And thus do you find, that wherever they were exiled, the

God never let Israel go into exile alone. The Mekhilta DeRabbi Yishmael, a halakhic midrash (rabbinic interpretive commentary) from approximately the 3rd century CE, tracks the Shekhinah (שכינה) — the Divine Presence — across every exile in Jewish history, proving that God accompanied His people into every catastrophe.

When Israel was exiled to Egypt, the Shekhinah went with them. The proof text is striking: "Did I not reveal Myself to your father's house when they were in Egypt?" (1 Samuel 2:27). God did not watch the Egyptian slavery from a distance. He was there, in the mud and the brick-making, present in the suffering.

When Israel was exiled to Babylon, the Shekhinah went with them. "For your sake I was exiled to Bavel" (Isaiah 43:14). The Hebrew is remarkable — God says He was the one exiled. The nation did not go to Babylon; God and Israel went to Babylon together.

When Israel was exiled to Eilam, the Shekhinah followed. "And I set My throne in Eilam" (Jeremiah 49:38). God did not merely visit. He relocated His throne — the seat of cosmic governance — to wherever His people were scattered.

When Israel was exiled to Edom, the Shekhinah accompanied them there as well. "Who is this coming from Edom, His garments crimsoned, from Batzrah?" (Isaiah 63:1). The image is of God arriving from Edom, His clothes stained as if from battle — He had been there the whole time, fighting for His people even in the land of their oppressors.

The Mekhilta's message is absolute: there is no place on earth where Israel can be sent that God has not already arrived.