּ), and he fears from the days of evil (וְאִיהוּ דָּחִיל מִימֵי רָע)