Daf 41b (דַּף מ״א ע״ב)

If Kudsha Berikh Hu alone killed (אִי קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי קָטִיל), why is it written, “and He shall not permit the destroyer” (אֲמַאי כְּתִיב וְלֹא יִתֵּן הַמַּשְׁחִית), implying that the destroyer was going forth and not Kudsha Berikh Hu (דְּמַשְׁמַע דְּמַשְׁחִית הֲוָה אָזִיל וְלָא קוּדְשָׁא בְּרִיךְ הוּא)? Rather, certainly Kudsha Berikh Hu was the one who killed (אֶלָּא וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא הֲוָה קָטִיל), and the destroyer was going forth (וּמַשְׁחִית הֲוָה אָזִיל), to find a pretext against Yisrael (לְאַשְׁכְּחָא עִילָה לְיִשְׂרָאֵל).

But when he saw that sign of the breaking of the orlah (כֵּיוָן דְּהֲוָה חָמֵי הַהוּא תְּבִירוּ דְּעָרְלָה), on both sides (בִּתְרֵין סִטְרִין), he fled and separated from them (הֲוָה עָרַק וְאִתְפְּרַשׁ מִנַּיְיהוּ). And because Kudsha Berikh Hu killed all the firstborn of that side (וְעַל דְּקָטַל קוּדְשָׁא בְּרִיךְ הוּא כָּל אִינּוּן בּוּכְרִין דְּהַהוּא סִטְרָא), He gave the firstborn of Yisrael to redemption (יָהִיב בּוּכְרִין דְּיִשְׂרָאֵל לְפוּרְקָנָא), so that no other side would ever have a pretext against them (דְּלָא יִשְׁכַּח עָלַיְיהוּ סִטְרָא אַחֲרָא עִילָה כְּלָל), and in everything Kudsha Berikh Hu guards Yisrael (וּבְכֹלָּא נָטִיר לוֹן לְיִשְׂרָאֵל קוּדְשָׁא בְּרִיךְ הוּא), like a father over his children (כְּאַבָּא עַל בְּנִין). “In one house shall it be eaten; you shall not take any of the flesh outside…” (Exodus 12) p5-72(בְּבַיִת אֶחָד יֵאָכֵל לֹא תוֹצִיא מִן הַבַּיִת וְגוֹ').

This is the twenty-ninth commandment, to eat this Pesach (פִּקּוּדָא כ״ט דָּא, לְמֵיכַל הַאי פֶּסַח), with matzot and bitter herbs (עַל מַצּוֹת וּמְרוֹרִין).

“Matzot” is written without a Vav (מַצּוֹת מַצַּת כְּתִיב). What is this one against that one (מַאי הַאי לָקֳבֵל הַאי)? Rather, it is to show the exile of the Shekhinta with Yisrael (אֶלָּא לְאַחֲזָאָה גָּלוּתָא דִּשְׁכִינְתָּא עִמְּהוֹן דְּיִשְׂרָאֵל), in that bitterness of theirs (בְּהַהוּא מְרִירוּ דִּלְהוֹן), as it is written, “and they made their lives bitter with hard labor…” (Exodus 1) (דִּכְתִּיב וַיְמָרְרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה וְגוֹ'). And when they eat this Pesach (וְכַד אַכְלִין לְהַאי פֶּסַח), it is to show all that was done to them in Egypt (לְאַחֲזָאָה כָּל הַאי דְּעָבְדוּ לוֹן בְּמִצְרַיִם), in that exile and in that bondage (בְּהַהוּא גָּלוּתָא וּבְהַהוּא שִׁעְבּוּדָא).

What is written: “And you shall not break a bone in it” (Exodus 12:46) (מַה כְּתִיב וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ) It is to show disgrace upon it p5-73(לְאַחֲזָאָה בֵּיהּ קְלָנָא), and upon all the sins of the Egyptians (וּבְכָל אִינּוּן טַעֲוָון דְּמִצְרָאֵי), for the bones were cast into the marketplace (דְּהָא גַּרְמִין הֲווֹ רָמָאן בְּשׁוּקָא), and the dogs came and were dragging them from place to place (וְאָתוּ כַלְבֵּי וַהֲווּ גָּרְרֵי לוֹן מֵאֲתָר לַאֲתָר). And this was more grievous to them than anything (וְדָא קַשְׁיָא לוֹן מִכֹּלָּא), for the bones are the rectification of the body (דְּהָא גַּרְמֵי אִינּוּן תִּקּוּנָא דְּגוּפָא), and it is similar to another matter (וְדָמִי לְגַוְונָא אַחֲרָא), and Yisrael cast them in the marketplace as a manner of disgrace (וְיִשְׂרָאֵל רָמָאן לוֹן בְּשׁוּקָא אוֹרַח קְלָנָא). And for this it is written, “and a bone you shall not break in it” (וְעַל דָּא כְּתִיב וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ): you shall not break it (אַתּוּן לָא תִּשְׁבְּרוּן), but the dogs would come and break it (אֲבָל כַלְבֵּי הֲווֹ אַתְיָין וּמְתַבְּרִין לֵיהּ).

Furthermore, the Egyptians came afterward p5-74(תּוּ, מִצְרָאֵי הֲווֹ אַתְיָין לְבָתַר), and they saw the bones that had been dragged by dogs from place to place (וַהֲווּ חָמָאן אִינּוּן גַּרְמֵי דַּהֲווֹ נַטְלֵי כַלְבֵּי מֵאֲתָר לַאֲתָר), and they gathered them (וּמַדְקָן לוֹן), and the Egyptians buried them within the dust (וַהֲווּ מִצְרָאֵי טָמְנִי לוֹן גּוֹ עַפְרָא), so that the dogs cannot find them (בְּגִין כַלְבֵּי דְּלָא יִשְׁכְּחוּן לוֹן).

And this is the nullification of the worship of stars and constellations (וְדָא אִיהוּ בִּטּוּלָה דְּעֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת), even more so, for it was from their own side (יַתִּיר, מִסִּטְרָא דִּלְהוֹן). And in this Kudsha Berikh Hu was elevated in His glory (וּבְדָא קוּדְשָׁא בְּרִיךְ הוּא אִסְתְּלַק בִּיקָרֵיהּ), and all other forces were subdued (וְאִתְכַּפְּיָין כָּל חֵילִין אַחֲרָנִין), for then they were subdued even more so (דְּהָא כְּדֵין אִתְכַּפְּיָין יַתִּיר), when they were nullified and found no support from own their side (כַּד בָּטִילוּ אִשְׁתְּכַח מִסִּטְרָא דִּלְהוֹן).

And for this, Yisrael does not nullify them p5-75(וְעַל דָּא יִשְׂרָאֵל לָא מְבַטְּלֵי לוֹן), as it is written, “And you shall not break a bone in it” (Exodus 12:46) (דִּכְתִּיב וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ.

“Sanctify to Me every firstborn that opens the womb…” (Exodus 13:2) (קַדֵּשׁ לִי כָּל בְּכוֹר פֶּטֶר רֶחֶם וְגוֹ'). This command is to sanctify the firstborn of an animal (פִּקּוּדָא דָּא לְקַדֵּשׁ בְּכוֹר בְּהֵמָה), and a common person requires two matters (וְעַם הָאָרֶץ צָרִיךְ תְּרֵין מִילִין): one, that he be redeemed from under the rule of the evil inclination (חַד דִּיהֵא פָּדוּי מִתַּחוֹת שֻׁלְטָנוּתָא דְּיֵצֶר הָרָע), which is his master (דְּאִיהִי אֲדוֹן דִּילֵיהּ), in the manner that Ya'akov said to Esav (Bereshit 33:14) (כְּגַוְונָא דְּאָמַר יַעֲקֹב לְעֵשָׂו): “Let my master, I pray, pass before his servant” (יַעֲבָר נָא אֲדֹנִי לִפְנֵי עַבְדּוֹ).

In this world (בְּהַאי עָלְמָא): master, because of the many sins upon the body (אֲדוֹן מִצַּד חוֹבִין דִּנְפִישִׁין עַל גּוּפָא), as they have established: the wicked-his evil inclination judges him (כְּמָה דְּאוּקְמוּהָ, חַיָּיבָא, יֵצֶר הָרָע שׁוֹפְטוֹ); the righteous-his Good inclination judges him (זַכָּאָה, יֵצֶר הַטּוֹב שׁוֹפְטוֹ); the intermediate-both judge him (בֵּינוֹנִי זֶה וְזֶה שׁוֹפְטוֹ).

The Beinoni [Intermediate] (בֵּינוֹנִי), that is, the brother of the Yetzer Ra [Evil Inclination] and the brother of the Yetzer Tov [Good Inclination] (הַיְינוּ אָח דְּיֵצֶר הָרָע, וְאָח דְּיֵצֶר הַטּוֹב), “My brother, let that which is yours remain yours” (אָחִי יְהִי לְךָ אֲשֶׁר לָךְ) (Bereshit 33:9). And when merits are abundant (וְכַד זַכְוָון נְפִישִׁין), the Ruacha [Spirit] breaks through two watches of the night (רוּחָא תָּבַר תְּרֵין מִשְׁמָרוֹת): the donkey brays (דַּחֲמוֹר נוֹעֵר), the dogs bark (כְּלָבִים צוֹעֲקִים), and it ascends to the watch of dawn (וְסָלִיק לְמִשְׁמֶרֶת דְּשַׁחַר), for within it Adam [Man] is restored, and the human being becomes a master (דְּבֵיהּ אָדָם וְאִתְהַדָּר בַּר נָשׁ אֲדוֹן). This is what is written (הֲדָא הוּא דִּכְתִּיב): “And I had ox, donkey, flock, servant, and maidservant” (וַיְהִי לִי שׁוֹר וַחֲמוֹר צֹאן וְעֶבֶד וְשִׁפְחָה) (Bereshit 32:6), and he ascends to the level of Adam [Man] (וְסָלִיק לְדַרְגָּא דְּאָדָם), as it is said concerning him (דְּאִתְּמַר בֵּיהּ): “And have dominion over the fish of the sea, and over the bird of the heavens...” (וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וְגוֹ׳) (Bereshit 1:28), and: “And your fear and your dread...” (וּמוֹרַאֲכֶם וְחִתְּכֶם וְגוֹ׳) (Bereshit 9:2).

And when the Beinoniyim [Intermediates] are meritorious (וְכַד זַכְוָון בֵּינוֹנִיִּם), “And a man wrestled with him” (וַיֵּאָבֵק אִישׁ עִמּוֹ) (Bereshit 32:25)—merits and transgressions embrace one another to wage battle (זַכְוָון וְחוֹבִין מִתְחַבְּקָן לְאַגָּחָא קְרָבָא). From the side of merits (מִסִּטְרָא דְּזַכְוָון): “And he saw that he could not prevail over him” (וַיַּרְא כִּי לֹא יָכוֹל לוֹ) (Bereshit 32:26); from the side of transgressions (מִסִּטְרָא דְּחוֹבִין): “And he touched the hollow of his thigh, in the Gid HaNasheh [Sciatic Nerve]” (וַיִּגַּע בְּכַף יְרֵכוֹ בְּגִיד הַנָּשֶׁה) (Bereshit 32:26).

Nasheh [Forgetfulness] (נָשֶׁה)—this is the language of: “For Elohim has made me forget all my toil” (כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי) (Bereshit 41:51), and it is the language of forgetfulness (וְאִיהוּ לְשׁוֹן נְשִׁיָּה). One dwelling among those seven lands (חַד מָדוֹרָא מֵאִינּוּן שִׁבְעָה אַרְעָאן)—whoever descends there forgets the Orayta (מַאן דְּנָחִית תַּמָּן אִתְנְּשֵׁי מִנֵּיהּ אוֹרַיְתָּא). And before a person comes into this world and emerges from his mother's womb (וְקֹדֶם דְּיֵיתֵי בַּר נָשׁ בְּהַאי עָלְמָא וְיִפּוּק מֵרֶחֶם אִמֵּיהּ), “And a man wrestled with him” (וַיֵּאָבֵק אִישׁ עִמּוֹ)—this is Gavri'el (דָּא גַּבְרִיאֵל), in that dust of the earth (בְּהַהוּא אָבָק דְּעָפָר), as it is said: “And Hashem Elohim formed the man from the dust of the ground” (וַיִּיצֶר יְיָ אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה) (Bereshit 2:7), and he taught him seventy languages (וְאוֹלִיף לֵיהּ שִׁבְעִים לָשׁוֹן). And because of this (וּבְגִין דָּא): “Vayyitzer [And He formed]” (וַיִּיצֶר)—one formation is the Yetzer Tov [Good Inclination], which taught him seventy languages (חַד יֵצֶר הַטּוֹב, דְּאוֹלִיף לֵיהּ שִׁבְעִים לָשׁוֹן), and one is the Yetzer Ra [Evil Inclination], which wrestled with him (וְחַד, יֵצֶר הָרָע דְּאָבִיק עִמֵּיהּ). As it is said (דְּאִתְּמַר): “For he touched the hollow of Ya'akov's thigh in the Gid HaNasheh [Sciatic Nerve]” (כִּי נָגַע בְּכַף יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה) (Bereshit 32:33), and he caused him to forget the seventy languages that the Yetzer Tov [Good Inclination] had taught him (וְאַשְׁכַּח מִנֵּיהּ שִׁבְעִין לָשׁוֹן, דְּאוֹלִיף לֵיהּ יֵצֶר הַטּוֹב).

And before all this (וְקֹדֶם כָּל דָּא), four angels descend with him (נַחְתִּין עִמֵּיהּ אַרְבְּעָה מַלְאָכִין), as it is said concerning them: “For He shall command His angels concerning you” (כִּי מַלְאָכָיו יְצַוֶּה לָּךְ) (Tehillim 91:11). If he possesses the merit of the Patriarchs (אִי אִית לֵיהּ זְכוּת אָבוֹת): one is Mikha'el, through the merit of Avraham (חַד מִיכָאֵל, בִּזְכוּת אַבְרָהָם); the second is Gavri'el, through the merit of Yitzchak (וְתִנְיָינָא גַּבְרִיאֵל, בִּזְכוּת יִצְחָק); the third who descends with him is Nuri'el, through the merit of Ya'akov (וּתְלִיתָאָה דְּנָחִית עִמֵּיהּ נוּרִיאֵל, בִּזְכוּתָא דְּיַעֲקֹב); and the fourth is Refa'el, through the merit of Adam Kadma’ah (וּרְבִיעָאָה רְפָאֵל, בִּזְכוּתָא דְּאָדָם קַדְמָאָה). And the Yetzer Tov [Good Inclination] is above them (וְיֵצֶר הַטּוֹב לְעֵילָּא מִנֵּיהּ). And if he has no merit (וְאִי לֵית לֵיהּ זְכוּת), then four accompany him (אַזְלֵי עִמֵּיהּ ד׳): Avon [Sin] (עָוֹן), Mashchit [Destroyer] (מַשְׁחִית), Af [Anger] (אַף), and Cheimah [Wrath] (וְחֵימָה), and the Yetzer Ra [Evil Inclination] is above them (וְיֵצֶר הָרָע לְעֵילָּא מִנַּיְיהוּ), to judge him in the World to Come (לְמֵידָן לֵיהּ לְעָלְמָא דְּאָתֵי). And because of this (וּבְגִין דָּא) they established (אוּקְמוּהָ): the wicked—the Yetzer Ra [Evil Inclination] judges him (רָשָׁע, יֵצֶר הָרָע שׁוֹפְטוֹ); the righteous—the Yetzer Tov [Good Inclination] judges him (צַדִּיק, יֵצֶר הַטּוֹב שׁוֹפְטוֹ); the Beinoni [Intermediate]—both this one and that one judge him (בֵּינוֹנִי, זֶה וְזֶה שׁוֹפְטוֹ). And because of this (וּבְגִין דָּא), if he is a Beinoni [Intermediate] (אִי אִיהוּ בֵּינוֹנִי), Gavri'el, who is the Yetzer Tov [Good Inclination] (גַּבְרִיאֵל דְּאִיהוּ יֵצֶר הַטּוֹב), and Sama'el, who is the Yetzer Ra [Evil Inclination] (וְסַמָאֵ״ל דְּאִיהוּ יֵצֶר הָרָע), both judge him (זֶה וְזֶה שׁוֹפְטוֹ).