Daf 36b (דַּף ל״ו ע״ב)

Another matter: “And Hashem passed through to strike Egypt” (דָּבָר אַחֵר: וְעָבַר יְיָ לִנְגּוֹף אֶת מִצְרַיִם) (Exodus 12). What is “And He passed through”? (מַאי וְעָבַר) That He passed over the walls of judgment of the crowns (דְּעָבַר עַל שׁוּרֵי דִּינָא דְּכִתְרִין), Some say: of bindings (נ״א: דְּקִטְּרִין), which were tied with other supernal crowns (דַּהֲווֹ מִתְקַשְּׁרֵי בְּכִתְרִין אֲחֲרָנִין דִּלְעֵילָּא), and He released them from their positions (וְשָׁרָא לְהוּ מִקִּיּוּמֵיהוֹן), and passed over their paths (וְעָבַר עַל אוֹרְחוֹי), in order to execute judgment through them (בְּגִין לְמֶעְבַּד בְּהוּ דִּינָא), and to guard Yisrael (וּלְנַטְרָא לְהוּ לְיִשְׂרָאֵל). And therefore it is written: “And He passed”, “And I shall pass”, “And He passed over” (וּכְדֵין הוּא: כָּל "וְעָבַר", "וְעָבַרְתִּי", "וַיַּעֲבֹר") when Kudsha Berikh Hu passes over all His paths (דְּקוּדְשָׁא בְּרִיךְ הוּא אַעֲבַר עַל כָּל אוֹרְחוֹי), whether for judgment or for mercy (אוֹ לְדִינָא, אוֹ לְרַחֲמֵי). Here, “and He passed”-to execute judgment (הָכָא "וְעָבַר" בְּגִין לְמֶעְבַּד דִּינָא); there, “and He passed over”-for mercy (הָתָם "וַיַּעֲבֹר" בְּגִין לְרַחֲמָא). “And it was at midnight, and Hashem struck all the firstborn…” (וַיְהִי בַּחֲצִי הַלַּיְלָה וַיְיָ הִכָּה כָּל בְּכוֹר וְגוֹ׳) (Exodus 12). (It is written: “But as for me, my prayer is to You, Hashem, at a time of favor…”) (כְּתִיב: וַאֲנִי תְפִלָּתִי לְךָ יְיָ עֵת רָצוֹן וְגוֹ׳) (Psalms 69).

Rabbi Ḥiyya and Rabbi Yosei were going from Usha to Lod (רִבִּי חִיָּיא וְרִבִּי יוֹסֵי הֲווֹ אַזְלֵי מֵאוּשָׁא לְלוּד), and Rabbi Ḥiyya was riding on a donkey (וַהֲוָה רִבִּי חִיָּיא רָכִיב בְּחַמְרָא). Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): Let us sit here and pray, for the time of the Minḥah prayer has arrived (נֵיתִיב הָכָא וְנַצְלֵי, דְּהָא מָטָא זִמְנָא דִּצְלוֹתָא דִּמִנְחָה). And we have learned: one must always be careful with the Minḥah prayer (וְתָנֵינָן: לְעוֹלָם יְהֵא אָדָם זָהִיר בִּצְלוֹתָא דִּמִנְחָה). Why be careful? (אֲמַאי זָהִיר) Because it is a time when judgment hangs (מִשּׁוּם דְּהִיא שַׁעֲתָא דְּתַלְיָא דִּינָא), and a person must focus his mind (וּבָעֵי בַּר נָשׁ לְכַוְּנָא דַּעְתֵּיהּ). Rabbi Ḥiyya descended and prayed (נָחַת רִבִּי חִיָּיא וְצַלֵּי).

While they were walking (עַד דַּהֲווֹ אַזְלֵי), the sun began to set (נָטָה שִׁמְשָׁא לְמֵיעַל). Rabbi Ḥiyya said to Rabbi Yosei: Why are you silent? (אָמַר רִבִּי חִיָּיא לְרִבִּי יוֹסֵי: אֲמַאי אַתְּ שָׁתִיק) Rabbi Yosei said (אָמַר רִבִּי יוֹסֵי): I was contemplating in my mind (מִסְתַּכֵּל הֲוֵינָא בְּדַעְתָּאי), that the world is sustained only through the heads of the people (דְּלֵית עָלְמָא מִתְקַיְּימָא אֶלָּא עַל רֵישֵׁיהוֹן דְּעַמָּא). If the leaders of the people are meritorious, good for the world and good for the people (אִי רֵישֵׁי עַמָּא זַכָּאִין, טַב לְעָלְמָא, טַב לְעַמָּא); and if they are not meritorious-woe to the world, woe to the people (וְאִי לָא זַכָּאִין, וַוַי לְעָלְמָא, וַוַי לְעַמָּא).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא), certainly thus it is (וַדַּאי כַּךְ הוּא), from where do we derive this? (מְנָלָן). As it is written (דִּכְתִּיב), (Divrei haYamim II 18) “I saw all Yisrael scattered on the mountains like sheep that have no shepherd” (רָאִיתִי אֶת כָּל יִשְׂרָאֵל נְפוֹצִים עַל הֶהָרִים כְּצֹאן אֲשֶׁר אֵין לָהֶן רוֹעֶה), “and Hashem said, these have no masters; let each man return to his house in peace” (וַיֹּאמֶר יְיָ לֹא אֲדֹנִים לָאֵלֶּה יָשׁוּבוּ אִישׁ לְבֵיתוֹ בְּשָׁלוֹם). “Let them return” (יָשׁוּבוּ) - it should have said “let them sit” (יֵשְׁבוּ מִבָּעֵי לֵיהּ). “To his house” (לְבֵיתוֹ) - it should have said “in his house” (בְּבֵיתוֹ מִבָּעֵי לֵיהּ). For they remained in their places (דְּהָא בְּאַתְרַיְיהוּ קַיְימֵי). Rather, thus have we learned (אֶלָּא הָכִי תָּנֵינָן): if the head of the people is not meritorious (אִי רֵישָׁא דְּעַמָּא לָא זָכֵי), the people are seized on account of his sin (עַמָּא מִתָּפְסָן בְּחוֹבֵיהּ).

From where do we derive this? (מְנָלָן). As it is written (דִּכְתִּיב), (Shmuel II 24) “And David said, behold I have sinned and I have acted perversely, but these sheep what have they done?” (וַיֹּאמֶר דָּוִד וְגוֹ׳ הִנְנִי חָטָאתִי וְאָנֹכִי הֶעֱוֵיתִי וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ), Some say: and it is written (נ״א: וּכְתִיב) (Divrei haYamim I 21) “And I am the one who sinned, etc.” (וַאֲנִי הוּא אֲשֶׁר חָטָאתִי וְגוֹ׳). David sinned (דָּוִד חָב), and Yisrael suffered (וְיִשְׂרָאֵל סָבְלוּ). And if the head of the people is seized for his sin (וְאִי רֵישָׁא דְּעַמָּא מִתְפַּס בְּחוֹבֵיהּ), the people are saved (עַמָּא מִשְׁתֵּזְבָן). For judgment does not rest upon them (דְּהָא דִּינָא לָא שַׁרְיָא עָלַיְיהוּ). As it is written (דִּכְתִּיב): “And Hashem said, these have no masters” (וַיֹּאמֶר יְיָ לֹא אֲדֹנִים לָאֵלֶּה) - that is to say (כְּלוֹמַר), Some say: if these (נ״א: אִם אֵלֶּה) were not heads of the people (אִלּוּ לָא הֲווֹ רֵאשִׁין לְעַמָּא), then from this path let each man return to his house in peace (מֵהַאי אוֹרְחָא יָשׁוּבוּ אִישׁ לְבֵיתוֹ בְּשָׁלוֹם). All of them are saved (כֻּלְּהוּ מִשְׁתֵּזְבָן), if their heads are seized (אִי רֵישֵׁיהוֹן מִתָּפְסָן). And even Yehoshafat was decreed punishment upon him (וַאֲפִילּוּ יְהוֹשָׁפָט אִתְגְּזַר עָלֵיהּ לְאִתְעַנְּשָׁא), because he joined with Aḥav (מִשּׁוּם דְּאִתְחַבָּר בְּאַחְאָב). If not for that cry, as it is written (אִי לָאו הַהוּא צְוָחָא, דִּכְתִּיב), (Melakhim I 22) “And Yehoshafat cried out” (וַיִּזְעַק יְהוֹשָׁפָט). As they were going toward Ramot by night (עַד דַּהֲווֹ אַזְלֵי רָמַשׁ לֵילְיָא), they said (אָמְרוּ): What shall we do? (מַה נַּעְבִיד), if we go, the night is dark (אִי נֵיזִיל חָשַׁךְ לֵילְיָא), if we sit, it is fearful (אִי נֵיתִיב דַּחֲלָא הוּא). They turned from the road (סָטוּ מֵאוֹרְחָא), and sat under a certain tree (יָתְבוּ תַּחוֹת אִילָנָא חַד). And they sat and were saying words of Orayta (וְיָתְבוּ וַהֲווּ אַמְרֵי מִלֵּי דְּאוֹרַיְּיתָא), and they did not sleep (וְלָא דְּמִיכוּ). At midnight (בְּפַלְגוּת לֵילְיָא), they saw a certain deer passing before them (חָמוּ חַד אַיָּלְתָּא דְּעָבְרָא קָמַיְיהוּ), and it was crying and casting forth sounds (וַהֲוַת צַוְחַת וּרְמִיאַת קָלִין). They heard it (שָׁמְעוּ), Rabbi Ḥiyya and Rabbi Yose rose and were shaken (קָמוּ ר׳ חִיָּיא וְר׳ יוֹסֵי וְאִזְדַּעֲזָעוּ).

They heard a certain voice calling and saying (שָׁמְעוּ חַד קָלָא דְּמַכְרְזָא וְאָמַר): Awake, rise! (מִתְעָרִין קוּמוּ), you sleepers, awaken! (נַיְימִין אִתְּעָרוּ). Worlds, be prepared before your Master (עָלְמִין, אִזְדְּמָנוּ לְקָדְמַת מָרֵיכוֹן). For this is a voice that issues from the pain of the upper and lower deer (דְּהָא קָלָא נָפֵיק דְּכָאִיב אַיָּלְתָּא דְּלְעֵילָּא וּתְתָּא), as it is written (Tehillim 29): “The voice of Hashem causes the hinds to calve and strips the forests” (קוֹל יְיָ יְחוֹלֵל אַיָּלוֹת וַיֶּחֱשֹׂף יְעָרוֹת). For your Master brings forth to Gan Eden (דְּהָא מָרֵיכוֹן מַפִּיק לְגַן עֵדֶן), which is His palace (דְּאִיהוּ הֵיכָלֵיהּ), to delight with the Righteous (לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּיא), as it is written (דִּכְתִּיב): “And in His palace, everyone says: ‘Glory’” (וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד).

Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): Now it is truly midnight (הַשְׁתָּא פָּלְגוּ דְּלֵילְיָא מַמָּשׁ), and this voice is that voice which goes forth (וְקָלָא דָּא, הוּא קָלָא דְּנָפַק), and pains the deer above and below (וְכָאִיב אַיָּלְתָּא דִּלְעֵילָּא וְתַתָּא), as it is written: “The voice of Hashem causes the hinds to calve” (דִּכְתִּיב קוֹל יְיָ יְחוֹלֵל אַיָּלוֹת). Fortunate is our portion (זַכָּאָה חוּלָקָנָא), that we have merited to hear this (דְּזָכֵינָא לְמִשְׁמַע דָּא). And come and see the secret of the matter (וְתָא חֲזֵי רָזָא דְּמִלָּה): At the time when Kudsha Berikh Hu is revealed over the Garden (בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְחָזֵי עַל גִּנְתָּא), the entire Garden is gathered in (כָּל גִּנְתָּא אִתְכְּנַשׁ), and it does not separate from Eden (וְלָא מִתְפְּרַשׁ מֵעֵדֶן). And from this Eden flow forth springs (וּמֵהַאי עֵדֶן מַבּוּעֵי נָפְקִין), toward many paths and ways (לְכַמָּה אוֹרְחִין וּשְׁבִילִין). And this Garden is called Bundle of Life (וְהַאי גִּנְתָּא, אִתְקְרֵי צְרוֹרָא דְּחַיֵּי), where the Righteous delight (דְּתַמָּן מִתְעַדְּנִין צַדִּיקַיָּיא), in the Nehiru of the World to Come (מִנְּהִירוּ דְּעָלְמָא דְּאָתֵי).

And at that time (וּבְהַאי שַׁעֲתָא), Kudsha Berikh Hu is revealed upon them (קוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי עָלַיְיהוּ). And we have learned (וְתָנֵינָן): At the time that Kudsha Berikh Hu arouses Himself in the Garden of Eden to delight with the Righteous (בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְעַר בְּגִנְתָּא דְעֵדֶן לְאִשְׁתָּעֲשֶׁעָא עִם צַדִּיקַיָּיא), a herald goes forth and proclaims (כָּרוֹזָא נָפִיק וְקַרֵי): “Awake, O north wind; and come, O south wind; blow upon My Garden, let its spices flow out; let My Beloved come into His Garden and eat its choicest fruits” (עוּרִי צָפוֹן וּבֹאִי תֵּימָן הֲפִיחִי גָנִי יִזְּלוּ בְּשַׂמָּיו יָבוֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו). What is “and eat its choicest fruits”? (מַאי וְיֹאכַל פְּרִי מְגָדָיו) - these are the korbanot that were offered before Him (אִילֵין קָרְבָּנִין דְּאִתְקְרַבוּ קַמֵּיהּ), from the Neshamot of the Righteous (מִנִּשְׁמָתֵיהוֹן דְּצַדִּיקַיָּיא). This occurs at midnight (הָאֵי בְּפַלְגוּת לֵילְיָא), at the other time when the rest of the korbanot truly ascend (בְּשַׁעֲתָא אַחֲרָא שְׁאָר קָרְבָּנִין מַמָּשׁ).