AND IT CAME TO PASS THAT AT MIDNIGHT THE LORD SMOTE ALL THE FIRSTBORN IN THE LAND OF EGYPT. R. Hiya and R. Jose were once journeying from Usha to Lydda, the former mounted on an ass. Said R. Jose: ‘Let us pause awhile and pray, for the time of the afternoon prayer is at hand and we have been taught particularly never to neglect this prayer. Why so? Because severity is then dominant, and therefore a man should pay special heed to this prayer.’ R. Hiya descended and they recited their prayers, after which they continued on their way.
As they journeyed, evening drew on, and they saw that the sun was setting. Said R. Hiya: ‘Why art thou silent?’ R. Jose replied: ‘I was reflecting that the condition of mankind depends entirely on their leaders: when these are worthy, the world and all in it prosper, but when they are unworthy, woe to the world and woe to the people!’
Said R. Hiya: ‘Indeed thou speakest the truth, for it is written, “I saw all Israel scattered upon the hills as sheep that have not a shepherd, and the Lord said, These have no master; let them return every man to his house in peace” (I Kings 22, 17). Instead of “let them return to” (yashubu) we should expect the text to say “let them stay in” (yeshbu be-) their houses, since they had as yet not left them!
The explanation is that, as we have been taught, when the head (in this case, the king of Israel) is unworthy, the people are punished for his guilt, as David expressed it: “Lo, I have sinned… but these sheep what have they done?” (2 Sam. 24, 17); but as “these have no master (because Ahab was punished for his disobedience and killed in the battle) let them return… in peace”. Thus, when the head of the people is punished, the people escape punishment, for then the attribute of Justice can claim no power over them (having already been appeased). And Jehoshaphat also would have been punished for joining Ahab had he not “cried out” (I Kings 22, 32).’
As they thus proceeded on their journey, night came on. They said: ‘What shall we do? Should we go on we shall be lost in the darkness, and to stay here may be dangerous.’ So they turned off the road a little way, and sat down under a tree, keeping themselves awake by conversing on Scriptural subjects.
At midnight they heard a sound, and lo, a hind passed by, crying loudly. R. Hiya and R. Jose started up, trembling. Then they heard a voice, proclaiming in a loud tone: ‘Ye who are awake, arise! Ye who are sleeping, wake! Ye worlds prepare to meet your Lord.’
The esoteric significance of it is as follows. At the hour when the Lord thus shows Himself in the Garden, all the Garden assembles and keeps close to Eden, from whence the stream of life flows forth into numerous channels. The Garden is called “the Bundle of Life”, and in it the pious are beatified with the light of the world to come. And at the hour when the Holy One, blessed be He, reveals Himself to these saints, a voice is heard, crying: “Awake, O north wind, come, O thou south, blow upon my garden, may its spices flow out. Let my beloved into his garden come, his pleasant fruit to eat” (S.S. 4, 16). The “pleasant fruit” signifies the sacrifices which are offered to the Holy One out of the soul-essence of the righteous. These offerings take place at midnight.’
After R. Hiya had spoken thus, he and R. Jose sat down. Said R. Jose: ‘It has often seemed strange to me that the smiting of the Egyptian firstborn took place at midnight instead of by day, when its wonder would have been manifest to all; also that the firstborn of the “captives in the dungeon and the firstborn of the cattle” (Ex. 12, 29) died, and not the kings, princes, and warriors, as in the case of Sanherib, of whom it is written, “And the angel of the Lord slew in the camp of Assyria, etc.” (2 Kings 19, 35). On that occasion, tradition tells us, the whole camp consisted of kings, princes, and mighty men of war, so that one angel there must have shown more power than was shown here by God Himself.’
Said R. Hiya: ‘This is a good question, which I am unable to answer. However, I have heard that R. Simeon ben Yochai is at present “purifying the streets of Tiberias” (cf. Midrash, Gen. R. 170a), therefore let us go to him.’ They remained beneath the tree until the morning, and then set forth. When they reached the place where R. Simeon was, they found him sitting deep in study, with an Haggadic book in his hand.
He was commenting on the verse: “All nations are before Him as nothing and they are counted to him as less than nothing” (Isa. 40, 17). ‘The word “nothing”,’ he said, ‘describes the religion of the pagans, who do not bring the heavenly and the earthly into union and adopt a faith of folly; and they are “counted less than nothing”, like chaff blown about by the wind.’
He also interpreted the verse: “God created the (eth) heavens and the (eth) earth” (Gen. I, I), referring the first eth to the Right Hand and the second to the Left Hand; and these two “stand together” (Isa. 48, 16)
Thereupon R. Hiya said: ‘Will our master allow us to explain why we have come? It is written: “and it came to pass that at midnight the Lord smote all the firstborn in the land of Egypt”, and from what we have just heard we gather that this verse contains the same idea which you have been expressing, so that we have just come at the right time to consult you.’
R. Simeon prefaced his answer with a reference to the verse: “Who is like unto the Lord our God who dwelleth on high, and yet humbleth himself to behold the things that are in heaven and earth?” (Ps. 113, 5), which he expounded thus: ‘ “Who is like unto the Lord our God”, who ascends to the highest spheres in order to be crowned with the supernal holy crown, the splendour of which is more resplendent than the glories of all lesser crowns; “and yet he humbleth himself’ to descend from crown to crown, that is, from one sphere to another, from one abode of light to another, and each one lower than the last, and all this in order to exercise His providential care for the higher and lower worlds?’
He then proceeded: ‘Instead of “at midnight” in this passage we should have expected “about (ka-hazi) midnight”, which was the phrase actually used by Moses when he predicted the event. Our colleagues, we know, explain that Moses used the word “about”, so that, were the event not to occur at the exact second of midnight, the Egyptian astrologers should have no chance of calling him a liar. But this hardly solves the difficulty, for in that case he should not have put the expression in the mouth of the Lord (Ex. 11, 4). Another difficulty is that Moses, when speaking of the death of the firstborn, referred to the “firstborn of the maidservant that is behind the mill” (v. 5), yet in our verse we read of the “firstborn of the captive that was in the house of the pit”.
And on top of all comes your question, which is the last straw that breaks the camel’s back. The whole subject, however, is explained esoterically among “the reapers of the field”, for it contains a supreme mystery, having been proclaimed by the faithful prophet, even Moses, of whom it is written,
“Thou art fairer than the children of men; grace is poured into thy lips; therefore God hath anointed thee with the oil of gladness above thy fellows” (Ps. 45, 3, 8). “Thou art fairer than the children of men” refers to Seth and Enoch; “grace is put into thy lips” means that Moses was greater than Noah and his sons; “therefore God hath blessed thee” signifies that he was above Abraham and Isaac; “oil of gladness” suggests that Moses was greater than Jacob; and “above thy fellows” that he was above all other prophets. Could a man so great, who ascended to degrees not attained by any other, have spoken with such a lack of precision?
The truth, however, is as follows. It is written: “Who is this that cometh out of the wilderness like pillars of smoke?” (S.S. 3, 6). This smoke symbolizes the Crown which is called Zoth (lit. this, i.e. the Sefirah Malkuth- Kingdom) and “Woman”; as it is written, “This (le-zoth) shall be called woman” (Gen. 2, 23).
This Crown which is called zoth rules over the middle of the night, so that it is able to be at one and the same moment white to Israel and black to the heathens;
and so long as the night is not divided it cannot perform this function, as we leam from the case of Abraham, for whom, as we are told, “the night divided against them” (Gen. 14, 15). So here, Moses used the expression ka-hazoth, meaning thereby “when the night is divided”, knowing that it would not perform its function till then;
As to the references to the “firstborn behind the mill”, and to the “firstborn of the captive and of the cattle”, they relate to the three grades of impurity, with all their spirits and powers, higher and lower, with whom Pharaoh, being himself the wiliest of all his magicians, endeavoured to entangle the Israelites so subtly and so inextricably that they should never again be free. Here it was that the power of the Holy One, blessed be He, was revealed: for He loosened all the bonds of impurity and broke all those “crowns” of magic, that His children might be liberated.
Therefore it is written: “Who would not fear thee, O king of nations… forasmuch as among all the wise men of the nations and in all their kingdoms there is none like unto thee” (Jer. 10, 7).’
Having spoken these things, R. Simeon wept, meditating on the greatness of the Lord; then he lifted up his voice, and said: “And so you thought this passage a bundle of contradictions! But verily, the significance of the Exodus is great indeed! For this reason the Holy One, blessed be He, frequently reminds Israel of her deliverance, as when He says: “Who hath brought thee out of the land of Egypt.” (Ex. 20, 2).
Now, as there are ten crowns above, so likewise there are ten such below; and all are concealed in the three grades symbolized by “the firstborn of Pharaoh”, “the firstborn of the maidservant that is behind the mill”, and “the firstborn of the cattle”, by means of which Pharaoh sought to keep the Israelites captive for ever.
Blessed indeed are ye, Abraham, Isaac, and Jacob, for whose sake the knots of magic were loosed, because the Holy One, blessed be He, recollected in His mercy and lovingkindness the indissoluble bonds of your faithfulness, as it says: “And the Lord remembered his covenant with Abraham, with Isaac, and with Jacob” (Ibid. 2, 24).
Festivals, Sabbaths, and all days of moment in Israel have this “remembrance” for their object and basis, therefore the deliverance from Egypt is mentioned in connection with such days. Truly, this “remembrance” is the foundation and root of the whole Torah, the basis of all the commandments and of the real faith of Israel.
Now, as to your question why the last act did not take place by day, the fact is that in this connection there is an apparent contradiction, since on the one hand we read, “to-day come ye out” (Ex. 12, 4), and on the other, “The Lord thy God brought thee out of Egypt at night” (Deut. XVI, I). However, it is true that Israel’s essential redemption took place at night, because only at night does the Holy One exercise judgement, therefore it was night when the knots of sorcery were loosened and the bonds of darkness rent in twain; yet were they led out by day, before the eyes of the world, that all men might marvel at the works of the Lord; therefore they were freed “with a high hand, in front of all the Egyptians” (Num. 33, 3).
R. Simeon then ceased, and R. Hiya and R. Jose prostrated themselves before him and kissed his hand, saying, with tears in their eyes: ‘Surely not only earthly creatures, but also celestial beings, look out from their abode to catch a sight of thee! The Holy One, blessed be He, built Jerusalem below as a counterpart of the Jerusalem above. He made the walls of the city and the gates thereof holy. None may enter the city unless the gates be opened for him, nor ascend unless the steps of the walls are firm. Who is able to open the gates of the city, who can fix the steps of the walls but R. Simeon ben Yochai? For it is he who opens the gates of the mysteries of wisdom, and fixes the ladder to the higher spheres! It is written, “Three times in the year all thy males shall be seen before the face of the Lord” (Ex. 22, 17). Who then is this “face of the Lord”? None other than R. Simeon ben Yochai! And as to the reference to the “males” appearing before him, indeed only “the males of the males” (the truly manly, i.e. students of the esoteric lore) may draw near to him.’
R. Simeon continued: ‘I have not yet finished answering your questions. You ask why the smiting of the firstborn took place at night. It was because then they were all at home, and not abroad in the fields.
Further, tradition tells us that night was as bright as a day in Tamuz, therefore the whole Egyptian people could witness the mighty hand of the Holy One: “the night shined as the day; the darkness was as light” (Ps. 139, 16).
Come and see,’ he said, ‘it is written: “It is a night (leyl) of observations unto the Lord for bringing them out from the land of Egypt; this is that night (ha-layla) of the Lord, observations to all the children of Israel” (Ex. 12, 42). Now, why “observations” in plural, and “night” first in the masculine gender (layiil), and then in the feminine (layla)?
To indicate the union which took place on that night between the Masculine and Feminine aspects in the Divine attributes, and also the same union which will take place in the future Redemption:
R. Hiya and R. Jose sat down and R. Simeon taught them the mysteries connected with the book of Leviticus, and they used to come every day and study with him. One day R. Simeon went out for a walk, and they, following, came upon him in a wood. They all sat down,
וַיְהִי בַּחֲצִי הַלַּיְלָה וַיְיָ' הִכָּה כָּל בְּכוֹר וְגוֹ'. (כתיב (תהילים ס״ט:י״ד) ואני תפלתי לך יי עת רצון וגו') ר' חִיָּיא ור' יוֹסֵי הֲווֹ אַזְלֵי מֵאוּשָׁא לְלוּד, וַהֲוָה רִבִּי חִיָּיא רָכִיב בְּחַמְרָא. אָמַר ר' יוֹסֵי, נֵיתִיב הָכָא וְנַצְלֵי, דְּהָא מָטָא זִמְנָא דִּצְלוֹתָא דְּמִנְחָה, וְתָנֵינָן, לְעוֹלָם יְהֵא אָדָם זָהִיר בִּצְלוֹתָא דְּמִנְחָה. אֲמַאי זָהִיר. מִשּׁוּם דְּהִיא שַׁעֲתָא דְּתַלְיָא דִּינָא וּבָעֵי בַּר נָשׁ לְכַוְּונָא דַּעְתֵּיהּ, נָחַת ר' חִיָּיא וְצַלֵּי.
AND IT CAME TO PASS THAT AT MIDNIGHT THE LORD SMOTE ALL THE FIRSTBORN IN THE LAND OF EGYPT. R. Hiya and R. Jose were once journeying from Usha to Lydda, the former mounted on an ass. Said R. Jose: ‘Let us pause awhile and pray, for the time of the afternoon prayer is at hand and we have been taught particularly never to neglect this prayer. Why so? Because severity is then dominant, and therefore a man should pay special heed to this prayer.’ R. Hiya descended and they recited their prayers, after which they continued on their way.
עַד דַּהֲווֹ אַזְלֵי, נָטָה שִׁמְשָׁא לְמֵיעַל. אָמַר רִבִּי חִיָּיא לְר' יוֹסֵי אֲמַאי אַתְּ שָׁתִיק. אָמַר רִבִּי יוֹסֵי, מִסְתַּכֵּל הֲוֵינָא בְּדַעְתָּאי, דְּלֵית עָלְמָא מִתְקַיְּימָא, אֶלָּא עַל רֵישֵׁיהוֹן דְּעַמָּא. אִי רֵישֵׁי עַמָּא זַכָּאִין, טַב לְעָלְמָא, טַב לְעַמָּא. וְאִי לָא זַכָּאִין, וַוי לְעָלְמָא, וַוי לְעַמָּא.
As they journeyed, evening drew on, and they saw that the sun was setting. Said R. Hiya: ‘Why art thou silent?’ R. Jose replied: ‘I was reflecting that the condition of mankind depends entirely on their leaders: when these are worthy, the world and all in it prosper, but when they are unworthy, woe to the world and woe to the people!’
אָמַר רִבִּי חִיָּיא, וַדַּאי כַּךְ הוּא, מְנָלָן. דִּכְתִּיב, (דברי הימים ב י״ח:ט״ז) רָאִיתִי אֶת כָּל יִשְׂרָאֵל נְפוֹצִים עַל הֶהָרִים כְּצֹאן אֲשֶׁר אֵין לָהֶן רוֹעֶה וַיֹּאמֶר יְיָ לא אֲדֹנִים לָאֵלֶּה יָשׁוּבוּ אִישׁ לְבֵיתוֹ בְּשָׁלוֹם. יָשׁוּבוּ, יֵשְׁבוּ מִבָּעֵי לֵיהּ. לְבֵיתוֹ, בְּבֵיתוֹ מִבָּעֵי לֵיהּ. דְּהָא בְּאַתְרַיְיהוּ קַיְימֵי.
Said R. Hiya: ‘Indeed thou speakest the truth, for it is written, “I saw all Israel scattered upon the hills as sheep that have not a shepherd, and the Lord said, These have no master; let them return every man to his house in peace” (I Kings 22, 17). Instead of “let them return to” (yashubu) we should expect the text to say “let them stay in” (yeshbu be-) their houses, since they had as yet not left them!
אֶלָּא הָכִי תָּנֵינָן, אִי רֵישָׁא דְּעַמָּא לָא זָכֵי, עַמָּא מִתָּפְסָן בְּחוֹבֵיהּ. מְנָלָן. דִּכְתִּיב, (שמואל ב כ״ד:י״ז) וַיֹּאמֶר דָּוִד וְגוֹ' הִנֵּה אָנֹכִי חָטָאתִי וְאָנֹכִי הֶעֱוֵיתִי וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ, (ס"א וכתיב (דברי הימים א כ״א:י״ז) ואני הוא אשר חטאתי וגו') דָּוִד חָב, וְיִשְׂרָאֵל סָבְלוּ. וְאִי רֵישָׁא דְּעַמָּא מִתְפַּס בְּחוֹבֵיהּ, עַמָּא מִשְׁתֵּזְבָן. דְּהָא דִּינָא לָא שַׁרְיָא עָלַיְיהוּ. דִּכְתִּיב, וַיֹּאמֶר יְיָ לֹא אֲדֹנִים לָאֵלֶּה, כְּלוֹמַר, (ס"א אם אלו) אִלּוּ לָא הֲווֹ רֵישִׁין לְעַמָּא, מֵהַאי אוֹרְחָא יָשׁוּבוּ אִישׁ לְבֵיתוֹ בְּשָׁלוֹם. כֻּלְּהוּ מִשְׁתֵּזְבָן, אִי רֵישֵׁיהוֹן מִתָּפְסָן. וַאֲפִילּוּ יְהוֹשָׁפָט אִתְגְּזַר עָלֵיהּ לְאִתְעַנְּשָׁא, מִשּׁוּם דְּאִתְחֲבָּר בְּאַחְאָב. אִי לָאו הַהוּא צְוָוחָא, דִּכְתִּיב, (מלכים א כ״ב:ל״ב) וַיִּזְעַק יְהוֹשָׁפָט.
The explanation is that, as we have been taught, when the head (in this case, the king of Israel) is unworthy, the people are punished for his guilt, as David expressed it: “Lo, I have sinned… but these sheep what have they done?” (2 Sam. 24, 17); but as “these have no master (because Ahab was punished for his disobedience and killed in the battle) let them return… in peace”. Thus, when the head of the people is punished, the people escape punishment, for then the attribute of Justice can claim no power over them (having already been appeased). And Jehoshaphat also would have been punished for joining Ahab had he not “cried out” (I Kings 22, 32).’
עַד דַּהֲווֹ אַזְלֵי רָמַשׁ לֵילְיָא, אָמְרוּ, מַה נַּעְבִיד, אִי נֵיזִיל חָשַׁךְ לֵילְיָא, אִי נֵיתִיב דַּחֲלָא הוּא. סָטוּ מֵאוֹרְחָא, יָתְבוּ תְּחוֹת אִילָנָא חַד. וְיָתְבוּ וַהֲווּ אַמְרֵי מִלֵּי דְּאוֹרַיְיתָא, וְלָא דְּמִיכוּ.
As they thus proceeded on their journey, night came on. They said: ‘What shall we do? Should we go on we shall be lost in the darkness, and to stay here may be dangerous.’ So they turned off the road a little way, and sat down under a tree, keeping themselves awake by conversing on Scriptural subjects.
בְּפַלְגוּת לֵילְיָא, חָמוּ חַד אַיַּלְתָּא דְּעָבְרָא קָמַיְיהוּ, וַהֲוַת צַוְחַת וּרְמִיאַת קָלִין שָׁמְעוּ, קָמוּ ר' חִיָּיא ור' יוֹסֵי וְאִזְדַּעֲזָעוּ. שָׁמְעוּ חַד קָלָא דְּמַכְרְזָא וְאָמַר, מִתְעָרִין קוּמוּ. נַיְימִין אִתְּעָרוּ. עָלְמִין, אִזְדְּמָנוּ לְקָדְמַת מָרֵיכוֹן. (דהא קלא נפק דכאיב אילתא דלעילא ותתא. דכתיב (תהילים כ״ט:ט׳) קול יי' יחולל אילות ויחשוף יערות) דְּהָא מָרֵיכוֹן מַפִיק לְגַּן עֵדֶן, דְּאִיהוּ הֵיכָלֵיהּ, לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּא, דִּכְתִּיב וּבְהֵיכָלוֹ כֻּלּוֹ אוֹמֵר כָּבוֹד.
At midnight they heard a sound, and lo, a hind passed by, crying loudly. R. Hiya and R. Jose started up, trembling. Then they heard a voice, proclaiming in a loud tone: ‘Ye who are awake, arise! Ye who are sleeping, wake! Ye worlds prepare to meet your Lord.’
אָמַר רִבִּי חִיָּיא, הַשְׁתָּא פָּלְגוּ דְּלֵילְיָא מַמָּשׁ. וְקָלָא דָּא, הוּא קָלָא דְּנָפַק, וְכָאִיב אַיַּלְתָּא דִּלְעֵילָּא וְתַתָּא, דִּכְתִּיב קוֹל יְיָ' יְחוֹלֵל אַיָּלוֹת. זַכָּאָה חוּלָקָנָא, דְּזָכֵינָא לְמִשְׁמַע דָּא.
Said R. Hiya: ‘It must now be just midnight, and this is the voice that “maketh the hinds to travail” (Ibid.).
וְתָא חֲזֵי רָזָא דְּמִלָּה, בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְחָזֵי עַל (ויצא קע"ו) גִּנְתָּא, כָּל גִּנְתָּא אִתְכְּנַשׁ, וְלָא מִתְפְּרַשׁ מֵעֵדֶן. וּמֵהַאי עֵדֶן מַבּוּעֵי נָפְקִין, לְכַמָּה אוֹרְחִין וּשְׁבִילִין, וְהַאי גִּנְתָּא, אִתְקְרֵי צְרוֹרָא (קע"ג) דְּחַיֵּי, דְּתַמָּן מִתְעַדְּנִין צַדִּיקַיָּא, מִנְּהִירוּ דְּעָלְמָא דְּאָתֵי. וּבְהַאי שַׁעֲתָא, קוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי עָלַיְיהוּ. וְתָנֵינָן בְּשַׁעֲתָא דְקוּדְשָׁא בְּרִיךְ הוּא אִתְעַר בְּגִנְתָּא דְעֶדֶן לְאִשְׁתָּעֲשֶׁעָא עִם צָדִיקַיָּיא כָּרוֹזָא נָפִיק וְקַרֵי עוּרִי צָפוֹן וּבֹאִי תֵּימָן הֲפִיחִי גָּנִי יִזְּלוּ בְּשַׂמָיו יָבוֹא דּוֹדִי לְגָנוֹ וְיֹאכַל פֶּרִי מְגַדָיו מַאי וְיֹאכַל פֶּרִי מְגַדָיו אִלֵין קֹרְבָּנִין דְּאִתְקְרַבוּ קַמֵּיהּ מִּנִשְׁמָתֵּיהוֹן דְצַדִיקָיָּיא הָאי בְּפַלְגוּת לֵילְיָא בְּשַׁעֲתָא אַחֲרָא שְׁאָר קֹרְבָּנִין מַמָּשׁ.
The esoteric significance of it is as follows. At the hour when the Lord thus shows Himself in the Garden, all the Garden assembles and keeps close to Eden, from whence the stream of life flows forth into numerous channels. The Garden is called “the Bundle of Life”, and in it the pious are beatified with the light of the world to come. And at the hour when the Holy One, blessed be He, reveals Himself to these saints, a voice is heard, crying: “Awake, O north wind, come, O thou south, blow upon my garden, may its spices flow out. Let my beloved into his garden come, his pleasant fruit to eat” (S.S. 4, 16). The “pleasant fruit” signifies the sacrifices which are offered to the Holy One out of the soul-essence of the righteous. These offerings take place at midnight.’
יָתְבוּ רִבִּי חִיָּיא וְרִבִּי יוֹסֵי, אָמַר רִבִּי יוֹסֵי, בְּכַמָּה זִמְנִין שָׁאִילְנָא, הַאי דִּכְתִּיב, וַיְהִי בַּחֲצִי הַלַּיְלָה וַיְיָ' הִכָּה כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם אֲמַאי לָא הֲוָה בִּימָמָא, דְּיִתְגְּלֵי לְכָל פִּרְסוּמֵי נִיסָא, וַאֲמַאי מִיתוּ כָּל אִינּוּן חַלָּשֵׁי דְּבָתַר רֵחַיָּיא, וְאִינּוּן טַלְיָיא דִּבְנֵי עָאנָא, וְלָא מִיתוּ מַלְכֵי וּפַרְדַּשְׁכֵי, וְגוּבְרֵי מַגִּיחֵי קְרָבָא, כְּמָה דְּהֲוָה בְּסַנְחֵרִיב, דִּכְתִּיב, (מלכים ב י״ט:ל״ה) וַיֵּצֵא מַלְאַךְ יְיָ' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר וְגוֹ'. וְתָנֵינָן, כֻּלְּהוּ מַלְכִין בְּנֵי מַלְכִין רוּפִינוּס וּפַרְדַּשְׁכֵי, הָתָם אִתְחָזֵי גְּבוּרְתָּא דְּחָד שְׁלִיחָא דִּילֵיהּ, יַתִּיר מֵהַאי, דְּהֲוָה יֵאוֹת לְמֶהֱוֵי דִּילֵּיהּ יַתִּיר.
After R. Hiya had spoken thus, he and R. Jose sat down. Said R. Jose: ‘It has often seemed strange to me that the smiting of the Egyptian firstborn took place at midnight instead of by day, when its wonder would have been manifest to all; also that the firstborn of the “captives in the dungeon and the firstborn of the cattle” (Ex. 12, 29) died, and not the kings, princes, and warriors, as in the case of Sanherib, of whom it is written, “And the angel of the Lord slew in the camp of Assyria, etc.” (2 Kings 19, 35). On that occasion, tradition tells us, the whole camp consisted of kings, princes, and mighty men of war, so that one angel there must have shown more power than was shown here by God Himself.’
אָמַר לֵיהּ יֵאוֹת שָׁאַלְתְּ, וַאֲנָא לָא שְׁמַעְנָא מִידִי בְּהַאי, וְלָא אֵימָא, אֲבָל הָא זָכֵינָא לְכָל הַאי, וְאָרְחָא אִתְתְּקַן קָמָן. אֲנָא שְׁמַעְנָא דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי מַדְכֵי שְׁוָקִין דִּטְבֶרְיָה, נֵיזִיל גַּבֵּיהּ. יָתְבוּ, עַד דְּהֲוָה נָהִיר יְמָמָא. כַּד סָלִיק נְהוֹרָא, קָמוּ וְאַזְלֵי. כַּד מָטוּ גַּבֵּיהּ. אַשְׁכְּחוּהוּ, דְּהֲוָה יָתִיב, וְסִפְרָא דְּאַגַּדְתָּא בִּידֵיהּ.
Said R. Hiya: ‘This is a good question, which I am unable to answer. However, I have heard that R. Simeon ben Yochai is at present “purifying the streets of Tiberias” (cf. Midrash, Gen. R. 170a), therefore let us go to him.’ They remained beneath the tree until the morning, and then set forth. When they reached the place where R. Simeon was, they found him sitting deep in study, with an Haggadic book in his hand.
פָּתַח וְאָמַר, (ישעיהו מ׳:י״ז) כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לוֹ. כֵּיוָן דְּאָמַר, כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ, לָמָּה כְּתִיב מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לוֹ. אֶלָּא אוֹלִיפְנָא, דַּעְתַּיְיהוּ דְּכָל עַמִּין דְּעָלְמָא, דִּמְהֵימָנוּתָא דִּלְהוֹן הוּא כְּאַיִן, דְּלָא אִדְבָּקוּ עִלָּאִין וְתַתָּאִין, (בתתאין) וְשַׁוְיָין לָקָבְלַיְיהוּ מְהֵימָנוּתָא דִּשְׁטוּתָא, אֲבָל מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לוֹ, כְּהַאי עִלְעוֹלָא, דְּסַחֲרָא (ס"א דפרחא) בְּרוּחָא, וּמִתְגַּלְגְּלָא בְּקָיְטָא בְּרֵיקַנְיָּא, הֲדָא הוּא דִכְתִיב, (דניאל ד׳:ל״ב) וְכָל דַּיְּירֵי אַרְעָא כְּלָא חֲשִׁיבִין.
He was commenting on the verse: “All nations are before Him as nothing and they are counted to him as less than nothing” (Isa. 40, 17). ‘The word “nothing”,’ he said, ‘describes the religion of the pagans, who do not bring the heavenly and the earthly into union and adopt a faith of folly; and they are “counted less than nothing”, like chaff blown about by the wind.’
עוֹד פָּתַח וְאָמַר, בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, אֵת דָּא יְמִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְאֵת דָּא שְׂמָאלָא. אוֹלִיפְנָא, דְּסָטָא קוּדְשָׁא בְּרִיךְ הוּא יְמִינֵיהּ, וּבָרָא יַת שְׁמַיָּא, וְסָטָא שְׂמָאלָא, וּבָרָא יַת אַרְעָא. הֲדָא הוּא דִכְתִיב, (ישעיהו מ״ח:י״ג) אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם קוֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו.
He also interpreted the verse: “God created the (eth) heavens and the (eth) earth” (Gen. I, I), referring the first eth to the Right Hand and the second to the Left Hand; and these two “stand together” (Isa. 48, 16)
מַהוּ יַעַמְדוּ יַחְדָּו. סַלְּקָא דַּעְתָּךְ שְׁמַיָּא וְאַרְעָא לָאו הָכִי, (נ"א מהשמים קורא אני אליהם והארץ לאו הכי) אֶלָּא יְמִינָא וּשְׂמָאלָא דְּאִינּוּן אֵ"ת וְאֵ"ת, וְהֵיאַךְ יַעַמְדוּ יַחְדָּו. בְּזֹאת הַהִיא, דְּשַׁלְטָא בְּפַלְגוּת לֵילְיָא, דִּכְלִילָא אֵ"ת בְּזֹאת.
through the agency of the Crown which is called zoth and which comprises both Mercy and Judgement.
וְתָנִינָן, כְּתִיב (קהלת ג׳:י״א) אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ. אֶ"ת, הָא דְּאַמָרָן. הַכֹּל, כְּמָה דְאַתְּ אָמֵר, (בראשית כ״ד:א׳) וַיְיָ' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. וְתָאנָא, דְּהִיא כִּתְרָא דְּאִתְקְרֵי זֹא"ת, דִּכְלִילָא מֵאֶ"ת וְאֵ"ת. וְשָׁלְטָא בְּפַלְגוּת לֵילְיָא, בִּתְרֵין סִטְרוֹי, בְּרַחֲמֵי וְדִינָא, רַחֲמֵי לְיִשְׂרָאֵל, וְדִינָא לְעַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת.
פָּתַח ר' חִיָּיא וְאָמַר, אִי נִיחָא קָמֵיהּ דְּמֹר, דְּנֵימָא חַד מִלָּה, עַל מַה דְּאָתֵינָא כְּתִיב, וַיְהִי בַּחֲצִי הַלַּיְלָה וַיְיָ' הִכָּה כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם. וּמֵהַאי דְּאָמַר מֹר, אִשְׁתְּמַע דְּהַאי פְּסוּקָא בְּהַהוּא מִלָּה אָתָא וַאֲנָן אוֹרְחָא אִתְתַּקְנָא קָמָּן, לְמֵיתֵי לְמִשְׁאַל קַמָּךְ.
Thereupon R. Hiya said: ‘Will our master allow us to explain why we have come? It is written: “and it came to pass that at midnight the Lord smote all the firstborn in the land of Egypt”, and from what we have just heard we gather that this verse contains the same idea which you have been expressing, so that we have just come at the right time to consult you.’
פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, (תהילים קי״ג:ה׳) מִי כַּיְיָ' אֱלֹהֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת וְגוֹ'. מִי כַּיְיָ' אֱלֹהֵינוּ, דְּסָלִיק וְאִתְעַטָּר לְאִתְיַשְּׁבָא בְּכִתְרָא עִלָּאָה קַדִּישָׁא, נְהִירוּ עַל כָּל בּוּצִינִי דְּנָהֲרוּ כִּתְרִין וְעִטְּרִין. הַמַּשְׁפִּילִי לִרְאוֹת, דְּנָחִית בְּכִתְרוֹי, מִכִּתְרָא לְכִתְרָא, מִנִּזְרָא לְנִזְרָא, מִנְּהִירוּ לִנְהִירוּ, מִבּוּצִינָא לְבוּצִינָא. לְאַשְׁגְּחָא בְּעִלָּאִין וְתַתָּאִין, הֲדָא הוּא דִכְתִיב, (תהילים י״ד:ב׳) יְיָ' מִשָּׁמַיִם הִשְׁקִיף עַל בְּנֵי אָדָם וְגוֹ'.
R. Simeon prefaced his answer with a reference to the verse: “Who is like unto the Lord our God who dwelleth on high, and yet humbleth himself to behold the things that are in heaven and earth?” (Ps. 113, 5), which he expounded thus: ‘ “Who is like unto the Lord our God”, who ascends to the highest spheres in order to be crowned with the supernal holy crown, the splendour of which is more resplendent than the glories of all lesser crowns; “and yet he humbleth himself’ to descend from crown to crown, that is, from one sphere to another, from one abode of light to another, and each one lower than the last, and all this in order to exercise His providential care for the higher and lower worlds?’
תָּא חֲזֵי, כְּתִיב, וַיְהִי בַּחֲצִי הַלַּיְלָה. כַּחֲצִי מִבָּעֵי לֵיהּ, אוֹ כַּחֲצוֹת, כְּגַוְונָא דְּאָמַר מֹשֶׁה. וְאִי כְּמָה דְּאַמְרֵי חַבְרָנָא, דְּלָא יִיִמְרוּן אִצְטַגְנִינֵי פַּרְעֹה, מֹשֶׁה בַּדַּאי הוּא. הָא קוּשְׁיָא בְּאַתְרֵיהּ קַיְּימָא, בג' גַּוְונֵי, דְּאֲפִילּוּ יִשְׂרָאֵל יֵימְרוּן הָכִי. חַד, דְּאִי הָכִי הֲוָה לֵיהּ לְמֵימָר וַיֹּאמֶר מֹשֶׁה כַּחֲצוֹת הַלַּיְלָה. אֲמַאי קָאָמַר, כֹּה אָמַר יְיָ' וְגוֹ'. כְּמָה דְּלָא אִתְכְּוָון שַׁעֲתָא, דְּהָא לָא יִתָּפְסוּן בְּמֹשֶׁה, אֶלָּא בְּפַטְרוֹנָא, בְּגִין דְּאָמַר כֹּה אָמַר יְיָ' וְגוֹ'. תְּרֵי, דְּהָא מֹשֶׁה אָמַר, עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָרֵחָיִם, וְלָא הֲוָה הָכִי, אֶלָּא עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר. עַל כָּל פָּנִים אֲפִילּוּ יִשְׂרָאֵל נַמֵי יִיִמְרוּן הָכִי, דְּהָא לָא אִתְבַּרְרוּן מִלֵּי. תְּלַת דְּאִיהוּ אָמַר מִשְׁמָא דְּפַטְרוֹנָא כַּחֲצוֹת, וּכְתִיב וַיְהִי בַּחֲצִי הַלַּיְלָה.
He then proceeded: ‘Instead of “at midnight” in this passage we should have expected “about (ka-hazi) midnight”, which was the phrase actually used by Moses when he predicted the event. Our colleagues, we know, explain that Moses used the word “about”, so that, were the event not to occur at the exact second of midnight, the Egyptian astrologers should have no chance of calling him a liar. But this hardly solves the difficulty, for in that case he should not have put the expression in the mouth of the Lord (Ex. 11, 4). Another difficulty is that Moses, when speaking of the death of the firstborn, referred to the “firstborn of the maidservant that is behind the mill” (v. 5), yet in our verse we read of the “firstborn of the captive that was in the house of the pit”.
וְעוֹד, שְׁאֵלְתָּא דִּילְכוֹן, יַתִּיר עַל מָטוּל דְּלָא יָכִיל בְּעִירָא לְמִסְבַּל. אֲמַאי הֲוָה בְּפַלְגוּת לֵילְיָא, וְלָא בִּימָמָא. וַאֲמַאי מִיתוּ כָּל אִינּוּן חַלָּשִׁין דְּבָתַר רֵחַיָּא. אֶלָּא כֹּלָּא רָזָא עִלָּאָה הוּא, בֵּין מְחַצְּדֵי חַקְלָא, וְכֹלָּא אִתְכְּשַׁר (נ"א אתבשר) בִּנְבִיאָה מְהֵימָנָא.
And on top of all comes your question, which is the last straw that breaks the camel’s back. The whole subject, however, is explained esoterically among “the reapers of the field”, for it contains a supreme mystery, having been proclaimed by the faithful prophet, even Moses, of whom it is written,
זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה, דְּעָלֵיהּ כְּתִיב (תהלים נה) יָפְיָפִיתָ מִבְּנֵי אָדָם הוּצַק חֵן בְּשִׂפְתוֹתֶיךָ עַל כֵּן בֵּרַכְךָ אֱלֹהִים לְעוֹלָם. אָהַבְתָּ צֶּדֶק וַתִּשְׂנָא רֶשַׁע עַל כֵּן מְשָׁחֲךָ אֱלהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶיךָ. יָפְיָפִיתָ מִבְּנֵי אָדָם: מִשֵּׁת וַחֲנוֹךְ. הוּצַק חֵן בְּשִׂפְתוֹתֶיךָ: מִנֹּחַ וּבָנָיו. עַל כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ: מֵאַבְרָהָם וְיִצְחָק. שֶׁמֶן שָׂשׂוֹן: מִיַּעֲקֹב. מֵחֲבֵרֶיךָ: מִשְּׁאָר נְבִיאֵי. וְכִי גֶּבֶר דְּסָלִיק בְּדַרְגִּין עִלָּאִין דְּלָא סָלִיק בַּר נָשׁ אַחֲרָא, לָא יָדַע מַה דְּאָמַר.
“Thou art fairer than the children of men; grace is poured into thy lips; therefore God hath anointed thee with the oil of gladness above thy fellows” (Ps. 45, 3, 8). “Thou art fairer than the children of men” refers to Seth and Enoch; “grace is put into thy lips” means that Moses was greater than Noah and his sons; “therefore God hath blessed thee” signifies that he was above Abraham and Isaac; “oil of gladness” suggests that Moses was greater than Jacob; and “above thy fellows” that he was above all other prophets. Could a man so great, who ascended to degrees not attained by any other, have spoken with such a lack of precision?
אֶלָּא הָכִי תָּנֵינָן, הַאי כִּתְרָא דְּאִקְרֵי זֹא"ת, אִתְקְרֵי אִשָּׁ"ה, כְּמָה דְאַתְּ אָמֵר, (בראשית ב׳:כ״ג) לְזֹאת יִקָּרֵא אִשָּׁה. אֲמַאי. מִשּׁוּם כִּי מֵאִישׁ לֻקֳּחָה זֹּאת. מַאן הוּא אִישׁ. הַהוּא דְּאִקְרֵי זֶה. וְדָא הוּא אִישׁ דְּכָר, כְּמָה דְאַתְּ אָמֵר (שמות ל״ב:א׳) כִּי זֶה מֹשֶׁה הָאִישׁ. הָאִישׁ הַזֶּה. וְאִקְרֵי אִישׁ זֶה, וְזֶה אִישׁ. וְזֹאת, אִתְנְסִיבַת מִזֶּה דְּאִקְרֵי זָכָר.
The truth, however, is as follows. It is written: “Who is this that cometh out of the wilderness like pillars of smoke?” (S.S. 3, 6). This smoke symbolizes the Crown which is called Zoth (lit. this, i.e. the Sefirah Malkuth- Kingdom) and “Woman”; as it is written, “This (le-zoth) shall be called woman” (Gen. 2, 23).
וּבְגִין דָּא, אִיהִי תָּמָר דְּכָר וְנוּקְבָּא, דְּלָא סָלִיק דָּא בְּלֹא דָּא. תָּמָר: כְּמָה דְאַתְּ אָמֵר, (שיר השירים ג׳:ו׳) כְּתִמְרוֹת עָשָׁן. מַה עָשָׁן, סָלִיק חִוָּור וְאוּכָם, אוּף הָכָא, כֹּלָּא כָּלִיל בָּהּ בְּפַלְגוּת לֵילְיָא, לְמֶעְבַּד נִימוּסוֹי בְּחַד שַׁעֲתָא, חִוָּור לְיִשְׂרָאֵל, וְאוּכָם לְעוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת.
This Crown which is called zoth rules over the middle of the night, so that it is able to be at one and the same moment white to Israel and black to the heathens;
וְעוֹד דְּהַאי לֵילְיָא לָא אִתְפְּלַג, לָא עָבִיד נִימוּסוֹי. מְנָא לָן. מֵאַבְרָהָם. דִּכְתִּיב, (בראשית י״ד:ט״ו) וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה, דְּאִתְפְּלַג לְמֶעְבַּד נִימוּסוֹי. (מהו כחצות כמה דאת אמר (מלכים א' י"ח) כעלות המנחה (איוב ה׳:כ״ו) כעלות גדיש אוף הכא כחצות) כְּמִפְלַג. דְּמֹשֶׁה יָדַע דְּלָא יַעְבֵּיד נִימוּסוֹי, עַד דְּאִתְפְּלַג.
and so long as the night is not divided it cannot perform this function, as we leam from the case of Abraham, for whom, as we are told, “the night divided against them” (Gen. 14, 15). So here, Moses used the expression ka-hazoth, meaning thereby “when the night is divided”, knowing that it would not perform its function till then;
וְהָכִי הֲוָה, דְּלָא עָבִיד לֵילְיָא נִימוּסוֹי, עַד דְּאִתְפְּלַג, בְּפַלְגוּת בַּתְרָאָה, עָבֵד נִימוּסוֹי, הֲדָא הוּא דִכְתִיב וַיְהִי בַּחֲצִי הַלַּיְלָה. מַאי בַּחֲצִי. בְּפַלְגוּת בַּתְרָאָה, בְּזִמְנָא דְּאִיהִי שַׁלְטָא, וְאִשְׁתְּכַח הַאי זֹאת, לְמֶעְבַּד נִמּוּסִין תָּדִירָא, וְכָל נִימוּסָא דְּאִתְעָבִיד בְּלֵילְיָא, בְּפַלְגוּתָא בַּתְרָאָה אִתְעָבִיד.
but the latter expression “in the middle” (lit. half) means “in the second half’, which is always the period when this zoth executes judgements.
וַיְיָ' הִכָּה כָל בְּכוֹר, וַיְיָ': הוּא וּבֵית דִּינוֹ, וַיְיָ': הוּא וְנִימוּסוֹי. הִכָּה כָל בְּכוֹר הִכָּה, מֹשֶׁה לֹא אָמַר אֶלָּא וּמֵת וְגוֹ', מַהוּ הִכָּה. אֶלָּא, דְּאִתְּעַר כֹּה, כְּמָה דְּאַגְזִים מֹשֶׁה, דִּכְתִּיב וְהִנֵּה לֹא שָׁמַעְתָּ עַד כֹּה.
וְתָאנָא, פַּרְעֹה חַכִּים הֲוָה מִכָּל חֲרָשׁוֹי, וְאִסְתַּכַּל בְּהַאי זֹאת, דְּיַעֲבֵיד בֵּיהּ דִּינָא, וְזַמִין לְחָרְבָא אַרְעֵיהּ, כְּמָה דְּאָמַר מֹשֶׁה, בְּזֹאת תֵּדַע כִּי אֲנִי יְיָ'. וּבְאִיהוּ מַה כְּתִיב, וַיִּפֶן פַּרְעֹה. מַהוּ וַיִּפֶן. דְּאַפְנֵי לִבֵּיהּ מֵהִרְהוּרָא דָּא. כְּמָה דְאַתְּ אָמֵר, (במדבר י״ב:י׳) וַיִּפֶן אַהֲרֹן. וַיָּבוֹא אֶל בֵּיתוֹ וְלֹא שָׁת לִבּוֹ גַּם לְזֹאת. גַּם לְרַבּוֹת הַאי דִּזְמִינָא לְחָרְבָא אַרְעֵיהּ, וְלָא שָׁוֵי לִבֵּיהּ לָקֳבְלֵיהּ דְּזֹא"ת.
כָל בְּכוֹר, אֲפִילּוּ דַּרְגִּין עִלָּאִין וְתַתָּאִין, אִתְּבָּרוּ מִשּׁוּלְטָנֵהוֹן, (ס"א משלשוליהון) כָל אִינּוּן דְּשַׁלְטִין בְּחָכְמְתָא דִּלְהוֹן, דִּכְתִּיב, בְּאֶרֶץ מִצְרַיִם. וְכֻלְּהוּ דַּרְגִּין, עִלָּאִין וְתַתָּאִין, דְּאִתְּבָּרוּ מִשּׁוּלְטָנִהוֹן, (ס"א משלשוליהון) כֻּלְּהוּ בִּפְסוּקָא אִתְחָזוּן, (ס"א אתרמיזו) דִּכְתִּיב מִבְּכוֹר פַּרְעֹה הַיּוֹשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָרֵחָיִם וְכֹל בְּכוֹר בְּהֵמָה, הָא כֻּלְּהוּ אִתְחָזוּן בִּפְסוּקָא.
סְתָמָא דְּמִלָּה, מִבְּכוֹר פַּרְעֹה הַיּוֹשֵׁב עַל כִּסְאוֹ, כִּתְרָא תַּתָּאָה דְּקוּזְמִיטָא דְּמַלְכוּתָא (נ"א ממלכותא) דִּלְעֵילָּא. עַד בְּכוֹר הַשִּׁפְחָה, כִּתְרָא שְׂמָאלָא, תַּתָּאָה מִינָהּ, דְּקוּזְמִיטָא מִבָּתַר אַרְבַּע (נ"א מכתרה אחר) רְחַיִּין, אַרְבַּע מַשִׁירְיָין. (משמע') מִשּׁוּם דִּכְתִּיב אַחַר הָרֵחָיִם, (ולא מן הרחים.) וְכֹל בְּכוֹר בְּהֵמָה, תַּתָּאִין מִתַּתָּאִין, נוּקְבָּא מִנּוּקְבְתָא, דְּאִשְׁתְּכָחוּ בְּאָתָנֵי בִּבְעִירֵי וַחֲמָרֵי, בְּרַבְרְבֵי בְּזוּטְרֵי, וּמְקַבְּלִין מִנְּהוֹן גּוּבְרִין וְנוּקְבִין. עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר, אִינּוּן דְּנָפְקִין מִשִּׁפְחָה. דִּי בְּהוֹן עַבְדִין לַאֲסִירֵי, דְּיִשְׁתַּעְבְּדוּן בְּהוֹן לְעָלְמִין, וְלָא יִפְקוּן לְחֵירוּ.
As to the references to the “firstborn behind the mill”, and to the “firstborn of the captive and of the cattle”, they relate to the three grades of impurity, with all their spirits and powers, higher and lower, with whom Pharaoh, being himself the wiliest of all his magicians, endeavoured to entangle the Israelites so subtly and so inextricably that they should never again be free. Here it was that the power of the Holy One, blessed be He, was revealed: for He loosened all the bonds of impurity and broke all those “crowns” of magic, that His children might be liberated.
וּבְרוּחְצָנוּתָא דְּאִלֵּין דַּרְגִּין, סָרִיבוּ מִצְרָאֵי, דִּי בְּהוֹן עֲבָדוּ קִשְׁרָא לְיִשְׂרָאֵל, דְּלָא יִפְקוּן מִן עַבְדוּתְהוֹן לְעָלְמִין. וּבְהַאי אִתְחָזֵי גְּבוּרְתָּא וְשֻׁלְטָנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְדֻכְרָנָא דָּא לָא יִשְׁתֵּצֵי מִיִּשְׂרָאֵל לְדָרֵי דָּרִין, דְּאִי לָא הֲוָה חֵילָא וּגְבוּרְתָּא דְּקוּדְשָׁא בְּרִיךְ הוּא, כָּל מַלְכֵי עַמִּין, וְכָל חָרָשֵׁי עָלְמִין, וְחַכִּימֵי עָלְמִין, לָא יִפְקוּן לְיִשְׂרָאֵל מִן עַבְדוּתָא, דְּשָׁרָא קִטְרִין דִּלְהוֹן, וְתָבַר כָּל אִינּוּן כִּתְרִין, בְּגִין לְאַפָּקָא לוֹן. עַל דָּא כְּתִיב, (ירמיהו י׳:ז׳) מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם מֵאֵין כָּמוֹךָ.
Therefore it is written: “Who would not fear thee, O king of nations… forasmuch as among all the wise men of the nations and in all their kingdoms there is none like unto thee” (Jer. 10, 7).’
בָּכָה רַבִּי שִׁמְעוֹן, אָרִים קָלֵיהּ וְאַתְנַח, אָמַר קִנְטוּרָא דְּקִיטְפָא אִשְׁתְּכַח, חֲשַׁבְתּוּן דְּשָׁבַח קוּדְשָׁא בְּרִיךְ הוּא כַּמָּה זִמְנִין, (דברים ה׳:ו׳) אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם, (דברים ט״ז:ג׳) הוֹצִיאֲךָ יְיָ' אֱלהֶיךָ מִמִּצְרַיִם, (דברים ה׳:ט״ו) וַיּוֹצִיאֲךָ יְיָ' אֱלהֶיךָ מִשָּׁם, (שמות י״ב:י״ז) הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם, (שמות י״ג:ג׳) זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם, (דברים יד) וַיּוֹצִיאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדוֹל מִמִּצְרַיִם, (שמות י״ג:ג׳) הוֹצִיא יְיָ' אֶתְכֶם מִזֶּה.
Having spoken these things, R. Simeon wept, meditating on the greatness of the Lord; then he lifted up his voice, and said: “And so you thought this passage a bundle of contradictions! But verily, the significance of the Exodus is great indeed! For this reason the Holy One, blessed be He, frequently reminds Israel of her deliverance, as when He says: “Who hath brought thee out of the land of Egypt.” (Ex. 20, 2).
אֶלָּא תָּאנָא, י' כִּתְרִין, אִינּוּן לְתַתָּא, כְּגַוְונָא דִּלְעֵילָּא, וְכֻלְּהוּ סְתִימִין, בִּתְלָתָא אִלֵּין דְּאַמָרָן. וּתְלַת קִשְׁרִין קְשִׁירוּ בְּהוּ, עַל ג' דַּרְגִּין אִלֵּין דִּבְהוּ עַבְדוּ, דְּיִשְׂרָאֵל לָא יִפְקוּן מִשִּׁעְבּוּדְהוֹן לְעָלְמִין.
Now, as there are ten crowns above, so likewise there are ten such below; and all are concealed in the three grades symbolized by “the firstborn of Pharaoh”, “the firstborn of the maidservant that is behind the mill”, and “the firstborn of the cattle”, by means of which Pharaoh sought to keep the Israelites captive for ever.
זַכָּאִין אַתּוּן אַבְרָהָם יִצְחָק וְיַעֲקֹב, דְּבִזְכוּתְכוֹן שָׁרִיאוּ קִטְרִין, וְקוּדְשָׁא בְּרִיךְ הוּא דְּכָר תְּלַת קִטְרֵי מְהֵימָנוּתָא דִּלְכוֹן הֲדָא הוּא דִכְתִיב, (שמות ב׳:כ״ד) וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ אֶת אַבְרָהָם אֶת יִצְחָק וְאֶת יַעֲקֹב. אֶת אַבְרָהָם, הָא קִשְׁרָא חֲדָא, דְּאַבְרָהָם. אֶת יִצְחָק, הָא קִשְׁרָא תִּנְיָינָא, דְּיִצְחָק. וְאֶת יַעֲקֹב, הָא קִשְׁרָא תְּלִיתָאָה, שְׁלֵימָתָא דְּיַעֲקֹב.
Blessed indeed are ye, Abraham, Isaac, and Jacob, for whose sake the knots of magic were loosed, because the Holy One, blessed be He, recollected in His mercy and lovingkindness the indissoluble bonds of your faithfulness, as it says: “And the Lord remembered his covenant with Abraham, with Isaac, and with Jacob” (Ibid. 2, 24).
תָּנָא, כָּל זִמְנִין וְחַגִּין וְשַׁבָּתִין, כֻּלְּהוּ דּוּכְרָנָא לְהַאי, וְעַל הַאי אִתְקַיְימוּ כֻּלְּהוּ, דְּאִלְמָלֵא הַאי, לָא הֲוָה נְטוּרָא דְּזִמְנִין וְחַגִּין וְשַׁבָּתִין. וּבְגִינֵי כַּךְ, לָא אִשְׁתְּצֵי דֻּכְרָנָא דְּמִצְרַיִם מִכָּל זִמְנִין וְחַגִּין וְשַׁבָּתִין. תָּא חֲזֵי דִּינָא (ס"א דא') הוּא יְסוֹדָא וְשָׁרָשָׁא דְּאוֹרַיְיתָא, וְכָל פִּקוּדוֹי, וְכָל מְהֵימָנוּתָא שְׁלֵימָתָא דְּיִשְׂרָאֵל.
Festivals, Sabbaths, and all days of moment in Israel have this “remembrance” for their object and basis, therefore the deliverance from Egypt is mentioned in connection with such days. Truly, this “remembrance” is the foundation and root of the whole Torah, the basis of all the commandments and of the real faith of Israel.
וְעוֹד אֲמַאי לָא הֲוָה בִּימָמָא דְּשָׁאִילְתּוּ. תָּנֵינָן, כְּתִיב הַיּוֹם אַתֶּם יוֹצְאִים, וּכְתִיב הוֹצִיאֲךָ יְיָ' אֱלֹהֶיךָ מִמִּצְרַיִם לַיְלָה. אֶלָּא תָּאנָא, עִקָרָא דְּפוּרְקָנָא דְּיִשְׂרָאֵל, לָא הֲוָה אֶלָּא בַּלַּיְלָה, דְּלֵילְיָא שָׁרָא קִטְרִין, וְעָבִיד נוּקְמִין, וְיוֹמָא אַפִּיק לוֹן בְּרֵישׁ גַּלֵּי, הֲדָא הוּא דִּכְתִּיב, (במדבר ל״ג:ג׳) יָצְאוּ בְּנֵי יִשְׂרָאֵל בְּיַד רָמָה לְעֵינֵי כָּל מִצְרָיִם. (נ"א ועוד לילה שארי קטרין ועבד נוקמין ודינין ויומא גלי ופרסם ניסא ונוקמא דאתעביד הדא הוא דכתיב יצאו בני ישראל ביד רמה וגו'.) וּכְתִיב וּמִצְרַיִם מְקַבְּרִים אֵת אֲשֶׁר הִכָּה יְיָ' בָּהֶם כָּל בְּכוֹר, דָּא הוּא פִּרְסוּמֵי נִיסָא.
Now, as to your question why the last act did not take place by day, the fact is that in this connection there is an apparent contradiction, since on the one hand we read, “to-day come ye out” (Ex. 12, 4), and on the other, “The Lord thy God brought thee out of Egypt at night” (Deut. XVI, I). However, it is true that Israel’s essential redemption took place at night, because only at night does the Holy One exercise judgement, therefore it was night when the knots of sorcery were loosened and the bonds of darkness rent in twain; yet were they led out by day, before the eyes of the world, that all men might marvel at the works of the Lord; therefore they were freed “with a high hand, in front of all the Egyptians” (Num. 33, 3).
אָתוּ ר' חִיָּיא ור' יוֹסֵי, אִשְׁתְּטָחוּ קָמֵיהּ, וְנָשְׁקוּ יְדוֹי. וּבָכוּ וְאָמְרוּ, גְּלִיפִין עִלָּאִין וְתַתָּאִין, זַקְפָן רֵישָׁא בְּגִינָךְ, עָבֵד קוּדְשָׁא בְּרִיךְ הוּא יְרוּשָׁלַיִם לְתַתָּא, כְּגַוְונָא דִּלְעֵילָּא. עָבֵד (רשב"י) שׁוּרֵי קַרְתָּא קַדִּישָׁא וְתַרְעוֹי. מַאן דְּעָיִיל, לָא עָיֵיל, עַד דְּיִפְתְּחוּן תַּרְעִין. מַאן דְּסָלִיק, לָא סָלִיק, עַד דְּיִתְתַּקְנוּן דַּרְגִין דְּשׁוּרֵי מַאן יָכִיל לְמִפְתַּח תַּרְעִין דְּקַרְתָּא קַדִּישָׁא, וּמַאן יָכִיל לְאַתְקְנָא דַּרְגִּין דְּשׁוּרֵי, דָּא רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי, דְּאִיהוּ פָּתַח תַּרְעִין דְּרָזֵי דְּחָכְמְתָא, וְאִיהוּ אַתְקִין דַּרְגִּין עִלָּאִין, וּכְתִיב (שמות לה) יֵרָאֶה כָּל זְכוּרְךָ אֶת פְּנֵי הָאָדוֹן יְיָ'. מַאן פְּנֵי הָאָדוֹן יְיָ', דָּא רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי, דְּמַאן דְּאִיהוּ דְּכוּרָא מִן דְּכֻרְנָיא, בָּעֵי לְאִתְחֲזָאָה קָמֵיהּ.
R. Simeon then ceased, and R. Hiya and R. Jose prostrated themselves before him and kissed his hand, saying, with tears in their eyes: ‘Surely not only earthly creatures, but also celestial beings, look out from their abode to catch a sight of thee! The Holy One, blessed be He, built Jerusalem below as a counterpart of the Jerusalem above. He made the walls of the city and the gates thereof holy. None may enter the city unless the gates be opened for him, nor ascend unless the steps of the walls are firm. Who is able to open the gates of the city, who can fix the steps of the walls but R. Simeon ben Yochai? For it is he who opens the gates of the mysteries of wisdom, and fixes the ladder to the higher spheres! It is written, “Three times in the year all thy males shall be seen before the face of the Lord” (Ex. 22, 17). Who then is this “face of the Lord”? None other than R. Simeon ben Yochai! And as to the reference to the “males” appearing before him, indeed only “the males of the males” (the truly manly, i.e. students of the esoteric lore) may draw near to him.’
אָמַר לוֹן, עַד הַשְׁתָּא, לָא סִיַּימְנָא מִלָּה דִּשְׁאֶלְתָּא דִּילְכוֹן, דְּהָא תָּנֵינָן, וַיְיָ' הִכָּה כָל בְּכוֹר, כָל בְּכוֹר סְתָם, כִּדְקָאמְרַן. וְכֹלָּא הֲוָה כְּמָה דְּאִינּוּן דְּמִיתוּ, אִינּוּן קְטוּרֵי קִטְרִין, דַּהֲווֹ מִשְׁתַּמְּשֵׁי בְּחָרָשַׁיְיהוּ בְּאִינּוּן כִּתְרִין. מִנְהוֹן מִשְׁתַּמְּשֵׁי בְּעִלָּאֵי, וּמִנְהוֹן בְּתַתָּאֵי, וְאַף עַל גַּב דְּכֻלְּהוּ תַּתָּאִין אִינּוּן. וְכָל אַרְעָא דְּמִצְרַיִם מַלְיָא חֲרָשִׁין הֲוָה. וּכְתִיב כִּי אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵת.
R. Simeon continued: ‘I have not yet finished answering your questions. You ask why the smiting of the firstborn took place at night. It was because then they were all at home, and not abroad in the fields.
וְאִתְעָבִיד דִּינָא בְּכֹלָּא, בְּשַׁעֲתָא דְּאִתְכְּנָשׁוּ כֻּלְּהוּ בְּבָתֵּיהוֹן, וְלָא הֲווֹ מִתְפַּזְּרֵי בְּמַדְבְּרָא וּבְחַקְלָא, אֶלָּא כֻּלְּהוּ אִשְׁתְּכָחוּ בְּבָתֵּיהוֹן, (ואור הנר יפה לבדיקה מבחוץ) וְעָבִיד לֵילְיָא דִּינוֹי בְּכֹלָּא בְּהַהִיא שַׁעֲתָא. וְתָנָא הֲוָה נָהִיר לֵילְיָא כְּיוֹמָא דִּתְקוּפָה דְּתַמּוּז, וְחָמָא כָּל עַמָּא דִּינוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, הֲדָא הוּא דִכְתִיב (תהילים קל״ט:י״ב) וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁכָה כָּאוֹרָה.
Further, tradition tells us that night was as bright as a day in Tamuz, therefore the whole Egyptian people could witness the mighty hand of the Holy One: “the night shined as the day; the darkness was as light” (Ps. 139, 16).
וּבְשַׁעֲתָא דְּנָפְקוּ אִשְׁתְּכָחוּ כֻּלְּהוֹן מֵתִין בַּשְּׁוָקִין לְעֵינֵיהוֹן דְּכֹלָּא, בַּעְיָין לְאַקְבְרָא לְהוּ וְלָא אַשְׁכָּחוּ, וְדָא אַקְשֵׁי לְהוּ מִכֹּלָּא. חָמוּ לְיִשְׂרָאֵל נָפְקִין לְעֵינֵיהוֹן בְּחַד גִּיסָא, וְחָמוּ לְמֵיתֵיהוֹן בְּאִידָךְ גִּיסָא. וּבְכֹלָּא הֲוָה פִּרְסוּמֵי נִיסָא, דְּלָא הֲוָה כְּהַאי מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא.
Nothing so miraculous was witnessed since the creation of the world.
וְתָּא חֲזֵי, כְּתִיב לֵיל שִׁמוּרִים הוּא לַיְיָ' לְהוֹצִיאָם וְגוֹ', הוּא הַלַּיְלָה הַזֶּה לַיְיָ' שִׁמוּרִים לְכָל בְּנֵי יִשְׂרָאֵל וְגוֹ', הַאי פְּסוּקָא קַשְׁיָא כֵּיוָן דְּאָמַר לֵיל, מַהוּ שִׁמוּרִים, וְלָא שִׁמּוּר, שִׁמּוּר מִבָּעֵי לֵיהּ. וּכְתִיב הוּא הַלַּיְלָה הַזֶּה, לֵיל קָאָמַר בְּקַדְמִיתָא, וּבָתַר לַיְלָה.
Come and see,’ he said, ‘it is written: “It is a night (leyl) of observations unto the Lord for bringing them out from the land of Egypt; this is that night (ha-layla) of the Lord, observations to all the children of Israel” (Ex. 12, 42). Now, why “observations” in plural, and “night” first in the masculine gender (layiil), and then in the feminine (layla)?
אֶלָּא הָכִי תָּנֵינָן, כְּתִיב, (דברים כ״ב:כ״ג) כִּי יִהְיֶה נַעֲרָה בְתוּלָה. נַעַר כְּתִיב, מַאי טַעְמָא. מִשּׁוּם דְּכָל זְמָן דְּלָא קַבִּילַת דְּכַר, אִתְקְרֵי נַעַר, מִדְּקַבִּילַת דְּכַר, אִתְקְרֵי נַעֲרָה. אוּף הָכָא, לֵיל עַד לָא קַבִּילַת דְּכַר. וְאַף עַל גַּב דִּכְתִּיב בֵּיהּ שִׁמוּרִים דְּכַר הֲוָה זַמִּין לְאִתְחַבְּרָא עִמָּהּ וּבְשַׁעֲתָא דְּאִתְחֲבָּר עִמָּהּ דְּכַר, כְּתִיב, הוּא הַלַּיְלָה הַזֶּה לַיְיָ' שִׁמוּרִים. שִׁמוּרִים: דְּכַר וְנוּקְבָּא. וּבְגִינֵי כַּךְ כְּתִיב הַלַּיְלָה הַזֶּה.
To indicate the union which took place on that night between the Masculine and Feminine aspects in the Divine attributes, and also the same union which will take place in the future Redemption:
וּבַאֲתַר דְּאִשְׁתְּכָחוּ דְּכַר וְנוּקְבָּא, לֵית שְׁבָחָא אֶלָּא לִדְכוּרָא. וְהָכִי שַׁבָּחוּ יִשְׂרָאֵל בְּתוּשְׁבַּחְתַּיְיהוּ. לִדְכוּרָא וְלָא לְנוּקְבָּא, הֲדָא הוּא דִכְתִיב, (שמות ט״ו:ב׳) זֶה אֵלִי וְאַנְוֵהוּ. דְּלֵית שְׁבָחָא בְּאֲתָר דִּדְכוּרָא וְנוּקְבָּא אִשְׁתְּכָחוּ, אֶלָּא לִדְכוּרָא. וְעַל דָּא (נ"א ולדא) מְחַכָּאן יִשְׂרָאֵל, דִּכְתִּיב, (ישעיה יב) זֶה יְיָ' קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. מִשּׁוּם דְּהָכִי זַמִּין לְמֶעְבַּד לְהוּ, דִּכְתִּיב, (מיכה ו׳:ד׳) כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת.
“As in the days of thy coming out of Egypt will I show unto him marvellous things” (Micah 7, 15).’
וְרָזָא דָּא הָכִי הוּא, כְּגַוְונָא דְּהָכָא לֵיל וְלַיְלָה, כַּךְ זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לְהוּ, דִּכְתִּיב, (ישעיהו כ״א:י״א) שׁוֹמֵר מַה מִּלַּיְלָה שׁוֹמֵר מַה מִלֵּיל. מַה לְּהַלָּן שְׁמִירָה וְלֵיל, אוּף כָּאן שְׁמִירָה וְלֵיל. מַה לְּהַלָּן שְׁמִירָה וְלַיְלָה, אוּף כָּאן שְׁמִירָה וְלַיְלָה.
וְלַיְלָה אִתְקְרֵי אֲגַב דְּכוּרָא, הֲדָא הוּא דִכְתִיב, (ישעיהו כ״א:י״ב) אָתָא בֹּקֶר וְגַם לַיְלָה. בֹּקֶר: כְּמָה דְאַתְּ אָמֵר (בראשית י״ט:כ״ז) וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר. דְּהוּא מִדָּתוֹ מַמָּשׁ. וּכְתִיב (תהילים ה׳:ד׳) יְיָ' בֹּקֶר תִּשְׁמַע קוֹלִי, בֹּקֶר מַמָּשׁ.
יָתְבוּ ר' חִיָּיא ור' יוֹסֵי, וְאוֹלִיף לְהוּ רָזָא דְּתוֹרַת כֹּהֲנִים, וַהֲווּ מְהַדְּרֵי בְּכָל יוֹמָא וְיַתְבֵי קָמֵיהּ. חַד יוֹמָא נָפַק רַבִּי שִׁמְעוֹן לְבַר, אָזְלוּ בַּהֲדֵיהּ, מָטוּ לְחַד חַקְלָא יָתְבוּ.
R. Hiya and R. Jose sat down and R. Simeon taught them the mysteries connected with the book of Leviticus, and they used to come every day and study with him. One day R. Simeon went out for a walk, and they, following, came upon him in a wood. They all sat down,