Miketz: Chapter 2

"And it came to pass at the end of two years"

Synopsis

Here the rabbis discuss Joseph's sojourn in Egypt. Joseph is compared to King David, who at a later time occupied a similar position in relation to the world above and the world below. "The king by justice establishes the land but he who exacts gifts overthrows it." The king is the Pharaoh of Moses' time. His lack of faith and his inability to interpret the true meaning of his dream bring destruction to his realm.

Relevance

Joseph's sojourn in Egypt is a metaphor for the soul's human incarnation in the material world. Joseph represents the soul, and Egypt, the negativity of the body. King David also represents the realm of Malchut, our lower dimension. Man's spiritual work is to rise above the temptations of material existence by removing the blinders that prevent us from recognizing the Divinity in the world, the foolishness of our negative behavior, and the consequences of our negative deeds. This elevated consciousness is stimulated by reading this section.

Creation Directions Earth Heaven Lights Nukva Year Zeir Anpin

10. "And it came to pass at the end of two years." Rabbi Chiya opened the discussion with the verse, "The king by justice establishes the land, but he who exacts gifts overthrows it" (Mishlei 29:4). Come and behold, When the Holy One, blessed be He, created the Upper World, BINAH, He made everything properly and created bright lights that shone in all directions. THESE REPRESENT THE THREE COLUMNS, and all is united into one. He created heaven above, WHICH IS ZEIR ANPIN, and the earth below, WHICH IS THE NUKVA, to combine as one - BINAH, ZEIR ANPIN, AND NUKVA - to benefit the lower beings.

10. וַיְהִי מִקֵּץ שְׁנָתַיִם. רִבִּי חִיָּיא פְּתַח וַאֲמַר, מֶלֶךְ בַּמִּשְׁפָּט יַעֲמִיד אֶרֶץ וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה, תָּא חֲזֵי, כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עַלְמָא עִלָּאָה, אַתְקֵין כֹּלָּא כִּדְקָא יָאוֹת, וְאַפֵּיק נְהוֹרִין עִלָּאִין מְנַהֲרִין לְכָל סִטְרִין, וְכֹלָּא אִיהוּ חַד, וּבָרָא שָׁמַיִם דִלְעֵילָא, וְאֶרֶץ דִּלְעֵילָא, לְאִתְתַּקְנָא כֻּלְּהוּ כַּחֲדָא, לְתוֹעַלְתָּא דְתַתָּאֵי.

Jacob Nukva Tetragrammaton Yud Hei Vav Hei (YHVH) Zeir Anpin

11. Come and behold, In the verse, "The king by justice establishes the land," who is the king? He is the Holy One, blessed be He - BINAH. The words "by justice" refer to Jacob, THAT IS, ZEIR ANPIN, who forms the foundation of the land. Therefore the letter Vav IN THE NAME YUD HEI VAV HEI, WHICH IS ZEIR ANPIN, is sustained by the upper Hei IN THE NAME YUD HEI VAV HEI, WHICH IS BINAH. The lower Hei IN THE NAME YUD HEI VAV HEI, WHICH IS THE NUKVA, is sustained by the Vav, WHICH IS ZEIR ANPIN, because "justice establishes the land" with all its needs, and nourishes it.

11. תָּא חֲזֵי, מֶלֶךְ בַּמִּשְׁפָּט יַעֲמִיד אֶרֶץ, מַאן מֶלֶךְ. דָּא קוּדְשָׁא בְּרִיךְ הוּא. בַּמִּשְׁפָּט: דָּא יַעֲקֹב, דְּאִיהוּ קִיּוּמָא דְאַרְעָא, וְעַל דָּא ו' אִתְּזָן מִן ה' עִלָּאָה, ה' תַּתָּאָה אִתְּזָנַת מִן ו,' דְּקִיּוּמָא דְאַרְעָא אִיהוּ בְּמִשְׁפָּט, דְּהָא מִשְׁפָּט יַעֲמִיד אֶרֶץ בְּכָל תִּקּוּנוֹי, וְזָן לָהּ.

Egypt Jacob Joseph

12. Another explanation of "the king" is that it refers to the Holy One, blessed be He, while justice refers to Joseph, "who established the land" as it is written, "And all countries (lit. 'and all the land') came to Egypt to Joseph to buy provisions" (Beresheet 41:57). Because the Holy One, blessed be He, favored Jacob, He made him governor of all the land.

12. דָּבָר אֲחֵר, מֶלֶךְ: דָּא קוּדְשָׁא בְּרִיךְ הוּא. בַּמִּשְׁפָּט: דָּא יוֹסֵף, יַעֲמִיד אֶרֶץ: דִּכְתִיב וְכָל הָאָרֶץ בָּאוּ מִצְרַיְמָה לִשְׁבּוֹר אֶל יוֹסֵף, וּבְגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בֵיהּ בְּיַעֲקֹב, עֲבַד לֵיהּ לְיוֹסֵף שַׁלִּיטָא עַל אַרְעָא.

Egypt Famine Jacob Joseph Merit

13. Rabbi Yosi said, "The king" is Joseph and "by justice" is Jacob, because as long as Jacob did not come to Egypt, the land was beset by famine. After Jacob came to Egypt by his merit, the famine was gone and the land was established.

13. רִבִּי יוֹסֵי אֲמַר, מֶלֶךְ: דָּא יוֹסֵף. בַּמִּשְׁפָּט יַעֲמִיד אֶרֶץ: דָּא יַעֲקֹב, דְּהָא עַד לָא אֲתָא יַעֲקֹב לְמִצְרַיִם, לָא הֲוָה קִיּוּמָא בְּאַרְעָא, מִגּוֹ כַּפְנָא. כֵּיוָן דַּאֲתָא יַעֲקֹב לְמִצְרַיִם, בִּזְכוּתֵיהּ אִסְתַּלַּק כַּפְנָא, וְאִתְקַיַּים אַרְעָא.

David Judgment Merit Samuel

14. Another explanation is that "The king by justice establishes the land" refers to King David, as it is written, "And David reigned over all Yisrael; and David executed judgment and righteousness to all his people" (II Shmuel 8:15). He established the land DURING HIS LIFETIME, and by his merit, it stood AFTER HIS DEMISE. THE PHRASE, "but he who exacts gifts overthrows it" refers to Rechav'am.

14. דָּבָר אֲחֵר מֶלֶךְ בַּמִּשְׁפָּט יַעֲמִיד אֶרֶץ: דָּא דָּוִד מַלְכָּא, דִּכְתִיב וַיְהִי דָּוִד עוֹשֶׂה מִשְׁפָּט וּצְדָקָה לְכָל עַמּוֹ, וְאִיהוּ קַיַּים אַרְעָא, וּבִזְכוּתֵיהּ קָיְימָא לְבָתַר דְּנָא. וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה: דָּא רְחַבְעָם.

David Egypt Famine Jacob Joseph Merit Punishment Righteous

15. Come and behold, For the sake of the righteous, the Holy One, blessed be He, did not impose punishment that had been decreed on the world, so it will not have sway over the world. All the days of King David, the land was established for his sake. After he died, it continued because of his merit, as it is written, "And I will defend this city for my own sake, and for my servant David's sake" (II Melachim 20:6). Similarly, no punishment was inflicted on the world during all the days of Jacob and all the days of Joseph, AS THE FAMINE CEASED FOR THEIR SAKES AND THE ENSLAVING BY EGYPT WAS DELAYED.

15. תָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא בְּגִינֵיהוֹן דְּצַדִּיקַיָא, אַף עַל גָּב דְּפוּרְעֲנוּתָא אִתְגְּזַר עַל עַלְמָא, מִתְעַכְּבָא בְּגִינֵיהוֹן, וְלָא שָׁלְטָא עַל עַלְמָא. כָּל יוֹמוֹי דְּדָוִד מַלְכָּא, אִתְקָיְימָא אַרְעָא בְּגִינֵיהּ, לְבָתַר דְּמִית אִתְקָיְימָא בִּזְכוּתֵיהּ, דִּכְתִיב וְגַנּוֹתִי עַל הָעִיר הַזֹּאת לְהוֹשִׁיעָהּ לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי. כְּגַוְונָא דָּא, כָּל יוֹמוֹי דְיַעֲקֹב, וְכָל יוֹמוֹי דְיוֹסֵף, לָא שָׁלְטָא פּוּרְעֲנוּתָא בְּעַלְמָא.

Dreams Egypt Heart Joseph Pharaoh, The Year

16. Come and behold, The verse, "The king by justice establishes the land" refers to Joseph, "but he who exacts gifts overthrows it" refers to Pharaoh. Because Pharaoh hardened his heart against the Holy One, blessed be He, the land of Egypt was destroyed. Before that, the land was thriving through Joseph, in accordance with Pharaoh's dream, as it is written, "And it came to pass at the end of two years..."

16. תָּא חֲזֵי מֶלֶךְ בַּמִּשְׁפָּט יַעֲמִיד אֶרֶץ: דָּא יוֹסֵף. וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה: דָּא פַּרְעֹה, דְּהָא בְּגִין דְּאַקְשֵׁי לִבֵּיהּ לְגַבֵּי דְּקוּדְשָׁא בְּרִיךְ הוּא, חָרֵיב אַרְעָא דְמִצְרַיִם, וּבְקַדְמֵיתָא עַל יְדָא דְיוֹסֵף אִתְקַיַּים אַרְעָא, בְּהַהוּא חֶלְמָא דְּחָלַם, דִּכְתִיב וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים וגו.'

Heaven Heavens Nukva Redemption and Salvation Righteous Rock Zeir Anpin

17. Rabbi Elazar opened the discussion with the verse, "Hashem lives; and blessed is my Rock; and let the Elohim (Heb. Elohai) of my salvation be exalted" (Tehilim 18:47). "Elohai" is spelled with a Vav. This verse requires careful study. The phrase, "Hashem lives" refers to the Righteous, the foundation of the world, NAMELY, YESOD OF ZEIR ANPIN, who is referred to as the life of the worlds. The phrase "and blessed is my Rock" is the meaning of "Blessed be Hashem my Rock" (Tehilim 144:1). The world, THAT IS, THE NUKVA, is sustained by the generosity of the Righteous, WHICH IS YESOD OF ZEIR ANPIN. IN THE VERSE, "Let the Elohim of my salvation be exalted:" "exalted" refers to the upper world, NAMELY BINAH, and "Elohai" with a Vav is heaven, NAMELY ZEIR ANPIN, as it is written, "The heavens are the heavens of Hashem" (Tehilim 115:16).

17. וַיְהִי מִקֵּץ וגו.' ר' אֶלְעָזָר פְּתַח וַאֲמַר, חַי ה' וּבָרוּךְ צוּרִי וְיָרוּם אֱלֹהֵי יִשְׁעִי. אֱלוֹהֵי כְּתִיב, בְּוי"ו. הַאי קְרָא אִית לְאִסְתַּכָּלָא בֵּיהּ, חַי ה:' דָּא חַי צַדִּיקָא יְסוֹדָא דְעַלְמָא, דְּאִקְרֵי חַי דְעָלְמִין. וּבָרוּךְ צוּרִי: דָּא הוּא דִכְתִיב בָּרוּךְ ה' צוּרִי, וְדָא עַלְמָא דְאִתְקַיַּים עֲלֵיהּ צַדִּיקָא דָא. וְיָרוּם אֱלֹהֵי יִשְׁעִי. וְיָרוּם: דָּא עַלְמָא עִלָּאָה. אֱלוֹהֵי בְּוא"ו: דָּא שָׁמַיִם, כד"א הַשָּׁמַיִם שָׁמַיִם לַה.'

Adonai Grades Joseph Nukva Pharaoh, The Righteous Rivers Wisdom Year Zeir Anpin

18. Come and behold, "Blessed be Adonai who day by day bears our burden" (Tehilim 68:20). The name Adonai is spelled Aleph-Dalet-Nun-Yud, WHICH ALLUDES TO THE NUKVA. This verse contains the mystery of wisdom. "Day by day" is the secret of "two years (lit. 'two years' days')," WHICH ARE THE TWO GRADES BINAH AND ZEIR ANPIN, FOR THE NUKVA IS BLESSED ONLY BY THEM. This is as it is written, "And it came to pass at the end of two years that Pharaoh dreamed, and behold, he stood by the river." We have already learned this secret; it means Joseph, because the words, "a river" refer to Joseph the Righteous.

18. תָּא חֲזֵי בָּרוּךְ אֲדֹנָ"י יוֹם יוֹם יַעֲמָס לָנוּ, בָּרוּךְ אֲדֹנָ"י, בְּאָלֶ"ף דָּלֶ"ת נוּ"ן יוּ"ד, וְהַאי קְרָא רָזָא דְּחָכְמְתָא אִיהוּ. יוֹם יוֹם: אֵלּוּ שְׁנָתַיִם יָמִים, כד"א וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים. וּפַרְעֹה חוֹלֵם וְהִנֵּה עוֹמֵד עַל הַיְאוֹר, רָזָא אִיהוּ, כְּמָה דְאִתְּמָר דָּא יוֹסֵף, דְּנָהָר דָּא, יוֹסֵף הַצַּדִּיק הוּא.

Cows Eden Egypt Flesh Flow Grades Joseph Rivers Seven Waters

19. The verse, "And, behold, there came up out of the river seven cows, well favored, and fat of flesh, and they fed in the reed grass" reads "out of the river" because from this river, WHICH IS YESOD, all the grades below are blessed, because the river that flows from Eden, WHICH IS BINAH, waters and sustains everything. And Joseph, WHO IS YESOD, is a river, and the whole land of Egypt is blessed for his sake.

19. וְהִנֵּה מִן הַיְאוֹר עוֹלוֹת שֶׁבַע פָּרוֹת יְפוֹת מַרְאֶה וּבְרִיאוֹת בָּשָׂר וַתִּרְעֶינָה בָּאָחוּ. וְהִנֵּה מִן הַיְאוֹר, דְּהָא מִנָּהָר דָּא אִתְבָּרְכָאן כָּל אִינוּן דַּרְגִּין דִּלְתַתָּא, בְּגִין דְּהַהוּא נָהָר דְּנָגֵיד וְנָפֵיק, אִיהוּ אַשְׁקֵי וְזָן לְכֹלָּא, וְיוֹסֵף אִיהוּ נָהָר, לְאִתְבָּרְכָא כָּל אַרְעָא דְמִצְרַיִם בְּגִינֵיהּ.

Briyah Cows Flesh Grades House Nukva Other Side Rivers Seven Worlds

20. Come and behold, From that river, NAMELY YESOD, the seven grades OF THE NUKVA, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT IN HER, THAT WERE EXTENDING FROM HER, AND WERE SITUATED IN THE WORLD OF BRIYAH are watered and blessed by it. These are THE SEVEN "well favored, and fat of flesh" COWS, who "fed in the reed grass." THAT IS, they fed together in friendship, and there was no separation among them. All of them stand to be praised, FOR THERE IS NO NOURISHMENT FOR THE OTHER SIDE, for these seven grades are the mystery of the verse, "And the seven maids chosen to be given her, out of the king's house" (Ester 2:9), WHICH REFERS TO THE SEVEN TEMPLES OF BRIYAH, ALL OF WHICH ARE PRAISEWORTHY. And so are the "seven cows well favored," ALL TO BE PRAISED. In contrast, "the seven chamberlains who served in the presence of the king" (Tehilim 1:10) ARE NOT TO BE WHOLLY PRAISED, FOR THEY INCLUDE A PORTION OF THE POWERS OF DEFILEMENT, WHICH IS THE SECRET OF THE SEVEN LEAN COWS.

20. וְתָּא חֲזֵי, הַהוּא נָהָר שֶׁבַע דַּרְגִין אִתְשַׁקְיָין וְאִתְבָּרְכָן מִנֵּיהּ, וְאִלֵּין אִינוּן יְפוֹת מַרְאֶה וּבְרִיאוֹת בָּשָׂר. וַתִּרְעֶינָה בָּאָחוּ: בְּחִבּוּרָא בְּאַחְוָותָא דְּלָא אִשְׁתַּכַּח בְּהוֹ פֵּרוֹדָא, וְכֻלְּהוּ לְשַׁבָּחָא קָיְימִין, דְּהָא כָּל הַנֵּי דַרְגִּין שֶׁבַע דְּקָאֲמָרָן, רָזָא אִיהוּ, כד"א וְאֵת שֶׁבַע הַנְּעָרוֹת הָרְאוּיוֹת לָתֵת לָהּ מִבֵּית הַמֶּלֶךְ וגו.' וְע"ד שֶׁבַע פָּרוֹת יְפוֹת מַרְאֶה, וְלָקֳבֵל דָּא כְּתִיב, שִׁבְעַת הַסָּרִיסִים הַמְשָׁרְתִים אֶת פְּנֵי הַמֶּלֶךְ וגו.'

Cows Grades Holiness (Kedushah) Kedushah (Holiness) Seven

21. Rabbi Yitzchak said, The seven good cows are grades, superior to other grades, whereas the seven ill-favored cows are the grades below. THE UPPER ONES are on the side of holiness, and THE LOWER BEINGS on the side of defilement.

21. רִבִּי יִצְחָק אֲמַר, שֶׁבַע פָּרוֹת הַטּוֹבוֹת, דַּרְגִּין אִינוּן עִלָּאִין עַל אָחֳרָנִין. וְשֶׁבַע הַפָּרוֹת הָרָעוֹת, דַּרְגִּין אָחֳרָנִין דִּלְתַתָּא. אִלֵּין מִסִּטְרָא דִקְדוּשָׁה, וְאִלֵּין מִסִּטְרָא דִּמְסָאֲבָא.

Dreams Ears Grades Illness Pharaoh, The Seven

22. "...The seven ears of grains," Rabbi Yehuda said that the first SEVEN EARS are good, because they are of the right side, about which it is written, "it was good." The ill and thin SEVEN EARS are beneath them. The seven GOOD ears are on the side of purity, and the ILL ones are on the side of impurity. These grades all stand on top of each other - against each other. Pharaoh saw all of them in his dream.

22. שֶׁבַע הַשִּׁבֳּלִים, רִבִּי יְהוּדָה אֲמַר, אִלֵּי קֳדָמָאי, אִינוּן טָבִין, בְּגִין דְּאִינוּן מִסִּטְרָא דִימִינָא, דִּכְתִיב בֵּיהּ כִּי טוֹב, וְאִלֵּין בִּישִׁין אִינוּן לְתַתָּא מִנַּיְיהוּ. שֶׁבַע הַשִּׁבֳּלִים אִינוּן מִסִּטְרָא דְּדַכְיוּ, וְאִלֵּין מִסִּטְרָא דִּמְסָאֲבוּ, וְכֻלְּהוּ דַּרְגִּין קָיְימִין אִלֵּין עַל אִלֵּין, וְאִלֵּין לָקֳבֵל אִלֵּין, וְכֻלְּהוּ קָא חָמָא פַּרְעֹה בְּחֶלְמֵיהּ.

Evil Grades Images Likenesses Pharaoh, The

23. Rabbi Yesa asks, How could they have shown the evil Pharaoh all these grades? Rabbi Yehuda answers, He only saw their likeness, NOT THE GRADES THEMSELVES. For there are grades upon grades, all stand on top of each other, of which Pharaoh saw only their images.

23. אָמַר רָבִּי יֵיסָא, וְכִי לְהַהוּא חַיָּיבָא דְפַרְעֹה אַחְזְיָין לֵיהּ כָּל הַנֵּי. אָמַר לוֹ ר' יְהוּדָה, כְּגַוְונָא דִלְהוֹן חָמָא, דְּכַמָּה דַּרְגִּין עַל דַּרְגִּין, אִלֵּין לָקֳבֵל אִלֵּין, וְאִלֵּין עַל אִלֵּין, וְאִיהוּ חָמָא בְּאִינוּן דַּרְגִּין דִּלְתַתָּא.

Dreams Grades Pharaoh, The Soul, The

24. We have already learned that a man is shown things in his dreams according to his character. As his soul ascends, he will perceive that which he deserves according to his grade. Pharaoh, therefore, saw what he was worthy of seeing and no more.

24. וְהָא תָּנִינָן, דְּהָא כְּמָה דְאִיהוּ בַּר נָשׁ, הָכֵי אַחְזְיוּ לֵיהּ בְּחֶלְמֵיהּ, וְהָכֵי חָמֵי, וְנִשְׁמָתָא הָכֵי סָלְקַת לְאִשְׁתְּמוֹדְעָא, כָּל חַד וְחַד כְּפוּם דַּרְגֵּיהּ כִּדְקָא חָזֵי לֵיהּ, וּבְגִין כָּךְ פַּרְעֹה חָמָא כִּדְקָא חָזֵי לֵיהּ, וְלָא יַתִּיר.

Darkness Exile Heaven Light Seasons

25. "And it came to pass in the end." Rabbi Chizkiah began with the verse, "To everything there is a season, and a time to every purpose under the heaven" (Kohelet 3:1). Come and behold what the Holy One, blessed be He, did below: He set a time for everything, and fixed a term for it. He fixed a term for light and darkness. He set a time for light for all nations EXCEPT YISRAEL, which now have mastery over the world, and He set time for darkness, when Yisrael are in exile and under the dominion of other nations. The Holy One, blessed be He, appointed a season for all and, therefore, "To everything there is a season, and a time to every purpose." HE ASKS, What is the meaning of, "and a time to every purpose?" HE REPLIES, It means a time and season for everything that is below, that is, all the goodness found below has a set time and season.

25. וַיְהִי מִקֵּץ וגו,' רִבִּי חִזְקִיָּה פְּתַח וַאֲמַר לַכֹּל זְמַן וְעֵת לְכָל חֵפֶץ תַּחַת הַשָּׁמָיִם. תָּא חֲזֵי, כָּל מַה דַּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא לְתַתָּא, לְכֹלָּא שַׁוֵּי זִמְנָא וּזְמַן קָצוּב, זְמַן שַׁוֵּי לִנְהוֹרָא וְלַחֲשׁוֹכָא, זִמְנָא שַׁוֵּי לִנְהוֹרָא דִּשְׁאָר עַמִּין, דְּאִינוּן שָׁלְטִין הַשְׁתָּא עַל עַלְמָא. וְזִמְנָא שַׁוֵּי לַחֲשׁוֹכָא, דְּאִיהוּ גָלוּתָא דְיִשְׂרָאֵל, תְּחוֹת שָׁלְטָנוּתָא דִלְהוֹן, זִמְנָא שַׁוֵּי קוּדְשָׁא בְּרִיךְ הוּא לְכֹלָּא, בְּגִין כָּךְ לַכֹּל זְמַן וְעֵת לְכָל חֵפֶץ. מַאי וְעֵת לְכָל חֵפֶץ. זִמְנָא וְעִדָּן הוּא לְכֹלָּא, לְכָל הַהוּא רְעוּתָא דְּאִשְׁתַּכַּח לְתַתָּא.

Darkness Dreams Grades Heaven Light Nukva Pharaoh, The Torah Void Year

26. Another explanation for "...and a time to every purpose." HE ASKS, What is "time?" HE ANSWERS, It is the same as mentioned in the verses, "It is time to act for Hashem: they have made void Your Torah" (Tehilim 119:126) and "that he come not at all times into the holy place" (Vayikra 16:2). This is the grade appointed TO LEAD THE WORLD, NAMELY, THE NUKVA, and has already been explained. Therefore, the scriptures explain that "time," THE NUKVA, is appointed over "every purpose under the heaven." "And it came to pass at the end of two years" refers to the side of the end of darkness, FOR HE SET AN APPOINTED TIME FOR LIGHT AND DARKNESS, that Pharaoh had seen in his dream. This is where he derived his knowledge from, and the dream was revealed to him.

26. דָּבָר אֲחֵר וְעֵת לְכָל חֵפֶץ, מַאי עֵת. כְּדִכְתִיב עֵת לַעֲשׂוֹת לַיי' הֵפֵרוּ תוֹרָתֶךָ. וּכְתִיב וְאַל יָבֹא בְכָל עֵת אֶל הַקֹּדֶשׁ. וְאִיהוּ דַרְגָּא מְמַנָּא, וְהָא אוֹקְמוּהָ. וּבְגִין כָּךְ עֵת אִיהוּ מְמַנָּא, לְכָל חֵפֶץ תַּחַת הַשָּׁמָיִם. וַיְהִי מִקֵּץ שְׁנָתַיִם יָמִים, מִסִּטְרָא דְהַהוּא קֵץ דְּחֹשֶׁךְ, חָמָא פַּרְעֹה בְּחֶלְמֵיהּ, וּמִתַּמָּן יָדַע וְאִתְגְּלֵי לֵיהּ הַהוּא חֶלְמָא.

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