Shemot Rabbah Reader

Another matter, “then Moses…sang” – that is what is written: “They believed in His words, they sang His praise” (Psalms 106:12). Rabbi Abahu said: Although it is written that they already believed while they were in Egypt, as it is stated: “The people believed” (Exodus 4:31), they subsequently did not believe, as it is stated: “Our ancestors in Egypt did not comprehend Your wonders” (Psalms 106:7).

When they came to the sea and saw the might of the Holy One blessed be He, how He administers justice to the wicked, as you say: “My hand grasps judgment” (Deuteronomy 32:41), and He sunk the Egyptians in the sea, immediately: “They believed in God” (Exodus 14:31). Due to that belief, the Divine Spirit rested upon them and they sang a song. That is what is written: “Then [az] Moses and the children of Israel sang.”

Az means nothing other than faith, as it is stated: “It was from when [me’az] he appointed him in his house” (Genesis 39:5), and it is written: “Everything he had he placed in his hands” (Genesis 39:4).2When Potiphar trusted Joseph fully and placed him in charge of his entire household, the verse uses the word az in stating that Potiphar appointed Joseph in his house. That is: “They believed in His words, they sang His praise.”

Another matter, “then Moses…sang” – that is what is written: “Your lips drip nectar, [my bride]” (Song of Songs 4:11). Moses said to the Holy One blessed be He: ‘Master of the universe, with what I sinned before You, I laud You.’ Rabbi Levi bar Ḥiya said: This is analogous to a province that rebelled against the king. The king said to his duke: ‘Let us go and wage war against it.’

The duke said to him: ‘You are unable [to conquer it].’ The king was silent and went himself at night and conquered it. The duke knew, and he crafted a crown and brought it to the king. [The king] said to him: ‘What is the reason for this crown?’ He said: ‘It is because I sinned in this regard and said that you were unable.’

So too, Moses said before the Holy One blessed be He: ‘I know that I sinned before you with the word az, as it is stated: “Since [me’az] I came to Pharaoh [to speak in Your name he has harmed this people, and You did not rescue Your people]” (Exodus 5:23), and you drowned him in the sea. That is why I am praising you with the word az; that is what is written: “Then [az] Moses…sang.”’ Come and see the path of the righteous, with that with which they sin and they atone; that is: “Your lips drip nectar, my bride.”

From whom do they learn this? It is from the Holy One blessed be He, as with that that He strikes, He heals, as it is stated: “For I will restore health to you, and I will heal you of your wounds” (Jeremiah 30:17); with the wounds that I smite you, I heal you.3The phrase “of your wounds” may also be translated “with your wounds.” The midrash interprets the verse to mean that God says: I will use your wounds themselves to heal you.

From where is it derived? Know that it is so from the Holy One blessed be He. Come and learn from [what happened with the waters of] Mara. He indicated a bitter item to Moses, [Moses] cast it in the water, and the water was made sweet, as it is stated: “The Lord showed him a tree and he cast it into the water” (Exodus 15:25).

Which [tree] was it? Rabbi Natan says: It was oleander. Rabbi Yehoshua says: It was a willow. Rabbi Eliezer HaModa’i says: It was an olive tree.

In any case, it was a bitter tree and it sweetened the bitter water. So too, Moses complained only with az, and with what he sinned, he atoned, and said: “Then [az] Moses…sang.”

Another matter, “then Moses…sang” – that is what is written: “She opens her mouth with wisdom and the teaching of kindness is on her tongue” (Proverbs 31:26). From the day that the Holy One blessed be He created the world until Israel stood at the sea, we do not find a person who sang a song to the Holy One blessed be He other than Israel. He created Adam, the first man, and he did not recite song.

He rescued Abraham from the fiery furnace and from the kings, and he did not recite song. Likewise, [He rescued] Isaac from the knife and he did not recite song. Likewise, [He rescued] Jacob from the angel, from Esau, and from the residents of Shekhem, and he did not recite song. When Israel came to the sea and it was split for them, they immediately sang a song before the Holy One blessed be He, as it is stated: “Then Moses and the children of Israel sang.”

That is, “she opens her mouth with wisdom.” The Holy One blessed be He said: “I have been waiting for [people such as] these [to recite song].” Az means nothing other than rejoicing, as it is stated: “Then [az] our mouth will be filled with laughter” (Psalms 126:2). Rabbi Yehuda ben Pazi said: What did Israel see, that led them to recite song with az?

They said: ‘Initially, this sea was dry land, and the generation of Enosh arose and incensed Him with az, as it is stated: “Then [az] they began profaning the name of the Lord” (Genesis 4:26). The Holy One blessed be He rendered it [dry land] sea and exacted retribution against them, as it is stated: “Who calls the waters of the sea and pours them on the face of the earth” (Amos 5:8; 9:6). Now it was sea, and it was transformed to dry land on our behalf, as it is stated: “The children of Israel went on dry land in the midst of the sea” (Exodus 14:29).

We will laud him with az because he transformed the sea into dry land; that is, “then Moses and the children of Israel sang.” Az means nothing other than security, as it is stated: “Then [az] you shall walk on your path securely” (Proverbs 3:23).

Another matter, “then Moses…sang” – that is what is written: “With me from Lebanon, my bride, [with me from Lebanon, come]” (Song of Songs 4:8). Rabbi Levi said: The standard practice is that a bride is adorned and perfumed and then she is taken to the wedding canopy. But the Holy One blessed be He did not do so, but rather, He said to the congregation of Israel: “With me from Lebanon [Levanon], my bride,” – from the mortar and the bricks [levenim] I have taken you, and I have rendered you a bride.

Why does it say “with me from Lebanon” twice? The Holy One blessed be He said: ‘With Me you have been exiled from the Temple that is called Lebanon, as it is stated: “I climbed the highest mountain to the ends of Lebanon”’ (Isaiah 37:24). From where is it derived that the Divine Presence went with Israel into exile? It is as it is stated: “Because of you I sent to Babylon” (Isaiah 43:14), and it says: “The word of the Lord came to Ezekiel son of Buzi the priest” (Ezekiel 1:3).4This prophecy took place in Babylon.

Likewise, Daniel says: “I was by the side of the great river, the Tigris” (Daniel 10:4). Likewise Moses said: “But despite all this, while they will be in the land of their enemies…I am not able to forsake them…as I am the Lord their God” (Leviticus 26:44). I have acted due to the sanctity of My name, and with Me you will return; that is what is written: “With me from Lebanon, my bride, with me from Lebanon, come” (Song of Songs 4:8).

From the kingdoms that are called Lebanon, as it is stated: “Behold, Assyria was a cedar in Lebanon” (Ezekiel 31:3). Likewise it says: “The one who breaches goes before them…and their king passed before them and God is at their head” (Micha 2:13).5God leads them out of exile, from the kingdoms called Lebanon. “Look from the top of Amana” (Song of Songs 4:8). Rabbi Yusta said: ‘There is a mountain named Amana.

Until that mountain is the Land of Israel, and beyond it is outside the Land.’ Rabbi Elazar ben Rabbi Yosei said: When the exiles will reach there,6On their return from the exile. they will recite song; that is why it says: “Look from the top of Amana.” Alternatively, “look from the top of Amana [from the top of Senir and Hermon, from the lions’ dens, from the mountains of leopards]” (Song of Songs 4:8).

Israel is destined to recite song in the future, as it is stated: “Sing to the Lord a new song; as He has performed wonders” (Psalms 98:1). Due to whose merit does Israel recite song? It is due to the merit of Abraham, who believed in the Holy One blessed be He, as it is stated: ”He believed in God” (Genesis 15:6). This is the faith [emuna] by virtue of which Israel inherits [the Land], and in his regard, the verse states: “But the righteous shall live by his faith” (Habakkuk 2:4); that is: “Look from the top of Amana.”

“From the top of Senir” – due to the merit of Isaac; “and Hermon” – due to the merit of Jacob; “from the lions’ den” – the Babylonian and Persian exile; “from the mountains of leopards” – this is Edom. Another matter, “look from the top of Amana” – Rabbi Neḥemya said: Israel merited to recite song at the sea only due to the merit of belief [emuna], as it is stated: “The people believed” (Exodus 4:31), and it is written: “They believed in the Lord” (Exodus 14:31).

Rabbi Yitzḥak said: Could they have seen all those miracles that were performed on their behalf and not have believed? Rather, Rabbi Shimon bar Abba said: It is because of the belief that Abraham believed in the Holy One blessed be He, as it is stated; “He believed in the Lord” (Genesis 15:6). Because of it, Israel merited to recite song, as it is stated: “Then Moses…sang” – that is: “Look from the top of Amana.”7The midrash interprets the verse “Look [tashuri] from the top [rosh] of Amana” to mean: You will sing [tashiri] due to the leader [rosh] of those who had faith [emuna], namely Abraham.

Another matter, “then Moses…sang” – that is what is written: “But I will sing of Your might; I will sing aloud of Your mercy in the morning, [You were a fortress for me and a refuge on the day of my distress]” (Psalms 59:17). “I will sing of Your might” – in the future, as it is stated: “[And in that day you shall say…] Behold, God is my salvation I will trust and I will not fear [for God is my might and song]” (Isaiah 12:1–2).

“I will sing aloud of Your mercy in the morning” – [in] that morning of the day of judgment, as it is stated: “The watchman said: Morning comes and also night” (Isaiah 21:12). “You were a fortress for me” in Edom; “and a refuge on the day of my distress” in Gog and Magog. Alternatively, “but I will sing of Your might” (Psalms 59:17) – when [did this occur]? When Israel was standing at the sea and reciting song, as it is stated: “Then Moses…sang.”

What did they say? “The Lord is my strength” (Exodus 15:2). “I will sing aloud of Your mercy in the morning,” – that morning when You looked down on the Egyptian encampment, as it is stated: “It was at the morning watch, [and the Lord looked down at the camp of Egypt]” (Exodus 14:24). Alternatively, that morning that You brought the manna down for us, as it is stated: “In the morning there was a layer of dew” (Exodus 16:13).

Alternatively, that morning of the giving of the Torah, as it is stated: “It was on the third day, when it was morning” (Exodus 19:16). “You were a fortress for me” with Pharaoh and Egypt, “and a refuge on the day of my distress” with Amalek.

Another matter, “then Moses…sang” – that is what is written: “The singers first, then the musicians” (Psalms 68:26). Rabbi Yoḥanan said: The angels sought to recite song before the Holy One blessed be He on that night that Israel crossed the sea, but the Holy One blessed be He did not allow them to do so. He said to them: ‘My legions are in distress, and you are reciting song before Me?’ That is what is written: “One did not approach the other [zeh el zeh] throughout the night” (Exodus 14:20), as it is stated: “One called the other [zeh el zeh] and said: [Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory]” (Isaiah 6:3).

When Israel emerged from the sea, the angels came to precede [Israel with] their song before the Holy One blessed be He. The Holy One blessed be He said to them: ‘Let My children go first.’ That is what is written: “Then [az] Moses…sang [yashir].” “Az shar”8Past tense. is not stated, but rather, “[az yashir],”9Future tense. as the Holy One blessed be He said: ‘Let Moses and the children of Israel sing [yashir] first.’

Likewise David says: “The singers first,” – these are Israel who stood at the sea, as it is written: “Then Moses…sang.” “Then the musicians,” – these are the angels. Why so?10Why did God say that the Israelites should recite their song before the angels recite theirs? The Holy One blessed be He said to the angels: ‘It is not because I am debasing you that I am saying that they will precede you.

Rather, it is so the flesh and blood will recite first, before one of them dies. But you, whenever you seek [to recite song you can, as] you live and endure.’ This is analogous to a king whose son was taken captive and he went and rescued him. The residents of the palace sought to laud the king, and his son sought to laud him.

They said to him: ‘Our master, who should laud you first?’ He said to them: ‘My son, and after that, anyone who seeks to laud me may laud me.’ So too, when Israel departed from Egypt, and the Holy One blessed be He split the sea for them, and the angels were seeking to recite song, the Holy One blessed be He said to them: “Then Moses and the children of Israel will sing” first, and then you.’ That is, “the singers first” – these are Israel, “then the musicians,” – these are the angels.

“In the midst of young women drumming” (Psalms 68:26) – these are the women who drummed in the middle, as it is written: “Miriam the prophetess took […the drum in her hand]” (Exodus 15:20).

Rabbi Yehudah says: Who recited praise to the Holy One, blessed be He? The little children, those whom Pharaoh sought to cast into the Nile, for they recognized the Holy One, blessed be He. How so? When Israel was in Egypt, and a woman among the daughters of Israel sought to give birth, she would go out into the field and give birth there. And once she had given birth, she would leave the child and hand him over to the Holy One, blessed be He, and say: Master of the world, I have done my part, and You do Your part. Rabbi Yochanan said: Immediately the Holy One, blessed be He, would come down in His glory, as it were, and cut their navel cords and wash them and anoint them. And so Ezekiel said (Ezekiel 16:5): "And you were cast out into the open field in the loathing of your soul"; and it is written (Ezekiel 16:4): "And as for your birth, on the day you were born your cord was not cut"; and it is written (Ezekiel 16:10): "And I clothed you with embroidered cloth"; and it is written (Ezekiel 16:9): "And I washed you with water." And He would place two pebbles in his hand, one nursing him with oil and one nursing him with honey, as it is said (Deuteronomy 32:13): "And He made him suck honey from the rock." And they would grow up in the field, as it is said (Ezekiel 16:7): "I made you as numerous as the plants of the field." And once they had grown, they would enter their houses to their fathers, and they would ask them: Who attended to you? And they would say to them: One handsome and praiseworthy young man would come down and do for us all our needs, as it is said (Song of Songs 5:10): "My beloved is radiant and ruddy, distinguished among ten thousand." And when Israel came to the sea, those children were there, and they saw the Holy One, blessed be He, at the sea. They began to say to their fathers: This is the very one who did for us all those things when we were in Egypt, as it is said: "This is my God, and I will glorify Him" (Exodus 15:2).

Rabbi Yehuda says: Who was reciting accolades to the Holy One blessed be He? It was the children, those whom Pharaoh sought to cast into the Nile, as they recognized the Holy One blessed be He. How so? When Israel was in Egypt, and one of the Israelite women sought to give birth, she would go out to the field and give birth there.

When she would give birth, she would leave the child and deliver him to the Holy One blessed be He, and say: ‘Master of the universe, I did mine; You do Yours.’ Rabbi Yoḥanan said: Immediately, the Holy One blessed be He Himself would descend, as it were, cut their umbilical cord, bathe them, and smear them with oil. So Ezekiel said: “You were cast in the open field in the loathsomeness of your person [on the day you were born]” (Ezekiel 16:5).

And it is written: “Regarding your birth, on the day you were born, your navel was not cut” (Ezekiel 16:4). And it is written: “I clothed you in embroidery” (Ezekiel 16:10). And it is written: “I bathed you in water” (Ezekiel 16:9). He would place two round stone receptacles in [the child’s] hand, one from which he would suckle oil and one from which he would suckle milk, as it is stated: “He gave him to suckle honey from a stone, and oil from a flinty rock” (Deuteronomy 32:13).

They would grow in the field, as it is stated: “I caused you to grow like the growth of the field” (Ezekiel 16:7). When they had grown, they would enter the houses of their fathers, who would ask them: ‘Who tended to you?’ They would say: ‘A certain handsome, outstanding young man would descend and provide all our needs,’ as it is stated: “My beloved is clear-skinned and ruddy, more eminent than ten thousand” (Song of Songs 5:10).

When Israel arrived at the sea, those same children were there and they saw the Holy One blessed be He at the sea. They began saying to their fathers: ‘This is the One who was doing all those things for us when we were in Egypt,’ as it is stated: “This is my God, and I will glorify Him” (Exodus 15:2).11The phrase “this is my God” is taken to mean that they recognized Him.

Another matter, “then Moses…sang” – that is what is written: “The Lord is known, He executed justice” (Psalms 9:17). It refers to the Egyptians, as the Holy One blessed be He executed justice against them in Egypt and at the sea. Rabbi Yehoshua says: They were afflicted with ten plagues with one finger, as it is stated: “The magicians said to Pharaoh: It is the finger of God” (Exodus 8:15). At the sea they were afflicted with fifty plagues, as it is stated: “Israel saw the great power [hayad hagedola]” (Exodus 14:31).12The literal translation of hayad hagedola is “the great hand.”

The hand has five fingers, and five times ten are fifty. Likewise, you find with Job that he was afflicted with fifty plagues, as it is stated: “Pity me, pity me; you are my friends, as the hand of God has touched me” (Job 19:21). Rabbi Eliezer says: The Egyptians were afflicted with forty plagues in Egypt and two hundred at the sea, as each and every plague that came upon them, they would come as four, as it is stated: “He destroyed their vines with hail” (Psalms 78:47), and it is written: “[He sent upon them] His burning anger; rage, fury, trouble, a band of evil angels” (Psalms 78:49).

“Rage” is one; “fury” is two, “trouble” is three; “a band of evil angels” is four. That is, with a finger they were afflicted with forty plagues and with a hand two hundred. That is, “He executed justice.” What is, “the Lord is known”?

It is as it is written: “Egypt will know that I am the Lord,” (Exodus 14:18), when I impose punishment upon Pharaoh, as it is written afterward: “When I am glorified through Pharaoh” (Exodus 14:18). And it is written: “With the work of his hands, the wicked is snared” (Psalms 9:17) – this is Pharaoh. What did he say? “Every son that is born [you shall cast him into the Nile]” (Exodus 1:22).

The Holy One blessed be He, too, did to him as he had done, as it is stated: “He tossed Pharaoh and his host in the Red Sea” (Psalms 136:15). What is: “Higayon Selah” (Psalms 9:17)? Israel said: What is incumbent upon us to do? It is only to recite songs and paeans, as it is stated: “Then Moses…sang [yashir].”13The term higayon is thus interpreted as referring to song [nigun] and thought (as in Psalms 19:15).

Selah means forever (Eruvin 54a). Thus, the Israelites realized that they should sing to God forever (Midrash HaMevoar). Then Moses and the children of Israel sang [yashiru] is not stated, but rather, “then Moses sang [yashir].”14The term yashir is singular, whereas the plural term is yashiru. Rabbi Yehoshua ben Levi said: From here, the passage was sung by Moses, and then our ancestors sang it at the sea.

Another matter, “then Moses…sang” – that is what is written: “I am black but comely [daughters of Jerusalem–like the tents of Kedar, like the curtains of Solomon]” (Song of Songs 1:5). The congregation of Israel says: ‘I am black in my actions and comely in the actions of my ancestors.’ Our Rabbis said: Do not read “daughters of [benot] Jerusalem,” but rather, “builders of [bonot] Jerusalem,” – these are the Great Sanhedrins of Israel, who sit and fortify it.

Alternatively, “daughters of [benot] Jerusalem” – Rabbi Yoḥanan said: Jerusalem is destined to become a metropolis of all the lands, as it is written: “Ashdod and its environs [benoteha]” (Joshua 15:47). What is “like the tents of Kedar” (Song of Songs 1:5)? Just as the tents of the Ishmaelites are ugly on the outside and pleasant on the inside, so, too, Torah scholars, even though they appear ugly in this world, on the inside they are full of Bible, Mishna, Talmud, Halakhot, and Aggadot.

If so, just as the Ishmaelite tents move from place to place, [could it be] that Israel would also be itinerant? The verse states: “Like the curtains of Solomon [shelomo]” (Song of Songs 1:5), – like the curtains of He who spoke and the world came into being,15The verse compares Israel to the “curtains of Solomon [shelomo].” The midrash interprets the word shelomo as a reference to God, as peace is His [shalom shelo] (Shir HaShirim Rabba 1:5). which, from the moment that He stretched them like a tent, they did not move from their place.

If so, just as the tents of the Ishmaelites cannot be laundered, [could it be] that Israel is the same? The verse states: “Like the curtains of Solomon,” – just as a garment gets dirty and then becomes clean again, so, Israel, even though they sin, they repent before the Holy One blessed be He. Another matter, “I am black but comely” – In the place where I have become black, I have become comely. They sinned at Ḥorev, as it is stated: “At Ḥorev you provoked the Lord” (Deuteronomy 9:8).

And at Ḥorev they said: “Everything that the Lord said, we will do and we will obey” (Exodus 24:7). At the sea they were defiant, as it is stated: “They were defiant at the sea, the Red Sea” (Psalms 106:7). At the sea, they sang a song, as it is stated: “Then Moses and the children of Israel sang this song [to the Lord].”

All the songs that were sung in the world are in the feminine form,16Shira and not shir. to say: Just as a female becomes pregnant, gives birth, and again gives birth, so it was, with all the troubles that befall them, they would recite songs in the feminine form. That is why Babylon, Media, Greece, and Edom arose and enslaved Israel. But in the future, there will be no more troubles, as it is stated: “For the earlier troubles will have been forgotten” (Isaiah 65:16), “They will attain gladness and joy” (Isaiah 35:10). At that moment they will recite song in the masculine form, as it is stated: “Sing to the Lord a new song [shir]” (Psalms 98:1).

Another matter, “then Moses…sang [this song]” – that is what is written: “He raised me from the tumultuous pit,” (Psalms 40:3) – from Egypt. “From the miry mortar” (Psalms 40:3) – from mortar and bricks. “He set my feet upon a rock” (Psalms 40:3) – this is the sea. “He steadies my footsteps” (Psalms 40:3) – as they crossed on dry land.

Immediately, “he placed a new song in my mouth” (Psalms 40:4). This is analogous to a woman who was a menstruant. She completed her days of menstruation and became pure. She came to her husband, and he said to her: ‘Who attests that you are ritually pure?’

She said to him: ‘My maidservant will attest that I purified in her presence and I immersed.’ That is why it is stated: “This song,” – we are fit to recite song before you, as there is no impurity among us. The circumcision attests that we are pure; that is why it is stated: “This [hazot] song.” “This” means nothing other than circumcision, as it is stated: “This is my covenant that you shall observe…[circumcise every male]” (Genesis 17:10).

“And spoke, saying” (Exodus 15:1) – we will say to our children, and our children to their children, so they will recite a song like this before You when You perform miracles on their behalf.

“I will sing to the Lord, for He is exalted” (Exodus 15:1) – that is what is written: “Adorn yourself now with majesty and excellence” (Job 40:10). All things exalt themselves over others. Darkness exalts itself over the depths, as it is above it. The wind exalts itself over the water, as it is above it.

The fire exalts itself over the wind, as it is above it. The heavens exalt themselves over the fire, as it is above it. The Holy One blessed be He exalts Himself over everything, as it is stated: “For He is exalted [ga’o ga’a].”17The double term gao gaa implies that God is exalted above all else. Rabbi Avin said: Four types of exalted ones were created in the world: The most exalted of living creatures is man; the most exalted of birds is the eagle; the most exalted of domesticated animals is the ox; the most exalted of beasts is the lion.

All of them received kingship, they were granted prominence, and they are fixed beneath the chariot of the Holy One blessed be He, as it is stated: “The likeness of their faces…the face of a man…the face of a lion…the face of an ox…the face of an eagle” (Ezekiel 1:10). Why was it so? It was so they would not exalt themselves in the world and they would know that the kingdom of Heaven is above them.

In that regard it is stated: “For One higher than high watches, and there are higher than they” (Ecclesiastes 5:7); that is, “for He is exalted.”

Another matter, “for He is exalted” – that is what is written: “[I have likened you my love] to a mare [lesusati] in Pharaoh’s chariots” (Song of Songs 1:9). Rabbi Pappos expounded: Lesusati is written18Without a vav, and therefore it can be read lesisati, meaning My gladness. The Holy One blessed be He exalted over Pharaoh. Shir HaShirim Rabba 1:9> until: Do you have wind, do you have wings?19The midrash in Shir HaShirim Rabba describes Pharaoh as exalting over the sea as he pursues the children of Israel.

God responds that He is incomparably more powerful than Pharaoh. The midrash cite the verse: “He rode upon a cherub and flew; He swooped down upon the wings of the wind” (Psalms 18:11). Immediately, the Holy One blessed be He diverted them20The cherub and the wind. and He brought them from between the wheels of the [divine] chariot and He diverted them to the sea. What is “I have likened you my love” (Song of Songs 1:9)?

The waves of the sea were like mares, and the [horses of the] wicked Egyptians like lustful stallions, and they pursued [the waves] until [the Egyptians] sank to the bottom of the sea, as it is stated: “The horse and his rider He cast into the sea [rama bayam]” (Exodus 15:1). The Egyptian would say to his horse: ‘Yesterday I would lead you to have you drink water and you would not follow me. Now you come [rushing toward the water] to sink me in the sea?’

The horse would say to him: ‘Rama bayam, look at what is in the sea [re’eh ma bayam], the heights of the universe [rumo shel olam] I see in the sea [bayam].’

Another matter, “the horse and his rider He cast into the sea” (Exodus 15:1) – “their horses and their riders” is not written, but rather, “the horse and his rider.” This teaches that the Holy One blessed be He took their angel first and cast him into the sea. “The Lord is my strength and song, and He has become my salvation; this is my God, and I will glorify Him; my father's God, and I will exalt Him (Exodus 15:2).

“The Lord is my strength [ozi] and song” – He is my strength, and a crown21The letters zayin and dalet can sometimes be interchanged, as is common for words that appear otherwise identically in Hebrew and Aramaic. Thus ozi can be rendered adi, which means ornament or crown (Midrash HaMevoar). on my head, and He is my might. “And He has become my salvation.” “He will be [yehi] for me” is not written here, but rather, “he has become [vayhi] my salvation,” – He was for me and will be for me.

“This is my God, and I will glorify Him.” Rabbi Berekhya said: Come and see how great were those who descended into the sea. Moses, how much he prostrated himself and entreated before the Omnipresent, until he saw the image [of the glory of God], as it is stated: “Please, show me Your glory” (Exodus 33:18). The Holy One blessed be He said to him: “You are unable to see My face” (Exodus 33:20).

Ultimately, He showed him indirectly, as it is stated: “It will be when My glory passes […You shall see My back but My face shall not be seen” (Exodus 33:22–23). The beasts that bear the chariot do not recognize the image, and when the time arrives to recite song, they say: ‘Where is He? We do not know whether He is here, or whether He is elsewhere, rather, wherever He is: “Blessed is the glory of the Lord from His place”’ (Ezekiel 3:12).

Yet those who emerged from the sea, each and every one of them would point with his finger and say: “This is my God, and I will glorify Him.” The Holy One blessed be He said to Israel: ‘In this world, you said before Me once: “This [zeh] is My God,” but in the future you will say the same thing twice, as it is stated: “It will be said on that day: Behold, this [zeh] is our God, we waited for Him to save us. This [zeh] [is the Lord; for whom we waited. We will be glad and rejoice in His salvation]” (Isaiah 25:9).

"And Moses led Israel onward" (Exodus 15:22). This is what is written: "Do you thus requite the LORD?" (Deuteronomy 32:6). Rabbi Shesha, the son of Rabbi Abba, used to write the heh below and the lamed above, as if to say: Woe! Do you thus requite the LORD, after all the miracles He performed for you, that He split the sea for you into twelve splits, and sank the Egyptians in the sea, while one of His hands was sinking them and one of His hands was rescuing you, as it is said: "Your right hand, O LORD, glorious in power, Your right hand, O LORD" and so forth (Exodus 15:6). He brought you up from the sea and gave you their silver and their gold and everything that was upon their horses, which were adorned with silver and gold; and He sustained you forty years and did not leave you even for a single hour. How many enemies came against you, yet He did not leave you to flee, but rather He would fell them before you and guard you. And not from your enemies alone, but even from the serpents and from the scorpions; and He gave light before you, as it is said: "And the LORD went before them by day" (Exodus 13:21). You forgot all these miracles that the Holy One, blessed be He, performed with you, and the image of Micah passed with you through the sea, and you set aside the words of the Torah and busied yourselves with other matters. "To the wilderness of Shur" (Exodus 15:22). We do not find that there is a wilderness whose name is Shur. And what is the wilderness of Shur? Rabbi Yitzhak said: By the merit of Abraham, with whom I spoke and to whom I said: "And also the nation whom they shall serve" and so forth (Genesis 15:14), concerning whom it is written: "And he dwelt between Kadesh and Shur" (Genesis 20:1). Rabbi Avin says: What is the wilderness of Shur? That Israel desired to make in it rows upon rows and banners upon banners. Another interpretation: The wilderness of Shur is the wilderness of Kuv. They said of the wilderness of Kuv that it is eight hundred parasangs and full of serpents, fiery serpents, and scorpions. Rabbi Abba once related before our master: One time a man passed through this wilderness of Kuv and saw a serpent sleeping, and it was as thick as the beam of an olive press. He saw the serpent, but it did not see him; out of the great terror that entered him he was startled and his hair fell out, and they used to call him "the plucked one." This is what Moses said to Israel: "Who led you through the great and terrible wilderness" (Deuteronomy 8:15). Rabbi Yose bar Hanina said: We do not know to whom he applies "great," whether to the Holy One, blessed be He, or to the wilderness. Rather, Moses said to them: Great and terrible is God, whom you used to provoke while walking through that wilderness which is full of serpents and scorpions and fiery serpents and famine, yet He led you through it in peace; and not only that, but the serpents and the fiery serpents would crouch before them so that Israel would not be terrified by them. Another interpretation: What is the wilderness of Shur? Rather, until Israel went out of Egypt the world was a wilderness; once they went out, the world became a wall. Another interpretation: Until Israel received the Torah the world was made a wilderness; once they received the Torah, the world became a wall. These are the words of Rabbi Yehudah the son of Rabbi Simon. The Holy One, blessed be He, said: In time to come, so will I do for Zion, which is a wilderness, as it is written: "Zion has become a wilderness" (Isaiah 64:9); and in time to come I will be a wall for her, as it is said: "And I will be for her, says the LORD, a wall of fire round about, and I will be the glory within her" (Zechariah 2:9).

Rabbi Yehuda says: Israel said at that time: ‘Is it not so, that the Holy One blessed be He took us out of Egypt only for five matters: First, to give us the plunder of Egypt; second, to bear us on the clouds of glory; third, to split the sea on our behalf; fourth, to take our vengeance from the Egyptians; fifth, to recite song before Him? Now, He has already given us the plunder of Egypt, borne us on the clouds of glory, split the sea on our behalf, taken our vengeance from the Egyptians, and we recited song before Him, let us return to Egypt.’

Moses said to them: ‘This is what the Omnipresent said to me: “For as you saw the Egyptians today, [you shall not see them ever again]”’ (Exodus 14:13). They said to him: ‘They have all died already. Let us return to Egypt.’ He said to them: ‘Let us repay our promissory note, for so said the Holy One blessed be He to me: “When you take the people out of Egypt, you will worship God upon this mountain”’ (Exodus 3:12).

Rabbi Elazar says: They did not travel by the word of the Almighty, but rather, Moses forced them to travel with a rod. Because they saw the carcasses of the Egyptians, who had enslaved them with mortar and bricks, floating on the water’s surface, they said: ‘No one remains in Egypt. “Let us appoint a leader and return to Egypt” (Numbers 14:4). Let us craft an idol and it will lead us and we will return to Egypt.’

Could it be that they spoke but did not act? The verse states: “They refused to heed and did not remember Your wonders” (Nehemiah 9:17). Rabbi Yehuda ben Rabbi Ilai says: There was an idol in the possession of Israel and Moses removed it [hisia] from Israel. That is why it is stated: “Moses led [vayasa] Israel.”

Another matter, “Moses led Israel,” that is what is written: “He led His people like sheep” (Psalms 78:52). Like which sheep? Like the sheep of Yitro; just as the sheep of Yitro emerged from the settlement to the wilderness,8See Exodus 3:1. so, too, Israel emerged from Egypt to the wilderness, as it is stated: “He guided them like a flock in the wilderness” (Psalms 78:52). Another matter, just as sheep do not enter the shelter of a roof, so too, the Holy One blessed be He led Israel for forty years in the wilderness.

Another matter, just as one does not prepare stockpiles for sheep, but rather it grazes every day, so too, He did not prepare them a stockpile for Israel, but rather, [provided for them daily] in the wilderness, as it is stated: “The people will go out and gather [each day’s portion on its day]” (Exodus 16:4). Another matter, just as a sheep, even if it damages the trees, its owners do not charge it, so too, Israel, even though they sin, the Holy One blessed be He treats them like sheep.

If so, just as sheep do not receive reward, perhaps the same is true regarding Israel, as He called them sheep. The verse states: “Now you are My sheep, the sheep of My pasture, you are Man” (Ezekiel 34:31); sheep for punishment and man for the giving of reward. If so, just as a sheep is designated for slaughter, perhaps the same is true regarding Israel. The verse states: “Like consecrated sheep” (Ezekiel 36:38); just as anyone who touches consecrated items incurs liability, so too, Israel, as it is stated: “Israel is sacred to the Lord, the first of His crop, anyone who devours it will be guilty” (Jeremiah 2:3).

Just as a sheep, any place that the shepherd leads it, there it follows, so too, Israel, every place that Moses would lead them, they would follow him, as it is stated: “Draw me, after you we will run” (Song of Songs 1:4). That is why it is stated: “Moses led Israel from the Red Sea.” Rabbi Abba bar Kahana said: He led them away from the sin of the Red Sea, for once they recited song, the song atoned for their having sinned at the sea.

“To the wilderness of Shur.” We do not find that there is a wilderness whose name is Shur. What is [meant by] “the wilderness of Shur”? Rabbi Yitzḥak said: It is due to the merit of Abraham, with whom I spoke, and I said to him: “And also that nation that they will serve [I will judge, and afterwards they will emerge with great property]” (Genesis 15:14), and in whose regard it is written: “He settled between Kadesh and Shur” (Genesis 20:1).

Rabbi Avin said: What is [meant by] the wilderness of Shur? There Israel desired to be configured in rows [shurot] of banners. Another matter, “the wilderness of Shur,” is the wilderness of Kuv. They said regarding the wilderness of Kuv that it is eight hundred parasangs and filled with snakes, fiery serpents, and scorpions.

Rabbi Abba spoke before our Rabbi:9Rabbi Yehuda HaNasi. One time, a person passed through the wilderness of Kuv, and he saw a certain snake that was sleeping and it was as thick as the beam of an olive press. He saw the snake but the snake did not see him. Since he was so overcome with trepidation, he panicked and his hair fell out.

They would call him the bald one. That is what Moses said to Israel: “Who guides you in the great and awesome wilderness; [snake, fiery serpent, and scorpion]?” (Deuteronomy 8:15). Rabbi Yosei bar Ḥanina said: We do not know regarding what it says “great,” whether it is regarding the Holy One blessed be He, or it is regarding the wilderness. But Moses said to them: ‘Great and awesome is God, whom you would anger, and you would walk in that wilderness that is filled with snakes, scorpions, fiery serpents, and famine, and He guided you through it in peace.’

Moreover, the snakes and the serpents would crouch before them10They would position themselves as though bowing in servitude and fear (Midrash HaMevoar). so that Israel would not panic on their account. Another matter, what is [meant by] “the wilderness of Shur”? Until Israel departed from Egypt, the world was a wilderness. When they departed, the world became a wall.11Initially, people felt that the world was like a wilderness in which anyone could come and do as he pleases.

After Israel departed from Egypt, they felt as though the world was protected by a surrounding wall in the sense that there were boundaries and an authority, namely God. Alternatively, until Israel received the Torah, the world conducted itself as a wilderness. When they received the Torah, the world became a wall, this is the statement of Rabbi Yehuda ben Rabbi Simon. The Holy One blessed be He said: In the future, I will do so to Zion, which is a wilderness, as it is written: “Zion became a wilderness,” (Isaiah 64:9).

But in the future, I will be a wall for it, as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around, and for glory I will be in its midst” (Zechariah 2:9).

“The Lord said to Moses: Behold, I will rain down bread for you from the heavens and the people shall go out and gather each day’s portion on its day, so that I may test them, whether they will follow My Torah or not” (Exodus 16:4). “The Lord said to Moses: Behold, I will rain down bread for you from the heavens.” That is what is written: “Anything that the Lord desires to do, He does, in the heavens and on the earth” (Psalms 135:6).

Anything that the Holy One blessed be He seeks to do, He does, for everything is His in the heavens and on the earth. Reish Lakish said: When flesh and blood crafts a vessel with three compartments and places different sorts of liquids, each and every one by itself; is he able to pour them all out from one place? However, for the Holy One blessed be He it is not so. When He rained fire and brimstone upon the Sodomites it was from the heavens, as it is stated: “The Lord rained [brimstone and fire] upon Sodom [and upon Gomorrah from the Lord] from the heavens” (Genesis 19:24).

Dew is from the heavens, as it is stated: “Like dew from the Lord” (Micah 5:6). And the manna was from the heavens. This is analogous to a golden samovar; if one seeks cold water, he removes it from it, if he seeks coals, he removes it from it.1The reference is to a samovar that has a compartment for water and an adjacent compartment for coals. One can fill the samovar with cold water, or fill it with hot water and use hot coals to keep the water hot.

Alternatively, perhaps the reference is to a samovar that has an additional compartment for cold water, further away from the coals. So too, when the Holy One blessed be He brought the plagues upon the Egyptians, He brought them only from the heavens.2He brought hail upon the Egyptians, comprised of both ice and fire (see Exodus 9:23). This is parallel to the cold water and hot coals from the samovar.

When He exacted retribution from the Emorites, He exacted retribution against them only from the heavens, as it is written: “The Lord cast upon them large stones from the heavens” (Joshua 10:11). When He exacted retribution from Sisera, He exacted retribution from him only from the heavens, as it is stated: “From the heavens they battled” (Judges 5:20). And when He bestows goodness upon Israel, He bestows goodness only from the heavens, as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12).

The blessings are from the heavens, as it is stated: “Look from Your holy abode, from the heavens, [and bless Your people Israel]” (Deuteronomy 26:15).

Rabbi Simon began in the name of Rabbi Eliezer: “The Lord is the God of hosts [tzevaot], the Lord is His designation” (Hosea 12:6), He carries out His will [tzivyono] upon His creations. Alternatively, “the God of hosts,” he carries out His will upon His angels. When He wishes, He makes them sit, as it is stated: “An angel of God came and sat beneath the terebinth” (Judges 6:11). At times, He makes them stand, as it is stated: “Seraphs standing” (Isaiah 6:2).

And it is written: “I will grant you movement among those standing” (Zechariah 3:7).3The reference is to angels standing. At times He makes them in the guise of women, as it is stated: “Behold, two women emerged and wind was in their wings” (Zechariah 5:9), and at times, in the guise of men, as it is stated: “Behold three men” (Genesis 18:2). At times He makes them into winds, as it is stated: “He renders His angels winds” (Psalms 104:4), and at times, fire, as it is stated: “Flaming fires His servants” (Psalms 104:4).

Alternatively, “the Lord is the God of hosts [tzevaot],” He carries out His will [tzivyono] upon the world. When He wished, He produced bread from the earth, as it is stated: “To produce bread from the earth” (Psalms 104:14). He brought down water from the heavens, as it is stated: “From the rain of the heavens, it drinks water” (Deuteronomy 11:11). When He wished, He raised water from the earth, as it is stated: “Rise, well, call to it” (Numbers 21:17), and He brought down manna from the heavens, as it is stated: “Behold, I will rain down bread for you from the heavens.”

Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “You open Your hand, and satisfy the desire of every living being” (Psalms 145:16). Come and see that the nature of flesh and blood is unlike the nature of the Holy One blessed be He. The nature of flesh and blood is that when a sponge is in his hand, if he opens his hand no drop falls, but if he clenches his hand, it causes water to fall.

But the Holy One blessed be He is not so. The sponge is in His hand, as it is stated: “The streams [peleg]4Peleg can also mean body part. of God are filled with water” (Psalms 65:10), and likewise, “who measured water in His palm” (Isaiah 40:12). If He shuts it, the water does not come down, as it is stated: “Behold, He shuts the water and it dries” (Job 12:15), and it says: “He will shut the heavens and there will be no rain” (Deuteronomy 11:17).

He opens His hand and the rain falls, as it is stated: “The Lord will open for you His good storehouse, the heavens [to provide rain for your land in its time]” (Deuteronomy 28:12). And it says: “You open Your hand, and satisfy the desire of every living being” (Psalms 145:16). “The food of every living being,” is not written here, but rather, “the desire of every living being,” as He provides for the desire of each and every one.

Likewise, in the future, the Holy One blessed be He will give each and every one everything that he seeks. If you wonder about this matter, see what He did for Israel in this world, as He brought down for them manna, in which there were all kinds of delicacies, and each and every one of Israel would taste anything that he wanted, as it is stated: “These forty years the Lord your God is with you, you lacked nothing [davar]” (Deuteronomy 2:7).

What is davar? When one would desire to eat something [davar], and he would say so with his mouth: ‘If only I had a piece of fattened meat to eat,’ immediately, it would be transformed into the taste of fattened meat in his mouth. They would say a word [davar], and the Holy One blessed be He would fulfill their will. Rabbi Abba said: He would not even say anything with his mouth, but rather would think in his heart what his soul desired and the Holy One blessed be He would fulfill his will, and he would taste the flavor of what he desired.

Know that it is so, as Ezekiel said: “My bread that I gave you, fine flour, oil, and honey I fed you” (Ezekiel 16:19). One verse says: “Behold, I will rain down bread for you from the heavens,” and one verse says: “And its taste was like a cake of honey” (Exodus 16:31), and it says: “Its taste was like the taste of cake baked with oil” (Numbers 11:8). How are the three verses realized? Lads would taste the taste of bread; elders, the taste of honey; babies, the taste of oil.

Another matter, “Behold, I will rain down bread for you from the heavens,” that is what is written: “I responded to those who did not ask” (Isaiah 65:1). What is written prior to the matter? “The entire congregation of the children of Israel complained” (Exodus 16:2). What complaint was there?

The food that they took out with them from Egypt made them sixty-one meals, and they ate it for thirty-one days. That dough was finished and in the evening they complained, as it is stated: “The entire congregation of the children of Israel complained.” They should have come to say to him: ‘That dough is finished.’ Instead, they came to him contentiously, and said: “For you have taken us out of Egypt to this wilderness to kill this entire assembly in famine” (Exodus 16:3).

They said: ‘Famine of food and famine of water.’ When they complained, [God’s] anger should have emerged against them immediately, but He did not do so to them. The Holy One blessed be He said: ‘They acted characteristically,5Contrarian and complaining. and I will act characteristically.6Merciful and forgiving. Say to them: In the morning the manna will fall for you.’

That is, “I responded to those who did not ask.” It would have been appropriate for them, once their cake was finished, that they would stand and request mercy from before Me. Instead, they stood and poured out grievances toward Heaven. Therefore, the verse states: “Behold Me, behold Me, to a nation that did not invoke My name” (Isaiah 65:1).

Why does it say “behold Me” twice? Behold, it was Me at the spring, as it is stated: “Behold, I will stand before you there on the rock” (Exodus 17:6). And behold, it was I [who provided] the manna, as it is stated: “Behold, I will rain down bread for you from the heavens.”

Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “Cast your bread upon the water, for after many days you will find it” (Ecclesiastes 11:1). Rabbi Ḥanin said: When the Holy One blessed be He called Abraham, he answered Him: “He said: Here I am [hineni]” (Genesis 22:1). The Holy One blessed be He said to him: ‘As you live, with that same expression I will reward your descendants,’ as it is stated: “Behold, I [hineni] will rain down bread for you from the heavens.”

In his regard, the verse says: “He who walks wholeheartedly is a righteous man” (Proverbs 20:7), this is Abraham, in whose regard it is written: “Walk before Me, and be wholehearted.” (Genesis 17:1). “Happy are his children after him” (Proverbs 20:7). You find that everything that Abraham our patriarch performed himself for the ministering angels, the Holy One blessed be He performed for his descendants in the wilderness.

He said: “Let a little water be taken” (Genesis 18:4) by means of an intermediary. The Holy One blessed be He provided water by means of an intermediary. From where is this derived? As it is stated: “Behold, I will stand before you there on the rock” (Exodus 17:6).7Rather than God providing water for the Israelites directly, He commanded Moses to strike the rock and cause water to emerge. [Abraham] said: “And wash your feet” (Genesis 18:4), and He repaid them in the wilderness, as it is stated: “I will bathe you in water” (Ezekiel 16:9). [Abraham] said: “And recline beneath the tree” (Genesis 18:4), and the Holy One blessed be He “spread a cloud like a curtain” (Psalms 105:39). [Abraham] accompanied them, as it is stated: “Abraham was going with them to see them off” (Genesis 18:16), and the Holy One blessed be He repaid his descendants, as it is stated: “And the Lord was going before them by day” (Exodus 13:21). [Abraham] said: “I will fetch a piece of bread” (Genesis 18:5), and the Holy One blessed be He said: “Behold, I will rain down bread for you.”

Rabbi Yehuda Halevi ben Rabbi Shalom said in the name of Rabbi Yona, and also Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: The manna should have fallen for them for [all of their] forty-two journeys. Where did it [begin to] fall? It was at Alush. Why at Alush?

It was due to the merit that Abraham said: “Knead [lushi] and prepare cakes” (Genesis 18:6), that the Holy One blessed be He repaid his descendants: “Behold, I will rain down bread for you from the heavens.”

Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “There is none like You among the gods, Lord, and there are no deeds like Yours” (Psalms 86:8). Why is there none like You among the gods? Because there are none who can perform Your deeds. How so?

The way of the world is that flesh and blood make a path on the way; is he, perhaps, able to make a path in the sea? But for the Holy One blessed be He it is not so, but rather, He makes for Himself a path in the midst of the sea, as it is stated: “Your way was through the sea, Your path through the mighty waters, Your footprints left no trace” (Psalms 77:20). Flesh and blood examine their documents.

If someone finds that people owe him, he will produce the document and collect from them, but if he finds that he is in debt to a person, he will suppress it and not produce it. But the Holy One blessed be He is not so. If He finds that we are in debt to Him He suppresses it, as it is stated: “He will again have mercy upon us; He will suppress our iniquities” (Micah 7:19). But if He finds merit for us, He produces it, as it is stated: “The Lord has produced our righteousness” (Jeremiah 51:10).

Flesh and blood, when he seeks to build a palace, he builds the lower levels and afterward builds the upper levels. But the Holy One blessed be He is not so; after He created the upper levels, He created the lower levels, as it is stated: “In the beginning God created the heavens,” and only afterward, “and the earth” (Genesis 1:1). Flesh and blood, when he seeks to purchase a slave, if there are claimants,8Individuals who claim that the slave belongs to them rather than to the individual seeking to sell the slave. he does not purchase him, but the Holy One blessed be He is not so, but rather He says: “Or has a god sought to come and take for himself a nation from the midst of a nation?” (Deuteronomy 4:34).

Flesh and blood, the disciple holds the torch before his master, but the Holy One blessed be He is not so: “The Lord was going before them by day [in a pillar of cloud, to guide them on the way, and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). Flesh and blood, the servant bathes the master, but the Holy One blessed be He is not so, but rather, “I will bathe you in water” (Ezekiel 16:9).

Flesh and blood would dress his master, but the Holy One blessed be He is not so, but rather, “I clothed you in embroidery” (Ezekiel 16:10). Flesh and blood places shoes on the feet of his master, but the Holy One blessed be He is not so, but rather, “and shod you with taḥash” (Ezekiel 16:10). Flesh and blood bears his master, but the Holy One blessed be He is not so, but rather, “I have borne you on the wings of eagles” (Exodus 19:4).

Flesh and blood, the master sleeps and the servant stands over him, but the Holy One blessed be He is not so, but rather, the Holy One blessed be He protects Israel, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). For flesh and blood, water is from above them and bread is from below them,9Rain falls from the sky and wheat grows from the ground. but the Holy One blessed be He is not so, but rather, water is from below them, this is the well,10The well that miraculously accompanied Israel through the wilderness and provided them with water. as it is stated: “Rise, well…” (Numbers 21:17), and the bread is from above: “Behold, I will rain down [bread] for you [from the heavens].” That is, “there is none like You among the gods, Lord, and there are no deeds like Yours” (Psalms 86:8).

Another matter, “behold, I will rain down bread for you.” That is what is written: “Come, partake of my bread, and drink of the wine I have mixed” (Proverbs 9:5). The Holy One blessed be He said: ‘What caused you to eat of the manna and to drink from the spring? It is because you accepted the statutes and the ordinances, just as it states: “There He instituted for it statutes and ordinances…” (Exodus 15:25).

It is due to the merit of My bread11This is a reference to the Torah, which is compared to bread (Matnot Kehuna). that you took the bread of the manna, and due to the merit of the wine that I mixed12This is a reference to the Torah, which is compared to wine (see Song of Songs 1:2; Etz Yosef). that you drank the water of the spring, as it is stated: “And drink of the wine I have mixed.”’ Why did they not recite song over the manna, just as they recited it over the spring?

It is because regarding the manna they expressed derogatory statements, as it is stated: “But now our soul is parched, there is nothing at all, other than the manna before our eyes” (Numbers 11:6). The Holy One blessed be He said: ‘I seek neither your grievances nor your lauding,’ therefore He granted them permission to recite song only over the spring, because they were fond of it, as it is stated: “Rise, well, call to it” (Numbers 21:17).

Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “You prepare a table before me in the presence of my enemies” (Psalms 23:5). When did the children of Israel state this matter? It was when they departed from Egypt and the nations of the world were saying: ‘These are destined to perish in the wilderness,’ and [Israel] said: “Is God able to prepare a table in the wilderness?” (Psalms 78:19).

What did the Holy One blessed be He do? He had them recline [hesiban] under the clouds of glory, as it is stated: “God led the people roundabout [vayasev]” (Exodus 13:18), and he fed them manna, as it is stated: “Who fed you manna in the wilderness” (Deuteronomy 8:16). The height of the manna was higher than the waters of the Flood, as it is stated: “He commanded the skies above and opened the doors of the heavens” (Psalms 78:23), and regarding the Flood it is written: “And the windows of the heavens were opened” (Genesis 7:11).13Doors in the time of the Sages had four windows.

Thus, if the waters of the Flood came through windows, and an unclarified plural term implies two, and the manna came through doors, the implication is that the manna was more plentiful than the waters of the Flood (see Yoma 76a). The nations of the world were seeing Israel reclining, eating, and lauding the Holy One blessed be He, as it is stated: “You prepare a table before me in the presence of my enemies” (Psalms 23:5).

“You anoint my head with oil” (Psalms 23:5), this is the quail. “My cup is full” (Psalms 23:5), this is the spring. Likewise, in the future, He will make peace for them, and they will recline and eat in the Garden of Eden. The idolaters will see their conduct and their manner,14Their hearts will melt due to jealousy or fear. as it is stated: “Behold, My servants will drink and you will be thirsty, [behold, My servants will rejoice and you will be ashamed]” (Isaiah 65:13).

Another matter, “behold, I will rain down bread for you.” That is what is written: “He will dwell On High…[his bread is given, his waters assured]” (Isaiah 33:16). That is what is written: “He raises the poor from dust” (I Samuel 2:8), these are Israel, who were sunken in mortar and bricks in Egypt, and the Holy One blessed be He took them out with their heads held high, as it is stated: “I led you out with your heads held high” (Leviticus 26:13), that is, “He raises the poor from dust.”

The Holy One blessed be He set limits for Jacob and said to him: “Your descendants shall be like the dust of the earth” (Genesis 28:14). When your descendants reach the dust of the earth, at that moment: “You shall spread westward and eastward” (Genesis 28:14), that is, “He raises the poor from dust.” The Holy One blessed be He elevated them above everything, as it is stated: “The Lord your God [will set you above all the nations of the world]” (Deuteronomy 28:1).

See what is written: “In the wilderness where you saw that the Lord your God bore you” (Deuteronomy 1:31). He said to them: ‘I have elevated you above the entire world. If you will fulfill My will, I will place you in what I created before the world was created, namely the Temple, as it is stated: “Throne of glory, exalted from the beginning is the place of our Temple” (Jeremiah 17:12), there I will elevate you, as it is stated: “And He will bequeath them the throne of glory” (I Samuel 2:8).

At that time, I will provide you with the delicacies of the Garden of Eden, as it is stated: “How great is the goodness You have in store for those who fear You”’ (Psalms 31:20). That is why it said: “He will dwell On High” (Isaiah 33:16). Another matter, “He will dwell On High,” that is what is written: “For the Lord your God is bringing you to a good and expansive land” (Deuteronomy 8:7),15The verse actually states “a good land” without “and expansive.”

The phrase “a good and expansive land” is found in Exodus 3:8. to see a table that is set in the Garden of Eden, as it is stated: “I walk before the Lord in the land of the living” (Psalms 116:9). As it were, He is reclining above the patriarchs, and the patriarchs and all the righteous are in His midst [betokho], as it is stated: “They sit [tuku] at Your feet” (Deuteronomy 33:3), and He distributes portions to them.

If you are astonished by this matter, did He not, in this world, recline for them between the two cherubs, as it is stated: “He will lie between my breasts” (Song of Songs 1:13), all the more so in the Garden of Eden. He brings them fruit from the Garden of Eden and He feeds them from the Tree of Life. Who recites the blessing first? Everyone defers to the Holy One blessed be He that He should designate the one to recite the blessing, and the Holy One blessed be He says to Mikhael: ‘Recite the blessing.’

He says to Gavriel,16Mikhael tells Gavriel to recite the blessing. and Gavriel to the patriarchs of the world,17Abraham, Isaac, and Jacob. and they defer to Moses and Aaron, and they to the elders. They defer to David and say: ‘Let the king on earth bless the King in Heaven.’ They give David the cup, and he says: “I will lift a cup of salvation, and I will call in the name of the Lord” (Psalms 116:13).

In their regard,18With regard to those who deferred to him. David praised and said: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). That is, “for the Lord your God is bringing you” (Deuteronomy 8:7). In that regard it is stated: “He will dwell On High.”

Another matter, “He will dwell On High,” that is what is written: “The wing of the songbird beats joyously [are its pinions and plumage of a stork?] For it leaves its eggs on the earth [and warms them on dust. And it forgets that a foot may crush it or a beast of the field trample it]. It is harsh to its young, as though they are not from it [its toil is in vain without fear.

For God deprived it of wisdom and did not allot understanding to it]. In time, it will soar on high [and scoff at the horse and its rider]” (Job 39:13–18). This is analogous to a stork that would lay her eggs on the dust of the earth, and the passersby trampled it and destroyed it. What caused it?

It is because it would lay its eggs on the ground. But if it would ascend on high and lay its eggs there, no creature would harm it, but rather, it would scoff at everything. So too Israel, “the wing of the songbird [renanim] beats joyously [ne’elasa].” “Wing” – “I will spread My wing over you” (Ezekiel 16:8).19This verse, stated regarding Israel, indicates that the term “wing” in the verse in Job also refers to Israel. ” “The songbird [renanim]” – “rejoice in the Lord, righteous ones” (Psalms 33:1).

“Joyously [ne’elasa]” – “let us delight [nitalsa] ourselves in lovemaking” (Proverbs 7:18). “Are its pinions [evra]” – “I said: Would that I had wings [ever] like a dove” (Psalms 55:7). “Stork” – “Even the stork in the heavens knows its appointed times” (Jeremiah 8:7). “For it leaves [taazov] its eggs on the earth” – “I have abandoned [azavti] My house” (Jeremiah 12:7).

“And warms them on dust” – “Our soul is prostrated to the dust” (Psalms 44:26). “And it forgets that a foot may crush it” – “You forgot the Lord, your Maker” (Isaiah 51:13). “Or a beast of the field trample it,” these are the idolaters, as it is stated: “He rendered them like dust to be trampled” (II Kings 13:7). “It is harsh to its young [baneha], as though they are not from it” – “they are foolish children [banim]” (Jeremiah 4:22).

“Its toil [yegia] is in vain” – “I am weary [yagati] with my groaning” (Psalms 6:7). “Without fear” – “they did not fear” (Jeremiah 36:24). “For God deprived it of wisdom” – “For My people is stupid, they do not know Me; they are foolish children, and they have no understanding; they are wise to perform evil” (Jeremiah 4:22). “And did not allot understanding to it” – “and they have no understanding” (Jeremiah 4:22).

Why all these?20Why are all these negative things stated concerning Israel? It is because they have forsaken the Holy One blessed be He. However, when they repent and direct their eyes On High, just as it says: “To You, enthroned in Heaven, I lift my eyes” (Psalms 123:1), then “in time, it will soar on high” – “To place the lowly On High” (Job 5:11). “And scoff at the horse and its rider” – “these on chariots and those on horses, but we invoke the name of the Lord our God” (Psalms 20:8).

That is, “He will dwell On High.” Another matter, “He will dwell On High,” this is the Holy One blessed be He, as it is stated: “Exalted and holy I will dwell” (Isaiah 57:15). “Rocky citadels are His stronghold” (Isaiah 33:16), this is David, as it is stated: “The Lord is my rock and my fortress” (Psalms 18:3). “His bread is given” (Isaiah 33:16), this is Abraham, as it is stated: “I will take a piece of bread” (Genesis 18:5).

“His water assured,” this is the Torah, as it is stated: “Ho, everyone thirsty, go to water” (Isaiah 55:1). Another matter, “his bread is given,” this is the Holy One blessed be He, as it is stated: “He gives bread to all flesh, for His kindness is forever” (Psalms 136:25). “His water assured,” as it is stated: “He covers His upper chambers with water” (Psalms 104:3). Another matter, “his bread is given,” this is the manna, as it is stated: “Behold, I will rain down bread for you from the heavens.”

“His water assured,” as it is stated: “Rise, well, call to it” (Numbers 21:17). Another matter, “his bread is given, his water assured,” this is the Holy One blessed be He, who orders those well-versed in Torah: ‘Do not say regarding what you have not heard, I heard.21Do not claim to have heard from your teacher something that you did not hear from him. Do not prohibit for others and permit for yourself.

Rather, let [your words] emerge from your mouth truthfully, just as they emerged from Moses’s mouth, and I will show you beauty face to face,’ as it is stated: “Your eyes will behold a king in his beauty” (Isaiah 33:17). Israel said: ‘How can we see Your face? Did you not deliver us into the hand of Edom, of whom it is stated: “Fearsome, terrifying”’ (Daniel 7:7).22In Daniel’s vision, Edom is represented by a terrifying beast. [God] said to them: ‘Do not fear them, as you are destined to say to Me: Where are they?’

That is what is written: “You will not see a daring people” (Isaiah 33:19), and you will see the rejoicing of Zion, as it is stated: “Look upon Zion, city of our festivals; your eyes will see Jerusalem, a tranquil abode” (Isaiah 33:20).

“And the people shall go out and gather each day’s portion on its day” (Exodus 16:4). That is what is written: “Blessed be the Lord, day by day” (Psalms 68:20). The Holy One blessed be He said to Israel: ‘In accordance with the measure that a person metes, so it is meted for him; I gave you the Torah in which you engage each day, as it is stated: “Happy is the man who heeds Me, to persist at My gates each day” (Proverbs 8:34).

Likewise, “they seek Me each day” (Isaiah 58:2). As you live, I will sate you with bread from the heavens each day, as it is stated: “And the people shall go out and gather each day’s portion on its day, so that I may test them, whether they will follow My Torah…” (Exodus 16:4). Moreover, I bless you each, as it is stated: “Blessed be the Lord, day by day, He will provide [yaamos] for us day after day” (Psalms 68:20).

When you perform My will, I call you: “Those borne [haamusim] by Me from birth” (Isaiah 46:3), and I will provide [maamis] you with a cup of salvation, due to the merit of the Temple,’ which is known as “a stone of burden [maamasa],” as it is stated: “It will be on that day, that I will render Jerusalem a stone of burden” (Zechariah 12:3).

“But they did not heed Moses; men left from it until the morning and it became infested with worms and stank, and Moses became angry with them” (Exodus 16:20). “Men left from it,” these were those among them who lacked faith. Who were they? Rabbi Shimon ben Lakish said: They were Datan and Aviram.

Here, “men” is stated, and below “men” is stated, as it is stated: “Depart now from the tents of these wicked men” (Numbers 16:26). Just as the “men” stated below were Datan and Aviram, so, too, the “men” stated here were Datan and Aviram. “And it became infested with worms and stank.” Is there anything that first produces worms and then stinks?

Rather, the Holy One blessed be He sought to show people their actions, [and therefore ensured] that it would not stink at night and they would get up and cast it away; rather, that whole night it produced rows upon rows of worms.23In this way, God ensured that those who had left over the manna would throw it out in the morning, when others were awake and would notice. The large number of worms spread, and caused many people to know about the sin of these individuals.

Immediately, “Moses became angry with them.” “It was on the sixth day that they gathered double the bread, two omer for each and all the princes of the congregation came and told Moses” (Exodus 16:22). “And he said to them, This is that which the Lord has spoken: Tomorrow is the rest of the holy Shabbat to the Lord: bake that which you will bake today, and what you will boil, boil today; and that which remains over, lay up for you, to be kept until the morning” (Exodus 16:23).

“The Lord said to Moses: Until when do you refuse to observe My commandments and My laws?” (Exodus 16:28). When he became angry, he forgot to tell them that they should gather two omer each on the sixth day. When they went and gathered on the sixth day and found double, the princes came and told Moses, as it is stated: “All the princes of the congregation came and told Moses.” What did he say to them?

“This is what the Lord has spoken.” It does not say: “This is what I have spoken,” but rather, “He has spoken,” for [Moses] had forgotten. In that regard it is stated: “Until when do you refuse,” as He includes Moses among them.

“See that the Lord has given you the Shabbat; therefore, He gives you on the sixth day bread for two days. Remain each man where he is; no man shall leave his place on the seventh day (Exodus 16:29). “See that the Lord has given you the Shabbat.” It should have said “know.”

What is “see”? Rather, this is what the Holy One blessed be He said to them: ‘If the idolaters were to come and say to you: Why do you observe the Shabbat day on this day, say to them: See that the manna does not fall on Shabbat.’ What is “has given you”? To you it is given, and not to idolaters.

From here they said: If idolaters will come and observe Shabbat, not only do they not receive a reward, [they also deserve to be put to death], as it is stated: “And day and night will not cease [yishbotu]” (Genesis 8:22).24This verse is interpreted to mean: They shall not observe a day and night of Shabbat. Likewise it says: “Between Me and the children of Israel [it is a sign forever]” (Exodus 31:17).

This is analogous to a king who is sitting and the queen is sitting opposite him; one who passes between them is liable.

Rabbi Levi said: If Israel were to keep the Sabbath properly even for a single day, the son of David would come. Why? Because it is weighed as equal to all the commandments. Rabbi Eleazar bar Avina said: We find in the Torah, in the Prophets, and in the Writings that the Sabbath is weighed as equal to all the commandments. From the Torah, whence? For at the time when Moses forgot to tell them the commandment of the Sabbath, the Holy One, blessed be He, said to him: "How long do you refuse to keep My commandments" (Exodus 16:28), and what is written after it: "See that the LORD has given you the Sabbath" (Exodus 16:29). The Holy One, blessed be He, said to Israel: If you merit to keep the Sabbath, I account it to you as though you had kept all the commandments that are in the Torah; and if you profane it, I account it to you as though you had profaned all the commandments.

Rabbi Levi said: If Israel observes Shabbat properly, even one day, the son of David25The Messiah. will come. Why? Because it is equivalent to all the mitzvot. Likewise it says: “For He is our God, and we are the people of His pasture and the flock of His hand; today, would you only heed His voice” (Psalms 95:7).

Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: ‘Even though I set a limit for the end, and it will come whether they repent or do not repent, it will come only at its time. If they repent, even one day, I will bring it not at its appointed time. That is, “today, would you only heed His voice.” Just as we saw that for all the mitzvot, the son of David comes, for the observance of one day of Shabbat, the son of David comes, because Shabbat is equivalent to all mitzvot.

Rabbi Elazar bar Avina said: We find in the Torah, in the Prophets, and in the Writings that Shabbat is equivalent to all the mitzvot. In the Torah, from where is it derived? From the fact that when Moses forgot to tell them the mitzva of Shabbat, the Holy One blessed be He said to him: “Until when do you refuse to observe My commandments…” (Exodus 16:28). What is written thereafter?

“See that the Lord has given you the Shabbat” (Exodus 16:28). In the prophets, from where is it derived? From that which is stated: “The house of Israel defied Me in the wilderness, they did not follow My statutes” (Ezekiel 20:13). What is written thereafter?

“They desecrated My Shabbats” (Ezekiel 20:13). In the Writings, from where is it derived? From that which is stated: “You came down upon Mount Sinai and spoke to them [from heaven and gave them upright ordinances and laws of truth, good statutes and mitzvot]” (Nehemiah 9:13). What is written thereafter?

“You informed them of Your holy Shabbat” (Nehemiah 9:14). The Holy One blessed be He said to Israel: ‘If you merit to observe Shabbat, I consider it for you as though you observed all the mitzvot of the Torah. If you desecrate it, I consider it for you as though you desecrated all the mitzvot.’ Likewise, it says: “Who keeps the Shabbat from its desecration and prevents his hand from performing any evil” (Isaiah 56:2).

When a person observes the Shabbat, he issues a decree and the Holy One blessed be He fulfills it, as it is stated: "If you restrain your walking because of the Sabbath” (Isaiah 58:13). What is written thereafter? “Then you will delight in the Lord” (Isaiah 58:14), just as it says: “Delight in the Lord, and He will grant you the desires of your heart.” (Psalms 37:4). Moreover, everything that you eat in this world is only from the profits, but the principal remains for the World to Come, as it is stated: “I will feed you the inheritance of Jacob your forefather, for the mouth of the Lord has spoken” (Isaiah 58:14).

“Amalek came [and waged war with Israel in Refidim]” (Exodus 17:8), that is what is written: “I was not serene, was not silent, and I did not rest, but turmoil came” (Job 3:26). “I was not serene” due to Babylon; “was not silent” due to Media; “I did not rest” due to Greece; “but turmoil came” through Edom. Alternatively, “I was not serene” due to the first edict that Pharaoh decreed against me, as it is stated: “They embittered their lives” (Exodus 1:14), and the Holy One blessed be He provided a redeemer for them, namely Miriam, named for the bitterness [merur].

“Was not silent” due to the second edict: “If it is a son put him to death” (Exodus 1:16), and the Holy One blessed be He provided a redeemer, namely Aaron, named for pregnancy [herayon]. “I did not rest” due to the third edict that he decreed, saying: “Every son that is born cast him into the Nile” (Exodus 1:22), and the Holy One blessed be He provided a redeemer, named for the water. This is Moses, as it is stated: “As I drew him [meshitihu] from the water” (Exodus 2:10). “But turmoil came,” this is Amalek.

“Amalek came.” What is written prior to the matter? “The entire congregation of the children of Israel traveled…there was no water for the people to drink” (Exodus 17:1). For the people there was not, but for the flocks and the cattle there was.1The water was fit for animals to drink but not for people.

Immediately they came to engage in a dispute with Moses and said to him: “Why did you take us up out of Egypt [to kill us and our children and our cattle with thirst]?” (Exodus 17:3).2This was unnecessarily quarrelsome, as there was actually water for the animals. From here, Rabbi Yehoshua would say: The house collapsed; too bad about the windows –“I and my livestock with thirst” (Exodus 17:3).3Rabbi Yehoshua noted that when people complain, they often complain even about matters that are relatively minor compared to the primary concern.

Similarly, after complaining that they would die, the Israelites also added that their animals would die as well. Some say that a person’s animal is nothing other than his life;4They complained about the animals’ safety because the safety of one’s animals ensures the safety of one’s own life. when a person sets out on the road, if his animal is not with him, he will suffer. Immediately, Moses stood in prayer, as it is stated: “Moses cried out to the Lord, saying” (Exodus 17:4).

What is “saying”? He said before Him: ‘Master of the universe, inform me whether or not they will kill me.’ He said to him: ‘What concern is it of yours? “Pass before the people”’ (Exodus 17:5).

What is “pass [avor]”? He said to him: ‘Overlook [avor] their words.’ Rabbi Meir says: What is avor? He said: ‘Emulate Me.

Just as I repay evil with good, you, too, repay evil with good,’ as it is stated: “Who is a God like You, Who pardons iniquity and overlooks [veover] transgression” (Micah 7:18). Rabbi Yehuda says: Pardon [avor] their sins. Rabbi Neḥemya says: “Pass before the people,”5No need to fear them. Pass before them confidently. let one who has haughtiness come and speak against you.

“The Lord said to Moses: Pass before the people and take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile, and go” (Exodus 17:5). “Take with you some of the elders of Israel,” so they will be witnesses, so they will not say to you: ‘There were springs there.’ “Your staff with which you struck the Nile,” he said before Him: ‘Master of the universe, this staff is a staff of punishment.

It rendered the water in Egypt putrid and it brought the ten plagues upon the Egyptians.’ The Holy One blessed be He said: ‘My nature is not like the nature of flesh and blood. He strikes with a chisel and heals with a bandage, but I, with what I strike, I heal.’ That is why it says: “And take in your hand your staff with which you struck the Nile,” so that everyone will know that it is [a staff] of blessing.

“Behold, I am standing before you there upon the rock at Ḥorev; you shall strike the rock and water will emerge from it, and the people will drink. Moses did so before the eyes of the elders of Israel” (Exodus 17:6). “He called the place Masa and Meriva, due to the dispute of the children of Israel and due to their trying of the Lord, saying: Is the Lord in our midst, or not?” (Exodus 17:7). “You shall strike the rock.”

What is “you shall strike the rock”? The Holy One blessed be He said to him: ‘If they request from this rock, produce it for them, and if from that rock give it to them.’6It did not matter which rock was chosen. This was so that the Israelites could not claim that Moses had brought forth water naturally from a rock with a hidden water source. When the water emerged, it provided for all the tents of Israel.

What is written there? “He called the place Masa and Meriva” (Exodus 17:7). What dispute [meriva] was there? Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: They said: ‘If He is Master over all creations just as He is Master over us, we will worship Him, but if not, we will rebel against Him.’

Rabbi Neḥemya says [they said]: ‘If He provides us our sustenance like a king who is present in the province, and the residents of the province do not require anything from him, we will worship Him, but if not, we will rebel against Him.’ The Rabbis say [they said]: ‘If we contemplate in our heart and He knows what we are contemplating, we will worship Him, but if not, we will rebel against Him.’ The Holy One blessed be He said to them: ‘If you sought to challenge Me, let the wicked one come and challenge you.’

Immediately, “Amalek came.” What is written there? “Is the Lord in our midst, or not? Amalek came” (Exodus 17:7–8).

How does this relate to that? It is analogous to a child who was riding on his father’s shoulders and saw his father’s friend. He said to him: ‘Have you seen father?’ His father said to him: ‘You are riding on my shoulders and you ask about me?

I will cast you down and the enemy will come and dominate you.’ So too, the Holy One blessed be He said to Israel: ‘I bore you on clouds of glory and you say: “Is the Lord in our midst”? Therefore, let the enemy come and dominate you.’ That is, “Amalek came.”

“Moses said to Joshua: Choose men for us and go out and wage war with Amalek; tomorrow I will be standing on top of the hill and the staff of God will be in my hand” (Exodus 17:9). “Moses said to Joshua: Choose men for us.” Why to Joshua? Primarily, you expound that he was seeking to instruct him in war because he was destined to take Israel into the Land.

Another matter, why Joshua? He said to him: ‘It was by means of your grandfather7Joshua was from the tribe of Ephraim, who was a son of Joseph. The Israelites descended to Egypt due to the strife between Joseph and his brothers. that they descended to Egypt, go and engage in war with the one who attacked them in their ascent from Egypt.’ Another matter, why Joshua?

He said to him: ‘Your grandfather said: “I fear God” (Genesis 42:18), and regarding this one8Amalek. it is written: “And not God-fearing” (Deuteronomy 25:18). Let the grandson of the one who said: “I fear God,” come and exact vengeance from the one in whose regard it is stated: “And not God-fearing.”’ “Choose men for us.” What is the meaning of “men”?

Men of wisdom and who fear sin. “Go out and wage war with Amalek,” from here you learn that they were beneath the clouds of glory, as one says “go out” only to those who are located inside. “The staff of God will be in my hand.” He said to him: ‘This staff is in my hand, as the Omnipresent said that it should be in my hand always.’

Another matter, “the staff of God will be in my hand.” ‘When Aaron performed miracles with it, it was called by his name, as it is stated: “The staff of Aaron” (Exodus 7:12). When I performed miracles with it, it was called by my name. When the Holy One blessed be He performs miracles, it is called by His name, as it is stated: “The staff of God.”’

“Yitro, priest of Midian, father-in-law of Moses, heard everything that God had performed on behalf of Moses and Israel His people, that the Lord had taken Israel out of Egypt” (Exodus 18:1). “Yitro…heard.” That is what is written: “Do not forsake your friend, and your father’s friend. [Do not enter your brother’s house on the day of your calamity. A close neighbor is better than a distant brother]” (Proverbs 27:10).

“Your friend,” this is the Holy One blessed be He, just as it says: “For the sake of My brothers and friends” (Psalms 122:8).1God calls Israel His “brothers and friends.” “Your father’s friend,” this is Abraham, as it is stated: “The descendants of Abraham My beloved” (Isaiah 41:8).2Thus, God is referred to both as “your friend” and as “your father’s friend.” “Do not forsake,” and if you forsake, make certain that you “do not enter your brother’s house on the day of your calamity,” this is Ishmael and Esau.3Even if Israel suffers calamity, they should not abandon their identity and join with their “brothers,” Ishmael and Esau (see Etz Yosef).

Rabbi Yehoshua ben Levi said: When Nebuchadnezzar exiled Israel to Babylon their [hands] were bound behind them, as it is written in Midrash Eikha42:4. until “for they wandered due to swords” (Isaiah 21:15). Your ancestor, who was cast in the wilderness, I opened a spring of water for him, and you did this?5God says to Ishmael: ‘I saved you in the wilderness (see Genesis 21:19), yet you caused the Israelites to die of thirst? (see Eikha Rabba, 2:4).

That is, “a close neighbor is better than a distant brother.” Another matter, “a close neighbor is better,” this is Yitro, who was unrelated to Israel, [who was better] than Esau, Jacob’s brother. Regarding Yitro, what is written? “Saul said to the Kenite:6The Kenite are the descendants of Yitro, who was Moses’ father-in-law (see Judges 1:16). [Go, depart, descend from among the Amalekites, lest I destroy you with them, for you showed kindness to all the children of Israel when they ascended from Egypt]” (I Samuel 15:6).

Regarding Esau, it is written: “Remember what Amalek did to you…” (Deuteronomy 25:17).7Amalek was descended from Esau. You find many matters written in a derogatory manner regarding Esau that are written in a complimentary manner regarding Yitro. Regarding Esau it is written: “They tormented women in Zion” (Lamentations 5:11). Regarding Yitro it is written: “He gave Tzipora, his daughter, [to him as a wife]” (Exodus 2:21).

Regarding Esau it is written: “They, who devour my people as if eating bread” (Psalms 14:4). Regarding Yitro it is written: “Call him and let him eat bread” (Exodus 2:20). Regarding Esau it is written: “And not God-fearing” (Deuteronomy 25:18). Regarding Yitro it is written: “And God will command you” (Exodus 18:23).8This is regarding Yitro’s advice to Moses to appoint a judicial system.

Yitro advised Moses to heed the command of God. Esau annulled the offerings.9Rome, associated with Esau, destroyed the Temple. Regarding Yitro it is written: “Yitro, Moses’s father-in-law, took a burnt-offering and feast-offerings” (Exodus 18:12). Esau heard of Israel’s departure and waged war with them, as it is stated: “Amalek came [and waged war with Israel in Refidim]” (Exodus 17:8). Yitro heard Israel’s praise and came and joined them, as it is stated: “Yitro…heard.”

Another matter, “Yitro…heard,” that is what is written: “The wise will inherit honor” (Proverbs 3:35), this is Yitro; when he came to Moses he inherited great honor. “He said to Moses: I, your father-in-law Yitro, am coming to you, [and your wife and her two sons with her]” (Exodus 18:6). Rabbi Yehoshua says: He sent a messenger to him. Rabbi Eliezer says: He sent him a letter and said: ‘Act for my sake.

If you do not act for my sake, do it for your wife’s sake. If you do not act for her sake, act for the sake of your sons.’ Rabbi Eliezer says: The Holy One blessed be He said to him: ‘Go out.’10He interprets the verse to mean not that Yitro sent a message to Moses informing him of Yitro’s arrival, but that God, referred to here as “I,” informed Moses of Yitro’s arrival. “He said to Moses,” the Holy One blessed be He said to him: ‘It is I who spoke and the world came into being,’11That is why the term “I” in the verse refers to God. as it is stated: “The Almighty God, the Lord, has spoken, calling the earth” (Psalms 50:1).

It is I who brings near and it is I who distances, as it is stated: “Am I God from near, the utterance of the Lord, [but not God from afar?]” (Jeremiah 23:23). It is I who brought Yitro near and did not distance him. This person who came to Me came only in the name of Heaven, and came only to convert; you too, bring him near and do not distance him. Immediately, “Moses emerged to greet his father-in-law” (Exodus 18:7). [The Sages] said: Moses emerged,12See Exodus 18:7.

Aaron, Nadav and Avihu, and seventy of the elders of Israel emerged. Some say: Even the Ark emerged with them. That is why it is stated: “The wise will inherit honor.”

Another matter, “Yitro…heard.” See how much goodness and blessing came to Yitro from the time that he became associated through marriage with Moses. What is written? “Aaron and all the elders of Israel came” (Exodus 18:12).

Likewise, you find that when Bilam came to curse Israel, not only did he not curse them, but he blessed them. Moreover, when he saw Amalek, he began to curse it, as it is stated: “He looked at Amalek, and took up his parable, and said: Amalek was the first of the nations; but its end will be oblivion” (Numbers 24:20). However, what does he say regarding Yitro? “He saw the Kenite, and took up his parable, and said: Mighty is your dwelling; set your nest in a rock” (Numbers 24:21).

He said to him: ‘Kenite, you participated with us in the counsel;13Pharaoh convened advisers, including both Yitro and Bilam, to counsel him how to deal with the Israelites (see Shemot Rabba 1:9). who seated you with the mighty of the world?’ This is analogous to a bird that fled from the hunter and fell into the hands of a royal statue.14The hunter would be unable to catch it there due to the care one must exhibit with regard to a royal statue.

When the hunter saw it he began lauding it and said to it: ‘What a fine flight that you fled.’ So too, Bilam was praising Yitro and said to him: “Mighty is your dwelling.”

Another matter, “Yitro…heard,” that is what is written: “Lord, my strength and my stronghold and my refuge on the day of trouble, to You nations will come from the ends of the earth” (Jeremiah 16:19). Israel said to the Holy One blessed be He: ‘When You performed miracles on our behalf at the sea, we said to You: “The Lord is my strength [uzi] and song” (Exodus 15:2). Did Raḥav not hear and adhere to You?

As it is stated: “She said to the men: I know that the Lord has given you the land…as we heard that the Lord dried the waters of the Red Sea”’ (Joshua 2:9–10). That is, “Lord, my strength and my stronghold and my refuge on the day of trouble.” ‘When You performed miracles in the days of Solomon, as it is stated: “He will give strength [oz] to His king” (I Samuel 2:10), did the Queen of Sheba not come and praise You?

As it is stated: “The Queen of Sheba heard Solomon’s reputation” (I Kings 10:1). What did she say? “May the Lord your God be blessed, Who has chosen you” (I Kings 10:9). When You took us out of Egypt and gave us the Torah, which is called oz, as it is stated: “He will give strength [oz] to His people (Psalms 29:11), did Yitro not hear, come, and adhere to You?’ That is, “to You nations will come from the ends of the earth.”