It says in the Book of R. Hamnuna the Elder, in connection with the words, “Now there arose a new king over Egypt”, that all the nations of the world and all their kings become powerful only on account of Israel. Egypt, for instance, did not rule over the whole world before lsrael settled there. The same is true of Babylon, as well as of Edom (Rome). Before that all these nations were utterly insignificant and contemptible:
Egypt is described as a “house of slaves” (Ex. 20, 2), Babylon as “a people who was not” (Isa. 20, 11-13), and of Edom it says, “Behold, I have made thee small among the nations,thou art greatly despised” (Obad. 1, 2).
It was entirely due to Israel that they became great. As soon as Israel was subjected to any of these nations, it immediately became all-powerful, since Israel singly are on a par with all the rest of the world. So when Israel went down to Egypt, straightway that country rose to supreme power. And this is the meaning of “Now there arose a new king”, i.e. the supernal chieftain of Egypt rose up in strength and gained predominance over the chieftains of the other nations.1The first three lines of the Hebrew text do not appear in the translation. Then the words were fulfilled: “For three things the earth is disquieted… for a servant when he reigneth…” (Prox. 30, 21).
R. Hiya said: ‘Thirty days before a nation rises to power or before its downfall in this world, the event is proclaimed in the other world. Sometimes it is revealed through the mouths of little children, sometimes through simple folk, and sometimes through a bird. These proclaim it in the world, and yet no one notices them. If, however, a nation is deserving, the impending calamity is revealed to the righteous leaders of the people, in order that they may call the people to repent and return to the Lord while there is yet time.’
As R. Eleazar was sitting one day at the gate of Lydda along with R. Abba, R. Judah, and R. Jose, R. Jose said: ‘Listen, and I will tell you the sights which I have seen this morning. I rose early and beheld a bird which flew up three times and down once, exclaiming: “Ye celestials, ye angels of the higher sphere! In these days three heavenly Chieftains are raising up rulers on the earth. One is dislodged from his throne and made to pass through the Fiery Stream. He and his power are annihilated. But three mighty pillars of great height still stand upon the world.”
I threw a stone at the bird and cried: “Bird, bird! Tell me, who are the three who remain upright and the one whose power is taken from him?” He threw down to me three feathers from his right wing and one from his left wing. I know not what it all portends.’
R. Eleazar took from R. Jose the feathers, smelt them, and lo, blood issued from his nostrils. Said he: ‘Verily, three great rulers are now at Rome, and are about to bring evil upon Israel through the Romans.’ Then he took the feather of the left wing, smelt it, and behold, black fire burst from it. He said: ‘The power of the Egyptians is coming to an end; a Roman king is about to pass through the whole land of Egypt, appoint governors over it, and destroy buildings and erect new ones.’ Then he threw the feathers on to the ground, and the three which were from the right wing fell on that which was from the left wing.
As they were thus sitting, a young child passed by and recited the verse: “A burden concerning Egypt! Behold, the Lord rideth upon a swift cloud, and shall come into Egypt” (Isa. XIX, I). A second child passed by and declaimed: “And the land of Egypt shall be desolate” (Ezek. 29, 9). A third child passed by and recited: “Make thee instruments of captivity, O daughter of Egypt!” (Jer. 46, 16). Then they saw that the feather of the left wing was burning, but not the three feathers of the right wing.
Said R. Eleazar: ‘These two incidents, that of the bird and that of the children, are in truth but one-and they convey a prophecy from above. The Holy One, blessed be He, desired to reveal to us His hidden plans, as it is written, “Behold, the Lord will do nothing without revealing his secret to his servants the prophets” (Amos. 3, 7).
And the wise are greater than prophets, for on the prophets the holy spirit rests intermittently, but the wise He never leaves, as, although they know what is above and what is below, they keep it secret.’ Said R. Jose: ‘There are many wise, but the wisdom of R. Eleazar exceeds all.’ Said R. Abba: ‘If it were not for the sages the sons of men would comprehend neither God’s Torah nor His commandments, and the spirit of man would not differ from the spirit of the beasts.’
R. Isaac said: ‘When the Holy One is about to chastise a nation He chastises first its celestial representative, as it is written, “The Lord shall punish the host of heaven in heaven and the kings of the earth upon the earth” (Isa. 24, 21).
And what does the punishment consist in? He has to pass through the Fiery Stream, and then his power vanishes. Straightway it is proclaimed above, and the proclamation resounds in all the heavens and reaches the ears of those who have dominion over this world. From them it issues and traverses the world, until it reaches birds and little children and simpleminded folk.’
NOW THERE AROSE A NEW KING OVER EGYPT. According to R. Hiya he was really a new king, but according to R. Jose it was the same Pharaoh, only he made “new” decrees against Israel, forgetting all the benefits bestowed upon him by Joseph, as if “he did not know him”.
R. Jose and R. Judah were once studying with R. Simeon. Said R. Judah: ‘We have been taught that the expression “arose” suggests that Pharaoh “rose” on his own accord, viz. that he was not in the line of Egyptian kings, and was, in fact, not worthy to be king; he “rose” only because he was rich.’ Said R. Simeon: ‘Exactly as was the case with Ahasuerus, who also was not fitted for the kingship, but obtained it through his wealth.’
וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם. בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא הָכִי אִתְּמַר, מַאי דִּכְתִּיב וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם, תָּא חֲזֵי, כָּל עַמִּין דְּעָלְמָא, וְכָל מַלְכִין דְּעָלְמָא, לָא אִתְתְּקָפוּ בְּשׁוּלְטָנִיהוֹן, אֶלָּא בְּגִינַיְיהוּ דְּיִשְׂרָאֵל, מִצְרַיִם לָא הֲווֹ שַׁלְטִין עַל כָּל עָלְמָא, עַד דְּאָתוּ יִשְׂרָאֵל, וְעָאלוּ תַּמָּן בְּגָלוּתָא, כְּדֵין אִתְתָּקָפוּ עַל שְׁאַר (בשלח ע"ט א') עַמִּין דְּעָלְמָא. בָּבֶל לָא אִתְתָּקָפוּ עַל כָּל עַמִּין דְּעָלְמָא, אֶלָּא בְּגִין דְּיִשְׂרָאֵל דִּלֶּהֶוְיָין בְּגָלְוּתְהוֹן. אֱדוֹם לָא אִתְתָּקָפוּ עַל כָּל עַמִּין דְּעָלְמָא אֶלָּא בְּגִינֵיהוֹן דְּיִשְׂרָאֵל, דִּלֶּהֶוְיָין בְּגָלְוּתְהוֹן. דְּהָא עַמִּין אִלֵּין בְּשִׁפְלוּתָא הֲווֹ בִּשְׁאַר עַמִּין, וּמְאִיכִין הֲווֹ מִכֻּלְּהוּ, וּבְגִין יִשְׂרָאֵל אִתְתָּקָפוּ.
It says in the Book of R. Hamnuna the Elder, in connection with the words, “Now there arose a new king over Egypt”, that all the nations of the world and all their kings become powerful only on account of Israel. Egypt, for instance, did not rule over the whole world before lsrael settled there. The same is true of Babylon, as well as of Edom (Rome). Before that all these nations were utterly insignificant and contemptible:
מִצְרַיִם: דִּכְתִּיב, (שמות כ׳:ב׳) מִבֵּית עֲבָדִים. עֲבָדִים אִקְרוּן מַמָּשׁ, דְּהָא (שמות י"ז ע"א) מִצְרַיִם בְּשִׁפְלוּתָא דִּשְׁאַר עַמִּין הֲווֹ. בָּבֶל: דִּכְתִּיב, (ישעיהו כ״ג:י״ג) הֵן אֶרֶץ כַּשְׂדִּים זֶה הָעָם לא הָיָה. אֱדוֹם: דִּכְתִּיב, (עבדיה א') הִנֵּה קָטֹן נְתַתִּיךָ בַּגּוֹיִם בָּזוּי אַתָּה מְאֹד.
Egypt is described as a “house of slaves” (Ex. 20, 2), Babylon as “a people who was not” (Isa. 20, 11-13), and of Edom it says, “Behold, I have made thee small among the nations,thou art greatly despised” (Obad. 1, 2).
וְכֻלְּהוּ לָא נַטְלוּ תּוּקְפָּא אֶלָּא בְּגִינֵיהוֹן דְּיִשְׂרָאֵל. דְּכַד יִשְׂרָאֵל בְּגָלוּתְהוֹן מִיַּד מִתְתַּקְפֵי עַל כָּל שְׁאַר עַמִּין דְּעָלְמָא. מַאי טַעְמָא, בְּגִין דְּיִשְׂרָאֵל אִינּוּן בִּלְחוֹדַיְיהוּ, לָקֳבֵל כָּל (ט"ז א') עַמִּין דְּעָלְמָא. כַּד עָאלוּ יִשְׂרָאֵל בְּגָלוּתָא דְּמִצְרַיִם, מִיָּד הֲוָה קִימָה לְמִצְרַיִם, וְאִתְתָּקַף שׁוּלְטָנוּתָא דִּלְהוֹן לְעֵילָּא עַל כָּל שְׁאַר עַמִּין, דִּכְתִּיב וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם, וַיָּקָם: קִימָה הֲוָה לוֹן, דְּאִתְתָּקַף וְקָם הַהוּא מְמָנָא שׁוּלְטָנָא דְּמִצְרַיִם, וְאִתְיְיהִיב לֵיהּ תּוּקְפָּא וְשֻׁלְטָנוּתָא, עַל כָּל מְמָנָן דִּשְׁאַר עַמִּין דְּהָא בְּקַדְמִיתָא אִית שׁוּלְטָנוּתָא לְהַהוּא מְמָנָא דִּלְעֵילָּא, וּלְבָתַר לְעַמָּא דִּילֵיהּ דִּלְתַתָּא. וּבְגִין כָּךְ, וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם. דָּא הוּא מְמָנָא דִּלְהוֹן, חָדָשׁ הֲוָה, דְּעַד יוֹמָא הָדֵין לָא הֲוָה לֵיהּ שׁוּלְטָנָא עַל שְׁאַר עַמִּין, וְהַשְּׁתָּא אִתְּקַם לְשַׁלְטָאָה עַל כָּל שְׁאַר עַמִּין דְּעָלְמָא, וּכְדֵין אִתְקָיָּים (משלי ל׳:כ״ב) תַּחַת שָׁלשׁ רָגְזָה אֶרֶץ תַּחַת עֶבֶד כִּי יִמְלוֹךְ.
It was entirely due to Israel that they became great. As soon as Israel was subjected to any of these nations, it immediately became all-powerful, since Israel singly are on a par with all the rest of the world. So when Israel went down to Egypt, straightway that country rose to supreme power. And this is the meaning of “Now there arose a new king”, i.e. the supernal chieftain of Egypt rose up in strength and gained predominance over the chieftains of the other nations.1The first three lines of the Hebrew text do not appear in the translation. Then the words were fulfilled: “For three things the earth is disquieted… for a servant when he reigneth…” (Prox. 30, 21).
ר' חִיָּיא אָמַר, תְּלָתִין יוֹמִין עַד לָא יֵיתֵי תּוּקְפָּא לְעַמָּא בְּאַרְעָא, אוֹ עַד לָא תֵּיתֵי תְּבִירוּ לְעַמָּא בְּאַרְעָא, מַכְרִזֵי בְּעָלְמָא הַהוּא מִלָּה, וּלְזִמְנִין דְּאִתְּמְסַר הַהוּא מִלָּה בְּפוּמָא דְּרַבְיֵיא, וּלְזִימְנִין לְאִינוּן בְּנֵי נָשָׁא דְּלֵית בְּהוּ דַּעְתָּא וּלְזִמְנִין מָסַר הַהוּא מִלָּה אִתְמְסַר בְּפוּמָא דְּעוֹפֵי וּמַכְרִיזֵי בְּעָלְמָא, וְלֵית מַאן דְּיִשְׁגַּח בְּהוּ. כַּד עַמָּא זַכָּאִין, אִתְמְסַר הַהוּא מִלָּה לְאִינוּן רֵישִׁין זַכָּאִין דְּעָלְמָא, בְּגִין דְּיוֹדִיעוּ לוֹן, וִיתוּבוּן לְמָארֵיהוֹן, וְכַד לָאו אִינּוּן זַכָּאִין, הֲוֵי כִּדְקָאמְרַן.
R. Hiya said: ‘Thirty days before a nation rises to power or before its downfall in this world, the event is proclaimed in the other world. Sometimes it is revealed through the mouths of little children, sometimes through simple folk, and sometimes through a bird. These proclaim it in the world, and yet no one notices them. If, however, a nation is deserving, the impending calamity is revealed to the righteous leaders of the people, in order that they may call the people to repent and return to the Lord while there is yet time.’
ר' אֶלְעָזָר, הֲוָה יָתִיב יוֹמָא חַד אַתַּרְעָא דְלוּד, וַהֲוָה יָתִיב עִמֵּיהּ רִבִּי אַבָּא, וְרִבִּי יְהוּדָה, וְרִבִּי יוֹסֵי. אָמַר רִבִּי יוֹסֵי אֵימָא לְכוּ, מַה דְּחָמִית יוֹמָא דָּא. בְּצַפְרָא קָמֵית בִּנְהוֹרָא, חָמִית חַד עוֹפָא, דְּהֲוָה טָאִיס זָקַף לְעֵילָּא תְּלַת זִמְנֵי, וּמָאִיךְ חַד, וַהֲוָה אָמַר, עִלָּאֵי עִלָּאֵי, בְּיוֹמָא דָּא טָסֵי (ס"א דקיקין) רְקִיעִין (לימינא) תְּלַת מְמָנָן זַקְפִין שָׁלְטָנִין עַל אַרְעָא, חָד יָתִיב דְּלָא יָתִיב, אַעְבְּרוּ לֵיהּ בְּנוּרָא דְּדָלִיק, מְעַבְּרִין קַיָּימֵיהּ, מְעַבְּרִין שֻׁלְטָנֵיהּ, תְּלַת סַמְכִין שַׁלִּיטִין עִלָּאִין, קַיְימִין עַל עָלְמָא.
As R. Eleazar was sitting one day at the gate of Lydda along with R. Abba, R. Judah, and R. Jose, R. Jose said: ‘Listen, and I will tell you the sights which I have seen this morning. I rose early and beheld a bird which flew up three times and down once, exclaiming: “Ye celestials, ye angels of the higher sphere! In these days three heavenly Chieftains are raising up rulers on the earth. One is dislodged from his throne and made to pass through the Fiery Stream. He and his power are annihilated. But three mighty pillars of great height still stand upon the world.”
רָמֵינָא לְהַהוּא עוֹפָא קַלָּא, אֲמֵינָא לֵיהּ עוֹפָא עוֹפָא, אֵימָא לִי תְּלַת דְּקַיְימִין מְמָנָן, וְחַד דְּמְעַבְּרִין שֻׁלְטָנֵיהּ, מַאן אִינּוּן. רָמָא לִי תְּלַת גִּירִין אִלֵּין מִגַּדְפָא יְמִינָא, וְדֵין חַד מִשְּׂמָאלָא, (ס"א ומגדפא שמאלא חד) וְלָא יָדַעְנָא מַאי רְמִיזָא.
I threw a stone at the bird and cried: “Bird, bird! Tell me, who are the three who remain upright and the one whose power is taken from him?” He threw down to me three feathers from his right wing and one from his left wing. I know not what it all portends.’
נָסִיב לְהוּ רִבִּי אֶלְעָזָר, נָחֵית לְהוֹ לִנְחִירוֹי, נָפַק דָּמָא מִנְּחִירוֹי. אָמַר, וַדַּאי תְּלַת שָלְטָנֵי עֲמְמִין קַיְימִין בְּרוֹמִי בְּאַרְעָא, וּזְמִינִין לְמֶעְבַּד גִּזְרִין בִּישִׁין לְיִשְׂרָאֵל, מִסִּטְרָא דְּרוֹמָאֵי. נָסִיב הַהוּא גִּירָא דְּמִגַּדְפָא שְׂמָאלָא, אָרַח, וְנָפַק אֶשָּׁתָא אוּכָמָא מִנֵּיהּ, אָמַר שֻׁלְטָנָא דְּמִצְרָאֵי אַעְדִּיאוּ וְזַמִּין חַד מַלְכָּא דְּרוֹמָאֵי, לְאַעְבְרָא בְּכָל אַרְעָא (ס"א דמצרים), (ס"א וזמין חד מלכא מאינון תלת דקאמרן למשלט בה וסתיר בנינא ובני בה בנינא) וּלְמַנָּאָה בְּמִצְרַיִם רַבְרְבֵי תְּרִיסִין, וְסָתִיר בִּנְיַן, וּבָנִי סְתִירִין. רָמָא לוֹן ר' אֶלְעָזָר לְאַרְעָא, נַפְלוּ אִלֵּין תְּלַת עַל חַד דְּמִסְטְרָא שְׂמָאלָא.
R. Eleazar took from R. Jose the feathers, smelt them, and lo, blood issued from his nostrils. Said he: ‘Verily, three great rulers are now at Rome, and are about to bring evil upon Israel through the Romans.’ Then he took the feather of the left wing, smelt it, and behold, black fire burst from it. He said: ‘The power of the Egyptians is coming to an end; a Roman king is about to pass through the whole land of Egypt, appoint governors over it, and destroy buildings and erect new ones.’ Then he threw the feathers on to the ground, and the three which were from the right wing fell on that which was from the left wing.
עַד דְּהֲווּ יַתְבֵי, אַעְבַּר חַד יְנוֹקָא, וַהֲוָה קָארֵי (ישעיהו י״ט:א׳) מַשָּׂא מִצְרָיִם הִנֵּה ה' רוֹכֵב עַל עָב קַל וּבָא מִצְרַיִם. אַעְבַּר תִּנְיָינָא חַבְרֵיהּ, וְאָמַר, וְאֶרֶץ מִצְרַיִם תִּהְיֶה שְׁמָמָה. אַעְבַּר תְּלִיתָאָה חַבְרֵיהּ, וְאָמַר, וְאָבְדָה חָכְמַת מִצְרַיִם. חָמוּ הַהוּא גִּירָא דְּגַדְפָא שְׂמָאלָא דְּאִתּוֹקַד, וּתְלַת אַחֲרָנִין דְּהֲווּ עָלֵיהּ לָא אִתּוֹקְדָן.
As they were thus sitting, a young child passed by and recited the verse: “A burden concerning Egypt! Behold, the Lord rideth upon a swift cloud, and shall come into Egypt” (Isa. XIX, I). A second child passed by and declaimed: “And the land of Egypt shall be desolate” (Ezek. 29, 9). A third child passed by and recited: “Make thee instruments of captivity, O daughter of Egypt!” (Jer. 46, 16). Then they saw that the feather of the left wing was burning, but not the three feathers of the right wing.
אָמַר רִבִּי אֶלְעָזָר, הַאי דְעוֹפָא, וְהַאי דְּדַרְדְּקֵי כֹּלָּא הוּא חַד, וְכֹלָּא נְבוּאָה עִלָּאָה הוּא, (ס"א כלא איהו ברזא דחכמתא) וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַחֲזָאָה לָן, סִתְרֵי עִלָּאֵי דְּהוּא עָבִיד, הֲדָא הוּא דִכְתִיב, (עמוס ג׳:ז׳) כִּי לא יַעֲשֶׂה ה' אֱלֹהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים.
Said R. Eleazar: ‘These two incidents, that of the bird and that of the children, are in truth but one-and they convey a prophecy from above. The Holy One, blessed be He, desired to reveal to us His hidden plans, as it is written, “Behold, the Lord will do nothing without revealing his secret to his servants the prophets” (Amos. 3, 7).
וְחַכִּימֵי עֲדִיפֵי מִנְּבִיאֵי בְּכָל זְמָן, דְּהָא לִנְבִיאֵי לְזִמְנִין שָרַת עָלַיְיהוּ רוּחַ קוּדְשָׁא, וּלְזִמְנִין לָא, וְחַכִּימִין לָא אַעְדֵּי מִנְּהוֹן רוּחַ קוּדְשָׁא אֲפִילוּ רִגְעָא חֲדָא, (זעיר) דְּיַדְעִין מַה דִּי לְעֵילָּא וְתַתָּא, וְלָא בָּעוּ לְגַלָּאָה. אָמַר רִבִּי יוֹסֵי (יהודה) כֹּלָּא חָכְמְתָא, וְחָכְמְתָא דר' אֶלְעָזָר יַתִּיר מִכֻּלְּהוּ. רִבִּי אַבָּא אָמַר, אִלְמָלֵא לָא הֲווֹ חַכִּימִין, לָא הֲווֹ יַדְּעִין בְּנֵי נָשָׁא, מַהוּ אוֹרַיְיתָא, וּמַה פִּקּוּדוֹי דְּמָארֵי עָלְמָא, וְלָא אִתְפָּרְשָׁא רוּחָא דִּבְנֵי נָשָׁא, מֵרוּחָא דִּבְעִירָא.
And the wise are greater than prophets, for on the prophets the holy spirit rests intermittently, but the wise He never leaves, as, although they know what is above and what is below, they keep it secret.’ Said R. Jose: ‘There are many wise, but the wisdom of R. Eleazar exceeds all.’ Said R. Abba: ‘If it were not for the sages the sons of men would comprehend neither God’s Torah nor His commandments, and the spirit of man would not differ from the spirit of the beasts.’
אָמַר רִבִּי יִצְחָק, כַּד אַיְיתֵי קוּדְשָׁא בְּרִיךְ הוּא דִּינָא עַל עַמָּא, בְּקַדְמִיתָא עָבִיד דִּינָא, בְּהַהוּא מְמָנָא דְּמְמָנָא עָלַיְיהוּ לְעֵילָּא, דִּכְתִּיב, (ישעיהו כ״ד:כ״א) יִפְקוֹד ה' עַל צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל מַלְכֵי הָאֲדָמָה עַל הָאֲדָמָה.
R. Isaac said: ‘When the Holy One is about to chastise a nation He chastises first its celestial representative, as it is written, “The Lord shall punish the host of heaven in heaven and the kings of the earth upon the earth” (Isa. 24, 21).
בְּמַאי דִּינָא אִתְּדָּן הַהוּא מְמָנָא דִּלְעֵילָּא. אַעְבְּרוּ לֵיהּ בְּהַהוּא נְהַר דִּינוּר דְּנָגִיד וְנָפִיק, וּכְדֵין אַעְדִּיוּ הַהוּא שׁוּלְטָנוּתָא דִּילֵיהּ, וּמִיַּד מַכְרִיזֵי עָלֵיהּ בִּרְקִיעָא, שׁוּלְטָנוּתָא דִּמְמָנָא פְּלַנְיָא אַעְדִּיוּ מִנֵּיהּ עַד דְּמָטֵי הַהוּא קַלָּא בְּכָל אִינּוּן רְקִיעִין עַד דְּמָטֵי בְּאִינוּן דְּשַׁלְטִין בְּהַאי עָלְמָא, וְנָפִיק קָלָא וְאַכְרִיז בְּכָל עָלְמָא, עַד דְּמָטֵי לְעוֹפֵי וְלִינוֹקֵי, וּלְאִינוּן טִפְּשִׁין דִּבְנֵי נָשָׁא דְּלָא יַדְעִין.
And what does the punishment consist in? He has to pass through the Fiery Stream, and then his power vanishes. Straightway it is proclaimed above, and the proclamation resounds in all the heavens and reaches the ears of those who have dominion over this world. From them it issues and traverses the world, until it reaches birds and little children and simpleminded folk.’
וַיָּקָם מֶלֶךְ חָדָשׁ. רִבִּי חִיָּיא אָמַר, מֶלֶךְ חָדָשׁ, חָדָשׁ מַמָּשׁ הֲוָה. רִבִּי יוֹסֵי אָמַר דְּהֲוָה מְחַדֵּשׁ גְּזֵירִין, דְּלָא חִידֵשׁ מַלְכָּא אַחֲרָא מִקַּדְמָת דְּנָא. אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף. כָּל הַהוּא טִיבוּ, דְּעָבַד יוֹסֵף בְּאַרְעָא דְּמִצְרַיִם, דִּכְתִּיב, (בראשית מ״ז:י״ד) וַיָּבֵא יוֹסֵף אֶת כָּל הַכֶּסֶף בֵּיתָה פַרְעֹה. וְקִיֵּים לוֹן בִּשְׁנִי כַּפְנָא, כָּל הַאי לָא דָּכִיר, וְעָבִיד גַּרְמֵיהּ דְּלָא יָדַע בֵּיהּ.
NOW THERE AROSE A NEW KING OVER EGYPT. According to R. Hiya he was really a new king, but according to R. Jose it was the same Pharaoh, only he made “new” decrees against Israel, forgetting all the benefits bestowed upon him by Joseph, as if “he did not know him”.
רִבִּי יוֹסֵי וְרִבִּי יְהוּדָה, הֲווֹ יַתְבִי וְלָעָאן בְּאוֹרַיְיתָא קָמֵיהּ דְּרַבִּי שִׁמְעוֹן, אָמַר רִבִּי יְהוּדָה, הַאי דִּכְתִּיב וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם, וְתָנֵינָן, דְּאִיהוּ קָם מִגַּרְמֵיהּ, מַה דְּהֲוָה שָׁפַל, קָם, וְלָא אִתְחָזֵי לְמַלְכָּא, וּבְעוּתְרָא קָם. אָמַר רִבִּי שִׁמְעוֹן, כֹּלָּא הָכִי הוּא, כְּגַוְונָא דְּאֲחַשְׁוֵרוֹשׁ דְּלָא אִתְחָזֵי לְמַלְכָּא, וְקָם מִגַּרְמֵיהּ, וְקָם בְּעוּתְרָא, וּבָעָא לְאוֹבָדָא לְיִשְׂרָאֵל מֵעָלְמָא, אוּף הָכָא, הַאי לָא אִתְחָזֵי לְמַלְכָּא, וְקָם מִגַרְמֵיהּ, וּבָעָא לְאוֹבָדָא לְיִשְׂרָאֵל מֵעָלְמָא, דִּכְתִּיב וַיֹּאמֶר אֶל עַמּוֹ וְגוֹ', הָבָה נִּתְחַכְּמָה לוֹ וְגוֹ', וְכַד הֲוָה קָם מַלְכָּא לְעֵילָּא, קָם מַלְכָּא לְתַתָּא.
R. Jose and R. Judah were once studying with R. Simeon. Said R. Judah: ‘We have been taught that the expression “arose” suggests that Pharaoh “rose” on his own accord, viz. that he was not in the line of Egyptian kings, and was, in fact, not worthy to be king; he “rose” only because he was rich.’ Said R. Simeon: ‘Exactly as was the case with Ahasuerus, who also was not fitted for the kingship, but obtained it through his wealth.’