Miketz: Chapter 6

"Now Jacob saw that there were provisions in Egypt"

Synopsis

Rabbi Chiya offers a discourse on the subject of judgment, specifically the manner through which judgment is executed in this physical world. We learn that when a man transgresses, supernal justice - the laws of cause and effect - decrees that an immediate punishment should take place. However, The Creator, ever merciful, carries our burdens for us, and thus, He inserts time into the process, delaying the consequences of our crimes. This temporary postponement gives man the opportunity to repent and atone for his iniquities. Rabbi Shimon then expounds upon the power of sadness, how it banishes the Light of The Creator from our being. It therefore behooves a man to always maintain a positive outlook and pleased perspective, especially during trying times. As the Rabbi Yesa and Rabbi Chizkiah embark on their travels, Rabbi Yesa reveals that every man has a definite and clear-cut spiritual path laid out for him. The Other Side, however, constantly diverts man from his true path so that he ends up traveling treacherous mountains, as opposed to a lush green, sun-soaked valley.

Relevance

When life appears to be calm and waters still, we must realize that The Creator is carrying all of our judgments for us. We should use these moments to repent and proactively uproot our negative traits. We should intensify and/or renew our commitments to the spiritual path before the weight of judgments becomes to great to bear and they come crashing down upon us without warning.

Earth Egypt Evil Heavens Jacob Joseph Shechinah

84. "Now Jacob saw that there were provisions in Egypt" (Beresheet 42:1). THIS VERSE IS DIFFICULT TO UNDERSTAND, BECAUSE THE SHECHINAH LEFT HIM WHEN JOSEPH WAS SOLD. THEREFORE, HOW COULD HE HAVE SEEN THAT THERE WERE PROVISIONS IN EGYPT? Rabbi Chiya opened the discussion with the verse, "The burden of the word of Hashem concerning Yisrael. The saying of Hashem, who stretches out the heavens and lays the foundation of the earth and forms the spirit of man within him" (Zecharyah 12:1). We have to study this verse carefully. HE ASKS, What is the meaning of burden in the various passages? HE ANSWERS, Whenever the word burden is used in reference to judging other nations, the word has a good meaning; whenever it is used in a reference to Yisrael, it has an evil meaning.

84. וַיַּרְא יַעֲקֹב כִּי יֵשׁ שֶׁבֶר בְּמִצְרַיִם וַיֹּאמֶר יַעֲקֹב לְבָנָיו וגו.' ר' חִיָּיא פְּתַח וַאֲמַר, מַשָּׂא דְבַר יי' עַל יִשְׂרָאֵל נְאֻם יי' נוֹטֶה שָׁמַיִם וְיוֹסֵד אָרֶץ וְיוֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, הַאי קְרָא אִית לְאִסְתַּכָּלָא בֵּיהּ, מַשָּׂא דְּבַר יי,' בְּכָל הַנֵּי אֲתַר דְּקָאֲמַר מַשָּׂא, מַשָּׂא אַמַּאי. אֶלָּא, בְּכָל אֲתַר דְּאִיהוּ עַל דִּינָא דִּשְׁאָר עַמִּין וַאֲמַר מַשָּׂא, לְטַב. בְּכָל אֲתַר דְּאִיהוּ עַל יִשְׂרָאֵל וְאָמַר מַשָּׂא, לְבִישׁ.

Evil Idolatry Judgment Punishment Sin

85. HE EXPLAINED, Wherever it speaks of judging the other nations, the word burden has a good meaning, because it is used literally, for the welfare of the idolatrous nations is a burden to the Holy One, blessed be He. But when judgment is upon them, He removes the burden He assumed for their sake. HENCE, WHEN BURDEN IS MENTIONED IN RELATION TO THEM, IT IS FOR GOOD. Wherever judgment has been pronounced upon Yisrael and the word "burden" is used, it is a burden on the Holy One, blessed be He, TO PUNISH YISRAEL. It is a double burden, BECAUSE IT IS A BURDEN FOR HIM WHEN HE DOES PUNISH THEM AND WHEN HE DOES NOT, IT IS A BURDEN FOR HIM. IF HE DOES NOT PUNISH THEM, THEY WILL REMAIN DEFILED BY SIN; IF HE DOES PUNISH THEM HE IS SORRY FOR THEIR TROUBLES. THEREFORE WHEN "BURDEN" IS MENTION IN REGARD TO THEM, IT IS FOR EVIL.

85. בְּכָל אֲתַר דְּאִיהוּ עַל דִּינָא דִשְׁאָר עַמִין, לְטַב, בְּגִין דְּמַשָּׁא מָטוֹלָא אִיהוּ, כִּבְיָכוֹל מָטוֹלָא אִיהוּ עֲלֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, שָׁלוֹם דְּעַמִּין עַכו"ם, וְכַד אִתְגְּזַר דִּינָא עֲלַיְיהוּ מַעֲבַר מִנֵּיהּ הַהוּא מָטוֹלָא דְּאִיהוּ סָבִיל עֲלַיְיהוּ. בְּכָל אֲתַר דְּדִינָא אִתְגְּזַר עֲלַיְיהוּ דְּיִשְׂרָאֵל, וַאֲמַר מַשָּׂא, כִּבְיָכוֹל מָטוֹלָא אִיהוּ עֲלֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין כָּךְ, מַשָּׂא מֵהַאי גִיסָא, וּמֵהַאי גִיסָא, מָטוֹלָא אִיהוּ.

Earth Grades Heavens Nukva Point Soul, The

86. HE ASKS, After the words, "who stretches out the heavens, and lays the foundation of the earth," why is it added, "and forms the spirit of man within him?" Would not we know He "forms the spirit of man within him" IF IT WERE NOT WRITTEN? HE REPLIES, These words point at a certain grade, where all the spirits and souls of the world are found, NAMELY THE NUKVA, WHERE THE SPIRITS AND SOULS ARE, AND FROM WHOM THE LOWER BEINGS RECEIVE.

86. כֵּיוָן דַּאֲמַר נוֹטֶה שָׁמַיִם וְיוֹסֵד אָרֶץ, אַמַּאי אִצְטְרִיךְ וְיוֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, וְכִי לָא הֲוֵינָא יָדְעֵי, דְּאִיהוּ יוֹצֵר רוּחַ אָדָם, אֶלָּא לְאַחֲזָאָה דַרְגָּא יְדִיעָא, דְּכָל רוּחִין וְנִשְׁמָתִין דְּעַלְמָא, בְּהַהוּא דַּרְגָּא קָיְימִין.

Eden Fetus Flow Grades Nukva Rivers Soul, The Women

87. Rabbi Shimon said, This verse is difficult. If it said, "Forms the spirit of man," it would suffice, but what is the meaning of "within him?" HE ANSWERS, The secret of this verse is on the two sides, YESOD AND THE NUKVA. For from the river, which flows and comes out FROM EDEN, YESOD, all the souls come out and soar into one place, THE NUKVA. That grade, YESOD, "forms the spirit of man within him," WITHIN THE NUKVA, which resembles a woman, who conceives from a man, whose fetus presses her bowels until it is fully formed in her belly. Thus, He "forms the spirit of man within him," WITHIN THE NUKVA, and THE SPIRIT stands there TO BE FORMED until man enters the world, and She gives him THE SPIRIT.

87. רָבִּי שִׁמְעוֹן אֲמַר, הַאי קְרָא קַשְׁיָא, אִי אֲמַר וְיוֹצֵר רוּחַ אָדָם וְלָא יַתִּיר יָאוֹת, אֲבָל בְּקִרְבּוֹ מַהוּ. אֶלָּא רָזָא אִיהוּ בִּתְרֵין סִטְרִין, דְּהָא מֵהַהוּא נָהָר דְּנָגֵיד וְנָפֵיק, מִתַּמָּן נָפְקֵי וּפָרְחֵי נִשְׁמָתִין כֻּלְּהוּ, וְאִתְכְּנִישׁוּ בַּאֲתַר חָד, וְהַהוּא דַרְגָּא אִיהוּ יוֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, וְהַאי כְּאִתְּתָא דְאִתְעַבְּרָא מִן דְּכוּרָא, וְהַהוּא וְלָדָא, צָרַת לָהּ בִּמְעָהָא. עַד דְּאִצְטַיֵּיר כֹּלָּא בְּצִיּוּרָא שְׁלִימוּ בִּמְעָהָא, כָּךְ וְיוֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, בְּקִרְבּוֹ קָיְימָא, עַד דְּאִתְבְּרֵי בַּר נָשׁ בְּעַלְמָא וְיָהֵב לֵיהּ.

Body Creation Nukva Soul, The

88. Another explanation for "forms the spirit of man within him" IS THAT IT MEANS within man himself, NOT IN THE SUPERNAL NUKVA; for when a man is created, the Holy One, blessed be He, provides him with His soul. Only then is he born into the world. The spirit finds that it does not have enough room to expand within the body, so it stands on one side, NAMELY THE RIGHT, INSTEAD OF EXPANDING RIGHT AND LEFT.

88. דָּבָר אֲחֵר, וְיוֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, בְּקִרְבּוֹ דְּאָדָם מַמָּשׁ. בְּגִין דְּכַד אִתְבְּרֵי בַּר נָשׁ, וְקוּדְשָׁא בְּרִיךְ הוּא יְהַב לֵיהּ נִשְׁמָתֵיהּ, וְנָפֵיק לַאֲוִירָא דְעַלְמָא, הַהוּא רוּחָא דִּבְגַוֵּיהּ, לָא אַשְׁכַּח גּוּפָא לְאִתְפַּשְּׁטָא בְּגַוֵּיהּ, וְקָיְימָא בְּסִטְרָא חַד בְּגַוֵּיהּ.

Body Strength

89. When a man's body grows, the spirit also grows and gives it strength. When the body grows, the spirit allots man power with which to strengthen himself. Thus, He indeed "forms the spirit of man within him."

89. וְכַד בַּר נָשׁ אִתְפַּשַׁט גּוּפֵיהּ, הַהוּא רוּחָא אִתְפַּשַּׁט, וְיָהֵיב בֵּיהּ חֵילָא, וְכֵן כְּגַוְונָא דְגוּפָא אִתְרַבֵּי, הָכֵי רוּחָא יָהֵיב חֵילָא בֵיהּ, לְאִתְתַּקְּפָא בַּר נַשׁ בַּהֲדֵיהּ, וּבְגִין כָּךְ יוֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ מַמָּשׁ.

Strength

90. You may ask about THE MEANING OF the phrase, "forms the spirit of man within him." HE EXPLAINS, Because the spirit needs additional strength as support from above, the Holy One, blessed be He, "forms the spirit of man within him" and thus enables it TO EXPAND within man.

90. וְאִי תֵימָא יוֹצֵר רוּחַ אָדָם מַהוּ, בְּגִין דְהַהוּא רוּחָא, אִצְטְרִיךְ חֵילָא דִלְעֵילָא יַתִּיר לְאִסְתַּיְיעָא בַּהֲדֵיהּ, וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא אִיהוּ יוֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, וְיָהֵיב לֵיהּ סִיּוּעָא בְּבַר נָשׁ.

Body Purification

91. Come and behold, When that spirit needs help, it is perfected from above in accordance with man's worth and the condition of his body. It is also given an additional spirit, FOR WHOEVER WISHES TO BE PURIFIED IS HELPED. This is the meaning of "forms the spirit of man within him." MAN IS GIVEN AN ADDITIONAL PORTION OF SPIRIT THAT IS ABLE TO EXPAND WITHIN HIS BODY.

91. תָּא חֲזֵי, כַּד הַהוּא רוּחָא אִצְטְרִיךְ סִיּוּעָא, כְּגַוְונָא דְאִיהוּ הַהוּא בַּר נָשׁ, וּכְגַוְונָא דְּהַהוּא גוּפָא אִתְתַּקַּן, הָכֵי נָמֵי הַהוּא רוּחָא מְתַקְנִין לֵיהּ, וְאוֹסְפִין לֵיהּ רוּחָא לְאִתְתַּקְּנָא, וְדָא הוּא יוֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ.

Jacob Joseph Shechinah

92. Come and behold, When Jacob lost Joseph, he lost the additional portion of the spirit that was in him, and the Shechinah departed from him. It is written later: "The spirit of Jacob their father revived" (Beresheet 45:27). HE ASKS, Was he dead until then? HE ANSWERS, Only the additional spirit was gone from him. His sadness caused his spirit to withdraw. The scripture, therefore, reads, "The spirit of Jacob their father revived."

92. וְתָּא חֲזֵי כֵּיוָן דְּאִתְאֲבֵיד יוֹסֵף מֵאֲבוֹי, יַעֲקֹב אָבֵיד הַהוּא תּוֹסֶפֶת רוּחָא דַּהֲוָה לֵיהּ, וְאִסְתַּלְּקַת מִנֵּיהּ שְׁכִינְתָּא, לְבָתַר מַה כְּתִיב וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם, וְכִי עַד הַשְׁתָּא מִית הֲוָה. אֶלָּא הַהוּא תּוֹסֶפֶת רוּחָא אִסְתַּלַּק מִנֵּיהּ שְׁכִינְתָּא, וְלָא הֲוָה בְּגַוֵּיהּ, בְּגִין דְּעִצְבוֹנָא דַּהֲוָה בֵּיהּ גָּרְמָא לֵיהּ, לָא הֲוָה רוּחֵיהּ בְּקִיּוּמֵיהּ, וּבְגִין כָּךְ וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם.

Egypt Jacob Joseph Shechinah

93. It is written, "Now Jacob saw THAT THERE WERE PROVISIONS IN EGYPT," WHICH MEANS THAT HE SAW IT THROUGH THE HOLY SPIRIT. HE ASKS, But he was not yet informed THAT JOSEPH WAS ALIVE AND THE SHECHINAH WAS STILL GONE FROM HIM. How did he learn THAT THERE WERE PROVISIONS IN EGYPT? HE ANSWERS, "Jacob saw" MEANS THAT he saw the inhabitants of the country go to Egypt and bring provisions; HE DID NOT SEE THROUGH THE MEDIUM OF THE HOLY SPIRIT.

93. וְהָכָא כְּתִיב וַיַּרְא יַעֲקֹב, דְּעַד כְּעָן לָא אִתְבַּשַּׂר, מְנָא הֲוָה יָדַע, אֶלָּא וַיַּרְא יַעֲקֹב, דְּחָמָא לְכָל דָּיְירֵי אַרְעָא דְּאָזְלֵי לְמִצְרַיִם, וּמַיְיתָן עִבּוּרָא.

Corners David Head Patriarchs Stone

94. Rabbi Yitzchak said, Come and behold, King David deserved to be united with the Patriarchs and inherited a place among them, as it is written, "The stone which the builders rejected has become the headstone of the corner" (Tehilim 118:22). (THE END IS MISSING).

94. ר' יִצְחָק אֲמַר, תָּא חֲזֵי, דָּוִד מַלְכָּא, זָכָה לְאִתְחַבְּרָא בַּאֲבָהָן, וְיָרֵית דּוּכְתֵּיהּ בְּגַוַּויְיהוּ. הה"ד, אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה.

Torah Wine

95. Rabbi Yesa and Rabbi Chizkiah were walking from Cappadocia to Lod with a Jew, who was carrying a skin-bottle of wine. As they were walking, Rabbi Yesa said to Rabbi Chizkiah, Open your mouth and give one of those beautiful expositions on the Torah that you deliver daily before the holy luminary.

95. ר' יֵיסָא וְר' חִזְקִיָּה הֲווֹ אָזְלֵי מִקַּפּוֹטְקִיָּא לְלוֹד, וַהֲוָה עִמְּהוֹן חַד יוּדָאי, בְּמָטוֹל דְּקַפְטִירָא דְחַמְרָא, עַד דַּהֲווֹ אָזְלֵי אֲמַר ר' יֵיסָא לְר' חִזְקִיָּה, אַפְתַּח פּוּמָךְ, וְאֵימָא חַד מִלָּה, מֵאִינוּן מִילֵי מַעַלְיָיתָא דְאוֹרַיְיתָא, דְאַתְּ אֲמַר בְּכָל יוֹמָא קַמֵּי בּוּצִינָא קַדִּישָׁא.

Peace Shechinah Torah World to Come, The

96. He opened the discussion with the verse, "Her ways are ways of pleasantness, and all her paths are peace" (Mishlei 3:17). "Her ways are ways of pleasantness" refers to the ways of the Torah; for whoever walks in them, the Holy One, blessed be He, causes the pleasantness of the Shechinah to rest upon him and never to pass away. "Her paths are peace," for all the paths of the Torah are peaceful. Thus, he enjoys peace above and below - peace in this world and in the World to Come.

96. פְּתַח וַאֲמַר, דְּרָכֶיהָ דַרְכֵי נוֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם. דְּרָכֶיהָ דַרְכֵי נֹעַם, אִלֵּין אָרְחִין דְּאוֹרַיְיתָא, דְּמַאן דְּאָזֵיל בְּאָרְחֵי דְאוֹרַיְיתָא, קוּדְשָׁא בְּרִיךְ הוּא אַשְׁרֵי עֲלֵיהּ נְעִימוּתָא דִשְׁכִינְתָּא, דִּי לָא תַעֲדֵי מִנֵּיהּ לְעָלְמִין. וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם, דְּכֻלְּהוּ נְתִיבִין דְּאוֹרַיְיתָא כֻּלְּהוּ שְׁלָם, שְׁלֵם לֵיהּ לְעֵילָא, שְׁלָם לֵיהּ לְתַתָּא, שְׁלָם לֵיהּ בְּעַלְמָא דֵין, שְׁלָם לֵיהּ בְּעַלְמָא דְאָתֵי.

Peace

97. The Jew said, This verse is like a coin in the pocket BECAUSE THE HIDDEN MEANING OF THE VERSE CONTAINS A PRECIOUS SECRET. They asked him, How do you know this? He answered, I learned it from my father. He began his exposition. This verse concerns two matters, NAMELY WAYS AND PATHS, and two aspects, NAMELY PLEASANTNESS AND PEACE. HE ASKS, What are ways and what are paths? What is pleasantness and what is peace?

97. אֲמַר הַהוּא יוּדָאי, אִיסִירָא בְּקִיסְטְרָא בְּהַאי קְרָא אִשְׁתַּכַּח, אֲמָרוּ לֵיהּ מִנַיִן לָךְ, אֲמַר לוֹן מֵאַבָּא שְׁמַעְנָא, וְאוֹלִיפְנָא הָכָא בְּהַאי קְרָא מִלָּה. פְּתַח וַאֲמַר, הַאי קְרָא בִּתְרֵין גְּוָונִין אִיהוּ, וּבִתְרֵין סִטְרִין, קָרֵי בֵיהּ דְּרָכִים, וְקָרֵי בֵיהּ נְתִיבוֹת, קָרֵי בֵיהּ נֹעַם, וְקָרֵי בֵיהּ שָׁלוֹם. מַאן דְּרָכִים, וּמַאן נְתִיבוֹת. מַאן נֹעַם, וּמַאן שָׁלוֹם.

Abraham Corners Isaac Jacob Light Seas Torah

98. HE ANSWERS, "Her ways are ways of pleasantness" is referred to in the verse, "who makes a way in the sea" (Yeshayah 43:16), for wherever a way is mentioned in the Torah, it is a way open for all, a MATERIAL way accessible to everybody. Thus, "Her ways are ways of pleasantness" are the ways opened by the fathers, NAMELY, CHESED, GVURAH AND TIFERET CALLED ABRAHAM, ISAAC AND JACOB, who opened them up in the great sea and traversed it. LIGHTS SHINE from them and illuminate every corner across the whole length and breadth of the world.

98. אֶלָּא דְּרָכֶיהָ דַרְכֵי נֹעַם. הַיְינוּ דִכְתִיב הַנּוֹתֵן בַּיָּם דֶּרֶךְ, דְּהָא בְּכָל אֲתַר דְּאִקְרֵי בְּאוֹרַיְיתָא דֶרֶךְ, הוּא אוֹרַח פְּתִיחָא לְכֹלָּא, כְּהַאי אָרְחָא, דְּאִיהוּ פְּתִיחַ לְכָל בַּר נָשׁ, כָּךְ דְּרָכֶיהָ דַרְכֵי נֹעַם, אִילֵין דְּרָכִים דְּאִינוּן פְּתִיחָן מֵאֲבָהָן, דְּכָרָאן בְּיַמָּא רַבָּא, וְעָאלִין בְּגַוֵּיהּ, וּמֵאִינוּן אוֹרְחִין מִתְפַּתְּחִין לְכָל עֵיבַר וּלְכָל סִטְרֵי עַלְמָא.

Directions Freedom Light Lights Patriarchs World to Come, The

99. The pleasantness is issued from the World to Come, where all the lights shine and diverge in every direction, THAT IS, DIVERGE TO THE THREE COLUMNS - RIGHT, LEFT AND CENTRAL. The goodness and light of the World to Come, which the Patriarchs inherit, are called pleasantness. Another explanation is that the World to Come itself is called pleasantness. When it is aroused TO ILLUMINATE, every joy, goodness, light, and freedom are aroused. Thus, it is called pleasantness.

99. וְהַאי נֹעַם: הוּא נְעִימוּ דְּנָפַק מֵעַלְמָא דְאָתֵי, וּמֵעַלְמָא דְאָתֵי נָהֲרִין כָּל בּוּצִינִין, וּמִתְפַּרְשָׁן לְכָל עֵיבַר, וְהַהוּא טִיבוּ וְהַהוּא נְהוֹרָא דְּעַלְמָא דְאָתֵי, דְּיָנְקִין אֲבָהָן, אִקְרֵי נֹעַם. דָּבָר אֲחֵר, עַלְמָא דְאָתֵי אִקְרֵי נֹעַם, וְכַד אִתְעַר עַלְמָא דְאָתֵי, כָּל חֵדוּ, וְכָל טִיבוּ, וְכָל נְהוֹרִין, וְכָל חֵירוּ דְעַלְמָא אִתְעַר, וּבְגִינֵי כָּךְ אִקְרֵי נֹעַם.

Freedom Gehenom (Hell) Hell (Gehenom) Punishment Shabbat Wicked Wickedness

100. We have learned that when Shabbat comes, the wicked in Gehenom take a rest and obtain freedom and respite. At the end of Shabbat, it behooves us to arouse the supernal joy to save us from the punishment of the wicked, who are condemned from that moment onward. We should arise and say, "And let the pleasantness of Hashem our Elohim be upon us" (Tehilim 90:17), which alludes to the supernal pleasantness that cheers everything.

100. וְעַל דָּא תָּנִינָן, חַיָּיבִין דְּגֵיהִנֹּם, בְּשַׁעְתָּא דְּעָאל שַׁבַּתָּא, נָיְיחִין כֻּלְּהוּ, וְאִית לְהוֹ חֵירוּת וְנַיְיחָא. בְּשַׁעְתָּא דְּנָפֵיק שַׁבַּתָּא, אִית לָן לְאִתְעָרָא חֵידוּ עִלָּאָה עֲלָנָא, דְּנִשְׁתֵּזֵיב מֵהַהוּא עוֹנָשָׁא דְחַיָּיבַיָא דְּאִתְדָּנוּ מֵהַהִיא שַׁעְתָּא וּלְהָלְאָה. וְאִית לָן לְאִתְעָרָא וְלֵימָא, וִיהִי נֹעַם יי' אֱלֹקֵינוּ עָלֵינוּ, דָּא הוּא נֹעַם עִלָּאָה, חֵידוּ דְּכֹלָּא, וְעַל דָּא דְּרָכֶיהָ דַרְכֵי נֹעַם.

Brit (Covenant) Covenant (Brit) Jacob Joseph Peace Seas Shechinah

101. "And all her paths are peace." HE ASKS, What are her paths? HE REPLIES, They are the paths that descend from above, gathered by the Covenant, YESOD, which is called peace - household peace. It carries the paths into the great sea when it is agitated, and brings it peace. This is the meaning of the verse, "And all her paths are peace." Come and behold, Joseph was the Covenant of Peace, THAT IS, HE RECEIVED THESE PATHS and became ruler over the land, but Jacob, from whom the Shechinah departed, did not know it.

101. וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם, מַאן נְתִיבוֹתֶיהָ. אִלֵּין אִינוּן שְׁבִילִין דְּנָפְקִין מִלְּעֵילָא, וְכֻלְּהוּ נָקֵיט לוֹן בְּרִית יְחִידָאי, דְּאִיהוּ אִקְרֵי שָׁלוֹם, שְׁלָמָא דְבֵיתָא, וְאָעֵיל לוֹן לְיַמָא רַבָּא, כַּד אִיהוּ בְּתוֹקְפֵיהּ, וּכְדֵין יָהֵיב לֵיהּ שְׁלָמָא, הה"ד וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם. תָּא חֲזֵי, יוֹסֵף בְּרִית שָׁלוֹם הֲוָה, וַהֲוָה בְּמִצְרַיִם מַלְכָּא, וְשַׁלִּיט עַל אַרְעָא, וְיַעֲקֹב בְּגִין דְּאִסְתַּלַּק מִנֵּיהּ שְׁכִינְתָּא, לָא הֲוָה יָדַע.

Egypt Jacob

102. Nevertheless, Jacob had misfortune (Heb. shever) so he had to buy provisions (Heb. shever) in Egypt, and saw misfortune (Heb. shever) after misfortune in his sons going down to Egypt. Hence, "Jacob said to his sons, 'Why do you look at one another?'" (Beresheet 42:1); you should show yourselves as hungry people, who have not enough to eat.

102. וְעִם כָּל דָּא, יַעֲקֹב הֲוָה לֵיהּ תַּבְרָא, בְּגִין לְמִזְבַּן עִבּוּרָא בְּמִצְרַיִם, וְחָמָא דְּאִיהוּ תְּבִירָא עַל תְּבִירָא, דְּיֵחֲתוּן בְּנוֹי לְמִצְרַיִם, וַיֹּאמֶר יַעֲקֹב לְבָנָיו לָמָּה תִּתְרָאוּ, בְּגִין דְּלָא תַחֲמוּן גּוּפַיְיכוּ, אֶלָּא כִּרְעֵבִין, כְּגוּבְרִין דְּלֵית לוֹן שָׂבְעָא.

Fear Jacob Punishment Sin

103. Rabbi Chizkiah said, Assuredly a mystery lies here, for whenever there is sorrow in the world, a man should refrain from being seen in the marketplace, so as not to be caught for his sins. THIS IS BECAUSE HIS ACCUSERS MIGHT SEE HIM IN A PUBLIC PLACE, ACCUSE HIM, AND REVEAL HIS MISDEEDS IN ORDER TO PUNISH HIM. JACOB therefore asked them, "Why do you look at one another (also: 'why are you afraid');" IT BEHOOVES YOU TO BE AWARE OF THE ACCUSERS. This has already been explained.

103. אֲמַר ר' חִזְקִיָּה, וַדַּאי רָזָא הָכָא, דְּהָא בְּכָל זִמְנָא דְצַעֲרָא אִיהוּ בְּעַלְמָא, לָא בָּעֵי בַּר נָשׁ, לְאַחֲזָאָה גַרְמֵיהּ בְּשׁוּקָא, בְּגִין דְּלָא יִתָּפֵס בְּחוֹבוֹי, וְעַל דָּא אֲמַר לָמָּה תִּתְרָאוּ, וְהָא אִתְּמָר.

Egypt Famine Jacob

104. Another explanation of the verse, "Now Jacob saw that there were provisions in Egypt" IS THAT THE WORD SHEVER MEANS real provisions AND IS NOT AN ALLUSION TO A CALAMITY, AS WAS SAID EARLIER. The Holy One, blessed be He, sent famine into the world to bring Jacob and his sons there. Jacob, therefore, saw the people of the country bringing provisions from there.

104. דָּבָר אֲחֵר וַיַּרְא יַעֲקֹב כִּי יֵשׁ שֶׁבֶר בְּמִצְרַיִם, עִבּוּר מַמָּשׁ, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא ע"ד שַׁדַּר כַּפְנָא בְּעַלְמָא, בְּגִין לְנַחֲתָא לְיַעֲקֹב וּבְנוֹי לְתַמָּן, וְעַל דָּא חָמָא בְּנֵי אַרְעָא, דַּהֲווֹ מַיְיתִין מִתַּמָּן עִבּוּר.

Egypt Esau Exile Fear Isaac Jacob Suffering Year

105. "Now Jacob saw that there were provisions in Egypt." When Isaac died, Jacob and Esau came to divide his inheritance. Esau renounced his share of the land and everything else BY LEAVING AND AVOIDING THE EXILE; Jacob received it all by suffering the exile; THAT IS, THIS WAS THEIR COMPROMISE. Jacob thus saw the calamity awaiting him and his sons in Egypt - the endurance of the exile. This is why Jacob asked his sons, "Why are you afraid" of the supernal justice? ARE YOU NOT AFRAID lest the accuser will find you? "I have heard that there are provisions in Egypt, go down there (Heb. redu)." It has already been explain that the numerical value of redu is 210, the number of years Yisrael stayed in Egypt.

105. וַיַּרְא יַעֲקֹב כִּי יֵשׁ שֶׁבֶר בְּמִצְרַיִם, בְּשַׁעְתָּא דְמִית יִצְחָק, אָתוּ יַעֲקֹב וְעֵשָׂו לְמִפְלַג, וְעֵשָׂו נָפַק מֵחוּלָקֵיהּ דְּאַרְעָא וּמִכֹּלָּא, וְיַעֲקֹב דְּיִסְבּוֹל גָּלוּתָא יִטּוֹל כֹּלָּא, וְעַל דָּא חָמָא, הַהוּא תְּבִירָא דַּהֲוָה לֵיהּ בְּמִצְרַיִם, הוּא וּבְנוֹי, לְמִסְבַּל גָּלוּתָא, וְעַל דָּא וַיֹּאמֶר יַעֲקֹב לְבָנָיו לָמָּה תִתְרָאוּ. מִקַּמֵי דִינָא דִלְעֵילָא, דְּלָא יִשְׁתַּכַּח עֲלַיְיכוּ מְקַטְרְגָא. וַיֹּאמֶר הִנֵּה שָׁמַעְתִּי כִּי יֵשׁ שֶׁבֶר בְּמִצְרַיִם רְדוּ שָׁמָּה, הָא אוֹקְמוּהָ רד"ו, חוּשְׁבַּן דָּא הֲווֹ יִשְׂרָאֵל בְּמִצְרַיִם.

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