Miketz: Chapter 11

"And took from them Simeon"

Synopsis

This passage comments on the mercy Joseph shows his brothers. The commentators assert that even idolaters are not punished if they live in peace. The secret meaning of circumcision and its relation to the Covenant are also discussed. Whoever is charitable in this world is free of harsh judgment in the next. Thus, like Joseph, we are encouraged to turn the other cheek and leave vengeance to the Lord.

Relevance

Judgments decreed against us are measured and meted out in accordance to the degree and severity of the judgments we pass on our friends and foes. Trust in the Creator encompasses certainty in the laws of cause and effect, which dictate that all our enemies will be correctly judged without our having to participate in the correction process. A person who has attained spiritual enlightenment accepts any wrongs committed against him as payment for negative actions he may have committed in the past. This wise perspective is stimulated by the Divine Light of this Hebrew script.

Eyes Food Simeon

165. He therefore "took from them Simeon" (Beresheet 42:24) so that he would not indict him together with Levi. For when they came together, Simeon and Levi might bring accusations. The phrase, "and bound him before their eyes" means that he arrested him only in front of their eyes. When they left, he gave him food and drink.

165. וְעַל דָּא וַיִּקַּח מֵאִתָּם אֶת שִׁמְעוֹן, בְּגִין דְּלָא יְקַטְרֵג בַּהֲדֵיהּ דְּלֵוִי, בְּגִין דְּשִׁמְעוֹן וְלֵוִי, כַּד מִתְחַבְּרָן תַּרְוַויְיהוּ, יָכְלֵי לְקַטְרְגָא. וַיֶּאֱסוֹר אוֹתוֹ לְעֵינֵיהֶם, הָא אוֹקְמוּהָ, לְעֵינֵיהֶם אֲסָרוֹ, וּלְבָתַר דְנָפְקוּ הֲוָה מַאֲכִיל לֵיהּ, וּמַשְׁקֵי לֵיהּ.

Bread Fire Head Joseph Revenge Righteous Simeon Water

166. It may be said that Joseph acted according to the verse, "If your enemy is hungry, give him bread to eat; and if he is thirsty, give him water to drink" (Mishlei 25:21). FOR THIS REASON HE FED SIMEON, WHO WAS HIS ENEMY. How could the righteous Joseph have behaved in such a manner? As the verse ends with the words, "for you shall heap coals of fire on his head, and Hashem shall reward you." IT IS NOT SEEMLY FOR A RIGHTEOUS MAN TO TAKE REVENGE UPON HIS BROTHER.

166. וְאִי תֵימָא דִּרְעוּתָא דְיוֹסֵף אִיהוּ, בְּגִין דִּכְתִיב אִם רָעֵב שׂוֹנַאֲךָ הַאֲכִילֵהוּ לֶחֶם וְאִם צָמֵא הַשְׁקֵהוּ מַיִם, אִי הָכֵי יוֹסֵף דְּאִיהוּ זַכָּאָה, הֵיכֵי עָבֵיד הָכֵי, דְּהָא כְתִיב כִּי גֶחָלִים אַתָּה חוֹתֶּה עַל רֹאשׁוֹ וַיי' יְשַׁלֶּם לָךְ.

Heaven Joseph

167. HE ANSWERS, Heaven forbid that Joseph had such intentions. His conduct toward him was only that of a man toward his brother, and in no other way. And not to him alone, but to all his brothers he behaved so, as it is written, "Then Joseph gave orders to fill their sacks with grain, and to restore every man's money into his sack, and to give them provision for the way: and thus it was performed" (Beresheet 42:25), all to be brotherly toward them.

167. אֶלָּא, ח"ו דְּיוֹסֵף לְהָכֵי הוּא דְּחָיֵישׁ, אֶלָּא כְּבַר נָשׁ לַאֲחוֹי, הָכֵי נָמֵי הֲוָה עָבֵיד, אִתְנְהֵיג עִמֵּיהּ בְּאַחְוָה, וְלָא בְּגַוְונָא אָחֳרָא, וְלָא עִמֵּיהּ בִּלְחוֹדוֹי, אֶלָּא עִם כָּל אֲחוֹי, כְּמָה דִכְתִיב וַיְצַו יוֹסֵף וַיְמַלְּאוּ אֶת כְּלֵיהֶם בָּר וּלְהָשִׁיב כַּסְפֵּיהֶם אִישׁ אֶל שַׂקּוֹ וְלָתֵת לָהֶם צֵדָה לַדֶּרֶךְ וַיַּעַשׂ לָהֶם כֵּן, בְּגִין לְאַנְהָגָא עִמְּהוֹן בְּאַחְוָה.

Ephraim Idolatry Judgment Peace

168. Rabbi Yosi continued with the verse, "Though they are at peace, and likewise many, even so they shall be cut down, and it shall pass away. Though I have afflicted you, I will afflict you no more" (Nachum 1:12). This verse has been explained as follows, When the people are peaceful, with no dissension in their midst, the Holy One, blessed be He, has pity on them, and Judgment has no sway. Even if they worship idols, if they are at peace, no judgment has power over them. It can also be explained in relation to the verse, "Ephraim is joined to idols, let him alone" (Hoshea 4:17). IT MEANS THAT EVEN THOUGH THEY SERVE IDOLS, IF THEY ARE JOINED, "LET HIM ALONE."

168. רִבִּי יוֹסֵי פְּתַח וַאֲמַר, אִם שְׁלֵמִים וְכֵן רַבִּים וְכֵן נָגֹזוּ וְעָבָר וְעִנִּיתִיךָ לֹא אֲעַנֵּךְ עוֹד, הַאי קְרָא אוֹקְמוּהָ, דְּכַד עַמָּא כֻּלְּהוּ אִית בְּהוֹ שְׁלָם, וְלָא אִית בְּהוֹ מָארֵי דְבָבוּ, קוּדְשָׁא בְּרִיךְ הוּא חָיֵיס עֲלַיְיהוּ, וְדִינָא לָא שָׁלְטָא בְּהוֹ, וְאַף עַל גָּב דְּכֻלְּהוּ פָּלְחֵי לְכו"ם, וְאִינוּן בִּשְׁלָם, דִּינָא לָא שַׁלֵּיט עֲלַיְיהוּ, וְאוֹקְמוּהָ דִּכְתִיב חֲבוּר עֲצַבִּים אֶפְרָיִם הַנַּח לוֹ.

Judgment Peace

169. HE ASKS, What then is the meaning of the phrase, "even so they shall be cut down (also: 'shorn')?" HE ANSWERS, As it talks of peace in the beginning, here IT likewise TALKS of peace, which means charity. For charity is peace, and whoever promotes charity, promotes peace above and below. Hence the scripture reads, "even so they shall be shorn, and it shall pass away." The word "shorn" REFERS TO those who shear their money for charity. "EVEN SO" INDICATES THAT AS THE BEGINNING TALKS OF PEACE, HERE ALSO IT TALKS OF PEACE (NAMELY, CHARITY) AS HAS BEEN EXPLAINED. Of the phrase, "It shall pass away," HE ASKS, Should it have been written, "They shall pass away" IN THE PLURAL, JUST AS IT IS WRITTEN, "THEY WILL...BE CUT DOWN?" Why is it written, "it shall pass away?" HE REPLIES, The subject is wrathful judgment, just as in the verse, "until the indignation passes" (Yeshayah 26:20); IT MEANS until judgment passes away from them.

169. וְכֵן נָגֹזוּ וְעָבָר, מַאי וְכֵן נָגֹזוּ, וְנָגֹזוּ מִבָּעֵי לֵיהּ. אֶלָּא, דָּא הוּא רֵישָׁא דִקְרָא דְאִיהוּ שְׁלָם, אוֹף הָכָא שְׁלָם, וּמַאי אִיהוּ, דָּא צְדָקָה, בְּגִין דִּצְדָקָה דָא הוּא שָׁלוֹם, וּמַאן דְּאַסְגֵּי בִּצְדָקָה, אַסְגֵּי שְׁלָם לְעֵילָא, וְאַסְגֵּי שְׁלָם לְתַתָּא, וּבְגִין כָּךְ נָגֹזוּ וְעָבָר, דְּגָזְזֵי מָמוֹנְהוֹן בִּצְדָקָה. וְעָבָר, וְעָבְרוּ מִבָּעֵי לֵיהּ, מַאי וְעָבָר. אֶלָּא דָּא הוּא דִינָא דְרוֹגְזָא, כד"א עַד יַעֲבֹר זַעַם, עָבַר דִּינָא מֵעֲלַיְיהוּ.

Brit (Covenant) Circumcision Covenant (Brit) Peace

170. Another explanation is that the verse, "Thus says Hashem, though (if) they are a peace (also: 'whole')," refers to Yisrael, to whom the Holy One, blessed be He, gave an everlasting Covenant, NAMELY, CIRCUMCISION, to keep always, so as to be whole on all sides - CHESED, GVURAH, TIFERET AND MALCHUT above and below, THAT ARE NETZACH AND HOD. If man does not guard the Covenant at all times, he is defective in every respect. How do we know this? From the verse, "Walk before Me, and be perfect" (Beresheet 17:1). Perfect means whole, and we derive from this that before the Covenant was established in him, BEFORE HE WAS CIRCUMCISED, he was defective.

170. דָּבָר אֲחֵר, כֹּה אָמַר יי' אִם שְׁלֵמִים, אִלֵּין יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא יְהַב לוֹן בְּרִית קַיָּימָא לְנַטְרָא לֵיהּ תָּדִיר, וּלְמֶהֱוֵי בֵּיהּ בַּר נָּשׁ שְׁלִים בְּכָל סִטְרִין לְעֵילָא וְתַתָּא. וְאִי לָא נָטֵיר לֵיהּ בַּר נָשׁ תָּדִיר, הָא אִיהוּ פָּגִים, פָּגוּם בְּכֹלָּא, מְנָלָן, דִּכְתִיב הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, מַאי תָּמִים. שְׁלִים. דְּעַד לָא אִתְקַיַּים בֵּיהּ בְּרִית, אִיהוּ פָּגִים.

Brit (Covenant) Circumcision Covenant (Brit) Foreskin Precepts Soul, The

171. Therefore, "if they be whole" MEANS if they observe the precept OF CIRCUMCISION, and are therefore whole instead of defective; "and likewise many," NAMELY they will increase and multiply, for souls come into the world only through the Covenant. "And they shall be cut down" REFERS TO THE FIRST PHRASE, "If they be whole" and constantly guard THE COVENANT, namely, "they shall be cut down" those who are circumcised, and accept upon them the Covenant. "CUT DOWN" IS DERIVED FROM SHEARING AND CUTTING. Then "it shall pass away," the filth of the foreskin that was upon them.

171. וּבְגִין כָּךְ אִם שְׁלֵמִים וְכֵן רַבִּים, אִם שְׁלֵמִים דְּנָטְרֵי פִּקּוּדָא דָא, לְמֶהֱוֵי שְׁלֵימִין, דְּלָא יְהוֹן פְּגִימִין, וְכֵן רַבִּים: יִפְשׁוּן וְיִסְגּוּן בֵּיהּ, בְּגִין דְּנִשְׁמָתִין לָא נָפְקֵי לְעַלְמָא, אֶלָא בְּהַאי בְּרִית. וְכֵן נָגֹזוּ, הַאי אִם שְׁלֵמִים דְּנָטְרֵי לֵיהּ תָּדִיר, נָגֹזוּ מַאן דְּאִתְגְּזַר וְקִבֵּל עֲלֵיהּ קְיָימָא דָא. וְעָבָר, מַאי וְעָבָר. הַהוּא זוּהֲמָא דְעָרְלָה, דַּהֲוָה בֵּיהּ בְּקַדְמֵיתָא.

Brit (Covenant) Covenant (Brit) Egypt Jacob Joseph Judgment Simeon

172. Another interpretation of "Thus says Hashem, 'If they be whole and likewise many'" is that these are the children of Jacob, who, as long as they were with Joseph, were whole, because they were joined with the Covenant, WHICH IS JOSEPH. "Even so they shall be cut down (Heb. nagozu)" MEANS when they went away and left Joseph and Simeon. NAGOZU IS DERIVED FROM PASSING AWAY, AS IN "IT IS SOON PAST (HEB. GAZ), AND WE FLY AWAY" (TEHILIM 90:10). Then "it shall pass away" means that then Judgment is passed upon them, as it is written, "and Hashem will pass through to smite Egypt" (Shemot 12:23). IN BOTH VERSES, PASS ALLUDES TO JUDGMENT.

172. דָּבָר אֲחֵר כֹּה אָמַר יי' אִם שְׁלֵמִים וְכֵן רַבִּים, אִלֵּין בְּנֵי יַעֲקֹב, דְּהָא כָּל זִמְנָא דַּהֲווֹ לְגַבֵּיהּ דְּיוֹסֵף, אִינוּן שְׁלֵמִים, דְּקָיְימֵי בַּהֲדֵיהּ דִּבְרִית. וְכֵן נָגֹזוּ, דְּאָזְלוּ וְשָׁבְקוּ לֵיהּ לְיוֹסֵף וּלְשִׁמְעוֹן. וְעָבָר, כְּדֵין דִּינָא שַׁרְיָא בְּגִינַיְיהוּ, כד"א וְעָבַר יי' לִנְגוֹף אֶת מִצְרַיִם.

Judgment

173. Come and behold, There is harsh Judgment and mild Judgment. The harsh Judgment is strong, and the mild weak. When the mild Judgment is nourished from the harsh, it becomes powerful.

173. תָּא חֲזֵי, אִית דִּינָא קַשְׁיָא, וְאִית דִּינָא רַפְיָא. דִּינָא קַשְׁיָא תַּקִּיף, דִּינָא רַפְיָא חֲלָשׁ, וְכַד יָנְקָא הַאי דִינָא רַפְיָא, מִדִּינָא קַשְׁיָא, כְּדֵין אִתְתַּקַּף, וְאִיהוּ תַּקִּיף.

Egypt Idolatry Joseph Judgment Simeon Ten

174. When judgment is executed upon Yisrael, it is mild and not strengthened by harsh Judgment. When executed upon idolatrous nations, the mild Judgment is strengthened by the supernal harsh Judgment. This is the meaning of the verse "and Hashem will pass (Heb. ve'avar) through to smite Egypt." The word "ve'avar" also means that He was filled with wrath (Heb. evra) and indignation, which was supported by harsh Judgment. In this same verse, pass away MEANS THAT HE IS FILLED WITH WRATH, ALTHOUGH IT IS MILD JUDGMENT NOT POWERED BY HARSH JUDGMENT, BECAUSE IT IS EXECUTED UPON YISRAEL. And come and behold, When ten gather together in the synagogue and one of them leaves, then the Holy One, blessed be He, is angered with him. FOR THE BROTHERS OF JOSEPH WERE TEN. AFTER THEY SEPARATED FROM JOSEPH AND SIMEON THEY REMAINED NINE, AND THE HOLY ONE, BLESSED BE HE, BECAME ANGRY.

174. בְּשַׁעְתָּא דְּאִתְעֲבֵיד דִּינָא עַל יִשְׂרָאֵל, אִתְעֲבֵיד בְּהַאי דִינָא רַפְיָא, וְלָא אִתְתַּקַּף בְּהַהוּא דִּינָא קַשְׁיָא, וְכַד דִּינָא אִתְעֲבֵיד עֲלַיְיהוּ דְּעַמִּין עעכו"ם, אִתְתַּקַּף הַאי דִינָא רַפְיָא, בְּדִינָא קַשְׁיָא דִלְעֵילָא, בְּגִין לְאִתְתַּקְפָא, הה"ד, וְעָבַר ה' לִנְגוֹף אֶת מִצְרַיִם. וְעָבַר: דְּאִתְמְלֵי עֶבְרָה וְזַעֲמָא, וְאִתְתַּקַּף בְּדִינָא קַשְׁיָא, אוֹף הָכָא וְעָבַר. וְתָּא חֲזֵי, בְּשַׁעְתָּא דְּמִתְכַּנְּשֵׁי עֲשָׂרָה בְּבֵי כְּנִישְׁתָּא, וְחַד מִנַּיְיהוּ אִשְׁתְּמִיט, כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אַרְגֵּיז עֲלֵיהּ.

Evil Fear Fire Flow Mountains Righteous River of Fire (Dinur) Rivers Soul, The Washing

175. Another explanation of the verse, "Even so they shall be cut down (Heb. nagozu)" is that when evil actions are removed from them (NAGOZU EXPLAINING AS DERIVING FROM "IT IS SOON PAST [GAZ]), then "it shall pass away." Who shall pass away? Rabbi Shimon answered, When the soul leaves this world, it is sentenced to several punishments before going to its place. Afterward, all the souls have to pass through and wash in the flowing The Dinur River (river of fire). Of whoever will rise and pass the river fearlessly, it is written, "Who shall ascend into the mountain of Hashem?" (Tehilim 24:3) The soul of the righteous passes without fear and "shall stand in his Holy place" (Ibid.).

175. דָּבָר אֲחֵר וְכֵן נָגֹזוּ, כַּד מִתְעַבְּרֵי מִנַּיְיהוּ אִינוּן עוֹבָדִין בִּישִׁין, כְּדֵין וְעָבָר, מַאי וְעָבָר, ר' שִׁמְעוֹן אֲמַר בְּזִמְנָא דְנִשְׁמָתָא נָפְקַת מֵהַאי עַלְמָא, בְּכַמָּה דִינִין אִתְדָּנַת, עַד לָא תֵיעוֹל לְאַתְרָהּ, לְבָתַר, כָּל אִינוּן נִשְׁמָתִין אִית לוֹן לְמֶעֱבַר, בְּהַךְ נְהַר דִּינוּר דְּנָגֵיד וְנָפֵיק, וּלְאִסְתַּחָאָה תַּמָּן, וּמַאן אִיהוּ דְּיָקוּם תַּמָּן, וְיַעֲבַר בְּלָא דְחִילוּ, כד"א מִי יַעֲלֶה בְּהַר ה' וגו,' וְנִשְׁמָתָא דְּזַכָּאָה אַעֲבַר בְּלָא דְחִילוּ וְיָקוּם בִּמְקוֹם קָדְשׁוֹ.

Fear Judgment River of Fire (Dinur) Rivers Soul, The

176. Whoever is charitable in the world and gives from his money to charity passes that place, THE DINUR RIVER, without fear. The crier proclaims before the soul, "and though I have afflicted you, I will afflict you no more" (Nachum 1:12), WHICH IS THE LAST PHRASE IN THE VERSE. For whoever merited to pass the Dinur River is free of judgments.

176. וּמַאן דְּאִשְׁתַּדַּל בִּצְדָקָה בְּהַאי עַלְמָא, וְיִתֵּן מִמָּמוֹנֵיהּ בִּצְדָקָה, כְּדֵין וְעָבַר בְּהַהוּא אֲתַר, וְלָא דָחֵיל, וְכָרוֹזָא קָרֵי לָהּ לְהַהִיא נִשְׁמָתָא, וְעִנִּיתִיךָ לֹא אֲעַנֵּךְ עוֹד, מַאן דְּזָכָה לְמֶעֱבַר בְּהַאי, לֵית לֵיהּ דִּינָא יַתִּיר כְּלָל.

Joseph Torah

177. Come and behold, Why was all that passed between Joseph and his brothers RECORDED IN THE TORAH? HE ANSWERS, The Torah is of truth, all her ways are holy. There is not one word in the Torah that does not contain holy and supernal mysteries and ways in which men can be strengthened.

177. תָּא חֲזֵי, כָּל דָּא דְּיוֹסֵף עִם אֲחוֹי, וְכָל הַנֵּי מִילֵי, אַמַּאי אִצְטְרִיךְ, אֶלָּא אוֹרַיְיתָא דִקְשׁוֹט, אִיהִי אוֹרַיְיתָא, וְכָל אָרְחָהָא אָרְחִין קַדִּישִׁין, וְלֵית לָךְ מִלָּה בְּאוֹרַיְיתָא דְּלָאו אִית בָּהּ רָזִין עִלָּאִין וְקַדִּישִׁין, וְאָרְחִין לִבְנֵי נָשָׁא לְאִתְתַּקְפָא בְּהוֹ.

Creation Evil Hatred Love Torah

178. He opened the discussion with the verse, "Do not say, I will repay evil" (Mishlei 20:22). Come and behold, The Holy One, blessed be He, created man so he would strengthen himself in the Torah and walk the way of truth, staying on the right side and avoiding the left. Because MEN should walk on the right side, they have to increase love between them, AS LOVE IS OF THE RIGHT SIDE, and avoid hatred among them, AS HATRED IS OF THE LEFT SIDE, so as not to weaken the right, which is the place to which Yisrael cleaves.

178. פְּתַח וַאֲמַר, אַל תֹּאמַר אֲשַׁלְּמָה רָע וגו.' תָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא עָבֵיד לֵיהּ לְבַר נָשׁ, לְאִתְתַּקְפָא בָּהּ בְּאוֹרַיְיתָא, וּלְמֵיהַךְ בְּאֹרַח קְשׁוֹט, וְלִסְטַר יְמִינָא, וְלָא יְהַךְ לִסְטַר שְׂמָאלָא. וּבְגִין דְּבָעֵי לְהוֹ לְמֵיהַךְ לִסְטַר יְמִינָא, אִית לוֹן לְאַסְגָּאָה רְחִימוּ דָּא עִם דָּא, וְלָא יְהֵא דְבָבוּ דָּא עִם דָּא, בְּגִין דְּלָא לְאַכְּחָשָׁא יְמִינָא, דְּאִיהוּ אֲתַר דְּיִשְׂרָאֵל מִתְדַּבְּקָן בֵּיהּ.

Deeds Evil Evil Inclination Good Inclination Sin

179. Come and behold, For this purpose, the Good Inclination and the Evil Inclination exist. Yisrael should make the Good Inclination master over the evil through good deeds. If a man turns to the left, the Evil Inclination overpowers the good, and the defective one, THE EVIL INCLINATION, is made whole through his sin, for the ugly one only becomes whole through men's sins.

179. וְתָא חֲזֵי, בְּגִין כָּךְ אִיהוּ יֵצֶר טוֹב וְיֵצֶר רָע, וְיִשְׂרָאֵל בָּעְיָין לְאִתְתַּקְפָא לְיֵצֶר טוֹב עַל יֵצֶר רָע, בְּאִינוּן עוֹבָדִין דְּכָשְׁרָן, וְאִי סָטֵי בַּר נָשׁ לִשְׂמָאלָא, כְּדֵין אִתְתַּקַּף יֵצֶר רָע עַל יֵצֶר טוֹב, וּמַאן דַּהֲוָה פָּגֵים, אַשְׁלֵים לֵיהּ בְּחֶטְאוֹי, דְּהָא לָא אִשְׁתַּלֵּים דָּא מְנוּוָלָא, אֶלָּא בְּחֶטְאִין דִּבְנֵי נָשָׁא.

Evil Evil Inclination Good Inclination Hatred Sin

180. A man should therefore be careful lest the Evil Inclination be made whole through his sins. He should always be guarded, to make whole the Good Inclination instead of the evil. Therefore, "Do not say, I will repay (also: 'complete') evil" BECAUSE THROUGH HATRED YOU SHALL INCREASE THE POWER OF THE LEFT AND COMPLETE THE EVIL INCLINATION. Only say, "Wait on Hashem, and He will save you."

180. וּבְגִין כָּךְ בָּעֵי בַּר נָשׁ לְאִזְדַּהֲרָא, דְּלָא יִשְׁתַּלֵּים הַהוּא יֵצֶר רַע בְּחֶטְאוֹי, וְיִסְתַּמַּר תָּדִיר, דְּהָא יֵצֶר טוֹב בָּעֵי לְאַשְׁלָמָא לֵיהּ בִּשְׁלֵימוּת תָּדִיר, וְלֹא יֵצֶר הָרָע. וּבְגִין כָּךְ אַל תֹּאמַר אֲשַׁלְּמָה רַע קַוֵה אֶל ה' וְיוֹשַׁע לָךְ.

Evil House

181. Another explanation of the verse, "Do not say, I will repay evil," is that it has the same meaning as the verse, "Whoever rewards evil for good" (Mishlei 17:13). One should not repay a person who did him good with evil, because "whoever rewards evil for good, evil shall not depart from his house." But even if a person caused him evil, he must not reward evil with evil, but "wait on Hashem, and He will save you."

181. דָּבָר אֲחֵר אַל תֹּאמַר אֲשַׁלְּמָה רַע, כְּדִכְתִיב וּמְשַׁלְּמֵי רָעָה תַּחַת טוֹבָה, לְמַעַן דְּשַׁלֵּים לֵיהּ טוֹבָה, דְּלֹא יַשְׁלֵים לֵיהּ רָע, בְּגִין דִּכְתִיב מֵשִׁיב רָעָה תַּחַת טוֹבָה לֹא תָמוּשׁ רָעָה מִבֵּיתוֹ, אֲפִילּוּ לְמַאן דְּאַשְׁלִימוּ לֵיהּ בִּישִׁין, לָא אִית לֵיהּ לְאַשְׁלָמָא בִּישָׁא, חֲלַף הַהוּא בִישׁוּ דְּשַׁלִּימוּ לֵיהּ, אֶלָּא קַוֵּה לַה' וְיוֹשַׁע לָךְ.

Evil Fear Hands Joseph Righteous

182. This verse has been explained in relation to Joseph the Righteous, who did not wish to repay his brothers with evil when they fell into his hands, AS IT IS WRITTEN, "DO NOT SAY, I WILL REPAY EVIL; but wait on Hashem, and He will save you." For he feared the Holy One, blessed be He, as it is written, "This do, and live, I fear Elohim" (Beresheet 42:18). He always waited on the Holy One, blessed be He.

182. וְהַאי קְרָא אוֹקְמוּהָ, בְּיוֹסֵף זַכָּאָה, דְּלָא בָּעָא לְאַשְׁלָמָא בִּישָׁא לַאֲחוֹי, בְּשַׁעְתָּא דְּנָפְלוּ בִּידוֹי. קַוֵּה לַה' וְיוֹשַׁע לָךְ, בְּגִין דְּהוּא הֲוָה דָּחֵיל לְקוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִיב זֹאת עֲשׂוּ וִחְיוּ וגו,' וְאִיהוּ תָּדִיר הֲוָה מְחַכֶּה לְקוּדְשָׁא בְּרִיךְ הוּא.

Dreams Famine Hands Heart Joseph Water

183. Rabbi Aba opened with the verse, "Counsel in the heart of man is like deep water; but a man of understanding will draw it out" (Mishlei. 20:5). "Counsel in the heart of man is like deep water" refers to the Holy One, blessed be He, who gave counsel by bringing about events by the hands of Joseph to fulfill the decree of famine upon the world. "But a man of understanding will draw it out" refers to Joseph, who revealed the deep meanings of the decree of the Holy One, blessed be He, over the world THROUGH THE INTERPRETATION OF THE DREAM.

183. ר' אַבָּא פְּתַח וַאֲמַר, מַיִם עֲמוּקִים עֵצָה בְּלֵב אִישׁ וְאִישׁ תְּבוּנָה יִדְלֶנָּה. מַיִם עֲמוּקִים עֵצָה בְּלֵב אִישׁ, דָּא קוּדְשָׁא בְּרִיךְ הוּא, בְּגִין דְּאִיהוּ עָבֵיד עֵצוֹת, דְּאַיְיתֵי טַעֲמִין לְגַלְגְּלָא גִּלְגּוּלִין עַל עַלְמָא עַל יְדָא דְיוֹסֵף, לְקַיְימָא הַהוּא גְזֵרָה, דְּגָזַר כַּפְנָא עַל אַרְעָא. וְאִישׁ תְּבוּנָה יִדְלֶנָּה, דָּא יוֹסֵף, דְּגָלֵי אִינוּן עֲמִיקִין, דְּגָזַר קוּדְשָׁא בְּרִיךְ הוּא עַל עַלְמָא.

Compassion Evil Joseph Righteous World to Come, The

184. Come and behold, Joseph not only abstained from causing evil to his brothers, he also did kindness and truth by them. This is always the way of the righteous. Therefore, the Holy One, blessed be He, always has compassion for them in this world and the World to Come.

184. תָּא חֲזֵי, יוֹסֵף לֹא דַי לֵיהּ דְּאִיהוּ לָא שַׁלֵּים בִּישָׁא לַאֲחוֹי, אֶלָא דַּעֲבַד עִמְּהוֹן טִיבוּ וּקְשׁוֹט, וְכָךְ אָרְחֵיהוֹן דְּזַכָּאֵי תָּדִיר, בְּגִין דָּא קוּדְשָׁא בְּרִיךְ הוּא חָיֵיס עֲלַיְיהוּ תָּדִיר, בְּעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי.

Benjamin Heart Joseph Judah Water

185. "Counsel in the heart of man is like deep water" can also refer to Judah when he approached Joseph on behalf of Benjamin. The phrase, "a man of understanding will draw it out," refers to Joseph WHEN HE MADE HIMSELF KNOWN TO HIS BROTHERS.

185. מַיִם עֲמוּקִים עֵצָה בְּלֶב אִישׁ, דָּא יְהוּדָה, וְהָא אוֹקְמוּהָ, בְּשַׁעְתָּא דְּאִתְקָרֵיב לְגַבֵּיהּ דְּיוֹסֵף, עַל עִסְקָא דְבִנְיָמִין. וְאִישׁ תְּבוּנָה יִדְלֶנָּה דָּא יוֹסֵף.

Gates Mountains Reptile Serpent Valley

186. Rabbi Aba sat at the gate of the city Lod. He saw a man sitting on a ledge PROTRUDING from a mountainside. He was weary from the road, so he sat down and slept. While he was sleeping, he saw a snake coming toward him. A reptile emerged and killed the snake. When the man woke, he saw the dead snake. He stood up and the ledge, WHICH HAD BEEN TORN FROM THE MOUNTAIN, fell to the valley below. Thus, he was saved, FOR HAD HE RISEN A MOMENT LATER, HE WOULD HAVE FALLEN TOGETHER WITH THE LEDGE INTO THE VALLEY AND BEEN KILLED.

186. ר' אַבָּא הֲוָה יָתֵיב אֲתַרְעָא דְּאַבָּבָא דְלוֹד, חָמָא חַד בַּר נָשׁ דַּהֲוָה אָתֵי, וְיָתֵיב בְּחַד קוּלְטָא דְּתָלָא דְאַרְעָא, וַהֲוָה לָאֵי מֵאָרְחָא, וְיָתֵיב וְנָאֵים תַּמָּן, אַדְּהָכֵי חָמֵי חַד חִוְיָא, דַּהֲוָה אָתֵי לְגַבֵּיהּ, נָפַק קוֹסְטְפָא דְגוֹרְדְּנָא, וְקָטֵיל לֵיהּ לְחִוְיָא. כַּד אִתְעַר הַהוּא בַּר נָשׁ, חָמָא הַהוּא חחִוְיָא לְקִבְלֵיהּ, דַּהֲוָה מִית, אִזְדַּקַּף הַהוּא בַּר נָשׁ, וְנָפַל הַהוּא קוּלְטָא לְעוֹמְקָא דִּתְחוֹתוֹי וְאִשְׁתֵּזֵיב.

Miracle Serpent

187. Rabbi Aba came to him and said, What have you done that the Holy One, blessed be He, performed for you two miracles - SAVING YOU FROM THE SNAKE AND FROM THE LEDGE THAT FELL - for these events did not happen without reason.

187. אָתָא ר' אַבָּא לְגַבֵּיהּ, אָמַר לוֹ אֵימָא לִי מָאן עוֹבָדָךְ, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא רָחֵישׁ לָךְ אִלֵּין תְּרֵין נִסִּין, לָאו אִינוּן לְמַגָּנָא.

Evil Hatred Peace

188. The man said, In all my days, I forgave and made peace with any man who did evil by me. If I could not make peace with him, I did not sleep on my bed before forgiving him and all those who grieved me. Thus, I did not harbor hatred all that day for the harm he did me. Moreover, from that day on, I tried to do kindness by them.

188. אָמַר לוֹ הַהוּא בַּר נָשׁ, כּכָל יוֹמָאי לָא אַשְׁלֵים לִי בַּר נָשׁ בִּישָׁא בְּעַלְמָא, דְּלָא אִתְפַּיַּיסְנָא בַּהֲדֵיהּ, וּמָחִילְנָא לֵיהּ. וְתוּ, אִי לָא יָכִילְנָא לְאִתְפַּיְיסָא בַּהֲדֵיהּ, לָא סָלֵיקְנָא לְעַרְסִי, עַד דְּמָחִילְנָא לֵיהּ, וּלְכָל אִינוּן דִּמְצַעֲרוּ לִי, וְלָא חַיְישָׁנָא כָּל יוֹמָא לְהַהוּא בִּישָׁא דְּאַשְׁלֵים לִי. וְלָאו דִּי לִי דָא, אֶלָּא דִּמְהַהוּא יוֹמָא וּלְהָלְאָה, אִשְׁתַּדַּלְנָא לְמֶעְבַּד עִמְּהוֹן טָבָא.

Deeds Joseph Miracle

189. Rabbi Aba wept and said, This man's deeds exceed those of Joseph. As for Joseph, those WHO INJURED HIM were his brothers. Assuredly, he should have pitied them FROM BROTHERHOOD. But this one behaved so TO ANY MAN, so he is greater than Joseph and is worthy to have the Holy One, blessed be He, perform one miracle after the other for his sake.

189. בָּכָה ר' אַבָּא וַאֲמַר, יַתּיר עוֹבָדוֹי דְּדֵין מִיּוֹסֵף, דְּיוֹסֵף הֲווֹ אֲחוֹי וַדַּאי, וַהֲוָה לֵיהּ לְרַחֲמָא עֲלוֹי, אֲבָל מַה דַּעֲבֵיד דָּא, יַתִּיר הוּא מִיּוֹסֵף, יָאוֹת הוּא דְקוּדְשָׁא בְּרִיךְ הוּא יַרְחֵישׁ לֵיהּ נִיסָּא עַל נִיסָּא.

Evil Prosecution Torah

190. He opened the discussion with the verse, "He that walks uprightly walks surely: but he that perverts his ways shall be found out" (Mishlei 10:9). "He that walks uprightly" refers to the man who walks the ways of the Torah. He will "walk surely" for no fiend in the world will be able to harm him. "...But he that perverts his ways shall be found out." HE ASKS, Who shall be found out? HE ANSWERS, He who deviates from the way of truth and plans to repay his friend EVIL FOR EVIL, THEREBY TRANSGRESSING THE STRICTURE IN THE VERSE, "YOU SHALL NOT AVENGE, NOR BEAR ANY GRUDGE" (VAYIKRA 19:18). The phrase, "shall be found out" means that he will be recognized by all the prosecutors, who will not forget the image of that man and will bring him to where they will execute vengeance upon him MEASURE FOR MEASURE. THE SCRIPTURE therefore READS, "Shall be found out."

190. פְּתַח וַאֲמַר, הוֹלֵךְ בַּתֹּם יֵלֶךְ בֶּטַח וּמְעַקֵּשׁ דְּרָכָיו יִוָּדֵעַ. הוֹלֵךְ בַּתּוֹם יֵלֶךְ בֶּטַח, דָּא הַהוּא בַּר נָשׁ, דְּאָזֵיל בְּאָרְחִין דְּאוֹרַיְיתָא. יֵלֶךְ בֶּטַח, דְּלָא יָכִילוּ נִזְקֵי דְעַלְמָא לְאַבְאָשָׁא לֵיהּ. וּמְעַקֵּשׁ דְּרָכָיו יִוָּדֵעַ, מַאן יִוָּדֵעַ. דָּא הוּא מַאן דְּאַסְטֵי מֵאָרְחָא דִקְשׁוֹט, וּבָעֵי גַבֵּי דְחַבְרֵיהּ. יִוָּדֵעַ, מַהוּ יִוָּדֵעַ: יִשְׁתְּמוֹדַע אִיהוּ בְּעֵינֵיהוֹן דְּכָל מָארֵי דְּדִינָא, דְּלָא יִתְאֲבֵיד מִנַּיְיהוּ דְּיוֹקְנָא דְהַהוּא בַּר נָשׁ, בְּגִין לְאַיְיתָאָה לֵיהּ לְאַתְרָא דְּיִנְקְמוּן מִנֵּיהּ, וּבְגִין כָּךְ יִוָּדֵעַ.

Fear Prosecution World to Come, The

191. Come and behold, He who walks the way of truth is hidden by the Holy One, blessed be He, so that he will not be found nor recognized by the prosecutors, "but he that perverts his ways shall be found out" and will be known to them. Happy are the men who walk the way of truth, walk surely in the world, and have no fear in this world or the World to Come.

191. וְתָא חֲזֵי, הַהוּא דְּאָזֵיל בְּאֹרַח קְשׁוֹט, קוּדְשָׁא בְּרִיךְ הוּא חָפֵי עֲלֵיהּ, בְּגִין דְּלָא אִתְיְדַע, וְלָא אִשְׁתְּמוֹדַע, לְגַבֵּי מָארֵיהוֹן דְּדִינָא, אֲבָל מְעַקֵּשׁ דְּרָכָיו יִוָּדֵעַ, וְיִשְׁתְּמוֹדַע לְגַבַּיְיהוּ. זַכָּאִין אִינוּן בְּנֵי נָשָׁא דְּאָזְלֵי בְּאֹרַח קְשׁוֹט, וְאָזְלֵי לְרוֹחֲצָן עַל עַלְמָא, דְּלָא דָּחֲלֵי אִינוּן בְּעַלְמָא דֵין, וְלָא בְּעַלְמָא דְאָתֵי.

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