Daf 202b (דַּף ר״ב ע״ב)

And what is written in it? “Peace to Chizkiyahu king of Yehudah, and peace to the great God, and peace to Yerushalayim” (וּמַה כְּתִיב בְּהוּ, שְׁלָם לְחִזְקִיָּהוּ מֶלֶךְ יְהוּדָה, וּשְׁלָם לֵאלָהָא רַבָּא וּשְׁלָם לִירוּשָׁלֵם). Once his missive emerged from him (כֵּיוָן דְּנָפַק פִּתְקֵיהּ מִנֵּיהּ), he reconsidered in his heart and said (אַהֲדַר לְלִבֵּיהּ וְאֲמַר), “It is not fitting what I did, to precede the greeting to the servant before the greeting to his Master” (לָא יָאוֹת עָבְדִית לְאַקְדָּמָא שְׁלָמָא דְעַבְדָא, לִשְׁלָמָא דְּמָארֵיהּ). He rose from his throne and took three steps and recalled the missive (קָם מִכּוּרְסְיֵיהּ וּפָסַע ג׳ פְּסִיעָן וְאַהֲדַר פִּתְקֵיהּ), and wrote another beneath it (וְכָתַב אָחֳרָנִין תְּחוֹתַיְיהוּ), and wrote thus (וְכָתַב הָכִי): “Peace to the great God, peace to Yerushalayim, and peace to Chizkiyahu” (שְׁלָם לֵאלָהָא רַבָּא, שְׁלָם לִירוּשָׁלֵם, וּשְׁלָם לְחִזְקִיָּהוּ), and this is “her honorers” (וְדָא הוּא מְכַבְּדֶיהָ). And afterward, “they despised her”-why did they despise her? (וּלְבָתַר הִזִּילוּהָ, מַאי טַעְמָא הִזִּילוּהָ). Because they saw her nakedness (בְּגִין כִּי רָאוּ עֶרְוָתָהּ), which Chizkiyahu had shown them (דְּאַחֲזֵי לוֹן חִזְקִיָּהוּ). For had it not been so, they would not have despised her afterward (דְּאִלְמָלֵא כָּךְ, לָא הִזִּילוּהָ לְבָתַר). Because Chizkiyahu was exceedingly meritorious (מִגּוֹ דְּהֲוָה זַכָּאָה חִזְקִיָּהוּ יַתִּיר), the decree was delayed and did not come in his days (אִתְעַכַּב מִלָּה מִלְּאַיְיתָאָה, וְלָא אֲתָא בְּיוֹמוֹי). As it is written (דִּכְתִיב): “For there shall be peace and truth in my days” (כִּי יִהְיֶה שָׁלוֹם וֶאֱמֶת בְּיָמָי) (Isaiah 39). And afterward, that sin was visited upon his descendants (וּלְבָתַר פַּקִּיד הַהוּא חוֹבָא לִבְנוֹי אַבַּתְרֵיהּ).

In this same manner (כְּגַוְונָא דָּא), that sin of the tribes endured until later (הַהוּא חוֹבָא דְשִׁבְטִין, קָאֵים עַד לְבָתַר). For the supernal judgment cannot dominate over them (בְּגִין דְּדִינָא דִלְעֵילָא, לָא יָכִיל לְשַׁלְּטָאָה עֲלַיְיהוּ), until a time is found to exact punishment (עַד דְּאִשְׁתַּכַּח שַׁעְתָּא לְאִתְפָּרְעָא), and it is exacted from them (וְאִתְפְּרַע מִינַּיְיהוּ). And therefore, whoever has sins in his hand, is constantly afraid (וּבְגִין כָּךְ, כָּל מַאן דְּאִית חוֹבִין בִּידוֹי, דָּחִיל תָּדִיר). As you say (כְּמָה דְּאַתְּ אָמֵר): “And you shall fear night and day…” (וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְגו׳) (Deuteronomy 28). And on this it is written (וְעַל דָּא): “And the men were afraid because they were brought…” (וַיִּירְאוּ הָאֲנָשִׁים כִּי הוּבְאוּ וְגו׳) (Bereshit 43). “And he lifted up his eyes and saw Binyamin his brother, son of his mother…” (וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת בִּנְיָמִין אָחִיו בֶּן אִמּוֹ וְגו׳) (Bereshit 43). Rabbi Ḥiyya opened and said (רִבִּי חִיָּיא פָּתַח וְאֲמַר), “Hope deferred makes the heart sick, but a tree of life is a longing fulfilled” (תּוֹחֶלֶת מְמוּשָׁכָה מַחֲלָה לֵב וְעֵץ חַיִּים תַּאֲוָה בָאָה) (Proverbs 13).

This is as we have learned (דָּא הוּא דִּתְנַן), that a person must not gaze upon his request [to see] whether Kudsha Berikh Hu will answer it or not (דְּלֵית לֵיהּ לְבַר נָשׁ לְאִסְתַּכָּלָא בְּבָעוּתֵיהּ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, אִי אָתֵי, אִי לָא אָתֵי). Why? (מַאי טַעְמָא), because if he does look at it (בְּגִין דְּאִי אִיהוּ אִסְתַּכֵּל בֵּיהּ), many masters of judgment come to gaze upon his deeds (כַּמָּה מָארֵיהוֹן דְּדִינָא, אָתוּ לְאִסְתַּכָּלָא בֵּיהּ בְּעוֹבָדוֹי). And this is a secret (וְרָזָא אִיהוּ), for that very gazing (דְּהָא הַהוּא אִסְתַּכְּלוּתָא), where he gazes upon that request (דְּאִיהוּ מִסְתַּכֵּל בְּהַהוּא בָּעוּתָא), causes him heart sickness (גָּרִים לֵיהּ לְמַחֲלַת לֵב). What is “heart sickness”? (מַאי מַחֲלָה לֵב), this is one upon whom constantly stands a person (דָּא אִיהוּ מַאן דְּקָאֵים תָּדִיר עֲלֵיהּ דְּבַר נָשׁ), to accuse him above and below (לְאַסְטָאָה לְעֵילָא וְתַתָּא). “But a tree of life is a longing fulfilled” (וְעֵץ חַיִּים תַּאֲוָה בָאָה).

We have learned (תָּנִינָן), one who desires that Kudsha Berikh Hu should receive his prayer (מַאן דְּבָעֵי דְּקוּדְשָׁא בְּרִיךְ הוּא יְקַבֵּל צְלוֹתֵיהּ), let him labor in the Orayta (יִשְׁתַּדַּל בְּאוֹרַיְּיתָא), for it is the tree of life (דְּאִיהִי עֵץ חַיִּים). Then longing will be fulfilled (וּכְדֵין תַּאֲוָה בָאָה). What is “longing”? (מַאן תַּאֲוָה), this is the level in which all the prayers of the world are held (דָּא הוּא דַּרְגָּא דְּכָל צְלוֹתִין דְּעַלְמָא בִּידֵיהּ), and they enter before the supernal King (וְעֲאִיל לוֹן קַמֵּי מַלְכָּא עִלָּאָה). It is written here, “is fulfilled” (כְּתִיב הָכָא בָאָה), and it is written there (וּכְתִיב הָתָם), “In the evening she came” (בָּעֶרֶב הִיא בָאָה) (Esther 2). And this is “longing fulfilled” (וְדָא הוּא תַּאֲוָה בָאָה), [that it] comes before the supernal King (בָּאָה קַמֵּי מַלְכָּא עִלָּאָה), to complete the Desire of that person (לְאַשְׁלָמָא רְעוּתָא דְּהַהוּא בַּר נָשׁ).

Another matter (דָּבָר אַחֵר): “Hope deferred makes the heart sick” (תּוֹחֶלֶת מְמוּשָׁכָה מַחֲלַת לֵב), this refers to a place (דָּא הוּא אֲתַר), where a matter was given over (דְּאִתְיְיהִיב הַהִיא מִלָּה), to another domain where it ought not to have gone (בְּאֲתַר אָחֳרָא דְּלָא אִצְטְרִיךְ), and it is delayed (וְאִתְמַשְּׁכָא), until it is passed from hand to hand (עַד דְּאִתְיְיהִיב מִיָּדָא לְיָדָא), and at times it never comes (וּלְזִמְנִין דְּלָא יִיִתֵי). Why? (מַאי טַעְמָא), because it was spread out and delayed (בְּגִין דְּאִתְפַּשְּׁטָא וְאִתְמַשְּׁכָא), among all those appointed to bring it down to the world (בְּכָל אִינוּן מְמַנָּן לְנַחֲתָא לֵיהּ לְעַלְמָא). “And a tree of life is a longing fulfilled” (וְעֵץ חַיִּים תַּאֲוָה בָאָה), this is hope (דָּא הוּא תּוֹחֶלֶת), which is not delayed (דְּלָא אִתְמַשְּׁכָא), because the appointed agents are swift (בְּגִין אִינוּן מְמַנָּן רְתִיכִין), but rather Kudsha Berikh Hu gives it to him immediately (אֶלָּא דְּקוּדְשָׁא בְּרִיךְ הוּא יָהִיב לֵיהּ לְאַלְתָּר). For when it is delayed among sluggish agents (בְּגִין דְּכַד אִתְמַשְּׁכָא בֵּין אִינוּן מְמַנָּן רְתִיכִין), many masters of judgment are given permission (כַּמָּה אִינוּן מָארֵיהוֹן דְּדִינָא דְּאִתְיְיהִיב לוֹן רְשׁוּתָא), to scrutinize and examine his judgment (לְעַיְינָא וּלְאִסְתַּכְּלָא בְּדִינֵיהּ), before it is given to him (עַד לָא יִנָּתְנוּן לֵיהּ). But that which emerges from the King’s palace and is given to a person (וּמַה דְּנָפִיק מִבֵּי מַלְכָּא וְאִתְיְיהִיב לֵיהּ לְבַר נָשׁ), whether he is worthy or not (בֵּין דְּזָכֵי, בֵּין דְּלָא זָכֵי), it is given immediately (אִתְיְיהִיב מִיָּד). And this is “a tree of life is a longing fulfilled” (וְדָא הוּא עֵץ חַיִּים תַּאֲוָה בָאָה).

Another matter (דָּבָר אַחֵר): “Hope deferred” (תּוֹחֶלֶת מְמוּשָׁכָה), this refers to Ya‘akov (דָּא יַעֲקֹב), for the hope of Yosef was delayed for him a long time (דְּאִתְמַשְּׁכָא לֵיהּ תּוֹחַלְתָּא דְיוֹסֵף עַד זְמַן אָרִיךְ). “And a tree of life is a longing fulfilled” (וְעֵץ חַיִּים תַּאֲוָה בָאָה), this is Binyamin (דָּא הוּא בִּנְיָמִין). For from the time that Yosef requested him (דְּהָא מִזִּמְנָא דְּתָבַע לֵיהּ יוֹסֵף), until the time he came before him (עַד הַהוּא זִמְנָא דְּאָתָא לְגַבֵּיהּ), it was only a short time (לָא הֲוָה אֶלָּא זִמְנָא זְעֵיר), that time was not delayed (דְּלָא אִתְמַשְּׁכָא הַהוּא זִמְנָא). This is what is written (הֲדָא הוּא דִכְתִיב): “And he lifted up his eyes and saw Binyamin his brother, the son of his mother” (וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת בִּנְיָמִין אָחִיו בֶּן אִמּוֹ) (Bereshit 43). What is [meant by] “the son of his mother”? (מַאי בֶּן אִמּוֹ), that the image of his mother was in him (דְּדִיוּקְנֵיהּ דְּאִמֵּיהּ הֲוָה בֵּיהּ), and his appearance resembled the image of Rachel (וְהֲוָה דָמֵי דִּיוּקְנֵיהּ לְדִיוּקְנָא דְּרָחֵל). Therefore it is written (בְּגִין כָּךְ כְּתִיב): “And he lifted up his eyes and saw Binyamin his brother, the son of his mother” (וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת בִּנְיָמִין אָחִיו בֶּן אִמּוֹ).

Rabbi Yosei said (רִבִּי יוֹסֵי אָמַר), but behold, it is written earlier (וְהָא כְּתִיב בְּקַדְמִיתָא): “And Yosef saw with them Binyamin” (וַיַּרְא יוֹסֵף אִתָּם אֶת בִּנְיָמִן) (Bereshit 43), and now it is written (וְהַשְׁתָּא כְּתִיב): “And he lifted his eyes and saw Binyamin his brother” (וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת בִּנְיָמִין אָחִיו). What is this seeing here? (מַאי רְאִיָּה הָכָא). Rather, he saw with the Holy Spirit concerning Binyamin (אֶלָּא חָמָא בְּרוּחָא דְקוּדְשָׁא לְבִנְיָמִן), that his portion would be with them in the land (דְּחוּלָקֵיהּ הֲוָה עִמְּהוֹן בְּאַרְעָא). And in the portion of Binyamin and Yehudah the Shekhinta would dwell (וּבְחוּלָקֵיהּ דְּבִנְיָמִן וִיהוּדָה תִּשְׁרֵי שְׁכִינְתָא). For he saw Yehudah and Binyamin (דְּהָא חָמָא לֵיהּ לִיהוּדָה וּבִנְיָמִן), that the Sanctuary would be in their portion (דִּבְחוּלְקֵיהוֹן הֲוָה מַקְדְּשָׁא). And this is “And Yosef saw with them Binyamin” (וְדָא הוּא וַיַּרְא יוֹסֵף אִתָּם אֶת בִּנְיָמִן): with them he saw him (לֵיהּ חָמָא עִמְּהוֹן), but Yosef, who was his brother, did not see him with them in that portion (וְיוֹסֵף דְּהֲוָה אֲחוּהָ לָא חָמָא עִמְּהוֹן בְּהַהוּא חוּלָקָא). Also here (אוּף הָכָא): “And he lifted his eyes and saw Binyamin his brother, the son of his mother” (וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת בִּנְיָמִין אָחִיו בֶּן אִמּוֹ). What is written after it? (מַה כְּתִיב בַּתְרֵיהּ): “And Yosef hastened, for his compassion burned for his brother, and he sought to weep, and he entered the chamber and wept there” (וַיְמַהֵר יוֹסֵף כִּי נִכְמְרוּ רַחֲמָיו אֶל אָחִיו, וַיְבַקֵּשׁ לִבְכּוֹת, וַיָּבֹא הַחַדְרָה, וַיֵּבְךְ שָׁמָּה) (Bereshit 43).