Daf 212b (דַּף רי״ב ע״ב)

Alef: his intention is to say “in the land” (א׳ רְצוֹנוֹ לוֹמַר בָּאָרֶץ), it is concealed in the margin of the scroll of the Orayta (אִתְצַפֵּי אֲתָא בְּתִיגְנָא דְּסִיפְרָא דְּאוֹרַיְּיתָא). And I am divided “in the land”; in the land you will find [this] in the margin of the scroll of the Orayta (וְאֲנָא אִתְפַּלִּיג בָּאָרֶץ, בָּאָרֶץ אַתְּ מַשְׁכַּח בְּתִיגְנָא דְּסִיפְרָא דְּאוֹרַיְּיתָא), Two hundred and ninety are interchanged as one exile (ר״ץ מִתְלַפִּין כְּחֲדָא גָּלוּתָא). What is the exile of Egypt? (מַאי גָּלוּתָא דְּמִצְרָאֵי). Four hundred years, He said to Avraham, that exile would befall his children in Egypt (אַרְבַּע מְאָה שְׁנִין הֲוָה אָמַר לְאַבְרָהָם, דִּיהֵא גָּלוּתָא לִבְנוֹהִי בְּמִצְרָאֵי). But when you calculate their years, it was two hundred and ninety years (וְכִי הֲוֵית מָנֵיתָא יַתְהוֹן, מָאתָן וְתִשְׁעִין שְׁנִין הֲווּ).

Come and see: “And Yosef died, a hundred and ten years old” (תָּא חֲזֵי, וַיָּמָת יוֹסֵף בֶּן מֵאָה וְעֶשֶׂר שָׁנִים) (Bereshit 50). Rabbi Shimon opened and said, (Isaiah 7) “Behold, the young woman is pregnant and will give birth to a son, and she shall call his name Immanu’el” (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר, הִנֵּה הָעַלְמָה הָרָה וְיוֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּאֵל) a sign and a birth (עִדּוּי וְלֵידָה), filled with revelations and great afflictions and evil times (דְּאִתְמְלֵי לְגִלּוּיָאן וְעָקְתָן סַגִּיאִין וְעִידָן בִּישִׁין). And even though these were so (וְאַף עַל גַּב דִּיְהוּ בְּאִלֵּין), the Matronita was shaken and distanced from her Husband (מַטְרוּנִיתָא אִזְדַּעְזְעַת וְאִתְרַחֲקַת מִן בַּעֲלָהּ), she will be with us in exile (תְּהֵא עִמָּנָא בְּגָלוּתָא).

One hundred and ten was the engraved addition (בֶּן מֵאָה וְעֶשֶׂר הֲוָה גִּלּוּפָא דְּאִתּוֹסַף), it is appropriate to say that there passed from exile one hundred and ten years (יִתְרְעֵי לְמֵימַר וְהֲוָה עָבַר מִן גָּלוּתָא מֵאָה וְעֶשֶׂר שְׁנִין), and [together with] two hundred and ninety, it equals four hundred years (וּמָאתָן וְתִשְׁעִין, הֲוִי אַרְבַּע מְאָה שְׁנִין). And the exile of Ya'akov was not counted except from the death of Yosef (וְלָא אִתְמְנֵי גָלוּתָא דְיַעֲקֹב, אֶלָּא מִדְּמִית יוֹסֵף). (And this is “one upon another,” as it is said: “And from the time the continual [offering] was taken away, and to set up the abomination that makes desolate…”) (והיינו דָּא עַל גַּבֵּי דָּא: דְּאָמַר, וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שֹׁמֵם וְגו׳) (Daniel 12). “And the days of Ya'akov, the years of his life, were a hundred and forty-seven years” (וַיְהִי יְמֵי יַעֲקֹב שְׁנֵי חַיָּיו שֶׁבַע שָׁנִים וְאַרְבָּעִים וּמְאַת שָׁנָה) (Bereshit 47). Here is a secret in exile through the count (הָכָא רָזָא בְּגָלוּתָא בְּמִנְיְינָא), a repair for his children, revealed in the chamber of judgment through three colors (תִּקוּנְתָּא יְהוֹן בְּנַיָּיא דְּאִתְגַּלְּיָין בְּמִכִּילָתָא דְּדִינָא תְּלָתָא גַּלָּוָון). The first was Egypt, which was completed in seven years (קַדְמָאָה דְּמִצְרָאֵי, דְּאִתְמְתַל בִּשְׁבַע שְׁנִין). Rabbi Ḥiyya opened and said: (Song of Songs 2) “I adjure you, O daughters of Jerusalem, by the gazelles or by the hinds…” (רִבִּי חִיָּיא פָּתַח וְאָמַר: הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלַיִם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת וְגו׳).

Rabbi Shimon said from here: (Jeremiah 31) “From afar Hashem appeared to me, saying: With an eternal love have I loved you…” (רִבִּי שִׁמְעוֹן אָמַר מֵהָכָא: מֵרָחוֹק יי נִרְאָה לִי וְאַהֲבַת עוֹלָם אֲהַבְתִּיךְ וְגו׳). Here is a secret in exile: a repair for the children of Yisrael (הָכָא רָזָא בְּגָלוּתָא: תַּקַּנְתָּא יְהוֹן בְּנוֹהִי דְּיִשְׂרָאֵל), waves are cast (מִשְׁתְּרֵי גַּלָּיָיא), and it is proper to say (וְיִתְרְעֵי לְמֵימַר), these are the holy children who were revealed for their sins in judgment-many years shall it be (יְהוֹן בְּנַיָּא קַדִּישָׁא דְּאִתְגַּלָּוָון עַל חוֹבֵיהוֹן בְּדִינָא, שְׁנִין סַגִּיאִין יְהֵא). (Leviticus 26) “Seven [times] for your sins” (שֶׁבַע כְּחַטֹּאתֵיכֶם), (Bereshit 4) “For sevenfold Cain shall be avenged” (כִּי שִׁבְעָתַיִם יוּקַּם קָיִן) in the first exile, that of Egypt, which was small (בְּגָלוּתָא קַדְמָאָה דְּמִצְרָאֵי, דְּהִיא זְעֵירָא).

The second, the exile of the Judges, which was completed in forty years (תִּנְיָינָא: גָּלוּתָא דְּשׁוֹפְטִים, דְּאִתְמְתַל לְאַרְבָּעִים שְׁנִין), in seven which were many among them (בִּשְׁבַע דְּאִינְהוּ סַגִּיאֵי מִנֵּיהּ).

The third, the exile in which we are, prolonged (תְּלִיתָאֵי: גָּלוּתָא דַּאֲנַן בֵּיהּ אֲרִיכָא), which was completed in a hundred years, with forty (דְּאִתְמְתַל לִמְאָה שְׁנִין, לְאַרְבְּעִין), and this is on the higher level that says: (Daniel 12) “And from the time the continual [offering] was removed to set up the desolate abomination…” (וְהַיְינוּ דָּא עַל גַּבֵּי עִלָּאָה דְּאָמַר: וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שׁוֹמֵם וְגו׳). “And the days of Yisrael drew near to die” (וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת) (Bereshit 47). Rabbi Ḥizkiyya said (רִבִּי חִזְקִיָּה אָמַר): he saw the anguish of the exile that was to befall his children (חֲמָא דָּא עַקְתָּא דְּגָלוּתָא דְּהֲוָה עָרְעָן לִבְנוֹהִי), he brought himself near and pressed toward death (קְרִיבָא אֲנַפְשֵׁיהּ וּדְחִיקַת לִמְמָת), and no life remained (לָא אִשְׁתָּאַר חַי), for he had descended in levels for the sake of the sins of Yisrael (כַּד הֲוָה נָחִית מִדַּרְגִּין בְּדִיל חוֹבֵיהוֹן דְּיִשְׂרָאֵל). He did not descend with them into exile (לָא נָחִית עִמְּהוֹן בְּגָלוּתָא).

Fortunate is their portion (זַכָּאָה חוּלְקֵיהוֹן), for had he not descended with them into exile, they would have remained among the nations (דְּאִי לָא נָחִית עִמְּהוֹן בְּגָלוּתָא, אִשְׁתָּאֲרָן בֵּינֵי עַמְמַיָּא). And you said (Isaiah 50) “Why have I come and there was no man, I called and none answered” (וְאַתְּ אֲמַרְתְּ: מַדּוּעַ בָּאתִי וְאֵין אִישׁ, קָרָאתִי וְאֵין עוֹנֶה). “None answered”-this is Yisrael (וְאֵין עוֹנֶה, דָּא יִשְׂרָאֵל); “I came and there was no man”-this is the Shekhinta (בָּאתִי וְאֵין אִישׁ, דָּא שְׁכִינָתָא). “Is My hand too short to redeem? Or do I lack strength to save?” (הַקָּצוֹר קָצְרָה יָדִי מִפְּדוּת, וְאִם אֵין בִּי כֹּחַ לְהַצִּיל), “Behold, by My rebuke I dry up the sea, I make rivers a wilderness” (הֵן בְּגַעֲרָתִי אַחֲרִיב יָם, אָשִׂים נְהָרוֹת מִדְבָּר). Kudsha Berikh Hu gave Yisrael a portion such that no other power should dominate them (קוּדְשָׁא בְּרִיךְ הוּא יָהַב חוּלָקָא לְיִשְׂרָאֵל, דְּלָא יִשְׁלוֹט רַבְרְבָנָא אָחֳרָא בְּהוֹן).

They went down into exile (נָחֲתוּ לְגָלוּתָא), the Shekhinta was with them (שְׁכִינְתָּא עִמְּהוֹן), and He [the King] was distant from the Matronita (וְהוּא רָחִיק מִמַּטְרוֹנִיתָא). “And he called his son Yosef and said to him: If I have now found favor in your eyes…” (וַיִּקְרָא לִבְנוֹ לְיוֹסֵף וַיֹּאמֶר לוֹ: אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ) (Bereshit 47). He investigated all his children (חָקַר יַת בְּנוֹהִי כֻּלְּהוֹן), and said to them: many sufferings, great evils (וְאָמַר לְהוֹן: עַקְתָּן סַגִּיאִין, בִּישִׁין רַבְרְבִין), I have seen entering into your blessings (חָמִית לְמֵיעַל לִבְרֵיכוֹן). May you find the compassion of the Supernal (אַשְׁכְּחָן רַחֲמֵי עִלָּאֵי). And if you wish to be delivered from all distress (וְאִי אַתּוּן בָּעָאן לְמֵיפַּק מִכָּל עַקְתָּא), fulfill for me (קַיְּימוּ לִי), and place among you the Master of the World (וְהֲבוּ בֵּינָנָא רִבּוֹן עָלְמָא), and act with integrity and judgment (וְתַעַבְדוּן קְשׁוֹט וְדִינָא), and be as your forefathers (וְתֶהֱוֵי כַּאֲבָהַתְּכוֹן), and the officers in each generation who come after you (וּפַקִּידֵי בְּכָל דָּר וְדָר דְּיֵיתֵי בַּתְרֵיכוֹן). And if you wish to do thus (וְאִי אַתּוּן בָּעָאן לְמֶעְבַּד הָכִי), you will go forth from all distress that shall come upon you (תִּפְקוּן מִכָּל עַקְתָּא דְּיֵיתֵי עֲלֵיכוֹן).

Rabbi Shimon said (רִבִּי שִׁמְעוֹן אָמַר): (Amos 5) “Establish judgment in the gate; perhaps Hashem God Tzevaot will be gracious to the remnant of Yosef” (וְהַצִּיגוּ בַשַּׁעַר מִשְׁפָּט, אוּלַי יֶחָנֵן יְיָ אֱלֹהֵי צְבָאוֹת שְׁאֵרִית יוֹסֵף). They were called by his beauty: all of them Yisrael, all of them Yosef (דְּאִתְקְרִיאוּ בְּנוֹהִי יִשְׂרָאֵל כֻּלְּהוֹן יוֹסֵף). And if you act thus (וְאִי תַּעַבְדוּן הָכִי), not one of My children shall you bury (לָא תִקְבְּרוּן חַד מִן בְּרִי), but rather you shall return to your land in peace (אֶלָּא אִתִּי תְּתוּבוּן לְאַרְעֲכוֹן בִּשְׁלָמָא). This is what is written (הֲדָא הוּא דִּכְתִיב): (Bereshit 24) “Place your hand under my thigh” (שִׂים נָא יָדְךָ תַּחַת יְרֵכִי). What is “your hand”? (מַהוּ יָדְךָ).

He opened and said (פָּתַח וְאָמַר): (Psalms 45) “Gird your sword upon your thigh, mighty one, your glory and your majesty” (חֲגוֹר חַרְבְּךָ עַל יָרֵךְ גִּבּוֹר, הוֹדְךָ וַהֲדָרֶךָ). The sword that endures with it is Chesed and Emet (סַיְיפָא דְּקָאֵי בָּהּ חֶסֶד וֶאֱמֶת) two Sefiran lights (תְּרֵין סְפִירָן סְפִירָן) and they do not abandon one another (וְלָא שָׁבְקִין דָּא לְדָא). And concerning this it says (וְעַל דָּא אָמַר): (Psalms 89) “Chesed and Emet shall go before Your face” (חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ), (Lamentations 4) “The face of Hashem has scattered them” (פְּנֵי יְיָ חִלְּקָם). And if his children were good, and did what was kept (וְאִי הֲווּ טָבָאן בְּנוֹהִי, וְעֲבִידוּ מַה דְּקָיְימוּ), not one of his sons would have died in Egypt (לָא מֵית חַד מִבְּנַיְּיהוּ בְּמִצְרָאֵי). For every good [soul] upon whom the Name of God is decreed (דְּכָל טַב וְטַב דְּגָזִיר שְׁמָא דֵּאֱלָהָא עַל אֱנָשָׁא), it is only upon those who are good (לָא הֲוֵי אֶלָּא עַל דִּיהוֹן טָבִין). And if not, not (וְאִי לָא, לָא). As David said (כְּמָה דְּאָמַר דָּוִד): (I Kings 2) “That Hashem may fulfill His word which He spoke concerning me, saying: If your children keep their way to walk before Me in truth…” (לְמַעַן יָקִים יְיָ אֶת דְּבָרוֹ אֲשֶׁר דִּבֶּר עָלַי לֵאמֹר: אִם יִשְׁמְרוּ בָנֶיךָ אֶת דַּרְכָּם לָלֶכֶת לְפָנַי בֶּאֱמֶת). And if not, not (וְאִי לָא, לָא). (He brings their blessing and says about them..) (מַיְיתֵי בִּרְכָּאן דְּאָמַר עֲלַיְיהוֹן).