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74) “For the Lord will pass through to smite.” Yet, everything is revealed before the Creator, so why did He need to have the blood over the lintel and the two Mezuzahs?
75) It is written, “And the Lord saw, and spurned.” It is also written, “Then the Lord saw that the wickedness of man was great on the earth.” Providence is not seen above, except when an act of it is seen below. And before an act is done below, Providence does not punish, except for a thought of idol worshipping, which is punished without an act. And once an act is done, the higher Providence awakens. This is why everything depends on the act, for better or for worse.
76) All the streets of Egypt were filled with idols, and in each house were all sorts of sorcerers, who connect the lower crowns below with their charms and evoke the spirit of impurity among them.
77) “And you shall take a bundle of hyssop, and dip it in the blood that is in the basin.” The bundle of hyssop is to purify the spirit of impurity from among them and to show the complete faith on their homes, in these three places—one from here and one from here—on the two Mezuzahs, which imply the two lines, right and left. And the one between them, on the lintel, implies the middle line. And this is why the Creator passed over the door and did not let the destroyer come into your homes to smite, since He sees the holy name written on the door, which is the three lines.
78) If they imply to the three lines, why was it done in blood? It is because the color of the three lines is white and red, and the inclusive is green. There were two bloods: one of Passover, and the other of the circumcision when they circumcised themselves. The blood of circumcision is Rachamim [mercy], even though it is red, and the Passover blood is judgment; hence, colors are irrelevant here.
79) He says, “It is not so.” I thought that the Creator brought that blood back to Rachamim, as though it was the white among the colors, as it is written, “When I passed by you and saw you wallowing in your blood, I said unto thee: ‘In thy blood, live.’” And although it was red, it was brought back to Rachamim, for it is written, “In thy blood, live.” Hence, it is not dependent upon colors. And this is why he wrote on the door on three sides, one here and one here and one in between them, implying the three lines.
80) Two bloods were seen: the Passover blood and the circumcision blood. Those correspond to two Keters, Sefirot, which were seen above at that time, which are the two lines, Hesed and Gevura. They are opposite one Keter, included in the two hidden sides, in Rachamim and Din [judgment]. This is so because the middle line itself, Tifferet, consists of two lines, corresponding the two bloods: the circumcision blood—the Rachamim in Tifferet—and the Passover blood—the Din in Tifferet.
81) There are several places where the Creator has pity over His children: A man made a house, and the Creator told him, “Write My name and put it on your doorstep. And you will sit within the house while I sit outside, at your door and watch over you.” But here, in Passover, He said, “Write the secret of My faith on the door,” the three lines on the two Mezuzahs and the lintel, “and you will sit inside your home while I watch over you from the outside,” as it is written, “And none of you shall go out of the door of his house until the morning.” It is also written, “And when He sees the blood upon the lintel… and will not allow the destroyer to come in unto your houses to smite you.” Thus, the Creator was watching over them from the outside.
82) Such as the holy name, Hey , they did at that time, meaning three lines—two on the Mezuzahs and one on the lintel from above. This is similar to the shape of the Hey, which is Malchut. Hence, as the holy name returned to being Din over the Egyptians at that time, the blood returned to being Din at that time, as it is written, “And when He sees the blood upon the lintel and on the two Mezuzahs.” They were all marked in red, implying Din, to show that although it is Rachamim for Israel, it was Din once again, to avenge the Egyptians.
83) As she is above, so it should be seen below at that time. If it is Rachamim, then Rachamim, if Din, then Din. And since there was Din above over the Egyptians, it is written, “Dip it in the blood that is in the basin, and strike the lintel.” The blood implies Din. And it is written about the future, “Who is this who comes from Edom, with crimsoned garments from Bozrah?” meaning He will show everyone Din, perform vengeance, and then His clothes will be as red as blood.
84) What is the reason that they were not allowed outside their doorsteps? It is that a person should not be on the street when Din is applied to the city because when the destroyer is given permission, those who hurt him are harmed. Hence, here, when the Din was over Egypt, they did not need to be outside.
85) In that same one where you find Din for Egypt, you find Rachamim for Israel, as it is written, “And when I see the blood, I will pass over you.” We also learned, regarding all those holy Keters above, that as there is Din in them, there is Rachamim in them. It is all at the same time. It is written, “And the Lord will smite Egypt, smiting and healing,” meaning afflict Egypt and heal Israel. What is, “And healing”? They needed healing from their circumcision.
86) When the Egyptians were being afflicted, Israel were being healed. It is written, “The Lord will pass over the door.” Should it not have said, “Will pass over you”? However, the door is the door of the body, which is the circumcision that He healed.
87) When midnight passes, the upper Hesed (de ZA) awakens in the holy Keter, Malchut, for one does not rise without the other, even though the night is only Malchut. Still, it never happens that Malchut is without ZA, her husband. For this reason, one smites and the other heals—Malchut smites and ZA heals, and all at the same time.
88) “The Lord will pass over the door,” the door to the body, since it is the opening to extension of Ruach, from which they were born. Until Abraham was circumcised, he was blocked from all sides; he could not beget in holiness. When he was circumcised, everything was opened in him and he was not blocked, like before.
89) “He was sitting at the tent door,” since the Yod has been revealed. In this disclosure of the Yod, he placed Hesed in Tzedek [justice]. The Yod in the name Shadday appeared through the circumcision, indicating that the Hesed is extended into Malchut, called Tzedek. This is the door of the high, holy Tabernacle, Malchut. And this is the meaning of what is written about the tent, that it is Malchut.
Before he was circumcised, Malchut was receiving only from the left side, in the form of Hochma without Hassadim, at which time she is blocked from all sides because Hochma cannot shine without Hassadim. And when he was circumcised, the Hassadim appeared in her, the Hochma in her clothed in Hassadim, and illuminated in both Hochma and Hassadim. It is therefore discerned that a door was opened in Malchut through the circumcision, so she could shine, and this is the meaning of, “He was sitting at the tent door.”
90) When this Yod appeared, Abraham was told and blessed at the tent door, which is Tzedek, Malchut that was mitigated in Hesed, meaning that Hochma in Malchut had been dressed with Hassadim, as it is written, “In the heat of the day.” The day is when Hesed, Abraham’s share, governs, since Abraham is a chariot for Hesed de ZA. The tent door is Malchut, which was mitigated by the Hesed from Abraham, since it is written, “And the Lord had blessed Abraham in everything.” Everything is Malchut that was mitigated by Hesed through Abraham, after the Yod appeared in him through the circumcision.
91) “While he was sitting at the tent door,” as it is written, “And the Lord had blessed Abraham in everything.” The tent door is Malchut, called, “everything,” the tenth Keter. Keter means a Sefira, and, “In the heat of the day” means that just as he was given the Sefira Hesed, called, “day,” he was rewarded with the tent door. This is because Hesed opens the Malchut, called, “tent,” so it may shine. And as he sits in Hesed, called, “day,” he sits in Malchut, called, “the tent foot.” This is because Malchut cannot shine in the Hochma in her without Hesed, and Hesed without the illumination of Hochma in Malchut is VAK without a Rosh.
92) “For the Lord will pass through to smite the Egyptians.” Pass through means that He was passing over the sentence of the Keters that were connected to other Keters above, and released them from their existence. The lower Keters, to which the Egyptians were attached, were connected to the higher Keters, of Kedusha [holiness], from which they received their vitality. And the Creator released those ties and the existence of the lower Keters was revoked. This is when the firstborn of Egypt were killed.
It turns out that the Creator breached His own ways when He corrupted the cascading of the Keters in order to pass the judgment on Egypt and keep Israel. This is how it is: wherever it is written, “pass,” “have passed, or “will pass,” it indicates that the Creator had breached His own ways in the order of the cascading of the Sefirot either to carry out judgment or for mercy. And here “passed” means to pass judgment. And when it is written, “And the Lord passed by before him,” it is to do mercy.
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