And
the
Lord
Will
Pass
Through
…
and
when
He
Sees
the
Blood
on
the
Lintel
and
on
the
Two
Mezuzahs
[Doorposts]
74)
“And
the
Lord
will
pass
through
to
strike
the
Egyptians,
and
when
He
sees
the
blood
on
the
lintel
and
on
the
two
doorposts.”
Yet,
everything
is
revealed
before
the
Creator,
so
why
did
He
need
to
have
the
blood
over
the
lintel
and
the
two
doorposts?
75)
It
is
written,
“And
the
Lord
saw
and
spurned
them,
because
of
the
provocation
of
His
sons
and
His
daughters.”
It
is
also
written,
“And
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)
It
is
written,
“And
you
shall
take
a
bundle
of
hyssop,
and
dip
it
in
the
blood
that
is
in
the
basin,
and
strike
the
lintel
and
the
two
doorposts
with
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.
Because
of
it,
it
is
written,
“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
the
three
lines,
why
was
it
done
in
blood,
in
the
red
color,
since
the
color
of
the
three
lines
is
white
and
red,
and
green
that
is
the
inclusive
between
them?
There
were
two
bloods:
one
of
Passover,
and
the
other
of
the
circumcision
when
they
circumcised
themselves.
The
blood
of
circumcision
is
mercy,
even
though
it
is
red,
and
the
Passover
blood
is
judgment;
hence,
colors
are
irrelevant
here.
79)
The
Creator
brought
that
blood
back
to
mercy,
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
you:
‘In
your
blood,
live.’”
And
although
it
was
red,
it
was
brought
back
to
mercy,
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,
implying
the
three
lines.
80)
Two
bloods
were
seen:
the
Passover
blood
and
the
circumcision
blood,
corresponding
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
mercy
and
judgment.
This
is
so
because
the
middle
line
itself,
Tifferet,
consists
of
two
lines,
corresponding
the
two
bloods:
the
circumcision
blood—the
mercy
in
Tifferet—and
the
Passover
blood—the
judgment
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
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
on
the
lintel
and
on
the
two
doorposts,
the
Lord
will
pass
over
the
door
and
not
allow
the
destroyer
to
come
into
your
houses
to
strike
you.”
Thus,
the
Creator
was
watching
over
them
from
the
outside.
82)
Such
as
the
holy
name,
Hey
[ה],
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
letter
Hey,
which
is
Malchut.
Hence,
as
the
holy
name
returned
to
being
judgment
over
the
Egyptians
at
that
time,
the
blood
returned
to
being
judgment
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
judgment,
to
show
that
although
it
is
mercy
for
Israel,
it
was
judgment
once
again,
to
avenge
the
Egyptians.
83)
As
she
is
above,
so
it
should
be
seen
below
at
that
time.
If
it
is
mercy,
then
mercy,
if
judgment,
then
judgment.
And
since
there
was
judgment
above
over
the
Egyptians,
it
is
written,
“Dip
it
in
the
blood
that
is
in
the
basin,
and
strike
the
lintel
and
the
two
doorposts.”
Blood
implies
judgment.
And
it
is
written
about
the
future,
“Who
is
this
who
comes
from
Edom,
with
crimsoned
garments
from
Bozrah?”
meaning
He
will
show
everyone
judgment,
perform
vengeance,
and
then
His
clothes
will
be
as
red
as
blood.
84)
“And
none
of
you
shall
go
out
of
the
door
of
his
house
until
morning.”
What
is
the
reason
that
they
were
not
allowed
outside
their
doorsteps?
It
is
that
a
person
should
not
be
on
the
street
when
judgment
is
applied
to
the
city
because
when
the
destroyer
is
given
permission,
those
who
hurt
him
are
harmed.
Hence,
here,
when
the
judgment
was
over
Egypt,
they
did
not
need
to
be
outside.
85)
In
that
same
one
where
you
find
judgment
for
Egypt,
you
find
mercy
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
judgment
in
them,
there
is
mercy
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”?
“Over
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,
which
is
called
“door”
because
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.
It
follows
that
when
it
is
written,
“the
tent,”
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
sweetened
in
Hesed.
This
means
that
Hochma
in
Malchut
had
been
dressed
with
Hassadim,
as
it
is
written,
“And
he
was
sitting
at
the
tent
door
in
the
heat
of
the
day.”
The
day
is
when
Hesed,
Abraham's
share,
governs,
since
Abraham
is
a
chariot
for
Hesed
of
ZA.
The
tent
door,
Malchut,
was
sweetened
by
the
Hesed
of
Abraham
after
the
Yod
was
revealed
in
him
through
the
circumcision,
as
it
is
written,
“And
the
Lord
blessed
Abraham
with
everything,”
with
Malchut.
91)
“And
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.
Here
it
is
written,
“passed,”
in
order
to
pass
judgment,
and
there
it
is
written,
“And
the
Lord
passed
by
before
him,”
in
order
to
do
mercy.