{
"language": "en",
"title": "Shemot Rabbah",
"versionSource": "https://www.sefaria.org/texts",
"versionTitle": "The Sefaria Midrash Rabbah, 2022",
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"license": "CC-BY",
"versionNotes": "Managing Editor: Jason Rappoport
\r\nTranslator: Joshua Schreier
\r\nEditor: Michael Siev
\r\nEditor: Yaacov Francus
\r\nCopy-editor: Deborah Meghnagi Bailey
\r\nCopy-editor: Ilana Sobel\r",
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"heTitle": "שמות רבה",
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"Midrash",
"Aggadah",
"Midrash Rabbah"
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"text": [
[
"“These are the names of the children of Israel who came to Egypt with Jacob; each came with his household” (Exodus 1:1).
That is what is written: “He who spares his rod hates his son, and he who loves him seeks for him admonition” (Proverbs 13:24). The way of the world is that a person whom another tells him: ‘So-and-so struck your son,’ he would harass him. What is the meaning when the verse states: “He who spares his rod hates his son”? It is to teach you that anyone who withholds rebuke from his son, his son will ultimately set out on a path of depravity and he will hate him.
As we find regarding Ishmael, who was beloved by his father Abraham, who did not chasten him, and he set out on a path of depravity. He then hated him and expelled him from his home emptyhanded. What did Ishmael do? When he was fifteen years old, he began to bring an idol from the marketplace, and he played with it and worshipped it in the manner that he saw others doing. Immediately, “Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing [metzaḥek]” (Genesis 21:9), and metzaḥek means nothing other than idol worship, like you say: “They rose to carouse [letzaḥek]” (Exodus 32:6).
Immediately, “She said to Abraham: Expel this maidservant and her son” (Genesis 21:10), so that my son will not learn his ways. Immediately, “the matter was very troubling in the eyes of Abraham regarding his son” (Genesis 21:11), because he emerged to a path of depravity. “God said to Abraham: Let it not be troubling in your eyes about the lad…everything that Sarah says to you, heed her voice” (Genesis 21:12). From here you learn that Abraham was subordinate to Sarah in prophecy. Immediately, “Abraham rose early in the morning, and took bread and a skin of water…” (Genesis 21:14), teaching you that he hated Ishmael because he set out on a path of depravity, and sent him and his mother Hagar emptyhanded, and for that reason expelled him from his home.
Is it conceivable that Abraham, in whose regard it is written: “Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2), would send his wife and his son from his house emptyhanded, without garments and without sustenance? Rather, it is to teach you that once he [Ishmael] set out on the path of depravity, he [Abraham] paid no attention to him. What ultimately became of him? When he banished him, he sat at the crossroads and would rob people, as it is stated: “He will be a wild man” (Genesis 16:12).
Similarly, “Isaac loved Esau” (Genesis 25:28); therefore he set out on a path of depravity, because he did not chasten him, as we learned: The wicked Esau violated five transgressions on that day. He consorted with a betrothed young woman, killed a person, denied the revival of the dead, denied the principle [of belief in God], and scorned the birthright. In addition, he desired the death of his father and sought to kill his brother, as it is stated: “Let the days of mourning for my father approach and I will kill Jacob my brother” (Genesis 27:41), and he caused Jacob to flee from his fathers.
And he [Esau] too went to Ishmael to learn from him the path of depravity and to add to his wives, as it is stated; “Esau went to Ishmael, [and took Maḥalat the daughter of Ishmael…in addition to his wives, as his wife]” (Genesis 28:9).
Similarly, David did not chastise Avshalom and did not chasten him, [and Avshalom] set out on the path of depravity. He sought to kill his father, he lay with his [father’s] concubines, and forced him to walk barefoot, weeping; and thousands and tens of thousands from Israel fell. In addition, he caused him endless hardships, as it is written: “A psalm by David when he fled from Avshalom, etc.” (Psalms 3:1). What is written afterward? “Lord, how numerous are my tormentors, etc.” (Psalms 3:2). The path of depravity in a person’s household is worse than the war of Gog and Magog, as regarding Gog and Magog it is written: “Why do nations rage and peoples meditate in vain?” (Psalms 2:1), and there it is written: “Lord, how numerous are my tormentors.”
David acted similarly with Adoniya, as he did not chasten him with chastisement and he did not scold him; therefore, he set out on the path of depravity, as it is written: “His father never distressed him, [saying: Why did you do so? …and she bore him after Avshalom]” (I Kings 1:6). But wasn’t Avshalom the son of Maakha, and Adoniyahu the son of Ḥaggit? What is: “And she bore him after Avshalom”? Rather, because [Avshalom] set out on the path of depravity because his father did not chasten him, and in Adoniyahu’s regard, it is written: “His father never distressed him,” he, too, set out on the path to depravity. Therefore, it is written: “And she bore him after Avshalom.”
“And he who loves him seeks for him admonition” (Proverbs 13:24); this is the Holy One blessed be He. It is because he loves Israel, as it is written: “I have loved you, said the Lord” (Malachi 1:2) that he promotes them through suffering. You find three excellent gifts that the Holy One blessed be He gave to Israel, and he gave them all to them by means of suffering: The Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: “Happy is the man whom You afflict, Lord, whom You teach from Your Torah” (Psalms 94:12). The Land of Israel, as it is written: “For you know in your heart [that as a man rebukes his son, so the Lord your God rebukes you]” (Deuteronomy 8:5); what is written after it: “For the Lord your God will bring you [to a good land]” (Deuteronomy 8:7). The World to Come, as it is written: “For the mitzva is a lamp, the Torah is light, [and the reproofs of instruction are the way of life]” (Proverbs 6:23).
Anyone who chastises his son, the son adds love for his father and he honors him, as it is stated: “Admonish your son, and he will give you rest [and provide delights to your soul]” (Proverbs 29:17), and it is stated: “Admonish your son, as there is hope” (Proverbs 19:18). And he adds love for him, as it is stated: “And he who loves him seeks for him admonition” – because he sought for him admonition, therefore he loves him.
You find that Abraham chastised his son Isaac, taught him Torah, and guided him in his path, as it is written in Abraham’s regard: “Because Abraham heeded My voice, [and kept My commission, My commandments, My statutes, and My laws]” (Genesis 26:5), and it is written: “And this is the legacy of Isaac, Abraham’s son: [Abraham begot Isaac]” (Genesis 25:19), to teach you that he was similar to his father in every sense; in beauty, wisdom, wealth, and good deeds.
Know [that Isaac internalized Abraham’s lessons and accepted his authority], for he was thirty-seven years old when his father bound him, and it is written: “And Abraham was old, advanced in years” (Genesis 24:1), and he bound him and tied him, and [Isaac] did not prevent [him from doing so]. Therefore, “Abraham gave all that was his to Isaac” (Genesis 25:5); that is: “And he who loves him seeks for him admonition.”
Similarly, Isaac would seek admonition for Jacob, as he taught him Torah and chastised him in his study hall, as it is stated: “Jacob was a simple man, [a dweller in tents]” (Genesis 25:27). He learned what his father taught him and then he took his leave from his father and secluded himself in the house of Ever to study Torah. Therefore, he merited blessing and inherited the land, as it is stated: “Jacob settled in the land of his father's residence, in the land of Canaan” (Genesis 37:1).
Jacob our patriarch, too, chastised his sons, chastened them, and taught them his ways, until ultimately, there were none among them who was defective, as it is written: “These are the names of the children of Israel who came to Egypt [with Jacob]” (Exodus 1:1); the verse likened them all to Jacob, as they were all righteous like he was. That is: “And he who loves him seeks for him admonition.”",
"Another interpretation [of the phrase] “these [ve’eleh] are the names” – Rabbi Abbahu says: Anywhere that eleh is stated, it negates what preceded it; ve’eleh, it adds praise to what preceded it. “This is [eleh] the legacy of the heavens and the earth” (Genesis 2:4) negates “void and darkness” (Genesis 1:2). “These are [ve’eleh] the names” adds praise to the seventy people cited above; that they were all righteous.",
"These are the names [shemot] of the children of Israel who came to Egypt; Jacob and his sons, every man came with his household. Israel is equated to the host of the heavens. Shemot is stated here and shemot is stated regarding the stars, as it is stated: “He sets a number for the stars and calls them all by name” (Psalms 147:4). The Holy One blessed be He, too, when they descended to Egypt, counted their numbers, how many they were. Because they are analogized to stars, He called them all by name; that is what is written: “These are the names of the children of Israel.”",
"“Who came to Egypt,” – was it today that they came? Hadn’t many years passed since they came to Egypt? Rather, as long as Joseph was alive, they did not have the burden of Egypt. Joseph died, and they placed the burden upon them. Therefore, “who came” is written, as though they entered Egypt on that day.
“With Jacob,” all these were under the patronage of Jacob, who amassed mitzvot and good deeds and was privileged to produce twelve tribes.
“Each came with his household.”",
"“These are the names of the children of Israel,” they are all mentioned here in the sense of the redemption of Israel.
Reuben, as it is stated: “I have seen the affliction of his people” (Exodus 3:7).
Simeon, in the sense of: “God heard their groan” (Exodus 2:24).
Levi, in the sense that the Holy One blessed be He joined [them] in their troubles “from inside the bush” (Exodus 3:2), to fulfill what is stated: “I am with him in times of trouble” (Psalms 91:15).
Judah, because they thanked the Holy One blessed be He.
Issachar, because the Holy One blessed be He paid their wages [sakhar] for their labor; the loot of Egypt and the loot at the sea, to fulfill what is written: “Afterward they will emerge with great wealth” (Genesis 15:14).
Zebulun, because the Holy One blessed be He rested His Divine Presence in their midst, as it is stated: “They shall make Me a sanctuary and I will dwell among them” (Exodus 25:8). Zebulun is nothing other than the Temple, as it is stated: “I have built You an abode [beit zevul], a place for Your dwelling forever” (I Kings 8:13).
Benjamin, in the sense of: “Your right hand, Lord, is glorious in power” (Exodus 15:6).
Dan, in the sense of: “And also that nation that they shall serve, I will judge [dan]” (Genesis 15:14).
Naftali after the Torah and mitzvot that the Holy One blessed be He had given them, regarding which it is written: “And sweeter than honey and the juices [nofet] of ripe fruit” (Psalms 19:11).
Gad, after the manna that the Holy One blessed be He fed them, which was “like the coriander [gad] seed” (Exodus 16:31).
Asher, because everyone who heard of their redemption and prominence would praise them, as it is written: “All the nations will praise you [ve’ishru], as you will be a desired land, said the Lord of hosts” (Malachi 3:12).
Joseph, because the Holy One blessed be He is destined to additionally [lehosif] redeem Israel from the evil empire, just as He redeemed them from Egypt, as it is written: “It shall be on that day that the Lord will once again [yosif] set His hand a second time [to acquire the remnant of His people…as there was for Israel on the day of its ascent from the land of Egypt]” (Isaiah 11:11, 16), and the entire matter [written there].",
"This is what Rabbi Yehoshua of Sikhnin says in the name of Rabbi Levi: Why are the names of the tribes not identical everywhere, but rather, at times this one precedes that one, and at times, that one precedes this one? It is so they would not say: The children of the wives are first and the children of the maidservants last, to teach you that these were not greater than those. Alternatively, why do these precede those? It is because they are the ceiling of the world. One who installs a ceiling properly places the thickness of this ceiling beam alongside one that is not its equal; therefore, this one precedes that one. From where is it derived that they are the ceiling [tikra] of the world? It is as Isaiah says: “Heed Me, Jacob and Israel, whom I called [mekora’i]” (Isaiah 48:12).",
"“All the people who emerged from the loins of Jacob were seventy souls, and Joseph was in Egypt” (Exodus 1:5).
“All the people who emerged from the loins of Jacob,” including Joseph who was in Egypt, were seventy.
Alternatively, “and Joseph was in Egypt” [teaches that] even though Joseph ascended to royalty, he did not relate to his brothers and his father’s household with haughtiness. Just as he was insignificant in his [own] eyes initially when he was a slave in Egypt, so too, he was insignificant in his [own] eyes after he was king.",
"“Joseph died along with all his brothers and that entire generation” (Exodus 1:6).
Teaching that as long as one of those who descended to Egypt was alive, the Egyptians did not enslave Israel.
“The children of Israel were fruitful, propagated, increased, and grew exceedingly, and the land filled with them” (Exodus 1:7).
“The children of Israel were fruitful, propagated…” Even though Joseph and his brothers died, their God did not die, but rather: “The children of Israel were fruitful, propagated…”
Alternatively, each and every one gave birth to six in each womb, as it is stated: “The children of Israel were fruitful, propagated, [increased, and grew exceedingly, and the land filled with them.]” Some say: Twelve, as it is written: “Were fruitful” – two, “propagated” – two, “increased” – two, “grew” – two, “exceedingly [bimod meod ]” – two, “and the land filled with them” – two, for a total of twelve.
“Grew [vayishretzu],” some say: “Six in each womb,” and do not wonder, as a scorpion, which is one of the swarming creatures [sheratzim], gives birth to sixty. Rabbi Natan says: “And the land was filled with them,” like fields of reeds.
“A new king arose over Egypt who did not know Joseph” (Exodus 1:8).
“A new king arose.” Once the Egyptians saw this, they issued new decrees against them; that is what is written: “A new king arose.” Rav and Shmuel, one says: [He was] actually new, and one says: He [was not new, but] issued new decrees, as he brought new decrees and calamities upon them. The reason of the one who says actually new, is that “new” is written. The reason of the one who says he issued new decrees, is that “he died” and “he reigned” is not written. “Who did not know Joseph” – according to the opinion of the one who says new, it works out well. But according to the one who says that he issued new decrees, how does he interpret it? It is because he was like one who did not know Joseph at all.
The Rabbis say: Why did it call him “a new king”? Was it not Pharaoh himself? Rather, the Egyptians said to Pharaoh: ‘Come let us confront this nation.’ He said to them: ‘You are fools. Until now we have been eating from what is theirs, how can we confront them? Were it not for Joseph we would not be alive.’ Because he did not heed them, they dethroned him for three months, until he said to them: ‘Anything that you want, I am with you.’ Then they restored him; therefore it is written: “A new king arose.”
The Rabbis introduced [this matter] with this verse: “They have betrayed the Lord, for they have begotten foreign children; now a month will devour them with their portions” (Hosea 5:7), teaching that when Joseph died, they abrogated the covenant of circumcision. They said: ‘Let us be like the Egyptians.’ From here you derive that Moses circumcised them upon their exodus from Egypt. Once they did this, the Holy One blessed be He transformed the love that the Egyptians felt for them into hatred, as it is stated: “He changed their hearts to hate His people, to harass His servants” (Psalms 105:25). This is the meaning of what is written: “Now a month [ḥodesh] will devour them with their portions” – the new [ḥadash] king, who issued new decrees against them.
“Who did not know Joseph.” Was he unfamiliar with Joseph? Rabbi Avin said: This is analogous to one who stoned one beloved by the king. The king said: ‘Behead him, because tomorrow he will do the same to me.’ That is why the verse wrote [this] about him, as though to say: Today [he acts as one], “who did not know Joseph,” tomorrow he is destined to say: “I do not know the Lord” (Exodus 5:2).
",
"“He said to his people: Behold, the nation of the children of Israel is more numerous and mighty than us” (Exodus 1:9).
“He said to his people” – he began with the counsel first; therefore, he was punished first. He began with the counsel first, as it is written: “He said to his people.” He was punished first, as it is written: “Upon you, upon your people, and upon all your servants, [the frogs will rise]” (Exodus 7:29).
“Let us be shrewd with it, lest it increase, and it shall be that if a war will occur, it too will join our enemies and wage war against us and it will ascend from the land” (Exodus 1:10).
“Let us be shrewd with it.” “With them” is not stated, but rather, “with it.” Rabbi Ḥama son of Rabbi Ḥanina said: He said: ‘Come let us be shrewd with the God of these. Shall we sentence them with the sword? It is already written: “And with His sword all flesh” (Isaiah 66:16). We will sentence them only with water, as the Holy One blessed be He took an oath that He will not bring a flood to the world, as it is stated: “As I took an oath that the waters of Noah would no longer pass over the earth” (Isaiah 54:9).’ But they did not know that He will not bring it over the entire world, but He will bring it on one nation. And He will not bring it [even] upon them, but they will come and fall into it, as it is stated: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be prey for the foxes [shualim]” (Psalms 63:11).
“As it was in the matter that they conspired [against them]” (Exodus 18:11) – in the pot in which they cooked, they were cooked.
Rabbi Ḥiyya said that Rabbi Simon said: There were three [involved] in that counsel: Bilam, Job, and Yitro. Bilam, who advised [Pharaoh to persecute Israel], was killed. Job, who was silent, was punished with suffering. Yitro, who fled, his descendants were privileged to sit in the Chamber of Hewn Stone, as it is stated: “The families of scribes who dwelled at Yabetz: The Tiratites, the Shime’atites, the Sukatites. These are the Kenites that came from Hamat, the father of the house of Rekhav” (I Chronicles 2:55). And it is written: “The children of the Kenite, Moses’ father-in-law, went up from the city of the date palms with the children of Judah” (Judges 1:16).
“…and it will ascend from the land” (Exodus 1:10). It does not say: And we will ascend, but rather: “It will ascend.” Rabbi Abba bar Kahana says: It is like a person who curses himself but ascribes his curse to another.
Alternatively, “and it will ascend from the land,” any time that Israel reaches the ultimate depths, they ascend; see what is written: “And it will ascend from the land.” David said: “Our soul is bent to the dust; our belly cleaves to the earth.” (Psalms 44:26). At that moment: “Rise up, be our savior; redeem us for the sake of Your kindness” (Psalms 44:27).",
"They imposed upon them taskmasters in order to afflict them with their burdens, and they built storage cities for Pharaoh, Pitom and Raamses (Exodus 1:11).
“They imposed upon him [alav],” – “upon them [aleihem]” is not stated, but rather “upon him.” The school of Rabbi Elazar son of Rabbi Shimon taught: It teaches that they brought a brick mold and they hung it on the neck of Pharaoh. If any individual from Israel would say: ‘I am a delicate person,’ they would say to him: ‘Are you more delicate than Pharaoh?’ “Taskmasters [sarei missim],” something upon which bricks are placed [mesim].“In order to afflict him with their burdens” – in order to afflict Pharaoh with the burdens of the Jewish people.
“They built storage cities [miskenot] for Pharaoh.” Rav and Shmuel, one said: That endanger [mesakenot] their owners. And one said: That impoverish [memaskenot] their owners, as anyone who engages in construction become poor. The Rabbis say: Storehouses, as it says: “Go and approach that steward” (Isaiah 22:15).
“Pitom and Raamses,” Rav and Shmuel, one says: Pitom was its name, and why was it called Raamses? It is because [the buildings] would collapse [mitrossess] one by one. And one says: Raamses was its name, and why was it called Pitom? It is because the opening of the abyss [pi tehom] would swallow [the buildings] one by one.",
"“But the more they would afflict it, the more it would increase and the more it would proliferate; they were disgusted by the children of Israel” (Exodus 1:12).
“But the more they would afflict it, the more it would increase and the more it would proliferate.” “The more they increased and the more they proliferated is not stated, but rather, “it would increase and it would proliferate.” Rabbi Shimon ben Lakish said: The Divine Spirit is heralding to them: Each of them “will increase and will proliferate.”
“They were disgusted [vayakutzu] by the children of Israel,” teaching that Israel was like thorns [kotzim] in their eyes.
“The Egyptians enslaved the children of Israel ruthlessly [befarekh]” (Exodus 1:13).
Rabbi Elazar said: With gentle persuasion [befeh rakh]. Rabbi Shmuel bar Naḥman says: With crushing cruelty [bifrikha]. This is what they did to each person of Israel: They imposed a decree upon them that each and every day they should produce the equivalent of the number of bricks that they produced on the first day.
“They embittered their lives with hard labor, with mortar and with bricks, and with all kinds of work in the fields; all the work with which they worked them ruthlessly” (Exodus 1:14).
“They embittered their lives with hard labor, etc.” – initially, “with mortar and with bricks,” and later “with all kinds of work in the field,” and ultimately, “all the work.” What is: “All the work with which they worked them ruthlessly”? Rabbi Shmuel bar Naḥman said that Rabbi Yonatan [said]: It teaches that they would exchange the labor of men for women and the labor of women for men. Rabbi Avya said: Rabbi Elazar concedes that this is [work imposed] with crushing cruelty.",
"Pharaoh issued four decrees against them. Initially, he decreed and commanded the taskmasters to pressure them so that they would produce their quota and they would not sleep at home. He thought to diminish their procreation. He said: If they do not sleep at home they will not have children. The taskmasters said to them: ‘If you go to sleep in your homes, by the time we send to gather you in the morning, an hour or two of the day will have passed, and you will not meet your quota,’ as it is stated: “The taskmasters pressured them saying, [fulfill your work, your daily task]” (Exodus 5:13).
They would sleep on the ground. God said to them [the Egyptians]: ‘I said to their forefather Abraham that I will multiply his descendants like the stars, as it is stated: “For I will bless you, and I will multiply, etc.” (Genesis 22:17), and you are outsmarting them so they will not multiply? We will see whose matter prevails, Mine or yours.’ Immediately, “but the more they would afflict them, the more they would increase…” (Exodus 1:12).
Rabbi Akiva expounded: On account of the righteous women who were in that generation, Israel was redeemed from Egypt. What did they do? When they would go to draw water, the Holy One blessed be He would arrange for them small fish in their jugs, and they would draw half water and half fish. They would take it to their husbands and would place two pots on the fire [veshoftot], one with hot water and one with fish. They would feed them, bathe them, anoint them with oil, and give them to drink, and they would consort with them between the pots [shefatayim], as it is stated: “Now you may lie within the sheepfolds [shefatayim], wings of the dove covered with silver” (Psalms 68:14). In reward for having lain between the pots, Israel merited the loot of Egypt, as it is stated: “wings of the dove covered with silver.”
When they would conceive, they would come to their homes. When the time of their birth arrived, they would go and give birth in the fields, under apple trees, as it is stated: “Under the apple tree I roused you [there your mother was in childbirth]” (Song of Songs 8:5). The Holy One blessed be He would send an angel from the heavens above who would clean them and tend to them like the beast that tends to its young, as it is stated: “As for your birth, on the day you were born [your umbilical cord was not cut, and you were not washed in water for cleansing…and you were not swaddled]” (Ezekiel 16:4). They would take two round vessels of earth, one containing oil and one containing honey, as it is stated: “He suckled them honey from a boulder [and oil from a flinty rock]” (Deuteronomy 32:13).
Once the Egyptians became aware of them [the babies], they sought to kill them. A miracle was performed for them and they were enveloped in the ground. They [the Egyptians] brought oxen and they plowed [the land] above them, as it is stated: “Upon my back plowers plowed” (Psalms 129:3). After [the Egyptians] would leave, they would sprout and emerge like the grass of the field, as it is stated: “I caused you to increase like the growth of the field” (Ezekiel 16:7). Once they grew, they would come in herds [adarim] to their homes, as it is stated: “You came to have great beauty [ba’adi adayim]” (ibid.) – do not read it ba’adi adayim but rather be’edrei adarim. When the Holy One blessed be He revealed Himself on the sea, they recognized Him first, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2). ",
"“The king of Egypt said to the Hebrew midwives, of whom the name of one was Shifra and the name of the other was Pu’a” (Exodus 1:15).
When he saw that they were procreating, he issued a decree against the males – that is what is written: “The king of Egypt said to the midwives….” Who were the midwives? Rav said: A daughter-in-law and her mother-in-law, Yokheved and Elisheva daughter of Aminadav. Rabbi Shmuel bar Naḥman says: A woman and her daughter, Yokheved and Miriam.
And Miriam was no more than five years old, as Aaron was three years older than Moses. Our Rabbis, of blessed memory, said: She would go with her mother Yokheved and assist her, and she was very quick. While the child is still young, his [character] is recognizable. That is what Solomon said: “Even a lad is recognized through his deeds” (Proverbs 20:11).
“…the name of one was Shifra [and the name of the other was Pu’a],” because she would attend to [meshaperet] the baby when he would emerge covered in blood; “Pu’a,” because she would express [nofa’at] wine into the babies after her mother [had attended to them].
Alternatively, Shifra, because Israel procreated [sheparu veravu] in her day; Pu’a, who would revive [mapia] the baby when they would say it was dead.
Alternatively, Shifra, because she made her actions pleasing [shipera] before God; Pu’a, because she caused Israel to appear [hofia] before God. Alternatively, Pu’a, because she was impudent [hofia panim] to Pharaoh and had her nose in the air toward him, and she said to him: ‘Woe unto that man when God will come and punish him.’ He became filled with fury and sought to kill her. Shifra, because she eased [meshaperet] the words of her daughter and placated him toward her. She said to him: ‘Are you paying attention to her? She is a child and knows nothing.’
Rabbi Ḥanina bar Rav Yitzḥak said: Shifra, because she preserved Israel for God, and it was for their sake that the heavens were created, regarding which it is written: “By his wind the heavens are calm [shifra]” (Job 26:13). Pu’a, because she was impudent [hofia panim] toward her father. Amram was the head of the Sanhedrin at that time. Once Pharaoh issued his decree and said: “Every son that is born you shall cast him into the Nile” (Exodus 1:22), Amram said: ‘Isn’t Israel begetting children for naught?’ Immediately, he separated from Yokheved and abstained from sexual relations.
He divorced his wife when she was three months pregnant. All Israel arose and divorced their wives. His daughter said to him: ‘Your decree is harsher than Pharaoh’s, as Pharaoh decreed only against the males, and you, against the males and the females. Pharaoh is wicked and it is uncertain whether his decree will be fulfilled or whether it will not be fulfilled. However, you are righteous and your decree will be fulfilled.’ He arose and remarried his wife. All Israel arose and remarried their wives. That is Pu’a, who was impudent toward her father.",
"He said: When you deliver the Hebrew women and you look upon the birthstool [ovnayim], if it is a son you shall kill him but if it is a daughter she shall live (Exodus 1:16).
“He said: When you deliver the Hebrew women…” Why did he command to kill them by means of the midwives? It was so the Holy One blessed be He would not prosecute him, but would punish them.
“And you look upon the ovnayim,” [this is] the place through which the baby passes [as it emerges]. Alternatively, ovnayim, Rabbi Yehuda bar Simon said: The Holy One blessed be He makes a woman’s limbs hard as stones [avanim] when she is sitting on the birthstool in childbirth, as were it not so, she would die. Rabbi Pinḥas the ḥaver says in the name of Rabbi Yona, this supports Rabbi Yehuda bar Simon: Ovnayim means nothing other than a block, which is a hard object, as it is written: “I went down to the potter’s house, and behold, he was at work on the wheel [ovnayim]” (Jeremiah 18:3). Rabbi Ḥanin said: He provided them a clear sign: Just as the potter has one thigh here and one thigh there and the block in the middle, so too, a woman giving birth has one thigh here and one thigh there and the newborn is in the middle. Some say: When she crouches to deliver, her thighs grow cold as stones.
“If it is a son, you shall kill him.” He said to them, if it is male, kill him, and if it is female, do not kill her; rather, if she lives, she lives, and if she dies, she dies. They said to him: How will we know if it is male or if it is female? Rabbi Ḥanina said: He provided them a clear sign. If it is face down, know that he is male, as he is looking, in his mother, at the earth from which he was created. If it is face up, she is a female, as she is looking at her source, the rib, as it is stated: “He took one of his ribs” (Genesis 2:21).
The Holy One blessed be He said to him: ‘Wicked one, whoever gave this counsel is a fool. You should have killed the females. If there are no females from where will the males marry women? One woman cannot take two men, but one man can take ten women, or one hundred.’ That is: “The princes of Tzoan are but fools” (Isaiah 19:11); it is they who gave him this counsel.",
"The midwives feared God and did not do as the king of Egypt had spoken to them, and they kept the boys alive” (Exodus 1:17).
“The midwives feared God.” About them it is stated: “A God-fearing woman, she will be praised” (Proverbs 31:30).
“And did not do as the king of Egypt had spoken to them [aleihen].” Lahen is not written, but rather aleihen. Rabbi Yosei bar Ḥanina says: It teaches that he demanded that they have relations with him, but they did not accept his proposition.
“They kept the boys alive.” Since they “did not do as the king of Egypt had spoken to them,” do we not know that they kept the boys alive? Why did the verse need to state: “They kept the boys alive”? There is praise within praise. Not only did they not fulfill his command, but they went beyond that and performed good deeds for their benefit. Some of them were poor women, and the midwives would go and collect water and food from the homes of wealthy women and would come and give it to the poor women, thereby sustaining their sons. That is what is written: “They kept the boys alive.”
Alternatively, “they kept the boys alive” – some had a condition that would result in their emerging crippled, blind, deformed, or needing to have a limb amputated in order to emerge safely. What would they do? They would stand in prayer and say before the Holy One blessed be He: ‘You know that we did not fulfill Pharaoh’s command. It is Your words that we seek to fulfill. Lord of the universe, may this child emerge in peace, so Israel will not find a pretext to slander us, saying: Look, they emerged deformed because they sought to kill them.’ Immediately, the Holy One blessed be He would heed their voice, and [the babies] would emerge intact.
Rabbi Levi said: You stated the less severe scenarios; state the severe scenarios. Some of them had a condition that would cause them to die as they emerged, or endanger their mother so she would die after they emerged. They would stand in prayer and say to the Holy One blessed be He: ‘Master of the universe, suspend their sentence now and give them life, so that Israel will not say: They killed them.’ The Holy One blessed be He would fulfill their prayer. Therefore, “they kept the boys alive [vateḥayena et hayeladim]” – vateḥayena, these are the mothers, hayeladim, these are the actual children.
Alternatively, “the midwives feared,” – they adorned themselves with the action of their ancestor, that is Abraham. Just as the Holy One blessed be He attests in his regard: “For now I know that you are God-fearing” (Genesis 22:12), they said: ‘Abraham our patriarch, of blessed memory, opened an inn and would feed all the passersby, uncircumcised people, and we, not only do we not have enough to feed them, but to kill them? We will keep them alive.’ When Pharaoh saw that they did not implement his decree, he sent and called for them; that is what is written: “The king of Egypt called for the midwives [and said to them: Why have you done this thing, and have kept the boys alive?”] (Exodus 1:18).",
"The midwives said to Pharaoh: Because the Hebrew women are not like the Egyptian women, as they are vigorous; before the midwife comes to them, they have delivered (Exodus 1:19).
“As they are vigorous [ḥayot].” If you say that they are midwives, does one midwife not require another midwife to assist her? Rather, this is what they said to him: This nation is analogized to the beasts of the field, which do not require midwives. Judah is likened to a lion, as it is written: “Judah is a lion’s cub (Genesis 49:9); Dan, “Dan will be a serpent [on the road]” (Genesis 49:17); Naftali, “a hind let loose” (Genesis 49:21); Issachar is “a strong-boned donkey” (Genesis 49:14); Joseph, “a firstborn bull” (Deuteronomy 33:17); Benjamin is “a wolf that claws” (Genesis 49:27). Regarding the rest it is written: “How your mother was a lioness, she lay among lions” (Ezekiel 19:2).
God was good to the midwives; the people increased and they grew very mighty (Exodus 1:20).
“God was good to the midwives.” What was this good? The king of Egypt accepted their explanations and did not harm them.
Alternatively, “God was good,” Rabbi Berekhya said in the name of Rabbi Ḥiyya ben Rabbi Abba: That is what is written: “He said to man: Behold, fear of the Lord, that is wisdom” (Job 28:28). What is the reward for fear? It is Torah. Because Yokheved feared the Holy One blessed be He, He produced Moses, of whom it is written: “That he was good” (Exodus 2:2), from her. And the Torah, that is called “a good acquisition” (Proverbs 4:2), was given through him, and it is called after his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22).
As for Miriam, Betzalel, who was filled with wisdom, as it is written: “I filled him with the spirit of God, [with wisdom]” (Exodus 31:3), emerged from her. And he crafted an ark for the Torah, which is called “good” – that is: “God was good to the midwives.”
“The people increased,” to fulfill what is stated: “Who is it who says and it is realized, if the Lord did not command it?” (Lamentations 3:37). If Pharaoh commanded to kill all the males, to what avail was his decree when God did not command it? Rather: “The people increased and they grew very mighty.”",
"“It was because the midwives feared God, He made houses for them” (Exodus 1:21).
“It was because the midwives feared [God, He made houses for them].” Rav and Levi, one said: Priestly houses and Levite houses, and one said: Royal houses. Priestly and Levite houses from Moses and Aaron, royal houses from Miriam, because David emerged from Miriam, as it is written: “Caleb son of Ḥetzron begot Azuva, his wife, and Yeriot, and these are her sons: Yesher, Shovav, and Ardon” (I Chronicles 2:18). Azuva is Miriam. Why was she named Azuva? It is because everyone abandoned her. “Begot,” but wasn’t she his wife? Rabbi Yoḥanan says: Anyone who marries a woman for the sake of Heaven, the verse ascribes merit to him as though he begot her. “Yeriot,” because her face was like sheets [yeriot]. “And these are her sons [baneha],” do not read it as baneha, but rather as boneha, the one who built her. Yesher is Caleb, because he made himself upright [yisher], [he is also called] Shovav, because he broke [shibev] himself, [and he is called] Ardon, because he dominated [rida] his inclination.
“Azuva died” (I Chronicles 2:19), this teaches that she fell ill and they treated her as though she were dead, and Caleb, too, abandoned her. “Caleb took Efrat” (I Chronicles 2:19), this is Miriam. Why was she named Efrat? It is because Israel procreated [faru] thanks to her. What is: “Took”? It means that after she recovered, he performed an act of marriage and he seated her on a sedan chair because of his great joy over her.
Likewise, you find elsewhere that Miriam is called two names after events that befell her. That is what is written: “Ashḥur father of Tekoa had two wives: Ḥela and Naara.” (I Chronicles 4:5). Ashḥur is Caleb, because Ashḥur was the son of Ḥetzron. Why is he named Ashḥur? It is because his face was blackened [hishḥir] with fasts. “Father of,” because he became like a father to her; “Tekoa,” because he affixed [taka] his heart to his Father in Heaven; “had two wives,” as though they were two wives; “Ḥela and Naara,” they were not Ḥela and Naara, but rather she was Miriam. Why was she called Ḥela and Naara? It is because she was ill [ḥalta], and she shook off [ninara] her illness, and the Holy One blessed be He restored her to her youth [lenaaruta]. “Naara bore him” (I Chronicles 4:6) – after she was cured she bore him sons, “Aḥuzam and Ḥefer” (ibid.). “And the sons of Ḥela; Tzeret, Tzoḥar, and Etnan” (I Chronicles 4:7) – “Tzeret,” because she became a rival to her friends; “Tzoḥar,” because her countenance was comparable to noon [tzohorayim]; “and Etnan,” because anyone who saw her would bring a gift [etnan] to his wife. That is why it is written: “Caleb took Efrat and she bore him Ḥur” (I Chronicles 2:19). From where is it derived that David descended from Miriam? It is as it is written: “David was the son of that nobleman [Efrati] from Bethlehem of Judah” (I Samuel 17:12).
Likewise you find that one verse says: “And the sons of Ḥela…” [and the next verse states:] “and Kotz begot Anuv, [Hatzoveva, and the families of Aḥarḥel son of Harum]” (I Chronicles 4:8). Kotz is Caleb, who undercut [kitzetz] the counsel of the scouts. “Begot Anuv,” he adopted good deeds at the time that they brought a cluster of grapes, as were it not for Caleb, they would not have brought it. “Hatzoveva,” he fulfilled the will [tzivyono] of the Holy One blessed be He; “and the families of Aḥarḥel,” Aḥarḥel is Miriam. Why was she named that? It is on the basis of: “All the women emerged after her [aḥareha] [with drums and dances]” (Exodus 15:20). What are “families?” He was privileged to establish families from her. “Son of Harum,” she was privileged to have David, whose kingdom the Holy One blessed be He elevated, descend from her, as you say: “He will give strength to His king, etc.” (I Samuel 2:10).",
"“Pharaoh commanded all his people, saying: Every son that is born, you shall cast him into the Nile, and every daughter you shall keep alive” (Exodus 1:22).
“Pharaoh commanded all his people,” Rabbi Yosei ben Rabbi Ḥanina says: He issued the decree even against his own people. Why did he do so? It is because his astrologers said to him: ‘The redeemer of Israel has already been conceived by his mother, but we do not know whether he is Israelite or Egyptian.’ At that moment, Pharaoh gathered all the Egyptians and said to them: ‘Lend me your sons that will be born for [the next] nine months so I will cast them into the Nile.’ That is what is written: “Every son that is born, [you shall cast him] into the Nile.” “Every Israelite son” is not written but rather, “every son,” whether Israelite or Egyptian. But they [the Egyptians] did not want to accept it from him, as they said: ‘An Egyptian son will never redeem them, but rather, one from the Hebrew women.’
“Cast him into the Nile.” Why did they decree to cast them into the Nile? It is because the astrologers foresaw that the redeemer of Israel would be condemned by means of water, and they believed that he would drown in water. But it was, in fact, only by means of a well that the decree of death was issued against him, as it is stated: “Because you did not have faith in me…[therefore you shall not bring this assembly into the land that I have given them; these are the waters of dispute…]” (Numbers 20:12–13). The Rabbis say that they [the astrologers] devised [this] counsel so that the Holy One blessed be He would not take vengeance against them by means of water. Because they knew that the punishments of the Holy One blessed be He fit the crime, and they were certain that He would not bring a flood to the world; therefore, they commanded to drown them in water.
“And every daughter you shall keep alive.” Why did Pharaoh need to keep the females alive? Rather, this is what they would say: ‘We will kill the males and take the females as wives,’ because the Egyptians were engulfed with lewdness.",
"“A man from the house of Levi went and he took a daughter of Levi” (Exodus 2:1).
“A man from the house of Levi [went].” Where did he go? Rabbi Yehuda ben Rabbi Zevina said: He followed the counsel of his daughter. It is taught: Amram was the preeminent scholar of his generation, etc. Shemot Rabba 1:13>. “And he took a daughter of Levi.” And he remarried is not written, but rather, “he took.” Rabbi Yehuda ben Rabbi Zevina said: He performed an act of marriage and he seated her on a litter and Miriam and Aaron were dancing before them and the ministering angels were saying: “The mother of the sons is joyous” (Psalms 113:9).
“A daughter of Levi.” Is it possible that she was one hundred and thirty years old and she is called a “daughter”? Didn’t Rabbi Ḥama bar Ḥanina say: She was Yokheved, and she was conceived on the way and was born within the walls, as it is stated: “Who was born to Levi in Egypt” (Numbers 26:59); her birth was in Egypt but not her conception. And [yet] she is called a “daughter”? Rabbi Yehuda ben Rabbi Zevina said: Signs of young womanhood developed in her.",
"“The woman conceived and bore a son; she saw that he was good and she hid him for three months” (Exodus 2:2).
“The woman conceived and bore a son” – Rabbi Yehuda said: Her birth is juxtaposed with her conception; just as her conception was painless, so too, her birth was painless. From here it is derived that righteous women were not included in the verdict of Eve. “She saw that he was good [tov].” It was taught that Rabbi Meir says: His name was Tov. Rabbi Yoshiya says: His name was Toviya. Rabbi Yehuda says: He was fit for prophecy. Others say: He was born circumcised. The Rabbis say: At the moment that Moses was born, the entire house was illuminated; here it is written: “She saw that he was good [tov].” There it is written: “God saw the light, that it was good [tov]” (Genesis 1:4).
“She hid him for three months” because the Egyptians counted only from the moment that he remarried her, but she had already been three months pregnant from the outset.
“She was no longer able to hide him, and she took for him a wicker basket and coated it with clay and with pitch; she placed the child in it and placed it among the reeds on the bank of the Nile” (Exodus 2:3).
“She was no longer able to hide him” (Exodus 2:3). Why? It is because the Egyptians were going into each and every house in which they thought that a baby had been born, and would take a small Egyptian baby there and would cause him to cry, so that the Israelite baby would hear his voice and cry with him. That is what is written: “Catch us foxes, little foxes [that ruin vineyards…]” (Song of Songs 2:15). ",
"“She took for him a wicker basket” – why wicker? Rabbi Elazar said: Because for the righteous, their property is dearer to them than their bodies. Why to that extent? It is because they do not extend their hands in robbery. Rabbi Shmuel bar Naḥman said: It is a pliable material that can withstand both soft and hard items.
“And coated it with clay and with pitch” – clay inside and pitch outside, so that this righteous one would not smell a foul odor.
“She placed the child in it [and placed it among the reeds on the bank of the Nile].” Rabbi Elazar said: The Sea of Reeds, as the Sea of Reeds reaches as far as the Nile. Rabbi Shmuel bar Naḥman said: A marsh, as it is stated: “Cane and reeds will wither” (Isaiah 19:6). Why did she cast him into the Nile? So that the astrologers would think that he had already been cast into the water and they would no longer search for him.",
"“His sister positioned herself at a distance to know what would happen to him” (Exodus 2:4).
“His sister positioned herself at a distance.” Why did Miriam stand at a distance? Rabbi Amram said in the name of Rav: It is because Miriam had been prophesying and saying: ‘My mother is destined to bear a son who will redeem Israel.’ When Moses was born the house was filled with light. Her father stood and kissed her on her head. He said to her: ‘My daughter, your prophecy has been fulfilled.’ That is what is written: “Miriam the prophetess, sister of Aaron, took the drum” (Exodus 15:20). [Was she] the sister of Aaron but not the sister of Moses? Rather, she said this prophecy when she was the sister of Aaron, and Moses had not yet been born. When they cast him into the Nile, her mother stood and struck her on her head. She said to her: ‘Where is your prophecy?’ That is what is written: “His sister positioned herself at a distance [to know]” – to know what would be the fate of her prophecy.
The Rabbis say: The entire verse is stated as an allusion to the Divine Spirit: “Positioned herself [vatetatzav],” alluding to: “The Lord came and stood [vayityatzev]” (I Samuel 3:10); “his sister,” alluding to: “Say to wisdom: You are my sister” (Proverbs 7:4); “at a distance,” alluding to: “From a distance the Lord appeared to me” (Jeremiah 31:2); “to know [lede’a] what would happen to him,” alluding to: “As the Lord is a God of knowledge [de’ot]” (I Samuel 2:3).",
"“The daughter of Pharaoh came down to bathe in the Nile while her maidens were walking on the bank of the Nile. She saw the basket among the reeds and she sent her maidservant [amatah] and she took it” (Exodus 2:5).
“To bathe in the Nile” (Exodus 2:5) – to wash off the idolatry of her father’s home. “While her maidens were walking [holekhot],” Rabbi Yoḥanan said: The term halikha here is nothing other than an expression of death, and likewise it says: “Behold, I am going [holekh] to die” (Genesis 25:32). They said to her: ‘Our mistress, the way of the world is that a king issues a decree and the entire world does not fulfill it, but his children and the members of his household fulfill it; and you are violating the command of your father.’ Immediately, [the angel] Gabriel came and slammed them onto the ground [and killed them].
“She sent her maidservant [amatah] and she took it.” Rabbi Yehuda and Rabbi Neḥemya, one says her arm, and one says her maidservant. The reason for the one who says “her arm” is that amatah is written. The reason for the one who says “her maidservant” is that yadah is not written. According to the opinion of the one who says her maidservant, when Gabriel came and slammed them onto the ground, he spared one of them, as it is not the way of a princess to remain alone.
They raise an objection: According to the one who says “her hand,” let it write “yadah.” This is not difficult, as this is the reason that amatah is written, because her arm was stretched. We learned: Likewise you find: “You have broken [shibarta] the teeth of the wicked” (Psalms 3:8); do not read it as shibarta, but rather as shirbavta, that you enlarged and extended.
The Rabbis say: Pharaoh’s daughter was a leper; that is why she went to bathe. When she touched the basket she was cured. That is why she had compassion for Moses and loved him exceedingly.",
"“She opened it and saw the child [yeled], and behold, a boy [na’ar] crying. She had compassion for him and she said: This is from the children of the Hebrews” (Exodus 2:6).
“She opened it and saw,” – it does not say “she saw,” but rather, “she saw him.” Rabbi Yosei bar Ḥanina said: She saw the Divine Presence with him.
“And behold, a boy [na’ar] crying.” It calls him na’ar [literally, lad] and it calls him yeled [literally, child]. It is taught: He was a child but his voice was like that of a lad, this is the statement of Rabbi Yehuda. Rabbi Neḥemya said to him: If so, you have rendered Moses, of blessed memory, blemished. Rather, it teaches that his mother made him a canopy for grooms in the basket.
“Crying,” – he was crying and saying: Perhaps I will not have the privilege of seeing my sister who is waiting for me. Alternatively, “behold, a boy [na’ar] crying,” – he was a child but he conducted himself like a lad [na’ar]. Gabriel came and struck Moses so that he would cry and she would be filled with compassion for him. “She had compassion for him.” When she saw him crying, she had compassion for him. “She said: This is from the children of the Hebrews.” How did she ascertain this about him? Rabbi Yosei ben Rabbi Ḥanina said: She saw that he was circumcised.
“This [is from the children of the Hebrews],” – what is “this”? This one has fallen into the Nile, but no other will fall into the Nile, as once they cast Moses into the Nile, the decree was abrogated, like that which Rabbi Elazar said: What is it that is written? “And if they will say to you: Consult the mediums and the necromancers who chirp [hametzaftzefim] and mutter [hamagim]” (Isaiah 8:19). They prognosticate [tzofim] but they do not know what they prognosticate, and they pontificate [hogim] but they do not know what they pontificate. They saw that the redeemer of Israel will be condemned by means of water. They rose and decreed: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Once Moses was cast into the water, they said: ‘Their redeemer has already been cast in the water.’ Immediately, they abrogated the decree. But they did not know that he would be stricken over the waters of dispute, like that which Rabbi Yosei bar Ḥanina said: What is it that is written: “These are the waters of dispute” (Numbers 20:13). Pharaoh’s astrologers saw these [waters] and were mistaken. Similarly, “six hundred thousand men on foot [ragli]” (Numbers 11:21); Moses said to Israel: Because of me all of you were saved.
Rabbi Ḥanina bar Pappa said: That day was the twenty-first of Nisan. The ministering angels said before the Holy One blessed be He: ‘Master of the universe, shall he who is destined to recite a song at the sea on this date be stricken by water on this day?’ Rav Aḥa bar Ḥanina said: That day was the sixth of Sivan. The ministering angels said before the Holy One blessed be He: ‘Shall he who is destined to receive the Torah on Mount Sinai on this day be stricken on this day?’ They raised an objection: On the seventh of Adar Moses was born. According to the opinion of the one who says on the sixth of Sivan he was cast into the Nile, it works out well, as from the seventh of Adar until the sixth of Sivan are the three months that he was hidden. However, according to the one who says it was on the twenty-first of Nisan, it does not work out well. But it is not a difficulty, as that year was a leap year; most of the first month, most of the last month, and the entire middle month are considered three months.",
"“His sister said to Pharaoh’s daughter: Shall I go and call you a nurse from the Hebrew women to nurse the child for you?” (Exodus 2:7).
“His sister said to Pharaoh’s daughter, etc.” Why did Miriam say: “From the Hebrew women”? Was it prohibited for Moses to nurse from the milk of a gentile woman? That is not what we learned: A Jewish woman may not nurse the son of a gentile woman, but a gentile woman may nurse the son of a Jewish woman on [the Jewish woman’s] property (Avoda Zara 26a). Why did she say so? It is because [Pharaoh’s daughter] had passed Moses around to all the Egyptian women to nurse him, but he rejected them all. Why did he reject them? The Holy One blessed be He said: Shall the mouth that is destined to speak with Me imbibe an impure substance? That is what is written: “To whom will one teach knowledge, [and who can understand a lesson? Those weaned from milk, detached from breasts”] (Isaiah 28:9). To whom will [God] teach knowledge? To those weaned from milk, etc. Alternatively, why did he reject their breasts? The Holy One blessed be He said: This one is destined to speak with Me. Tomorrow the Egyptian women will say: ‘This one who is speaking with the Divine Spirit, I nursed him.’
“Pharaoh’s daughter said to her: Go. The girl went and called the mother of the child” (Exodus 2:8).
“The girl [alma] went.” Why did the verse call her alma? It is because she went with alacrity. Rabbi Shmuel said: It is because she was guarded in her words.
“Pharaoh’s daughter said to her: Take this child and nurse him for me, and I will give you your wages. The woman took the child and she nursed him” (Exodus 2:9).
“Pharaoh’s daughter said to her: Take [heilikhi].” Rabbi Ḥama bar Rabbi Ḥanina said: She prophesied, but she did not know what she prophesied: Heilikhi, he is yours.
“And I will give you your wages.” Rabbi Ḥama bar Rabbi Ḥanina said: It is not enough for the righteous that their lost items are returned to them; they also receive a reward.
“The woman took the child and she nursed him.” At that moment, the Holy One blessed be He gave her a partial reward. She had sustained the children, and likewise, the Holy One blessed be He returned her son to her and gave her wages.",
"“The child grew and she brought him to Pharaoh’s daughter and he was a son to her. She named him Moses and she said: Because I drew him from the water” (Exodus 2:10).
“The child grew.” She nursed him for twenty-four months and you say “the child grew”? Rather, it was that he was growing in a manner that was atypical in the land.
“She brought her to Pharaoh’s daughter…” Pharaoh’s daughter was kissing, hugging, and loving him as though he were her son, and would not take him out of the king’s palace. Because he was beautiful, everyone desired to see him, and anyone who saw him would not leave him. Pharaoh would kiss him and hug him, and he would take Pharaoh’s crown and place it on his head, as he was destined to do when he grew older.
Likewise, the Holy One blessed be He said to Ḥiram: “I have drawn fire from your midst….” (Ezekiel 28:18), and likewise Pharaoh’s daughter was raising the one who was destined to exact retribution from her father. The messianic king, too, who is destined to exact retribution from Edom, resides with them in the same country, as it is stated: “There the calf will graze and there it will lie [and consume its branches]” (Isaiah 27:10).
The magicians of Egypt were sitting there, and said: ‘we are afraid of this one who takes your crown and places it on his head, lest he be the one regarding whom we said that he is destined to wrest your kingdom from you.’ Some of them said to behead him, some said to burn him. Yitro was sitting in their midst and saying to them: ‘This boy has no intelligence. Rather, test him. Bring before him a bowl with gold and a hot coal. If he extends his hand to the gold, he has intelligence and [you should] execute him; and if he extends his hand to the coal, he has no intelligence and he has no sentence of death.’ Immediately, they brought it before him and he extended his hand to take the gold. Gabriel came and pushed his hand. He seized the coal and placed his hand with the coal into his mouth, and his tongue was burned. From that he became “slow of speech and slow of tongue” (Exodus 4:10).
“She named him Moses” – from here you learn the reward of those who perform of acts of kindness. Although Moses had many names, the name that was set for him throughout the Torah was only the one that Batya daughter of Pharaoh called him. Even the Holy One blessed be He did not call him by any other name.",
"“It was in those days, Moses grew and went out to his brethren, and he saw their burdens; he saw an Egyptian man beating a Hebrew man of his brethren” (Exodus 2:11).
“It was in those days, Moses grew,” – Moses was twenty years old at that time, and some say forty years old. “Moses grew.” Doesn’t everyone grow? Rather, it is telling you that he grew in an atypical manner. “And went out to his brethren,” this righteous one went out twice and the Holy One blessed be He wrote them one after another; “he went out on the second day” (Exodus 2:13), these are two.
“He saw their burdens.” What is “he saw”? He would see their burdens and cry and say: ‘Woe is me over you; would that I could die for you. There is no labor more arduous than labor with mortar.’ He would shoulder [the burdens] and help each and every one of them. Rabbi Elazar son of Rabbi Yosei HaGelili says: He saw a large burden on a small man and a small burden on a large man; the burden of a man on a woman and the burden of a woman on a man; the burden of an elderly man on a lad and the burden of a lad on an elderly man. He would leave his royal guard and would arrange their burdens, feigning as though he was helping Pharaoh. The Holy One blessed be He said: ‘You left your affairs and went to observe the Israelite’s suffering, and you treated them in a brotherly manner; I will leave the upper and lower worlds to speak with you.’ That is what is written: “The Lord saw that he had turned to see” (Exodus 3:4); the Holy One blessed be He saw that he turned from his affairs to see their burdens; therefore, “God called to him from the midst of the bush” (ibid.).",
"Alternatively, “he saw their burdens,” – he saw that they had no respite. He went and said to Pharaoh: ‘One who has a slave, if he does not rest one day a week, he will die. These are your slaves. If you do not allow them to rest one day a week they will die.’ He said to him: ‘Go and do with them whatever you say.’ Moses went and instituted the day of Shabbat for rest.
“He saw an Egyptian man.” What did he see? Rav Huna said in the name of bar Kapara: Because of four matters, Israel was redeemed from Egypt: One, because they did not change their names.
From where is it derived that they were not suspected of licentiousness? The fact is that there was one woman and the verse publicized her, as it is stated: “[The son of an Israelite woman and he was the son of an Egyptian man]…and the name of his mother was Shelomit bat Divri….” (Leviticus 24: 10–11).
Our Sages, of blessed memory, say: The taskmasters were Egyptian and the foremen were Israelite; one taskmaster was appointed over ten foremen, and one foreman was appointed over ten Israelites. The taskmasters would go to the homes of the foremen early in the morning to get them out to work with the crowing of the rooster. Once, an Egyptian taskmaster went to an Israelite foreman and directed his glance to his wife, who was beautiful and flawless. He arrived there at the time of the crowing of the rooster and got him out of the house. The Egyptian returned and consorted with his wife, as she thought it was her husband, and she was impregnated. Her husband returned and saw the Egyptian emerging from his home. He asked her: ‘Did he touch you?’ She said: ‘Yes, and I thought he was you.’
Once the taskmaster realized that [the Israelite] had sensed what he had done, he returned him to hard labor, and was beating him, seeking to kill him. Moses was looking at him and watching him, and he saw by means of the Divine Spirit what he had done at his home and saw what he was going to do to him in the field. He said: ‘This one is certainly liable for execution, as it is written: “One who strikes a person shall be put to death” (Leviticus 24:21). Moreover, he consorted with Datan’s wife and for that he is liable for execution, as it is stated: “The adulterer and the adulteress shall be put to death”’ (Leviticus 20:10). That is what is written: “He turned this way and that [and saw that there was no man; he smote the Egyptian and concealed him in the sand]” (Exodus 2:12) – he saw what he had done to him in the house and what he had done to him in the field.",
"“He turned this way and that and saw that there was no man; he smote the Egyptian and concealed him in the sand” (Exodus 2:12).
“He saw that there was no man,” because he was deserving of death. Rabbi Yehuda says: There was no man who would be zealous on behalf of the Holy One blessed be He, and kill him. Rabbi Neḥemya says: He saw that there was no one who would invoke the name of God and kill him. The Rabbis say: He saw that there was no expectation that righteous people would emerge from him or from his descendants until the end of all the generations. When Moses saw this, he consulted with the angels and said to them: ‘Is this one liable for execution?’ They said: ‘Yes.’ That is what is written: “He saw that there was no man” – who would speak in his favor.
“He smote the Egyptian.” With what did he kill him? Rabbi Evyatar said: He struck him with a fist. Some say: He took a mortar rake and removed his brain. The Rabbis say: He invoked the name of God and killed him, as it is stated; “Do you propose [omer] to kill me [as you killed the Egyptian?]” (Exodus 2:14).
“He concealed him in the sand” as there was no one there other than Israelites. He concealed him before Israel, who were likened to sand. He said to them: ‘You were likened to sand; just as sand, a person takes it from here and places it there and no sound is heard, so too, this matter will remain concealed among you and will not be heard.’ Indeed, you find that the matter was heard only by means of the Hebrews, as it is stated: “He went out on the second day and behold, two Hebrew men were fighting [nitzim]; [he said to the wicked one: why do you strike your counterpart?]” (Exodus 2:13). These are Datan and Aviram, and it called them nitzim after their end. It was they who said this matter, it was they who left over some of the manna. It was they who said: “Let us appoint a leader and return to Egypt” (Numbers 14:4). And it was they who agitated at the Red Sea.
Alternatively, [they are called] nitzim because they intended to kill one another, as it is said: “If men fight together” (Deuteronomy 25:11), and Rabbi Elazar said: The verse is referring to a fight to the death.
“He said to the wicked one: Why do you strike your counterpart?” Why did you strike is not stated, but rather “why do you strike.” From here it is derived that from the moment that a person raises his hand against another, even if he does not strike him, he is called wicked. “Your counterpart,” who is wicked like you are; this teaches both of them were wicked.",
"“He said: Who appointed you a ruler and judge over us? Do you propose to kill me as you killed the Egyptian? Moses was frightened and said: Indeed, the matter is known” (Exodus 2:14).
“Who appointed you a ruler [and judge [ish sar veshofet] over us?]” – Rabbi Yehuda says: Moses was twenty years old at that time. They said to him: ‘You are not yet eligible to be a ruler and a judge over us, because [only] one who is forty years old has understanding’ (Avot 5:25). Rabbi Neḥemya says that he was forty years old. They said to him: ‘Certainly you are a man [ish], but you are not eligible to be a ruler and a judge [sar veshofet] over us.’ The Rabbis say that they said to him: ‘Aren’t you the son of Yokheved? How do they call you son of Batya? You seek to be a ruler and a judge over us? We will inform about you, what you did to the Egyptian.’
“Do you propose [omer] to kill me?” Do you seek to kill me is not stated, but rather do you omer [literally, say]. From here you learn that he had invoked the ineffable name against the Egyptian, and killed him. When he heard this, he feared slander and he said: “Indeed, the matter is known.” Rabbi Yehuda bar Rabbi Shalom [said] in the name of Rabbi Ḥanina the Great, and our Rabbis said in the name of Rabbi Alexandri: Moshe was pondering in his heart and saying: What sin did Israel commit that caused them, more than all the nations, to be enslaved? When he heard his response, he said: ‘There is slander in their midst, how can they be deserving of redemption?’ Therefore he said: “Indeed the matter is known” – now I know the reason for their enslavement.",
"“Pharaoh heard this matter and he sought to kill Moses. Moses fled from before Pharaoh, and he settled in the land of Midyan, and sat alongside the well” (Exodus 2:15).
“Pharaoh heard” – because Datan and Aviram arose and informed on him. “He sought to kill Moses.” Pharaoh sent and they brought an incomparable sword and he struck his neck ten times, but Moses’s neck became like an ivory tower and it did not harm him, as it is stated: “Your neck is like an ivory tower” (Song of Songs 7:5).
“Moses fled from before Pharaoh.” Rabbi Yannai says: Is it possible for flesh and blood to flee from the monarchy? Rather, at the moment that they apprehended Moses and sentenced him to beheading, an angel descended from the heavens and appeared to them in the image of Moses. They seized the angel and Moses fled.
Rabbi Yehoshua ben Levi said: All the legal advisers who were sitting before Pharaoh became [impaired]; some mute, some deaf, and some blind. He [Pharaoh] was saying to the mutes: ‘Where is Moses?’ but they did not talk; to the deaf, but they did not hear; to the blind, but they did not see. That is what the Holy One blessed be He said to Moses: “Who gives a mouth to man?” (Exodus 4:11). Who gave a mouth to Pharaoh, who said with his mouth: ‘Bring Moses to the platform to execute him’? “Or who makes one mute,” (ibid.) – who rendered the deputies mute, deaf, and blind so they did not bring you? And who made you clever so you would flee? “Is it not I, the Lord?” (ibid.). I was with you there, and I stand with you today.",
"“He settled in the land of Midyan, and sat alongside the well.” He learned the way of the patriarchs. Three were paired with their mates at the well; Isaac, Jacob, and Moses. Regarding Isaac, it is written: “Isaac came from going to Be’er [laḥai ro’i]” (Genesis 24:62). Moreover, Rebecca met Eliezer near the spring. Jacob, “he saw, and behold, there was a well in the field” (Genesis 29:2); Moses, “and he sat alongside the well.”
“The priest of Midian had seven daughters; they came and they drew water and filled the troughs to give their father’s flock to drink” (Exodus 2:16).
“The priest of Midian had seven daughters.” But doesn’t the Holy One blessed be He hate idol worship, and yet He provided Moses haven with an idol worshipper? Rather, our Rabbis said: Yitro was a priest for idol worship and he saw that it lacked substance, and he scorned it, and he thought about repenting before Moses arrived. He called the residents of his city and said: ‘Until now, I have served you. Now I am old; choose another priest.’ He arose and removed the service vessels of idol worship and gave them all to them. They arose and ostracized him so that no one should have ties with him, no one should perform labor for him, and no one should herd his flocks. He asked the shepherds to herd his flocks for him, but they did not agree; therefore, he sent his daughters out.
“They came and they drew.” It teaches that they would arrive early due to fear of the shepherds.
“The shepherds came and drove them away; Moses rose and rescued them and gave their flocks to drink” (Genesis 2:17).
“The shepherds came and drove them away.” Is it possible that he was the priest of Midyan and the shepherds were driving away his daughters? Rather, it teaches you that they ostracized him and drove away his daughters like a divorced woman, like you say: “He drove out the man” (Genesis 3:24).
“Moses rose and rescued them.” This teaches that he sat in judgment regarding them. He said: Typically, men draw the water and women give the flocks to drink, while here, women draw and men give the flocks to drink. It does not say “he saved them [vayatzilan],” but rather, “he rescued them [vayoshian].” Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: They came to engage with them in a matter of forbidden sexual relations; here it is stated: “Moses rose and rescued them ,” and there it is stated: “The betrothed young woman screamed, and there was no one to rescue her” (Deuteronomy 22:27). Just as there, it is referring to forbidden sexual relations, here too it is referring to forbidden sexual relations.
The Rabbis say: This teaches that they cast them into the water and Moses saved them. Vayoshian is nothing other than an expression of saving from water, as it is stated: “Rescue me God, as the water has reached my soul” (Psalms 69:2). “And gave their flocks to drink.” This teaches that Moses drew water for them and gave their flocks to drink, just as Jacob did for Rachel.
“They came to their father Reuel. He said: Why were you quick to come today?” (Exodus 2:18).
“They came to their father Reuel.” This is Yitro. Why is he named Reuel? It is because he became a companion to God. “He said: Why were you quick to come today?” From here you learn that on all days they would come last.
“They said: An Egyptian man saved us from the shepherds and also drew water for us and gave the flock to drink” (Exodus 2:19).
“They said: An Egyptian man saved us from the shepherds.” Was Moses an Egyptian? Rather, his garb was Egyptian, but he was a Hebrew. Alternatively, “an Egyptian man,” this is analogous to one who was bitten by a deadly snake and was running to put his legs in water. He placed them in the river and saw a certain child sinking in the water, and he extended his hand and saved him. The child said to him: ‘Were it not for you, I would have died.’ He said to him: ‘It is not I who saved you, but rather, the deadly snake that bit me and I fled from it; it saved you.’ Similarly, Yitro’s daughters said to Moses: ‘Well done that you saved us from the shepherds.’ Moses said to them: ‘That Egyptian whom I killed, he saved you.’ That is why they said to their father, “an Egyptian man saved us,” in other words: Who caused this one to come to us? It is the Egyptian man whom he killed.
“Drew water [dalo dala],” he drew one drawing of water and gave water to all the flocks to drink, and the water was blessed for his sake. That is what is written: “and gave the flock to drink.” Our flock is not written, but rather “the flock,” as he gave even the flocks of the shepherds to drink. What then is “for us”? It means that he drew us out, too, as the shepherds cast us into the water and he took us out.
“He said to his daughters: Where is he? Why did you leave the man? Call him so that he will eat bread” (Exodus 2:20).
“He said to his daughters: Where is he?” He said to them: ‘The fact that you say that he drew water and gave water to all the flocks is an indicator that he is one of the descendants of Jacob who stood at the well and the water was blessed for his sake.’
“Why did you leave the man? [Call him so that he will eat bread],” – perhaps he will marry one of you. The eating of bread mentioned here refers to nothing other than a wife, similar to: “Except for the bread that he eats” (Genesis 39:6). Immediately, Tzipora ran after him like a bird [tzipor] and brought him. Why was she named Tzipora? It is because she purified the house like a bird.",
"“Moses decided to dwell with the man, and he gave his daughter Tzipora to Moses” (Exodus 2:21).
“Moses decided [vayoel]” – Rabbi Yehuda says that he took an oath to him, as vayoel is nothing other than an expression of an oath, as it is stated: “Saul administered an oath [vayoel] to the people” (I Samuel 14:24). Why did he administer an oath to him? He said to him: ‘I know that Jacob your ancestor, when Lavan gave him his daughters, he took them and left without [Lavan’s] knowledge. Perhaps, if I give you my daughter you will do the same to me.’ Immediately, [Moses] took an oath to him, and [Yitro] gave him Tzipora.
Rabbi Neḥemya said: He accepted upon himself to stay the night with him, as vayoel is nothing other than an expression of staying the night, as it is stated: “Please agree [hoel] and stay the night” (Judges 19:6). Our Rabbis, of blessed memory, said that he accepted upon himself to herd his flocks, as vayoel is nothing other than an expression of beginning. When he married his daughter, he began and accepted upon himself to herd his flocks.
“She bore a son and he named him Gershom because he said: I was a stranger [ger] in a foreign land” (Exodus 2:22).
“She bore a son and he named him Gershom.” It is the way of the righteous to name their sons after an event. In Joseph’s regard what does it say? “He named the firstborn Manasseh…and the second he named Ephraim” (Genesis 41:51–52), in order to recall the miracles that the Holy One blessed be He performed on his behalf. Moses, too, named his son Gershom after the miracle that the Lord performed on his behalf; that he was a stranger in a foreign land, and the Holy One blessed be He brought him success there.",
"“It was during those many days that the king of Egypt died and the children of Israel sighed due to the work, and they cried out. Their plea rose to God due to the work” (Exodus 2:23).
“It was during those many days.” They were days of suffering; therefore, it calls them many. Similarly, “and a woman, if her flow of blood shall flow many days” (Leviticus 15:25); because they are days of suffering, it calls them many.
“The king of Egypt died.” He was afflicted with leprosy, and a leper is considered as dead, as it is stated: “Let her not be like a corpse” (Numbers 12:12), and it says: “It was during the year of the death of King Uzziahu” (Isaiah 6:1).
“The children of Israel sighed [due to the work, and they cried out [vayizaku]].” Why did they sigh? It is because the magicians of Egypt said [to Pharaoh]: ‘Your only cure is to slaughter from among the Israelite young, one hundred and fifty in the evening and one hundred and fifty in the morning, and bathe in their blood twice a day.’ When Israel heard the harsh decree, they began groaning and lamenting. Vayizaku is nothing other than a term denoting lamentation, as it is written: “Cry out [ze’ak] and lament, son of man” (Ezekiel 21:17).
“Their plea [shavatam] rose to God.” It does not say “their outcry [tza’akatam],” but rather, their plea [shavatam], as it is stated: “And the souls of the dead plead [teshave’a]” (Job 24:12).
“God heard their moaning and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24).
“God heard their moaning [na’akatam],” the moaning of the slain, as it is said: “He will moan [vena’ak] the moans of the slain” (Ezekiel 30:24), and as it is said: “They moan [yinaku] from a populated [metim] city” (Job 24:12).
“God remembered His covenant.” Israel was not worthy of being saved, because they were wicked, but they were redeemed because of the merit of the patriarchs. That is what is written: “God remembered His covenant.” Our Rabbis, of blessed memory, say: A miracle was performed on their behalf and [Pharaoh] was cured from his leprosy.",
"“God saw the children of Israel, and God knew” (Exodus 2:25).
“God saw the children of Israel,” as it is stated: “I have seen the affliction of My people” (Exodus 3:7). “And God knew” (Exodus 2:25); “as I know its pains” (Exodus 3:7).
Alternatively, “God saw” that they did not have good deeds for which their redemption would be warranted. Likewise, it is explicated by Ezekiel: “I rendered you as numerous as the plants of the field [and you increased and grew, and you came to great beauty: Breasts developed and your hair grew, but you were naked and bare]” (Ezekiel 16:7). It should have said “and your hair grew” and only then “breasts developed,” as the lower sign of puberty precedes the upper one. Rather, what is “breasts developed [nakhonu]”? These are Moses and Aaron, who were prepared [nekhonim] to redeem them, as it is written: “Your two breasts are like two fawns” (Song of Songs 4:5). “And your hair grew,” the time of the redemption has arrived. “But you were naked and bare,” bereft of good deeds; therefore, it states: “God saw” that they did not have any good deeds for which their redemption would be warranted.",
"“God saw the children of Israel, and God knew.” The Holy One blessed be He knew that it was incumbent upon Him to redeem them for the sake of His name, and because of the covenant that he made with the patriarchs. Likewise it says: “God remembered His covenant” (Exodus 2:24). And that is what He said by means of Ezekiel: “But I acted for the sake of My name” (Ezekiel 20:9).
Alternatively, “God saw,” – Reish Lakish said that He saw that they were destined to be defiant at the Red Sea, as it is written: “They were defiant at the Red Sea” (Psalms 106:7). “And God knew,” He knew that they were destined to say: “This is my God” (Exodus 15:2).
Rabbi Yehoshua ben Levi said: He saw that they were destined to say: “This is your god, Israel” (Exodus 32:4). “And God knew” that they were destined to say “we will do” before “we will listen.”
The Rabbis say: “God saw” that the mediocre people repented, and even the wicked contemplated repenting, as it is written: “The fig tree developed its unripe figs” (Song of Songs 2:13). “And God knew” [indicates] that one did not even know about another; only the Holy One blessed be He knew. This one was focusing his heart, and that one was focusing his heart, and they were repenting. But even though they repented, were it not for the merit of the patriarchs, they would not have emerged from there, because the attribute of justice was denouncing them because of the calf that they were destined to craft.
Regarding this, it is written: “You shall take a bundle of hyssop” (Exodus 12:22), because they lowered themselves like a hyssop, to repent. “And dip it into the blood that is in the basin,” (ibid.), due to the merit of the Torah that they were destined to receive, as it is written at the revelation at Sinai: “Moses took the blood” (Exodus 24:8). And it is written: “And touch the lintel” (Exodus 12:22), as Abraham was the greatest of the converts; just as the lintel is high, so too, he was the greatest of the patriarchs; “and the two doorposts” (ibid.), in the merit of Isaac and Jacob, to teach you that it was due to the merit of all of them [the patriarchs] that they emerged.
Alternatively, “God saw” the forced separation between them. “And God knew” that the time that He said to Abraham was approaching, and He appeared to Moses to inform him, while he was herding the flocks."
],
[
"“Moses was herding the flock of his father-in-law Yitro, the priest of Midyan, and he led the flock into the wilderness, and he arrived at the mountain of God, to Ḥorev” (Exodus 3:1).
“Moses was” – that is what is written: “He makes known to Moses His ways, His deeds [alilotav] to the children of Israel” (Psalms 103:7). The attributes and deeds of flesh and blood are distorted, as it is stated: “He pressed false charges against her” (Deuteronomy 22:14). However, the attributes and deeds of the Holy One blessed be He are merciful, as it is stated: “The Lord is compassionate and gracious” (Psalms 103:8). He made known to Moses those attributes at the moment that he [Moses] said to Him: “Please make known to me Your ways” (Exodus 33:13). The Holy One blessed be He said to him: “I will be gracious to whom I will be gracious” (Exodus 33:19). That is, “the Lord is compassionate and gracious.”
“He makes known to Moses His ways…” – He made known to Moses the path to the culmination [the redemption], as it is stated: “Moses was herding.” “…His deeds [alilotav] to the children of Israel” – He performed His deeds in Egypt so that Israel would relate the deeds that the Holy One blessed be He did to Egypt. That is what is written: “So that you relate in the ears of your sons […what I wrought [hitallalti] upon Egypt]” (Exodus 10:2). “Compassionate” – He had compassion on Israel and the plagues did not touch them. “And gracious” – that they found grace in the eyes of Egypt. “Forbearing” (Psalms 103:8) – He was forbearing with them, as He tilts the scales in favor of kindness, and He looked to the good and not to the evil that they were destined to perform.",
"“Moses was herding” – that is what is written: “God was in His sacred Sanctuary” (Habakkuk 2:20). Rabbi Shmuel bar Naḥman said: Until the Temple was destroyed, the Divine Presence rested in it, as it is stated: “God was in His sacred Sanctuary” (Psalms 11:4). When the Temple was destroyed, the Divine Presence removed itself to the heavens, as it is stated: “The Lord established His throne in the heavens” (Psalms 103:19).
Rabbi Elazar says: The Divine Presence did not move from the Sanctuary, as it is stated: “My eyes and My heart will be there…” (II Chronicles 7:16); and likewise it says: “I will call to the Lord with my voice, and He answered me from his sacred mountain, Selah” (Psalms 3:5). Even though it is in ruins, it retains its sanctity; come and see what Cyrus says: “He is the God who is in Jerusalem” (Ezra 1:3). He [Cyrus] said to them: ‘Even though it is in ruins, God does not move from there.’
Rabbi Aḥa said: The Divine Presence never moves from the western wall, as it is stated: “Behold, he is standing behind our wall” (Song of Songs 2:9), and it is written: “His eyes behold, His eyelids assess the sons of man“ (Psalms 11:4). Rabbi Yannai said: Even though His Presence is in the heavens, “His eyes behold, His eyelids test the sons of man.” This is analogous to a king who had an orchard and built a tall tower in it; the king commanded laborers into it, to engage in his labor. The king said: Anyone who is industrious in his labor will receive his payment in full, and anyone who is indolent in his labor will be placed in prison. The king – that is the King of kings; the orchard – that is the world that the Holy One blessed be He gave to Israel in which to observe the Torah. He stipulated to them, saying: One who observes the Torah, the Garden of Eden is before him; and one who does not observe it, behold, Gehenna.
Indeed, the Holy One blessed be He, although He appears to be removing His divine presence from the Temple, “His eyes behold, His eyelids test the sons of man.” Whom does he test? He tests the righteous, as it is stated: “The Lord will test the righteous” (Psalms 11:5). It is with sheepherding.
He tested David with flocks and found him a fine shepherd, as it is stated: “He took him from the sheepfolds [mikhleot tzon]” (Psalms 78:70). What are mikhleot tzon? It is like: “The rain was restrained [vayikkaleh]” (Genesis 8:2). He would hold back the large ones [sheep] due to the small ones, and would take out the small ones so they could graze on the soft grass, then the old ones so they could graze on the middling grass, then he would take out the choice ones to graze on the tough grass. The Holy One blessed be He said: ‘One who knows how to herd the flocks, each according to its ability, will come and herd My people.’ That is what is written: “From the suckling ewes He brought him, to herd Jacob His people” (Psalms 78:71).
Moses, too, the Holy One blessed be He tested him only with flocks. Our Rabbis say: When Moses, may he rest in peace, was herding Yitro’s flock in the wilderness, a kid fled from him. He pursued it until it reached cover. Once it reached cover, it happened upon a pool of water, and the kid stopped to drink. When Moses reached it, he said: ‘I didn’t know that you were running due to thirst. You are tired.’ He carried it on his shoulder and was walking. The Holy One blessed be He said: ‘You have the compassion to behave with the flocks belonging to flesh and blood in this manner; by your life, you will herd My flock, Israel.’ That is: “Moses was herding.”",
"Another matter, “Moses was herding” – that is what is written: “Every word of God is pure” (Proverbs 30:5); the Holy One blessed be He does not bestow greatness upon a person until He tests them with a minor matter, and only then does He elevate him to prominence. There were two preeminently great ones whom the Holy One blessed be He tested with a minor matter, and they were found trustworthy and He elevated them to prominence.
He tested David with the flocks, and he led them only to the wilderness to distance them from robbery, as Eliav said to David: “With whom did you leave those few sheep in the wilderness?” (I Samuel 17:28). This teaches that David observed [the halakha cited in] the mishna (Bava Kamma 79a–79b): One may not raise a small domesticated animal in the Land of Israel. The Holy One blessed be He said to him: ‘You have been found trustworthy with the flocks, come and herd My flock,’ as it is stated: “From the suckling ewes He brought him” (Psalms 78:71).
Likewise, regarding Moses it says: “He led the flock deep into the wilderness,” to remove them from theft [by grazing in fields belonging to others], and the Holy One blessed be He took him to herd Israel, as it is stated: “You led Your people like a flock in the hand of Moses and Aaron” (Psalms 77:21).",
"Another interpretation: “Moses was [haya].” Everyone in whose regard haya is written, was fated for this [for what follows]: “Behold, the man has become [haya] [like one of us, knowing good and bad, what if he should extend his hand and take also from the tree of life and eat, and live forever?]” (Genesis 3:22); death was fated to come to the world, as it is stated: “With darkness upon the surface of the deep” (Genesis 1:2) – that is death, which darkens the faces of the people. “The serpent was [haya] … cunning” (Genesis 3:1); he was fated for punishment. Regarding Noah it is written: “…was [haya] faultless” (Genesis 6:9); he was fated for salvation. Regarding Joseph it is written: “Joseph was [haya]” (Exodus 1:5); he was fated to [provide] sustenance. Regarding Mordekhai it is written: “There was [haya] a Jewish man” (Esther 2:5); he was fated to [bring] deliverance; and Moses, to [bring] salvation. From their original creation they were fated for this.
“And he led the flock into the wilderness [midbar].” Rabbi Yehoshua said: Why did he seek the wilderness? It is because he saw that Israel would come up from the wilderness, as it is stated: “Who is this coming up from the wilderness” (Song of Songs 3:6). For it was from the wilderness that they had the manna, the quail, the well, the Tabernacle, the Divine Presence, priesthood, kingship, and the clouds of glory.
Alternatively, the Holy One blessed be He said to Moses: ‘You are destined to take Israel up from Egypt due to the merit of he with whom I spoke [dibbarti] between the pieces, that is Abraham.’ And midbar means nothing but speech [dibbur], as it is stated: “Your mouth [umidbarekh] is lovely” (Song of Songs 4:3). Rabbi Levi said: The Holy One blessed be He said to Moses: ‘This is a sign for you, you will leave them in the wilderness, and from the wilderness you are destined to restore them in the future, as it is stated: “Therefore, I will allure her and I will lead her into the wilderness” (Hosea 2:16).
Alternatively, why did he seek the wilderness? It is because he saw that he was destined to destroy the cities of the nations of the world, as it is written; “The end of the nations will be a wilderness, a dry land, and a desert” (Jeremiah 50:12).
Another interpretation: “And he led the flock into the wilderness” – He informed him that Israel, which is called a flock, will die in the wilderness. Likewise, when Moses entreated [God for] Israel’s needs, he said to him: ‘O Holy One blessed be He, “tell me, He whom my soul loves…” (Song of Songs 1:7) – how many birth mothers are among them, how many pregnant women, how many wet nurses have you provided for the babies, how many delicacies have you prepared for the pregnant women?’ The Holy One blessed be He responded to him: “If you do not know” (Song of Songs 1:8); if you do not know, ultimately you will know. “Go out in the footsteps of the flock”; in other words, you will herd the sheep and the lambs , but you will only herd the offspring, “by the tents of the shepherds;” in the land of Siḥon, .
“…he arrived at the mountain of God, to Ḥorev.” It has five names: “The mountain of God, Mount Bashan, Mount Gavnunim” (Psalms 68:16), Mount Ḥorev, Mount Sinai.
The mountain of God – because it was there that Israel accepted the Holy One blessed be He as their God.
Mount Bashan – as everything that a person eats with his teeth [beshinav] is thanks to the Torah that was given on the mountain. Likewise it says: “If you follow My statutes…I will provide your rains in their seasons” (Leviticus 26:3–4).
Mount Gavnunim – it is as pure as cheese [gevina], and they were pure without blemish.
Mount Ḥorev – from it, the Sanhedrin received license to execute with the sword [ḥerev]. Rabbi Shmuel bar Naḥman said: It was from there that idolaters received their death sentence, as it is stated: “The nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12) – from Ḥorev they will be destroyed.
Mount Sinai – from which hatred [sina] for idolaters descended.",
"“An angel of the Lord appeared to him in a flame of fire from the midst of the bush. He looked, and behold, the bush burned with fire, but the bush was not consumed” (Exodus 3:2).
“An angel of the Lord appeared to him” – that is what is written: “I am asleep, but my heart is awake” (Song of Songs 5:2). I am asleep from the mitzvot, but my heart is awake to perform them. “My perfect one [tamati]” (Song of Songs 5:2) at Sinai, as they had perfect faith [shenitamemu] with Me at Sinai, and they said: “Everything that the Lord spoke, we will do and we will obey” (Exodus 24:7). Rabbi Yannai said: Just as it is with twins [teomim], if the head of one hurts, the other feels it, so too, the Holy One blessed be He said, as it were: “I will be with him in trouble” (Psalms 91:15).
Alternatively: What is: “I will be with him in trouble?” When they have trouble they call out only to the Holy One blessed be He. In Egypt – “their cry came up to God” (Exodus 2:23); at the sea – “and the children of Israel cried to the Lord” (Exodus 14:10), and many others like that. And it says: “In all their trouble, He was troubled” (Isaiah 63:9). The Holy One blessed be He said to Moses: ‘Don’t you sense that I am suffering just as Israel is suffering? Know that from the place that I am speaking with you, from the thorns, as it were, I am party to their suffering.’
“An angel of the Lord appeared.” Rabbi Yoḥanan said: That is Michael. Rabbi Ḥanina said: That is Gabriel. [Regarding] Rabbi Yosei the tall, everywhere that they would see him, they would say: ‘Here is our saintly rabbi.’ Similarly, everywhere that Michael appears, there is the glory of the Divine Presence.
“To him” – what is “to him?” It teaches that there were people with him and they did not see, only Moses alone. As it is written regarding Daniel: “I, Daniel, alone, saw the vision” (Daniel 10:7).
“In a flame [belabat] of fire” – to give him courage [lelabevo], so that when he arrives at Sinai and sees those fires, he will not fear them. Alternatively, belabat esh, from two thirds of the bush and above, just as the heart [lev] is placed at two thirds of the person and above.
“From the midst of the bush” – a gentile asked Rabbi Yehoshua ben Korḥa: ‘What did the Holy One blessed be He see that led Him to speak with Moses from the midst of the bush?’ He said to him: ‘Had he spoken to him from a carob tree or a sycamore tree, would you ask me the same? However, to dismiss you outright is impossible. Why from the midst of the bush? It is to teach you that there is no place that is vacant of the Divine Presence, even a bush.’
“In a flame of fire” – initially, only one angel descended, which stood in the center of the fire, and then the Divine Presence descended and spoke with him “from the midst of the bush” (Exodus 3:4).
Rabbi Eliezer says: Just as a bush is the lowliest of all the trees in the world, so too, Israel was lowly and humble to the Egyptians; therefore, the Holy One blessed be He appeared to them and redeemed them, as it is stated: “I came down to deliver them from the hand of Egypt” (Exodus 3:8). Rabbi Yosei says: Just as the bush is the harshest of all the trees, and any bird that enters the bush does not emerge from it unharmed, so too, the enslavement in Egypt was the harshest of all the enslavements in the world before the Omnipresent, as it is stated: “The Lord said: I have seen [ra’o ra’iti] the affliction of My people” (Exodus 3:7). Why does the verse state ra’o ra’iti twice? It is because after they would drown them [the Hebrew children] in the river they would then crush them under the construction. This is analogous to one who took a rod and struck two people and both of them receive the lash and know its pain. So too, the pain and enslavement of Israel was revealed before the One Who spoke and the world came into being, as it is stated: “As I know its pains” (ibid.).
Rabbi Yoḥanan said: Just as this bush, one makes it into a fence for a garden, so too, Israel is a fence for the world. Alternatively: Just as this bush grows on any water, so too Israel grows only due to the merit of the Torah, which is characterized as water, as it is stated: “Ho, everyone who thirsts, go to the water” (Isaiah 55:1).
Another matter: Just as this bush grows in a garden and by a river, so too, Israel is in this world and in the World to Come. Alternatively, just as the bush produces thorns and produces roses, so too, in Israel there are both righteous and wicked. Rabbi Pinḥas the priest, son of Rabbi Ḥama said: Just as the bush, when one inserts his hand into it, one doesn’t feel anything, but when one removes it, it is scratched, so too, when Israel descended to Egypt, no creature knew them, but when they emerged, they emerged “with signs, with wonders, and with war” (Deuteronomy 4:34). Rabbi Yehuda bar Shalom said: Just as the bush, when a bird enters it he doesn’t feel it and when it emerges, its wings are plucked, so too, when Abraham descended to Egypt, no creature knew him, and when he emerged: “The Lord plagued Pharaoh” (Genesis 12:17).
Another matter: “From the midst of the bush” – Rabbi Naḥman, the son of Rabbi Shmuel bar Naḥman says: All trees – some of them produce one leaf, some two or three. The myrtle produces three, as it is called: “a leafy tree” (Leviticus 23:40); however, the bush has five leaves. the Holy One blessed be He said to Moses: Israel is redeemed only due to the merit of Abraham, Isaac, and Jacob, and your merit and the merit of Aaron. Alternatively, “from the midst of the bush [hasneh]” – He alluded to him [to Moses] that he would live one hundred and twenty years, corresponding to the numerical value of hasneh.
“He looked, and behold, the bush burned with fire.” From here they say that heavenly fire generates rays of light and burns but does not consume, and it is black. Earthly fire does not produce light rays, it is red, and it consumes but does not burn. Why did the Holy One blessed be He show Moses this matter? It is because he was contemplating in his heart and saying: Perhaps the Egyptians will eradicate Israel; therefore, the Holy One blessed be He showed him a burning fire that is not consumed. He said to him: ‘Just as the bush burns in fire but is not consumed, so too, the Egyptians will be unable to eradicate Israel.’
Another matter: Because the Holy One blessed be He [wanted to] speak with Moses, but he [Moses] did not want to interrupt his work [of shepherding], He showed him this thing so that he would turn his head and see, and He could speak with him, as you find initially: “An angel of the Lord appeared to him,” and Moses did not go. Once he stopped working he went to see, immediately: “God called to him” (Exodus 3:4).",
"“Moses said: I will turn now, and see this great sight; why will the bush not burn?” (Exodus 3:3).
“Moses said: I will turn [asura] now and see.” Rabbi Yoḥanan said: Moses took five steps at that moment, as it is stated: “I will turn [asura] now and see.” Rabbi Shimon ben Lakish said: He turned around and looked, as it is stated: “The Lord saw that he had turned to see” (Exodus 3:4). Once he looked at it, the Holy One blessed be He said: ‘He is suitable to shepherd Israel.’
“The Lord saw that he turned to see, and God called to him from the midst of the bush and He said: ‘Moses, Moses.’ He said: ‘Here I am’” (Exodus 3:4).
Rabbi Yitzḥak said: What is “that he had turned [sar] to see?” The Holy One blessed be He said: ‘This one is depressed and upset [sar veza’ef] over seeing Israel’s suffering in Egypt; therefore, he is suitable to be their shepherd. Immediately, “God called to him from the midst of the bush.”
“He said: ‘Moses Moses.’” You find in “Abraham, Abraham” (Genesis 22:11), there is a pasek between them; “Jacob, Jacob” (Genesis 46:2), there is a pasek between them; “Samuel, Samuel” (I Samuel 3:10), there is a pasek between them. However, “Moses Moses,” there is no pasek between them. Why is it so? This is analogous to a person who placed upon himself a great burden, and calls: So-and-so so-and-so, my dear, unload this burden from me. Alternatively, with all the prophets, He ceased speaking with them; however, with Moses, He did not cease all his days.
Rabbi Shimon bar Yoḥai taught: What is “Moses Moses?” It is an expression of fondness and encouragement. Alternatively: “Moses Moses” – it is he who taught Torah in this world, and he is destined to teach in the World to Come, as Israel is destined to go to Abraham and say to him: ‘Teach us Torah.’ He will say: ‘Go to Isaac, who studied more than I did,’ and Isaac will say: ‘Go to Jacob, who attended [to his teachers] more than I did;’ and Jacob will say to them: ‘Go to Moses, who learned it from the mouth of the Holy One blessed be He.’ That is what is written: “They will go from strength to strength, they will appear to God [Elohim] in Zion” (Psalms 84:8), and elohim is in fact Moses, as it is stated: “See I have placed you as elohim to Pharaoh” (Exodus 7:1). Rabbi Abba bar Kahana said: Anyone whose name is doubled is in two worlds.
“He said: Do not draw near; remove your shoes from your feet, for the place upon which you are standing is holy ground” (Exodus 3:5).
“He said: Here I am” (Exodus 3:4) – here I am for priesthood and kingship. The Holy One blessed be He said to him: ‘You are standing in the place of the pillar of the world: Abraham said: “I am here” (Genesis 22:1), and you said: “I am here.”’ Moses asked that priests and kings emerge from him. The Holy One blessed be He said to him: “Do not draw [tikrav] near [halom]” – meaning, your descendants will not be sacrificing [makrivin], as the priesthood is fated for Aaron your brother. Halom – this is kingship, as it is said: “That you have brought me [King David] to this point [halom]” (II Samuel 7:18), and it says: “Has a man [Saul] come here [halom] yet?” (I Samuel 10:22). The Holy One blessed be He said to him: ‘Kingdom is fated for David.’ Nevertheless, Moses received both of them. Priesthood, as he served during the seven days of inauguration; kingdom, as it is written: “There was a king in Yeshurun” (Deuteronomy 33:5).
“Remove your shoes” – any place that the Divine Presence reveals itself, wearing shoes is prohibited. Thus with Joshua: “Remove your shoes” (Joshua 5:15). And thus the priests served in the Temple only barefoot."
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"“He said: I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses hid his face, for he was afraid of looking at God” (Exodus 3:6).
“He said: I am the God of your father” – that is what is written: “A fool [peti] believes everything” (Proverbs 14:15). What is a peti? It is a lad, as in Arabia they call a lad petaya. Alternatively, peti is nothing but an expression of seduction, as it is stated: “If a man seduces [yefateh] a woman” (Exodus 22:15).
Rabbi Yehoshua Ha-Kohen bar Neḥemya said: At the moment that The Holy One blessed be He appeared to Moses, Moses was a novice at prophecy. The Holy One blessed be He said: ‘If I appear to him in loud voice, I will terrify him; in soft voice, he will take prophecy lightly.’ What did He do? He appeared to him with the voice of his father. Moses said: ‘Here I am; what does Abba want?’ The Holy One blessed be He said: ‘I am not your father [Amram], but rather the God of your father. I have come to you with inducements so you will not be afraid.’ “The God of Abraham, the God of Isaac, and the God of Jacob” – Moses was joyful and said: ‘Abba is enumerated with the patriarchs. Moreover, he is greater, as he was mentioned first.’
“Moses hid his face” – he said: ‘The God of my father is standing here and I am not hiding my face?’ Rabbi Yehoshua ben Korḥa and Rabbi Hoshaya, one of them says: Moses did not act properly when he hid his face, as had he not hidden his face, The Holy One blessed be He would have revealed to him what is above, what is below, what was, and what is destined to be. Ultimately, he requested to see, as it is stated: “Please show me Your glory” (Exodus 33:18). The Holy One blessed be He said to Moses: ‘I came to appear to you, and you hid your face. Now I say to you: “For man will not see Me and live” (Exodus 33:20); when I wanted, you did not want.’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Nevertheless, He showed him. As reward for “Moses hid his face” – “the Lord spoke to Moses face to face” (Exodus 33:11); as reward for “For he was afraid,” – “they were afraid to approach him (Exodus 34:30); as reward for “of looking [mehabit]” – “and the likeness of the Lord he beholds [yabit]” (Numbers 12:8).
Rabbi Hoshaya the Great said: He acted properly when he hid his face. The Holy One blessed be He said to him: ‘I came to reveal My face to you, and you honored Me and hid your face; by your life, you are destined to be with Me on the mountain for forty days and forty nights, without eating and without drinking, and you are destined to enjoy the aura of the Divine Presence, as it is stated: “Moses did not know that the skin of his face glowed” (Exodus 34:29). However, Nadav and Avihu uncovered their heads and feasted their eyes on the aura of the Divine Presence, as it is stated: “Against the nobles of the children of Israel He did not extend His hand” (Exodus 24:11), and they did not receive punishment for what they did.",
" “The Lord said: I have seen My people’s affliction that is in Egypt, and I have heard their outcry because of their taskmasters, as I know their pain” (Exodus 3:7).
“The Lord said: I have seen My people’s affliction” – that is what is written: “For He knows vain men [metei shav]” (Job 11:11); The Holy One blessed be He knows the people who die [metim] to perform vanity. Alternatively, The Holy One blessed be He knows the people who are destined to perform vanity and be killed, as it is stated: “Your men [metayikh] will fall by the sword” (Isaiah 3:25).
In contrast, “He sees iniquity but does not consider it” (Job 11:11). How so? You find that at the moment that Hagar left Abraham’s house, she and her son, what is written? “The water in the skin finished…she went and sat down at a distance” (Genesis 21:15–16). Rabbi Berekhya said: She began reproaching Heaven; she said: ‘Master of the universe, yesterday You said to me: “I will multiply your descendants,” and today he is dying.’ Immediately, “the angel of God called to Hagar” (Genesis 21:17). Rabbi Simon said: The ministering angels sought to denounce him [Ishmael]. They said before Him: ‘Master of the universe, a person who is destined to cause your children to die of thirst, are You bringing up a well for him? It is proper to bring it up for six hundred thousand who are destined to recite before You: “This is my God and I will glorify Him”’ (Exodus 15:2). He said to them: ‘Now, is he righteous or wicked’? They said before Him: ‘He is righteous.’ He said to them: ‘I only judge a person at his time.’ Therefore it is written: “He sees iniquity but does not consider it.”
Likewise, when Israel was in Egypt, The Holy One blessed be He saw what they were destined to do; that is what is written: “The Lord said: I have seen [ra’o ra’iti].” It does not say ra’iti, but rather, ra’o ra’iti. The Holy One blessed be He said to Moses: ‘You see one sight but I see two sights. You see them arriving at Sinai and receiving My Torah, and I see them receiving My Torah, that is ra’o; [but I also see] ra’iti, that is the sight of the deed of the calf, as it is stated; “I have seen [ra’iti] this people” (Exodus 32:9). When I come to Sinai to give them the Torah, I descend in my tatramoli, and they look at me and remove one of them and anger me with it. Nevertheless, I am not judging them on the basis of the actions that they are destined to do but rather according to the situation now. For I have heard their cry, even though I know their pain that they are destined to cause.’ That is ra’o ra’iti.
What is: “As I know their pain?” I know how much they are destined to pain Me in the wilderness, as it is stated: “How often did they defy Him in the wilderness, and aggrieve Him in the wasteland” (Psalms 78:40). Nevertheless, I will not refrain from delivering them. Rabbi Shmuel bar Naḥman said: Otniel ben Kenaz argued this matter before the Holy One blessed be He. He said: ‘Master of the universe, this is what you promised to Moses, whether they do Your will or they do not do Your will, you deliver them, as it is stated: “The spirit of the Lord was upon him, and he judged Israel”’ (Judges 3:10). Therefore, it is written: “As I know their pain.” Nevertheless, I will deliver them.",
"“I have come down to deliver them from the hand of Egypt and to take them up from that land to a good and expansive land, to a land flowing with milk and honey, to the place of the Canaanites and the Hittites and the Emorites and the Perizzites and the Hivvites and the Yevusites” (Exodus 3:8).
“I have come down to deliver them from the hand of Egypt…” – the Holy One blessed be He said to Moses: ‘I told their patriarch Jacob: “I will go down with you into Egypt and I will take you up…” (Genesis 46:4). Now I have come down here to take his descendants up, as I said to Jacob their patriarch. To where will I take them up? To the place from which I took them, to the land about which I took an oath to their ancestors.’ That is what is written: “And to take them up from that land…”
“And now, behold, the outcry of the children of Israel has come to Me and I have also seen the oppression that the Egyptians are oppressing them” (Exodus 3:9).
“And now, behold, the outcry of the children of Israel has come to Me,” – until now, their outcry has not come to Me, as the end that I said to Abraham had not yet arrived: “And [they] will serve them, and they will afflict them four hundred years” (Genesis 15:13).
“Go now, and I will send you to Pharaoh, and take My people the children of Israel out of Egypt” (Exodus 3:10).
“Go [lekha] now, and I will send you to Pharaoh” – Rabbi Elazar said: Lekha [ending with the letter heh] is emphatic, saying that if you do not deliver them there is no one else to deliver them.",
"“Moses said to God: 'Who am I, that I should go to Pharaoh, and that I should take the children of Israel out of Egypt?’” (Exodus 3:11)
“Moses said to God: Who am I [anokhi]?” Rabbi Yehoshua ben Levi said: This is analogous to a king who married off his daughter and committed to give her one province and gentlewoman as a maidservant, and he gave her a Kushite maidservant. His son-in-law said: ‘Didn’t you commit to give me a gentlewoman as a maidservant?’ So, Moses said before the Holy One blessed be He: ‘Master of the universe, when Jacob descended to Egypt, didn’t you say this to them: “I [Anokhi] will descend with you into Egypt and I [Anokhi] will take you up” (Genesis 46:4), and now you say to me: “Go now, and I will send you to Pharaoh”? It is not I [anokhi] about whom you said: “And I [Anokhi] will take you up.”’
Another interpretation: Rabbi Nehorai says: Moses said before the Holy One blessed be He: ‘You say to me: Go and take Israel out. Where do I shelter them in the summer due to the sun, and in the winter due to the cold? From where do I provide food and drink? How many birth mothers are among them, how many pregnant women, how many children are among them, how many types of foods have you provided them to sustain them, how many delicacies have you prepared for the pregnant women, how much toasted grain and how many nuts have you provided for the children?’ Where is this matter explicated? It is in Song of Songs, as it is stated: “Tell me, whom my soul loves…” (Song of Songs 1:7). The Holy One blessed be He said to him: ‘The bread that came out with them from Egypt will suffice them for thirty days; you know how I am destined to lead them.’
Another interpretation: “Who am I?” – He [Moses] said before Him: ‘Master of the universe, how am I able to enter a place of robbers and a place of murderers? That is: “Who am I, that I should go to Pharaoh…” “And that I should take the children of Israel out” – what merit do they possess that will enable me to take them out?’ The Holy One blessed be He said to him: “Because I will be with you” (Exodus 3:12). One says “I will be with you” only to someone who is afraid.
“He said: Because I will be with you, and this is your sign that it is I who sent you: When you take the people out of Egypt, you will serve God upon this mountain” (Exodus 3:12).
“And this is your sign that I sent you” – and in this manner it will be apparent that you are My emissary, because I will be with you and anything you wish I will perform.
“When you take the people out of Egypt, you will serve God upon this mountain.” That which you said: ‘With what merit will I take them out of Egypt?’ Know that due to the merit of the Torah that they are destined to receive through you on this mountain they will emerge from there.
Another matter: “[you will serve] God” – what is it that He said to him: “That I [anokhi] sent you”? Our Rabbis of blessed memory said: A sign of the first deliverance is that Israel went down to Egypt with anokhi, as it is stated: “I [anokhi] will go down with you to Egypt” (Genesis 46:4), and with anokhi I will take you up. A sign of the ultimate redemption is that with anokhi they will be cured and are destined to be delivered, as it is stated: “Behold I [anokhi] will send you Elijah the prophet” (Malachi 3:23).",
"“Moses said to God: Behold, when I come to the children of Israel, and say to them: The God of your fathers has sent me to you; and they say to me: What is His name? What shall I say to them?” (Exodus 3:13).
“Moses said to God: Behold, when I come…” – Rabbi Shimon of Lod said in the name of Rabbi Simon in the name of Reish Lakish: Moses said: I am destined to become an intermediary between You and them when You give them the Torah and say to them: “I am the Lord your God” (Exodus 20:2).
“The God of your fathers has sent me to you” – at that moment, Moses was clarifying his undertaking, as he feared if they asked him “what is His name” what would he say to them? At that moment, Moses requested that the Holy One blessed be He make known to him His great name.",
"“God said to Moses: 'I will be what I will be,' and He said: 'So shall you say to the children of Israel: I will be has sent me to you” (Exodus 3:14).
“God said to Moses” – Rabbi Abba bar Mamal said: The Holy One blessed be He said to Moses: You seek to know My name? I am named according to My actions. At [different] times I am named God Almighty [El Shaddai], [Lord of] Hosts [Tzevaot], God [Elohim], the Lord [Y-H-V-H]. When I judge [My] creatres, I am called Elohim. When I wage war against the wicked, I am called Tzevaot. When I abide a person’s sins, I am called El Shaddai. When I have mercy on My world I am called Y-H-V-H, as Y-H-V-H is nothing other than the attribute of mercy, as it is stated: “Y-H-V-H, Y-H-V-H, merciful and gracious God” (Exodus 34:6). That is, “I will be what I will be,” I am named based on My actions.
Rabbi Yitzḥak says: The Holy One blessed be He said to Moses: ‘Say to them: It is I who have been with you in the past, and it is I now, and it is I in the future;’ therefore, “I will be” is written three times.
Another interpretation: “I will be what I will be,” – Rabbi Yaakov son of Rabbi Avina said in the name of Rabbi Huna of Tzipporin: The Holy One blessed be He said to Moses: ‘Say to them: In this servitude I will be with them and into servitude they are going and I will be with them.’ He said before Him: ‘Is that what I should say to them? The present trouble is sufficient.’ He said to him: ‘No, “so shall you say to the children of Israel: I will be has sent me to you.” I am informing you, but I am not informing them.’
Another interpretation: “I will be [ehyeh]” – Rabbi Yitzḥak said in the name of Rabbi Ammi: They are standing with mortar and bricks, and to mortar and bricks they are going. Likewise, regarding Daniel: “I, Daniel, was stricken [niyeti] and became ill” (Daniel 8:27). He [Moses] said before Him: ‘Is that what I should say to them?’ He said to him: ‘No, but rather “Ehyeh has sent me to you.”’
Rabbi Yoḥanan said: I will be for whom I will be for individuals; but for the masses, even against their will, not for their well-being, while breaking their teeth, I will rule over them, as it is stated: “As I live, says the Lord God, surely with a mighty hand, and with an outstretched arm, and with outpoured fury, I will rule over you” (Ezekiel 20:33).
Another matter, as Rabbi Ananiel ben Rabbi Sason said: The Holy One blessed be He said: ‘When I wish, one of the angels, who is one-third the size of the world, extends his hand from the heavens and touches the earth, as it is stated: “He extended the form of a hand and took me by a lock of my head” (Ezekiel 8:3). And when I wished, I made three of them sit under a tree, as it is stated: “And recline under the tree” (Genesis 18:4). And when I wish, My glory fills the entire world, as it is stated: “Don’t I fill the heavens and the earth? – the utterance of the Lord” (Jeremiah 23:24). And when I wished, I spoke to Job from the tempest, as it is stated: “The Lord answered Job from the tempest” (Job 38:1); and when I wish, from the midst of the bush.’",
"“God said further to Moses: So shall you say to the children of Israel: The Lord, the God of your fathers, God of Abraham, God of Isaac, and God of Jacob, has sent me to you; this is My name forever, and this is My memorial for all generations” (Exodus 3:15).
“God said further to Moses: So shall you say to the children of Israel: The Lord [Y-H-V-H], the God of your fathers…” Go and speak to them in My name, which is the attribute of justice, with which I conduct Myself with them due to the merit of their forefathers. Know that I am speaking about the forefathers Abraham, Isaac, and Jacob; that is what is written: “The Lord, the God of your fathers, God of Abraham, God of Isaac, and God of Jacob, has sent me to you.” When Moses heard that He did not mention his father as He had initially, he said before Him: ‘Master of the universe, are there sinners in the grave?’ He said to him: ‘No.’ He said before Him: ‘In the past, You said Your name in association with my father, and now You have removed it.’ He said to him: ‘Initially, I tempted you with inducements, from this point forward, I speak words of truth with you.’
“This is My name forever [leolam]” – [leolam is written] without a vav, so that a person will not enunciate God’s name, as it is written. “And this is My memorial for all generations” – so that one refers to Him only with an appellation.",
"“Go and gather the elders of Israel, and say to them: The Lord, the God of your fathers, God of Abraham, of Isaac, and of Jacob, has appeared to me, saying: I have remembered you, and what is being done to you in Egypt” (Exodus 3:16).
“Go and gather the elders of Israel.” The elders always uphold Israel, and thus it says: “And all Israel, and its elders, and its officers, and its judges, stood on this side and on that side of the ark” (Joshua 8:33). When is Israel capable of standing? It is when they have elders. Why, when the Temple was standing, did they consult with the elders, as it is stated: “Ask your father and he will tell you; your elders and they will say to you” (Deuteronomy 32:7)? It is because anyone who takes counsel from elders does not fail. Know that when ben-Hadad sent to the king of Israel, as it is stated: “So said ben-Hadad: Your silver and your gold are mine” (I Kings 20:3), the king of Israel sent to him: “As you said, my lord king: I, and everything that I have are yours” (Ibid. 20:4). He sent to him a second time: “But tomorrow at this time, I will send my servants to you and they will search your house, and the houses of your servants; and it will be, that everything precious [maḥmad] to you, they will seize, and take it” (I Kings 20:6). Was everything that he demanded initially not precious? He demanded silver and gold and they are precious, as it is stated: “And the precious items [ḥemdat] of all the peoples will come” (Haggai 2:7). He demanded women and they are precious, as it is stated: “Son of man, behold, I am taking away from you the desire [maḥmad] of your eyes…” (Ezekiel 24:16). He demanded children, and they are precious, as it is stated: “And I will slay the beloved fruit [maḥmad] of their womb” (Hosea 9:16). You must say: Everything he demanded initially was precious, and “everything precious to you” is an item that is ultimately precious, that is the Torah, as it is stated: “More precious than gold and more than much fine gold” (Psalms 19:11).
When the king of Israel heard this, he said: ‘This is not mine, but rather it belongs to the elders.’ Immediately, “The king of Israel called all the elders of the land…and all the elders and all the people said to him: Neither heed nor consent” (I Kings 20:7–8). Once he heeded the counsel of the elders, immediately: “The king of Israel went out, and smote the horses and the chariots” (I Kings 20:21). That is Israel consulting the elders. Therefore, the Holy One blessed be He said to Moses: “Go and gather the elders of Israel.”
“Say to them…I have remembered [pakod pakadeti].” He said to him: ‘They have a tradition from Joseph that I will deliver them with this expression. Go and say to them: This is the sign.’ What is pakod pakadeti? Pakod in Egypt, pakadeti at the sea; pakod in the future, pakadeti in the past. “And what is being done to you in Egypt” – in other words, I will remember for the Egyptians what they are doing to you, as it is stated: “I remember what Amalek did to you” (I Samuel 15:2).
“And I said: I will take you up out of the affliction of Egypt, to the land of the Canaanites and the Hitites and the Emorites and the Perizites and the Hivites and the Yevusites, to a land flowing with milk and honey. They will listen to your voice and you shall go, you and the elders of Israel, to the king of Egypt and you shall say to him: The Lord, God of the Hebrews, happened upon us. And now, please, let us go a journey of three days in the wilderness, and we will sacrifice to the Lord our God.” (Exodus 3:17-18).
“And I said: I will take you up” – Say to them that, as I said to Jacob their ancestor, so I will do. What did He say to him [Jacob]? “I will also take you up” (Genesis 46:4). Likewise, Jacob said to his sons: “God will be with you and He will return you…” (Genesis 48:21). Immediately, “they will heed your voice.” Why? It is because they have a tradition of deliverance, that any deliverer who comes and says to them a double expression of remembrance [pakod pakadeti] is a genuine deliverer. Then “you shall go, you and the elders of Israel…” – He showed respect for the elders. “You shall say to him: The Lord, God of the Hebrews, happened upon us.” Why does it call them Hebrews [ivrim]? It is because they crossed [avru] the sea.
“And now, please, let us go a journey of three days...” Why did they say three days and did not say, please let us go forever? Why did they say this? It was so the Egyptians would be misled and pursue them when they left, and would say: ‘He delivered them only so they would go three days and sacrifice to Him, and it is they who have delayed for so long.’ And they will pursue them after three days and He will drown them in the sea to punish them with a punishment to fit their crime, as they said: “Every boy that is born you shall cast into the Nile…” (Exodus 1:22).",
"“And I know that the king of Egypt will not let you go, except by a mighty hand” (Exodus 3:19).
“And I know that the king of Egypt will not let you go.” The Holy One blessed be He saw what the wicked Pharaoh is destined to do; [that he will] increase the workload of the people from the moment that he [Moses] goes [to Pharaoh] as His emissary. And so that he [Moses] would not be misled by this thing, the Holy One blessed be He made known to him that Pharaoh is destined to do such and such when you go on My mission so that he would not reproach Heaven. Nevertheless, he reproached Heaven, and about him it is stated: “For oppression turns a wise man into a fool” (Ecclesiastes 7:7).",
"“I will extend My hand, and smite Egypt with all My wonders that I will perform in its midst; after that he will let you go” (Exodus 3:20).
“I will extend My hand…” I will do what I spoke of to Abraham: “And also that nation which they will serve, I will judge” (Genesis 15:14), in order to punish them with a punishment to fit their crime. Therefore, I will render them obstinate, and after I complete administering their punishment, “he will let you go.”",
"“I will give this people favor in the eyes of the Egyptians, and it will be when you go, you will not go empty-handed” (Exodus 3:21).
“I will give this people favor” – what I said to Abraham: “And afterward they will emerge with great wealth” (Genesis 15:14). I am destined to grant you favor in the Egyptian’s eyes, so they will lend to them and they will leave well-stocked. This is so that Abraham our patriarch will have no claim, saying: “They will serve them, and they will afflict them” (Genesis 15:13), He [God] fulfilled for them, but “then they will emerge with great wealth” (Genesis 15:14), He did not fulfill for them.
“Every woman shall ask of her neighbor, and of she who lives in her house, silver vessels, and gold vessels, and garments; and you shall place them upon your sons, and upon your daughters; and you shall despoil the Egyptians” (Exodus 3:22).
“Every woman shall ask of her neighbor…” – this teaches that garments were especially dear to them, as when a person sets out on the road, if he lacks garments, he is embarrassed. “And you shall despoil [venitzaltem] the Egyptians” – they are destined to make Egypt like the depths [metzulot] that have no fish.",
"“Moses answered and said: But they will not believe me, nor heed my voice; for they will say: The Lord did not appear to you” (Exodus 4:1).
“Moses answered and said: But they will not believe me.” At that moment, Moses spoke improperly. The Holy One blessed be He had said to him: “They will heed your voice” (Exodus 3:18), and he said: “But they will not believe me”? Immediately, the Holy One blessed be He responded to him in kind, providing him with signs based on his words. Look what is written afterward: “The Lord said to him: What is that [mazeh] in your hand? He said: A staff” (Exodus 4:2). In other words, from that [mizeh] which you have done, you must be punished, as you have slandered My children; they are believers, the children of believers. Believers, as it is stated: “The people believed” (Exodus 4:31); children of believers, as it is stated: “He [Abraham] believed in the Lord” (Genesis 15:6).
“He said: Cast it on the ground. He cast it on the ground, and it became a serpent. Moses fled from before it” (Exodus 4:3).
Moses adopted the way of the serpent who slandered his Creator, as it is stated: “For God knows [that on the day you eat of it, your eyes will open, and you shall be as God, knowers of good and evil]” (Genesis 3:5). Just as the serpent was punished, so, too, this one [Moses] is destined to be punished. See what is written: “He said: Cast it on the ground. He cast it on the ground, and it became a serpent.” Because he performed the action of the serpent, He therefore showed him the serpent, meaning, you performed this one’s action.
“Moses fled from before it.” A [Roman] gentlewoman said to Rabbi Yosei: ‘My god is greater than your God.’ He said to her: ‘Why?’ She said to him: ‘When your God revealed Himself to Moses at the bush, Moses concealed his face, but when he saw the serpent, which is my god, immediately: “Moses fled from before it.”’ He said to her: ‘May her bones wither. When our God revealed Himself at the bush, there was no place to flee. Where could he flee; to the heavens, to the sea, or to dry land? What is stated regarding our God? “Don’t I fill the heavens and the earth – the utterance of the Lord” (Jeremiah 23:24). However, the serpent, that is your god, when a person flees two or three steps from it, he can be saved; therefore, it is written: “Moses fled from before it.”’
Another interpretation: Why did he flee? It is because he sinned with his words, as had he not sinned, he would not have fled, because it is not the serpent that kills, but rather the sin that kills, as it is written in the incident involving Rabbi Ḥanina ben Dosa.
“The Lord said to Moses: 'Extend your hand, and grasp its tail.’ He extended his hand, and grasped it, and it became a staff in his hand. So that they will believe that the Lord, God of their fathers, God of Abraham, God of Isaac, and God of Jacob, has appeared to you” (Exodus 4:4-5).
“The Lord said to Moses: ‘Extend your hand, and grasp its tail.’” We already said how the serpent corresponded to Moses, but what sign was there for Israel in this? Rabbi Eliezer said: That is why the staff was transformed into a serpent, corresponding to Pharaoh, who was called a serpent, as it is stated: “The great serpent” (Ezekiel 29:3), and it says: “Against Leviathan the bar-serpent” (Isaiah 27:1), because he would bite Israel. The Holy One blessed be He said to him: ‘Have you seen Pharaoh, who is like a serpent? You are destined to strike him with a staff and in the end he will become like wood. Just as a staff does not bite, so, too he will not bite.’ That is what is written: “Extend your hand, and grasp its tail…. So that they will believe that the Lord…has appeared to you.” ‘Go perform this sign for them, so that they will believe that I have appeared to you.’",
"“The Lord said to him further: Put your hand in your bosom. He put his hand in his bosom and took it out, and behold, his hand was leprous, like snow” (Exodus 4:6).
“The Lord said to him further: Put your hand in your bosom.” He said to him: ‘It is just like the serpent who, when he engaged in slander, I afflicted him with leprosy, as it is stated: “Cursed [arur] are you from all the animals” (Genesis 3:14), as you say: “Malignant [mameret] leprosy”’ (Leviticus 13:51). Rabbi Elazar said: Those spots on it [the serpent] are leprous marks; so do you deserve to be afflicted with leprosy. Why did he place it in his bosom? It is because slander is typically told in secret. Likewise it says: “He who slanders his neighbor in secret, I will destroy [atzmit]” (Psalms 101:5). Atzmit [refers to] nothing but leprosy, as it is stated: “In perpetuity [litzmitut]” (Leviticus 25:23), which is translated as completely [laḥalutin] and it is taught: “The difference between a quarantined leper and a confirmed leper [muḥlat] is only… (Megilla 8b).”
“He put his hand in his bosom and took it out, and behold, his hand was leprous, like snow.” He received his due because he engaged in slander. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: From here you learn that anyone who suspects another of something which is untrue of him, is afflicted in his body.
“He said: Put your hand back in your bosom. He put his hand back in his bosom; and he removed it from his bosom, and behold, it was restored like his flesh” (Exodus 4:7).
“He said: Put your hand back in your bosom.” How is there a sign for Israel in this? [It is as if God were saying:] Go and say to them: Just as a leper causes impurity, so do the Egyptians render you impure. And just as he [the leper] is purified, so is the Holy One blessed be He destined to purify Israel, as it is written: “And behold, his hand was leprous, like snow,” and in the healing it is written: “He removed it from his bosom, and behold, it was restored like his flesh.” Our Rabbis say: So as not to cast aspersions on Moses’s flesh [i.e. his bosom]; therefore, his hand was not afflicted with leprosy until he removed it from his bosom. However, regarding the healing, it was healed in his bosom. Alternatively, from here punishments are delayed before being exacted upon the righteous, while the [divine] attribute of goodness takes effect quickly.
“And it shall be that if they do not believe even these two signs, and they do not heed your voice, you shall take from the water of the Nile and pour it out on dry land; and the water that you take from the Nile will become blood on the dry land” (Exodus 4:9).
“It will be, if they will not believe even these two…” Why did the Holy One blessed be He perform three signs for him? It is corresponding to Abraham, Isaac, and Jacob.
“You shall take from the water of the Nile.” He indicated to him that, by means of something he will say to Israel, the water is destined to be transformed into blood, and he will be punished through it [the water], as it is written: “Hear now, defiant ones” (Numbers 20:10), and he struck the stone and extracted [water], as it is stated: “Behold, He struck the rock, and water flowed out [vayazuvu]” (Psalms 78:20). Vayazuvu is an expression of nothing other than blood, as it is stated: “If a woman will have a flow [yazuv zov] of her blood” (Leviticus 15:25). That is why he struck the stone twice, as initially it produced blood and finally water. In the first two signs, you find that they were restored to their original state, but the sign of the blood was not restored to its original state because He did not wish to forgive Moses for the sin of the water. And how was there a sign for Israel in this? He said to them: ‘With this sign the Egyptians will be afflicted first.’",
"“Moses said to the Lord: Please my Lord, I am not a man of words, neither yesterday, nor the day before, nor since You spoke to Your servant; for I am slow of speech, and slow of tongue” (Exodus 4:10).
“Moses said to the Lord: Please my Lord [Adonai].” Moses said to the Holy One blessed be He: ‘You are the lord [adon] of the world, and it is me you want to be an emissary? “I am not a man of words…”’ The Sages said: Seven days previously, the Holy One blessed be He was inducing Moses to go on His mission, but he did not want to go until the incident at the bush. That is what is written: “I am not a man of words,” one; “yesterday,” two; “neither [gam],” three; “the day before,” four; “nor [gam],” five; “since,” six; “You spoke,” seven.
“The Lord said to him: Who makes a man's mouth, or makes a man mute, or deaf, or sighted, or blind? Is it not I, the Lord? Now, go, and I will be with your mouth, and teach you what you shall speak” (Exodus 4:11-12).
Rabbi Pinḥas HaKohen said; Moses said: ‘I am not a man of words, and I do not see [how] words [can be effective] here, because the person to whom I am going [Pharaoh] is a slave and he does not accept admonition, as it is stated: “A slave will not be admonished with words” (Proverbs 29:19). . If I am going to afflict him I will go immediately.’",
"“The Lord said to him: Who makes a man’s mouth?” He [God] said to him: ‘If you are not a man of words do not be concerned; haven’t I created all the mouths in the world, and I rendered mute whomever I wished, and [likewise determined who is] deaf and blind, and sighted and hearing? Had I wished for you to be a man of words, so would you be. Rather, I wish to perform a miracle with you. When you speak, your words will be exact, as I will be with your mouth.’ That is what is written: “And I will be with your mouth.” What is “and teach you [vehoreitikha]”? Rabbi Abbahu said: I will shoot [moreh] My words into your mouth like an arrow, as it states: “Or will be shot [yaro yiyareh]” (Exodus 19:13). Rabbi Simon says: I will create you into a new being, as it is stated: “The woman conceived [vatahar] [and bore a son]” (Exodus 2:2).",
"“He said: Please Lord, send by means of whom You send” (Exodus 4:13).
“He said: Please [bi] Lord [Adonai], send by means of whom You send.” Rabbi Ḥiyya the Great said: He said before Him: ‘Master of the universe, with me [bi], You seek to deliver the children of Abraham, who established You as the lord [adon] over all Your creations? “Send, please, by means of whom You send.”’ He said before Him: ‘Who is dearer to a person, his nephew or his grandson? You must say, it is his grandson. When you sought to rescue Lot, Abraham’s nephew, You sent angels to rescue him. Abraham’s descendants, who are six hundred thousand, you are sending me to rescue them? Send the angels whom You are accustomed to send.
Another matter: ‘For Hagar the Egyptian, You sent five angels to her; to six hundred thousand descendants of Sarah, it is me You are sending to rescue them?’ The Rabbis say: Did you suppose that Moses was refusing to go? That is not the case. Rather, it was in deference to Aaron, as Moses was saying: ‘Before I arose, Aaron my brother has been prophesying for them in Egypt for eighty years.’ That is what is written: “I made Myself known to them in the land of Egypt” (Ezekiel 20:5). From where [can it be known] that Aaron was prophesying? For it says like this: “A man of God came to Eli, and said to him: So said the Lord: Didn’t I reveal Myself to the house of your father when they were in Egypt, subject to Pharaoh's house? Did I not choose him from all the tribes of Israel to be My priest?” (I Samuel 2:27–28). Moses said: ‘Will I now encroach upon my brother and upset him?’ For that reason he did not wish to go. Immediately, “the wrath of the Lord was enflamed against Moses” (Exodus 4:14).",
"“The wrath of the Lord was enflamed against Moses, and He said: Surely Aaron your brother the Levite, I know that he can speak. And behold, he is coming out to meet you, and he will see you, and be glad in his heart” (Exodus 4:14).
What enflamed wrath was there? [At that moment,] the priesthood was taken from Moses and given to Aaron. Our Rabbis of blessed memory say: “Surely Aaron your brother the Levite” – from the fact that He said “your brother,” don’t I know that he is a Levite? Rather, He said to him: ‘You were fit to be a priest, and he, a Levite. Because you refuse to fulfill My words, you will be a Levite, and he, a priest.’
“I know that he can speak.” Because you said: “I am not a man of words,” therefore, he will speak. And that which you thought that he would be upset, that is not so; rather, he will be glad, as it is stated: “He will see you, and be glad in his heart.” Rabbi Shimon ben Rabbi Yosei said: The heart that was glad over the greatness of his brother will don the Urim ve’Tumim, as it is stated: “They shall be upon Aaron’s heart” (Exodus 28:30).
“You shall speak to him and place the words in his mouth, and I will be with your mouth and with his mouth, and I will instruct you what you shall do. He shall speak for you to the people and he shall be a mouth for you, and you shall be in God’s stead for him” (Exodus 4:15–16).
When you fear to speak all these matters, “I will be with your mouth.” “He shall speak for you to the people and he shall be a mouth for you” – a spokesperson. “And you shall be in God’s stead for him.” Even though he is your older brother, fear of you will be upon him. From here they said: Fear of your teacher is like the fear of Heaven. He [God] said to him: ‘Just as fear of Me is upon you, so, too, fear of you is upon him.’
“You shall take in your hand this staff, with which you shall perform the signs” (Exodus 4:17).
“You shall take in your hand this staff.” You said: “I am not a man of words” (Exodus 4:10). “A slave will not be admonished with words” (Proverbs 29:19). What does one do to a slave? One afflicts him with a staff. So should you take the staff with which to afflict him; that is what is written: “You shall take in your hand this staff, with which you will perform the signs.”"
],
[
"“Moses went and returned to Yeter his father-in-law and he said to him: Please, let me go and return to my brethren who are in Egypt and see if they are still alive. Yitro said to Moses: Go in peace” (Exodus 4:18).
“Moses went and returned to Yeter his father-in-law” – that is what is written: “[Who shall ascend the mountain of the Lord? Who shall stand in His holy place?] He who has clean hands and is pure of heart, [who has not taken My name in vain, nor taken an oath deceitfully]” (Psalms 24:3–4). Who is able to climb the mountain of God? One who has these attributes; and all of them were stated in Moses’s regard.
“Clean hands” – this is Moses, as it is stated: “I have not taken [nasati] one donkey from them…” (Numbers 16:15). Had he taken a donkey that was theirs, how would he be different from robbers? Rather, so said Moses: All those journeys that we traveled in the wilderness, I did not say to one of them to take an item of mine and load it on his donkey. Nesia is an expression of nothing other than loading, as it is stated: “Each man loaded his donkey” (Genesis 44:13).
“Pure of heart” – this is Moses, who did not set out on the mission of the Holy One blessed be He, until he clarified his undertaking, as it is stated: “And they will say to me: What is His name, [what shall I say to them?]” (Exodus 3:13).
“Who has not taken My name in vain” – this is the life of the Egyptian, as he killed the Egyptian only after he judged him and saw that he was liable for execution.
“Nor taken an oath deceitfully” – this is Moses. When he went to Yitro he took an oath to him that he would not leave without his knowledge. When he went on the mission of the Holy One blessed be He, he went to Yitro and nullified his oath. That is what is written: “He returned to Yeter his father-in-law.”",
"Another interpretation: “Moses went” – that is what is written: “A friend loves at all times, and a brother is born for adversity” (Proverbs 17:17). Who is “a friend loves”? This is Yitro, who accepted Moses when he was fleeing from Pharaoh. From here you learn that one who accepts upon himself to perform a mitzva, that mitzva does not cease from his household. Yitro’s mitzva was that he accepted into his house a deliverer who fled from an enemy. From his house, one emerged who accepted an enemy who fled from a deliverer, and killed him. Who is that? Sisera, as it is stated: “Sisera fled on foot to the tent of Yael, wife of Ḥever the Kenite” (Judges 4:17), and it is written: “The children of the Kenite, father-in-law of Moses” (Judges 1:16). Therefore, it says: “A brother is born for adversity” – because Yitro loved Moses and was his friend, therefore his descendants became brethren to Israel in their time of trouble, and Yael killed Sisera.
When the Holy One blessed be He said to him: “Go now, and I will send you to Pharaoh” (Exodus 3:10), he said to Him: ‘Master of the world, I am not able to do so, because Yitro accepted me and opened his house to me and I am like a son to him. One who opens his door to another, [the latter] owes him his life.’ Likewise, you find regarding Elijah when he went to the widow from Tzarefat, her son died. He began pleading and saying: “Have You brought evil even upon the widow with whom I lodge, to kill her son?” (I Kings 17:20). And it is written: “The Lord heeded the voice of Elijah, and the soul of the child was restored” (I Kings 17:22).
Moreover, anyone who opens his door to another, [the latter] is obligated in his honor more than in the honor of his father and mother. You find that at the moment that Elijah was taken from Elisha, and [Elisha] was privileged to take a double portion of his spirit, as it is stated: “Please, let a double portion of your spirit be upon me” (II Kings 2:9), he should have gone to his father and mother and revived them as he did the son of his hostess. Likewise, Elijah should have revived his ancestors, as he did the son of the [widow from] Tzarefat, but he risked his life [only] on behalf of his hostess. That is why Moses said before the Holy One blessed be He: ‘Yitro accepted me and treated me with respect; I will go only with his permission.’ Therefore, it is written: “Moses went and returned to Yeter his father-in-law.”",
"Another interpretation: “Moses went” – that is what is written: “He is one; who can respond to Him” (Job 23:13). Rabbi Pinḥas expounded: Because He is one in the world, He judges all mankind alone, and no one can overturn His words Shir HaShirim Rabba, Parasha 1>. Our Rabbis said: What is “He is one; who can respond to Him”? Whatever He issues as a decree on a person, there is no overturning His words.
How much did Bilam seek to curse Israel, but against his will and against his best interests he would bless them, as it is stated: “How will I curse if God has not cursed?” (Numbers 23:8).
How much did Jonah seek not to go on the mission of the Holy One blessed be He, as it is stated: “He went down to Yafo, and found a ship going to Tarshish” (Jonah 1:3), and he went against his will, as it is stated: “Jonah arose and went to Nineveh” (Jonah 3:3).
How much did Jeremiah seek not to prophesy, and he prophesied against his best interests, as it is stated: “Do not say I am a lad, because to wherever I will send you, you shall go” (Jeremiah 1:7).
How much did Moses seek not to go on the mission of the Holy One blessed be He, as it is stated: “Send, please, by means of whom You will send” (Exodus 4:13), but ultimately, he went against his will, as it is stated: “Moses went and returned to Yeter his father-in-law.”",
"Another interpretation: “Moses went” – it was necessary to say only: “Moses returned.” Rather, our Rabbis said: Initially, he went to Pharaoh on the mission of the Holy One blessed be He, and then: “He returned to Yeter his father-in-law.” This is what the Holy One blessed be He said to him: ‘If Yitro will say anything to you about the oath, say to him: The Master of the oath absolved me of my vow.’ Therefore, “Moses went,” and then: “He returned to Yeter his father-in-law.”
The son of Rabbi Ḥiyya the Great said: He did not go to Pharaoh until Yitro annulled his vow. If you say, why is it stated: “Moses went”? Where did he go? He went to take his wife and sons. Yitro said to him: ‘Where are you leading them?’ He said to him: ‘To Egypt.’ He said to him: ‘Those who are in Egypt are seeking to leave, and you are leading them there?’ He said to him: ‘Tomorrow they are destined to leave and to stand at Mount Sinai and hear from the mouth of the Holy One blessed be He: “I am the Lord, Your God” (Exodus 20:2). Will my sons not hear it like them?’ Immediately, “Yitro said to Moses: Go in peace.” He said to him: ‘Go in peace, enter in peace, and come in peace.’"
],
[
"“The Lord said to Aaron: Go toward Moses to the wilderness. He went, and he met him at the mountain of God and he kissed him” (Exodus 4:27).
“The Lord said to Aaron: Go toward Moses to the wilderness” – that is what is written: “If only you were as my brother [who nursed from the breasts of my mother; I would find you outside, I would kiss you]” (Song of Songs 8:1). Regarding which brother is the verse speaking? If you say it is regarding Cain, but is it not written: “Cain rose against his brother Abel and killed him”? If you say it is like Ishmael to Isaac, did we not learn: Ishmael hates Isaac? If you say it is like Esau to Jacob, is it not written: “Esau hated Jacob” (Genesis 27:41)? If you say it is like Joseph’s brothers, but is it not written: “They hated him” (Genesis 37:4), and it is written: “His brothers envied him” (Genesis 37:11). Rather, it is like Joseph to Benjamin, “who nursed from the breasts of my mother” (Song of Songs 8:1), [and] like Moses to Aaron, as it is stated: “He went, and he met him at the mountain of God and he kissed him.”
Our Rabbis, of blessed memory, said: All kisses are indecent except for three: The kiss of greatness, the kiss of separation, and the kiss of reunion. The kiss of greatness, as it is stated: “Samuel took the vial of oil, and poured it upon his head, and kissed him” (I Samuel 10:1); the kiss of separation: “Orpa kissed her mother-in-law” (Ruth 1:14); the kiss of reunion, as it is stated: “He went, and he met him at the mountain of God and he kissed him.”
Some say: Even a kiss of closeness is not disgraceful, as it is stated: “Jacob kissed Rachel” (Genesis 29:11), who was his relative. Rabbi Pinḥas said: There was an incident involving a brother and a sister, one of whom was in Gush Ḥalav and one of whom was in Beit Maron. The house in Gush Ḥalav caught fire. His sister came from Beit Maron and fell upon him and was hugging him and kissing him. She said: ‘I am not accustomed to come to you [and to kiss you], but I was afraid, as you are my brother and were in distress, and you emerged from it.’
“I would find you outside, I would kiss you” (Song of Songs 8:1) – where outside? It is in the wilderness, where the brothers, Moses and Aaron, kissed each other.",
"Rabbi Ḥama said: At twelve years old, Moses our master was torn from his father’s house. Why was it so? It is because had he grown in his father’s home, and come and related these signs to Israel, they would not have believed him. They would have said: Your father passed it to you; as Joseph passed it to Levi, and Levi to Kehat, and Kehat to Amram. That is why he was torn from his father’s home. Therefore, when he went and told Israel all these matters, they believed him, as it is stated: “The people believed” (Exodus 4:31).",
"“Moses went and returned to Yeter his father-in-law, and he said to him: Please, let me go and return to my brethren who are in Egypt and see if they are still alive. Yitro said to Moses: Go in peace [lekh leshalom]” (Exodus 4:18).
“He said to him: Please, let me go and return.” You find that everyone in whose regard “go in peace [leshalom]” is stated, he went and returned, and everyone in whose regard beshalom is written, he went and did not return. Yitro said to Moses: “Go in peace [leshalom],” and he went and returned.",
"“The Lord said to Moses in Midyan: Go, return to Egypt; as all the men who sought your life are dead” (Exodus 4:19).
“The Lord said to Moses in Midyan: Go, return to Egypt.” Rabbi Yoḥanan said: The Torah teaches you proper behavior. One who takes an oath to another should annul it only in his presence, so that he will not suspect him that he took a false oath, as you find that Moses took an oath to Yitro and went to Midyan and annulled his oath in his presence, as it is stated: “The Lord said to Moses in Midyan.” The Holy One blessed be He said to him: ‘In Midyan you took the oath; go and annul your oath in Midyan.’
“As all the men…are dead” – did they die? But were they not Datan and Aviram, and they were with Koraḥ in his dispute? Rather, what is “are dead”? They became impoverished. Four are considered as though they are dead: A blind person, a leper, an impoverished person, and one without children Avoda Zara 5a>.",
"“Moses took his wife and his sons, and mounted them on a donkey, and he returned to the land of Egypt. Moses took the staff of God in his hand” (Exodus 4:20).
“Moses took his wife and his sons” – why did he lead them there? It was so they would be with Israel to receive the Torah.
“He mounted them on a donkey” – this is one of the eighteen matters that the Sages changed for King Ptolemy.
“Moses took the staff…” – he acted in accordance with what the Holy One blessed be He said to him: “You shall take this staff in your hand” (Exodus 4:17).",
"“The Lord said to Moses: When you go back to Egypt, see all the wonders that I have placed in your hand and perform them before Pharaoh; but I will harden his heart, and he will not let the people go” (Exodus 4:21).
“The Lord said to Moses: When you go…” Of which wonder did He speak? If you say it is regarding the serpent, the leprosy, and the blood; didn’t the Holy One blessed be He say to him to perform them only for Israel? Moreover, we do not find that Moses performed those signs before Pharaoh. Rather, what is “all the wonders that I have placed in your hand”? This is the staff upon which all ten plagues were written in acronym form, as detzakh adash be’aḥav. The Holy One blessed be He said to him: These are the plagues that I have placed in your hand. Perform them before Pharaoh with this staff.",
"“I will harden his heart” – in order to administer their sentence.
“You shall say to Pharaoh: So said the Lord: My son, My firstborn, Israel” (Exodus 4:22).
“You shall say to Pharaoh: So said the Lord: My son…” – the Holy One blessed be He revealed to him that Pharaoh will not let Israel go until the plague of the firstborn; therefore, it was not necessary for the verse to inform him of it later. What is “My son, My firstborn, Israel”? It is a reference to Jacob their ancestor, who purchased the birthright from Esau so he would be able to serve God. You shall say to him: “Let My son go, and he will serve Me” (Exodus 4:23). He said to him: ‘If you prevent My firstborn from serving Me, I will prevent your firstborn from serving you, as I will kill them all.’",
"“It was on the way at the lodging, the Lord met him, and sought to kill him” (Exodus 4:24).
“It was on the way at the lodging” – circumcision is dear, as Moses’s punishment for [not performing] it was not delayed for even one moment. Therefore, when he was on the way and was preparing the lodging and was indolent in circumcising his son Elazar, immediately, “the Lord met him, and sought to kill him.” You find that it was an angel of mercy, and, nevertheless, “He sought to kill him.”
Tzipora took flint, cut her son’s foreskin, and cast it at his feet; she said: You are to me a bridegroom of blood” (Exodus 4:25).
“Tzipora took flint” – how did Tzipora know that it was over matters of circumcision that Moses was endangered? Rather, the angel came and swallowed Moses from his head to the [place of] circumcision. When Tzipora saw that he swallowed him only until the circumcision, she understood that he was being harmed due to matters of circumcision. She realized just how great the power of circumcision is, as he was unable to swallow him beyond there. Immediately, “she cut her son’s foreskin, and cast it at his feet.”
“She said: You are to me a bridegroom of blood” – she said: ‘My bridegroom, may you be given to me thanks to this blood of circumcision, as I fulfilled the mitzva.’ Immediately, “he let him alone” (4:26).
“He let him alone. Then she said: A bridegroom of blood regarding the circumcision” (Exodus 4:26).
“Then she said: A bridegroom of blood regarding the circumcision” – she said: How great the power of circumcision is, as my bridegroom was liable to be executed because he was indolent in performance of the mitzva of circumcision, and were it not for it, he would not have been saved.",
"“The Lord said to Aaron: Go into the wilderness to meet Moses. He went, and he met him at the mountain of God and he kissed him” (Exodus 4:27).
“The Lord said to Aaron: Go into the wilderness to meet Moses” – that is what is written: “God thunders marvelously with His voice” (Job 37:5). What is “thunders”? When the Holy One blessed be He gave the Torah at Sinai, He displayed His voice to Israel with miracles and wonders. How so? The Holy One blessed be He would speak, and the voice emerged and circulated throughout the world. Israel heard the voice coming to them from the south and were running to the south to greet the voice. From the south it shifted for them to the north, and they were running to the north. From the north it shifted to the east, and they were running to the east. From the east it shifted for them to the west, and they were running to the west. From the west it shifted for them to the heavens, and they were raising their eyes. It shifted to the earth, and they were looking at the earth, as it is stated: “From the heavens, He sounded His voice to you to admonish you [and on the earth He showed you His great fire]” (Deuteronomy 4:36).
Israel were saying to each other: “But wisdom, where shall it be found?” (Job 28:12). Israel was saying: ‘From where does the Holy One blessed be He come, from the east or from the south?’ As it is stated: “The Lord came from Sinai and shone to them from Seir” (Deuteronomy 33:2), and it is written: “God came from the south” (Habakkuk 3:3), and it says: “All the people were seeing the voices” (Exodus 20:15). Voice is not written here, but “voices.” Rabbi Yoḥanan said: The voice would emerge and divide into seventy voices for seventy languages, so that all the nations could understand. Each and every nation would hear a voice in the language of that nation, and their souls departed. But Israel heard and they were not harmed.
How would the voice emerge? Rabbi Tanḥuma said: It would emerge in two forms: It would kill the idolaters, who did not accept it, and would give life to Israel, who accepted the Torah. That is what Moses said to them at the end of forty years: “For who is there of all flesh who heard the voice of the living God speaking from the midst of the fire [as we have, and lived?]” (Deuteronomy 5:22). You heard His voice and lived, but idolaters heard and died. Come and see how the voice would emerge to each one of Israel, each and every one in accordance with his capability; the elderly according to their capability, the young men according to their capability, the children according to their capability, the nursing babies according to their capability, the women according to their capability, and Moses, too, according to his capability, as it is stated: “Moses would speak, and God would answer him with a voice” (Exodus 19:19), with a voice that he could withstand. Likewise it says: “The voice of the Lord is powerful [bako’aḥ]” (Psalms 29:4). It does not say His capability, bekoḥo, but rather bako’aḥ, according to the capability of each and every one, and even pregnant women according to their capability. That is: Each and every one according to his capability.
Rabbi Yosei bar Ḥanina said: If you are astonished about this matter, learn from the manna that would fall for Israel only according to the capability of each and every one of Israel. The young men would eat it as bread, as it is stated: “Behold I will rain bread for you from the heavens…” (Exodus 16:4); the elderly, like honey wafers, as it is stated: “And its taste was like wafers with honey” (Exodus 16:31); the nursing babies, like milk from his mother’s breasts [shedei], as it is stated: “Its taste was like the taste of a cake [leshad] with oil” (Numbers 11:8); and the ill, like fine flour mixed with honey, as it is stated: “My bread that I gave you, fine flour, and oil, and honey, with which I fed you” (Ezekiel 16:19); the idolaters tasted it bitter like a coriander seed, as it is stated: “The manna was like a coriander seed” (Numbers 11:7).
Rabbi Yosei bar Ḥanina said: If the manna, which was one type, transformed into several types to fill the need of each and every one, the voice that had power in it, all the more so that it would change for each and every one so they would not be harmed. From where is it derived that the voice divided into several voices so they would not be harmed? It is as it is stated: “All the people were seeing the voices” (Exodus 20:15). That is: “God thunders marvelously with His voice” (Job 37:5).
Another interpretation: “God thunders marvelously with His voice” – Rabbi Levi said: Three sounds carry from one end of the world to the other, and creatures are between them and do not hear anything, and these are they: The day, the rains, and the soul at the moment that it leaves the body.
The day, from where is it derived? Rabbi Yehuda bar Rabbi Ilai said: This is the star that moves stealthily in the heavens, but is actually like a saw [variant reading, like a nail] that cuts into wood.
The rains, from where is it derived? It is as it is stated: “Depth calls to depth at the sound of your watercourses” (Psalms 42:8). How so? There is a tree whose roots descend twenty cubits, another [whose roots descend] thirty [cubits], another fifty, and some descend only three handbreadths. If the rains from above irrigate [to a depth of] only three handbreadths, those [whose roots descend] fifty cubits will die. If those of fifty cubits are irrigated, it will destroy those of three handbreadths. Rather, the upper depth calls to the lower depth and says to it: ‘Ascend, and I will descend.’ And the lower says to it: ‘Descend and I will ascend.’ The upper descends and irrigates those of three handbreadths, and the lower ascends and irrigates those of fifty cubits. Come and see how far it is between these and those and they call to each other, and people are in the middle but do not hear. That is: “God thunders marvelously with His voice.”
The soul, at the moment that it leaves the body [also makes a very loud sound], and the people sitting with him do not hear. That is: “God thunders marvelously with His voice.”
Rabbi Reuven said: When the Holy One blessed be He said to Moses in Midyan: “Go, return to Egypt” (Exodus 4:19), the speech was divided into two voices and assumed two forms. Moses heard in Midyan: “Go, return to Egypt,” and Aaron heard: “Go into the wilderness to meet Moses” (Exodus 4:27). That is: “God thunders marvelously with His voice.”",
"“He went, and he met him [at the mountain of God and he kissed him]” – that is what is written: “Kindness and truth met, righteousness and peace kissed” (Psalms 85:11). “Kindness [ḥesed]” – this is Aaron, as it is stated: “Of Levi he said: Your Tummim and your Urim for the man of your piety [ḥasidekha]” (Deuteronomy 33:8). “And truth” – this is Moses, as it is stated: “My servant Moses is not so, [in all My house he is trusted]” (Numbers 12:7). That is: “Kindness and truth met,” as it is stated: “He went, and he met him at the mountain of God.” “Righteousness” – this is Moses, as it is stated: “He executed the righteousness of the Lord” (Deuteronomy 33:21). “And peace” – this is Aaron, as it is stated: “He walked with Me in peace and uprightness” (Malachi 2:6). “Kissed” – “and he kissed him.”
Our Rabbis say: All kisses are indecent except for three .
“He kissed him” – what is “he kissed him”? This one was glad for the prominence of that one, and that one was glad for the prominence of this one. Alternatively, “he kissed [vayishak] him” – they took the priestly and Levite status; this one took the priestly status and transferred the Levite status, and that one took the Levite status and transferred the priestly status.
Another interpretation: “He kissed him” – Rabbi Shmuel bar Naḥman said: This is comparable to a goldsmith to whom they brought a coin and he saw that inside it was earthenware and outside it was gold. Later, they brought him a coin that was solid gold. He said to them: The first was earthenware and was plated with gold, but this is solid gold. Similarly, the kiss that Esau kissed Jacob was only dross, as it is stated: “An earthen vessel plated with silver dross” (Proverbs 26:23). What was its end? “Burning lips and a wicked heart” (Proverbs 26:23) – he did not seek to kiss him, but rather to bite him. But the kiss of Aaron and Moses was a kiss of truth. In their regard it says: “Kindness and truth met.”
Rabbi Yehuda ben Rabbi Simon says: “Kindness” – this is Aaron; “and truth” – this is Moses. Rabbi Azarya says: “Kindness” – this is Moses, who performed kindness with Joseph. “Truth” – this is Aaron, as it is written: “The law of truth was in his mouth” (Malachi 2:6). That is: “Kindness and truth met” – this is Moses and Aaron.
“He kissed him” – we do not know to whom the Holy One blessed be He accorded deference, whether it was to Aaron or to Moses. Some say that it was to Aaron, who was in Egypt and prophesying to Israel that the Holy One blessed be He is destined to deliver them. [Moses accorded him honor] so that [when] Moses would come and testify in support of Aaron’s words, Israel would say: Aaron was prophesying the truth. Some say that it was to Moses, [and Aaron accorded him honor] so that Moses would come and they would believe his words.",
"“Moses told Aaron all the words of the Lord that He had sent him, and all the signs that He had charged him” (Exodus 4:28).
“Moses told Aaron all the words of the Lord…” – Moses began saying to him all the words and all the signs that He commanded him to perform before the people. Just as the Holy One blessed be He said to him, so he did: “You shall speak to him, and place the words in his mouth” (Exodus 4:15).",
"“Moses and Aaron went and gathered all the elders of the children of Israel” (Exodus 4:29).
“Moses and Aaron went and gathered…” – Rabbi Akiva said: Why was Israel analogized to the bird? Just as a bird flies only by virtue of its wings, so too, Israel is able to stand only by virtue of the elders [zekenim]. Great is Zikna; if it is in the elderly, they are beloved before the Holy One blessed be He, and if they are lads, their youth is their secondary [characteristic].
Rabbi Shimon ben Yoḥai taught: In several places we have learned that the Holy One blessed be He accorded honor to the elders: At the [burning] bush, as it is written: “Go and gather the elders of Israel” (Exodus 3:16); at Sinai, as it is written: “To Moses He said: Come up to the Lord, [you and Aaron, Nadav and Avihu, and seventy of the elders of Israel]” (Exodus 24:1); at the Tent of Meeting, as it is written: “Moses summoned Aaron and his sons [and the elders of Israel]” (Leviticus 9:1); and likewise, in the future, as it is stated: “For the Lord of hosts will reign on Mount Zion, and in Jerusalem, and before His elders will be glory” (Isaiah 24:23).
Rabbi Avin said: The Holy One blessed be He is destined to seat the elders of Israel like a threshing floor, and He will sit at the head of all of them as the head of the court, and they will judge the idolaters, as it is stated: “The Lord will enter into judgment with the elders of His people, and its princes” (Isaiah 3:14). It is not written: Of the elders of His people, but rather “with the elders of His people.” He will be sitting with them, and they will judge the idolaters. What does He say to [the idolaters]? “You have consumed the vineyard” (Isaiah 3:14) – this is Israel, as it is written: “For the vineyard of the Lord of hosts is the house of Israel” (Isaiah 5:7). “The theft of the poor [he’ani] is in your houses” (Isaiah 3:14) – and it is written: “For the Lord had founded Zion, and in it the afflicted [aniyei] of His people will take refuge” (Isaiah 14:32).
Likewise, it was the way of the kings to sit in the shape of a round threshing floor, as it is stated: “The king of Israel and Yehoshafat king of Judah each sat on his throne, arrayed in their robes, and they sat in a threshing floor” (II Chronicles 18:9). Were they sitting in a threshing floor? Rather, as we learned: The Sanhedrin would sit in a semicircular shape like a threshing floor so that they could see each other, and the two judges’ scribes were sitting before them… Solomon said: I saw Him sitting with them and judging in their midst, as it is stated: “Her husband is known at the gates, when he sits among the elders of the land” (Proverbs 31:23).",
"“Aaron spoke all the words that the Lord had spoken to Moses, and performed the signs before the eyes of the people” (Exodus 4:30).
“Aaron spoke all the words” – he acted in accordance with what the Holy One blessed be He had said: “He will speak for you to the people” (Exodus 4:16). “And performed the signs before the eyes of the people” – as [God] had said [to him] above.
“The people believed; they heard that the Lord had remembered the children of Israel, and that He had seen their affliction, and they bowed their heads and prostrated themselves” (Exodus 4:31).
“The people believed” – they acted in accordance with what the Holy One blessed be He had said: “They will heed your voice” (Exodus 3:18). Could it be that they did not believe until they saw the signs? No, rather, “they heard that the Lord had remembered”; they believed because of what they heard, and not the seeing of the signs. What led them to believe? It was the sign of the remembrance that he said to them, as they had a tradition from Jacob that Jacob passed the secret to Joseph, and Joseph to his brothers, and Asher son of Jacob passed the secret to his daughter Seraḥ, who was still alive. This is what he said to her: Any deliverer who will come and say to my descendants: “Pakod pakadti etkhem,” he is a genuine deliverer. When Moses came and said: “I have remembered you [pakod pakadti etkhem]” (Exodus 3:16), immediately, “the people believed.” What led them to believe? It was because they heard the remembrance. That is what is written: “That the Lord had remembered [pakad] the children of Israel, and that He had seen their affliction, and they bowed their heads and prostrated themselves.” “They bowed” – for the remembrance, “and they prostrated themselves” – for “that He had seen their affliction.”",
"“Afterward Moses and Aaron came, and said to Pharaoh: So said the Lord, God of Israel: Let My people go, and they will hold a feast to Me in the wilderness” (Exodus 5:1).
“Afterward Moses and Aaron came” – where did the elders go, that they were not included with them, as the Holy One blessed be He already said to him: “And you shall come, you and the elders of Israel” (Exodus 3:18)? Our Rabbis, of blessed memory, said: The elders accompanied them, but secretively stole away one at a time or two at a time and left. When they reached Pharaoh’s palace not one could be found, as it is written: “Afterward Moses and Aaron came.” Where were the elders? They had left. The Holy One blessed be He said to them: This is what you did; by your lives, I will pay you back. When? At the time that Moses and Aaron ascended Mount Sinai with the elders to receive the Torah, the Holy One blessed be He turned them back, as it is stated: “To the elders he said: Wait here for us” (Exodus 24:14).
“And said to Pharaoh: So said the Lord, God of Israel: Let My people go, and they will hold a feast to Me in the wilderness” – Rabbi Ḥiyya bar Abba said: That day was the day of Pharaoh’s reception of ambassadors, and all the rulers came to honor him and brought gifts of crowns, and they crowned him, as it was the day that he was ruler of the world. They brought their gods with them. After they crowned him, Moses and Aaron were standing at the entrance to Pharaoh’s palace. His servants entered and said: Two elderly people are standing at the entrance. He said to them: Let them enter. When they entered, he was looking at them; perhaps they would crown him or perhaps they would submit a writ [of submission or appeasement], but they did not even greet him.
He said to them: ‘Who are you?’ They said to him: ‘We are the emissaries of the Holy One blessed be He.’ ‘What do you seek?’ They said to him: “So said the Lord [God of Israel]: Let My people go…” At that moment, he became angry: ‘“Who is the Lord that I should heed His voice to let Israel go?” (Exodus 5:2). He did not have the sense to send me a crown, but you come to me with mere words? “I do not know the Lord, and I will not let Israel go”’ (Exodus 5:2).
He said to them: ‘Wait for me until I search my ledger.’ Immediately, he entered his palace and was looking at each and every nation and its gods. He began reading about the gods of Moav, the gods of Amon, and the gods of Sidon. He said to them: ‘I searched for His name in my archives and I did not find Him.’ Rabbi Levi said: To what is this matter analogous? To a priest with a servant who was an imbecile. The priest left the country. The servant went to search for his master in the graveyard. He began shouting to the people who were standing there: ‘Have you seen my master?’ They said to him: ‘Is your master not a priest?’ He said to them: ‘Yes.’ They said to him: ‘Imbecile, who ever saw a priest in a graveyard?’ So Moses and Aaron said to Pharaoh: ‘Imbecile, does one typically seek the dead among the living? Are the living with the dead? Our God is living and these that you mention are dead. But our God is the living God and King of the world.
He said to them: ‘Is He young or old? How old is He? How many cities has He conquered? How many countries has He captured? How many years have passed since He became king?’ They said to him: ‘Our God, His power and His might fill the world. He was before the world was created and He will be at the end of the entire world. He created you and placed in you a living spirit.’ He said to them: ‘What are His actions?’ They said to him: ‘“He stretched the heavens, and laid the foundations of the earth” (Isaiah 51:13), His voice “hews flames of fire” (Psalms 29:7), He “smashes mountains and shatters rocks” (I Kings 19:11), His bow is fire, his arrows are a flame, His javelin is a torch, His shield is clouds, His sword is lightning, He forms mountains and hills, He blankets mountains with vegetation, He causes rain and dew to fall, He causes grasses to grow, He answers mothers in childbirth, He shapes the fetus in his mother’s womb, He takes it out to the atmosphere of the world, and “He removes kings and installs kings”’ (Daniel 2:21).
He said to them: ‘From the outset, you are telling a lie, as I am the lord of the world, and I created myself and the Nile,’ as it is stated: “My river is mine, and I made myself” (Ezekiel 29:3). At that moment, he assembled all the wise men of Egypt. He said to them: ‘Have you heard the name of the God of these people?’ They said to him: ‘We heard that He is the son of wise men and the son of the ancient kings.’ The Holy One blessed be He said to them: ‘You call yourself wise men, and Me [you call] the son of wise men, as it is stated: “The wise counselors of Pharaoh are a senseless counsel; how can you say to Pharaoh: I am the son of the wise, the son of ancient kings” (Isaiah 19:11)? See what is written there: “The princes of Tzoan are utter fools” (Isaiah 19:11); “The wisdom of their wise men will perish, and the understanding of their understanding men will be hidden”’ (Isaiah 29:14).
He responded to them: ‘Your God, I do not know who He is,’ as it is stated: “Who is the Lord that I should heed His voice?” (Exodus 5:2). The Holy One blessed be He said to him: ‘Wicked one, “who [mi] is the Lord,” you said? You will be afflicted with mi’; mem – forty, yod – ten, they are the fifty plagues that the Holy One blessed be He brought upon the Egyptians at the sea, as it is stated: “The magicians said to Pharaoh: It is the finger of God” (Exodus 8:15), and at the sea, what does it say: “Israel saw the great hand” (Exodus 14:31). With how many were they afflicted with the finger: Ten plagues. Calculate: There are five fingers on the great hand, and on each and every one ten plagues; that is fifty.
Another interpretation: “Who [mi] is the Lord” – reverse the order of mi [and the result is] yam; it is the sea that informed you of God. You said: “Who is the Lord”; you are destined to say: “The Lord is righteous” (Exodus 9:27). You said: “I do not know the Lord”; you are destined to say: “I have sinned to the Lord your God” (Exodus 10:16). You said: ‘“And I will not let Israel go” (Exodus 5:2); had the elderly Israel been there, I would have placed the basket and the rake on his shoulder.’",
"“They said: The God of the Hebrews has met with us. Let us go, please, three days’ journey into the wilderness, and sacrifice to the Lord our God, lest He afflict us with pestilence or with the sword” (Exodus 5:3).
“They said: The God of the Hebrews has met with us” – Moses and Aaron said: If you say that we changed the language from the one which the Holy One blessed be He said to us, and we said to him: “So said the Lord, God of Israel,” and that is why [Pharaoh] questioned us; [therefore,] they then said: “The God of the Hebrews.”
“Lest he afflict us with pestilence or with the sword” – it should have said rather: Lest He afflict you. What is “lest he afflict us”? It is to teach you that they treated him with deference, to teach you that a person is obligated to accord deference to royalty.",
"“The king of Egypt said to them: Why, Moses and Aaron, do you disturb the people from their work? Go to your burdens” (Exodus 5:4).
“The king of Egypt said to them: Why, Moses and Aaron” – what is why [lama]? He said to them: ‘What are you, and what are these matters?’
“Go to your burdens” – Rabbi Yehoshua ben Levi said: The tribe of Levi was unencumbered with the backbreaking labor. Pharaoh said to them: ‘Because you are unencumbered you say: “Let us go and sacrifice to our God” (Exodus 5:8); “go to your burdens.”’",
"“Pharaoh said: Behold, the people of the land are now many; and will you cause them to cease from their burdens?” (Exodus 5:5).
“Pharaoh said: Behold, the people of the land are now many” – he said to them: ‘If it were one thousand people that you seek or two thousand, I would allow it. Is it six hundred thousand that you seek? Go to your burdens.’
Another interpretation: Rabbi Nehorai said: From where do you derive that only two of six hundred thousand of Israel emerged from Egypt? Regarding the wilderness it is stated: “I said I would pour My fury upon them in the wilderness, to consume them” (Ezekiel 20:13), and regarding the wilderness it is stated: “I said I would pour My fury upon them, to spend My anger upon them in the midst of the land of Egypt” (Ezekiel 20:8). Just as in the wilderness only two of six hundred thousand remained of them, so too, in Egypt, only two of six hundred thousand remained of them. “Behold, the people of the land are now many.”",
"“That day, Pharaoh commanded the taskmasters of the people, and their foremen, saying” (Exodus 5:6).
“That day, Pharaoh commanded” – it teaches about this wicked one that he did not delay harming them. This was the fourth decree.
“The taskmasters pressed, saying” (Exodus 5:13) – these are the Egyptians; the foremen – these are the elders of Israel.
“You shall no longer give the people straw to make bricks, as previously; they will go and gather straw for themselves. And the quota of the bricks that they made previously, you shall impose upon them; you shall not diminish from it; for they are lazy; therefore they cry, saying: Let us go and sacrifice to our God. Let heavier work be imposed upon the men, and they will labor in it; and let them not regard false words.” (Exodus 5:7–9)
“You shall no longer give the people straw.… and the quota of the bricks” – from here you learn that each and every one had a quota of how many bricks they were to make daily. Therefore, initially, he enslaved them with gentle persuasion so that they would make the bricks with all their might, and to see the extent of their ability. On the basis of the number that they made the first day, they decreed upon them to make every day.
“For they are lazy [nirpim]” – Rabbi Shimon ben Yoḥai said: He began clenching his teeth and saying: You are nirpim, which is an expression of filth. May his bones be crushed, as they [Israel] are sacred.
“Therefore they cry, saying.… Let heavier work be imposed upon the men” – this teaches that they had scrolls in their possession in which they would delight every Shabbat, that said that the Holy One blessed be He will deliver them. Because they rested on Shabbat, Pharaoh said to them: ‘“Let heavier work be imposed upon the men, and they will labor in it; and let them not regard [yishu]…” – let them not delight [mishtaashin], and let them not rest on the Shabbat day.’",
"“The taskmasters of the people and their foremen went out, and they spoke to the people, saying: So said Pharaoh: I will not give you straw” (Exodus 5:10).
“The taskmasters of the people and their foremen went out” – when he issued that decree, Moses went to Midyan and spent six months there, while Aaron resided in Egypt. It was then that Moses returned his wife and sons to Midyan.
“You go and get yourselves straw where you can find it, as nothing will be diminished from your work. The people scattered throughout the entire land of Egypt to gather stubble for straw” (Exodus 5:11–12).
“You go and get yourselves straw.… The people scattered throughout the entire land of Egypt” – it was because Moses was in Midyan.
The Holy One blessed be He said to them: ‘Tomorrow I will bring plagues upon them, and they will say: Pharaoh is sinning and we are suffering?’ When Israel was going to bring straw for production, the Egyptian would see him in his field and would break his shins; therefore, “the people scattered.”
“The taskmasters pressed, saying: Complete your work, each day’s matter on its day, as when there was straw” (Exodus 5:13).
“The taskmasters pressed, saying” – these were the wicked Egyptians who were pressing them and saying to them: “Complete your work.” But the foremen were not pressing them, as they were upright, and they would see them in great distress and would not press them.",
"“The foremen of the children of Israel, whom Pharaoh's taskmasters had set over them, were beaten, saying: Why have you not fulfilled your appointed task in making bricks both yesterday and today as previously?” (Exodus 5:14).
“The foremen of the children of Israel…were beaten” – from here you learn that they were upright, they dedicated themselves on behalf of Israel, and they suffered beatings to ease their situation. Therefore, they merited the divine spirit, as it is stated: “Gather to Me seventy men from the elders of Israel [whom you know to be elders of the people and their foremen]” (Numbers 11:16). The Holy One blessed be He said: They were beaten on their behalf; therefore, they will merit the divine spirit. They were appointed prophets over them.
“The foremen of the children of Israel came and cried to Pharaoh, saying: Why do you deal so with your servants. Straw is not given to your servants, and bricks they say to us: Make; and, behold, your servants are beaten, but the fault is in your own people.… The foremen of the children of Israel saw them in distress, when they said: Do not diminish from your bricks, each day’s matter on its day. They met Moses and Aaron, standing in their way, as they emerged from before Pharaoh” (Exodus 5:15–20).
“The foremen of the children of Israel came and cried.… Straw is not given to your servants.… The foremen of the children of Israel saw them in distress, when they said.… they met Moses and Aaron, standing” – six months later, the Holy One blessed be He appeared to Moses in Midyan and said to him: “Go, return to Egypt” (Exodus 4:19). Moses came from Midyan and Aaron from Egypt, and they encountered the foremen of Israel as they were emerging from before Pharaoh. What is “standing [nitzavim]”? Our Rabbis, of blessed memory, say: Datan and Aviram were with them, as it is written in their regard: “Datan and Aviram emerged standing [nitzavim]” (Numbers 16:27); they began cursing and blaspheming vis-à-vis Moses and Aaron.",
"“They said to them: May the Lord look upon you, and judge; as you have made our scent abhorrent in the eyes of Pharaoh, and in the eyes of his servants, to place a sword in their hand to kill us” (Exodus 5:21).
“May the Lord look upon you, and judge” – if you have truly come in the name of the Holy One blessed be He, may He judge between us and Pharaoh. But if you came at your own initiative, may the Lord judge between us and you.
“As you have made our scent abhorrent” – Rabbi Yoḥanan said: From the beatings that they would beat them, their scent was abhorrent. Rabbi Shimon ben Lakish said: Those whom they would place in the building would die, and their scent was abhorrent. Rabbi Ḥiyya said: This is analogous to a carcass that was placed in a corner and was covered with dirt, and its scent was not sensed. When someone came and uncovered it, its scent was sensed. So, they said to Moses: ‘Moses, there was a sense [lit. scent] among the Egyptians that we are destined to be delivered, and you came and exacerbated it.’
“To place a sword in their hand to kill us” – Rabbi Yehuda HaLevi son of Rabbi Shalom said: They said to Moses: ‘To what are we comparable? To a lamb that a wolf came to take it; the shepherd ran after it to rescue it from the mouth of the wolf. Between the shepherd and the wolf, the lamb is torn to pieces.’ So said Israel: ‘Moses, between you and Pharaoh we will die.’",
"“Moses returned to the Lord, and said: Lord, why have You harmed this people, why is it that You sent me?” (Exodus 5:22).
“Moses returned to the Lord, and said: Lord, why have You harmed this people?” – at that moment, Moses came and argued before the Holy One blessed be He. He said to Him: “Why have You harmed…” – what is: “Lord, why have You harmed”? According to the way of the world, when a flesh-and-blood person says to another: ‘Why are you doing so,’ [the latter] gets angry at him, yet Moses said to the Holy One blessed be He: “Why have You harmed this people”? Rather, this is what he said before the Holy One blessed be He: ‘I have taken the book of Genesis and read it. I saw the actions of the generation of the flood, and how they were judged; it was the attribute of justice. And the actions of the generation of the dispersion and of the Sodomites, and how they were judged; it was the attribute of justice. This people, what have they done that they were enslaved more than all past generations? If it is because our patriarch Abraham said: “How will I know that I will inherit it” (Genesis 15:8), and You said to him: “Know that your descendants will be strangers [in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years]” (Genesis 15:13), Esau and Ishmael are his descendants and they should have been enslaved like them. Even if so, He should have enslaved the generation of Isaac of the generation of Jacob, and not this people in my generation. And if You say why do I care – if so, why is it that You sent me?’
“Since I came to Pharaoh to speak in Your name, he has harmed this people; and You did not rescue Your people” (Exodus 5:23).
“Since I came to Pharaoh to speak in Your name, he has harmed…” – Rabbi Pinḥas HaKohen ben Ḥama said: He said before Him: ‘Your great name is mighty and awesome, and the entire world fears it. The wicked Pharaoh has heard Your name and sinned willfully.’ What is “You did not rescue”? Rabbi Yishmael says: You will certainly not rescue them. Rabbi Akiva says: I know that You are destined to rescue them, but You do not care about those who are under the building. At that moment, the attribute of justice sought to harm Moses, but since the Holy One blessed be He saw that he was speaking on behalf of Israel, the attribute of justice did not harm him.",
"“The Lord said to Moses: Now you will see what I will do to Pharaoh; for with a strong hand he will let them go, and with a strong hand he will drive them from his land” (Exodus 6:1).
“The Lord said to Moses: Now you will see what I will do to Pharaoh” – the wars with Pharaoh you will see, but you will not see the wars with the thirty-one kings [of Canaan], against whom Joshua your disciple will take revenge. From here you learn that it was now that Moses was sentenced that he would not enter the Land [of Israel].
"
],
[
"“God spoke to Moses and said to him: I am the Lord. I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by My name the Lord I did not make Myself known to them” (Exodus 6:2–3).
“God spoke to Moses and said to him: I am the Lord. I appeared to Abraham, to Isaac...” That is what is written: “I turned myself to behold wisdom and madness and folly; for who is the man who comes after the king to do what he already has done?” (Ecclesiastes 2:12). This verse is referring to Solomon and to Moses. How to Solomon? When the Holy One blessed be He gave the Torah to Israel, he gave positive mitzvot and prohibitions, and gave the king a few mitzvot, as it is stated: “Only he shall not accumulate horses for himself…and he shall not accumulate wives for himself, and his heart will not stray, and silver and gold he shall not greatly accumulate for himself” (Deuteronomy 17:16–17). Solomon rose and thought to outsmart the decree of the Holy One blessed be He. “He shall not accumulate [yarbe] wives for himself,” isn’t that so “his heart will not stray?” I will accumulate and my heart will not stray. At that moment, the yod that is in yarbe went up and prostrated itself before the Holy One blessed be He and said: ‘Master of the universe, didn’t You say that there will never be a letter negated from the Torah? Behold, Solomon is revoking me. Perhaps today he will negate one and tomorrow another, until the entire Torah is negated.’ The Holy One blessed be He said to it: ‘Solomon and one thousand like him will be negated, and not one calligraphical embellishment will I negate.’ From where He negated it [the letter yod] from the Torah, and it returned to the Torah? It is as it is stated: “As for Sarai your wife, you shall not call her by the name Sarai, as Sarah is her name” (Genesis 17:15). Where did it [the letter yod] return? “Moses called Hoshea bin Nun, Joshua” (Numbers 13:16).
Solomon, who considered negating a letter from the Torah, what is written about him? “The words of Agur ben Yakeh” (Proverbs 30:1) – who collected [iger] matters of Torah and expelled them [hekian]. “The utterance of the man to Itiel” (Proverbs 30:1), this matter that the Holy One blessed be He said: “He shall not accumulate wives,” He said only so “his heart will not stray.” “To Itiel” – who said: God is with me [iti El] and I will prevail. What is written about him? “It was when Solomon grew old, his wives led his heart astray” (I Kings 11:4).
Rabbi Shimon ben Yoḥai said: It would have been preferable for Solomon to have been a sewer cleaner than to have this verse written about him. That is why Solomon said about himself: “I turned myself to behold wisdom and madness and folly” (Ecclesiastes 2:12). Solomon said: ‘That which I [thought that I] have grown wise in matters of the Torah, and have shown myself that I know the wisdom of the Torah; that understanding and that knowledge were actually of madness and folly. Why? “For who is the man who comes after the king to do what he already has done?” (Ibid.). Who is it who has license to question the ways and the decrees of the King of kings, the Holy One blessed be He? Matters are shaped before Him; for everything that emerges from before Him, He has already consulted with the heavenly entourage, and has informed them of the matter, so that they all will know and attest that His ruling is a ruling of truth and His decrees are truth and everything of His is done wisely. Thus it says: “Every word of God is refined” (Proverbs 30:5); and it says: “This matter is by the decree of the watchers, [and the sentence by the word of the holy ones; to the extent that the living may know that the Most High rules in the kingdom of men, and gives it to whoever He will, and raises over it the lowest of men]” (Daniel 4:14). Because I questioned His actions, I failed.’
How is it [the verse in Ecclesiastes 2:12] stated about Moses? The Holy One blessed be He had already informed Moses that Pharaoh would not allow them to go, as it is stated: “I know that the king of Egypt will not allow you to go” (Exodus 3:19), “and I will harden his heart” (Exodus 4:21). Moses did not keep this matter in mind, and thought to outsmart the decree of the Holy One blessed be He, and began saying: “Why have You harmed this people?” (Exodus 5:22); he began arguing before Him . About this it is stated that this wisdom and knowledge of Moses was of madness and folly, “For who is the man who comes after the king,” – how could he question the ways of the Holy One blessed be He “to do what he already has done?” – after He had already revealed to him that He is destined to harden his [Pharaoh’s] heart in order to punish him for his enslaving them with hard labor? For this thing, the attribute of justice sought to harm Moses. That is what is written: “God [Elohim] spoke to Moses” (Exodus 6:2). Because the Holy One blessed be He observed that it was due to the suffering of Israel that he spoke in that manner, He reconsidered and treated him with the attribute of mercy. That is what is written: “He said to him: I am the Lord [Y-H-V-H] (Exodus 6:2).”",
"Another explanation: “God spoke to Moses” – that is what is written: “For oppression will turn a wise man into a fool, and a gift destroys understanding” (Ecclesiastes 7:7). When a wise man engages in many matters, they confuse him, [hindering him] from wisdom, and “a gift destroys understanding” – from the Torah that was given as a gift in the heart of man. Alternatively, “for oppression will turn a wise man into a fool” – one who occupies himself with the needs of the community forgets his learning. Rabbi Yehoshua ben Levi said: Rabbi Yehuda ben Pedaya taught me sixty halakhot about a plowed over grave and all of them have been forgotten by me because I occupied myself with the needs of the community.
Rabbi Yehuda bar Simon said: “For oppression will turn a wise man into a fool” – that is Moses. The oppression that Datan and Aviram oppressed him, “will turn a wise man into a fool,” confused him. “A gift [matana] destroys understanding” – can you entertain the thought that Moses would deliberately lose his wisdom? Rather, they provoked him and said to him: “May the Lord look upon you, and judge” (Exodus 5:21). He, too, became angry and said: “Since I came to Pharaoh [to speak in Your name, he has harmed this people, and You did not deliver Your people]” (Exodus 5:23). The Holy One blessed be He said to him: ‘I had it written about you that you are humble, and you become angry and question My words; by your life, you should know, as it is stated: “The end of a matter is better than its beginning” (Ecclesiastes 7:8). The ultimate fate of Israel is better that the beginning that I gave them in Egypt, as it is stated: “The Lord said to Moses: Now you will see”’ (Exodus 6:1). At that moment, the attribute of justice sought to harm him, as it is stated: “God [Elohim] spoke to Moses.” The Holy One blessed be He said to him: Am I flesh and blood in My attributes that I do not show mercy? That is what is written: I am the Lord [Y-H-V-H].” Rabbi Yosei bar Rabbi Ḥanina said: “God [Elohim]” vis-à-vis the Egyptians, “the Lord [Y-H-V-H]” vis-à-vis Israel.",
"Another interpretation: “God spoke to Moses” – Rabbi Meir said: This is analogous to a flesh and blood king who was marrying off his daughter. He summoned a villager to serve as an intermediary between them [the king and his prospective son-in-law’s family]. He [the villager] began speaking presumptuously with him [the king]. The king said: ‘Who caused you to be so arrogant? Surely it was me, who appointed you intermediary.’ Likewise, the Holy One blessed be He said to Moses: ‘Who caused you to speak these words? It was I, who elevated you.’ Rabbi Yehuda said: So said Moses: ‘When You said to me: “Go now, and I will send you to Pharaoh” (Exodus 3:10), You said to me that you are destined to deliver them with the attribute of mercy. Perhaps by the time I came it was transformed into the attribute of justice.’ The Holy One blessed be He said to him: “I am the Lord.” I remain in the attribute of mercy; that is: “And said to him: I am the Lord.” ",
"“I appeared to Abraham” – The Holy One blessed be He said to Moses: ‘Alas for those who are lost and are not present. Many times I have revealed Myself to Abraham, Isaac, and Jacob as God Almighty, but I did not make known to them that My name is the Lord as I made known to you, yet they did not question My ways. I said to Abraham: “Arise, walk through the length and the breath of the land…” (Genesis 13:17). He sought to bury Sarah and did not find a place until he purchased it, and he did not question My ways. I said to Isaac: “Reside in this land… [for I will give all these lands] to you and your descendants…” (Genesis 26:3). He sought to drink water but did not find, but rather, “the shepherds of Gerar quarreled with Isaac's shepherds, [saying: The water is ours…]” (Genesis 26:20) and he did not question My ways. I said to Jacob: “The land on which you lie [I will give to you and to your descendants]” (Genesis 28:13). He sought a place to pitch his tent but did not find until he purchased one for one hundred kesita, and he did not question my ways, and did not ask Me what My name is, as you asked.’
‘But you, at the beginning of [receiving] My mission you said to Me: What is Your name? In the end, you said: “Since I came to Pharaoh [to speak in Your name, he has harmed this people, and You did not deliver Your people]” (Exodus 5:23). Regarding that, it is stated: “I have also established My covenant…[to give them the land of Canaan…]” (Exodus 6:4), that it was given to them, as I said to them that I would give the land to them, and they did not question Me. “Moreover, I have heard the cry of the children of Israel” (Exodus 6:5) – because they did not question Me, even though Israel in that generation were not conducting themselves properly, I heard their cry because of the covenant that I had established with their ancestors.’ That is what is written: “And I have remembered My covenant” (Exodus 6:5).
“Therefore say to the children of Israel: I am the Lord, and I will take you out from under the burdens of the Egyptians, and I will deliver you from their labor, and I will redeem you with an outstretched arm, and with great judgments. And I will take you to Me as a people, and I will be to you a God; and you shall know that I am the Lord your God, who brings you out from under the burdens of Egypt ” (Exodus 6:6-7).
“Therefore [lakhen] say to the children of Israel” – lakhen is nothing other than the language of oath-taking, as it is stated: “Therefore [velakhen] I took an oath to the house of Eli” (I Samuel 3:14). The Holy One blessed be He took an oath that He would redeem them, so that Moses would not fear that perhaps the attribute of justice would delay their redemption.
“I will take you out from under the burdens of the Egyptians…” There are four redemptions here: “I will take out…I will deliver…I will redeem…I will take,” corresponding to the four decrees that Pharaoh decreed against them. Corresponding to them, the Sages instituted four cups on Passover eve, to fulfill what is stated: “I will raise the cup of salvation and call upon the name of God” (Psalms 116:13).
“And I will bring you into the land about which I raised my hand, to give it to Abraham, to Isaac, and to Jacob; and I will give it to you as a heritage; I am the Lord” (Exodus 6:8).
“And I will bring you into the land about which I raised my hand.” I will do for them what I said to your ancestors – that I would give them the Land, and they would inherit it by their [the forefathers] merit.",
"“Moses spoke so to the children of Israel, but they did not heed Moses because of lack of spirit, and because of hard labor” (Exodus 6:9).
“Moses spoke so to the children of Israel, but they did not heed Moses…” It was difficult for them to forsake idol worship. So explains Ezekiel and says: “Each man, cast away the detestable objects of his eyes, and do not defile yourselves with the idols of Egypt” (Ezekiel 20:7). See what is written: “Each man did not cast away his detestable objects and they did not forsake the idols of Egypt” (Ezekiel 20:8).
“Come speak to Pharaoh king of Egypt, and he will let the children of Israel go out of his land” (Exodus 6:11).
“Come speak to Pharaoh king of Egypt.” The parable says: “From the acacia tree there is pleasure only when it is cut.” “Moses spoke [vayedaber] before the Lord [saying: Behold, the children of Israel did not heed me. How will Pharaoh heed me, as I have obstructed lips?”] (Exodus 6:12). "
],
[
"“The Lord spoke to Moses and to Aaron, and commanded them concerning the children of Israel and concerning Pharaoh king of Egypt, to take the children of Israel out of the land of Egypt” (Exodus 6:13).
“The Lord spoke to Moses and to Aaron, and commanded them concerning the children of Israel” – that is what is written: “In all toil there is profit, but the talk of the lips brings only lack” (Proverbs 14:23). For all matters in which a person expends effort for the sake of Torah, he is rewarded. Could it be so even in matters of futility? The verse states: “But the talk of the lips brings only lack.”
You find that Joseph was deserving to be placed in prison for only ten years because he slandered his ten brothers; but because he said to the butler: “If only you remember me with you…and mention me to Pharaoh” (Genesis 40:14), two additional years were added for him, as it is stated: “It was at the end of two years” (Genesis 41:1). Likewise you find in Moses’s regard; initially, he was worthy to have the divine speech commune with him by himself, but because he said: “Please…send by means of whom You will send” (Exodus 4:13), it was stated to him: “Is there not Aaron your brother the Levite?” (Exodus 4:14). Here, too, “[Moses spoke before the Lord saying:] Behold, the children of Israel did not heed me…” (Exodus 6:12); he was worthy to have all the miracles performed through him, but because of this the divine speech communed with [both] him and Aaron, as it is stated: “The Lord spoke to Moses and to Aaron.”",
"That is what is written: “Behold, all these God will do, twice, three times to a man” (Job 33:29). Three times He waits for a person; if he repents, excellent, and if not, He brings upon him [punishment] for the first ones. Likewise, you find that when the Holy One blessed be He said to Moses: “Go, and I will send you to Pharaoh” (Exodus 3:10), initially he said: “But they will not believe me” (Exodus 4:1), then he said: “I am not a man of words” (Exodus 4:10), then he said: “Please…send by means of whom You will send” (Exodus 4:13). These are three times. Since he did not recant, and said: “Behold, the children of Israel did not heed me” (Exodus 6:12), the divine speech communed with Aaron with him; that is what is written: “The Lord spoke to Moses and to Aaron.”",
"“And commanded them concerning the children of Israel…” – the Holy One blessed be He said to them: ‘My children are naysayers, they are irritable, they are burdensome. Accept it upon yourself in full knowledge that they will curse you [and] they will stone you with stones.’
“And concerning Pharaoh king of Egypt, to take the children of Israel out of the land of Egypt” – the Holy One blessed be He said to them: ‘Treat him with deference and accord respect to royalty, even though I must execute justice against him.’ Moses did so, as it is stated: “All these servants of yours will come down to me [and will bow down to me, saying: Leave, you and all the people who are with you]” (Exodus 11:8). He did not say it about him, but only about his servants, even though he should have said: ‘You and your king,’ as [Pharaoh] himself came, as it is stated: “Pharaoh rose at night, [he and all his servants.… He called for Moses and Aaron by night and said: Rise, go out from among my people]” (Exodus 12:30–31). The reason he did not mention him was in order to accord respect to royalty. Rabbi Yaakov says: What is “and commanded them”? The Holy One blessed be He said: ‘Include the leaders among them with you,’ as you find written thereafter: “These are the heads of their fathers’ houses” (Exodus 6:14).",
"Another interpretation: “Concerning Pharaoh king of Egypt” – Rabbi Levi said: This is analogous to a king who had an orchard and he planted non-fruit-bearing trees and fruit trees in it. His servants said to him: ‘What pleasure do you get from these non-fruit-bearing trees?’ He said to them: ‘Just as I need fruit trees, so too I need the non-fruit-bearing trees, as were it not for the non-fruit-bearing trees, with what would I make bathhouses and furnaces?’ That is why it says: “Concerning the children of Israel and concerning Pharaoh” – just as the praise of the Holy One blessed be He rises to Him from the Garden of Eden from the mouths of the righteous, so too it rises from Gehenna from the mouths of the wicked, as it is stated: “They pass through a valley of tears, they render it a place of springs” (Psalms 84:7). What is “they render it a place of springs”? They shed tears like springs until they cool Gehenna with their tears. The praise rises from there, as it is stated: “Blessings cover the early rain [moreh]” (Psalms 84:7). What do they say? Rabbi Yoḥanan said: You have said well, You have judged well, You have purified well, You have impurified well, You have condemned well, You have taught well, and You have ruled well.
The Garden of Eden is destined to shout and say: Give me the righteous, I have no interest in the wicked, as it is stated: “I hate those who regard empty folly” (Psalms 31:7). Whom do I seek? Those who trusted in Your name, as it is stated: “But I trust in the Lord” (Psalms 31:7).
Gehenna is destined to shout and say: I have no interest in the righteous. Whom do I seek? The wicked: “Empty folly,” those who engage in folly. The Holy One blessed be He says: ‘Give this one the righteous and this one the wicked,’ as it is stated: “The leech has two daughters” (Proverbs 30:15).",
"“These are the heads of their fathers' houses; the sons of Reuben the first-born of Israel: Ḥanokh, and Palu, Ḥetzron, and Karmi. These are the families of Reuben” (Exodus 6:14).
“These are the heads of their fathers’ houses” Shir HaShirim Rabba 4:7>.
“Aaron took for himself Elisheva, daughter of Aminadav, sister of Naḥshon, as a wife; she bore him Nadav and Avihu, Elazar and Itamar” (Exodus 6:23).
“Aaron took for himself Elisheva, daughter of Aminadav” – from the fact that it says “daughter of Aminadav,” do I not know that she was the sister of Naḥshon? Rather, it is to teach you that anyone who marries a woman should examine her brothers. We similarly learned that most sons resemble the brothers of the mother.
“Elazar, Aaron's son, took for himself from the daughters of Putiel as a wife; and she bore him Pinḥas. These are the heads of the fathers' houses of the Levites according to their families” (Exodus 6:25).
“Elazar, Aaron's son, took for himself from the daughters of Putiel…” – it is not stated: Daughter of Putiel, but rather, “from the daughters of Putiel,” as his wife was from two families, from the tribe of Joseph, who overcame [pitpet] his evil inclination, and from the other side she came from Yitro, who fattened [pitem] calves for idol worship.
“This is Aaron and Moses, to whom the Lord said: Take the children of Israel out of the land of Egypt according to their hosts. It was they who spoke to Pharaoh king of Egypt, to take the children of Israel out of Egypt. This is Moses and Aaron.” (Exodus 6:26–27).
“This is Aaron and Moses” – “It was they who spoke.”"
],
[
"“It was on the day when the Lord spoke to Moses in the land of Egypt” (Exodus 6:28).
“The Lord said to Moses: See, I have set you as god to Pharaoh; and Aaron your brother will be your prophet” (Exodus 7:1).
“It was on the day when the Lord.… The Lord said to Moses: See, I have set you as god to Pharaoh” – that is what is written: “Lift your heads, gates” (Psalms 24:7). Solomon recited this verse when he was taking the Ark into the Holy of Holies. He crafted an Ark that was ten cubits [wide]. When he arrived at the entrance of the Temple, the entrance was ten cubits and the Ark was ten cubits, and ten cubits are unable to enter into ten cubits. Moreover, they were carrying it [and there was certainly not enough space for those bearing the Ark to enter]. When he came to take it in, he was unable to do so. Solomon stood and was embarrassed and did not know what to do. He began praying before the Holy One blessed be He.
What did Solomon do? Our Rabbis, of blessed memory, say: He went and brought David’s coffin, and said: “Lord, God, do not turn away the face of Your anointed” (II Chronicles 6:42). Rabbi Berekhya said in the name of Rabbi Ḥelbo: At that moment, David came alive, as you may expound [from the verse]: “Lord, You took up my soul from the grave, you kept me alive so I would not descent into the pit” (Psalms 30:4). Solomon was saying: ‘Master of the universe, do so due to the merit of this one,’ as it is stated: “Remember the kindnesses of David Your servant” (II Chronicles 6:42). Immediately, [his prayer] was answered. What is written thereafter? “When Solomon finished praying, fire came down from the heavens and consumed the burnt offering and the offerings, and the glory of the Lord filled the house” (II Chronicles 7:1). The Divine Spirit was shouting and saying: “I praise the dead who are already dead more than the living who are still alive” (Ecclesiastes 4:2).
Solomon began saying: “Lift your heads, gates, and be uplifted, everlasting doors; and the King of glory will come” (Psalms 24:7). The gates said to him: “Who then is the King of glory?” (Psalms 24:10). He said to them: “The Lord of Hosts; He is the king of glory. Selah” (Psalms 24:10). When he said this to them, they were immediately calmed. Had it not been so, they would have attempted to crush his skull to kill him.
Another interpretation: “Who then is the King of glory?” – why did he call the Holy One blessed be He the King of glory? It is because He allots glory to those who fear Him. How so? A king of flesh and blood, one does not ride his horse and one does not sit on his throne. But the Holy One blessed be He seated Solomon on His throne, as it is stated: “Solomon sat on the throne of the Lord as king” (I Chronicles 29:23), and He had Elijah ride on His horse. What is the horse of the Holy One blessed be He? It is the whirlwind and the storm, as it is stated: “The Lord, in the whirlwind and in the storm is His way, and the clouds are the dust of His feet” (Nahum 1:3). And it is written: “Elijah went up by the whirlwind to the heavens” (II Kings 2:11).
A king of flesh and blood, one does not use his scepter; but the Holy One blessed be He passed His scepter to Moses, as it is stated: “Moses took the staff of God in his hand” (Exodus 4:20). A king of flesh and blood, one does not wear his crown; but the Holy One blessed be He is destined to place His crown on the messianic king. What is the crown of the Holy One blessed be He? It is the finest gold, as it is stated: “His head is the finest gold; his locks are curled, black as a raven” (Song of Songs 5:11), and it is written: “You set a crown of fine gold on his head” (Psalms 21:4). A king of flesh and blood, one does not don his garments; but Israel dons the garments of the Holy One blessed be He. What are the garments of the Holy One blessed be He? Strength, as it is stated: “The Lord is clothed, He had girded Himself with strength” (Psalms 93:1). He gave it to Israel, as it is stated: “The Lord will give strength to His people; the Lord will bless His people with peace” (Psalms 29:11).
A king of flesh and blood, one is not called by his name, [such as] Caesar Augustus, and one who is called by his name, they would execute him; but the Holy One blessed be He called Moses by His name, as it is stated: “See, I have set you as god to Pharaoh.” The Holy One blessed be He said to Moses: ‘The wicked Pharaoh made himself a god, as it is stated: “My river is mine, and I have made it for myself” (Ezekiel 29:3); therefore, he will see you and say: This is a god.’",
"Pharaoh was one of four people who rendered themselves deities and [thereby] caused themselves harm, and they are: Ḥiram, Nebuchadnezzar, Pharaoh, and Yoash king of Judah. Ḥiram, from where is it derived? It is as it is stated: “Say to the prince of Tyre…and you said: I am a god” (Ezekiel 28:2). From where is it derived that he destroyed himself? It is as it is stated: “Your heart was elevated because of your beauty, you have corrupted your wisdom by reason of your brightness; I have cast you to the ground, I have placed you before kings to gaze upon you” (Ezekiel 28:17).
Nebuchadnezzar, from where is it derived that he rendered himself a deity? It is as it is written: “I will ascend above the heights of the clouds; I will be like the Most High” (Isaiah 14:14). The Holy One blessed be He said to him: “Yet you shall be brought down to the grave, to the depths of the pit” (Isaiah 14:15). What did the Holy One blessed be He do to him? He exiled him to the wilderness while he was still reigning, and fed him grass like animals [eat], as it is stated: “And ate grass like oxen” (Daniel 4:30). And the animals and the beasts would see him in the image of a female, as it is stated: “And the destruction of the beasts, which made them afraid [yeḥitan]; because of men's blood, and for the violence done to the land, to the city…” (Habakkuk 2:17), similar to the matter that is stated: “You shall not marry [titḥaten] them” (Deuteronomy 7:3). Nevertheless, “a man’s heart was given to it” (Daniel 7:4), as it is written: “And at the end of the days I, Nebuchadnezzar, lifted my eyes to the heavens, and my understanding returned to me” (Daniel 4:31).
Pharaoh, from where is it derived that he rendered himself a deity? It is as it is stated: “My river is mine, and I have made it for myself” (Ezekiel 29:3). The Holy One blessed be He delivered him into the hand of his enemies, as it is stated: “So said the Lord: Behold, I will give Pharaoh Ḥofra king of Egypt [into the hand of his enemies and into the hand of those who seek his life]” (Jeremiah 44:30). What is Ḥofra? It is similar to the matter that is stated: “He shall loosen [ufara] the hair on the woman’s head and put the meal offering of memorial in her hands” (Numbers 5:18), and it is written: “On that day, Egypt will be like women” (Isaiah 19:16).
Yoash, from where is it derived that he rendered himself a deity? It is as it is written: “After the death of Yehoyada the princes of Judah came and prostrated themselves before the king; then the king listened to them” (II Chronicles 24:17). What is “and prostrated themselves before the king”? It is that they rendered him a deity. They said to him: ‘Were you not a god, you would not have emerged from the Holy of Holies after seven years.’ He said to them: ‘This is so.’ He accepted upon himself to be rendered a deity, and engendered his demise, as it is stated: “It was at the turn of the year that the Aramean army rose against him” (II Chronicles 24:23), and it is written: “They executed judgment [shefatim] upon Yoash” (II Chronicles 24:24). Do not read it as shefatim, but rather as shefutim, and it is written: “When they departed from him, as they left him with great diseases…he died…but they did not bury him in the burials of the kings” (II Chronicles 24:25).
What caused Pharaoh to be stricken? It is because he said: “My river is mine, and I have made it for myself.” That is why the Holy One blessed be He said to Moses: “See, I have set you as god to Pharaoh.” “For one higher than the high is watching, and there are higher than they” (Ecclesiastes 5:7). Go and render he who rendered himself a deity despicable in the world, because he elevated himself, as it is stated: “He sees all the elevated, He is king over all the despicable” (Job 41:26). Does He see only the elevated, and the lowly He does not see? But is it not written: “The eyes of the Lord, they range over the entire earth” (Zechariah 4:10)? Rather, Rabbi Berekhya said: These are the haughty who render themselves deities, and the Holy One blessed be He renders them despicable in the world.
Likewise, Sennacherib was haughty and was rendered despicable in the world, as it is stated: “It was that night, the angel of the Lord emerged, and smote in the camp of the Assyrians one hundred and eighty-five thousand” (II Kings 19:35) men. That is why it is written: “He sees all the elevated”; the Holy One blessed be He shows the despicableness of the haughty to all beings.
The Holy One blessed be He said: “Can a man hide himself in secret places and I will not see him? – says the Lord” (Jeremiah 23:24). Rabbi Binyamin bar Levi said: [God says:] If a person sits in the corner and engages in Torah study, I display him to the people. If a person conceals himself for idol worship, I display him to the people, as it is stated: “Can a man hide himself in secret places and I will not see him?” Rabbi Ḥama bar Ḥanina said: [God says:] I fill the upper and the lower worlds with him, and show his degradation to the people. That is why the Holy One blessed be He said to Moses: “See, I have set you as god to Pharaoh.”",
"‘Go and exact retribution from him’ – he said to Him: ‘How will I bring upon him ten plagues?’ He said to him: “You shall take in your hand this staff” (Exodus 4:17). Rabbi Yehuda said: The weight of the staff was forty se’a, and it was made of sapphire, and the ten plagues were etched on it in acronym form, detzakh adash be’aḥav. The Holy One blessed be He said to him: ‘In this order, bring the plagues upon him.’
“And Aaron your brother will be your prophet” – just as the lecturer sits and lectures and the amora speaks before him, so too, “you shall speak everything that I command you; and Aaron your brother will speak to Pharaoh” (Exodus 7:2), and all the matters were accomplished by the two of them, as it is stated: “Moses and Aaron performed all these wonders” (Exodus 11:10)."
],
[
"“When Pharaoh will speak to you, saying: Provide a wonder for you; then you shall say to Aaron: Take your staff, and cast it before Pharaoh, it will become a serpent” (Exodus 7:9).
“When Pharaoh will speak to you” – Rabbi Pinḥas HaKohen bar Ḥama began: “Declaring the end from the beginning, and from ancient times matters that have not been done; saying: My counsel will stand, and all My desire I will do” (Isaiah 46:10) – the Holy One blessed be He declares at the beginning what will be at the end, as He says to Moses: “This people will rise, and go astray after the foreign gods of the land” (Deuteronomy 31:16), which they were destined to do after the death of Joshua: “And they will forsake Me, and breach My covenant” (Deuteronomy 31:16); “they forsook the Lord and did not worship Him” (Judges 10:6). That is “declaring the end from the beginning.”
Rabbi Pinḥas HaKohen bar Ḥama said: Anyone who reads this verse thinks that perhaps there is a dispute on High, as He says: “My counsel will stand [and all My desire I will do].” What is “and all My desire I will do”? It is that He desires to vindicate His creations, as it is stated: “The Lord desires for the sake of His righteousness, to make the Torah great and glorious” (Isaiah 42:21), and does not seek to condemn any creature, as it is stated: “I have no desire in the death of the wicked, but that the wicked repent from his way and live” (Ezekiel 33:11). Therefore, it is stated: “And all My desire I will do.” Likewise you find that the Holy One blessed be He told Moses the end from the beginning; it is not written: If Pharaoh will speak to you, but rather, “when [Pharaoh] will speak”; he is destined to say this to you.
Rabbi Yehuda ben Rabbi Shalom said: He is speaking appropriately: “Provide a wonder for you.” Likewise, you find with Noah, after all the miracles that the Holy One blessed be He performed for him in the ark, and He took him out of it, He said to him: “And the waters shall no more become a flood to destroy all flesh” (Genesis 9:15). [Noah] began asking for a sign, until the Holy One blessed be He said to him: “I have set My rainbow in the cloud” (Genesis 9:13); if the righteous Noah asked for a sign, all the more so, the wicked Pharaoh [would].
Likewise, you find with Hezekiah, when Isaiah came and said to him: “So says the Lord…I will heal you; on the third day you will go up to the house of the Lord” (II Kings 20:5), he began asking for a sign, as it is stated: “Hezekiah said…what is the sign that the Lord will heal me, and that I will go up to the house of the Lord on the third day?” (II Kings 20:8). If the righteous Hezekiah asked for a sign, all the more so, the wicked Pharaoh [would].
Ḥananya, Mishael, and Azarya, when they descended into the fiery furnace, they descended only with a sign. How so? “Not to us, Lord, not to us” (Psalms 115:1), said Ḥananya. “To Your name give glory” (Psalms 115:1), said Mishael. “For Your kindness and for Your truth” (Psalms 115:1), said Azarya. Gabriel was answering after them: “Why should the nations say: Where [now is their God?]” (Psalms 115:2). Once this became fluent in their mouths all night, they took that as a sign and descended.
If you cannot learn it from here, learn it from another source, as it is written: “Hear now, Yehoshua the High Priest, you and your counterparts who sit before you; as they are men of a sign” (Zechariah 3:8). Who were they? Rabbi Yehuda ben Rabbi Shalom said: They were Ḥananya, Mishael, and Azarya, for whom this sign was performed. If the righteous seek a sign, all the more so, the wicked [Pharaoh would].",
"“Then you shall say to Aaron: Take your staff” – that is what is written: “The staff of Your strength the Lord will send from Zion” (Psalms 110:2). The Holy One blessed be He subjugates the wicked only with a staff. Why? It is because they are likened to dogs, as it is stated: “They return in the evening, they howl like a dog” (Psalms 59:15); just as it is the way of a dog to be beaten with a staff, so too, they are beaten. That is why it is stated: “The staff of Your strength” – the Holy One blessed be He said: Pharaoh is wicked. If he says to you: “Provide a wonder for you,” beat him with a staff, as it is stated: “Say to Aaron: Take your staff” (Exodus 7:19).",
"“Cast it before Pharaoh, it will become a serpent” – we learned [regarding] one who stands in prayer: Even if the king greets him, he should not respond to him; and even if a serpent is wrapped around his heel, he should not interrupt [his prayer] (Mishna Berakhot 5:1). What did the Sages see that led them to liken the wrapping of a serpent to the kingdom of Egypt? Rabbi Shimon ben Pazi said: It is as it is written: “Its sound will go like a serpent” (Jeremiah 46:22); just as a serpent hisses and kills, so too, the Egyptian kingdom hisses and kills, as it places one in prison, falsely accuses him, and kills him. Alternatively, what did the Holy One blessed be He see that led Him to liken the kingdom of Egypt to a serpent? Just as a serpent is curved [me’ukam], so too, the kingdom of Egypt acts deceitfully. Therefore, the Holy One blessed be He said to Moses: Just as a serpent is curved, so too Pharaoh is deceitful [me’ukam]. When he comes to be deceitful, tell Aaron, and he shall raise the staff before him, as though to say: With this you will be struck.",
"Another interpretation: Why did He say to them the miracle of the serpent? It is because Pharaoh was likened to a serpent, as it is stated: “[Thus says the Lord God: Behold, I am against you, Pharaoh, king of Egypt,] the great serpent that lies in the midst of his rivers” (Ezekiel 29:3). When Moses would exit from Pharaoh, [Pharaoh] would say: If the son of Amram will come to me, I will behead him, I will hang him, I will burn him. When Moses would enter, immediately, Pharaoh became a staff.",
"“Moses and Aaron came to Pharaoh and they did so, as the Lord commanded; Aaron cast his staff before Pharaoh and before his servants and it became a serpent” (Exodus 7:10).
“Moses and Aaron came to Pharaoh” – should not Aaron have entered first, as he was greater in years than him? Why Moses? It is because he was greater than him in Egypt, as it is stated: “The man, Moses, too, was very great [in the land of Egypt]” (Exodus 11:3). Alternatively, because the Holy One blessed be He rendered Moses as god over Aaron, as it is stated: “And you will be to him as god” (Exodus 4:16), and it is appropriate for the master to enter first.
“And they did so, as the Lord commanded” – in that they did not do so until Pharaoh requested a wonder, just as the Holy One blessed be He said. At that moment, “Aaron cast his staff.”",
"“Pharaoh also called for the wise men and the sorcerers; and they too, the magicians of Egypt, did so with their spells” (Exodus 7:11).
“Pharaoh also called for the wise men and the sorcerers.” At that moment, Pharaoh began laughing at them and clucking at them like a hen, saying to them: ‘Are these the signs of your God? The way of the world is that people bring merchandise to a place that needs it. Do they bring fish brine to Spain, fish to Akko? Do you not know that all sorcery is in my control?’ Immediately, he sent and brought children from their schools, and they too performed this [wonder]. Moreover, he called his wife and she did so, as it is stated: “Pharaoh also [gam] called.” What is gam? It is that he called even his wife and she did so. “They too [gam], the magicians of Egypt, did so.” What is gam? It is that he called even four- and five-year-old children, and they did so.",
"“Each man cast his staff, and they became serpents, and Aaron's staff swallowed their staffs” (Exodus 7:12).
“Each man cast his staff” – Yoḥani and Mamre said to Moses: ‘Are you taking straw to Ofriyim?’ He said to them: ‘To a city of vegetables take vegetables.’
“Aaron's staff swallowed their staffs” – that is what is written: “A fool expends all his spirit; but a wise man stills it within him” (Proverbs 29:11). The fool expresses his claims all at once when he comes to quarrel with another, while the wise man ultimately marginalizes him. Alternatively: “A fool expends all his spirit” – this wicked one, after he finishes expressing his entire counsel, the Wise One of the world “stills it within him.”
As you find with Aḥashverosh, who stood and abrogated work on the Temple; that is why he ruled over only half the world. What is written in his regard? “With his display of the wealth of his glorious kingdom [and the honor of his splendid majesty, for many days; one hundred and eighty days]” (Esther 1:4). Our Rabbis, of blessed memory, said: He would show them six hidden treasures on each and every day, one unlike the other, and then he would send them to all the prominent members of the kingdom. Rabbi Ḥiyya bar Abba says: He showed the various expenditures. Rabbi Levi says: He showed then the priestly vestments; here it is stated: “His splendid majesty” (Esther 1:4), and there it is stated: “You shall make holy garments for Aaron your brother [for glory and for splendor]” (Exodus 28:2). Just as splendor stated there refers to the vestments of the High Priest, so too, splendor stated here refers to the vestments of the High Priest. “But a wise man stills it within him” – the Holy One blessed be He subverted his counsel, and he killed Vashti.
Another interpretation: “A fool expends all his spirit” – this is Pharaoh, who was mocking the Holy One blessed be He, as he believed that what Moses and Aaron had done was [achieved by] sorcery, and he called all the members of his household to do what they had done. That is “A fool expends all his spirit” – this is Pharaoh. “But a wise man stills it within him” – this is the Holy One blessed be He, as it is stated: “Wise of heart and mighty in strength” (Job 9:4). At that moment the Holy One blessed be He said: If the serpent will swallow the serpents of the Egyptians, it is the way of the world, a serpent swallowing a serpent. Rather, let it return to its original state and swallow the serpents. What is “And Aaron's staff swallowed their staffs”? Rabbi Elazar said: It was a miracle within a miracle; it teaches that the staff returned to its original form of a staff and swallowed them. When Pharaoh saw this, he was astonished and said: What if he were to say to the staff: Swallow Pharaoh and his throne; would it then swallow him?
Rabbi Yosei bar Rabbi Ḥanina said: A great miracle was performed to the staff, as even though it swallowed all the staffs that they had cast, which were numerous enough to fill ten omer, it did not thicken. Anyone who saw it would say: This is Aaron’s staff. From here on, Aaron’s staff was a positive sign with which to perform miracles and wonders throughout the generations.
",
"“Pharaoh's heart was hardened, and he did not heed them, as the Lord had spoken. The Lord said to Moses: Pharaoh's heart is stubborn, he refuses to let the people go. Go to Pharaoh in the morning; behold, he goes out to the water; and you shall stand by the Nile bank to meet him; and the staff that was transformed into a serpent you shall take in your hand (Exodus 7:13–15).
“Pharaoh’s heart was hardened.… The Lord said to Moses: Pharaoh’s heart is stubborn [kaved]” – he is angry. Just as the liver [kaved] becomes angry, so, too, this one’s heart became like a liver; he does not understand, he is a fool: “As anger rests in the bosom of fools” (Ecclesiastes 7:9). With what do you chastise the fool? With a staff, as it is stated: “A rod to the back of fools” (Proverbs 26:3). Moses, too, chastised Pharaoh with a staff, as it is stated: “and the staff that was transformed into a serpent [you shall take in your hand].”
Another interpretation: “Pharaoh’s heart is stubborn [kaved]” – the Holy One blessed be He said to him: Wicked one, with the expression with which you honored yourself, with the same expression I will be honored at your expense, as it is stated: “When I have gained honor [behikavedi] through Pharaoh” (Exodus 14:18).
“Go to Pharaoh in the morning; behold, he goes out to the water” – he would go out to the water only in the morning, because that wicked one would boast and assert that he was a deity and did not need to relieve himself; therefore, he would go out in the morning. Catch him in the morning when he needs to relieve himself. “And the staff that was transformed into a serpent you shall take in your hand” so that he will be afraid of it.",
"“You shall say to him: The Lord, God of the Hebrews, has sent me to you, saying: Let My people go, and they will serve Me in the wilderness; and, behold, you have not heeded until now. So said the Lord: With this you will know that I am the Lord. Behold, I will strike with the staff that is in my hand on the water that is in the Nile, and it will be turned into blood” (Exodus 7:16–17).
“You shall say to him: The Lord, God of the Hebrews.… So said the Lord: With this you will know” – this is what is written: “Behold, God is exalted in His power, who is a teacher like Him?” (Job 36:22). It is the way of the world that when a human being seeks to bring harm to his enemy, he brings it upon him suddenly so he will not sense it [is coming]; but the Holy One blessed be He forewarned Pharaoh for each and every plague so he would repent; this is what is written: “With this you will know that I am the Lord”; “Behold, I will strike all your borders with frogs (Exodus 7:27); “send and gather” (Exodus 9:19).
“On the water that is in the Nile, and it will be turned into blood” – why was the water afflicted first with blood? It is because Pharaoh and the Egyptians worshipped the Nile. The Holy One blessed be He said: I will smite the god first and then his people. This is a folk parable: Smite the gods and the priests will be afraid. Likewise it says: “The Lord will reckon with the host of the high heavens on high,” and after that, [“the kings of the earth upon the earth”] (Isaiah 24:21).",
"“The fish that are in the Nile will die and the Nile will become foul; and the Egyptians will loathe to drink water from the Nile. The Lord said to Moses: Say to Aaron: Take your staff, and stretch your hand over the water of Egypt, over their rivers, over their streams, and over their ponds, and over all their pools of water, and they will become blood; and there will be blood throughout the entire land of Egypt, and in the wood and in the stone vessels” (Exodus 7:18–19).
“The fish that are in the Nile will die.… The Lord said to Moses: Say to Aaron.” Rabbi Tanḥum said: Why was the water not afflicted by Moses? The Holy One blessed be He said to him: ‘The water that protected you when you were cast into the Nile, it is not appropriate for it to be afflicted by you. By your life, it will be afflicted only by Aaron.’
“Stretch your hand over the water of Egypt” – everything that was in the Nile, in the ponds, and in the rivers; “and over all their pools of water, and they will become blood” – [including water] that was in a jug; “and there will be blood throughout the entire land of Egypt” – even what an Egyptian spit was blood.
Why did the Holy One blessed be He bring blood upon them? It was measure for measure, as He said to Abraham: “The nation that they will serve I will judge…” (Genesis 15:14). It is because they did not allow Israelite women to immerse from their impurity, so they would not procreate; therefore, the water was afflicted with blood.
“Moses and Aaron did so, as the Lord commanded; and he lifted the rod, and struck the water that was in the Nile, before the eyes of Pharaoh, and before the eyes of his servants; and all the water that was in the Nile turned into blood. The fish that were in the Nile died; and the Nile became foul, and the Egyptians could not drink water from the Nile; and the blood was throughout the land of Egypt” (Exodus 7:20–21).
“Moses and Aaron did so, as the Lord commanded.… The fish that were in the Nile died” – Rabbi Avin HaLevi, son of Rabbi, said: Israel became wealthy from the plague of blood. How so? If an Egyptian and an Israelite were in one house and the tub was full of water, and the Egyptian went to fill the jug from it, he would remove it filled with blood, but the Israelite would drink water from the tub. The Egyptian would say: ‘Give me a little water with your hand.’ He would give it to him, and it would become blood. He would say to him: ‘Let you and I drink water from one bowl,’ and the Israelite would drink water and the Egyptian blood. But when he would purchase it from the Israelite with money, he would drink water. From this, Israel became wealthy.",
"“The magicians of Egypt did so with their spells; and Pharaoh's heart hardened, and he did not heed them, as the Lord had spoken” (Exodus 7:22).
“The magicians of Egypt did so” – this teaches that they believed it was an act of sorcery. “With their spells [belateihem]” – Rabbi Aivo bar Nagrei said that Rabbi Ḥiyya bar Abba said: Belateihem is an act of demons; belahateihem (Exodus 7:11) is an act of sorcery. Likewise it says: “And the flame [lahat] of the ever-turning sword, to guard the way to the tree of life” (Genesis 3:24), as all acts of sorcery are performed by angels of destruction.
“Pharaoh turned and came to his house, and he did not take this to heart either” (Exodus 7:23).
“Pharaoh turned” – he was not concerned, and did not take heed of God’s plague.
“All the Egyptians dug around the Nile for water to drink, as they could not drink from the water of the Nile” (Exodus 7:24).
“All the Egyptians dug around the Nile” – Rabbi Yehuda says: Only [the water] in the Nile was afflicted. Rabbi Neḥemya says: [The water] above and below [the ground] was afflicted; the water of all of Egypt was afflicted with blood. Rabbi Yehuda said to him: ‘How do I interpret “All the Egyptians dug around the Nile.”’ He said to him: ‘Because the Egyptians were saying that all the water that Moses and Aaron saw were turned into blood, and they would dig to obtain water that their eyes had not seen.’
Rabbi Berekhya said: What is that which is written: “All the water that was in the Nile turned into [vayehafekhu] [blood]” (Exodus 7:20)? This is analogous to a servant who was being beaten by his master on his stomach, and he would turn himself around and receive the beatings on his back. So, too, the Nile would reverse [mehapekh] itself so that the plague would not affect it, but it was to no avail, as all of its water turned into blood.
Rabbi Yosei bar Avin said: A generalization, a detail, and a generalization, you may infer only matters similar to the detail. “Over the water of Egypt” (Exodus 7:19) – this is a generalization; “over their rivers, over their streams, and over their ponds” (Exodus 7:19) – this is a detail; “and over all their pools of water” (Exodus 7:19) – this is another generalization. What do you include [in the inference]? Everything that is similar to them. What is “and in the wood and in the stone” (Exodus 7:19)? Our Rabbis, of blessed memory, say: Even their idols were afflicted with blood, as it is stated: “They say to wood: You are my father” (Jeremiah 2:27).
Another interpretation: “And in the wood and in the stone” (Exodus 7:19) – the water that they would drink with a Jew in one vessel, in a wooden vessel or in a stone vessel, would be transformed into blood in his mouth. Some say that even their pedestals and their lavatories were afflicted with blood. When one of them would go and sit on a bed, on a stone, or on a boulder, they would ruin their garments with blood. Likewise, it says: “The blood was throughout the land of Egypt” (Exodus 7:21.",
"“Seven days were completed, after the Lord had struck the Nile” (Exodus 7:25).
“Seven days were completed, after the Lord had struck the Nile” – Rabbi Yehuda and Rabbi Neḥemya: One says: For twenty-four days he would forewarn them before the plague began, and for seven days the plague would affect them. And one says: For seven days he would forewarn them, and for twenty-four days the plague would affect them. According to the one who says that for twenty-four days he would forewarn them, “seven days were completed” for the plague. According to the one who says that for seven days he would forewarn them, “seven days were completed after the Lord had struck,” during which he would forewarn them regarding another plague.",
"Rabbi Elazar ben Pedat said: Just as the Holy One blessed be He brought upon the Egyptians, so He is destined to bring upon Tzor, as it is stated: “When the report reaches Egypt, they will tremble at the report of Tzor” (Isaiah 23:5). Rabbi Elazar said: Every mention of Tzor in the Bible that is deficient is referring to the wicked kingdom. Every Tzor that is plene is referring to the city of Tyre.
Egypt was afflicted with blood; here too, “its streams will be turned into pitch” (Isaiah 34:9). “It will not be extinguished night and day” (Isaiah 34:10), because they caused Israel to be idle from the Torah, of which it is written: “You shall contemplate it day and night” (Joshua 1:8); therefore, the Holy One blessed be He will exact retribution against it with a fire that will never be extinguished, day or night. And because they burned the house of the Holy One blessed be He, about which it is written: “The house was filled with smoke” (Isaiah 6:4); therefore, “its smoke will rise [forever]” (Isaiah 34:10). Likewise it says: “An uproar from the city, a sound from the Sanctuary, the sound of the Lord paying retribution to His enemies” (Isaiah 66:6). Because of the “uproar from the city, a sound from the Sanctuary,” as it is stated: “They have made a noise in the house of the Lord, as a day of solemn assembly” (Lamentations 2:7); therefore, [they will be subject to] “the sound of the Lord paying retribution to His enemies.”"
],
[
"“The Lord spoke to Moses: Come to Pharaoh, and say to him: So said the Lord: Let My people go, and they will worship Me. If you refuse to let them go, behold, I will smite all your borders with frogs” (Exodus 7:26–27).
“The Lord spoke to Moses: Come to Pharaoh.… If you refuse to let them go, behold, I will smite…” – that is what is written: “But the advantage of a land is in every way” (Ecclesiastes 5:8), and the entire midrash as it is written in Vayikra Rabba and in “This is the statute of the law” (Numbers 19:2): Our Rabbis say: “But the advantage of a land is in every way” – even items that you view as extraneous in the world, like flies, fleas, and mosquitos, they were included in the creation of the world, regarding which it is stated: “God saw everything that He had made [and behold, it was very good]” (Genesis 1:31).
Rabbi Aḥa son of Rabbi Ḥanina said: Even items that you view as extraneous in the world, like snakes and scorpions, they were included in the creation of the world. The Holy One blessed be He said to the prophets: ‘What do you think, that if you do not go on My mission I will have no emissary? “But the advantage of a land is in every way” – I will accomplish My mission even by means of a snake, or even by means of a scorpion, or even by means of a frog.’ Know that it is so, as were it not for the hornet, how would the Holy One blessed be He exact retribution against the Emorites, and were it not for the frogs, how would He exact retribution from the Egyptians? That is what is written: “Behold, I will smite [all your borders with frogs].”",
"What is “behold, I will smite [nogef]”? The Holy One blessed be He said: Behold, I am forcing all the plagues upon you, as it is written: “If the ox of one man hurts [yigof] [another’s]” (Exodus 21:35). Rabbi Yehoshua ben Levi said: Each and every plague that would come upon the Egyptians in Egypt, pestilence would accompany it, as it is stated: “Behold, I will smite.” Behold, this is the pestilence, as it is stated: “Behold, the hand of the Lord is upon your cattle” (Exodus 9:3).
“[I will smite] all your borders with frogs.” Our Rabbis, of blessed memory, said: The plagues that the Holy One blessed be He brought upon the Egyptians caused them to make peace between them. How so? There was a dispute between the Kushites and the Egyptians. The Egyptians claimed: Our borders are until here, and the Kushites claimed: Our borders are until here. Once the frogs came they made peace between them. The border within which the frogs would enter, it was known that the field was not his, as it is stated: “All your borders”; “your borders,” but not those of others.
“The Nile will swarm with frogs that will ascend and come into your house, and into your bedchamber, and onto your bed, and into the house of your servants, and upon your people, and into your ovens, and into your kneading bowls” (Exodus 7:28).
“Will ascend and come into your house” – Rabbi Yehuda bar Shalom said: The most outstanding among them will be in your house. The way of the world is that when a king of flesh and blood enters a city, each one is given a residence in accordance with his status. However, the king resides in his palace on a flat area. If so, why is it stated: “Will ascend [ve’alu] and come into your house”? It is because the most outstanding [hame’ulot] among them will be in Pharaoh’s house.
“And into your ovens, and into your kneading bowls” – when an Egyptian woman would knead dough and ignite the oven, the frogs would come, descend into the dough, eat the dough, descend into the oven, cool it, and adhere to the bread, as it is stated: “And into your ovens, and into your kneading bowls.” When is the time for the dough to be stuck to the oven [to bake]? When it is ignited. Ḥananya, Mishael, and Azarya drew an a fortiori inference for themselves from the frogs and descended into the fiery furnace.
What is “The Nile will swarm with frogs”? The Holy One blessed be He said to him [Pharaoh]: ‘You said: “My river is mine” (Ezekiel 29:3). I will show you whether it is mine or yours, as its plague will come from Me upon it, and when I decree it will produce frogs. Just as I have decreed regarding the water: At the outset, I said: “Let the water swarm” (Genesis 1:20), and it performed My command; so, too, the Nile will perform My decree.’",
"“Upon you, upon your people, and upon all your servants, the frogs will ascend” (Exodus 7:29).
“Upon you, upon your people” – Pharaoh began with the transgression first, as it is stated: “He said to His people…” (Exodus 1:9), and the plague began with him first, as it is stated: “Upon you,” then “upon your people,” and then “and upon all your servants.” Rabbi Aḥa said: “Upon you” – this is an indication that he would drink water and one drop would descend onto his heart and would become a frog, and it would split there. Rabbi Yoḥanan said: Every place where there was soil and a drop of water, a frog would be created there.
Ḥizkiya son of Rabbi said: If it were in accordance with this opinion, the houses of the prominent people, which were made of marble and tiles, would not have been afflicted. Rather, it teaches that a frog would ascend from the depths and say to the marble: ‘Make room for me so I can ascend and perform the will of my Creator.’ The marble would split, and [the frog] would [then] ascend and remove their genitals and neuter them, as it is stated: “And frogs that destroyed them [vatashḥitem]” (Psalms 78:45), as it is stated: “Because their corruption [moshḥatam] is in them” (Leviticus 22:25).",
"“The Lord said to Moses: Say to Aaron: Extend your hand with your staff over the rivers, over the canals, and over the pools, and cause frogs to ascend upon the land of Egypt” (Exodus 8:1).
“The Lord said to Moses: Say to Aaron: Extend your hand” – Rabbi Tanḥum said: The Holy One blessed be He said to Moses: ‘The water that protected you when you were cast into the Nile will not be stricken by you.’
“Aaron extended his hand over the waters of Egypt; and the frogs ascended and covered the land of Egypt” (Exodus 8:2).
“Aaron extended his hand” – why did He bring frogs upon them? It is because they were enslaving Israel and saying to them: ‘Bring us repugnant creatures and creeping animals’; therefore, He brought frogs upon them. When they would pour into a cup it would fill with frogs. “And the frogs [hatzfarde’a] ascended and covered…” – it is taught: Rabbi Akiva says: It was one frog, and it spawned and filled the entire land of Egypt. Rabbi Elazar ben Azarya said to him: ‘Akiva, what are you doing engaged in aggada; stop your statements, and go engage in the laws of leprosy and impurity of tents. There was one frog that whistled to [the others], and they came.’
“The magicians did so with their spells, and caused the frogs to ascend upon the land of Egypt” (Exodus 8:3).
“The magicians did so with their spells” – because they believed these were the actions of demons.
",
"“Pharaoh called for Moses and Aaron, and said: Entreat the Lord, and He will remove the frogs from me, and from my people; and I will let the people go, and they will sacrifice to the Lord. Moses said to Pharaoh: Have this glory over me; for what time shall I entreat for you, for your servants, and for your people, so that the frogs will be destroyed from you and you houses, and will remain only in the Nile?” (Exodus 8:4–5).
“Pharaoh called” – when the punishment began in his body, he felt it immediately and began screaming: “Entreat the Lord, and He will remove the frogs…” “Moses said… and will remain only in the Nile” – all of them will die, and the only ones remaining will be those remaining in the Nile. “He said: For tomorrow” (Exodus 8:6) – from here you learn that this was the day that the seven days would conclude. Therefore, Moses said to him: “For what time shall I entreat for you?” – for tomorrow I will entreat for you, but not for today; [and only then,] “the frogs will depart from you” (Exodus 8:7).",
"“Moses and Aaron emerged from Pharaoh; and Moses cried to the Lord regarding the frogs that He had brought upon Pharaoh” (Exodus 8:8).
“Moses…emerged…and…cried to the Lord regarding the frogs” – our Rabbis, of blessed memory, said: It was not just the destruction that the frogs caused the Egyptians, but the sound of the frogs was harsher for them than the physical damage, as they would enter their bodies and scream inside them, as it is stated: “Regarding [al devar] the frogs that He had brought upon Pharaoh” – regarding the speech [al dibur] of the frogs.
“The Lord did according to the word of Moses; and the frogs died from the houses, from the courts, and from the fields” (Exodus 8:9).
“The Lord did according to the word of Moses; and the frogs died” – it is because [the Egyptians] could derive no benefit from their carcasses or their skin; that is why they died.
“They gathered them in heaps; and the land stank” (Exodus 8:10).
“They gathered them in heaps” – this teaches that each and every one of them made four piles, and the land reeked. Because Israel reeked from the blows administered by the Egyptians, it is measure for measure.
“Pharaoh saw that there was respite, he hardened his heart, and did not heed them; as the Lord had spoken” (Exodus 8:11).
“Pharaoh saw that there was respite” – this is the way of the wicked; when they are in trouble they scream, but when there is respite they return to their evil ways. “As the Lord had spoken” – where did He speak? “I know that the king of Egypt will not let you go” (Exodus 3:19).",
"“The Lord said to Moses: Say to Aaron: Extend your staff, and strike the dust of the earth, and it will become lice throughout the land of Egypt” (Exodus 8:12).
“The Lord said to Moses: Say to Aaron: Extend your staff, and strike the dust of the earth” – Rabbi Tanḥum said: The Holy One blessed be He said to Moses: ‘It is not proper that the dust that protected you when you killed the Egyptian will be stricken by you.’ Therefore, they were stricken with these three plagues by means of Aaron.
“They did so; and Aaron extended his hand with his staff, and struck the dust of the earth, and there were lice upon man, and upon beast; all the dust of the earth became lice throughout the land of Egypt” (Exodus 8:13).
“Aaron extended his hand with his staff” – why did He bring lice upon them? It is because they designated [the Israelites] as sweepers of the streets and the marketplaces; that is why their dust turned into lice. They would dig a square cubit but there was no dust there, as it is stated: “All the dust of the earth became lice.”
“The magicians did so with their spells to bring out the lice, but they could not; and there were gnats upon man, and upon beast” (Exodus 8:14).
“The magicians did so with their spells to bring out the lice, but they could not” – Rabbi Elazar said: From here you learn that a demon is unable to create something smaller than a barley-bulk. The Rabbis say: They cannot even create something the size of a camel; rather, this it can gather and this it cannot gather.
“The magicians said to Pharaoh: It is the finger of God; but Pharaoh’s heart was hardened and he did not heed them, as the Lord had spoken” (Exodus 8:15).
“The magicians said to Pharaoh: It is the finger of God” – when the magicians saw that they were unable to produce the lice, they were immediately aware that the actions were the actions of God and not the action of demons, and they no longer sought to compare themselves to Moses and produce the plagues."
],
[
"“The Lord said to Moses: Rise early in the morning, and stand before Pharaoh; behold, he is going out to the water; and say to him: So said the Lord: Let My people go, and they will serve Me” (Exodus 8:16).
“The Lord said to Moses: Rise early in the morning” – that is what is written: “Have you seen a man diligent in his work? [He will stand before kings; he will not stand before the dark]” (Proverbs 22:29), as it is written [on the verse: “All the work was finished” (I Kings 7:51)]. Alternatively: “Have you seen a man diligent in his work” – this is Moses, who was diligent in the labor of the Tabernacle; therefore, “he will stand before kings.” Rabbi Yehuda says: “Have you seen a man diligent in his work” – this is Moses, who was diligent in bringing plagues upon Pharaoh. “He will stand before kings” – “stand before Pharaoh.” “He will not stand before the dark” – this is Yitro.
Rabbi Neḥemya said to him: According to your statement, you have rendered the sacred profane. Rather, “he will stand before kings” – he will stand before the King of kings, the Holy One blessed be He, as it is stated: “He was there with the Lord forty days and forty nights” (Exodus 34:28). “He will not stand before the dark” – this is Pharaoh, for whom and for whose land the Holy One brought darkness, as it is stated: “There was a thick darkness” (Exodus 10:22).
“Rise early in the morning, and stand before Pharaoh” – why early? Rabbi Berekhya said: It is because the wicked Pharaoh would say: This son of Amram comes and goes to us each and every morning. Rather, before he comes, I will go and depart from here. But the Holy One blessed be He, who examines hearts, said to Moses: ‘Know that this is what this wicked one is planning in his heart; rather, precede him and appear to him before he departs.’ That is why it says: “Rise early in the morning.”
Rabbi Pinḥas HaKohen bar Rabbi Ḥama said: That is what is written: “The impious of heart will arouse wrath; [they do not cry out when He binds them]” (Job 36:13). After the Holy One blessed be He waits for the wicked to repent, but they do not, even if ultimately they want to do so, He takes their heart so they will not repent. What are “the impious of heart”? They are those who come and are initially impious in their heart; they ultimately bring wrath upon themselves. What is “they do not cry out when He binds them”? Even though they wish to repent to the Holy One blessed be He, and they come and engage in prayer, they are unable to do so. Why? It is because “He binds them”; He locks the door before them. So, Pharaoh wished to engage in prayer, and the Holy One blessed be He said to Moses: ‘Go stand before him before he departs.’",
"Another interpretation: “Rise early in the morning” – the Holy One blessed be He said to Moses: ‘This wicked one hardened his heart during the first three. The fourth plague is more severe than the previous ones; go and forewarn him that he should let My people go so the plague will not come upon him.’
“For, if you do not let My people go, behold, I will send swarms upon you, upon your servants, upon your people, and into your houses; and the houses of the Egyptians will be full of swarms, and also the ground on which they are. I will distinguish on that day the land of Goshen, in which My people dwell, that no swarms will be there; so that you will know that I am the Lord in the midst of the earth” (Exodus 8:17–18).
“For, if you do not let My people go, behold, I will send…upon you…” – from where did they come upon them? Some say from above and some say from below. Rabbi Akiva says: From above and from below. Rabbi Shimon ben Lakish said: The Holy One blessed be He said to them: ‘You made many multitudes over My children; I, too, will make upon you many multitudes of birds of the heavens and beasts of the land,’ as it is stated: “Behold, I will send swarms upon you” – beasts and birds intermingled. However, in the land of Goshen, in which Israel was residing, there were no swarms, as it is stated: “I will distinguish on that day the land of Goshen.” Rabbi Ami says: It is like a person who says to another: ‘So-and-so will not be included in this penalty, as his patron, so-and-so, is standing over him.’
“I will place a division between My people and your people, tomorrow this sign will be” (Exodus 8:19).
“I will place a division between My people [and your people]” – this teaches that Israel was fit to be afflicted with this plague, but the Holy One blessed be He placed the Egyptians as their ransom. In the future, too, the Holy One blessed be He will bring (ancient) idolaters and cast them into Gehenna in place of Israel, as it is stated: “For I am the Lord your God, Holy One of Israel, your Savior; I gave Egypt as your ransom, Kush and Seva in your stead” (Isaiah 43:3).",
"“The Lord did so; and heavy swarms came into the house of Pharaoh, and into the house of his servants; and throughout the land of Egypt the land was ruined due to the swarms” (Exodus 8:20).
“The Lord did so; and heavy swarms came into the house of Pharaoh” – he was afflicted first, as he began with the wicked counsel first, as it is stated: “Pharaoh commanded…” (Exodus 1:22), and then, “the house of his servants.”
“Pharaoh called for Moses and Aaron, and said: Go sacrifice to your God in the land. Moses said: It is not proper to do so, as we will sacrifice the abomination of the Egyptians to the Lord our God; behold, were we to sacrifice the abomination of the Egyptians before their eyes, would they not stone us?” (Exodus 8:21–22).
“Pharaoh called.… Moses said: It is not proper to do so” – because the Egyptians prostrate themselves to these animals as a god.
“We will go on a three-day journey into the wilderness, and sacrifice to the Lord our God, as He will command us” (Exodus 8:23).
“We will go on a three-day journey into the wilderness” – in order to mislead them.
“Pharaoh said: I will let you go, and you will sacrifice to the Lord your God in the wilderness; just do not go very far; entreat for me. Moses said: Behold, I am leaving you, and I will entreat the Lord, and the swarms will depart from Pharaoh, from his servants, and from his people, tomorrow; only let Pharaoh not continue to be deceitful by not letting the people go to sacrifice to the Lord” (Exodus 8:24–25).
“Pharaoh said: I will let you go.… Moses said: Behold, I am leaving you” – what is “behold”? The prayer will be immediate, so that the swarm will depart from you tomorrow. That is what is written: “The swarms will depart…[tomorrow].”
“Moses left Pharaoh, and entreated the Lord. The Lord did according to the word of Moses; and He removed the swarms from Pharaoh, from his servants, and from his people; not one remained” (Exodus 8:26–27).
“Moses left.… The Lord did according to the word of Moses; and He removed the swarms” – why did He bring swarms upon them? It is because they would say to Israel: ‘Go out and bring us bears, lions, and leopards,’ in order to torment them; therefore, He brought upon them swarms of beasts; this is the statement of Rabbi Yehuda. Rabbi Neḥemya said: [They were] species of hornets and mosquitoes. The statement of Rabbi Yehuda appears correct, as regarding the frogs it is written: \"The frogs died” (Exodus 8:9), because there was no benefit from their skins; however, regarding the swarms there was [potential] benefit from their hides; therefore, “not one remained.” Had they been hornets or mosquitoes they could have been left to reek.",
"“For if you refuse to let them go, and continue to hold them, behold, the hand of the Lord is upon your cattle that are in the field, upon the horses, upon the donkeys, upon the camels, upon the herds, and upon the flocks; there will be a very severe pestilence” (Exodus 9:2–9:3).
“Pharaoh hardened his heart.… The Lord said to Moses.… For if you refuse.… Behold, the hand of the Lord is” (Exodus 8:28–9:3) – why did He bring pestilence upon them? It is because they tasked Israel to be herders of cattle and herders of flocks, and [of] all animals in the mountains and the wildernesses, so they would not procreate. The Holy One blessed be He said: I will bring upon them a fine herder, as it is stated: “Behold, the hand of the Lord is [upon your cattle].”
“The Lord will distinguish between the cattle of Israel and the cattle of Egypt; and nothing of all that belongs to the children of Israel will die” (Exodus 9:4).
What is “and nothing of all that belongs to the children of Israel will die”? Even an animal that was in the possession of an Egyptian, and an Israelite had a grievance that he owns part of it, would be spared, and that would prove the claim of the Israelite.
“Pharaoh sent, and behold, not even one of the cattle of the Israelites died. But the heart of Pharaoh was stubborn, and he did not let the people go” (Exodus 9:7).
“The Lord set an appointed time.… The Lord did this matter.… Pharaoh sent…” (Exodus 9:5–7) – what is “not even one”? Even an animal [that] half of it belonged to an Israelite and half of it belonged to an Egyptian did not die.",
"“The Lord said to Moses and to Aaron: Take for you handfuls of soot of the furnace, and Moses will throw it heavenward before the eyes of Pharaoh” (Exodus 9:8).
“The Lord said to Moses and to Aaron: Take for you handfuls of soot of the furnace” – a great miracle was performed with the boils, as both Moses and Aaron took their handfuls, and Moses’s hand held his handful and Aaron’s handful; from here, a small area can have a large capacity.
This plague came upon them through the Holy One blessed be He, Moses, and Aaron, as both Moses and Aaron took the soot of the furnace, and Moses threw it heavenward, and the Holy One blessed be He transformed it into boils above, and it fell upon them.
“It will become dust over the entire land of Egypt, and will be boils erupting into blisters upon man and upon animal, throughout the land of Egypt” (Exodus 9:9).
“It will become dust over the entire land of Egypt” – why did He bring boils upon them? It is because they tasked Israel to heat hot water for them and to cool cold water for them; therefore they were afflicted with boils so they would be unable to touch their bodies.
Rabbi Yehoshua ben Levi said: A great miracle was performed with the boils, as when a person shoots an arrow upward it does not travel one hundred cubits, and Moses threw a handful of the soot of a furnace, which lacks substance, and Moses threw it heavenward and it reached the Throne of Glory. Another miracle was performed with the boils, that what Moses’s hand held was two handfuls. Another miracle was performed with the boils: When a person scatters a kav of dust, it scatters only four cubits, but Moses took a handful and scattered it throughout the land of Egypt.",
"“They took soot of the furnace, and stood before Pharaoh; and Moses threw it heavenward; and it became boils erupting into blisters upon man and upon beast” (Exodus 9:10).
“They took soot of the furnace…erupting [pore’aḥ]…upon man and upon beast” – what is pore’aḥ? It is that they were afflicted with leprosy along with it, as it is stated: “If the leprosy will erupt [paro’aḥ tifraḥ] [in the skin]” (Leviticus 13:12).
“The magicians could not stand before Moses because of the boils, as the boils were upon the magicians, and upon all the Egyptians” (Exodus 9:11).
“The magicians could not…” – why could they not stand before Moses? It is because they counseled Pharaoh to cast every son that is born into the Nile, so that Moses would die. Moreover, they condemned him to death because he removed the crown from Pharaoh’s head and placed it on his head. Therefore, “the magicians could not [stand before Moses because of the boils, as the boils were upon the magicians].”
“The Lord hardened the heart of Pharaoh, and he did not heed them; as the Lord had spoken to Moses” (Exodus 9:12).
“The Lord hardened the heart of Pharaoh” – when the Holy One blessed be He saw that he did not relent from the first five plagues, from that point on, the Holy One blessed be He said: Even if he wishes to repent, I will harden his heart so that I may exact his entire punishment against him; “as the Lord had spoken to Moses” – as it is written: “But I will harden Pharaoh’s heart” (Exodus 7:3)."
],
[
"“The Lord said to Moses: Rise early in the morning, and stand before Pharaoh, and say to him: So said the Lord, God of the Hebrews: Let My people go, and they will serve Me. For this time, I will send all My plagues against your heart and upon your servants and against your people, so that you will know that there is none like Me on the entire earth” (Exodus 9:13-14).
“The Lord said to Moses: Rise early in the morning” – that is what is written: “Behold [hen], God is exalted in His power, who teaches like Him?” (Job 36:22). Rabbi Berekhya said: Hen means one, as in the Greek language, one is called hen. In other words, our God is one. “Exalted in his power” – He increases the strength of the righteous to perform His will. And “who teaches like Him?” – as He teaches the path of repentance. So you find with Moses, whom the Holy One blessed be He strengthened to go on His mission and perform His commands. He taught the wicked Pharaoh to repent because He did not want to send the plague until he forewarns him to [allow him to] repent, as it is written: “Rise early in the morning, and stand before Pharaoh.” He would give Moses strength to rise early and stand before Pharaoh, and he taught the wicked Pharaoh about the path of repentance, as it is written: “And say to him: So said the Lord, God of the Hebrews…. For this time…”
“Why isn’t it stated here “behold, he is going out to the water” (Exodus 8:16)? Once Pharaoh saw that when he would go out to the water, Moses would precede him on the path, he refrained and did not go out, so that Moses would not encounter him. The Holy One blessed be He said to him: Go to him early, before he leaves his house.
“For I could have now extended My hand and afflicted you and your people with pestilence, and you would be eliminated from the earth” (Exodus 9:15).
“For this time (Exodus 9:14)…For I could have now extended My hand…” The Holy One blessed be He said to him: ‘Woe, wicked one, do you believe that I am unable to eradicate you from the world? Learn from the plague of pestilence. When I sent that pestilence, had I sent it upon you and on your people, you would have been eradicated from the land. However, I only sent it upon you in order to show you the power of My might, and so that you would tell of My strength throughout the land.’ That is what is written: “However, for this I have sustained you [in order to show you My power, and so that My renown will be told of throughout the earth]” (Exodus 9:16).
“You continue to oppress My people, not letting them go” (Exodus 9:17).
“You continue to oppress [mistolel] My people.” He would make them like a road [mesila] on which everyone treads, as you say: “…who said to your soul: Bow down, so we may pass, and set down your body like the ground” (Isaiah 51:23).",
"“Behold, I will rain down tomorrow at this time very severe hail, that there has not been like it in Egypt since the day it was founded until now” (Exodus 9:18).
“Behold…tomorrow at this time…very severe hail.” Zavdi ben Levi said: He scratched a mark on the wall. He said to him: ‘When the sun reaches here, the hail will fall tomorrow.’ “That there has not been like it in Egypt” – to tell you that there had not been like it in the world and not in Egypt. It does not say that there will not be like it, like it said about the plague of the firstborn: “Nor will be like it any more” (Exodus 11:6). “That there has not been like it” – in other words, in the past there has not been, but there is destined to be in the future. When? In the days of Gog and Magog; that is what is written: “Which I have reserved for a time of trouble, for a day of battle and war” (Job 38:23), and so it says: “Torrential rain and hailstones” (Ezekiel 38:22).
“Now, send and gather your livestock and everything that is yours in the field; every man and animal that will be found in the field and will not be gathered into the house, the hail will fall upon them and they will die” (Exodus 9:12).
“Now send, and gather your livestock” – come and see the mercy of the Holy One blessed be He; even at the time of His anger, He had mercy on the wicked and on their animals, as He did not send the plague of hail upon them, but only on the crops of the land. He cautioned them that they preserve themselves and their animals, so they would not be stricken with the hail.
He who feared the word of the Lord among the servants of Pharaoh drove his servants and his livestock into the houses. And he who disregarded the word of the Lord, he left his servants and his livestock in the field (Exodus 9:20-21).
“He who feared the word of the Lord among the servants of Pharaoh.” Our Rabbis, of blessed memory, said: That was Job; “and he who disregarded,” that was Pharaoh, and his people.",
"“The Lord said to Moses: Extend your hand toward the heavens, and there will be hail throughout the land of Egypt, upon man, upon animal, and upon all the grasses of the field, in the land of Egypt (Exodus 9:22).
“The Lord said to Moses: Extend your hand toward the heavens” – that is what is written: “Whatever the Lord wished, He has done…” (Psalms 135:6). David said: Even though the Holy One blessed be He decreed: “The heavens are the heavens of the Lord and the earth He has given to the children of men” (Psalms 115:16) [it is to be understood in this way]. To what is this matter comparable? It is [comparable] to a king who decreed and said that Romans may not go down to Syria and Syrians may not go up to Rome. Similarly, when the Holy One blessed be He created the world, He decreed and said: “The heavens are the heavens of the Lord; but the earth He has given to the children of men.” When He sought to give the Torah, He cancelled the first decree and said: Those below will ascend to those above, and those above will descend to those below, and it is I who begins, as it is stated: “The Lord descended onto Mount Sinai” (Exodus 19:20), and it is written: “To Moses He said: Ascend to God” (Exodus 24:1). That is: “Whatever the Lord wished, He has done, in the heavens and on the earth.”
Likewise, when He sought to , He said: “Let the waters be gathered” (Genesis 1:9), and when He sought to act, He made the dry land into sea and the depths, as it is stated: “Who summons the water of the sea” (Amos 5:8; 9:6), and it says: “All the fountains of the great deep burst” (Genesis 7:11). When He sought to do so, he made the sea and the depths into dry land, as it is stated: “And the children of Israel walked on dry land in the midst of the sea” (Exodus 14:29), and it says: “He led them through the depths, as through a wilderness” (Psalms 106:9). Likewise in Egypt, regarding Moses, who was on the land, He gave him license to control the actions of the heavens, as it is stated: “The Lord said to Moses: Extend your hand toward the heavens…”
Why did He bring hail upon them? It is because they [the Egyptians] set Israel to be planters of vineyards, gardens, orchards, and trees; therefore He brought hail upon them and broke everything. “Upon man, upon animal” – when the Holy One blessed be He saw that they did not heed His words that He had said to them: “Now send, gather [your livestock…every man and animal that will be found in the field… will die]” (Exodus 9:19), the Holy One blessed be He said: They deserve that the hail shall fall upon everything.",
"“Moses extended his staff toward the heavens and the Lord sent thunder and hail, and fire ran down to the ground, and the Lord rained hail upon the land of Egypt” (Exodus 9:23).
“Moses extended his staff toward the heavens.” These plagues – three by Aaron, three by Moses, three by the Holy One blessed be He, and one by means of all of them. Blood, frogs, and lice, which were on the earth, were by Aaron. Hail, locusts, and darkness, by Moses, because they were in the air, as Moses had control over the earth and the heavens. Swarms, pestilence, and the plague of the firstborn by the Holy One blessed be He. And boils were by all of them.
“And the Lord [vaY-H-V-H] sent thunder and hail.” Every place that vaY-H-V-H is stated, it is He and His heavenly court, as it is stated: “And the Lord [vaY-H-V-H] remembered Sarah” (Genesis 21:1), He and His advisory council. And the Lord [vaY-H-V-H] sent thunder and hail, He and His advisory council.
“And fire ran down to the ground.” They were sentenced to the judgment of the wicked in Gehenna. If he was sitting, he was burned by the hail; if he was standing, he was burned by the fire.
“There was hail, and fire flaming within the hail, very severe, that there had not been in Egypt since it became a nation” (Exodus 9:24).
“There was hail, and fire flaming within the hail” – a miracle within a miracle. Rabbi Yehuda and Rabbi Neḥemya, one said: Like the seed of a pomegranate, whose pit can be seen from the outside; and one said: Like that lantern in which water and oil are mixed as one, and the fire burns within. To what is this matter comparable? To two hardened legions that were fighting each other. Eventually, the time arrived for the king’s war, and the king made peace between them, and they performed the king’s mission together. Fire and hail are hostile to each other, but when the time for the war with Egypt arrived, the Holy One blessed be He made peace between them and they struck Egypt. That is: “There was hail, and fire flaming [mitlakaḥat] within the hail.” What is mitlakaḥat? It means “to take the dead [met lakaḥat].” After the hail would strike him, the fire would take him and burn him.
“The hail struck throughout the land of Egypt, everything that was in the fields, both man and animal; and the hail struck all the vegetation in the fields, and broke every tree of the fields” (Exodus 9:25).
“The hail struck throughout the land of Egypt.” The hail fell and it was arranged in piles surrounding their livestock, so they were unable to go out. An Egyptian would come with a knife and slaughter [one of] them and a bird would descend upon it from above and eat it, as it is stated: “He consigned [vayasger] their cattle to the hail, and their livestock to fiery bolts [lareshafim]” (Psalms 78:48). What is “and their livestock lareshafim? These are birds, as it is stated: “As the sparks [uvnei reshef] fly upward” (Job 5:7).
“And the hail struck all the vegetation in the fields, and broke every tree of the fields” Midrash Tehilim.> “He killed their vines with hail, and their sycamore trees with frost [baḥanamal]” (Psalms 78:47). Rabbi Yehuda bar Rabbi Shalom said: What is baḥanamal? It came [ba], rested [ḥana], cut [mal]. Rabbi Pinḥas said: It would descend like an axe and would hew the trees.
“Only in the land of Goshen, where the children of Israel were, there was no hail” (Exodus 9:26).
“Only in the land of Goshen” – why was it spared? It is because its patron protected it; that is what is written: “Where the children of Israel were, there was no hail.”",
"“Pharaoh sent and called for Moses and Aaron, and said unto them: I have sinned this time; the Lord is the righteous one, and I and my people are the wicked ones” (Exodus 9:27).
“Pharaoh sent” – what he said: “I have sinned this time; the Lord is the righteous one [hatzaddik], and I and my people are the wicked ones.” Because the Holy One blessed be He had said to him: “Now send, gather [your livestock…every man and animal that will be found in the field…will die]” (Exodus 9:19). He [God] acted righteously [tzedaka] with them by warning them, “and I and my people are the wicked ones,” as they disregarded the word of the Lord and left their people and their livestock in the field and they all died.
Entreat the Lord; there has been enough of this mighty thundering and hail, and I will let you go, and you will stay no longer. Moses said to him: As I leave the city, I will spread my hands to the Lord; the thunder will cease, and there will be no more hail; so that you will know that the earth is the Lord's (Exodus 9:28-29).
“Entreat the Lord… Moses said to him: As I leave the city, I will spread my hands…” From here [we learn] that Moses did not want to pray in Egypt because it was filthy with idols and abominations.
“And as for you and your servants, I know that you do not yet fear the Lord God” (Exodus 9:30).
“And as for you and your servants, I know that you do not yet fear the Lord God.” Do not think that I do not know what you are destined to do afterward. Rather, I know that you will not fear the Omnipresent afterward, just as you did not fear Him beforehand. Yet, I will do so [stop the hail], so you will acknowledge the greatness of the Holy One blessed be He.",
"The flax and the barley were stricken, as the barley was ripe, and the flax was in stalk. But the wheat and the spelt were not stricken; for they ripen late (Exodus 9:31–32).
“The flax and the barley were stricken, as the barley was ripe, and the flax was in stalk. But the wheat and the spelt were not stricken; for they ripen late [afilot hena].” Rabbi Pinḥas and Rabbi Yehuda ben Rabbi Shalom, Rabbi Pinḥas said: What is afilot hena? The Holy One blessed be He performed wonders [pela’im] with them. Rabbi Yehuda says: They were late [to ripen]. Rabbi Pinḥas said to him: But isn’t it written: “And the hail struck all the vegetation of the field” (Exodus 9:25), and you say that [it was] because they were small and were not stricken? Rather, the Holy One blessed be He performed wonders with them.",
"“Moses emerged from the city, from Pharaoh, and spread his hands to the Lord; the thundering and hail ceased, and the rain did not pour upon the earth” (Exodus 9:33).
“Moses emerged from the city, from Pharaoh” – he was still in the vicinity of the city; he did not delay praying on their behalf, but rather, he immediately “spread his hands to the Lord,” and the Holy One blessed be He accepted his prayer.
“The thundering and hail ceased, and the rain did not pour upon the earth.” He suspended it [the hail] loosely. When did it fall? In the days of Joshua, upon the Emorites, as it is stated: “It was as they fled…the Lord cast upon them great stones from the heavens” (Joshua 10:11). The rest is destined to fall in the days of Gog and Magog.
“Pharaoh saw that the rain and the hail and the thundering had ceased, and he continued to sin, and he hardened his heart, he and his servants” (Exodus 9:34).
“Pharaoh saw that the rain and the hail and the thundering had ceased, and he continued to sin.” The wicked are thus – as long as they are in distress, they subjugate themselves; when the distress passes, they return to their corruption. Likewise Nebuchadnezzar, when he was in distress, he would laud the Holy One blessed be He, as it is stated: “Now I Nebuchadnezzar praise, extol, and honor the King of the heavens, as all His works are truth…” (Daniel 4:34). When he saw himself in his greatness, he began boasting: “The king spoke, and said: Isn’t this great Babylon, which I have built as a royal residence, by the might of my power and for the glory of my majesty?” (Daniel 4:27). Pharaoh, too, did the same: “Pharaoh saw that the rain and the hail and the thundering had ceased, and he continued to sin…”"
],
[
"“The Lord said to Moses: Come to Pharaoh, as I have hardened his heart, and the heart of his servants, in order to place these signs of Mine in their midst” (Exodus 10:1).
“The Lord said to Moses: Come to Pharaoh” – that is what is written: “The heft of a stone and the weight of sand, but the anger of a fool is heavier than both” (Proverbs 27:3). Avnimos the weaver asked our Rabbis, of blessed memory; he said to them: ‘The earth, how was it created initially?’ They said to him: ‘No one is expert in these matters, but go to Abba Yosef the builder.’ He went and found him standing on scaffolding. He said to him: ‘I have a question to ask you.’ He said to him: ‘I cannot descend because I am a day laborer, but ask what you want to ask.’ He asked: ‘How was the earth created initially?’ He said to him: ‘The Holy One blessed be He took dirt from beneath the Throne of Glory and cast it on the water, and it became earth. The small pebbles that were in the dirt became mountains and hills, as it is stated: “When the dirt turns into a mass, and the clods cleave together”’ (Job 38:38).
This is clear in the ears of people, as it is stated: “The heft of a stone and the weight of sand.” What is “the heft of a stone”? One who sees the mountains and the hills, does he not say: How did the Holy One blessed be He create these? What is “the weight of sand”? The sand upon which the water stands from above, and it is under it and bears it. The Holy One blessed be He says: It appears heavy in the eyes of people, and they view it as though it is wearying for Me, but it is not wearying, as it is stated: “He does not tire and does not weary” (Isaiah 40:28). What wearies Me? One who angers me with idle chatter, as it is stated: “You wearied the Lord with your words” (Malachi 2:17). That is “but the anger of a fool is heavier than both.”
Another interpretation: “The heft [koved] of a stone” – the Holy One blessed be He said: I honored [kibadti] Israel, who are called stone, as it is stated: “From the Shepherd of the stone of Israel” (Genesis 49:24). “The weight [netel] of sand” – this is Israel, who were analogized to sand, as it is stated: “The number of the children of Israel will be like the sand of the sea” (Hosea 2:1), and I have elevated them in the world, and I said: One who touches them touches the pupil of his eye. Rabbi Yehoshua says: It is a textual emendation; “My eye” is written. They arose and angered Me and I sought to eliminate them and to cast them from before Me, but I said [I will not destroy them,] so that Pharaoh the wicked will not say: He was unable to deliver them so he stood against them and killed them. That is “but the anger of a fool is heavier than both.” That is “as I have hardened his heart.”",
"Another interpretation: “As I have hardened his heart” – that is what is written: “I said I will eliminate them [afeihem]” (Deuteronomy 32:26). What is afeihem? I said in my wrath [be’api]: Where are they [ayeh hem]? Alternatively: Afeihem – I said in My wrath [be’af] that they angered Me: Where are they [ayeh hem]? They will be nothing other than: “I will cease their memory from man” (Deuteronomy 32:26). Who caused them to emerge from there? “Were it not that I dreaded the enemy's provocation” (Deuteronomy 32:27).",
"Another interpretation: “As I have hardened his heart” – Rabbi Yoḥanan said: From here there is an opening for the heretics to say that he had no [opportunity] to repent, as it is stated: “As I have hardened his heart.” Rabbi Shimon ben Lakish said to him: Let the mouths of the heretics be sealed; rather, “to the scorners He scorns” (Proverbs 3:34). The Holy One blessed be He forewarns a person the first time, the second, and the third, and if he does not relent, He locks his heart from repentance in order to exact retribution for his sins. The same is true regarding the wicked Pharaoh. Once the Holy One blessed be He sent [him warnings] five times, and he disregarded His words, the Holy One blessed be He said to him: You were stubborn and hardened your heart; behold. I will add impurity to your impurity. That is: “As I have hardened [hikhbadti] his heart.” What is hikhbadti? The Holy One blessed be He rendered his heart like this liver, which, when it is cooked twice, becomes hard. Thus, Pharaoh’s heart became like that liver, and he did not accept the words of the Holy One, blessed be He. That is: “As I have hardened his heart.”",
"“And so that you will relate in the ears of your son, and of your son's son, what I have wrought upon Egypt, and My signs that I have performed among them; and you will know that I am the Lord” (Exodus 10:2).
“And so that you will relate in the ears of your son” – the Holy One blessed be He revealed to Moses what plague He would bring upon them, and Moses wrote it in an allusion: “And so that you will relate in the ears of your son” – this is the plague of locusts, as it is stated: “Relate to your children about it” (Joel 1:3).
“Moses and Aaron came to Pharaoh, and said to him: So said the Lord, God of the Hebrews: How long will you refuse to humble yourself before Me? Let My people go, and they will serve Me. For if you refuse to let My people go, behold, tomorrow I will bring locusts into your border” (Exodus 10:3–4).
“Moses and Aaron came.… For if you refuse to let My people go…” – what is “behold, tomorrow I will bring locusts into your border”? But not in the borders of the descendants of Ḥam. In this regard it is stated: “For when Your judgments are in the earth, the inhabitants [of the world] learn righteousness” (Isaiah 26:9). Through the plague of locusts, they recognized until where the border of Egypt is.
“And your houses will be filled, and the houses of all your servants, and the houses of all the Egyptians; that neither your fathers nor your fathers' fathers have seen, from the day that they were on the earth until this day. He turned, and exited from Pharaoh” (Exodus 10:6).
“They will cover the face of the earth.… And your houses will be filled…He turned, and exited from Pharaoh” (Exodus 10:5–6) – what is this? It is because he saw that they were looking at each other and believing his words, and he left there so they would take counsel and repent.",
"“He said to them: So let the Lord be with you, when I will let you and your children go; see that evil is facing you” (Exodus 10:10).
“Pharaoh's servants said.… Moses and Aaron were returned.… Moses said: We will go with our young and with our old.… He said to them: So let the Lord be with you…” (Exodus 10:7–10) – what is “evil facing you”? He said to them: ‘It is the way of youths and elders to sacrifice, but the young and the children? One who says this, his intention is only to flee, not as you are saying: “A three-day journey” (Exodus 5:3, 8:23). Therefore, see that what you are thinking, that you intend to flee, will return against you, so you will not depart from here.’
“Not so; let the men go now and serve the Lord; for that is what you seek. He drove them out from Pharaoh's presence” (Exodus 10:11).
That is what is written: “Let the men go now” – he said to him: ‘If you say: Our intent is not to flee, prove your assertion: “Let the men go now.” Since the children are not fit to serve, why do you need them? Rather, “for that is what you seek” – you are seeking to perform evil, you wish to flee. Therefore, I will not listen to you at all.’ Immediately, he issued a command and drove them from there; that is what is written: “He drove them out from Pharaoh's presence.”",
"“The Lord said to Moses: Extend your hand over the land of Egypt for the locusts, and they will ascend on the land of Egypt, and eat every grass of the land, everything that the hail left” (Exodus 10:12).
“The Lord said to Moses: Extend your hand” – why did He bring locusts upon them? It is because they tasked Israel to be sowers of wheat and barley; therefore, he brought locusts upon them, and they ate everything that the Israelites had sown.
“Moses extended his staff over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all the night; it was morning, and the east wind brought the locusts” (Exodus 10:13).
“Moses extended his staff” – why would the Holy One blessed be He give a time for the plagues, “tomorrow” (Exodus 10:4), and not bring them upon them immediately? It was so they would relent and repent.
Pharaoh hastened to call Moses and Aaron, and he said: I have sinned against the Lord your God, and against you (Exodus 10:16).
“The locusts ascended…they covered the surface of the entire land… Pharaoh hastened to call Moses and Aaron…” (Exodus 10:14–16) – what is “I have sinned against the Lord your God, and against you”? “I have sinned against the Lord your God,” in that I did not let Israel go, “and against you,” in that I drove you out from before me and I thought to curse you, as I said: “So let the Lord be with you” (Exodus 10:10). “Now, please, forgive my sin [just this once, and entreat the Lord your God, and He will remove this death only from me].… He exited from Pharaoh” (Exodus 10:17–18).",
"“The Lord turned an exceedingly strong west wind, and it carried the locusts, and deposited them into the Red Sea; there did not remain even one locust within the entire border of Egypt. The Lord hardened Pharaoh's heart, and he did not let the children of Israel go” (Exodus 10:19–20).
“The Lord turned…a west wind…there did not remain even one locust” – Rabbi Yoḥanan said: When the locusts came, the Egyptians rejoiced. They said: Let us fill barrels with them. The Holy One blessed be He said: Wicked ones, are you rejoicing over the plague that I brought upon you? Immediately, “the Lord turned an exceedingly strong west [yam] wind”; this is the west [maaravit] wind. “It carried the locusts…” – what is “there did not remain even one locust”? Even what was salted in the pots and in the barrels flew and went away. “The Lord hardened Pharaoh's heart.”"
],
[
"“The Lord said to Moses: Extend your hand toward the heavens, and there will be darkness over the land of Egypt, and the darkness will be tangible” (Exodus 10:21).
“The Lord said to Moses: Extend your hand toward the heavens.” That is what is written: “He sent darkness, and it was dark; and they did not defy [maru] His word” (Psalms 105:28). Our Rabbis said: It is because they did not accept the authority [marut] of the word of the Holy One blessed be He over them. Alternatively, the Holy One blessed be He said to the angels: ‘The Egyptians deserve to be afflicted with darkness,’ and they all immediately agreed as one, and did not defy. What is: “He sent darkness, and it was dark”? To what is this matter similar? It is similar to a master whose servant sinned against him. He said to someone: ‘Go and strike him fifty beatings.’ He went and struck him one hundred beatings, adding some of his own. So, the exalted Holy One blessed be He sent darkness upon the Egyptians, and the darkness added on its own; that is: “He sent darkness, and it was dark [vayaḥshikh].”
“And the darkness will be tangible.” What were the dimensions of the darkness? Our Rabbis said: It was as thick as a dinar, as it is stated: “And the darkness will be tangible [veyamesh],” that it had substance [mamash].",
"“Moses extended his hand toward the heavens, and there was a thick darkness in the entire land of Egypt for three days. They did not see one another, and no one rose from his place for three days; but for all the children of Israel there was light in their dwellings” (Exodus 10:22-23).
“Moses extended his hand toward the heavens, and there was a thick darkness.” From where did this darkness come? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: From the heavenly darkness, as it is stated: “He made darkness His secret place, His pavilion around Him” (Psalms 18:12). Rabbi Neḥemya said: From the darkness of Gehenna, as it is stated: “A land of darkness, like blackness, the shadow of death and disorder, [where the light is like darkness]” (Job 10:22). Woe to a house whose windows open into darkness, as it is stated: “Where the light is like darkness.” And so it says: “On the day he descended to the grave I caused the deep to mourn [he’evalti], and cover itself for him” (Ezekiel 31:15), hovalti is written.
Rabbi Yehuda bar Rabbi said: With what are the wicked covered in Gehenna? With darkness. Ḥizkiyya said: This tub, with what does one cover it? With an earthenware vessel, with the same substance; just as it is of earthenware, so too, one covers it with an earthenware vessel. The same is true of the wicked, as it is stated: “Their deeds are in the dark” (Isaiah 29:15); therefore, the Holy One, blessed be He, covers them with the depths, which is dark, as it is stated: “And darkness on the surface of the depths” (Genesis 1:2). One may [therefore] say: The darkness that came upon Egypt was from within Gehenna.",
"Why did the Holy One, blessed be He, blessed is His name, before whom there is no favoritism and who examines the innermost thoughts and feelings, bring darkness upon them? It is because there were sinners among the Israelites who had Egyptian patrons, had wealth and honor, and did not want to leave. The Holy One, blessed be He, said: If I bring a plague upon them publicly and they die, the Egyptians will say: Just as it befell us, so it befell them. Therefore, He brought darkness upon the Egyptians for three days so they could bury their dead and their enemies would not see them, and they would praise the Holy One, blessed be He, for it.
What is thick darkness? Rabbi Avdimi of Haifa said: It was darkness many times over. Our Rabbis said: There were seven days of darkness. How so? The first three days, one who was sitting and sought to stand, stood, and one who was standing and sought to sit, sat. Regarding those days, it is stated: “There was a thick darkness in the entire land of Egypt three days. They did not see one another.” Three other days, one who was sitting was unable to stand, one who was standing was unable to sit, and one who was crouching was unable to straighten up. In their regard it is stated: “and no one rose from his place three days.”
[Through the events that transpired] during the three days of thick darkness, the Holy One, blessed be He, granted the people favor in the eyes of the Egyptians and they lent them. For [during these days] Israelites would enter the houses of Egyptians, and would see in them silver vessels, gold vessels, and garments. [When the Egyptians were asked to lend these items,] if they would say: ‘We do not have anything to give you,” the Israelites would say to them: ‘Behold, it is in such and such place.’ At that moment, the Egyptians would say: Had they sought to deceive us, they would have taken them during the days of darkness and we would not have sensed it, as they had already seen them. Since they did not touch them without our knowledge, likewise, they will not keep them. They lent to them, in fulfillment of what is stated: “Then they will emerge with great property” (Genesis 15:14). That is what is written: “But for all the children of Israel there was light…” It is not stated [that there was light] in the land of Goshen, but rather “in their dwellings,” as everywhere that a Jew would enter, light would enter and illuminate for him what was in the barrels, the boxes, and the treasure chests. And in their regard it is stated: “Your word is a lamp to my feet [and a light to my path]” (Psalms 119:105).
These are six days of darkness that were in Egypt. The seventh [day] of darkness was the day of darkness at the sea, as it is stated: “There was the cloud and the darkness and it illuminated the night” (Exodus 14:20). So, the Holy One, blessed be He, dispatched a cloud and darkness and darkened for Egypt and illuminated for Israel, as He had done in Egypt, and in this regard it is stated: “The Lord in my light and my salvation” (Psalms 27:1). Likewise, in the future, the Holy One, blessed be He, will bring darkness, as it is stated: “For, behold, darkness will cover the earth…” (Isaiah 60:2).",
"“Pharaoh summoned Moses and said: Go serve the Lord, only let your flocks and your herds remain; even your children will go with you. Moses said: You, too, will give into our hand feast offerings and burnt offerings, and we will sacrifice to the Lord our God” (Exodus 10:24-25).
“Pharaoh summoned Moses, and said: Go serve the Lord…Moses said: You, too, will give into our hand feast offerings and burnt offerings.” Moses said to him: ‘Do not think that we will sacrifice anything of ours; rather, you, too, will give into our hand feast offerings and burnt offerings that we will sacrifice to the Holy One blessed be He in your name.’ “Our livestock, too, will go with us” (Exodus 10:26).
“Pharaoh said to him: Go from me, beware, do not see my face anymore, the moment you look upon my face you shall die. Moses said: You have spoken well; I will not see your face anymore” (Exodus 10:28-29).
“Pharaoh said to him: Go…. Moses said: You have spoken well.” You have projected the truth, as “I will not see your face anymore,” as the Holy One blessed be He said to me as you have said."
],
[
"“The Lord spoke to Moses and to Aaron in the land of Egypt, saying: This month shall be for you the first of months; it shall be the first month of the year for you” (Exodus 12:1–2).
“The Lord spoke to Moses.… This month shall be for you the first of months” – that is what is written: “The voice of my beloved, behold, he is coming” (Song of Songs 2:8), as it is stated: “My beloved spoke and said to me” (Song of Songs 2:10): ‘What are you doing here in the place of the impure, “whose flesh is the flesh of donkeys, and whose issue is like the issue of horses”’ (Ezekiel 23:20)? “Rise up, my love, my fair one, and go” (Song of Songs 2:10). He [Moses] said to Him: ‘Master of the universe, You said that we would be enslaved four hundred years, but they have not yet been completed.’ He said to him: ‘They have already been completed, as it is stated: “For behold, the winter has passed”’ (Song of Songs 2:11); immediately, the righteous uncovered their heads, which had been covered, as it is stated: “The blossoms have appeared in the land” (Song of Songs 2:12) – these are the [members of the] tribe of Levi, all of whom were righteous.
Alternatively, “the blossoms [hanitzanim]” – these are the priests, “the sons of Aaron, Elazar his son, Pinḥas his son” (I Chronicles 6:35).
Alternatively, “the blossoms” – these are the kings: David, Solomon, Reḥavam, Asa, Aviya.
Alternatively, these are the Levites: “Asaf the leader and his deputy Zekharia” (I Chronicles 16:5). Once the Holy One blessed be He saw that it was so, He said: “The time of the songbird has come” (Song of Songs 2:12) – the time has arrived for the Levites to recite songs and psalms before Me.
Another matter: “The time of the songbird has come” – when the Holy One blessed be He heard Israel reciting the song, He said: “The sound of the turtledove is heard in our land” (Song of Songs 2:12) – that He heard the voice of Israel due to the merit of Abraham, who sacrificed a turtledove and a young pigeon. What is written thereafter? “The fig tree has formed its unripe figs” (Song of Songs 2:13) – these are the righteous and the upright. “The vines in blossom give scent” (Song of Songs 2:13) – these are the middling who repented. From that point on: “Arise my love, my fair one, and go” (Song of Songs 2:13). When the children of Israel left Egypt, the Holy One blessed be He said to them: ‘You have no other month that is greater than this one; it is therefore called first, as it is stated: “The first of months.”’
Another interpretation: “It shall be the first [month of the year] for you” – as it were, the Holy One blessed be He is called first, as it is stated: “I am first and I am last” (Isaiah 44:6). Zion is called first, as it is stated: “Throne of glory, exalted from the first, the place of our Temple” (Jeremiah 17:12). Esau is called first, as it is stated: “The first emerged…” (Genesis 25:25). The messiah is called first, as it is stated: “The first to Zion, behold they are here” (Isaiah 41:27). May the Holy One blessed be He, who is called first, come and build the Temple that is called first, and exact retribution from Esau, who is called first; and let the messiah, who is called first, come during the first month, as it is stated: “This month shall be for you the first of months…”",
"Another interpretation: “This month shall be for you” – the ministering angels said before the Holy One blessed be He: ‘Master of the universe, when are You going to set the festivals, as it is written: “The matter came about by the decree of the messengers, [the question by the word of the holy ones]?”’ (Daniel 4:14). He said to them: ‘I and you will ratify what Israel decides and [how they] intercalate the year, as it is stated: “I call to God Most High, to God who completes for me” (Psalms 57:3), and so it says: “These are the festivals of the Lord [that you shall proclaim them] holy convocations…”’ (Leviticus 23:37). You [shall proclaim them], whether at the proper time or not at the proper time; I have no festivals other than these. The Holy One blessed be He said to Israel: ‘In the past, it was in My hands, as it is stated: “He made the moon for the festivals…” (Psalms 104:19), but from here onward, it is given into your hands and is your prerogative; if you say yes, yes, if you say no, no. In any case, “this month shall be for you.” Moreover, if you seek to intercalate the year I will confirm it for you.’ That is why it is written: “This month shall be for you.”",
"Another interpretation: “This month shall be for you” – that is what is written: “These are the two anointed ones, who stand by the Lord of all the land” (Zechariah 4:14). Rabbi Levi said: This teaches that the Holy One blessed be He was continuously seeking something to redeem Israel. He was unable to find anything until He found the merit of Moses and Aaron, which stood for them; that is what is written: “These are the two anointed ones [benei yitzhar].” To what is this matter comparable? To a king who sought to marry a woman, and they came to him and said: She is poor and has nothing in the world other than two nose rings. So, the Holy One blessed be He said: It is sufficient for Israel to be redeemed due to the merit of Moses and Aaron. That is why it is stated: “The Lord spoke to Moses and to Aaron.”",
"Another interpretation: “The Lord spoke to Moses and to Aaron” – that is what is written: “The voice of my beloved, behold, he is coming” (Song of Songs 2:8). When Moses went and said to Israel: ‘So said the Holy One blessed be He to me: “Today you are leaving, in the month of spring”’ (Exodus 13:4), they said to him: ‘Where is He?’ He said to them: ‘He is about to arrive: “The voice of my beloved, behold, he is coming, [leaping upon the heights, bounding upon the hills]”’ (Song of Songs 2:8). Rabbi Yehuda said: What is “leaping upon the heights?” The Holy One blessed be He said: If I scrutinize the actions of Israel they will never be redeemed. Rather, at whom will I look? At their saintly forefathers, as it is stated: “Moreover, I have heard the cry of the children of Israel…[and I have remembered my covenant]” (Exodus 6:5) – on the merit of their forefathers I am redeeming them. Therefore, it is written: “Leaping upon the heights,” and heights mean nothing other than the forefathers, as it is stated: “Hear, O heights, the Lord’s grievance [and the mighty ones, foundations of the earth]” (Micah 6:2).
Another interpretation: Rabbi Neḥemya said: What is “leaping upon the heights?” [It is not to be understood literally.] Rather, the Holy One blessed be He said: Israel does not have deeds that would warrant their being redeemed, except by the merit of the elders, as it is stated: “Go, and gather the elders of Israel” (Exodus 3:16), and heights are nothing other than the elders, as Yiftaḥ’s daughter says to her father: “I will go down in the heights” (Judges 11:37). Was she going to the heights? Rather, she was saying: To the elders, as she was going to show the elders that she was a pure virgin. That is why it is written: “Leaping upon the heights.”
Another interpretation: Rabbi Elazar said: What is “leaping upon the heights”? The Holy One blessed be He said: I arranged for Esau that he would establish kings, as it is stated: “These are the kings who reigned in the land of Edom” (Genesis 36:31). If I allow Esau to establish more kings, how will Israel survive? Rather, I will supplant them and render them chieftains, as it is stated: “These are the chieftains of the sons of Esau” (Genesis 36:15). Heights mean nothing other than idolaters, as it is stated: “Behold, four chariots are emerging from between the two heights” (Zechariah 6:1).",
"“The Lord spoke to Moses and to Aaron in the land of Egypt, saying” (Exodus 12:1).
“In the land of Egypt” – why does it not say: “In Egypt”? Rabbi Ḥanina said: The Holy One blessed be He said: It is written in the Torah: “You shall stand outside” (Deuteronomy 24:11). I, too, will do so – “in the land of Egypt,” but not in Egypt. Likewise, Moses said: “As I leave the city” (Exodus 9:29).
Rabbi Shimon said: Great is the love for Israel, as the Holy One blessed be He revealed Himself in a place of idol worship, a place of filth, and a place of impurity in order to redeem them. This is analogous to a priest whose teruma fell into a cemetery. He says: What shall I do? To impurify myself is impossible, and to leave my teruma there is impossible. It is preferable that I render myself impure one time and then purify myself, and [thus] I will not lose my teruma. So, our ancestors were the teruma of the Holy One blessed be He, as it is stated: “Israel is holy to the Lord, [the first of His crop]” (Jeremiah 2:3). They were among the graves, as it is stated: “As there was no house in which there were none dead” (Exodus 12:30), and it says: “And Egypt was burying [those whom the Lord had smote]” (Numbers 33:4). The Holy One blessed be He said: How do I redeem them? To leave them there is impossible. It is preferable to come down and redeem them, as it is stated: “I came down to deliver them from the hand of Egypt” (Exodus 3:8). When He took them out, He summoned Aaron, and he purified Him, as it is stated: “He shall atone for the Holy of Holies [mikdash hakodesh]” (Leviticus 16:33), “He shall atone for the Sanctuary [hakodesh]” (Leviticus 16:16).",
"“This month shall be for you the first of months; it shall be the first month of the year for you” (Exodus 12:2).
Another interpretation: “This month shall be for you” – that is what is written: “Who is she who appears like the dawn [shaḥar], [beautiful as the moon, pure as the sun, fearsome as banners of a host?]” (Song of Songs 6:10). There are four terms of praise of Israel here, corresponding to the four exiles. For during the four exiles that Israel experienced, they did not deny the Holy One blessed be He. In the Babylonian exile, from where [can this be seen]? It is as it is stated: “Who is she who appears like the dawn?” Nebuchadnezzar prostrated himself to the sun, as it is stated: “How have you fallen from the heavens, glowing morning [shaḥar] star” (Isaiah 14:12). Daniel would rise early [shoḥer] and pray to the Omnipresent, as it is stated: “And windows were open for him in his upper chamber facing Jerusalem” (Daniel 6:11), evening, morning, and noon. Why would he rise early and pray? It was so the Holy One blessed be He would have mercy upon Israel. In his regard, Solomon said: “He who seeks [shoḥer] good seeks favor” (Proverbs 11:27). God was present for them in their time of distress, as it is stated: “I love those who love me…” (Proverbs 8:17).
Likewise, we find, when Daniel was cast into the lions’ den, he was not harmed, as it is stated; “God sent His angel and closed the lions’ mouths, and they did not harm me” (Daniel 6:23). Ḥananya, Mishael, and Azarya were cast into the fiery furnace and were not harmed, as it is stated: “The hair of their heads was not singed [. . .] and the odor of fire did not cover them” (Daniel 3:27). Rather, they illuminated the world like the dawn, which illuminates the world. Therefore, “who appears like the dawn.” They caused the idolaters to acknowledge the Holy One blessed be He and to praise Him, as Nebuchadnezzar said when Ḥananya, Mishael, and Azarya emerged from the furnace: “Blessed is the God of Shadrakh, Meshakh, and Aved Nego” (Daniel 3:28), “the servants of the exalted God” (Daniel 3:26). Likewise, Darius said after Daniel fell into the lions’ den “to tremble and fear before the God of Daniel, who is the living God” (Daniel 6:27); therefore, it is written: “Who is she who appears like the dawn?”
“Beautiful as the moon” (Song of Songs 6:10) – in the Median [Persian] exile; you find during the night that if the moon is not seen in the sky, there is darkness in the world, and a person is unable to walk, even in the city. When the moon is seen in the sky, everyone is glad, and they walk on the road. So, during the days of Aḥashverosh, when they decreed against the Jews to “destroy, to kill, and to eliminate” (Esther 3:13), and Esther came and illuminated for Israel, as it is stated: “The Jews had light and gladness, [and joy and honor]” (Esther 8:16); that is why it is written: “Beautiful as the moon,” about the Median exile. If your wish is to know why Esther was likened to the moon: Just as the moon is reborn after thirty days, so too, Esther said: “But I have not been summoned to the king these thirty days” (Esther 4:11); that is why “beautiful as the moon” is in the Median exile.
“Pure as the sun” (Song of Songs 6:10) – during the Greek kingdom. Sandrios eim Ulios: The sun [ḥama] is its name, and the sun is called a strong man [gibor], as it is stated: “Rejoices as a strong man [gibor] to run its course” (Psalms 19:6). During the summer, who can withstand the sun; everyone flees from it, as it is stated: “And nothing hides from its heat [meḥamato]” (Psalms 19:7). So, with regard to the Greek kingdom, everyone fled from it, and Matitya the priest and his sons were steadfast in their faith in the Holy One blessed be He, and the troops of Greece fled from before them and were all killed. So, the Holy One blessed be He said to them: “Beat your plowshares into swords and your pruning hooks into spears; the weak will say: I am mighty [gibor]” (Joel 4:10). And it says: “So may all Your enemies perish, Lord…” (Judges 5:31), to fulfill what is stated: “Pure as the sun.”
“Fearsome as banners” (Song of Songs 6:10) – in [reference to the hegemony of] Edom [Rome]; why is it [Israel] called fearsome? It is because it remains steadfast in a kingdom that inspires fear, as it is stated: “And behold a fourth beast, dreadful and fearsome, and strong” (Daniel 7:7). What is “fearsome as banners?” You find that there are twelve constellations in the sky. Just as the heavens cannot endure without the twelve constellations, so, the world cannot endure without the twelve tribes, as it is stated: “If [these] statutes depart [from before Me, says the Lord, then the descendants of Israel will also cease from being a nation before Me forever]” (Jeremiah 31:35).
“Fearsome as banners” – banners are nothing other than armies, as it is stated: “The banner of the camp…and their host and their numbered” (Numbers 2:3–4). Likewise, the banners of the heavens are the angels, and the banners of the earth are Israel. The hosts of the heavens are angels, as it is stated: “And the entire host of the heavens standing…” (II Chronicles 18:18). The hosts of the earth are Israel, as it is stated: “All the hosts of the Lord emerged from the land of Egypt” (Exodus 12:41). The Master of them both is the Holy One blessed be He. Just as everyone fears the Holy One blessed be He and the angels, so too, the idolaters fear Israel, as it is stated: “And all the peoples of the land will see that the name of the Lord [is called upon you, and they will fear you]” (Deuteronomy 28:10). This is why it is stated: “Fearsome as banners,” because the Holy One blessed be He likened Israel to the angels.
Regarding angels it is stated: “Seraphim were standing above Him” (Isaiah 6:2), and regarding Israel it is stated: “You are standing today” (Deuteronomy 29:9). The angels say each day: “Holy, holy, holy [is the Lord of hosts]” (Isaiah 6:3), and Israel says: The God of Abraham, the God of Isaac, and the God of Jacob. Angels are called fire, as it is written: “The flaming fire His servants” (Psalms 104:4), and Israel likewise, as it is written: “The house of Jacob will be fire” (Obadiah 1:18). Angels are renewed every morning, and praise the Holy One blessed be He and then return to the river of fire from which they emerged; and the Holy One blessed be He again renews them and restores them as they had been initially, as it is stated: “They are new every morning” (Lamentations 3:23). So, [the people of] Israel sink into iniquities due to the evil inclination that is in their bodies, and they repent. Each year, God forgives their iniquities and renews their hearts to fear Him, as it is stated: “I will give you a new heart” (Ezekiel 36:26). That is why it is written: “Fearsome as banners.”",
"Another interpretation: “This month shall be for you [the first [rosh] of months]” – what is written in this passage: “You shall take a bunch of hyssop…the Lord will pass to smite Egypt” (Exodus 12:22–23)? That is what is written: “For from the top [rosh] of the rocks I see him” (Numbers 23:9) – these are the patriarchs, as it is stated: “Hear, O heights, the Lord’s grievance” (Micah 6:2). We find that the Omnipresent initially sought to establish the world, but was unsuccessful until the patriarchs arose. This is analogous to a king who was seeking to build a city. He issued a decree, and they searched for a place to build the city. He came to lay the foundation, and water was rising from the depths and did not allow him to lay the foundation. He sought to lay the foundation again in a different place, and the water would overturn it. [He kept looking] until he came to a certain place and found there an enormous rock. He said: Here, I will establish the city, upon these rocks. So was the world originally only water mixed with water. God sought to establish worlds, but the [presence of the] wicked did not allow it. What is written regarding the generation of Enosh? “Then invoking the name of the Lord began” (Genesis 4:26). Water rose and inundated them, as it is stated: “Who made Ash, Kesil and Kima…” (Job 9:9). Likewise, the generation of the Flood was wicked; what is written about them? “Who say to God: Leave us” (Job 22:17). The water rose and did not enable them to lay a foundation upon it, as it is stated: “Their foundation poured like a river” (Job 22:16). And it is written: “On that day, all the fountains of the great depths were breached” (Genesis 7:11). When the patriarchs came and exhibited merit, the Holy One blessed be He said: Upon these I will establish the world, as it is stated: “For the pillars of the earth are the Lord’s, and He set the world upon them” (I Samuel 2:8). That is why it is written: “For from the top of the rocks I see him.”
“Behold [hen], a people that will dwell alone” (Numbers 23:9) – what is hen [heh nun]? All the letters can be paired other than these two. How so? Alef tet are ten; bet ḥet are ten; gimmel zayin are ten; dalet vav are ten; heh remains by itself. Likewise, the letter nun does not have a pairing; yod tzadi are one hundred; kaf peh are one hundred; lamed ayin are one hundred; mem samekh are one hundred; nun remains by itself. The Holy One blessed be He said: Just as these letters cannot be paired with other letters, but are by themselves, so too, Israel cannot cleave to all the ancient worshippers of stars and constellations; rather, they are by themselves. Even when an enemy decrees against them to desecrate Shabbat, to abolish circumcision, or to worship idols, they are killed and do not assimilate among them, as it is stated: “Behold, a people that will dwell alone and will not be reckoned among the nations” (Numbers 23:9).
And what do I do to every foe or enemy that will makes a decree against them? I will kill him, as it is stated: “Behold, a people that will rise like a lion” (Numbers 23:24). From here you learn: You find that Amalek came upon them and they killed them, as it is stated: “Joshua weakened Amalek and his people by sword” (Exodus 17:13). Sisera came and they killed him, as it is stated: “The Lord confounded Sisera” (Judges 4:15), and likewise all their enemies. Likewise, when Israel emerged from Egypt, the Holy One blessed be He said to them: “And you shall not emerge [each from the entrance of his house until morning]” (Exodus 12:22). They were in their houses, and He was killing their enemies, as it is stated: “And the Lord will pass to smite Egypt” (Exodus 12:23) – that is what is written: “Behold, a people that will rise like a lion.” That is why the Holy One blessed be He said: Since I performed miracles for you during this month, you too shall render it the first month, as it is stated: “This month shall be for you the first of months.”",
"It is analogous to a king who had a son whom he placed in charge of all his property. The son said to his father: ‘If you do not give me your throne, how will everyone know that you are fond of me? Only if you give to me the place of your throne will everyone show appreciation for me.’ Thus God gave Abraham the world, as it is stated: “And the Lord said: Will I conceal [something] from Abraham” (Genesis 18:17). Once He gave him everything, he said to Him: If You do not give me the Temple, five hundred cubits by five hundred cubits, You have not given me anything. The Holy One blessed be He gave him everything that he asked, as it is stated: “And I have given you one portion more than your brothers” (Genesis 48:22). When Abraham heard this, what did he say? “God spoke in His holiness, I exulted” (Psalms 60:8).",
"Another interpretation: “This month shall be for you the first of months” – it is analogous to a king to whom a son was born, and he made a celebration. The son was taken captive and was there [in captivity] for a long time. After that time, the son was redeemed, and the king made a birthday celebration for him. So, until Israel descended to Egypt, they would count toward the enslavement. Once they went down and were enslaved there, and the Holy One blessed be He performed miracles on their behalf and they were redeemed, they began counting the months, as it is stated: “This month shall be for you the first of months.”",
"Another interpretation: “This month shall be for you” – that is what is written: “[He brought out His people with joy and his chosen ones with gladness.] He gave them lands…so that they would observe His statutes” (Psalms 105:43–45). God brought the plagues upon the Egyptians: “He sent darkness, and it was dark” (Psalms 105:28); He gradually lowered [the darkness] until it reached Egypt. “Egypt rejoiced at their departure” (Psalms 105:38) – it is analogous to a king whom everyone honored. To what degree did they honor him? To the extent that they would bring him gifts and would present their gods with them. So, Pharaoh ruled from one end of the world to the other end, and they would bring him gifts and present their gods with them. Then Moses and Aaron came, as it is stated: “Then Moses and Aaron came…” (Exodus 5:1). He took out his lists and searched them but did not find this [God’s] name. This is analogous to a servant who was walking with his master…as cited above.
But the Holy One blessed be He is living and everlasting, as it is stated: “But the Lord God is the true God, He is the living God, and the eternal King” (Jeremiah 10:10). It is analogous to a poor person who was in the city and stood before the king [to ask for assistance], but he was indifferent [to the poor person’s suffering]. When the affliction affected his own body he said: There is nothing like this. So, the Holy One blessed be He brought plagues upon the Egyptians, but Pharaoh was indifferent. When it afflicted his body, he was affected and began screaming: “The Lord is righteous, and I and my people are wicked” (Exodus 9:27).
Could the Holy One blessed be He not have rescued Israel from the hand of Egypt with the first plague? Rather, it was to fulfill what is stated: “He exalts the nations and eliminates them” (Job 12:23), and it is written: “He removes the heart of the leaders of the people of the land” (Job 12:24). Why did he say: “The Lord is righteous?” When the plagues came, they came only in the land of Egypt. Even if a plague was introduced there and entered like [the size of] an almond, the plague would fill all of it but would not touch another field [outside of Egypt]. About this it is stated: “For when Your judgments are on the earth, [the inhabitants of the world] learn righteousness” (Isaiah 26:9). To what was the congregation of Israel comparable? To a king who had a beloved daughter, who was located across the river; the king extended his hand and brought her over and seated her in his chariot, as it is stated: “How beautiful are your steps” (Song of Songs 7:2); “I did not know myself; he placed me on the chariots of my noble people” (Song of Songs 6:12); “He rained meat upon them like dust” (Psalms 78:27); “He led them through the depths” (Psalms 106:9); “the Lord was going before them by day” (Exodus 13:21). All this was due to the merit of Abraham, as it is stated: “For He remembered His holy word unto Abraham His servant; He took out His people with gladness…and He gave them the lands of the nations” (Psalms 105:42–44). Why? “So they would observe His statutes and keep His laws” (Psalms 105:45).",
"Another interpretation: “This month shall be for you” – that is what is written: “Happy is the nation that the Lord is its God” (Psalms 33:12). When the Holy One blessed be He chose [to create] His world, He set in it months and years. When He chose Jacob and His descendants, He set the beginnings of the months of redemption, during which Israel would be redeemed from Egypt and during which they are destined to be redeemed, as it is stated: “Like the days of your departure from the land of Egypt, I will show it wonders” (Micah 7:15). In it [the month of redemption], Isaac was born and was bound, and in it Jacob received the blessings. In it, He intimated to Israel that it is the beginning of salvation for them, as it is stated: “It shall be the first month of the year for you.” It is analogous to a king who got his son out of prison, and he said: Establish it as a festival for always, since on it [that day] my son emerged from darkness to light, from an iron yoke to life [as a free man], from slavery to freedom, from enslavement to redemption. So did the Holy One blessed be He take Israel out of prison, as it is stated: “He takes out prisoners from chains” (Psalms 68:7). From darkness and the shadow of death, as it is stated: “He took them from darkness and the shadow of death” (Psalms 107:14); from an iron yoke to the yoke of Torah, from slavery to freedom, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1); from enslavement to redemption, as it is stated: “Their Redeemer is strong, the Lord of hosts is His name” (Jeremiah 50:34). Therefore, He assigned it [the month] for them to rejoice that He exacted retribution against their enemies on their behalf, as it is stated: “I will give men in your stead” (Isaiah 43:4).",
"Another interpretation: “This month shall be for you” – Rabbi Meir says: The redemption is for Me and for you. As it were, I was redeemed with you, as it is stated: “Whom You redeemed from Egypt, the nation and its God” (II Samuel 7:23). Establish this month for Me and for you, as I will see the blood of the paschal offering and it will atone for you, as it is stated: “Speak to the entire congregation of Israel […they shall take for them each man a lamb…a lamb for each household” (Exodus 12:3) – and your rejoicing will be complete, even for one who is poor.
“An unblemished lamb, a male in the first year, from the sheep or from the goats you shall take it. You shall hold it in safekeeping until the fourteenth day of this month; and the entire assembly of the congregation of Israel shall slaughter it in the afternoon” (Exodus 12:5–6).
“An unblemished lamb, a male in the first year” – “a lamb,” corresponding to: “God will see to the lamb for Him…” (Genesis 22:8); “unblemished [tamim],” corresponding to: “The Rock, His actions are perfect [tamim]” (Deuteronomy 32:4); “a male,” as He killed all the firstborn of Egypt and spared the firstborn of Israel. “From the sheep or from the goats you shall take it” – just as I kill man and animal, the captive and the maidservant, so do you have license to take from any place that you wish, and should guard it [the lamb], and it shall be for you a great festivity , as it is stated: “You shall hold it in safekeeping.” “Shall slaughter it” – you slaughter the paschal offering and I slaughter the firstborn.
“They shall take of the blood and place it on the two doorposts and on the lintel, on the houses in which they will eat it. They shall eat the meat on that night, roasted with fire; with unleavened bread and bitter herbs they shall eat it” (Exodus 12:7–8).
“They shall take of the blood and place it on the two doorposts” – as I will pass over you and protect you. You shall be careful with it, as it is eaten [only] at night, as it is stated: “They shall eat the meat on that night, roasted with fire,” corresponding to Abraham, whom I rescued from the fiery furnace. “And unleavened bread” – corresponding to Sarah, who prepared loaves for the ministering angels, but they did not taste the bread (see Genesis 18:6). “Bitter herbs,” corresponding to Jacob; just as his descendants were pursued in Egypt, so did Esau pursue him.
“You shall not leave any of it until morning; and what remains of it until morning you shall burn in fire” (Exodus 12:10).
“You shall not leave any of it until morning” – just as I will not leave any soul of the Egyptian firstborn, so, “you shall not leave any of it until morning.” It is analogous to a king who told his sons: Know that I judge capital cases and convict [the guilty]. Offer a gift to me, so that if you come before my tribunal I will transfer [aavir] your verdict to others. So, the Holy One blessed be He said to Israel: I am dealing in capital cases, and I hereby inform you how I can spare you with mercy – with the blood of the paschal offering and the blood of circumcision; and I will grant atonement to your souls, as the passage [haavara] that I will make is severe, as it is stated: “I will pass in the land of Egypt [on that night]” (Exodus 12:12). Likewise, Israel says: “The Lord also will be a haven for the oppressed, a haven for times of trouble” (Psalms 9:10).",
"Another interpretation: “This month shall be for you” (Exodus 12:2) – Solomon said: “Through me kings reign” (Proverbs 8:15). Rabbi Levi said: This is analogous to a duke to whom the legions cast a purple cloak [of royalty]. What did he do? He cancels tax debts, burns the promissory note, and brings out the legions [on parade or on leave], and that is called the beginning of his reign. So did the Holy One blessed be He reign for twenty-six generations in Egypt, and then He cancelled the debt, as it is stated: “And the children of Israel went out triumphantly” (Exodus 14:8); He burned the promissory note, as it is stated: “The residence of the children of Israel that they lived in Egypt [was four hundred and thirty years]” (Exodus 12:40); He took out the legions, and it was called the beginning of His reign, to realize what is stated: “Through me kings reign.”",
"Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “I sent Moses, Aaron, and Miriam before you” (Micah 6:4). That is what Scripture states: “Send Your light [orekha] and Your truth [amitekha]; they will lead me” (Psalms 43:3) – that is Moses and Aaron, as it is stated: “To Levi He said: Your Tumim [tumekha] and Your Urim [ve’urekha]” (Deuteronomy 33:8), and it is written: “The Torah of truth was in his mouth” (Malachi 2:6).
“I sent Moses, Aaron, and Miriam before you” (Micah 6:4) – this teaches that he [Moses] was not seeking to redeem Israel; rather, Moses said to the Holy One blessed be He: ‘“Who am I [that I should go]?” (Exodus 3:11). Is this what You promised to their ancestors, that You would take out their descendants by means of flesh and blood? “Who am I that I should go?” “And that I should take the children of Israel out” (Exodus 3:11) – is it about me that it is written: “I will judge” (Genesis 15:14), that You are sending me to deliver them? Did You not promise Abraham and say to him: “And also that nation whom they will serve, I will judge” (Genesis 15:14)? Did You not say to Jacob: “I will go down with you to Egypt, and I will surely take you up” (Genesis 46:4), and You say to me [to do it]? “Who am I?”’ The Holy One blessed be He said to him: ‘By your life, I will go down and deliver them. One woman went down to Egypt, and for her sake, I went down and rescued her. When? It was when Pharaoh abducted Sarah, as it is stated: “The Lord afflicted Pharaoh” (Genesis 12:17). If, for the sake of one woman I came down, for six hundred thousand men, six hundred thousand women, and six hundred thousand children will I not come down and deliver them? Rather, you go first and inform My children that I am redeeming them and then I will deliver them.’ That is why it is written: “Send Your light and Your truth; they will lead me.” That is why He said: “I sent Moses, Aaron, and Miriam before you.”",
"Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “He sent Moses His servant, and Aaron whom He had chosen” (Psalms 105:26). When the Holy One blessed be He entered, as it were, He afflicted all their firstborn and their gods, as it is stated: “I afflicted Egypt” (Joshua 24:5), and likewise: “Upon their gods the Lord administered judgments” (Numbers 33:4). When He afflicted them with the plague of the firstborn, what did they do? They took their sons and concealed them in their temples of idol worship. Rabbi Berekhya said: The Egyptians were seeking and searching how to escape the plague but could not find [a way]. Why? It is as it is stated: “And the eyes of the wicked will fail, and escape is lost from them” (Job 11:20). “The wicked” – these are the Egyptians, as it is stated: “And I and my people are wicked” (Exodus 9:27). What caused them to be afflicted by each plague? It was because they put their trust in their false gods. What did the Holy One blessed be He do? He smote their gods with them. Those that were made of wood rotted; [those] of stone dissolved; [those] of silver and of gold, He melted them into what they were originally, as it is stated: “Upon their gods the Lord administered judgments” (Numbers 33:4).
All the idols in the world were eliminated except for their Baal Tzefon. Why? It was in order to mislead them; that is why it is written: “He exalts the nations and eliminates them” (Job 12:23). Likewise, Isaiah says: “Who makes a way in the sea.… Who takes out chariot and horse, army and a mighty force” (Isaiah 43:16–17). When Israel departed from Egypt, the Holy One blessed be He said: “That they should return and encamp before Pi Haḥirot” (Exodus 14:2). “Pharaoh will say of the children of Israel: They are confused in the land; [the wilderness has closed in [sagar] on them]” (Exodus 14:3). He called all his armies and said to them: ‘Do you not know that Baal Tzefon has gathered all the lions in the wilderness against Israel, similar to the matter that is stated: “He sent an angel and closed [usegar] the mouth of the lions”’ (Daniel 6:23). Immediately, the angel of Egypt came down to eliminate them [the Israelites], as it is stated: “Behold, Egypt was traveling after them” (Exodus 14:10). It is not stated: Pharaoh traveling after them, but rather, “Egypt” – that is their angel. Immediately, [the Israelites] “were very frightened” (Exodus 14:10). The Holy One blessed be He said to them: “Do not fear” (Exodus 14:13).
The Holy One blessed be He said to Moses: “Extend your hand over the sea” (Exodus 14:26). Immediately, “Moses extended his hand” (Exodus 14:27). “Egypt was fleeing toward it [the sea]” (Exodus 14:27) – it should have said: Egypt was fleeing from it. Is there a person who flees from an entity and flees toward it? Rather, the Holy One blessed be He misled them, and they could not find where to flee, and they were fleeing toward it until the depths were reestablished, as it is stated: “The Lord tossed Egypt in the midst of the sea” (Exodus 14:27), while the Divine Spirit was crying: “And the eyes of the wicked will fail and escape is lost from them” (Job 11:20). Regarding Baal Tzefon, upon which they relied, it is stated: “And their hope will turn into despair” (Job 11:20). So, in the future, when all the idolaters will enter [for judgment], bringing their false gods with them to rescue them, as it is stated: “For all the peoples will walk, each in the name of its god, but we will walk in the name of the Lord our God, for ever and ever” (Micah 4:5). When they come, what does the Holy One blessed be He do with them [the idols]? He melts them. And they see and are embarrassed, and they cast them away, and they go and conceal themselves in caves and among the boulders.
Likewise, Isaiah says: “For it is a day for the Lord of hosts against everyone proud and lofty” (Isaiah 2:12) – these are their priests. “The false gods shall utterly pass away” (Isaiah 2:18) – what will they [the priests of the false gods] do? They will go and conceal themselves, as it is stated: “They will come into caves of rocks, and into tunnels of dirt” (Isaiah 2:19). And it is written: On that day a person will cast away the idols of his silver and the idols of his gold” (Isaiah 2:20). The Holy One blessed be He will say to them: ‘Are you fleeing? Look what I have caused to be written: “Though they hide themselves on top of Carmel, I will search from there” (Amos 9:3). Ḥiel, who concealed himself for the Baal on Mount Carmel and [attempted] to ignite the wood, did not I smite him? “Though they hide from before My eyes…[from there I will command the serpent and it will bite them]” (Amos 9:3). And it says: “If they dig into the grave, [from there My hand will take them, and if they ascend heavenward, from there will I take them down]”’ (Amos 9:2). At that moment: “And the eyes of the wicked will fail” (Job 11:20). But regarding the righteous it says: “The name of the Lord is a tower of strength” (Proverbs 18:10).",
"Another interpretation: “The Lord spoke to Moses and to Aaron in the land of Egypt, saying” (Exodus 12:1) – what is the Holy One blessed be He doing in Egypt? It is for the sake of Israel. Rabbi Yitzḥak Nappaḥa said: This is analogous to a noblewoman who provoked the king. The king put her in prison and went with her and was with her in prison. People said to him: ‘Why do you care?’ He said to them: ‘All the time that I am with her, she will not acquire a bad name.’ So, Israel was enslaved in Egypt, and the Holy One blessed be He, as it were, was exiled with them, as it is stated: “I will go down with you to Egypt” (Genesis 46:4). Similarly with [the exile to] Babylonia, it is stated: “For your sakes, I sent [shilaḥti] to Babylon” (Isaiah 43:14). Likewise, with [the hegemony of] Media, as it is stated: “I will place My throne in Elam” (Jeremiah 49:38), and Elam is nothing other than Media, as it is stated: “Go up, Elam; besiege, Media” (Isaiah 21:2). With the [hegemony of] Greece, the Holy One blessed be He was with them, as it is stated: “[I will rouse your children, Zion, against your children, Greece, and will set you like the sword of a mighty man.] The Lord will be seen over them, and His arrow will emerge like lightning” (Zechariah 9:13–14).
They [the angels] said to the Holy One blessed be He: ‘Why all this?’ He said to them: ‘All the time that I am with them, they will not acquire a bad name. I was with them in Egypt, and they were found whole, as it is stated: “A locked garden, my sister, my bride” (Song of Songs 4:12). I was with them in Babylon, and they were found whole, as it is stated: “Behold our God whom we serve [is able to deliver us]” (Daniel 3:17). I was with them in Media and they were found whole, as it is stated: “Mordecai would not bow and would not prostrate himself” (Esther 3:2). In Greece, they refused to write on the horn of an ox that they have no portion in the God of Israel. With regard to Edom [Rome], if the Holy One blessed be He says yes, who will say no, as it is stated: “Who is this, coming from Edom” (Isaiah 63:1).’ Rabbi Shmuel bar Naḥman said: This is analogous to a wealthy man who went out during the summer. People said that he was at the threshing floor. What did he do? He came in with a branch of a grapevine, so that everyone would know that he had come from the vineyard. So, the idolaters said to Israel: Where is your God? As it is stated: “Where is their God” (Deuteronomy 32:37). “Now, hear this, pampered one, who sits securely…” (Isaiah 47:8) – what is the Holy One blessed be He destined to do to them? “I will make My arrows drunk with blood” (Deuteronomy 32:42). Not only that, but He is destined to trample them, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3), and He us destined to tread with His shoe on all the great ones of Edom, as it is stated: “I cast My shoe upon Edom” (Psalms 60:10).",
"Another interpretation: “…in the land of Egypt” (Exodus 12:1) – it is analogous to one who found a snake and smashed its head with a rock and cut off its tail; from now on, what good is it? So, the Egyptians arose and enslaved Israel, which is intolerable, and the same is true for Edom. What did the Holy One blessed be He do to Egypt? He exacted retribution against them, as it is stated: “He tossed Pharaoh and his army in the sea” (Psalms 136:15). Regarding Edom it is written: “I have trodden a winepress alone” (Isaiah 63:3). The Divine Spirit said: “Egypt shall be desolation, and Edom shall be a desolate wilderness” (Joel 4:19). And the Holy One blessed be He is destined to redeem Israel from Edom. [Israel said to God:] ‘“Jerusalem and Your people have become a disgrace to all our surroundings” (Daniel 9:16), and You are not redeeming us?’ He said to them: ‘Yes’ [I will redeem you]. They said to Him: ‘Swear to us;’ He swore to them that just as He redeemed us from Egypt, so too, He will redeem us from Edom. Moreover, the great ones of the nations will see a lowly one of Israel and desire to bow before them due to the name that is inscribed on each and every one, as it is stated: “So said the Lord, Redeemer of Israel, its Holy One, to the despised person, to the abhorred by nations, to the slave of rulers: Kings will see and stand up, [and princes will prostrate themselves]” (Isaiah 49:7).
It is analogous to fine wood that was located in a bathhouse. A high official entered to bathe, he and all his servants, and they trampled the wood, and all the villagers, as well as everyone else, were eager to step on it. After several days, he [the emperor] sent a bust to that city, to [serve as a model to] make a statue of him, but they did not find any [suitable] wood other than what was in the bathhouse. The craftsmen said to the governor: ‘If you wish to set up the statue, bring the wood that is in the bathhouse, as there is none better.’ They brought it and prepared it appropriately and gave it to the sculptor, and he sculpted the image onto it, and he placed it in the palace. The governor came and bowed before it, so did the duke, so did the prefect, so did the provost, so did the legionaries, so did the council, and so did everyone. Those craftsmen said to them: ‘Yesterday, you were trampling this wood in the bathhouse, and now you are prostrating yourselves to it?’ They said to them: ‘We are not bowing to it for its own sake, but to the image of the king that is inscribed on it.’
So do Gog’s men say: Until now we have been doing to Israel what is intolerable, as it is stated: “To the despised person, to the abhorred by nations, [to the slave of rulers: Kings will see and stand up, and princes will prostrate themselves]” (Isaiah 49:7), and now we are prostrating ourselves to Israel? The Holy One blessed be He said to them: ‘Yes, it is due to My name that is inscribed on them, as it is stated: “Because of the Lord who is faithful” (Isaiah 49:7).’ So does Moses say: “All the peoples of the earth will see that the name of the Lord is called upon you…” (Deuteronomy 28:10). When the Holy One blessed be He took Israel out of Egypt, He would take the lamp and go before them, as it is stated: “And the Lord was going before them during the day” (Exodus 13:21). So He is destined to do when He takes them out of Edom, and so Isaiah said: “For the Lord will go before you, and the God of Israel will be your rear guard” (Isaiah 52:12). And it is written: “Behold, the former things have come to pass [and I relate new ones. Before they sprout I will let you hear of them]” (Isaiah 42:9), to fulfill what is written: “Egypt shall be desolation, and Edom shall be a desolate wilderness” (Joel 4:19).",
"Another interpretation: “In the land of Egypt” – for whose sake did the Holy One blessed be He reveal Himself? It was for His own sake. It is analogous to an apprentice who was seized for the sake of his master and confined. His master said to him: ‘Have no fear, I will come and take you out.’ He sent his servant to take him out, but the innkeeper [where he was confined] did not want to let him go. He [the master] said: The innkeeper did well, as I said to him that I would take him out, and I did not tell him that I would send my servant. So, the Holy One blessed be He said to Abraham: ‘Your descendants are destined to be enslaved in Egypt, and then I will redeem them,’ as it is stated: “Know that your descendants will be strangers [in a land that is not theirs, and they shall be enslaved to them and they shall oppress them, four hundred years]” (Genesis 15:13), and it is written: “Also that nation, whom they will serve, I will judge” (Genesis 15:14). The Holy One blessed be He sent Moses to redeem them, but Pharaoh did not want [to let them go]. The Holy One blessed be He said: Pharaoh acted appropriately, as I said to Abraham: “[Also the nation that they will serve] I will judge.” Is Moses “I”? Is Aaron “I”? I said only: “I am the Lord your God, who brought you up from the land of Egypt” (Psalms 81:11).",
"Another interpretation: For whose sake did the Holy One blessed be He reveal Himself? It was for Moses’s sake. Rabbi Nissim said: It is analogous to a priest who had a fig orchard, and in that orchard there was a grave that had been plowed over. He wanted to eat figs. He said to someone: ‘Go tell the sharecropper that the owner of the orchard says to you to bring him two figs.’ He went and told him that. The sharecropper replied to him: ‘Who is the owner of the orchard? Go back to work.’ The priest said to him: ‘I will go to the orchard.’ They said to him: ‘You are going to an impure place.’ He said to them: ‘Even if there are one hundred sources of impurity there, I will go, and my emissary will not be disgraced.’ So, when Israel was in Egypt, the Holy One blessed be He said to Moses: “Go and I will send you to Pharaoh” (Exodus 3:10). He went, and he [Pharaoh] said to him: “Who is the Lord that I should heed His voice [to let Israel go]? I do not know the Lord” (Exodus 5:2); “go to your burdens” (Exodus 5:4). The Holy One blessed be He said: I will go to Egypt, as it is stated: “A prophecy of Egypt: [Behold, the Lord is riding upon a swift cloud and is coming to Egypt]” (Isaiah 19:1). The ministering angels said to Him: ‘You are going to Egypt, to a place of impurity?’ He said to them: ‘I will go, and My emissary Moses will not be disgraced.’ That is what is written: “The Lord spoke to Moses and to Aaron in the land of Egypt, saying.”",
"Another interpretation: “This month shall be for you” – why did the Holy One blessed be He say this to Moses and Aaron? It is because sanctification of the month is [done] with three. When the Holy One blessed be He sought to sanctify the month, the Holy One blessed be He said to Moses and Aaron: I and [the two of] you will sanctify the month. That is what is written: “The Lord spoke to Moses and to Aaron.” However, intercalation of the year is done by ten elders. When our Rabbis assembled to intercalate the year, ten expert elders would assemble in the study hall, and the Av Beit Din [the senior member of the court] was among them. They would lock the doors and deliberate over the matter all night. At midnight, they would say to the Av Beit Din: ‘We seek to intercalate the year so that this year will be thirteen months; will you join us in this decree?’ He would say to them: ‘I am with you in your opinion.’ At that moment, light would emerge from the study hall and come before them, and they would know that God has consented to them, as it is stated: “To the upright He shines a light in the darkness” (Psalms 112:4). What they decree, the Holy One blessed be He agrees with them, as it is stated: “I will cry to God Most High, to God who accomplishes it for me” (Psalms 57:3). May the name of the Holy One blessed be He be praised, that creatures decree and He consents, as it is stated: “The righteous rules with the fear of God” (II Samuel 23:3). From where is it derived to convene with ten elders? It is as it is stated: “Wisdom bolsters the wise man more than ten rulers who are in a city” (Ecclesiastes 7:19).
Likewise, during the reign of Solomon, when Solomon would intercalate the year, he would assemble seven elders before him, as it is stated: “A wise man is lazy in his eyes, more than seven who respond sensibly” (Proverbs 26:16). What is “A wise man is lazy in his eyes?” It is that Solomon would keep his mouth closed, so as not to speak before one who is greater than he, and so it says: “When you sit to eat with a ruler, consider well what is before you” (Proverbs 23:1), and it says: “Put a knife to your throat, if you are a man with self-control” (Proverbs 23:2). Solomon, Natan the prophet, and Gad the seer were there, for a total of ten.",
"Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “Behold, the former have come to pass and the new I declare” (Isaiah 42:9). Is there anything new in the future? Is it not written: “What was, that is what will be” (Ecclesiastes 1:9)? Rather, we find that there are ten things that the Holy One blessed be He is destined to introduce in the future.
The first is that He is destined to illuminate the world, as it is stated: “The sun will no longer be for you for light by day [and the glow of the moon will not illuminate for you; the Lord will be your eternal light and your God will be your glory]” (Isaiah 60:19). Is it possible for a person to gaze at the Holy One blessed be He? Rather, what does the Holy One blessed be He do to the sun? He has it illuminate forty-nine portions of light, as it is stated: “The light of the moon will be like the light of the sun, and the light of the sun shall be sevenfold” (Isaiah 30:26). Even [for] an ill person, the Holy One blessed be He will command the sun and it will heal, as it is stated: “But for you who fear My name, a sun of righteousness, and healing with its rays will shine” (Malachi 3:20).
The second: He will bring spring water out of Jerusalem and heal everyone who has an illness, as it is stated: “Every living creature that swarms, any over whom the rivers will come, will live…” (Ezekiel 47:9).
The third: He will make trees produce their fruit every month, and a person will eat from them and will be healed, as it is stated: “Along the river on its bank, on this side and on that side…it will produce new fruit every month, because its waters emerge from the Temple, [and its fruit will be for food, and its leaf for healing]” (Ezekiel 47:12).
The fourth: That they will rebuild all the ruined cities, and there will be never again be places in ruins. Even Sodom and Gomorrah will be rebuilt in the future, as it is stated: “Your sisters Sodom and its daughters will return to their former state” (Ezekiel 16:55).
The fifth: That He will build Jerusalem with sapphire stones, as it is stated: “I will set your stones in fair colors” (Isaiah 54:11), and it is written: “I will make your windows of rubies” (Isaiah 54:12). Those stones will shine like the sun, and the idolaters will come and see the glory of Israel, as it is stated: “Nations will walk by your light” (Isaiah 60:3).
The sixth: “Cow and bear will graze, [together will their young lie]” (Isaiah 11:7).
The seventh: That He will bring all the beasts, all the birds, and all the creeping creatures and make a covenant with them and with all of Israel, as it is stated: “On that day will I make a covenant for them with the beasts of the field, and with the birds of the heavens, [and with the creeping creatures of the ground]” (Hosea 2:20).
The eighth: That there will no longer be crying and wailing in the world, as it is stated: “The sound of weeping and the sound of crying will no longer be heard in it” (Isaiah 65:19).
The ninth: There is no more death in the world, as it is stated: “He will eliminate death forever; and the Lord God will wipe tears from upon all faces; and the disgrace of His people He will remove” (Isaiah 25:8).
The tenth: That there will be no sighing, no groaning, and no despair, but rather, everyone will rejoice, as it is stated: “The redeemed of the Lord will return, and will come to Zion with song [and everlasting joy]” (Isaiah 35:10).",
"Another interpretation: “This month shall be for you” – that is what is written: “He made the moon for festivals; the sun knows its setting” (Psalms 104:19). There are many [of God’s] deeds that Moses recorded in the Torah that are unclear and David arose and explained them. We find in the act of Creation, that when He created the heavens and the earth, He created light, as it is stated: “In the beginning God created [the heavens and the earth]” (Genesis 1:1), and afterward: “God said: Let there be light” (Genesis 1:3). David explained it: After God created light, He created the heavens, as it is stated: “He covers Himself with light like a garment” (Psalms 104:2), and then, “He stretches the heavens like a curtain” (Psalms 104:2). Here we have learned that after He created light He created the heavens. Three creations preceded the world: Water, air [ruaḥ], and fire. Water became pregnant and gave birth to darkness. Fire became pregnant and gave birth to light. Air became pregnant and gave birth to wisdom. With these six creations the world is conducted, with spirit, with wisdom, with fire, with light, with darkness, and with water.
That is why David said: “May my soul bless the Lord. Lord my God, You are very great” (Psalms 104:1). A person sees a beautiful pillar and says: Blessed is the quarry from which this was quarried. The world is beautiful; blessed is the Omnipresent who quarried it and created it with speech, happy are you O world, that the Holy One blessed be He reigns over you. [A person of] flesh and blood etches [tzar] his image on a wooden tablet, and the tablet is larger than his image. God, may His name be blessed, is great, and His image is great. The world is small, and He is greater than the world, as it is stated: “For the Lord is God, an everlasting Rock [tzur olamim]” (Isaiah 26:4). What is taught when Scripture states: Tzur olamim? Relative to Him, the two worlds [olamim] are considered nothing. That is why it is stated: “Lord my God, You are very great.”
After He covered Himself with light, He then created the world, as it is stated: “He covers Himself with light like a garment; [He stretches the heavens like a curtain]” (Psalms 104:2). [A person of] flesh and blood, after he builds the house, he builds the upper story. God is not like that; after He built the roof, He built the upper story, and after He built the upper story, He positioned it on the atmosphere of the world, on nothing. Then He installed His chariots, clouds; and then His dais on the storm. Who informs you about all these matters? It is David, who explained the deeds of God to inform all humanity of His might, as it is stated: “He lays the beams of His upper chambers in the waters; He makes the clouds His chariot” (Psalms 104:3); not from copper, not from iron, but with balconies of water. Then He constructed the upper stories, not from stone and not from hewed stone, but from layers of water, as it is stated: “He lays the beams of Your upper chambers in the waters.”
[A person of] flesh and blood makes his chariot strong to bear his entire burden, and he makes it from iron, bronze, silver, or gold. But God, may His name be blessed, a cloud has no substance, and He makes clouds His chariots, as it is stated: “He makes the clouds His chariot.” Flesh and blood, if there was a muddy path before him, he walks on stones that are hard. But God is not so; rather, He leaves the visible cloud and walks on the invisible wind, as it is stated: “Who walks upon the wings of the wind” (Psalms 104:3). Flesh and blood conscripts strong, powerful soldiers capable of wearing helmets, and armor, and weapons. But the Holy One blessed be He conscripted His soldiers that are invisible, as it is stated: “Who makes winds His messengers” (Psalms 104:4). The wind emerges, followed by lightning, as it is stated: “The flaming fire His servants” (Psalms 104:4).
After He created the sky, He created angels on the second day, and on that same day He created Gehenna, as “that it was good,” is not written about it [the second day]. Like [a person of] flesh and blood who acquires slaves and says [to his associates]: ‘Make swords.’ They say to him: ‘Why?’ He says to them: ‘So if they rebel, they will receive a death sentence.’ So, the Holy One blessed be He said: I created Gehenna [on the second day], about which “that it was good” is not written, so if people sin, they will descend into it. From where is it derived that Gehenna was created on the second day? It is as the prophet explains: “For Hell has been prepared from yesterday” (Isaiah 30:33), from the day that a person could say yesterday. When would a person be able to say yesterday? It is on the second day, as the first day of the week precedes it.
Afterward, He created dry land on the third day, as it is stated: “He established the earth upon its foundations” (Psalms 104:5). At that moment, one was naked and one was clothed, like [a person of] flesh and blood who has two servants; he stripped the garment off of one and clothed the other with it. So, God said: “Let the waters be gathered” (Genesis 1:9) – He exposed the earth and covered the depths. So said David: “You covered the depths as with a garment” (Psalms 104:6).
“From Your rebuke they flee” (Psalms 104:7) – like flesh and blood who saw his winepress filled with grapes and a vineyard to harvest. People said to him: ‘Where will you put the rest of the grapes, since the winepress is small?’ He said to them: ‘I will make a winepress that will hold all the grapes in the vineyard.’ What did he do? He trampled the grapes and trod on one [pile] after another, and then brought the grapes that were in the vineyard, and the winepress held all the grapes. So, the entire world was filled with water, and the earth was immersed in the water. The Holy One blessed be He said: “Let the dry land appear” (Genesis 1:9). The waters said: ‘We fill the world, and until now it is crowded for us; where will we go?’ May His name be blessed, He kicked Ocean and killed it, as it is stated: “With His power, He calmed the sea, and with His understanding, He crushed [maḥatz] Rahav” (Job 26:12). Maḥatz means nothing other than killing, as it is stated: “She crushed [maḥatza] and pierced his temple” (Judges 5:26).
When he killed it, some say that it is crying until today, as it is stated: “Have you entered into the springs of [nivkhei] the sea?” (Job 38:16). Why did He kill them? It is because a house that holds one hundred living people holds one thousand dead. That is why Ocean is called the Dead Sea; but the Holy One blessed be He is destined to heal it, as it is stated: “To the sea it will flow, and the water will be healed” (Ezekiel 47:8). When the rest of the waters saw that He kicked Ocean, its fellows fled at the sound of its scream. It is like a donkey driver of flesh and blood who was walking and there were two servants in front of him; [when the donkey driver whips the donkeys], those [servants] in front [of the donkeys] run and flee. So, the rest of the water in the world fled at the sound of the scream of Ocean, as it is stated: “From Your rebuke they flee.” They fled, but they did not know to where they were fleeing, as it is stated: “They rose to the mountains, descended in the valleys, to this place You established for them” (Psalms 104:8).
It is like a servant of flesh and blood to whom his master said: ‘Wait for me in the marketplace,’ but did not tell him where to wait. The servant began saying: Perhaps he told me to wait for him near the basilica, perhaps he told me near the bathhouse, or perhaps he told me alongside the platform. He [the master] entered [the city], found him and slapped him. He said to him: ‘I sent you to the gate of the prefect’s palace.’ So, the waters were wandering, when they heard that He said to them: “Let the waters under the heavens be gathered to one place” (Genesis 1:9). He did not say to them to the north or to the south, but rather they scattered, “they rose to the mountains, descended in the valleys.” The Holy One blessed be He slapped them. He said to them: ‘I said to you to go to the place of the leviathan.’ From where that it is so? It is as it is stated: “To this place You established for them” (Psalms 104:8), and that is the place of leviathan, as it is stated: “This leviathan, whom You created to frolic in it [the sea]” (Psalms 104:26).
“You set a boundary that they may not cross” (Psalms 104:9). Like flesh and blood that put his animal into a pen and locked the gate before it so it would not go out and graze on the grain. So, the Holy One blessed be He locked the sea with sand and administered an oath to it that it would not go beyond the sand, as it is stated: “That I placed the sand as the boundary of the sea” (Jeremiah 5:22).
“Who sends springs through the ravines” (Psalms 104:10) – like [a person of] flesh and blood who has baskets [for the pressing] of olives. He pressed the beam onto them, and the oil came out from above and oil descended below. So, the mountain from this side and the mountain from that side press on the springs and they burst forth and emerge from between the mountains. That is why it is written: “Who sends springs through the ravines.”
Afterward, what did David say? “He made the moon for festivals” (Psalms 104:19) – the Holy One blessed be He created three hundred and sixty-five windows in the firmament; one hundred and eighty-three in the east and one hundred and eighty-two in the west; some of them He created for the sun and some of them He created for the moon, so that the world would follow it. The sun goes through all of them, as does the moon except for eleven windows that the moon does not enter any of them. This is like a prefect and a duke who were receiving gifts. The prefect took commensurate with his honor and the duke commensurate with his honor. So, the sun is called great and the moon is called small. This is why the sun is called great, because it is eleven days greater than the moon. This is why He created the moon for the festivals, so that Israel would increase and decrease like the moon [waxes and wanes]. But this [waxing and waning] is not harmful to it [the moon], but it is for the setting of the festivals. All the years are counted by the sun [by the solar calendar], the years of the world and the years of [the lives of] people, and it [the sun] knows the span of every person, how long he saw the sun. All this to say that He created the moon for the festivals? David rose and explained: “He made the moon for the festivals.” They said to David: ‘While we were in Egypt, we received [the consecration of] the month by the moon’; that is what is written: “This month shall be for you” (Exodus 12:2).",
"Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “They will be for you alone, and there is nothing for strangers with you” (Proverbs 5:17). The Holy One blessed be He said to them: ‘I do not caution idolaters against idol worship, but only you, as it is stated: “You shall not make idols for yourself” (Leviticus 26:1). I gave justice only to you, as it is stated: “Hear this, priests, and hearken, house of Israel, and listen, house of the king, as justice is yours” (Hosea 5:1). Righteousness is for you, as it is stated: “It will be righteousness for you” (Deuteronomy 24:13). Mercy is yours, as it is stated: “He will give you mercy and will be merciful to you and increase you” (Deuteronomy 13:18). Sabbatical Years and Jubilee Years are yours, as it is stated: “You shall sanctify the fiftieth year” (Leviticus 25:10), and it says: “It is a jubilee; it shall be holy for you” (Leviticus 25:12). I gave the mitzvot only to you, as it is stated: “It shall be, if you heed My commandments that I command you today” (Deuteronomy 11:13). The tithes and the firstborn are for you, as it is stated: “You shall eat before the Lord your God…the tithe of your grain…[and the firstborn of your herd and of your flock]” (Deuteronomy 14:23). The offerings are for you, as it is stated: “You shall sacrifice upon it your burnt offerings” (Exodus 20:21). Blessings are for you, as it is stated: “May God bless you and keep you” (Numbers 6:24), and likewise, “I will command My blessing for you” (Leviticus 25:21). The Land of Israel is for you, as it is stated: “To give you the land of Canaan” (Leviticus 25:38); and not the Land of Israel alone, but also all the surrounding lands, as it is stated: “Every place on which your foot will tread [I have given to you]…” (Joshua 1:3). I gave the Torah only to you, as it is stated: “For I have given you a good teaching, My Torah…” (Proverbs 4:2). I have given you ritual fringes, as it is stated: “It shall be a fringe for you” (Numbers 15:39). I have given you festival days, as it is stated: “There shall be a holy convocation for you” (Leviticus 23:7). I have given you Yom Kippur, as it is stated: “For it is the Day of Atonement [to provide atonement for you before the Lord your God]” (Leviticus 23:28). Sukka is for you, as it is stated: “Every native resident in Israel [shall dwell in booths [sukkot]]” (Leviticus 23:42). I have given light only to you, as it is stated: “Arise, shine, for your light has arrived” (Isaiah 60:1). I have given the first of the month only to you, as it is stated: “This month shall be for you.” The paschal lamb is for you, as it is stated: “You shall hold it in safekeeping” (Exodus 12:6); that is, “they will be for you alone, and there is nothing for strangers with you”’ (Proverbs 5:17).",
"Another interpretation: “This month shall be for you” (Exodus 12:2) – one who sees the moon, how should he recite the blessing? At the time when Israel was sanctifying the month, some Rabbis would say: Blessed…who renews months, some of them would say: Who consecrates months, and some of them would say: Who consecrates Israel, since if Israel does not consecrate it, the consecration is nothing. Do not wonder about this, as the Holy One blessed be He consecrated Israel, as it is written: “You shall be holy to Me, as I, the Lord, am holy” (Leviticus 20:26); since they are consecrated to Heaven, what they consecrate is consecrated.
If you would like to know, go and learn from the service vessels. Moses consecrated the Tabernacle and all its vessels. Who consecrated them [vessels introduced afterwards]? Could Moses come and consecrate them? Rather, what would they do? The priest would receive a sacred item in it and the vessel would be consecrated, just as Moses consecrated them with blood for the altar, libation wine, or a meal offering. He would pour it into a non-sacred vessel and the non-sacred vessel would be consecrated. If a non-sacred vessel is consecrated when filled with sacred items, all the more so that Israel, who are sacred, may consecrate the month. The Holy One blessed be He said: I am sacred; do I sanctify for Myself? Rather, I sanctify Israel and they sanctify Me. That is why it is written: “You shall be holy to Me” (Leviticus 20:26), “for I am the Lord who sanctifies you” (Leviticus 21:8). And so did David say: “You, enthroned upon the praises of Israel, are holy (Psalms 22:4). When did Israel begin to consecrate the month? It was in Egypt. That is what is written: “This month shall be for you.”",
"Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “He declares His word to Jacob” (Psalms 147:19); that [word] is the Torah. “His statutes and His ordinances to Israel” (Psalms 147:19) – these are the consecration of the months in which there are statutes and ordinances. “Statutes” – these are the festivals, on which ordinances are dependent; “His statutes” are nothing other than festivals, as it is stated: “For it is a statute for Israel” (Psalms 81:5). How are ordinances dependent on it [the setting of the festivals]? A person sells a field, a house, or a slave, or borrows or lends to another; if a person wishes to steal from another, he produces a document and the judges examine how he wrote to him and from when he wrote to him this text, from what month, what day of the month. Likewise, the judges examine him and say to the thief: ‘You may not steal from him.’ That is: “His statutes and His ordinances to Israel” – the judges examine the months, as the judges judge on the basis of the months.",
"Another interpretation: “This month shall be for you [the first of months]” (Exodus 12:2) – that is what is written: “In his days let the righteous flourish, and abundance of peace, until the moon is no more” (Psalms 72:7). Before the Holy One blessed be He took Israel out of Egypt, He made it known to them by allusion that their royalty would endure for them for thirty generations, as it is stated: “This month shall be for you the first of months.” The month is thirty days, and your royalty will be thirty generations. On the first of Nisan, the moon begins to shine, and it gradually increases its light until the fifteenth day, and its orb becomes full. From fifteen until thirty days, its light wanes, and on the thirtieth it is not seen. So Israel, for fifteen generations from Abraham until Solomon. Abraham began to give light, as it is stated: “Who has risen from the east, righteousness attends his footsteps” (Isaiah 41:2). Isaac came, and he also gave light, as it is stated: “Light is sown for the righteous” (Psalms 97:11). Jacob came and added light, as it is stated: “The light of Israel shall be fire” (Isaiah 10:17). And then Judah, Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Salmon, Boaz. Oved, Yishai, David.
When Solomon came, the orb of the moon became full, as it is stated: “Solomon sat on the throne of the Lord as king” (I Chronicles 29:23). Can a person sit on the throne of the Holy One blessed be He, of whom it is stated: “His throne was fiery flames” (Daniel 7:9)? Rather, just as the Holy One blessed be He rules from one end of the world to the other end, and He rules over all the kings, as it is stated: “All the kings of the earth shall give thanks to You” (Psalms 138:4), so, Solomon ruled from one end of the world to the other end, as it is stated: “And all the kings of the earth sought the presence of Solomon…and each of them brought his gift” (II Chronicles 9:23–24). That is why it is stated: “Solomon sat on the throne of the Lord as king.” The garb of the Holy One blessed be He is majesty and glory, and He granted Solomon royal majesty, as it is stated: “He bestowed upon him royal majesty” (I Chronicles 29:25). Regarding the throne of the Holy One blessed be He it is written: “As for the likeness of their faces, the face of a man, and the face of a lion […and the face of an ox from the left for the four of them]” (Ezekiel 1:10), and regarding Solomon it is written: “And on the borders that were between the frames were lions, oxen” (I Kings 7:29), and another verse says: “Like the work of the chariot wheel” (I Kings 7:33). No evil touches the throne of the Holy One blessed be He, as it is stated: “Evil will not reside with You” (Psalms 5:5); regarding Solomon, it is written: “There is neither adversary nor evil occurrence” (I Kings 5:18). The Holy One blessed be He made six heavens, and He sits in the seventh, and regarding the throne of Solomon it is written: “The throne had six steps” (I Kings 10:19), and he sat on the seventh step.
The orb of the moon thereby became full, and from there the kings began diminishing: “The son of Solomon, Reḥavam” (I Chronicles 3:10), the son of Reḥavam, Aviya, his son Asa, Yehoshafat, Yehoram, Ahaziah, Yoash, Amatzyahu, Uzziah, Yotam, Hezekiah, Menashe, Amon, Josiah, Yehoyakim. When Zedekiah came, as it is written: “He blinded the eyes of Zedekiah” (Jeremiah 52:11), the light of the moon was lacking. All those years, even though Israel was sinning, the patriarchs were praying for them and making peace between Israel and the Omnipresent, as it is stated: “Let the mountains bear peace to the people” (Psalms 72:3), and the mountains are nothing other than the patriarchs, as it is stated: “Hear, O heights, the Lord’s grievance” (Micah 6:2). Until when were the patriarchs praying for them? Until Zedekiah lost his eyes and the Temple was destroyed, as it is stated: “And abundance of peace, until the moon is no more,” until thirty generations that Israel had royalty. From that moment until now, who makes peace for Israel? It is the Lord, as it is stated: “May the Lord lift His countenance to you and grant you peace” (Numbers 6:26).",
"Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “You shall say to Pharaoh: So said the Lord: Israel is My firstborn son. I have said to you: Let My son go, and he will serve Me; and you have refused to let him go. Behold, I will kill your firstborn son.” (Exodus 4:22–23). May the name of the Holy One blessed be He be exalted, as He “declares the end from the beginning” (Isaiah 46:10). Regarding Abraham it says: “Also that nation, whom they will serve, I will judge [dan]” (Genesis 15:14). What is dan? The plague of the firstborn, which is called an affliction [nega], as it is stated: “One further affliction [nega] [will I bring upon Pharaoh and Egypt; afterward he will send you forth from this]” (Exodus 11:1). What is: “I [anokhi] will judge?” The Holy One blessed be He said: “I will exact retribution from them with the plague of the firstborn, as it is stated: “Behold, I [anokhi] will kill your firstborn son.” The Holy One blessed be He passed this sign to Abraham, and Abraham to Isaac, Isaac to Jacob, Jacob to Levi, Levi to Kehat, Kehat to Amram, and Amram to Moses. Moses kept it as he proceeded. What is: “Israel is My firstborn son?” Rabbi Ḥiyya said: Sons whose fathers blessed them with their actions. That is Abraham as it is stated: “Blessed is Abram to God the Most High” (Genesis 14:19). Alternatively: “Israel is My firstborn son” – sons of he who took the birthright. Alternatively: “Israel is My firstborn son” – the Holy One blessed be He said to the wicked Pharaoh: ‘Do you not know how much I value the firstborn, as I wrote in My Torah: “Do not work your firstborn ox” (Deuteronomy 15:19). Anyone who works it is beaten, and you extended your hand against My firstborn; justice demands that you will be beaten.’
The Holy One blessed be He brought ten plagues upon him corresponding to the ten trials with which Abraham was tested and he withstood them all. He brought them through Moses and through Aaron and by Himself. This is analogous to a king against whom ten provinces rebelled. He took with him two generals and went and conquered them. The king said: If I record them [the victories] in my name, how can I accord them honor? If I record them in their names, I exclude myself. Rather, I will divide them into three, and there is one extra, and I will divide it among the three of us. Thus, the plague of boils was performed by the three of them. What does it say regarding the boils: “Upon the magicians [baḥartumim]” (Exodus 9:11), is defective, meaning that it afflicted their angel on high, so they would have no ability to resist.
He brought ten plagues upon them like a military campaign. The frogs were especially hard on them, as it is stated: “Frogs that destroyed them” (Psalms 78:45), as they wounded their bodies and castrated them [the Egyptians], as it is stated: “And into your bedchamber, and onto your bed” (Exodus 7:28). The frogs said to them: ‘The image of their God is nullified, and yours [your ability to procreate] remains intact?’ Therefore: “That destroyed them [vatashḥitem],” as it says: “And he spilled it [veshiḥet] on the ground” (Genesis 38:9). From where [is the proof] that they [the frogs] spoke [medabberot]: “Regarding [al devar] the frogs that He had brought upon Pharaoh” (Exodus 8:8).
Moreover, He brought upon them the plague of wild beasts [arov], because they were all intermingled [me’urbavin]; one man consorted with ten women, and ten men consorted with one woman; therefore, He brought a mixture [irbuvya] upon them.
When the Holy One blessed be He said to Moses: “One further affliction [nega] will I bring upon Pharaoh” (Exodus 11:1), Moses said: The sign has arrived [higia]. “One was Abraham” (Ezekiel 33:24) – behold, it is the affliction of the “one”. Since they [Israel] were firstborn, He therefore killed the firstborn, as it is stated: “Behold, I will kill your firstborn son” (Exodus 4:23). That is the sign to Abraham: “I will judge” (Genesis 15:14)
Another matter: Why is Israel called “My firstborn son”? Because it is written in the Torah: “Rather, he shall acknowledge the firstborn son of the hated, giving him a double portion” (Deuteronomy 21:17); so too, Israel inherits two worlds, this world and the World to Come. That is why the Holy One blessed be He gave the secret of [calculating the waxing and waning of] the moon to Israel, that they should count on its basis, but the idolaters count on the basis of the sun; that is to say, just as the sun rules only during the day, so too, they rule only in this world, and just as the sun is made of fire, so, they are destined to be punished in it, as it is stated: “Behold, the day is coming, burning like a furnace” (Malachi 3:19). And just as the moon is seen during the day and at night, so, Israel rules in this world and in the World to Come. And just as the moon is made of light, so, Israel inherits the light, as it is stated: “Light is sown for the righteous” (Psalms 97:11), and it says: “Arise, shine, for your light has arrived” (Isaiah 60:1). That is why it says: “This month shall be for you” (Exodus 12:2) – it shall be yours, because you are of the same type [as the moon].",
"Another interpretation: “This month shall be for you” (Exodus 12:2) – this is one of the four matters that the Holy One blessed be He showed Moses with His finger, because he was having difficulty with them. He showed him the preparation of the anointing oil, as it is stated: “This shall be a holy anointing oil for Me…” (Exodus 30:31). He showed him the crafting of the Candelabrum, as it is stated: “This is the work of the Candelabrum” (Numbers 8:4). He showed him the swarming creatures, as it is stated: “And this is impure for you [among the swarming things that swarm on the earth]” (Leviticus 11:29), and the moon, as it is stated: “This month shall be for you.” He shook the seas and showed him the crocodile, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3). He shook the inhabited world and showed him the turtle, as it is stated: “The voice of God breaks the cedars” (Psalms 29:5). He shook the wilderness and showed him the du’ar, as it is stated: “The voice of God shakes the wilderness” (Psalms 29:8). He shook the fire and showed him the salamander, as it is stated: “The voice of God hews the flames of the fire” (Psalms 29:7). When did He do this for him? In the context of: “And this is impure for you.” He shook the world and showed him the moon, as it is stated: “The voice of the Lord is powerful” (Psalms 29:4). He shook the world and showed him the crafting of the Candelabrum, as it is stated: “The voice of the Lord is glorious” (Psalms 29:4). He shook the world and showed him the preparation of the anointing oil, as it is stated: “The voice of the Lord causes deer to give birth [yeḥolel]” (Psalms 29:9); “and He bared the forests” (Psalms 29:9) – these are the spices of the incense. “And in His Sanctuary all say glory” (Psalms 29:9) – all the kings, each one of them speaks of the glory of the Holy One blessed be He, and they all began giving Him praise, as it is stated: “All the kings of the earth shall give thanks to You” (Psalms 138:4).",
"Another interpretation: “This month shall be for you” (Exodus 12:2) – the ways of the Holy One blessed be He is not like the ways of flesh and blood. The way of flesh and blood is that two stand before the king; one prosecutes him [the accused] and one defends him. Not everyone who prosecutes defends, and one who defends does not prosecute. But the Holy One blessed be He is not so; He defends and He prosecutes. The mouth that said: “Alas, a sinful nation” (Isaiah 1:4), is the mouth that said: “Open the gates, and let the righteous nation enter” (Isaiah 26:2). The mouth that said: “A people laden with iniquity” (Isaiah 1:4), is that which said: “Your people shall all be righteous” (Isaiah 60:21). The mouth that said: “Children who deal corruptly” (Isaiah 1:4), is that which said: “And all your children will be disciples of the Lord” (Isaiah 54:13). The mouth that said: “Evildoing descendants” (Isaiah 1:4), is that which said: “Their descendants will be renowned among the nations” (Isaiah 61:9). The mouth that said: “Even if you increase your prayers, I will not hear” (Isaiah 1:15), is the mouth that said: “It will be, before they call, I will answer” (Isaiah 65:24). The mouth that said: “Your New Moons and your festivals My soul despises” (Isaiah 1:14), is the mouth that said: “It will be that on every New Moon […all flesh will come to prostrate themselves to Me]” (Isaiah 66:23). Why does it say: “Your New Moons” [i.e., the celebration of the first of the month]? It is because the months are a gift to Israel, as it is stated: “This month shall be for you.”",
"Another interpretation: “This month shall be for you” – this is analogous to a king who had treasuries filled with gold, silver, gems, and pearls. He had one son. As long as the son was young, his father kept everything. When the son grew and became an adult, his father said to him: ‘As long as you were young, I kept everything; now that you have become an adult, everything is given to you.’ So, the Holy One blessed be He kept everything, as it is stated: “And they will be for signs, and for festivals” (Genesis 1:14). When Israel arose, He gave them everything, as it is stated: “This month shall be for you.”",
"Another interpretation: “This month shall be for you” – this is analogous to a king who betrothed a woman and wrote her [a marriage contract endowing her] minimally. When [the time] came to marry her, he wrote her [a contract endowing her with] numerous gifts, as a husband. So, this world is betrothal, as it is stated: “I will betroth you to Me forever” (Hosea 2:21), and He gave them only the moon, as it is stated: “This month shall be for you.” However, in the days of the Messiah, it will be marriage, as it is stated: “For your Husband is your Maker” (Isaiah 54:5). At that time, He will give them everything, as it is stated: “The wise will shine like the brightness of the sky; and those who lead the many to righteousness like the stars forever and ever” (Daniel 12:3)."
],
[
"“Moses called all the elders of Israel, and said to them: Draw, and take for yourselves lambs for your families, and slaughter the paschal offering” (Exodus 12:21).
“Moses called all the elders of Israel” – that is what is written: “With the aged is wisdom and with the length of days understanding” (Job 12:12). Why did the elders merit that Israel was redeemed through them? When the Holy One blessed be He appeared to Moses at the bush, He said to him: “Go, and gather the elders of Israel” (Exodus 3:16). When Moses came, immediately: “Moses and Aaron went and gathered all the elders of the children of Israel” (Exodus 4:29), and it says: “The people believed” (Exodus 4:31). The Holy One blessed be He said: ‘I will repay the elders for causing Israel to believe in My name. When Moses said: “And I say to them: The God of your fathers has sent me to you” (Exodus 3:13), had the elders not accepted Moses’ statement, all of Israel would not have accepted it either. Rather, the elders accepted it first, and drew all of Israel after them, and caused them to believe in the name of the Holy One blessed be He. I, too, will accord them honor, and the redemption of Israel will be through them, as Israel will slaughter their paschal offering through them, as it is stated: “Moses called all the elders of Israel.” Therefore, the verse praises them: “With the aged is wisdom.”",
"“Draw, and take for yourselves lambs” – that is what is written: “With stillness and pleasantness you will be saved” (Isaiah 30:15). We learned: One may heal himself with anything except for idol worship, forbidden sexual relations, and bloodshed. How so? If they will say to a person: ‘Come and kill a person and you will be healed,’ he may not heed them, as it is written: “One who sheds the blood of a man, his blood will be shed by man” (Genesis 9:6). Since “one who sheds the blood of a man, his blood will be shed by man,” how could the ill person be healed by means of bloodshed?
Forbidden sexual relations, how so? If they will say to a person: ‘Engage in forbidden sexual relations and you will be healed,’ he may not heed them, as it is prohibited for a person to engage in forbidden sexual relations. You find two adjacent Torah portions, the portion of the nazirite, and the portion of the sota. The nazirite vows not to drink wine. The Holy One blessed be He says to him: ‘You vowed not to drink wine in order to distance yourself from transgression. Do not say: I will eat grapes and it will not be a sin.’ The Holy One blessed be He says to him: ‘Since you vowed to refrain from wine, I will teach you not to sin before Me.’ He said to Moses: ‘Teach Israel the laws of naziriteship, as it is stated: “If a man explicitly vows…from wine and intoxicating drink he shall abstain…he shall not eat anything that is made of the grapevine” (Numbers 6:2–4). When he does so, he is like an angel, “all the days of his naziriteship, he is holy to the Lord” (Numbers 6:8), as you say: “A watcher and a holy one [came down from Heaven]” (Daniel 4:10).
Likewise, a woman is called a grapevine, as it is stated: “Your wife is like a fruitful vine” (Psalms 128:3). The Holy One blessed be He said: ‘Do not say: Since it is prohibited for me to engage in relations with the woman, I will grab her and it will not be a sin for me, I will fondle her and it will not be a sin for me, or I will kiss her and it will not be a sin for me.’ The Holy One blessed be He said: ‘Just as if a nazirite has vowed not to drink wine, it is prohibited [for him] to eat moist and dry grapes, and food that is soaked in wine, and anything that emerges from the grapevine; so, too, a woman who is not your wife, you may not touch her at all, as Solomon says: “Can a man stoke fire in his bosom and his garments not be burned…so one who goes in to his neighbor's wife; anyone who touches her will not be absolved” (Proverbs 6:27–9).
This is why the Holy One blessed be He [wrote] the portion of the nazirite adjacent to the portion of the sota, because they are similar to one another. And anyone who touches a woman who is not his wife brings death upon himself, as it is stated: “For she has felled many corpses” (Proverbs 7:26), and it is written: “Her feet descend to death; her steps support one to the grave” (Proverbs 5:5). Since she has all these attributes, how can she give life to the ill? Therefore, one may not heal himself through her.
Idol worship, how so? If a person of Israel is ill and they say to him: ‘Go to such and such idol and be healed,’ it is prohibited to go, as it says: “One who sacrifices to gods shall be destroyed, except to the Lord alone” (Exodus 22:19). Since everyone who worships idols shall be destroyed, it is preferable for him to die from the illness than to perform an act for which he will be destroyed in this world. Not only that [act of idol worship] is prohibited, but it is prohibited to heal oneself with anything associated with idol worship. If they say to a person: ‘Take from what they are burning to idols, or take from a tree worshipped as idolatry and make it into an amulet and be healed,’ do not take it, as it is written: “Nothing of the banned items shall cleave to your hand” (Deuteronomy 13:18). This [prohibition] is [referring to anything used for] idolatry. And it says: “You shall not bring an abomination into your home and become banned like it” (Deuteronomy 7:26). Why? It is because they have no substance and they are to no avail, as it is stated: “Do not fear them, for they cannot do evil, neither is it in them to do good” (Jeremiah 10:5).
Likewise, you find that Jeremiah said to his generation: ‘I am going to enter into a confrontation with idol worship, and I will state its actions and the actions of God, and the differences between the Holy One blessed be He and idol worship will be known.’ You find four times on one page that Jeremiah demonstrated the denigration of idol worship and praise of God, as it is stated: “So said the Lord: Do not learn the way of the nations…as the customs of the peoples are vanity” (Jeremiah 10:2–3); “they beautify it with silver and with gold… they are like a date palm, a block of wood, [and they do not speak; they are carried because they do not walk]” (Jeremiah 10: 4–5).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “There is no one like You, Lord” (Jeremiah 10:6); “who would not fear You, king of nations” (Jeremiah 10:7).
You have heard the praise of the Holy One blessed be He, come and hear the denigration of idol worship, as it is stated: “But they are altogether brutish and foolish…silver beaten into plates will be brought from Tarshish…” (Jeremiah 10:8–9).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “The Lord God is true” (Jeremiah 10:10).
You have heard the praise of the Holy One blessed be He, come and hear the denigration of idol worship, as it is stated: “So you shall say to them: The gods that have not made the heavens and the earth, these shall perish from the earth, and from under these heavens” (Jeremiah 10:11).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “He made the earth with His power…at the sound of His giving a multitude of water in the heavens” (Jeremiah 10:12–13).
You have heard the praise of the Holy One blessed be He, come and hear the denigration of idol worship, as it is stated: “Every man is proved to be foolish, without knowledge… they are vanity, a work of delusion” (Jeremiah 10:14–15).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “Not like these is the portion of Jacob; for He is the Maker of all things…” (Jeremiah 10:16).
The Holy One blessed be He said: Since it is like an inanimate stone and lacks substance, and others guard it so it will not be stolen, how can it give life to an ill person? Therefore, it is prohibited to heal oneself with anything associated with it. Likewise you find regarding Israel when they were in Egypt, they would worship idols and they would not forsake them, as it is stated: “Each man did not cast away the abominations of their eyes” (Ezekiel 20:8). The Holy One blessed be He said to Moses: ‘As long as Israel is worshipping the gods of Egypt they will not be redeemed. Go and say to them that they should abandon their evil deeds and repudiate idol worship.’ That is what is written: “Draw, and take for yourselves” (Exodus 12:21), meaning draw your hands away from idol worship and “take for yourselves lambs” and slaughter the gods of Egypt and perform [the rite of] the paschal offering, as thereby, the Holy One blessed be He will pass over you; that is: “With stillness and pleasantness you will be saved” (Isaiah 30:15).",
"Another interpretation, “draw, and take for yourselves lambs” – that is what is written: “All who serve graven images shall be shamed” (Psalms 97:7). When the Holy One blessed be He said to Moses to slaughter the paschal offering, Moses said to Him: ‘Master of the universe, how can I do so? Do You not know that lambs are the gods of Egypt?’ As it is stated: “Behold, were we to sacrifice the abomination of the Egyptians before their eyes, would they not stone us?” (Exodus 8:22). The Holy One blessed be He said to him: ‘By your life, Israel will not depart from here until they slaughter the god of Egypt before their eyes, as I will thereby inform them that their gods are nothing.’
And we find that He did so, as on that night He smote the firstborn of Egypt, on that night Israel slaughtered their paschal offerings and ate them, and the Egyptians saw their firstborn killed and their gods slaughtered and they were unable to do anything, as it is stated: “The Egyptians were burying they whom the Lord had smitten among them, all their firstborn, and upon their gods the Lord administered punishments” (Numbers 33:4); that is: “All who serve graven images shall be shamed.”",
"Another interpretation, “draw, and take for yourselves lambs” – that is what is written: “A just balance and scales are the Lord's” (Proverbs 16:11), and likewise we find that Moses and Samuel are equal, and it is stated: “Moses and Aaron among His priests, and Samuel among those who call His name” (Psalms 99:6). Come and see how many differences there are between Moses and Samuel. Moses would enter before the Holy One blessed be He to hear the [divine] speech, while with Samuel, the Holy One blessed be He would come [to him], as it is stated: “The Lord came and stood” (I Samuel 3:10).
Why was it so? The Holy One blessed be He said: ‘With justice and righteousness I interact with the person.’ Moses would sit, and anyone who had a case would come before him and be judged, as it is stated: “It was on the next day that Moses sat to judge the people” (Exodus 18:13). But Samuel would take the trouble to go to each and every province and judge, so they would not need to inconvenience themselves to come to him, as it is stated: “He would go each and every year […and he judged Israel in all those places]” (I Samuel 7:16). The Holy One blessed be He said: ‘Moses, who would sit in one place and judge Israel, will come to Me to the Tent of Meeting to hear the [divine] speech. But Samuel, who would go to Israel in the towns and judge them, I will go and speak to him, to fulfill what is stated: “A just balance and scales are the Lord's.”’
Likewise, we found regarding Judah; because he saved three lives, Tamar and her two sons, from the fire, the Holy One blessed be He saved three of his descendants from the fire. Who were they? Ḥananya, Mishael, and Azarya. That is, “a just balance and scales are the Lord's.”
Likewise in Egypt, Israel was enslaved for eighty years. An Egyptian would go into the wilderness, catch a deer or gazelle and slaughter it, place the pot on the fire, cook and eat, and Israel would see and would not taste it, as it is stated: “When we sat by the fleshpot, when we ate bread to satiation” (Exodus 16:3). It does not say: When we ate from the fleshpot, but rather, “when we sat [by the fleshpot],” as they would eat their bread without meat. The Holy One blessed be He said to them [the Egyptians]: ‘You caused My children to drool [from hunger] with the meat that you would eat, and you would not give them any; I, too, will arrange for My children to slaughter the lambs to which you prostrate yourselves. They will eat and you will be envious. Why? Because I am the true judge.’ That is: “A just balance and scales are the Lord's.” That is why it is stated: “Draw, and take for yourselves lambs.”
"
],
[
"“You shall take a bunch of hyssop, and dip it in the blood that is in the basin, and touch the lintel and the two doorposts with the blood that is in the basin; and you shall not go out, each from the door of his house, until the morning” (Exodus 12:22).
“You shall take a bunch of hyssop” – that is what is written: “Everything the Lord has done is for His purpose” (Proverbs 16:4). You find that everything that the Holy One blessed be He created during the six days of Creation, He created only for His glory and to perform His will with them. On the first day, He created the heavens and the earth, and He created them, too, for His glory, as it is stated: “So said the Lord, the heavens are My throne” (Isaiah 66:1), and it says: “The heavens relate the glory of God” (Psalms 19:2). Likewise, the light that He created was for His glory, as it is written: “He covers Himself with light as with a garment” (Psalms 104:2).
What was created on the second day? The firmament, and He created it for His glory, so that the angels would stand there and laud him, as it is stated: “Praise Him in the firmament of His power” (Psalms 150:1).
What did He create on the third day? Grasses and trees, and we found that the grasses laud the Holy One blessed be He as it is stated: “They shout for joy, they even sing” (Psalms 65:14). From where is it derived that the same is true of the trees? It is as it is stated: “Then the trees of the forest will sing before the Lord” (I Chronicles 16:33). You find that the Holy One blessed be He issued a command to perform mitzvot with the trees. Regarding the red heifer, He issued a command to cast into its conflagration cedar wood and hyssop; He issued a command to perform the sprinkling of the waters of sprinkling with hyssop; and He commanded to perform the purification of the leper with cedar wood and hyssop. Likewise, in Egypt, He issued a command to apply the blood to the lintel and the two doorposts with hyssop, as it is stated: “You shall take a bunch of hyssop.” Likewise, He created the water on the third day, as He collected it from covering the earth. From there, His laudation ascends, as it is stated: “From the sound of much water, the mighty breakers of the sea, [the Lord on high is mighty]” (Psalms 93:4).
What was created on the fourth day? The lights, and He created them for His glory, as it is stated: “Praise Him, sun and moon; [praise Him, all stars of light]” (Psalms 148:3). On the fifth day, He created the birds for His glory, to sacrifice an offering from them, as it is stated: “If his offering is a burnt offering from the birds…” (Leviticus 1:14). What was created on the sixth day? Animals, for His glory, and He commanded to sacrifice an offering from them, as it is stated: “A person among you who sacrifices an offering to the Lord from the animal, from the cattle” (Leviticus 1:2). And He created man for His glory, as it is stated: “Praise the Lord, from the earth, sea creatures…[young men…elders…let them praise the name of the Lord]” (Psalms 148:7, 12–13); that is: “Everything the Lord has done is for His purpose.”",
"Another matter: “You shall take a bunch of hyssop” – that is what is written: “Like an apple tree among the trees of the forest [so is my beloved]” (Song of Songs 2:3). Why is the Holy One blessed be He likened to an apple tree? It is to say to you: Just as the apple tree appears to the eye with nothing, but it has taste and fragrance, the same is true of the Holy One blessed be He, as it is stated: “His palate is sweet; all of Him is lovely” (Song of Songs 5:16). He appeared to idolaters but they did not wish to accept the Torah, and the Torah was in their eyes like a matter lacking substance, but [in fact] it has taste and aroma. Taste [ta’am], from where is it derived? It is as it is stated: “Consider [ta’amu] and see that the Lord is good” (Psalms 34:9). It has food, as it is written: “My fruit is better than gold, than fine gold” (Proverbs 8:19). It has fragrance, as it is stated: “The fragrance of your garments is like the fragrance of Lebanon” (Song of Songs 4:11). Israel said: We know the power of Torah; therefore, we will not move from the Holy One blessed be He and his Torah, as it is stated: “In its shadow I delighted and sat, and its fruit was sweet to my palate” (Song of Songs 2:3).
Likewise, there are items that appear to be lowly, and the Holy One blessed be He issued a command to perform several mitzvot with them. The hyssop appears to a person to be insignificant, but its power is great before God, as in several places He analogizes it to the cedar: In the purification of the leper, the burning of the heifer, and in Egypt he issued a command to perform a mitzva with the hyssop, as it is stated: “You shall take a bunch of hyssop.” Likewise, regarding Solomon it is stated: “He spoke of trees, from the cedar that is in Lebanon to the hyssop that emerges from the wall” (I Kings 5:13), to teach that large and small are equal before the Holy One blessed be He. With small items He performs miracles, and by means of the hyssop, which is the lowliest of the trees, he redeemed Israel; that is: “Like an apple tree among the trees of the forest.”",
"Another matter, “you shall take a bunch of [agudat] hyssop,” – in other words, I will render you an association [aguda] for Myself, even though you are lowly like the hyssop, as it is stated: “And you will be My treasure from all the peoples” (Exodus 19:5).
“And dip it in the blood that is in the basin.” What did the Holy One blessed be He see [that led Him] to protect them with blood? It was in order to evoke for them the blood of Abraham’s circumcision. It was with two bloods that Israel was rescued from Egypt; the blood of the paschal offering and the blood of circumcision, as it is stated: “I said to you: With your blood, live; I said to you: With your blood, live” (Ezekiel 16:6) – with the blood of the paschal offering and the blood of circumcision. “And touch the lintel,” – due to the merit of Abraham; “and on the two doorposts,” – due to the merit of Isaac and Jacob. Due to their merit, He will see the blood “and will not allow the destroyer to come to your houses to smite you” (Exodus 12:23).",
" “The Lord will pass to smite Egypt” – some say by means of an angel, and some say the Holy One blessed be He Himself. What is it that is stated: “To smite [lingof]”? It teaches that even the pregnant women miscarried and the mothers died, and the destroyer emerged and harmed everything that it found. Lingof refers to nothing other than pregnant women, as it is stated: “And they strike [venagefu] a pregnant woman” (Exodus 21:22). The Holy One blessed be He was destroying the firstborn of Egypt, and Israel was performing everything that the Holy One blessed be He said to them, as it is stated: “The children of Israel went and did as the Lord had commanded Moses and Aaron” (Exodus 12:28).
To what were the Holy One blessed be He and Israel comparable? To a king who travelled with his sons by sea, and pirate ships surrounded them. He said to them: Here are my giant spears, all prepared, with which I pass over the sea waves and do battle. So, the Holy One blessed be He was with His children in Egypt, and the Egyptian camps were plotting against them all night. The Holy One blessed be He said to them: Such wicked ones, are you plotting against My children? My giant spears are prepared, as it is stated: “He saved them for His name’s sake” (Psalms 106:8).
[The Israelites] were engaged in roasting [the paschal offering], and the Holy One blessed be He was killing the firstborn of Egypt; they were sprinkling [blood] on their entrances, and His great name was standing over their entrances. They were engaged in Hallel, and the laws of the paschal offering, and God was distinguishing so that the blood of the impure would atone for the blood of the pure, as it is stated: “The Lord redeems the soul of His servants” (Psalms 34:23). They were engaged in their matzot, as they were grinding and kneading, and the Holy One blessed be He was uprooting the plants of Egypt, as it is stated: “Arise, Lord, in your anger [lift Yourself up in indignation [be’avrot] against my adversaries]” (Psalms 7:7).",
"“The Lord will pass to smite Egypt, and He will see the blood on the lintel, and on the two doorposts, and the Lord will pass over the door and will not allow the destroyer to come to your houses to smite you” (Exodus 12:23).
“The Lord will pass to smite Egypt” – that is what is written: “What shall I do when God rises? When He reckons, what shall I answer Him?” (Job 31:14). Who stated this verse? It was the angel who oversees the world who said it, even though Job said it regarding himself. Likewise, all mankind are destined to say thus. We find regarding the generation of the flood that God judged them while sitting, as it is stated: “The Lord sat enthroned at the flood” (Psalms 29:10). What is written in their regard? “He blotted out all existence” (Genesis 7:23). But, in Egypt, He judged them while passing, as it is stated: “The Lord will pass to smite Egypt,” and it is written: “I will pass in the land of Egypt” (Exodus 12:12). However, in the future, He will stand and judge His world while standing, as it is stated: “And His feet will stand on that day” (Zechariah 14:4), and it is written: “Therefore wait for Me, said the Lord, until the day that I rise up forever; [for My determination is to gather the nations, that I may assemble the kingdoms, to pour upon them My indignation, all My fierce anger; for all the earth will be devoured with the fire of My jealousy]” (Zephaniah 3:8).
Mankind will say: If while sitting He judged the generation of the flood and blotted them out, and He judged the Egyptians while passing and killed their firstborn, when He stands in the future to judge His world, who will be able to withstand it? Therefore, it is written: “What shall I do when God rises?” Why is He destined to stand? It is because of the outcry of the poor, as it is stated: “For the oppression of the poor, for the sigh of the needy, now I will rise, says the Lord” (Psalms 12:6)."
],
[
"“It was at midnight, and the Lord smote all firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne, to the firstborn of the captive who was in the dungeon, and all the firstborn of cattle” (Exodus 12:29).
“It was at midnight” – that is what is written: “Who fulfills the word of His servant and performs the counsel of His messengers” (Isaiah 44:26). Rabbi Abahu says: “Who fulfills the word of His servant,” this [servant] is Moses, as it is stated: “My servant Moses is not so, [he is trusted in all My house]” (Numbers 12:7). How did He fulfill [the word of Moses]? When He brought the plague of darkness upon them, Pharaoh began screaming: “Go serve the Lord; only your flocks and your herds will remain…” (Exodus 10:24). Moses said to him: ‘By your life, “no hoof will remain”’ (Exodus 10:26). What is “hoof”? Even an animal which belongs entirely to an Egyptian, but it has one hoof that belongs to an Israelite, he will not leave it. “As we will take from them” (Exodus 10:26) – after saying: “As we will take from them,” he then said: “And we will not know with what we will serve the Lord” (Exodus 10:26). You, who are flesh and blood, people die if they violate your commands, and if you issue an edict and say: ‘Collect for me such and such,’ the world will be able to fulfill your edict; however, we, perhaps God will say to us, ‘sacrifice an offering of two hundred and ten years’ – that is: “And we will not know.”
Pharaoh said to him: ‘Until when will you enter here? “Go from me, beware, do not see my face anymore”’ (Exodus 10:28). Moses said to him: “You have spoken well; I will not see your face anymore” (Exodus 10:29).The Holy One blessed be He said: What do I still need to inform Pharaoh? It is one plague. Immediately, God rushed to him, as it were, and entered into Pharaoh’s palace on Moses’s behalf, who said to him: “I will not see your face anymore,” so he would not be found to be a liar. You find that the Holy One blessed be He spoke to Moses in Pharaoh’s palace only at that time. From where is it derived? It is as it is stated: “As I leave the city, I will spread my hands to the Lord” (Exodus 9:29). But now, the Holy One blessed be He rushed and spoke with Moses, as it is stated: “One more plague I will bring upon Pharaoh…” (Exodus 11:1).
When Moses heard, he rejoiced and was exalted, as it is stated: “Moreover the man Moses was very great” (Exodus 11:3). He began shouting publicly: “So said the Lord: About midnight, [I will emerge in the midst of Egypt]” (Exodus 11:4). “You have spoken well; I will not see your face anymore.” ‘I will not come to you anymore, but you will come to me. This general that is standing with you, and this prefect of yours, and all the officers of your palace, will come to me with you, requesting of me, and prostrating themselves to me, so that we will depart from here, as it is written: “All these, your servants, will come down to me, and prostrate themselves to me, saying: [Go out, you and all the people that follow you]” (Exodus 11:8). He did not want to say “you will prostrate yourself to me” as a show of deference to the kingdom.
When midnight arrived, as Moses had said, immediately: “it was at midnight, and the Lord smote all the firstborn” – therefore [the verse states], “Who fulfills the word of His servant.” “And performs the counsel of His messengers,” for [God] consulted with Abraham concerning this matter. When? It was when the kings came and [Abraham] pursued them, the Holy One blessed be He said: ‘It is sufficient for you [to pursue them] until midnight. Come let us divide the night between Me and you,’ as it is stated: “And he divided the night between them” (Genesis 14:15). Once the hour arrived, the counsel was complete; that is: “it was at midnight” – that is what is written: “And performs the counsel of His messengers.”",
"Another matter, “it was at midnight” – that is what is written: “At midnight I will rise to give thanks to You because of the ordinances [mishpetei] of Your righteousness” (Psalms 119:62). At midnight I will rise to give thanks to You for the judgments [mishpatim] that You performed in Egypt, and the righteousness that You performed for us. How so? Since Moses said: “I will smite all firstborn” (Exodus 12:12), there were some [Egyptians] who were afraid and some who were not afraid. One who was afraid would take his firstborn to an Israelite and would say to him: ‘Take this one and let him stay the night with you.’
When midnight arrived, the Holy One blessed be He killed all the firstborn. For those who were located in the houses of the Israelites, the Holy One blessed be He would step between the Israelite and the Egyptian and would take the soul of the Egyptian and leave the soul of the Israelite. The Jew would awaken and find the Egyptian dead between each and every one [of his sons], as it is stated: “I will pass over you, and there will be no plague upon you” (Exodus 12:13). The Israelites began saying: “At midnight I will rise to give thanks to You.” That is why it is stated: “Because of the ordinances of Your righteousness.”",
"Another matter, “it was at midnight” – that is what is written: “She perceives that her merchandise is good; [her lamp] does not extinguish [at night]” (Proverbs 31:18). You find that the verse states: “As there was no house in which there was no one dead” (Exodus 12:30). How so? You calculate each and every drop that an Egyptian would expel to each and every woman, or that the first drop is a firstborn and all the sons would die, as it is written: “He smote all the firstborn in Egypt, the first potency in the tents of Ham” (Psalms 78:51). The females who were firstborn, they, too, died, except for Bitya, daughter of Pharaoh, for whom a good advocate was found; this is Moses, as it is stated: “She saw him, that he was good” (Exodus 2:2). Therefore, Solomon said: “She perceives that her merchandise is good.” “She arises while it is still night” (Proverbs 31:15). On which night? “It was at midnight.”",
"Another matter, “it was at midnight” – Elihu said: “In a moment they die, at midnight” (Job 34:20). When they died, everyone began screaming, as it is stated: “Pharaoh rose during the night, he, all his servants, and all of Egypt, [and there was a great cry in Egypt]” (Exodus 12:30). Immediately, [Pharaoh] “called for Moses and Aaron” (Exodus 12:31). Moses said to Him: ‘What does Pharaoh seek? Who comes to whom, you to me or me to you?’ [Pharaoh] said to him: ‘Please, “rise, depart from the midst of my people”’ (Exodus 12:31). Why? “He is wise in heart, and mighty in strength; who has challenged Him and prospered?” (Job 9:4).",
"Another matter, “it was at midnight” – David said: “I will remember my song during the night” (Psalms 77:7). The congregation of Israel said: ‘We remember the disasters with which you would overcome the enemies on our behalf at night.’ “My song” means nothing other than disaster, as you say: “…I am their song [manginatam], [exact retribution against them, Lord]” (Lamentations 3:63–4), and it says: “Blessed is God Most High, who has delivered [migen] your enemies into your hand” (Genesis 14:20). Sennacherib came against us and You overcame him at night, as it is stated: “It was that night, the angel of the Lord emerged, and smote in the camp of the Assyrians” (II Kings 19:35).
Rabbi Neḥemya said: Come and see the love of the Holy One blessed be He, for Israel, as the Holy One blessed be He rendered the ministering angels, who are “mighty in strength who fulfill His word” (Psalms 103:20), guardians of Israel. Who are they? Mikhael and Gavriel, as it is stated: “Upon your walls, I have set watchmen” (Isaiah 62:6). When Sennacheribcame, Mikhael emerged and smote them; and Gavriel rescued Ḥananya and his compatriots at the command of the Holy One blessed be He.
Why is it so? The Holy One blessed be He had set conditions with them. When? When He prepared to descend to rescue Abraham from the fiery furnace, Mikhael and Gavriel said before Him: ‘We will descend to rescue him.’ He said to them: ‘If [Abraham] had descended to the furnace for the sake of one of you, you would rescue him, but he descended for the sake of My name, and I will descend to rescue him,’ as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). ‘But because you were prepared to rescue him for the sake of My name, I will set a time for you when you will descend; you, Mikhael, against the Assyrian encampment and you, Gavriel, against the Chaldean encampment.
When Gavriel descended to rescue Ḥananya, Mishael, and Azarya, he decreed to the fire, and it emerged and burned all those who had cast them in, as it is stated: “The flame of the fire slew those men that took up Shadrach, Meshach, [and Abednego]” (Daniel 3:22). Some say: Four classes [of officers] died there; at first, it is written: “Then the satraps, the prefects, and the governors, and the king’s ministers…were assembled” (Daniel 3:3). Here, [following this event,] four were missing, as it is stated: “And the satraps assembled…” (Daniel 3:27). Therefore, Ḥananya said: “Praise the Lord, all nations” (Psalms 117:1). Mishael said: “Laud Him, all the peoples” (Psalms 117:1). Azarya said: “For His mercy is great toward us” (Psalms 117:2). The angel said: “And the truth of the Lord endures forever” (Psalms 117:2); it is true what He said to me when I descended to rescue Abraham.
Likewise, Mikhael did what He told him, as it is stated: “It was that night, that the angel of the Lord emerged [and smote in the camp of the Assyrians…]” (II Kings 19:35). It was taught: All the generals and the commanders were drinking wine and they left their jugs cast aside. The Holy One blessed be He said to Sennacherib: ‘You did yours,’ as it is stated: “By your messengers you taunted” (II Kings 19:23); ‘I, too, [will act] by means of My messengers.’
What did He do to him? “And instead of his glory, a burning will be kindled like the burning of fire” (Isaiah 10:16). What is “instead of his glory”? It is that He burned their bodies from within and left their garments [intact] on the outside, as the glory of a person is his garment. Why did he leave their garments [intact]? It is because they were the descendants of Shem, as it is stated: “The children of Shem: Eilam and Ashur…” (Genesis 10:22). The Holy One blessed be He said: I am indebted to their ancestor Shem, as he and Yefet took their garments and covered their father’s nakedness, as it is stated: “Shem and Yefet took the garment” (Genesis 9:23); that is why the Holy One blessed be He said to Mikhael: ‘Leave their garments intact and burn their souls.’ What is written there? “They awoke early in the morning, and behold, they were all dead corpses” (II Kings 19:35). That is what is written: “Each morning I will destroy all the wicked of the land” (Psalms 101:8).
The people of Israel and Hezekiah were sitting and reciting hallel, as it was the [first] night of Passover, and they were afraid, saying: ‘Now Jerusalem will be conquered by his hand [Sennacherib].’ When they awoke in the morning to stand and recite Shema and pray, they found their enemies “dead corpses.” That is why the Holy One blessed be He said to Isaiah: “Call his name Maher Shalal Ḥash Baz” (Isaiah 8:3), and he quickly plundered their spoils. And he called the name of the other one: “Immanu El” (Isaiah 7:14), saying that I am with him, as it is stated: “With him is an arm of flesh; but with us is the Lord our God” (II Chronicles 32:8).
Just as the Holy One blessed be He acted in this world through Mikhael and Gavriel, so too, in the future, He will act through them, as it is stated: “Saviors will ascend to Mount Zion to judge the mount of Esau” (Obadiah 1:21) – these are Mikhael and Gavriel. Our saintly Rabbi says: This [verse refers to] Mikhael himself, as it is stated: “At that time, Mikhael the great angel, who stands for the members of Your people, will stand” (Daniel 12:1), as he is an advocate for the needs of Israel, and speaks on their behalf, as it is stated: “The angel of the Lord spoke and said: Lord of hosts, how long will You not have compassion on Jerusalem…” (Zechariah 1:12), and it says: “And there is no one who helps me against these, except for Mikhael, your prince” (Daniel 10:21).
Rabbi Yosei said: To what are Mikhael and Samael comparable? To an advocate and a prosecutor standing at trial. This one speaks and that one speaks. This one completes his contentions and that one his contentions. That advocate knows that he prevailed; he begins praising the judge [and imploring him] to issue his ruling. The prosecutor seeks to add to his statement, and the advocate says to him: ‘Be silent and let us hear the judge.’ So Mikhael and Samael stand before the Divine Presence, and the adversary prosecutes and Mikhael speaks in defense of Israel. The adversary comes to speak and Mikhael silences him. Why? It is as it is stated: “I will hear what God the Lord will speak, as He will speak peace to His people” (Psalms 85:9); that is: “I will remember my song during the night,” regarding the miracle of Hezekiah.
Another matter, “I will remember my song [neginati],” – I remember what You did on our behalf in Egypt, and the strategies [menagenin] that You employed in Egypt. How so? Initially, when the Holy One blessed be He sought to bring plagues on the Egyptians, He intended to bring the plague of the firstborn first, as it is stated: “Behold, I will kill your son, your firstborn” (Exodus 4:23). [Pharaoh] began saying: “Who is the Lord that I should heed His voice?” (Exodus 5:2). The Holy One blessed be He said: If I bring the plague of the firstborn first, He will let them go; rather, I will bring other plagues upon him [first], and in the wake of this, I will bring them all, as it is stated: “And the Lord smote all the firstborn.” Therefore, David lauds: “Who knows the power of Your anger?” (Psalms 90:11). Who knows Your strategies that you employed at the sea, as it is stated: “Your way in the sea, Your path in the great waters, and Your footsteps [ikvotekha] were not known” (Psalms 77:20); who knows the matters that You do at the end [akev]?",
"God said to Moses: ‘Tell Israel what you [all] should be doing, [and say:] You should know that He will smite Egypt,’ as it is stated: “The Lord will pass to smite Egypt, [and He will see the blood on the lintel, and on the two doorposts, and the Lord will pass over the door, and will not allow the destroyer to come to your houses to smite you]” (Exodus 12:23).
Rabbi Levi said: What is “the Lord will pass [ve’avar]”? The Holy One blessed be He said: ‘I will renege [over] on what I said.’ This is analogous to a king whose son went to a barbaric foreign country. The barbarians stood and received him and crowned him king over them. The king heard and said: ‘What honor can I accord to these [people] who exalted my son and crowned him king over them? I will call the name of that province after my son.’ Sometime later, they reconsidered and cursed the king’s son and enslaved him. The king said: ‘I will renege on the honor that I accorded them; I will go out and wage war against them and rescue my son.’ Similarly, Joseph descended to Egypt and they received him and crowned him king over them, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6). They honored Jacob, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). The Holy One blessed be He said: What honor will I accord Egypt? I will call it by the name of the Garden of Eden, as it is stated: “Like the garden of the Lord, like the land of Egypt” (Genesis 13:10). When they changed their minds and enslaved [the Israelites], the Holy One blessed be He said: “I will pass through the land of Egypt” (Exodus 12:12). I am reneging on that honor and I will render it desolation, as it is stated: “Egypt will become desolation” (Joel 4:19).",
"What is written above? “And the Lord will pass over the door” (Exodus 12:23) – at that moment, as it were, He stood at the entrance. The way of the world is that, just as a slaughterer brings in his flock, and each lamb or sheep that he wants to slaughter, he takes red paint and marks it so he will recognize which to slaughter and which not to slaughter; so, “He will see the blood” (Exodus 12:23) – as it were, He stood at the entrance and repelled the destroyer so that it would not smite Israel. God said to them: “You shall observe this matter as an ordinance for you and for your sons forever” (Exodus 12:24). Just as I did for you now, so I am destined to do for you in the future, as it is stated: “For, behold, the day comes, it burns as a furnace, [and all the proud, and all who perform evil, will be stubble; and the day that comes will set them ablaze…]” (Malachi 3:19), but you, “I will have mercy on them, as a man has mercy on his son” (Malachi 3:17).",
"Rabbi Ḥalafta said: May the name of the Holy One blessed be He be blessed, as there is nothing like His miracles and His wonders, and nothing like His might and His deeds, as it is stated: “Great is our Lord, and very powerful” (Psalms 147:5). The Holy One blessed be He is holy and pure, and extends His hand against the impure. Why? It is because He is great and awesome, and for the sake of Israel He informed [the world] of His strength. Why for the sake of Israel? It is because He said to Jacob: “I will descend with you to Egypt [and I will take you up again]” (Genesis 46:4). He wages Israel’s wars. One angel overturned Sodom, but here, “The Lord will emerge as a warrior, He will arouse jealousy” (Isaiah 42:13).",
"Another matter, “it was at midnight” – this is analogous to a king whose province departed [from the norm] and imposed [unusually harsh] servitude on the captives that came to them, and [the king] too diverted the course of justice against [the officials of that province] and killed them. Similarly, Egypt departed [from the norm and] imposed [unusually harsh] edicts on Israel to work day and night, and by assigning man’s work to a woman, and woman’s work to a man. So, too, God diverted the course of justice against them and killed them at night, as it is stated: “It was at midnight.” Just as He overturned Sodom at night, so He killed the firstborn of Egypt at night. This is why David said: “You, You are awesome; who may stand before You when You are angry?” (Psalms 76:8).",
"The Holy One blessed be He performed many miracles on behalf of Israel. He killed the firstborn of Egypt, who were likened to an animal, as it is stated: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20). He killed the firstborn of the captives, as they [the Egyptians] would say to the [non-Israelite] captive who was incarcerated in prison: ‘Is it your wish to be freed and Israel will be redeemed?’ he would say: ‘We will never leave here, so that Israel will not leave.’ Therefore, He judged them with [the Egyptians].
”From the firstborn of Pharaoh…to the firstborn of the captive” – this is analogous to a king who made a celebration for his son and killed his enemies. The king said: Let anyone who is happy for me come to the celebration of my son, and anyone who hates me will be killed with the enemies. Similarly, God made a celebration for Israel when He redeemed them. God said: Let anyone who loves My son come and celebrate with My son. The virtuous Egyptians came and performed the paschal offering with Israel, and departed with them, as it is stated: “A mixed multitude ascended with them” (Exodus 12:38). Anyone who wanted Israel not to be redeemed died with the firstborn, as it is stated: “He smote all the firstborn in Egypt” (Psalms 78:51).
“Pharaoh rose during the night, he, all his servants, and all of Egypt; and there was a great cry in Egypt, as there was no house in which there was no one dead” (Exodus 12:30).
They all screamed, as it is stated: “There was a great cry in Egypt.” They all came to kill Pharaoh. At that moment, “the Egyptians urged the people, [to hastily send them from the land]” (Exodus 12:33). [The Israelites] were reciting hallel, and Pharaoh announced to his warriors: ‘Come, let us call Moses and Aaron.’ God said to him: ‘Will you expel My children at night? You will not expel My children at night, but rather they will depart overtly at noon.’ Israel dispersed throughout Egypt at that time, as it is stated: “The children of Israel acted in accordance with the word of Moses; and they asked from the Egyptians…” (Exodus 12:35). Moses was occupied with Joseph’s bones and the Tabernacle vessels that our patriarch Jacob had prepared. So, [King] David said: “The righteous shall rejoice when he sees vengeance” (Psalms 58:11).",
"“The children of Israel journeyed from Rameses to Sukkot, approximately six hundred thousand men on foot, beside children” (Exodus 12:37).
“The children of Israel journeyed from Rameses.” Rabbi Shmuel says: Once they departed, they baked the dough that they kneaded, as it is stated: “They baked the dough” (Exodus 12:39).
“It was at the end of four hundred and thirty years, it was on that very day that the entire host of the Lord departed from the land of Egypt” (Exodus 12:41).
“It was at the end of four hundred and thirty years” – from the moment that the decree was issued against them, as they were in Egypt only two hundred and ten years. On the day that they descended to Egypt, on that very day [years later] they ascended [from Egypt], and on that very day Joseph had emerged from prison. Therefore, that night is a celebration for all Israel, as it is stated: “It was a night of vigil for the Lord” (Exodus 12:42). In this world, He performed a miracle for them at night, as it was a transient miracle; however, in the future, the night will turn into day, as it is stated: “The light of the moon will be like the light of the sun, and the light of the sun will be sevenfold…” (Isaiah 30:26) – like the light that the Holy One blessed be He created initially, and He stored it in the Garden of Eden.",
"“It was a night of vigil for the Lord to take them out of the land of Egypt; it is a night for the Lord, a vigil for all the children of Israel throughout their generations” (Exodus 12:42).
What did He see that led Him to call it a night of vigil [shimurim]? It is a night during which He performs great deeds for the righteous, just as He performed [great deeds] for Israel in Egypt. On that [night] He rescued Hezekiah, and on it He rescued Ḥananya and his counterparts, and on it He rescued Daniel from the lions’ den, and on it Messiah and Elijah the prophet will be exalted, as it is stated: “The watchman said: The morning comes, and also the night” (Isaiah 21:12).
This is analogous to a woman who was awaiting her husband who had embarked to a country overseas. He said to her. ‘Let this sign be for you. When you see this sign, know that I am coming, and I am coming soon.’ So, Israel has been waiting from the time that Edom arose. The Holy One blessed be He said: ‘This sign will be for you: On the day that I performed salvation for you, know that on that same night I will redeem you. If not, do not believe, as the time has not yet come,’ as it is stated: “I, the Lord, in its time, I will hasten it” (Isaiah 60:22), and it says: “Another one, it is in a little while, and I will shake the heavens, and the earth…I will overthrow the thrones of kingdoms…” (Haggai 2:6, 22). Just as I overthrew Egypt, so I will overthrow the idolaters, as it is stated: “The nations will be devastated” (Isaiah 60:12), and it says: “To take hold of the ends of the earth [and shake the wicked out of it]” (Job 38:13)."
],
[
"“The Lord said to Moses and Aaron: This is the statute of the paschal offering; no foreigner shall eat of it” (Exodus 12:43).
“The Lord said to Moses and Aaron: This is the statute of the paschal offering” – that is what Scripture said: “The heart knows the bitterness of its soul; and in its joy no stranger can meddle” (Proverbs 14:10). Why is it so? It is only that just as the heart senses the trouble that it experiences, so, too, when a person rejoices, the heart rejoices first, as it is stated: “The heart knows the bitterness of its soul.” Likewise, David said: “My heart flutters, my strength fails me” (Psalms 38:11). In my joy, my heart rejoices first, as it is stated: “Therefore, my heart is glad and my glory rejoices” (Psalms 16:9), and so it says: “For my sighs are many and my heart is faint” (Lamentations 1:22). In the future, the Holy One blessed be He brings [relates to] all the limbs but first consoles only the heart, as it is stated: “I will speak to her heart” (Hosea 2:16).
Another interpretation: “The heart knows the bitterness of its soul” – that is Hannah, who suffered greatly, as it is stated: “She was bitter of soul” (I Samuel 1:10); she, by herself. When she was remembered, God remembered her by herself, as it is stated: “And in its joy no stranger can meddle” (Proverbs 14:10); and it is written: “My heart exults in the Lord…because I rejoice in Your salvation” (I Samuel 2:1); I exulted by myself but no other will exult with me.
Another interpretation: “The heart knows the bitterness of its soul” – that is the Shunamite woman. When? It was when her son died and she went to complain to Elisha. What is written? “Geḥazi came to push her away, but the man of God said: Release her, for her soul is bitter within her…” (II Kings 4:27). When he sent Geḥazi to revive her son and said to him: “Take my staff in your hand” (II Kings 4:29), the Shunamite said to him: ‘“By the life of the Lord and by your life” (II Kings 4:30), you abided in God’s mysteries. At first, you gave me a son; now, again abide in God’s mysteries, and revive him’ – that is: “The heart knows the bitterness of its soul.”
Another interpretation: “The heart knows the bitterness of its soul” – that is David. When he went down to Akhish to assist him, he was there for three days, and the Amalekites came and took his [David’s] wives and his children captive and burned Tziklag, David began crying, as it is stated: “David was greatly distressed, for the people spoke of stoning him” (I Samuel 30:6). They did not do so, but rather they rescued their wives, their sons, and their daughters and came to the Land of Israel and took up the Ark of the Lord and set it in its place. What is written there? “Also David the king rejoiced with great joy” (I Chronicles 29:9).
Another interpretation: “The heart knows the bitterness of its soul” – that is Israel, who were subject to enslavement in Egypt. When they came to leave, and the Holy One blessed be He decreed for them to perform the paschal offering, the Egyptians came to eat with them. God said to them: Heaven forbid! “No foreigner shall eat of it;” that is: “The heart knows the bitterness of its soul; and in its joy no stranger can meddle.”",
"Another interpretation: “This is the statute of the paschal offering” – that is what Scripture states: “Let my heart be whole in Your statutes” (Psalms 119:80). David said: ‘Master of the universe, when I engage in Your statutes, let the evil inclination not have permission to look at me, as it is stated: “Teach me, Lord, Your way, I will walk in Your truth” (Psalms 86:11). [Do this] so that the evil inclination will not mislead me, and I will be ashamed before the righteous. Moreover, because it misleads me, I neglect the words of the Torah, and when I come to exhibit my learning before You and those who are lesser than I, they respond and say to me that it is not so, and I am ashamed. Rather, make my heart one, so it will engage in Torah wholely.’ That is what is written: “Let my heart be whole in Your statutes, so that I will not be put to shame” (Psalms 119:80).
Another interpretation: “Let my heart be whole in Your statutes” – these are the statute of the paschal offering, and the statute of the red heifer. Why? It is because they are similar to one another. About this [the paschal offering] it is stated: “This is the statute of the paschal offering,” about that [the red heifer] it is stated: “This is the statute of the Torah” (Numbers 19:2), and you cannot know which statute is greater than the other. It is analogous to two similar noblewomen who were walking together and looked the same. Which of them is greater than the other? It is the one who is accompanied by the other to her home, and the other walks behind her. So, regarding the paschal offering “statute” is stated and regarding the [red] heifer “statute” is stated. Which is greater? It is the heifer, as those who partake of the paschal offering need it, as it is stated: “They shall take for the impure from the ashes of the burning of the purification” (Numbers 19:17). That is: “No foreigner shall eat of it.”",
"Our Rabbis said: Moses did three things in which his judgment was [later] confirmed by the judgment of the Omnipresent. At Mount Sinai he expounded, saying: If Israel, who have not been designated [to hear divine] speech, He [nevertheless] said to them: “Do not come near a woman” (Exodus 19:15), I, who is designated [to hear divine] speech, is it not logical that I separate myself from woman? The Holy One blessed be He agreed with him, as it is stated: “But you, stand here with Me” (Deuteronomy 5:28).
The second he expounded in the Tent of Meeting, saying: If at Sinai, whose sanctity was limited only to the revelation at Sinai, I ascended only with permission, as it is stated: “The Lord called to him from the mountain saying” (Exodus 19:3), then how can I enter the Tent of Meeting, which is for the generations, unless the Holy One blessed be He summons me? He agreed with his judgment, as it is stated: “The Lord called to Moses, and spoke to him from the Tent of Meeting” (Leviticus 1:1).
The third he expounded regarding the statute of the paschal offering: When Israel made the calf, he said: If, regarding the paschal offering, which was a one-time observance in Egypt, He said to me: “This is the statute of the paschal offering: no foreigner shall [eat of it],” Israel, who worshipped idols [with the Golden Calf], can they receive the Torah? Immediately, “He broke them [the tablets] at the foot of the mountain” (Exodus 32:19).",
"Another interpretation: “This is the statute of the paschal offering [no foreigner shall eat of it]” – that is what is written: “The foreigner who has joined himself to the Lord shall not speak, saying: The Lord has separated me from His people” (Isaiah 56:3). Job said: “The stranger shall not spend the night outside” (Job 31:32). The Holy One blessed be He does not reject any creature, but rather, He accepts everyone. The gates open at all times, and anyone who seeks to enter may enter. That is why it says: “The stranger shall not spend the night outside,” corresponding to: “The stranger who is within your gates” (Deuteronomy 31:12). “I opened My doors to the road” (Job 31:32), [is said] of the Holy One blessed be He, that He tolerates His creations.
Rabbi Berekhya said: Corresponding to whom did He say: “The stranger [hager] shall not spend the night outside” (Job 31:32)? Rather, converts [gerim] are destined to be priests serving in the Temple, as it is stated: “The stranger [hager] will join himself with them, and they will be appended to the house of Jacob” (Isaiah 14:1). Appended [venispeḥu] means nothing other than priesthood, as it is stated: “Append me [sefaḥeni], please, to one of the priestly watches” (I Samuel 2:36). They are destined to partake of the showbread, for their daughters will marry into the priesthood.
And so did Akilas the proselyte ask our Rabbis. He said to them: ‘That which is written: “He loves the stranger, giving him food and clothing” (Deuteronomy 10:18) – are all the promises that He promised to the stranger that He would give him food and clothing?’ One [of the Rabbis] said to him: ‘That is what Jacob, whose name is Israel, requested from the Holy One blessed be He: “…and will give me food to eat, and clothing to wear” (Genesis 28:20). You, who have come among us, it is not enough for you that you are like us, but it should be sufficient for you to be like Jacob, the firstborn of the Holy One blessed be He.’ Ultimately, you should not suppose that Jacob requested food and clothing. Rather, Jacob said: The Holy One blessed be He promised me that He will be with me, and that He will establish the world from me. When will I know that He is with me and that he is protecting me? When He establishes from me sons who are priests partaking of the showbread and wearing priestly vestments, as it is stated: “And will give me food to eat,” that is the showbread; and clothing to wear, those are the priestly vestments, as it is stated: “You shall clothe Aaron in the holy vestments” (Exodus 40:13). Here, too, “He loves the stranger, giving him food and clothing” – in other words, He provides children to the stranger who will eat showbread and wear priestly vestments. That is, “the stranger shall not spend the night outside.”
The Holy One blessed be He said: After all the honor that I am destined to accord to the penitents, you are complaining? That is: “The foreigner, who has joined himself to the Lord, shall not speak…” (Isaiah 56:3). Alternatively, “the foreigner…shall not speak” – that is what is written: “Sing and rejoice daughter of Zion” (Zechariah 2:14), and it is written: “Many nations will join themselves to the Lord” (Zechariah 2:15). The Holy One blessed be He said: If I say so about converts, all the more so about Zion and Israel. “The foreigner…shall not speak.” The Holy One blessed be He said to the converts: You are concerned because I disqualified you and said regarding the paschal offering: “No foreigner shall eat of it?” Why don’t you ask the Givonites how I acted favorably to them? They are people who behaved deceitfully; acting out of fear [they] approached My children and took an oath to them. [Nevertheless,] what did I do to Saul and his household because he sought to kill them [the Givonites]? They [the Givonites] killed seven of his descendants, as it is stated: “The king took the two sons of Ritzpa…and the five sons of Mikhal” (II Samuel 21:8). The Holy One blessed be He said: If regarding the Givonites, who were Emorites, who acting out of fear behaved deceitfully with Israel, I accepted them, acted favorably to them, and I gave them satisfaction from My children; the converts who come in love, and serve for the sake of My name, won’t I accept them and exalt them?
Therefore, “the foreigner, who has joined himself to the Lord shall not say” (Isaiah 56:3) – these are the circumcised converts. The idolaters, however, have uncircumcised hearts, for thus the Holy One blessed be He disqualifies those with uncircumcised hearts and takes them down to Gehenna, as it is stated: “Son of man, wail for the multitude of Egypt, and take them down” (Ezekiel 32:18). Likewise, Isaiah says: “Therefore, the grave expanded itself, and opened its mouth without measure [ḥok]” (Isaiah 5:14) – for an idolater who scorns the statute [ḥok] of circumcision, as it is stated: “He established it for Jacob as a statute, to Israel as an everlasting covenant” (Psalms 105:10). Israel, who are circumcised, do not go down to Gehenna.
Rabbi Berekhya said: In order that the heretics and the wicked of Israel will not say: ‘Since we are circumcised, we will not descend to Gehenna,’ what does the Holy One blessed be He do? He sends an angel who extends their foreskin [rendering them uncircumcised] and they descend to Gehenna, as it is stated: “He extended his hands…profaned his covenant.” (Psalms 55:21). When Gehenna sees that the foreskin is connected to them, it opens its mouth and consumes them in fire; that is: “And opened its mouth without measure [ḥok].”",
"“This is the statute of the paschal offering.” Rabbi Shimon ben Ḥalafta said: When Israel departed from Egypt, the Holy One blessed be He said to Moses: ‘Caution Israel regarding the mitzva of the paschal offering: “no foreigner shall eat of it, but anyone’s servant, bought for silver, you shall circumcise him – [then he shall eat of it].”’ When Israel saw that He disqualified the uncircumcised to partake of the paschal offering, all Israel quickly stood and circumcised all their slaves and children and everyone who would come out with them, as it is stated: “The children of Israel went and did [as the Lord had commanded Moses and Aaron; so they did]” (Exodus 12:50). It is analogous to a king who made a feast for all those he loved. The king said: ‘If on one of the participants there is no emblem, he may not enter here.’ So, God made a feast for them: “Roasted in fire, with unleavened bread and bitter herbs” (Exodus 12:8), because He redeemed them from their distress. He said to them: ‘If the seal of Abraham is not in your flesh, you may not taste from it.’ Everyone who was born in Egypt was quickly circumcised. About them it is stated: “Gather My pious together to Me; those who make My covenant with an offering” (Psalms 50:5).
Our Rabbis said: Israel did not seek to circumcise in Egypt; in fact, they all abolished circumcision in Egypt, except for the tribe of Levi, as it is stated: “And of Levi he said: Your Tumim [wholeheartedness] and Your Urim [lights] (Deuteronomy 33:8).” Why? It is because “they observed Your word and kept Your covenant” (Deuteronomy 33:9) in Egypt. The Holy One blessed be He sought to redeem them [Israel] but they had no merit. What did the Holy One blessed be He do? He called Moses and said: ‘Go and circumcise them.’ Some say that it was Joshua who was there and circumcised them, as it is stated: “And again circumcise the children of Israel, a second time” (Joshua 5:2).
Many of them did not accept upon themselves to be circumcised. The Holy One blessed be He said that they [the children of Israel] should perform the paschal offering. Once Moses performed the paschal offering, the Holy One blessed be He made a decree for the four winds of the world that blow in the Garden of Eden. The winds went from the Garden of Eden and cleaved to that paschal offering, as it is stated: “Awake, north [wind], and come, south [wind]” (Song of Songs 4:16). Its aroma went a distance of forty days [travel]. All of Israel gathered near Moses, they said to him: ‘Please, feed us from your paschal offering,’ because they were famished from the aroma. The Holy One blessed be He said: ‘If you will not be circumcised you will not eat,’ as it is stated: “The Lord said to Moses and Aaron: This is the statute of the paschal offering…[circumcise him, then he shall eat of it]” (Exodus 12:43–4). Immediately, they submitted and were circumcised, and the blood of the paschal offering and the blood of the circumcision intermingled, and the Holy One blessed be He would pass and take each of them, kiss him and bless him, as it is stated: “And I passed over you, and saw you wallowing in your blood [damayikh], [and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live]” (Ezekiel 16:6); live with the blood of the paschal offering, live with the blood of circumcision.",
"“No foreigner shall eat of it” – to fulfill what is stated: “He declares His word to Jacob, His statutes and His ordinances unto Israel” (Psalms 147:19). The Holy One blessed be He said to them that they should not intermingle with another nation, and they should not know its secrets, but rather you shall remain by yourselves. In this world, when Israel partook of the paschal offering, they ate it hastily, as it is stated: “So you shall eat it…[and you shall eat it hastily]” (Exodus 12:11), commemorating: “For in haste you departed from the land of Egypt” (Deuteronomy 16:3). However, in the future: “For you shall not go out hastily, and you shall not go in flight” (Isaiah 52:12). To what is this matter comparable? To a merchant who came to stay at an inn. He stayed there all day, and at night, he arose and took everything that was his and set out on the way. The innkeeper arose in the morning and began screaming: ‘Look – this merchant arose at night and took everything that was mine and departed!’ That merchant heard and said: ‘What caused me to hear this? It is only because I departed at night. Therefore, I swear that I will no longer depart at night.’ So, Israel prepared themselves at night, to leave early in the morning. The Egyptians arose after they went and said: ‘Let us pursue them, because they took everything that was ours,’ as it is stated: “The Egyptians pursued them” (Exodus 14:9). The Holy One blessed be He said to them: ‘What caused you all this? It is the haste in which you departed. From now on, “for you shall not go out hastily.”’ In the past, I and My court would go before them, as it is stated: “The Lord went before them by day [in a pillar of cloud, to guide them on the way, and by night in a pillar of fire…]” (Exodus 13:21). However, in the future, it will be I alone, as it is stated: “For the Lord will go before you, and the God of Israel will be your rear guard” (Isaiah 52:12).",
"“Consecrate to Me every firstborn; the first issue of any womb among the children of Israel, whether man or animal, is Mine” (Exodus 13:2).
“Consecrate to Me every firstborn” – Rabbi Natan says: The Holy One blessed be He said to Moses: ‘Just as I made Jacob the firstborn, as it is stated: “Israel is My firstborn son” (Exodus 4:22), so I will make the messianic king the firstborn, as it is stated: “I also will appoint him firstborn” (Psalms 89:28). So, “consecrate to Me every firstborn.” Caution Israel, just as I created the world and I said to Israel to remember the Sabbath day to commemorate the act of Creation, as it is stated: “Remember the Sabbath day,” (Exodus 20:8), so you should remember the miracles that I performed on your behalf in Egypt, and remember the day that you departed from there, as it is stated: “Remember this day that you departed from Egypt” (Exodus 13:3). Why? “Because with strength of hand the Lord took you from Egypt” (ibid.).
“No leaven shall be seen with you [in all your borders] for seven days” (Deuteronomy 16:4), corresponding to the seven days between the redemption and the splitting of the Red Sea. Just as initially there were seven days of Creation and just as Shabbat takes place once every seven days, so shall these seven days be observed each and every year, as it is stated: “You shall observe this ordinance at its appointed time from year to year” (Exodus 13:10). It is analogous to a king who married a woman who was overseas. Waves reached her [i.e. she encountered a storm] before she came to him. He said to her: ‘Do not remember all the waves that passed over you, but rather, on that day that you were spared from them, remember me and make a celebration every year.’ So with regard to Israel, the Holy One blessed be He appeared to them to redeem them, and some harsh waves passed over them, but He provided salvation for them. That is why He cautioned them that they should celebrate every year, as it is stated: “Rejoice in the Lord, and be glad, righteous ones” (Psalms 32:11).",
"Another interpretation: “Consecrate to Me every firstborn” – Rabbi Neḥemya says: The Holy One blessed be He said to Israel: ‘When you come to the land, transfer “the first issue of the womb to Me”’ (Exodus 34:19). Could it be that they should not transfer it immediately? The verse states: “You shall transfer the first issue of the womb to the Lord.” The Holy One blessed be He cautioned them [to consecrate the firstborn] immediately because He had spared them in Egypt.
“And when your son asks you tomorrow, saying: What is this? You shall say to him: With strength of hand the Lord brought us out from Egypt, the house of bondage” (Exodus 13:14).
“And when your son asks you tomorrow” – inform him of the miracles that were performed on your behalf in Egypt when Pharaoh resisted letting you go, as it is stated: “It was when Pharaoh resisted” (Exodus 13:15). Make it a sign on your hand and on your head, as it is stated: “It will be a sign on your hand, [and as an ornament between your eyes] (Exodus 13:16). It is analogous to a king who made a great celebration for his daughter who had been taken by enemies. Her father said to her: ‘Make the same celebration that I made for you: A crown on your head, so that you will not forget it.’ So, God performed miracles on Israel’s behalf, and for their sake killed the firstborn of Egypt. He therefore cautioned them regarding the sanctity of the firstborn, who he had killed with His own hands, as it is stated: “The Lord smote every firstborn” (Exodus 12:29). There should be a crown on the head of Israel so that they never forget the miracle.
"
],
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"“It was when Pharaoh let the people go, God did not lead them via the land of the Philistines, although is was near, as God said: Lest the people reconsider when they see war and return to Egypt” (Exodus 13:17).
“It was when Pharaoh let the people go” – that is what the verse says: “A whip for the horse, and a bridle for the donkey” (Proverbs 26:3). “A whip for the horse,” this is the first Pharaoh, as it is stated: “The Lord afflicted Pharaoh…over the matter of Sarai, Abram’s wife” (Genesis 12:17). Why does the verse state: “Abram’s wife”? “Two are better than one” (Ecclesiastes 4:9), and it says: “He was good to Abram for her sake” (Genesis 12:16).
“A bridle for the donkey,” this was Avimelekh. When? “As the Lord had closed all the wombs of the house of Avimelekh” (Genesis 20:18). He began praising himself and saying: “In the innocence of my heart and the cleanliness of my hands I did this” (Genesis 20:5). [God responded:] “I withheld you from sinning against Me” (Genesis 20:6). To what is this matter comparable? It is comparable to a donkey upon which a person was riding, which saw a baby in the street. He jumped over it and did not harm it. They began praising the donkey that jumped over the baby and did not harm it. Its owner said to them: ‘By your lives, were it not for me who pulled [it away with] the bridle in its mouth, it would have harmed it.’ Similarly, they said: ‘Avimelekh was upright that he did not draw near to Sarah.’ The Holy One blessed be He said to them: ‘He sought to do so, but I did not allow him to do so, and it was I who pulled him [away], as it is stated: “Lord, do not grant the desires of the wicked” (Psalms 140:9). That is why it says: “A bridle for the donkey.”
“A staff for the back of fools” (Proverbs 26:3) – this is Pharaoh and the Egyptians. Since they were devastated with the plagues, they freed Israel against their will, as it is stated: “It was when Pharaoh let [the people] go.” [The story of] Avimelekh, to what is it comparable? It is to one who entered the king’s palace and took his treasure chest in the dark. He went out and was apprehended. The king said to him: ‘What is in your hand?’ He was afraid. He said to him: ‘Why are you afraid? Did you take something from the palace?’ He said: ‘No.’ ‘What is this treasure chest? Who gave it to you?’ So, Avimelekh said before God: “Will you also kill a righteous nation?” (Genesis 20:4). [Avimelekh] said to Him: ‘You know that I did not touch her.’ [God] said to him: ‘And what is a man’s wife doing with you? Now send her away, as she is a married woman.’ “Behold, you will die, because of the woman whom you have taken…return the man's wife, as he is a prophet, and he will pray for you (Genesis 20:3,7).
What is “and he will pray for you”? It is analogous to a head of state who sent his slave to the judge [so the judge would] flog him. He began pleading to the judge. The judge said to him: ‘You did nothing to me, let your master say so and I will let you alone.’ So, God said: ‘Abraham entrusted his grievance to Me last night, and I dictated that I “execute justice for the oppressed” (Psalms 146:7) and you oppressed him. If he prays for you I will leave you alone,’ as it is stated: “And he will pray for you and you will live” (Genesis 20:7).
“And a bridle for the donkey” – [the story of] Pharaoh, to what is it comparable? It is [comparable] to a certain herdsman who would herd pigs. He found one sheep and took it among them. Its owner [who was the king,] sent to him and said: ‘Give me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said [to his servants]: ‘Inform me from where he waters his animals.’ They went and informed him, and he sealed the springs. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said: ‘Inform me where he rests his animals.’ They went and informed him, and he destroyed the pens. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said: ‘Inform me where he grazes [his animals].’ They went and informed him, and he burned all the grass that he had. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ He said: ‘Inform me where his son goes to school.’ He went and abducted his son. He said to him: ‘Send me my sheep.’ He said to him: ‘Here is your sheep.’
He was herding [his pigs] and then [the king] incarcerated him with his son. He said to him: ‘Now your sheep is no longer with me, why are you incarcerating me? What else do I have of yours?’ He said to him: ‘I demand of you everything to which it gave birth, and its shearings all the days that it was in your possession.’ He began screaming and saying: ‘If only I had not given it to you, and people would say [about me:] He stood by his word and did not send it to him, and it was [the king] who sought to kill him.’
So, the king [in the parable] is the King of kings, the Holy One blessed be He, the sheep is Israel, the pig herdsman is Pharaoh. Israel descended to Egypt and [Pharaoh] imposed taxes upon them, as it is stated: “They imposed upon them taskmasters” (Exodus 1:11), and it says: “Every son that is born [you shall cast him into the river]” (Exodus 1:22). The Holy One blessed be He began saying to Moses, to say to Pharaoh: “Let My people go, and they will serve Me” (Exodus 7:16). He went and said it to him. [Pharaoh] began saying: “Who is the Lord that I should heed His voice?” (Exodus 5:2). Moses began and said to the Holy One blessed be He: ‘He is saying “who is the Lord” and does not wish to let them go.’ [God] said to him: ‘Where does Egypt drink?’ He said to Him: ‘From the Nile.’ He said to him: ‘Transform it into blood.’ He said: ‘I cannot transform it. Is there a person who drinks from a well who throws a stone into it?’ He said to him: ‘Let Aaron go and turn it [into blood].’ Aaron went and struck it and it turned into blood. Why did Moses not strike it? He said: ‘I was thrown into it and it did not harm me.’ That is why Aaron struck it. The Egyptians began seeking [water] to drink but were unable to find any.
He again said: ‘Let My people go,’ but [Pharaoh] did not wish to do it. [God] said to [Moses]: ‘Where do his animals graze?’ [Moses responded:] ‘In the wilderness.’ He sent hail upon them and broke every tree of theirs and burned everything, as it is stated: “There was hail, and fire flaming…” (Exodus 9:24). Then he sent locusts against them, which ate all the vegetation on the trees, and he took his staff and burned all the animals, as it is stated: “Behold, the hand of the Lord [is upon your livestock… a very severe pestilence]” (Exodus 9:3). He brought upon him all the plagues, but he did not want to let them go. Then He took his son and incarcerated him, as it is stated: “The Lord smote every firstborn” (Exodus 12:29). At that moment, he said: “Arise and depart” (Exodus 12:31).
[Pharaoh] pursued them, and [God] seized him and incarcerated him alongside his son, as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15). Pharaoh began saying: ‘If only I had not let them go, and [people] would say: See, a man who stood by his word, [for now even though I have] let them go, He is killing me; that is: “A staff for the back of fools.” Why does it say “staff” in their regard? It is because all the first plagues did not affect them until He brought the boils upon them. Once they were afflicted [by boils], they said to each other: ‘This is a harsh plague.’ The expression “staff” means nothing other than boils, as Job says: “Let Him remove His staff from upon me” (Job 9:34). That is why it is stated: “A staff for the back of fools.” Pharaoh said: ‘My people were stricken and He killed my son and his children are departing.’ Once he let them go, he began crying: ‘Woe, woe [vai vai]’– that is: “It was [vayhi] when Pharaoh let the people go.”",
"Another matter, “it was when Pharaoh let the people go” – that is what is written: “So said the Lord of hosts: The children of Israel and the children of Judah are oppressed…their Redeemer is mighty, the Lord of hosts is His name” (Jeremiah 50:33–34). To what is this matter analogous? [It is analogous] to a person who had an orchard. Another said to him: ‘Sell me this orchard.’ He sold it to him for a maneh, but the owner of the orchard had not known what was in it. They said to him: ‘For how much did you sell the orchard?’ He said to them: ‘For a maneh.’ They said to him: ‘It has one hundred maneh of olive trees, one hundred maneh of grapevines, one hundred maneh of pomegranate trees, varieties of spices worth one hundred maneh, and likewise, each and every species worth one hundred maneh.’ They said to him: ‘Did you not know what you were selling, and what was in the orchard?’ “Henna with spikenard plants, spikenard and saffron” (Song of Songs 4:13–14); had the buyer acquired only the springs that were in it, it would have sufficed, as it is stated: “A spring of gardens, a well of spring water, and flowing streams from Lebanon” (Song of Songs 4:15). The seller began regretting [his sale].
So it was with Pharaoh. When he let Israel go, they were of no value to him. His senior advisers said to him: ‘What have you done? If they had only the loot, that would suffice for them, as it is stated: “A mixed multitude, too, ascended with them, [and flocks and herds, even very much cattle]” (Exodus 12:38). Moreover, numerous wealthy people were among them, numerous wise men and numerous artisans, as it is stated: “Your branches are an orchard of pomegranates” (Song of Songs 4:13). There were numerous men, women, and children. It is stated: “And all their captors held them, [they refused to let them go]” (Jeremiah 50:33). What is written thereafter? “Their Redeemer is mighty, the Lord of hosts is His name” (Jeremiah 50:34). At that moment [Pharaoh] began crying: “Woe, woe [vai vai].” “It was [vayhi] when Pharaoh let [the people] go.”",
"Another matter, “it was when Pharaoh let the people go” – that is what is written: “He sends His command to earth” (Psalms 147:15). Woe is the wicked, as they are maggots and worms and [will be] eliminated from the world, yet they seek to abrogate the word of the Holy One blessed be He. He said to them: ‘You said: “And I will not let Israel go” (Exodus 5:2), but I said: “Let My people go” (Exodus 5:1) – let us see whose word stands and whose word is void.’ Ultimately, Pharaoh himself arose, went, and fell at the feet of Moses, and said to Israel: “Arise and depart” (Exodus 12:31). The Holy One blessed be He said to him: ‘What then, Pharaoh, did your word stand, or My word?’ That is why it is stated: “He sends His command to earth.” When? “It was when Pharaoh let the people go.”
Did Pharaoh let them go? Bilam said: “God, who took them out of Egypt” (Numbers 24:8), and here it says: “It was when Pharaoh let the people go”? Rather, it teaches that Pharaoh was accompanying them, and saying to them: ‘Pray and beg for mercy for me,’ as it is stated: “Take both your flocks and your herds, as you said, and go; and bless me, too” (Exodus 12:32). Letting them go [shiluaḥ] stated here means nothing other than accompaniment, as it is stated: “Abraham went with them to see them off [leshalleḥam]” (Genesis 18:16).",
"Another matter, “it was when Pharaoh let the people go” – the Holy One blessed be He said: ‘I wrote in the Torah: “You shall let the mother go, and take the young for yourself” (Deuteronomy 22:7), and you let the fathers go but you had cast the sons into the Nile. I, too, will cast you into the sea and eliminate you, as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15), but I will take your daughter and I will bequeath her the Garden of Eden.’",
"Another matter, “it was when Pharaoh let the people go” – that is what is written: “Your branches are an orchard of pomegranates” (Song of Songs 4:13). Rabbi Levi said: This is analogous to one who had a field in which there was a pile of pebbles. He arose and sold it to another. The person who bought it arose and removed the pile from it and found spring water beneath it. He planted grapevines in rows, planted various spices, planted pomegranate trees, and suspended them on reeds. He constructed a tower and positioned a guard in it. Everyone who passed by it would praise it. The person who sold it passed by it and saw that it was filled with everything good; he said: ‘Woe is me that I sold it that way, woe is me that I divested it in this way.’
So, too, Israel in Egypt was like a pile [gal] of pebbles, as it is stated: “A locked garden is my sister, my bride; a locked fountain [gal], a sealed spring” (Song of Songs 4:12). Once they departed, they became a pomegranate orchard, as it is stated: “Your branches are an orchard of pomegranates.” They became like a grapevine, as it is stated: “He transported a vine from Egypt” (Psalms 80:9). They formed rows [by tribe]: Reuben, Simeon, Levi, Judah, and the rest of them. He planted various types of spices, as it is stated: “Spikenard and saffron, calamus and cinnamon” (Song of Songs 4:14).” He planted apples in it, as it is stated: “Under the apple tree I awakened you” (Song of Songs 8:5). He suspended it on reeds, these are the branches of the Candelabrum. He found in it spring water, as it is stated: “A spring of gardens, a well of spring water” (Song of Songs 4:15). He built a tower in it, as it is stated: “And built a tower in its midst, and also hewed out a winepress” (Isaiah 5:2). He situated a guard in it, as it is stated: “The Lord is your keeper; the Lord is your shadow on your right hand” (Psalms 121:5).
All the days that people would see Israel, they would praise them. Who was praising them? The wicked Bilam, as it is stated: “How goodly are your tents, Jacob…like valleys outstretched” (Numbers 24:5–6). Bilam saw them and was astounded. Pharaoh saw them in rows of priests, Levites, and Israelites, and divided into flags. He began screaming and said: ‘Woe is that man who let this [great nation] out from his auspices’ – therefore it is stated: “It was [vayhi] when Pharaoh let the people go.”",
"Another matter, “it was when Pharaoh let the people go” – that is what is written: “Our soul, like a bird, has escaped from the snare of the trappers” (Psalms 124:7). This is analogous to a dove that was sitting in its nest. A wicked serpent saw it and sought to ascend to it. It fled from it to another place. [The serpent] ascended and sat in its nest. The nest caught fire and the serpent was burned. The bird flew and sat on the roof. When the serpent and the nest were burned, they said to the bird: ‘How long will you fly from place to place?’ It went and found itself a fine, excellent nest and settled in it.
So it was for Israel in Egypt. Pharaoh the serpent was seeking to outsmart them, as it is stated: “Come, let us deal wisely with them” (Exodus 1:10), and he is likened to a serpent, as it is stated: “Prophesy concerning Pharaoh, the great serpent.” Israel fled from him, as it is stated: “They will come trembling like a bird from Egypt” (Hosea 11:11). When Israel departed from Egypt, Pharaoh was burned in fire, as it is stated: “You send your wrath, it consumes them like straw” (Exodus 15:7). Israel settled in a different place, as it is stated: “I have become like a bird alone on the roof” (Psalms 102:8). Then they fled like a bird from place to place, as it is stated: “Like a bird that wanders from its nest, so is a man who wanders from his place” (Proverbs 27:8). When they came to the Land of Israel, they found a nest, as it is stated: “The bird, too, has found a house” (Psalms 84:4). Likewise, David said: “Until I find a place for the Lord, a dwelling place for the Mighty of Jacob” (Psalms 132:5). That is why it says: “Our soul, like a bird, has escaped.”",
"Another matter, “it was when Pharaoh let [the people] go” – when Pharaoh let the people go, who shouted woe? It was Pharaoh. It is analogous to a king whose son was going to a certain province. He went and stayed with a certain wealthy person. The wealthy person received the king’s son generously. When the king heard who had received his son, and in what province he was, he sent a letter to that man and said to him: ‘Send my son [to me.’ He sent this letter] once, twice, three times; he would send all the time, and each and every hour, until he went and took his son himself. That man began shouting because the king’s son left his house. His neighbors said to him: ‘Why are you screaming?’ He said to them: ‘I was honored when the king’s son was with me, as the king would write a letter to me, and he needed me, and I enjoyed his respect. Now that the king’s son has been taken from me, he does not need me for anything. That is why I am screaming.’
So, too, Pharaoh said: ‘When Israel was with me, the Holy One blessed be He needed me, and I enjoyed His respect. He would send me a letter all the time, and say: “So said the Lord, God of the Hebrews: Let My people go”’ (Exodus 9:1). Pharaoh would hear from Moses: “Let My son go,” but he did not seek to let them go. When the Holy One blessed be He descended to Egypt and took Israel out, as it is stated: “I descended to deliver it from the hand of Egypt” (Exodus 3:8), Pharaoh began screaming: ‘Woe is me that I let Israel go’– therefore, it says: “It was [vayhi] when Pharaoh let [the people] go.”",
"Another matter, “it was when Pharaoh let [the people] go” – who said woe? Moses said woe. It is analogous to one who became the groomsman for the king’s daughter. He saw in the stars that he would take her out of her father’s house but would not come with her to the groom’s house, to her wedding canopy. He began crying. They said to him: ‘Why are you crying?’ He said to them: ‘I am crying because I exerted myself to take her out, but I am not coming with her to her wedding canopy.’ So, Moses said: ‘I am crying because I exerted myself to take Israel out of Egypt, but I will not enter the Land with them’ – that is why: “It was [vayhi] when Pharaoh let [the people] go.”",
"Another matter, “it was when Pharaoh let [the people] go” – this is analogous to one who found a bundle of pearls, and he did not know what he had in his possession. He said to a particular [individual] on the road: ‘Would you like to take this bundle that is in my possession?’ He said to him: ‘Why should I take your bundle?’ He said to him: ‘Take it and I will not stand in your way,’ and he took it from him. When he entered the city, he sat and strung together the large ones separately, the small ones separately, and the medium ones separately. The one who had given him the bundle entered the city and saw that the man who had taken it from him was displaying them outside. A person came to purchase from him and said to him: ‘How much is this small one?’ He said: ‘[Its price is] one million.’ ‘And how much is the large one?’ He said to him: ‘Ten million.’ ‘And how much is the medium one?’ He said to him: ‘Eight million.’ When he saw that, he tore his garments. He said: ‘All this wealth was in my possession and I divested myself of it for nothing. Woe is that man that he divested himself of it in that way.’
So it was with Pharaoh; the bundle of pearls is Israel, who were under his auspices, as it is stated: “A bundle of myrrh my beloved is to me” (Song of Songs 1:13). He began screaming: “Arise and leave” (Exodus 12:31). Moses began counting them, six hundred thousand besides the tribe of Levi, whom he did not count. When Pharaoh saw all that population he began screaming ‘woe’ [vai]. That is: “It was [vayhi] when Pharaoh let [the people] go.”",
"Another matter, “it was when Pharaoh let the people go” – that is what is written: “Say to God: How awesome are your actions. Through the greatness of Your power Your enemies will dwindle before You” (Psalms 66:3). Rabbi Yoḥanan in the name of Rabbi Elazar son of Rabbi Yosei HaGelili says: Say to the good laborer: ‘Well done.’ How [astounding it is that] those who were [set to be] hanged, hang those who [would have] hanged them; those [set to be] executed, execute those who [would have] executed them. Haman thought to hang Mordekhai and they hanged him and his sons. Pharaoh said: “Every son that is born, you shall cast him into the river” (Exodus 1:22), and he was cast into the sea, as it is stated: “Pharaoh’s chariot and his host He cast into the sea” (Exodus 15:4). That is: “Say to God: How awesome are your actions.”
What is: “Through the greatness of Your power Your enemies will dwindle [yekhaḥeshu] before You”? Rabbi Berekhya said: Their words will render them liars, like the matter that is stated: “And he lies [vekhiḥesh] to his counterpart” (Leviticus 5:21). You find that Nebuchadnezzar said: “And the appearance of the fourth is like a son of gods” (Daniel 3:25). What did the Holy One blessed be He do to him? He delivered him to the accusing angel, who began flogging him and saying to him: ‘Evil one from a putrid drop, say what you saw.’ He began saying: “Blessed be the God of Shadrakh, Meshakh, and Abednego, who sent His angel, and delivered His servants” (Daniel 3:28). [Son of gods] is not written but rather “His angel.” That is: “Through the greatness of Your power Your enemies will dwindle before You.”
And Nebuchadnezzar also said: “None can stay His hand [or say to Him: What have you done]” (Daniel 4:32). The Holy One blessed be He said to him: ‘Wicked one from a putrid drop, are you suggesting that I perform injustice against any person?’ [Nebuchadnezzar] then said: “For all His works are truth” (Daniel 4:34). That is: “Through the greatness of Your power Your enemies will dwindle before You.” Pharaoh, because he said: “Who is the Lord [that I should heed Him…?]” (Exodus 5:2), he then said: “The Lord is righteous” (Exodus 9:27). Because he said: “And I will not let Israel go” (Exodus 5:2), he circled among the entrances of the Israelites and said to them: ‘Go in peace, depart in peace’ – that is: “Through the greatness of Your power Your enemies will dwindle before You.”",
"“God did not lead them via the land [derekh eretz]” (Exodus 13:17) – he did not conduct himself in the standard manner [kederekh kol haaretz]. What is the standard manner? One who purchases slaves, purchases them so they will bathe him, smear him with oil, clothe him, transport him, and illuminate [the way] before him. But the Holy One blessed be He did not do this with Israel. Rather, God did not lead them in the standard manner, but He would bathe them, as it is stated: “I bathed you in water” (Ezekiel 16:9). He smeared oil on them, as it is stated: “I smeared them with oil” (Ezekiel 16:9). He clothed them, as it is stated: “I clothed you in embroidery” (Ezekiel 16:10). He transported them, as it is stated: “I bore you on eagles’ wings” (Exodus 19:4). He illuminated [the way] before them, as it is stated: “The Lord went before them by day…[to give them light]” (Exodus 13:21). That is why it is stated: “God did not lead them via the land [derekh eretz].”
“ Philistines.” Why? The tribe of Ephraim had erred and departed from Egypt before the appointed time, and three hundred thousand of them were killed. Why were they killed? It is because they calculated from the day that Abraham was spoken to [during the Covenant] between the Parts and erred by thirty years, as it is stated: “The children of Ephraim were as archers handling the bow [that turned back on the day of battle; they did not keep the covenant of God]” (Psalms 78:9–10). Had it not been that they erred, they would not have departed, [for] who would desire to bring out his descendants to be killed, [as seemingly attributed to] Ephraim, as it is stated: “But Ephraim shall bring forth his children to the killer” (Hosea 9:13)? The Philistines killed them, as it is stated: “And the sons of Ephraim…Shutelaḥ… and the people of Gat killed them” (I Chronicles 7:20–21). Their bones were scattered along the way in piles, as it had already been thirty years from when they departed until their brethren departed from Egypt. The Holy One blessed be He said: ‘Were Israel to see the bones of the Ephraimites scattered on the way, they would return to Egypt.’
To what is this matter comparable? It is to a king who married a woman and sought to go to his province. He sat her in a litter, but did not manage to enter the province until his wife died. He buried her at the entrance to the province. Then, he married her sister. The king said: ‘I will take her on a circuitous route so that she will not see her sister’s grave and return.’ What did he do? He took her on a circuitous route from the other side of the province. So too, the Holy One blessed be He said: ‘Let them take a circuitous path so that they will not see the bones of their brethren scattered along the way and return to Egypt.’ What did the Holy One blessed be He do? He took the blood of the Ephraimites and, as it were, dipped His garments in them, as it is stated: “Why is Your garment red?” (Isaiah 63:2). The Holy One blessed be He said: I will not be consoled [mitnaḥem] until I take the vengeance of the Ephraimites, as it is stated: “God did not lead them [naḥam].”",
"Another matter, “God did not lead them [naḥam].” Although Pharaoh let them go, the Holy One blessed be He was not mollified. To what is this matter comparable? It is [comparable] to a king whose son was taken captive, and his father went to save him from the highwaymen, and he killed them. The son was saying to his father: ‘This and that they did to me, this is how they struck me and enslaved me.’ Even though he killed them, he would not be mollified; rather, he would say: ‘This and that they did to my son.’ So the Egyptians did; they enslaved Israel, as it is stated: “They embittered their lives” (Exodus 1:14). The Holy One blessed be He brought ten plagues upon them and redeemed His children. Nevertheless, He would say: I will not be mollified [mitnaḥem] until I kill all of them, as it is stated: “The Lord overturned Egypt in the midst of the sea” (Exodus 14:27), and it is written: “The horse and its rider He cast into the sea” (Exodus 15:1), and it is written: “Egypt shall be a desolation” (Joel 4:19); that is why it is stated: “…did not lead them [naḥam].”",
"Another matter, “God did not lead them [naḥam].” From Egypt to the Land of Israel there are eleven journeys. Instead, the Holy One blessed be He bore them via the wilderness for forty years, as it is stated: “Eleven days from Ḥorev (Deuteronomy 1:2) and then: “It was in the fortieth year” (Deuteronomy 1:3). That is why it is stated: “God did not lead them [naḥam].” Alternatively, “God did not lead them [naḥam]” – this is analogous to a king who had children who were taken captive, and some of them died in captivity. The king descended and saved those who remained from them, and there was joy before him because he saved his children, but he would not be consoled [mitnaḥem] over those who died.",
"Another matter, “God did not lead them [naḥam].” Rabbi Shimon ben Lakish said: This is analogous to a king’s son who was taken captive by barbarians who enslaved him harshly. Sometime later, the king went and rescued his son from them. The king said to his son: ‘My son, I am glad that I recued you from them, but I will not be mollified until I enslave them as they enslaved you.’ So too, when Israel was in Egypt [the Egyptians] enslaved them with mortar and bricks. The Holy One blessed be He revealed Himself to them and saved them. There was joy before Him because He rescued them, [but] He said: ‘I will not be mollified until I drag them into the sea,’ as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15).
Rabbi Yehoshua ben Levi said: This is analogous to a king who had twelve sons and ten estates. The king said: ‘If I give them to my sons, I will cause a quarrel between them. Rather, I will wait until I acquire another two, and then I will distribute them between them.’ So too, the Holy One blessed be He said: ‘If I take them into the Land now, there will not be a portion for [each of] the twelve tribes. Rather, I will delay them in the wilderness until they conquer the east bank of the Jordan, and the Reubenites, and the Gadites, and half the tribe of Manasseh will take it [as their portion], and then I will bring them into the Land.’ That is why it is stated: “God did not lead them.”",
"Another matter, “God did not lead them [naḥam].” This is analogous to a king who had a son and he sought to bequeath him an inheritance, and he said: ‘If I give it to him now, he is still young and unable to retain it; rather, [I will wait] until my son learns the laws and appreciates their significance, and then I will give it to him.’ So too, the Holy One blessed be He said: ‘If I take Israel into the Land now, they have not yet engaged in the mitzvot, and they do not know the matters of terumot and tithes, Rather, I will give them the Torah and then I will take them into the Land.’",
"Another matter, “God did not lead them [naḥam].” Why [did God not lead them into the land immediately] via the land of the Philistines? Rabbi Shimon bar Abba said that Rabbi Yoḥanan said: When the Canaanites heard that Israel would be entering the Land, they arose and chopped down the trees that they had. When they [the Canaanites] heard that they [the Israelites] were being delayed in the wilderness for forty years, they believed that the wilderness would be their residence. They arose and planted trees and grew them, and then He took them into the Land. Our great rabbi says: Because the Holy One blessed be He sought to put the fear of Israel in the idolaters. He delayed them in the wilderness forty years and [directed them on their path and] illuminated [it] for them with a pillar of cloud during the day and a pillar of fire at night. All the idolaters heard, and trembling beset them, as it is stated: “Terror and dread falls upon them” (Exodus 15:16), and what is written thereafter? “Bring them in and plant them” (Exodus 15:17).",
"“God led the people around, via the wilderness by the Red Sea, and the children of Israel ascended armed [ḥamushim] from the land of Egypt” (Exodus 13:18).
“God led the people around [vayasev].” Like a merchant who purchased a cow as property, and his house was near a slaughterhouse. He said: ‘If I take it on the path to my house, it will see the slaughterhouse and the blood and it will flee. Rather, I will take it on an alternative path.’ So too, the residents of Gaza and Ashkelon and the entire land of the Philistines were destined to confront Israel when they departed from Egypt. The Holy One blessed be He said: ‘Israel should not see the war and return to Egypt,’ as it is stated: “Lest the people reconsider when they see war, and return to Egypt” (Exodus 13:17). What did the Holy One blessed be He do? He took them on an alternative route, as it is stated: “God led the people around.”",
"What is “led the people around [vayasev]”? The Holy One blessed be He encompassed them, just as He says: “I will be for it, the utterance of the Lord, a wall of fire around” (Zechariah 2:9) – like a shepherd who was herding his flock and saw wolves coming to attack the flock, and he encircled the flock so they would not be harmed. So too, when Israel departed from Egypt, there were chieftains of Edom, Moav, and Canaan standing and giving counsel [as to] how to come and attack Israel. When the Holy One blessed be He saw that it was so, He encircled [Israel] so they would not come and attack them, as it is stated: “God led the people around [vayasev].” Not only in this world, but so it will be in the World to Come. From where [is this derived?] It is as David says: “Jerusalem, mountains surround it and the Lord surrounds His people” (Psalms 125:2). Alternatively, “God led the people around [vayasev]” – from here our Rabbis said: “Even the poor of Israel may not eat until he reclines [yasev]” (Mishna Pesaḥim 10:1) as that is what the Holy One blessed be He did to them, as it is stated: “God led [the people] around [vayasev].”",
"“The children of Israel ascended ḥamushim,” – they ascended armed.
“Moses took Joseph’s bones with him, as he had administered an oath to the children of Israel, saying: 'God will remember you; and you shall take my bones up with you from here’” (Exodus 13:19).
“Moses took Joseph’s bones.” In his regard the verse says: “The wise hearted will take commandments” (Proverbs 10:8), as all Israel were engaged with silver and gold and Moses was engaged with Joseph’s bones, as it is stated: “Moses took [Joseph’s] bones….” The Holy One blessed be He said to Moses: In your regard, “the wise hearted will take commandments” is fulfilled. Joseph was obligated to his father to bury him because he was his son, but you are not his son and not his grandson, and you were not obligated to involve yourself with him, and [yet] you [have involved yourself in] his burial. Likewise, I, who have no obligation to any creature, I will tend to you and bury you, as it is stated: “He buried him in the canyon” (Deuteronomy 34:6).
How did Moses know where Joseph was buried? Some say, Seraḥ daughter of Asher showed him, and he was buried in the Nile. What did Moses do?… Some say he was buried in the palace, in the manner that kings are buried. The Egyptians crafted golden dogs through sorcery, so if a person would come there they would bark and their voices would carry throughout the land of Egypt, a distance of forty days travel. Moses silenced them, as it is stated: “But for all of the children of Israel no dog will extend its tongue” (Exodus 11:7). Moses began screaming: ‘Joseph, Joseph, the time has arrived for what you said: “The Lord will remember you” (Genesis 50:25).’ Immediately, the coffin began rocking and Moses took it, as it is stated: “Moses took Joseph’s bones.”
Joseph’s bones travelled with them in the wilderness for forty years. The Holy One blessed be He said to [Joseph]: ‘You said to your brothers: “I will sustain you” (Genesis 50:21) – by your life, you will die and your bones will travel with them in the wilderness for forty years,’ as it is stated: “There were men who were impure by reason of a corpse [nefesh adam]” (Numbers 9:6), and adam refers to none other than Joseph, as it is stated: “He pitched a tent among men [adam]” (Psalms 78:60), and it is written: “He abhorred the tent of Joseph” (Psalms 78:67). ‘Thanks to your bones they perform the minor Pesaḥ.’
“As he [Joseph] had administered an oath [hashbe’a hishbia] to the children of Israel” – why twice? It is because he took an oath that he had no grudge against them, and they took an oath to him that they held no grudge against him. Why [does the verse state:] “you shall take my bones up with you from here”? Rabbi Levi said: To what is this matter comparable? It is to a man who put his wine in the cellar. Thieves entered, took the barrel, and went and drank it. The owner of the wine came and found that they had stolen the barrel. He said to them: ‘You drank the wine, restore the barrel to its place.’ So too, Joseph’s brothers abducted him and sold him, and when [the time] came to take his leave from the world, he administered an oath to them. He said to them: ‘Please, my brothers, you abducted me alive from Shekhem, restore my bones to Shekhem.’ That is why it is stated: “The bones of Joseph that the children of Israel took out of Egypt, they buried in Shekhem” (Joshua 24:32)."
],
[
"“The Lord said to Moses: ‘Why are you crying out to Me? Speak to the children of Israel and have them set forth’” (Exodus 14:15).
“The Lord said to Moses: ‘Why are you crying out to Me?’” That is what is written: “They cried out and the Lord heard” (Psalms 34:18). Why is this so? Isaac bequeathed two inheritances to his two sons: He bequeathed the voice to Jacob, as it says: “The voice is the voice of Jacob” (Genesis 27:22). He bequeathed the hands to Esau, as it is stated: “But the hands are the hands of Esau” (Genesis 27:22). Esau was proud of his inheritance, as it is stated: “Edom said to him: 'You shalt not pass through me, lest with a sword [I will come out against you’]” (Numbers 20:18). Jacob was proud of his inheritance, as it is stated: “We cried out to the Lord, God of our fathers” (Deuteronomy 26:7). In the future, both of them will receive their rewards. Esau will receive his reward, as it is stated: “As My sword has drunk its fill in the heavens; behold, it will descend upon Edom” (Isaiah 34:5). Jacob will receive his reward, as it is stated: “The voice of gladness, the voice of joy” (Jeremiah 33:11). This is why it is written: “They cried out and the Lord heard,” because the children of Israel cried out at the sea, as it is stated: “The children of Israel cried out to the Lord” (Exodus 14:10). The Holy One blessed be He heard their prayer and said to Moses: “Why are you crying out to Me? I already heard their cry .” – “Speak to the children of Israel and have them set forth.”",
"Another interpretation: “Why are you crying out to Me?” – that is what is written: “You will decree a matter, and it will be established for you” (Job 22:28). Rabbi Levi said: Just as the Holy One blessed be He commands Moses and speaks with him, so Moses, as it were, commands before the Holy One blessed be He, as the descendants of Joseph say to him [to Moses]: “'The Lord commanded [tziva] my lord…and my lord was commanded [tzuva] by the Lord…” (Numbers 36:2). Just as the Holy One blessed be He calls Moses and speaks with him, so Moses calls the Holy One blessed be He and speaks with him, as it is stated: “The Lord spoke to Moses” and it is written: “Moses spoke to the Lord, saying: “Let the Lord, God of the spirits, appoint…” (Numbers 27:15–16). See how powerful he was: When he saw Pharaoh pursuing the children of Israel, he came to cry out, as it is stated: “The Lord said to Moses: Why are you crying out to Me?” He said to him: ‘Why are you in distress?’ Rabbi Yehoshua said: This is analogous to the beloved of a king who had an issue and went to cry out before the king. The king said: ‘Why are you crying out? Decree and I will do it.’ So, the Holy One blessed be He said to Moses: “Why are you crying out to Me” – speak and I will do it.",
"Another interpretation: “Why are you crying out to Me?” – that is what is written: “It will be before they call, and I will answer, [while they are still speaking, and I will hear]” (Isaiah 65:24). Twice He says in the verse: “and I…and I,” and Moses says [in the Torah]: “See now that I, I, am He (Deuteronomy 32:39). Indeed, anyone who performs the will of the Holy One blessed be He and directs his heart in prayer, He hears him in this world and likewise in the World to Come, as it is stated: “It will be before they call, and I will answer,” in this world; and in the future, “they are still speaking, and I will hear.” What are they speaking about? It is that each of them is standing and reciting what he has learned and, as it were, He is sitting and reciting with him, as it is stated: “Then they who fear the Lord spoke one with the other” (Malachi 3:16), and it is written: “Your eyes shall see your Teacher” (Isaiah 30:20), and it says: “All your children are taught by the Lord” (Isaiah 54:13). So, the Holy One blessed be He said to Moses: If so, “why are you crying out to Me?”
“It will be before they call, and I will answer” (Isaiah 65:24). Rabbi Elazar ben Pedat said: If one of flesh and blood hears the claims of a person, he can render his judgment; if he hasn’t heard, he is unable to determine his judgment. However, the Holy One blessed be He is not thus. Even before a person speaks, He knows what is in his heart. Likewise, regarding Solomon it says: “Know the God of your father, and serve Him [with a single mind, and a willing heart, for the Lord searches all minds and] understands the design of every thought” (I Chronicles 28:9). Even before the thought in the heart of man is formed, He understands. You find that seven generations before Nebuchadnezzar was born, Isaiah prophesied, and articulated what he was destined to think in his heart, as it is stated: “You said in your heart: I will ascend to the heavens” (Isaiah 14:13). If seven generations before, the Holy One blessed be He foresaw what he was destined to think, regarding a righteous person, does He not know what he is destined to think on the same day? That is why it is written: “It will be before they call, and I will answer.” That is why it is stated: “Why are you crying out to Me?”",
"Another interpretation: “Why are you crying out to Me?” – that is what is written: “Hearer of prayer, to You all flesh will come” (Psalms 65:3). What is “Hearer of prayer?” Rabbi Pinḥas in the name of Rabbi Meir, and Rabbi Yirmeya in the name of Rabbi Ḥiyya bar Abba said: When Israel prays, you do not find that they all pray as one, but rather, each congregation prays on its own. This congregation begins, and then the other congregation. After all the congregations have finished their prayers, the angel appointed over prayers takes all the prayers that they prayed in all the congregations and crafts them into crowns and places them on the head of the Holy One blessed be He, as it is stated: “To you [adekha] all flesh will come,” and adekha means nothing other than crown, as it is stated: “You shall clothe yourself with them all, as with an ornament [ke’adi]” (Isaiah 49:18). So, it says: “Israel, in whom I will be glorified'” (Isaiah 49:3), as the Holy One blessed be He adorns Himself with the prayers of Israel, as it is stated: “And a beautiful crown upon your head” (Ezekiel 16:12).
Another interpretation: “Hearer of prayer…” (Psalms 65:3) – you find that flesh and blood is unable to hear the speech of two [different people] simultaneously, but the Holy One blessed be He is not like that; everyone prays before Him and He hears and accepts their prayers.
Another interpretation: “Hearer of prayer” (Psalms 65:3) – Rabbi Yehuda bar Shalom in the name of Rabbi Elazar said: [A person of] flesh and blood, if a poor person comes to say something before him, he does heed him; if a wealthy person comes to say something, he immediately hears it and accepts it. However, the Holy One blessed be He is not so; rather, everyone is equal before Him: Women, slaves, the poor, and the wealthy. Know that, about Moses, master of all the prophets, is written what is written about the poor. About Moses, it is written: “A prayer of Moses the man of God” (Psalms 90:1). Regarding the poor it is written: “A prayer of the poor man when he suffers, and pours forth his words before the Lord” (Psalms 102:1). This is prayer and that is prayer, to inform you that everyone is equal in prayer before the Omnipresent. Know that when Israel departed from Egypt, Pharaoh pursued them, as it is stated: “And Pharaoh drew near” (Exodus 14:10), and it is written: “[The children of Israel] cried out to the Lord” (Exodus 14:10). Moses also began praying before the Omnipresent. The Holy One blessed be He said to Moses: ‘Why are you standing and praying? My children have already prayed and I have heard their prayer,’ as it is stated: “Why are you crying out to Me?”",
"That is what is written: “My dove in the cleft of the rock” (Song of Songs 2:14). It should have said “a dove in the cleft of the rock.” Why did it say “my dove?” It is as Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: “My dove.” See what is written: “Ephraim is like a foolish dove, with no understanding” (Hosea 7:11). The Holy One blessed be He said: To Me they are like a foolish dove; everything that I decree for them, they do and obey Me. However, towards idolaters, they are as tough as beasts, as it is stated: “Judah is a lion’s whelp” (Genesis 49:9); “Benjamin is a ravenous wolf” (Genesis 49:27); “Dan will be a serpent on the road” (Genesis 49:17); that is why they are as tough against idolaters. Why? It is because idolaters say to them: ‘What do you seek from this Shabbat that you observe, from this circumcision that you are circumcised?’ They [idolaters] seek to cancel the mitzvot for them and they [Israel] become as tough as beasts against them. However, to the Holy One blessed be He they are like an innocent dove, and they obey everything that He decrees for them, as it is stated: “The people believed” (Exodus 4:31). And likewise it says: “Everything the Lord has spoken we will do and we will heed” (Exodus 24:7). That is why it says: “My dove in the cleft of the rock” (Song of Songs 2:14).
“Pharaoh drew near and the children of Israel lifted up their eyes and, behold, Egypt was traveling after them, and they were very frightened; the children of Israel cried out to the Lord” (Exodus 14:10).
Rabbi Elazar ben Pedat said: When Israel departed from Egypt, they lifted up their eyes and the Egyptians were pursuing them, as it is stated: “Pharaoh drew near [and the children of Israel lifted up their eyes and, behold, Egypt was traveling after them].” It does not say “were traveling,” but rather “was traveling.” When Pharaoh and the Egyptians came out in pursuit of them, they raised their eyes heavenward and saw the angel of Egypt floating in the air. When they saw him, they were very frightened, as it is stated: “They were very frightened.” What is “behold, Egypt was traveling after them”? The name of the angel of Egypt was Egypt, as the Holy One blessed be He does not bring about the downfall of a nation until He brings about the downfall of its angel first. Likewise, you find with Nebuchadnezzar that the Holy One blessed be He brought down his angel first, as it is stated: “While the word was in the king's mouth, a voice [kal] fell from heaven” (Daniel 4:28). Rabbi Yehoshua bar Avin said: Nebuchadnezzar’s angel was named Kal, and the Holy One blessed be He brought him down. Likewise, the name of the angel of Pharaoh was Egypt, and it was flying to pursue them. When the Holy One blessed be He sank Egypt into the sea, He first sank their angel, as it is stated: “And the Lord tossed Egypt in the midst of the sea” (Exodus 14:27); that is the angel of Egypt, and then: “He tossed Pharaoh and his host” (Psalms 136:15). Likewise, it does not say: Their horses and their riders He cast into the sea, but rather, “horse and its rider” (Exodus 15:1), this is their angel; that is: “behold, Egypt was traveling after them.”
What is: “Pharaoh drew near [hikriv]”? It is that he drew Israel nearer to repentence. Rabbi Berekhya said: Pharaoh’s drawing near was more effective for Israel than one hundred fasts and prayers. Why? Because when they [the Egyptians] pursued them and they [Israel] saw them, they were greatly afraid and they raised their eyes to Heaven, and repented and prayed, as it is stated: “The children of Israel cried out to the Lord” (Exodus 14:10). Israel said to Moses: ‘What have you done to us? Now they are coming and doing to us everything we did to them; we killed their firstborn, took their property, and fled. Did you not say to us: “Each woman will borrow [silver vessels and gold vessels and garments from her neighbor and from the resident of her house and you shall place them upon your sons and upon your daughters, and you will despoil Egypt]”?’ (Exodus 3:22). At that moment they were standing and they did not know what to do; the sea was closing in, the enemy was pursuing, and the beasts from the wilderness, as it is stated: “The wilderness has closed in [sagar] on them” (Exodus 14:3). Rabbi Yirmeya ben Elazar said: Sagar means nothing other than beasts, as it is stated: “My God has sent His angel, and shut [usagar] the lions' mouths” (Daniel 6:23).
When Israel saw that they were surrounded on three sides – the sea blocking them, the enemy in pursuit, and the beasts in the wilderness – they raised their eyes to their Father in heaven and cried out to the Holy One blessed be He, as it is stated: “The children of Israel cried out to the Lord.” Why did the Holy One blessed be He do this to them? It was because the Holy One blessed be He desires their prayers. Rabbi Yehoshua ben Levi said: To what is this matter comparable? It is to a king who was travelling on the way and a princess was screaming to him: ‘Please, save me from the highwaymen.’ The king heard and rescued her. Some time later, he sought to take her as a wife. He desired that she speak to him, but she did not want to do so. What did the king do? He incited the highwaymen against her so that she would scream and the king would hear. When the highwaymen beset her, she began screaming to the king. The king said to her: ‘This is what I desired, to hear your voice.’ So Israel, when they were in Egypt and they [the Egyptians] were forcing them to work, they began screaming and raising their eyes to the Holy One blessed be He, as it is stated: “It was during those many days…they cried out” (Exodus 2:23). Immediately, “God saw the children of Israel” (Exodus 2:25).
The Holy One blessed be He began taking them out from there with a powerful hand and an outstretched arm. The Holy One blessed be He sought to hear their voice another time, but they did not wish to do so [to cry out]. What did He do? He incited Pharaoh to pursue them, as it is stated: “Pharaoh drew near.” Immediately, “the children of Israel cried out to the Lord.” At that moment, the Holy One blessed be He said: ‘That is what I wanted – to hear your voice.’ As it is stated: “My dove in the cleft of the rock […sound me your voice]” (Song of Songs 2:14). It does not say sound me a voice, but rather, “sound me your voice,” – the voice that I already heard in Egypt. That is why it is written: “Sound me your voice.” When they had prayed, the Holy One blessed be He said to Moses: ‘Why are you standing and praying? The prayer of My children preceded your prayer, as it is stated: “Why are you crying out to Me?”’",
"“And you, raise your staff, and extend your hand over the sea, and split it; and the children of Israel will come into the midst of the sea on dry ground” (Exodus 14:16).
“Raise your staff” – Moses said before the Holy One blessed be He: ‘You are saying to me that I should split the sea and render the sea dry land, but isn’t it written: “I placed the sand as the boundary of the sea” (Jeremiah 5:22)? You swore that you would never split it.’ Rabbi Elazar HaKappar said: Moses said to Him: ‘Didn’t You say that the sea would not be rendered dry land? As it is stated: “I placed the sand as the boundary of the sea,” and it is written: “He shut the sea with doors”’ (Job 38:8). The Holy One blessed be He said to him: ‘You did not read from the beginning of the Torah. What is written: “God said: Let the waters be gathered” (Genesis 1:9). It is I who stipulated with it, so, I stipulated with it from the beginning that I would split it, as it is stated: “The sea returned to its power [le’eitano] before the morning” (Exodus 14:27), to its stipulation [tena’o] that I stipulated with it from the beginning.
Immediately, Moses heeded the Holy One blessed be He and went to split the sea. When he went to split the sea, it was unwilling to take upon itself to split. The sea said to him: ‘I should split because of you? I am greater than you, as I was created on the third [day of creation] and you were created on the sixth.’ When Moses heard this, he went and said to the Holy One blessed be He: ‘The sea refuses to split.’ What did the Holy One blessed be He do? He placed His right hand on the right hand of Moses, as it is stated: “He caused [His glorious arm] to go to the right of Moses…” (Isaiah 63:12). Immediately, it [the sea] saw the Holy One blessed be He and fled, as it is stated: “The sea saw and fled” (Psalms 114:3). What did it see? It saw that the Holy One blessed be He placed His right hand upon Moses. It could no longer resist, so it fled immediately. Moses said to it: ‘Why are you fleeing?’ It said to him: ‘From the God of Jacob, due to fear of the Holy One blessed be He.’ Immediately, when Moses raised his hand over the sea, it split, as it is stated: “The water divided” (Exodus 14:21). It does not say “the sea divided,” but rather, the water divided. This teaches that all the water that was in all the springs and the cisterns and everywhere divided, as it is stated: “The water divided.” Likewise, when they returned, all the water returned, and so it says: “The water returned” (Exodus 14:28). All these miracles were performed by Moses, as it is stated: “Moses extended his hand over the sea” (Exodus 14:21). That is why the Holy One blessed be He praises him, as it is stated: “He remembered the days of old, Moses, His people: [Where is he who took them up from the sea, the shepherd of His flock?]” (Isaiah 63:11) and it is written: “He caused His glorious arm to go to the right of Moses” (Isaiah 63:12).",
"Another interpretation: “Why are you crying out to Me?” – that is what is written: “Have you composed your prayer [shuakha] with no trouble?” (Job 36:19). What is this? Rabbi Elazar ben Pedat said: The parable says: Honor your doctor before you need him. Rabbi Shimon says: Compose your prayers before your Creator, so you will not have enemies on high. Rabbi Ḥama bar Rabbi Ḥanina said: When Israel departed from Egypt, Samael the angel arose to prosecute them. Rabbi Ḥama bar Rabbi Ḥanina explained it in the name of his father: This is analogous to a shepherd who was crossing his flock over a river. A wolf came to threaten the flock. What did the expert shepherd do? He took a large ram and gave it to it. He said: Let him scuffle with it until we cross the river, then I will bring it. So, when Israel departed from Egypt, Samael the angel arose to prosecute them. He said before the Holy One blessed be He: ‘Until now these were worshipping idols, and you are splitting the sea for them?’ What did the Holy One blessed be He do? He gave him Job, who was one of Pharaoh’s advisers, of whom it is written: “A wholehearted upright man” (Job 1:1). He said to him [Samael]: ‘Here he is, in your control.’ The Holy One blessed be He said: ‘While he is busy with Job, Israel will enter and emerge from the sea, and then I will rescue Job.’ That is what Job said: “I was at peace and He crushed me” (Job 16:12). I was at peace in the world and He crushed me, “He took me by the nape and shattered me” (Job 16:12) in order to render me as protection [matara] for His people, as it is stated: “He established me as a target [matara]” (Job 16:12). And it is written: “He has handed me over to an evil angel” (Job 16:11), He handed me into the hand of the accuser so that Israel would not emerge guilty at trial. That is why He cast me into his hands; that is: “He hast cast me into the hands of the wicked” (Job 16:11). At that moment, the Holy One blessed be He said to Moses: ‘I handed Job to the accuser. What should you do? “Speak to the children of Israel and have them set forth.”’",
"Rabbi Avtolis the elder said: This is analogous to a king who had a son who angered him. He decreed a harsh punishment for him, and the tutor pleaded on his behalf. He said to him: ‘Are you asking on behalf of my son? I have already reconciled with my son.’ Rabbi says: He [God] said to him [Moses]: ‘Last night you were saying: “Since I came to Pharaoh to speak in Your name [he has harmed this people, and You did not rescue Your people]” (Exodus 5:23), and now you are standing [before Me] and praying intensely. “Why are you crying out to Me?” Yesterday, they were saying: “Is it because there are no graves in Egypt [that you took us to die in the wilderness]?” (Exodus 14:11), and now you are praying intensely? “Speak to the children of Israel and have them set forth [veyisa’u].” Have them remove [yasiu] a matter from their heart.’ Rabbi says: The Holy One blessed be He says: ‘The faith that Israel had in Me is enough for Me to split the sea for them, as they did not say to Moses: How can we turn back [towards Egypt] and break the hearts of the children and women who are with us? Rather, they had faith in me and followed Moses.’ Rabbi Eliezer says: The Holy One blessed be He said to Moses: ‘There is a time to shorten [prayers] and a time to extend. My children are in a state of distress, the sea blocks them and the enemy is in pursuit, and you are standing and extending your prayers? “Speak to the children of Israel and have them set forth.”’
Rabbi Yehoshua says: The Holy One blessed be He said to Moses: ‘Israel only needs to set forth. Let them set their legs forth from the dry land to the sea, and you will see the miracles that I will perform on their behalf.’ Rabbi Meir says: The Holy One blessed be He said to Moses: ‘Israel does not need to pray before Me. If Adam, the first man, who was alone, I made dry land for him, as it is stated: “Let the waters be gathered under the heavens” (Genesis 1:9), for a sacred congregation that is destined to say before Me: “This is my God and I will glorify Him” (Exodus 15:2), all the more so.’ Rabbi Benaya says: [God said:] ‘Due to the merit of Abraham, I will split the sea for them, because of what he did, as it is stated: “He split [vayevaka] the wood for the burnt offering” (Genesis 22:3), and it says: “The waters were divided [vayibaku]”’ (Exodus 14:21). Rabbi Akiva says: [God said:] ‘Due to the merit of Jacob, I will split the sea for them, as it is stated: “You shall spread to the west and to the east”’ (Genesis 28:14). Rabbi Shimon says: [God said:] ‘I have already had it written about you [Moses]: “In all My house he is trusted” (Numbers 12:7), and you are under My authority and the sea is under My authority; I have appointed you trustee over it, as it is stated: “Raise your staff.”’",
"Rabbi Simon said: This is analogous to the holder of the rod [of office] who was walking outside with the rod in his hand. They said: ‘Were it not for the rod in his hand, he would not be respected.’ The king heard and said: ‘Put down the rod and go outside. Anyone who doesn’t greet you, I will remove his head.’ So, the Egyptians said: ‘Moses would have been unable to do anything but for the staff; with it he struck the Nile, with it he brought all the plagues.’ When Israel came into the midst of the sea and the Egyptians were standing behind them, the Holy One blessed be He said to Moses: ‘Cast away your staff, so they will not say: Were it not for the staff, he would not have been able to split the sea, as it is stated: “Raise your staff.”’ ",
"“The children of Israel came into the midst of the sea upon dry ground; and the waters were a wall for them to their right, and to their left” (Exodus 14:22).
“The children of Israel came into the midst of the sea upon dry ground” – if in the midst of the sea, why on dry ground? If on dry ground, why in the midst of the sea? Rather, from here you learn that the sea was not split for them until they entered up to their noses, and then it became dry land for them. Rabbi Nehorai expounded: An Israelite woman would pass through the sea, with her son crying in her hand, and she would extend her hand and take an apple or a pomegranate from the sea and give it to him, as it is stated: “He led them through the depths, as through the wilderness” (Psalms 106:9); just as in the wilderness they lacked nothing, so too in the depths they lacked nothing. That is what Moses said: “These forty years the Lord your God has been with you; you have lacked nothing” (Deuteronomy 2:7). Nothing was lacking; all they had to do was mention something and it would be created before them. Rabbi Shimon says: Even speech was unnecessary, but rather anyone who thought something in his heart, it would be prepared, as it is stated: “They tried God in their hearts, asking food for their craving” (Psalms 78:18). Alternatively, “You have lacked nothing,” – that no thing [davar] was lacking in the world. But what was lacking? Repentance, as it is stated: “Take words [davar] with you and return to the Lord” (Hosea 14:3).",
"“I will harden Pharaoh's heart, and he will pursue them; and I will be glorified through Pharaoh, and through his entire host, and the Egyptians will know that I am the Lord, and so they did” (Exodus 14:4).
“I will harden Pharaoh's heart.” Rabbi Shimon ben Lakish said: This is analogous to two wrestlers, one weak and one strong. The strong one overcame the weak one and received a crown on his head. Who caused the strong one to receive the crown? Was it not the weak one? So, who caused the Holy One blessed be He to receive praise and glory; was it not Pharaoh, whom He tossed, as it is stated: “He tossed Pharaoh and his host in the Red Sea” (Psalms 136:15)? That is why “I will be glorified through Pharaoh.”
“He removed the wheels of their chariot, and caused them to drive with difficulty. Egypt said: ‘Let us flee from before Israel, as the Lord is fighting for them against Egypt’” (Exodus 14:25).
“Egypt said: ‘Let us flee from before Israel.’” What did the Holy One blessed be He do? He indicated to the land of Egypt, and it was elevated. They would see the war at the sea, as it is stated: “Egypt said: ‘Let us flee from before Israel.’”
"
],
[
"“The Lord said to Moses: Extend your hand over the sea, and the waters will return upon Egypt, upon their chariots, and upon their horsemen” (Exodus 14:26).
“The Lord said to Moses: Extend your hand over the sea, and the waters will return…” – that is what is written: “Catch for us foxes [shualim], little foxes, [that spoil the vineyards, for our vineyards are in blossom]” (Song of Songs 2:15). When He analogizes the kingdoms, He likens them only to beasts, as it is stated: “Four great beasts arose from the sea” (Daniel 7:3). When He analogizes Egypt, He likens them only to foxes. Just as this fox is smaller than the four beasts, so, Egypt is smaller than the kingdoms, as it is stated: “It will be the lowliest of the kingdoms” (Ezekiel 29:15).
Rabbi Elazar son of Rabbi Shimon said: The Egyptians were sly; that is why He likens them to foxes. Just as a fox walks and looks behind him, so the Egyptians were walking and looking behind them. What did they say? “Let us be cunning with it” (Exodus 1:10). They said: ‘Come and let us act against them wisely and consider how we can enslave them in such a manner that their God will not be able to bring upon us [a punishment] in a parallel manner. If we judge them by sword, He could bring a sword upon us. If by fire, He could bring fire upon us. We know that He took an oath that He would not bring a flood upon the world. Let us judge them with water, as He is unable to bring it upon us.’
The Holy One blessed be He said to them: ‘Wicked ones, I already took an oath that I will not bring a flood upon the world. But what will I do to you? I will bring you to the flood, and I will drag each and every one of you to his flood.’ That is what David said: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be prey for the foxes” (Psalms 63:11); these are the wicked Egyptians whom the Holy One blessed be He dragged [garar] to the dry land [leḥarbo] of the sea. What is: “They will be prey for the foxes”? The Holy One blessed be He said: This plague will be designated for the foxes, whom the Holy One blessed be He preserved and did not bring [death] upon them [during] the ten plagues, and they died there. Rabbi Berekhya said: The first shualim is with a vav and the second without a vav; sho’alyam is written, in the sense of the hollow of [sho’olo] the sea [yam].
Rabbi Yoḥanan of Tzippori said: What would the upright and modest Israelite women do? They would take their sons and conceal them in underground chambers. The wicked Egyptians would bring little ones and take them into the Israelite houses and would pinch them and they would cry. The [Israelite] baby would hear the voice of the other baby who was crying and would cry with him. [The Egyptians] would take the [Israelite] baby and cast him into the Nile. That is why it is stated: “Catch for us foxes, little foxes…” – until our vineyard came into blossom. That is why it is stated: “The waters will return upon Egypt,” as the punishment fits their crime. So Yitro said: “Now I know that the Lord is greater than all gods, as in the matter [that they conspired against them]” (Exodus 18:11). He said: I knew Him in the past, and more so now, as with the [very] strategy with which they thought to judge Israel, the Holy One blessed be He judged them, as it is stated: “As in the matter that they conspired against them.”",
"Another matter, “the waters will return” – Rabbi Yoḥanan said: When the last of the Israelites ascended from the sea, the last of the Egyptians descended into it. Rabbi Shimon ben Lakish says: For these and for those, the sea was closing in on them from [all] four directions. Moses said to the Holy One blessed be He: ‘What should Israel do?’ He said to him: ‘You need not ask. Why? It is because I will perform a miracle on their behalf.’ At that moment, the Holy One blessed be He extended His hand and took them up from the sea, as it is stated: “He sent from on high, He took me; He drew me out of many waters” (Psalms 18:17).
Rabbi Abbahu said: This is analogous to one who saw marauders coming against him and his son was with him. What did he do? He took his child in one hand and battled the marauders with the other. His son said to him: ‘Father, may I never be without these two hands, one that holds me and one that kills the marauders.’ So too, Israel said to the Holy One blessed be He: ‘Let there be peace upon your two hands; one that rescues us from the sea, and one that would toss the Egyptians,’ as it is stated: “Your right hand, Lord, glorious in power, Your right hand, Lord, [shatters the enemy]” (Exodus 15:6). “The sea will return” is not stated, but rather, “the waters will return” – from here [it is derived that] all the waters returned. “Upon the Egyptians” is not stated, but rather, “upon Egypt,” as the Holy One blessed be He took their angel first and drowned him in the sea, and then all of them descended after him. That is why it is stated: “The waters will return upon Egypt,” and then “upon their chariots and upon their horsemen.”",
"“Israel saw the great power that the Lord wielded upon Egypt and the people feared the Lord; and they believed in the Lord, and in His servant Moses” (Exodus 14:31).
“The people feared the Lord.” Our Rabbis taught: One who recites Shema is required to mention the splitting of the Red Sea and the plague of the firstborn in emet veyatziv, but if he did not mention them, one does not require him to repeat it. However, if he did not mention the exodus from Egypt, one requires him to repeat it, as it is stated: “So you will remember the day that you departed from the land of Egypt” (Deuteronomy 16:3). What is the difference between the exodus from Egypt and the splitting of the Red Sea? It is that the exodus from Egypt was more difficult, as it is stated: “Or has any god attempted [to go and take a nation for him from the midst of another nation…according to everything that the Lord your God did for you in Egypt?] (Deuteronomy 4:34). “But the Lord has taken you…[from Egypt”] (Deuteronomy 4:20). Know that this is more difficult than that, as regarding the exodus from Egypt it is written: “I am the Lord your God [who took you out of the land of Egypt]” (Exodus 20:2), but regarding the splitting of the Red Sea, it does not mention the Name.
Why must one mention the splitting of the Red Sea in emet veyatziv? It is because after He split the sea for them, they believed in Him, as it is stated: “And they believed in the Lord, and in His servant Moses.” Due to their belief, they were privileged to recite a song, and the Divine Spirit rested upon them, as it is written afterward: “Then Moses [and the Israelites] sang…” (Exodus 15:1). That is why a person must juxtapose redemption to prayer, just as they juxtaposed a song after their belief and the splitting. Just as they purified their hearts and recited a song, as it is written: “And the people feared the Lord; and they believed,” and then: “Then…sang,” so a person must purify his heart before he prays.
Likewise, Job said: “For there is no villainy in my hands, and my prayer is pure” (Job 16:17). Rabbi Yehoshua HaKohen ben Rabbi Neḥemya said: Is there a sullied prayer? Rather, anyone whose hands are sullied with robbery, he calls to the Holy One blessed be He and He does not answer him. Why? Because his prayer is [carried out] in sin, as it is stated: “God said to Noah: The end of all flesh [has come before me, as the earth is filled with villainy because of them]” (Genesis 6:13). But Job, who did not engage in robbery, his prayer was pure; that is why it says: “For there is no villainy in my hands.” Because there is no injustice in my hands or in my actions, my prayer is pure.
Rabbi Ḥama bar Rabbi Ḥanina said: From where is it derived that anyone with stolen property in his possession, his prayer is sullied? It is as it is stated: “When you spread your hands…I will not hear” (Isaiah 1:15). Why? It is because “your hands are full of blood” (Isaiah 1:15). From where is it derived that anyone who distances himself from robbery, his prayer is pure? It is as it is stated: “He who has clean hands, and a pure heart” (Psalms 24:4). What is written afterward? “He shall receive a blessing from the Lord…. This is the generation of those who seek Him” (Psalms 24:5–6)."
],
[
"“Then Moses and the children of Israel sang this song to the Lord, and spoke, saying: I will sing to the Lord, for He is exalted; the horse and his rider He cast into the sea” (Exodus 15:1).
“Then [az] Moses…sang” – that is what is written: “Your throne is established of old [me’az]; [You have existed from eternity]” (Psalms 93:2). Rabbi Berekhya said in the name of Rabbi Abahu: Even though “You have existed from eternity,” Your throne was not settled and You were not known in Your world until Your children sang a song. That is why it is stated: “Your throne is established of old.” This is analogous to a king who waged war and was victorious and they made him emperor. They said to him: ‘Until you waged war, you were king, now we have made you emperor.’ What is the difference between the deference accorded to a king and that accorded to an emperor? A king is depicted on a tablet standing, while an emperor is depicted seated. So, Israel said: ‘In truth, before You created the world You were You, and once You created the world You were You, but, as it were, standing, as it is stated: “He stood and measured the earth” (Habakkuk 3:6). But, when You stood at the sea and we sang a song before You with the term “az,” your kingdom was settled, and Your throne established.’ That is: “Your throne is established of old [me’az],” with “then [az] Moses…sang.”",
"Another matter, “then Moses…sang” – that is what is written: “They believed in His words, they sang His praise” (Psalms 106:12). Rabbi Abahu said: Although it is written that they already believed while they were in Egypt, as it is stated: “The people believed” (Exodus 4:31), they subsequently did not believe, as it is stated: “Our ancestors in Egypt did not comprehend Your wonders” (Psalms 106:7). When they came to the sea and saw the might of the Holy One blessed be He, how He administers justice to the wicked, as you say: “My hand grasps judgment” (Deuteronomy 32:41), and He sunk the Egyptians in the sea, immediately: “They believed in God” (Exodus 14:31). Due to that belief, the Divine Spirit rested upon them and they sang a song. That is what is written: “Then [az] Moses and the children of Israel sang.” Az means nothing other than faith, as it is stated: “It was from when [me’az] he appointed him in his house” (Genesis 39:5), and it is written: “Everything he had he placed in his hands” (Genesis 39:4). That is: “They believed in His words, they sang His praise.”",
"Another matter, “then Moses…sang” – that is what is written: “Your lips drip nectar, [my bride]” (Song of Songs 4:11). Moses said to the Holy One blessed be He: ‘Master of the universe, with what I sinned before You, I laud You.’ Rabbi Levi bar Ḥiya said: This is analogous to a province that rebelled against the king. The king said to his duke: ‘Let us go and wage war against it.’ The duke said to him: ‘You are unable [to conquer it].’ The king was silent and went himself at night and conquered it. The duke knew, and he crafted a crown and brought it to the king. [The king] said to him: ‘What is the reason for this crown?’ He said: ‘It is because I sinned in this regard and said that you were unable.’ So too, Moses said before the Holy One blessed be He: ‘I know that I sinned before you with the word az, as it is stated: “Since [me’az] I came to Pharaoh [to speak in Your name he has harmed this people, and You did not rescue Your people]” (Exodus 5:23), and you drowned him in the sea. That is why I am praising you with the word az; that is what is written: “Then [az] Moses…sang.”’
Come and see the path of the righteous, with that with which they sin and they atone; that is: “Your lips drip nectar, my bride.” From whom do they learn this? It is from the Holy One blessed be He, as with that that He strikes, He heals, as it is stated: “For I will restore health to you, and I will heal you of your wounds” (Jeremiah 30:17); with the wounds that I smite you, I heal you. From where is it derived? Know that it is so from the Holy One blessed be He. Come and learn from [what happened with the waters of] Mara. He indicated a bitter item to Moses, [Moses] cast it in the water, and the water was made sweet, as it is stated: “The Lord showed him a tree and he cast it into the water” (Exodus 15:25). Which [tree] was it? Rabbi Natan says: It was oleander. Rabbi Yehoshua says: It was a willow. Rabbi Eliezer HaModa’i says: It was an olive tree. In any case, it was a bitter tree and it sweetened the bitter water. So too, Moses complained only with az, and with what he sinned, he atoned, and said: “Then [az] Moses…sang.”",
"Another matter, “then Moses…sang” – that is what is written: “She opens her mouth with wisdom and the teaching of kindness is on her tongue” (Proverbs 31:26). From the day that the Holy One blessed be He created the world until Israel stood at the sea, we do not find a person who sang a song to the Holy One blessed be He other than Israel. He created Adam, the first man, and he did not recite song. He rescued Abraham from the fiery furnace and from the kings, and he did not recite song. Likewise, [He rescued] Isaac from the knife and he did not recite song. Likewise, [He rescued] Jacob from the angel, from Esau, and from the residents of Shekhem, and he did not recite song. When Israel came to the sea and it was split for them, they immediately sang a song before the Holy One blessed be He, as it is stated: “Then Moses and the children of Israel sang.” That is, “she opens her mouth with wisdom.” The Holy One blessed be He said: “I have been waiting for [people such as] these [to recite song].” Az means nothing other than rejoicing, as it is stated: “Then [az] our mouth will be filled with laughter” (Psalms 126:2).
Rabbi Yehuda ben Pazi said: What did Israel see, that led them to recite song with az? They said: ‘Initially, this sea was dry land, and the generation of Enosh arose and incensed Him with az, as it is stated: “Then [az] they began profaning the name of the Lord” (Genesis 4:26). The Holy One blessed be He rendered it [dry land] sea and exacted retribution against them, as it is stated: “Who calls the waters of the sea and pours them on the face of the earth” (Amos 5:8; 9:6). Now it was sea, and it was transformed to dry land on our behalf, as it is stated: “The children of Israel went on dry land in the midst of the sea” (Exodus 14:29). We will laud him with az because he transformed the sea into dry land; that is, “then Moses and the children of Israel sang.” Az means nothing other than security, as it is stated: “Then [az] you shall walk on your path securely” (Proverbs 3:23).",
"Another matter, “then Moses…sang” – that is what is written: “With me from Lebanon, my bride, [with me from Lebanon, come]” (Song of Songs 4:8). Rabbi Levi said: The standard practice is that a bride is adorned and perfumed and then she is taken to the wedding canopy. But the Holy One blessed be He did not do so, but rather, He said to the congregation of Israel: “With me from Lebanon [Levanon], my bride,” – from the mortar and the bricks [levenim] I have taken you, and I have rendered you a bride.
Why does it say “with me from Lebanon” twice? The Holy One blessed be He said: ‘With Me you have been exiled from the Temple that is called Lebanon, as it is stated: “I climbed the highest mountain to the ends of Lebanon”’ (Isaiah 37:24). From where is it derived that the Divine Presence went with Israel into exile? It is as it is stated: “Because of you I sent to Babylon” (Isaiah 43:14), and it says: “The word of the Lord came to Ezekiel son of Buzi the priest” (Ezekiel 1:3). Likewise, Daniel says: “I was by the side of the great river, the Tigris” (Daniel 10:4). Likewise Moses said: “But despite all this, while they will be in the land of their enemies…I am not able to forsake them…as I am the Lord their God” (Leviticus 26:44). I have acted due to the sanctity of My name, and with Me you will return; that is what is written: “With me from Lebanon, my bride, with me from Lebanon, come” (Song of Songs 4:8). From the kingdoms that are called Lebanon, as it is stated: “Behold, Assyria was a cedar in Lebanon” (Ezekiel 31:3). Likewise it says: “The one who breaches goes before them…and their king passed before them and God is at their head” (Micha 2:13).
“Look from the top of Amana” (Song of Songs 4:8). Rabbi Yusta said: ‘There is a mountain named Amana. Until that mountain is the Land of Israel, and beyond it is outside the Land.’ Rabbi Elazar ben Rabbi Yosei said: When the exiles will reach there, they will recite song; that is why it says: “Look from the top of Amana.”
Alternatively, “look from the top of Amana [from the top of Senir and Hermon, from the lions’ dens, from the mountains of leopards]” (Song of Songs 4:8). Israel is destined to recite song in the future, as it is stated: “Sing to the Lord a new song; as He has performed wonders” (Psalms 98:1). Due to whose merit does Israel recite song? It is due to the merit of Abraham, who believed in the Holy One blessed be He, as it is stated: ”He believed in God” (Genesis 15:6). This is the faith [emuna] by virtue of which Israel inherits [the Land], and in his regard, the verse states: “But the righteous shall live by his faith” (Habakkuk 2:4); that is: “Look from the top of Amana.” “From the top of Senir” – due to the merit of Isaac; “and Hermon” – due to the merit of Jacob; “from the lions’ den” – the Babylonian and Persian exile; “from the mountains of leopards” – this is Edom.
Another matter, “look from the top of Amana” – Rabbi Neḥemya said: Israel merited to recite song at the sea only due to the merit of belief [emuna], as it is stated: “The people believed” (Exodus 4:31), and it is written: “They believed in the Lord” (Exodus 14:31). Rabbi Yitzḥak said: Could they have seen all those miracles that were performed on their behalf and not have believed? Rather, Rabbi Shimon bar Abba said: It is because of the belief that Abraham believed in the Holy One blessed be He, as it is stated; “He believed in the Lord” (Genesis 15:6). Because of it, Israel merited to recite song, as it is stated: “Then Moses…sang” – that is: “Look from the top of Amana.”",
"Another matter, “then Moses…sang” – that is what is written: “But I will sing of Your might; I will sing aloud of Your mercy in the morning, [You were a fortress for me and a refuge on the day of my distress]” (Psalms 59:17). “I will sing of Your might” – in the future, as it is stated: “[And in that day you shall say…] Behold, God is my salvation I will trust and I will not fear [for God is my might and song]” (Isaiah 12:1–2). “I will sing aloud of Your mercy in the morning” – [in] that morning of the day of judgment, as it is stated: “The watchman said: Morning comes and also night” (Isaiah 21:12). “You were a fortress for me” in Edom; “and a refuge on the day of my distress” in Gog and Magog.
Alternatively, “but I will sing of Your might” (Psalms 59:17) – when [did this occur]? When Israel was standing at the sea and reciting song, as it is stated: “Then Moses…sang.” What did they say? “The Lord is my strength” (Exodus 15:2). “I will sing aloud of Your mercy in the morning,” – that morning when You looked down on the Egyptian encampment, as it is stated: “It was at the morning watch, [and the Lord looked down at the camp of Egypt]” (Exodus 14:24). Alternatively, that morning that You brought the manna down for us, as it is stated: “In the morning there was a layer of dew” (Exodus 16:13). Alternatively, that morning of the giving of the Torah, as it is stated: “It was on the third day, when it was morning” (Exodus 19:16). “You were a fortress for me” with Pharaoh and Egypt, “and a refuge on the day of my distress” with Amalek.",
"Another matter, “then Moses…sang” – that is what is written: “The singers first, then the musicians” (Psalms 68:26). Rabbi Yoḥanan said: The angels sought to recite song before the Holy One blessed be He on that night that Israel crossed the sea, but the Holy One blessed be He did not allow them to do so. He said to them: ‘My legions are in distress, and you are reciting song before Me?’ That is what is written: “One did not approach the other [zeh el zeh] throughout the night” (Exodus 14:20), as it is stated: “One called the other [zeh el zeh] and said: [Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory]” (Isaiah 6:3). When Israel emerged from the sea, the angels came to precede [Israel with] their song before the Holy One blessed be He. The Holy One blessed be He said to them: ‘Let My children go first.’ That is what is written: “Then [az] Moses…sang [yashir].” “Az shar” is not stated, but rather, “[az yashir],” as the Holy One blessed be He said: ‘Let Moses and the children of Israel sing [yashir] first.’ Likewise David says: “The singers first,” – these are Israel who stood at the sea, as it is written: “Then Moses…sang.”
“Then the musicians,” – these are the angels. Why so? The Holy One blessed be He said to the angels: ‘It is not because I am debasing you that I am saying that they will precede you. Rather, it is so the flesh and blood will recite first, before one of them dies. But you, whenever you seek [to recite song you can, as] you live and endure.’ This is analogous to a king whose son was taken captive and he went and rescued him. The residents of the palace sought to laud the king, and his son sought to laud him. They said to him: ‘Our master, who should laud you first?’ He said to them: ‘My son, and after that, anyone who seeks to laud me may laud me.’ So too, when Israel departed from Egypt, and the Holy One blessed be He split the sea for them, and the angels were seeking to recite song, the Holy One blessed be He said to them: “Then Moses and the children of Israel will sing” first, and then you.’ That is, “the singers first” – these are Israel, “then the musicians,” – these are the angels. “In the midst of young women drumming” (Psalms 68:26) – these are the women who drummed in the middle, as it is written: “Miriam the prophetess took […the drum in her hand]” (Exodus 15:20).",
"Rabbi Yehuda says: Who was reciting accolades to the Holy One blessed be He? It was the children, those whom Pharaoh sought to cast into the Nile, as they recognized the Holy One blessed be He. How so? When Israel was in Egypt, and one of the Israelite women sought to give birth, she would go out to the field and give birth there. When she would give birth, she would leave the child and deliver him to the Holy One blessed be He, and say: ‘Master of the universe, I did mine; You do Yours.’ Rabbi Yoḥanan said: Immediately, the Holy One blessed be He Himself would descend, as it were, cut their umbilical cord, bathe them, and smear them with oil. So Ezekiel said: “You were cast in the open field in the loathsomeness of your person [on the day you were born]” (Ezekiel 16:5). And it is written: “Regarding your birth, on the day you were born, your navel was not cut” (Ezekiel 16:4). And it is written: “I clothed you in embroidery” (Ezekiel 16:10). And it is written: “I bathed you in water” (Ezekiel 16:9).
He would place two round stone receptacles in [the child’s] hand, one from which he would suckle oil and one from which he would suckle milk, as it is stated: “He gave him to suckle honey from a stone, and oil from a flinty rock” (Deuteronomy 32:13). They would grow in the field, as it is stated: “I caused you to grow like the growth of the field” (Ezekiel 16:7). When they had grown, they would enter the houses of their fathers, who would ask them: ‘Who tended to you?’ They would say: ‘A certain handsome, outstanding young man would descend and provide all our needs,’ as it is stated: “My beloved is clear-skinned and ruddy, more eminent than ten thousand” (Song of Songs 5:10). When Israel arrived at the sea, those same children were there and they saw the Holy One blessed be He at the sea. They began saying to their fathers: ‘This is the One who was doing all those things for us when we were in Egypt,’ as it is stated: “This is my God, and I will glorify Him” (Exodus 15:2).",
"Another matter, “then Moses…sang” – that is what is written: “The Lord is known, He executed justice” (Psalms 9:17). It refers to the Egyptians, as the Holy One blessed be He executed justice against them in Egypt and at the sea. Rabbi Yehoshua says: They were afflicted with ten plagues with one finger, as it is stated: “The magicians said to Pharaoh: It is the finger of God” (Exodus 8:15). At the sea they were afflicted with fifty plagues, as it is stated: “Israel saw the great power [hayad hagedola]” (Exodus 14:31). The hand has five fingers, and five times ten are fifty. Likewise, you find with Job that he was afflicted with fifty plagues, as it is stated: “Pity me, pity me; you are my friends, as the hand of God has touched me” (Job 19:21).
Rabbi Eliezer says: The Egyptians were afflicted with forty plagues in Egypt and two hundred at the sea, as each and every plague that came upon them, they would come as four, as it is stated: “He destroyed their vines with hail” (Psalms 78:47), and it is written: “[He sent upon them] His burning anger; rage, fury, trouble, a band of evil angels” (Psalms 78:49). “Rage” is one; “fury” is two, “trouble” is three; “a band of evil angels” is four. That is, with a finger they were afflicted with forty plagues and with a hand two hundred. That is, “He executed justice.” What is, “the Lord is known”? It is as it is written: “Egypt will know that I am the Lord,” (Exodus 14:18), when I impose punishment upon Pharaoh, as it is written afterward: “When I am glorified through Pharaoh” (Exodus 14:18). And it is written: “With the work of his hands, the wicked is snared” (Psalms 9:17) – this is Pharaoh. What did he say? “Every son that is born [you shall cast him into the Nile]” (Exodus 1:22). The Holy One blessed be He, too, did to him as he had done, as it is stated: “He tossed Pharaoh and his host in the Red Sea” (Psalms 136:15). What is: “Higayon Selah” (Psalms 9:17)? Israel said: What is incumbent upon us to do? It is only to recite songs and paeans, as it is stated: “Then Moses…sang [yashir].” Then Moses and the children of Israel sang [yashiru] is not stated, but rather, “then Moses sang [yashir].” Rabbi Yehoshua ben Levi said: From here, the passage was sung by Moses, and then our ancestors sang it at the sea.",
"Another matter, “then Moses…sang” – that is what is written: “I am black but comely [daughters of Jerusalem–like the tents of Kedar, like the curtains of Solomon]” (Song of Songs 1:5). The congregation of Israel says: ‘I am black in my actions and comely in the actions of my ancestors.’ Our Rabbis said: Do not read “daughters of [benot] Jerusalem,” but rather, “builders of [bonot] Jerusalem,” – these are the Great Sanhedrins of Israel, who sit and fortify it. Alternatively, “daughters of [benot] Jerusalem” – Rabbi Yoḥanan said: Jerusalem is destined to become a metropolis of all the lands, as it is written: “Ashdod and its environs [benoteha]” (Joshua 15:47).
What is “like the tents of Kedar” (Song of Songs 1:5)? Just as the tents of the Ishmaelites are ugly on the outside and pleasant on the inside, so, too, Torah scholars, even though they appear ugly in this world, on the inside they are full of Bible, Mishna, Talmud, Halakhot, and Aggadot. If so, just as the Ishmaelite tents move from place to place, [could it be] that Israel would also be itinerant? The verse states: “Like the curtains of Solomon [shelomo]” (Song of Songs 1:5), – like the curtains of He who spoke and the world came into being, which, from the moment that He stretched them like a tent, they did not move from their place. If so, just as the tents of the Ishmaelites cannot be laundered, [could it be] that Israel is the same? The verse states: “Like the curtains of Solomon,” – just as a garment gets dirty and then becomes clean again, so, Israel, even though they sin, they repent before the Holy One blessed be He.
Another matter, “I am black but comely” – In the place where I have become black, I have become comely. They sinned at Ḥorev, as it is stated: “At Ḥorev you provoked the Lord” (Deuteronomy 9:8). And at Ḥorev they said: “Everything that the Lord said, we will do and we will obey” (Exodus 24:7). At the sea they were defiant, as it is stated: “They were defiant at the sea, the Red Sea” (Psalms 106:7). At the sea, they sang a song, as it is stated: “Then Moses and the children of Israel sang this song [to the Lord].”",
"All the songs that were sung in the world are in the feminine form, to say: Just as a female becomes pregnant, gives birth, and again gives birth, so it was, with all the troubles that befall them, they would recite songs in the feminine form. That is why Babylon, Media, Greece, and Edom arose and enslaved Israel. But in the future, there will be no more troubles, as it is stated: “For the earlier troubles will have been forgotten” (Isaiah 65:16), “They will attain gladness and joy” (Isaiah 35:10). At that moment they will recite song in the masculine form, as it is stated: “Sing to the Lord a new song [shir]” (Psalms 98:1).",
"Another matter, “then Moses…sang [this song]” – that is what is written: “He raised me from the tumultuous pit,” (Psalms 40:3) – from Egypt. “From the miry mortar” (Psalms 40:3) – from mortar and bricks. “He set my feet upon a rock” (Psalms 40:3) – this is the sea. “He steadies my footsteps” (Psalms 40:3) – as they crossed on dry land. Immediately, “he placed a new song in my mouth” (Psalms 40:4). This is analogous to a woman who was a menstruant. She completed her days of menstruation and became pure. She came to her husband, and he said to her: ‘Who attests that you are ritually pure?’ She said to him: ‘My maidservant will attest that I purified in her presence and I immersed.’ That is why it is stated: “This song,” – we are fit to recite song before you, as there is no impurity among us. The circumcision attests that we are pure; that is why it is stated: “This [hazot] song.” “This” means nothing other than circumcision, as it is stated: “This is my covenant that you shall observe…[circumcise every male]” (Genesis 17:10).
“And spoke, saying” (Exodus 15:1) – we will say to our children, and our children to their children, so they will recite a song like this before You when You perform miracles on their behalf.",
"“I will sing to the Lord, for He is exalted” (Exodus 15:1) – that is what is written: “Adorn yourself now with majesty and excellence” (Job 40:10). All things exalt themselves over others. Darkness exalts itself over the depths, as it is above it. The wind exalts itself over the water, as it is above it. The fire exalts itself over the wind, as it is above it. The heavens exalt themselves over the fire, as it is above it. The Holy One blessed be He exalts Himself over everything, as it is stated: “For He is exalted [ga’o ga’a].”
Rabbi Avin said: Four types of exalted ones were created in the world: The most exalted of living creatures is man; the most exalted of birds is the eagle; the most exalted of domesticated animals is the ox; the most exalted of beasts is the lion. All of them received kingship, they were granted prominence, and they are fixed beneath the chariot of the Holy One blessed be He, as it is stated: “The likeness of their faces…the face of a man…the face of a lion…the face of an ox…the face of an eagle” (Ezekiel 1:10). Why was it so? It was so they would not exalt themselves in the world and they would know that the kingdom of Heaven is above them. In that regard it is stated: “For One higher than high watches, and there are higher than they” (Ecclesiastes 5:7); that is, “for He is exalted.”",
"Another matter, “for He is exalted” – that is what is written: “[I have likened you my love] to a mare [lesusati] in Pharaoh’s chariots” (Song of Songs 1:9). Rabbi Pappos expounded: Lesusati is written Shir HaShirim Rabba 1:9> until: Do you have wind, do you have wings? Immediately, the Holy One blessed be He diverted them and He brought them from between the wheels of the [divine] chariot and He diverted them to the sea. What is “I have likened you my love” (Song of Songs 1:9)? The waves of the sea were like mares, and the [horses of the] wicked Egyptians like lustful stallions, and they pursued [the waves] until [the Egyptians] sank to the bottom of the sea, as it is stated: “The horse and his rider He cast into the sea [rama bayam]” (Exodus 15:1). The Egyptian would say to his horse: ‘Yesterday I would lead you to have you drink water and you would not follow me. Now you come [rushing toward the water] to sink me in the sea?’ The horse would say to him: ‘Rama bayam, look at what is in the sea [re’eh ma bayam], the heights of the universe [rumo shel olam] I see in the sea [bayam].’",
"Another matter, “the horse and his rider He cast into the sea” (Exodus 15:1) – “their horses and their riders” is not written, but rather, “the horse and his rider.” This teaches that the Holy One blessed be He took their angel first and cast him into the sea.
“The Lord is my strength and song, and He has become my salvation; this is my God, and I will glorify Him; my father's God, and I will exalt Him (Exodus 15:2).
“The Lord is my strength [ozi] and song” – He is my strength, and a crown on my head, and He is my might.
“And He has become my salvation.” “He will be [yehi] for me” is not written here, but rather, “he has become [vayhi] my salvation,” – He was for me and will be for me.
“This is my God, and I will glorify Him.” Rabbi Berekhya said: Come and see how great were those who descended into the sea. Moses, how much he prostrated himself and entreated before the Omnipresent, until he saw the image [of the glory of God], as it is stated: “Please, show me Your glory” (Exodus 33:18). The Holy One blessed be He said to him: “You are unable to see My face” (Exodus 33:20). Ultimately, He showed him indirectly, as it is stated: “It will be when My glory passes […You shall see My back but My face shall not be seen” (Exodus 33:22–23). The beasts that bear the chariot do not recognize the image, and when the time arrives to recite song, they say: ‘Where is He? We do not know whether He is here, or whether He is elsewhere, rather, wherever He is: “Blessed is the glory of the Lord from His place”’ (Ezekiel 3:12). Yet those who emerged from the sea, each and every one of them would point with his finger and say: “This is my God, and I will glorify Him.” The Holy One blessed be He said to Israel: ‘In this world, you said before Me once: “This [zeh] is My God,” but in the future you will say the same thing twice, as it is stated: “It will be said on that day: Behold, this [zeh] is our God, we waited for Him to save us. This [zeh] [is the Lord; for whom we waited. We will be glad and rejoice in His salvation]” (Isaiah 25:9)."
],
[
"“Moses led Israel from the Red Sea and they went out to the wilderness of Shur. They walked three days in the wilderness and did not find water” (Exodus 15:22).
“Moses led Israel,” that is what is written: “Do you thus requite the Lord?” (Deuteronomy 32:6). Rabbi Sheshe son of Rabbi Abba would write the heh below it and the lamed above it, as though to say: Alas, do you thus requite the Lord? After all the miracles that He performed on your behalf; that He split the sea into twelve portions, and He submerged the Egyptians into the sea, and one of His hands was submerging them and one of His hands was rescuing you, as it is stated: “Your right hand, Lord, is glorious in strength; Your right hand, Lord, [smashes an enemy]” (Exodus 15:6). He took you up from the sea and gave you their silver and gold, as well as everything that was on their horses that were adorned with silver and gold. He fed you for forty years and did not leave you for even one moment. How many enemies came against you, but He did not allow you to flee, but rather He toppled them before you and protected you. It was not only from your enemies, but also from serpents and scorpions. He illuminated before you, as it is stated: “The Lord went before them by day [in a pillar of cloud…and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). You forgot all the miracles that the Holy One blessed be He performed on your behalf. Mikha’s idol was crossing the sea with you, and you abandoned matters of Torah and fixated on other matters. “Is it to the Lord that you do this?”
Rabbi Yehuda ben Rabbi Ilai said: Not only did Mikha’s idol cross with them, but they spoke contentiously toward God, as it is stated: “Whom You redeemed for You from Egypt, nations and their gods” (II Samuel 7:23).
Likewise, it says: “They were defiant at the sea, in the Red Sea” (Psalms 106:7). Why twice? Rather, at the sea they were defiant in that they did not wish to descend, were it not for the tribe of Judah that leapt first and sanctified the name of the Holy One blessed be He, as it is stated: “When Israel went out of Egypt…Judah became His holy one” (Psalms 114:1–2). From where is it derived that they were defiant while in the Red Sea? When they descended into the sea [the ground] was full of mortar, as it had been until then wet from the water, so it was like mortar, as it is stated: “You trampled the sea with Your horses, the roiling [ḥomer] of mighty waters” (Habakkuk 3:15). Reuben was saying to Simeon: In Egypt “with mortar,” at the sea there is mortar. In Egypt, “with mortar and with bricks” (Exodus 1:14); at the sea: “The roiling [ḥomer] of mighty waters.” That is, “they were defiant at the sea, in the Red Sea.” After all these miracles, you repay Me with evil?
“Do you thus requite the Lord, vile and unwise people?” (Deuteronomy 32:6). It is regarding the generation of Jeremiah that he said this verse. “Vile [naval]…people,” who were rendered carcasses [nevelot], as it is stated: “They gave the carcasses of Your servants to birds of the heavens” (Psalms 79:2). Why? Because they were unwise, as it is stated: “Vile and unwise people.” Rabbi Shimon ben Ḥalafta said: If the mightiest of the mighty is below, and the weakest of the weak is above, [the one above] will emerge victorious, and more so if the mighty is above and the weak is below. How much more so when the Holy One blessed be He, the mightiest of the mighty, is above, and you, flesh and blood, are below, must you not understand? You are a “vile and unwise people.”
“Is He not your Father, your Master [kanekha]?” (Deuteronomy 32:6). If you merit it, your father; just as a son is petulant with his father and he performs his will, so you are petulant before Him, and He performs your will.
Another matter, if He is your Father, why your Master; if He is your Master, why your Father? Rather, when Israel performs the will of the Omnipresent, He has mercy on them like a father on his sons. When they do not perform His will, He subjugates them like a slave. Just as a slave, whether he likes it or not, serves his master against his will, so too, you will perform the will of the Omnipresent against your will, whether you like it or not.
Rabbi Taḥalifa of Caesarea says in the name of Rabbi Pila: Come and see how many miracles the Holy One blessed be He performs for a person, but he does not know. Were one to eat bread as is, it would descend to his innards and scratch them. But the Holy One blessed be He created a water source in his throat that causes the bread to descend in peace. “He made you, and He established you [vayekhonenekha]” (Deuteronomy 32:6). He made you with everything that you need. After all this, “is it to the Lord that you do this,” you go and speak superfluous matters?
Another matter, “is it to the Lord that you do this?” He said to them: After He performed all these miracles on your behalf, you refuse Him? As it is written: “They were defiant at the sea, in the Red Sea” (Psalms 106:7); “at the sea,” on the seashore; “in the Red Sea,” in its plain sense. At that moment, the angel of the sea became filled with rage and sought to wash them away, until the Holy One blessed be He rebuked it and the water dried, as it is stated: “He rebukes the sea and dries it” (Nahum 1:4). And it says: “He rebuked the Red Sea and it dried” (Psalms 106:9). When Moses saw this, he led them from the sin at the sea. That is why it is stated: “Moses led Israel.”",
"Rabbi Yehuda says: Israel said at that time: ‘Is it not so, that the Holy One blessed be He took us out of Egypt only for five matters: First, to give us the plunder of Egypt; second, to bear us on the clouds of glory; third, to split the sea on our behalf; fourth, to take our vengeance from the Egyptians; fifth, to recite song before Him? Now, He has already given us the plunder of Egypt, borne us on the clouds of glory, split the sea on our behalf, taken our vengeance from the Egyptians, and we recited song before Him, let us return to Egypt.’ Moses said to them: ‘This is what the Omnipresent said to me: “For as you saw the Egyptians today, [you shall not see them ever again]”’ (Exodus 14:13). They said to him: ‘They have all died already. Let us return to Egypt.’ He said to them: ‘Let us repay our promissory note, for so said the Holy One blessed be He to me: “When you take the people out of Egypt, you will worship God upon this mountain”’ (Exodus 3:12).
Rabbi Elazar says: They did not travel by the word of the Almighty, but rather, Moses forced them to travel with a rod. Because they saw the carcasses of the Egyptians, who had enslaved them with mortar and bricks, floating on the water’s surface, they said: ‘No one remains in Egypt. “Let us appoint a leader and return to Egypt” (Numbers 14:4). Let us craft an idol and it will lead us and we will return to Egypt.’ Could it be that they spoke but did not act? The verse states: “They refused to heed and did not remember Your wonders” (Nehemiah 9:17). Rabbi Yehuda ben Rabbi Ilai says: There was an idol in the possession of Israel and Moses removed it [hisia] from Israel. That is why it is stated: “Moses led [vayasa] Israel.”",
"Another matter, “Moses led Israel,” that is what is written: “He led His people like sheep” (Psalms 78:52). Like which sheep? Like the sheep of Yitro; just as the sheep of Yitro emerged from the settlement to the wilderness, so, too, Israel emerged from Egypt to the wilderness, as it is stated: “He guided them like a flock in the wilderness” (Psalms 78:52).
Another matter, just as sheep do not enter the shelter of a roof, so too, the Holy One blessed be He led Israel for forty years in the wilderness. Another matter, just as one does not prepare stockpiles for sheep, but rather it grazes every day, so too, He did not prepare them a stockpile for Israel, but rather, [provided for them daily] in the wilderness, as it is stated: “The people will go out and gather [each day’s portion on its day]” (Exodus 16:4).
Another matter, just as a sheep, even if it damages the trees, its owners do not charge it, so too, Israel, even though they sin, the Holy One blessed be He treats them like sheep. If so, just as sheep do not receive reward, perhaps the same is true regarding Israel, as He called them sheep. The verse states: “Now you are My sheep, the sheep of My pasture, you are Man” (Ezekiel 34:31); sheep for punishment and man for the giving of reward. If so, just as a sheep is designated for slaughter, perhaps the same is true regarding Israel. The verse states: “Like consecrated sheep” (Ezekiel 36:38); just as anyone who touches consecrated items incurs liability, so too, Israel, as it is stated: “Israel is sacred to the Lord, the first of His crop, anyone who devours it will be guilty” (Jeremiah 2:3).
Just as a sheep, any place that the shepherd leads it, there it follows, so too, Israel, every place that Moses would lead them, they would follow him, as it is stated: “Draw me, after you we will run” (Song of Songs 1:4). That is why it is stated: “Moses led Israel from the Red Sea.” Rabbi Abba bar Kahana said: He led them away from the sin of the Red Sea, for once they recited song, the song atoned for their having sinned at the sea.",
"“To the wilderness of Shur.” We do not find that there is a wilderness whose name is Shur. What is [meant by] “the wilderness of Shur”? Rabbi Yitzḥak said: It is due to the merit of Abraham, with whom I spoke, and I said to him: “And also that nation that they will serve [I will judge, and afterwards they will emerge with great property]” (Genesis 15:14), and in whose regard it is written: “He settled between Kadesh and Shur” (Genesis 20:1).
Rabbi Avin said: What is [meant by] the wilderness of Shur? There Israel desired to be configured in rows [shurot] of banners.
Another matter, “the wilderness of Shur,” is the wilderness of Kuv. They said regarding the wilderness of Kuv that it is eight hundred parasangs and filled with snakes, fiery serpents, and scorpions. Rabbi Abba spoke before our Rabbi: One time, a person passed through the wilderness of Kuv, and he saw a certain snake that was sleeping and it was as thick as the beam of an olive press. He saw the snake but the snake did not see him. Since he was so overcome with trepidation, he panicked and his hair fell out. They would call him the bald one. That is what Moses said to Israel: “Who guides you in the great and awesome wilderness; [snake, fiery serpent, and scorpion]?” (Deuteronomy 8:15). Rabbi Yosei bar Ḥanina said: We do not know regarding what it says “great,” whether it is regarding the Holy One blessed be He, or it is regarding the wilderness. But Moses said to them: ‘Great and awesome is God, whom you would anger, and you would walk in that wilderness that is filled with snakes, scorpions, fiery serpents, and famine, and He guided you through it in peace.’ Moreover, the snakes and the serpents would crouch before them so that Israel would not panic on their account.
Another matter, what is [meant by] “the wilderness of Shur”? Until Israel departed from Egypt, the world was a wilderness. When they departed, the world became a wall. Alternatively, until Israel received the Torah, the world conducted itself as a wilderness. When they received the Torah, the world became a wall, this is the statement of Rabbi Yehuda ben Rabbi Simon. The Holy One blessed be He said: In the future, I will do so to Zion, which is a wilderness, as it is written: “Zion became a wilderness,” (Isaiah 64:9). But in the future, I will be a wall for it, as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around, and for glory I will be in its midst” (Zechariah 2:9)."
],
[
"“The Lord said to Moses: Behold, I will rain down bread for you from the heavens and the people shall go out and gather each day’s portion on its day, so that I may test them, whether they will follow My Torah or not” (Exodus 16:4).
“The Lord said to Moses: Behold, I will rain down bread for you from the heavens.” That is what is written: “Anything that the Lord desires to do, He does, in the heavens and on the earth” (Psalms 135:6). Anything that the Holy One blessed be He seeks to do, He does, for everything is His in the heavens and on the earth. Reish Lakish said: When flesh and blood crafts a vessel with three compartments and places different sorts of liquids, each and every one by itself; is he able to pour them all out from one place? However, for the Holy One blessed be He it is not so. When He rained fire and brimstone upon the Sodomites it was from the heavens, as it is stated: “The Lord rained [brimstone and fire] upon Sodom [and upon Gomorrah from the Lord] from the heavens” (Genesis 19:24). Dew is from the heavens, as it is stated: “Like dew from the Lord” (Micah 5:6). And the manna was from the heavens.
This is analogous to a golden samovar; if one seeks cold water, he removes it from it, if he seeks coals, he removes it from it. So too, when the Holy One blessed be He brought the plagues upon the Egyptians, He brought them only from the heavens. When He exacted retribution from the Emorites, He exacted retribution against them only from the heavens, as it is written: “The Lord cast upon them large stones from the heavens” (Joshua 10:11). When He exacted retribution from Sisera, He exacted retribution from him only from the heavens, as it is stated: “From the heavens they battled” (Judges 5:20). And when He bestows goodness upon Israel, He bestows goodness only from the heavens, as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12). The blessings are from the heavens, as it is stated: “Look from Your holy abode, from the heavens, [and bless Your people Israel]” (Deuteronomy 26:15).",
"Rabbi Simon began in the name of Rabbi Eliezer: “The Lord is the God of hosts [tzevaot], the Lord is His designation” (Hosea 12:6), He carries out His will [tzivyono] upon His creations. Alternatively, “the God of hosts,” he carries out His will upon His angels. When He wishes, He makes them sit, as it is stated: “An angel of God came and sat beneath the terebinth” (Judges 6:11). At times, He makes them stand, as it is stated: “Seraphs standing” (Isaiah 6:2). And it is written: “I will grant you movement among those standing” (Zechariah 3:7). At times He makes them in the guise of women, as it is stated: “Behold, two women emerged and wind was in their wings” (Zechariah 5:9), and at times, in the guise of men, as it is stated: “Behold three men” (Genesis 18:2). At times He makes them into winds, as it is stated: “He renders His angels winds” (Psalms 104:4), and at times, fire, as it is stated: “Flaming fires His servants” (Psalms 104:4).
Alternatively, “the Lord is the God of hosts [tzevaot],” He carries out His will [tzivyono] upon the world. When He wished, He produced bread from the earth, as it is stated: “To produce bread from the earth” (Psalms 104:14). He brought down water from the heavens, as it is stated: “From the rain of the heavens, it drinks water” (Deuteronomy 11:11). When He wished, He raised water from the earth, as it is stated: “Rise, well, call to it” (Numbers 21:17), and He brought down manna from the heavens, as it is stated: “Behold, I will rain down bread for you from the heavens.”",
"Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “You open Your hand, and satisfy the desire of every living being” (Psalms 145:16). Come and see that the nature of flesh and blood is unlike the nature of the Holy One blessed be He. The nature of flesh and blood is that when a sponge is in his hand, if he opens his hand no drop falls, but if he clenches his hand, it causes water to fall. But the Holy One blessed be He is not so. The sponge is in His hand, as it is stated: “The streams [peleg] of God are filled with water” (Psalms 65:10), and likewise, “who measured water in His palm” (Isaiah 40:12). If He shuts it, the water does not come down, as it is stated: “Behold, He shuts the water and it dries” (Job 12:15), and it says: “He will shut the heavens and there will be no rain” (Deuteronomy 11:17). He opens His hand and the rain falls, as it is stated: “The Lord will open for you His good storehouse, the heavens [to provide rain for your land in its time]” (Deuteronomy 28:12). And it says: “You open Your hand, and satisfy the desire of every living being” (Psalms 145:16).
“The food of every living being,” is not written here, but rather, “the desire of every living being,” as He provides for the desire of each and every one. Likewise, in the future, the Holy One blessed be He will give each and every one everything that he seeks. If you wonder about this matter, see what He did for Israel in this world, as He brought down for them manna, in which there were all kinds of delicacies, and each and every one of Israel would taste anything that he wanted, as it is stated: “These forty years the Lord your God is with you, you lacked nothing [davar]” (Deuteronomy 2:7). What is davar? When one would desire to eat something [davar], and he would say so with his mouth: ‘If only I had a piece of fattened meat to eat,’ immediately, it would be transformed into the taste of fattened meat in his mouth. They would say a word [davar], and the Holy One blessed be He would fulfill their will.
Rabbi Abba said: He would not even say anything with his mouth, but rather would think in his heart what his soul desired and the Holy One blessed be He would fulfill his will, and he would taste the flavor of what he desired. Know that it is so, as Ezekiel said: “My bread that I gave you, fine flour, oil, and honey I fed you” (Ezekiel 16:19). One verse says: “Behold, I will rain down bread for you from the heavens,” and one verse says: “And its taste was like a cake of honey” (Exodus 16:31), and it says: “Its taste was like the taste of cake baked with oil” (Numbers 11:8). How are the three verses realized? Lads would taste the taste of bread; elders, the taste of honey; babies, the taste of oil.",
"Another matter, “Behold, I will rain down bread for you from the heavens,” that is what is written: “I responded to those who did not ask” (Isaiah 65:1). What is written prior to the matter? “The entire congregation of the children of Israel complained” (Exodus 16:2). What complaint was there? The food that they took out with them from Egypt made them sixty-one meals, and they ate it for thirty-one days. That dough was finished and in the evening they complained, as it is stated: “The entire congregation of the children of Israel complained.” They should have come to say to him: ‘That dough is finished.’ Instead, they came to him contentiously, and said: “For you have taken us out of Egypt to this wilderness to kill this entire assembly in famine” (Exodus 16:3). They said: ‘Famine of food and famine of water.’ When they complained, [God’s] anger should have emerged against them immediately, but He did not do so to them. The Holy One blessed be He said: ‘They acted characteristically, and I will act characteristically. Say to them: In the morning the manna will fall for you.’ That is, “I responded to those who did not ask.” It would have been appropriate for them, once their cake was finished, that they would stand and request mercy from before Me. Instead, they stood and poured out grievances toward Heaven. Therefore, the verse states: “Behold Me, behold Me, to a nation that did not invoke My name” (Isaiah 65:1). Why does it say “behold Me” twice? Behold, it was Me at the spring, as it is stated: “Behold, I will stand before you there on the rock” (Exodus 17:6). And behold, it was I [who provided] the manna, as it is stated: “Behold, I will rain down bread for you from the heavens.”",
"Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “Cast your bread upon the water, for after many days you will find it” (Ecclesiastes 11:1). Rabbi Ḥanin said: When the Holy One blessed be He called Abraham, he answered Him: “He said: Here I am [hineni]” (Genesis 22:1). The Holy One blessed be He said to him: ‘As you live, with that same expression I will reward your descendants,’ as it is stated: “Behold, I [hineni] will rain down bread for you from the heavens.” In his regard, the verse says: “He who walks wholeheartedly is a righteous man” (Proverbs 20:7), this is Abraham, in whose regard it is written: “Walk before Me, and be wholehearted.” (Genesis 17:1).
“Happy are his children after him” (Proverbs 20:7). You find that everything that Abraham our patriarch performed himself for the ministering angels, the Holy One blessed be He performed for his descendants in the wilderness. He said: “Let a little water be taken” (Genesis 18:4) by means of an intermediary. The Holy One blessed be He provided water by means of an intermediary. From where is this derived? As it is stated: “Behold, I will stand before you there on the rock” (Exodus 17:6). [Abraham] said: “And wash your feet” (Genesis 18:4), and He repaid them in the wilderness, as it is stated: “I will bathe you in water” (Ezekiel 16:9). [Abraham] said: “And recline beneath the tree” (Genesis 18:4), and the Holy One blessed be He “spread a cloud like a curtain” (Psalms 105:39). [Abraham] accompanied them, as it is stated: “Abraham was going with them to see them off” (Genesis 18:16), and the Holy One blessed be He repaid his descendants, as it is stated: “And the Lord was going before them by day” (Exodus 13:21). [Abraham] said: “I will fetch a piece of bread” (Genesis 18:5), and the Holy One blessed be He said: “Behold, I will rain down bread for you.” Rabbi Yehuda Halevi ben Rabbi Shalom said in the name of Rabbi Yona, and also Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: The manna should have fallen for them for [all of their] forty-two journeys. Where did it [begin to] fall? It was at Alush. Why at Alush? It was due to the merit that Abraham said: “Knead [lushi] and prepare cakes” (Genesis 18:6), that the Holy One blessed be He repaid his descendants: “Behold, I will rain down bread for you from the heavens.”",
"Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “There is none like You among the gods, Lord, and there are no deeds like Yours” (Psalms 86:8). Why is there none like You among the gods? Because there are none who can perform Your deeds. How so? The way of the world is that flesh and blood make a path on the way; is he, perhaps, able to make a path in the sea? But for the Holy One blessed be He it is not so, but rather, He makes for Himself a path in the midst of the sea, as it is stated: “Your way was through the sea, Your path through the mighty waters, Your footprints left no trace” (Psalms 77:20). Flesh and blood examine their documents. If someone finds that people owe him, he will produce the document and collect from them, but if he finds that he is in debt to a person, he will suppress it and not produce it. But the Holy One blessed be He is not so. If He finds that we are in debt to Him He suppresses it, as it is stated: “He will again have mercy upon us; He will suppress our iniquities” (Micah 7:19). But if He finds merit for us, He produces it, as it is stated: “The Lord has produced our righteousness” (Jeremiah 51:10).
Flesh and blood, when he seeks to build a palace, he builds the lower levels and afterward builds the upper levels. But the Holy One blessed be He is not so; after He created the upper levels, He created the lower levels, as it is stated: “In the beginning God created the heavens,” and only afterward, “and the earth” (Genesis 1:1). Flesh and blood, when he seeks to purchase a slave, if there are claimants, he does not purchase him, but the Holy One blessed be He is not so, but rather He says: “Or has a god sought to come and take for himself a nation from the midst of a nation?” (Deuteronomy 4:34). Flesh and blood, the disciple holds the torch before his master, but the Holy One blessed be He is not so: “The Lord was going before them by day [in a pillar of cloud, to guide them on the way, and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). Flesh and blood, the servant bathes the master, but the Holy One blessed be He is not so, but rather, “I will bathe you in water” (Ezekiel 16:9). Flesh and blood would dress his master, but the Holy One blessed be He is not so, but rather, “I clothed you in embroidery” (Ezekiel 16:10). Flesh and blood places shoes on the feet of his master, but the Holy One blessed be He is not so, but rather, “and shod you with taḥash” (Ezekiel 16:10). Flesh and blood bears his master, but the Holy One blessed be He is not so, but rather, “I have borne you on the wings of eagles” (Exodus 19:4). Flesh and blood, the master sleeps and the servant stands over him, but the Holy One blessed be He is not so, but rather, the Holy One blessed be He protects Israel, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). For flesh and blood, water is from above them and bread is from below them, but the Holy One blessed be He is not so, but rather, water is from below them, this is the well, as it is stated: “Rise, well…” (Numbers 21:17), and the bread is from above: “Behold, I will rain down [bread] for you [from the heavens].” That is, “there is none like You among the gods, Lord, and there are no deeds like Yours” (Psalms 86:8).",
"Another matter, “behold, I will rain down bread for you.” That is what is written: “Come, partake of my bread, and drink of the wine I have mixed” (Proverbs 9:5). The Holy One blessed be He said: ‘What caused you to eat of the manna and to drink from the spring? It is because you accepted the statutes and the ordinances, just as it states: “There He instituted for it statutes and ordinances…” (Exodus 15:25). It is due to the merit of My bread that you took the bread of the manna, and due to the merit of the wine that I mixed that you drank the water of the spring, as it is stated: “And drink of the wine I have mixed.”’
Why did they not recite song over the manna, just as they recited it over the spring? It is because regarding the manna they expressed derogatory statements, as it is stated: “But now our soul is parched, there is nothing at all, other than the manna before our eyes” (Numbers 11:6). The Holy One blessed be He said: ‘I seek neither your grievances nor your lauding,’ therefore He granted them permission to recite song only over the spring, because they were fond of it, as it is stated: “Rise, well, call to it” (Numbers 21:17).
Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “You prepare a table before me in the presence of my enemies” (Psalms 23:5). When did the children of Israel state this matter? It was when they departed from Egypt and the nations of the world were saying: ‘These are destined to perish in the wilderness,’ and [Israel] said: “Is God able to prepare a table in the wilderness?” (Psalms 78:19).
What did the Holy One blessed be He do? He had them recline [hesiban] under the clouds of glory, as it is stated: “God led the people roundabout [vayasev]” (Exodus 13:18), and he fed them manna, as it is stated: “Who fed you manna in the wilderness” (Deuteronomy 8:16). The height of the manna was higher than the waters of the Flood, as it is stated: “He commanded the skies above and opened the doors of the heavens” (Psalms 78:23), and regarding the Flood it is written: “And the windows of the heavens were opened” (Genesis 7:11). The nations of the world were seeing Israel reclining, eating, and lauding the Holy One blessed be He, as it is stated: “You prepare a table before me in the presence of my enemies” (Psalms 23:5). “You anoint my head with oil” (Psalms 23:5), this is the quail. “My cup is full” (Psalms 23:5), this is the spring. Likewise, in the future, He will make peace for them, and they will recline and eat in the Garden of Eden. The idolaters will see their conduct and their manner , as it is stated: “Behold, My servants will drink and you will be thirsty, [behold, My servants will rejoice and you will be ashamed]” (Isaiah 65:13).",
"Another matter, “behold, I will rain down bread for you.” That is what is written: “He will dwell On High…[his bread is given, his waters assured]” (Isaiah 33:16). That is what is written: “He raises the poor from dust” (I Samuel 2:8), these are Israel, who were sunken in mortar and bricks in Egypt, and the Holy One blessed be He took them out with their heads held high, as it is stated: “I led you out with your heads held high” (Leviticus 26:13), that is, “He raises the poor from dust.”
The Holy One blessed be He set limits for Jacob and said to him: “Your descendants shall be like the dust of the earth” (Genesis 28:14). When your descendants reach the dust of the earth, at that moment: “You shall spread westward and eastward” (Genesis 28:14), that is, “He raises the poor from dust.” The Holy One blessed be He elevated them above everything, as it is stated: “The Lord your God [will set you above all the nations of the world]” (Deuteronomy 28:1). See what is written: “In the wilderness where you saw that the Lord your God bore you” (Deuteronomy 1:31). He said to them: ‘I have elevated you above the entire world. If you will fulfill My will, I will place you in what I created before the world was created, namely the Temple, as it is stated: “Throne of glory, exalted from the beginning is the place of our Temple” (Jeremiah 17:12), there I will elevate you, as it is stated: “And He will bequeath them the throne of glory” (I Samuel 2:8). At that time, I will provide you with the delicacies of the Garden of Eden, as it is stated: “How great is the goodness You have in store for those who fear You”’ (Psalms 31:20). That is why it said: “He will dwell On High” (Isaiah 33:16).
Another matter, “He will dwell On High,” that is what is written: “For the Lord your God is bringing you to a good and expansive land” (Deuteronomy 8:7), to see a table that is set in the Garden of Eden, as it is stated: “I walk before the Lord in the land of the living” (Psalms 116:9). As it were, He is reclining above the patriarchs, and the patriarchs and all the righteous are in His midst [betokho], as it is stated: “They sit [tuku] at Your feet” (Deuteronomy 33:3), and He distributes portions to them. If you are astonished by this matter, did He not, in this world, recline for them between the two cherubs, as it is stated: “He will lie between my breasts” (Song of Songs 1:13), all the more so in the Garden of Eden. He brings them fruit from the Garden of Eden and He feeds them from the Tree of Life.
Who recites the blessing first? Everyone defers to the Holy One blessed be He that He should designate the one to recite the blessing, and the Holy One blessed be He says to Mikhael: ‘Recite the blessing.’ He says to Gavriel, and Gavriel to the patriarchs of the world, and they defer to Moses and Aaron, and they to the elders. They defer to David and say: ‘Let the king on earth bless the King in Heaven.’ They give David the cup, and he says: “I will lift a cup of salvation, and I will call in the name of the Lord” (Psalms 116:13). In their regard, David praised and said: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). That is, “for the Lord your God is bringing you” (Deuteronomy 8:7). In that regard it is stated: “He will dwell On High.”
Another matter, “He will dwell On High,” that is what is written: “The wing of the songbird beats joyously [are its pinions and plumage of a stork?] For it leaves its eggs on the earth [and warms them on dust. And it forgets that a foot may crush it or a beast of the field trample it]. It is harsh to its young, as though they are not from it [its toil is in vain without fear. For God deprived it of wisdom and did not allot understanding to it]. In time, it will soar on high [and scoff at the horse and its rider]” (Job 39:13–18). This is analogous to a stork that would lay her eggs on the dust of the earth, and the passersby trampled it and destroyed it. What caused it? It is because it would lay its eggs on the ground. But if it would ascend on high and lay its eggs there, no creature would harm it, but rather, it would scoff at everything.
So too Israel, “the wing of the songbird [renanim] beats joyously [ne’elasa].” “Wing” – “I will spread My wing over you” (Ezekiel 16:8).” “The songbird [renanim]” – “rejoice in the Lord, righteous ones” (Psalms 33:1). “Joyously [ne’elasa]” – “let us delight [nitalsa] ourselves in lovemaking” (Proverbs 7:18). “Are its pinions [evra]” – “I said: Would that I had wings [ever] like a dove” (Psalms 55:7). “Stork” – “Even the stork in the heavens knows its appointed times” (Jeremiah 8:7). “For it leaves [taazov] its eggs on the earth” – “I have abandoned [azavti] My house” (Jeremiah 12:7). “And warms them on dust” – “Our soul is prostrated to the dust” (Psalms 44:26). “And it forgets that a foot may crush it” – “You forgot the Lord, your Maker” (Isaiah 51:13). “Or a beast of the field trample it,” these are the idolaters, as it is stated: “He rendered them like dust to be trampled” (II Kings 13:7). “It is harsh to its young [baneha], as though they are not from it” – “they are foolish children [banim]” (Jeremiah 4:22). “Its toil [yegia] is in vain” – “I am weary [yagati] with my groaning” (Psalms 6:7). “Without fear” – “they did not fear” (Jeremiah 36:24). “For God deprived it of wisdom” – “For My people is stupid, they do not know Me; they are foolish children, and they have no understanding; they are wise to perform evil” (Jeremiah 4:22). “And did not allot understanding to it” – “and they have no understanding” (Jeremiah 4:22).
Why all these? It is because they have forsaken the Holy One blessed be He. However, when they repent and direct their eyes On High, just as it says: “To You, enthroned in Heaven, I lift my eyes” (Psalms 123:1), then “in time, it will soar on high” – “To place the lowly On High” (Job 5:11). “And scoff at the horse and its rider” – “these on chariots and those on horses, but we invoke the name of the Lord our God” (Psalms 20:8). That is, “He will dwell On High.”
Another matter, “He will dwell On High,” this is the Holy One blessed be He, as it is stated: “Exalted and holy I will dwell” (Isaiah 57:15). “Rocky citadels are His stronghold” (Isaiah 33:16), this is David, as it is stated: “The Lord is my rock and my fortress” (Psalms 18:3). “His bread is given” (Isaiah 33:16), this is Abraham, as it is stated: “I will take a piece of bread” (Genesis 18:5). “His water assured,” this is the Torah, as it is stated: “Ho, everyone thirsty, go to water” (Isaiah 55:1).
Another matter, “his bread is given,” this is the Holy One blessed be He, as it is stated: “He gives bread to all flesh, for His kindness is forever” (Psalms 136:25). “His water assured,” as it is stated: “He covers His upper chambers with water” (Psalms 104:3).
Another matter, “his bread is given,” this is the manna, as it is stated: “Behold, I will rain down bread for you from the heavens.” “His water assured,” as it is stated: “Rise, well, call to it” (Numbers 21:17).
Another matter, “his bread is given, his water assured,” this is the Holy One blessed be He, who orders those well-versed in Torah: ‘Do not say regarding what you have not heard, I heard. Do not prohibit for others and permit for yourself. Rather, let [your words] emerge from your mouth truthfully, just as they emerged from Moses’s mouth, and I will show you beauty face to face,’ as it is stated: “Your eyes will behold a king in his beauty” (Isaiah 33:17). Israel said: ‘How can we see Your face? Did you not deliver us into the hand of Edom, of whom it is stated: “Fearsome, terrifying”’ (Daniel 7:7). [God] said to them: ‘Do not fear them, as you are destined to say to Me: Where are they?’ That is what is written: “You will not see a daring people” (Isaiah 33:19), and you will see the rejoicing of Zion, as it is stated: “Look upon Zion, city of our festivals; your eyes will see Jerusalem, a tranquil abode” (Isaiah 33:20).",
"“And the people shall go out and gather each day’s portion on its day” (Exodus 16:4). That is what is written: “Blessed be the Lord, day by day” (Psalms 68:20). The Holy One blessed be He said to Israel: ‘In accordance with the measure that a person metes, so it is meted for him; I gave you the Torah in which you engage each day, as it is stated: “Happy is the man who heeds Me, to persist at My gates each day” (Proverbs 8:34). Likewise, “they seek Me each day” (Isaiah 58:2). As you live, I will sate you with bread from the heavens each day, as it is stated: “And the people shall go out and gather each day’s portion on its day, so that I may test them, whether they will follow My Torah…” (Exodus 16:4). Moreover, I bless you each, as it is stated: “Blessed be the Lord, day by day, He will provide [yaamos] for us day after day” (Psalms 68:20). When you perform My will, I call you: “Those borne [haamusim] by Me from birth” (Isaiah 46:3), and I will provide [maamis] you with a cup of salvation, due to the merit of the Temple,’ which is known as “a stone of burden [maamasa],” as it is stated: “It will be on that day, that I will render Jerusalem a stone of burden” (Zechariah 12:3).",
"“But they did not heed Moses; men left from it until the morning and it became infested with worms and stank, and Moses became angry with them” (Exodus 16:20).
“Men left from it,” these were those among them who lacked faith. Who were they? Rabbi Shimon ben Lakish said: They were Datan and Aviram. Here, “men” is stated, and below “men” is stated, as it is stated: “Depart now from the tents of these wicked men” (Numbers 16:26). Just as the “men” stated below were Datan and Aviram, so, too, the “men” stated here were Datan and Aviram.
“And it became infested with worms and stank.” Is there anything that first produces worms and then stinks? Rather, the Holy One blessed be He sought to show people their actions, [and therefore ensured] that it would not stink at night and they would get up and cast it away; rather, that whole night it produced rows upon rows of worms. Immediately, “Moses became angry with them.”
“It was on the sixth day that they gathered double the bread, two omer for each and all the princes of the congregation came and told Moses” (Exodus 16:22).
“And he said to them, This is that which the Lord has spoken: Tomorrow is the rest of the holy Shabbat to the Lord: bake that which you will bake today, and what you will boil, boil today; and that which remains over, lay up for you, to be kept until the morning” (Exodus 16:23).
“The Lord said to Moses: Until when do you refuse to observe My commandments and My laws?” (Exodus 16:28).
When he became angry, he forgot to tell them that they should gather two omer each on the sixth day. When they went and gathered on the sixth day and found double, the princes came and told Moses, as it is stated: “All the princes of the congregation came and told Moses.” What did he say to them? “This is what the Lord has spoken.” It does not say: “This is what I have spoken,” but rather, “He has spoken,” for [Moses] had forgotten. In that regard it is stated: “Until when do you refuse,” as He includes Moses among them.",
"“See that the Lord has given you the Shabbat; therefore, He gives you on the sixth day bread for two days. Remain each man where he is; no man shall leave his place on the seventh day (Exodus 16:29).
“See that the Lord has given you the Shabbat.” It should have said “know.” What is “see”? Rather, this is what the Holy One blessed be He said to them: ‘If the idolaters were to come and say to you: Why do you observe the Shabbat day on this day, say to them: See that the manna does not fall on Shabbat.’
What is “has given you”? To you it is given, and not to idolaters. From here they said: If idolaters will come and observe Shabbat, not only do they not receive a reward, [they also deserve to be put to death], as it is stated: “And day and night will not cease [yishbotu]” (Genesis 8:22). Likewise it says: “Between Me and the children of Israel [it is a sign forever]” (Exodus 31:17). This is analogous to a king who is sitting and the queen is sitting opposite him; one who passes between them is liable.",
"Rabbi Levi said: If Israel observes Shabbat properly, even one day, the son of David will come. Why? Because it is equivalent to all the mitzvot. Likewise it says: “For He is our God, and we are the people of His pasture and the flock of His hand; today, would you only heed His voice” (Psalms 95:7). Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: ‘Even though I set a limit for the end, and it will come whether they repent or do not repent, it will come only at its time. If they repent, even one day, I will bring it not at its appointed time. That is, “today, would you only heed His voice.” Just as we saw that for all the mitzvot, the son of David comes, for the observance of one day of Shabbat, the son of David comes, because Shabbat is equivalent to all mitzvot.
Rabbi Elazar bar Avina said: We find in the Torah, in the Prophets, and in the Writings that Shabbat is equivalent to all the mitzvot. In the Torah, from where is it derived? From the fact that when Moses forgot to tell them the mitzva of Shabbat, the Holy One blessed be He said to him: “Until when do you refuse to observe My commandments…” (Exodus 16:28). What is written thereafter? “See that the Lord has given you the Shabbat” (Exodus 16:28). In the prophets, from where is it derived? From that which is stated: “The house of Israel defied Me in the wilderness, they did not follow My statutes” (Ezekiel 20:13). What is written thereafter? “They desecrated My Shabbats” (Ezekiel 20:13). In the Writings, from where is it derived? From that which is stated: “You came down upon Mount Sinai and spoke to them [from heaven and gave them upright ordinances and laws of truth, good statutes and mitzvot]” (Nehemiah 9:13). What is written thereafter? “You informed them of Your holy Shabbat” (Nehemiah 9:14). The Holy One blessed be He said to Israel: ‘If you merit to observe Shabbat, I consider it for you as though you observed all the mitzvot of the Torah. If you desecrate it, I consider it for you as though you desecrated all the mitzvot.’ Likewise, it says: “Who keeps the Shabbat from its desecration and prevents his hand from performing any evil” (Isaiah 56:2).
When a person observes the Shabbat, he issues a decree and the Holy One blessed be He fulfills it, as it is stated: \"If you restrain your walking because of the Sabbath” (Isaiah 58:13). What is written thereafter? “Then you will delight in the Lord” (Isaiah 58:14), just as it says: “Delight in the Lord, and He will grant you the desires of your heart.” (Psalms 37:4). Moreover, everything that you eat in this world is only from the profits, but the principal remains for the World to Come, as it is stated: “I will feed you the inheritance of Jacob your forefather, for the mouth of the Lord has spoken” (Isaiah 58:14)."
],
[
"“Amalek came [and waged war with Israel in Refidim]” (Exodus 17:8), that is what is written: “I was not serene, was not silent, and I did not rest, but turmoil came” (Job 3:26). “I was not serene” due to Babylon; “was not silent” due to Media; “I did not rest” due to Greece; “but turmoil came” through Edom. Alternatively, “I was not serene” due to the first edict that Pharaoh decreed against me, as it is stated: “They embittered their lives” (Exodus 1:14), and the Holy One blessed be He provided a redeemer for them, namely Miriam, named for the bitterness [merur]. “Was not silent” due to the second edict: “If it is a son put him to death” (Exodus 1:16), and the Holy One blessed be He provided a redeemer, namely Aaron, named for pregnancy [herayon]. “I did not rest” due to the third edict that he decreed, saying: “Every son that is born cast him into the Nile” (Exodus 1:22), and the Holy One blessed be He provided a redeemer, named for the water. This is Moses, as it is stated: “As I drew him [meshitihu] from the water” (Exodus 2:10). “But turmoil came,” this is Amalek.",
"“Amalek came.” What is written prior to the matter? “The entire congregation of the children of Israel traveled…there was no water for the people to drink” (Exodus 17:1). For the people there was not, but for the flocks and the cattle there was. Immediately they came to engage in a dispute with Moses and said to him: “Why did you take us up out of Egypt [to kill us and our children and our cattle with thirst]?” (Exodus 17:3). From here, Rabbi Yehoshua would say: The house collapsed; too bad about the windows –“I and my livestock with thirst” (Exodus 17:3). Some say that a person’s animal is nothing other than his life; when a person sets out on the road, if his animal is not with him, he will suffer.
Immediately, Moses stood in prayer, as it is stated: “Moses cried out to the Lord, saying” (Exodus 17:4). What is “saying”? He said before Him: ‘Master of the universe, inform me whether or not they will kill me.’ He said to him: ‘What concern is it of yours? “Pass before the people”’ (Exodus 17:5). What is “pass [avor]”? He said to him: ‘Overlook [avor] their words.’ Rabbi Meir says: What is avor? He said: ‘Emulate Me. Just as I repay evil with good, you, too, repay evil with good,’ as it is stated: “Who is a God like You, Who pardons iniquity and overlooks [veover] transgression” (Micah 7:18). Rabbi Yehuda says: Pardon [avor] their sins. Rabbi Neḥemya says: “Pass before the people,” let one who has haughtiness come and speak against you.
“The Lord said to Moses: Pass before the people and take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile, and go” (Exodus 17:5).
“Take with you some of the elders of Israel,” so they will be witnesses, so they will not say to you: ‘There were springs there.’ “Your staff with which you struck the Nile,” he said before Him: ‘Master of the universe, this staff is a staff of punishment. It rendered the water in Egypt putrid and it brought the ten plagues upon the Egyptians.’ The Holy One blessed be He said: ‘My nature is not like the nature of flesh and blood. He strikes with a chisel and heals with a bandage, but I, with what I strike, I heal.’ That is why it says: “And take in your hand your staff with which you struck the Nile,” so that everyone will know that it is [a staff] of blessing.
“Behold, I am standing before you there upon the rock at Ḥorev; you shall strike the rock and water will emerge from it, and the people will drink. Moses did so before the eyes of the elders of Israel” (Exodus 17:6).
“He called the place Masa and Meriva, due to the dispute of the children of Israel and due to their trying of the Lord, saying: Is the Lord in our midst, or not?” (Exodus 17:7).
“You shall strike the rock.” What is “you shall strike the rock”? The Holy One blessed be He said to him: ‘If they request from this rock, produce it for them, and if from that rock give it to them.’ When the water emerged, it provided for all the tents of Israel.
What is written there? “He called the place Masa and Meriva” (Exodus 17:7). What dispute [meriva] was there? Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: They said: ‘If He is Master over all creations just as He is Master over us, we will worship Him, but if not, we will rebel against Him.’ Rabbi Neḥemya says [they said]: ‘If He provides us our sustenance like a king who is present in the province, and the residents of the province do not require anything from him, we will worship Him, but if not, we will rebel against Him.’ The Rabbis say [they said]: ‘If we contemplate in our heart and He knows what we are contemplating, we will worship Him, but if not, we will rebel against Him.’ The Holy One blessed be He said to them: ‘If you sought to challenge Me, let the wicked one come and challenge you.’ Immediately, “Amalek came.” What is written there? “Is the Lord in our midst, or not? Amalek came” (Exodus 17:7–8). How does this relate to that? It is analogous to a child who was riding on his father’s shoulders and saw his father’s friend. He said to him: ‘Have you seen father?’ His father said to him: ‘You are riding on my shoulders and you ask about me? I will cast you down and the enemy will come and dominate you.’ So too, the Holy One blessed be He said to Israel: ‘I bore you on clouds of glory and you say: “Is the Lord in our midst”? Therefore, let the enemy come and dominate you.’ That is, “Amalek came.”",
"“Moses said to Joshua: Choose men for us and go out and wage war with Amalek; tomorrow I will be standing on top of the hill and the staff of God will be in my hand” (Exodus 17:9).
“Moses said to Joshua: Choose men for us.” Why to Joshua? Primarily, you expound that he was seeking to instruct him in war because he was destined to take Israel into the Land.
Another matter, why Joshua? He said to him: ‘It was by means of your grandfather that they descended to Egypt, go and engage in war with the one who attacked them in their ascent from Egypt.’
Another matter, why Joshua? He said to him: ‘Your grandfather said: “I fear God” (Genesis 42:18), and regarding this one it is written: “And not God-fearing” (Deuteronomy 25:18). Let the grandson of the one who said: “I fear God,” come and exact vengeance from the one in whose regard it is stated: “And not God-fearing.”’
“Choose men for us.” What is the meaning of “men”? Men of wisdom and who fear sin.
“Go out and wage war with Amalek,” from here you learn that they were beneath the clouds of glory, as one says “go out” only to those who are located inside.
“The staff of God will be in my hand.” He said to him: ‘This staff is in my hand, as the Omnipresent said that it should be in my hand always.’
Another matter, “the staff of God will be in my hand.” ‘When Aaron performed miracles with it, it was called by his name, as it is stated: “The staff of Aaron” (Exodus 7:12). When I performed miracles with it, it was called by my name. When the Holy One blessed be He performs miracles, it is called by His name, as it is stated: “The staff of God.”’
"
],
[
"“Yitro, priest of Midian, father-in-law of Moses, heard everything that God had performed on behalf of Moses and Israel His people, that the Lord had taken Israel out of Egypt” (Exodus 18:1).
“Yitro…heard.” That is what is written: “Do not forsake your friend, and your father’s friend. [Do not enter your brother’s house on the day of your calamity. A close neighbor is better than a distant brother]” (Proverbs 27:10). “Your friend,” this is the Holy One blessed be He, just as it says: “For the sake of My brothers and friends” (Psalms 122:8). “Your father’s friend,” this is Abraham, as it is stated: “The descendants of Abraham My beloved” (Isaiah 41:8). “Do not forsake,” and if you forsake, make certain that you “do not enter your brother’s house on the day of your calamity,” this is Ishmael and Esau. Rabbi Yehoshua ben Levi said: When Nebuchadnezzar exiled Israel to Babylon their [hands] were bound behind them, as it is written in Midrash Eikha until “for they wandered due to swords” (Isaiah 21:15). Your ancestor, who was cast in the wilderness, I opened a spring of water for him, and you did this? That is, “a close neighbor is better than a distant brother.”
Another matter, “a close neighbor is better,” this is Yitro, who was unrelated to Israel, [who was better] than Esau, Jacob’s brother. Regarding Yitro, what is written? “Saul said to the Kenite: [Go, depart, descend from among the Amalekites, lest I destroy you with them, for you showed kindness to all the children of Israel when they ascended from Egypt]” (I Samuel 15:6). Regarding Esau, it is written: “Remember what Amalek did to you…” (Deuteronomy 25:17). You find many matters written in a derogatory manner regarding Esau that are written in a complimentary manner regarding Yitro. Regarding Esau it is written: “They tormented women in Zion” (Lamentations 5:11). Regarding Yitro it is written: “He gave Tzipora, his daughter, [to him as a wife]” (Exodus 2:21). Regarding Esau it is written: “They, who devour my people as if eating bread” (Psalms 14:4). Regarding Yitro it is written: “Call him and let him eat bread” (Exodus 2:20). Regarding Esau it is written: “And not God-fearing” (Deuteronomy 25:18). Regarding Yitro it is written: “And God will command you” (Exodus 18:23). Esau annulled the offerings. Regarding Yitro it is written: “Yitro, Moses’s father-in-law, took a burnt-offering and feast-offerings” (Exodus 18:12). Esau heard of Israel’s departure and waged war with them, as it is stated: “Amalek came [and waged war with Israel in Refidim]” (Exodus 17:8). Yitro heard Israel’s praise and came and joined them, as it is stated: “Yitro…heard.”",
"Another matter, “Yitro…heard,” that is what is written: “The wise will inherit honor” (Proverbs 3:35), this is Yitro; when he came to Moses he inherited great honor. “He said to Moses: I, your father-in-law Yitro, am coming to you, [and your wife and her two sons with her]” (Exodus 18:6). Rabbi Yehoshua says: He sent a messenger to him. Rabbi Eliezer says: He sent him a letter and said: ‘Act for my sake. If you do not act for my sake, do it for your wife’s sake. If you do not act for her sake, act for the sake of your sons.’ Rabbi Eliezer says: The Holy One blessed be He said to him: ‘Go out.’ “He said to Moses,” the Holy One blessed be He said to him: ‘It is I who spoke and the world came into being,’ as it is stated: “The Almighty God, the Lord, has spoken, calling the earth” (Psalms 50:1). It is I who brings near and it is I who distances, as it is stated: “Am I God from near, the utterance of the Lord, [but not God from afar?]” (Jeremiah 23:23). It is I who brought Yitro near and did not distance him. This person who came to Me came only in the name of Heaven, and came only to convert; you too, bring him near and do not distance him. Immediately, “Moses emerged to greet his father-in-law” (Exodus 18:7). [The Sages] said: Moses emerged, Aaron, Nadav and Avihu, and seventy of the elders of Israel emerged. Some say: Even the Ark emerged with them. That is why it is stated: “The wise will inherit honor.”",
"Another matter, “Yitro…heard.” See how much goodness and blessing came to Yitro from the time that he became associated through marriage with Moses. What is written? “Aaron and all the elders of Israel came” (Exodus 18:12). Likewise, you find that when Bilam came to curse Israel, not only did he not curse them, but he blessed them. Moreover, when he saw Amalek, he began to curse it, as it is stated: “He looked at Amalek, and took up his parable, and said: Amalek was the first of the nations; but its end will be oblivion” (Numbers 24:20). However, what does he say regarding Yitro? “He saw the Kenite, and took up his parable, and said: Mighty is your dwelling; set your nest in a rock” (Numbers 24:21). He said to him: ‘Kenite, you participated with us in the counsel; who seated you with the mighty of the world?’ This is analogous to a bird that fled from the hunter and fell into the hands of a royal statue. When the hunter saw it he began lauding it and said to it: ‘What a fine flight that you fled.’ So too, Bilam was praising Yitro and said to him: “Mighty is your dwelling.”",
"Another matter, “Yitro…heard,” that is what is written: “Lord, my strength and my stronghold and my refuge on the day of trouble, to You nations will come from the ends of the earth” (Jeremiah 16:19). Israel said to the Holy One blessed be He: ‘When You performed miracles on our behalf at the sea, we said to You: “The Lord is my strength [uzi] and song” (Exodus 15:2). Did Raḥav not hear and adhere to You? As it is stated: “She said to the men: I know that the Lord has given you the land…as we heard that the Lord dried the waters of the Red Sea”’ (Joshua 2:9–10). That is, “Lord, my strength and my stronghold and my refuge on the day of trouble.” ‘When You performed miracles in the days of Solomon, as it is stated: “He will give strength [oz] to His king” (I Samuel 2:10), did the Queen of Sheba not come and praise You? As it is stated: “The Queen of Sheba heard Solomon’s reputation” (I Kings 10:1). What did she say? “May the Lord your God be blessed, Who has chosen you” (I Kings 10:9). When You took us out of Egypt and gave us the Torah, which is called oz, as it is stated: “He will give strength [oz] to His people (Psalms 29:11), did Yitro not hear, come, and adhere to You?’ That is, “to You nations will come from the ends of the earth.”",
"Another matter, “Yitro…heard,” that is what is written: “The stranger does not stay the night outside” (Job 31:32). Just as it is written earlier in the portion [beginning]: “This is the statute of the paschal offering, [no foreigner shall eat from it]” (Exodus 12:43), until: A proselyte who married the daughter of an Israelite and begot a daughter, and the daughter went and married a legitimate priest and bore a son, that son is fit to be the High Priest. He stands and sacrifices atop the altar; the result is that the proselyte is inside and the Levite is on the outside. That is, “The stranger does not stay the night outside.” “I opened my doors for the guest” (Job 31:32), this is Yitro, for whom the Holy One blessed be He brought down manna, as it is stated: “He commanded the skies above and opened the doors of heaven” (Psalms 78:23).",
"Another matter, “Yitro…heard,” that is what is written: “Strike the cynic, and the naïf will become clever” (Proverbs 19:25). Likewise, it says: “With the punishment of a cynic, the naïf becomes wise” (Proverbs 21:11). Amalek and Yitro were consulted by Pharaoh. When Yitro saw that the Holy One blessed be He eliminated Amalek from this world and from the World to Come, he reconsidered and repented, as it is written above: “For I will expunge the memory of Amalek” (Exodus 17:14) and afterward: “Yitro heard.” He said: ‘I must go only to the God of Israel.’ From where do you derive that Amalek and the Midianites were enemies of Israel? As it is stated: The elders of Moav and the elders of Midian went” (Numbers 22:7). Likewise, “[Whenever Israel would sow,] the Midianites, Amalekites, and the people of the east [would come up against them. They would encamp against them and destroy the produce of the earth]” (Judges 6:3–4), and likewise, the wicked Bilam says: “He saw Amalek” (Numbers 24:20); that it did not change its ways.
But when he saw that Yitro had repented, what did he say? “He saw the Kenite” (Numbers 24:21); this is analogous to a hunter who would hunt birds. He trapped the first. He came to trap the second. It went and sat on the statue of the king. The hunter stood bewildered by it. He said to it: ‘If I throw a rock at you, I will be liable to be executed. If I extend the reed, I am afraid that it might touch the king’s statue. I do not know what to say to you; rather, you fled to a fine place and were spared.’ So too, Bilam saw Yitro and Amalek in counsel. He stood [and looked] at Amalek and eradicated its name. He came to look at Yitro and found that he repented. He said to him: ‘You fled well.’ That is, “Mighty is your dwelling” (Numbers 24:21), like Abraham. That is, “strike the cynic,” this is Amalek; “and the naïf will become clever,” this is Yitro.
“Rebuke the discerning” (Proverbs 19:25), this is Moses, whom Yitro admonished when he saw him sitting and judging Israel all day. He said to him: “Why are you sitting alone?” (Exodus 18:14). “You will wear away” (Exodus 18:18). He said to him: ‘Do not do it because it is my opinion, but rather, consult with the Holy One blessed be He,’ as it is stated: “Heed my voice, I will counsel you [and may God be with you]” (Exodus 18:19). What is written thereafter? “Moses heeded his father-in-law, and he performed everything that he had said” (Exodus 18:24).",
"Another matter, “Yitro…heard,” that is what is written: “Cast your bread upon the water, for after many days you will find it” (Ecclesiastes 11:1). Are people imbeciles that they place their bread upon the water? Regarding whom is this stated? It is regarding Yitro, who gave his bread to Moses, as it is stated: “Call him and let him eat bread” (Exodus 2:20). That is, “cast your bread upon the water,” this is Moses, as it is stated: “Because I drew him from the water ” (Exodus 2:10). Why? “For after many days you will find it.” “Aaron and all the elders of Israel came to eat bread” (Exodus 18:12).",
"Another matter, “Yitro…heard.” He was called seven names: Yeter, when he was an idolater, as it is stated: “He returned to Yeter, his father-in-law” (Exodus 4:18). When he converted, a letter was added for him, just as it was for Abraham, and he was called Yitro. Alternatively, Yitro, because he added [yiter] one portion in the Torah, as it is stated: “You shall discern from all the people” (Exodus 18:21). Ḥovav, because he loved [ḥibev] the Torah, as it is written in the portion of: “Moses said to Ḥovav” (Numbers 10:29).",
"Another matter, “Yitro…heard,” that is what is written: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4). That is what the verse said: “My son, if you have become a guarantor for your friend” (Proverbs 6:1). Rabbi Neḥemya said: It is stated regarding Torah scholars. As long as a person is a Torah scholar, he is indifferent to the public and is not punished on their account. When a person is appointed as a leader and dons the cloak of leadership, he can no longer say: ‘I tend only to my own benefit; I do not care about the public.’ Rather, all the travail of the public is upon him. If he sees a person performing injustice to another, or performing a transgression, and he does not admonish him, he will be punished for it. The Divine Spirit screams: “My son, if you became a guarantor for your friend,” you are responsible for them. “If you have given your handshake for a stranger” (Proverbs 6:1); the Holy One blessed be He says to him: ‘You introduced yourself into the arena. One who introduces himself into the arena either prevails or is vanquished.’ The Holy One blessed be He says to him: ‘You and I are standing in the arena, either you prevail or I prevail.’
“You have been snared by the sayings of your mouth” (Proverbs 6:2). “Sayings” means nothing other than giving instruction regarding Torah, as it is stated: “My son, observe my sayings” (Proverbs 7:1), and likewise, “incline your ears to my sayings” (Proverbs 4:20). “Do this, then, my son, and be delivered, as you have come into the hand of your friend” (Proverbs 6:3); apply yourself to know what to do, since you introduced yourself into this responsibility to become a leader. “Go, ingratiate yourself” (Proverbs 6:3) in the dust of the feet of princes who are greater than you. That is what is written: “And exalt [urhav] your friend” (Proverbs 6:3). Rehav means nothing other than royalty, as it is stated: “I mention Rahav” (Psalms 87:4). If not, your blood is on your own head, like the blood of a gazelle and a deer. That is what is written: “Be delivered like a gazelle from the hand” (Proverbs 6:5) Bereshit Rabba Parashat Vayigash 93:1>.
The Rabbis say: “My son, if you have become a guarantor for your friend,” this is Israel, who are guarantors between themselves and the Holy One blessed be He. Israel is beloved as they are called friends, as it is stated: “For the sake of my brothers and friends” (Psalms 122:8). What was their guarantee? When the Holy One blessed be He came to give the Torah, none of the nations accepted it other than Israel. This is analogous to a king who had a field and he sought to entrust it to sharecroppers. He called the first and said to him: ‘Will you accept this field?’ He said to him: ‘I do not have the strength; it is too hard for me.’ Likewise, [he offered it] to a second, third, and fourth, but they did not accept it from him. He called the fifth and said to him: ‘Will you accept this field?’ He said to him: ‘Yes.’ ‘In order to work it?’ He said to him: ‘Yes.’ When he received it, he left it fallow. With whom would the king be angry, with those who said: ‘We are unable to accept it,’ or with the one who accepted it, but after he accepted it, he received it and left it fallow? Is it not with the one who accepted it? So too, when the Holy One blessed be He revealed Himself on Mount Sinai, He did not leave any nation that He did not knock on their door, but they did not accept upon themselves to observe it. When He came to Israel, they said: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7). By right they should have heeded. That is, “heed the word of the Lord, house of Jacob” (Jeremiah 2:4). If not, you will be punished due to the guarantee. That is, “my son, if you have become a guarantor for your friend.”
Another matter, “heed the word of the Lord,” this is analogous to a king who said to his servants: ‘Guard these two goblets for me,’ and they were made of fine glass. He said to him: ‘Be careful with them.’ When [the servant] was entering the palace, there was a calf at the palace entrance. It butted the servant and one of them broke. The servant was standing and trembling before the king. He said to him: ‘Why are you trembling?’ He said: ‘Because a calf butted me and broke one of the two goblets.’ The king said to him: ‘If so, make certain to be careful with the second.’ So too, the Holy One blessed be He said: ‘You crafted two goblets in Sinai, “we will perform and we will heed.” You violated “we shall perform,” as you made a calf before Me. Be careful with “we will heed.”’ That is, “heed the word of the Lord, house of Jacob.”
Another matter, “heed the word of the Lord.” That is what is written: “Heed and your soul will live (Isaiah 55:3). See how beloved is Israel, for He entices them. He said to them: ‘If a person falls from a rooftop, his entire body is hurt. The doctor enters to him and gives him a bandage on his head, as well as on his arms, on his legs, and on all his limbs. The result is that he is covered with bandages. I am not so. Rather, there are two hundred and forty-eight limbs in a person, and the ear is one of them. The entire body is contaminated with transgressions. When the ear heeds, the entire body is enlivened. “Heed, and your soul will live.”’ That is why it says: “Heed the word of the Lord, house of Jacob.” Likewise, you find that Yitro merited life by means of hearing. He heard and he converted, as it is stated: “Yitro, priest of Midian, father-in-law of Moses, heard everything that God had performed on behalf of Moses and Israel His people…” (Exodus 18:1)."
],
[
"“Moses ascended to God. The Lord called to him from the mountain, saying: So you shall say to the house of Jacob and tell to the children of Israel” (Exodus 19:3).
“Moses ascended to God” – that is what is written: “You ascended on high; you took captives” (Psalms 68:19). What is “ascended”? You were exalted. You struggled with angels on high.
Another matter: “You ascended on high” – that there was no creature who prevailed on high like Moses prevailed. Rabbi Berekhya said: The length of the tablets was six handbreadths. As it were, there were two handbreadths in the hand of the One who spoke and the world came into being, two handbreadths in the hand of Moses, and two handbreadths separated between the two hands.
Another matter: “You ascended on high; you took captives” – the way of the world is that one who enters a province takes an item to which the residents of the province do not direct their attention, but Moses ascended on high and took the Torah, to which everyone directed their attention. That is, “you ascended on high; you took captives.” Is it, perhaps, that because he took it captive he took it for free? The verse states: “You received gifts among men” (Psalms 68:19) – it was given to him as an acquisition. Was he, perhaps, obligated to give Him money? The verse states: “gifts”; it was given to him as a gift.
At that moment, the ministering angels sought to harm Moses. The Holy One blessed be He made the image of Moses’s face similar to Abraham. The Holy One blessed be He said to them: ‘Are you not ashamed before him? Is he not that one to whom you descended and ate in his house?’ The Holy One blessed be He said to Moses: ‘The Torah was given to you due only to the merit of Abraham,’ as it is stated: “You received gifts among men [adam]” (Psalms 68:19). The adam stated here is no one other than Abraham, as it is stated: “The greatest man [adam] among the Anakim” (Joshua 14:15). That is, “Moses ascended to God.”",
"“The Lord called to him from the mountain, saying” – due to the merit of the mountain. The mountain is nothing other than the patriarchs, as it is stated: “Listen, mountains, to the Lord’s quarrel” (Micah 6:2). “Moses ascended to God” – he ascended in a cloud, and the merit of the patriarchs ascended and descended with him.
“So you shall say to the house of Jacob” – these are the women. He said to him: ‘Say to them the major principles, which they are capable of understanding.’ “And tell to the children of Israel” – these are the men. He said to him: ‘Say to them the fine points, which they are capable of understanding.’
Another matter: Why to the women first? Because they have alacrity regarding mitzvot. Alternatively, so they will guide their children to Torah.
Rabbi Taḥlifa of Caesarea said: The Holy One blessed be He said: When I created the world, I commanded only Adam the first man, and thereafter Eve was commanded and she corrupted the world. Now, if I do not summon the women first, they will nullify the Torah. That is why it is stated: “So you shall say to the house of Jacob.”
Rabbi Yoḥanan said: “So you shall say to the house of Jacob” – these are the Sanhedrin, as it is stated: “House of Jacob, come, let us walk by the light of the Lord” (Isaiah 2:5).
“God spoke all these matters, saying” (Exodus 20:1).
“God spoke all these matters, saying” – the Holy One blessed be He conducted Himself vis-à-vis Israel with protocols of royalty, as it is stated: “With me, from Lebanon, my bride” (Song of Songs 4:8). Why was it so? Due to the merit of their saying: “[All that the Lord has spoken] we will perform and we will heed” (Exodus 24:7).",
"“Moses reported the statement of the people to the Lord” (Exodus 19:8) – at that moment, the Holy One blessed be He sought to give them the Torah and to speak with them, but Moses was standing [on the mountain]. The Holy One blessed be He said: What shall I do about Moses? Rabbi Levi said: This is analogous to a king who sought to issue a proclamation without the input of his chief official. He said to him: ‘Do such and such.’ He said to him: ‘It is already done.’ He then said to him: ‘Go and summon so-and-so the adviser and let him come with you.’ When he went, the king did what he sought to do. So too, the Holy One blessed be He sought to give the Ten Commandments. Moses was standing to His side. The Holy One blessed be He said: When I reveal the firmament to them and say: “I am the Lord your God” (Exodus 20:2), they will say: ‘Who spoke; was it the Holy One blessed be He or Moses?’ Rather, let Moses descend, and afterward I will say: “I am the Lord your God.” So, the Holy One blessed be He said to Moses: “Go to the people and sanctify them today and tomorrow, and they shall wash their garments” (Exodus 19:10). He said to Him: ‘I already sanctified them,’ as it is stated: “As you have warned us, saying: [Demarcate the mountain and sanctify it]” (Exodus 19:23). He said to him: “Go, descend, and you shall ascend and Aaron with you” (Exodus 19:24). When Moses descended, the Holy One blessed be He revealed Himself, as it is stated: “Moses descended to the people” (Exodus 19:25), [and] immediately, “God spoke.”",
"“All these matters, saying” – He does everything concurrently. He kills and revives concurrently. He strikes and heals concurrently. A woman on the birthing stool, seafarers, travelers in the wilderness, those incarcerated in prison, one in the east, one in the west, one in the north, and one in the south, He hears them all concurrently. Likewise, it says: “I form light and create darkness” (Isaiah 45:7). Likewise, dust is transformed into a person and then transformed back into dust, as it is stated: “He transforms the shadow of death into morning” (Amos 5:8). What is “into morning”? As it was at the outset. What does it say at the outset? “All the water that was in the Nile was transformed into blood” (Exodus 7:20), then the blood was restored to water. Living flesh was transformed into dead, and the dead was restored to living. The staff was transformed into a serpent, and the serpent was transformed back into a staff. The sea was transformed into dry land, and the dry land was then transformed into sea. Likewise it says: “He calls for the waters of the sea…” (Amos 5:8).
Likewise in speech, “Remember the Shabbat day to sanctify it” (Exodus 20:8), and it says: “On the Shabbat day two lambs of the first year” (Numbers 28:9). Speech, “You shall not reveal the nakedness of your brother’s wife” (Leviticus 18:16); “when brothers dwell together” (Deuteronomy 25:5). All were said concurrently. That is, “God spoke all these matters, saying.”",
"Come and see that the attributes of the Holy One blessed be He are unlike the attributes of flesh and blood. A king of flesh and blood is unable to be a warrior and to be a Torah scholar and a schoolteacher. For the Holy One blessed be He it is not so. Yesterday, at the sea, like a warrior, as it is stated: “The Lord is a Man of war” (Exodus 15:3). And it says: “With His might, He calmed the sea” (Job 26:12). Today, at the giving of the Torah, He descended to teach Torah to His children, and likewise it says: “Behold, God is exalted in His power; who is a teacher like Him?” (Job 36:22). That is, “God spoke all these matters, saying.”",
"Another matter: “God spoke all these matters, saying” – Rabbi Yitzḥak said: What the prophets are destined to prophesy in each and every generation, they received at Mount Sinai, as Moses says to Israel: “Rather, with him who is here with us standing today [before the Lord our God], and with him who is not here with us today” (Deuteronomy 29:14). It is not written here, “standing with us today,” but rather, “with us today.” These are the souls [of people] who are destined to be created, which lack substance, in whose regard standing is not stated. Even though they were not there at that moment, each and every one received his due.
Likewise it says: “The prophecy of the word of the Lord to Israel through Malachi” (Malachi 1:1). It is not stated, “in the days of Malachi,” but rather, “through Malachi,” as the prophecy was with him since Mount Sinai, but he had not been given permission to prophesy until that time. Likewise, Isaiah said: “From the time that it was, I was there” (Isaiah 48:16). Isaiah said: From the day that the Torah was given at Sinai, I was there and I received this prophecy; however, “now the Lord God has sent me with His spirit” (Isaiah 48:16). Until then, permission had not been given to him to prophesy.
Not only did all the prophets receive their prophecy from Sinai, but all the Sages who arise in each and every generation, each and every one received their [wisdom] from Sinai. Likewise it says: “These words the Lord spoke to your entire assembly (Deuteronomy 5:19).
“A great voice that did not cease” (Deuteronomy 5:19) – Rabbi Yoḥanan said: One voice that was divided into seven voices, and they were divided into seventy languages. Rabbi Shimon ben Lakish said: From it, all the prophets who prophesied stood. The Rabbis say: It had no echo.
Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is: “The voice of the Lord is with might” (Psalms 29:4)? Is it possible to say so? Is it not so, that even an angel, there is no creature that can withstand its voice, as it is stated: “His body was like beryl…and the sound of his speech, like the noise of a multitude” (Daniel 10:6)? The Holy One blessed be He in whose regard it is written: “Do I not fill the heavens and the earth” (Jeremiah 23:24), does He need to speak mightily? Rather, “the voice of the Lord is with might [bakoaḥ],” with the might appropriate for each of the voices. In the opinion of Rabbi Yoḥanan, this verse supports him, as it is stated: “My Lord gives the word, and the heralds are great armies” (Psalms 68:12)."
],
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"“I am the Lord your God, who took you out of the land of Egypt, from the house of slavery” (Exodus 20:2).
“I am the Lord your God” – that is what is written: “Has a people heard the voice of God [speaking [medaber] from the midst of the fire, as you heard, and lived?]” (Deuteronomy 4:33). The heretics asked Rabbi Simlai, they said to him: ‘Are there many gods in the world?’ He said to them: ‘Why?’ They said to him: ‘As, it is written: “Has a people heard the voice of God [Elohim]?”’ He said to them: ‘Does it say medaberim? Rather, it says medaber.’ His disciples said to him: ‘Rabbi, you rebuffed them with a smashed reed; what do you respond to us?’ Rabbi Levi then interpreted it, he said to them: ‘“Has a people heard the voice of God” – how so? Had it been written: “The voice of the Lord is with His might,” the world would have been unable to survive. Rather, “the voice of the Lord is with might” (Psalms 29:4) – with the might of each and every individual, the lads in accordance with their might, the elders in accordance with their might, and children according to their might. The Holy One blessed be He said to Israel: Do not believe that because you heard many voices, perhaps there are many gods in the heavens, but rather, know that I am the Lord your God, as it is stated: “I am the Lord your God”’ (Deuteronomy 5:6).",
"Another matter: “I am the Lord your God” – that is what is written: “Face to face the Lord spoke with you” (Deuteronomy 5:4). Rabbi Avdimi of Haifa said: Twenty-two thousand [angels] descended with the Holy One blessed be He to Sinai, as it is stated: “The chariots of God are myriads, thousands of angels [shinan]” (Psalms 68:18). They were fine and praiseworthy. Is it, perhaps, that because they were many they were crowded? The verse states: Shinan, they were tranquil [shaanan] and serene.
“My Lord is in their midst” (Psalms 68:18) – it is not written with yod, but rather with alef dalet; the Lord of the entire world was in their midst. Alternatively, “my Lord is in their midst” – Rabbi Levi said: There was a tablet with the ineffable name inscribed over their hearts.
Another matter: “My Lord is in their midst” (Psalms 68:18) – the Rabbis say: The name of God was intermingled with the name of each and every one [of the angels, e.g.], Mikhael and Gavriel. The Holy One blessed be He said to Israel: ‘Do not think that because you saw many faces perhaps there are many gods in the heavens. Know that I am the one Lord, as it is stated: “I am the Lord your God.”’",
"Rabbi Toviya ben Rabbi Yitzḥak said: “I am the Lord your God”; for that reason I took you out of the land of Egypt, so that you will accept My divinity upon yourselves. Alternatively, “I am the Lord your God” – this is analogous to a princess who was taken captive by robbers, and the king came and rescued her. Some time later, he sought to take her as a wife. She said to him: ‘What will you give me?’ He said to her: ‘If all you receive from me is that I redeemed you from the robbers, it is sufficient.’",
"Another matter: “I am the Lord your God” – Rabbi Aḥa ben Rabbi Ḥanina began with this: “Hear, My people, and I will speak” (Psalms 50:7),