And it was for that reason that we read AND HE TOOK SIMEON FROM AMONG THEM , for Joseph wished to separate him from the influence of Levi, as when the two were together they might find matter of charge against him. AND BOUND HIM BEFORE THEIR EYES. It has already been explained that only before their eyes did he have him bound, but after they departed he regaled him with food and drink.
It must not be supposed that Joseph acted in the spirit of the verse, “If thine enemy be hungry, give him bread to eat, and if he be thirsty, give him water to drink, for thou wilt heap coals of fire upon his head” (Prov. 25, 21).
Joseph was too righteous a man for this. Far be it, then, from Joseph to have acted in that spirit. Indeed, he acted as a man to his brother, in true brotherly love without any other motive. And not only towards Simeon, but towards all his brethren he acted so, as it is written: THEN JOSEPH COMMANDED TO FILL THEIR VESSELS WITH CORN, AND TO GIVE THEM PROVISION FOR THE WAY; AND THUS IT WAS DONE UNTO THEM. All this he did in a spirit of brotherhood.’
R. Jose commenced a discourse on the verse: If they be peaceful and likewise many, and they will likewise be shorn, then he shall pass away; and though I have afflicted thee, I will afflict thee no more (Nahum 1, 12). ‘This verse’, he said, ‘has been expounded in the following manner. When a people live in peace, and harbour no quarrelsome persons in their midst, God has compassion on them, and rigorous justice is not invoked against them, even though they worship idols. This is in harmony with the verse, “Ephraim is joined in serving idols, let him alone” (Hos. 4, 17)1i e. albeit Ephrairn are worshipping idols, since they are all joined together in peace and harrnony, they will escape the rigour of justice.
In the expression “and they will likewise be shorn”, the word “likewise” continues the thought of the word “peace” above, by adding to it charity, which is peace; for whoever promotes charity promotes peace, both in the upper world and in the lower world. “Those who are shorn” means those who allow themselves to be shorn of their substance, devoting it to charity: Concerning such the verse says: “and he (or it) shall pass away”, not, as we should have expected “they shall pass away”, but “it shall pass away”, namely, the wrathful judgement of heaven. The word “pass” is used in a similar connection in the verse “until indignation be overpast” (Is. 26, 20).
The following is an alternative interpretation. “Thus saith the Lord: If they be perfect (shelemim)”: this is an allusion to Israel, whom God favoured with the covenant which they were to guard constantly so as to be perfect on all sides, both on high and here below; for otherwise a man is defective in every respect. So it is written: “Walk before me, and be thou perfect” (Gen. 17, 1), implying that Abram, before the sign of the covenant was confirmed in him, was defective.
Hence: “if they be perfect they shall likewise be many”, that is, if Israel observe this precept whereby they become perfect and do not remain in a state of incompleteness, they will in consequence increase and multiply, inasmuch as souls do not descend into the world save through the covenant. The verse continues: “and so if they be circumcised it shall pass away”, the last part referring to the taint of the uncircumcised state that attached to them before.
The following is, again, another interpretation of the verse. “Thus saith the Lord: if they be perfect and likewise many”: this is an allusion to the sons of Jacob, inasmuch as so long as they were in the presence of Joseph they were perfect in that they stood by him who kept the purity of the covenant. But when “they became separated”, having gone and left Joseph and Simeon behind, then “He was wrathful”, as then judgement was invoked on their account. The term ‘abar (lit. pass) similarly indicates anger in the verse: “For the Lord will be full of wrath (ve’abar, lit. will pass through) in smiting the Egyptians” (Ex. 12, 23).
Observe that there is severe judgement and mild judgement, and when mild judgement sucks, as it were, from severe judgement, it becomes itself harsh and formidable.
When judgement is invoked against Israel, it is mild judgement that is exercised, such as has not been hardened by severe judgement. But when judgement is invoked against the idolatrous nations, mild judgement becomes hardened by the severity of judgement on high and is rendered terrible. It is thus written: “And the Lord will be full of wrath in smiting the Egyptians” (Ibid.), where the term ve’abar (lit. and He shall pass) indicates that He becomes full of wrath and indignation and takes hold of chastisement. (Note that when ten assemble together in Synagogue and one of them slips out, God is wrathful with him.)
According to another interpretation, the second part of the verse says: “and likewise they”, that is, the evil deeds of man, “will be removed, and it shall pass over”. What shall pass over? R. Simeon said: ‘When the soul leaves this world it has to pass through many trials before it reaches its place. And, finally, there is the ever-flowing river of fire which all souls have to pass and to bathe in, and who is he that can face it and pass through it without fear? But the soul of the righteous passes without fear and stands in His holy place;
and the man who has performed charity in this world, having given of his substance to charitable objects, of such a one it is written, “and he shall pass over”, that is, he shall pass through that region without fear; and a herald will proclaim before that soul, “and though I have afflicted thee, I will afflict thee no more” (Nahum 1, 12). For, whoever is worthy to pass through that region is exempt from any further ordeal whatever.’
It may be asked, what need was there to record all these incidents concerning Joseph and his brethren? The Torah, however, is the embodiment of truth and all its ways are ways of holiness, there being no word in the Torah that does not contain sublime and holy recondite truths and examples for man to lay to heart and follow.
R. Jose began in this connection a discourse on the verse: Say not thou: I will requite evil; wait for the Lord, and he will save thee (Prov. 20, 22). ‘Observe’, he said, ‘that the Holy One made man for the purpose that he should lay fast hold of the Torah and walk in the way of truth, towards the right side, and not towards the side of the left. And since they ought to go to the right, it behoves the sons of men to abound in love for each other, and banish enmity from their midst, so as not to weaken the right side, which is the spot to which Israel cleave.
It is for this reason that there exist a good prompter and an evil prompter; and it behoves Israel to make the good prompter master over the evil prompter by means of good deeds. But when a man strays to the left, the evil prompter thereby gets the mastery over the good prompter, and after having been disabled is restored to strength through the man’s sins, for this burden becomes strong only through man’s sins.
Hence it behoves man to see that the evil prompter does not become reinforced through his sins, inasmuch as it is the good prompter to whom more power should be given and not the evil prompter. Hence Scripture teaches us: “Say not thou: I will make complete the evil one (ashalmah ra’); wait for the Lord, and he will save thee.”
According to another interpretation, the verse teaches us first not to repay evil for good, inasmuch as “whoso rewardeth evil for good, evil shall not depart from his house” (Prov. 17, 13); and, moreover, man must abstain even from repaying evil for evil, but must “wait for the Lord and he will save thee”.
This teaching was exemplified in Joseph the righteous, who abstained from repaying evil to his brethren when they fell into his hands. He addressed to himself the words, “wait for the Lord, and he will save thee”, for he feared the Holy One, blessed be He. He thus said to his brethren: THIS DO, AND LIVE.
R. Abba began a discourse on the verse: Counsel in the heart of a man is like deep water; but a man of understanding will draw it out (Ibid. 20, 5). ‘The first clause of this verse’, he said, ‘may be applied to the Holy One, who with deep counsel moulded events by the hand of Joseph so as to execute his decree; “but a man of understanding will draw it out” is exemplified in Joseph, who revealed those deep things which the Holy One decreed on the world.
Again, “Counsel in the heart of a man is like deep water” is exemplified in Judah at the time when he approached Joseph on behalf of Benjamin, as explained elsewhere, whereas “a man of understanding will draw it out” was exemplified in Joseph.’
R. Abba was one day sitting at the gate of Lydda when he saw a man come and seat himself on a ledge overhanging the ground. Being weary from travelling, he fell asleep. R. Abba saw a serpent glide up towards the man, but, before it reached him, a branch fell from a tree and kllled it. The man then woke up, and catching sight of the serpent in front of him stood up; and no sooner had he done so than the ledge gave way, and crashed into the hollow beneath it.
The man replied: ‘Never did anyone do an injury to me but that I made peace with him and forgave him. Moreover, if I could not make peace with him, I did not retire to rest before I forgave him together with all those who vexed me; nor was I at any time concerned about the evil the man did me; nay more, from that day onward I exerted myself to show kindness to such a man.’
R. Abba then wept and said: ‘This man’s deeds excel even those of Joseph; for Joseph showed forbearance towards his own brethren, upon whom it was natural for him to have compassion; but this man did more, and it was thus befitting that the Holy One should work for him one miracle upon another.’
R. Abba then began a discourse on the verse: He that walketh uprightly walketh securely; but he that perverteth his ways shall be known (yivade’a) (Ibid. 10, 9). ‘“He that walketh uprightly”,’ he said, ‘signifies the man that follows the ways of the Torah, and such a one “walketh securely”, the malignant forces of the world being able to do him no harm; but “he that perverteth his ways” and turns aside from the way of truth “shall be known”, to wit, he will become a marked man to all the executors of judgement, by whom his image will never be forgotten until the time when they will take him to the appointed place of retribution.
But “him who walks in the way of truth” God takes under His cover so that he should not become known to nor recognized by the executioners of judgement. Happy are those who walk in the way of truth, and thus go about securely in the world without fear either in this world or in the world to come.’
וְעַל דָּא, וַיִּקַּח מֵאִתָּם אֶת שִׁמְעוֹן, בְּגִין דְּלָא יְקַטְרֵג בַּהֲדֵיהּ דְּלֵוִי. בְּגִין דְּשִׁמְעוֹן וְלֵוִי, כַּד מִתְחַבְּרָן תַּרְוַיְיהוּ יָכְלֵי לְקַטְרְגָא: וַיֶּאֱסוֹר אוֹתוֹ לְעֵינֵיהֶם, הָא אוּקְמוּהָ, לְעֵינֵיהֶם אֲסָרוֹ. וּלְבָתַר דְנָפְקוּ הֲוָה מַאֲכִיל לֵיהּ, וּמַשְׁקֵי לֵיהּ.
And it was for that reason that we read AND HE TOOK SIMEON FROM AMONG THEM , for Joseph wished to separate him from the influence of Levi, as when the two were together they might find matter of charge against him. AND BOUND HIM BEFORE THEIR EYES. It has already been explained that only before their eyes did he have him bound, but after they departed he regaled him with food and drink.
וְאִי תֵימָא דִּרְעוּתָא דְיוֹסֵף אִיהוּ, בְּגִין דִּכְתִיב, (משלי כ״ה:כ״א) אִם רָעֵב שׂוֹנַאֲךָ הַאֲכִילֵהוּ לֶחֶם וְאִם צָמֵא הַשְׁקֵהוּ מַיִם. אִי הָכִי, יוֹסֵף דְּאִיהוּ זַכָּאָה, הֵיכִי עָבִיד הָכִי. דְּהָא כְּתִיב, (משלי כ״ה:כ״ב) כִּי גֶחָלִים אַתָּה חוֹתֶּה עַל רֹאשׁוֹ וַיְיָ יְשַׁלֶּם לָךְ.
It must not be supposed that Joseph acted in the spirit of the verse, “If thine enemy be hungry, give him bread to eat, and if he be thirsty, give him water to drink, for thou wilt heap coals of fire upon his head” (Prov. 25, 21).
אֶלָּא, חַס וְשָׁלוֹם דְּיוֹסֵף לְהָכִי הוּא דְּחָיִישׁ. אֶלָּא כְּבַר נָשׁ לְאֲחוֹי, הָכִי נָמֵי הֲוָה עָבִיד. אִתְנְהִיג 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.
Joseph was too righteous a man for this. Far be it, then, from Joseph to have acted in that spirit. Indeed, he acted as a man to his brother, in true brotherly love without any other motive. And not only towards Simeon, but towards all his brethren he acted so, as it is written: THEN JOSEPH COMMANDED TO FILL THEIR VESSELS WITH CORN, AND TO GIVE THEM PROVISION FOR THE WAY; AND THUS IT WAS DONE UNTO THEM. All this he did in a spirit of brotherhood.’
רִבִּי יוֹסֵי פָּתַח וְאֲמַר, (נחום א׳:י״ב) אִם שְׁלֵמִים וְכֵן רַבִּים וְכֵן נָגֹזוּ וְעָבָר וְעִנִּיתִיךָ לא אֲעַנֵּךְ עוֹד, הַאי קְרָא אוּקְמוּהָ. דְּכַד עַמָּא כֻּלְּהוּ אִית בְּהוּ שְׁלָם, וְלָא אִית בְּהוּ מָארֵי דְבָבוּ. קוּדְשָׁא בְּרִיךְ הוּא חָיִיס עֲלַיְיהוּ, וְדִינָא לָא שָׁלְטָא בְּהוּ. וְאַף עַל גַּב דְּכֻלְּהוּ פָּלְחֵי לְכּוֹכָבִים וּמַזָּלוֹת, וְאִינוּן בִּשְׁלָם, דִּינָא לָא שַׁלִּיט עֲלַיְיהוּ, וְאוּקְמוּהָ. דִּכְתִיב, (הושע ד׳:י״ז) חֲבוּר עֲצַבִּים אֶפְרָיִם הַנַּח לוֹ.
R. Jose commenced a discourse on the verse: If they be peaceful and likewise many, and they will likewise be shorn, then he shall pass away; and though I have afflicted thee, I will afflict thee no more (Nahum 1, 12). ‘This verse’, he said, ‘has been expounded in the following manner. When a people live in peace, and harbour no quarrelsome persons in their midst, God has compassion on them, and rigorous justice is not invoked against them, even though they worship idols. This is in harmony with the verse, “Ephraim is joined in serving idols, let him alone” (Hos. 4, 17)1i e. albeit Ephrairn are worshipping idols, since they are all joined together in peace and harrnony, they will escape the rigour of justice.
וְכֵן נָגֹזוּ וְעָבָר, מַאי וְכֵן נָגֹזוּ, וְנָגֹזוּ מִבָּעֵי לֵיהּ. אֶלָּא, דָּא הוּא רֵישָׁא דִקְרָא דְאִיהוּ שְׁלָם, אוּף הָכָא שְׁלָם. וּמַאי אִיהוּ, דָּא צְדָקָה. בְּגִין דִּצְדָקָה דָא הוּא שָׁלוֹם, וּמַאן דְּאַסְגֵּי בִּצְדָקָה, אַסְגֵּי שְׁלָם לְעֵילָא, וְאַסְגֵּי שְׁלָם לְתַתָּא. וּבְגִין כָּךְ וְכֵן נָגֹזוּ וְעָבָר, דְּגָזְזֵי מָמוֹנְהוֹן בִּצְדָקָה. וְעָבָר, וְעָבְרוּ מִבָּעֵי לֵיהּ, מַאי וְעָבָר. אֶלָּא דָּא הוּא דִינָא דְרוּגְזָא, כְּמָה דְאַתְּ אָמֵר, (ישעיה כו) עַד יַעֲבָר זָעַם, עָבַר דִּינָא מֵעֲלַיְיהוּ.
In the expression “and they will likewise be shorn”, the word “likewise” continues the thought of the word “peace” above, by adding to it charity, which is peace; for whoever promotes charity promotes peace, both in the upper world and in the lower world. “Those who are shorn” means those who allow themselves to be shorn of their substance, devoting it to charity: Concerning such the verse says: “and he (or it) shall pass away”, not, as we should have expected “they shall pass away”, but “it shall pass away”, namely, the wrathful judgement of heaven. The word “pass” is used in a similar connection in the verse “until indignation be overpast” (Is. 26, 20).
דָּבָר אַחֵר, כֹּה אָמַר יְיָ אִם שְׁלֵמִים, אִלֵּין יִשְׂרָאֵל. דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב לוֹן בְּרִית קַיָּימָא לְנַטְרָא לֵיהּ תָּדִיר, וּלְמֶהֱוֵי בֵּיהּ בַּר נָּשׁ שְׁלִים בְּכָל סִטְרִין לְעֵילָא וְתַתָּא. וְאִי לָא נָטִיר לֵיהּ בַּר נָשׁ תָּדִיר, הָא אִיהוּ פָּגִים, פָּגוּם בְּכֹלָּא. מְנָלָן, דִּכְתִיב, (בראשית י״ז:א׳) הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. מַאי תָּמִים, שְׁלִים. דְּעַד לָא אִתְקְיַּים בֵּיהּ בְּרִית, אִיהוּ פָּגִים.
The following is an alternative interpretation. “Thus saith the Lord: If they be perfect (shelemim)”: this is an allusion to Israel, whom God favoured with the covenant which they were to guard constantly so as to be perfect on all sides, both on high and here below; for otherwise a man is defective in every respect. So it is written: “Walk before me, and be thou perfect” (Gen. 17, 1), implying that Abram, before the sign of the covenant was confirmed in him, was defective.
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, דְּהֲוָה בֵּיהּ בְּקַדְמִיתָא.
Hence: “if they be perfect they shall likewise be many”, that is, if Israel observe this precept whereby they become perfect and do not remain in a state of incompleteness, they will in consequence increase and multiply, inasmuch as souls do not descend into the world save through the covenant. The verse continues: “and so if they be circumcised it shall pass away”, the last part referring to the taint of the uncircumcised state that attached to them before.
דָּבָר אַחֵר, כֹּה אָמַר יְיָ אִם שְׁלֵמִים וְכֵן רַבִּים, אִלֵּין בְּנִי יַעֲקֹב. דְּהָא כָּל זִמְנָא דְּהֲווּ לְגַבֵּיהּ דְּיוֹסֵף, אִינוּן שְׁלֵמִים, דְּקָיְימֵי בַּהֲדֵיהּ דִּבְרִית. וְכֵן נָגֹזוּ, דְּאָזְלוּ וְשָׁבְקוּ לֵיהּ לְיוֹסֵף וּלְשִׁמְעוֹן. וְעָבָר, כְּדֵין דִּינָא שַׁרְיָא בְּגִינַיְיהוּ (נ"א שכינתא שרייא בינייהו), כְּמָה דְאַתְּ אָמֵר, (שמות י״ב:כ״ג) וְעָבַר יְיָ לִנְגוֹף אֶת מִצְרַיִם.
The following is, again, another interpretation of the verse. “Thus saith the Lord: if they be perfect and likewise many”: this is an allusion to the sons of Jacob, inasmuch as so long as they were in the presence of Joseph they were perfect in that they stood by him who kept the purity of the covenant. But when “they became separated”, having gone and left Joseph and Simeon behind, then “He was wrathful”, as then judgement was invoked on their account. The term ‘abar (lit. pass) similarly indicates anger in the verse: “For the Lord will be full of wrath (ve’abar, lit. will pass through) in smiting the Egyptians” (Ex. 12, 23).
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.
Observe that there is severe judgement and mild judgement, and when mild judgement sucks, as it were, from severe judgement, it becomes itself harsh and formidable.
בְּשַׁעְתָּא דְּאִתְעֲבִיד דִּינָא עַל יִשְׂרָאֵל, אִתְעֲבִיד בְּהַאי דִינָא רַפְיָא, וְלָא אִתְתַּקַּף בְּהַהוּא דִּינָא קַשְׁיָא. וְכַד דִּינָא אִתְעֲבִיד עֲלַיְיהוּ דְּעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, אִתְתַּקַּף הַאי דִינָא רַפְיָא, בְּדִינָא קַשְׁיָא דִלְעֵילָא, בְּגִין לְאִתְתַּקְפָא. הֲדָא הוּא דִּכְתִיב, וְעָבַר יְיָ לִנְגוֹף אֶת מִצְרַיִם. וְעָבַר, דְּאִתְמְלֵי עֶבְרָה וְזַעֲמָא, וְאִתְתַּקַּף בְּדִינָא קַשְׁיָא, אוּף הָכָא וְעָבַר. וְתָּא חֲזֵי, בְּשַׁעְתָּא דְּמִתְכַּנְּשֵׁי עֲשָׂרָה בְּבֵי כְּנִישְׁתָּא, וְחַד מִנַּיְיהוּ אִשְׁתְּמִיט, כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אַרְגִּיז עֲלֵיהּ.
When judgement is invoked against Israel, it is mild judgement that is exercised, such as has not been hardened by severe judgement. But when judgement is invoked against the idolatrous nations, mild judgement becomes hardened by the severity of judgement on high and is rendered terrible. It is thus written: “And the Lord will be full of wrath in smiting the Egyptians” (Ibid.), where the term ve’abar (lit. and He shall pass) indicates that He becomes full of wrath and indignation and takes hold of chastisement. (Note that when ten assemble together in Synagogue and one of them slips out, God is wrathful with him.)
דָּבָר אַחֵר וְכֵן נָגֹזוּ, כַּד מִתְעַבְּרֵי מִנַּיְיהוּ אִינוּן עוֹבָדִין בִּישִׁין, כְּדֵין וְעָבָר. מַאי וְעָבָר, רִבִּי שִׁמְעוֹן אָמַר, בְּזִמְנָא דְנִשְׁמָתָא נָפְקַת מֵהַאי עַלְמָא, בְּכַמָּה דִינִין אִתְדָּנַת עַד לָא תִיעוּל לְאַתְרָהּ. לְבָתַר, כָּל אִינוּן נִשְׁמָתִין אִית לוֹן לְמֶעֱבַר, בְּהַךְ נְהַר דִּינוּר דְּנָגִיד וְנָפִיק, וּלְאִסְתַּחָאָה תַּמָּן. וּמַאן אִיהוּ דְּיָקוּם תַּמָּן, וְיַעֲבַר בְּלָא דְחִילוּ. כְּמָה דְאַתְּ אָמֵר, (תהילים כ״ד:ג׳) מִי יַעֲלֶה בְּהַר יְיָ וְגו'. וְנִשְׁמָתָא דְּזַכָּאָה אַעֲבַר בְּלָא דְחִילוּ וְיָקוּם בִּמְקוֹם קָדְשׁוֹ.
According to another interpretation, the second part of the verse says: “and likewise they”, that is, the evil deeds of man, “will be removed, and it shall pass over”. What shall pass over? R. Simeon said: ‘When the soul leaves this world it has to pass through many trials before it reaches its place. And, finally, there is the ever-flowing river of fire which all souls have to pass and to bathe in, and who is he that can face it and pass through it without fear? But the soul of the righteous passes without fear and stands in His holy place;
וּמַאן דְּאִשְׁתַּדַּל בִּצְדָקָה בְּהַאי עַלְמָא, וְיִתֵּן מִמָּמוֹנֵיהּ בִּצְדָקָה. כְּדֵין, וְעָבַר בְּהַהוּא אֲתַר, וְלָא דָחִיל, וְכָרוֹזָא קָרֵי לָהּ לְהַהִיא נִשְׁמָתָא, (נחום א׳:י״ב) וְעִנִּיתִיךָ לא אֲעַנֵּךְ עוֹד. מַאן דְּזָכָה לְמֶעֱבַר בְּהַאי, לֵית לֵיהּ דִּינָא יַתִּיר כְּלָל.
and the man who has performed charity in this world, having given of his substance to charitable objects, of such a one it is written, “and he shall pass over”, that is, he shall pass through that region without fear; and a herald will proclaim before that soul, “and though I have afflicted thee, I will afflict thee no more” (Nahum 1, 12). For, whoever is worthy to pass through that region is exempt from any further ordeal whatever.’
תָּא חֲזֵי, כָּל דָּא דְּיוֹסֵף עִם אֲחוֹי, וְכָל הַנִּי 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 בְּהוּ.
It may be asked, what need was there to record all these incidents concerning Joseph and his brethren? The Torah, however, is the embodiment of truth and all its ways are ways of holiness, there being no word in the Torah that does not contain sublime and holy recondite truths and examples for man to lay to heart and follow.
פָּתַח וְאֲמַר, (משלי כ׳:כ״ב) אַל תֹּאמַר אֲשַׁלְּמָה רָע וְגו'. תָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא עָבִיד לֵיהּ לְבַר נָשׁ, לְאִתְתַּקְפָא בָּהּ בְּאוֹרַיְיתָא, וּלְמֵיהַךְ בְּאֹרַח קְשׁוֹט, וְלִסְטַר יְמִינָא, וְלָא יְהַךְ לִסְטַר שְׂמָאלָא. וּבְגִין דְּבָעֵי לְהוּ (דישראל) 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.
R. Jose began in this connection a discourse on the verse: Say not thou: I will requite evil; wait for the Lord, and he will save thee (Prov. 20, 22). ‘Observe’, he said, ‘that the Holy One made man for the purpose that he should lay fast hold of the Torah and walk in the way of truth, towards the right side, and not towards the side of the left. And since they ought to go to the right, it behoves the sons of men to abound in love for each other, and banish enmity from their midst, so as not to weaken the right side, which is the spot to which Israel cleave.
וְתָא חֲזֵי, בְגִין 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 דְּהֲוָה פָּגִים, אַשְׁלִים לֵיהּ בְּחֶטְאוֹי, דְּהָא לָא אִשְׁתַּלִּים דָּא מְנוּוָלָא, אֶלָּא בְּחֶטְאִין דִּבְנֵי נָשָׁא.
It is for this reason that there exist a good prompter and an evil prompter; and it behoves Israel to make the good prompter master over the evil prompter by means of good deeds. But when a man strays to the left, the evil prompter thereby gets the mastery over the good prompter, and after having been disabled is restored to strength through the man’s sins, for this burden becomes strong only through man’s sins.
וּבְגִין כָּךְ בָּעֵי בַּר נָשׁ לְאִזְדַּהֲרָא, דְּלָא יִשְׁתַּלִּים הַהוּא יֵצֶר רַע בְּחֶטְאוֹי, וְיִסְתַּמַּר תָּדִיר. דְּהָא יֵצֶר טוֹב בָּעֵי לְאַשְׁלָמָא לֵיהּ בִּשְׁלֵימוּת תָּדִיר, וְלא יֵצֶר הָרָע. וּבְגִין כָּךְ, אַל תֹּאמַר אֲשַׁלְּמָה רַע קַּוֵה אֶל יְיָ וְיוֹשַׁע לָךְ.
Hence it behoves man to see that the evil prompter does not become reinforced through his sins, inasmuch as it is the good prompter to whom more power should be given and not the evil prompter. Hence Scripture teaches us: “Say not thou: I will make complete the evil one (ashalmah ra’); wait for the Lord, and he will save thee.”
דָּבָר אַחֵר אַל תֹּאמַר אֲשַׁלְּמָה רַע, כְּדִכְתִיב, (תהילים ל״ח:כ״א) וּמְשַׁלְּמֵי רָעָה תַּחַת טוֹבָה, לְמַאן דְּשַׁלִּים לֵיהּ טוֹבָה, דְּלא יַשְׁלֵים לֵיהּ רָע, בְּגִין (דחילו דקודשא בריך הוא. כמה דאת אמר, זאת עשו וחיו. ואוף איהו הוי תדיר עביד) דִּכְתִיב, (משלי י״ז:י״ג) מֵשִׁיב רָעָה תַּחַת טוֹבָה לֹא תָמוּשׁ רָעָה מִבֵּיתוֹ. אֲפִילּוּ לְמַאן דְּאַשְׁלִימוּ לֵיהּ בִּישִׁין, לָא אִית לֵיהּ לְאַשְׁלָמָא בִּישָׁא, חֲלַף הַהוּא בִישָׁא דְּשַׁלִּימוּ לֵיהּ. אֶלָּא, קַוֵּה לַיְיָ וְיוֹשַׁע לָךְ.
According to another interpretation, the verse teaches us first not to repay evil for good, inasmuch as “whoso rewardeth evil for good, evil shall not depart from his house” (Prov. 17, 13); and, moreover, man must abstain even from repaying evil for evil, but must “wait for the Lord and he will save thee”.
וְהַאי קְרָא אוּקְמוּהָ, בְּיוֹסֵף זַכָּאָה, דְּלָא בָּעָא לְאַשְׁלָמָא בִּישָׁא לַאֲחוֹי, בְּשַׁעְתָּא דְּנָפְלוּ בִּידוֹי. קַוֵּה לַיְיָ וְיוֹשַׁע לָךְ, בְּגִין דְּהוּא הֲוָה דָּחִיל לְקוּדְשָׁא בְּרִיךְ הוּא. דִּכְתִיב, זֹאת עֲשׂוּ וִחְיוּ וְגו'. (ואוף) וְאִיהוּ תָּדִיר הֲוָה מְחַכֶּה לְקוּדְשָׁא בְּרִיךְ הוּא. (ס"א כמה דאת אמר, קוה ליי ויושע לך).
This teaching was exemplified in Joseph the righteous, who abstained from repaying evil to his brethren when they fell into his hands. He addressed to himself the words, “wait for the Lord, and he will save thee”, for he feared the Holy One, blessed be He. He thus said to his brethren: THIS DO, AND LIVE.
רִבִּי אַבָּא פָּתַח וְאֲמַר, (משלי כ׳:ה׳) מַיִם עֲמוּקִים עֵצָה בְּלֵב אִישׁ וְאִישׁ תְּבוּנָה יִדְלֶנָּה. מַיִם עֲמוּקִים עֵצָה בְּלֵב אִישׁ, דָּא קוּדְשָׁא בְּרִיךְ הוּא. בְּגִין דְּאִיהוּ עָבִיד עֵצוֹת, דְּאַיְיתֵי טַעֲמִין לְגַלְגְּלָא גִּלְגּוּלִין עַל עַלְמָא עַל יְדָא דְיוֹסֵף, לְקַיְימָא הַהוּא גְזֵרָה, דְּגָזַר כַּפְנָא עַל אַרְעָא (נ"א עלמא). וְאִישׁ תְּבוּנָה יִדְלֶנָּה, דָּא יוֹסֵף. דְּגָלֵי אִינוּן עֲמִיקִין, דְּגָזַר קוּדְשָׁא בְּרִיךְ הוּא עַל עַלְמָא.
R. Abba began a discourse on the verse: Counsel in the heart of a man is like deep water; but a man of understanding will draw it out (Ibid. 20, 5). ‘The first clause of this verse’, he said, ‘may be applied to the Holy One, who with deep counsel moulded events by the hand of Joseph so as to execute his decree; “but a man of understanding will draw it out” is exemplified in Joseph, who revealed those deep things which the Holy One decreed on the world.
תָּא חֲזֵי, יוֹסֵף לא דַי לֵיהּ דְּאִיהוּ לָא שַׁלִּים בִּישָׁא לַאֲחוֹי, אֶלָא דְּעֲבַד עִמְּהוֹן טִיבוּ וּקְשׁוֹט. וְכָךְ אָרְחֵיהוֹן דְּזַכָּאֵי תָּדִיר. בְּגִין דָּא קוּדְשָׁא בְּרִיךְ הוּא חָיִיס עֲלַיְיהוּ תָּדִיר, בְּעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי.
מַיִם עֲמוּקִים עֵצָה בְּלֶב אִישׁ, דָּא יְהוּדָה. וְהָא אוּקְמוּהָ, בְּשַׁעְתָּא דְּאִתְקָרִיב לְגַבֵּיהּ דְּיוֹסֵף, עַל עִסְקָא דְבִנְיָמִין. וְאִישׁ תְּבוּנָה יִדְלֶנָּה, דָּא יוֹסֵף.
Again, “Counsel in the heart of a man is like deep water” is exemplified in Judah at the time when he approached Joseph on behalf of Benjamin, as explained elsewhere, whereas “a man of understanding will draw it out” was exemplified in Joseph.’
רִבִּי אַבָּא הֲוָה יָתִיב אֲתַרְעָא דְּאַבָּבָא דְלוֹד, חָמָא חַד בַּר נָשׁ דְּהֲוָה אָתֵי, וְיָתִיב בְּחַד קוּלְטָא דְּתָלָא דְאַרְעָא, וְהֲוָה לָאֵי מֵאָרְחָא, וְיָתִיב וְנָאִים תַּמָּן. אַדְּהָכִי חָמֵי חַד חִוְיָא, דְּהֲוָה אָתֵי לְגַבֵּיהּ, נָפַק קוֹסְטְפָא דְגוּרְדְּנָא, וְקָטִיל לֵיהּ לְחִוְיָא. כַּד אִתְעַר הַהוּא בַּר נָשׁ, חָמָא הַהוּא חִוְיָא לְקֳבְלֵיהּ, דְּהֲוָה מִית. אִזְדַּקַּף הַהוּא בַּר נָשׁ, וְנָפַל הַהוּא קוּלְטָא לְעוּמְקָא דִּתְחוֹתוֹי וְאִשְׁתֵּזִיב.
R. Abba was one day sitting at the gate of Lydda when he saw a man come and seat himself on a ledge overhanging the ground. Being weary from travelling, he fell asleep. R. Abba saw a serpent glide up towards the man, but, before it reached him, a branch fell from a tree and kllled it. The man then woke up, and catching sight of the serpent in front of him stood up; and no sooner had he done so than the ledge gave way, and crashed into the hollow beneath it.
אֲתָא רִבִּי אַבָּא לְגַבֵּיהּ, אָמַר לֵיהּ, אֵימָא לִי מָאן עוֹבָדָךְ. דְּהָא קוּדְשָׁא בְּרִיךְ הוּא רָחִישׁ לָךְ אִלֵּין תְּרֵין נִסִּין, לָאו אִינוּן לְמַגָּנָא.
R. Abba then approached him and said: ‘Tell me, what have you done that God should perform two miracles for you?’
אָמַר לֵיהּ הַהוּא בַּר נָשׁ, כָּל יוֹמָאי לָא אַשְׁלִים לִי בַּר נָשׁ בִּישָׁא בְּעַלְמָא, דְּלָא אִתְפַּיַּיסְנָא בַּהֲדֵיהּ, וּמָחִילְנָא לֵיהּ. וְתוּ, אִי לָא יָכִילְנָא לְאִתְפַּיְיסָא בַּהֲדֵיהּ, לָא סָלִיקְנָא לְעַרְסִי, עַד דְּמָחִילְנָא לֵיהּ, וּלְכָל אִינוּן דִּמְצַעֲרוּ לִי, וְלָא חַיְישָׁנָא כָּל יוֹמָא לְהַהוּא בִּישָׁא דְּאַשְׁלִים לִי. וְלָאו דִּי לִי דָא, אֶלָּא דִּמְהַהוּא יוֹמָא וּלְהָלְאָה, אִשְׁתַּדַּלְנָא לְמֶעְבַּד עִמְּהוֹן טָבָא.
The man replied: ‘Never did anyone do an injury to me but that I made peace with him and forgave him. Moreover, if I could not make peace with him, I did not retire to rest before I forgave him together with all those who vexed me; nor was I at any time concerned about the evil the man did me; nay more, from that day onward I exerted myself to show kindness to such a man.’
בָּכָה רִבִּי אַבָּא וְאֲמַר, יַתִּיר עוֹבָדוֹי דְּדֵין מִיּוֹסֵף, דְּיוֹסֵף הֲווּ אֲחוֹי וַדַּאי, וְהֲוָה לֵיהּ לְרַחֲמָא עֲלוֹי. אֲבָל מַה דְּעֲבִיד דָּא, יַתִּיר הוּא מִיּוֹסֵף. יָאוֹת הוּא דְקוּדְשָׁא בְּרִיךְ הוּא יַרְחִישׁ לֵיהּ נִיסָּא עַל נִיסָּא.
R. Abba then wept and said: ‘This man’s deeds excel even those of Joseph; for Joseph showed forbearance towards his own brethren, upon whom it was natural for him to have compassion; but this man did more, and it was thus befitting that the Holy One should work for him one miracle upon another.’
פָּתַח וְאֲמַר, (משלי י׳:ט׳) הוֹלֵךְ בַּתֹּם יֵלֶךְ בֶּטַח וּמְעַקֵּשׁ דְּרָכָיו יִוָּדֵעַ. הוֹלֵךְ בַּתּוֹם יֵלֶךְ בֶּטַח, דָּא הַהוּא בַּר נָשׁ, דְּאָזִיל 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 יִתְאֲבִיד מִנַּיְיהוּ דִּיוּקְנָא דְהַהוּא בַּר נָשׁ. בְּגִין לְאַיְיתָאָה לֵיהּ לְאַתְרָא דְּיִנְקְמוּן מִנֵּיהּ, וּבְגִין כָּךְ יִוָּדֵעַ.
R. Abba then began a discourse on the verse: He that walketh uprightly walketh securely; but he that perverteth his ways shall be known (yivade’a) (Ibid. 10, 9). ‘“He that walketh uprightly”,’ he said, ‘signifies the man that follows the ways of the Torah, and such a one “walketh securely”, the malignant forces of the world being able to do him no harm; but “he that perverteth his ways” and turns aside from the way of truth “shall be known”, to wit, he will become a marked man to all the executors of judgement, by whom his image will never be forgotten until the time when they will take him to the appointed place of retribution.
וְתָּא חֲזֵי, הַהוּא דְּאָזִיל 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:
But “him who walks in the way of truth” God takes under His cover so that he should not become known to nor recognized by the executioners of judgement. Happy are those who walk in the way of truth, and thus go about securely in the world without fear either in this world or in the world to come.’