Daf 36a (דַּף ל״ו ע״א)

Rabbi Ḥizkiyah taught (תָּאנֵי ר׳ חִזְקִיָּה): two types of blood were revealed (תְּרֵין דָּמֵי אִתְחֲזוּ), corresponding to two crowns (לָקֳבֵל תְּרֵי כִּתְרִין), which were revealed (אִתְחֲזוּ), Some say: which were aroused (נ״א: דְּאִתְעַרּוּ) above at that moment (לְעֵילָּא בְּהַהִיא שַׁעֲתָא). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): one crown that is composed of two concealed aspects (חַד כִּתְרָא דִּכְלִילָא בִּתְרֵי סִטְרִין טְמִירִין) mercy and judgment (בְּרַחֲמֵי וְדִינָא).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): In how many ways does Kudsha Berikh Hu have mercy on His children? (בְּכַמָּה אַתְרִין חָס קוּדְשָׁא בְּרִיךְ הוּא עַל בְּנוֹי). A man builds a house (עָבֵד בַּר נָשׁ בֵּיתָא), and Kudsha Berikh Hu says to him (וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ): write My Name and place it upon your entrance (כְּתוֹב שְׁמִי, וְשַׁוֵּי לְפִתְחָךְ), and you dwell within your house (וְאַתְּ שָׁרֵי לְגוֹ בֵּיתָא), and I will remain outside at your entrance to guard you (וַאֲנָא אוֹתִיב לְבַר בְּפִתְחָךְ לְנַטְרָא לָךְ). And here it is said (וְהָכָא אָמַר): inscribe at the entrance the secret of My Faith (רָשִׁים עַל פִּתְחָא רָזָא דִּמְהֵימָנוּתָא דִּילִי), and you dwell within your house (וְאַתְּ שָׁרֵי לְגוֹ בֵּיתָךְ), and I will guard you from the outside (וַאֲנָא נָטִיר לָךְ לְבַר). As it is written: “And none of you shall go out of the entrance of his house until the morning” (דִּכְתִּיב: וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ עַד בֹּקֶר), and it is written: “And He shall see the blood on the lintel and on the two doorposts, and Hashem shall pass over the entrance and not allow the destroyer to enter your homes to strike” (וּכְתִיב: וְרָאָה אֶת הַדָּם עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת, וּפָסַח יְיָ עַל הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבוֹא אֶל בָּתֵּיכֶם לִנְגּוֹף) (Exodus 12). Furthermore, Rabbi Abba said (תּוּ אָמַר רִבִּי אַבָּא): in the same manner as the Holy Name was made at that moment (כְּגַוְונָא דִּשְׁמָא קַדִּישָׁא עֲבָדוּ בְּהַהוּא שַׁעֲתָא), what is that Holy Name? (מַה שְׁמָא קַדִּישָׁא)

The letter Heh (ה) was revealed in that moment of judgment (אִתְחֲזָר בְּהַאי שַׁעֲתָא דִּינָא); likewise, this blood was revealed at that moment of judgment (אוּף הָכִי אִתְחֲזָר הַאי דָּמָא בְּהַאי שַׁעֲתָא דִּינָא), as it is written: “And He shall see the blood on the lintel and on the two doorposts…” (דִּכְתִּיב: וְרָאָה אֶת הַדָּם עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת) (Exodus 12). This is the inscription of them all in red (רְשִׁימָא דְּכֻלְּהוּ סוּמָקָא), to be shown, for it was revealed in judgment to execute vengeance (לְאִתְחֲזָאָה, דְּהָא אִתְחֲזָר בְּדִינָא, לְמֶעְבַּד נוּקְמִין). And the secret of the matter (וְרָזָא דְּמִלָּה), in the same manner that it was above at that moment (כְּגַוְונָא דְּהַוֵי לְעֵילָּא בְּהַהוּא שַׁעֲתָא), when it needed to be revealed below (כַּד בָּעֵי לְאִתְחֲזָאָה לְתַתָּא): if mercy-mercy; if judgment-judgment (אִי רַחֲמֵי רַחֲמֵי, וְאִי דִּינָא דִּינָא).

This is what is written: “And you shall dip in the blood that is in the basin, and touch…” (הֲדָא הוּא דִּכְתִּיב: וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף וְהִגַּעְתֶּם וְגוֹ׳) (Exodus 12). And at the time to come, it is written: “Who is this who comes from Edom, with garments dyed crimson from Bozrah…” (וּלְזִמְנָא דְּאָתֵי כְּתִיב: מִי זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה) (Isaiah 63), prepared to reveal all judgment to execute vengeance (דְּזַמִּין לְאַחֲזָאָה (נ״א: לְאִתְחַזְרָא כֻּלְּהוּ דִּינָא לְמֶעְבַּד נוּקְמִין). “And none of you shall go out from the entrance of his house until morning” (וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ עַד בֹּקֶר) (Exodus 12). Why? (מַאי טַעֲמָא) Because it was taught (מִשּׁוּם דְּתָנֵינָן), Rabbi Yitzḥak said, Some say: Rabbi Yirmiyah (אָמַר רִבִּי יִצְחָק (אָמַר רִבִּי יִרְמְיָה): A person should not go walking in the marketplace (לָא לִיבָּעֵי לֵיהּ לְאִינִשׁ לְמֵיזַל בְּשׁוּקָא), nor be found there (וּלְאִשְׁתַּכְּחָא בְּשׁוּקָא), at a time when judgment hangs over the city (בְּזִמְנָא דְּדִינָא תַּלְיָא בְּמָתָא). For once permission is given to the destroyer, whoever he encounters is struck (דְּכֵיוָן דִּרְשׁוּתָא אִתְיְהֵיב לִמְחַבְּלָא, מַאן דְּפָגַע בֵּיהּ אִתְּזַּק). And here too, because judgment was present, one must not go out (וְהָכָא מִשּׁוּם דְּדִינָא אִשְׁתְּכַּח, לָא בַּעְיָא לְנָפְקָא לְבַר).

It was taught (תַּנְיָא): Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): At that very moment when judgment was upon the Egyptians (בְּהַהוּא מַמָּשׁ דְּאִשְׁתְּכַּח דִּינָא לְמִצְרָאֵי), at that very moment mercy was found for Yisrael (בְּהַהוּא מַמָּשׁ אִשְׁתְּכַּח רַחֲמֵי לְיִשְׂרָאֵל). This is what is written: “And I shall see the blood and I shall pass over you…” (הֲדָא הוּא דִּכְתִּיב: וְרָאִיתִי אֶת הַדָּם וּפָסַחְתִּי עֲלֵיכֶם) (Exodus 12). And so it was taught (וְכֵן תָּנָא): In all those holy crowns above (בְּכָל אִינּוּן כִּתְרִין קַדִּישִׁין דִּלְעֵילָּא), just as judgment is found, mercy is found (כְּמָה דְּאִשְׁתְּכַּח דִּינָא, אִשְׁתְּכַּח רַחֲמֵי), and all at one moment (וְכֹלָּא בִּשְׁעָתָא חֲדָא).

Rabbi Ḥizkiyah taught (תָּנָא רִבִּי חִזְקִיָּה): It is written: “And Hashem will smite Egypt with a smiting, and heal” (כְּתִיב: וְנָגַף יְיָ אֶת מִצְרַיִם נָגוֹף וְרָפוֹא) (Isaiah 19): smiting for Egypt (נָגוֹף לְמִצְרַיִם), and healing for Yisrael (וְרָפוֹא לְיִשְׂרָאֵל). What is “healing”? (מַאי וְרָפוֹא) From what they needed healing after circumcision (מִמַּה שֶׁנִּמּוֹלוּ צְרִיכִים רְפוּאָה). And it was taught (וְתָנָא): At that same moment that Egypt was smitten (בְּאוֹתָה שָׁעָה שֶׁנִּגְּפוּ מִצְרָאֵי), at that same moment Yisrael was healed (בְּאוֹתָה שָׁעָה נִתְרַפְּאוּ יִשְׂרָאֵל).

It was taught (דְּתַנְיָא): Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי), Some say: Rabbi Ḥizkiyah said (אָמַר רִבִּי חִזְקִיָּה): What is written: “And Hashem passed over the entrance…” (מַהוּ דִּכְתִּיב: וּפָסַח יְיָ עַל הַפֶּתַח) (Exodus 12)? Why “over the entrance”? It should have said, “And Hashem passed over you” (וּפָסַח יְיָ עֲלֵיכֶם מִבָּעֵי לֵיהּ). But “over the entrance” means the very entrance of the body (אֲבָל עַל הַפֶּתַח, עַל הַפֶּתַח מַמָּשׁ-זֶהוּ פֶּתַח הַגּוּף). And what is the entrance of the body? You must say: this is circumcision (וְאֵי זֶהוּ פֶּתַח הַגּוּף הֲוֵי אוֹמֵר: זוֹ מִילָה).

Rabbi Shimon said (רִבִּי שִׁמְעוֹן אָמַר): At the moment that night was divided (בְּשַׁעֲתָא דְּאִתְפְּלַג לֵילְיָא), and the holy crown was aroused toward her (וְכִתְרָא קַדִּישָׁא אִתְּעַר לְגַבָּהּ), Some say: the male was mixed with her (נ״א: אִתְעַרֵב בֵּיהּ דְּכוּרָא). And who is the male? (וּמַאן דְּכוּרָא) The Supernal Chesed (חֶסֶד עִלָּאָה), which teaches (דְּמַשְׁמַע): this one without that one does not ascend (דְּדָא בְּלָא דָא לָא סַלְקָא). And because of this: this one strikes, and that one carries (וּבְגִין דָּא: דָּא מָחֵי, וְדָא מַסֵּי), and all is in one moment (וְכֹלָּא בְּשַׁעֲתָא חֲדָא). And it is written: “And Hashem passed over the known entrance” (וּכְתִיב: וּפָסַח יְיָ עַל הַפֶּתַח הַיָּדוּעַ) (Exodus 12). What is the entrance? (מַאי הַפֶּתַח) Because it is the opening and conduit of spirit and body (מִשּׁוּם דְּאִיהוּ פִּתְחָא וּמְשִׁיכָא דְּרוּחָא וְגוּפָא).

Come and see (וְתָא חֲזֵי): Before Avraham was circumcised (עַד לָא אִתְּגְּזַר אַבְרָהָם), he was sealed and closed from all directions (הֲוָה אָטִים וְסָתִים מִכָּל סִטְרוֹי). Once he was circumcised, all was opened (מִדְּאִתְּגְּזַר אִתְפְּתַח מִכֹּלָּא), and he was no longer sealed as before (וְלָא הֲוֵי אָטִים וְסָתִים כְּקַדְמִיתָא). And this is the secret that we have learned (וְהַיְינוּ רָזָא דְּתָנֵינָן): “And he sat at the entrance of the tent” (וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל) (Bereshit 18), because the yod had been revealed (מִשּׁוּם דְּאִתְגַּלְיָיא יו״ד). What is it teaching? (מַאי קָא מַיְירֵי) Rather, Rabbi Yitzḥak said (אֶלָּא אָמַר רִבִּי יִצְחָק): that it is fortunate to be revealed in this way (דְּהוּא אַשְׁרֵי בְּגִלּוּיָא דָּא), chesed in tzedek (חֶסֶד בְּצֶדֶק). And this is the entrance of the supernal holy Mishkan (וְדָא הוּא פִּתְחָא דְּמַשְׁכְּנָא עִלָּאָה קַדִּישָׁא). Meaning, as it is written: “the tent”-the known tent (מַשְׁמַע דִּכְתִּיב: הָאֹהֶל, הָאֹהֶל הַיָּדוּעַ).

Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): When this Yod was revealed (כַּד אִתְגַּלְיָיא הַאי יו״ד), it became perfumed (אִתְבָּשַּׂר), Some say: it became sweetened (נ״א: אִתְבַּשֵׁם), and it was blessed at the entrance of the tent (וְאִתְבָּרַךְ בְּפֶתַח הָאֹהֶל), which is Tzedek, to be sweetened by Chesed (דְּהִיא צֶדֶק, לְאִתְבַּסְּמָא בְּחֶסֶ״ד). This is what is written: “In the heat of the day” (הֲדָא הוּא דִּכְתִּיב: כְּחֹם הַיּוֹם) (Bereshit 18) that is the hour in which Chesed rules (דְּהוּא שַׁעֲתָא דְּשַׁלְטָא חֶסֶד), the portion of Avraham (חוּלָקָא דְּאַבְרָהָם). And from where do we know that this entrance of the tent was perfumed in the presence of Avraham? (וּמְנָא לָן דְּהַאי פֶּתַח הָאֹהֶל אִתְבַּסַּם לְקָבְּלֵיהּ דְּאַבְרָהָם) For it is written: “And Hashem blessed Avraham in all” (דִּכְתִּיב: וַיְיָ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל) (Bereshit 24), because he was perfumed in Chesed when the yod was revealed (דְּאִתְבַּסַּם בְּחֶסֶ״ד מִדְּאִתְגַּלְיָיא יו״ד).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): “And he sat at the entrance of the tent,” as it is written: “And Hashem blessed Avraham in all” (וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל, כְּמָה דִּכְתִּיב: וַיְיָ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל) (Bereshit 24). For this is the holy entrance (דְּדָא הוּא פִּתְחָא קַדִּישָׁא), the tenth crown (כִּתְרָא עֲשִׂירָאָה). “In the heat of the day”-just as he was given the crown of Chesed (כְּחֹם הַיּוֹם, כְּמָה דְּאִתְיְהֵיב לֵיהּ כִּתְרָא דְּחֶסֶד), so it is written: “In the heat of the day” (הֲדָא הוּא דִּכְתִּיב: כְּחֹם הַיּוֹם). As he sat with this, so he sat with that (כְּמָה דְּיָתִיב בְּהַאי, כָּךְ יָתִיב בְּהַאי) for this one does not ascend without that one (דְּלָא סָלִיק הַאי בְּלָא הַאי).