Daf 41a (דַּף מ״א ע״א)

Then strength and might are added above (כְּדֵין אִתּוֹסָף לֵיהּ חֵילָא וּגְבוּרְתָּא לְעֵילָּא), and Yisrael, through that story, give strength to their Master (וְיִשְׂרָאֵל בְּהַהוּא סִפּוּרָא יַהֲבֵי חֵילָא לְמָארֵיהוֹן), like a king whose strength and might are magnified when his might is praised and thanks are given to him (כְּמַלְכָּא דְּאִתּוֹסָף חֵילָא וּגְבוּרְתָּא כַּד מְשַׁבְּחִין גְּבוּרְתֵּיהּ וְאוֹדָן לֵיהּ), and all are in awe of him, and his glory is exalted above all (וְכֻלְּהוּ דַּחֲלִין מִקָמֵיהּ וְאִסְתַּלָּק יְקָרֵיהּ עַל כֻּלְּהוּ). And for this reason one must praise and recount this story, as has been said (וּבְגִין כָּךְ אִית לְשַׁבְּחָא וּלְאִשְׁתָּעֵי בְּסִפּוּר דָּא כְּמָה דְּאִתְּמַר). In this manner, it is an obligation upon a person to constantly recount before Kudsha Berikh Hu and to publicize the miracle in all those miracles that He has done (כְּגַוְונָא דָּא חוֹבָה אִיהוּ עַל בַּר נָשׁ לְאִשְׁתְּעֵי תָּדִיר קָמֵי קוּדְשָׁא בְּרִיךְ הוּא וּלְפַרְסוּמֵי נִיסָא בְּכָל אִינּוּן נִיסִּין דְּעָבַד).

And if you should say: why is this a requirement, for surely Kudsha Berikh Hu knows all-everything that was and that will be-and why this publicity before Him for what He Himself did and knows? (וְאִי תֵּימָא: אֲמַאי אִיהוּ חוֹבָתָא, וְהָא קוּדְשָׁא בְּרִיךְ הוּא יָדַע כֹּלָּא, כָּל מַה דְּהֲוָה וְיֶהוֵי לְבָתַר דְּנָא. אֲמַאי פִּרְסוּמָא דָּא קָמֵיהּ עַל מַה דְּאִיהוּ עָבַד וְאִיהוּ יָדַע). Rather, indeed, a person is required to publicize the miracle and to recount before Him all that He has done (אֶלָּא וַדַּאי אִצְטְרִיךְ בַּר נָשׁ לְפַרְסוּמֵי נִיסָא וּלְאִשְׁתָּעֵי קָמֵיהּ בְּכָל מַה דְּאִיהוּ עָבַד), because those words ascend, and all the heavenly retinue gathers, and sees them, and all give thanks to Kudsha Berikh Hu (בְּגִין דְּאִינּוּן מִלִּין סַלְּקִין, וְכָל פָּמַלְיָא דִּלְעֵילָּא מִתְכַּנְּשִׁין, וְחָמָאן לוֹן, וְאוֹדָאן כֻּלְּהוּ לְקוּדְשָׁא בְּרִיךְ הוּא), and His glory is elevated upon them above and below (וְאִסְתַּלָּק יְקָרֵיהּ עָלַיְיהוּ עֵילָּא וְתַתָּא).

Likewise, one who confesses and details his sins-why is it necessary? (כְּגַוְונָא דָּא, מַאן דְּאִשְׁתָּעֵי וּמְפָרֵט חֶטְאוֹי עַל כָּל מַה דְּעָבַד, אִי תֵּימָא לְמָאי אִצְטְרִיךְ) Because the accuser is always standing before Kudsha Berikh Hu to recount and demand judgment upon people (אֶלָּא מְקַטְרְגָא קָאֵים תָּדִיר קָמֵי קוּדְשָׁא בְּרִיךְ הוּא בְּגִין לְאִשְׁתְּעֵי וּלְמִתְבַּע חוֹבֵי בְּנֵי נָשָׁא וּלְמִתְבַּע עֲלֵיהוֹן דִּינָא).

Once a person precedes and details his sins one by one (כֵּיוָן דְּאַקְדִּים בַּר נָשׁ וּמְפָרֵיט חֶטְאוֹי כָּל חַד וְחַד), he leaves no opening of mouth for that accuser, and he cannot prosecute judgment against him (לָא אַשְׁאִיר פִּטְרָא דְּפוּמָא לְהַהוּא מְקַטְרְגָא וְלָא יָכִיל לְמִתְבַּע עָלֵיהּ דִּינָא). For the judgment has already been sought beforehand, and only afterward the accuser comes to say: “So-and-so did such-and-such” (דְּהָא תָּדִיר תָּבַע דִּינָא בְּקַדְמִיתָא, וּלְבָתַר מִשְׁתָּעֵי וּמְקַטְרֵג: פְּלוֹנִי עָבֵד כַּךְ).

And therefore, a person must precede and specify his sins (וְעַל דָּא אִצְטְרִיךְ לֵיהּ לְבַר נָשׁ לְאַקְדְּמָא וּלְפָרֵט חֶטְאוֹי). Once the accuser sees this (כֵּיוָן דִּמְקַטְרְגָא חָמֵי דָּא), he has no opening of mouth against him (לֵית לֵיהּ פִּטְרָא דְּפוּמָא עָלֵיהּ), and then he separates from him entirely (וּכְדֵין אִתְפְּרַשׁ מִנֵיהּ מִכֹּל וָכֹל). If he returns in teshuvah, it is well (אִי תָּב בְּתִיוּבְתָּא יֵאוֹת), and if not, then the accuser is found over him (וְאִי לָאו, הָא מְקַטְרְגָא אִשְׁתְּכַח עָלֵיהּ), and says: “So-and-so who came before You brazenly has kicked at his Master-his sins are such-and-such” (וְאָמַר פְּלוֹנִי דְּאָתָא לְקָמָךְ בְּתּוּקְפָא דְּאַפִּין, בָּעִיט בְּמָרֵיהּ, חוֹבוֹי כַּךְ וְכָךְ). Therefore, it is fitting for a person to be careful in all these things (עַל דָּא יֵאוֹת לְאִזְדַּהֲרָא בַּר נָשׁ בְּכָל הָנֵי), in order that he be found a faithful servant before Kudsha Berikh Hu (בְּגִין דְּיִשְׁתְּכַח עַבְדָּא מְהֵימָנָא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא).

The twenty-seventh commandment following this (כ״ז פִּקּוּדָא בָּתַר דָּא): to eat matzah on Pesach (לֶאֱכוֹל מַצָּה בְּפֶסַח), for it is a remembrance for all generations (בְּגִין דְּאִיהוּ דּוּכְרָנָא לְדָרֵי דָּרִין), according to the secret of faith (עַל רָזָא דִּמְהֵימְנוּתָא). And this has already been established (וְהָא אוּקְמוּהָ), that Yisrael left at that time from the secret of another defilement (דְּיִשְׂרָאֵל נָפְקוּ בְּהַהוּא זִמְנָא מֵרָזָא דְּטַעֲוָון אַחֲרָן), and entered into the secret of faith (וְעָאלוּ בְּרָזָא דִּמְהֵימָנוּתָא). And this secret has been established in many places (וְהָא אוּקְמוּהָ רָזָא דְּנָא בְּכַמָּה דּוּכְתֵּי). “And Hashem said to Moshe and Aharon: This is the statute of the Pesach…” [Exodus 12] (וַיֹּאמֶר יְיָ' אֶל מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח וְגוֹ').

The twenty-eighth commandment (כ״ח פִּקּוּדָא דָּא): to slaughter the Pesach offering between the evenings on the fourteenth of Nisan (לְמִשְׁחַט פֶּסַח בֵּין הָעַרְבַּיִם בְּי״ד בְּנִיסָן), a remembrance of that Pesach in Egypt (דּוּכְרָנָא דְּהַהוּא פֶּסַח דְּמִצְרַיִם). And this is an obligation for all (וְדָא אִיהוּ חוֹבָתָא עַל כֹּלָּא), as it is said: “And they shall slaughter it, all the congregation of the assembly of Yisrael, between the evenings” [Exodus 12]: (וְשָׁחֲטוּ אוֹתוֹ כָּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם).

This Pesach must be guarded from the tenth day and onward (פֶּסַח דָּא אִצְטְרִיךְ לְמֶהוֵי נָטִיר מֵעֲשָׂרָה יוֹמִין וּלְהָלְאָה), “On the tenth of this month they shall take for themselves…” [Exodus 12]: (בֶּעָשׂוֹר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם וְגוֹ'). Why? Because then the moon begins to shine (מַאי טַעֲמָא. בְּגִין דְּהָא כְּדֵין שָׁרִיאַת סִיהֲרָא לְאַנְהָרָא), from the tenth and onward, until it is completed on the fifteenth (מֵעֲשָׂרָה יוֹמִין וּלְהָלְאָה עַד דְּאִשְׁתְּלִים בַּחֲמֵיסָר). And the fourteenth should be diminished (וְאַרְבֵּיסָר דְּלֶהֱוִי נָכִיס), for it is the time when judgment hovers over the world (בְּשַׁעֲתָא דְּדִינָא תַּלְיָא עַל עָלְמָא).

This is the secret: to remove impurity before the holy covenant (רָזָא דָּא לְאַעְבְּרָא זוּהֲמָא מִקָּמֵי בְּרִית קַדִּישָׁא), and to delight in that fragrance that emits through the roasting fire (וּלְאִתְהֲנָאָה בְּהַהוּא רֵיחָא דְּנָדִיף טְוִי נוּר). And therefore it comes only upon the satisfied (וְעַל דָּא לָא אַתְיָא אֶלָּא עַל שָׂבְעָא). And therefore: “No uncircumcised person shall eat of it” [Exodus 12]: (וְכָל עָרֵל לֹא יֹאכַל בּוֹ). One who possesses the holy covenant may eat of it (מַאן דְּאִית בֵּיהּ בְּרִית קַדִּישָׁא יֵיכוּל בֵּיהּ), one who does not, may not eat of it (מַאן דְּלָא אִית בֵּיהּ בְּרִית קַדִּישָׁא לָא יֵיכוּל בֵּיהּ).

For this one is of the sons of the covenant, to shatter the power of another force (דְּהַאי מִבְּנֵי בְּרִית אִיהוּ לְתַבְרָא תּוּקְפָּא דְּחֵילָא אַחֲרָא), to remove the foreskin before the covenant (לְאַעְבְּרָא עָרְלָה מִקָּמֵי בְּרִית).

Therefore, it is only for the sons of the covenant to perform (בְּגִין כַּךְ הַאי בִּבְנֵי בְּרִית אִיהוּ לְמֶעְבַּד), not for the sons of the foreskin (וְלָא בִּבְנֵי עָרְלָה). When Kudsha Berikh Hu came to Egypt (כַּד אָתָא קוּדְשָׁא בְּרִיךְ הוּא לְמִצְרַיִם), He saw the blood of that Pesach offering, which was marked upon the doorway (חָמָא דָּמָא דְּהַהוּא פֶּסַח דְּהֲוָה רָשִׁים עַל פִּתְחָא), and the blood of the covenant-how they were standing on the doorway (וְדָמָא דִּבְרִית, הֵיךְ הֲווֹ קַיְימִין עַל פִּתְחָא), as it is written (דִּכְתִּיב): “And you shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side posts...” [Exodus 12]: (וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף וְהִגַּעְתֶּם וְגוֹ)'.

Ezov (Hyssop) this we have established to be that which removes evil spirits (אֵזוֹבָא, הָא אוּקִימְנָא דְּאִיהוּ מַעְבַּר רוּחִין בִּישִׁין), and every side of evil spirit is driven out through its awakening, in the supernal redemption of Yisrael (וְכָל סְטָר רוּחַ בִּישָׁא מַעְבַּר בְּאִתְעָרוּתָא דִילֵיהּ בְּפוּרְקָנָא עִלָּאָה דְּיִשְׂרָאֵל). At the time to come (לְזִמְנָא דְּאָתֵי), Kudsha Berikh Hu will come to the Evil inclination and slaughter it (יֵיתֵי קוּדְשָׁא בְּרִיךְ הוּא לְיֵצֶר הָרָע וְיִכּוֹס לֵיהּ). And now, in this redemption, it is written: “And all the congregation of the assembly of Yisrael shall slaughter it...” [Exodus 12]: (וְשָׁחֲטוּ אוֹתוֹ כָּל קְהַל עֲדַת יִשְׂרָאֵל וְגוֹ'). This is a remembrance of the time to come, in that supernal redemption (דּוּכְרָנָא דְּזִמְנָא דְּאָתֵי בְּהַהוּא פּוּרְקָנָא עִלָּאָה).

Upon the two doorposts and the lintel (עַל שְׁתֵּי הַמְּזוּזוֹת וְעַל הַמַּשְׁקוֹף), in this marking of the letter Yod (בְּהַאי רְשִׁימוּ דְּאוֹת יו״ד), and in this marking of the letter Yod (וּבְהַאי רְשִׁימוּ דְּאוֹת יו״ד), to reveal the sign of the holy covenant (לְאַחֲזָאָה רְשִׁימוּ דִּבְרִית קַדִּישָׁא). And the foreskin was broken before the blood of the covenant (וְאִתְּבַּר עָרְלָה מִקָּמֵי דָּמָא דִּבְרִית), which is marked upon all (רָשִׁים עַל כֹּלָּא), and blood comes upon blood (וְאָתָא דָּמָא עַל דָּמָא). When that mashchit (destroyer) passed by (כַּד עָבַר הַהוּא מַשְׁחִית), he saw the blood, and turned away from the house (הֲוָה חָמֵי דָּמָא, וְאִזְדְּקִיף מִבֵּיתָא), as it is said: “And He shall not allow the destroyer to enter...”[Exodus 12]: (וְלֹא יִתֵּן הַמַּשְׁחִית וְגוֹ').