Daf 222b (דַּף רכ״ב ע״ב)

And he called his son, Yosef (וַיִּקְרָא לִבְנוֹ לְיוֹסֵף) - his son, with one likeness of face (בְּנוֹ, בְּחַד דִּיוּקְנָא דְאַנְפִּין), for in the desire of spirit and heart he begot him more than all the others (בְּגִין דְּבִרְעוּתָא דְרוּחָא וְלִבָּא, אוֹלִיד לֵיהּ יַתִּיר מִכֻּלְּהוּ). Come and see (תָּא חֲזֵי), what is written (מַה כְּתִיב): Is it a small matter that you have taken my husband? [Bereshit 30] (הַמְעַט קַחְתֵּךְ אֶת אִישִׁי) - for all the desire of Ya'akov was with Rachel (דְּכָל רְעוּתָא דְיַעֲקֹב בְּרָחֵל הֲוָה), and for this reason: And he called his son, Yosef (וּבְגִין כָּךְ וַיִּקְרָא לִבְנוֹ לְיוֹסֵף).

It was taught (תָּאנָא): Rabbi Shimon opened and said (רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר): The hidden things are for Hashem our God… [Devarim 29] (הַנִּסְתָּרוֹת לַה' אֱלֹקֵינוּ וְגו'). The hidden things are for Hashem our God (הַנִּסְתָּרוֹת לַה' אֱלקֵינוּ) - Come and see (תָּא חֲזֵי), how much a person must beware of his sins (כַּמָּה אִית לֵיהּ לְבַר נָשׁ לְאִזְדַּהֲרָא מֵחוֹבוֹי), and take heed not to transgress the will of his Master (וּלְאִסְתַּכָּלָא דְּלָא יַעֲבָר עַל רְעוּתֵיהּ דְּמָארֵיהּ). For we have learned (דְּתָנִינָן): all that a person does in this world (כָּל מַה דְּבַר נָשׁ עָבִיד בְּהַאי עַלְמָא), those deeds are written in a book (בְּסִפְרָא כְּתִיבוּ אִינוּן עוֹבָדִין), and they ascend in account before the Holy King (וְעָאלִין בְּחוּשְׁבְּנָא קַמֵי מַלְכָּא קַדִּישָׁא), and all is revealed before Him (וְכֹלָּא אִתְגַּלְּיָיא קַמֵּיהּ). This is what is written (הֲדָא הוּא דִכְתִיב): Can a man hide in secret places and I shall not see him? says Hashem [Yirmeyahu 23] (אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לא אֶרְאֶנּוּ נְאֻם ה'). If so (אִי הָכִי), how shall a person not guard himself from sinning before his Master? (אֵיךְ לָא יִסְתַּמַּר בַּר נָשׁ מִלְּמֵיחַב קַמֵּיהּ דְּמָארֵיהּ). And we have learned (וְתָנִינָן): even that which a person thinks and it is removed from his desire (אֲפִילּוּ הַהוּא מַה דְּחָשִׁיב בַּר נָשׁ וְאִסְתַּלַּק בִּרְעוּתֵיהּ), all is found before Kudsha Berikh Hu (כֹלָּא אִשְׁתַּכַּח קַמֵי קוּדְשָׁא בְּרִיךְ הוּא), and nothing is lost from Him (וְלָא אִתְאֲבִיד מִנֵּיהּ).

Come and see (תָּא חֲזֵי): on that night that Leah entered to Ya'akov (בְּהַהוּא לֵילְיָא דְּעָאלַת לֵאָה לְגַבֵּיהּ דְּיַעֲקֹב), and she gave him those signs that Ya'akov had given to Rachel (וְיַהֲבַת לֵיהּ אִינוּן סִימָנִין דְּיָהַב יַעֲקֹב לְרָחֵל), it rose in his mind that she was Rachel (סָלִיק בִּרְעוּתֵיהּ דְּאִיהִי רָחֵל), and he cohabited with her (וְשַׁמַּשׁ שִׁמּוּשָׁא בָּהּ). And that was the first drop of Ya'akov (וְהַהִיא טִפָּה קַדְמִיתָא דְּיַעֲקֹב הֲוַת), as it is written (דִּכְתִיב): My strength and the first of my vigor [Bereshit 49] (כֹּחִי וְרֵאשִׁית אוֹנִי), and he thought she was Rachel (וְסָבַר דְּאִיהִי רָחֵל). Kudsha Berikh Hu, who reveals what is deep and hidden (קוּדְשָׁא בְּרִיךְ הוּא דְּאִיהוּ גָלֵי עֲמִיקְתָּא וּמְסַתַּרְתָּא), and knows what is in darkness (וְיָדַע מַה בַּחֲשׁוֹכָא), raised up that intention to its proper place (סָלִיק הַהוּא רְעוּתָא לְאַתְרֵיהּ), and the birthright of Reuven was transferred to Yosef (וּבְכֵירוּתָא דִרְאוּבֵן אִסְתַּלַּק לְיוֹסֵף). Why? (מָאי טַעְמָא) Because that first drop that emerged from Ya'akov was for Rachel (מִשּׁוּם דְּהָא דְרָחֵל הֲוַת, הַהִיא טִפָּה קַדְמִיתָא דְנָפְקַת מִיַּעֲקֹב). And since it was hers (וּבְגִין דְּהֲוַת דִּילָהּ), that birthright which was truly Reuven’s was inherited by Yosef (הַהוּא בְּכֵירוּתָא מַמָּשׁ דִּרְאוּבֵן, יָרִית יוֹסֵף). And Rachel inherited that which was hers (וְרָחֵל יָרְתָה לְהַהוּא דִילָהּ). And for this reason, the secret of the matter (וּבְגִין כָּךְ, רָזָא דְמִלָּה): Reuven was not designated by name like the other tribes (לָא אִסְתַּלַּק רְאוּבֵן בִּשְׁמָא כִּשְׁאָר שִׁבְטִין), but rather “Reuven” - meaning “see, a son” (אֶלָּא רְאוּבֵן. כְּלוֹמַר חֲמוּ בַּר, רְאוּ בֵּן סְתָם), and this son’s name was not known (וְהַאי בֵּן לָא אִתְיְדַע שְׁמֵיהּ). And therefore Leah did not call him with this name (וְעַל דָּא לָא קַרְיָא לֵאָה בְּנֵי בְּהַאי שְׁמָא), and he is not called “See my son” (וְלָא אִקְרֵי רְאוּ בְּנִי), for Leah knew the matter (דְּהָא לֵאָה יָדְעַת עוֹבָדָא).

And we have learned (וְתָנִינָן): it was revealed before Kudsha Berikh Hu (גָּלֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), that Ya'akov had no intention to produce offspring at that moment with this woman (דְּיַעֲקֹב לָאו רְעוּתֵיהּ לְמֵיחַב קַמֵּיהּ בְּהַאי), and did not direct his thought to another woman at that time (וְלָא אִסְתַּכַּל בִּרְעוּתָא בְּאִתְּתָא אָחֳרָא בְּהַהִיא שַׁעְתָּא), like the other sinners of the world (כִּשְׁאָר חַיָּיבֵי עַלְמָא). And therefore it is written (וְעַל כָּךְ כְּתִיב): And the sons of Ya'akov were twelve [Bereshit 35] (וַיִּהְיוּ בְּנֵי יַעֲקֹב שְׁנֵים עָשָׂר). For the sons of other sinners who perform that act (דְּהָא בְּנַיְיהוּ דִּשְׁאָר חַיָּיבֵי עַלְמָא דְּעָבְדִין הַהוּא עוֹבָדָא), are called by another name (בִּשְׁמָא אָחֳרָא אִקְרוּן). And this matter is known to the Friends (וְהָא יְדִיעָא מִלָּה דָא לְגַבֵּי חַבְרַיָא), and for this reason (וּבְגִינֵי כָּךְ): And he called his son, Yosef (וַיִּקְרָא לִבְנוֹ לְיוֹסֵף) - his son, truly (בְּנוֹ מַמָּשׁ), from the root and conclusion (מִשֵּׁירוּתָא וְסִיּוּמָא). Some say: from the son (ד״א: ל״ג בְּרֵיהּ) - he was his son. (בְּנוֹ הֲוָה).

It was taught: Rabbi Yose said (תָּאנָא, אָמַר רִבִּי יוֹסֵי), with what did Ya'akov adjure Yosef? (בַּמֶּה אוֹמֵי לֵיהּ יַעֲקֹב לְיוֹסֵף) As it is written: Place now your hand under my thigh [Bereshit 47] (שִׂים נָא יָדְךָ תַּחַת יְרֵכִי). Rather, it was upon that sign (אֶלָּא בְּהַהוּא אָת קַיָּימָא), that was impressed in his flesh (דְּהֲוָה רָשִׁים בְּבִשְׂרֵיהּ), for this is the highest dignity of the Fathers (דְּדָא חֲשִׁיבוּתָא דְּאֲבָהָן יַתִּיר מִכֹּלָּא). And this covenant - the secret of Yosef it is (וְהַאי בְּרִית, רָזָא דְיוֹסֵף אִיהוּ).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): With Avraham and Ya'akov it is written: Place now your hand under my thigh (בְּאַבְרָהָם וּבְיַעֲקֹב כְּתִיב: שִׂים נָא יָדְךָ תַּחַת יְרֵכִי), beneath my thigh (תְּחוֹת יֻרִכִי) - meaning, in that place hinted to by the holy Name (כְּלוֹמַר, בְּהַהוּא אֲתַר דִּרְמִיזָא בִּשְׁמָא קַדִּישָׁא), and from which goes forth holy, faithful seed into the world (וְאַפִּיק זַרְעָא קַדִּישָׁא מְהֵימְנָא לְעַלְמָא). But with Yitzchak it is not written so (בְּיִצְחָק לָא כְּתִיב), because Esav came from him (בְּגִין דְּנָפִיק מִנֵּיהּ עֵשָׂו). Furthermore, why here does it say: Place now your hand under my thigh - do not bury me in Egypt (תוּ, מַאי טַעְמָא הָכָא: שִׂים נָא יָדְךָ תַּחַת יְרֵכִי אַל נָא תִקְבְּרֵנִי בְּמִצְרָיִם)?

Rather, Ya'akov said to Yosef (אֶלָּא אָמַר לֵיהּ יַעֲקֹב לְיוֹסֵף): By this holy sign swear to me (בְּהַאי רְשִׁימָא קַדִּישָׁא אוֹמֵי לִי), from which comes forth holy, faithful seed into the world (דְּאַפִּיק זַרְעָא קַדִּישָׁא מְהֵימְנָא לְעַלְמָא), and is guarded, and never corrupted (וְאִתְנְטִיר, וְלָא אִסְתָּאַב לְעָלְמִין), that he not be buried among those defiled (דְּלָא יִתְקַבַּר בֵּין אִינוּן מְסָאֲבִין), who are never preserved (דְּלָא נָטְרוּ לֵיהּ לְעָלְמִין). For it is written of them (דִּכְתִיב בְּהוּ): Whose flesh is as the flesh of donkeys, and whose issue is like the issue of horses [Yechezkel 23] (אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם וְזִרְמַת סוּסִים זִרְמָתָם). And if you say (וְאִי תֵימָא): Yosef, who preserved his covenant more than all others (הָא יוֹסֵף דְּנָטִיר לֵיהּ עַל כֹּלָּא), why was he buried among them? (אַמַּאי אִתְקַבַּר בֵּינַיְיהוּ).

Rather, we have learned (אֶלָּא תָּנִינָן): it is written (כְּתִיב): The word of Hashem came indeed to Yechezkel son of Buzi the Kohen, in the land of the Chaldeans by the River Kevar [Yechezkel 1] (הָיֹה הָיָה דְּבַר ה' אֶל יְחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן בְּאֶרֶץ כַּשְׂדִּים עַל נְהַר כְּבָר). But we have learned (וְהָא תָּנִינָן): the Shekhinta does not dwell except in the Land of Yisrael (דִּשְׁכִינְתָּא לָא שַׁרְיָא אֶלָּא בְּאַרְעָא דְיִשְׂרָאֵל). Why then is the Shekhinta here? (אַמָּאי הָכָא שְׁכִינְתָּא).

Rather, it is written by the River Kevar (אֶלָּא עַל נְהַר כְּבָר כְּתִיב), and it is also written: and the hand of Hashem was upon him there (וּכְתִיב: וַתְּהִי עָלָיו שָׁם יַד ה'). So also here (אוּף הָכָא): Yosef's ark was placed in the water (יוֹסֵף בְּמַיָא אִתְרַמֵי אֲרוֹנָא דִילֵיהּ). Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): if Yosef were to be removed from here (אִי יוֹסֵף אִסְתַּלַּק מֵהָכָא), the exile would not be sustained (גָּלוּתָא לָא אִתְקְיַּים). Therefore, let his burial be in a place that is not defiled (אֶלָּא תְּהֵא קְבוּרְתֵּיהּ בְּאֲתַר דְּלָא יִסְתָּאַב), and let the children of Yisrael bear the exile (וְיִסְבְּלוּן בְּנֵי יִשְׂרָאֵל גָּלוּתָא).

It was taught (תָּאנָא): Rabbi Yose said (אָמַר רִבִּי יוֹסֵי), Ya'akov saw that through all things the Supernal Throne was completed through the Fathers (חָמָא יַעֲקֹב דְּהָא בְּכֹלָּא אִתְתַּקַּן לְכָרְסְיָא קַדִּישָׁא בַּאֲבָהָן). He said (אָמַר): if so, let him be buried - how could the body that is joined to the Fathers (אִי הָכִי יִתְקַבַּר, הֵיךְ גּוּפָא דָא אֲחִידָא בַּאֲבָהָתָא), and even the cave wherein he is buried is called Machpelah (וְאֲפִילּוּ מְעַרְתָּא דְּאִתְקַּבַּר תַּמָּן אִקְרֵי כָפֵילְתָּא). Because every doubled matter is two and one (בְּגִין דְּכָל מִלָּה דְּכָפֵילְתָּא הוּא תְּרֵין וְחַד), so too is the cave: two and one (אוּף מְעַרְתָּא תְּרֵין וְחַד).