Daf 38a (דַּף ל״ח ע״א)

And by the pride of these levels (וּבְרוּחְצָנוּתָא דְּאִלֵּין דַּרְגִּין), the Egyptians resisted (סָרִיבוּ מִצְרָאֵי), for through them they formed a bond upon Yisrael (דִּי בְּהוֹן עֲבָדוּ קִשְׁרָא לְיִשְׂרָאֵל), that they would never depart from their servitude (דְּלָא יִפְקוּן מִן עַבְדוּתְהוֹן לְעָלְמִין). And in this was revealed the might and rulership of Kudsha Berikh Hu (וּבְהַאי אִתְחָזֵי גְּבוּרְתָּא וּשֻׁלְטָנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and this male force would not be removed from Yisrael for all generations (וְדֻכְרָנָא דָּא לָא יִשְׁתֵּצֵי מִיִּשְׂרָאֵל לְדָרֵי דָּרִין), for if not for the strength and might of Kudsha Berikh Hu (דְּאִי לָא הֲוָה חֵילָא וּגְבוּרְתָּא דְּקוּדְשָׁא בְּרִיךְ הוּא), all kings of the nations and all magicians of the world and sages of the world (כָּל מַלְכֵי עַמִּין וְכָל חָרָשֵׁי עָלְמִין וְחַכִּימֵי עָלְמִין) would not have released Yisrael from servitude (לָא יִפְקוּן לְיִשְׂרָאֵל מִן עַבְדוּתָא), for He loosed their bindings and broke all those crowns (דְּשָׁרָא קִטְרִין דִּלְהוֹן וְתָבַר כָּל אִינּוּן כִּתְרִין), in order to bring them out (בְּגִין לְאַפָּקָא לוֹן). For this is what is written (Jeremiah 10) “Who would not fear You, King of the nations, for it is fitting for You, for among all the wise of the nations and in all their kingdoms there is none like You” (מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְּכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם מֵאֵין כָּמוֹךָ).

Rabbi Shim‘on wept, raised his voice and groaned (בָּכָה רַבִּי שִׁמְעוֹן, אָרִים קָלֵיהּ וְאַתְנַח), and said: “The flame of wrath has been found” (אָמַר קִנְטוּרָא דְּקִיטְפָא אִשְׁתְּכַח). “You think that Kudsha Berikh Hu has been praised many times” - “Who brought you out of the land of Egypt” (דְּשָׁבַח קוּדְשָׁא בְּרִיךְ הוּא כַּמָּה זִמְנִין: אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם) (Deuteronomy 5), “Hashem your Elohim brought you out from Egypt” (הוֹצִיאֲךָ יְיָ׳ אֱלֹהֶיךָ מִמִּצְרַיִם) (Deuteronomy 16), “And Hashem your Elohim brought you out from there” (וַיּוֹצִיאֲךָ יְיָ׳ אֱלֹהֶיךָ מִשָּׁם) (Deuteronomy 5), “I brought forth your hosts” (הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם) (Exodus 12), “Remember this day on which you went out of Egypt” (זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם) (Exodus 13), “Hashem brought you out with His face and with great power from Egypt” (וַיּוֹצִיאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדוֹל מִמִּצְרַיִם) (Deuteronomy 4), “Hashem brought you out from this” (הוֹצִיא יְיָ׳ אֶתְכֶם מִזֶּה) (Exodus 13). Rather, it is taught (אֶלָּא תָּאנָא), ten crowns below correspond to the pattern above (י׳ כִּתְרִין אִינּוּן לְתַתָּא כְּגַוְונָא דִּלְעֵילָּא), and all are closed up in those three that we said above (וְכֻלְּהוּ סְתִּימִין בִּתְלָתָא אִלֵּין דְּאָמַרָן). And three bindings are tied in them (וּתְלַת קִשְׁרִין קְשִׁירוּ בְּהוּ), upon these three levels through which they acted (עַל ג׳ דַּרְגִּין אִלֵּין דִּבְּהוֹן עַבְדוּ), such that Yisrael would never go free from their subjugation (דְּיִשְׂרָאֵל לָא יִפְקוּן מִשִּׁעְבּוּדְהוֹן לְעָלְמִין). You are meritorious, Avraham, Yitzchak and Ya‘akov (זַכָּאִין אַתּוּן אַבְרָהָם יִצְחָק וְיַעֲקֹב), for in your merit the bindings were loosened (דְּבִזְכוּתְכוֹן שָׁרִיאוּ קִטְרִין), and Kudsha Berikh Hu remembered your three faithful crowns (וְקוּדְשָׁא בְּרִיךְ הוּא דְּכָר תְּלַת קִטְרֵי מְהֵימָנוּתָא דִּלְכוֹן). This is what is written (Exodus 2) “And Elohim remembered His covenant with Avraham, with Yitzchak, and with Ya‘akov” (וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ אֶת אַבְרָהָם אֶת יִצְחָק וְאֶת יַעֲקֹב). “Et Avraham” - this is the first bond of Avraham (אֶת אַבְרָהָם: הָא קִשְׁרָא חֲדָא דְּאַבְרָהָם). “Et Yitzchak” - this is the second bond of Yitzchak (אֶת יִצְחָק: הָא קִשְׁרָא תִּנְיָינָא דְּיִצְחָק). “Ve’et Ya‘akov” - this is the third and complete bond of Ya‘akov (וְאֶת יַעֲקֹב: הָא קִשְׁרָא תְּלִיתָאָה שְׁלֵימָתָא דְּיַעֲקֹב).

It was taught (תָּנָא), all the appointed times, festivals, and Sabbaths (כָּל זִמְנִין וְחַגִּין וְשַׁבָּתִין), all of them are male remembrances for this one (כֻּלְּהוּ דּוּכְרָנָא לְהַאי), and upon this one are all of them established (וְעַל הַאי אִתְקַיְימוּ כֻּלְּהוּ), for were it not for this one (דְּאִלְמָלֵא הַאי), there would be no guarding of the appointed times, festivals, and Sabbaths (לָא הֲוָה נְטוּרָא דְּזִמְנִין וְחַגִּין וְשַׁבָּתִין). And because of this (וּבְגִינֵי כַּךְ), the male remembrance of Egypt is not omitted from all the appointed times, festivals, and Sabbaths (לָא אִשְׁתְּצֵי דֻּכְרָנָא דְּמִצְרַיִם מִכָּל זִמְנִין וְחַגִּין וְשַׁבָּתִין). Come and see (תָּא חֲזֵי), judgment (דִּינָא) Some say: this (ס״א: דָּא) that is the foundation and root of the Orayta (הוּא יְסוֹדָא וְשָׁרָשָׁא דְּאוֹרַיְיתָא), and all its commandments (וְכָל פִּקוּדוֹי), and all the complete faith of Yisrael (וְכָל מְהֵימָנוּתָא שְׁלֵימָתָא דְּיִשְׂרָאֵל). And furthermore, why was it not by day that they were redeemed? (וְעוֹד אֲמַאי לָא הֲוָה בִּימָמָא דְּשָׁאִילְתּוּ). We have learned (תָּנֵינָן), it is written: “This day you are going out” (כְּתִיב הַיּוֹם אַתֶּם יוֹצְאִים) (Exodus 13), and it is written: “Hashem your Elohim brought you out from Egypt at night” (וּכְתִיב הוֹצִיאֲךָ יְיָ' אֱלֹהֶיךָ מִמִּצְרַיִם לַיְלָה) (Deuteronomy 16). Rather, it was taught (אֶלָּא תָּאנָא), the essence of the redemption of Yisrael (עִקָרָא דְּפוּרְקָנָא דְּיִשְׂרָאֵל), was only at night (לָא הֲוָה אֶלָּא בַּלַּיְלָה), for at night the accusers are loosened (דְּלֵילְיָא שָׁרָא קִטְרִין), and execute vengeance (וְעָבִיד נוּקְמִין), and the day revealed them openly (וְיוֹמָא אַפִּיק לוֹן בְּרֵישׁ גַּלֵּי) this is what is written: “The children of Yisrael went out with a high hand in the sight of all Egypt” (הֲדָא הוּא דִּכְתִּיב: יָצְאוּ בְּנֵי יִשְׂרָאֵל בְּיַד רָמָה לְעֵינֵי כָּל מִצְרָיִם) (Numbers 33). Some say: and also at night the accusers are loosened and execute vengeance and judgments, and the day reveals and publicizes the miracle and vengeance that was performed-this is what is written: “The children of Yisrael went out with a high hand, etc.” (נ"א: וְעוֹד לֵילְיָא שָׁרֵי קִטְרִין וְעָבֵיד נוּקְמִין וְדִינִין וְיוֹמָא גַּלֵי וּפָרְסֵם נִיסָא וְנוּקְמָא דְּאִתְעֲבִיד, הֲדָא הוּא דִּכְתִּיב: יָצְאוּ בְּנֵי יִשְׂרָאֵל בְּיַד רָמָה וְגוֹ'). And it is written: “And Egypt was burying those whom Hashem had struck-all the firstborn” (וּכְתִיב: וּמִצְרַיִם מְקַבְּרִים אֵת אֲשֶׁר הִכָּה יְיָ' בָּהֶם כָּל בְּכוֹר) (Numbers 33) this is the publicity of the miracle (דָּא הוּא פִּרְסוּמֵי נִיסָא).

Rabbi Ḥiyya and Rabbi Yose came (אָתוּ ר׳ חִיָּיא וְר׳ יוֹסֵי), they prostrated before him (אִשְׁתְּטָחוּ קָמֵיהּ), and kissed his hands (וְנָשְׁקוּ יְדוֹי), and wept and said (וּבָכוּ וְאָמְרוּ): Supernal and lower engravings (גְּלִיפִין עִלָּאִין וְתַתָּאִין), have lifted their heads because of you (זַקְפָן רֵישָׁא בְּגִינָךְ). Kudsha Berikh Hu made Yerushalayim below (עָבֵד קוּדְשָׁא בְּרִיךְ הוּא יְרוּשָׁלַיִם לְתַתָּא), in the likeness of that which is above (כְּגַוְונָא דִּלְעֵילָּא). He made (Rashbi) its walls and gates (עָבֵד [רשב"י] שׁוּרֵי קַרְתָּא קַדִּישָׁא וְתַרְעוֹי). One who seeks to enter, does not enter (מַאן דְּעָיִיל, לָא עָיֵיל), until the gates are opened (עַד דְּיִפְתְּחוּן תַּרְעִין). One who ascends, does not ascend (מַאן דְּסָלִיק, לָא סָלִיק), until the steps of the walls are rectified (עַד דְּיִתְתַּקְּנוּן דַּרְגִּין דְּשׁוּרֵי). Who can open the gates of the holy city? (מַאן יָכִיל לְמִפְתַּח תַּרְעִין דְּקַרְתָּא קַדִּישָׁא), and who can rectify the steps of the walls? (וּמַאן יָכִיל לְאַתְקְנָא דַּרְגִּין דְּשׁוּרֵי)? This is Rabbi Shimon ben Yochai (דָּא רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי), who opened the gates of the secrets of wisdom (דְּאִיהוּ פָּתַח תַּרְעִין דְּרָזֵי דְּחָכְמְתָא), and he rectified the supernal steps (וְאִיהוּ אַתְקִין דַּרְגִּין עִלָּאִין). And it is written (וּכְתִיב): “Every male among you shall be seen before the face of the Lord, Hashem” (יֵרָאֶה כָּל זְכוּרְךָ אֶת פְּנֵי הָאָדוֹן יְיָ') (Exodus 23). Who is “the face of the Lord, Hashem”? (מַאן פְּנֵי הָאָדוֹן יְיָ') This is Rabbi Shimon bar Yochai (דָּא רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי), for whoever is male among the males (דְּמַאן דְּאִיהוּ דְּכוּרָא מִן דְּכֻרְנָיָא), must be seen before him (בָּעֵי לְאִתְחֲזָאָה קָמֵיהּ).

He said to them (אָמַר לוֹן), until now, I have not concluded the matter of your question (עַד הַשְׁתָּא, לָא סִיַּימְנָא מִלָּה דִּשְׁאֶלְתָּא דִּילְכוֹן), for we have learned (דְּהָא תָּנֵינָן): “And Hashem struck every firstborn” (וַיְיָ' הִכָּה כָל בְּכוֹר), every firstborn without specification (כָל בְּכוֹר סְתָם), just as we have said (כִּדְקָאמְרַן). And all of it was as those who died (וְכֹלָּא הֲוָה כְּמָה דְּאִינּוּן דְּמִיתוּ), those who are binders of accusers (אִינּוּן קְטוּרֵי קִטְרִין), who used their sorceries through those crowns (דַּהֲווֹ מִשְׁתַּמְּשֵׁי בְּחָרָשַׁיְיהוּ בְּאִינּוּן כִּתְרִין). From among them were those who served above (מִנְהוֹן מִשְׁתַּמְּשֵׁי בְּעִלָּאֵי), and from among them those who served below (וּמִנְהוֹן בְּתַתָּאֵי), even though all of them were of the lower ones (וְאַף עַל גַּב דְּכֻלְּהוּ תַּתָּאִין אִינּוּן). And all the land of Egypt was full of sorcerers (וְכָל אַרְעָא דְּמִצְרַיִם מַלְיָא חֲרָשִׁין הֲוָה). And it is written: “For there was no house where there was not one dead” (וּכְתִיב: כִּי אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵת) (Exodus 12). And judgment was executed upon all of them (וְאִתְעָבִיד דִּינָא בְּכֹלָּא), at the time when all of them were gathered in their houses (בְּשַׁעֲתָא דְּאִתְכְּנָשׁוּ כֻּלְּהוּ בְּבָתֵּיהוֹן), and were not scattered in the desert or in the field (וְלָא הֲווֹ מִתְפַּזְּרֵי בְּמַדְבְּרָא וּבְחַקְלָא), but all were found in their houses (אֶלָּא כֻּלְּהוּ אִשְׁתְּכָחוּ בְּבָתֵּיהוֹן) “and the light of the candle is suitable for inspection from outside” (וְאוֹר הַנֵּר יָפֶה לְבְדִיקָה מִבַּחוּץ). And the night performed its judgment upon all of them at that time (וְעָבִיד לֵילְיָא דִּינוֹי בְּכֹלָּא בְּהַהִיא שַׁעֲתָא). And it is taught (וְתָנָא): the night was shining like the day of the summer solstice in Tammuz (הֲוָה נָהִיר לֵילְיָא כְּיוֹמָא דִּתְקוּפָה דְּתַמּוּז), and all the people saw the judgment of Kudsha Berikh Hu (וְחָמָא כָּל עַמָּא דִּינוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא). This is what is written: “And the night shall shine as the day; the darkness as light shall be” (הֲדָא הוּא דִכְתִיב: וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁכָה כָּאוֹרָה) (Psalms 139).