Daf 174a (דַּף קע״ד ע״א)

I will give thanks to Hashem with all my heart (אוֹדֶה יְיָ בְּכָל לֵבָב). In every place that King David said (בְּכָל אֲתָר דְּאָמַר דָּוִד מַלְכָּא), it is the mystery of the Alef-Bet (רָזָא דְּאַלְפָא בֵּיתָא), it is the mystery of engraved letters (אִיהוּ רָזָא דְּאַתְוָון גְּלִיפָן), which go forth in engravings of thirty-two paths (דְּנָפְקִין בְּגִלּוּפֵי דִתְלָתִין וּתְרֵין שְׁבִילִין). And there are supernal letters (וְאִית אַתְוָון עִלָּאִין), from the mystery of the supernal world (מֵרָזָא דְּעָלְמָא עִלָּאָה). And there are other letters (וְאִית אַתְוָון אַחֲרָנִין), which are the small letters p1-51(דְּאִינּוּן אַתְוָון זְעִירִין). And here is the mystery of the Alef-Bet (וְהָכָא אִיהוּ רָזָא דְּאַלְפָא בֵּיתָא), that the lower world is given (דְּעָלְמָא תַּתָּאָה), some say: the supernal gives to the lower world (ס״א עִלָּאָה יְהִיב לְעָלְמָא).

I will give thanks to Hashem with all my heart (אוֹדֶה יְיָ בְּכָל לֵבָב): with the good inclination and with the evil inclination that dwells within him (בְּיִּצְרָא טָבָא וּבְיִּצְרָא בִּישָׁא דְּאִיהוּ שָׁרֵי בְּגַוֵּיהּ). For above all, one must give thanks to Kudsha Berikh Hu (דְּהָא עַל כֹּלָּא אִית לְאוֹדָאָה לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), with the good inclination and with the evil inclination (בְּיִּצְרָא טָבָא וּבְיִּצְרָא בִּישָׁא). For from the side of the good inclination comes good to the human being (דְּהָא מִסִּטְרָא דְּיִצְרָא טָבָא אָתֵי טוֹב לְבַר נָשׁ), and he must bless Kudsha Berikh Hu as the Good and Who Does Good (וְאִית לְבָרְכָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא הַטּוֹב וְהַמֵטִיב). And from the side of the evil inclination comes accusation upon the human being (וּבְסִטְרָא דְּיִצְרָא בִּישָׁא, אָתֵי קִטְרוּגָא לְבַר נָשׁ), and he must give thanks to Kudsha Berikh Hu (וְאִית לְאוֹדָאָה לְקוּדְשָׁא בְּרִיךְ הוּא), with the good inclination and with the evil inclination (בְּיִּצְרָא טָבָא וּבְיִּצְרָא בִּישָׁא), in all that comes upon the human being, from this side and from that side (בְּכָל מָה דְּאָתֵי עַל בַּר נָשׁ מִסִּטְרָא דָּא וּמִסִּטְרָא דָּא).

In the secret of the upright and the congregation (בְּסוֹד יְשָׁרִים וְעֵדָה). In the secret of the upright (בְּסוֹד יְשָׁרִים): these are—some say: the supernal holy angels (אִינּוּן [ס״א מַלְאכִין עִלָּאִין קַדִּישִׁין])—who know the mystery of Kudsha Berikh Hu (דְּרָזָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִינּוּן יַדְעֵי). For all the mysteries of Kudsha Berikh Hu they know (דְּהָא כָּל רָזִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִינּוּן יַדְעֵי), and they are His mystery (וְאִינּוּן רָזָא דִילֵיהּ). And because of this—in the secret of the upright (וְעַל דָּא בְּסוֹד יְשָׁרִים). And the congregation (וְעֵדָה): these are Yisrael (אִלֵּין אִינּוּן יִשְׂרָאֵל), when they gather in ten (כַּד מִתְכַּנְּשֵׁי בַּעֲשָׂרָה), to give thanks to Kudsha Berikh Hu (לְאוֹדָאָה לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא). And because of this (וּבְגִין כָּךְ), one must give thanks to Kudsha Berikh Hu (אִית לְאוֹדָאָה לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), for good and for evil (עַל טָב וְעַל בִּישׁ), and to publicize it before all (וּלְפַרְסְמָא קָמֵי כֹּלָּא). For if you say, behold He knows (דְּאִי תֵּימָא הָא אִיהוּ יָדַע), why is it necessary to publicize (אֲמַאי אִצְטְרִיךְ לְפַרְסְמָא)? Rather, in this Kudsha Berikh Hu is glorified in the world (אֶלָּא בְּדָא, אִתְיָיקָר קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא), to publicize the miracle (לְפַרְסְמָא נִסָּא). And because of this (וְעַל דָּא), Kudsha Berikh Hu, it is written of Him (קוּדְשָׁא בְּרִיךְ הוּא כְּתִיב בֵּיהּ) (Ezekiel 38): And I will be magnified and I will be sanctified, etc. (וְהִתְגַּדִּלְתִּי וְהִתְקַדִּשְׁתִּי וְגוֹ׳).

Rabbi Yehudah opened and said (רַבִּי יְהוּדָה פָּתַח וְאָמַר) (Psalms 150): Let every soul praise Yah (כֹּל הַנְּשָׁמָה תְּהַלֵּל יָהּ). It was taught (תַּנָּא), all souls come from this holy body (כָּל נִשְׁמָתִין אָתוּ מֵהַאי גּוּפָא קַדִּישָׁא), and are aroused within human beings (וְאַתְעָרוּ בִּבְנֵי נָשָׁא). And from what place (וּמֵאָן אֲתָר)? From that place that is called Yad (מֵהַהוּא אֲתָר דְּאִקְרֵי יַד), some say: Yod–Heh (ס״א י״ה). What place is this (מַאן אֲתָר דָּא)?

Rabbi Yehudah said (אָמַר רַבִּי יְהוּדָה): as it is written (דִּכְתִּיב) (Psalms 104): How manifold are Your works, Hashem, You made them all with wisdom (מָה רַבּוּ מַעֲשֶׂיךָ יְיָ כֻּלָּם בְּחָכְמָה עָשִׂיתָ). It was taught (תָּנָא), from this Chokhmah, from its fountainheads, go forth thirty-two paths (מֵהַאי חָכְמְתָא דְּמַבּוּעוֹי נָפְקִין לִתְלָתִין וּתְרֵין שְׁבִילִין). All was completed (אִשְׁתָּכְלַל כֹּלָּא), and everything that exists above and below (וְכָל מָה דְּאִית לְעֵילָּא וְתַתָּא), and it is called the Holy Spirit (וְהוּא אִתְקְרֵי רוּחָא קַדִּישָׁא), in which all spirits are included (דְּכָל רוּחִין אִשְׁתָּכְלָלוּ בֵּיהּ).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק), on the day that Rabbi Shimon explained this matter (בְּיוֹמָא דְּהֲוָה רַבִּי שִׁמְעוֹן פָּרִישׁ מִלָּה דָּא), his eyes welled with tears (עֵינוֹי נַבְעִין מַיָּא), and he said (וַהֲוָה אָמַר): all the treasuries of the supernal King (כָּל גִּנְזַיָּיא דְּמַלְכָּא עִלָּאָה) are delivered into one key (אִתְמָסְרָן בְּחַד מַפְתְּחָא), and are revealed in the chambers of engraved supreme inscriptions (וְאִתְגַּלְיָיא בְּקֻזְפִיטָן דְּקוּרְדִּיטֵי גְּלִיפִין עִלָּאִין). But so it was taught (אֶלָּא הָכִי תָּאנָא): who can know and be included in what is hidden in this fountain (מַאן יָכִיל לְאִשְׁתְּמוֹדְעָא וּלְאִתְכַּלְלָא מַה דְּגָנִיז בְּדָא מַבּוּעָא)? For Moshe did not reveal this in his days (דְּהָא מֹשֶׁה לָא גַּלֵּי דָּא בְּיוֹמוֹי), when he revealed deep mysteries to Yisrael (כַּד הֲוָה גַּלֵּי רָזָא עֲמִיקְתָא לְיִשְׂרָאֵל), even though everything was revealed by his hand (וְאַף עַל גַּב דְּכֹלָא הֲוָה מִתְגַּלְיָיא עַל יְדוֹי). But at that hour that Kudsha Berikh Hu desired to elevate him to the supernal Holy Academy (אֶלָּא בְּהַהִיא שַׁעֲתָא דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְסַלְּקָא לֵיהּ לִמְתִיבְתָּא קַדִּישָׁא עִלָּאָה), and to conceal him from mankind (וּלְטַמְרָא לֵיהּ מִבְּנֵי נָשָׁא), it is written (דִּכְתִּיב) (Deuteronomy 31): I am one hundred and twenty years old this day (בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם). Truly this day (הַיּוֹם מַמָּשׁ), for on that day his days were completed (דְּהַהוּא יוֹמָא אִשְׁתְּלִימוּ יוֹמוֹי), to approach this place (לְאִתְקָרְבָא לְאֲתָר דָּא), as it is written (דִּכְתִּיב) (Deuteronomy 31): Behold, your days draw near (הֵן קָרְבוּ יָמֶיךָ), truly they drew near (קָרְבוּ מַמָּשׁ).

It was taught (דְּתַנְיָא), Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): Moshe did not die (מֹשֶׁה לָא מִית). And if you say, behold it is written (וְאִי תֵּימָא הָא כְּתִיב) (Deuteronomy 34): And Moshe died there (וַיָּמָת שָׁם מֹשֶׁה). So it is in every place that for the Righteous it calls them “death” (כַּךְ בְּכָל אֲתָר לְצַדִּיקַיָּא קָרֵי בְּהוּ מִיתָה). What is “death” (מַאי מִיתָה)? From our side it is called thus (מִסִּטְרָא דִּילָן אִקְרֵי הָכִי). It was taught (דְּתַנְיָא), Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), and thus it was taught (וְכֵן תָּנָא): whoever is in the perfection of the holy faith (דְּמַאן דְּאִיהוּ בִּשְׁלִימוּתָא דִּמְהֵימְנוּתָא קַדִּישָׁא) depends upon him (תַּלְיָיא בֵּיהּ), no death depends upon him and he does not die (לָא תַּלְיָיא בֵּיהּ מִיתָה וְלָא מִית). Just as it was with Ya'akov, for perfect faith was in him (כְּמָה דְּהֲוָה בְּיַעֲקֹב דִּמְהֵימְנוּתָא שְׁלֵימָתָא הֲוָה בֵּיהּ).

Rabbi Shimon said (דְּאָמַר רִבִּי שִׁמְעוֹן) (Bereshit 35): Your name shall no longer be called Ya'akov, but Yisrael shall be your name, and He called his name Yisrael (לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ, וַיִּקְרָא אֶת שְׁמוֹ יִשְׂרָאֵל). What is Yisrael (מַאי יִשְׂרָאֵל)? The completeness of all (שְׁלֵימוּתָא דְּכֹלָּא). As it is written (דִּכְתִּיב) (Jeremiah 30): But you, fear not, My servant Ya'akov, and be not dismayed, Yisrael, for behold I will save you from afar, and your seed from the land of their captivity, etc. (וְאַתָּה אַל תִּירָא עַבְדִי יַעֲקֹב וְאַל תֵּחַת יִשְׂרָאֵל כִּי הִנְנִי מוֹשִׁיעֲךָ מֵרָחוֹק וְאֵת זַרְעֲךָ מֵאֶרֶץ שִׁבְיָם וְגוֹ׳).

Rabbi Yehudah said from here (אָמַר רִבִּי יְהוּדָה מֵהָכָא) (Jeremiah 30): For I am with you (כִּי אִתְּךָ אָנִי). Precisely so (דַּיְיקָא). Happy is his portion (זַכָּאָה חוּלְקֵיהּ), that his Master spoke to him thus (דְּמָארֵיהּ אָמַר לֵיהּ כֵּן). For it is not written “For you are with Me” (כִּי אִתִּי אַתָּה לָא כְּתִיב), but “For I am with you” (אֶלָּא כִּי אִתְּךָ אָנִי), that his Master comes to join His dwelling with him (דְּמָארֵיהּ אָתֵי לְאִתְחַבְּרָא דִּיּוּרֵיהּ עִמֵּיהּ).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן), well has Rabbi Abba spoken (שַׁפִּיר קָאָמַר רִבִּי אַבָּא), for he said (דְּאָמַר) (Jeremiah 30): And Ya'akov shall return and shall be quiet and tranquil, and none shall make him afraid (וְשָׁב יַעֲקֹב וְשָׁקַט וְשַׁאֲנַן וְאֵין מַחֲרִיד). And Ya'akov shall return (וְשָׁב יַעֲקֹב): to be called by another name (לְאִתְקְרֵי בִּשְׁמָא אַחֲרָא), as it is written (דִּכְתִּיב): Your name shall no longer be called Ya'akov, but Yisrael (לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם יִשְׂרָאֵל). Another matter (דָּבָר אַחֵר): And Ya'akov shall return (וְשָׁב יַעֲקֹב), to the place from which he was taken (לְאֲתָר דְּאִתְנְסִיב מִתַּמָּן). And he shall be quiet (וְשָׁקַט), in this world (בָּעוֹלָם הַזֶּה). And tranquil (וְשַׁאֲנַן), in the World to Come (בָּעוֹלָם הַבָּא). And none shall make him afraid from the Angel of Death (וְאֵין מַחֲרִיד מִמַּלְאַךְ הַמָּוֶת). Meaning that everything was in him (דְּמַשְׁמַע דְּכֹלָּא הֲוָה בֵּיהּ).

Rabbi Yitzchak said (רִבִּי יִצְחָק אָמַר), the Friends have already established it (חַבְרַיָּיא הָא אוּקְמוּהָ), as it is written (דִּכְתִּיב): and your seed from the land of their captivity (וְאֶת זַרְעֲךָ מֵאֶרֶץ שִׁבְיָם). Just as his seed is alive (מַה זַרְעוֹ בַּחַיִּים), so too he is alive (אַף הוּא בַּחַיִּים). And the middle bar within the boards shall extend from end to end (וְהַבְּרִיחַ הַתִּיכוֹן בְּתוֹךְ הַקְּרָשִׁים מַבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה).

Rabbi Yehudah opened (רַבִּי יְהוּדָה פָּתַח) (Ecclesiastes 10): Happy are you, O land, when your king is the son of nobles, and your princes eat in due time (אַשְׁרֵיךְ אֶרֶץ שֶׁמַּלְכֵּךְ בֶּן חוֹרִים וְשָׂרַיִךְ בָּעֵת יֹאכֵלוּ). And it is written (וּכְתִיב): Woe to you, O land, when your king is a youth, and your princes eat in the morning (אִי לָךָ אֶרֶץ שֶׁמַּלְכֵּךְ נָעַר וְשָׂרַיִךְ בַּבֹּקֶר יֹאכֵלוּ). In what manner were these verses established (בְּמַאי אוּקִימְנָא הָנֵי קְרָאֵי)? Woe to the world (וַוי לְעָלְמָא), that they do not look to the service of their Master (דְּלָא מַשְׁגְּחָן בְּפוּלְחָנָא דְּמָארֵיהוֹן). For their Master looked upon them to do them good (דְּהָא מָארֵיהוֹן אַשְׁגַּח בְּגִינֵיהוֹן לְאוֹטָבָא לְהוּ), for He placed before them the words of the Orayta (דְּאָנַח קָמַיְיהוּ פִּתְגָּמֵי אוֹרַיְיתָא), and they do not regard them (וְלָא מַשְׁגְּחָן).

It was taught (דְּתָנֵינָן), three things a human being must do for his son (תְּלַת מִלִּין בָּעֵי בַּר נָשׁ לְמֶעְבַּד לִבְרֵיהּ): circumcision (מִילָה), redemption (וּפִדְיוֹן), and to take for him a wife (וּלְנַסְבָא לֵיהּ אִנְתּוּ). And all of these Kudsha Berikh Hu did for Yisrael (וְכֹלָּא עָבִיד קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל). Circumcision (מִילָה): as it is written (דִּכְתִּיב) (Joshua 5): And again circumcise the children of Yisrael a second time (וְשׁוּב מוֹל אֶת בְּנֵי יִשְׂרָאֵל שֵׁנִית). And it is written (וּכְתִיב) (Bereshit 17): And at eight days old every male among you shall be circumcised (וּבֶן שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל זָכָר). Redemption (פִּדְיוֹן): as it is written (דִּכְתִּיב) (Deuteronomy 15): And Hashem your Elohim redeemed you from the hand of Pharaoh king of Egypt (וַיִּפְדְּךָ יְיָ אֱלֹהֶיךָ מִיַּד פַּרְעֹה מֶלֶךְ מִצְרָיִם), some say: (Deuteronomy 7): from the house of slavery (ס״א מִבֵּית עֲבָדִים). To take for him a wife (לְנַסְּבָא לֵיהּ אִנְתּוּ): as it is written (דִּכְתִּיב) (Bereshit 1): Male and female He created them (זָכָר וּנְקֵבָה בָּרָא אוֹתָם). And it is written (וּכְתִיב): And Elohim blessed them, and Elohim said to them: Be fruitful and multiply (וַיְבָרֶךְ אוֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ). Furthermore (תּוּ), He carried them like this eagle that carries its young upon its wings (אַטִּיל לְהוּ כְּהַאי נִשְׁרָא דְּאָטִיל לִבְנוֹי עַל גַּדְפּוֹי), as it is written (דִּכְתִּיב) (Exodus 19): And I bore you on eagles’ wings (וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים).

Rabbi Yosi said (אָמַר רַבִּי יוֹסִי), all of this is fitting (כֹּלָּא הוּא יֵאוֹת). But the Orayta that He returned before Yisrael and taught them (אֲבָל אוֹרַיְיתָא דְּאַהֲדָר קָמַיְיהוּ דְּיִשְׂרָאֵל, וְאוֹלִיף לוֹן), is greater than all (יַתִּיר מִכֹּלָּא). Come and see (תָּא חֲזִי): there is no praise of man in this world or in the World to Come (לֵית שְׁבָחָא דְּבַר נָשׁ בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי), like the praise of the Orayta (כִּשְׁבָחָא דְּאוֹרַיְיתָא), for it is written about it (דִּכְתִּיב בָּהּ) (Proverbs 8): By me kings reign (בִּי מְלָכִים יִמְלכוּ).

Midrash haNe’elam (מדרש הנעלם הוא)

For we have learned (דְּהָא תָּנֵינָן): when Rav Huna went up there (כַּד סָלִיק רַב הוּנָא לְהָתָם), he found the Rabbis engaged with this verse (אַשְׁכַּח רַבָּנָן דַּהֲווֹ עַסְקֵי בְּהַאי קְרָא), as it is written (דִּכְתִּיב): “And I will punish Bel in Babylon, and I will bring forth from his mouth what he has swallowed, and nations shall no longer stream unto him” (וּפָקַדְתִּי עַל בֵּל בְּבָבֶל וְהוֹצֵאתִי אֶת בִּלְעוֹ מִפִּיו וְלֹא יִנְהֲרוּ אֵלָיו עוֹד גּוֹיִם) (Yirmeyahu 51:44). But they did not pay attention to Rav Huna (וְרַב הוּנָא לָא הֲווֹ מַשְׁגִּיחִין בֵּיהּ), because they had not known him previously, since he was young (דְּהָא לָא אִשְׁתְּמוֹדְעָן לֵיהּ בְּקַדְמִיתָא, בְּגִין דְּהֲוָה זְעֵיר). He entered the beit midrash [study hall] (עָאל לְבֵי מִדְרָשָׁא), and found the Rabbis saying (וְאַשְׁכַּח רַבָּנָן דַּהֲווֹ אַמְרֵי): “This verse requires contemplation” (הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ). If Bel was the idol and object of worship of Nevukhadnetzar (אִי טַעֲוָתֵיהּ וְדָחַלְתֵּיהּ דִּנְבוּכַדְנֶצַר הֲוָה שְׁמֵיהּ בֵּל), behold, it is written concerning him (הָא כְּתִיב בֵּיהּ): “Until another came before me—Daniel, whose name was Belteshatzar, according to the name of my god” (וְעַד אָחֳרִין עַל קֳדָמַי דָּנִיאֵל דִּי שְׁמֵהּ בֵּלְטְשַׁאצַּר כְּשֻׁם אֱלָהִי) (Daniel 4:5). And furthermore, what is the meaning of: “And I will bring forth what he has swallowed from his mouth”? (וְעוֹד, מַאי וְהוֹצֵאתִי אֶת בִּלְעוֹ מִפִּיו)?

Rav Huna arose among those who were standing as pillars (קָם רַב הוּנָא בֵּינֵי קַיָימֵי דְּעַמוּדֵי), and said (וְאָמַר): if I were in my place, I would expound this verse (אִילּוּ הֲוֵינָא בְּאַתְרִי, דָּרִישְׁנָא לֵיהּ לְהַאי פְּסוּקָא). They did not regard him (לָא אַשְׁגָּחוּ בֵּיהּ). He arose again, and repeated (קָם תִּנְיָינוּת, וְאָמַר), this word (מִלָּה דָּא). Rabbi Yodai bar Rav came (אָתָא רַבִּי יוֹדָאי בַּר רַב), and set him before them (וְאוֹתְבֵיהּ קַמֵּיהּ). He said to him (אָמַר לֵיהּ): speak, my son, speak (אֵימָא בְּרִי אֵימָא), for the words of Orayta are written in them (דְּמִלֵּי אוֹרַיְיתָא כְּתִיב בְּהוּ), as it is written (דִּכְתִּיב) (Proverbs 1): She cries in the chief place of concourse, etc. (בְּרֹאשׁ הוֹמִיּוֹת תִּקְרָא וְגוֹ׳).

He opened and said (פָּתַח וְאָמַר): thus we have learned (הָכִי תָּנֵינָן), in the early days, before Ya'akov came (בְּיוֹמֵי קַדְמָאֵי עַד לָא אָתָא יַעֲקֹב), a human being would be at ease in his house (הֲוָה בַּר נָשׁ שָׁלֵו בְּבֵיתֵיהּ). When his time came (מָטָא זִמְנֵיהּ), he died without illness (מִית בְּלָא מַרְעִין). But when Ya'akov came (כֵיוָן דְּאָתָא יַעֲקֹב), he asked before Kudsha Berikh Hu (בָּעָא קָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא). He said to Him (אָמַר לֵיהּ): Master of the world (מָרֵי דְּעָלְמָא), if it be pleasing before You (אִי נִיחָא קָמָךְ), let it be that a man should fall into sickness for two or three days (דְּלִנְפּוֹל בַּר נָשׁ בְּבֵי מַרְעֵיהּ, תְּרֵין אוֹ תְּלַת יוֹמִין), and afterward be gathered to his people (וּלְבָתַר יִתְכְּנָשׁ לְעַמֵּיהּ), that he might command his household (וְיַפְקֵד לְבֵיתֵיהּ), and repent of his sins (וְיֵתוּב מֵחוֹבוֹי). He said to him (אָמַר לֵיהּ): good (שַׁפִּיר). You shall be the sign in the world (אַתְּ הוּא סִימָנָא בְּעָלְמָא).

Come and see (תָּא חֲזֵי), what is written of him (מָה כְּתִיב בֵּיהּ) (Bereshit 48): And it was after these things that it was said to Yosef, behold, your father is ill (וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֹּאמֶר לְיוֹסֵף הִנֵּה אָבִיךָ חוֹלֶה). It is written “ill” (חֹלֶה כְּתִיב), a thing which did not exist for man before this (מַה דְּלָא הֲוָה לְבַר נָשׁ מִן קַדְמַת דְּנָא). After he died (בָּתַר דְּשָׁכִיב), there was no man who became sick and did not die (לָא הֲוָה בַּר נָשׁ דְּהֲוָה לֵיהּ מַרְעִין, דְּלָא מִית), until Hezekiah came (עַד דְּאָתָא חִזְקִיָּה).

What is written of him (מָה כְּתִיב בֵּיהּ)? (Isaiah 38): In those days Hezekiah became sick unto death, etc. (בַּיָּמִים הָהֵם חָלָה חִזְקִיָּהוּ לָמוּת וְגוֹ׳). Come and see (תָּא חֲזִי), what is written (מָה כְּתִיב): And Hezekiah turned his face to the wall and prayed to Hashem (וַיַסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר וַיִּתְפַּלֵּל אֶל יְיָ). He said to Him (אָמַר לֵיהּ): if it be pleasing before You (אִי נִיחָא קָמָךְ), let human beings become healed from their sickness (דְּיִתְּסוּן בְּנֵי נָשָׁא מִבֵּי מַרְעֵיהוֹן), and give thanks to Your Name (וְיוֹדוּן שְׁמָךְ), and acknowledge (וְיִשְׁתְּמוֹדְעוּן), and afterward return in perfect repentance (וִיתוּבוּן לְבָתַר בְּתִיּוּבְתָא שְׁלֵימָתָא), and let the children of the world be found meritorious before You (וְיִשְׁתַּכְּחוּן בְּנֵי עָלְמָא זַכָּאִין קֳדָמָךְ).

Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): it is good (יֵאוֹת הוּא). You shall be the sign in the world (אַתּ תְּהֵא סִימָנָא בְּעָלְמָא). And thus it is (וְכַךְ הוּא), a thing that did not exist before this (מַאי דְּלָא הֲוָה מִקַּדְמַת דְּנָא). This is what is written (הֲדָא הוּא דִּכְתִיב) (Isaiah 38): The writing of Hezekiah king of Judah, when he had been sick and recovered from his illness (מִכְתָּב לְחִזְקִיָּהוּ מֶלֶךְ יְהוּדָה בַּחֲלוֹתוֹ וַיְחִי מֵחָלְיוֹ). And it was taught (וְתָאנָא): on that day the sun went back ten degrees (הַהוּא יוֹמָא אִתְחָזַר שִׁמְשָׁא עֶשֶׂר דַּרְגִּין).