In the 17th century, this custom was still in force in the Jewish community of Worms. "Soon after the mohel has completed the operation [...] whatever remains of the content of the glass, together with the wine and blood of the circumcised child, is poured onto the steps before the Ark with the rolls of the Law in the synagogue" [454]. Among Ashkenazi Jews therefore, on a popular level, the salvation represented by the blood of circumcision was essentially understood, by both the individual and the collective, in a magical sense. That blood was able to provide protection from the constant threat of the Angel of Death, while functioning as an antidote to the ills of this life and serving as a health-giving potion during the rites of passage, charged with unknown dangers [455].
Another curious testimony in this regard may be found in the writings of the so-called “Cutter, the mohel Yaakov Ha-Gozer. The German rabbi described the custom of his Jewish contemporaries (obviously, in the 13th century) of hanging the cloth used by the mohel to clean his hands from the lintel of the entranceway to the synagogue upon completion of the operation.
"Therefore, the cloth used by the mohel to clean his hands and mouth, which are full of blood, is placed on the door to the synagogue. The meaning of the custom of hanging the cloth in the entrance to the temple was explained to me by my uncle, rabbi Efraim of Bonn. In effect, our elders told us that the children of Israel left the land of Egypt thanks to the blood of the Passover sacrifice and the blood of circumcision.
On that occasion, the sons of Israel colored the lintels of their doorways with blood so that the Lord would prevent the Angel of Death from striking their houses and for the purpose of manifesting the miracle. For this reason, the
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circumcision cloth, stained with blood, is hung in the door of the synagogue to indicate the sign linked to circumcision and to make manifest to all the precept, as is said, 'It shall be a sign between thee and me'" [456].
The custom of hanging the cloth used by the mohel to clean his hands and mouth of blood of the child in the synagogue doorway also appears in the so-called Machazor Vitry, written around the 12th century. This ancient French liturgical text in fact states that, in the Ashkenazi Jewish communities, the cloth used by the mohel to clean off the blood "shall be hung at the entrance to the synagogue" [457].
Jewish mystical texts also stress the relationship between the blood of the Passover lamb and that of circumcision and the meanings of Pesach . The Zohar "the blood of splendor", the classical text of the Cabbalah attributed to rabbi Shimon bar Yochai and set in Palestine of the 2nd century of the Christian era, but, in reality, composed in Spain at the end of the 13th century, stresses, in its peculiar language, the centrality of the motif of blood in the ceremonial commemoration of the exodus of the Jews from Egypt.
"The blood of the circumcision corresponds to the divine quality of absolute piety, because the Holy One, may His name be blessed, upon seeing the blood of the circumcision, feels compassion for the world; the blood of the Passover lamb, on the other hand, indicates the divine quality of judgment, because the sacrifice of the Passover is performed with the lamb, which corresponds to the Zodiacal sign of the ram, the god of Egypt [...] therefore, the blood of the circumcision and that of the Passover lamb, which are to be seen on the door, corresponded to the two sefirot (the divine attributes) of piety and power (or justice), which had awakened to dominance in the heavens at that moment. In fact, the blood of circumcision represents the divine quality of compassion, while the blood of the Passover lamb represents the qualities of justice and power. Therefore, piety was kindled to pity the children of Israel so that they wouldn't die [...] while justice was kindled to wreak vengeance on the first born of the Egyptians [458].
For the Cabballah, the blood of circumcision and that of the Passover lamb therefore possessed opposite meanings. The first indicated the piety of God, ready to show compassion towards the Jews and save them from dangers and death. The second, on the other hand, represented the power and severity of Divine justice, which wreaked vengeance on the peoples of Egypt, killing their children. The motif of the blood of the circumcision, capable of protecting the children of
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Israel, effectively removing the threats to its existence, annulling the instinct of evil and hastening the hour of Redemption, returns, further along in the Zohar, in connection with the memorial of Pesach.
"When the Holy One, may His name be blessed, having come down from Egypt to smite the first born, saw the blood of the Passover sacrifice marking the doors (of Israel), and also sees the blood of the pact (of circumcision) and that both are found on the door [...] To drive away the influx of evil spirits he sprinkled it (in those places) using a hyssop branch. In the future, in the hour of Israel’s redemption, sublime and complete, the Holy One, may His name be blessed, shall take unto himself the instinct of evil and shall butcher it, thus removing the spirit of impiety from the earth [459].
For the Zohar, God, passing by the doors of the children of Israel, dubbed with blood, is not only said to have saved the Jews from the Angel of Death, but He is said to have cured the wounds of their circumcision, collectively performed by the Jews for the first time.
"It is written: 'God smote Israel, he smote it and he cured it' (Is. 19:22), wishing to signify that he smote Egypt and cured the Israelites, i.e., not only that Israel’s salvation only occurred simultaneously with the slaying of the first born (of the Egyptians), but that Israel’s healing occurred at the same time. If one were to wonder what the children of Israel were to recover from, we shall respond that, after being circumcised, they needed to be healed, and were cured through the appearance of the Divine Presence (ghilui schechinah). While the Egyptians were being smitten, at that exact same moment, the children of Israel were being cured of the wound caused by circumcision. In fact, what does the verse: 'And God passed by the door' (Ez. 12:23) mean? [...] the answer is that He passed by the door of the body. But what is the door of the body? And we shall respond: the door of the body is the place of circumcision. We shall conclude by saying that when the Holy One, may His name be blessed, passed by the door (of the children of Israel), in Egypt, they were cured of the wound of circumcision [460].
The symbolic meaning of the Passover lamb offered in sacrifice is stressed by the Zohar, which places it in relationship with a significant, corresponding sacrifice performed in the secret and sublime world of the reality of God. When the children of Israel shall have immolated the Passover lamb, only then shall God in his firmament sacrifice the corresponding Lamb of Evil, responsible for the tragedies of Israel on earth and for the repeated exiles afflicting the Jews throughout history.
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“Sayeth the Holy One, may His name be blessed, to the children of Israeclass="underline" carry out this action below (on earth) and go and take the lamb and prepare it for sacrifice on the 14th of this month [of Nissan]; then I on high (in my heaven) shall destroy his power [...] Observing the precept of the sacrifice of the Passover lamb below (on earth), the children of Israel have caused to be reduced to impotence the slag of evil (kelippah) of the lamb on high (in the divine firmament), which is responsible for the four exiles suffered by the children of Israel (in Babylon, in Media, in Greece and in Egypt). Thus it is written: 'I will utterly put out the remembrance of Amalek from generation to generation' (Ex. 17:14), has this significance: You, children of Israel, shall blot out the memory of Amalek below (on earth) through the sacrifice of the Passover lamb, as it is written: 'Thou shalt cancel out the memory of Amalek', and thanks to this your action I shall blot out its memory on high (in my firmament)" [461].
454
Jacob Mulin Segal (
456
Yaakov Ha-Gozer,