Mekhilta DeRabbi Shimon Ben Yochai Reader

"And the children of Israel journeyed from Rameses to Succoth" (Exodus 12:37). From Rameses to Succoth was one hundred and sixty miles, and the voice of Moses traveled the distance of a forty days' journey. And do not be astonished, for it has already been said, "And the LORD said unto Moses and unto Aaron, Take to you handfuls of soot of the furnace" (Exodus 9:8). Now is this not an argument from the lesser to the greater? If dust, whose nature is not to travel, nevertheless traveled the distance of a forty days' journey, then a voice, whose nature is to travel, all the more so. "To Succoth." Rabbi Akiva says: they actually made themselves booths [sukkot] at Succoth. Rabbi Eliezer says: "Succoth" means clouds of glory; they came and encamped over Rameses. They told a parable: to what may the matter be compared? To a bridegroom who brought a bridal canopy to the door of the bride's house so that she might enter under it at once. Rabbi Nechemiah says: "to Succoth" [Suk-kotah], wherever a word requires the letter lamed at its beginning, give it the letter heh at its end [the suffix indicating direction]. "About six hundred thousand." One says it was neither one less nor one more, but in the precise count, what does it say? "Six hundred thousand and three thousand and five hundred and fifty" (Numbers 26:51). Rabbi says: behold it says, "And the men of Ai smote of them about thirty-six men" (Joshua 7:5). Now what were they? If they were thirty-seven, it should have said so; if they were thirty-five, it should have said so. Why does the text say "about thirty-six"? This teaches that they were weighed as equal to all Israel. Likewise you say, "And he brought me into the inner court of the LORD's house, and behold, at the door of the temple of the LORD, between the porch and the altar, were about twenty-five men" (Ezekiel 8:16). Now what were they? If they were twenty-four, it should have said so; if they were twenty-six, it should have said so. Why does the text say "about twenty-five"? This teaches that they were weighed as equal to all Israel. "On foot" [the men of war]. "Men": apart from women. "Beside children." This teaches that those under twenty years of age went up with them [and the like].

"A mixed multitude went up also with them" (Exodus 12:38). "A mixed multitude went up with them": this teaches that converts and slaves went up with them, three times their own number [text uncertain]. "And also flocks and herds." I have here only flocks and herds. From where do I include camels and donkeys and horses? The text says, "a very great quantity of livestock." Likewise you say, "their kneading troughs being bound up in their clothes upon their shoulders" (Exodus 12:34). Now did they not have the choice of what to carry and what not to carry? Rather this teaches that they cherished the commandment [of the unleavened dough so dearly that they bore it on their shoulders]. Likewise you say, "For you have wept in the ears of the LORD, saying, Who shall give us flesh to eat?" (Numbers 11:18). Now did they not have the choice of what to eat and what not to eat? Rather this teaches that they craved to eat food gotten for free. Likewise you say, "Now the children of Reuben and the children of Gad had a very great multitude of cattle" (Numbers 32:1). One might think the children of Reuben and the children of Gad had this great quantity, but the rest of the tribes did not. Rather this teaches that these alone stretched out their hand to acquire it [and made it their concern].

"And they baked unleavened cakes of the dough which they brought forth out of Egypt" (Exodus 12:39). "Cakes": a cake [ugah] is nothing other than a round loaf baked on coals, as in the matter which is said, "knead it, and make cakes" (Genesis 18:6). "Unleavened cakes, for it was not leavened." This teaches that from a kind of dough liable to leaven He brought forth unleavened bread. "Because they were thrust out of Egypt." Because they were thrust out of Egypt, a miracle was done for them, that it should not leaven. "And could not tarry." This teaches that they were not able to delay. "Neither had they prepared for themselves any provisions." This teaches that they took no traveling provisions in their hand.

"Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years" (Exodus 12:40). Now were Israel in Egypt four hundred and thirty years? They were in Egypt only two hundred and ten years! Then why does the text say, "the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years"? They dwelt in many dwellings: the dwelling of Abraham in the land of the Philistines, the dwelling of Isaac in the land of Canaan, the dwelling of Jacob in the land of his father's sojournings. You gather them up and make them four hundred years. And from where do we know that it was four hundred years? It was said to Abraham our father at the covenant between the pieces, "Know of a surety that your seed shall be a stranger in a land that is not theirs, and they shall afflict them four hundred years" (Genesis 15:13). Of Isaac, what does it say? "And Isaac was sixty years old when she bore them" (Genesis 25:26). And likewise of Jacob it says, "The days of the years of my sojournings are a hundred and thirty years" (Genesis 47:9); behold that is a hundred and ninety. There remain two hundred and ten years that they were there. And a sign for the matter is the years of Job's life: when Israel went down to Egypt, Job was born, and when they went up, he died, as it is said, "And the LORD gave Job twice as much as he had before" (Job 42:10), and it says, "And after this Job lived a hundred and forty years" (Job 42:16).

At midnight it was spoken with our father Abraham at the covenant between the pieces; at midnight Isaac was born; and at midnight the firstborn were smitten, as it is said, "And it came to pass at the end" (Exodus 12:41), one single end for them all. "Four hundred and thirty years." What is the nature of these thirty years? From when it was spoken with our father Abraham at the covenant between the pieces until Isaac was born was thirty years, and from when Isaac was born until Israel went out of Egypt was four hundred years. "And it came to pass on that very day, that all the hosts of the LORD went out from the land of Egypt." This teaches that even the hosts of the Omnipresent were with Israel in their distress, as it is said, "In all their affliction He was afflicted" (Isaiah 63:9); and it says, "I will be with him in trouble" (Psalms 91:15); and it says, "whom You redeemed to You from Egypt, the nations and their gods" (2 Samuel 7:23).

"It is a night of watching unto the LORD" (Exodus 12:42). This teaches that the first redemption was kept in store for them, for the generations and for the jubilees and for the sabbatical years and for the years and for the months and for the sabbaths and for the days and for the hours, for the times and for the seasons. "This is that night of the LORD, a watching." By this redemption they were redeemed at this season; by another redemption they will be redeemed at another season. And so it says, "Watchman, what of the night? Watchman, what of the night? The watchman said, The morning comes, and also the night" (Isaiah 21:11-12). What does He watch? That no nation may enter into another nation, nor kingdom into kingdom, even by so much as a hair's breadth. And who is this watchman? It is the Holy One, blessed be He, who is called Watchman, as it is said, "Behold, He that keeps Israel shall neither slumber nor sleep" (Psalms 121:4). These are the words of Rabbi Eliezer. Rabbi Yehoshua says: in Nisan they were redeemed, and in Nisan they are destined to be redeemed, as it is said, "a watching unto all the children of Israel throughout their generations." Since there is no need for the text to say "it," why does the text say "it"? He knew of it, but the early fathers did not know of it, as it is said, "For the day of vengeance was in My heart, and the year of My redeemed is come" (Isaiah 63:4). Another interpretation: "It is a night of watching unto the LORD": a night guarded and protected from the destroyers.

"This is the ordinance of the Passover" (Exodus 12:43), the Passover of Egypt. "No uncircumcised person shall eat of it, and no son of a stranger shall eat of it." Why does the text say "ordinance"? To apply what is said regarding the Passover of Egypt to the Passover of the generations, and what is said regarding the Passover of the generations to the Passover of Egypt, except for matters in which Scripture limited it. One might think this includes even the bundle of hyssop, the lintel, and the two doorposts; the text says "this" [to exclude them]. "No son of a stranger shall eat of it." What do I need this for? Has it not already been said, "and no uncircumcised person shall eat of it" (Exodus 12:48)? Why then does the text say "no son of a stranger shall eat of it"? This refers to an apostate Israelite who worshipped idols. I have here only a man; from where do I include a woman? The text says "no son of a stranger shall eat of it." Another interpretation: "no son of a stranger shall eat of it." From here you learn that if a person withdrew his hand from it and then registered again for it, he transgresses a negative commandment. One might think he disqualifies the company that comes with him; the text says "this": he does not disqualify the company that comes with him. "He shall not eat of it." Of it he does not eat, but he does eat of the unleavened bread and the bitter herbs.

"And every man's slave... and you shall circumcise him" (Exodus 12:44). This teaches that a man circumcises a man's slave against his will. One might think a man also circumcises a man's children against their will; the text says "a man's slave": a man circumcises a Hebrew against his will [as a slave], but he does not circumcise a man's children against their will. I have here only male slaves; from where do I include female slaves? The text says "every man's slave." "And you shall circumcise him, then shall he eat of it." If Scripture is speaking of the slave, it has already said, "and no uncircumcised person shall eat of it" (Exodus 12:48). Why then does the text say "and you shall circumcise him, then shall he eat of it"? This refers to his master: if he had slaves who were not circumcised or female slaves who had not immersed, they hinder him from eating the Passover. "And every slave." From here you say: a convert who died and had slaves, both adult and minor, who seized themselves as free persons, from where do we know their status? The text says "every slave": a slave over whom his master has authority is meant, excluding this one, over whom a master has no authority. "A man's slave": I have here only a man's slave; from where do I include a woman's slave? The text says "bought with money." I have here only one whom he purchased; from where do I include one whom he inherited or who was given to him as a gift? The text says "every slave." If so, why does it say "bought with money"? It teaches that slaves are acquired with money. One might think that even a minor slave hinders him from eating the Passover; the text says "a man's slave": a man's slaves hinder him from eating the Passover, but a minor's slaves do not hinder him from eating the Passover. One might think he is forbidden to eat but permitted to slaughter and to dash the blood; the text says "then shall he eat of it," and there it says, "then let him come near and keep it" (Exodus 12:48). "Then" and "then" are an analogy by identical wording [gezeira shava]: just as the "then" said here means he is forbidden to eat, so the "then" said there means he is forbidden to eat; and just as the "then" said there means he is forbidden to perform the service, so the "then" said here means he is forbidden to perform the service. I have here only the Passover of Egypt; from where do I include the Passover of the generations? The text says "ordinance."

"A resident" (Exodus 12:45) refers to one acquired as a permanent acquisition; "and a hired worker" refers to one acquired for a fixed term of years. One might say: let the verse state only "resident." Why must it also say "hired worker"? If one acquired permanently is forbidden to eat the Passover offering, is it not logical that one acquired only for a term of years should certainly be forbidden? Were it written that way, I would have said "resident" means one acquired for a term of years; therefore, when it says "and a hired worker," the hired worker comes and teaches about the resident, that he is one acquired as a permanent acquisition. Rabbi Ishmael says: From where do we know that an uncircumcised man is forbidden to eat of the priestly portion (terumah)? It is a matter of logic. If the Passover offering, which is permitted to non-priests, is forbidden to the uncircumcised, then terumah, which is forbidden to non-priests, should certainly be forbidden to the uncircumcised. No: if you say so of the Passover offering, regarding which one is liable for the laws of refuse-intention (piggul), leftover (notar), and impurity, will you say the same of terumah, regarding which one is not liable for those? Scripture therefore teaches "resident and hired worker" here and "resident and hired worker" there (Leviticus 22:10), forming a verbal analogy [gezeira shava, linking the two texts]: just as with the "resident and hired worker" stated regarding the Passover offering the uncircumcised may not eat, so too with the "resident and hired worker" stated regarding terumah the uncircumcised may not eat. "He shall not eat of it" (Exodus 12:45). Of it he does not eat, but he may eat of the unleavened bread and the bitter herbs.

"In one house it shall be eaten" (Exodus 12:46). The attendant who has eaten an olive's bulk beside the oven, if he is shrewd, fills his belly there; and if the members of the company wish to do him a kindness, they come and eat together with him. "In one house." I have only a house. From where do I include a courtyard, a garden, and a booth? Scripture teaches "in one it shall be eaten." If so, why is it said "in one house it shall be eaten"? It means in one company. "You shall not carry forth from the house" any of the flesh. I have only from house to house; from company to company, from where? Scripture teaches "outside" [chutzah], meaning outside the place of its eating. "It shall be eaten; you shall not carry forth from the house any of the flesh." At the time of eating one is liable, but one is not liable when it is not the time of eating. "It shall be eaten; you shall not carry forth from the house." One is liable for the quantity fit for eating, and one is not liable for less than an olive's bulk. "It shall be eaten; you shall not carry forth from the house." One is liable for the fit offering, and one is not liable for the unfit. I have only the Passover of Egypt; from where the Passover of the generations? Scripture teaches "it is a statute." "It shall be eaten, and a bone of it you shall not break." One is liable for the quantity fit for eating, and one is not liable for less than an olive's bulk. "And a bone of it you shall not break" — of a fit one, not of an unfit one. "And a bone of it you shall not break" — of it you do not break, but you do break a bone of the festival offering (chagigah) that comes with it. Thus, because there is in it what is not in other consecrated offerings, and in other consecrated offerings what is not in it, you cannot derive the one from the other.

"All the congregation of Israel shall offer it" (Exodus 12:47). From the fact that it is said, "and the whole assembly of the congregation of Israel shall slaughter it" (Exodus 12:6), we learn that the Passover offering is slaughtered in three groups: "assembly," "congregation," and "Israel." One might think that if they slaughtered it all at once it would be invalid; therefore Scripture teaches "all the congregation of Israel shall offer it." "It" — even on the Sabbath. "It" — even in impurity, for if the majority of the assembly, or the priests, or the service vessels were impure, they may perform it in impurity.

"And when a stranger sojourns with you" (Exodus 12:48) — when an Israelite immerses a gentile for the sake of becoming a convert, he is a convert; for the sake of becoming a slave, he is a slave; for the sake of becoming a free man, he is a free man. As for a convert whose male and female slaves preceded him and immersed in his presence, they thereby acquired themselves as free persons. There was an incident concerning Beruliah, whose male and female slaves preceded her and immersed in her presence, and the matter came before the sages, and they said: they have acquired themselves as free persons. Yet the slaves did not stir, and they continued to serve her until the hour she died. "Then let every male of his be circumcised." I have only one wholly uncircumcised. From where do I include one who was circumcised but did not immerse, or immersed but was not circumcised, or who had shreds of foreskin that obstruct him? Scripture teaches "let every male be circumcised": the shreds that prevent him from eating the Passover offering also prevent him from eating terumah. "And then he may draw near to keep it." This is fully explained: "then" is said here, and "then" is said elsewhere, "then he shall eat of it." Just as the "then" stated elsewhere means then he may eat of it, so the "then" stated here means then he may draw near to keep it. "And he shall be as one native to the land." Just as a native enters the covenant only through three things — circumcision, immersion, and the acceptance of an offering — so too a convert enters the covenant only through three things: circumcision, immersion, and the acceptance of an offering. "And no uncircumcised person shall eat of it." I have only one wholly uncircumcised. From where one who was circumcised but did not uncover the circumcision, or who had shreds that prevent him from eating the Passover offering? Scripture teaches "and no uncircumcised person shall eat of it": the shreds prevent him from eating the Passover offering and prevent him from eating terumah. "And no uncircumcised person shall eat of it." Since we find that the community may perform the Passover in impurity when most of them are impure, one might think that an individual could override the matter of being uncircumcised; therefore Scripture teaches "and no uncircumcised person shall eat of it." "He shall not eat of it" — of it he does not eat, but he may eat of the unleavened bread and the bitter herbs.

"One law shall there be for the native-born" (Exodus 12:49). Just as the native-born is one who has accepted upon himself all the words of the Torah, so too the convert is one who has accepted upon himself all the words of the Torah. From here they said: a convert who accepted upon himself all the words of the Torah except for one thing — we do not receive him. Rabbi Yose son of Rabbi Yehudah says: even one matter of the fine points of the scribes. "For the convert" — this is the convert. "The convert" — to include the wives of converts. "In your midst" — to include the women and the freed slaves.

"And all the children of Israel did so" (Exodus 12:50). This is to give them reward for the going equal to the reward for the doing — as it is written above, "and the children of Israel went and did" (Exodus 12:28), and so on, that it was likewise in their hearts to do it.

"And it came to pass on that very day" (Exodus 12:51). "Etzem" ["very," literally "bone"] means nothing other than the strength of the day [the height of midday]. "The LORD brought the children of Israel out of the land of Egypt by their hosts" — this teaches that they did not go out in tumult and disorder, but in martial array [as an ordered army].

"And the LORD spoke to Moses, saying: Sanctify to Me" (Exodus 13:1-2). "Sanctify to Me" means nothing other than "set apart." One might think that if you set it apart it is consecrated, and if not it is not consecrated; therefore Scripture teaches "it is [Mine]," whether you set it apart or do not set it apart. "Whatever opens the womb" — this excludes one born by caesarean section [literally, one that comes out the side]. "Among the children of Israel." I have only Israel; from where to include converts and freed slaves? Scripture teaches "firstborn," every firstborn. From here you say: a female convert whose conception was not in holiness but whose birth was in holiness — the child is a firstborn for inheritance but not a firstborn for the priest's redemption. Rabbi Yose the Galilean says: a firstborn both for inheritance and for the priest, as it is said, "whatever opens the womb among the children of Israel," until they open a womb in Israel. "Among man and among beast" — that which you have of it among man you have of it among beast; the Levites are excluded, for since you have nothing of it among them as men, you shall have nothing of it among them as beasts. "It is Mine" — certainly, and not in a case of doubt. "It is Mine" — whether you set it apart or do not set it apart. "It is Mine" — there is only one firstborn for inheritance. "It is Mine" — it is offered, but its substitute is not offered.

"And Moses said to the people: Remember this day" (Exodus 13:3). This is taught because it says, "And it shall be when your child asks you tomorrow, saying..." (Exodus 13:14). One might think: if your child asks you, you tell him, but if he does not ask you, you do not tell him. Scripture therefore teaches, "And you shall tell your child" (Exodus 13:8) — even though he did not ask you. I know this applies only when one has a son. When a man is by himself, and when he is among others, how do I know he must still tell it? Scripture therefore says, "And Moses said to the people: Remember this day on which you went out of Egypt." "From the house of bondage" (Exodus 13:3). Rabbi Judah says: one might think we were slaves to slaves. Scripture therefore says "from the house of bondage [literally, house of slaves]" — we were slaves to them, but we were not slaves to their slaves. Rabbi Nehemiah says: is it any shame to us that we were slaves to the slaves of the Egyptians? Surely that would be a great honor! Rather, this teaches that they were made to do household work and field work, the work of men and the work of women. "For by strength of hand the LORD brought you out" (Exodus 13:3) — these are the ten plagues. "From this" — this teaches that the plague of the firstborn was weighed as equal to all of them together. "And no leaven shall be eaten this day" (Exodus 13:3) — even for dogs; this comes to forbid deriving any benefit from it. Rabbi Yose the Galilean says: how do we know that leaven in Egypt was forbidden for only one day? Scripture says, "And no leaven shall be eaten this day."

"This day you are going out, in the month of Aviv [spring]" (Exodus 13:4) — in a month that is fit, neither hot nor cold. And so it says, "God settles the solitary in a home, He brings out prisoners into prosperity [ba-kosharot]" (Psalms 68:7). "Into prosperity [ba-kosharot]" — through the deeds of fit ones [kesherim]: these are Abraham, Isaac, and Jacob. Another interpretation: this refers to Moses, Aaron, and Miriam. Another interpretation: "ba-kosharot" — read it as "bekho shirot" [weeping and songs]: these wept and those sang. And so it says, "It is in vain for you who rise early, who sit up late, who eat the bread of toil; so He gives sleep to His beloved" (Psalms 127:2).

"And it shall be" (Exodus 13:5) — "and it shall be" means at once. "When the LORD brings you in" — perform the commandment stated in this matter, for as its reward you will enter the land. "Which He swore to your fathers" — all by the merit of your fathers. "To give to you" — that it should not be in your eyes as though it were the inheritance of your fathers, but as though it were now given to you as a gift. "A land flowing with milk and honey." Rabbi Eliezer says: "milk" is the milk of fruits, "honey" is the honey of dates. Rabbi Akiva says: "milk" is actual milk, and so it says, "on that day the mountains shall drip sweet wine and the hills shall flow with milk" (Joel 4:18); "honey" is the honey of the forests, and so it says, "the people came into the forest, and behold, the honey was flowing" (1 Samuel 14:26). Another interpretation: "flowing with milk and honey" is said here, and "flowing with milk and honey" is said elsewhere (Deuteronomy 26:9); just as there it means the land of five nations, so here it means the land of five nations. Rabbi Yose the Galilean says: one does not bring first fruits from beyond the Jordan, for it is not a land flowing with milk and honey. "And you shall perform this service in this month" (Exodus 13:5). Since it says, "And you shall sacrifice the Passover offering to the LORD your God, from the flock and the herd" (Deuteronomy 16:2), one might think the Passover of later generations may come from the flock or the herd. Scripture therefore says, "And you shall perform this service in this month" — just as the Passover of Egypt came only from the lambs and the goats, so too the Passover of generations comes only from the lambs and the goats. Rabbi Eliezer says: it says "bring a Passover offering in Egypt" and it says "bring a Passover offering for the generations"; just as the Passover of Egypt did not come from the tithe, so too the Passover of generations does not come from the tithe. Rabbi Akiva said to him: my teacher, are we to derive the possible from the impossible? Did they even have tithe in Egypt? Rabbi Eliezer said to him: even though it is impossible, it is still a strong proof. Rabbi Akiva then reversed and changed the favor of the argument: it says "bring a Passover offering in Egypt" and it says "bring a Passover offering for the generations"; just as the Passover of Egypt came only from unconsecrated property, so too the Passover of generations comes only from unconsecrated property. [And the same rule applies to all consecrated things, that they may come only from unconsecrated property. This is what we learned: how do we know that one who says "I take upon myself a thank-offering" may bring it only from unconsecrated property? Because it says, "And you shall sacrifice the Passover offering to the LORD your God, from the flock and the herd" (Deuteronomy 16:2). But surely the Passover comes only from the lambs and the goats! If so, why does it say "from the flock and the herd"? Rather, to compare everything that comes from the flock and the herd to the Passover: just as the Passover, which comes as an obligation, comes only from unconsecrated property, so too anything that comes as an obligation may come only from unconsecrated property.] Furthermore, since it says regarding the Passover of generations, "And you shall cook and eat" (Deuteronomy 16:7), one might think he may boil it and eat it. Scripture therefore says, "And you shall perform this service in this month" — just as the Passover of Egypt was eaten only roasted, so too the Passover of generations is eaten only roasted.

"Seven days you shall eat unleavened bread" (Exodus 13:6). How do you know that if the six days of the festival pass and one did not bring the festival-offering, he is still obligated in the festival-offering for all seven? Scripture says, "Seven days you shall eat unleavened bread, and on the seventh day there shall be a festival to the LORD."

"Unleavened bread shall be eaten the seven days" (Exodus 13:7). When it says "the [seven days]," the word "the" comes to include the fourteenth day, on which one is obligated in unleavened bread. "No leaven shall be seen by you" — you may see it belonging to others. "And no leaven shall be seen by you" — you may see it belonging to the Most High [consecrated leaven]. "And no leaven shall be seen by you" — you may see it belonging to a non-Jewish dealer. Another interpretation: "And no leaven shall be seen by you" — nullify it in your heart. From here you say: one who is going to slaughter his Passover offering or to circumcise his son, and remembers that he has leaven in his house — if he is able to return and remove it and still return to his commandment, let him return; and if not, let him nullify it in his heart, and that is enough for him. "And no leaven shall be seen by you, and no leaven [se'or] shall be seen by you." This is the dispute between the House of Shammai and the House of Hillel: the House of Shammai say leaven-starter [se'or] the size of an olive and leavened bread [chametz] the size of a date; and the House of Hillel say both this and that the size of an olive.

"And you shall tell your child" (Exodus 13:8) — even though he did not ask you. I know this only when one has a son; when a man is by himself, and when he is among others, how do I know he must still tell? Scripture says, "And you shall tell." "Because of this the LORD acted for me when I went out of Egypt" (Exodus 13:8) — "this" applies for all the time that the substance of the Passover offering still exists [while the matzah and bitter herbs lie before you]. "Acted for me" — one might think it was only until the merit of all of them combined; if so, the matter would not be worthy. Scripture therefore says, "because of this" — this teaches that each and every one of Israel was worthy that miracles be performed for his own sake.

"And it shall be a sign for you" (Exodus 13:9) — for you, and not for others. Since it says "on your hand and between your eyes," one might think a man may place the binding-loop of his tefillin on the outside; Scripture therefore says "for you, and not for others." "On your hand and between your eyes." One might think: just as "between your eyes" means four [compartments], so "on your hand" means four. Scripture therefore says "for a sign [singular]" — and not four, not three, not two, but one. Rabbi Judah says: just as there is one sign within, so there is one sign without. Rabbi Yose said: Judah retracted this. And Rabbi Judah concedes regarding one who has two head-tefillin and none for the hand, that he brings leather and covers one of them and makes it into a hand-tefillin. One might think he may place it on the palm of his hand. Scripture says "on your hand and between your eyes": just as "between your eyes" is on the raised part of the head, so "on your hand" is on the raised part of the arm. But you do not know in which place he places it, whether on the right or on the left; Scripture therefore says, "And you shall bind them... and you shall write them" (Deuteronomy 6:8-9): just as writing is with the right hand, so binding is upon [the weaker hand bound by] the right. And since binding is done with the right hand, the tefillin is placed on the left. And so it says, "there too Your hand shall lead me, and Your right hand shall hold me" (Psalms 139:10); and it says, "she put her hand to the tent-peg, and her right hand to the workmen's hammer" (Judges 5:26); and it says, "why do You hold back Your hand, even Your right hand?" (Psalms 74:11). Thus wherever "hand" is stated, you take it to mean the left, unless Scripture specifies the right. Since it says "on your hand and between your eyes," one might think: just as "on your hand" is one sign, so "between your eyes" is one. Scripture therefore says "totafot, totafot, totafot" [spelled in three places, two defectively and one fully] — there are four compartments stated. One might think he places them in four separate places; Scripture says "and for a remembrance between your eyes," teaching that he places them in one place. Rabbi [Judah the Prince] says: in two places it is written "totafot" defectively and in one place "totafot" fully, teaching that he places them in one place. One might think he places them upon his forehead; Scripture says "on your hand and between your eyes": just as "on your hand" is on the raised part of the arm, so on the head it is on the raised part of the head [the hairline]. Rabbi Eliezer ben Yaakov says: it is free to be expounded by a comparison of equal phrasing [gezeira shava]. It says here "between your eyes," and it says elsewhere, "you shall not gash yourselves nor make a bald patch between your eyes for the dead" (Deuteronomy 14:1): just as "between your eyes" there means the place of hair, so "between your eyes" here means the place of hair. "That the Torah of the LORD may be in your mouth" (Exodus 13:9) — to include converts and freed slaves. Another interpretation: "that the Torah of the LORD may be in your mouth" — to exclude women; just as tefillin is a positive commandment bound to a fixed time, from which women are exempt, so women are exempt from every positive commandment bound to a fixed time. "The Torah of the LORD in your mouth" — from that which you may eat with your mouth; from here they said: one writes tefillin only on the hide of a ritually clean animal.

"And you shall keep this statute at its appointed time" (Exodus 13:10). Since it says "and it shall be a sign for you on your hand," I might understand that even minors are included; Scripture says "and you shall keep" — I spoke only of one who has the awareness to keep [guard] it. From here they said: a child who knows how to guard his tefillin is obligated in tefillin. Another interpretation: "and you shall keep this statute at its appointed time." Rabbi Eliezer says: this is the statute of the Passover. Rabbi Akiva says: this is the statute of tefillin. One might think tefillin should be worn at night as by day. It would follow by reasoning: if the mezuzah, which does not apply to seafarers and desert travelers, applies at night as by day, then tefillin, which does apply to seafarers and desert travelers, should surely apply at night as by day. Scripture therefore says "from days [to days]" — excluding nights. One might think tefillin should be worn on festivals and Sabbaths. Scripture says "from days," and not all days. Rabbi Akiva says: tefillin should not be worn on Sabbaths and festivals, for Scripture says "a sign on your hand" — Sabbaths and festivals are excluded, since they are themselves a sign. One might think he need not inspect his tefillin from time to time; from here they said a person must inspect his tefillin once in twelve months. It says here "from days [to days]" and it says elsewhere, "for a full year [days] shall be its right of redemption" (Leviticus 25:29): just as there it is twelve months, so here it is twelve months — the words of the House of Hillel. The House of Shammai say: he need never inspect them. And so Shammai used to say: these are the tefillin of my mother's father. "At its appointed time" — this teaches that one intercalates the year only in the period close to the appointed festival [the spring]. And how do we know that one declares the leap-month only by day, and sanctifies the new moon only by day? Scripture says "from days to days." And how do we know that one fixes the months and intercalates the years only in the Land of Israel? Scripture says "and you shall keep this statute at its appointed time," and adjacent to it, "and it shall be when the LORD brings you in" — from here that one does not intercalate years or fix months outside the Land, but only in the Land of Israel and in the cities of Judah, where the Divine Presence dwells, as it says, "to His dwelling shall you seek" (Deuteronomy 12:5). [And if a court went out near the border of the Land and left none equal to it within the Land, it is permitted to fix months and intercalate years outside the Land; but if it became known that a sage equal to it had arisen in the Land of Israel, and all the more so one greater than it, then it is forbidden to intercalate or fix outside the Land.]

"And it shall be when [the LORD brings you]" (Exodus 13:11). "It shall be" always signals something immediate. "When the LORD brings you": perform the commandment stated in this matter, for as its reward you will enter the land. "To the land of the Canaanite": Was it then the land of the Canaanite alone? Was it not the land of five peoples? Rather, this teaches that Canaan was the father of them all, as it says, "And Canaan begot Sidon his firstborn, and Heth" (Genesis 10:15). "Which He swore to you and to your fathers": all of it through your merit and the merit of your fathers. "And He gives it to you": let it not be in your eyes as the inheritance of your fathers, but rather as though it were now given to you as a gift.

"And you shall set apart every firstling of the womb to the LORD" (Exodus 13:12). In three places the firstborn were sanctified: in the land of Egypt, in the wilderness, and at their entry into the land. In the land of Egypt, "Sanctify to Me every firstborn" (Exodus 13:2); in the wilderness, "For every firstborn is Mine" (Numbers 3:13); and at their entry into the land, "And you shall set apart every firstling of the womb to the LORD." One might think I have a firstling among animals only when it is a fully formed offspring. From where do we learn the sign of an animal's offspring? In a small animal, a discharge; in a large animal, an afterbirth; and in a woman, a sac and the afterbirth of a beast that drops its young, anything that the animal expels. "And you shall set apart every firstling of the womb to the LORD": this excludes one born through the side [by Caesarean]. "The males": this excludes the case of doubtful or double sex [tumtum and androgynous]. "Shall be the LORD's": this excludes a female. Ben Azzai says: "setting apart" is stated here and "setting apart" is stated regarding the tithe. Just as in the "setting apart" stated regarding the tithe sanctity takes hold upon it even if it bears a permanent blemish, so too in the "setting apart" stated here sanctity takes hold upon it even if it bears a permanent blemish. Rabbi Shimon says: one that is not yet of valid age enters the pen and is treated like a firstborn. Just as we find with the firstborn that it is sanctified before its proper time, even though it is offered only in its time, so too this is sanctified before its time, even though it is offered only in its time. Rabbi Yehoshua ben Korhah says: "every firstling of the womb is Mine" (Exodus 34:19) is a general statement. One might think this includes the firstling of others; therefore Scripture says "your cattle." One might think it includes a female; therefore Scripture says "male." One might think it includes the firstling of a beast or the firstling of an ox. This is a general statement that requires its specification.

"And every firstling of a donkey" (Exodus 13:13): and not the firstling of a camel, nor the firstling of a horse. From here they said: a female donkey that had not previously given birth and bore something resembling a camel or a horse, and likewise a female camel that had not previously given birth and bore something resembling a camel or a donkey, is exempt from the law of the firstborn, as it says "firstling of a donkey, firstling of a donkey" twice, [teaching] that the one giving birth and the one born must both be a donkey. Rabbi Meir says: it states, "But the firstling of an ox" (Numbers 18:17) as a general rule. The firstling of an ox is one born an ox; the firstling of a sheep is one born a sheep; the firstling of a goat is one born a goat. One might think this applies even if it bears only some of the signs resembling its mother; therefore Scripture says "but [only]." "You shall redeem": immediately; "you shall redeem" with anything of value. Rabbi Yose son of Rabbi Yehudah says: not less than the weight [of a fixed amount]. "With a lamb": I might hear this to mean a living lamb or a slaughtered lamb. You reason: "lamb" is stated here and "lamb" is stated elsewhere; just as the "lamb" stated elsewhere is a living lamb and not a slaughtered one, so the "lamb" stated here is a living lamb and not a slaughtered one. "With a lamb": and not with a slaughtered one, nor with a torn one, nor with a crossbred animal, nor with a koy [an animal of doubtful species]. One might think that if he redeemed it while still in its mother's womb it is redeemed; therefore Scripture says, "And if you do not redeem it, then you shall break its neck" (Exodus 13:13). That which is subject to having its neck broken is subject to redemption; that which is not subject to having its neck broken is not subject to redemption. One might think that if he redeemed it after death it is redeemed; therefore Scripture says, "And if you do not redeem it, then you shall break its neck": that which is subject to redemption is subject to having its neck broken, and that which is not subject to redemption is not subject to having its neck broken. "You shall break its neck": "breaking the neck" is stated here and "breaking the neck" is stated elsewhere (Deuteronomy 21:4); just as the "breaking the neck" stated elsewhere is done with a cleaver from behind, and it is buried, and benefit from it is forbidden, so the "breaking the neck" stated here is done with a cleaver from behind, and it is buried, and benefit from it is forbidden. "And every firstborn of man among your sons you shall redeem": why do I need this, when it already says, "And every firstborn of my sons I redeem" (Exodus 13:15)? He is to redeem himself and to redeem his son; he takes precedence. "My sons I redeem," even after death.

"And it shall be when your son asks you" (Exodus 13:14): from his asking and from his speech you come to know what is on his mind. "And you shall say to him": that you should not be ashamed to tell him. Rather, the very matter of which you are ashamed, anticipate it and say it [first].

"And it came to pass when Pharaoh stubbornly refused to let us go" (Exodus 13:15). From where do you say that when the Egyptians grew soft, Pharaoh grew hard? Scripture says, "And I will harden Pharaoh's heart" (Exodus 7:3). When Pharaoh grew soft, the Egyptians grew hard, as it says, "And I will harden the heart of Egypt." When both these and those grew soft, the Omnipresent strengthened their hearts, as it says, "For I have hardened his heart and the heart of his servants" (Exodus 10:1). "Therefore I sacrifice to the LORD all that opens the womb, the males, and every firstborn of my sons I redeem": what does this teach? From where do you say that if a man marries five virgin wives and they bear him five sons, he is obligated to redeem them all? Scripture says, "And every firstborn of my sons I redeem."

"And it shall be for a sign upon your hand" (Exodus 13:16). From here they said: the tefillin of the hand and of the head do not hold each other back; if a person has only one of them, he puts it on. And from where do we learn that when one puts on the tefillin, he puts on only that of the hand first? Scripture says, "And it shall be for a sign upon your hand" [first]. And from where do we learn that when one removes them, he removes only that of the head first? Scripture says, "and for frontlets between your eyes": as long as they are between your eyes, let there be two of them. "For by strength of hand the LORD brought us out from Egypt": this teaches that the tefillin were stated as a remembrance of the going out from Egypt.

"And it came to pass when Pharaoh sent the people away" (Exodus 13:17): "sending away" means only escorting, as it says, "And Abraham went with them to send them off" (Genesis 18:16), and it says, "And Isaac sent them away, and they departed from him in peace" (Genesis 26:31). The mouth that said [the harsh decree later earned reward], and because of this, "You shall not abhor an Egyptian" (Deuteronomy 23:8). Another interpretation: "when Pharaoh sent the people away." Rabbi Nehorai says: it was a release for Pharaoh, for had he not pursued them, Scripture would have credited him as though he had sent them off. But because he pursued them, the Omnipresent rolled upon him the former and the latter punishments, as it says, "that the watered be swept away with the dry" (Deuteronomy 29:18). "And God did not lead them": "leading" means only guiding, as it says, "You led Your people like a flock" (Psalms 77:21). "By way of the land of the Philistines, for it was near": near was the day of the giving of the Torah, on which Israel would stand before Mount Sinai. Another interpretation: "for it was near" — near was the oath that our father Abraham swore to Abimelech, "swear to me here by God that you will not deal falsely with me, nor with my son, nor with my grandson" (Genesis 21:23). Another interpretation: near was the war of the Philistines with the children of Ephraim, as it says, "And the sons of Ephraim: Shutelah, and Bered his son... and the men of Gath who were born in the land killed them, for they had gone down to take their cattle, and Ephraim their father mourned many days" (1 Chronicles 7:20-22). Of them David said, "The children of Ephraim, armed bowmen, turned back on the day of battle" (Psalms 78:9). And why? Because they erred in the reckoning and went out before the appointed end, thirty years too soon, and they fled from Egypt and fell. Is this not a matter of inference from minor to major? If, regarding the end of our ancestors' bondage, which was explicit, they erred in its reckoning and went out early and stumbled, then regarding the end about which it is written, "for the words are shut up and sealed until the time of the end" (Daniel 12:9), how much more will those who calculate it err. From here they said: may the spirit of those who calculate the ends expire; rather, let one wait and trust, and in the end the good will come. Another interpretation: "for it was near" — near was the punishment of Egypt and of Pharaoh to come upon them. Another interpretation: near was the time for the Canaanites to be requited for their sin, as it is written, "and in the fourth generation they shall return here" (Genesis 15:16), and they were still only at the third generation. Another interpretation: "for it was near" — is this not a matter of inference? If, when He led them around by a far way, they said, "Let us appoint a leader and return to Egypt" (Numbers 14:4), how much more so had He brought them by the short way. "For God said, lest the people change their minds." The Holy One, blessed be He, said: if I bring them in by the short way, they will at once seize hold of fields and vineyards and neglect the Torah. Rather, I will lead them around through the wilderness forty years, and they will eat the manna and drink the water of the well, and the Torah will settle into their bodies. From here Rabbi Shimon ben Yochai used to say: the Torah was given to be expounded only to those who eat the manna; second to them are those who eat the heave-offering. Another interpretation: when the Canaanites heard that Israel was entering the land, they rose and burned the crops, cut down the plantings, demolished the buildings, and stopped up the springs. The Holy One, blessed be He, said: I promised their fathers that I would bring them into a land full of every good thing, "houses full of all good things which you did not fill" (Deuteronomy 6:11). I will hold them back in the wilderness until the Canaanites rise and repair what they ruined. "Lest they see war": this is the war of Amalek, as it says, "And the Amalekite and the Canaanite who dwelt on that hill came down" (Numbers 14:45). Another interpretation: this is the war of the children of Ephraim who went out before the appointed end. "And they return to Egypt": so that they would not see the bones of their brothers, the children of Ephraim, and turn back.

"And God led the people around" (Exodus 13:18): He set them down in places from which they could not turn back, neither before them nor behind them. "By way of the wilderness, the Sea of Reeds." Rabbi Eliezer says: "the way" — in order to wear them out, as it says, "He weakened my strength on the way" (Psalms 102:24). "The wilderness" — in order to refine them, as it says, "who led you through the great and terrible wilderness, with serpent, fiery serpent, and scorpion, and thirsty ground where there was no water" (Deuteronomy 8:15). "The Sea of Reeds" — in order to test them, as it says, "and they rebelled at the sea, at the Sea of Reeds" (Psalms 106:7). Rabbi Yehoshua says: "the way" — in order to give them the Torah, as it says, "in all the way that the LORD your God commanded you, you shall walk" (Deuteronomy 5:30), and it says, "and the way of life is the reproof of discipline" (Proverbs 6:23). "The wilderness" — in order to feed them the manna, as it says, "who fed you manna in the wilderness" (Deuteronomy 8:16). "The Sea of Reeds" — to perform for them miracles and mighty deeds, as it says, "awesome things at the Sea of Reeds" (Psalms 106:22), and it says, "and He rebuked the Sea of Reeds and it dried up" (Psalms 106:9). "And armed [chamushim]": "chamushim" means only armed, as it says, "And the children of Gad and the children of Reuben and half the tribe of Manasseh passed over armed before their brothers" (Joshua 4:12). This teaches that they went up equipped with five kinds of weapons: bow, sword, shield, spear, and lance. Another interpretation: "chamushim" — some of them went up in the fourth generation and some in the fifth. Another interpretation: "chamushim" — they went up, teaching that converts and slaves went up with them, five times as many as themselves. Another interpretation: "chamushim" — they went up, but one in five did not go up with them. Another interpretation: they say one in fifty. And some say one in five hundred. Rabbi Nehorai says: by the Temple service, not even one in five thousand, and so it says, "I made you as numerous as the plants of the field" (Ezekiel 16:7). And when did they die? In the days of the darkness, when the Egyptians were steeped in darkness and Israel buried their dead, and they gave thanks and praise to the Name that their enemies did not see them and rejoice in their downfall.

"And Moses took the bones of Joseph with him" (Exodus 13:19). Come and see how beloved the commandments were to Moses our teacher: all Israel were busy with the spoil of Egypt, while Moses was busy with a commandment. And of him it is said, "The wise in heart will take commandments" (Proverbs 10:8). And from where did Moses our teacher know where Joseph was buried? They said: Serach the daughter of Asher remained from that generation. Moses went to her and said, "Where is Joseph buried?" She said to him, "The Egyptians made a metal coffin for him and set it in the Nile river so that its waters would be blessed." Moses went and stood on the bank of the Nile and said, "Joseph, Joseph, the time has come that the Holy One, blessed be He, swore to Israel to redeem them, and the time has come for the oath that you made Israel swear. Now, listen, for Israel are detained because of you. If you reveal yourself, well and good; and if not, we are clear of your oath." Immediately Joseph's coffin floated up. Rabbi Nathan says: Joseph was buried in the mausoleum of the kings. Moses went and stood over the mausoleum of the kings and said, "Joseph, Joseph!" Immediately Joseph's coffin shook. Moses went and took it and brought it with him. Therefore it is said, "And Moses took the bones of Joseph with him." What is "with him"? Within the camp of the Levites. From here they said: one defiled by a corpse is permitted to enter the Temple Mount, and even the corpse itself, as it is said, "And Moses took the bones of Joseph with him" [meaning] with him within the camp of the Levites. All those forty years that Israel were walking in the wilderness, the Ark of the Divine Presence and Joseph's coffin traveled side by side. Passersby would say, "What is the nature of these two arks?" They would answer them, "One is of the Divine Presence and one is of a dead man." "And is it possible for a dead man to travel with the Divine Presence?" They said, "This one fulfilled what is written in that one." On the tablets is written, "I am the LORD your God" (Exodus 20:2), and of Joseph it is written, "Am I in the place of God?" (Genesis 50:19). On this one is written, "You shall have no other gods" (Exodus 20:3), and of Joseph it is written, "I fear God" (Genesis 42:18). On this one is written, "You shall not take up the name in vain" (Exodus 20:7), and of Joseph it is written, "By the life of Pharaoh, you shall not leave from here" (Genesis 42:15). On this one is written, "Remember the Sabbath day" (Exodus 20:8), and of Joseph it is written, "And slaughter an animal and prepare it" (Genesis 43:16), and "prepare" means only for the need of the Sabbath. On this one is written, "Honor [your father]" (Exodus 20:12), and of Joseph it is written, "And Joseph sustained his father" (Genesis 47:12). On this one is written, "You shall not murder" (Exodus 20:13), and of Joseph it is written, "How can I do this great evil and sin against God?" (Genesis 39:9). He said to her: it is not enough that I should be counted with adulterers, but also with murderers? On this one is written, "You shall not commit adultery" (Exodus 20:13), and of Joseph it is written, "And he did not listen to her, to lie beside her or to be with her" (Genesis 39:10). On this one is written, "You shall not steal" (Exodus 20:14), and of Joseph it is written, "And Joseph gathered up all the money, and Joseph brought the money into Pharaoh's house" (Genesis 47:14). On this one is written, "You shall not bear false witness" (Exodus 20:14), and of Joseph it is written, "And Joseph brought their bad report" (Genesis 37:2). It is not written "Joseph took out a report" but rather "brought." On this one is written, "You shall not covet" (Exodus 20:16), and of Joseph it is written, "But he refused, and said to his master's wife" (Genesis 39:5). "For he had firmly sworn the children of Israel." Rabbi Nathan says: why did he make his brothers swear and not make his own sons swear? He said: if I make my sons swear, the Egyptians will not allow them to bring me up; they will say, "Their father brought up his father." But they will say to them, "Your father was a king." Therefore he did not make his sons swear. "He firmly swore [hashbea hishbia]": he made them swear, and their sons their sons. "Surely visiting [pakod yifkod]": two visitations, one in Tishrei and one in Nisan. In Tishrei they ceased from the labor, and in Nisan they were redeemed. Another interpretation: "surely visiting": He visited in Egypt, He will visit at the sea; He visited in the wilderness, He will visit at the brooks of Arnon; He visited in this world, He will visit in the world to come. "And you shall bring up my bones." He said to them: I, who am a king, brought up my father whole, but you, bring me up even as bones. And when you bring me up, bury me anywhere you wish, for I have received a tradition that I do not enter the burial place of my fathers, for none enter the grave of the fathers except three fathers and three mothers, as it is said, "There they buried Abraham" (Genesis 49:31), and it says, "In my grave which I have dug for myself" (Genesis 50:5). "And you shall bring up my bones." I might hear immediately; the verse therefore teaches, "with you." Rabbi Shimon ben Elazar says: from where do we learn that the bones of all the tribes went up with him? The verse teaches, "And you shall bring up my bones"—from this, "with you." I might think that had Moses not occupied himself with him, Israel would not have occupied themselves with him; the verse therefore teaches, "And the bones of Joseph, which the children of Israel brought up from Egypt, they buried in Shechem" (Joshua 24:32). This teaches that it was in their hearts to bring him up, but once Israel saw that Moses was occupying himself with him, they said, "Leave it to him; his honor is greater with the great than with the small." I might think that had Moses and Israel not occupied themselves with him, his sons would not have occupied themselves with him; the verse therefore teaches, "And they became the inheritance of the sons of Joseph" (Joshua 24:32). But once his sons saw that Moses and Israel were occupying themselves with him, they said, "Leave it to him; his honor is greater with the many than with the few."

"And they journeyed from Succoth" (Exodus 13:20). Rabbi Akiva says: "Succoth" means nothing other than the clouds of glory, as it is said, "For over all the glory shall be a canopy" (Isaiah 4:5). And likewise in the time to come, "And a booth shall be for shade by day from the heat" (Isaiah 4:6). Another interpretation: "And they journeyed from Succoth"—Israel made three journeys before they reached the sea.

"And the LORD went before them by day in a pillar of cloud" (Exodus 13:21). This teaches that seven clouds of glory were with Israel. "By day in a pillar of cloud"—here is one. "And Your cloud stands over them" (Numbers 14:14)—here are two. "And in a pillar of cloud You go before them by day" (Numbers 14:14)—here are three. "And when the cloud lingered" (Numbers 9:19)—here are four. "And when the cloud was taken up" (Exodus 40:36)—here are five. "And if the cloud was not taken up" (Exodus 40:37)—here are six. "For the cloud of the LORD was upon the Tabernacle by day" (Exodus 40:38)—here are seven. Four from the four directions, one from above, one from below, and one that went ahead of them, preparing the roads for them: raising the low places and lowering the high ones, making for them a level path. As it is said, "Every valley shall be lifted up, and every mountain and hill made low, and the crooked shall become level, and the rough places a plain" (Isaiah 40:4). And it says, "And there shall be a highway for the remnant of His people who remain from Assyria, as there was for Israel on the day they came up from the land of Egypt" (Isaiah 11:16). This comes to teach, and turns out to be taught: just as in the time to come every valley shall be lifted up and every mountain and hill made low, so it was for them when they came up from the land of Egypt. Another interpretation: "And the LORD went before them." Rabbi Yose the Galilean says: were it not written in Scripture, it would be impossible to say it—like a father who carries a lamp before his son, and like a master who carries a lamp before his servant. Another interpretation: "And the LORD went before them." By the measure that a person acts, so it is measured back to him. Abraham escorted the ministering angels, as it is written, "And Abraham went with them to send them off" (Genesis 18:16); therefore the Holy One, blessed be He, escorted his children forty years in the wilderness. "To go by day and night." The verse compares their traveling by day to their traveling by night: just as in their traveling by day they lacked no light, so in their traveling by night they lacked no light; and just as in their traveling by night they would not hunger nor thirst, nor would scorching heat or sun strike them, so in their traveling by day they would not hunger nor thirst, nor would scorching heat or sun strike them.

"The pillar of cloud by day and the pillar of fire by night did not depart" (Exodus 13:22). Scripture tells that while the pillar of cloud was still standing, the pillar of fire would begin to rise; while the pillar of fire was still standing, the pillar of cloud would shine forth. Another interpretation: "The pillar of cloud by day did not depart"—the light of the sun did not nullify it. "And the pillar of fire by night"—the light of the moon did not nullify it. Another interpretation: "did not depart"—even though they were rebellious, even though they provoked, even though they blasphemed. Another interpretation: "did not depart"—even though they recoiled backward twelve mil. Another interpretation: "did not depart." And who needed the pillar of cloud, and who needed the pillar of fire? Rather, it was to make a distinction for the men and women with discharges, for the menstruant women, and for those who had given birth who were among them. Rabbi Meir says: behold, it says of Abraham, "And he stood over them under the tree, and they ate" (Genesis 18:8); therefore the Holy One, blessed be He, set seven clouds of glory before them in advance.

"And the LORD spoke to Moses, saying, Speak to the children of Israel" (Exodus 14:1-2). Rabbi Shimon ben Yochai says: every place where it is said "saying" and "you shall say to them," this is for the generations; and every place where it is not said "saying" and "you shall say to them," this is for the moment only. Rabbi says: even in a place where "saying" and "you shall say to them" is not stated, this is for the generations, except in three places.

"And they turned back and encamped before Pi-Hahiroth" (Exodus 14:2). "Hiroth" means nothing other than the place of the freedom of the Egyptians—the place of their idle resort, the place of their idolatry. Formerly it was called Pithom, as it is said, "Pithom and Raamses" (Exodus 1:11); it came to be called Pi-Hahiroth because they would set their worshippers free there. They said: these "hiroth" were not chipped away but enclosed; they were not sloped but sheer like fortress walls; they were not round but square. They had eyes, and they were open. They were not the work of flesh and blood but the work of Heaven. They were shaped like a male and a female—these are the words of Rabbi Eliezer. Rabbi Joshua says: "hiroth" was on one side and a tower on the other, the sea before them and the Egyptians behind them. Another interpretation: "And they turned back and encamped before Pi-Hahiroth." Moses said to them, "Return backward." Once they sounded the horn to turn back, the ones lacking faith among them began tearing at their hair and rending their garments. Moses said to them, "From the mouth of the Holy One it was said to me that you are free men." "Between Migdol and the sea." There was the greatness of Egypt and there was their glory, and there Joseph gathered all the money, as it is said, "And Joseph brought the money into Pharaoh's house" (Genesis 47:14). "Before Baal-Zephon." Baal-Zephon was left to them out of the "hiroth" idols in order to lure the heart of the Egyptians, and of it is said, "He makes nations great and destroys them" (Job 12:23). "Opposite it you shall encamp by the sea." Scripture tells that at Migdol there were crowds equal to all who came out of Egypt. Another interpretation: "Opposite it you shall encamp by the sea"—in order to lure the heart of the Egyptians.

"And Pharaoh will say of the children of Israel, They are confounded in the land" (Exodus 14:3). "Confounded [nevuchim]" means nothing other than bewildered, as it is said, "How the beast groans! The herds of cattle are confounded" (Joel 1:18). Another interpretation: "confounded" means nothing other than thrown into confusion, as it is said, "And the city of Shushan was confounded" (Esther 3:15). Another interpretation: "confounded." Pharaoh said, "Moses has led them astray and does not know where he is leading them"; "Nevo" refers to Moses, as it is said, "Go up this mountain of the Abarim, Mount Nebo" (Deuteronomy 32:49). Another interpretation: "confounded." Pharaoh said and did not know what he was saying—that Israel were destined to weep [yivku] in the wilderness, as it is said, "And all the congregation lifted up their voice, and the people wept that night" (Numbers 14:1). "The wilderness has shut them in." Pharaoh said and did not know what he was saying—that Israel were destined to fall in the wilderness, as it is said, "In this wilderness your carcasses shall fall" (Numbers 14:29). Another interpretation: "The wilderness has shut them in." Pharaoh said, "Baal-Zephon has gathered wild beasts against them, and they will not let them pass." And so it was: once Israel saw the sea shutting them in and the enemy pursuing, they lifted their eyes to the wilderness, and the Holy One, blessed be He, gathered wild beasts against them, and they would not let them pass, as it is said, "The wilderness has shut them in." "Shutting in" means nothing other than a wild beast, as it is said, "My God sent His angel and shut the mouths of the lions" (Daniel 6:23).

"And I will harden Pharaoh's heart, and he will pursue them" (Exodus 14:4)—for his heart was divided whether to pursue or not to pursue. "And I will be glorified through Pharaoh and through all his host." Pharaoh began with the transgression first; from him the punishment began. Likewise you say: "And He blotted out every living thing, from man to beast" (Genesis 7:23)—the one who began with the transgression first, from him the punishment began. Likewise: "And the men who were at the entrance of the house they struck with blindness" (Genesis 19:11)—the one who began with the transgression first, from him the punishment began. Likewise you say: "For we are about to destroy this place" (Genesis 19:13)—the one who began with the transgression first, from him the punishment began. Likewise you say: "And her belly shall swell and her thigh shall fall" (Numbers 5:27), and the rest of the body was not spared—rather, the one who began with the transgression first, from it the punishment began. Here too it says, "And I will be glorified through Pharaoh and through all his host"—Pharaoh began with the transgression first, from him the punishment began. And are these things not a matter of inference from minor to major? Which measure is greater, the measure of good or the measure of punishment? You must say the measure of good is greater. And if with the measure of punishment, which is the lesser, the one who began with the transgression, from him the punishment began—how much more so with the measure of good, which is the greater, that whoever begins with a commandment first receives his reward first. Another interpretation: "And I will be glorified through Pharaoh." When the Holy One, blessed be He, exacts punishment from the wicked, His name is magnified in the world. And so it says, "And I will set a sign among them, and I will send from them survivors to the nations... that have not heard My fame nor seen My glory; and they shall declare My glory among the nations" (Isaiah 66:19). Likewise you say: "And I will enter into judgment with him with pestilence and with blood... and I will magnify Myself and sanctify Myself and make Myself known in the eyes of many nations" (Ezekiel 38:22-23). Likewise you say: "O LORD, my strength and my stronghold and my refuge in the day of trouble; to You shall nations come from the ends of the earth and say, Surely our fathers inherited lies" (Jeremiah 16:19). Likewise you say: "Thus says the LORD, The labor of Egypt and the merchandise of Cush... shall come over to you and shall be yours... and they shall bow down to you and pray to you, saying, Surely God is in you, and there is no other, no God besides Him" (Isaiah 45:14). Likewise you say: "And saviors shall go up on Mount Zion to judge the mountain of Esau, and the kingdom shall be the LORD's" (Obadiah 1:21). And it says, "The LORD is king forever and ever; the nations have perished from His land" (Psalms 10:16). And it says, "Let sinners cease from the earth, and let the wicked be no more; bless the LORD, O my soul, Hallelujah" (Psalms 104:35). And it says, "The LORD watches over the strangers, He upholds the orphan and the widow, but the way of the wicked He brings to ruin" (Psalms 146:9), and what does it say? "The LORD shall reign forever, your God, O Zion, to all generations, Hallelujah." "And the Egyptians shall know that I am the LORD." Formerly they did not know the LORD; now, "And the Egyptians shall know that I am the LORD." "And they did so." This is to make known the praise of Israel, that they did not say to Moses, "How can we turn back, lest we break the heart of the little ones who are with us?" Rather, they believed and went after Moses. Another interpretation: "And they did so." They said, "Whether willing or unwilling, we have nothing but the words of the son of Amram."