AND IT CAME TO PASS AFTER THESE THINGS, THAT THE BUTLER OF THE KING OF EGYPT AND HIS BAKER OFFENDED, ETC. R. Judah opened his discourse with the text: Will a lion roar in the forest when he hath no prey? win a young lion give forth his voice out of his den, if he has taken nothing? (Amos 3, 4). ‘It well boots a man’, he said, ‘to be assiduous in the worship of the Holy One, blessed be He, for then his fear and dread is upon every creature. For when God created the world, He made each creature in its proper likeness; and finally He created man in the supernal image and gave him dominion over all through this image.
For as long as a man is alive the other creatures look up to him and, perceiving the supernal image, shake and tremble before him, as we read: “And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, etc.” (Gen. 9, 2). But this is only when they are aware of that image and soul in him
(though R. Eleazar said that the image of the righteous does not change even when their soul (neshamah) is no longer in them). But when a man does not walk in the ways of the Torah, that divine image is altered, and the beasts of the field and the birds of the sky obtain power over him; because the divine image in him, the very form which makes him a man, is changed.
Observe how God altered the order of nature in order to execute His purpose. For the form of Daniel was not altered even when he was thrown into the lions’ den, and thus he was saved.’ Said R. Hizkiah: ‘If so, why is it said, “My God hath sent his angel, and hath shut the lions’ mouths, and they have not hurt me” (Dan. 6, 23)?’
R. Judah said in reply: ‘The divine image of the righteous man is itself the very angel that shuts the mouths of the beasts and puts them in shackles so that they do not hurt him; hence Daniel’s words: “My God hath sent his angel”, to wit, the one who bears the imprint of all the images of the world, and he firmly fixed my image on me, thereby shutting the lions’ mouths, and making them powerless over me.
Ezekiel guarded his mouth against forbidden food, as it is written: “Neither came there abhorred flesh into my mouth” (Ez. IV, I4), and for this he was dignified with the title “son of Adam”. Of Daniel also it is written: “But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank” (Dan. 1, 8), in virtue of which he conserved the image of Adam; for all beings of the world fear the image of Adam, which is ruler and king over all.’
Said R. Jose: ‘For this reason it behoves man to be on his guard against sin and to turn neither to the right nor to the left; and however careful he may be, he should still search himself daily for any sin. When a man rises in the morning two witnesses join him and follow him the whole day.
When he opens his eyes, they say to him: “Let thine eyes look right on, and let thine eyelids look straight before thee” (Prov. 4, 25); when he gets up and makes ready to walk, they say to him: “Make plain the paths of thy feet, etc.” (Ibid. 26).
A man, therefore, should be on his guard against his sins the whole day and every day, and when night comes it behoves him to look back and examine all the actions he has done that day, so that he may repent himself. So David said: “And my sin is ever before me” (Ps. 51, 5), as an exhortation to repentance.
Now, when Israel were in the Holy Land sin never clung to them, because the offerings which they offered up made atonement for them. But now that they are exiled from the Land and the offerings have ceased, it is the Torah and good deeds that make atonement for them.’
R. Isaac remarked: ‘So whosoever devotes himself to the study of the Torah and to the performance of good deeds enables the Community of Israel to raise its head in the midst of exile. Happy is the portion of those who study diligently the Torah day and night.’
Observe now how God regulates events in such a way as to raise aloft the head of the righteous; for in order that Joseph, who was found righteous before Him, might be exalted, He stirred his master to anger against his servants, as we read: “The butler of the king of Egypt and his baker offended their lord the king of Egypt”-all that Joseph the righteous might be exalted. And notice that it was through a dream that Joseph was brought low by his brethren, and it was through a dream that he was raised over his brethren and over the whole world.
AND THEY DREAMED A DREAM, BOTH OF THEM, EACH MAN HIS DREAM, IN ONE NIGHT, EACH MAN ACCORDING TO THE INTERPRETATION OF HIS DREAM, ETC. Seeing that we have laid down that dreams follow their interpretation, it may be asked what made Joseph interpret the dream of one in a good sense and of the other in a bad sense. The explanation is that these dreams concerned Joseph himself, and, because he penetrated to the root of the matter, he gave to each dream the fitting interpretation so that everything should fall in its place.
AND JOSEPH SAID UNTO THEM: Do NOT INTERPRETATIONS BELONG TO GOD? TELL IT ME, I PRAY YOU. Joseph used this formula because it is necessary before interpreting a dream to entrust the interpretation to the Holy One, since there, on high, is the shaping of all events, and His is the interpretation.
Observe that the grade of dream is a low grade, the sixth from that of prophecy, and that its interpretation determines its effect, being itself embodied in speech and utterance. This is what is meant by Joseph’s question: “Do not interpretations belong to God (Elohim)T Assuredly to Elohim.
וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָטְאוּ מַשְׁקֵה מֶלֶךְ מִצְרַיִם וְגו'. רִבִּי יְהוּדָה פָּתַח, (עמוס ג׳:ד׳) הֲיִשְׁאַג אַרְיֵה בַּיַּעַר וְטֶרֶף אֵין לוֹ הֲיִתֵּן כְּפִיר קוֹלוֹ מִמְּעוֹנָתוֹ בִּלְתִּי אִם לָכָד. הֲיִשְׁאַג אַרְיֵה בַּיַּעַר. תָּא חֲזֵי, כַּמָּה אִית לוֹן לִבְנֵי נָשָׁא לְאַשְׁגָּחָא בְּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא. דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, וּבְפוּלְחָנָא דְקוּדְשָׁא בְּרִיךְ הוּא, דַּחַלְתֵּיהּ וְאֵימָתֵיהּ הוּא עַל כֹּלָּא. דְּהָא כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עַלְמָא, עֲבַד כָּל בִּרְיָין דְּעַלְמָא, כָּל חַד וְחַד בְּדִיוּקְנֵיהּ כְּדְקָא חָזֵי לֵיהּ. וּלְבָתַר בָּרָא לֵיהּ לְבַר נָשׁ בְּדִיוּקְנָא עִלָּאָה, וְשַׁלְטֵיהּ עַל כֻּלְּהוּ, בְּדִיוּקְנָא דָא.
AND IT CAME TO PASS AFTER THESE THINGS, THAT THE BUTLER OF THE KING OF EGYPT AND HIS BAKER OFFENDED, ETC. R. Judah opened his discourse with the text: Will a lion roar in the forest when he hath no prey? win a young lion give forth his voice out of his den, if he has taken nothing? (Amos 3, 4). ‘It well boots a man’, he said, ‘to be assiduous in the worship of the Holy One, blessed be He, for then his fear and dread is upon every creature. For when God created the world, He made each creature in its proper likeness; and finally He created man in the supernal image and gave him dominion over all through this image.
דְּכָל זִמְנָא דְּבַר נָשׁ קָאִים בְּעַלְמָא, כָּל אִינוּן בִּרְיָין דְּעַלְמָא זָקְפִין רֵישָׁא, וּמִסְתַּכְּלָן בְּדִיוּקְנָא עִלָּאָה דְּבַר נָשׁ. כְּדֵין כֻּלְּהוּ דַּחֲלִין וְזָעִין מִקַּמֵּיהּ, כְּמָה דְאַתְּ אָמֵר, (בראשית ט׳:ב׳) וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ וְעַל כָּל עוֹף הַשָּׁמַיִם וְגו', וְהַנֵּי מִילֵי, כַּד מִסְתַּכְּלָן וְחָמָאן בֵּיהּ, הַאי דִיוּקְנָא, וְנִשְׁמָתָא בֵּיהּ.
For as long as a man is alive the other creatures look up to him and, perceiving the supernal image, shake and tremble before him, as we read: “And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, etc.” (Gen. 9, 2). But this is only when they are aware of that image and soul in him
אָמַר רִבִּי אֶלְעָזָר, אַף עַל גַּב דְּנִשְׁמָתָא לָאו בֵּיהּ, צַדִּיקַיָא לָא מִשְׁתַּנְיָין מִכְּמָה דְּהֲוָה דְיוּקְנְהוֹן בְּקַדְמִיתָא. וְכַד בַּר נָשׁ לָא אָזִיל בְּאָרְחוֹי דְאוֹרַיְיתָא, הַאי דִיוּקְנָא קַדִּישָׁא אִתְחַלַּף לֵיהּ. וּכְדֵין חֵיוַת בְּרָא וְעוֹפָא דִשְׁמַיָא יָכְלִין לְשַׁלְּטָאָה עֲלֵיהּ, בְּגִין דְּאִתְחַלַּף לֵיהּ הַאי דִיוּקְנָא קַדִּישָׁא, אִתְחַלַּף לֵיהּ הַאי דִיוּקְנָא דְבַר נָשׁ.
(though R. Eleazar said that the image of the righteous does not change even when their soul (neshamah) is no longer in them). But when a man does not walk in the ways of the Torah, that divine image is altered, and the beasts of the field and the birds of the sky obtain power over him; because the divine image in him, the very form which makes him a man, is changed.
וְתָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא אַחְלַף עוֹבָדִין דִּלְעֵילָא וְתַתָּא, בְּגִין לְאַהֲדָרָא מִלִּין לְאַתְרַיְיהוּ, וּלְאִשְׁתַּכְּחָא רְעוּתֵיהּ בְּכָל עוֹבָדֵי דְעַלְמָא. דָּנִיֵּאל לָא אִשְׁתַּנֵּי דִיוּקְנֵיהּ כַּד אַפִּילוּ לֵיהּ בְּגוּבָא דְאַרְיְוָתָא, וּבְגִין כָּךְ אִשְׁתֵּזִיב. אָמַר רִבִּי חִזְקִיָּה, אִי הָכִי, הָא כְּתִיב, (דניאל ו׳:כ״ג) אֱלָהִי שְׁלַח מַלְאֲכֵיהּ וּסֲגַר פּוּם אַרְיָוָתָא וְלָא חַבְּלוּנִי. מַשְׁמַע דִּבְגִין מַלְאָכָא דְּאַסְגַּר לְפוּמַיְיהוּ, לָא אִתְחַבַּל.
Observe how God altered the order of nature in order to execute His purpose. For the form of Daniel was not altered even when he was thrown into the lions’ den, and thus he was saved.’ Said R. Hizkiah: ‘If so, why is it said, “My God hath sent his angel, and hath shut the lions’ mouths, and they have not hurt me” (Dan. 6, 23)?’
אָמַר לֵיהּ, בְּגִין דָא לָא אִתְחַבַּל, דְּהָא הַהוּא דִיוּקְנֵיהּ דְּבַר נָשׁ זַכָּאָה, אִיהוּ מַלְאָכָא מַמָּשׁ, דִּסְגִיר פּוּמָא, וְקָשִׁיר לוֹן, לְנַטְרָא לֵיהּ, דְּלָא יְחַבְּלוּן לֵיהּ. וּבְּגִין כָּךְ אֱלָהִי שְׁלַח מַלְאֲכֵיהּ, הַהוּא דְּכָל דִּיוּקְנִין דְּעַלְמָא מִתְחַקְּקָן בֵּיהּ, וְאִיהוּ אַתְקִיף דִּיוּקְנִי בִּי, וְלָא יָכִילוּ לְשַׁלְטָאָה בִּי, וְסָגַר פּוּמַיְיהוּ, וְעַל דָּא שָׁלַח מַלְאֲכֵיהּ וַדַּאי.
R. Judah said in reply: ‘The divine image of the righteous man is itself the very angel that shuts the mouths of the beasts and puts them in shackles so that they do not hurt him; hence Daniel’s words: “My God hath sent his angel”, to wit, the one who bears the imprint of all the images of the world, and he firmly fixed my image on me, thereby shutting the lions’ mouths, and making them powerless over me.
וְהַאי מַלְאֲכָא, הַהוּא דְּכָל דִּיוּקְנִין מִתְחַקְּקָן בֵּיהּ. דִּכְתִיב, (תהילים ק״י:ו׳) יָדִין בַּגּוֹיִם מָלֵא גְוִיּוֹת, אִיהוּ דְּלָא אִשְׁתַּנֵּי קַמֵּיהּ כָּל דִּיוּקְנִין דְּעַלְמָא. וְעַל דָּא מִבָּעֵי לֵיהּ לְבַר נָשׁ, לְאִסְתַּמְּרָא אָרְחוֹי וּשְׁבִילוֹי, בְּגִין דְּלָא יֶחטָא קַמֵּיהּ דְּמָארֵיהּ, וְיִתְקַיַּים בְּדִיוּקְנָא דְאָדָם.
Hence man has to look well to his ways and paths, so as not to sin before his Master, and to preserve the image of Adam.
תָּא חֲזֵי, יְחֶזְקֵאל נָטַר פּוּמֵיהּ מִמַּאֲכָלֵי דְאִיסּוּרֵי, דִּכְתִיב, (יחזקאלד) וְלָא בָּא בְּפִי בְּשַׂר פִּגּוּל, זָכָה וְאִקְרֵי בֶּן אָדָם. דָּנִיֵּאל מַה כְּתִיב בֵּיהּ, (דניאל א׳:ח׳) וַיָּשֶׂם דָּנִיֵּאל עַל לִבּוֹ אֲשֶׁר לא יִתְגָּאַל בְּפַת בַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו, זָכָה הוּא, וְאִתְקְיַּים בִּדִיוּקְנֵיהּ דְּאָדָם. בְּגִין דְּכָל מִלִּין דְּעַלְמָא, כֻּלְּהוּ דַּחֲלִין מִקַּמֵּי דִּיוּקְנָא דְאָדָם, דְּאִיהוּ שַׁלִּיטָא עַל כֻּלְּהוּ, וְאִיהוּ מַלְכָּא עַל כֹּלָּא.
Ezekiel guarded his mouth against forbidden food, as it is written: “Neither came there abhorred flesh into my mouth” (Ez. IV, I4), and for this he was dignified with the title “son of Adam”. Of Daniel also it is written: “But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank” (Dan. 1, 8), in virtue of which he conserved the image of Adam; for all beings of the world fear the image of Adam, which is ruler and king over all.’
אָמַר רִבִּי יוֹסֵי, בְּגִין דָּא אִצְטְרִיךְ לֵיהּ לְבַר נָשׁ, לְאִסְתַּמְּרָא מֵחוֹבוֹי, וְלָא יִסְטֵי לִימִינָא וְלִשְׂמָאלָא. וְעִם כָּל דָּא, בָּעֵי לֵיהּ לְבַר נָשׁ לְמִבְדַּק בְּחוֹבוֹי בְּכָל יוֹמָא וְיוֹמָא. דְּהָא כַּד בַר נָשׁ קָאִים מֵעַרְסֵיהּ, תְּרֵין סַהֲדִין קָיְימִין קַמֵּיהּ, וְאָזְלֵי בַּהֲדֵיהּ כָּל יוֹמָא.
Said R. Jose: ‘For this reason it behoves man to be on his guard against sin and to turn neither to the right nor to the left; and however careful he may be, he should still search himself daily for any sin. When a man rises in the morning two witnesses join him and follow him the whole day.
בָּעֵי בַּר נָשׁ לְמֵיקַם, אִינוּן סַהֲדֵי אָמְרִין לֵיהּ בְּשַׁעְתָּא דְּאַפְתַּח עֵינוֹי, (משלי ד׳:כ״ה) עֵינֶיךָ לְנֹכַח יַבִּיטוּ וְעַפְעַפֶּיךָ יַיְשִׁירוּ נְגְדֶּךָ. קָם וְאַתְקִין רַגְלוֹי לְמֵהַךְ, אִינוּן סַהֲדִין אָמְרִין לֵיהּ, (שם) פַּלֵּס מַעְגַּל רַגְלֶךָ וְגו'. וְעַל דָּא כַּד אָזִיל בַר נָשׁ, בְּכָל יוֹמָא, בָּעֵי לֵיהּ לְאִסְתַּמְּרָא מֵחוֹבוֹי.
When he opens his eyes, they say to him: “Let thine eyes look right on, and let thine eyelids look straight before thee” (Prov. 4, 25); when he gets up and makes ready to walk, they say to him: “Make plain the paths of thy feet, etc.” (Ibid. 26).
בְּכָל יוֹמָא וְיוֹמָא, כַּד אָתֵי לֵילְיָא, בָּעֵי לְאִסְתַּכְּלָא וּלְמִבְדַּק, בְּכָל מַה דְּעֲבַד כָּל הַהוּא יוֹמָא. בְּגִין דְּיֵיתוּב מִנַּיְיהוּ, וְיִסְתַּכֵּל בְּהוּ תָּדִיר, בְּגִין דְּיֵיתוּב קַמֵּי מָארֵיהּ. כְּמָה דְאַתְּ אָמֵר (תהילים נ״א:ה׳) וְחַטָּאתִי נֶגְדִּי תָמִיד, בְּגִין דְּיֵיתוּב מִנַּיְיהוּ.
A man, therefore, should be on his guard against his sins the whole day and every day, and when night comes it behoves him to look back and examine all the actions he has done that day, so that he may repent himself. So David said: “And my sin is ever before me” (Ps. 51, 5), as an exhortation to repentance.
וְתָּא חֲזֵי, בְּזִמְנָא דְּהֲווּ יִשְׂרָאֵל בְּאַרְעָא קַדִּישָׁא, לָא אִשְׁתַּכַּח בִּידַיְיהוּ חוֹבָא, כְּמָה דְּאוּקְמוּהָ. בְּגִין דְּאִינוּן קָרְבָּנִין, דְּהֲווּ מַקְרִבִין בְּכָל יוֹמָא, הֲווּ מְכַפְּרֵי עֲלַיְיהוּ. הַשְׁתָּא דְּאִתְגָּלוֹן יִשְׂרָאֵל מֵאַרְעָא, וְלֵית מַאן דִּמְכַפֵּר עֲלַיְיהוּ, אוֹרַיְיתָא הִיא מְכַפְּרָא עֲלַיְיהוּ, וְעוֹבָדִין דְּכַשְׁרָן, בְּגִין דִּשְׁכִינְתָּא עִמְּהוֹן בְּגָלוּתָא. וּמַאן דְּאִיהוּ לָא מִסְתַּכַּל בְּאָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, גָּרִים לִשְׁכִינְתָּא לְאִתְכַּפְיָא בְּגוֹ עַפְרָא, כְּמָה דְאַתְּ אָמֵר, (ישעיהו כ״ו:ה׳) יַשְׁפִּילֶנָּה יַשְׁפִּילָהּ עַד אָרֶץ וְגו'.
Now, when Israel were in the Holy Land sin never clung to them, because the offerings which they offered up made atonement for them. But now that they are exiled from the Land and the offerings have ceased, it is the Torah and good deeds that make atonement for them.’
אָמַר רִבִּי יִצְחָק, וְכֵן מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא וּבְעוֹבָדִין דְּכַשְׁרָן, גָּרִים לָהּ לְכְּנֶסֶת יִשְׂרָאֵל, לַאֲרָמָא רֵישָׁא בְּגוֹ גָלוּתָא. זַכָּאָה חוּלָקֵיהוֹן דְּאִינוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא יְמָמָא וְלֵילֵי.
R. Isaac remarked: ‘So whosoever devotes himself to the study of the Torah and to the performance of good deeds enables the Community of Israel to raise its head in the midst of exile. Happy is the portion of those who study diligently the Torah day and night.’
תָּא חֲזֵי, גִּלְגֵּל קוּדְשָׁא בְּרִיךְ הוּא גִּלְגּוּלִין בְּעַלְמָא, בְּגִין לַאֲרָמָא רֵישָׁא דְצַדִּיקַיָיא, דְּהָא בְּגִין דְּיָרִים יוֹסֵף רֵישֵׁיהּ בְּעַלְמָא, עַל דְּאִשְׁתַּכַּח זַכָּאָה קַמֵּיהּ, אַרְגִּיז רִבּוֹנָא עַל עַבְדוֹי. כְּמָה דְאַתְּ אָמֵר חָטְאוּ מַשְׁקֵה מֶלֶךְ מִצְרַיִם וְהָאוֹפֶה לַאֲדוֹנֵיהֶם לְמֶלֶךְ מִצְרַיִם. וְכֹלָּא בְּגִין לַאֲרָמָא רֵישָׁא דְיוֹסֵף זַכָּאָה. וְתָּא חֲזֵי, עַל יְדָא דְחֶלְמָא, אִתְכַּפְיָיא מֵעִם אֲחוֹי, וְעַל יְדָא דְחֶלְמָא אִתְרַבֵּי עַל אֲחוֹי, וְאִתְרַבֵּי עַל כָּל עַלְמָא:
Observe now how God regulates events in such a way as to raise aloft the head of the righteous; for in order that Joseph, who was found righteous before Him, might be exalted, He stirred his master to anger against his servants, as we read: “The butler of the king of Egypt and his baker offended their lord the king of Egypt”-all that Joseph the righteous might be exalted. And notice that it was through a dream that Joseph was brought low by his brethren, and it was through a dream that he was raised over his brethren and over the whole world.
וַיַּחַלְמוּ חֲלוֹם שְׁנֵיהֶם אִישׁ חֲלוֹמוֹ בְּלַיְלָה אֶחָד אִישׁ כְּפִתְרוֹן וְגו', תָּא חֲזֵי, דְּהָא אִתְּמָר דְּכָל חֶלְמִין אָזְלִין בָּתַר פּוּמָא, יוֹסֵף כַּד פָּשַׁר לְהוּ חֶלְמָא, אַמַּאי פָּשַׁר לְהַאי פִּישְׁרָא טָבָא, וּלְהַאי פִּישְׁרָא בִּישָׁא. אֶלָּא, אִינוּן חֶלְמִין עֲלֵיהּ דְּיוֹסֵף הֲוָה, וּבְגִין דְּיָדַע מִלָּה עַל עִקָּרָא וְשָׁרְשָׁא דִילָהּ, בְּגִין כָּךְ פָּשַׁר חֶלְמָא לְהוּ כְּמָה דְאִצְטְרִיךְ. לְכָל חַד וְחַד פָּשַׁר לְהוֹן פִּישְׁרָא, לְאַהֲדָרָא מִלָּה עַל אַתְרֵיהּ.
AND THEY DREAMED A DREAM, BOTH OF THEM, EACH MAN HIS DREAM, IN ONE NIGHT, EACH MAN ACCORDING TO THE INTERPRETATION OF HIS DREAM, ETC. Seeing that we have laid down that dreams follow their interpretation, it may be asked what made Joseph interpret the dream of one in a good sense and of the other in a bad sense. The explanation is that these dreams concerned Joseph himself, and, because he penetrated to the root of the matter, he gave to each dream the fitting interpretation so that everything should fall in its place.
מַה כְּתִיב וַיֹּאמֶר אֲלֵיהֶם יוֹסֵף הֲלֹא לֵאלהִים פִּתְרוֹנִים סַפְּרוּ נָא לִי. מַאי טַעְמָא, בְּגִין דְּהָכִי מִבָּעֵי לֵיהּ לְמִפְשַׁר חֶלְמָא, לְפָקְדָא פִּישְׁרָא לְקוּדְשָׁא בְּרִיךְ הוּא, בְּגִין דְּתַמָּן אִיהוּ קִיּוּמָא דְּכֹלָּא, וּבֵיהּ קָיְימָא פִּישְׁרָא.
AND JOSEPH SAID UNTO THEM: Do NOT INTERPRETATIONS BELONG TO GOD? TELL IT ME, I PRAY YOU. Joseph used this formula because it is necessary before interpreting a dream to entrust the interpretation to the Holy One, since there, on high, is the shaping of all events, and His is the interpretation.
תָּא חֲזֵי, הָא אִתְּמָר דְּדַרְגָּא דְחֶלְמָא לְתַתָּא אִיהוּ, וְאִיהוּ דַרְגָּא שְׁתִיתָאָה. בְּגִין דְּהָא מֵאֲתַר דִּנְבוּאָה שַׁרְיָא עַד הַאי דַּרְגָּא דְחֶלְמָא, שִׁיתָּא דַרְגִּין אִינוּן. וְסָלְקָא פִּישְׁרָא מִדַּרְגָּא דְחֶלְמָא, לְדַרְגָּא אָחֳרָא. חֶלְמָא אִיהוּ דַרְגָּא דִלְתַתָּא, וּפִישְׁרָא קָיְימָא עֲלַיְיהוּ. וּפִישְׁרָא קָיְימָא בְּדִבּוּר, וְעַל דָּא בְּדִבּוּר קָיְימָא מִלָּה. דִּכְתִיב הֲלֹא לֵאלהִים פִּתְרוֹנִים, הֲלא לֵאלהִים וַדַּאי.
Observe that the grade of dream is a low grade, the sixth from that of prophecy, and that its interpretation determines its effect, being itself embodied in speech and utterance. This is what is meant by Joseph’s question: “Do not interpretations belong to God (Elohim)T Assuredly to Elohim.