Daf 35b (דַּף ל״ה ע״ב)

And in ancient texts (וּבְסִפְרֵי קַדְמָאֵי), this is the Nachash akaltaton (the twisted serpent) (דָּא נָחָשׁ עֲקַלָּתוֹן), who is constantly twisted (דְּאִיהוּ בְּעַקִּימוּ תָּדִיר), and brings confusion upon the world (וְאַיְיתֵי לְוָוטִין עַל עָלְמָא). When this one arises (כַּד הַאי קָם), the strength of that Dragon is broken (אִתְּבַר תּוּקְפֵּיהּ דְּהַהוּא תַּנִּינָא), and he is unable to stand (וְלָא יָכִיל לְמֵיקָם), until his rain is finished (עַד דְּאָבִיד גִּשְׁמֵיהּ). Because Kudsha Berikh Hu bends him into the sea when He approaches him (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא כָּפִיף לֵיהּ גּוֹ יַמָּא כַּד עָאל לְגַבֵּיהּ). And He treads upon the power of the sea (וְאִיהוּ דָּרַךְ עַל תֻּקְפֵּיהּ דְּיַמָּא). And the power of the sea is this Dragon (וְתֻקְפֵּיהּ דְּיַמָּא דָּא אִיהוּ תַּנִּינָא), as it is said: “And He treads upon the heights of the sea” (כְּמָה דְאַתְּ אָמֵר: וְדוֹרֵךְ עַל בָּמֳתֵי יָם) (Job 9). And when this Serpent arises (וְכַד הַאי נָחָשׁ קָם), then what is written? “And He shall slay the Dragon that is in the sea” (כְּדֵין מַה כְּתִיב: וְהָרַג אֶת הַתַּנִּין אֲשֶׁר בַּיָּם) (Isaiah 27) this is the Great Dragon (דָּא אִיהוּ הַתַּנִּין הַגָּדוֹל). And concerning this it is written: “Behold, I am against you…” (וְעַל דָּא כְּתִיב: הִנְנִי עָלֶיךָ) (Ezekiel 29). And this Serpent is Me'orot [Curses/Lights] (וְדָא נָחָשׁ אִיהוּ מְאֹרֹת), with confusion to all (בִּלְוָוטִין לְכֹלָּא), because he is powerful over it (בְּגִין דְּאִיהוּ תַּקִּיפָא עָלֵיהּ), through the power of that great river, which is called Chiddekel (בְּתֻקְפֵּיהּ דְּהַהוּא נָהָר רַבְרְבָא דְּאִקְרֵי חִדֶּקֶל), and this has been established (וְהָא אוֹקִימְנָא).

That Serpent is on dry land when this one goes out with this one (הַהוּא נָחָשׁ אִיהִי בְּיַבֶּשְׁתָּא כַּד נָפְקִין דָּא בְּדָא). The one on dry land is constantly empowered (דָּא דִּבְיַבֶּשְׁתָּא אִתְתְּקַף תָּדִיר), because all his paths and strengths are on dry land (בְּגִין דְּכָל אוֹרְחוֹי וְתֹקְפוֹי בְּיַבֶּשְׁתָּא אִיהוּ), and he eats earth and dust constantly (וְאָכִיל אַרְעָא וְעַפְרָא תָּדִיר), as it is said: “And dust you shall eat all the days of your life” (כְּמָה דְאַתְּ אָמֵר: וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ) (Bereshit 3). This one grows in dust (דָּא גַּדִּיל בְּעַפְרָא), and this one grows in water (וְדָא גַּדִּיל בְּמַיָּא).

The Serpent who grows in water is not as strong as the one who grows on dry land (נָחָשׁ דְּאִתְגַּדִּיל בְּמַיָּא, לָאו תַּקִּיפָא כְּהַאי דְּאִתְגַּדִּיל בְּיַבֶּשְׁתָּא). And because of this it is written: “Me’orot” is written deficient (וְעַל דָּא כְּתִיב: מְאֹרֹת חָסֵר) (Bereshit 1). And this one encountered that which was from the water (וְדָא אִזְדָּמַן לְגַבֵּי הַהוּא דְּמַיָּא). And even though (וְאַף עַל גַּב) Some say: and this one did not (נ״א: וְדָא לָא) encounter it (דְּאִזְדְּמַן לְגַבֵּיהּ), he did not fight against him (לָא אֲגַח לְגַבֵּיהּ), except Kudsha Berikh Hu alone (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי), who slew him from within the sea (דְּקָטִיל לֵיהּ מִגּוֹ יַמָּא), as we have established (כְּמָה דְּאוֹקִימְנָא), because of the arrogance of spirit that was in him (בְּגִין גַּסּוּת רוּחָא דְּבֵיהּ), as it is said: “That said: My river is mine…” (כְּמָה דְאַתְּ אָמֵר: אֲשֶׁר אָמַר לִי יְאֹרִי וְגוֹ׳) (Ezekiel 29). “And Hashem passed through to strike Egypt…” (וְעָבַר יְיָ לִנְגּוֹף אֶת מִצְרַיִם וְגו׳) (Exodus 12). It was taught, Rabbi Yosei said (תָּנָא אָמַר רִבִּי יוֹסֵי): this verse is difficult (הַאי קְרָא קַשְׁיָא), for it says: “And He shall see the blood, and then He shall pass over,” implying it is only a sign (וְכִי וְרָאָה אֶת הַדָּם וְאַחַר כַּךְ וּפָסַח, דְּמַשְׁמַע דְּסִימָנָא הוּא דְּעָבִיד). And if you say it was because the blood was a mitzvah (וְאִי תֵּימָא בְּגִין דָּמָא דְּאִיהוּ מִצְוָה), why was it placed outside? (אֲמַאי לְבַר) And why in three places of the entrance? (וַאֲמַאי בִּתְלַת דּוּכְתֵּי דְּפִתְחָא) But it is written: “He reveals the deep things…” (וְהָא כְּתִיב: הוּא גַּלֵּי עֲמִיקָתָא וְגו׳) (Daniel 2). And what is the reason that the blood needed to be revealed upon the lintel and the two doorposts? (וּמַאי טַעְמָא בָּעָא דְּאִתְגַּלְיָא דָּמָא עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת)

Rather, it was taught: It is written, “And Hashem saw and was provoked” (אֶלָּא תָּנָא: כְּתִיב: וַיַּרְא יְיָ וַיִּנְאָץ) (Deuteronomy 32), and it is written: “And Hashem saw that the evil of man was great upon the earth” (וּכְתִיב: וַיַּרְא יְיָ כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ) (Bereshit 6). And we have learned: supernal providence is not seen (וְתָנֵינָן: לָא אִתְחָזֵי אַשְׁגָּחוּתָא דִּלְעֵילָא), except when something is seen below-an act performed from below (אֶלָּא כַּד אִתְחָזֵי לְתַתָּא עוֹבָדָא דְּאִתְעָבֵידוּ עוֹבָדָא מִנֵּיהּ). Some say: and until something is done below (נ״א: וְעַד דְּעָבְדִין עוֹבָדָא לְתַתָּא), there is no attention from above (נ״א: לָא מַשְׁגִּיחִין (לְאַבָּאשָׁא) except the thought of idolatry (בַּר הִרְהוּרָא דְּעֲבוֹדָה זָרָה), as it is written: “Guard yourselves, lest your heart be seduced…” (דִּכְתִיב: הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם) (Deuteronomy 11). And once an act is done, supernal providence is aroused (וּמִדְּאִתְעָבֵיד עוֹבָדָא, אַשְׁגָּחוּתָא דִּלְעֵילָּא אִתְּעַר), and because of this, everything-whether for good or for evil-depends upon the deed (וּבְגִין כַּךְ, כֹּלָּא, בֵּין לְטָב וּבֵין לְבִישׁ, בְּעוֹבָדָא תַּלְיָא מִלְּתָא).

Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): All the marketplaces of Egypt were filled with impurity (כָּל שְׁוָקֵי מִצְרַיִם מַלְיָין טַעֲוָון הֲווֹ), and furthermore, in every single house (וְעוֹד דִּבְכָל בֵּיתָא וּבֵיתָא), there were kinds of entities present (הֲווֹ שְׁכִיחֵי זִינִין), which were empowered through their sorceries (דְּמִתְקַטְרֵי בְּחָרָשַׁיְיהוּ), from those lower crowns below (בְּאִינּוּן כִּתְרִין תַּתָּאִין דִּלְתַּתָּא), and an impure spirit would be aroused within them (וּמִתְעָרִין רוּחַ מִסְּאֲבָא בְּגַוַויְיהוּ). And the secret of the matter is taught (וְרָזָא דְּמִלָּה תָּנָא): it is written, “And you shall take a bunch of hyssop and dip it in the blood that is in the basin, and touch the lintel and the two doorposts…” (כְּתִיב: וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף וְאֶל שְׁתֵּי הַמְּזוּזוֹת) (Exodus 12). Why a bunch of hyssop? (אֲגֻדַּת אֵזוֹב לָמָּה) In order to burn away the impure spirit from among them (בְּגִין לְבַעֲרָא רוּחַ מִסְּאֲבָא מִבֵּינַיְיהוּ). (Some say: This verse is difficult-“And He shall see the blood, and afterward He shall pass over,” implying that it was a mere sign He made. Why? (נ״א: הַאי קְרָא קַשְׁיָא וְכִי וְרָאָה אֶת הַדָּם וְאַחַר כַּךְ וּפָסַח, דְּמַשְׁמַע דְּסִימָנָא הוּא דְּעָבִיד. אֲמַאי) Is not everything revealed before Kudsha Berikh Hu? (וְהֲלֹא כֹּלָּא גַלְיָא קַמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא) For it is written: “He reveals deep and hidden things…” (וּכְתִיב: הוּא גַּלֵּי עֲמִיקְתָא וּמְסַתְּרָתָא) (Daniel 2). Rather, it was taught: It is written: “And Hashem saw and was provoked…” (אֶלָּא תָּנָא: כְּתִיב: וַיַּרְא יְיָ וַיִּנְאָץ) (Deuteronomy 32); and it is written: “And Hashem saw that the evil of man was great…” (וּכְתִיב: וַיַּרְא יְיָ כִּי רַבָּה רָעַת הָאָדָם) (Bereshit 6).

And we have learned: supernal providence is not revealed except when something is seen below (וְתָנֵינָן: לָא אִתְחָזֵי אַשְׁגָּחוּתָא דִּלְעֵילָא אֶלָּא כַּד אִתְחָזֵי לְתַתָּא). When an act is performed, then supernal providence is aroused (וּמִדְּאִתְעַבֵּד עוֹבָדָא, אַשְׁגָּחוּתָא דִּלְעֵילָא אִתְּעַר). And because of this, everything-whether for good or for bad-depends on the deed (וּבְגִין כַּךְ, כֹּלָּא, בֵּין לְטָב וּבֵין לְבִישׁ, בְּעוֹבָדָא תָּלְיָא מִלְּתָא). “And you shall take a bunch of hyssop…” Why a bunch of hyssop? And what is the reason the blood needed to be revealed on the lintel and the two doorposts? (וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וְגו׳-אֲגֻדַּת אֵזוֹב לָמָּה וּמַאי טַעְמָא בָּעָא דְּאִתְגַּלְיָא דָּמָא עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת)

Rabbi Yosei said: All the marketplaces of Egypt were filled with impurity (אָמַר רִבִּי יוֹסֵי: כָּל שְׁוָקֵי מִצְרַיִם מַלְיָין טַעֲוָון הֲווֹ), and in every single house were kinds of forces (וּבְכָל בֵּיתָא וּבֵיתָא הֲווֹ שְׁכִיחֵי זִינִין) that engaged in sorcery (דְּמִקְטְרִין בְּחָרָשִׁיֵּיהוּ), in those lower crowns of below (בְּאִינּוּן כִּתְרִין תַּתָּאִין דִּלְתַּתָּא), and a defiled spirit was aroused within them (וּמִתְעָרִין רוּחַ מִסְּאֲבָא בְּגוֹיֵיהוּ). And for this: a bunch of hyssop-to burn away the spirit from among them (וְעַל דָּא: אֲגֻדַּת אֵזוֹב, בְּגִין לְבַעֲרָא רוּחִי מִבֵּינֵיהוּ). And to show at their entrances (וּלְאַחֲזָאָה בְּפִתְחַיְיהוּ), in these three places (בְּהָנֵי תְּלַת דּוּכְתֵּי), complete faith (מְהֵימָנוּתָא שְׁלֵימָתָא): one here (חַד הָכָא), and one here (וְחַד הָכָא), and one within (וְחַד בְּגַוַויְיהוּ). Because of this (בְּגִין כַּךְ): “And Hashem will pass over the entrance, and will not allow the destroyer to enter your homes to strike” (וּפָסַח יְיָ עַל הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבוֹא אֶל בָּתֵּיכֶם לִנְגּוֹף) (Exodus 12), because He sees the Holy Name inscribed upon the entrance (מִשּׁוּם דְּחָמֵי שְׁמָא קַדִּישָׁא רָשִׁים עַל פִּתְחָא).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): If so, why blood? (אִי הָכִי אֲמַאי דָּמָא) For we have learned (דְּהָא תָּנֵינָן): pale, red, and one that is blended among the colors (חִוָּור וְסוּמָק וְחַד דְּכָלִיל בֵּינֵי גַּוְונֵי). He said to him (אָמַר לֵיהּ): There were two kinds of blood (תְּרֵי דָּמֵי הֲווֹ): one of circumcision (חַד דְּמִילָה), and one of Pesach (וְחַד דְּפִסְחָא). The blood of circumcision is mercy (דְּמִילָה רַחֲמֵי); the blood of Pesach is judgment (דְּפִסְחָא דִּינָא).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): Not so (לָאו הָכִי), but rather as we have learned (אֶלָּא כְּמָה דְּאוֹלִיפְנָא): that Kudsha Berikh Hu converted that blood to mercy (דְּאַחְזָר הַהוּא דָּמָא קוּדְשָׁא בְּרִיךְ הוּא לְרַחֲמֵי), as if it were pale among the colors (כְּאִילּוּ הֲווֹ חִוָּור בְּגוֹ גַּוְונֵי). This is what is written: “And I passed over you and saw you wallowing in your blood, and I said to you: in your blood, live” (הֲדָא הוּא דִּכְתִּיב: וָאֶעֱבוֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמָיִךְ חֲיִי) (Ezekiel 16). And even though it was red (וְאַף עַל גַּב דְּהֲוָה סוּמָקָא), it was converted to mercy (אִתְחֲזָר לְרַחֲמֵי), for it is written: “In your blood, live” (דִּכְתִּיב: בְּדָמָיִךְ חֲיִי). And because of this (וּבְגִין כָּךְ), the entrance was marked in three directions (רָשִׁים פִּתְחָא בִּתְלַת סִטְרִין): one here (חַד הָכָא), and one here (וְחַד הָכָא), and one in the middle (וְחַד בֵּינַיְיהוּ).