(Exodus 12:29) "And it was in the middle of the night": Its Creator divided it. What is the intent of this? It is written (Ibid. 11:4) "And Moses said (to Pharaoh): Thus said the L–rd: When the night is divided (i.e., at midnight) I shall go out into the midst of Egypt." Now is it possible for flesh and blood to ascertain the middle of the night? It must be, then, that its Creator divided it.
R. Eliezer says: It is written here "And it was in the middle of the night," and elsewhere (Genesis 14:15) "And they 'divided' against them at night." Just as here the plague did not begin until the middle of the night, there, too, (their attack) occurred in the middle of the night.
"and the L–rd smote every first-born": I might think through an angel or through an emissary. It is, therefore, written (Ibid. 12:12) "and I shall smite every first-born, etc." — not through an angel and not through an emissary.
"and the L–rd smote every first-born in the land of Egypt": even (those first-born) from different places. And whence is the same derived for the first-born of Egypt (who were found) in different places? From (Psalms 136:10) "Who smote Egypt by their first-born" (wherever they were). Whence do I derive the same for the first-born of Cham, Kush, Put, and Lud? From (Ibid. 78:51) "He smote every first-born in Egypt, the first-fruit of their strength in the tents of Cham."
"from the first-born of Pharaoh sitting on his throne": Scripture hereby apprises us that Pharaoh (himself) was a first-born, (the throne passing in succession to the first-born). But perhaps the intent is only to teach that his son was a first-born? — "sitting on his throne" already speaks of his son. Why (the redundant) "from the first-born of Pharaoh"? To apprise us that Pharaoh himself was a first-born. He alone remained (alive) of all the first-born. Of this, Scripture states (Ibid. 9:16) :But because of this I have preserved you, in order to show you My might, etc." (Likewise,) Ba'al Tzefon remained (standing) of all the Egyptian idols in order to raise their hopes. Of such as these it is written (Iyyov 12:23) "He lifts up nations and destroys them."
"until the captive first-born": Now what sin did the captives commit (that their first-born should be killed)? So that they not say (if they were spared) "Our god brought this catastrophe upon them ([the Egyptians] for incarcerating us). Awesome is our god, that stood up for itself! Awesome is our god, who shielded us from this punishment!"
And we are hereby apprised that the captives rejoiced in all the decrees inflicted by Pharaoh upon Israel, (for which they were punished) in keeping with (Mishlei 17:5) "He who rejoices in (another's) misfortune will not be absolved," and (Psalms 24:17) "Do not rejoice in the downfall of your foe," and (Ezekiel 26:2-3) "Son of man, because Tyre said about (the besieged Jerusalem) 'Heach!' (an expression of joy) — thus said the L–rd G–d: 'Behold, Tyre, I am (coming) against you, and I will raise up many nations against you, as the sea raises its waves!'" And not only captives alone (were thus smitten), but even men-servants and maid-servants, viz. (Exodus 17:5) "… until the first-born of the maid-servant."
"and every first-born of the beast": Now what sin did the beasts commit? (They were smitten) so that the Egyptians not say (if they were spared) "Our god (i.e., the beasts, whom they worshipped) brought this catastrophe upon us. Awesome is our god, against whom this catastrophe did not prevail!"
(Exodus 12:30) "And Pharaoh arose": I might think, in the third hour of the morning, in keeping with the custom of kings. It is, therefore, written "at night." I might think, by (pre-arranged) song;
it is, therefore, written "he and all his servants" — whereby we are apprised that he made the rounds of the houses of his servants and roused them, one by one, from their places.
"for there was no house where no one had died": R. Nathan said: Now were there not houses without first-born? — (The resolution:) If one lost a first-born, he would make an image of him and place it in his house (thinking thereby to preserve him). And on that day the image would disintegrate and be scattered as powder. And that day was as grievous to them as the day of his burial (Thus: "there was no house where no one had died.") And, what is more, the Egyptians would bury them in their houses, and dogs would come and gnaw their way in and would remove the first-born from their crypts and mutilate the corpses. And that day was as grievous to them as the day of burial.
(Exodus 12:31) "And he called for Moses and Aaron": We are hereby apprised that Pharaoh made the rounds of Egypt, asking "Where is Moses to be found? Where is Aaron to be found?"
Variantly: "And he called to Moses and to Aaron": What is the intent of this? Pharaoh had said to him (Ibid. 10:28) "Go from me." (29) "And Moses said: "True have you spoken" (and in the proper time. Indeed,) "I shall not see your face again." (11:8) "And all these servants of yours will come down to me (Moses), etc." What is the intent of "these"? You (Pharaoh) are destined to be at their head and to come down first — whereby we are taught that Moses accorded honor to the ruler, ("these" being euphemistic for "you"). And thus do we find that the Holy One Blessed be He (Himself) accorded honor to the ruler, viz. (6:13) "And the L–rd spoke to Moses and to Aaron and he charged them … to Pharaoh." He charged them to accord honor to the ruler.
And thus with Chananiah, Mishael, and Azaryah, viz. (Daniel 3:26) "Then Nevuchadnezzar approached the door of the burning, fiery furnace and called out: 'Shadrach, Meshach, and Aved-Nego, servants of the Most High — Come out! (Only) then (at the behest of the ruler) Shadrach, Meshach, and Aved-Nego came out of the fire?"
And thus with Daniel, viz. (Daniel 6:21) "And when he (the king) approached the den, he cried to Daniel in a mournful voice … (22) (Only) then did Daniel speak with the king, etc."
"And he said: Arise and go out": I (Pharaoh) said (Ibid. 10:8) "Who and who are the goers?" and you said (Ibid. 9) "With our youth and with our elders will we go" —
"Arise go out from the midst of my people, both you (the adults) and the children of Israel." I said (Ibid. 24) "Only your flocks and herds leave in place," and you said (Ibid. 25) "You, too, shall place in our hands sacrifices and burnt-offerings" —
"for they said: We are all dying": They said: It is not as Moses said (11:5) "and every first-born in the land of Egypt will die." They had thought that if one had four or five sons only the first-born among them would die — not realizing that their wives were profligate and that they could have borne the first-born of different men. They (their wives) wrought in secret, and the Holy One Blessed be He exposed them! Now does this not follow a fortiori, viz.: If in His lesser measure, that of punishment, one who acts in secret is exposed, how much more so will this hold for His greater measure, that of good, (that secret acts of goodness will be blazoned forth)!
(Ibid. 34) "And the people took their dough before it leavened": We are hereby apprised that they kneaded the dough, which had not risen to (become) chametz before they were redeemed. And thus (i.e., a similar metaphor) do you find in time to come, viz. (Hoshea 7:4) "they are all adulterers, like an oven fired by a baker, their arousing (the evil inclination) ceasing, (only) from the kneading of the dough until its leavening," (when they commit the act). And (Ibid. 5) "On the day of (the ascension of) our king, the princes took sick with wine, etc."
(Exodus 12:34) "their remnants": of matzoh and maror. You say this, but perhaps (the reference is to) remnants of the Paschal lamb? (Ibid. 10) "And you shall not leave over anything of it (the Paschal lamb)" already accounts for the Paschal lamb. How, then, am I to understand "their remnants bound up in their clothes"? As referring to the remnants of matzoh and maror.
("their remnants) bound up in their clothes on their shoulders": R. Nathan says: Were there no beasts there (to carry the remnants)? Is it not written (Ibid. 38) "And also a great multitude went up with them, and flocks and herds"? Why, then, "on their shoulders"? To betoken their love of the mitzvoth.
(Exodus 12:35) "And the children of Israel did as Moses had bid them": Now what had Moses bid them do in Egypt? (Exodus 11:2) "Speak I pray you in the ears of the people that you ask of them, etc." And this is what they did.
"and they asked of Egypt vessels of silver and vessels of gold and raiment": Let raiment not be mentioned (i.e., it goes without saying). (It is mentioned) to indicate that raiment was more precious to them than silver and gold.
R. Yossi Haglili says: They trusted them, saying: If they did not do (i.e., if they did not steal from us) in the three days of darkness when they could easily have taken advantage of our blindness) should they be suspect now?
R. Eliezer b. Yaakov says: The Holy Spirit reposed upon them and he (a Jew) would say: Lend me your vessel which is found in this and this place, and he (the Egyptian) would find it there and give it to him. "chen" ("favor") is the Holy Spirit, as it is written (Zechariah 12:10) "And I will pour out on the house of David and on the dwellers on Jerusalem a spirit of chen, etc."
R. Nathan says: This is not needed (to comprehend the verse). "Vayashilum" connotes that they gave them (even) what they did not ask for. If the Jew said Give me this and this thing, the Egyptian would say: Take it and anything like it.
"and they emptied out Egypt": We are hereby apprised that their idols melted and returned to their former state, (so that they were now permitted to take them.) And whence is it derived that the spoils of the (Red) Sea were (even) greater than these? From (Ezekiel 16:7) "… and you increased and grew great and attained to adi adayim" "adi" connotes (the spoils of) Egypt; "adayim" connotes the spoils of the (Red) Sea. And it is written (Psalms 68:14) "the wings of a dove sheathed in silver" — the spoils of Egypt. (Ibid.) "its pinions in fine gold" — the spoils of the (Red) Sea. And it is written (Song of Songs 1:11) "Wreaths of gold will we make for you" — the spoils of the (Red Sea); "with your spangles of silver" — the spoils of Egypt.
(שמות יב,כט) ["וַיְהִי בַּחֲצִי הַלַּיְלָה, וַיי הִכָּה כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם, מִבְּכֹר פַּרְעֹה הַיֹּשֵׁב עַל כִּסְאוֹ, עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר, וְכֹל בְּכוֹר בְּהֵמָה."] "וַיְהִי בַּחֲצִי הַלַּיְלָה", יוֹצְרוֹ חִלְּקוֹ. לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר: (שמות יא,ד) "וַיֹּאמֶר מֹשֶׁה: כֹּה אָמַר יי: כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם." שֶׁאֵי אֶפְשָׁר לְבָשָׂר וָדָם לַעֲמֹד עַל חֶצְיוֹ שֶׁלַּלַּיְלָה, אֶלָּא כָן, יוֹצְרוֹ חִלְּקוֹ.
(Exodus 12:29) "And it was in the middle of the night": Its Creator divided it. What is the intent of this? It is written (Ibid. 11:4) "And Moses said (to Pharaoh): Thus said the L–rd: When the night is divided (i.e., at midnight) I shall go out into the midst of Egypt." Now is it possible for flesh and blood to ascertain the middle of the night? It must be, then, that its Creator divided it.
רַבִּי יְהוּדָה בֶּן בְּתֵירָה אוֹמֵר: הַיּוֹדֵעַ שְׁעוֹתָיו וְעוֹנוֹתָיו, הוּא חִלְּקוֹ.
R. Yehudah b. Betheira says: He who knows its hours and its times — He divided it.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: נֶאֱמַר כָּן 'לַיְלָה', וְנֶאֱמַר לְהַלָּן 'לַיְלָה', מַה לְּהַלָּן עַד חֲצוֹת, אַף כָּן עַד חֲצוֹת.
R. Eliezer says: It is written here "And it was in the middle of the night," and elsewhere (Genesis 14:15) "And they 'divided' against them at night." Just as here the plague did not begin until the middle of the night, there, too, (their attack) occurred in the middle of the night.
"וַיי הִכָּה כָל בְּכוֹר". שׁוֹמֵעַ אֲנִי, עַל יְדֵי מַלְאָךְ אוֹ עַל יְדֵי שָׁלִיחַ! תִּלְמֹד לוֹמַר (שמות יב,יב) "וְהִכֵּיתִי כָל בְּכוֹר", לֹא עַל יְדֵי מַלְאָךְ וְלֹא עַל יְדֵי הַשָּׁלִיחַ.
"and the L–rd smote every first-born": I might think through an angel or through an emissary. It is, therefore, written (Ibid. 12:12) "and I shall smite every first-born, etc." — not through an angel and not through an emissary.
"וַיי הִכָּה כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם", אֲפִלּוּ מִמְּקוֹמוֹת אֲחֵרִים. וּבְכוֹרֵי מִצְרָיִם שֶׁהֵן בִּמְקוֹמוֹת אֲחֵרִים, מְנַיִן? תִּלְמֹד לוֹמַר (תהלים קלו,י) "לְמַכֵּה מִצְרַיִם בִּבְכוֹרֵיהֶם". בְּכוֹרֵי חַם כּוּשׁ וּפוּט וְלוּד, מְנַיִן? תִּלְמֹד לוֹמַר: (תהלים עח,נא) "וַיַּךְ כָּל בְּכוֹר בְּמִצְרָיִם, רֵאשִׁית אוֹנִים בְּאָהֳלֵי חָם."
"and the L–rd smote every first-born in the land of Egypt": even (those first-born) from different places. And whence is the same derived for the first-born of Egypt (who were found) in different places? From (Psalms 136:10) "Who smote Egypt by their first-born" (wherever they were). Whence do I derive the same for the first-born of Cham, Kush, Put, and Lud? From (Ibid. 78:51) "He smote every first-born in Egypt, the first-fruit of their strength in the tents of Cham."
"מִבְּכֹר פַּרְעֹה הַיֹּשֵׁב עַל כִּסְאוֹ" בָּא הַכָּתוּב לְלַמְּדָךְ עַל פַּרְעֹה, שֶׁהוּא בְּכוֹר. אַתְּ אוֹמֵר לְלַמְּדָךְ עַל פַּרְעֹה שֶׁהוּא בְּכוֹר, אוֹ אֵינוֹ בָא אֶלָּא לְלַמֵּד עַל בְּנוֹ שֶׁהוּא בְּכוֹר? כְּשֶׁהוּא אוֹמֵר "הַיֹּשֵׁב עַל כִּסְאוֹ", הֲרֵי בְנוֹ אָמוּר. הָא מַה תִּלְמֹד לוֹמַר "מִבְּכֹר פַּרְעֹה"? בָּא הַכָּתוּב לְלַמֵּד עַל פַּרְעֹה שֶׁהוּא בְּכוֹר. פַּרְעֹה נִשְׁתַּיַּר מִכָּל הַבְּכוֹרוֹת, וְעָלָיו הַכָּתוּב אוֹמֵר: (שמות ט,טו)*נִשְׁתַּיַּר: נשאר לבדו. "וְאוּלָם בַּעֲבוּר זֹאת הֶעֱמַדְתִּיךָ, הַרְאֹתְךָ אֶת כֹּחִי, וּלְמַעַן סַפֵּר שְׁמִי בְּכָל הָאָרֶץ." בַּעַל צְפוֹן נִשְׁתַּיַּר מִכָּל הַיִּרְאוֹת,*הַיִּרְאוֹת: האלילים, שיראים מהם. בִּשְׁבִיל לְפַתּוֹת לִבָּן שֶׁלַּמִּצְרִים. עָלָיו הוּא אוֹמֵר: (איוב יב,כג) "מַשְׂגִּיא לַגּוֹיִם וַיְאַבְּדֵם".*מַשְׂגִּיא לַגּוֹיִם: מרומם את האומות.
"from the first-born of Pharaoh sitting on his throne": Scripture hereby apprises us that Pharaoh (himself) was a first-born, (the throne passing in succession to the first-born). But perhaps the intent is only to teach that his son was a first-born? — "sitting on his throne" already speaks of his son. Why (the redundant) "from the first-born of Pharaoh"? To apprise us that Pharaoh himself was a first-born. He alone remained (alive) of all the first-born. Of this, Scripture states (Ibid. 9:16) :But because of this I have preserved you, in order to show you My might, etc." (Likewise,) Ba'al Tzefon remained (standing) of all the Egyptian idols in order to raise their hopes. Of such as these it is written (Iyyov 12:23) "He lifts up nations and destroys them."
"עַד בְּכוֹר הַשְּׁבִי". וְכִי שְׁבוּיִין, מַה חָטְאוּ? אֶלָּא שֶׁלֹּא יְהוּ הַשְּׁבוּיִין אוֹמְרִים: יִרְאָתֵנוּ הֵבִיאָה עֲלֵיהֶם אֶת הַפֻּרְעָנוּת! קָשָׁה יִרְאָתֵנוּ, שֶׁעָמְדָה עַל עַצְמָהּ! קָשָׁה יִרְאָתֵנוּ שֶׁלֹּא שָׁלְטָה בָנוּ הַפֻּרְעָנוּת!
"until the captive first-born": Now what sin did the captives commit (that their first-born should be killed)? So that they not say (if they were spared) "Our god brought this catastrophe upon them ([the Egyptians] for incarcerating us). Awesome is our god, that stood up for itself! Awesome is our god, who shielded us from this punishment!"
דָּבָר אַחֵר: לְלַמְּדָךְ שֶׁכָּל גְּזֵרוֹת שֶׁהָיָה פַּרְעֹה גּוֹזֵר עַל יִשְׂרָאֵל, הָיוּ הַשְּׁבוּיִין שְׂמֵחִין בָּהֶם, שֶׁנֶּאֱמַר: (משלי יז,ה) "שָׂמֵחַ לְאֵיד לֹא יִנָּקֶה". וְאוֹמֵר (משלי כד יז) "בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח", וְאוֹמֵר: (יחזקאל כו,ב) "בֶּן אָדָם! יַעַן אֲשֶׁר אָמְרָה צֹּר עַל יְרוּשָׁלִַם: הֶאָח! נִשְׁבְּרָה דַּלְתוֹת הָעַמִּים, נָסֵבָּה אֵלָי, אִמָּלְאָה הָחֳרָבָה." וְאוֹמֵר: (יחזקאל כו,ג) "לָכֵן כֹּה אָמַר אֲדֹנָי יי: הִנְנִי עָלַיִךְ צֹר! וְהַעֲלֵיתִי עָלַיִךְ גּוֹיִם רַבִּים, כְּהַעֲלוֹת הַיָּם לְגַלָּיו." וְלֹא שְׁבוּיִים בִּלְבַד, אֶלָּא אֲפִלּוּ עֲבָדִים וּשְׁפָחוֹת, שֶׁנֶּאֱמַר: (שמות יא,ה) "עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָרֵחָיִם".
And we are hereby apprised that the captives rejoiced in all the decrees inflicted by Pharaoh upon Israel, (for which they were punished) in keeping with (Mishlei 17:5) "He who rejoices in (another's) misfortune will not be absolved," and (Psalms 24:17) "Do not rejoice in the downfall of your foe," and (Ezekiel 26:2-3) "Son of man, because Tyre said about (the besieged Jerusalem) 'Heach!' (an expression of joy) — thus said the L–rd G–d: 'Behold, Tyre, I am (coming) against you, and I will raise up many nations against you, as the sea raises its waves!'" And not only captives alone (were thus smitten), but even men-servants and maid-servants, viz. (Exodus 17:5) "… until the first-born of the maid-servant."
"וְכֹל בְּכוֹר בְּהֵמָה." וְכִי בְּהֵמָה, מַה חָטַאת? אֶלָּא שֶׁלֹּא יֹאמְרוּ הַמִּצְרִים: יִרְאָתֵנוּ הֵבִיאָה עָלֵינוּ אֶת הַפֻּרְעָנוּת! קָשָׁה יִרְאָתֵנוּ, שֶׁעָמְדָה לְעַצְמָהּ! קָשָׁה יִרְאָתֵנוּ, שֶׁלֹּא שָׁלְטָה בּהּ פֻּרְעָנוּת!
"and every first-born of the beast": Now what sin did the beasts commit? (They were smitten) so that the Egyptians not say (if they were spared) "Our god (i.e., the beasts, whom they worshipped) brought this catastrophe upon us. Awesome is our god, against whom this catastrophe did not prevail!"
(שמות יב,ל) ["וַיָּקָם פַּרְעֹה לַיְלָה הוּא, וְכָל עֲבָדָיו וְכָל מִצְרַיִם, וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם, כִּי אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵת."] "וַיָּקָם פַּרְעֹה", שׁוֹמֵעַ אֲנִי, בְּשָׁלוֹשׁ שָׁעוֹת, שֶׁכֵּן דֶּרֶךְ מְלָכִים לַעֲמֹד בְּשָׁלוֹשׁ שָׁעוֹת! תִּלְמֹד לוֹמַר "לַיְלָה". אִי לַיְלָה, שׁוֹמֵעַ אֲנִי, עַל יְדֵי שָׁרִים וְשָׁרוֹת!*שָׁרִים וְשָׁרוֹת. כך הגירסה בגניזה אך בכ"י אוקספורד: שדים ושדות. תִּלְמֹד לוֹמַר "הוּא".
(Exodus 12:30) "And Pharaoh arose": I might think, in the third hour of the morning, in keeping with the custom of kings. It is, therefore, written "at night." I might think, by (pre-arranged) song;
"הוּא וְכָל עֲבָדָיו וְכָל מִצְרַיִם". מַגִּיד שֶׁפַּרְעֹה מְחַזֵּר עַל כָּל בָּתֵּי עֲבָדָיו, וְעַל כָּל בָּתֵּי מִצְרָיִם, וּמַעֲמִידָן אֶחָד אֶחָד מִמְּקוֹמוֹ.
it is, therefore, written "he and all his servants" — whereby we are apprised that he made the rounds of the houses of his servants and roused them, one by one, from their places.
"וַתְּהִי צְעָקָה גְדֹלָה". כָּעִנְיָן שֶׁנֶּאֱמַר: (שמות יא,ו) "וְהָיְתָה צְעָקָה גְדֹלָה בְּכָל אֶרֶץ מִצְרָיִם, אֲשֶׁר כָּמֹהוּ לֹא נִהְיָתָה, וְכָמֹהוּ לֹא תֹסִף."
"and there was a great outcry in Egypt": as per (Ibid. 11:6) "And there will be a great outcry in the whole land of Egypt, etc."
"כִּי אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵת." רַבִּי נָתָן אוֹמֵר: וְכִי לֹא הָיוּ שָׁם בָּתִּים שֶׁלֹּא הָיוּ בָהֶן בְּכוֹרוֹת? אֶלָּא, כֵּיוָן שֶׁהָיָה הַבְּכוֹר מֵת לְאֶחָד מֵהֶן, הָיוּ עוֹשִׂין לוֹ אִיקוֹנִין,*אִיקוֹנִין. eikónion: תמונה קטנה, דיוקן, צלם. וּמַעֲמִידָהּ בְּבֵיתוֹ. וְאוֹתוֹ הַלַּיְלָה, נִשְׁחֶקֶת וְנִדֶּקֶת*נִדֶּקֶת: נטחנת לאבקה. וְנִזֶּרֶת,*נִזֶּרֶת: מתפוררת. וְהָיָה אוֹתוֹ הַיּוֹם קָשֶׁה בְעֵינֵיהֶן כְּאִלּוּ אוֹתוֹ הַיּוֹם קְבָרוּהוּ. וְלֹא עוֹד, אֶלָּא שֶׁהָיוּ הַמִּצְרִים קוֹבְרִין בְּתוֹךְ בָּתֵּיהֶן, וְהָיוּ הַכְּלָבִים נִכְנָסִין דֶּרֶךְ הַכּוּכִין וּמְחַטְּטִין, וּמוֹצִיאִין אֶת הַבְּכוֹרוֹת מִתּוֹךְ כּוּכֵיהֶן וּמְתַעְתְּעִין בָּהֶן,*מְתַעְתְּעִין: משחקים. וְהָיָה אוֹתוֹ הַיּוֹם קָשֶׁה בְעֵינֵיהֶן כְּאִלּוּ אוֹתוֹ הַיּוֹם קְבָרוּהוּ.
"for there was no house where no one had died": R. Nathan said: Now were there not houses without first-born? — (The resolution:) If one lost a first-born, he would make an image of him and place it in his house (thinking thereby to preserve him). And on that day the image would disintegrate and be scattered as powder. And that day was as grievous to them as the day of his burial (Thus: "there was no house where no one had died.") And, what is more, the Egyptians would bury them in their houses, and dogs would come and gnaw their way in and would remove the first-born from their crypts and mutilate the corpses. And that day was as grievous to them as the day of burial.
(שמות יב,לא) ["וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן לַיְלָה, וַיֹּאמֶר: קוּמוּ, צְּאוּ מִתּוֹךְ עַמִּי, גַּם אַתֶּם, גַּם בְּנֵי יִשְׂרָאֵל, וּלְכוּ עִבְדוּ אֶת יי כְּדַבֶּרְכֶם!"] "וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן לַיְלָה", מַגִּיד שֶׁהָיָה פַרְעֹה מְחַזֵּר וּמְשָׁאֵל בְּכָל אֶרֶץ מִצְרָיִם: הֵיכָן מֹשֶׁה שָׁרוּי? הֵיכָן אַהֲרֹן שָׁרוּי?
(Exodus 12:31) "And he called for Moses and Aaron": We are hereby apprised that Pharaoh made the rounds of Egypt, asking "Where is Moses to be found? Where is Aaron to be found?"
"וַיֹּאמֶר: קוּמוּ צְּאוּ מִתּוֹךְ עַמִּי!" אָמַר לוֹ מֹשֶׁה: מֻזְהָרִין אָנוּ שֶׁלֹּא לָצֵאת אֶלָּא בְּפַרְהֶסְיָא, שֶׁנֶּאֱמַר: (שמות יב,כב)*פַּרְהֶסְיָא. parrhēsía: חופש דיבור; בגלוי. "וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ עַד בֹּקֶר."
"And he said: Arise, go out" — to which Moses replied: We are exhorted to go out only in a throng, viz. (Ibid. 22) "And you, do not go out, etc."
דָּבָר אַחֵר: "וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (שמות י,כא-כב) "וַיֹּאמֶר לוֹ פַרְעֹה: לֵךְ מֵעָלָי! הִשָּׁמֶר לְךָ, אַל תֹּסֶף רְאוֹת פָּנַי, כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמוּת. וַיֹּאמֶר מֹשֶׁה כֵּן דִּבַּרְתָּ". יָפֶה דִּבַּרְתָּ, וּבִזְמַנָּהּ דִּבַּרְתָּ: (שמות י,כט) "לֹא אֹסִף עוֹד רְאוֹת פָּנֶיךָ"! אֶלָּא, "וְיָרְדוּ כָל עֲבָדֶיךָ אֵלֶּה אֵלַי", (שמות יא,ח) שֶׁאֵין תַּלְמוּד (לוֹמַר) "אֵלֶּה", אֶלָּא שֶׁסּוֹפָךְ עָתִיד לֵירֵד בָּרִאשׁוֹנָה. אֶלָּא מְלַמֵּד שֶׁמֹּשֶׁה חָלַק כָּבוֹד לַמַּלְכוּת. וְכֵן הַקֹּדֶשׁ בָּרוּךְ הוּא אוֹמֵר: "חֲלֹק כָּבוֹד לַמַּלְכוּת", שֶׁנֶּאֱמַר: (שמות ו,יג) "וַיְדַבֵּר יי אֶל מֹשֶׁה וְאֶל אַהֲרֹן, וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל וְאֶל פַּרְעֹה", צִוָּם לַחֲלֹק כָּבוֹד לַמַּלְכוּת.
Variantly: "And he called to Moses and to Aaron": What is the intent of this? Pharaoh had said to him (Ibid. 10:28) "Go from me." (29) "And Moses said: "True have you spoken" (and in the proper time. Indeed,) "I shall not see your face again." (11:8) "And all these servants of yours will come down to me (Moses), etc." What is the intent of "these"? You (Pharaoh) are destined to be at their head and to come down first — whereby we are taught that Moses accorded honor to the ruler, ("these" being euphemistic for "you"). And thus do we find that the Holy One Blessed be He (Himself) accorded honor to the ruler, viz. (6:13) "And the L–rd spoke to Moses and to Aaron and he charged them … to Pharaoh." He charged them to accord honor to the ruler.
וְכֵן מָצִינוּ בְּיוֹסֵף, שֶׁחָלַק כָּבוֹד לַמַּלְכוּת, שֶׁנֶּאֱמַר: (בראשית מא,טז) "בִּלְעָדָי! אֱלֹהִים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה"
For thus do we find with Joseph, that he accorded honor to the ruler, viz. (Genesis 41:16) "G–d will answer (for) the peace of Pharaoh."
וְכֵן מָצִינוּ בְיַעֲקֹב שֶׁחָלַק כָּבוֹד לַמַּלְכוּת, שֶׁנֶּאֱמַר: (בראשית מח,ב) "וַיִּתְחַזֵּק יִשְׂרָאֵל וַיֵּשֶׁב עַל הַמִּטָּה"
And thus with Jacob, viz. (Genesis 28:2) "And Israel strengthened himself and sat up on the bed" (to accord honor to Joseph, the ruler at that time).
וְכֵן מָצִינוּ בְאֵלִיָּהוּ שֶׁחָלַק כָּבוֹד לַמַּלְכוּת, שֶׁנֶּאֱמַר: (מלכים א יח,מו) "וְיַד יי הָיְתָה אֶל אֵלִיָּהוּ, וַיְשַׁנֵּס מָתְנָיו, וַיָּרָץ לִפְנֵי אַחְאָב".
And thus with Eliyahu, viz. (I Kings 18:46) "And he girded his loins and ran before (King) Achav."
וְכֵן מָצִינוּ בַחֲנַנְיָה, מִישָׁאֵל וַעֲזַרְיָה שֶׁחָלְקוּ כָבוֹד לַמַּלְכוּת, שֶׁנֶּאֱמַר: (דניאל ג,כו) "בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא, עָנֵה וְאָמַר: שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ, עַבְדוֹהִי דִּי אֱלָהָא עִלָּאָה, פֻּקוּ וֶאֱתוֹ!"*אָז קָרַב נְבוּכַדְנֶצַּר לְשַׁעַר כִּבְשַׁן הָאֵשׁ הַבּוֹעֶרֶת, עוֹנֶה וְאוֹמֵר: שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ, עֲבָדָיו שֶׁל הָאֵל הָעֶלְיוֹן, צְאוּ וּבוֹאוּ!.
And thus with Chananiah, Mishael, and Azaryah, viz. (Daniel 3:26) "Then Nevuchadnezzar approached the door of the burning, fiery furnace and called out: 'Shadrach, Meshach, and Aved-Nego, servants of the Most High — Come out! (Only) then (at the behest of the ruler) Shadrach, Meshach, and Aved-Nego came out of the fire?"
וְכֵן מָצִינוּ בְדָנִיֵּאל שֶׁחָלַק כָּבוֹד לַמַּלְכוּת, שֶׁנֶּאֱמַר: (דניאל ו,כא) "וּכְמִקְרְבֵהּ לְגֻבָּא, לְדָנִיֵּאל בְּקָל עֲצִיב זְעִק, עָנֵה מַלְכָּא וְאָמַר לְדָנִיֵּאל: דָּנִיֵּאל, עֲבֵד אֱלָהָא חַיָּא, אֱלָהָךְ דִּי אַנְתְּ פָּלַח לֵהּ בִּתְדִירָא, הַיְכִל לְשֵׁיזָבוּתָךְ מִן אַרְיָוָתָא?"*וּכְקָרְבוֹ לַבּוֹר אֶל דָּנִיֵּאל בְּקוֹל עָצוּב צָעַק, עוֹנֶה הַמֶּלֶךְ וְאוֹמֵר לְדָנִיֵּאל: דָּנִיֵּאל, עֶבֶד הָאֵל הַחַי! אֱלֹהֶיךָ אֲשֶׁר אַתָּה עוֹבֵד אוֹתוֹ תָּמִיד, הֲאִם יָכֹל לְהוֹשִׁיעֲךָ מִן הָאֲרָיוֹת?.
And thus with Daniel, viz. (Daniel 6:21) "And when he (the king) approached the den, he cried to Daniel in a mournful voice … (22) (Only) then did Daniel speak with the king, etc."
"וַיֹּאמֶר: קוּמוּ צְּאוּ!" אֲנִי אָמַרְתִּי (שמות י,ח) "מִי וָמִי הַהֹלְכִים?" וְאַתֶּם אֲמַרְתֶּם (שמות י,ט) "בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ".
"And he said: Arise and go out": I (Pharaoh) said (Ibid. 10:8) "Who and who are the goers?" and you said (Ibid. 9) "With our youth and with our elders will we go" —
"קוּמוּ צְּאוּ מִתּוֹךְ עַמִּי!" אֲנִי אָמַרְתִּי (שמות י,כד) "רַק צֹאנְכֶם וּבְקַרְכֶם יֻצָּג", וְאַתֶּם אֲמַרְתֶּם (שמות י,כו) "וְגַם מִקְנֵנוּ יֵלֵךְ עִמָּנוּ".
"Arise go out from the midst of my people, both you (the adults) and the children of Israel." I said (Ibid. 24) "Only your flocks and herds leave in place," and you said (Ibid. 25) "You, too, shall place in our hands sacrifices and burnt-offerings" —
(שמות יב,לב) ["גַּם צֹאנְכֶם גַּם בְּקַרְכֶם קְחוּ, כַּאֲשֶׁר דִּבַּרְתֶּם, וָלֵכוּ! וּבֵרַכְתֶּם גַּם אֹתִי."] "גַּם צֹאנְכֶם גַּם בְּקַרְכֶם קְחוּ!" אַתֶּם אֲמַרְתֶּם (שמות י,כה) "גַּם אַתָּה תִּתֵּן בְּיָדֵנוּ זְבָחִים וְעֹלֹת". "גַּם צֹאנְכֶם גַּם בְּקַרְכֶם קְחוּ, כַּאֲשֶׁר דִּבַּרְתֶּם, וָלֵכוּ!"
(Ibid. 12:32) "Take as you have spoken and go, etc."
"וּבֵרַכְתֶּם גַּם אֹתִי." הִתְפַּלְּלוּ עָלַי, כְּדֵי שֶּתִּכְלֶה מִמֶּנִּי הַפֻּרְעָנוּת.
"and bless me, too": Pray that this calamity depart from me.
(שמות יב,לג) ["וַתֶּחֱזַק מִצְרַיִם עַל הָעָם, לְמַהֵר לְשַׁלְּחָם מִן הָאָרֶץ, כִּי אָמְרוּ: כֻּלָּנוּ מֵתִים."] "וַתֶּחֱזַק מִצְרַיִם עַל הָעָם", מַגִּיד שֶׁהָיוּ מְבַהֲלִין אוֹתָן וְטוֹרְדִין אוֹתָן לָצֵאת.
(Exodus 12:33) "And Egypt bore down upon the people": We are hereby apprised that they hurried them to leave in a panic.
"כִּי אָמְרוּ, כֻּלָּנוּ מֵתִים." אָמְרוּ: לֹא כִגְזֵרַת מֹשֶׁה. מֹשֶׁה אָמַר: (שמות יא,ה) "וּמֵת כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם", וְהָיוּ סְבוּרִין שֶׁכָּל מִי שֶׁיֵּשׁ לוֹ אַרְבָּעָה חֲמִשָּׁה בָנִים, אֵין מֵת אֶלָּא הַבְּכוֹר. וְהֵן לֹא יוֹדְעִין שֶׁנְּשֵׁיהֶן חֲשׁוּדוֹת עַל הָעֲרָיוֹת, וְהָיוּ כֻלָּן מַרְאֵיהֶן אֲחֵרִים. הֵן עָשׂוּ בַּסֵּתֶר, וְהַמָּקוֹם פִּרְסְמָן בַּגָּלוּי. וַהֲרֵי הַדְּבָרִים קַל וָחֹמֶר: וּמָה, אִם מִדַּת הַפֻּרְעָנוּת מעוּטָה, הָעוֹשָׂה בַסֵּתֶר, הַמָּקוֹם מְפַרְסְמָהּ בַּגָּלוּי, קַל וָחֹמֶר לְמִדַּת הַטּוֹבָה מְרֻבָּה!
"for they said: We are all dying": They said: It is not as Moses said (11:5) "and every first-born in the land of Egypt will die." They had thought that if one had four or five sons only the first-born among them would die — not realizing that their wives were profligate and that they could have borne the first-born of different men. They (their wives) wrought in secret, and the Holy One Blessed be He exposed them! Now does this not follow a fortiori, viz.: If in His lesser measure, that of punishment, one who acts in secret is exposed, how much more so will this hold for His greater measure, that of good, (that secret acts of goodness will be blazoned forth)!
(שמות יב,לד) ["וַיִּשָּׂא הָעָם אֶת בְּצֵקוֹ טֶרֶם יֶחְמָץ, מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם."]*מִשְׁאֲרֹתָם: שאריות ארוחת הערב. "וַיִּשָּׂא הָעָם אֶת בְּצֵקוֹ טֶרֶם יֶחְמָץ", מַגִּיד שֶׁלָּשׁוּ אֶת הָעִסָּה, וְלֹא הִסְפִּיקוּ לְחַמְּצָהּ עַד שֶׁנִּגְאֲלוּ. וְכֵן אַתְּ מוֹצֵא לֶעָתִיד לָבֹא, מַה הוּא אוֹמֵר? (הושע ז ד-ה) "יִשְׁבּוֹת מֵעִיר מִלּוּשׁ בָּצֵק עַד חֻמְצָתוֹ. יוֹם מַלְכֵּנוּ הֶחֱלוּ שָׂרִים חֲמַת מִיָּיִן, מָשַׁךְ יָדוֹ אֶת לֹצְצִים."*לֹצְצִים: אנשים קלי דעת.
(Ibid. 34) "And the people took their dough before it leavened": We are hereby apprised that they kneaded the dough, which had not risen to (become) chametz before they were redeemed. And thus (i.e., a similar metaphor) do you find in time to come, viz. (Hoshea 7:4) "they are all adulterers, like an oven fired by a baker, their arousing (the evil inclination) ceasing, (only) from the kneading of the dough until its leavening," (when they commit the act). And (Ibid. 5) "On the day of (the ascension of) our king, the princes took sick with wine, etc."
"מִשְׁאֲרֹתָם", אֵלּוּ שִׁירֵי מַצָּה וּמָרוֹר.*שִׁירֵי=שְׁיָרֵי. אַתָּה אוֹמֵר שִׁירֵי מַצָּה וּמָרוֹר, אוֹ אֵינוֹ אֶלָּא שֶׁלַּפְּסָחִים? כְּשֶׁהוּא אוֹמֵר "וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר", הֲרֵי שִׁירֵי פְסָחִים אָמוּר; הָא מַה תִּלְמֹד לוֹמַר "מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם"? אֵלּוּ שִׁירֵי מַצָּה וּמָרוֹר.
(Exodus 12:34) "their remnants": of matzoh and maror. You say this, but perhaps (the reference is to) remnants of the Paschal lamb? (Ibid. 10) "And you shall not leave over anything of it (the Paschal lamb)" already accounts for the Paschal lamb. How, then, am I to understand "their remnants bound up in their clothes"? As referring to the remnants of matzoh and maror.
"צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם." רַבִּי נָתָן אוֹמֵר: וְכִי לֹא הָיָה שָׁם בְּהֵמָה? וַהֲרֵי כְּבַר נֶאֱמַר: (שמות יב,לח) "וְגַם עֵרֶב רַב עָלָה אִתָּם, וְצֹאן וּבָקָר". וּמַה תִּלְמֹד לוֹמַר "צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם"? אֶלָּא שֶׁהָיוּ יִשְׂרָאֵל מְחַבְּבִין אֶת הַמִּצְווֹת.
("their remnants) bound up in their clothes on their shoulders": R. Nathan says: Were there no beasts there (to carry the remnants)? Is it not written (Ibid. 38) "And also a great multitude went up with them, and flocks and herds"? Why, then, "on their shoulders"? To betoken their love of the mitzvoth.
(שמות יב,לה) [וּבְנֵי יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה, וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת.] "וּבְנֵי יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה". וְכִי מָה אָמַר לָהֶם מֹשֶׁה לְיִשְׂרָאֵל בְּמִצְרַיִם? הֲרֵי הוּא אוֹמֵר: (שמות יא,ב) "דַּבֶּר נָא בְּאָזְנֵי הָעָם, וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ, וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי כֶסֶף וּכְלֵי זָהָב." וְכֵן עָשׂוּ בְּנֵי יִשְׂרָאֵל.
(Exodus 12:35) "And the children of Israel did as Moses had bid them": Now what had Moses bid them do in Egypt? (Exodus 11:2) "Speak I pray you in the ears of the people that you ask of them, etc." And this is what they did.
"וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת." שֶׁאֵין תַּלְמוּד (לוֹמַר) "וּשְׂמָלֹת", אֶלָּא הַכְּסוּת הָיְתָה חֲבִיבָה עֲלֵיהֶם יוֹתֵר מִן הַכֶּסֶף וּמִן הַזָּהָב.
"and they asked of Egypt vessels of silver and vessels of gold and raiment": Let raiment not be mentioned (i.e., it goes without saying). (It is mentioned) to indicate that raiment was more precious to them than silver and gold.
(שמות יב,לו) "וַיי נָתַן אֶת חֵן הָעָם בְּעֵינֵי מִצְרַיִם, וַיַּשְׁאִלוּם, וַיְנַצְּלוּ אֶת מִצְרָיִם." "וַיַּשְׁאִלוּם", כִּשְׁמוּעוֹ: לֹא הִסְפִּיק לוֹמַר 'הַשְׁאִילֵנִי!' עַד שֶׁהוּא מוֹצִיא וְנוֹתֵן לוֹ. דִּבְרֵי רַבִּי יִשְׁמָעֵאל.
(Ibid. 36) "And the L–rd placed the favor of the people in the eyes of Egypt and they lent them>" as the verse implies.
רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: הֶאֱמִינוּ בָהֶם מִשְּׁלֹשֶׁת יְמֵי הָאֲפֵלָה, שֶׁהָיוּ אוֹמְרִים: מָה, אִם בְּשָׁעָה שֶׁהָיִינוּ בַאֲפֵלָה וְהֵן בְּאוֹרָה, לֹא נֶחְשָׁדוּ, וְעַכְשָׁו נֶחְשָׁדִין?
R. Yossi Haglili says: They trusted them, saying: If they did not do (i.e., if they did not steal from us) in the three days of darkness when they could easily have taken advantage of our blindness) should they be suspect now?
רַבִּי אֱלִיעֶזֶר אוֹמֵר: רוּחַ הַקֹּדֶשׁ שָׁרַת עַל יִשְׂרָאֵל, וְהָיָה אוֹמֵר לוֹ: הַשְׁאִילֵנִי כַּלָּךְ,*כַּלָּךְ. משי גס. בְּמָקוֹם פְּלוֹנִי הוּא מֻנָּח לָךְ! וְהַלָּה מוֹצִיא וְנוֹתֵן לוֹ. וְאֵין חֵן אֶלָּא רוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר: (זכריה יב,י) "וְשָׁפַכְתִּי עַל בֵּית דָּוִיד וְעַל יוֹשֵׁב יְרוּשָׁלִַם רוּחַ חֵן וְתַחֲנוּנִים".
R. Eliezer b. Yaakov says: The Holy Spirit reposed upon them and he (a Jew) would say: Lend me your vessel which is found in this and this place, and he (the Egyptian) would find it there and give it to him. "chen" ("favor") is the Holy Spirit, as it is written (Zechariah 12:10) "And I will pour out on the house of David and on the dwellers on Jerusalem a spirit of chen, etc."
רַבִּי נָתָן אוֹמֵר: אֵין צָרִיךְ לוֹמַר "וַיַּשְׁאִלוּם", אֶלָּא מַה שֶּׁלֹּא שָׁאֲלוּ הָיוּ מַשְׁאִילִין לָהֶן. הָיָה אוֹמֵר לוֹ: תֵּן לִי חֵפֶץ פְּלוֹנִי! וְהָיָה אוֹמֵר לוֹ: טֹל לָךְ, וְאַחַר כַּיּוֹצֵא בוֹ!
R. Nathan says: This is not needed (to comprehend the verse). "Vayashilum" connotes that they gave them (even) what they did not ask for. If the Jew said Give me this and this thing, the Egyptian would say: Take it and anything like it.
"וַיְנַצְּלוּ אֶת מִצְרָיִם." מַגִּיד שֶׁעֲבוֹדָה זָרָה שֶׁלָּהֵם נִתְּכָה*נִתְּכָה: נהיתה נוזלית. מתכת הפסלים איבדה את צורתה וחזרה לחומר גלם. וּבָטְלָה, וְחָזְרָה לִתְחִלָּתָהּ. וּמְנַיִן שֶׁבִּזַּת הַיָּם גְּדוֹלָה מִבִּזַּת מִצְרָיִם? שֶׁנֶּאֱמַר: (יחזקאל טז,ז) "וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים". "בַּעֲדִי", זוֹ בִזַּת מִצְרָיִם; "עֲדָיִים", זוֹ בִזַּת הַיָּם. (תהלים סח,יד) "כַּנְפֵי יוֹנָה נֶחְפָּה בַכֶּסֶף", זוֹ בִזַּת מִצְרָיִם; "וְאֶבְרוֹתֶיהָ*אֶבְרוֹתֶיהָ: כנפיה. בִּירַקְרַק חָרוּץ",*יְרַקְרַק חָרוּץ: זהב צהוב משובח. זוֹ בִזַּת הַיָּם. (שיר השירים א,יא) "תּוֹרֵי זָהָב נַעֲשֶׂה לָּךְ" זוֹ בִזַּת הַיָּם; "עִם נְקֻדּוֹת הַכָּסֶף." זוֹ בִזַּת מִצְרָיִם.
"and they emptied out Egypt": We are hereby apprised that their idols melted and returned to their former state, (so that they were now permitted to take them.) And whence is it derived that the spoils of the (Red) Sea were (even) greater than these? From (Ezekiel 16:7) "… and you increased and grew great and attained to adi adayim" "adi" connotes (the spoils of) Egypt; "adayim" connotes the spoils of the (Red) Sea. And it is written (Psalms 68:14) "the wings of a dove sheathed in silver" — the spoils of Egypt. (Ibid.) "its pinions in fine gold" — the spoils of the (Red) Sea. And it is written (Song of Songs 1:11) "Wreaths of gold will we make for you" — the spoils of the (Red Sea); "with your spangles of silver" — the spoils of Egypt.