Shemot Rabbah Reader

“This is the statute of the paschal offering.” Rabbi Shimon ben Ḥalafta said: When Israel departed from Egypt, the Holy One blessed be He said to Moses: ‘Caution Israel regarding the mitzva of the paschal offering: “no foreigner shall eat of it, but anyone’s servant, bought for silver, you shall circumcise him – [then he shall eat of it].”’ When Israel saw that He disqualified the uncircumcised to partake of the paschal offering, all Israel quickly stood and circumcised all their slaves and children and everyone who would come out with them, as it is stated: “The children of Israel went and did [as the Lord had commanded Moses and Aaron; so they did]” (Exodus 12:50).

It is analogous to a king who made a feast for all those he loved. The king said: ‘If on one of the participants there is no emblem, he may not enter here.’ So, God made a feast for them: “Roasted in fire, with unleavened bread and bitter herbs” (Exodus 12:8), because He redeemed them from their distress. He said to them: ‘If the seal of Abraham is not in your flesh, you may not taste from it.’

Everyone who was born in Egypt was quickly circumcised. About them it is stated: “Gather My pious together to Me; those who make My covenant with an offering” (Psalms 50:5). Our Rabbis said: Israel did not seek to circumcise in Egypt; in fact, they all abolished circumcision in Egypt, except for the tribe of Levi, as it is stated: “And of Levi he said: Your Tumim [wholeheartedness] and Your Urim [lights] (Deuteronomy 33:8).”10The midrash is interpreting the meaning of the names of the Urim and Tumim, which were bequeathed to the tribe of Levi in Moses’s final blessing.

Why? It is because “they observed Your word and kept Your covenant” (Deuteronomy 33:9) in Egypt. The Holy One blessed be He sought to redeem them [Israel] but they had no merit. What did the Holy One blessed be He do?

He called Moses and said: ‘Go and circumcise them.’ Some say that it was Joshua who was there and circumcised them, as it is stated: “And again circumcise the children of Israel, a second time” (Joshua 5:2). Many of them did not accept upon themselves to be circumcised. The Holy One blessed be He said that they [the children of Israel] should perform the paschal offering.

Once Moses performed the paschal offering, the Holy One blessed be He made a decree for the four winds of the world that blow in the Garden of Eden. The winds went from the Garden of Eden and cleaved to that paschal offering, as it is stated: “Awake, north [wind], and come, south [wind]” (Song of Songs 4:16). Its aroma went a distance of forty days [travel]. All of Israel gathered near Moses, they said to him: ‘Please, feed us from your paschal offering,’ because they were famished from the aroma.

The Holy One blessed be He said: ‘If you will not be circumcised you will not eat,’ as it is stated: “The Lord said to Moses and Aaron: This is the statute of the paschal offering…[circumcise him, then he shall eat of it]” (Exodus 12:43–4). Immediately, they submitted and were circumcised, and the blood of the paschal offering and the blood of the circumcision intermingled, and the Holy One blessed be He would pass and take each of them, kiss him and bless him, as it is stated: “And I passed over you, and saw you wallowing in your blood [damayikh],11Damayikh is plural, indicating that there was more than one type of blood. [and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live]” (Ezekiel 16:6); live with the blood of the paschal offering, live with the blood of circumcision.

“No foreigner shall eat of it” – to fulfill what is stated: “He declares His word to Jacob, His statutes and His ordinances unto Israel” (Psalms 147:19). The Holy One blessed be He said to them that they should not intermingle with another nation, and they should not know its secrets, but rather you shall remain by yourselves. In this world, when Israel partook of the paschal offering, they ate it hastily, as it is stated: “So you shall eat it…[and you shall eat it hastily]” (Exodus 12:11), commemorating: “For in haste you departed from the land of Egypt” (Deuteronomy 16:3).

However, in the future: “For you shall not go out hastily, and you shall not go in flight” (Isaiah 52:12). To what is this matter comparable? To a merchant who came to stay at an inn. He stayed there all day, and at night, he arose and took everything that was his and set out on the way.

The innkeeper arose in the morning and began screaming: ‘Look – this merchant arose at night and took everything that was mine and departed!’ That merchant heard and said: ‘What caused me to hear this? It is only because I departed at night. Therefore, I swear that I will no longer depart at night.’

So, Israel prepared themselves at night, to leave early in the morning. The Egyptians arose after they went and said: ‘Let us pursue them, because they took everything that was ours,’ as it is stated: “The Egyptians pursued them” (Exodus 14:9). The Holy One blessed be He said to them: ‘What caused you all this? It is the haste in which you departed.

From now on, “for you shall not go out hastily.”’ In the past, I and My court would go before them, as it is stated: “The Lord went before them by day [in a pillar of cloud, to guide them on the way, and by night in a pillar of fire…]” (Exodus 13:21). However, in the future, it will be I alone, as it is stated: “For the Lord will go before you, and the God of Israel will be your rear guard” (Isaiah 52:12).

“Consecrate to Me every firstborn; the first issue of any womb among the children of Israel, whether man or animal, is Mine” (Exodus 13:2). “Consecrate to Me every firstborn” – Rabbi Natan says: The Holy One blessed be He said to Moses: ‘Just as I made Jacob the firstborn, as it is stated: “Israel is My firstborn son” (Exodus 4:22), so I will make the messianic king the firstborn, as it is stated: “I also will appoint him firstborn” (Psalms 89:28).

So, “consecrate to Me every firstborn.”12The midrash is explaining that the superfluous word “every” teaches that there is another firstborn who will be consecrated in the future – the messiah. Caution Israel, just as I created the world and I said to Israel to remember the Sabbath day to commemorate the act of Creation, as it is stated: “Remember the Sabbath day,” (Exodus 20:8), so you should remember the miracles that I performed on your behalf in Egypt, and remember the day that you departed from there, as it is stated: “Remember this day that you departed from Egypt” (Exodus 13:3).

Why? “Because with strength of hand the Lord took you from Egypt” (ibid.).13The midrash has “took you from Egypt.” The actual verse is “took you from this.” “No leaven shall be seen with you [in all your borders] for seven days” (Deuteronomy 16:4), corresponding to the seven days between the redemption and the splitting of the Red Sea.

Just as initially there were seven days of Creation and just as Shabbat takes place once every seven days, so shall these seven days be observed each and every year, as it is stated: “You shall observe this ordinance at its appointed time from year to year” (Exodus 13:10). It is analogous to a king who married a woman who was overseas.14The marriage took place remotely, while she was still abroad.

Waves reached her [i.e. she encountered a storm] before she came to him. He said to her: ‘Do not remember all the waves that passed over you, but rather, on that day that you were spared from them, remember me and make a celebration every year.’ So with regard to Israel, the Holy One blessed be He appeared to them to redeem them, and some harsh waves passed over them, but He provided salvation for them.

That is why He cautioned them that they should celebrate every year, as it is stated: “Rejoice in the Lord, and be glad, righteous ones” (Psalms 32:11).

Another interpretation: “Consecrate to Me every firstborn” – Rabbi Neḥemya says: The Holy One blessed be He said to Israel: ‘When you come to the land, transfer “the first issue of the womb to Me”’ (Exodus 34:19).15In Exodus 13:11–12 it says: “When the Lord brings you into the land of the Canaanites, as He swore to you and to your forefathers, and He shall give it you, you shall transfer the first issue of the womb to the Lord.”

Could it be that they should not transfer it immediately?16Does the mitzva of the consecration of the firstborn begin only once they enter the Land? The verse states: “You shall transfer the first issue of the womb to the Lord.” The Holy One blessed be He cautioned them [to consecrate the firstborn] immediately because He had spared them in Egypt. “And when your son asks you tomorrow, saying: What is this?

You shall say to him: With strength of hand the Lord brought us out from Egypt, the house of bondage” (Exodus 13:14). “And when your son asks you tomorrow” – inform him of the miracles that were performed on your behalf in Egypt when Pharaoh resisted letting you go, as it is stated: “It was when Pharaoh resisted” (Exodus 13:15). Make it a sign on your hand and on your head, as it is stated: “It will be a sign on your hand, [and as an ornament between your eyes] (Exodus 13:16).

It is analogous to a king who made a great celebration for his daughter who had been taken by enemies. Her father said to her: ‘Make the same celebration that I made for you: A crown on your head, so that you will not forget it.’ So, God performed miracles on Israel’s behalf, and for their sake killed the firstborn of Egypt. He therefore cautioned them regarding the sanctity of the firstborn, who he had killed with His own hands, as it is stated: “The Lord smote every firstborn” (Exodus 12:29). There should be a crown17Phylacteries. on the head of Israel so that they never forget the miracle.

“It was when Pharaoh let the people go, God did not lead them via the land of the Philistines, although is was near, as God said: Lest the people reconsider when they see war and return to Egypt” (Exodus 13:17). “It was when Pharaoh let the people go” – that is what the verse says: “A whip for the horse, and a bridle for the donkey” (Proverbs 26:3). “A whip for the horse,” this is the first Pharaoh, as it is stated: “The Lord afflicted Pharaoh…over the matter of Sarai, Abram’s wife” (Genesis 12:17).

Why does the verse state: “Abram’s wife”? “Two are better than one” (Ecclesiastes 4:9),1Pharaoh was struck due to the merit of both Abraham and Sarah. and it says: “He was good to Abram for her sake” (Genesis 12:16).2This demonstrates that the miracle was due to Abraham’s merit as well as Sarah’s merit. “A bridle for the donkey,” this was Avimelekh. When?

“As the Lord had closed all the wombs of the house of Avimelekh” (Genesis 20:18). He began praising himself and saying: “In the innocence of my heart and the cleanliness of my hands I did this” (Genesis 20:5). [God responded:] “I withheld you from sinning against Me” (Genesis 20:6). To what is this matter comparable? It is comparable to a donkey upon which a person was riding, which saw a baby in the street.

He jumped over it and did not harm it. They began praising the donkey that jumped over the baby and did not harm it. Its owner said to them: ‘By your lives, were it not for me who pulled [it away with] the bridle in its mouth, it would have harmed it.’ Similarly, they said: ‘Avimelekh was upright that he did not draw near to Sarah.’

The Holy One blessed be He said to them: ‘He sought to do so, but I did not allow him to do so, and it was I who pulled him [away], as it is stated: “Lord, do not grant the desires of the wicked” (Psalms 140:9). That is why it says: “A bridle for the donkey.” “A staff for the back of fools” (Proverbs 26:3) – this is Pharaoh and the Egyptians. Since they were devastated with the plagues, they freed Israel against their will, as it is stated: “It was when Pharaoh let [the people] go.” [The story of] Avimelekh, to what is it comparable?

It is to one who entered the king’s palace and took his treasure chest in the dark. He went out and was apprehended. The king said to him: ‘What is in your hand?’ He was afraid.

He said to him: ‘Why are you afraid? Did you take something from the palace?’ He said: ‘No.’ ‘What is this treasure chest? Who gave it to you?’

So, Avimelekh said before God: “Will you also kill a righteous nation?” (Genesis 20:4). [Avimelekh] said to Him: ‘You know that I did not touch her.’ [God] said to him: ‘And what is a man’s wife doing with you? Now send her away, as she is a married woman.’ “Behold, you will die, because of the woman whom you have taken…return the man's wife, as he is a prophet, and he will pray for you (Genesis 20:3,7).

What is “and he will pray for you”? It is analogous to a head of state who sent his slave to the judge [so the judge would] flog him. He began pleading to the judge. The judge said to him: ‘You did nothing to me, let your master say so and I will let you alone.’

So, God said: ‘Abraham entrusted his grievance to Me last night, and I dictated that I “execute justice for the oppressed” (Psalms 146:7) and you oppressed him. If he prays for you I will leave you alone,’ as it is stated: “And he will pray for you and you will live” (Genesis 20:7). “And a bridle for the donkey” – [the story of] Pharaoh, to what is it comparable? It is [comparable] to a certain herdsman who would herd pigs.

He found one sheep and took it among them. Its owner [who was the king,] sent to him and said: ‘Give me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said [to his servants]: ‘Inform me from where he waters his animals.’

They went and informed him, and he sealed the springs. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said: ‘Inform me where he rests his animals.’

They went and informed him, and he destroyed the pens. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said: ‘Inform me where he grazes [his animals].’

They went and informed him, and he burned all the grass that he had. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ He said: ‘Inform me where his son goes to school.’

He went and abducted his son. He said to him: ‘Send me my sheep.’ He said to him: ‘Here is your sheep.’ He was herding [his pigs] and then [the king] incarcerated him with his son.

He said to him: ‘Now your sheep is no longer with me, why are you incarcerating me? What else do I have of yours?’ He said to him: ‘I demand of you everything to which it gave birth, and its shearings all the days that it was in your possession.’ He began screaming and saying: ‘If only I had not given it to you, and people would say [about me:] He stood by his word and did not send it to him, and it was [the king] who sought to kill him.’

So, the king [in the parable] is the King of kings, the Holy One blessed be He, the sheep is Israel, the pig herdsman is Pharaoh. Israel descended to Egypt and [Pharaoh] imposed taxes upon them, as it is stated: “They imposed upon them taskmasters” (Exodus 1:11), and it says: “Every son that is born [you shall cast him into the river]” (Exodus 1:22). The Holy One blessed be He began saying to Moses, to say to Pharaoh: “Let My people go, and they will serve Me” (Exodus 7:16).

He went and said it to him. [Pharaoh] began saying: “Who is the Lord that I should heed His voice?” (Exodus 5:2). Moses began and said to the Holy One blessed be He: ‘He is saying “who is the Lord” and does not wish to let them go.’ [God] said to him: ‘Where does Egypt drink?’ He said to Him: ‘From the Nile.’ He said to him: ‘Transform it into blood.’

He said: ‘I cannot transform it. Is there a person who drinks from a well who throws a stone into it?’ He said to him: ‘Let Aaron go and turn it [into blood].’ Aaron went and struck it and it turned into blood.

Why did Moses not strike it? He said: ‘I was thrown into it and it did not harm me.’ That is why Aaron struck it. The Egyptians began seeking [water] to drink but were unable to find any.

He again said: ‘Let My people go,’ but [Pharaoh] did not wish to do it. [God] said to [Moses]: ‘Where do his animals graze?’ [Moses responded:] ‘In the wilderness.’ He sent hail upon them and broke every tree of theirs and burned everything, as it is stated: “There was hail, and fire flaming…” (Exodus 9:24). Then he sent locusts against them, which ate all the vegetation on the trees, and he took his staff and burned all the animals, as it is stated: “Behold, the hand of the Lord [is upon your livestock… a very severe pestilence]” (Exodus 9:3).

He brought upon him all the plagues, but he did not want to let them go. Then He took his son and incarcerated him, as it is stated: “The Lord smote every firstborn” (Exodus 12:29). At that moment, he said: “Arise and depart” (Exodus 12:31). [Pharaoh] pursued them, and [God] seized him and incarcerated him alongside his son, as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15).

Pharaoh began saying: ‘If only I had not let them go, and [people] would say: See, a man who stood by his word, [for now even though I have] let them go, He is killing me; that is: “A staff for the back of fools.” Why does it say “staff” in their regard? It is because all the first plagues did not affect them until He brought the boils upon them. Once they were afflicted [by boils], they said to each other: ‘This is a harsh plague.’

The expression “staff” means nothing other than boils, as Job says: “Let Him remove His staff from upon me” (Job 9:34).3Job had been struck by boils – see Job 2:7. That is why it is stated: “A staff for the back of fools.” Pharaoh said: ‘My people were stricken and He killed my son and his children are departing.’ Once he let them go, he began crying: ‘Woe, woe [vai vai]’– that is: “It was [vayhi] when Pharaoh let the people go.”

Another matter, “it was when Pharaoh let the people go” – that is what is written: “So said the Lord of hosts: The children of Israel and the children of Judah are oppressed…their Redeemer is mighty, the Lord of hosts is His name” (Jeremiah 50:33–34). To what is this matter analogous? [It is analogous] to a person who had an orchard. Another said to him: ‘Sell me this orchard.’ He sold it to him for a maneh,4One hundred dinar. but the owner of the orchard had not known what was in it.

They said to him: ‘For how much did you sell the orchard?’ He said to them: ‘For a maneh.’ They said to him: ‘It has one hundred maneh of olive trees, one hundred maneh of grapevines, one hundred maneh of pomegranate trees, varieties of spices worth one hundred maneh, and likewise, each and every species worth one hundred maneh.’ They said to him: ‘Did you not know what you were selling, and what was in the orchard?’

“Henna with spikenard plants, spikenard and saffron” (Song of Songs 4:13–14); had the buyer acquired only the springs that were in it, it would have sufficed, as it is stated: “A spring of gardens, a well of spring water, and flowing streams from Lebanon” (Song of Songs 4:15). The seller began regretting [his sale]. So it was with Pharaoh. When he let Israel go, they were of no value to him.

His senior advisers said to him: ‘What have you done? If they had only the loot, that would suffice for them,5Even if only for the objects that they borrowed from the Egyptians (see Exodus 12:35–6), that would be enough for their return to be a national priority. as it is stated: “A mixed multitude, too, ascended with them, [and flocks and herds, even very much cattle]” (Exodus 12:38). Moreover, numerous wealthy people were among them, numerous wise men and numerous artisans, as it is stated: “Your branches are an orchard of pomegranates” (Song of Songs 4:13).6Just as pomegranates are full of seeds, Israel is full of valuable assets.

There were numerous men, women, and children. It is stated: “And all their captors held them, [they refused to let them go]” (Jeremiah 50:33). What is written thereafter? “Their Redeemer is mighty, the Lord of hosts is His name” (Jeremiah 50:34).

At that moment7When his advisors said: “What is this we have done, that we have let Israel go from serving us?” (Exodus 14:5). [Pharaoh] began crying: “Woe, woe [vai vai].” “It was [vayhi] when Pharaoh let [the people] go.”

Another matter, “it was when Pharaoh let the people go” – that is what is written: “He sends His command to earth” (Psalms 147:15). Woe is the wicked, as they are maggots and worms and [will be] eliminated from the world, yet they seek to abrogate the word of the Holy One blessed be He. He said to them: ‘You said: “And I will not let Israel go” (Exodus 5:2), but I said: “Let My people go” (Exodus 5:1) – let us see whose word stands and whose word is void.’

Ultimately, Pharaoh himself arose, went, and fell at the feet of Moses, and said to Israel: “Arise and depart” (Exodus 12:31). The Holy One blessed be He said to him: ‘What then, Pharaoh, did your word stand, or My word?’ That is why it is stated: “He sends His command to earth.” When?

“It was when Pharaoh let the people go.” Did Pharaoh let them go? Bilam said: “God, who took them out of Egypt” (Numbers 24:8), and here it says: “It was when Pharaoh let the people go”? Rather, it teaches that Pharaoh was accompanying them, and saying to them: ‘Pray and beg for mercy for me,’ as it is stated: “Take both your flocks and your herds, as you said, and go; and bless me, too” (Exodus 12:32).

Letting them go [shiluaḥ] stated here means nothing other than accompaniment, as it is stated: “Abraham went with them to see them off [leshalleḥam]” (Genesis 18:16).

Another matter, “it was when Pharaoh let the people go” – the Holy One blessed be He said: ‘I wrote in the Torah: “You shall let the mother go, and take the young for yourself” (Deuteronomy 22:7), and you let the fathers go but you had cast the sons into the Nile. I, too, will cast you into the sea and eliminate you, as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15), but I will take your daughter and I will bequeath her the Garden of Eden.’8Pharaoh’s daughter had saved Moses from the Nile; see Exodus 2:5–6.

Another matter, “it was when Pharaoh let the people go” – that is what is written: “Your branches are an orchard of pomegranates” (Song of Songs 4:13). Rabbi Levi said: This is analogous to one who had a field in which there was a pile of pebbles. He arose and sold it to another. The person who bought it arose and removed the pile from it and found spring water beneath it.

He planted grapevines in rows, planted various spices, planted pomegranate trees, and suspended them on reeds. He constructed a tower and positioned a guard in it. Everyone who passed by it would praise it. The person who sold it passed by it and saw that it was filled with everything good; he said: ‘Woe is me that I sold it that way, woe is me that I divested it in this way.’

So, too, Israel in Egypt was like a pile [gal] of pebbles, as it is stated: “A locked garden is my sister, my bride; a locked fountain [gal], a sealed spring” (Song of Songs 4:12). Once they departed, they became a pomegranate orchard, as it is stated: “Your branches are an orchard of pomegranates.” They became like a grapevine, as it is stated: “He transported a vine from Egypt” (Psalms 80:9). They formed rows [by tribe]: Reuben, Simeon, Levi, Judah, and the rest of them.

He planted various types of spices, as it is stated: “Spikenard and saffron, calamus and cinnamon” (Song of Songs 4:14).” He planted apples in it, as it is stated: “Under the apple tree I awakened you” (Song of Songs 8:5). He suspended it on reeds, these are the branches of the Candelabrum. He found in it spring water, as it is stated: “A spring of gardens, a well of spring water” (Song of Songs 4:15).

He built a tower in it, as it is stated: “And built a tower in its midst, and also hewed out a winepress” (Isaiah 5:2). He situated a guard in it, as it is stated: “The Lord is your keeper; the Lord is your shadow on your right hand” (Psalms 121:5). All the days that people would see Israel, they would praise them. Who was praising them?

The wicked Bilam, as it is stated: “How goodly are your tents, Jacob…like valleys outstretched” (Numbers 24:5–6). Bilam saw them and was astounded. Pharaoh saw them in rows of priests, Levites, and Israelites, and divided into flags. He began screaming and said: ‘Woe is that man9A reference to Pharaoh himself. who let this [great nation] out from his auspices’ – therefore it is stated: “It was [vayhi] when Pharaoh let the people go.”

Another matter, “it was when Pharaoh let the people go” – that is what is written: “Our soul, like a bird, has escaped from the snare of the trappers” (Psalms 124:7). This is analogous to a dove that was sitting in its nest. A wicked serpent saw it and sought to ascend to it. It fled from it to another place. [The serpent] ascended and sat in its nest.

The nest caught fire and the serpent was burned. The bird flew and sat on the roof. When the serpent and the nest were burned, they said to the bird: ‘How long will you fly from place to place?’ It went and found itself a fine, excellent nest and settled in it.

So it was for Israel in Egypt. Pharaoh the serpent was seeking to outsmart them, as it is stated: “Come, let us deal wisely with them” (Exodus 1:10), and he is likened to a serpent, as it is stated: “Prophesy concerning Pharaoh, the great serpent.”10This is a paraphrase of Ezekiel 29:2-3. Israel fled from him, as it is stated: “They will come trembling like a bird from Egypt” (Hosea 11:11). When Israel departed from Egypt, Pharaoh was burned in fire, as it is stated: “You send your wrath, it consumes them like straw” (Exodus 15:7).

Israel settled in a different place, as it is stated: “I have become like a bird alone on the roof” (Psalms 102:8). Then they fled like a bird from place to place, as it is stated: “Like a bird that wanders from its nest, so is a man who wanders from his place” (Proverbs 27:8). When they came to the Land of Israel, they found a nest, as it is stated: “The bird, too, has found a house” (Psalms 84:4).

Likewise, David said: “Until I find a place for the Lord, a dwelling place for the Mighty of Jacob” (Psalms 132:5). That is why it says: “Our soul, like a bird, has escaped.”

Another matter, “it was when Pharaoh let [the people] go” – when Pharaoh let the people go, who shouted woe? It was Pharaoh. It is analogous to a king whose son was going to a certain province. He went and stayed with a certain wealthy person.

The wealthy person received the king’s son generously. When the king heard who had received his son, and in what province he was, he sent a letter to that man and said to him: ‘Send my son [to me.’ He sent this letter] once, twice, three times; he would send all the time, and each and every hour, until he went and took his son himself. That man began shouting because the king’s son left his house.

His neighbors said to him: ‘Why are you screaming?’ He said to them: ‘I was honored when the king’s son was with me, as the king would write a letter to me, and he needed me, and I enjoyed his respect. Now that the king’s son has been taken from me, he does not need me for anything. That is why I am screaming.’

So, too, Pharaoh said: ‘When Israel was with me, the Holy One blessed be He needed me, and I enjoyed His respect. He would send me a letter all the time, and say: “So said the Lord, God of the Hebrews: Let My people go”’ (Exodus 9:1). Pharaoh would hear from Moses: “Let My son go,” but he did not seek to let them go. When the Holy One blessed be He descended to Egypt and took Israel out, as it is stated: “I descended to deliver it from the hand of Egypt” (Exodus 3:8), Pharaoh began screaming: ‘Woe is me that I let Israel go’– therefore, it says: “It was [vayhi] when Pharaoh let [the people] go.”

Another matter, “it was when Pharaoh let [the people] go” – who said woe? Moses said woe. It is analogous to one who became the groomsman for the king’s daughter. He saw in the stars that he would take her out of her father’s house but would not come with her to the groom’s house, to her wedding canopy. He began crying. They said to him: ‘Why are you crying?’ He said to them: ‘I am crying because I exerted myself to take her out, but I am not coming with her to her wedding canopy.’ So, Moses said: ‘I am crying because I exerted myself to take Israel out of Egypt, but I will not enter the Land with them’ – that is why: “It was [vayhi] when Pharaoh let [the people] go.”

Another matter, “it was when Pharaoh let [the people] go” – this is analogous to one who found a bundle of pearls, and he did not know what he had in his possession. He said to a particular [individual] on the road: ‘Would you like to take this bundle that is in my possession?’ He said to him: ‘Why should I take your bundle?’ He said to him: ‘Take it and I will not stand in your way,’ and he took it from him.

When he entered the city, he sat and strung together the large ones separately, the small ones separately, and the medium ones separately. The one who had given him the bundle entered the city and saw that the man who had taken it from him was displaying them outside. A person came to purchase from him and said to him: ‘How much is this small one?’ He said: ‘[Its price is] one million.’ ‘And how much is the large one?’

He said to him: ‘Ten million.’ ‘And how much is the medium one?’ He said to him: ‘Eight million.’ When he saw that, he tore his garments. He said: ‘All this wealth was in my possession and I divested myself of it for nothing.

Woe is that man that he divested himself of it in that way.’ So it was with Pharaoh; the bundle of pearls is Israel, who were under his auspices, as it is stated: “A bundle of myrrh my beloved is to me” (Song of Songs 1:13). He began screaming: “Arise and leave” (Exodus 12:31). Moses began counting them, six hundred thousand besides the tribe of Levi, whom he did not count.

When Pharaoh saw all that population he began screaming ‘woe’ [vai]. That is: “It was [vayhi] when Pharaoh let [the people] go.”

Another matter, “it was when Pharaoh let the people go” – that is what is written: “Say to God: How awesome are your actions. Through the greatness of Your power Your enemies will dwindle before You” (Psalms 66:3). Rabbi Yoḥanan in the name of Rabbi Elazar son of Rabbi Yosei HaGelili says: Say to the good laborer: ‘Well done.’ How [astounding it is that] those who were [set to be] hanged, hang those who [would have] hanged them; those [set to be] executed, execute those who [would have] executed them.

Haman thought to hang Mordekhai and they hanged him and his sons. Pharaoh said: “Every son that is born, you shall cast him into the river” (Exodus 1:22), and he was cast into the sea, as it is stated: “Pharaoh’s chariot and his host He cast into the sea” (Exodus 15:4). That is: “Say to God: How awesome are your actions.” What is: “Through the greatness of Your power Your enemies will dwindle [yekhaḥeshu] before You”?

Rabbi Berekhya said: Their words will render them liars, like the matter that is stated: “And he lies [vekhiḥesh] to his counterpart” (Leviticus 5:21). You find that Nebuchadnezzar said: “And the appearance of the fourth is like a son of gods” (Daniel 3:25).11When Ḥananya, Mishael, and Azarya (known also by their Babylonian names, Shadrakh, Meshakh, and Abednego) were thrown into the fiery furnace, they were able to walk around in the flames without being harmed.

Nebuchadnezzar described seeing them, as well as a fourth being, an angel. What did the Holy One blessed be He do to him? He delivered him to the accusing angel, who began flogging him and saying to him: ‘Evil one from a putrid drop, say what you saw.’ He began saying: “Blessed be the God of Shadrakh, Meshakh, and Abednego, who sent His angel, and delivered His servants” (Daniel 3:28). [Son of gods] is not written but rather “His angel.”

That is: “Through the greatness of Your power Your enemies will dwindle before You.” And Nebuchadnezzar also said: “None can stay His hand [or say to Him: What have you done]” (Daniel 4:32). The Holy One blessed be He said to him: ‘Wicked one from a putrid drop, are you suggesting that I perform injustice against any person?’ [Nebuchadnezzar] then said: “For all His works are truth” (Daniel 4:34).

That is: “Through the greatness of Your power Your enemies will dwindle before You.” Pharaoh, because he said: “Who is the Lord [that I should heed Him…?]” (Exodus 5:2), he then said: “The Lord is righteous” (Exodus 9:27). Because he said: “And I will not let Israel go” (Exodus 5:2), he circled among the entrances of the Israelites and said to them: ‘Go in peace, depart in peace’ – that is: “Through the greatness of Your power Your enemies will dwindle before You.”

“God did not lead them via the land [derekh eretz]” (Exodus 13:17) – he did not conduct himself in the standard manner [kederekh kol haaretz]. What is the standard manner? One who purchases slaves, purchases them so they will bathe him, smear him with oil, clothe him, transport him, and illuminate [the way] before him. But the Holy One blessed be He did not do this with Israel.

Rather, God did not lead them in the standard manner, but He would bathe them, as it is stated: “I bathed you in water” (Ezekiel 16:9). He smeared oil on them, as it is stated: “I smeared them with oil” (Ezekiel 16:9). He clothed them, as it is stated: “I clothed you in embroidery” (Ezekiel 16:10). He transported them, as it is stated: “I bore you on eagles’ wings” (Exodus 19:4).

He illuminated [the way] before them, as it is stated: “The Lord went before them by day…[to give them light]” (Exodus 13:21). That is why it is stated: “God did not lead them via the land [derekh eretz].” “ Philistines.” Why? The tribe of Ephraim had erred and departed from Egypt before the appointed time, and three hundred thousand of them were killed.

Why were they killed? It is because they calculated from the day that Abraham was spoken to [during the Covenant] between the Parts12See Genesis chapter 15. In verses 13-14, Abraham is told that his descendants will be strangers in a foreign land, and will be afflicted for four hundred years, and then will emerge with great wealth. and erred by thirty years, as it is stated: “The children of Ephraim were as archers handling the bow [that turned back on the day of battle; they did not keep the covenant of God]” (Psalms 78:9–10).

Had it not been that they erred, they would not have departed, [for] who would desire to bring out his descendants to be killed, [as seemingly attributed to] Ephraim, as it is stated: “But Ephraim shall bring forth his children to the killer” (Hosea 9:13)? The Philistines killed them, as it is stated: “And the sons of Ephraim…Shutelaḥ… and the people of Gat killed them” (I Chronicles 7:20–21). Their bones were scattered along the way in piles, as it had already been thirty years from when they departed until their brethren departed from Egypt.

The Holy One blessed be He said: ‘Were Israel to see the bones of the Ephraimites scattered on the way, they would return to Egypt.’ To what is this matter comparable? It is to a king who married a woman and sought to go to his province. He sat her in a litter, but did not manage to enter the province until his wife died.

He buried her at the entrance to the province. Then, he married her sister. The king said: ‘I will take her on a circuitous route so that she will not see her sister’s grave and return.’ What did he do?

He took her on a circuitous route from the other side of the province. So too, the Holy One blessed be He said: ‘Let them take a circuitous path so that they will not see the bones of their brethren scattered along the way and return to Egypt.’ What did the Holy One blessed be He do? He took the blood of the Ephraimites and, as it were, dipped His garments in them, as it is stated: “Why is Your garment red?” (Isaiah 63:2).

The Holy One blessed be He said: I will not be consoled [mitnaḥem] until I take the vengeance of the Ephraimites, as it is stated: “God did not lead them [naḥam].”

Another matter, “God did not lead them [naḥam].” Although Pharaoh let them go, the Holy One blessed be He was not mollified. To what is this matter comparable? It is [comparable] to a king whose son was taken captive, and his father went to save him from the highwaymen, and he killed them.

The son was saying to his father: ‘This and that they did to me, this is how they struck me and enslaved me.’ Even though he killed them, he would not be mollified; rather, he would say: ‘This and that they did to my son.’ So the Egyptians did; they enslaved Israel, as it is stated: “They embittered their lives” (Exodus 1:14). The Holy One blessed be He brought ten plagues upon them and redeemed His children.

Nevertheless, He would say: I will not be mollified [mitnaḥem] until I kill all of them, as it is stated: “The Lord overturned Egypt in the midst of the sea” (Exodus 14:27), and it is written: “The horse and its rider He cast into the sea” (Exodus 15:1), and it is written: “Egypt shall be a desolation” (Joel 4:19); that is why it is stated: “…did not lead them [naḥam].”

Another matter, “God did not lead them [naḥam].” From Egypt to the Land of Israel there are eleven journeys.13Which can be conducted in eleven days. Instead, the Holy One blessed be He bore them via the wilderness for forty years, as it is stated: “Eleven days from Ḥorev (Deuteronomy 1:2) and then: “It was in the fortieth year” (Deuteronomy 1:3). That is why it is stated: “God did not lead them [naḥam].”14God did not lead them in as quickly as possible to the Land of Israel and grant them rest [menuḥa] (Midrash HaMevoar).

Alternatively, “God did not lead them [naḥam]” – this is analogous to a king who had children who were taken captive, and some of them died in captivity. The king descended and saved those who remained from them, and there was joy before him because he saved his children, but he would not be consoled [mitnaḥem] over those who died.

Another matter, “God did not lead them [naḥam].” Rabbi Shimon ben Lakish said: This is analogous to a king’s son who was taken captive by barbarians who enslaved him harshly. Sometime later, the king went and rescued his son from them. The king said to his son: ‘My son, I am glad that I recued you from them, but I will not be mollified until I enslave them as they enslaved you.’

So too, when Israel was in Egypt [the Egyptians] enslaved them with mortar and bricks. The Holy One blessed be He revealed Himself to them and saved them. There was joy before Him because He rescued them, [but] He said: ‘I will not be mollified until I drag them into the sea,’ as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15). Rabbi Yehoshua ben Levi said: This is analogous to a king who had twelve sons and ten estates.

The king said: ‘If I give them to my sons, I will cause a quarrel between them. Rather, I will wait until I acquire another two, and then I will distribute them between them.’ So too, the Holy One blessed be He said: ‘If I take them into the Land now, there will not be a portion for [each of] the twelve tribes. Rather, I will delay them in the wilderness until they conquer the east bank of the Jordan, and the Reubenites, and the Gadites, and half the tribe of Manasseh will take it [as their portion], and then I will bring them into the Land.’ That is why it is stated: “God did not lead them.”

Another matter, “God did not lead them [naḥam].” This is analogous to a king who had a son and he sought to bequeath him an inheritance, and he said: ‘If I give it to him now, he is still young and unable to retain it; rather, [I will wait] until my son learns the laws and appreciates their significance, and then I will give it to him.’ So too, the Holy One blessed be He said: ‘If I take Israel into the Land now, they have not yet engaged in the mitzvot, and they do not know the matters of terumot and tithes, Rather, I will give them the Torah and then I will take them into the Land.’

Another matter, “God did not lead them [naḥam].” Why [did God not lead them into the land immediately] via the land of the Philistines? Rabbi Shimon bar Abba said that Rabbi Yoḥanan said: When the Canaanites heard that Israel would be entering the Land, they arose and chopped down the trees that they had.15God did not want to bring Israel into a land barren of trees. Consequently, He delayed them in the wilderness.

When they [the Canaanites] heard that they [the Israelites] were being delayed in the wilderness for forty years, they believed that the wilderness would be their residence. They arose and planted trees and grew them, and then He took them into the Land. Our great rabbi16Rabbi Yehuda HaNasi. says: Because the Holy One blessed be He sought to put the fear of Israel in the idolaters. He delayed them in the wilderness forty years and [directed them on their path and] illuminated [it] for them with a pillar of cloud during the day and a pillar of fire at night.

All the idolaters heard, and trembling beset them, as it is stated: “Terror and dread falls upon them” (Exodus 15:16), and what is written thereafter? “Bring them in and plant them” (Exodus 15:17).

“God led the people around, via the wilderness by the Red Sea, and the children of Israel ascended armed [ḥamushim] from the land of Egypt” (Exodus 13:18). “God led the people around [vayasev].” Like a merchant who purchased a cow as property,17For domestic purposes rather than for slaughter. and his house was near a slaughterhouse. He said: ‘If I take it on the path to my house, it will see the slaughterhouse and the blood and it will flee.

Rather, I will take it on an alternative path.’ So too, the residents of Gaza and Ashkelon and the entire land of the Philistines were destined to confront Israel when they departed from Egypt. The Holy One blessed be He said: ‘Israel should not see the war and return to Egypt,’ as it is stated: “Lest the people reconsider when they see war, and return to Egypt” (Exodus 13:17). What did the Holy One blessed be He do? He took them on an alternative route, as it is stated: “God led the people around.”

What is “led the people around [vayasev]”? The Holy One blessed be He encompassed them, just as He says: “I will be for it, the utterance of the Lord, a wall of fire around” (Zechariah 2:9) – like a shepherd who was herding his flock and saw wolves coming to attack the flock, and he encircled the flock so they would not be harmed. So too, when Israel departed from Egypt, there were chieftains of Edom, Moav, and Canaan standing and giving counsel [as to] how to come and attack Israel.

When the Holy One blessed be He saw that it was so, He encircled [Israel] so they would not come and attack them, as it is stated: “God led the people around [vayasev].” Not only in this world, but so it will be in the World to Come. From where [is this derived?] It is as David says: “Jerusalem, mountains surround it and the Lord surrounds His people” (Psalms 125:2).

Alternatively, “God led the people around [vayasev]” – from here our Rabbis said: “Even the poor of Israel may not eat until he reclines [yasev]” (Mishna Pesaḥim 10:1) as that is what the Holy One blessed be He did to them, as it is stated: “God led [the people] around [vayasev].”

“The children of Israel ascended ḥamushim,” – they ascended armed. “Moses took Joseph’s bones with him, as he had administered an oath to the children of Israel, saying: 'God will remember you; and you shall take my bones up with you from here’” (Exodus 13:19). “Moses took Joseph’s bones.” In his regard the verse says: “The wise hearted will take commandments” (Proverbs 10:8), as all Israel were engaged with silver and gold and Moses was engaged with Joseph’s bones, as it is stated: “Moses took [Joseph’s] bones….”

The Holy One blessed be He said to Moses: In your regard, “the wise hearted will take commandments” is fulfilled. Joseph was obligated to his father to bury him because he was his son, but you are not his son and not his grandson, and you were not obligated to involve yourself with him, and [yet] you [have involved yourself in] his burial. Likewise, I, who have no obligation to any creature, I will tend to you and bury you, as it is stated: “He buried him in the canyon” (Deuteronomy 34:6).

How did Moses know where Joseph was buried? Some say, Seraḥ daughter of Asher showed him, and he was buried in the Nile. What did Moses do?…18The midrash elsewhere (Tanḥuma (Warsaw ed.), Beshalaḥ 2) describes how Moses cast a shard, on which “arise bull” was written, into the Nile, in order to elevate Joseph’s remains from the riverbed. In Moses’s final blessing, Joseph was described as the “firstborn bull” (Deuteronomy 33:17).

He called to him to rise to the surface, and not delay the exodus from Egypt. Some say he was buried in the palace, in the manner that kings are buried. The Egyptians crafted golden dogs through sorcery, so if a person would come there they would bark and their voices would carry throughout the land of Egypt, a distance of forty days travel. Moses silenced them, as it is stated: “But for all of the children of Israel no dog will extend its tongue” (Exodus 11:7).

Moses began screaming: ‘Joseph, Joseph, the time has arrived for what you said: “The Lord will remember you” (Genesis 50:25).’ Immediately, the coffin began rocking and Moses took it, as it is stated: “Moses took Joseph’s bones.” Joseph’s bones travelled with them in the wilderness for forty years. The Holy One blessed be He said to [Joseph]: ‘You said to your brothers: “I will sustain you” (Genesis 50:21) – by your life, you will die and your bones will travel with them in the wilderness for forty years,’ as it is stated: “There were men who were impure by reason of a corpse [nefesh adam]” (Numbers 9:6), and adam refers to none other than Joseph, as it is stated: “He pitched a tent among men [adam]” (Psalms 78:60), and it is written: “He abhorred the tent of Joseph” (Psalms 78:67).19Thus, the tent referred to earlier as “among men [adam]” was in the territory of Joseph, indicating that Joseph is referred to as adam.

Consequently, it may be determined that the individuals to whom the verse in Numbers 9:6 refers were those who carried Joseph’s coffin. It was their complaint that led to God’s command that one who is impure from a corpse, and therefore cannot bring the paschal offering, may do so one month later as the ‘minor Pesaḥ.’ ‘Thanks to your bones they perform the minor Pesaḥ.’ “As he [Joseph] had administered an oath [hashbe’a hishbia] to the children of Israel” – why twice?

It is because he took an oath that he had no grudge against them, and they took an oath to him that they held no grudge against him. Why [does the verse state:] “you shall take my bones up with you from here”? Rabbi Levi said: To what is this matter comparable? It is to a man who put his wine in the cellar.

Thieves entered, took the barrel, and went and drank it. The owner of the wine came and found that they had stolen the barrel. He said to them: ‘You drank the wine, restore the barrel to its place.’ So too, Joseph’s brothers abducted him and sold him, and when [the time] came to take his leave from the world, he administered an oath to them.

He said to them: ‘Please, my brothers, you abducted me alive from Shekhem, restore my bones to Shekhem.’ That is why it is stated: “The bones of Joseph that the children of Israel took out of Egypt, they buried in Shekhem” (Joshua 24:32).

“The Lord said to Moses: ‘Why are you crying out to Me? Speak to the children of Israel and have them set forth’” (Exodus 14:15). “The Lord said to Moses: ‘Why are you crying out to Me?’” That is what is written: “They cried out and the Lord heard” (Psalms 34:18).

Why is this so? Isaac bequeathed two inheritances to his two sons: He bequeathed the voice to Jacob, as it says: “The voice is the voice of Jacob” (Genesis 27:22). He bequeathed the hands to Esau, as it is stated: “But the hands are the hands of Esau” (Genesis 27:22). Esau was proud of his inheritance, as it is stated: “Edom said to him: 'You shalt not pass through me, lest with a sword [I will come out against you’]” (Numbers 20:18).

Jacob was proud of his inheritance, as it is stated: “We cried out to the Lord, God of our fathers” (Deuteronomy 26:7). In the future, both of them will receive their rewards. Esau will receive his reward, as it is stated: “As My sword has drunk its fill in the heavens; behold, it will descend upon Edom” (Isaiah 34:5). Jacob will receive his reward, as it is stated: “The voice of gladness, the voice of joy” (Jeremiah 33:11).

This is why it is written: “They cried out and the Lord heard,” because the children of Israel cried out at the sea, as it is stated: “The children of Israel cried out to the Lord” (Exodus 14:10). The Holy One blessed be He heard their prayer and said to Moses: “Why are you crying out to Me? I already heard their cry.” – “Speak to the children of Israel and have them set forth.”

Another interpretation: “Why are you crying out to Me?” – that is what is written: “You will decree a matter, and it will be established for you” (Job 22:28). Rabbi Levi said: Just as the Holy One blessed be He commands Moses and speaks with him, so Moses, as it were, commands before the Holy One blessed be He, as the descendants of Joseph say to him [to Moses]: “'The Lord commanded [tziva] my lord…and my lord was commanded [tzuva]1The midrash is reading the passive form, tzuvv, was commanded, as if it were the active form, tziva; Moses commanded God, as it were. by the Lord…” (Numbers 36:2).

Just as the Holy One blessed be He calls Moses and speaks with him, so Moses calls the Holy One blessed be He and speaks with him, as it is stated: “The Lord spoke to Moses” and it is written: “Moses spoke to the Lord, saying: “Let the Lord, God of the spirits, appoint…” (Numbers 27:15–16). See how powerful he was: When he saw Pharaoh pursuing the children of Israel, he came to cry out, as it is stated: “The Lord said to Moses: Why are you crying out to Me?”

He said to him: ‘Why are you in distress?’ Rabbi Yehoshua said: This is analogous to the beloved of a king who had an issue and went to cry out before the king. The king said: ‘Why are you crying out? Decree and I will do it.’ So, the Holy One blessed be He said to Moses: “Why are you crying out to Me” – speak and I will do it.

Another interpretation: “Why are you crying out to Me?” – that is what is written: “It will be before they call, and I will answer, [while they are still speaking, and I will hear]” (Isaiah 65:24). Twice He says in the verse: “and I…and I,” and Moses says [in the Torah]: “See now that I, I, am He (Deuteronomy 32:39). Indeed, anyone who performs the will of the Holy One blessed be He and directs his heart in prayer, He hears him in this world and likewise in the World to Come, as it is stated: “It will be before they call, and I will answer,” in this world; and in the future, “they are still speaking, and I will hear.”

What are they speaking about? It is that each of them is standing and reciting what he has learned and, as it were, He is sitting and reciting with him, as it is stated: “Then they who fear the Lord spoke one with the other” (Malachi 3:16), and it is written: “Your eyes shall see your Teacher” (Isaiah 30:20), and it says: “All your children are taught by the Lord” (Isaiah 54:13). So, the Holy One blessed be He said to Moses: If so,2If you have already directed your heart in prayer. “why are you crying out to Me?”

“It will be before they call, and I will answer” (Isaiah 65:24). Rabbi Elazar ben Pedat said: If one of flesh and blood hears the claims of a person, he can render his judgment; if he hasn’t heard, he is unable to determine his judgment. However, the Holy One blessed be He is not thus. Even before a person speaks, He knows what is in his heart.

Likewise, regarding Solomon it says: “Know the God of your father, and serve Him [with a single mind, and a willing heart, for the Lord searches all minds and] understands the design of every thought” (I Chronicles 28:9). Even before the thought in the heart of man is formed, He understands. You find that seven generations before Nebuchadnezzar was born, Isaiah prophesied, and articulated what he was destined to think in his heart, as it is stated: “You said in your heart: I will ascend to the heavens” (Isaiah 14:13).

If seven generations before, the Holy One blessed be He foresaw what he was destined to think, regarding a righteous person, does He not know what he is destined to think on the same day? That is why it is written: “It will be before they call, and I will answer.” That is why it is stated: “Why are you crying out to Me?”

Another interpretation: “Why are you crying out to Me?” – that is what is written: “Hearer of prayer, to You all flesh will come” (Psalms 65:3). What is “Hearer of prayer?” Rabbi Pinḥas in the name of Rabbi Meir, and Rabbi Yirmeya in the name of Rabbi Ḥiyya bar Abba said: When Israel prays, you do not find that they all pray as one, but rather, each congregation prays on its own. This congregation begins, and then the other congregation.

After all the congregations have finished their prayers, the angel appointed over prayers takes all the prayers that they prayed in all the congregations and crafts them into crowns and places them on the head of the Holy One blessed be He, as it is stated: “To you [adekha] all flesh will come,” and adekha means nothing other than crown, as it is stated: “You shall clothe yourself with them all, as with an ornament [ke’adi]” (Isaiah 49:18).

So, it says: “Israel, in whom I will be glorified'” (Isaiah 49:3), as the Holy One blessed be He adorns Himself with the prayers of Israel, as it is stated: “And a beautiful crown upon your head” (Ezekiel 16:12). Another interpretation: “Hearer of prayer…” (Psalms 65:3) – you find that flesh and blood is unable to hear the speech of two [different people] simultaneously, but the Holy One blessed be He is not like that; everyone prays before Him and He hears and accepts their prayers.

Another interpretation: “Hearer of prayer” (Psalms 65:3) – Rabbi Yehuda bar Shalom in the name of Rabbi Elazar said: [A person of] flesh and blood, if a poor person comes to say something before him, he does heed him; if a wealthy person comes to say something, he immediately hears it and accepts it. However, the Holy One blessed be He is not so; rather, everyone is equal before Him: Women, slaves, the poor, and the wealthy.

Know that, about Moses, master of all the prophets, is written what is written about the poor. About Moses, it is written: “A prayer of Moses the man of God” (Psalms 90:1). Regarding the poor it is written: “A prayer of the poor man when he suffers, and pours forth his words before the Lord” (Psalms 102:1). This is prayer and that is prayer, to inform you that everyone is equal in prayer before the Omnipresent.

Know that when Israel departed from Egypt, Pharaoh pursued them, as it is stated: “And Pharaoh drew near” (Exodus 14:10), and it is written: “[The children of Israel] cried out to the Lord” (Exodus 14:10). Moses also began praying before the Omnipresent. The Holy One blessed be He said to Moses: ‘Why are you standing and praying? My children have already prayed and I have heard their prayer,’ as it is stated: “Why are you crying out to Me?”

That is what is written: “My dove in the cleft of the rock” (Song of Songs 2:14). It should have said “a dove in the cleft of the rock.” Why did it say “my dove?” It is as Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: “My dove.”

See what is written: “Ephraim is like a foolish dove, with no understanding” (Hosea 7:11). The Holy One blessed be He said: To Me they are like a foolish dove; everything that I decree for them, they do and obey Me. However, towards idolaters, they are as tough as beasts, as it is stated: “Judah is a lion’s whelp” (Genesis 49:9); “Benjamin is a ravenous wolf” (Genesis 49:27); “Dan will be a serpent on the road” (Genesis 49:17); that is why they are as tough against idolaters.

Why? It is because idolaters say to them: ‘What do you seek from this Shabbat that you observe, from this circumcision that you are circumcised?’ They [idolaters] seek to cancel the mitzvot for them and they [Israel] become as tough as beasts against them. However, to the Holy One blessed be He they are like an innocent dove, and they obey everything that He decrees for them, as it is stated: “The people believed” (Exodus 4:31).

And likewise it says: “Everything the Lord has spoken we will do and we will heed” (Exodus 24:7). That is why it says: “My dove in the cleft of the rock” (Song of Songs 2:14). “Pharaoh drew near and the children of Israel lifted up their eyes and, behold, Egypt was traveling after them, and they were very frightened; the children of Israel cried out to the Lord” (Exodus 14:10). Rabbi Elazar ben Pedat said: When Israel departed from Egypt, they lifted up their eyes and the Egyptians were pursuing them, as it is stated: “Pharaoh drew near [and the children of Israel lifted up their eyes and, behold, Egypt was traveling after them].”

It does not say “were traveling,” but rather “was traveling.” When Pharaoh and the Egyptians came out in pursuit of them, they raised their eyes heavenward and saw the angel of Egypt floating in the air. When they saw him, they were very frightened, as it is stated: “They were very frightened.” What is “behold, Egypt was traveling after them”?

The name of the angel of Egypt was Egypt, as the Holy One blessed be He does not bring about the downfall of a nation until He brings about the downfall of its angel first. Likewise, you find with Nebuchadnezzar that the Holy One blessed be He brought down his angel first, as it is stated: “While the word was in the king's mouth, a voice [kal] fell from heaven” (Daniel 4:28). Rabbi Yehoshua bar Avin said: Nebuchadnezzar’s angel was named Kal, and the Holy One blessed be He brought him down.

Likewise, the name of the angel of Pharaoh was Egypt, and it was flying to pursue them. When the Holy One blessed be He sank Egypt into the sea, He first sank their angel, as it is stated: “And the Lord tossed Egypt in the midst of the sea” (Exodus 14:27); that is the angel of Egypt, and then: “He tossed Pharaoh and his host” (Psalms 136:15). Likewise, it does not say: Their horses and their riders He cast into the sea, but rather, “horse and its rider” (Exodus 15:1), this is their angel; that is: “behold, Egypt was traveling after them.”

What is: “Pharaoh drew near [hikriv]”? It is that he drew Israel nearer to repentence. Rabbi Berekhya said: Pharaoh’s drawing near was more effective for Israel than one hundred fasts and prayers. Why?

Because when they [the Egyptians] pursued them and they [Israel] saw them, they were greatly afraid and they raised their eyes to Heaven, and repented and prayed, as it is stated: “The children of Israel cried out to the Lord” (Exodus 14:10). Israel said to Moses: ‘What have you done to us? Now they are coming and doing to us everything we did to them; we killed their firstborn, took their property, and fled.

Did you not say to us: “Each woman will borrow [silver vessels and gold vessels and garments from her neighbor and from the resident of her house and you shall place them upon your sons and upon your daughters, and you will despoil Egypt]”?’ (Exodus 3:22). At that moment they were standing and they did not know what to do; the sea was closing in, the enemy was pursuing, and the beasts from the wilderness, as it is stated: “The wilderness has closed in [sagar] on them” (Exodus 14:3).

Rabbi Yirmeya ben Elazar said: Sagar means nothing other than beasts, as it is stated: “My God has sent His angel, and shut [usagar] the lions' mouths” (Daniel 6:23). When Israel saw that they were surrounded on three sides – the sea blocking them, the enemy in pursuit, and the beasts in the wilderness – they raised their eyes to their Father in heaven and cried out to the Holy One blessed be He, as it is stated: “The children of Israel cried out to the Lord.”

Why did the Holy One blessed be He do this to them? It was because the Holy One blessed be He desires their prayers. Rabbi Yehoshua ben Levi said: To what is this matter comparable? It is to a king who was travelling on the way and a princess was screaming to him: ‘Please, save me from the highwaymen.’

The king heard and rescued her. Some time later, he sought to take her as a wife. He desired that she speak to him, but she did not want to do so. What did the king do?

He incited the highwaymen against her so that she would scream and the king would hear. When the highwaymen beset her, she began screaming to the king. The king said to her: ‘This is what I desired, to hear your voice.’ So Israel, when they were in Egypt and they [the Egyptians] were forcing them to work, they began screaming and raising their eyes to the Holy One blessed be He, as it is stated: “It was during those many days…they cried out” (Exodus 2:23).

Immediately, “God saw the children of Israel” (Exodus 2:25). The Holy One blessed be He began taking them out from there with a powerful hand and an outstretched arm. The Holy One blessed be He sought to hear their voice another time, but they did not wish to do so [to cry out]. What did He do?

He incited Pharaoh to pursue them, as it is stated: “Pharaoh drew near.” Immediately, “the children of Israel cried out to the Lord.” At that moment, the Holy One blessed be He said: ‘That is what I wanted – to hear your voice.’ As it is stated: “My dove in the cleft of the rock […sound me your voice]” (Song of Songs 2:14).

It does not say sound me a voice, but rather, “sound me your voice,” – the voice that I already heard in Egypt. That is why it is written: “Sound me your voice.” When they had prayed, the Holy One blessed be He said to Moses: ‘Why are you standing and praying? The prayer of My children preceded your prayer, as it is stated: “Why are you crying out to Me?”’

Immediately Moses obeyed the Holy One, blessed be He, and went to split the sea. But when he went to split the sea, it would not accept upon itself to be split. The sea said to him: Shall I be split because of you? I am greater than you, for I was created on the third day and you were created on the sixth. When Moses heard this, he went and said to the Holy One, blessed be He: The sea does not wish to be split. What did the Holy One, blessed be He, do? He placed His right hand upon the right hand of Moses, as it is said: "Who caused His glorious arm to go at the right hand of Moses" (Isaiah 63:12). Immediately the sea saw the Holy One, blessed be He, and fled, as it is said: "The sea saw it and fled" (Psalms 114:3). Moses said to it: Why do you flee? The sea said to him: Because of the God of Jacob, because of the fear of the Holy One, blessed be He. Immediately, when Moses raised his hand over the sea, it was split, as it is said: "And the waters were divided" (Exodus 14:21).

“And you, raise your staff, and extend your hand over the sea, and split it; and the children of Israel will come into the midst of the sea on dry ground” (Exodus 14:16). “Raise your staff” – Moses said before the Holy One blessed be He: ‘You are saying to me that I should split the sea and render the sea dry land, but isn’t it written: “I placed the sand as the boundary of the sea” (Jeremiah 5:22)?

You swore that you would never split it.’ Rabbi Elazar HaKappar said: Moses said to Him: ‘Didn’t You say that the sea would not be rendered dry land? As it is stated: “I placed the sand as the boundary of the sea,” and it is written: “He shut the sea with doors”’ (Job 38:8). The Holy One blessed be He said to him: ‘You did not read from the beginning of the Torah.

What is written: “God said: Let the waters be gathered” (Genesis 1:9). It is I who stipulated with it, so, I stipulated with it from the beginning that I would split it, as it is stated: “The sea returned to its power [le’eitano] before the morning” (Exodus 14:27), to its stipulation [tena’o] that I stipulated with it from the beginning. Immediately, Moses heeded the Holy One blessed be He and went to split the sea.

When he went to split the sea, it was unwilling to take upon itself to split. The sea said to him: ‘I should split because of you? I am greater than you, as I was created on the third [day of creation] and you were created on the sixth.’ When Moses heard this, he went and said to the Holy One blessed be He: ‘The sea refuses to split.’

What did the Holy One blessed be He do? He placed His right hand on the right hand of Moses, as it is stated: “He caused [His glorious arm] to go to the right of Moses…” (Isaiah 63:12). Immediately, it [the sea] saw the Holy One blessed be He and fled, as it is stated: “The sea saw and fled” (Psalms 114:3). What did it see?

It saw that the Holy One blessed be He placed His right hand upon Moses. It could no longer resist, so it fled immediately. Moses said to it: ‘Why are you fleeing?’ It said to him: ‘From the God of Jacob, due to fear of the Holy One blessed be He.’

Immediately, when Moses raised his hand over the sea, it split, as it is stated: “The water divided” (Exodus 14:21). It does not say “the sea divided,” but rather, the water divided. This teaches that all the water that was in all the springs and the cisterns and everywhere divided, as it is stated: “The water divided.” Likewise, when they returned, all the water returned, and so it says: “The water returned” (Exodus 14:28).

All these miracles were performed by Moses, as it is stated: “Moses extended his hand over the sea” (Exodus 14:21). That is why the Holy One blessed be He praises him, as it is stated: “He remembered the days of old, Moses, His people: [Where is he who took them up from the sea, the shepherd of His flock?]” (Isaiah 63:11) and it is written: “He caused His glorious arm to go to the right of Moses” (Isaiah 63:12).

Another interpretation: “Why are you crying out to Me?” – that is what is written: “Have you composed your prayer [shuakha] with no trouble?”3Most translations translate shuakha as “your wealth” or something similar. The midrash understands it to mean “your prayer” or “your cry.” (Job 36:19). What is this? Rabbi Elazar ben Pedat said: The parable says: Honor your doctor before you need him.

Rabbi Shimon says: Compose your prayers before your Creator, so you will not have enemies on high. Rabbi Ḥama bar Rabbi Ḥanina said: When Israel departed from Egypt, Samael the angel arose to prosecute them. Rabbi Ḥama bar Rabbi Ḥanina explained it in the name of his father: This is analogous to a shepherd who was crossing his flock over a river. A wolf came to threaten the flock.

What did the expert shepherd do? He took a large ram and gave it to it. He said: Let him scuffle with it until we cross the river, then I will bring it. So, when Israel departed from Egypt, Samael the angel arose to prosecute them.

He said before the Holy One blessed be He: ‘Until now these were worshipping idols, and you are splitting the sea for them?’ What did the Holy One blessed be He do? He gave him Job, who was one of Pharaoh’s advisers, of whom it is written: “A wholehearted upright man” (Job 1:1). He said to him [Samael]: ‘Here he is, in your control.’

The Holy One blessed be He said: ‘While he is busy with Job, Israel will enter and emerge from the sea, and then I will rescue Job.’ That is what Job said: “I was at peace and He crushed me” (Job 16:12). I was at peace in the world and He crushed me, “He took me by the nape and shattered me” (Job 16:12) in order to render me as protection [matara] for His people, as it is stated: “He established me as a target [matara]” (Job 16:12).

And it is written: “He has handed me over to an evil angel” (Job 16:11), He handed me into the hand of the accuser so that Israel would not emerge guilty at trial. That is why He cast me into his hands; that is: “He hast cast me into the hands of the wicked” (Job 16:11). At that moment, the Holy One blessed be He said to Moses: ‘I handed Job to the accuser. What should you do? “Speak to the children of Israel and have them set forth.”’

Rabbi Avtolis the Elder said: A parable of a king who had a son who angered him, and he decreed against him a harsh decree, and the tutor was pleading on his behalf. He said to him: Are you asking anything of me except on behalf of my son? I have already been reconciled to my son. Rabbi says: He said to him, "Last evening you were saying, 'And since I came to Pharaoh' (Exodus 5:23), and now you stand and multiply prayer? 'Why do you cry out to Me?' (Exodus 14:15). Last evening they were saying, 'Is it because there are no graves?' (Exodus 14:11), and now you multiply prayer? 'Speak to the children of Israel that they go forward' (Exodus 14:15)" let them remove the matter from their heart. Rabbi says: The Holy One, blessed be He, said: The faith with which Israel believed in Me is worthy that I should split the sea for them, for they did not say to Moses, "How shall we turn back?" so as not to break the heart of the little ones and the women who were with them; rather, they believed in Me and went after Moses. Rabbi Eliezer says: The Holy One, blessed be He, said to Moses: There is a time to be brief and a time to be lengthy. My children dwell in distress, and the sea is closing in, and the enemy pursues, and you stand and multiply prayer? "Speak to the children of Israel that they go forward" (Exodus 14:15). Rabbi Joshua says: The Holy One, blessed be He, said to Moses: Israel need only journey, and that alone. "That they go forward" let them move their feet from the dry land into the sea, and you will see the miracles that I shall perform for them. Rabbi Meir says: The Holy One, blessed be He, said to Moses: Israel need not pray before Me. For if for Adam, who was a single one, I made dry land for his sake, as it is said, "Let the waters be gathered together from beneath the heavens" (Genesis 1:9), then for the sake of a holy congregation that is destined to say before Me, "This is my God and I will glorify Him" (Exodus 15:2), how much more so! Rabbi Benayah says: By the merit of Abraham I split the sea for them, on account of what he did, as it is said, "And he split the wood for the burnt offering" (Genesis 22:3), and it says, "And the waters were split" (Exodus 14:21). Rabbi Akiva says: By the merit of Jacob I tear open the sea for them, as it is said, "And you shall break forth to the west and to the east" (Genesis 28:14). Rabbi Shimon says: I have already written concerning you, "In all My house he is faithful" (Numbers 12:7), and you are in My authority and the sea is in My authority. I have already made you treasurer over it, as it is said, "And you, lift up your staff" (Exodus 14:16).

Rabbi Avtolis the elder said: This is analogous to a king who had a son who angered him. He decreed a harsh punishment for him, and the tutor pleaded on his behalf. He said to him: ‘Are you asking on behalf of my son? I have already reconciled with my son.’

Rabbi says: He [God] said to him [Moses]: ‘Last night you were saying: “Since I came to Pharaoh to speak in Your name [he has harmed this people, and You did not rescue Your people]” (Exodus 5:23), and now you are standing [before Me] and praying intensely. “Why are you crying out to Me?” Yesterday, they were saying: “Is it because there are no graves in Egypt [that you took us to die in the wilderness]?” (Exodus 14:11), and now you are praying intensely?

“Speak to the children of Israel and have them set forth [veyisa’u].” Have them remove [yasiu] a matter from their heart.’ Rabbi says: The Holy One blessed be He says: ‘The faith that Israel had in Me is enough for Me to split the sea for them, as they did not say to Moses:4When Moses said to them: “Speak to the children of Israel, and they shall turn back” (Exodus 14:2). How can we turn back [towards Egypt] and break the hearts of the children and women who are with us?

Rather, they had faith in me and followed Moses.’ Rabbi Eliezer says: The Holy One blessed be He said to Moses: ‘There is a time to shorten [prayers] and a time to extend. My children are in a state of distress, the sea blocks them and the enemy is in pursuit, and you are standing and extending your prayers? “Speak to the children of Israel and have them set forth.”’

Rabbi Yehoshua says: The Holy One blessed be He said to Moses: ‘Israel only needs to set forth. Let them set their legs forth from the dry land to the sea, and you will see the miracles that I will perform on their behalf.’ Rabbi Meir says: The Holy One blessed be He said to Moses: ‘Israel does not need to pray before Me. If Adam, the first man, who was alone, I made dry land for him, as it is stated: “Let the waters be gathered under the heavens” (Genesis 1:9), for a sacred congregation that is destined to say before Me: “This is my God and I will glorify Him” (Exodus 15:2), all the more so.’

Rabbi Benaya says: [God said:] ‘Due to the merit of Abraham, I will split the sea for them, because of what he did, as it is stated: “He split [vayevaka] the wood for the burnt offering”5For the binding of Isaac. (Genesis 22:3), and it says: “The waters were divided [vayibaku]”’ (Exodus 14:21). Rabbi Akiva says: [God said:] ‘Due to the merit of Jacob, I will split the sea for them, as it is stated: “You shall spread to the west and to the east”’ (Genesis 28:14).

Rabbi Shimon says: [God said:] ‘I have already had it written about you [Moses]: “In all My house he is trusted” (Numbers 12:7), and you are under My authority and the sea is under My authority; I have appointed you trustee over it, as it is stated: “Raise your staff.”’

Rabbi Simon said: This is analogous to the holder of the rod [of office]6Roman lictors (magistrates) carried bundles of rods called fasces as a symbol of their office. who was walking outside with the rod in his hand. They said: ‘Were it not for the rod in his hand, he would not be respected.’ The king heard and said: ‘Put down the rod and go outside. Anyone who doesn’t greet you, I will remove his head.’

So, the Egyptians said: ‘Moses would have been unable to do anything but for the staff; with it he struck the Nile, with it he brought all the plagues.’ When Israel came into the midst of the sea and the Egyptians were standing behind them, the Holy One blessed be He said to Moses: ‘Cast away your staff, so they will not say: Were it not for the staff, he would not have been able to split the sea, as it is stated: “Raise your staff.”’ 7The midrash is commenting on the fact that Moses was commanded in Exodus 14:16: “And you, raise your staff, and extend your hand over the sea, and split it; and the children of Israel will come into the midst of the sea on dry land.”

However, in the description of the actual action, only Moses extending his arm is mentioned: “Moses extended his hand over the sea and the Lord moved the sea…” (Exodus 14:21).

“The children of Israel came into the midst of the sea upon dry ground; and the waters were a wall for them to their right, and to their left” (Exodus 14:22). “The children of Israel came into the midst of the sea upon dry ground” – if in the midst of the sea, why on dry ground? If on dry ground, why in the midst of the sea? Rather, from here you learn that the sea was not split for them until they entered up to their noses, and then it became dry land for them.

Rabbi Nehorai expounded: An Israelite woman would pass through the sea, with her son crying in her hand, and she would extend her hand and take an apple or a pomegranate from the sea and give it to him, as it is stated: “He led them through the depths, as through the wilderness” (Psalms 106:9); just as in the wilderness they lacked nothing, so too in the depths they lacked nothing. That is what Moses said: “These forty years the Lord your God has been with you; you have lacked nothing” (Deuteronomy 2:7).

Nothing was lacking; all they had to do was mention something and it would be created before them. Rabbi Shimon says: Even speech was unnecessary, but rather anyone who thought something in his heart, it would be prepared, as it is stated: “They tried God in their hearts, asking food for their craving” (Psalms 78:18). Alternatively, “You have lacked nothing,” – that no thing [davar] was lacking in the world. But what was lacking? Repentance, as it is stated: “Take words [davar] with you and return to the Lord” (Hosea 14:3).

“I will harden Pharaoh's heart, and he will pursue them; and I will be glorified through Pharaoh, and through his entire host, and the Egyptians will know that I am the Lord, and so they did” (Exodus 14:4). “I will harden Pharaoh's heart.” Rabbi Shimon ben Lakish said: This is analogous to two wrestlers, one weak and one strong. The strong one overcame the weak one and received a crown on his head.

Who caused the strong one to receive the crown? Was it not the weak one? So, who caused the Holy One blessed be He to receive praise and glory; was it not Pharaoh, whom He tossed, as it is stated: “He tossed Pharaoh and his host in the Red Sea” (Psalms 136:15)? That is why “I will be glorified through Pharaoh.”

“He removed the wheels of their chariot, and caused them to drive with difficulty. Egypt said: ‘Let us flee from before Israel, as the Lord is fighting for them against Egypt’” (Exodus 14:25). “Egypt said: ‘Let us flee from before Israel.’” What did the Holy One blessed be He do?

He indicated to the land of Egypt, and it was elevated. They would see the war at the sea, as it is stated: “Egypt8It does not say the Egyptians. It says “Egypt.” said: ‘Let us flee from before Israel.’”

“The Lord said to Moses: Extend your hand over the sea, and the waters will return upon Egypt, upon their chariots, and upon their horsemen” (Exodus 14:26). “The Lord said to Moses: Extend your hand over the sea, and the waters will return…” – that is what is written: “Catch for us foxes [shualim], little foxes, [that spoil the vineyards, for our vineyards are in blossom]” (Song of Songs 2:15). When He analogizes the kingdoms, He likens them only to beasts, as it is stated: “Four great beasts arose from the sea” (Daniel 7:3).1The subsequent verses continue the description of Daniel’s vision of the beasts and state that these beasts represent four kingdoms.

When He analogizes Egypt, He likens them only to foxes. Just as this fox is smaller than the four beasts, so, Egypt is smaller than the kingdoms, as it is stated: “It will be the lowliest of the kingdoms” (Ezekiel 29:15). Rabbi Elazar son of Rabbi Shimon said: The Egyptians were sly; that is why He likens them to foxes. Just as a fox walks and looks behind him, so the Egyptians were walking and looking behind them.

What did they say? “Let us be cunning with it” (Exodus 1:10). They said: ‘Come and let us act against them wisely and consider how we can enslave them in such a manner that their God will not be able to bring upon us [a punishment] in a parallel manner. If we judge them by sword, He could bring a sword upon us.

If by fire, He could bring fire upon us. We know that He took an oath that He would not bring a flood upon the world. Let us judge them with water, as He is unable to bring it upon us.’ The Holy One blessed be He said to them: ‘Wicked ones, I already took an oath that I will not bring a flood upon the world.

But what will I do to you? I will bring you to the flood, and I will drag each and every one of you to his flood.’ That is what David said: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be prey for the foxes” (Psalms 63:11); these are the wicked Egyptians whom the Holy One blessed be He dragged [garar] to the dry land [leḥarbo] of the sea. What is: “They will be prey for the foxes”?

The Holy One blessed be He said: This plague will be designated for the foxes, whom the Holy One blessed be He preserved and did not bring [death] upon them [during] the ten plagues, and they died there. Rabbi Berekhya said: The first shualim is with a vav and the second without a vav; sho’alyam is written, in the sense of the hollow of [sho’olo] the sea [yam].2Based on Isaiah 40:12. Rabbi Yoḥanan of Tzippori said: What would the upright and modest Israelite women do?

They would take their sons and conceal them in underground chambers. The wicked Egyptians would bring little ones and take them into the Israelite houses and would pinch them and they would cry. The [Israelite] baby would hear the voice of the other baby who was crying and would cry with him. [The Egyptians] would take the [Israelite] baby and cast him into the Nile. That is why it is stated: “Catch for us foxes, little foxes…” – until our vineyard came into blossom.3This parallels the end of the verse in Song of Songs (2:15).

In context, the midrash interprets this to mean that all that were left were undeveloped grapes; all the ripe ones, representing the babies already born, were cast into the Nile. That is why it is stated: “The waters will return upon Egypt,” as the punishment fits their crime. So Yitro said: “Now I know that the Lord is greater than all gods, as in the matter [that they conspired against them]” (Exodus 18:11).

He said: I knew Him in the past, and more so now, as with the [very] strategy with which they thought to judge Israel, the Holy One blessed be He judged them, as it is stated: “As in the matter that they conspired against them.”

Another matter, “the waters will return” – Rabbi Yoḥanan said: When the last of the Israelites ascended from the sea, the last of the Egyptians descended into it. Rabbi Shimon ben Lakish says: For these and for those, the sea was closing in on them from [all] four directions. Moses said to the Holy One blessed be He: ‘What should Israel do?’ He said to him: ‘You need not ask.

Why? It is because I will perform a miracle on their behalf.’ At that moment, the Holy One blessed be He extended His hand and took them up from the sea, as it is stated: “He sent from on high, He took me; He drew me out of many waters” (Psalms 18:17). Rabbi Abbahu said: This is analogous to one who saw marauders coming against him and his son was with him.

What did he do? He took his child in one hand and battled the marauders with the other. His son said to him: ‘Father, may I never be without these two hands, one that holds me and one that kills the marauders.’ So too, Israel said to the Holy One blessed be He: ‘Let there be peace upon your two hands; one that rescues us from the sea, and one that would toss the Egyptians,’ as it is stated: “Your right hand, Lord, glorious in power, Your right hand, Lord, [shatters the enemy]” (Exodus 15:6).

“The sea will return” is not stated, but rather, “the waters will return” – from here [it is derived that] all the waters returned. “Upon the Egyptians” is not stated, but rather, “upon Egypt,” as the Holy One blessed be He took their angel first and drowned him in the sea, and then all of them descended after him. That is why it is stated: “The waters will return upon Egypt,” and then “upon their chariots and upon their horsemen.”

“Israel saw the great power that the Lord wielded upon Egypt and the people feared the Lord; and they believed in the Lord, and in His servant Moses” (Exodus 14:31). “The people feared the Lord.” Our Rabbis taught: One who recites Shema is required to mention the splitting of the Red Sea and the plague of the firstborn in emet veyatziv,4Literally “true and firm,” these are the first words of the blessing recited after shema in the morning. but if he did not mention them, one does not require him to repeat it.

However, if he did not mention the exodus from Egypt, one requires him to repeat it, as it is stated: “So you will remember the day that you departed from the land of Egypt” (Deuteronomy 16:3). What is the difference between the exodus from Egypt and the splitting of the Red Sea? It is that the exodus from Egypt was more difficult, as it is stated: “Or has any god attempted [to go and take a nation for him from the midst of another nation…according to everything that the Lord your God did for you in Egypt?] (Deuteronomy 4:34).

“But the Lord has taken you…[from Egypt”] (Deuteronomy 4:20). Know that this is more difficult than that, as regarding the exodus from Egypt it is written: “I am the Lord your God [who took you out of the land of Egypt]” (Exodus 20:2), but regarding the splitting of the Red Sea, it does not mention the Name.5The fact that God says “I am the Lord your God who took you out of the land of Egypt” but does not say: “I am God who split the sea for you,” indicates that taking Israel out of Egypt was more difficult, and is a greater testament to God’s commitment to Israel.

Why must one mention the splitting of the Red Sea in emet veyatziv? It is because after He split the sea for them, they believed in Him, as it is stated: “And they believed in the Lord, and in His servant Moses.” Due to their belief, they were privileged to recite a song, and the Divine Spirit rested upon them, as it is written afterward: “Then Moses [and the Israelites] sang…” (Exodus 15:1). That is why a person must juxtapose redemption to prayer,6One should recite the Shemoneh Esrei prayer immediately after reciting the blessing mentioning the redemption from Egypt. just as they juxtaposed a song after their belief and the splitting.

Just as they purified their hearts and recited a song, as it is written: “And the people feared the Lord; and they believed,” and then: “Then…sang,” so a person must purify his heart before he prays. Likewise, Job said: “For there is no villainy in my hands, and my prayer is pure” (Job 16:17). Rabbi Yehoshua HaKohen ben Rabbi Neḥemya said: Is there a sullied prayer? Rather, anyone whose hands are sullied with robbery, he calls to the Holy One blessed be He and He does not answer him.

Why? Because his prayer is [carried out] in sin, as it is stated: “God said to Noah: The end of all flesh [has come before me, as the earth is filled with villainy7This is understood as a reference to robbery. because of them]” (Genesis 6:13). But Job, who did not engage in robbery, his prayer was pure; that is why it says: “For there is no villainy in my hands.” Because there is no injustice in my hands or in my actions, my prayer is pure.

Rabbi Ḥama bar Rabbi Ḥanina said: From where is it derived that anyone with stolen property in his possession, his prayer is sullied? It is as it is stated: “When you spread your hands…I will not hear” (Isaiah 1:15). Why? It is because “your hands are full of blood” (Isaiah 1:15).

From where is it derived that anyone who distances himself from robbery, his prayer is pure? It is as it is stated: “He who has clean hands, and a pure heart” (Psalms 24:4). What is written afterward? “He shall receive a blessing from the Lord…. This is the generation of those who seek Him” (Psalms 24:5–6).

“Then Moses and the children of Israel sang this song to the Lord, and spoke, saying: I will sing to the Lord, for He is exalted; the horse and his rider He cast into the sea” (Exodus 15:1). “Then [az] Moses…sang” – that is what is written: “Your throne is established of old [me’az]; [You have existed from eternity]” (Psalms 93:2). Rabbi Berekhya said in the name of Rabbi Abahu: Even though “You have existed from eternity,” Your throne was not settled and You were not known in Your world until Your children sang a song.

That is why it is stated: “Your throne is established of old.” This is analogous to a king who waged war and was victorious and they made him emperor. They said to him: ‘Until you waged war, you were king, now we have made you emperor.’ What is the difference between the deference accorded to a king and that accorded to an emperor?

A king is depicted on a tablet standing, while an emperor is depicted seated.1In illustrations, a king is depicted standing, as though ready to do battle, while an emperor is depicted sitting, having already been victorious over his enemies and no longer being subject to threat. So, Israel said: ‘In truth, before You created the world You were You, and once You created the world You were You, but, as it were, standing, as it is stated: “He stood and measured the earth” (Habakkuk 3:6).

But, when You stood at the sea and we sang a song before You with the term “az,” your kingdom was settled, and Your throne established.’ That is: “Your throne is established of old [me’az],” with “then [az] Moses…sang.”