Yalkut Shimoni on Torah Reader

Another interpretation: "for it was near" (Exodus 13:17). Near was the first war to the second. [Had Israel taken the short road, the first battle would have come hard upon a second, leaving them no respite.]

Another interpretation: "for it was near" (Exodus 13:17). The Canaanites had only recently inherited the land, as it is said, "and in the fourth generation they shall return here" (Genesis 15:16) [and they had not yet had a fourth generation, so their measure of guilt was not yet full].

Another interpretation: all the more so, why did the Holy One, blessed be He, not bring them in by the direct route? Rather the Holy One, blessed be He, said: If I bring Israel into the land by the direct route, immediately each man will seize hold of his field and his vineyard and neglect the Torah. Instead, behold, I will lead them around in the wilderness forty years, so that they eat the manna and drink the water of the well, and the Torah will be absorbed into their bodies. From here Rabbi Shimon ben Yochai used to say: The Torah was given to be expounded only to those who eat the manna; second to them are those who eat priestly offering.

Another interpretation: all the more so, why did He not bring them in by the direct route? Rather, when the Canaanites heard that Israel was entering the land, they arose and burned the crops, cut down the saplings, demolished the buildings, and stopped up the springs. The Holy One, blessed be He, said: I did not promise Abraham their father that I would bring them into a ruined land, but into a land full of all good things, as it is said, "and houses full of all good things" (Deuteronomy 6:11). Rather, behold, I will lead them around in the wilderness forty years, so that the Canaanites will arise and repair what they ruined.

Another interpretation: "for it was near" (Exodus 13:17). Near was the punishment of wicked Pharaoh, that the Holy One, blessed be He, would exact from him.

Another interpretation: "for it was near" (Exodus 13:17). Near was the kindness that the Canaanites did with our father Jacob. This is what is written, "and when the inhabitant of the land, the Canaanite, saw" the mourning (Genesis 50:11). Rabbi Eleazar says they loosened their belts. Rabbi Shimon ben Lakish said, because they untied the knots of their shoulder-garments. And the Rabbis say, because they straightened up their posture. Rabbi Yudan says, because they pointed with the finger. Now are these things not an argument from minor to major? If the Canaanites, who did no kindness with their hands nor with their feet, but only because they pointed with the finger, were saved from punishment, then Israel, who do kindness with their great ones and with their small ones, all the more so.

Another interpretation: "for it was near" (Exodus 13:17). Near was the first war. Rabbi Eliezer says: All those years that Israel were dwelling [in Egypt they dwelt] secure and tranquil and at ease, until there came a proud one from among the descendants of Ephraim and said, the Holy One, blessed be He, has revealed Himself to me to bring you out of Egypt. The sons of Ephraim, in the pride of their hearts, because they were of royal seed and because they were mighty in strength for war, arose and took their wives, their sons, and their daughters, and went out of Egypt. The Egyptians arose and killed all their mighty men, as it is said, "the sons of Ephraim, armed bowmen, turned back on the day of battle" (Psalms 78:9) and so forth. "For God said, lest the people repent when they see war" (Exodus 13:17), this is the war of the sons of Ephraim, as it is said, "and the sons of Ephraim: Shuthelah," and so forth, "and Zabad his son," and so forth, "and the men of Gath killed them" (1 Chronicles 7:20-21) [two hundred thousand], because they did not keep the covenant of God, because they violated the appointed end, and because they transgressed the oath.

Another interpretation: so that they would not see the bones of their brothers thrown about in Philistia and turn back. Another interpretation: so that they would not turn back on their tracks. And the matter is an argument from minor to major: if when He led them around by a crooked road they still said (Numbers 14:4), "Let us appoint a leader and return to Egypt," how much more would they have said this had He brought them by the direct way. Another interpretation: "when they see war" (Exodus 13:17) refers to the war of Amalek, as it is said (Numbers 14:45), "Then the Amalekite and the Canaanite came down."

(Exodus 13:18) "And God led the people around." For what purpose? In order to perform for them miracles and mighty deeds. Rabbi Eliezer says: the road, in order to wear them out, as it is said, "He has worn out my strength on the way" (Psalms 102:24); the wilderness, in order to refine them, as it is said (Deuteronomy 8:15), "who led you through the great and terrible wilderness," and so forth; the Sea of Reeds, to test them, as it is said, "they rebelled at the sea, at the Sea of Reeds" (Psalms 106:7). Rabbi Joshua says: the road, in order to give them the Torah, as it is said (Deuteronomy 5:30), "in all the way that the LORD your God has commanded you, you shall walk," and it says (Proverbs 6:23), "For the commandment is a lamp and the Torah a light, and the way of life"; the wilderness, in order to feed them the manna, as it is said, "who fed you manna in the wilderness" (Deuteronomy 8:16); the Sea of Reeds, in order to perform for them miracles and mighty deeds, as it is said (Psalms 106:22), "awesome deeds at the Sea of Reeds," and it is said (Psalms 106:9), "He rebuked the Sea of Reeds and it dried up."

"And chamushim [armed/equipped]" - the word chamushim means nothing other than armed, as it is said (Joshua 1:14), "and you shall cross over armed." This teaches that they were distinguished by five kinds of weapons [reading chamushim as related to chamesh, five]. Another interpretation: chamushim means nothing other than girded for action, as it is said, "And the children of Gad and the children of Reuben crossed over armed, about forty thousand equipped for the army" (Joshua 4:12-13).

Another interpretation of "chamushim": one out of five went up. Another interpretation: one out of fifty. And some say: one out of five hundred. Rabbi Nehorai says: by the Temple service, not even one out of five hundred went up, as it is said (Ezekiel 16:7), "I made you as numerous as the growth of the field," and so forth, and it says, "And the children of Israel were fruitful and swarmed" - for they would bear six children at a single birth - and yet you say one out of five hundred went up! And when did the rest die? During the three days of darkness, as it is said (Exodus 10:23), "they did not see one another" - for they were burying their dead, and they gave thanks and praised that their enemies did not see them and rejoice in their downfall. Rabbi Yose says: they went up after five generations. (This is written at remez 564.)

(Exodus 13:19) "And Moses took the bones of Joseph." Moses merited the bones of Joseph, and there was none in Israel greater than he, as it is said, "And Moses took the bones of Joseph with him." Come and see how beloved the commandments were to Moses our teacher: while all Israel busied themselves with the spoil, he busied himself with the commandments, as it is said, "The wise of heart takes commandments" (Proverbs 10:8). And how did Moses know where Joseph was buried? They said: Serach the daughter of Asher remained from that generation. Moses went to her and said, "Do you by any chance know where Joseph is buried?" She said to him, "The Egyptians made a metal coffin for him and sank it in the Nile river so that its waters would be blessed." Moses went and stood on the bank of the Nile and said, "Joseph, Joseph, the time has come that the Holy One, blessed be He, swore to redeem Israel, and the oath you imposed upon Israel has come due. If you show yourself, good; and if not, behold, we are cleared of the oath." Immediately Joseph's coffin floated up. And do not be astonished, for it is written (II Kings 6:5-6), "And as one was felling a beam, the iron fell into the water, and he cried out and said... 'Where did it fall?' And he showed him the place, and he cut off a stick and threw it there, and the iron floated." And the matter is an argument from minor to major: if for Elisha, the disciple of Elijah, and Elijah the disciple of Moses, iron floated up, then before Moses our teacher how much more so. Rabbi Nathan says: he was buried in the royal mausoleum. Moses went and stood there and said, "Joseph, Joseph," and so forth. Immediately Joseph's coffin shook, and Moses took it and brought it to himself. The verses contradict one another: it is written, "And Moses took the bones of Joseph," and it is written (Joshua 24:32), "And the bones of Joseph, which the children of Israel brought up." (This is written at remez 145.)

Rav Yehudah said in the name of Rav: Why was Joseph called "bones" during his lifetime? Because he did not protest the honor of his father, for they said to him, "your servant [our father]" repeatedly, and he said nothing to them. Who is greater for us than Moses, with whom none busied himself but the Holy One, blessed be He, as it is said, "And He buried him in the valley"? And they said this not of Moses alone but of all the righteous, as it is said (Isaiah 58:8), "and your righteousness shall go before you, the glory of the LORD shall gather you in." There are three camps. It was taught: one defiled by a corpse is permitted to enter the camp of the Levites. And not only one defiled by a corpse, but even a corpse itself, as it is said, "And Moses took the bones of Joseph with him" - "with him," within his own section. He stood at the Nile river and said, "Joseph, Joseph, the hour has come when the Holy One, blessed be He, redeems His children; the Shekhinah is delayed for you, and Israel is delayed for you, and the clouds of glory are delayed for you. If you make yourself known, good," and so forth. And some say: he took a shard and wrote upon it the Ineffable Name and cast it into the river; immediately Joseph's coffin floated up and rose. And there were two sorcerers' dogs barking at Moses. Moses said, "Come, see: dogs of truth do not bark, and dogs of falsehood and sorcery do bark." Rav said: this dog wagged with its tongue, but here, "and against any of the children of Israel no dog shall snarl with its tongue" (Exodus 11:7). This teaches you that by the measure a person measures, so it is measured to him: Miriam waited for Moses one hour (this is written at remez 164). And not only that, but with Jacob the servants of Pharaoh and the elders of his house went up, while with Joseph there went up the Ark and the Shekhinah and the priests and the Levites and Israel and seven clouds of glory. And not only that, but Joseph's coffin traveled together with the Ark of the Living One of the world, and the nations of the world would ask, "What is the nature of these two arks?" And they would say, "This is the coffin of a dead man, and this is the Ark of the Living One of the worlds." And the nations would say, "What is the nature of a dead man traveling with the Ark of the Living One of the worlds?" And they would answer, "The one lying in this coffin fulfilled what is written in that one." In that one is written (Exodus 20:2), "I am the LORD your God," and of Joseph it is written, "Am I in the place of God?" In that one is written (Exodus 20:3), "You shall have no other gods," and of Joseph it is written (Genesis 42:18), "I fear God." In that one is written (Exodus 20:7), "You shall not take [the name in vain]," and of Joseph it is written (Genesis 42:15), "By the life of Pharaoh, you shall not leave." In that one is written, "Remember the Sabbath day," and of Joseph it is written (Genesis 43:16), "slaughter an animal and prepare [hakhen]" - and "prepare" means nothing but the Sabbath, as it is said (Exodus 16:5), "and on the sixth day they shall prepare." In that one is written, "Honor your father," and of Joseph it is written (Genesis 37:13), "And Israel said to Joseph, are not your brothers shepherding in Shechem," and so forth. In that one is written (Exodus 20:13), "You shall not murder" - he did not murder Potiphar. In that one is written, "You shall not steal" - he did not steal, in the manner of what is said, "And Joseph gathered all the money," and so forth. In that one is written (Exodus 20:13), "You shall not commit adultery" - he did not commit adultery with the wife of Potiphar. In that one is written, "You shall not covet" - he did not covet the wife of Potiphar. In that one is written (Exodus 20:13), "You shall not bear false witness" - and the matter is an argument from minor to major: things that were true he did not tell, how much more so a false report. In that one is written (Leviticus 19:17), "You shall not hate your brother in your heart," and it is written, "And he comforted them and spoke to their hearts." In that one (Leviticus 19:18), "You shall not take revenge nor bear a grudge," and it is written (Genesis 50:20), "And you intended evil against me." In that one (Leviticus 25:36), "that your brother may live with you," and it is written, "And Joseph sustained his brothers."

Another interpretation: Joseph said to them, "My father came down here willingly, and I brought him up; I came down against my will. I make you swear that to the place from which you stole me, there you shall return me." And so they did for him, in the manner of what is said (Joshua 24:32), "And the bones of Joseph, which the children of Israel brought up, they buried in Shechem." "God will surely visit you" (Genesis 50:24): "visit" you in Egypt, and "will visit" you at the sea; visit you at the sea, and will visit you in the wilderness; visit you in the wilderness, and will visit at the brooks of Arnon; visit you in this world, and will visit you in the world to come - a visitation in Egypt, a visitation at Sinai, a visitation in Nisan, a visitation in Tishrei. "And you shall bring up my bones from here" - I might understand at once; therefore it teaches "with you" (Exodus 13:19), when you go up. And how do we know that the bones of the tribes too were brought up with them? Therefore it teaches "from here with you" - "from here" [mizeh, spelled zayin-heh] equals twelve [the numerical value, hinting at the twelve tribes]. "And they journeyed from Sukkot and camped in Etam" (Exodus 13:20): just as Etam is a place, so Sukkot is a place. Rabbi Akiva says: they were clouds of glory, as it is said, "over all the glory a canopy." I have this only for the past; how do I know for the future? It teaches (Isaiah 4:6), "and a sukkah shall be for shade by day," and it says (Isaiah 35:10), "and the redeemed of the LORD shall return."

"And the LORD went before them by day" (Exodus 13:21). You thus find that there were seven clouds. "And the LORD went before them by day in a pillar of cloud"; "and Your cloud stands over them" (Numbers 14:14); "and in a pillar of cloud"; "and when the cloud lingered" (Numbers 9:19); "and when the cloud was taken up" (Exodus 40:36); "and if the cloud was not taken up"; "for the cloud of the LORD was upon the Tabernacle" (Exodus 40:38). Behold, there were seven clouds: four from the four directions, one above, one below, and one that traveled before them, raising every low place and lowering every high one, as it is said, "every valley shall be lifted up and every mountain and hill shall be made low," and so forth. And it would strike down snakes and scorpions, and sweep and sprinkle before them. Rabbi Yehudah says: thirteen, two for each direction and two below and one that traveled before them. Rabbi Yoshiyah says: four. Rabbi says: two. "And the LORD went before them by day" - to teach you that by the measure a person measures, so it is measured to him. Abraham accompanied the ministering angels, as it is said (Genesis 18:16), "And Abraham walked with them to send them off," and the Holy One, blessed be He, accompanied His children in the wilderness forty years. Of Abraham it is written (Genesis 18:4), "let a little water be taken," and the Holy One, blessed be He, raised up the well for His children, as it is said, "Then Israel sang." Of Abraham it is written (Genesis 18:5), "and let me take a morsel of bread," and the Holy One, blessed be He, brought down manna for His children, as it is said (Exodus 16:4), "Behold, I will rain down for you bread from heaven." Of Abraham it is written (Genesis 18:7), "And Abraham ran to the herd," and the Holy One, blessed be He, drove the quail to His children, as it is said, "And a wind went forth from the LORD." Of Abraham it is written (Genesis 18:4), "and recline under the tree," and the Holy One, blessed be He, spread out for His children seven clouds of glory, as it is said, "He spread a cloud for a covering." Of Abraham it is written (Genesis 18:8), "and he stood over them," and the Holy One, blessed be He, shielded their houses in Egypt so they would not be struck, as it is said (Exodus 12:23), "and the LORD passed over the entrance." "And the LORD went before them" - is it possible to say so? Has it not already been said, "Do I not fill the heavens and the earth?" and it says (Isaiah 6:3), "And one called to another and said," and so forth, and it says (Ezekiel 43:2), "And behold, the glory of the God of Israel," and so forth? Then what does "and the LORD went before them" teach? Rabbi says: Antoninus would sometimes sit in judgment on the platform until nightfall, and his sons would sit in the dark beside him. After he left the platform he would take the lantern and give light before his sons, and the great ones of his kingdom would approach him and say, "We will take the lantern and give light before your sons," and he would say to them, "No, rather I will take the lantern and give light before my sons, in order to make known to you the affection in which I hold my sons, that you should treat them with honor." So too the Holy One, blessed be He, made known the affection of Israel before the nations of the world, that they should treat them with honor. And it was not enough that they do not treat them with honor, but they put them to death by cruel and strange deaths, one worse than another. Concerning this it says, "And I will gather all the nations and bring them down to the valley of Jehoshaphat," and so forth. I might think it is concerning idolatry, sexual immorality, and bloodshed; therefore it teaches (Joel 4:2), "concerning My people and My inheritance Israel, whom they scattered among the nations," "[and] Egypt shall become a desolation," and so forth; at that hour "[and] Judah shall dwell forever," and it says, "and I will hold their blood guiltless, which I have not held guiltless," when? "and the LORD dwells in Zion" (Joel 4:21). Rav Chisda said: a father who waives his honor, his honor is waived; a master who waives his honor, his honor is not waived. And Rav Yosef said: even a master who waives his honor, his honor is waived, as it is said, "And the LORD went before them by day." Rava said: how can these be compared? There the Holy One, blessed be He, the world is His, He may waive what is His; here the Torah is His. Then Rava said back: yes, the Torah is His, as it is written (Psalms 1:2), "and in His Torah he meditates," and even so he ought to act with deference. Rav Ashi said: even according to the one who says a nasi who waives his honor, his honor is waived, a king who waives his honor, his honor is not waived, as it is said (Deuteronomy 17:15), "you shall surely set a king over you" - that his awe shall be upon you.

It happened that Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Tzadok were reclining at the wedding feast of the son of Rabban Gamliel, and Rabban Gamliel stood and served drink to them. He gave a cup to Rabbi Eliezer, who did not accept it; he gave one to Rabbi Yehoshua, who accepted it. Rabbi Eliezer said to him: What is this, Yehoshua? We sit while Rabban Gamliel, son of a master, stands and serves drink to us! He said to him: We find one greater than he who stood and served them. Abraham our father was the great man of his generation, and it is written, "and he stood over them" (Genesis 18:8). And lest you say they appeared to him as ministering angels, they appeared to him only as Arabs (wandering nomads), and yet he served them. Shall Rabban Gamliel, son of a master, not stand and serve drink to us? Rabbi Tzadok said to them: How long will you set aside the honor of the Omnipresent and busy yourselves with the honor of mortals? The Holy One, blessed be He, makes the winds blow and raises the clouds and brings down the rain and makes the ground sprout and sets a table before each and every one, and shall Rabban Gamliel, son of a master, not stand and serve drink to us? Whence comes this saying that people say, "When I was small I was a man, now that I am old I am a child"? For at first it is written, "and the LORD went before them by day" (Exodus 13:21), and at the end it is written, "Behold, I send an angel before you" (Exodus 23:20). Rav Yehuda said in the name of Rav: All that Abraham did for the ministering angels himself, the Holy One, blessed be He, did for his children himself, as is written concerning Abraham. Onkelos bar Kalonikos converted. Caesar sent a troop of Romans after him. He drew them in with Scripture verses and converted them. Caesar again sent a troop of Romans after him. He said to them: Do not say anything to him at all. As they were taking him and going, he said to them: Let me tell you a small matter. Does a lesser official carry the torch before a greater, and the greater before the ruler? They said to him: No. He said to them: And concerning the Holy One, blessed be He, it is written, "and the LORD went before them by day" (Exodus 13:21). They converted. Caesar sent another troop after him. He said to them: Do not converse with him at all. As they seized him and went, he saw a mezuzah and placed his hand upon it and said to them: What is this? They said to him: You tell us. He said to them: The way of the world is that a king sits within and his servants sit outside and guard him, but the Holy One, blessed be He, guards Israel from outside while they sit within, as it is said, "the LORD shall guard your going out and your coming in" (Psalms 121:8). They converted.

"The pillar of cloud did not depart" (Exodus 13:22). The verse tells us that while the pillar of cloud was still present, the pillar of fire was already growing forth.

Another interpretation: The verse comes to teach you proper conduct from the Torah concerning the eves of Sabbaths, that while the pillar of cloud is still present, the pillar of fire should be growing forth. The wife of Rav Yosef would delay and then kindle the lamp. Rav Yosef said to her: We have learned, "the pillar of cloud did not depart" (Exodus 13:22), which teaches that the pillar of cloud completes its work as the pillar of fire begins. She thought to light early. A certain elder said: Only so long as one does not light before its time. Rav Huna said: One who is regular with the lamp will have children who are Torah scholars; one who is regular with the mezuzah will merit a fine dwelling; one who is careful with the fringes will merit a fine cloak; one who is regular with the sanctification of the day will merit and fill jugs of wine. Rava said: One who loves the sages will have children who are sages; one who honors the sages will have sons-in-law who are sages; one who fears the sages will himself become a young scholar; and if he is not fit for that, his words will be heeded as those of a young scholar.

"And they shall turn back and encamp before Pi-hahiroth" (Exodus 14:1-2). Here was fulfilled, "and afterward they shall go out with great wealth" (Genesis 15:14). The Holy One, blessed be He, said: This is the promise that I promised him, that they shall turn back. For all the silver and gold that Joseph gathered was placed in Baal-zephon, and when they turned back they took it, as it is said, "the wings of a dove covered with silver" (Psalms 68:14). "And the LORD spoke to Moses, saying: Speak to the children of Israel that they turn back and encamp." Rabbi Shimon ben Yochai says: Every place where it says "saying, and you shall say to them," it is for the generations; and every place where it does not say "saying, and you shall say to them," it is for the moment. Rabbi says: Even in every place where it does not say "saying, and you shall say to them," it is for the generations, except for three places, one of which is "and they shall turn back and encamp before Pi-hahiroth." What were these hiroth (crags)? They were not sloping but towering, not blunt but encircling, not round but square, not the work of man but the work of Heaven, and they had eyes open, fashioned like a male figure and like a female figure. These are the words of Rabbi Eliezer. Rabbi Yehoshua says: The hiroth on this side, and Migdol on that side, and the sea before them, and Egypt behind them.

Another interpretation: Hiroth means nothing other than the place of their freedom (heruth). The place of Atlas, the place of their house of idolatry. Formerly it was called Pithom, as it is said, "and he built store-cities" (Exodus 1:11). Then it changed for them and was called Pi-hahiroth, for it ensnares (or holds back) those who worship it.

"The children of Israel journeyed from Rameses to Succoth, and from Succoth to Etham, and from Etham to before Pi-hahiroth." They journeyed on the eve of Sabbath, and the Sabbath, and the first day of the week. On the second day of the week, which was the fourth of their journeying, Israel began to repair their gear and ready their animals to depart. The escort officers said to them: The time set in your decree to return to Egypt has arrived, as it is said, "a journey of three days" (Exodus 5:3). Israel said to them: When we went out, by whose leave did we go out? As it is said, "on the morrow of the Passover" (Numbers 33:3). The escort officers said to them: Willing or unwilling, in the end you will fulfill the words of the kingdom. Israel rose up against them, struck some of them, wounded some of them, and killed some of them. They went and told Pharaoh. Moses said to them: Turn back. Once the horn was sounded for return, the men of little faith among Israel began to tear at their hair and rend their garments, until Moses said to them: From the mouth of the Holy One, blessed be He, it was said to me that you are free men. Therefore it is said, "and they shall encamp before Pi-hahiroth." "Between Migdol and the sea." There was the greatness of Egypt, there was their glory, there was their place of distinction. There Joseph gathered the silver and the gold, as in the matter that is said, "and Joseph collected" (Genesis 47:14). "Before Baal-zephon": it remained from all the objects of fear, in order to entice the heart of the Egyptians. Of it He says, "He enlarges the nations and destroys them" (Job 12:23). "Opposite it you shall encamp by the sea," in order to entice the heart of the Egyptians. "And Pharaoh will say of the children of Israel: They are entangled in the land" (Exodus 14:3). Nevukhim (entangled) means nothing other than bewildered, as it is said, "how the beasts groan, the herds of cattle are bewildered" (Joel 1:18).

Another interpretation: Nevukhim (entangled) means nothing other than mingled together, as it is said, "and the king and Haman sat down to drink, but the city of Shushan was bewildered" (Esther 3:15).

Another interpretation: Pharaoh spoke and did not know what he was saying. Moses misled them and did not know where he was leading them, as it is said, "they are bewildered (nevukhim)." And nevukhim means none other than Moses, as it is said, "go up to this Mount Abarim, Mount Nevo" (Deuteronomy 32:49).

Another interpretation: Pharaoh spoke, yet did not know what he was saying. He saw that Israel were destined to weep in the wilderness, as it is said (Numbers 14:1), "And all the congregation lifted up" [their voice and wept]. [His boast against Israel was in truth a prophecy he did not understand, pointing toward the night of weeping after the report of the spies.]

Another interpretation: Pharaoh spoke, yet did not know what he was saying. He saw that Israel were destined to fall in the wilderness, as it is said, "In this wilderness they shall fall" (Numbers 14:29). "The wilderness has shut them in" (Exodus 14:3). When Israel saw the sea raging and the enemy pursuing, they turned their faces toward the wilderness, but the Holy One, blessed be He, set against them savage beasts that would not let them pass through, as it is said, "the wilderness has shut them in." And "shutting in" means nothing other than a savage beast, as in the matter that is said (Daniel 6:23), "My God sent His angel and shut the mouth of the lions."

"And I will strengthen the heart of Pharaoh" (Exodus 14:4). For their hearts were divided over whether to pursue or not to pursue. "And I will be honored through Pharaoh and through all his army." Pharaoh began with the transgression first, and from him the punishment began. Similar to this (Genesis 7:23), "And He blotted out all the substance," and so forth. Similar to this, "And I will strike every firstborn." Similar to this (Deuteronomy 13:16), "You shall surely strike," and so forth. Similar to this, "and her belly shall swell" (Numbers 5:27): the limb that began with the transgression first, from it the punishment begins. And behold these things are an inference from minor to major: if, in the measure of punishment, which is the lesser, the one who began the transgression is the one from whom the punishment begins, how much more so for the measure of goodness, which is the greater.

Another interpretation: "And I will be honored through Pharaoh." The verse tells that when the Holy One, blessed be He, comes to exact judgment from the nations, His name is magnified in the world, as it is said (Isaiah 66:19), "And I will set a sign among them, and I will send from them survivors," and so forth; (Isaiah 45:14) "Thus says the LORD: the labor of Egypt and the merchandise of Cush." What does it say afterward? "Truly You are a God who hides Himself." And so it says (Ezekiel 38:22), "And I will enter into judgment with him with pestilence and with blood," and afterward (Ezekiel 38:23) "And I will magnify Myself and sanctify Myself." (Psalms 76:3-4) "And His tabernacle was in Salem," and so forth, "there He broke the flaming arrows of the bow, the shield and the sword." What does it say? "In Judah God is known, in Israel His name is great." Therefore, "and Egypt shall know that I am the LORD" (Exodus 14:4). In the past they did not know the LORD, but from here onward, "and Egypt shall know that I am the LORD." "And they did so" (Exodus 14:4): to make known the wisdom of Israel, that they did not say, "How shall we turn back?" so as not to break the hearts of the children and the women who were with them.

Another interpretation: "And they did so." They said, willing or unwilling, we have no choice but to fulfill the words of the son of Amram. "And it was told to the king of Egypt" (Exodus 14:5). His escorts told him. And some say he had relay-runners. And some say Amalek told him. "that the people had fled." But were they fleeing? Has it not already been said (Numbers 33:3), "on the morrow of the Passover the children of Israel went out with a high hand"? Then what does Scripture teach by saying "that the people had fled"? Rather, because they struck the escorts, these went and told Pharaoh. They said: they struck some of us, they wounded some of us, they killed some of us, and no one protested against their hand. They have neither ruler nor official, as in the matter that is said, "The locust has no king." "And the heart of Pharaoh and his servants was turned" (Exodus 14:5). In the past (Exodus 10:7), "the servants of Pharaoh said to him," and so forth; but now "the heart of Pharaoh and his servants was turned." They said: had we been struck and let them go, that would have been enough; instead, we were struck and we let them go. Or had we been struck and let them go, and they not taken our money, that would have been enough; instead, we were struck, and we let them go, and they took our money. A parable: to what is the matter like? To one who said to his servant, "Bring me a fish from the market," and so on (as in the Mekhilta).

Another interpretation: "And it was turned." The verse tells that when Israel went out from Egypt, the kingdom of Egypt was nullified, as it is said, "from serving us." They said: now all the nations will clang against us with a bell, saying, those who had these people in their domain let them go and walk away, so how shall we now send to Aram Naharaim and to Aram Zobah to raise tribute for us, to bring us male and female slaves? This teaches you that Pharaoh ruled from one end of the world to the other, and he held dominion over the whole world for the sake of the honor of Israel. Of him it says, "A king sent and released him, a ruler of peoples set him free." And so you find with every kingdom that enslaved Israel, that it ruled over the whole world for the sake of the honor of Israel. Of the kingdom of Babylon what does it say? (Jeremiah 27:8) "And it shall be that the nation and the kingdom that will not serve Nebuchadnezzar king of Babylon." Of the kingdom of Assyria what does it say? (Isaiah 10:14) "And my hand found, as a nest," and so forth. Of the kingdom of Media and Persia what does it say? (Daniel 6:26) "Then Darius the king wrote to all the peoples, nations, and tongues." Of the kingdom of Greece what does it say? "And four heads to the beast, and dominion was given to it." Of the fourth kingdom what does it say? (Daniel 7:23) "And it shall devour the whole earth." This teaches you that every single kingdom that enslaved Israel ruled from one end of the world to the other for the sake of the honor of Israel.

Another interpretation: "And it was turned." They said: because of them the good was coming upon us. Rabbi Yose the Galilean says, a parable: to what is the matter like? To one who had a field of a kor's measure fall to him as an inheritance, and so on. So it was done to Egypt: they sent them away and did not know what they sent away, as it is written, "And they said, what is this we have done?"

"And he harnessed his chariot" (Exodus 14:6). With his own hand he harnessed it. He said: it is the way of kings to stand while others arrange things for them, but here with his own hand he harnessed it. When the nobles of the kingdom saw that he was standing and arranging for himself, each one stood and arranged for himself. Four harnessed in joy (written at remez 96). "And he took his people with him." He took them with words. He said to them: it is the way of kings to lead at the rear while their armies go before them; I will go before you, as it is said (Exodus 14:10), "And Pharaoh drew near." It is the way of kings to plunder for themselves and take a portion first; I will share equally with you in the spoil, as it is said, "I will divide the spoil." And not only that, but I will open for you treasuries of silver and of gold and distribute to you. Therefore it says, "and he took his people with him," he took them with words. "And he took six hundred chosen chariots" (Exodus 14:7). From whose? (Written at remez 186.) Of Sisera it says (Judges 4:3), "nine hundred chariots of iron." Rabbi Shimon said, a parable, to a wild ox from which all were fleeing. They said: let us bring out the lion against it to dwell with it in the province. The lion went out and cut it limb from limb. So Sisera prided himself on iron. The Holy One, blessed be He, said to him: with iron you take pride? By your life, the fire will melt it, as it is said (Judges 5:20), "The stars from their courses fought against Sisera." Rabban Shimon ben Gamliel says: come and see the greatness and wealth of the guilty kingdom, that they had no pause; not one was idle, for all ran by day and by night, while those of Egypt all stood idle. "And officers over all of them" (Exodus 14:7): "officers" means nothing other than mighty men, as it is said, "officers and called ones, all of them riding horses." Another interpretation: "officers," that they were threefold in weaponry. Rabban Shimon ben Gamliel says: "officers," those over the chariot. In the past there were only two, and Pharaoh added one more to them, in order to hasten in pursuit of Israel. Rabbi says: Antoninus added one more to them.

Another interpretation of "and officers over all of them" (Exodus 14:7): three officers over each and every chariot. And some say thirty over each one. And some say three hundred over each and every one. But how did Pharaoh know how many of Israel had died during the three days of darkness? Rather, he brought out their census lists, and according to the census lists he raised up troops against them. Along the same lines Rabbi Yirmiyah expounded the verse, "And Zerah the Cushite went out against them with a host of a thousand thousand and three hundred chariots" (II Chronicles 14:8) - and according to the number of chariots he raised up troops against them. Another interpretation of "and officers over all of them": with the intent to destroy. In time past, "Every son that is born" (Exodus 1:22); but here, "and officers over all of them" with the intent to destroy, as it is said, "I will draw my sword" (Exodus 15:9).

"And the LORD strengthened the heart of Pharaoh" (Exodus 14:8) - because his heart was divided over whether to pursue or not to pursue. "And he pursued after the children of Israel" - this makes known the praise of Israel, for had it been any other nation, Pharaoh would not have pursued after it. "And the children of Israel were going out with a high hand" - Scripture tells that when the Egyptians were pursuing after Israel, they were reviling and blaspheming and cursing, but Israel were glorifying and exalting and praising, and giving song and praise and greatness, glory and splendor to the One whose the wars are, as it is said, "The high praises of God are in their throat" (Psalms 149:6), "Be exalted above the heavens, O God" (Psalms 57:6), and it says, "O LORD, You are my God; I will exalt You, I will praise Your name" (Isaiah 25:1). "And the children of Israel were going out with a high hand" - that their hand was high over the Egyptians. "And the Egyptians pursued after them" (Exodus 14:9) - this tells that not one of them stumbled, lest they take it as an omen and turn back; and so we find in every place that the nations practice divination, as it is said, "For these nations that you are dispossessing listen to soothsayers and to diviners" (Deuteronomy 18:14), "And the elders of Moab and the elders of Midian went with divinations in their hand" (Numbers 22:7), "and Balaam son of Beor, the diviner" (Joshua 13:22).

"And Pharaoh drew near" (Exodus 14:10) - he brought the punishment near to come upon himself. When Pharaoh saw that Israel were encamped by the sea, he said, "Baal-tzefon has agreed with the intent of my decree. I had thought to destroy them by water, and it has begun to destroy them by water." He began to slaughter offerings and burn incense and pour libations and bow down to his idol. Therefore it is said, "And Pharaoh drew near" - he drew near to slaughter and to burn incense.

Another interpretation of "drew near": what Israel had traveled in three days, the scouts traveled in a day and a half, [and what the scouts traveled in a day and a half] Pharaoh traveled in a single day. Therefore it is said, "And Pharaoh drew near." "And the children of Israel lifted up [their eyes]" (Exodus 14:10) - since they had struck the scouts, they knew that in the end they would pursue after them. "And behold, Egypt was journeying after them" - it does not say "were journeying" but "was journeying after them," which teaches that they had all made themselves into squadron upon squadron, like one man. From here the kingdom learned to conduct itself in squadrons.

"And they were very afraid, and the children of Israel cried out to the LORD" (Exodus 14:10) - they seized the craft of their fathers. Of Abraham, what does it say? "with Beth-el on the west and Ai on the east" and so on (Genesis 12:8); "And he planted a tamarisk in Beersheba" (Genesis 21:33). Of Isaac, what does it say? "And Isaac went out to meditate in the field" (Genesis 24:63), and "meditation" means nothing other than prayer, as it is said, "Evening and morning and noon I meditate" (Psalms 55:18), "I pour out my meditation before Him" (Psalms 142:3), "A prayer of the afflicted when he is faint" (Psalms 102:1) and so on. Of Jacob, what does it say? "And he encountered the place" (Genesis 28:11), and "encounter" means nothing other than the language of prayer, as it is said, "Do not pray for this people" (Jeremiah 7:16). And so it says, "Fear not, worm of Jacob" (Isaiah 41:14): just as the worm strikes the cedars only with its mouth, so Israel have nothing but prayer. And so it says, "And I have given you one portion above your brothers" (Genesis 48:22) - did he take it with his sword and his bow? Yet of Abraham it is said, "For I do not trust in my bow" (Psalms 44:7). What then does "with my sword and with my bow" teach? This is prayer. And so it says, "Judah is a lion's whelp" (Genesis 49:9), and it says, "And this for Judah, and he said" and so on (Deuteronomy 33:7). And so Jeremiah said, "Cursed is the man who trusts in man... Blessed is the man who trusts in the LORD, and whose trust is the LORD" (Jeremiah 17:5,7). And so David said, "You come to me with sword and spear" (I Samuel 17:45), and it says, "These trust in chariots and these in horses... they have bowed down and fallen... O LORD, save; may the King answer us on the day we call" (Psalms 20:8-10). And so Asa said, "And Asa cried out to the LORD his God... for upon You we lean, and in Your name we have come against this multitude; O LORD, You are our God, let no man prevail against You" (II Chronicles 14:10). Of Moses, what does it say? "And Moses sent messengers from Kadesh... and our fathers went down to Egypt... and we cried out to the LORD, and He heard our voice" (Numbers 20:14-16). They said to them: you take pride in what your father bequeathed you, "The voice is the voice of Jacob" (Genesis 27:22), "and He heard our voice"; and we take pride in what our father bequeathed us, "and the hands are the hands of Esau" (Genesis 27:22), "by your sword you shall live" (Genesis 27:40). What does it say? "You shall not pass through me, lest with the sword" and so on (Numbers 20:18). So here too you say, "and the children of Israel cried out to the LORD" - they seized the craft of their fathers, the craft of Abraham, Isaac, and Jacob.

"And they said to Moses, Was it for lack of graves [in Egypt that you took us to die in the wilderness]?" (Exodus 14:11-12) - after they had put the leaven into the dough, they came to Moses and said, "Is this not the word [we spoke to you in Egypt]?" and so on. And what had Israel said to Moses in Egypt? Behold it says, "And they met Moses and Aaron standing... and they said to them, May the LORD look upon you and judge" (Exodus 5:20-21). "We were grieving over our enslavement in Egypt; the death of our brothers in the darkness was harder for us than that. We were grieving over the death of our brothers in the darkness; our death in the wilderness is harder for us than the death of our brothers in the darkness, for our brothers were eulogized and buried, but as for us, our carcasses will be cast out to the heat by day and to the frost by night."

It was taught: Rabbi Yehudah said, with ten trials our fathers tested the Holy One, blessed be He, in the wilderness: two at the sea, two over water, two over the manna, two over the quail, one with the calf, and one in the wilderness of Paran. Two at the sea, one at the descent and one at the ascent. At the descent, as it is written, "And they said to Moses, Was it for lack of graves" (Exodus 14:11). At the ascent, in accordance with Rav Huna: the Israelites of that generation were of little faith, as Rabbah bar Mari expounded. What is the meaning of what is written, "They rebelled at the sea, at the Sea of Reeds, yet He saved them for His name's sake" (Psalms 106:7-8)? This teaches that Israel rebelled at the sea and said, "Just as we are coming up on this side, so the Egyptians are coming up on the other side." The Holy One, blessed be He, said to the prince of the sea, "Cast them out onto the dry land." He said before Him, "Master of the universe, is there a servant whose master gives him a gift and then takes it back from him?" The Holy One, blessed be He, said, "I will give you one and a half times their number." He said before Him, "Master of the universe, is there a servant who makes a claim against his master?" He said to him, "Let the brook of Kishon be My surety." Immediately he cast them out onto the dry land, as it is written, "And Israel saw the Egyptians dead upon the shore of the sea" (Exodus 14:30). Two over water, one at Marah and one at Rephidim. At Marah, as it is written, "And they came to Marah" (Exodus 15:23), and it is written, "And the people murmured" (Exodus 15:24). At Rephidim, as it is written, "And they encamped at Rephidim" (Exodus 17:1), and it is written, "And the people quarreled with Moses" (Exodus 17:2). Two over the manna, as it is said, "Let no one go out" (Exodus 16:29), and they went out; "Let none of it remain" (Exodus 16:19), and they left some remaining. Two over the quail, the first quail, as it is written, "when we sat by the pot of meat" (Exodus 16:3); the second quail, as it is written, "And the rabble that was among them" (Numbers 11:4). The calf as it stands, the wilderness of Paran as it stands. "And Moses said to the people, Fear not" (Exodus 14:13) - here Moses was urging them on, to make known the wisdom of Moses, how Moses stood and conciliated all those thousands and myriads. Of him it is explained in tradition, "Wisdom gives strength to the wise" (Ecclesiastes 7:19). "Stand still and see the salvation of the LORD" (Exodus 14:13). They said to him, "When?" He said to them, "Today the holy spirit will rest upon you," for "standing" everywhere means nothing other than the holy spirit, as it is said, "I saw the LORD standing by the altar" (Amos 9:1), and it says, "And the LORD came and stood and called as at other times" (I Samuel 3:10), and it says, "Call Joshua, and present yourselves" (Deuteronomy 31:14). To what were Israel like at that hour? To a dove that fled from a hawk and entered the cleft of a rock, and the serpent was hissing at her: if she went inside, there was the serpent; if she went out, there was the hawk coming to seize her. So were Israel like at that hour: the sea closing them in and the enemy pursuing, and they fixed their eyes on prayer. Of them it is explained in tradition, "My dove in the clefts of the rock... for your voice is sweet" (Song of Songs 2:14), in prayer, "and your face is comely," in the study of Torah.

Another interpretation of "Stand still and see" (Exodus 14:13): they said to him, "When?" He said to them, "Tomorrow." They said to him, "Moses our teacher, we have no strength to endure." Moses prayed at that hour, and the Holy One showed them squadrons of ministering angels standing before them, in the manner of what is said, "And the servant of the man of God rose early... and he said, Fear not, for those who are with us are more... and Elisha prayed and said, O LORD, open his eyes..." (II Kings 6:15-17). So Moses prayed at that hour, and the Holy One showed them squadrons of ministering angels standing before them. And so it says, "From the brightness before Him, His clouds passed, hail and coals of fire" (Psalms 18:13). "His clouds," corresponding to their squadrons; "hail," corresponding to the stones of their catapults; "coals of fire," corresponding to their fire-engines; "fire," corresponding to their naphtha; "The LORD thundered from heaven" (Psalms 18:14), corresponding to the clashing of their shields and the tramp of their soldiers' boots; "and the Most High gave forth His voice," corresponding to the rattling of their weapons; "And He sent out His arrows and scattered them" (Psalms 18:15), corresponding to their arrows; "and lightnings in abundance, and routed them," corresponding to their war-cries.

Another interpretation of "He sent out His arrows and scattered them" (Psalms 18:15): His arrows would scatter the enemy, and His lightning bolts would herd them together. "And He discomfited them" (vayehummem) means He confounded them, He mixed them up; He took away their battle-standards so that they no longer knew what they were doing. Another interpretation of "And He discomfited them": the word hamamah signifies nothing other than plague, in the sense of what is said, "And He shall discomfit them with a great discomfiture" (Deuteronomy 7:23).