Daf 204a (דַּף ר״ד ע״א)

I return now to the earlier matter (אַהֲדַרְנָא לְמִילֵי קַדְמָאֵי): “And to Yosef were born two sons before the year of famine came…” (וּלְיוֹסֵף יֻלָּד שְׁנִי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב וְגו׳) (Bereshit 41). Rabbi Yitzḥak opened (רִבִּי יִצְחָק פָּתַח): “And the remnant of Ya'akov shall be among the nations, in the midst of many peoples, like dew from Hashem, like drops on grass, which do not hope for man nor wait for the children of men” (וְהָיָה שְׁאֵרִית יַעֲקֹב בַּגּוֹיִם בְּקֶרֶב עַמִּים רַבִּים כְּטַל מֵאֵת יְיָ כִּרְבִיבִים עֲלֵי עֵשֶׂב אֲשֶׁר לֹא יְקַוֶּה לְאִישׁ וְלֹא יְיַחֵל לִבְנֵי אָדָם) (Micah 5).

Come and see (תָּא חֲזֵי): every day, when the light ascends (בְּכָל יוֹמָא וְיוֹמָא כַּד נְהוֹרָא סָלְקָא), a certain bird awakens in the tree of the Garden of Eden (אִתְעַר חַד צִיפֳּרָא בְּאִילָנָא דְּגִנְתָא דְעֵדֶן), and it calls three times (וְקָרֵי תְּלַת זִמְנִין). And a scepter rises (וְשַׁרְבִיטָא יִזְדָּקַּף), and a herald proclaims with force (וְכָרוֹזָא קָרֵי בְחָיִל): To you it is said, rebels of the palace (לְכוֹן אָמְרִין הוּרְמָנִי דְּבוֹרְיָירֵי), who among you sees yet does not see (מַאן מִנְּכוֹן דְּחָמֵי וְלָא חָמֵי), who stand in the world and do not know on what they stand (דְּקָיְימָא בְּעַלְמָא וְלָא יָדְעֵי עַל מַה קָּיְימֵי), who do not gaze upon the glory of their Master (לָא מַשְׁגִּיחִין בִּיקָרָא דְמָארֵיהוֹן). The Orayta stands before them (אוֹרַיְיתָא קָיְימָא קַמַּיְיהוּ), and they do not labor in it (וְלָא מִשְׁתַּדְּלֵי בָהּ). Better for them not to have been created (טַב לוֹן דְּלָא יִבָּרוּן), for on what do they stand without understanding (עַל מַה יְּקוּמוּן בְּלָא סָכְלְתָנוּ). Woe to them when the evil days awaken upon them (וַוי לוֹן כַּד יִתְעָרוּן יוֹמֵי דְרַע עֲלַיְיהוּ), and they are driven from the world (וְיִטְרְדוּן לְהוֹן מֵעָלְמָא). Who are the evil days? (מַאן אִינוּן יוֹמִין דְּרַע).

If you should think they are the days of old age (אִי סַלְקָא דַעְתָּךְ דְּאִינוּן יוֹמֵי דְּסִיבוּ), it is not so (לָאו הָכִי). For the days of old age - if he merits through sons and grandsons - are good days (דְּהָא יוֹמֵי דְסִיבוּ, אִי זָכָה בִּבְנִין וּבְנִי בְנִין, יוֹמֵי דְטַב אִינוּן). Who then are the evil days? (מַאן אִינוּן יוֹמִין דְּרַע). Rather, these are as it is said (אֶלָּא אִינוּן כְּמָה דְאִתְּמָר): “And remember your Creator in the days of your youth, before the evil days come…” (וּזְכוֹר אֶת בּוֹרְאֶךָ בִּימֵי בְחוּרוֹתֶיךָ עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה) (Ecclesiastes 12) not those days of old age (לָאו אִינוּן יוֹמִין דְּסִיבוּ). Rather, the secret of the matter is this p4-3(אֶלָּא רָזָא דְמִלָּה): When Kudsha Berikh Hu created the world (כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עַלְמָא), He created it with the letters of the Orayta p4-4(בָּרָא לֵיהּ בְּאַתְוָון דְּאוֹרַיְיתָא). And each letter came before Him (וְכָל אָת וְאָת עָאֳלַת קַמֵּיהּ), until all the letters were established through the letter Bet (עַד דְּאִתְקָיְימוּ כֻּלְּהוּ אַתְוָון בְּאָת בֵי״ת). And all those Alef-Bets through which the letters were formed (וְכָל אִינוּן אַלְפָא בֵּיתוֹת דְּאִתְגַּלְגְּלוּ אַתְוָון), all of them stood (כֻּלְּהוּ קָיְימֵי) - Some say: all of them (כָּלְהוּ) - to create the world (לְמִבְרִי עָלְמָא).

Once the two letters, these Tet and Resh, were interwoven as one p4-5(כֵּיוָן דְּאִתְגַּלְגְּלוּ וְאִתְחַבָּרוּ תְּרֵין אַתְוָון אִלֵּין ט״ר כְּחֲדָא), the tet ascended but did not settle (סַלְקָא טי״ת וְלָא אִתְיַישְׁבַת), until Kudsha Berikh Hu rebuked her (עַד דְּגָעַר בָּהּ קוּדְשָׁא בְּרִיךְ הוּא). And He said to her, Tet, Tet, why do you rise and not settle in your place? (וְאָמַר לָהּ, טי״ת טי״ת, עַל מָה אַתְּ סָלְקָא וְלָא אִתְיַישְׁבַת בְּדוּכְתִּיךְ). She said before Him: Did You not make me to be the letter at the head of “good,” for behold Orayta opened with me, “for it was good”? (אָמְרָה קַמֵּיהּ. וְכִי עָבְדַת לִי לְמֶהוֵי אָת בְּרֵישָׁא דְטוֹב, דְּהָא אוֹרַיְּיתָא פָּתַח בִּי כִּי טוֹב). How can I join and settle in a letter of evil? (הֵיךְ אֲנָא מִתְחַבְּרָא לְאִתְיַישְׁבָא בְּאָת רַע). He said to her: Return to your place, for you are needed there (אָמַר לָהּ, תּוּב לְאַתְרִיךְ, דְּהָא אַתְּ צָרִיךְ לָהּ).

For the human being whom I desire to create with you both, you will both be joined as one, and he will be created (דְּהָא בַר נָשׁ דְּאֲנָא בָּעֵי לְמִבְרֵי בְּכוֹן, תַּרְוַיְיכוּ אִתְכְּלִיל כְּחֲדָא, וְיִתְבְּרֵי). But you to the right, and she to the left (אֲבָל אַתְּ לִימִינָא, וְאִיהִי לִשְׂמָאלָא). Then they returned and settled one with the other as one (וּכְדֵין תָּבוּ וְאִתְיַישְׁבוּ דָּא בְּדָא כְּחֲדָא). At that moment Kudsha Berikh Hu separated them and created for each one known days and years (בְּהַהִיא שַׁעְתָּא פָּרִישׁ לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וּבָרָא לוֹן לְכָל חַד וְחַד, יוֹמִין וּשְׁנִין יְדִיעָן), these to the right and these to the left (אִלֵּין לִימִינָא וְאִלֵּין לִשְׂמָאלָא).

Those of the right were called Days of Good (אִלֵּין דְּיָמִינָא, אִתְקְרוּן יְמֵי הַטּוֹב), and those of the left were called Days of Evil (וְאִלֵּין דִּשְׂמָאלָא אִתְקְרוּן יְמֵי הָרָעָה). And regarding this Shlomo said, “Until the evil days come” (וְעַל דָּא אָמַר שְׁלֹמֹה, עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה) (Kohelet 12). These accuse a person for the sins he committed (דְּאִלֵּין מְסַחֲרִין לֵיהּ לְבַר נָשׁ בְּחוֹבוֹי דְּאִיהוּ עָבִיד). Once the days of good and days of evil were created (כֵּיוָן דְּאִתְבְּרוּן יוֹמִין דְּטוֹב, וְיוֹמִין דְּרַע), then they returned and settled, to be included within the human being (כְּדֵין תָּבוּ וְאִתְיַישְׁבוּ, לְאִתְכְּלָלָא בְּהוּ בְּבַר נָשׁ). And for this reason David said, “Why should I fear in the days of evil, the iniquity of my heels will surround me” (וּבְגִינֵי כָךְ אָמַר דָּוִד לָמָּה אִירָא בִּימֵי רָע עֲוֹן עֲקֵבַי יְסֻבֵּנִי) (Tehillim 49). Truly, Days of Evil (יְמֵי רָע וַדַּאי).

And this secret: these are called Days of Famine, years of famine (וְרָזָא דָא, אִלֵּין אִקְרוּן יְמֵי רָעָב, שְׁנִין דְּרָעָב), and these are called Days of Plenty, years of plenty (וְאִלֵּין אִקְרוּן יְמֵי שָׂבָע, שְׁנֵי שָׂבָע). And the secret of the matter: that the flow of the holy covenant not be brought forth in days of famine, in the year of famine (וְרָזָא דְמִלָּה, דְּלָא לְאֲפָקָא מַבּוּעָא דִּבְרִית קַדִּישָׁא, בְּיוֹמֵי רָעָב, בִּשְׁנַת הָרָעָב). And because of this, Yosef-who is the secret of the covenant-sealed his fountain in the year of famine (וּבְגִין כָּךְ יוֹסֵף דְּאִיהוּ רָזָא דִּבְרִית, סָתִים מַבּוּעֵיהּ בִּשְׁנַת הָרָעָב). And he did not give it place to pour forth into the world (וְלָא יָהַב לֵיהּ דּוּכְתָּא לְאַסְגָּאָה בְּעָלְמָא). And this is what is required of a person: that when the year of famine dominates, he must seal the fountain of his holy covenant (וְדָא בָּעֵי לֵיהּ לְבַר נָשׁ, דְּכַד שָׁלְטָא שְׁנַת הָרָעָב, דְּיַסְתִּים מַבּוּעָא דִּבְרִית קַדִּישָׁא דִּילֵיהּ). So that he not give it a place to pour forth into the world (בְּגִין דְּלָא יָהַב לֵיהּ דּוּכְתָּא לְאַסְגָּאָה בְּעָלְמָא).

Rabbi Shimon said: This secret is a supernal secret (רִבִּי שִׁמְעוֹן אָמַר, רָזָא דָא אִיהוּ רָזָא עִלָּאָה). In that year of famine, once it dominates, one must seal its fountain (בְּהַהִיא שְׁנַת הָרָעָב, כֵּיוָן דְּאִיהִי שָׁלְטָא, בָּעֵי לְאַסְתָּמָא מַבּוּעֵיהּ). For if he does not seal it, he causes the drawing of a spirit to that child from that Sitra (בְּגִין דְּאִי לָא סָתִים לֵיהּ, גָּרִים לְאַמְשָׁכָא רוּחָא לְהַהוּא וַלְדָא מֵהַהוּא סִטְרָא). And gives place to that side to expand in the world-a side that is defiled-opposite the side of holiness (וְיָהִיב דּוּכְתָּא לְהַהוּא סִטְרָא לְמִפְשֵׁי בְּעָלְמָא, סִטְרָא דִּמְסָאֲבָא בְּסִטְרָא דְּקוּדְשָׁא). And furthermore, a secret, as it is written: “Under three things the earth trembles…” (וְתוּ רָזָא, דִּכְתִיב תַּחַת שָׁלוֹשׁ רָגְזָה אֶרֶץ וְגו') (Proverbs 30).

And because of this, Yosef the Tzaddik, the secret of the covenant, ascended and sealed his fountain in the year of famine (וּבְגִין כָּךְ יוֹסֵף צַדִּיקָא, רָזָא דִּבְרִית, סָלִיק וְסָתִים מַבּוּעֵיהּ, בִּשְׁנַת הָרָעָב). So that he would not become intermixed with her at all, nor give her place (דְּלָא לְאִתְעָרְבָא בַּהֲדָהּ כְּלָל, וּלְמֵיהַב לָהּ דּוּכְתָּא). And whoever opens his fountain in that time, upon him it is written: “They have betrayed Hashem, for they have begotten strange children; now a month shall consume them…” (וּמַאן דְּאַפְתַּח מַבּוּעֵיהּ בְּהַהוּא זִמְנָא, עֲלֵיהּ כְּתִיב בַּי־יָ בָּגָדוּ כִּי בָנִים זָרִים יָלָדוּ עַתָּה יֹאכְלֵם וְגו') (Hosea 5). For these are surely called strange children (דְּהָא אִלֵּין אִקְרוּן בָּנִים זָרִים וַדַּאי). They have truly betrayed Hashem (בַּי־יָ בָּגָדוּ וַדַּאי). And for this reason, blessed is the portion of Yisrael the holy ones, who did not exchange the holy place with a defiled place (וּבְגִין כָּךְ זַכָּאָה חוּלַקְהוֹן דְּיִשְׂרָאֵל קַדִּישִׁין, דְּלָא אִתְחַלְּפוּ דּוּכְתָּא קַדִּישָׁא, בְּדוּכְתָּא מְסָאֲבָא). And regarding this it is written: “And to Yosef were born two sons before the year of famine came” (וְעַל דָּא כְּתִיב, וּלְיוֹסֵף יֻלַּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב) (Bereshit 41). For from the moment that the year of famine ruled, he sealed his fountain and withdrew his source (דְּהָא מֵהַהוּא זִמְנָא דְּשָׁלְטָא שְׁנַת הָרָעָב, אַסְתִּים מַבּוּעֵיהּ וְסָלִיק מְקוֹרֵיהּ), so as not to give children to the defiled Side, nor to exchange the place of Kudsha with a defiled place (דְּלָא לְמֵיהַב בְּנִין לְסִטְרָא מְסָאֲבָא, וְלָא לְאַחְלָפָא דּוּכְתָּא דְּקוּדְשָׁא, בְּדוּכְתָּא דִּמְסָאֲבָא). And a person must wait for his Master Kudsha, when He will come and rule, as it is written: “And I will wait for Hashem, who hides His face from the house of Ya'akov, and I will hope for Him” (וּבָעֵי בַּר נָשׁ לְחַכָּאָה לְמָארֵיהּ דְּקוּדְשָׁא, כַּד יֵיתֵי וְיִשְׁלוֹט, כְּדִכְתִיב וְחִכִּיתִי לַי־יָ הַמַּסְתִּיר פָּנָיו מִבֵּית יַעֲקֹב וְקִוִּיתִי לוֹ) (Isaiah 8).