Daf 200b (דַּף ר׳ ע״ב)

Rabbi Yose said: All these words that we are saying here-Kudsha Berikh Hu takes delight in them (אָמַר רִבִּי יוֹסֵי, כָּל הָנֵּי מִלִּין דְּקָאֲמָרָן הָכָא, קוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בְּהוּ), for the Shekhinah does not depart from this place (דְּהָא שְׁכִינְתָּא לָא אַעֲדֵי מֵהָכָא), as it is written: “Then those who feared Hashem spoke one to another, and Hashem listened and heard, and a book of remembrance was written before Him for those who fear Hashem and for those who meditate on His Name” (Malachi 3) (כְּדִכְתִיב: אָז נִדְבְּרוּ יִרְאֵי יְיָ אִישׁ אֶל רֵעֵהוּ, וַיַּקְשֵׁב יְיָ וַיִּשְׁמָע, וַיִּכָּתֵב סֵפֶר זִכָּרוּן לְפָנָיו לְיִרְאֵי יְיָ וּלְחוֹשְׁבֵי שְׁמוֹ). “And he gathered them into custody for three days” (Bereshit 42) (וַיֶּאֱסֹף אוֹתָם אֶל מִשְׁמָר שְׁלֹשֶׁת יָמִים).

Rabbi El'azar said: Why three days? (אָמַר רִבִּי אֶלְעָזָר, הָנֵי תְּלַת יוֹמִין אַמַּאי) Rather, these three days correspond to the three days of Shekhem (אֶלָּא הָנֵי תְּלַת יוֹמִין לָקֳבֵיל תְּלַת יוֹמִין דִּשְׁכֶם), as it is written: “And it came to pass on the third day, when they were sore…” (Bereshit 34) (דִּכְתִיב: וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כּוֹאֲבִים).

Come and see: what is written concerning it? “And Yosef said to them on the third day: This do and live…” (Bereshit 42) (תָּא חֲזֵי, מַה כְּתִיב בֵּיהּ: וַיֹּאמֶר אֲלֵיהֶם יוֹסֵף בַּיּוֹם הַשְּׁלִישִׁי: זֹאת עֲשׂוּ וִחְיוּ) to show that he did not act as they had done in Shekhem (לְאַחֲזָאָה דְּלָא עָבַד אִיהוּ, כְּמָה דְּאִינוּן עָבְדוּ בִּשְׁכֶם), for they caused the men of Shekhem to accept upon themselves this “Zot” the secret of the covenant (דְּגָרְמוּ לְאַנְשֵׁי שְׁכֶם לְקַבְּלָא עֲלַיְיהוּ הַאי "זֹאת", רָזָא דִּבְרִית), and after they fulfilled this, they killed them, and none were left (וּלְבָתַר דְּעֲבָדוּ קִיּוּמָא דָּא, קָטִילוּ לוֹן, וְלָא אִשְׁתָּאַר מִנְּהוֹן חַד). And what is written of him? “This do and live” (וְאִיהוּ מַה כְּתִיב: זֹאת עֲשׂוּ וִחְיוּ). Why? “For I fear Hashem” (מַאי טַעְמָא בְּגִין דְּאֶת הָאֱלֹהִים אֲנִי יָרֵא) he keeps the covenant (נָטִיר קְיָימָא).

And this entire unfolding happened only on account of Binyamin (וְכָל גִּלְגּוּלָא דָּא לָא הֲוָה אֶלָּא בְּגִינֵיהּ דְּבִנְיָמִין). “And each said to his brother: But we are guilty concerning our brother…” (Bereshit 42) (וַיֹּאמְרוּ אִישׁ אֶל אָחִיו: אֲבָל אֲשֵׁמִים אֲנַחְנוּ עַל אָחִינוּ וגו׳). “Each said to his brother”-this was Shim‘on and Levi, just as it had been before (וַיֹּאמְרוּ אִישׁ אֶל אָחִיו, דָּא שִׁמְעוֹן וְלֵוִי, כְּמָה דְּהֲוָה בְּקַדְמִיתָא). As it is written: “And each said to his brother: Behold, the master of dreams is coming” (Bereshit 37) (דִּכְתִיב: וַיֹּאמְרוּ אִישׁ אֶל אָחִיו: הִנֵּה בַּעַל הַחֲלוֹמוֹת הַלָּזֶה בָּא). Just as there it was Shim‘on and Levi, so too here it was Shim‘on and Levi (מַה לְהַלָּן שִׁמְעוֹן וְלֵוִי, אוּף הָכָא שִׁמְעוֹן וְלֵוִי).

Come and see (תָּא חֲזֵי), who is “a man” and who is “his brother” (מַאן אִישׁ וּמַאן אָחִיו), rather “a man” — this is Shimon (אֶלָּא אִישׁ, דָּא שִׁמְעוֹן), it is written here “a man” (כְּתִיב הָכָא אִישׁ), and it is written there (וּכְתִיב הָתָם): “And behold, a man from the children of Yisrael came” (וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא). Just as there it was from Shim‘on, so too here it is Shim‘on (מַה לְהַלָּן מִשִּׁמְעוֹן, אוּף הָכָא נָמֵי שִׁמְעוֹן). And because he returned in Teshuvah, he wept and regretted this (וּבְגִין דְּאַהֲדַר בִּתְשׁוּבָה, בָּכָה וְאִתְנֶחָם עַל דָּא). And he said to Levi: “But we are guilty” (וְאָמַר לְלֵוִי: אֲבָל אֲשֵׁמִים אֲנַחְנוּ). For this reason, his mazal was restored as an ox, corresponding to Yosef’s mazal, which is also an ox (עַל דָּא אִתְבְּנֵי מַזָּלֵיהּ שׁוֹר, כְּגַוְונָא דְּמַזְּלֵיהּ דְּיוֹסֵף שׁוֹר). As it is written (Deuteronomy 33): “The firstborn of his ox, majesty is his” (דִּכְתִיב: בְּכוֹר שׁוֹרוֹ הָדָר לוֹ), and Shim‘on’s mazal is also ox (וּמַזָּלֵיהּ דְּשִׁמְעוֹן שׁוֹר אִיהוּ).

And for this reason: “And he took from them Shim‘on”-so that he would not accuse along with Levi (וְעַל דָּא: וַיִּקַּח מֵאִתָּם אֶת שִׁמְעוֹן, בְּגִין דְּלָא יְקַטְרֵג בַּהֲדֵיהּ דְּלֵוִי). For Shim‘on and Levi-when they are joined together-are able to accuse (בְּגִין דְּשִׁמְעוֹן וְלֵוִי, כַּד מִתְחַבְּרָן תַּרְוַיְיהוּ, יָכְלֵי לְקַטְרְגָא). “And he bound him before their eyes”-this has already been explained: “before their eyes” they bound him (וַיֶּאֱסֹר אוֹתוֹ לְעֵינֵיהֶם-הָא אוּקְמוּהָ: לְעֵינֵיהֶם אֲסָרוֹ). And afterward, after they left, he would feed him and give him drink (וּלְבָתַר דְּנָפְקוּ, הֲוָה מַאֲכִיל לֵיהּ וּמַשְׁקֵי לֵיהּ). And if you say: Was this Yosef’s will, because it is written (Proverbs 25): “If your enemy is hungry, feed him bread; and if he is thirsty, give him water to drink”? (וְאִי תֵימָא: דִּרְעוּתָא דְּיוֹסֵף אִיהוּ, בְּגִין דִּכְתִיב: אִם רָעֵב שׂוֹנַאֲךָ הַאֲכִילֵהוּ לֶחֶם, וְאִם צָמֵא הַשְׁקֵהוּ מַיִם) if so, how could Yosef, who is meritorious, act this way? (אִי הָכִי, יוֹסֵף דְּאִיהוּ זַכָּאָה, הֵיכִי עָבִיד הָכִי) For it is written: “For you will heap coals of fire on his head, and Hashem will reward you” (Proverbs 25) (דְּהָא כְּתִיב: כִּי גֶחָלִים אַתָּה חוֹתֶּה עַל רֹאשׁוֹ, וַיְיָ יְשַׁלֶּם לָךְ).

Rather, Heaven forbid that Yosef acted thus with such intention (אֶלָּא: חַס וְשָׁלוֹם דְּיוֹסֵף לְהָכִי הוּא דְּחָיִישׁ). Rather, as a brother toward his brother, so he acted (אֶלָּא: כְּבַר נָשׁ לְאֲחוֹי, הָכִי נָמֵי הֲוָה עָבִיד). He conducted himself with him as a brother, not in any other way (אִתְנְהִיג עִמֵּיהּ בְּאַחְוָה, וְלָא בְּגַוְונָא אָחֳרָא) and not only with him alone, but with all his brothers (וְלָא עִמֵּיהּ בִּלְחוֹדוֹי, אֶלָּא עִם כָּל אֲחוֹי). As it is written: “And Yosef commanded that they fill their sacks with grain, and to restore every man’s money into his sack, and to give them provisions for the way. And thus he did for them” (Bereshit 42) (כְּמָה דִּכְתִיב: וַיְצַו יוֹסֵף וַיְמַלְּאוּ אֶת כְּלֵיהֶם בָּר, וּלְהָשִׁיב כַּסְפֵּיהֶם אִישׁ אֶל שַׂקּוֹ, וְלָתֵת לָהֶם צֵידָה לַדֶּרֶךְ, וַיַּעַשׂ לָהֶם כֵּן) in order to behave toward them as a brother (בְּגִין לְאַנְהָגָא עִמְּהוֹן בְּאַחְוָה).

Rabbi Yose opened and said: “Though they are at peace, and likewise many, and likewise they are cut off and passed through-I have afflicted you, I will afflict you no more” (Nahum 1) (רִבִּי יוֹסֵי פָּתַח וְאָמַר: אִם שְׁלֵמִים וְכֵן רַבִּים וְכֵן נָגֹזוּ וְעָבָר וְעִנִּיתִיךָ לֹא אֲעַנֵּךְ עוֹד) this verse has been established (הַאי קְרָא אוּקְמוּהָ): that when the people are completely whole and there are no masters of division among them, Kudsha Berikh Hu has compassion upon them, and judgment does not rule over them (דְּכַד עַמָּא כֻּלֵּהוּ אִית בְּהוּ שְׁלָם, וְלָא אִית בְּהוּ מָארֵי דְבָבוּ, קוּדְשָׁא בְּרִיךְ הוּא חָיִיס עֲלַיְיהוּ, וְדִינָא לָא שָׁלְטָא בְּהוּ). And even though they all worship stars and constellations, if they are in peace, judgment does not rule over them-this has been established (וְאַף עַל גַּב דְּכֻלֵּהוּ פָּלְחֵי לְכוֹכָבִים וּמַזָּלוֹת, וְאִינוּן בִּשְׁלָם, דִּינָא לָא שַׁלִּיט עֲלַיְיהוּ, וְאוּקְמוּהָ), as it is written: “Ephraim is joined to idols, let him alone” (Hosea 4) (דִּכְתִיב: חֲבוּר עֲצַבִּים אֶפְרַיִם הַנַּח לוֹ). “And likewise they are cut off and passed through”-what is “and likewise they are cut off”? It should have said: “and they were cut off” (וְכֵן נָגֹזוּ וְעָבָר, מַאי וְכֵן נָגֹזוּ וְנָגֹזוּ מִבָּעֵי לֵיהּ).

Rather, this is the beginning of the verse-“that they are whole,” and so here, they are whole (אֶלָּא: דָּא הוּא רֵישָׁא דִּקְרָא: דְּאִיהוּ שְׁלָם, אוּף הָכָא שְׁלָם). And what is it? It is Charity (וּמַאי אִיהוּ דָּא צְדָקָה). For Charity is peace (בְּגִין דְּצְדָקָה דָּא הוּא שָׁלוֹם), and one who increases in Charity, increases peace above and peace below (וּמַאן דְּאַסְגֵּי בִּצְדָקָה, אַסְגֵּי שְׁלָם לְעֵילָא וְאַסְגֵּי שְׁלָם לְתַתָּא). And because of this: “they are cut off and passed through”-they cut off their money for Charity (וּבְגִין כָּךְ: וְכֵן נָגֹזוּ וְעָבָר-דְּגָזְזֵי מָמוֹנְהוֹן בִּצְדָקָה). “And passed through”-it should have said “and they passed through”; what is “and passed”? It is the judgment of wrath (וְעָבְרוּ מִבָּעֵי לֵיהּ. מַאי וְעָבָר אֶלָּא: דָּא הוּא דִּינָא דְּרוּגְזָא), as it is written: “Until wrath passes” (Isaiah 26) (כְּמָה דְּאַתְּ אָמֵר: עַד יַעֲבָר זָעַם) the judgment passes from over them (עָבַר דִּינָא מֵעֲלַיְיהוּ).

Another matter: “Thus says Hashem: If they are whole”-these are Yisrael (דָּבָר אַחֵר: כֹּה אָמַר יְיָ: אִם שְׁלֵמִים-אִלֵּין יִשְׂרָאֵל), for Kudsha Berikh Hu gave them an enduring covenant to guard always (דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב לוֹן בְּרִית קַיָּימָא לְנַטְרָא לֵיהּ תָּדִיר), and for man to be whole in all aspects above and below (וּלְמֶהֱוֵי בֵּיהּ בַּר נָשׁ שְׁלִים בְּכָל סִטְרִין לְעֵילָא וּלְתַתָּא). And if a man does not guard it constantly, he is blemished-blemished in everything (וְאִי לָא נָטִיר לֵיהּ בַּר נָשׁ תָּדִיר, הָא אִיהוּ פָּגִים, פָּגוּם בְּכֹלָּא). From where do we know this? As it is written: “Walk before Me and be whole” (Bereshit 17) (מְנָלָן, דִּכְתִיב: הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָּמִים). What is Tamim? Whole (מַאי תָּמִים שְׁלִים). For before the covenant was fulfilled in him, he was blemished (דְּעַד לָא אִתְקַיֵּים בֵּיהּ בְּרִית, אִיהוּ פָּגִים).