Shemot Rabbah Reader

“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?30All the rest died in the three days of pitch darkness during the plague of darkness. 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,31Of the six hundred thousand men who left Egypt, only Caleb and Joshua entered the land of Israel. so too, in Egypt, only two of six hundred thousand remained of them. “Behold, the people of the land are now many.”32They are many now, but ultimately they will be far fewer.

“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.33See Shemot Rabba 1:12. “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.34Had the reference been to indolence, it should have said mitrapim.

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.35The Israelites and the cities they were building, Pitom and Raamses, were in Goshen. Why then did they scatter throughout the land? It was to search for Moses.

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.”36This was so the Egyptians would also be deserving of punishment. “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.37When the Israelites did not fill their quotas of bricks, the Egyptians would take Israelite children and insert them into the buildings instead of bricks (see Shemot Rabba 2:5).

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”?38In the Hebrew this is formulated with a double usage of the term rescue – vehatzel lo hitzalta. 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 yarbe1The letter yod in this form indicates the future tense.

Solomon was confident that he would not stray, and thus thought the future “so that his heart will not stray” did not apply to him. 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 Sarah2Sarai is spelled sin, resh, yod. God replaced the letter yod at the end of her name with the letter heh, rendering it Sarah. is her name” (Genesis 17:15).

Where did it [the letter yod] return? “Moses called Hoshea bin Nun, Joshua” (Numbers 13:16).3The change from Hoshea to Joshua is made with the addition of the letter yod at the beginning of the name, so that it is spelled yod, heh, vav, shin, ayin. Solomon, who considered negating a letter from the Torah, what is written about him? “The words of Agur ben Yakeh”4The book of Proverbs is attributed to Solomon. (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.5My numerous wives will not cause my heart to stray. 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]”6The heavenly entourage (the watchers and the holy ones) are informed by God of His decrees concerning the kingdom 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]7Elohim is the divine name that represents the attribute of justice. 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).”8Y-H-V-H, pronounced Adonai, is the divine name that represents the attribute of mercy.

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).9Moses was impertinent to God due to the instigation of Datan and Aviram, who are here identified as the speakers in Exodus 5:21.

The Holy One blessed be He said to him: ‘I had it written about you that you are humble,10A reference to Numbers 12:3: “The man Moses was very humble, more that any person on the earth.” 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”11The verse concludes with praise of patience and the following verse counsels one to not be hasty in losing one’s temper. (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].”12See notes in the previous paragraph about the names of God representing the attributes of justice and mercy. 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.13An expression of loss over the deceased. 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.14See Shemot Rabba 1:12.

The four decrees are: 1) Hard labor to build the storehouse cities, 2) Killing the newborn males, 3) Casting the newborn sons into the Nile, 4) Withholding straw from brick production. 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). 15Perhaps Moses is saying to God that only if he approaches Pharaoh forcefully [dabar] will it work, in accordance with the parable. Or perhaps the parable is a response to Moses’s statement that Pharaoh will not listen to his speech. In any case, speech is irrelevant since Pharaoh will permit the people to go only after he is broken with plagues.

“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,1This is a reference to Gehenna. 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).2The reference is to God who is the Teacher [moreh] of all creatures. 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).3This represents the grave and the two paths emanating from it, the Garden of Eden and Gehenna.

“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.”4Some commentaries note that the midrash cites these verses without saying anything about them, and suggest that this text may be entirely unnecessary and a scribal error (Etz Yosef).

Others suggest that the midrash means to imply that the genealogies mentioned until this point (Exodus 6:14–25) are detailed merely in order to provide context for Moses and Aaron, who served as messengers of God (Midrash HaMevo’ar).

“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).1This verse refers to the messianic king.

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).2The implication is that the other animals will force themselves upon this animal, i.e., Nebuchadnezzar.

Nevertheless, “a man’s heart was given to it” (Daniel 7:4),3Even when Nebuchadnezzar was in that state, he was still able to appreciate that all of this was from God to subdue him. 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).4The verse concludes: “I blessed the Most High, and I praised and honored Him who lives forever; for His dominion is an everlasting dominion, and His kingdom from generation to generation.”

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,5A reference to the verse: “They exposed her nakedness…she became a byword among women, for judgments [shefutim] were executed upon her” (Ezekiel 23:10). 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’6When God said to Moses: “I have set you as god to Pharaoh,” He was saying: Go exact retribution [hipara] 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.7This is an acronym of the initials of the plagues: Blood [dam], frogs [tzefarde’a], lice [kinnim] – detzakh; wild beasts [arov], pestilence [dever], boils [shekhin] – adash; hail [barad], locusts [arbeh], darkness [ḥoshekh], firstborn [bekhorot] – 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 amora8After the lecturer stated an excerpt of the lecture that was heard only by the amora, the amora would repeat it in loud voice and occasionally elaborate upon it for the benefit of the audience. 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,1That there would never again be a flood. 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.2They took as a sign the fact that their prayer was fluent in their mouths. See Berakhot 34b. 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.3The reference is to the sign that they received before descending into the furnace. 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);4The prophecy in Jeremiah, chap. 46 is stated regarding Egypt. 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.5Like a dry piece of wood, he did nothing.

“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 Mamre6These were two of the head sorcerers. said to Moses: ‘Are you taking straw to Ofriyim?’7This is the agricultural equivalent of taking coals to Newcastle. He said to them: ‘To a city of vegetables take vegetables.’8It is because people go there to purchase 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 treasures9This is based on six Hebrew expressions in the verse: The wealth [osher] of his glorious [kevod] kingdom [malkhuto] and the honor [yekar] of his splendid [tiferet] majesty [gedulato]. 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.10This is derived from the language of the verse: “And Aaron’s staff swallowed their staffs.” 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,11The liver was regarded as the seat of anger; see Berakhot 61b. 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,12Pharaoh honored himself by refusing to humble himself before God. The midrash here is interpreting the word kaved in the sense of kavod, honor. 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).13This is the forewarning that preceded the plague of hail.

“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,14A punishment that fit the crime. 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.15It is because they prevented the Israelite women from immersing to purify themselves from their menstrual blood. Consequently, it was prohibited for them to cohabit with their husbands. “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.’16However, they did not actually find water, as even the water underground had turned to blood.

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.17That is, the water in the vessels did not turn to blood. 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,18This is the kingdom of Edom, the wicked Roman Empire, which is called Tzor because it oppressed [tzar] the Jews. as it is stated: “When the report reaches Egypt, they will tremble at the report of Tzor” (Isaiah 23:5).19It is interpreted homiletically: Just as when they heard the report of Egypt, so too they will tremble when they hear the report of Tzor.

Rabbi Elazar said: Every mention of Tzor in the Bible that is deficient20It is missing the vav. is referring to the wicked kingdom. Every Tzor that is plene21It is written with the vav. is referring to the city of Tyre. Egypt was afflicted with blood; here too, “its streams will be turned into pitch” (Isaiah 34:9).22The prophecy is regarding Edom. “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):1See Vayikra Rabba 22:2; Bemidbar Rabba 18:22.

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,2See Sota 36a. 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]3The term nogef, translated generally “hurts,” means more specifically pushing or shoving. [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).4According to Rabbi Yehoshua ben Levi nogef is in the sense of magefa, meaning plague. “[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,5It did not belong to the Kushites. 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 one6Each member of the king’s party is given a residence according his status, with the higher-ranking officials residing in a more elevated residence. 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”?7Presumably Pharaoh’s residence was not on the top of a hill, which would have made it difficult to enter. Consequently, the term “ascend” seems out of place. 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.8Rather than worship idols; see Daniel, chap. 3.

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.9It would split there into many frogs.

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).10This verse is written in the context of the prohibition to bring a castrated animal as an offering.

“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’;11The Israelites considered this a revolting and humiliating task. therefore, He brought frogs upon them. When they would pour into a cup it would fill with frogs.

“And the frogs [hatzfarde’a]12Both Rabbi Akiva and Rabbi Elazar ben Azarya expound their opinions from the fact that the Hebrew word for frogs is in the singular. 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.13Your expertise is in matters of halakha, including the most intricate topics, but not aggada.

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.14This is in contrast to the wild animals and the locusts, which departed from Egypt (see Exodus 8:27 and 10:19) so that the Egyptians would not benefit from the hides of the animals or be able to eat the locusts.

“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 Egyptian15See Exodus 2:12. will be stricken by you.’

Therefore, they were stricken with these three plagues by means of Aaron.16The first three plagues came from either the water or the dust, both of which had protected Moses in his youth. “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.17If the item is smaller than a barley-bulk, the demons cannot even gather it from a different location.

“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.