Vayeshev: Chapter 23

"The butler of the king of Egypt and his baker ..."

Synopsis

In this section we learn that God regulates the order of nature so He may execute His divine purpose, which is to bestow infinite pleasure to His Creation upon humanity's completion of spiritual transformation. Rabbi Yehuda opens a discussion on the superior position of man in the hierarchy of the animal kingdom. Man, we're told, retains dominion over all species as long as his divine image is not tainted by sin. This point is exemplified by the story of Daniel in the lions' den. We should, therefore, guard against sin and examine our actions every day so that we may repent for any sins we have committed. The text then turns to an examination of God's role in enabling Joseph to achieve greatness because he was righteous. We learn that Joseph was able to provide interpretations of dreams only because he entrusted the task of interpreting them to God.

Relevance

We have the divine capacity to consider others before ourselves, and even to sacrifice our own lives for the good of others. This is a uniquely human trait and a mark of humanity's spiritual superiority throughout Creation. However, if we are intolerant and insensitive to one another, we utterly lose our spiritual value. This passage removes intolerance and judgment of others. It awakens compassion, respect, and sensitivity toward our fellow human beings, especially during moments of hostility and conflict. This passage further assists us in more clearly identifying and more sincerely trusting the many hidden roles played by The Creator in our lives. The purpose of these many roles is to bring Light into the world through human actions and interactions.

Butler Egypt Fear Lion Torah

241. "And it came to pass after these things, that the butler of the king of Egypt..." (Beresheet 40:1). Rabbi Yehuda opened with the verse, "Will a lion roar in the forest, when he has no prey? Will a young lion cry out of his den, if he has taken nothing?" (Amos 3:4) Come and behold, how careful should a man be in worshipping the Holy One, blessed be He, for whoever is assiduous in studying the Torah and serving the Holy One, blessed be He, is feared by all.

241. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָטְאוּ מַשְׁקֵה מֶלֶךְ מִצְרַיִם וגו.' ר' יְהוּדָה פְּתַח 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 דְקוּדְשָׁא בְּרִיךְ הוּא, דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, וּבְפוּלְחָנָא דְקוּדְשָׁא בְּרִיךְ הוּא, דַּחַלְתֵּיהּ וְאֵימָתֵיהּ הוּא עַל כֹּלָּא.

Beasts Birds Creation Earth Fear Soul, The Universe

242. For when the Holy One, blessed be He, created the universe, He made all the creatures in the world in their appropriate shape. He then created man in the supernal image and made him ruler, by power of this image, over all creatures. As long as man continues in the world, all creatures look up to him, and when they see the Supernal Image of man, they feel dread and tremble before him, as it is written, "And the fear of you and the dread of you shall be upon every beast of the earth, and upon every bird" (Beresheet 9:2). This is true only when they look and see in him the Supernal Image, and the soul IS in him.

242. דְּהָא כַּד בְּרָא קוּדְשָׁא בְּרִיךְ הוּא עַלְמָא, עֲבַד כָּל בִּרְיָין דְּעַלְמָא, כָּל חַד וְחַד בִּדְיוֹקְנֵיהּ כִּדְקָא חָזֵי לֵיהּ, וּלְבָתַר בְּרָא לֵיהּ לְבַר נָשׁ, בִּדְיוֹקְנָא עִלָּאָה, וְשַׁלְטֵיהּ עַל כֻּלְּהוּ, בִּדְיוֹקְנָא דָא, דְּכָל זִמְנָא דְּבַר נָשׁ קָאֵי בְּעַלְמָא, כָּל אִינוּן בִּרְיָין דְּעַלְמָא זָקְפִין רֵישָׁא, וּמִסְתַּכְּלָן בִּדְיוֹקְנָא עִלָּאָה דְּבַר נָשׁ, כְּדֵין כֻּלְּהוּ דַּחֲלִין וְזָעִין מִקַּמֵּיהּ, כד"א וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ וְעַל כָּל עוֹף הַשָּׁמַיִם וגו,' וְהַנֵּי מִילֵי, כַּד מִסְתַּכְּלָן וְחָמָאן בֵּיהּ, הַאי דְיוֹקְנָא, וְנִשְׁמָתָא בֵּיהּ.

Animals Beasts Birds Fear Field Righteous Soul, The Torah

243. Rabbi Elazar said that the image of the Righteous does not change, even when the soul is not in them. When a man does not walk in the ways of the Torah, his sacred image is altered, and the beasts of the field and the birds in the sky then prevail against him. When the sacred image was changed, so was the image of man, WHO THEN RECEIVED THE IMAGE OF THE OTHER ANIMALS, SO THAT CREATURES ARE NO LONGER FEARFUL OF HIM AND CAN HAVE POWER OVER HIM.

243. אֲמַר ר' אֶלְעָזָר, אַף עַל גָּב דְּנִשְׁמָתָא לָאו בֵּיהּ, צַדִּיקַיָא לָא מִשְׁתַּנְיָין, מִכְּמָה דַּהֲוָה דְיוֹקְנְהוֹן בְּקַדְמֵיתָא, וְכַד בַּר נָשׁ לָא אָזֵיל בְּאָרְחוֹי דְאוֹרַיְיתָא, הַאי דְיוֹקְנָא קַדִּישָׁא אִתְחַלַּף לֵיהּ, וּכְדֵין חֵיוַת בְּרָא, וְעוֹפָא דִשְׁמַיָא, יָכְלִין לְשַׁלְּטָאָה עֲלֵיהּ, בְּגִין דְּאִתְחַלַּף לֵיהּ הַאי דְיוֹקְנָא קַדִּישָׁא, אִתְחַלַּף לֵיהּ הַאי דְיוֹקְנָא דְבַר נָשׁ.

Angels Daniel Deeds Sin Tree

244. Come and behold, the Holy One, blessed be He, alters the deeds above and below. THAT IS, HE SWITCHES THE SACRED IMAGE ABOVE AND THE IMAGE OF MAN BELOW to bring matters back to their roots, AS THEY WERE BEFORE THE SIN OF THE TREE OF KNOWLEDGE, so that His wish shall abide in all the world's deeds. BY RETRIBUTION, ALL THE DEEDS IN THE WORLD IMPROVE. Daniel's image was not changed when he was cast into the lions' den and, because of that, he was saved. Rabbi Chizkiyah asks, If this is true, why is it written, "My Elohim has sent his angel, and he has shut the lions' mouths, that they have no hurt me" (Daniel 6:23)? It sounds as if he was not hurt because of the angels who shut the lions' mouths, AND NOT BECAUSE OF HIS SACRED IMAGE.

244. וְתָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא אַחְלַף עוֹבָדִין דִּלְעֵילָא וְתַתָּא, בְּגִין לְאַהֲדָרָא מִלִּין לְאַתְרַיְיהוּ, וּלְאִשְׁתַּכְּחָא רְעוּתֵיהּ בְּכָל עוֹבָדֵי דְעַלְמָא. דָּנִיֵּאל לָא אִשְׁתַּנֵּי דְיוֹקְנֵיהּ, כַּד אַפִּילוּ לֵיהּ בְּגוֹבָא דְאַרְיְוָתָא, וּבְגִין כָּךְ אִשְׁתֵּזִיב. אָמַר רָבִּי חִזְקִיָּה, אִי הָכֵי, הָא כְּתִיב אֱלָהִי שְׁלַח מַלְאֲכֵיהּ וּסֲגַר פּוּם אַרְיָוָתָא וְלָא חַבְּלוּנִי, מַשְׁמַע דִּבְגִין מַלְאָכָא דְּאַסְגַּר לְפוּמַיְיהוּ, לָא אִתְחַבַּל.

Angels Daniel Images Righteous

245. He said to him: Daniel was not hurt because the sacred image of a righteous man is the very angel who shut the LIONS' mouths and shackled them to keep Daniel safe. Therefore, DANIEL SAID, "My Elohim has sent an angel" (Daniel 6:23). This refers to that angel upon whom all the images of the world are engraved. He strengthened the image in me, so that the lions could not overpower me, and he shut their mouths. Assuredly, He sent His angel.

245. אָמַר לוֹ, בְּגִין דָא, לָא אִתְחַבַּל, דְּהָא הַהוּא דְיוֹקְנֵיהּ דְּבַר נָשׁ זַכָּאָה, אִיהוּ מַלְאָכָא מַמָּשׁ, דִּסְגִיר פּוּמָא, וְקָשֵׁיר לוֹן, לְנַטְרָא לֵיהּ, דְּלָא יְחַבְּלוּן לֵיהּ, וּבְגִין כָּךְ, אֱלָהִי שְׁלַח מַלְאֲכֵיהּ, הַהוּא דְּכָל דְּיוֹקְנִין דְּעַלְמָא מִתְחַקְּקָן בֵּיהּ, וְאִיהוּ אַתְקֵיף דְּיוֹקְנִי בִּי, וְלָא יָכִילוּ לְשַׁלְטָאָה בִּי, וּסֲגַר פּוּמַיְיהוּ, וְע"ד שֲׁלַח מַלְאֲכֵיהּ וַדַּאי.

Adam Angels Images Judges Nukva Sin

246. This is the one angel upon whom all the images are engraved. HE IS THE SECRET OF THE NUKVA, CALLED 'ANGEL,' FROM WHOM ALL THE SHAPES IN THE WORLD ARE ISSUED. It is written, "He judges among the nations, their land is full of dead bodies" (Tehilim 110:6), FOR ALL THE SHAPES OF THE BODIES ARE BEFORE HIM BECAUSE no shape can change itself before him. Thus, it behooves a man to guard his ways and paths so as not to sin before his Master, and thereby retain the image of Adam.

246. וְהַאי מַלְאֲכָא, הַהוּא דְּכָל דְּיוֹקְנִין מִתְחַקְּקָן בֵּיהּ. דִּכְתִיב יָדִין בַּגּוֹיִם מָלֵא גְוִיּוֹת, אִיהוּ דְּלָא אִשְׁתַּנֵּי קַמֵּיהּ כָּל דְּיוֹקְנִין דְּעַלְמָא, וְעַל דָּא מִבָּעֵי לֵיהּ לְבַּר נָשׁ, לְאִסְתַּמְּרָא אָרְחוֹי וּשְׁבִילוֹי, בְּגִין דְּלָא יֶחֱטָא קַמֵּיהּ דְּמָארֵיהּ, וְיִתְקַיַּים בִּדְיוֹקְנָא דְאָדָם.

Adam Daniel Ezekiel Fear Food Heart Wine

247. Come and behold, Ezekiel guarded his mouth against forbidden food, as it is written, "Nor did loathsome meat ever come into my mouth" (Yechezkel 4:14). He therefore merited being named the son of Adam. It is written of Daniel: "But Daniel intended in his heart that he would not defile himself with the portion of the king's food, nor with the wine which he drank" (Daniel 1:8). He then merited preserving the image of Adam. For all the beings in the world were fearful of the image of Adam, who ruled over them all and was king over all.

247. תָּא חֲזֵי, יְחֶזְקֵאל נָטַר פּוּמֵיהּ מִמַּאֲכָלֵי דְאִיסּוּרֵי, דִּכְתִיב וְלָא בָּא בְּפִי בְּשַׂר פִּגּוּל, זָכָה וְאִקְרֵי בֶּן אָדָם. דָּנִיֵּאל מַה כְּתִיב בֵּיהּ, וַיָּשֶׂם דָּנִיֵּאל עַל לִבּוֹ אֲשֶׁר לֹא יִתְגָּאַל בְּפַת בַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו, זָכָה הוּא, וְאִתְקַיַּים בִּדְיוֹקְנֵיהּ דְּאָדָם, בְּגִין דְּכָל מִלִּין דְּעַלְמָא, כֻּלְּהוּ דַּחֲלִין מִקַּמֵּי דְּיוֹקְנָא דְאָדָם, דְּאִיהוּ שַׁלִּיטָא עַל כֻּלְּהוּ, וְאִיהוּ מַלְכָּא עַל כֹּלָּא.

Sin Witnesses

248. Rabbi Yosi said that a man should beware of sinning and not deviate right or left. ALTHOUGH HE GUARDS HIMSELF, he should search himself daily for sins. For when a man rises from his bed, two witnesses stand before him and accompany him the whole day.

248. אָמַר רָבִּי יוֹסֵי, בְּגִין דָּא, אִצְטְרִיךְ לֵיהּ לְבַּר נָשׁ, לְאִסְתַּמְּרָא מֵחוֹבוֹי, וְלָא יִסְטֵי לִימִינָא וְלִשְׂמָאלָא. וְעִם כָּל דָּא, בָּעֵי לֵיהּ לְבַּר נָשׁ, לְמִבְדַּק בְּחוֹבוֹי, בְּכָל יוֹמָא וְיוֹמָא, דְּהָא כַּד בַּר נָשׁ קָאֵים מֵעַרְסֵיהּ, תְּרֵין סַהֲדִין קָיְימִין קַמֵּיהּ, וְאָזְלֵי בַּהֲדֵיהּ, כָּל יוֹמָא.

Eyes Sin Witnesses

249. When a man wishes to rise, he opens his eyes and the witnesses say to him, "Let your eyes look right on, and let your eyelids look straight before you" (Mishlei 4:25). When he prepares himself to go, they say to him, "Make even the path of your foot" (Ibid. 26). Thus, when a man walks, he should guard against his sins the whole day.

249. בָּעֵי בַּר נָשׁ לְמֵיקַם, אִינוּן סַהֲדֵי אָמְרִין לֵיהּ, בְּשַׁעְתָּא דְּאַפְתַּח עֵינוֹי, עֵינֶיךָ לְנֹכַח יַבִּיטוּ וְעַפְעַפֶּיךָ יַיְשִׁירוּ נֶגְדֶּךָ. קָם וְאַתְקֵין רַגְלוֹי לְמֵהַךְ, אִינוּן סַהֲדִין אָמְרִין לֵיהּ, פַּלֵּס מַעְגַּל רַגְלֶךָ וגו.' וְעַל דָּא כַּד אָזֵיל בַּר נָשׁ, בְּכָל יוֹמָא, בָּעֵי לֵיהּ לְאִסְתַּמְּרָא מֵחוֹבוֹי.

Deeds Repentance Sin

250. When night falls, he should examine and search his actions for that day to repent for his deeds. He should always search them so he can repent before his Master, as it is written, "And my sin is ever before me" (Tehilim 51:5).

250. בְּכָל יוֹמָא וְיוֹמָא, כַּד אָתֵי לֵילְיָא, בָּעֵי לְאִסְתַּכְּלָא, וּלְמִבְדַּק, בְּכָל מַה דַּעֲבַד כָּל הַהוּא יוֹמָא, בְּגִין דְּיֵיתוּב מִנַּיְיהוּ, וְיִסְתַּכֵּל בְּהוֹ תָּדִיר, בְּגִין דְּיֵיתוּב קַמֵּי מָארֵיהּ, כְּמָה דְאַתְּ אָמֵר וְחַטָּאתִי נֶגְדִּי תָמִיד, בְּגִין דְּיֵיתוּב מִנַּיְיהוּ.

Atonement Deeds Dust Exile Ground Hands Holy Land Sacrifice Shechinah Sin Torah

251. Come and behold, as long as Yisrael were in the Holy Land, they had no sin on their hands, because - as has been explained - of the sacrifices they offered daily that atoned for their sins. Once Yisrael is exiled from the Holy Land, and there was nothing to atone for them, the Torah and their good deeds atoned for them. Because the Shechinah is with them in exile, whoever does not care for the ways of the Holy One, blessed be He, causes the Shechinah to bend to the dust, as it is written, "He lays it low, even to the ground" (Yeshayah 26:5).

251. וְתָּא חֲזֵי, בְּזִמְנָא דַּהֲווֹ יִשְׂרָאֵל בְּאַרְעָא קַדִּישָׁא, לָא אִשְׁתַּכַּח בִּידַיְיהוּ חוֹבָא, כְּמָה דְּאוֹקְמוּהָ, בְּגִין דְּאִינוּן קָרְבָּנִין, דַּהֲווֹ מְקַרְבִין בְּכָל יוֹמָא, הֲווֹ 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, גָּרֵים לִשְׁכִינְתָּא לְאִתְכַּפְיָא בְּגוֹ עַפְרָא, כד"א יַשְׁפִּילֶנָּה יַשְׁפִּילָהּ עַד אָרֶץ וגו.'

Congregation Deeds Exile Head Shechinah Torah

252. Rabbi Yitzchak said that he who devotes himself to the Torah and to good deeds causes the Congregation of Yisrael, THE SHECHINAH, to lift up its head in exile. Happy is the portion of those who devote themselves to the Torah day and night.

252. אָמַר רָבִּי יִצְחָק, וְכֵן מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, וּבְעוֹבָדִין דְּכַשְׁרָן, גָּרֵים לָהּ לכנ"י, לַאֲרָמָא רֵישָׁא בְּגוֹ גָלוּתָא. זַכָּאָה חוּלָקֵיהוֹן, דְּאִינוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא יְמָמָא וְלֵילֵי.

Butler Dreams Egypt Head Joseph Pharaoh, The Righteous

253. Come and behold, the Holy One, blessed be He, transforms matters in the world so as to lift the heads of the righteous. To enable Joseph to raise his head for being righteous before Him, He caused the master to be angry with his servants, as it is written, "The butler of the king of Egypt, and his baker, offended their lord the king of Egypt" (Beresheet 40: 1). All this happened to lift the head of Joseph the righteous. Come and behold, he was humiliated by his brothers through a dream. He obtained greatness over his brothers and was raised above the whole world through a dream, NAMELY BY THE DREAM OF PHARAOH.

253. תָּא חֲזֵי, גִּלְגֵּל קוּדְשָׁא בְּרִיךְ הוּא גִּלְגּוּלִין בְּעַלְמָא, בְּגִין לַאֲרָמָא רֵישָׁא דְצַדִּיקַיָיא, דְּהָא בְּגִין דְּיָרֵים יוֹסֵף רֵישֵׁיהּ בְּעַלְמָא, עַל דְּאִשְׁתַּכַּח זַכָּאָה קַמֵּיהּ, אַרְגֵּיז רִבּוֹנָא עַל עַבְדוֹי, כד"א 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.

Dreams Joseph

254. "And they dreamed a dream, both of them, each man on the same night, each man according to the interpretation of his dream" (Beresheet 40:5). Come and behold, we have learned that all dreams follow their interpretation. IN THIS RESPECT, HE ASKS, When Joseph interpreted their dreams, why did he give one a good interpretation and another a bad one? WHY DID NOT HE GIVE THEM BOTH A GOOD INTERPRETATION? HE ANSWERS, The two dreams concerned Joseph, and because he knew the root of every matter, he interpreted their dreams accordingly, and gave them meaning, so as to return each matter to its own place AND ROOT.

254. וַיַּחַלְמוּ חֲלוֹם שְׁנֵיהֶם אִישׁ חֲלוֹמוֹ בְּלַיְלָה אֶחָד אִישׁ כְּפִתְרוֹן וגו,' תָּא חֲזֵי, דְּהָא אִתְּמָר דְּכָל חֶלְמִין אָזְלִין בָּתַר פּוּמָא, יוֹסֵף כַּד פָּשַׁר לְהוֹ 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 לְהוֹ כְּמָה דְאִצְטְרִיךְ. לְכָל חַד וְחַד פָּשַׁר לְהוֹן פִּישְׁרָא, לְאַהֲדָרָא מִלָּה עַל אַתְרֵיהּ.

Dreams Joseph Prayer

255. It is written, "And Joseph said to them, 'Do not interpretations belong to Elohim? tell me them, I pray you'" (Ibid. 8). HE ASKS, Why DID HE SPEAK THUS? HE ANSWERS, This is the way a dream should be interpreted, by entrusting the interpretation to the Holy One, blessed be He. For the existence of everything is there, and therein lies the interpretation.

255. מַה כְּתִיב וַיֹּאמֶר אֲלֵיהֶם יוֹסֵף הֲלֹא לֵאלֹהִים פִּתְרוֹנִים סַפְּרוּ נָא לִי, מַאי טַעְמָא, בְּגִין דְּהָכֵי מִבָּעֵי לֵיהּ לְמִפְשַׁר חֶלְמָא, לְפָקְדָא פִּישְׁרָא לְקוּדְשָׁא בְּרִיךְ הוּא, בְּגִין דְּתַמָּן אִיהוּ קִיּוּמָא דְּכֹלָּא, וּבֵיהּ קָיְימָא פִּישְׁרָא.

Dreams Gabriel (Angel) Grades Nukva Prophecy

256. Come and behold, we have learned that the dream's grade is the sixth below prophecy. For between the grade of prophecy and the grade of dreams lie six grades, and interpretation ascends from the dream's grade into another one. HE EXPLAINS THAT the dream is a low grade OF GABRIEL, and interpretation is established by it, for it depends upon speech - THE NUKVA - as it is written, "Do not interpretations belong to Elohim;" assuredly, "to Elohim," WHICH IS THE NUKVA CALLED 'ELOHIM.'

256. 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 אֳחרָא. חֶלְמָא אִיהוּ דַרְגָּא דִלְתַתָּא, וּפִישְׁרָא קָיְימָא עֲלַיְיהוּ, וּפִישְׁרָא קָיְימָא בְּדִבּוּר, וְעַל דָּא בְּדִבּוּר קָיְימָא מִלָּה, דִּכְתִיב הֲלֹא לֵאלֹהִים פִּתְרוֹנִים, הֲלֹא לֵאלֹהִים וַדַּאי.

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