1The first 16 lines of the Hebrew text do not appear in the translation as explained in the Translator’s note on page 34b.FOR THE LORD WILL PASS THROUGH…. R. Jose commented on the expression, “The Lord shall see the blood… and pass over”. ‘Does God then’, he said, ‘require a sign? Are not all secrets revealed to Him? The explanation, however, is that only when a thought-be it good or evil-is translated into action, does it bring about its due result above, whether for reward or punishment, saving only the intention of idolatry, of which it says, “Take heed to yourselves that your heart be not deceived” (Deut. 11, 16).’
The explanation, however, is that only when a thought-be it good or evil-is translated into action, does it bring about its due result above, whether for reward or punishment, saving only the intention of idolatry, of which it says, “Take heed to yourselves that your heart be not deceived” (Deut. 11, 16).’
As to the significance of the hyssop, R. Jose explained that all the streets and market-places of the Egyptians were filled with idols, and all their houses with implements of magic to link them with lower “crowns”,
4
וְרָזָא דְּמִלָּה תָּנָא, כְּתִיב, וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף וְאֶל שְׁתֵּי הַמְּזוּזוֹת. אֲגוּדַּת אֵזוֹב לָמָּה. בְּגִין לְבַעֲרָא רוּחַ מִסְאֲבָא מִבֵּינַיְיהוּ, (נ"א האי קרא קשיא וכי וראה את הדם ואחר כך ופסח דמשמע דסימנא הוא דעביד אמאי והא כלא גלייא קמיה קודשא בריך הוא וכתיב הוא גלי עמיקתא ומסתרתא אלא תנא כתיב וירא יי' וינאץ וגו' וכתיב וירא יי' כי רבה רעת וגו' ותנינן לא אתחזי אשגחותא לעילא אלא כד אתחזי לתתא עובדא ומדאתעבד עובדא אשגחותא לעילא אתער ובגין כך כולא בין לטב בין לביש בעובדא תלייא מלתא. ולקחתם אגודת אזוב וגו' אגודת אזוב למה ומאי טעמא בעא דאתגלייא דמא על המשקוף ועל שתי המזוזות. אמר רבי יוסי כל שוקי מצרים מליין טעוון הוו ובכל ביתא וביתא הוו שכיחי זינין דמקטרין בחרשייהו באינון בתרין תתאין דלתתא ומתערין רוח מסאבא בגוייהו ועל דא אגודת אזוב בגין לבערא רוחי מבינייהו) וּלְאַחֲזָאָה בְּפִתְחַיְיהוּ, בְּהָנֵי תְּלַת דּוּכְתֵּי, מְהֵימָנוּתָא שְׁלֵימָתָא. חַד הָכָא, וְחַד הָכָא, וְחַד בְּגַוַויְיהוּ בְּגִין כַּךְ, וּפָסַח יְיָ' עַל הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל בָּתֵּיכֶם לִנְגּוֹף, מִשּׁוּם דְּחָמֵי שְׁמָא קַדִּישָׁא רָשִׁים עַל פִּתְחָא.
and therefore it was necessary to purge the doors with the hyssop, in order that these powers might be exorcised; and this was done in three places, namely upon the lintel and the two side-posts. THEREFORE THE LORD WILL PASS OVER THE DOOR AND WILL NOT SUFFER THE DESTROYER TO COME IN UNTO YOUR HOUSES, because he will see the design of His Holy Name upon the door.
Said R. Judah: ‘But if so, why was blood only required, seeing that, as we have been taught, the divine attributes are symbolized by three colours, white, red, and a colour which is between the two and combines both?’ R. Jose replied: ‘The blood was of two kinds, that of circumcision and that of the Passover lamb, the former symbolizing mercy and the latter justice.’
Not so,’ rejoined R. Judah. ‘It is even as we have been taught, that the Holy One made the blood a symbol of mercy, as if there were white in it, and therefore it says: “And when I passed by thee and saw thee polluted in thine own blood, I said unto thee: In thy blood live” (Ezek. 16, 6). To this end was the door smeared with blood in three places, viz. on two sides and in the middle.’
R. Hezekiah, however, held that two kinds of blood appeared on the doors to represent the two “crowns” which were manifested at that moment in the regions above. R. Jose maintained that it was one crown consisting of two sides blended, viz. mercy and justice.
Said R. Abba: ‘In how many ways does the Holy One show His lovingkindness to His people! A man builds a house; says the Holy One to him: “Write My Name and put it upon thy door (mezuzah), and thou wilt sit inside thy house and I will sit outside thy door and protect thee!” And here, in connection with the Passover, He says: “You inscribe on your doors the sign of the mystery of My Faith and I shall protect you from the outside!”
They inscribed the likeness of the Holy Name in the form of the letter He’. As the Holy Name was then turned from Mercy to Judgement, chastisement came into (God’s) view at that time. Everything was turned into red, as a symbol of vengeance on Israel’s enemy.
Esoterically speaking, it is fitting to show below the colour corresponding to the state above, whether mercy or judgement. And as it was then even so shall it be in the future, as it says: “Who is this that cometh from Edom (=Rome), with dyed garments from Bozra?” (Isa. LXIII, I); for He will clothe Himself entirely in judgement to avenge His people.’
AND NONE OF YOU SHALL GO OUT AT THE DOOR…. The reason is found in the dictum of R. Isaac, that, when punishment impends over a place a man should not go out into the open, since, once the Destroyer is given leave, he does harm indiscriminately, and makes no distinction between the righteous and the unrighteous; therefore the people of God should hide themselves lest they be consumed in that vengeance which is the due of the Destroyer.
R. Jose said that the same power which exercised judgement on the Egyptians was the agent of mercy to Israel, as it is written: ” When I see the blood I will pass over you” (v. 16). For, as we have been taught, all the holy crowns above contain at one and the same time both judgement and mercy. R. Hezekiah drew the same inference from the verse, “And the Lord shall smite Egypt, smiting and healing” (Isa. 19, 22), i.e. smiting the Egyptians and healing Israel, to wit, from the wound of circumcision,
R. Simeon interpreted it in a similar way: at the moment when the night was divided and the Holy Crown (the Sefirah Kether) was moved to unite with the masculine principle which is the supernal Grace- for they never manifest themselves one without the other- one smote and the other healed.
Also, “the Lord passed over the door”: that door which is the opening of spirit and body. That circumcision is of such significance can be seen from Abraham: before he was circumcised he was, as it were, a closed vessel, impervious on all sides, but when he was circumcised, and the sign of the letter yod of the Holy Name was manifested in him, he became open to supernal influences,
R. Abba said it refers to the tenth crown (that of Grace), with which he was then endowed, as indicated by the words “in the heat of the day”, namely at the time when Grace predominates.
According to another explanation, the word “pass” here signifies that God passed over the pleadings of the lower crowns, which were connected with certain celestial crowns, and loosened them from their foundations, and did constraint to Himself in order to execute judgement on them and to guard Israel And so whenever the word “pass” is used of the Almighty, it means “constraining or forcing Himself”, whether to exercise mercy or severity.1This explanation is based on the use in Talmudic Hebrew of the expression “abar ‘al middothav” (lit. passed beyond his usual qualities), to mean “forcing or constraining oneself”.
וְעָבַר יְיָ' לִנְגּוֹף אֶת מִצְרַיִם וְגוֹ'. תָּנָא אָמַר רִבִּי יוֹסֵי, הַאי קְרָא קַשְׁיָא, וְכִי וְרָאָה אֶת הַדָּם וְאַחַר כַּךְ וּפָסַח, דְּמַשְׁמַע דְּסִימָנָא הוּא דְּעָבִיד. וְאִי תֵּימָא בְּגִין דָּמָא דְּאִיהוּ מִצְוָה, אֲמַאי לְבַר. וַאֲמַאי בִּתְלַת דּוּכְתֵּי דְּפִתְחָא. וְהָא כְּתִיב (דניאל ב׳:כ״ב) הוּא גַּלֵּי עֲמִיקָתָא וְגוֹ'. וּמַאי טַעְמָא בָּעָא דְּאִתְגַּלְיָא דָּמָא עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת.
1The first 16 lines of the Hebrew text do not appear in the translation as explained in the Translator’s note on page 34b.FOR THE LORD WILL PASS THROUGH…. R. Jose commented on the expression, “The Lord shall see the blood… and pass over”. ‘Does God then’, he said, ‘require a sign? Are not all secrets revealed to Him? The explanation, however, is that only when a thought-be it good or evil-is translated into action, does it bring about its due result above, whether for reward or punishment, saving only the intention of idolatry, of which it says, “Take heed to yourselves that your heart be not deceived” (Deut. 11, 16).’
אֶלָּא תָּנָא, כְּתִיב, (דברים ל"ב) וַיַּרְא יְיָ' וַיִּנְאָץ, וּכְתִיב, (בראשית ו׳:ה׳) וַיַּרְא יְיָ' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ. וְתָנֵינָן לָא אִתְחָזֵי אַשְׁגָּחוּתָא דִּלְעֵילָּא, אֶלָּא כַּד אִתְחָזֵי לְתַתָּא עוֹבָדָא דְּאִתְעָבֵידוּ עוֹבָדָא מִנֵּיהּ וְעַל דָא (נ"א ועד דעבדין עובדא לתתא) לָא מַשְׁגִּיחִין (נ"א לאבאשא), בַּר הִרְהוּרָא דְּעֲבוֹדָה זָרָה, דִּכְתִּיב, (דברים י״א:ט״ז) הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם. וּמִדְּאִתְעָבֵיד עוֹבָדָא, אַשְׁגָּחוּתָא דִּלְעֵילָּא אִתְּעַר, וּבְגִין כַּךְ, כֹּלָּא, בֵּין לְטָב וּבֵין לְבִישׁ, בְּעוֹבָדָא תַּלְיָא מִלְּתָא.
The explanation, however, is that only when a thought-be it good or evil-is translated into action, does it bring about its due result above, whether for reward or punishment, saving only the intention of idolatry, of which it says, “Take heed to yourselves that your heart be not deceived” (Deut. 11, 16).’
אָמַר רִבִּי יוֹסֵי, כָּל שְׁוָקֵי מִצְרַיִם, מַלְיָין טַעֲוָון הֲווֹ, וְעוֹד דִּבְכָל בֵּיתָא וּבֵיתָא, הֲווֹ שְׁכִיחֵי זִינִין, דְּמִתְקַטְרֵי בְּחָרָשַׁיְיהוּ, בְּאִינּוּן כִּתְרִין תַּתָּאִין דִּלְתַתָּא, וּמִתְעָרִין רוּחַ מִסְאֲבָא בְּגַוַויְיהוּ.
As to the significance of the hyssop, R. Jose explained that all the streets and market-places of the Egyptians were filled with idols, and all their houses with implements of magic to link them with lower “crowns”,
וְרָזָא דְּמִלָּה תָּנָא, כְּתִיב, וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף וְאֶל שְׁתֵּי הַמְּזוּזוֹת. אֲגוּדַּת אֵזוֹב לָמָּה. בְּגִין לְבַעֲרָא רוּחַ מִסְאֲבָא מִבֵּינַיְיהוּ, (נ"א האי קרא קשיא וכי וראה את הדם ואחר כך ופסח דמשמע דסימנא הוא דעביד אמאי והא כלא גלייא קמיה קודשא בריך הוא וכתיב הוא גלי עמיקתא ומסתרתא אלא תנא כתיב וירא יי' וינאץ וגו' וכתיב וירא יי' כי רבה רעת וגו' ותנינן לא אתחזי אשגחותא לעילא אלא כד אתחזי לתתא עובדא ומדאתעבד עובדא אשגחותא לעילא אתער ובגין כך כולא בין לטב בין לביש בעובדא תלייא מלתא. ולקחתם אגודת אזוב וגו' אגודת אזוב למה ומאי טעמא בעא דאתגלייא דמא על המשקוף ועל שתי המזוזות. אמר רבי יוסי כל שוקי מצרים מליין טעוון הוו ובכל ביתא וביתא הוו שכיחי זינין דמקטרין בחרשייהו באינון בתרין תתאין דלתתא ומתערין רוח מסאבא בגוייהו ועל דא אגודת אזוב בגין לבערא רוחי מבינייהו) וּלְאַחֲזָאָה בְּפִתְחַיְיהוּ, בְּהָנֵי תְּלַת דּוּכְתֵּי, מְהֵימָנוּתָא שְׁלֵימָתָא. חַד הָכָא, וְחַד הָכָא, וְחַד בְּגַוַויְיהוּ בְּגִין כַּךְ, וּפָסַח יְיָ' עַל הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל בָּתֵּיכֶם לִנְגּוֹף, מִשּׁוּם דְּחָמֵי שְׁמָא קַדִּישָׁא רָשִׁים עַל פִּתְחָא.
and therefore it was necessary to purge the doors with the hyssop, in order that these powers might be exorcised; and this was done in three places, namely upon the lintel and the two side-posts. THEREFORE THE LORD WILL PASS OVER THE DOOR AND WILL NOT SUFFER THE DESTROYER TO COME IN UNTO YOUR HOUSES, because he will see the design of His Holy Name upon the door.
אָמַר רִבִּי יְהוּדָה, אִי הָכִי אֲמַאי דָּמָא, דְּהָא תָּנֵינָן, חִוָּור וְסוּמָק וְחַד דְּכָלִיל בֵּינֵי גַּוְונֵי. אֲמַר לֵיהּ, תְּרֵי דָּמֵי הֲווֹ, חַד דְּמִילָה, וְחַד דְּפִסְחָא. דְּמִילָה רַחֲמֵי. דְּפִסְחָא דִּינָא.
Said R. Judah: ‘But if so, why was blood only required, seeing that, as we have been taught, the divine attributes are symbolized by three colours, white, red, and a colour which is between the two and combines both?’ R. Jose replied: ‘The blood was of two kinds, that of circumcision and that of the Passover lamb, the former symbolizing mercy and the latter justice.’
אָמַר רִבִּי יְהוּדָה, לָאו הָכִי, אֶלָּא כְּמָה דְּאוֹלִיפְנָא, דְּאַחְזָר הַהוּא דָּמָא קוּדְשָׁא בְּרִיךְ הוּא לְרַחֲמֵי, כְּאִילּוּ הֲווֹ חִוָּור בְּגוֹ גַּוְונֵי, הֲדָא הוּא דִכְתִיב, (יחזקאל ט״ז:ו׳) וָאֶעֱבוֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וְאוֹמַר לָךְ בְּדָמַיִךְ חֲיִי וְגוֹ'. וְאַף עַל גַּב דְּהֲוָה סוּמָקָא, אִתְחֲזָר לְרַחֲמֵי, דִּכְתִּיב בְּדָמַיִךְ חֲיִי. וּבְגִין כָּךְ, רָשִׁים פִּתְחָא בִּתְלַת סִטְרִין, חַד הָכָא, וְחַד הָכָא, וְחַד בֵּינַיְיהוּ.
Not so,’ rejoined R. Judah. ‘It is even as we have been taught, that the Holy One made the blood a symbol of mercy, as if there were white in it, and therefore it says: “And when I passed by thee and saw thee polluted in thine own blood, I said unto thee: In thy blood live” (Ezek. 16, 6). To this end was the door smeared with blood in three places, viz. on two sides and in the middle.’
תָּאנֵי ר' חִזְקִיָּה, תְּרֵין דָּמֵי אִתְחָזוּ, לָקֳבֵל תְּרֵי כִּתְרִין, דְּאִתְחָזוּ (נ"א דאתערו) לְעֵילָּא בְּהַהִיא שַׁעֲתָא. אָמַר רִבִּי יוֹסֵי, חַד כִּתְרָא דִּכְלִילָא בִּתְרֵין סִטְרִין טְמִירִין, בְּרַחֲמֵי וְדִינָא.
R. Hezekiah, however, held that two kinds of blood appeared on the doors to represent the two “crowns” which were manifested at that moment in the regions above. R. Jose maintained that it was one crown consisting of two sides blended, viz. mercy and justice.
אָמַר רִבִּי אַבָּא, בְּכַמָּה אַתְרִין חָס קוּדְשָׁא בְּרִיךְ הוּא עַל בְּנוֹי: עָבֵד בַּר נָשׁ בֵּיתָא, וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ, כְּתוֹב שְׁמִי, וְשַׁוֵּי לְפִתְחָךְ, וְאַתְּ שָׁרֵי לְגוֹ בֵּיתָא, וַאֲנָא אוֹתִיב לְבַר בְּפִתְחָךְ לְנַטְרָא לָךְ. וְהָכָא אָמַר, רָשִׁים עַל פִּתְחָא רָזָא דִּמְהֵימָנוּתָא דִּילִי, וְאַתְּ שָׁרֵי לְגוֹ בֵּיתָךְ, וַאֲנָא נָטִיר לָךְ לְבַר, דִּכְתִּיב וְאַתֶּם לא תֵּצֵאוּ אִישׁ מִפֶּתַח בֵּיתוֹ עַד בֹּקֶר, וּכְתִיב וְרָאָה אֶת הַדָּם עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת וּפָסַח ד' עַל הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל בָּתֵּיכֶם לִנְגּוֹף.
Said R. Abba: ‘In how many ways does the Holy One show His lovingkindness to His people! A man builds a house; says the Holy One to him: “Write My Name and put it upon thy door (mezuzah), and thou wilt sit inside thy house and I will sit outside thy door and protect thee!” And here, in connection with the Passover, He says: “You inscribe on your doors the sign of the mystery of My Faith and I shall protect you from the outside!”
תּוּ אָמַר רִבִּי אַבָּא, כְּגַוְונָא דִּשְׁמָא קַדִּישָׁא עֲבָדוּ בְּהַהוּא שַׁעֲתָא. מַה שְּׁמָא קַדִּישָׁא ה אִתְחֲזָר בְּהַאי שַׁעֲתָא דִּינָא, אוּף הָכִי אִתְחֲזָר הַאי דָּמָא בְּהַאי שַׁעֲתָא דִּינָא, דִּכְתִּיב וְרָאָה אֶת הַדָּם עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזוֹת, רְשִׁימָא דְּכֻלְּהוּ סוּמָקָא, לְאִתְחֲזָאָה, דְּהָא אִתְחֲזָר בְּדִינָא, לְמֶעְבַּד נוּקְמִין.
They inscribed the likeness of the Holy Name in the form of the letter He’. As the Holy Name was then turned from Mercy to Judgement, chastisement came into (God’s) view at that time. Everything was turned into red, as a symbol of vengeance on Israel’s enemy.
וְרָזָא דְּמִלָּה, כְּגַוְונָא דְּהַוֵי לְעֵילָּא בְּהַהוּא שַׁעֲתָא, כַּד בָּעֵי לְאִתְחֲזָאָה לְתַתָּא, אִי רַחֲמֵי רַחֲמֵי, וְאִי דִּינָא דִּינָא, הֲדָא הוּא דִּכְתִּיב, וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף וְהִגַּעְתֶּם וְגוֹ'. וּלְזִמְנָא דְּאָתֵי כְּתִיב, (ישעיהו ס״ג:א׳) מִי זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה. דְּזַמִּין לְאַחֲזָאָה (נ"א לאתחזרא) כֻּלְּהוּ דִּינָא לְמֶעְבַּד נוּקְמִין.
Esoterically speaking, it is fitting to show below the colour corresponding to the state above, whether mercy or judgement. And as it was then even so shall it be in the future, as it says: “Who is this that cometh from Edom (=Rome), with dyed garments from Bozra?” (Isa. LXIII, I); for He will clothe Himself entirely in judgement to avenge His people.’
וְאַתֶּם לֹא תֵּצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ עַד בֹּקֶר. מַאי טַעֲמָא, מִשּׁוּם דְּתָנֵינָן, אָמַר רִבִּי יִצְחָק, (אמר רבי ירמיה) לָא לִיבָעֵי לֵיהּ לְאִינִשׁ לְמֵיזַל בְּשׁוּקָא, וּלְאִשְׁתַּכְּחָא בְּשׁוּקָא, בְּזִמְנָא דְּדִינָא תַּלְיָא בְּמָתָא, דְּכֵיוָן דִּרְשׁוּתָא אִתְיְיהִיב לִמְחַבְּלָא, מַאן דְּפָגַע בֵּיהּ אִתְּזַק. וְהָכָא מִשּׁוּם דְּדִינָא אִשְׁתְּכַח, לָא בַּעְיָא לְנָפְקָא לְבַר.
AND NONE OF YOU SHALL GO OUT AT THE DOOR…. The reason is found in the dictum of R. Isaac, that, when punishment impends over a place a man should not go out into the open, since, once the Destroyer is given leave, he does harm indiscriminately, and makes no distinction between the righteous and the unrighteous; therefore the people of God should hide themselves lest they be consumed in that vengeance which is the due of the Destroyer.
תַּנְיָא אָמַר רִבִּי יוֹסֵי, בְּהַהוּא מַמָּשׁ דְּאִשְׁתְּכַח דִּינָא לְמִצְרָאֵי, בְּהַהוּא מַמָּשׁ אִשְׁתְּכַח רַחֲמֵי לְיִשְׂרָאֵל, הֲדָא הוּא דִּכְתִּיב, וְרָאִיתִי אֶת הַדָּם וּפָסַחְתִּי עֲלֵיכֶם. וְכֵן תָּנָא, בְּכָל אִינּוּן כִּתְרִין קַדִּישִׁין דִּלְעֵילָּא, כְּמָה דְּאִשְׁתְּכַח דִּינָא, אִשְׁתְּכַח רַחֲמֵי, וְכֹלָּא בְּשַׁעֲתָא חֲדָא. תָּנָא רִבִּי חִזְקִיָּה, כְּתִיב, (ישעיהו י״ט:כ״ב) וְנָגַף יְיָ' אֶת מִצְרַיִם נָגוֹף וְרָפֹא. נָגוֹף לְמִצְרַיִם, וְרָפֹא לְיִשְׂרָאֵל. מַאי וְרָפֹא. מִמַאי שֶׁנִּימוֹלוּ צְרִיכִים רְפוּאָה.
R. Jose said that the same power which exercised judgement on the Egyptians was the agent of mercy to Israel, as it is written: ” When I see the blood I will pass over you” (v. 16). For, as we have been taught, all the holy crowns above contain at one and the same time both judgement and mercy. R. Hezekiah drew the same inference from the verse, “And the Lord shall smite Egypt, smiting and healing” (Isa. 19, 22), i.e. smiting the Egyptians and healing Israel, to wit, from the wound of circumcision,
וְתָנָא, בְּאוֹתָה שָׁעָה שֶׁנִּגְּפוּ מִצְרָאֵי, בְּאוֹתָה שָׁעָה נִתְרַפְּאוּ יִשְׂרָאֵל. דְּתַנְיָא אָמַר רִבִּי יוֹסֵי, (אמר רבי חזקיה) מַהוּ דִּכְתִּיב, וּפָסַח יְיָ עַל הַפֶּתַח, מַאי עַל הַפֶּתַח. וּפָסַח יְיָ' עֲלֵיכֶם מִבָּעֵי לֵיהּ. אֲבָל עַל הַפֶּתַח, עַל הַפֶּתַח מַמָּשׁ זֶהוּ פֶּתַח הַגּוּף. וְאֵי זֶהוּ פֶּתַח הַגּוּף. הוֵי אוֹמֵר זוֹ מִילָה.
the phrase “the Lord will pass over the door” suggesting the “door” of the body, which is the place of circumcision.
רִבִּי שִׁמְעוֹן אָמַר, בְּשַׁעֲתָא דְּאִתְפְּלַג לֵילְיָא, וְכִתְרָא קַדִּישָׁא אִתְּעַר לְגַבָּהּ (נ"א אתערב ביה) דְּכוּרָא. וּמַאן דְּכוּרָא. חֶסֶד עִלָּאָה, דְּמַשְׁמַע, דְּדָא בְּלָא דָּא לָא סַלְּקָא, וּבְגִין דָּא, דָּא מָחֵי, וְדָא מַסֵּי, וְכֹלָּא בְּשַׁעֲתָא חֲדָא.
R. Simeon interpreted it in a similar way: at the moment when the night was divided and the Holy Crown (the Sefirah Kether) was moved to unite with the masculine principle which is the supernal Grace- for they never manifest themselves one without the other- one smote and the other healed.
וּכְתִיב, וּפָסַח יְיָ עַל הַפֶּתַח הַיָּדוּעַ. מַאי הַפֶּתַח, מִשּׁוּם דְּאִיהוּ פִּתְחָא וּמְשִׁיכָא דְּרוּחָא וְגוּפָא, וְתָא חֲזֵי, עַד לָא אִתְגְּזַר אַבְרָהָם, הֲוָה אָטִים וְסָתִים מִכָּל סִטְרוֹי. מִדְּאִתְגְּזַר אִתְפְּתַח מִכֹּלָּא, וְלָא הֲוֵי אָטִים וְסָתִים כְּקַדְמִיתָא.
Also, “the Lord passed over the door”: that door which is the opening of spirit and body. That circumcision is of such significance can be seen from Abraham: before he was circumcised he was, as it were, a closed vessel, impervious on all sides, but when he was circumcised, and the sign of the letter yod of the Holy Name was manifested in him, he became open to supernal influences,
וְהַיְינוּ רָזָא דְּתָנֵינָן, (בראשית י״ח:א׳) וְהוּא ישֶׁב פֶּתַח הָאֹהֶל. מִשּׁוּם דְּאִתְגַּלְיָיא יוֹ"ד. מַאי קָא מַיְירֵי. אֶלָּא אָמַר רִבִּי יִצְחָק דְּהוּא אַשְׁרֵי בְּגִלּוּיָא דָּא, חֶסֶד בְּצֶדֶק. וְדָא הוּא פִּתְחָא, דְּמַשְׁכְּנָא עִלָּאָה קַדִּישָׁא, מַשְׁמַע דִּכְתִּיב הָאֹהֶל, הָאֹהֶל הַיָּדוּעַ.
this being the inner meaning of the words, “he sat at the door of the tent in the heat of the day” (Gen. XVIII, I), i.e. of the supernal holy Tent.
אָמַר רִבִּי אֶלְעָזָר, כַּד אִתְגַּלְּיָיא הַאי יוֹ"ד, אִתְבָּשַּׂר, (נ"א אתבשם) וְאִתְבְּרַךְ בְּפֶתַח הָאֹהֶל, דְּהִיא צֶדֶק, לְאִתְבַּסְּמָא בְּחֶסֶ"ד. הֲדָא הוּא דִּכְתִּיב, כְּחוֹם הַיּוֹם, דְּהוּא שַׁעֲתָא דְּשַׁלְטָא חֶסֶד, חוּלָקָא דְּאַבְרָהָם. וּמְנָא לָן דְּהַאי פֶּתַח הָאֹהֶל, אִתְבַּסַּם לְקָבְלֵיהּ דְּאַבְרָהָם. דִּכְתִּיב, (בראשית כ״ד:א׳) וַיְיָ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל, דְּאִתְבָּסָּם בְּחֶסֶ"ד, מִדְּאִתְגַּלְיָיא יוֹ"ד.
R. Eleazar said that when the yod was manifested he received the glad tidings that Grace was confirmed with Righteousness.
אָמַר רִבִּי אַבָּא, וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל, כְּמָה דִּכְתִּיב וַיְיָ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. דְּדָא הוּא פִּתְחָא קַדִּישָׁא, כִּתְרָא עֲשִׁירָאָה. כְּחוֹם הַיּוֹם, כְּמָה דְּאִתְיְיהִיב לֵיהּ כִּתְרָא דְּחֶסֶד, הֲדָא הוּא דִּכְתִּיב כְּחוֹם הַיּוֹם. כְּמָה דְּיָתִיב בְּהַאי, כַּךְ יָתִיב בְּהַאי, דְּלָא סָלִיק הַאי בְּלא הַאי.
R. Abba said it refers to the tenth crown (that of Grace), with which he was then endowed, as indicated by the words “in the heat of the day”, namely at the time when Grace predominates.
דָּבָר אַחֵר וְעָבַר יְיָ לִנְגּוֹף אֶת מִצְרַיִם. מַאי וְעָבַר. דְּעָבַר עַל שׁוּרֵי דִּינָא דְּכִתְרִין, (נ"א דקטרין) דַּהֲווֹ מִתְקַשְּׁרֵי בְּכִתְרִין אַחֲרָנִין דִּלְעֵילָּא, וְשָׁרָא לְהוּ מִקִּיּוֹמֵיהוֹן, וְעָבַר עַל אוֹרְחוֹי, בְּגִין לְמֶעְבַּד בְּהוּ דִּינָא, וּלְנַטְרָא לְהוּ לְיִשְׂרָאֵל, וּכְדֵין הוּא, כָּל וְעָבַר, וְעָבַרְתִּי, וַיַּעֲבֹר, דְּקוּדְשָׁא בְּרִיךְ הוּא אַעְבַר עַל כָּל אוֹרְחוֹי, אוֹ לְדִינָא, אוֹ לְרַחֲמֵי. הָכָא וְעָבַר, בְּגִין לְמֶעְבַּד דִּינָא, הָתָם וַיַּעֲבֹר, בְּגִין לְרַחֲמָא.
According to another explanation, the word “pass” here signifies that God passed over the pleadings of the lower crowns, which were connected with certain celestial crowns, and loosened them from their foundations, and did constraint to Himself in order to execute judgement on them and to guard Israel And so whenever the word “pass” is used of the Almighty, it means “constraining or forcing Himself”, whether to exercise mercy or severity.1This explanation is based on the use in Talmudic Hebrew of the expression “abar ‘al middothav” (lit. passed beyond his usual qualities), to mean “forcing or constraining oneself”.