Chapter One Hundred Eight (פֶּרֶק מֵאָה וּשְׁמוֹנָה)

The Erev Rav mentioned (הָעֵרֶב רַב הַנִּזְכָּרִים), were those who are called “the people” everywhere (הָיוּ אוֹתָם הַנִּקְרָאִים עַם בְּכָל מָקוֹם) (see above) ((לְעֵיל)), and they were those whom Pharaoh escorted (וְהֵם אוֹתָם שֶׁהָיָה מְלַוֶּה אוֹתָם פַּרְעֹה), for the Midrash says on the verse (שֶׁאָמַר הַמִּדְרָשׁ עַל פָּסוּק): “And it came to pass when Pharaoh sent forth the people” (וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם) (Exodus 13:17), “sending forth means nothing other than an expression of escorting” (אֵין שִׁלּוּחַ אֶלָּא לְשׁוֹן לְוָיָה). And the Midrash says there (וְאוֹמֵר הַמִּדְרָשׁ שָׁם), that this was against his will (שֶׁהָיָה זֶה בְּעַל כָּרְחוֹ), and this caused him heartbreak (וְהָיָה לוֹ זֶה שִׁבְרוֹן לֵב), for they were actual Egyptians (שֶׁהֵם הָיוּ מַמָּשׁ מִצְרִיִּים), and they went up from the land against his will (וְעָלוּ מִן הָאָרֶץ בְּעַל כָּרְחוֹ), and he escorted them (וְלִוָּה אוֹתָם). And this was a great miracle (וְזֶה הָיָה נֵס גָּדוֹל), and concerning this it is said (וְעַל זֶה נֶאֱמַר): “The dread of the wicked, it shall come upon him” (מְגוֹרַת רָשָׁע הִיא תְבוֹאֶנּוּ) (Proverbs 10:24). As it is said (שֶׁנֶּאֱמַר): “And he said to his people, behold, the people of the children of Israel are more numerous and mightier than we... and he too will join our enemies and go up from the land” (וַיֹּאמֶר אֶל עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ... וְנוֹסַף גַּם הוּא עַל שׂוֹנְאֵינוּ וְעָלָה מִן הָאָרֶץ) (Exodus 1:9–10), and he went up through his escorting of them (וְעָלָה עַל יְדֵי לְוָיָתוֹ) (Mekhilta, Beshalach, Petichta), “what praise did he receive for this?” (וּמַה שֶּׁבַח נָטַל עַל כָּךְ). And they were those to whom Pharaoh said (וְהֵם הָיוּ שֶׁאָמַר פַּרְעֹה לָהֶם): “Go to Yosef; whatever he says to you, do” (לְכוּ אֶל יוֹסֵף אֲשֶׁר יֹאמַר לָכֶם תַּעֲשׂוּ) (Genesis 41:55), “even if he decrees concerning the grain and it rots” (אִם גָּזַר עַל הַתְּבוּאָה וְהִרְקִיבָהּ). And our Sages of blessed memory said (וְאָמְרוּ רַזַ״ל): “for Yosef circumcised them” (כִּי יוֹסֵף מָל אוֹתָם) (Tanchuma, Miketz 7). And the secret of the Neshamot [souls] of the Erev Rav (וְסוֹד נִשְׁמַת הָעֵרֶב רַב), are those sparks of the seminal emission of Adam HaRishon (הֵם אוֹתָם נִיצוֹצוֹת שִׁכְבַת זֶרַע שֶׁל קֶרִי שֶׁל אָדָם הָרִאשׁוֹן), during those one hundred and thirty years that he separated from Chavah [Eve] (בְּאוֹתָם ק״ל שָׁנָה שֶׁפֵּרֵשׁ מֵחַוָּה), and corresponding to them (וּכְנֶגְדָּם), Israel dwelt in Egypt one hundred and thirty years (יָשְׁבוּ יִשְׂרָאֵל בְּמִצְרַיִם ק״ל שָׁנָה), before the birth of Moshe Rabbeinu, peace be upon him (קוֹדֶם לֵידַת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם), when the Mochin of new and good Neshamot [souls] began to sprout (שֶׁהִתְחִילוּ הַמּוֹחִין שֶׁל נְשָׁמוֹת חֲדָשׁוֹת וְטוֹבוֹת לִצְמוֹחַ), as it is said (שֶׁנֶּאֱמַר): “The blossoms appeared in the land” (הַנִּצָּנִים נִרְאוּ בָּאָרֶץ) (Song of Songs 2:12), these are Moshe and Aharon (אֵלּוּ מֹשֶׁה וְאַהֲרֹן) (Shir HaShirim Rabbah 2:12), “the time of pruning has arrived” (עֵת הַזָּמִיר הִגִּיעַ) (Song of Songs 2:12), to prune and cut off (לְזַמֵּר וְלִכְרוֹת), the Klipot (הַקְּלִיפּוֹת), and the evil from the good (וְהָרַע מִן הַטּוֹב), and to separate the Neshamot [souls] of the wicked (וְיִפְסוֹק נִשְׁמוֹת הָרָעִים). And Yocheved was one hundred and thirty years old when she gave birth to Moshe Rabbeinu, peace be upon him (וְיוֹכֶבֶד הָיְתָה בַּת ק״ל שָׁנָה כְּשֶׁיָּלְדָה מֹשֶׁה רַבֵּינוּ ע״ה), and she returned to the days of her youth, to the blood of her menstruation (וְחָזְרָה כִּימֵי נְעוּרֶיהָ לְדַם נִדּוֹתֶיהָ), as we shall explain in Sha‘ar HaNeshamot (כַּאֲשֶׁר נְבָאֵר בְּשַׁעַר הַנְּשָׁמוֹת), and the one hundred and thirty years that Israel dwelt in Egypt before the birth of Moshe Rabbeinu, peace be upon him (וְהַק״ל שָׁנָה שֶׁיָּשְׁבוּ יִשְׂרָאֵל בְּמִצְרַיִם קוֹדֶם לֵידַת מֹשֶׁה רַבֵּינוּ ע״ה), were in order to bring and rescue (הָיוּ לְהָבִיא וּלְהַצִּיל), those sparks of the seminal emission of Adam HaRishon during the one hundred and thirty years (אוֹתָם נִיצוֹצוֹת שֶׁל קֶרִי שֶׁל אָדָם הָרִאשׁוֹן בְּק״ל שָׁנָה), which gathered them from the nakedness of Egypt, as is known (אֲשֶׁר לִקְּטוּם עֶרְוַת מִצְרַיִם כַּנּוֹדָע). And therefore they were judged with hard labor (וְלָכֵן נִדּוֹנוּ בַּעֲבוֹדָה קָשָׁה), to refine them and whiten them [purify them] (לְצָרְפָם וּלְלַבְּנָם), but I have already informed you (אֲבָל הוֹדַעְתִּיךָ כְּבָר), in Sha‘ar Olam HaTohu (בְּשַׁעַר עוֹלַם הַתֹּהוּ), that these sparks (כִּי נִיצוֹצוֹת אֵלּוּ), first came in the generation of the Flood and in the generation of the Dispersion (בָּאוּ תְּחִלָּה בְּדוֹר הַמַּבּוּל וּבְדוֹר הַפַּלָּגָה), and they also sinned with the sin of Adam HaRishon (וְגַם הֵם חָטְאוּ בַּעֲוֹן אָדָם הָרִאשׁוֹן), and they were wasting their seed, as is known (וְהָיוּ מַשְׁחִיתִים זַרְעָם כַּנּוֹדָע).

And behold (וְהִנֵּה), those sparks that were the descendants of Adam (אוֹתָם הַנִּיצוֹצוֹת שֶׁהָיוּ בְּנֵי בְנֵיהֶם שֶׁל אָדָם), and behold (וְהִנֵּה), those that emerged in the generation of the Flood (אוֹתָם אֲשֶׁר יָצְאוּ בְּדוֹר הַמַּבּוּל), these were the very mystery of those Egyptians whom Yosef circumcised (הִנֵּה אֵלֶּה הָיוּ הֵם סוֹד אֵלּוּ הַמִּצְרִיִּים שֶׁמָּל יוֹסֵף), and he returned them to Kedushah [Holiness] (וְהֶחֱזִירָם אֶל הַקְּדוּשָׁה), in the secret of the Supernal Covenant (בְּסוֹד בְּרִית הָעֶלְיוֹן), because they emerged from there in the secret of Keri [seminal emission] (לְפִי שֶׁיָּצְאוּ מִשָּׁם בְּסוֹד קֶרִי). And this is the meaning of (וְזֶהוּ): “And the people he transferred to the cities, from one end of the border of Egypt to the other” (וְאֶת הָעָם הֶעֱבִיר אֹתוֹ לֶעָרִים מִקְצֵה גְבוּל מִצְרַיִם) (Genesis 47:21), for those whom Yosef transferred (כִּי אֵלּוּ שֶׁהֶעֱבִיר יוֹסֵף), are those whom he circumcised (הֵם אוֹתָם שֶׁמָּל), and he moved them about to refine them and whiten them [purify them] (וְטִלְטְלָם לְצָרְפָם וּלְלַבְּנָם), and these are the Erev Rav (וְאֵלּוּ הֵם הָעֵרֶב רַב). And this is the secret of (וְזֶהוּ הַסּוֹד): “And he said to his people, Behold, the people of the children of Israel” (וַיֹּאמֶר אֶל עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל) (Exodus 1:9), for at first he said (כִּי תְּחִלָּה אָמַר): “Behold, the people of the children of Israel” (הִנֵּה עַם בְּנֵי יִשְׂרָאֵל), and afterward (וְאַחַר כָּךְ): “and they were disgusted because of the children of Israel” (וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל) (Exodus 1:12). And the secret of the matter is (וְסוֹד הָעִנְיָן), for indeed those who were circumcised were Hebrews (כִּי הֲלוֹא עִבְרִים הָיוּ אוֹתָם שֶׁנִּמּוֹלוּ), and they conducted themselves in their cities according to the custom of Israel (וְהָיוּ נוֹהֲגִים בְּעָרֵיהֶם מִנְהַג יִשְׂרָאֵל). However (וְאָמְנָם), Pharaoh saw these who were called “the people of the children of Israel” (רָאָה פַרְעֹה אֵלּוּ הַנִּקְרָאִים 'עַם בְּנֵי יִשְׂרָאֵל'), yet were not actually Israel themselves (וְאֵינָם יִשְׂרָאֵל מַמָּשׁ עַצְמָם), and this is the meaning of “Behold, the people of the children of Israel” (וְזֶהוּ 'הִנֵּה עַם בְּנֵי יִשְׂרָאֵל'). And this is the meaning of “And he said to his people, Behold” (וְזֶהוּ וַיֹּאמֶר אֶל עַמּוֹ הִנֵּה), meaning (פֵּירוּשׁ), for behold, these also were Egyptians (כִּי הִנֵּה גַּם אֵלּוּ הָיוּ מִצְרִיִּים), only they were not the people of Pharaoh (רַק שֶׁלֹּא הָיוּ עַמּוֹ שֶׁל פַרְעֹה), but rather the people of the children of Israel (רַק עַם בְּנֵי יִשְׂרָאֵל). Therefore (וְלָכֵן), “and he said to his people” (וַיֹּאמֶר אֶל עַמּוֹ), to the Egyptians (אֶל הַמִּצְרִיִּים), who were not the people of the children of Israel (שֶׁלֹּא הָיוּ עַם בְּנֵי יִשְׂרָאֵל). And afterward (וְאַחַר כָּךְ), “and they were disgusted because of the children of Israel” (וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל) (Exodus 1:12), who are Israel themselves (שֶׁהֵם יִשְׂרָאֵל מַמָּשׁ). And through this you will understand (וּבָזֶה תָּבִין), somewhat of the reason (קְצָת טַעַם), why Israel went into exile in Egypt (לָמָּה גָּלוּ יִשְׂרָאֵל בְּמִצְרַיִם), because of these sparks which they gathered (בִּשְׁבִיל נִיצוֹצוֹת אֵלּוּ שֶׁלִּקְּטוּם), from the nakedness of Egypt (עֶרְוַת מִצְרַיִם), and understand this (וְהָבֵן). And this is the secret of (וְזֶהוּ סוֹד): “and also an Erev Rav went up with them” (וְגַם עֵרֶב רַב עָלָה אִתָּם) (Exodus 12:38). For these were the secret of the mixture (כִּי אֵלּוּ הָיוּ סוֹד הָעֵרֶב), that these sparks of Kedushah became mixed in Egypt (שֶׁנִּתְעָרְבוּ נִיצוֹצוֹת הַקְּדוּשָׁה אֵלּוּ בְּמִצְרַיִם), and therefore Moshe desired to elevate them (וּלְפִיכָךְ רָצָה מֹשֶׁה לְהַעֲלוֹתָם), but the Holy One, blessed be He (אַךְ הקב״ה), saw that they were still not rectified and fitting (רָאָה שֶׁהִנֵּה עֲדַיִן לֹא הָיוּ מְתוּקָּנִים וּרְאוּיִים), and He did not wish to bring them out yet (וְלֹא הָיָה רוֹצֶה לְהוֹצִיאָם עֲדַיִן). However (וְאָמְנָם), there were two kinds mentioned in the Zohar (ב׳ מִינִים הָיוּ הַנִּזְכָּרִים בַּזֹּהַר), who were great sorcerers (שֶׁהָיוּ מְכַשְּׁפִים גְּדוֹלִים), and these were called Erev Rav (וְאֵלּוּ נִקְרְאוּ עֵרֶב רַב), and there are sorcerers who are called Erev Katan (וְיֵשׁ מְכַשְּׁפִים הַנִּקְרָאִים עֵרֶב קָטָן), as mentioned in the Zohar, Parashat Ki Tisa (כַּנִּזְכָּר בַּזֹּהַר פָּרָשַׁת כִּי תִשָּׂא) (daf 191a): “for there is a great mixture and a small mixture” (דְּאִית עֵרֶב רַבָּא וְעֵרֶב זְעֵירָא). These practiced their sorcery at the time of the beginning of Minchah Gedolah [the early afternoon] (אֵלּוּ הָיָה כִּשּׁוּף שֶׁלָּהֶם בִּזְמַן הַתְחָלַת מִנְחָה גְּדוֹלָה), and these practiced their sorcery at the time of Minchah Ketanah [the late afternoon] (וְאֵלּוּ הַכִּשּׁוּף שֶׁלָּהֶם בִּזְמַן מִנְחָה קְטַנָּה), when drops of Gevurot fall below at those times (שֶׁנּוֹפְלִים טִפּוֹת גְּבוּרוֹת לְמַטָּה בְּאוֹתָם הַזְּמַנִּים), and the offering of the continual sacrifice specifically between the evenings (וְהַקָּרְבָּן שֶׁל תָּמִיד בֵּין הָעַרְבַּיִם דַּיְיקָא), would weaken this sorcery and this strengthening (הָיָה מַחֲלִישׁ הַכִּשּׁוּף וְהַהִתְגַּבְּרוּת הַזֶּה), and would sweeten the three hundred and twenty judgments together with two inclusions (וְהָיָה מְמַתֵּק הַשַּׁ״ךְ דִּינִים עִם ב׳ כּוֹלְלִים). For there are two kinds of the three hundred and twenty (שֶׁיֵּשׁ ב׳ מִינֵי שַׁ״ךְ), one from the thirty-two Elohim (אֶחָד מִן ל״ב אֱלֹהִי״ם), in the inclusion of ten (בִּכְלִילוּת עֶשֶׂר), and the second from the judgment of Adonai (וְהַשֵּׁנִי מִן די״ן שֶׁל אַדְנ״י), and the five Alefs sweeten them (וְהַה׳ אַלְפִין מְמַתְּקִים אוֹתָם), in the secret of youth and maiden (בְּסוֹד נַעַר נַעֲרָה), three hundred and twenty and three hundred and twenty-five judgments (שַׁ״ךְ וְשכ״ה דִּינִין). And the three hundred and twenty together with these two inclusions (וְשַׁ״ךְ עִם ב׳ כּוֹלְלִים הָאֵלֶּה), are equal in gematria to lamb (הֵם בְּגִימַטְרִיָּא כֶּבֶשׂ), and therefore the Holy One, blessed be He, commanded concerning two lambs (וְלָכֵן צִוָּה הקב״ה עַל שְׁנֵי כְּבָשִׂים): “the one lamb you shall offer in the morning, and the second lamb you shall offer between the evenings” (אֶת הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר, וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם) (Numbers 28:4). And therefore (וְלָכֵן): “Command the children of Israel” (צַו אֶת בְּנֵי יִשְׂרָאֵל) (Numbers 28:2), an Olah [burnt offering] (עוֹלָה), to Adonai of Asiyah (אֶל־אֲדֹנָי דַּעֲשִׂיָּה), to weaken ninety-six thousand masters of wailing (לְהַחֲלִישׁ צ״ו אַלְפִין מָארֵי דִילָלָא), and also in Asiyah it is actual excrement (וְגַם בַּעֲשִׂיָּה הִיא צוֹאָה מַמָּשׁ), “go, say to him” (צֵא תֹּאמַר לוֹ), which is idolatry (שֶׁהִיא עֲבוֹדָה זָרָה), saying (הָאוֹמֶרֶת): “These are your gods, O Israel” (אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל) (Exodus 32:4). For a spark of Kedushah [Holiness], sparks of purity, are within it (כִּי נִיצוֹץ קְדוּשָׁה נִיצוֹצֵי טָהֳרָה בְּקִרְבּוֹ), and through the Korban [offering] (וְעַל יְדֵי הַקָּרְבָּן), “and I shall remove his swallowed thing from his mouth” (וְהוֹצֵאתִי אֶת בִּלְעוֹ מִפִּיו) (Zephaniah 3:7), “and nations shall no longer stream to him” (וְלֹא יִנְהֲרוּ עוֹד אֵלָיו גּוֹיִם) (Zephaniah 3:6). And through this Korban [offering] (וְעַל יְדֵי זֶה הַקָּרְבָּן), the Marei DeYelala [masters of wailing] would fall (הָיוּ מָארֵי דִילָלָא נוֹפְלִים), into the Nukvah of the Great Deep (בְּנוּקְבָא דִּתְהוֹמָא רַבָּא), and they did not have so much ability to roam through the world (וְלֹא הָיוּ לָהֶם כָּל כָּךְ לְשׁוֹטֵט בָּעוֹלָם), until midnight (עַד חֲצוֹת הַלַּיְלָה), and the smoke of the Korban [offering] (וְהֶעָשָׁן שֶׁל הַקָּרְבָּן), would scatter them (הָיָה מְפַזֵּר אוֹתָם), and this is sufficient (וְדַי בָּזֶה), and in the secret of the Korban [offering] (וּבְסוֹד הַקָּרְבָּן), we shall explain this matter sufficiently (נְבָאֵר זֶה הָעִנְיָן דֵּי צָרְכּוֹ), with the help of Atik Yomin (בְּעֶזְרַת עַתִּיק יוֹמִיָּיא). And these Erev Rav (וְאֵלּוּ הָעֵרֶב רַב), emerged from the secret of the Supernal Da’at (יָצְאוּ מִסּוֹד הַדַּעַת הָעֶלְיוֹן), which is called Rav [great] (הַנִּקְרָא רַב), and not from the side of the Yesod, which is called Katan [small] (וְלֹא מִצַּד הַיְסוֹד הַנִּקְרָא קָטוֹן), and therefore Erev Rav equals in gematria Da’at (וְלָכֵן עֵרֶב רַב בְּגִימַטְרִיָּא דַּעַת), for Moshe saw their Tikkun (שֶׁהָיָה מֹשֶׁה רוֹאֶה תִּיקּוּנָם), in the secret of ten Havayot (בְּסוֹד עֶשֶׂר הֲוָיוֹת), as it is said (שֶׁנֶּאֱמַר): “And Hashem saw that he turned aside to see” (וַיַּרְא יהוה כִּי סָר לִרְאוֹת) (Exodus 3:4), whose value is two hundred and sixty (הָעוֹלִים ס״ר), and the ten Havayot are the principal matter (וְהָעֶשֶׂר הֲוָיוֹת הֵם הָעִיקָּר). For they are from Abba (כִּי הֵם מֵאַבָּא), and they include the Kelim [vessels] of Imma (וְכוֹלְלִים כְּלֵי אִמָּא), which are ten Ehyehs (שֶׁהֵם עֶשֶׂר אֶהְיֶ״ה), which are clothed within them (שֶׁהֵם מְלוּבָּשִׁים בָּהֶם), and both together equal Da’at (וּשְׁנֵיהֶם עוֹלִים דַּעַת), and both are in one verse (וּשְׁנֵיהֶם בְּפָסוּק אֶחָד): “And Hashem said to Moshe, thus shall you say to the children of Israel: Ehyeh has sent me to you” (וַיֹּאמֶר ה׳ אֶל מֹשֶׁה כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶ״ה שְׁלָחַנִי אֲלֵיכֶם) (Exodus 3:14), and ten times Ehyeh equal two hundred and ten (וְי׳ פְּעָמִים אֶהְיֶ״ה עוֹלִים רד״ו), corresponding to the exile of Egypt (כְּמִנְיַן גָּלוּת מִצְרַיִם). And it is also known (וְיָדוּעַ גַּם כֵּן), that seven Chokhmot and seven Binot and seven Keterim were sent above (כִּי ז׳ חָכְמוֹת וְז׳ בִּינוֹת וְז׳ כְּתָרִים נִשְׁלְחוּ לְמַעְלָה), and from them were made the Three Heads (וְנַעֲשׂוּ מֵהֶם תְּלַת רֵישִׁין), and each one of the Keterim has ten in actuality (וְכָל אֶחָד מֵהַכְּתָרִים יֵשׁ לוֹ עֶשֶׂר בְּפוֹעַל), and it follows that they are three times seventy (וְנִמְצָא שֶׁהֵם ג׳ פְּעָמִים שִׁבְעִים), equaling two hundred and ten (עוֹלִים רד״ו), to rectify them and bring down Neshamot [souls] (לְתַקֵּן אוֹתָן וּלְהוֹרִיד נְשָׁמוֹת), called Mochin (הַנִּקְרָאִים מוֹחִין), which are the Neshamot [souls] of the Generation of Knowledge (שֶׁהֵם נִשְׁמוֹת דּוֹר דֵּעָה), together with Moshe and Aharon and Miriam, peace be upon them (עִם מֹשֶׁה וְאַהֲרֹן וּמִרְיָם ע״ה). And those who sinned (וְאֵלּוּ שֶׁחָטְאוּ), and caused cutting above (וְקִצְּצוּ לְמַעְלָה), in the secret of “a stiff-necked people” (בְּסוֹד עַם קְשֵׁה עֹרֶף), returned to the Klipah of Pharaoh (וְחָזְרוּ לִקְלִיפַּת פַּרְעֹה), which has the same letters as HaOref [the nape] (שֶׁהוּא אוֹתִיּוֹת הָעֹרֶף), for he grasped hold of the nape of Zeir Anpin (שֶׁנֶּאֱחַז בָּעֹרֶף דְּזָעִיר), meaning (דְּהַיְנוּ), that he was drawing sustenance from the opening of the nape of Zeir Anpin (שֶׁהָיָה יוֹנֵק מֵחוֹר הָעֹרֶף דְּזָעִיר), together with his three ministers mentioned in the Torah (עִם שְׁלֹשָׁה שָׂרָיו הַנִּזְכָּרִים בַּתּוֹרָה), namely the chief baker and the chief cupbearer and the chief butcher (שֶׁהוּא שַׂר הָאוֹפִים וְשַׂר הַמַּשְׁקִים וְשַׂר הַטַּבָּחִים), which are the three Elohim in the throat (שֶׁהֵם ג׳ אֱלֹהִי״ם שֶׁבַּגָּרוֹן). And this is the secret of the three veins in the neck (וְהוּא סוֹד הַג׳ וּוְרִידִין שֶׁבַּצַּוָּאר), concerning which Rabbi Yehudah says in Masekhet Chullin (שֶׁאוֹמֵר רַבִּי יְהוּדָה בְּמַסֶּכֶת חוּלִין), that one must slaughter the veins in the neck (שֶׁצָּרִיךְ לִשְׁחוֹט הַוְּרִידִין שֶׁבַּצַּוָּאר) (Chullin 27a) (Shulchan Aruch, Yoreh Deah 21), in order to weaken them (כְּדֵי לְהַחֲלִישָׁם), and they are the secret of “a stiff-necked people” (וְהֵם סוֹד עַם קְשֵׁה עֹרֶף), mentioned in Parashat Ekev (הַנִּזְכָּר בְּפָרָשַׁת עֵקֶב). And this is the meaning of what the verse says (וְזֶהוּ שֶׁאוֹמֵר הַפָּסוּק): “Sanctify unto Me every firstborn” (קַדֶּשׁ לִי כָּל בְּכוֹר) (Exodus 13:2). For there is one great difficulty in these verses (כִּי יֵשׁ קוּשְׁיָא אַחַת גְּדוֹלָה בַּפְּסוּקִים הָאֵלּוּ), for at first the Blessed Name said (כִּי תְּחִלָּה אָמַר הַשֵּׁם יִתְבָּרַךְ): “Sanctify unto Me every firstborn” (קַדֶּשׁ לִי כָּל בְּכוֹר) (Exodus 13:2), and Moshe did not do so (וּמֹשֶׁה לֹא עָשָׂה כֵּן), but rather: “And Moshe said to the people” (רַק וַיֹּאמֶר מֹשֶׁה אֶל הָעָם) (Exodus 13:3), and afterward in the second section (וְאַחַר כָּךְ בַּפָּרָשָׁה הַשְּׁנִיָּה), then he commanded them with the commandment of the Blessed Name (אָז צִוָּם מִצְוַת הַשֵּׁם יִתְבָּרַךְ): “and you shall cause every opening of the womb to pass over” (וְהַעֲבַרְתָּ כָּל פֶּטֶר רֶחֶם) (Exodus 13:12). And this is a great wonder (וְזוֹ תֵּימָה גְּדוֹלָה). However, the matter is (אַךְ הָעִנְיָן), for have we not already explained (כִּי הֲלֹא כְּבָר בֵּאַרְנוּ), that Moshe Rabbeinu, peace be upon him, wished to bring them beneath the wings of the Shekhinah (כִּי מֹשֶׁה רַבֵּינוּ ע״ה הָיָה רוֹצֶה לְהַכְנִיסָם תַּחַת כַּנְפֵי הַשְּׁכִינָה), but the Blessed Name did not wish this (וְלֹא כֵּן הַשֵּׁם יִתְבָּרַךְ), because they were still not rectified and fitting (לְפִי שֶׁעֲדַיִן לֹא הָיוּ מְתוּקָּנִים וּרְאוּיִים). And behold (וְהִנֵּה), the Blessed Name said (הַשֵּׁם יִתְבָּרַךְ אָמַר): “Sanctify unto Me every firstborn among the children of Israel” (קַדֶּשׁ לִי כָּל בְּכוֹר בִּבְנֵי יִשְׂרָאֵל), and not among the people (וְלֹא בָעָם), which is the Erev Rav (שֶׁהוּא הָעֵרֶב רַב), because they were still not rectified (לְפִי שֶׁעֲדַיִן לֹא הָיוּ מְתוּקָּנִים). Therefore (וְלָכֵן), it was not fitting to sanctify their firstborn (אֵין רָאוּי לְקַדֵּשׁ אֶת הַבְּכוֹרוֹת שֶׁלָּהֶם), especially since you know (וּבִפְרָט כְּמוֹ שֶׁיָּדַעְתָּ), that the sin of Keri [seminal emission] ascends to the Supernal Da’at (כִּי עֲוֹן הַקֶּרִי עוֹלֶה עַד הַדַּעַת הָעֶלְיוֹן), which is called Bekhor [firstborn] (הַנִּקְרָא בְּכוֹר). However (וְאָמְנָם), Moshe Rabbeinu, peace be upon him, saw (מֹשֶׁה רַבֵּינוּ ע״ה רָאָה), that if now this commandment, which was the first commandment at their departure from Egypt (שֶׁאִם עַתָּה מִצְוָה שֶׁהָיְתָה רִאשׁוֹנָה בְּצֵאתָם מִמִּצְרַיִם), would be given to Israel and not to them (וְהָיָה נוֹתְנָהּ לְיִשְׂרָאֵל וְלֹא לָהֶם), they would return to Egypt (הָיוּ חוֹזְרִים לְמִצְרַיִם), when they saw that they were not entering into one category (בִּרְאוֹתָם שֶׁאֵין נִכְנָסִים בְּסוּג אֶחָד). Just as they later did with the Calf (כְּמוֹ שֶׁעָשׂוּ אַחַר כָּךְ בָּעֵגֶל), when they saw the Ark traveling before the children of Israel and not before them (שֶׁרָאוּ הָאָרוֹן נוֹסֵעַ לִפְנֵי בְּנֵי יִשְׂרָאֵל וְלֹא לִפְנֵיהֶם), and likewise they were outside the cloud (וְכֵן הֵם הָיוּ חוּץ לֶעָנָן), and therefore they said (וְלָזֶה אָמְרוּ): “Arise, make for us gods that shall go before us” (קוּם עֲשֵׂה לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ) (Exodus 32:1). Because of this fear (מִפַּחַד זֶה), Moshe Rabbeinu, peace be upon him, began by speaking a commandment that was equal for them and for Israel (הִתְחִיל מֹשֶׁה רַבֵּינוּ ע״ה לוֹמַר מִצְוָה זוֹ הַשָּׁוָה לָהֶם וּלְיִשְׂרָאֵל), namely the commandment of Chametz [leaven] (שֶׁהִיא מִצְוַת הֶחָמֵץ), and within his words he informed them (וּבִכְלַל דְּבָרָיו הוֹדִיעָם), that they have no portion in the commandment of the sanctification of the firstborn (שֶׁאֵין לָהֶם חֵלֶק בְּמִצְוַת קְדוּשַּׁת בְּכוֹרוֹת). And the matter is (וְהָעִנְיָן), for behold at first it was stated in the plural (כִּי הֲלוֹא תְּחִלָּה נֶאֱמַר בִּלְשׁוֹן רַבִּים): “that you came out” (אֲשֶׁר יְצָאתֶם), “today you are going out” (הַיּוֹם אַתֶּם יֹצְאִים) (Exodus 13:3–4), and the rest of the section is stated in the singular (וְכָל שְׁאָר הַפָּרָשָׁה נֶאֱמַר בִּלְשׁוֹן יָחִיד), and it says (וְאָמַר): “remember” (זָכוֹר), “when Hashem your God brings you” (כִּי יְבִיאֲךָ ה׳ אֱלֹהֶיךָ). And this is because (וְהוּא כִּי), at first he spoke with the Erev Rav (בַּתְּחִלָּה דִּבֵּר עִם הָעֵרֶב רַב), and afterward with Israel (וְאַחַר כָּךְ עִם יִשְׂרָאֵל), and he said (וְאָמַר): “from the house of slaves” (מִבֵּית עֲבָדִים), meaning (פֵּירוּשׁ), that Egypt is called “the house of slaves” (שֶׁמִּצְרַיִם נִקְרָא בֵּית עֲבָדִים), for Israel were enslaved there (שֶׁנִּשְׁתַּעְבְּדוּ שָׁם יִשְׂרָאֵל), and the intention is not that they, namely the Erev Rav, were enslaved there (וְאֵין הַכַּוָּנָה שֶׁהֵם הָעֵרֶב רַב נִשְׁתַּעְבְּדוּ שָׁם), and this is the meaning of “and Moshe said to the people” (וְזֶהוּ וַיֹּאמֶר מֹשֶׁה אֶל הָעָם), namely the Erev Rav (שֶׁהֵם הָעֵרֶב רַב). And he says (וְאוֹמֵר): “for with a strong hand” (כִּי בְּחוֹזֶק יָד), meaning (פֵּירוּשׁ), “for the children of Israel are Mine” (כִּי לִי בְּנֵי יִשְׂרָאֵל) (Leviticus 25:55), there was not such a need for strength (לֹא הָיָה צָרִיךְ כָּל כָּךְ חִיזּוּק), for with a great claim Moshe came to Pharaoh (כִּי בְּטַעֲנָה גְּדוֹלָה בָּא מֹשֶׁה אֶל פַּרְעֹה): “send forth the children of Israel that they may serve Me” (שַׁלַּח אֶת בְּנֵי יִשְׂרָאֵל וְיַעַבְדוּנִי). But these, who were Egyptians like themselves (אַךְ אֵלּוּ שֶׁהָיוּ מִצְרִיִּים כְּמוֹתָם), were such that had it not been for the strong hand and the miracles and the wonders (לוּלֵי חוֹזֶק יָד וְהַנִּסִּים וְהַמּוֹפְתִים), Pharaoh would not have sent them out (לֹא הָיָה מְשַׁלְּחָם פַּרְעֹה), and this is the meaning of “for with a strong hand He brought us out” (וְזֶהוּ כִּי בְּחוֹזֶק יָד הוֹצִיאָנוּ), and therefore you too are included in “no leaven shall be eaten” (וְלָכֵן גַּם אַתֶּם בְּלֹא יֵאָכֵל חָמֵץ), for the people were driven out and could not delay (כִּי גֹרְשׁוּ הָעָם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ) (Exodus 12:39).

And the matter is (וְהָעִנְיָן), I have already informed you (כְּבָר הוֹדַעְתִּיךָ), that the Erev Rav are in the secret of the Supernal Da’at of Binah (שֶׁעֵרֶב רַב הֵם בְּסוֹד 'הַדַּעַת הָעֶלְיוֹן' דְּבִינָה), and the secret of the Malkhut of the Binah (וְסוֹד 'מַלְכוּת' שֶׁל הַבִּינָה), is the secret of the supernal guarded Matzah (הוּא סוֹד הַמַּצָּה שְׁמוּרָה הָעֶלְיוֹנָה), and it is the great Dalet of Echad (וְהִיא הַדֵּי דְּאֶחָד רַבָּתִי), as we shall explain in the secret of the Matzah (כְּמוֹ שֶׁנְּבָאֵר בְּסוֹד הַמַּצָּה). And therefore Israel were commanded concerning Matzah (וְלָכֵן נִצְטַוּוּ יִשְׂרָאֵל בְּמַצָּה), the first Mitzvah at their departure from the land of Egypt (מִצְוָה רִאשׁוֹנָה לְצֵאתָם מֵאֶרֶץ מִצְרַיִם). And behold, there also is the secret of “women’s Da’at is light” (וְהִנֵּה גַּם שָׁם הוּא סוֹד 'נָשִׁים דַּעְתָּן קַלָּה') (Shabbat 33b), for Matzah equals in gematria Kalah [light] (כִּי מַצָּה גִּימַטְרִיָּא קַלָּה), which are the secret of the Gevurot (שֶׁהֵם סוֹד הַגְּבוּרוֹת), namely five Havayot of Gevurot (דְּהַיְנוּ ה׳ הֲוָיוֹת גְּבוּרוֹת), which equal one hundred and thirty (עוֹלִים ק״ל), and they are five Havayot (וְהֵם ה׳ הֲוָיוֹת), to guard them from leavening and from the leaven of the Klipot (לִשְׁמוֹר אוֹתָם מֵחִימּוּץ וּשְׂאוֹר הַקְּלִיפּוֹת), so that they not attach to them (שֶׁלֹּא יִתְדַּבְּקוּ בָהֶם). And the Erev Rav did not wish to listen to Moshe Rabbeinu, peace be upon him (וְהָעֵרֶב רַב לֹא רָצוּ לִשְׁמֹעַ אֶל מֹשֶׁה רַבֵּינוּ ע״ה), and they corrupted him and us (וְקִלְקְלוּ אוֹתוֹ וְאוֹתָנוּ), still today in this bitter exile (עוֹד הַיּוֹם בַּגָּלוּת הַחֵל הַזֶּה), as I explained in Sha‘ar Abba and Imma (כַּאֲשֶׁר בֵּאַרְתִּי בְּשַׁעַר אַבָּא וְאִמָּא), concerning their five groups (בְּעִנְיַן ה׳ כִּתּוֹת שֶׁלָּהֶם): Nefilim, Refaim, Anakim, Gibborim, Amalekim (נְפִילִים, רְפָאִים, עֲנָקִים, גִּבּוֹרִים, עֲמָלֵקִים). For they are still today (שֶׁהֵם עוֹד הַיּוֹם הַזֶּה), ruling over Israel who study Torah with rods and with cruelty (רוֹדִין אֶת יִשְׂרָאֵל לוֹמְדֵי תּוֹרָה בְּמַקְלוֹת וּבְאַכְזָרִיּוּת), for they do not bear the yoke (שֶׁאֵינָם נוֹשְׂאִים בְּעוֹל), and they say that the burden of the tax is upon them (וְאוֹמְרִים דְּכוֹבֶד הַמַּס עֲלַיְיהוּ), [upon the Erev Rav] ([עַל הָעֵרֶב רַב]), as it is in the Ra‘aya Meheimna of Parashat Beha‘alotekha (כְּמוֹ שֶׁהוּא בְּרַעְיָא מְהֵימְנָא דְּפָרָשַׁת בְּהַעֲלוֹתְךָ) (daf 153a).

Until the Mashiach of Hashem comes (עַד שֶׁיָּבוֹא מְשִׁיחַ ה׳), and He pours upon us a spirit from on high to comfort us (וְיֵעָרֶה עָלֵינוּ רוּחַ מִמָּרוֹם לְנַחֲמֵנוּ), and it will be fulfilled in them (וִיקוּיַּם בָּהֶם): “and they stood at the foot of the mountain” (וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר) (Exodus 19:17), “and He suspended the mountain over them like a barrel” (וְכָפָה עֲלֵיהֶם הַר כְּגִיגִית) (Shabbat 88a), and He will say (וְיֹאמַר), if you accept Torah scholars upon yourselves like an ox to the yoke and like a donkey to the burden (אִם תְּקַבְּלוּ תַּלְמִידֵי חֲכָמִים עֲלֵיכֶם כְּשׁוֹר לְעוֹל וְכַחֲמוֹר לְמַשּׂוֹי), it is good (מוּטָב), and if not (וְאִם לָאו), there in exile shall be your burial (שָׁם בַּגָּלוּת תְּהֵא קְבוּרַתְכֶם). And it will be fulfilled in them (וִיקוּיַּם בָּהֶם): “and to the land of Israel they shall not come” (וְאֶל אַדְמַת יִשְׂרָאֵל לֹא יָבֹאוּ) (Ezekiel 13:9), and the Mashiach will not bring them out in the ingathering of our exiles (וְלֹא יוֹצִיאָם מָשִׁיחַ בְּקִבּוּץ גָּלֻיּוֹתֵינוּ). And regarding everyone who supports those who study Torah (וְכָל הַמַּחֲזִיק לוֹמְדֵי תוֹרָה), it is said of him (נֶאֱמַר עָלָיו): “She is a tree of life to those who hold fast to her” (עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ) (Proverbs 3:18), and he will not die in exile (וְלֹא יָמוּת בְּגָלוּתָא). And concerning him it is said (וְעָלָיו אִתְמַר): “everyone who engages in Torah, even those who support Torah scholars, the dew of Torah revives him, and whoever does not engage in Torah, the dew of Torah does not revive him” (כָּל הָעוֹסֵק בַּתּוֹרָה אֲפִילוּ בְּלוֹמְדֵי תוֹרָה, טַל תּוֹרָה מְחַיֵּיהוּ, וְכָל שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה אֵין טַל תּוֹרָה מְחַיֵּיהוּ) (Ketubot 111b). And the prophet calls them (וְהַנָּבִיא קוֹרֵא אוֹתָם): “worthless shepherds” (רֹעֵי הָאֱלִיל) (Zechariah 11:17). And in the future to come (וְלֶעָתִיד לָבוֹא), Hashem will judge these shepherds (יָשְׁפּוֹט ה׳ עִם הָרוֹעִים הָאֵלֶּה), who exalted themselves over the community for nothing (שֶׁהָיוּ מִתְגָּאִים עַל הַצִּבּוּר בְּחִנָּם), and gave their money with interest (וְכַסְפָּם נָתְנוּ בְּנֶשֶׁךְ), they are the ones of whom it is said (הֵם אֲשֶׁר): “and they devoured Israel with every mouthful” (וַיֹּאכְלוּ אֶת יִשְׂרָאֵל בְּכָל פֶּה) (Isaiah 9:11). And one who has the ability to protest and does not protest (וּמִי שֶׁיֵּשׁ בְּיָדוֹ לִמְחוֹת וְאֵינוֹ מוֹחֶה), is destined to be judged for it (עָתִיד לִתֵּן עָלָיו אֶת הַדִּין). And woe unto them (וְאוֹי לָהֶם), from the Bat Kol [heavenly voice] that proclaims every day (מֵהַבַּת קוֹל הָאוֹמֶרֶת בְּכָל יוֹם): “Woe unto you because of the insult to the Torah” (אוֹי לָכֶם מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה) (Avot 6:2). And in the future to come (וְלֶעָתִיד לָבוֹא), Moshe Rabbeinu, peace be upon him (מֹשֶׁה רַבֵּינוּ ע״ה), will come and demand redress for the insult to the Torah (יָבוֹא וְיִתְבַּע עֶלְבּוֹנָהּ שֶׁל תּוֹרָה), from each and every individual alone (מִכָּל אֶחָד וְאֶחָד לְבַדּוֹ), and “the coming day shall set them ablaze” (וְלַהַט אוֹתָם הַיּוֹם הַבָּא) (Malachi 3:19), “like the sun going forth in its might” (כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ) (Judges 5:31). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ ה׳ לְעוֹלָם אָמֵן וְאָמֵן).