(Exodus 13:17) "And it was, when G–d sent ("shalach") the people": "sending" in all places is accompaniment, viz. (Genesis 18:16) "And Abraham went with them to send them," (Ibid. 26:31) "And Israel sent them." The mouth (of Pharaoh) that said (Exodus 5:2) "Israel, too, I will not send," it is that (mouth) which said (Ibid. 10:10) "I will send you and your children." How was he rewarded for this? (Devarim 23:8) "You shall not abominate an Egyptian." The mouth which said (Exodus 5:2) "I do not know the L–rd," it is that (mouth) which said (Ibid. 14:25) "I will flee from before Israel, for the L–rd wars for them against the Egyptians." How was he rewarded for this? (Isaiah 19:19) "On that day there will be an altar to the L–rd in the midst of the land of Egypt and a pillar at its border to the L–rd." The mouth which said (Exodus 5:2) "Who is the L–rd that I should hearken to His voice," it is that mouth which said (Ibid. 9:27) "the L–rd is the Tzaddik, and I and my people are the wicked" — wherefore He gave them a place for burial, as it is written (Ibid. 15:12) "You inclined Your right hand — the earth swallowed them up."
(Ibid.) "that G–d did not lead them ('nacham')." This "nichum" connotes leading, as in (Psalms 77:21) "You have led (nachitha) Your people like sheep," and (Ibid. 78:4) "And He led them (vayanchem) with a cloud by day, and all the night with a light of fire."
"by way of the land of the Philistines, for it was near": Near (i.e., "close") is the thing of which the Holy One Blessed be He spoke to Moses (Exodus 2:12): "When you take the people out of Egypt, you will serve G–d on this mountain." Variantly: "for it was near": It afforded easy return to Egypt, viz. (Ibid. 5:3) "Let us go a three days' distance in the desert." Variantly: "for it was near": Close (in time) was the oath that Abraham had sworn to Avimelech, viz. (Genesis 21:23) "And now, swear to me here by G–d that you will not deal with me falsely (by trespassing on my land), or to my son or my grandson," and his grandson was still alive. Variantly: "for it was near": The first war (that with Egypt) was too close to the second (that with Canaan). Variantly: "for it was near": The Canaanites had only recently acquired the land, and (Genesis 15:16) "And they (the Israelites) shall return here in the fourth generation, for the sin of the Amorites is not yet complete."
Variantly: "for it was near": The Holy One Blessed be He did not bring them directly to Eretz Yisrael but by way of the desert, saying: If I bring them there now, immediately each man will seize his field, and each man his vineyard and they will neglect Torah study. Rather, I will keep them in the desert forty years, eating manna and drinking from the well, and the Torah will be absorbed in their bodies. From here R. Shimon would say: The Torah was given to be expounded only by the eaters of manna, and, like them, the eaters of terumah (i.e., the Cohanim). Variantly: "for it was near": The L–rd did not bring them in directly. For when the Canaanites heard that the Israelites were coming, they arose and burned all the vegetation and cut down all the trees, and razed the buildings, and stopped up the springs — whereas the Holy One Blessed be He said: I did not promise their fathers to bring them to a ruined land, but one full of all good things, viz. (Devarim 6:11) "and houses full of all good." Rather, I will keep them in the desert until the Canaanites arise and restore what they have destroyed.
(Ibid.) "for the L–rd said: Lest the people bethink themselves when they see war": This is the war of Amalek, viz. (Numbers 14:45). "Variantly: "for the L–rd said, etc.": This is the war of the sons of Ephraim, viz. (I Chronicles 7:20-21), and (Psalms 78:9-72). They transgressed the appointed time (for the redemption) and the oath, viz. (Genesis 50:25). "for the L–rd said, etc.": So that they not see the bones of their brethren strewn in Philistia and return (to Egypt). Now does this not follow a fortiori, viz.: If, when He took them in a circuitous way, they said (Numbers 14:4) "Let us make a head and return to Egypt," how much more so if He would take them in a straight way!
(Exodus 13:18) "And G–d led the people circuitously by way of the desert to the Red Sea": in order to perform miracles and mighty acts with the manna and the quail and the well. R. Eliezer says: "way" — in order to weary them, viz. (Psalms 102:24) "He drained my strength on the way; He shortened my days." "the desert" — in order to purify them, viz. (Devarim 8:15) "Who led you through the great and awesome desert." "the Red Sea" — in order to try them, viz. (Psalms 106:7) "Our fathers in Egypt did not absorb Your wonders. They did not remember the abundance of Your lovingkindness, and they rebelled at the sea, at the Red Sea." R. Yehoshua says: "way" — in order to give them the Torah, of which it is written (Devarim 5:30) "In all the way that the L–rd your G–d has commanded you shall you go," and (Mishlei 6:23) "For a mitzvah is a lamp, and Torah is light, and the way of life." "the desert" — in order to feed them the manna, viz. (Devarim 8:16) "who fed you manna in the desert, etc." "the Red Sea" — in order to perform for them miracles and wonders, as it is written (Psalms 106:21-22) "They forgot the G–d who saved them, who wrought great deeds in Egypt, wonders in the land of Cham, awesome acts at the Red Sea," and (Ibid. 9) "And He rebuked the Red Sea and it dried up, and He led them through the depths as through a desert."
(Ibid.) "And chamushim did the children of Israel go up from the land of Egypt": "chamushim" indicates "armed," as in (Joshua 1:14) "Then you shall cross over chamushim" (in context, "armed"), and (Ibid. 4:12) "And the children of Reuven and the children of Gad and half the tribe of Menasheh crossed over chamushim … (13) forty thousand armed men, etc." Variantly: "chamushim went up from the land of Egypt" — one out of five (['chammishah'] who had been there). Others say: one out of fifty ('chamishim'). Other says: one out of five hundred ('chamesh me'oth').
R. Nehorai says: I swear: Not one in five hundred went up. For it is written (Ezekiel 16:7) "(In Egypt) I made you as numerous as the plants of the field," and (Exodus 1:7) "And the children of Israel were fruitful, and teemed, and multiplied, and became exceedingly strong, and the land was filled with them" — a woman would bear six in one birth — and you say one in five hundred went up! Not one in five thousand, many of the Jews having died in Egypt. When? In the three days of darkness, of which it is written (Exodus 10:23) "One man did not see another." They (the Jews) were burying their dead, and they gave thanks and praise to the Holy One Blessed be He that their foes did not see and rejoice in their downfall.
(Exodus 13:19) "And Moses took the bones of Joseph with him": This apprises us of the wisdom and saintliness of Moses. All of Israel were occupying themselves with the spoils (of Egypt), and Moses was occupying himself with the mitzvah of the bones of Joseph. Of him it is written (Mishlei 10:8) "The wise of heart will take mitzvoth." And how did Moses know where Joseph was buried? It was said: Serach the daughter of Asher was left of that generation, and she showed Moses the grave of Joseph, saying to him: In that spot did they place him. The Egyptians made a metal casket for him and sank it in the Nile. (Moses) thereupon stood at the Nile, threw a stone into it, and shouted: "Joseph, Joseph, the oath that the Holy One Blessed be He swore to our father Abraham that He would redeem His children, has materialized. Accord honor to the L–rd, the G–d of Israel, and do not delay our redemption, for it is on your behalf that we are delayed. If you reveal yourself, good; if not we are absolved of your oath (to take your bones with us)" — whereupon Joseph's casket rose to the surface and Moses took it.
And do not wonder at this phenomenon. For it is written (II Kings 6:5-6) "As one of them was felling a tree, the ax blade fell into the water, and he cried out 'Alas, master, (Elisha); it was borrowed!' And the man of G–d said: 'Where did it fall?' And he showed him the place and he (Elisha) cut off a stick and threw it there, and the iron floated." Now does this not follow a fortiori, viz.: If iron floated for Elisha, the disciple of Eliyahu, how much more so for Moses, the master of Eliyahu! ...
To teach us that as one metes it out to others, so is it meted out to him. Miriam waited a short time for Moses, viz. (Ibid. 2:4) "And his sister stood from afar to know what would be done with him" — and the L–rd held back for her in the desert the ark, the Shechinah, the Cohanim, and the Levites and all of Israel for seven days with the seven clouds of glory, viz. (Numbers 12:15) "And the people did not travel until Miriam was gathered back." ... Joseph merited to bury his father, and there was none among his brothers greater than he, viz. (Genesis 50:7) "and Joseph went up to bury his father," (9) "and there went up with him both chariots and horsemen" — Who was there among us as great as Joseph, who was attended only by Moses! ... Moses occupied himself with the bones of Joseph, there being none in Israel greater than he (Moses), viz. "And Moses took the bones of Joseph with him." Who was there among us greater than Moses, who was attended by the Shechinah Himself, viz. (Devarim 34:6) "And He buried him in the valley."
And, what is more, with (the casket of) Jacob there went up the servants of Pharaoh and the elders of his household, while with Joseph there went up the ark and the Shechinah and the Cohanim and the Levites and all of Israel and the seven clouds of glory. And, what is more, the casket of Joseph went alongside the ark of "the Life of the Worlds" (i.e., the Ten Commandments), and when the passersby asked: What are these two arks? they were told: This is the ark of a dead man and the other is the ark of "the Life of the Worlds." And when they asked: How is it that the ark of a dead man goes alongside the ark of "the Life of the Worlds"? they were told: He who lies in this ark fulfills what is written in what lies in the other ark.
In what lies in the other ark it is written (Exodus 20) "I am the L–rd your G–d," and of Joseph it is written (Genesis 50:19) "Am I in the place of G–d?" In what lies in this ark it is written (Exodus 20) "There shall not be before you any other gods," and of Joseph it is written (Genesis 42:18) "It is G–d whom I fear." (Exodus 20) "You shall not take the name of the L–rd your G–d in vain." And of Joseph it is written (Genesis 42:15) "By the life of Pharaoh," (Joseph not swearing by "the life" of the L–rd.) (Exodus 20) "Remember the Sabbath day." Joseph (Genesis 42:16) "slaughter an animal and prepare it," "prepare" alluding to Sabbath eve, it being written here "prepare," and elsewhere (Exodus 16:5) "And it shall be on the sixth day that they shall prepare." (Exodus 20) "Honor your father." Joseph (Genesis 37:13) "And Israel said to Joseph: Are your brothers not grazing (the sheep) in Shechem? Go, and I will send you to them. And he said to him: Here I am" (at your service). Joseph knew that his brothers hated him, but he would not transgress the words of his father. (Exodus 20) "You shall not kill." He did not kill Potiphar (even though he could have.) (Exodus 20) "You shall not commit adultery." He did not commit adultery with the wife of Potiphar. (Exodus 20) "You shall not steal." He did not rob Pharaoh, viz. (Genesis 47:14) "And Joseph collected all of the money, etc." (Exodus 20) "You shall not testify falsely against your neighbor." Joseph did not tell his father what his brothers had done to him. Now does this not follow a fortiori, viz.: If he did not testify (against them) even truthfully, how much more so, falsely! (Exodus 20) "You shall not covet." He did not covet Potiphar's wife. It is written (Leviticus 19:17) "Do not hate your brother in your heart." And of Joseph it is written (Genesis 50:21) "And he counseled them and he spoke to their hearts." It is written (Leviticus 19:18) "You shall not take revenge and you shall not bear a grudge," and (in respect to Joseph, Genesis 50:20) "And you contemplated evil against me, but G–d contemplated it for the good." (Leviticus 25:36) "And let your brother live with you." (Genesis 47:12) "And Joseph sustained his father and his brothers, etc."...
(Exodus 13:19) "For hashbea hishbia the children of Israel": He (Joseph) had made them (his brothers) swear ("hashbea") that they would beswear ("hishbia") their children. R. Nathan says: Why did Joseph beswear his brothers and not his sons (to bury him in Canaan)? He reasoned: If I beswear my sons (to do this), the Egyptians will not permit them. And if they would say: But our father (Joseph) brought up his father (Jacob), immediately (upon his death), they would answer: Your father was a king (and could do as he wished.) Therefore, he beswore his brothers and not his sons.
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אָמַר לָהֶם יוֹסֵף: אָבִי יָרַד כָּן לִרְצוֹנוֹ, וַאֲנִי הֶעֱלֵתִיו עַל כָּרְחוֹ. מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, שֶׁמִּמָּקוֹם שֶׁגְּנַבְתּוּנִי, לְשָׁם תַּחְזִירוּנִי! וְכֵן עָשׂוּ לוֹ, שֶׁנֶּאֱמַר: (יהושע כד,לב) "וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְנֵי יִשְׂרָאֵל מִמִּצְרַיִם, קָבְרוּ בִשְׁכֶם, בְּחֶלְקַת הַשָּׂדֶה אֲשֶׁר קָנָה יַעֲקֹב מֵאֵת בְּנֵי חֲמוֹר אֲבִי שְׁכֶם בְּמֵאָה קְשִׂיטָה,*קְשִׂיטָה: דבר של ערך שאפשר לקנות בו. בתרגום השבעים תרגמו "כבשים". וַיִּהְיוּ לִבְנֵי יוֹסֵף לַנַּחֲלָה."
Variantly: Joseph said to them (his brothers): My father went down (to Egypt) of his own free will and I brought him back perforce, for he beswore me to do so (viz. Genesis 50:5). I beswear you, from the place (Canaan) that you stole me, there shall you return me. And thus did they do with him, as it is written (Joshua 24:32) "And the bones of Joseph, which the children of Israel brought up (from Egypt), they buried in Shechem."
(Exodus, Ibid.) "G–d pakod ('remember') yifkod ('will remember') you": He remembered you in Egypt — He will remember you at the Red Sea. He remembered you in the desert — He will remember you at Nachalei Arnon. He remembered you in this world — He will remember you in the world to come.
(Ibid.) "and you shall bring up my bones from here with you": I might think, immediately. It is, therefore, written "with you" — when you go up. And whence is it derived that they also brought up the bones of the other tribes? From "from here with you."
(Ibid. 20) "And they journeyed from Succoth and they encamped in Eitam." Just as Eitam is a place, so, Succoth. R. Akiva said "Succoth" refers to the clouds of glory, viz. (Isaiah 4:5-6) "For all the glory shall it cover. And a succah shall it be for shade by day." This tells me only of the past. Whence do I derive (the same for) time to come? From "And a succah shall it be for shade by day," and (Ibid. 35:10) "And the redeemed of the L–rd will return, and they will come to Zion with song, the joy of the world over their heads."
(Ibid. 21) "And the L–rd went before them by day with a pillar of cloud": We find there to have been seven clouds: here, (Numbers 14:14) twice, (Ibid. 9:19), (Exodus 40:36), (Ibid. 37), (Ibid. 38) — Seven clouds: four on four sides, one above, one below, and one going before them, lifting what was low, and lowering what was high, as it is written (Isaiah 40:4) "Let every valley be raised, and every mountain and hill be lowered. Let the rugged ground become level and the ridges become a plain." And it would kill the snakes and scorpions before them and sweep and sprinkle before them.
R. Yoshiyah says: There were four (clouds): one before, one behind, one above, and one below. Rebbi says: Two (one before them and one over the mishkan).
(Exodus, Ibid. 21) "And the L–rd went before them by day": We are hereby taught that as one metes it out to others, so is it meted out to him. Abraham accompanied the ministering angels, viz. (Genesis 18:16) "And Abraham went with them to escort them, and the L–rd accompanied his children in the desert for forty years, viz.: "And the L–rd went before them by day with a pillar of cloud." Of our father Abraham it is written (Genesis, Ibid. 5) "And I will take a piece of bread," and the Holy One Blessed be He brought down the manna for forty years, viz. (Exodus 16:4) "Behold, I shall rain down bread for you, etc." Of Abraham it is written (Genesis, Ibid.) "Let there be taken now a little water, etc.", and the Holy One Blessed be He raised for His children a well in the desert, viz. (Numbers 21:17) "Bring up, O well — sing to it." Of Abraham it is written (Genesis, Ibid. 7) "And to the herd Abraham ran," and the Holy One Blessed be He flew in quail for his children, as it is written (Numbers 11:31) "And a wind went forth from the land and flew in quail from the sea." Of Abraham it is written (Genesis, Ibid. 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 written (Psalms 105:39) "He spread out a cloud for shelter and a fire to illumine the night." Of Abraham it is written (Genesis, Ibid. 8) "and he stood over them," and the Holy One Blessed be He defended his children in Egypt, that they not be smitten, viz. (Exodus 12:23) "and the L–rd will skip over the door, etc."
(Exodus 13:21) "And the L–rd went before them by day": Can this be said? Is it not written (Jeremiah 23:22) "'Do I not fill the heavens and the earth?' says the L–rd"? and (Isaiah 6:3) "One (seraph) called to the other 'Holy, Holy, Holy is the L–rd of hosts — the earth is full of His glory'"? and (Ezekiel 43:2) "And, behold, the glory of the G–d of Israel came from the east, His voice like the voice of many waters, the earth shining in His glory"? How, then, am I to understand "And the L–rd went before them by day"?
Rebbi said: An analogy: The emperor Antoninus was presiding at the dais when it got dark, his sons remaining there. After he was finished, he took the lantern and lit (the way) for his sons — whereupon the nobles close to him said: Let us take the lantern and light (the way) for your sons. At this, he said: It is not that I have no one to take the lantern and light (the way) for my sons; but I want to impress upon you my love for my sons, that you treat them honorably.
And thus did the Holy One Blessed be He impress upon the nations of the world His love of Israel — He Himself walking before them, so that they (learn to) treat them honorably. And let alone that they do not do so, but they kill them with all kinds of sore, strange deaths, one unlike the other. Of this it is written (Joel 4:2) "And I will gather all the nations and I will bring them down to the valley of Yehoshafat, and I will contend with them there over My people and My inheritance, Israel, that they have scattered among the nations, and over My land that they have divided." I might think that He will contend with them) over (their being guilty of) idolatry, illicit relations, and the spilling of blood. It is, therefore, written "over My people and My inheritance, Israel." And (Ibid. 19) "Egypt shall be a wasteland, and Edom, a desolate desert because of the sons of Judah, in whose land they have spilled innocent blood." At that time (Ibid. 10) "Judah will endure forever, and Jerusalem, from generation to generation," and (Ibid. 21) "And absolve them of their blood, I will not absolve them." When? When the L–rd dwells in Zion. (Exodus 13:22)
"He did not dispel the pillar of cloud in the day, and the pillar of light at night": We are hereby apprised that before the pillar of cloud had set, the pillar of light had risen. Variantly: Scripture hereby comes to teach us proper deportment for Sabbath eve (i.e., that the Sabbath candles should be lit before the day has departed).
(שמות יג,יז) ["וַיְהִי, בְּשַׁלַּח פַּרְעֹה אֶת הָעָם, וְלֹא נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים, כִּי קָרוֹב הוּא, כִּי אָמַר אֱלֹהִים: פֶּן יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה, וְשָׁבוּ מִצְרָיְמָה."] "וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם". אֵין שִׁלּוּחַ בְּכָל מָקוֹם אֶלָּא לִוּוּי, שֶׁנֶּאֱמַר: (בראשית יח,טז) "וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם". (בראשית כו,לא) "וַיְשַׁלְּחֵם יִצְחָק". הַפֶּה שֶׁאָמַר (שמות ה,ב) "גַם אֶת יִשְׂרָאֵל לֹא אֲשַׁלֵּחַ", הוּא הַפֶּה שֶׁאָמַר: (שמות ח,כד) "אָנֹכִי אֲשַׁלַּח אֶתְכֶם וּזְבַחְתֶּם לַיי אֱלֹהֵיכֶם בַּמִּדְבָּר". מַה שָּׁכָר נָטְלוּ עַל כָּךְ? (דברים כג,ח) "לֹא תְתַעֵב מִצְרִי". הַפֶּה שֶׁאָמַר (שמות ה,ב) "לֹא יָדַעְתִּי אֶת יי", הוּא הַפֶּה שֶׁאָמַר: (שמות יד,כה) "אָנוּסָה מִפְּנֵי יִשְׂרָאֵל, כִּי יי נִלְחָם לָהֶם בְּמִצְרָיִם." מַה שָּׁכָר נָטְלוּ עַל כָּךְ? (ישעיה יט,יט) "בַּיּוֹם הַהוּא, יִהְיֶה מִזְבֵּחַ לַיי בְּתוֹךְ אֶרֶץ מִצְרָיִם, וּמַצֵּבָה אֵצֶל גְּבוּלָהּ לַיי." הַפֶּה שֶׁאָמַר (שמות ה,ב) "מִי יי אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ?" הוּא הַפֶּה שֶׁאָמַר (שמות ט,כז) "יי הַצַּדִּיק, וַאֲנִי וְעַמִּי הָרְשָׁעִים." וּמַה שָּׁכָר נָטְלוּ עַל כָּךְ? שֶׁנִּתַּן לָהֶם מְקוֹם קְבוּרָה, שֶׁנֶּאֱמַר: (שמות טו,יב) "נָטִיתָ יְמִינְךָ, תִּבְלָעֵמוֹ אָרֶץ".
(Exodus 13:17) "And it was, when G–d sent ("shalach") the people": "sending" in all places is accompaniment, viz. (Genesis 18:16) "And Abraham went with them to send them," (Ibid. 26:31) "And Israel sent them." The mouth (of Pharaoh) that said (Exodus 5:2) "Israel, too, I will not send," it is that (mouth) which said (Ibid. 10:10) "I will send you and your children." How was he rewarded for this? (Devarim 23:8) "You shall not abominate an Egyptian." The mouth which said (Exodus 5:2) "I do not know the L–rd," it is that (mouth) which said (Ibid. 14:25) "I will flee from before Israel, for the L–rd wars for them against the Egyptians." How was he rewarded for this? (Isaiah 19:19) "On that day there will be an altar to the L–rd in the midst of the land of Egypt and a pillar at its border to the L–rd." The mouth which said (Exodus 5:2) "Who is the L–rd that I should hearken to His voice," it is that mouth which said (Ibid. 9:27) "the L–rd is the Tzaddik, and I and my people are the wicked" — wherefore He gave them a place for burial, as it is written (Ibid. 15:12) "You inclined Your right hand — the earth swallowed them up."
"וְלֹא נָחָם אֱלֹהִים". אֵין נִחוּם בְּכָל מָקוֹם אֶלָּא נִהוּג, שֶׁנֶּאֱמַר: (תהלים עז,כא) "נָחִיתָ כַצֹּאן עַמֶּךָ, בְּיַד מֹשֶׁה וְאַהֲרֹן." (תהלים עח,יד) "וַיַּנְחֵם בֶּעָנָן יוֹמָם".
(Ibid.) "that G–d did not lead them ('nacham')." This "nichum" connotes leading, as in (Psalms 77:21) "You have led (nachitha) Your people like sheep," and (Ibid. 78:4) "And He led them (vayanchem) with a cloud by day, and all the night with a light of fire."
"דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים, כִּי קָרוֹב הוּא". קָרוֹב הַדָּבָר שֶׁאָמַר הַמָּקוֹם לְמֹשֶׁה: (שמות ג,יב) "בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם, תַּעַבְדוּן אֶת הָאֱלֹהִים עַל הָהָר הַזֶּה." דָּבָר אַחֵר: "כִּי קָרוֹב הוּא", קְרוֹבָה הַדֶּרֶךְ לַחְזֹר לְמִצְרַיִם, שֶׁנֶּאֱמַר: (שמות ח,כג) "דֶּרֶךְ שְׁלֹשֶׁת יָמִים נֵלֵךְ בַּמִּדְבָּר". דָּבָר אַחֵר: "כִּי קָרוֹב הוּא", קְרוֹבָה שְׁבוּעָה שֶׁנִּשְׁבַּע אַבְרָהָם לַאֲבִימֶלֶךְ, שֶׁנֶּאֱמַר: (בראשית כא,כג) "וְעַתָּה, הִשָּׁבְעָה לִּי בֵאלֹהִים הֵנָּה, אִם תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִּי". וַעֲדַיִן נֶכְדּוֹ קַיָּם. דָּבָר אַחֵר: "כִּי קָרוֹב הוּא", קְרוֹבָה מִלְחָמָה רִאשׁוֹנָה לַשְּׁנִיָּה. דָּבָר אַחֵר: "כִּי קָרוֹב הוּא" , בְּקָרוֹב יָרְשׁוּ כְּנַעֲנִיִּים אֶת הָאָרֶץ, שֶׁנֶּאֱמַר: (בראשית טו,טז) "וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה".
"by way of the land of the Philistines, for it was near": Near (i.e., "close") is the thing of which the Holy One Blessed be He spoke to Moses (Exodus 2:12): "When you take the people out of Egypt, you will serve G–d on this mountain." Variantly: "for it was near": It afforded easy return to Egypt, viz. (Ibid. 5:3) "Let us go a three days' distance in the desert." Variantly: "for it was near": Close (in time) was the oath that Abraham had sworn to Avimelech, viz. (Genesis 21:23) "And now, swear to me here by G–d that you will not deal with me falsely (by trespassing on my land), or to my son or my grandson," and his grandson was still alive. Variantly: "for it was near": The first war (that with Egypt) was too close to the second (that with Canaan). Variantly: "for it was near": The Canaanites had only recently acquired the land, and (Genesis 15:16) "And they (the Israelites) shall return here in the fourth generation, for the sin of the Amorites is not yet complete."
דָּבָר אַחֵר: כָּל שֶׁכֵּן לֹא הֱבִיאָן הַמָּקוֹם בַּפְּשׁוּטָה, אֶלָּא אָמַר הַמָּקוֹם: אִם מַכְנִיס אֲנִי אֶת יִשְׂרָאֵל לָאָרֶץ עַכְשָׁו, מִיָּד מַחְזִיקִין הֵן אָדָם בְּשָׂדֵהוּ, אָדָם בְּכַרְמוֹ, וְהֵן בְּטֵלִין מִן הַתּוֹרָה. אֶלָּא אֲנִי מַקִּיפָן בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, שֶׁיִּהְיוּ אוֹכְלִין מָן וְשׁוֹתִין מֵי בְּאֵר, וְהַתּוֹרָה נִבְלֶלֶת בְּגוּפָן. מִכָּן הָיָה רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: לֹא נִתְּנָה תוֹרָה לִדְרֹשׁ אֶלָּא לְאוֹכְלֵי הַמָּן, וּשְׁנִיִּין לָהֶן אוֹכְלֵי תְרוּמָה. דָּבָר אַחֵר: כָּל שֶׁכֵּן לֹא הֱבִיאָן הַמָּקוֹם בַּפְּשׁוּטָה, אֶלָּא כֵּיוָן שֶׁשָּׁמְעוּ כְנַעֲנִים שֶׁיִּשְׂרָאֵל נִכְנָסִין לָאָרֶץ, עָמְדוּ וְשָׂרְפוּ אֶת הַזְּרָעִים, וְקָצְצוּ אֶת הָאִילָנוֹת, וְסָתְרוּ אֶת הַבִּנְיָנוֹת, וְסָתְמוּ אֶת הַמַּעְיָנוֹת.*הַבִּנְיָנוֹת: בנוסח הגניזה: הביניות. אָמַר הַמָּקוֹם: לֹא הִבְטַחְתִּי לְאַבְרָהָם אֲבִיהֶן שֶׁאֲנִי מַכְנִיסָן לְאֶרֶץ חֲרֵבָה, אֶלָּא לְאֶרֶץ מְלֵאָה כָל טוּב, שֶׁנֶּאֱמַר: (דברים ו,יא) "וּבָתִּים מְלֵאִים כָּל טוּב אֲשֶׁר לֹא מִלֵּאתָ, וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא חָצַבְתָּ, כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא נָטָעְתָּ", אֶלָּא הֲרֵי אֲנִי מַקִּיפָן בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, כְּדֵי שֶׁיַּעַמְדוּ כְנַעֲנִים וִיתַקְּנוּ מַה שֶּׁקִּלְקֵלוּ.
Variantly: "for it was near": The Holy One Blessed be He did not bring them directly to Eretz Yisrael but by way of the desert, saying: If I bring them there now, immediately each man will seize his field, and each man his vineyard and they will neglect Torah study. Rather, I will keep them in the desert forty years, eating manna and drinking from the well, and the Torah will be absorbed in their bodies. From here R. Shimon would say: The Torah was given to be expounded only by the eaters of manna, and, like them, the eaters of terumah (i.e., the Cohanim). Variantly: "for it was near": The L–rd did not bring them in directly. For when the Canaanites heard that the Israelites were coming, they arose and burned all the vegetation and cut down all the trees, and razed the buildings, and stopped up the springs — whereas the Holy One Blessed be He said: I did not promise their fathers to bring them to a ruined land, but one full of all good things, viz. (Devarim 6:11) "and houses full of all good." Rather, I will keep them in the desert until the Canaanites arise and restore what they have destroyed.
"כִּי אָמַר אֱלֹהִים, פֶּן יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה". זוֹ מִלְחֶמֶת עֲמָלֵקִי, שֶׁנֶּאֱמַר: (במדבר יד,מה) "וַיֵּרֶד הָעֲמָלֵקִי וְהַכְּנַעֲנִי הַיֹּשֵׁב בָּהָר הַהוּא, וַיַּכּוּם וַיַּכְּתוּם עַד הַחָרְמָה." דָּבָר אַחֵר: "כִּי אָמַר אֱלֹהִים, פֶּן יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה". זוֹ מִלְחֶמֶת בְּנֵי אֶפְרַיִם, שֶׁנֶּאֱמַר: (דברי הימים א ז,כ) "וּבְנֵי אֶפְרַיִם שׁוּתָלַח וּבֶרֶד בְּנוֹ, וְתַחַת בְּנוֹ וְאֶלְעָדָה בְנוֹ וְתַחַת בְּנוֹ. וְזָבָד בְּנוֹ וְשׁוּתֶלַח בְּנוֹ וְעֵזֶר וְאֶלְעָד, וַהֲרָגוּם אַנְשֵׁי גַת הַנּוֹלָדִים בָּאָרֶץ, כִּי יָרְדוּ לָקַחַת אֶת מִקְנֵיהֶם." וְאוֹמֵר: (תהלים עח,ט) "בְּנֵי אֶפְרַיִם נוֹשְׁקֵי רוֹמֵי קָשֶׁת, הָפְכוּ בְּיוֹם קְרָב". מִפְּנֵי מָה? (תהלים עח,י) שֶׁ"לֹא שָׁמְרוּ בְּרִית אֱלֹהִים, וּבְתוֹרָתוֹ מֵאֲנוּ לָלֶכֶת." עָבְרוּ עַל הַקֵּץ וְעָבְרוּ עַל הַשְּׁבוּעָה. דָּבָר אַחֵר: שֶׁלֹּא יִרְאוּ עַצְמוֹת אֲחֵיהֶם מֻשְׁלָכִין בִּפְלֶשֶׁת, וְיַחְזְרוּ לָהֶם. דָּבָר אַחֵר: כְּדֵי שֶׁלֹּא יַחְזְרוּ לַאֲחוֹרֵיהֶם. וַהֲרֵי דְבָרִים קַל וָחֹמֶר: וּמָה, אִם כְּשֶׁהִקִּיפָם דֶּרֶךְ עֲקוּמָה, אָמְרוּ: (במדבר יד,ד) "נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה", אִלּוּ הֱבִיאָן בַּפְּשׁוּטָה, עַל אַחַת כַּמָּה וְכַמָּה!
(Ibid.) "for the L–rd said: Lest the people bethink themselves when they see war": This is the war of Amalek, viz. (Numbers 14:45). "Variantly: "for the L–rd said, etc.": This is the war of the sons of Ephraim, viz. (I Chronicles 7:20-21), and (Psalms 78:9-72). They transgressed the appointed time (for the redemption) and the oath, viz. (Genesis 50:25). "for the L–rd said, etc.": So that they not see the bones of their brethren strewn in Philistia and return (to Egypt). Now does this not follow a fortiori, viz.: If, when He took them in a circuitous way, they said (Numbers 14:4) "Let us make a head and return to Egypt," how much more so if He would take them in a straight way!
(שמות יג,יח) ["וַיַּסֵּב אֱלֹהִים אֶת הָעָם דֶּרֶךְ הַמִּדְבָּר יַם סוּף, וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם."] "וַיַּסֵּב אֱלֹהִים אֶת הָעָם דֶּרֶךְ הַמִּדְבָּר", מִפְּנֵי מָה? כְּדֵי לַעֲשׁוֹת לָהֶם נִסִּים וּגְבוּרוֹת. רַבִּי אֱלִיעֶזֶר אוֹמֵר: "דֶּרֶךְ", לְיַגְּעָן, שֶׁנֶּאֱמַר: (תהלים קכ,כד) "עִנָּה בַדֶּרֶךְ כֹּחִי, קִצַּר יָמָי." "הַמִּדְבָּר", לְצָרְפָן, שֶׁנֶּאֱמַר: (דברים ח,טו) הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא". "יַם סוּף", לְנַסּוֹתָם, שֶׁנֶּאֱמַר: (תהלים קו,ז) "אֲבוֹתֵינוּ בְמִצְרַיִם לֹא הִשְׂכִּילוּ נִפְלְאוֹתֶיךָ, לֹא זָכְרוּ אֶת רֹב חֲסָדֶיךָ, וַיַּמְרוּ עַל יָם בְּיַם סוּף." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: "דֶּרֶךְ", כְּדֵי לִתֵּן לָהֶם אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר: (דברים ה,כט) "בְּכָל הַדֶּרֶךְ אֲשֶׁר צִוָּה יי אֱלֹהֵיכֶם אֶתְכֶם תֵּלֵכוּ", וְאוֹמֵר: (משלי ו,כג) "כִּי נֵר מִצְוָה וְתוֹרָה אוֹר, וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר." "הַמִּדְבָּר", כְּדֵי לְהַאֲכִילָן אֶת הַמָּן, שֶׁנֶּאֱמַר: (דברים ח,טז) "הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר, אֲשֶׁר לֹא יָדְעוּן אֲבֹתֶיךָ, לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ, לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ". "יַם סוּף", כְּדֵי לַעֲשׁוֹת לָהֶם נִסִּים וּגְבוּרוֹת, שֶׁנֶּאֱמַר: (תהלים קו,כא-כב) "שָׁכְחוּ אֵל מוֹשִׁיעָם, עֹשֶׂה גְדֹלוֹת בְּמִצְרָיִם, נִפְלָאוֹת בְּאֶרֶץ חָם, נוֹרָאוֹת עַל יַם סוּף." וְאוֹמֵר: (תהלים קו,ט) "וַיִּגְעַר בְּיַם סוּף, וַיֶּחֱרָב, וַיּוֹלִיכֵם בַּתְּהֹמוֹת כַּמִּדְבָּר."
(Exodus 13:18) "And G–d led the people circuitously by way of the desert to the Red Sea": in order to perform miracles and mighty acts with the manna and the quail and the well. R. Eliezer says: "way" — in order to weary them, viz. (Psalms 102:24) "He drained my strength on the way; He shortened my days." "the desert" — in order to purify them, viz. (Devarim 8:15) "Who led you through the great and awesome desert." "the Red Sea" — in order to try them, viz. (Psalms 106:7) "Our fathers in Egypt did not absorb Your wonders. They did not remember the abundance of Your lovingkindness, and they rebelled at the sea, at the Red Sea." R. Yehoshua says: "way" — in order to give them the Torah, of which it is written (Devarim 5:30) "In all the way that the L–rd your G–d has commanded you shall you go," and (Mishlei 6:23) "For a mitzvah is a lamp, and Torah is light, and the way of life." "the desert" — in order to feed them the manna, viz. (Devarim 8:16) "who fed you manna in the desert, etc." "the Red Sea" — in order to perform for them miracles and wonders, as it is written (Psalms 106:21-22) "They forgot the G–d who saved them, who wrought great deeds in Egypt, wonders in the land of Cham, awesome acts at the Red Sea," and (Ibid. 9) "And He rebuked the Red Sea and it dried up, and He led them through the depths as through a desert."
"וַחֲמֻשִׁים", אֵין חֲמֻשִׁים אֶלָּא מְזֻיָּנִים, שֶׁנֶּאֱמַר: (יְהוֹשֻׁעַ ד יג,יד) "וַיַּעַבְרוּ בְּנֵי רְאוּבֵן וּבְנֵי גָד, וַחֲצִי שֵׁבֶט הַמְנַשֶּׁה חֲמֻשִׁים לִפְנֵי בְּנֵי יִשְׂרָאֵל, כַּאֲשֶׁר דִּבֶּר אֲלֵיהֶם מֹשֶׁה. כְּאַרְבָּעִים אֶלֶף חֲלוּצֵי הַצָּבָא". דָּבָר אַחֵר: "וַחֲמֻשִׁים עָלוּ", אֶחָד מֵחֲמִשָּׁה. וְיֵשׁ אוֹמְרִים: אֶחָד מֵחֲמִשִּׁים. וְיֵשׁ אוֹמְרִים: אֶחָד מֵחָמֵשׁ מֵאוֹת.
(Ibid.) "And chamushim did the children of Israel go up from the land of Egypt": "chamushim" indicates "armed," as in (Joshua 1:14) "Then you shall cross over chamushim" (in context, "armed"), and (Ibid. 4:12) "And the children of Reuven and the children of Gad and half the tribe of Menasheh crossed over chamushim … (13) forty thousand armed men, etc." Variantly: "chamushim went up from the land of Egypt" — one out of five (['chammishah'] who had been there). Others say: one out of fifty ('chamishim'). Other says: one out of five hundred ('chamesh me'oth').
רַבִּי נְהוֹרַי אוֹמֵר: הָעֲבוֹדָה! לֹא אֶחָד מֵחָמֵשׁ מֵאוֹת עָלוּ, שֶׁנֶּאֱמַר: (יחזקאל טו,ז) "רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ". וְאוֹמֵר: (שמות א,ו) "וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ, וַיַּעַצְמוּ בִּמְאֹד מְאֹד, וַתִּמָּלֵא הָאָרֶץ אֹתָם ", שֶׁהָיְתָה אִשָּׁה יוֹלֶדֶת שִׁשָּׁה בָנִים בְּכֶרֶס אֶחָד, וְאַתָּה אוֹמֵר אֶחָד מֵחָמֵשׁ מֵאוֹת עָלוּ! הָעֲבוֹדָה! לֹא אֶחָד מֵחָמֵשׁ מֵאוֹת עָלוּ, אֶלָּא שֶׁמֵּתוֹ הַרְבֵּה מִיִּשְׂרָאֵל בְּמִצְרַיִם. אֵימָתַי מֵתוּ? בִּשְׁלֹשֶׁת יְמֵי הָאֲפֵלָה, שֶׁנֶּאֱמַר: (שמות י,כג) "לֹא רָאוּ אִישׁ אֶת אָחִיו וְלֹא קָמוּ אִישׁ מִתַּחְתָּיו שְׁלֹשֶׁת יָמִים, וּלְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר בְּמוֹשְׁבֹתָם." שֶׁהָיוּ קוֹבְרִין אֶת מֵתֵיהֶן. וְהוֹדוּ וְשִׁבְּחוּ, שֶׁלֹּא רָאוּם אוֹיְבֵיהֶם וְשָׂשׂוּ בְמַפָּלָתָם.
R. Nehorai says: I swear: Not one in five hundred went up. For it is written (Ezekiel 16:7) "(In Egypt) I made you as numerous as the plants of the field," and (Exodus 1:7) "And the children of Israel were fruitful, and teemed, and multiplied, and became exceedingly strong, and the land was filled with them" — a woman would bear six in one birth — and you say one in five hundred went up! Not one in five thousand, many of the Jews having died in Egypt. When? In the three days of darkness, of which it is written (Exodus 10:23) "One man did not see another." They (the Jews) were burying their dead, and they gave thanks and praise to the Holy One Blessed be He that their foes did not see and rejoice in their downfall.
(שמות יג,יט) ["וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ, כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר: פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם, וְהַעֲלִיתֶם אֶת עַצְמֹתַי מִזֶּה אִתְּכֶם."] "וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ", לְהוֹדִיעַ חָכְמָתוֹ שֶׁלְּמֹשֶׁה, שֶׁהָיוּ הַכֹּל עֲסוּקִין בַּבִּזָּה, וּמֹשֶׁה הָיָה עָסוּק בְּעַצְמוֹת יוֹסֵף. עָלָיו הַכָּתוּב אוֹמֵר (משלי י,י) "חֲכַם לֵב יִקַּח מִצְוֹת". וְכִי מְנַיִן הָיָה מֹשֶׁה יוֹדֵעַ אֵיכָן יוֹסֵף קָבוּר? שֶׁנֶּאֱמַר (במדבר כו,מו) "וְשֵׁם בַּת אָשֵׁר שָׂרַח." אָמְרוּ: סֶרַח בַּת אֲשֶׁר נִשְׁתַּיְּרָה מֵאוֹתוֹ הַדּוֹר, וְהִיא הֶרְאַת לְמֹשֶׁה אֵיכָן יוֹסֵף קָבוּר. וְלֹא עוֹד, אֶלָּא שֶׁעָשׂוּ לוֹ הַמִּצְרִיִּים אָרוֹן שֶׁלַּמַּתֶּכֶת, וְשִׁקְּעוּהוּ בְתוֹךְ נִילוּס. בָּא מֹשֶׁה וְעָמַד עַל הַנִּילוּס, נָטַל צְרוֹר וְזָרַק לְתוֹכוֹ, צָעַק וְאָמַר: יוֹסֵף, יוֹסֵף! הִגִּיעָה הַשְּׁבוּעָה שֶׁנִּשְׁבַּע הַמָּקוֹם לְאַבְרָהָם אָבִינוּ, שֶׁהוּא גּוֹאֵל אֶת בָּנָיו. נְקִיִּם אֲנַחְנוּ מִשְּׁבֻעָתָךְ אֲשֶׁר הִשְׁבַּעְתָּנוּ! (על פי יְהוֹשֻׁעַ ב,יז) וְצָף אֲרוֹנוֹ שֶׁלְּיוֹסֵף, וּנְטָלוֹ מֹשֶׁה.
(Exodus 13:19) "And Moses took the bones of Joseph with him": This apprises us of the wisdom and saintliness of Moses. All of Israel were occupying themselves with the spoils (of Egypt), and Moses was occupying himself with the mitzvah of the bones of Joseph. Of him it is written (Mishlei 10:8) "The wise of heart will take mitzvoth." And how did Moses know where Joseph was buried? It was said: Serach the daughter of Asher was left of that generation, and she showed Moses the grave of Joseph, saying to him: In that spot did they place him. The Egyptians made a metal casket for him and sank it in the Nile. (Moses) thereupon stood at the Nile, threw a stone into it, and shouted: "Joseph, Joseph, the oath that the Holy One Blessed be He swore to our father Abraham that He would redeem His children, has materialized. Accord honor to the L–rd, the G–d of Israel, and do not delay our redemption, for it is on your behalf that we are delayed. If you reveal yourself, good; if not we are absolved of your oath (to take your bones with us)" — whereupon Joseph's casket rose to the surface and Moses took it.
אַל תִּתְמַהּ! הֲרֵי הוּא אוֹמֵר: (מלכים ב ו,ה) "וַיְהִי הָאֶחָד מַפִּיל הַקּוֹרָה, וְאֶת הַבַּרְזֶל נָפַל אֶל הַמָּיִם, וַיִּצְעַק וַיֹּאמֶר: אֲהָהּ אֲדֹנִי, וְהוּא שָׁאוּל." וַיֹּאמֶר אִישׁ הָאֱלֹהִים: אָנָה נָפָל? וַיַּרְאֵהוּ אֶת הַמָּקוֹם; וַיִּקְצָב עֵץ, וַיַּשְׁלֶךְ שָׁמָּה, וַיָּצֶף הַבַּרְזֶל. וַיֹּאמֶר: הָרֶם לָךְ! וַיִּשְׁלַח יָדוֹ וַיִּקָּחֵהוּ." וַהֲרֵי דְבָרִים קַל וָחֹמֶר: וּמָה אֱלִישָׁע, תַּלְמִידוֹ שֶׁלְּאֵלִיָּהוּ, הֵצִיף הַבַּרְזֶל, קַל וָחֹמֶר בְּמֹשֶׁה רַבּוֹ שֶׁלְּאֵלִיָּהוּ.
And do not wonder at this phenomenon. For it is written (II Kings 6:5-6) "As one of them was felling a tree, the ax blade fell into the water, and he cried out 'Alas, master, (Elisha); it was borrowed!' And the man of G–d said: 'Where did it fall?' And he showed him the place and he (Elisha) cut off a stick and threw it there, and the iron floated." Now does this not follow a fortiori, viz.: If iron floated for Elisha, the disciple of Eliyahu, how much more so for Moses, the master of Eliyahu! ...
רַבִּי נָתָן אוֹמֵר: בַּקָּפִּיטוֹלִין שֶׁלְּמִצְרָיִם קְבָרוּהוּ, בֵין הַמְּלָכִים, שֶׁנֶּאֱמַר:*קָפִּיטוֹלִין. capitolium: קפיטול, גבעה מקודשת. "וַיַּחַנְטוּ אֹתוֹ, וַיִּישֶׂם בָּאָרוֹן בְּמִצְרָיִם." וְכִי מְנַיִן הָיָה יוֹדֵעַ מֹשֶׁה אֵיזֶה הוּא אֲרוֹנוֹ שֶׁלְּיוֹסֵף? הָלַךְ מֹשֶׁה וְעָמַד בֵּין הָאֲרוֹנוֹת, צָעַק וְאָמַר: יוֹסֵף, יוֹסֵף! הִגִּיעָה הַשְּׁבוּעָה שֶׁנִּשְׁבַּע הַמָּקוֹם לְאַבְרָהָם אָבִינוּ, שֶׁגּוֹאֵל אֶת בָּנָיו. נְקִיִּם אֲנַחְנוּ מִשְּׁבֻעָתָךְ אֲשֶׁר הִשְׁבַּעְתָּנוּ! (על פי יְהוֹשֻׁעַ ב,יז) מִיָּד זָע וְנִזְדַּעְזַע אֲרוֹנוֹ שֶׁלְּיוֹסֵף וּנְטָלוֹ וּבָא לוֹ.
R. Nathan says: Joseph was buried in the tombs of the kings.
לְלַמְּדָךְ שֶׁבַּמִּדָּה שֶׁהָאָדָם מוֹדֵד, בָּהּ מוֹדְדִין לוֹ. מִרְיָם הִמְתִּינָה לוֹ לְמֹשֶׁה שָׁעָה אַחַת, שֶׁנֶּאֱמַר: (שמות ב,ד) "וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק, לְדֵעָה מַה יֵּעָשֶׂה לוֹ." וְהַמָּקוֹם עִכֵּב לָהּ בַּמִּדְבָּר הָאָרוֹן וְהַשְּׁכִינָה, וְכֹהֲנִים, וּלְוִיִּם, וְשִׁבְעָה עֲנָנֵי הַכָּבוֹד, שֶׁנֶּאֱמַר: (במדבר יב,טו) "וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם". יוֹסֵף זָכָה לִקְבֹּר אֶת אָבִיו, שֶׁאֵין בְּאֶחָיו גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר: (בראשית נ,ז-ט) "וַיַּעַל יוֹסֵף לִקְבֹּר אֶת אָבִיו, וַיַּעֲלוּ אִתּוֹ כָּל עַבְדֵי פַרְעֹה זִקְנֵי בֵיתוֹ, וְכֹל זִקְנֵי אֶרֶץ מִצְרָיִם. וְכֹל בֵּית יוֹסֵף וְאֶחָיו וּבֵית אָבִיו, רַק טַפָּם וְצֹאנָם וּבְקָרָם עָזְבוּ בְּאֶרֶץ גֹּשֶׁן. וַיַּעַל עִמּוֹ גַּם רֶכֶב גַּם פָּרָשִׁים, וַיְהִי הַמַּחֲנֶה כָּבֵד מְאֹד." מִי לָנוּ גָּדוֹל מִיּוֹסֵף, שֶׁלֹּא נִתְעַסַּק בּוֹ אֶלָּא מֹשֶׁה. מֹשֶׁה זָכָה בְעַצְמוֹת יוֹסֵף, וְאֵין בְּיִשְׂרָאֵל גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר: (שמות יג,יט) "וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ". מִי לָנוּ גָּדוֹל כְּמֹשֶׁה, שֶׁלֹּא נִתְעַסַּק בּוֹ אֶלָּא הַקֹּדֶשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: (דברים לד,ו) "וַיִּקְבֹּר אֹתוֹ בַגַּי בְּאֶרֶץ מוֹאָב, מוּל בֵּית פְּעוֹר, וְלֹא יָדַע אִישׁ אֶת קְבֻרָתוֹ עַד הַיּוֹם הַזֶּה."
To teach us that as one metes it out to others, so is it meted out to him. Miriam waited a short time for Moses, viz. (Ibid. 2:4) "And his sister stood from afar to know what would be done with him" — and the L–rd held back for her in the desert the ark, the Shechinah, the Cohanim, and the Levites and all of Israel for seven days with the seven clouds of glory, viz. (Numbers 12:15) "And the people did not travel until Miriam was gathered back." ... Joseph merited to bury his father, and there was none among his brothers greater than he, viz. (Genesis 50:7) "and Joseph went up to bury his father," (9) "and there went up with him both chariots and horsemen" — Who was there among us as great as Joseph, who was attended only by Moses! ... Moses occupied himself with the bones of Joseph, there being none in Israel greater than he (Moses), viz. "And Moses took the bones of Joseph with him." Who was there among us greater than Moses, who was attended by the Shechinah Himself, viz. (Devarim 34:6) "And He buried him in the valley."
וְלֹא עוֹד, אֶלָּא שֶׁעִם יַעֲקֹב עָלוּ עַבְדֵּי פַּרְעֹה וְזִקְנֵי בֵיתוֹ, שֶׁנֶּאֱמַר: (בראשית נ,ז) "וַיַּעֲלוּ אִתּוֹ כָּל עַבְדֵי פַרְעֹה זִקְנֵי בֵיתוֹ וְכֹל זִקְנֵי אֶרֶץ מִצְרָיִם." וְעִם יוֹסֵף עָלוּ הָאָרוֹן וְהַשְּׁכִינָה וְהַכֹּהֲנִים וְהַלְוִיִּם, וְשִׁבְעָה עֲנָנֵי הַכָּבוֹד. וְלֹא עוֹד, אֶלָּא שֶׁהָיָה מְהַלֵּךְ אֲרוֹנוֹ שֶׁלְּיוֹסֵף עִם אֲרוֹן חַי עוֹלָמִים, וְהָיוּ אֻמּוֹת הָעוֹלָם שׁוֹאֲלִין יִשְׂרָאֵל וְאוֹמְרִים לָהֶן: וְכִי מַה טִּיבָן שֶׁלִּשְׁנֵי אֲרוֹנוֹת הַלָּלוּ? וְהֵם אוֹמְרִים לָהֶן: זֶה אֲרוֹנוֹ שֶׁלְּמֵת, וְזֶה אֲרוֹנוֹ שֶׁלְּחַי עוֹלָמִים. וְהֵם אוֹמְרִים לָהֶן: מַה טִּיבוֹ שֶׁלְּאֲרוֹנוֹ שֶׁלַּמֵּת מְהַלֵּךְ עִם אֲרוֹן חַי עוֹלָמִים? וְהֵם אוֹמְרִים לָהֶן: הַמֵת הַמֻּנָּח בְּאָרוֹן הָזֶה קִיֵּם מַה שֶּׁכָּתוּב בַּמֻּנָּח בְּאָרוֹן זֶה.
And, what is more, with (the casket of) Jacob there went up the servants of Pharaoh and the elders of his household, while with Joseph there went up the ark and the Shechinah and the Cohanim and the Levites and all of Israel and the seven clouds of glory. And, what is more, the casket of Joseph went alongside the ark of "the Life of the Worlds" (i.e., the Ten Commandments), and when the passersby asked: What are these two arks? they were told: This is the ark of a dead man and the other is the ark of "the Life of the Worlds." And when they asked: How is it that the ark of a dead man goes alongside the ark of "the Life of the Worlds"? they were told: He who lies in this ark fulfills what is written in what lies in the other ark.
כָּתוּב (שמות כ,ב) "אָנֹכִי יי אֱלֹהֶיךָ", וּבְיוֹסֵף כָּתוּב (בראשית נ,יט) "הֲתַחַת אֱלֹהִים אָנִי?" כָּתוּב (שמות כ,ב) "לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי", וּבְיוֹסֵף כָּתוּב (בראשית מב,יח) "אֶת הָאֱלֹהִים אֲנִי יָרֵא". כָּתוּב (שמות כ,ו) "לֹא תִשָּׂא אֶת שֵׁם יי אֱלֹהֶיךָ לַשָּׁוְא", וּבְיוֹסֵף כָּתוּב (בראשית מב,טז) "חֵי פַרְעֹה!" כָּתוּב (שמות כ,ז) "זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ", וּבְיוֹסֵף כָּתוּב (בראשית מג,טז) "וּטְבֹחַ טֶבַח וְהָכֵן", וְאֵין 'הָכֵן' אֶלָּא שַׁבָּת, שֶׁנֶּאֱמַר: (שמות טז,ה) "וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ". כָּתוּב (שמות כ,יא) "כַּבֵּד אֶת אָבִיךָ", וּבְיוֹסֵף כָּתוּב: (בראשית לז,יג) "וַיֹּאמֶר יִשְׂרָאֵל אֶל יוֹסֵף: הֲלוֹא אַחֶיךָ רֹעִים בִּשְׁכֶם, לְכָה וְאֶשְׁלָחֲךָ אֲלֵיהֶם, וַיֹּאמֶר לוֹ: הִנֵּנִי." כָּתוּב (שמות כ,יב) "לֹא תִרְצָח", לֹא רָצַח לְפוֹטִיפַר. (שמות כ,יב) "לֹא תִנְאָף", לֹא נָאַף בְּאִשְׁתּוֹ שֶׁלְּפוֹטִיפַר. (שמות כ,יב) "לֹא תִגְנֹב", לֹא גָנַב, כָּעִנְיָן שֶׁנֶּאֱמַר: (בראשית מז,יד) "וַיְלַקֵּט יוֹסֵף אֶת כָּל הַכֶּסֶף הַנִּמְצָא בְאֶרֶץ מִצְרַיִם וּבְאֶרֶץ כְּנַעַן, בַּשֶּׁבֶר אֲשֶׁר הֵם שֹׁבְרִים, וַיָּבֵא יוֹסֵף אֶת הַכֶּסֶף בֵּיתָה פַרְעֹה." (שמות כ,יב) "לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר", וַהֲרֵי דְבָרִים קַל וָחֹמֶר: מָה, אִם דְּבָרִין שֶׁהֵן אֱמֶת, לֹא הִגִּיד לְאָבִיו, דְּבָרִים שֶׁלְּשֶׁקֶר, עַל אַחַת כַּמָּה וְכַמָּה! (שמות כ,יג) "לֹא תַחְמֹד", לֹא חָמַד אִשְׁתּוֹ שֶׁלְּפוֹטִי פֶרַע. (ויקרא יט,יז) "לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ", (בראשית נ,כא) "וַיְנַחֵם אוֹתָם וַיְדַבֵּר עַל לִבָּם". (ויקרא יט,יח) "לֹא תִקֹּם וְלֹא תִטֹּר", (בראשית נ,כ) "וְאַתֶּם חֲשַׁבְתֶּם עָלַי רָעָה, אֱלֹהִים חֲשָׁבָהּ לְטֹבָה". (ויקרא כה,לה) "וְחֵי אָחִיךָ עִמָּךְ", (בראשית מז,יב) "וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו".
In what lies in the other ark it is written (Exodus 20) "I am the L–rd your G–d," and of Joseph it is written (Genesis 50:19) "Am I in the place of G–d?" In what lies in this ark it is written (Exodus 20) "There shall not be before you any other gods," and of Joseph it is written (Genesis 42:18) "It is G–d whom I fear." (Exodus 20) "You shall not take the name of the L–rd your G–d in vain." And of Joseph it is written (Genesis 42:15) "By the life of Pharaoh," (Joseph not swearing by "the life" of the L–rd.) (Exodus 20) "Remember the Sabbath day." Joseph (Genesis 42:16) "slaughter an animal and prepare it," "prepare" alluding to Sabbath eve, it being written here "prepare," and elsewhere (Exodus 16:5) "And it shall be on the sixth day that they shall prepare." (Exodus 20) "Honor your father." Joseph (Genesis 37:13) "And Israel said to Joseph: Are your brothers not grazing (the sheep) in Shechem? Go, and I will send you to them. And he said to him: Here I am" (at your service). Joseph knew that his brothers hated him, but he would not transgress the words of his father. (Exodus 20) "You shall not kill." He did not kill Potiphar (even though he could have.) (Exodus 20) "You shall not commit adultery." He did not commit adultery with the wife of Potiphar. (Exodus 20) "You shall not steal." He did not rob Pharaoh, viz. (Genesis 47:14) "And Joseph collected all of the money, etc." (Exodus 20) "You shall not testify falsely against your neighbor." Joseph did not tell his father what his brothers had done to him. Now does this not follow a fortiori, viz.: If he did not testify (against them) even truthfully, how much more so, falsely! (Exodus 20) "You shall not covet." He did not covet Potiphar's wife. It is written (Leviticus 19:17) "Do not hate your brother in your heart." And of Joseph it is written (Genesis 50:21) "And he counseled them and he spoke to their hearts." It is written (Leviticus 19:18) "You shall not take revenge and you shall not bear a grudge," and (in respect to Joseph, Genesis 50:20) "And you contemplated evil against me, but G–d contemplated it for the good." (Leviticus 25:36) "And let your brother live with you." (Genesis 47:12) "And Joseph sustained his father and his brothers, etc."...
"כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ", הִשְׁבִּיעָם שֶׁיַּשְׁבִּיעוּ לִבְנֵיהֶם. רַבִּי נָתָן אוֹמֵר: מִפְּנֵי מָה הִשְׁבִּיעַ אֶת אֶחָיו, וְלֹא הִשְׁבִּיעַ אֶת בָּנָיו? אֶלָּא אָמַר, אִם אֲנִי מַשְׁבִּיעַ אֶת בָּנַי, אֵין הַמִּצְרִים מַנִּיחִין אוֹתָם. וְאִם אוֹמְרִין לָהֶן: אָבִינוּ הֶעֱלָה אֶת אָבִיו, הֵן אוֹמְרִין לָהֶן: אֲבִיכֶם, מֶלֶךְ הָיָה! לְפִיכָךְ הִשְׁבִּיעַ אֶת אֶחָיו, וְלֹא הִשְׁבִּיעַ אֶת בָּנָיו.
(Exodus 13:19) "For hashbea hishbia the children of Israel": He (Joseph) had made them (his brothers) swear ("hashbea") that they would beswear ("hishbia") their children. R. Nathan says: Why did Joseph beswear his brothers and not his sons (to bury him in Canaan)? He reasoned: If I beswear my sons (to do this), the Egyptians will not permit them. And if they would say: But our father (Joseph) brought up his father (Jacob), immediately (upon his death), they would answer: Your father was a king (and could do as he wished.) Therefore, he beswore his brothers and not his sons.
אָמַר לָהֶם יוֹסֵף: אָבִי יָרַד כָּן לִרְצוֹנוֹ, וַאֲנִי הֶעֱלֵתִיו עַל כָּרְחוֹ. מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, שֶׁמִּמָּקוֹם שֶׁגְּנַבְתּוּנִי, לְשָׁם תַּחְזִירוּנִי! וְכֵן עָשׂוּ לוֹ, שֶׁנֶּאֱמַר: (יהושע כד,לב) "וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְנֵי יִשְׂרָאֵל מִמִּצְרַיִם, קָבְרוּ בִשְׁכֶם, בְּחֶלְקַת הַשָּׂדֶה אֲשֶׁר קָנָה יַעֲקֹב מֵאֵת בְּנֵי חֲמוֹר אֲבִי שְׁכֶם בְּמֵאָה קְשִׂיטָה,*קְשִׂיטָה: דבר של ערך שאפשר לקנות בו. בתרגום השבעים תרגמו "כבשים". וַיִּהְיוּ לִבְנֵי יוֹסֵף לַנַּחֲלָה."
Variantly: Joseph said to them (his brothers): My father went down (to Egypt) of his own free will and I brought him back perforce, for he beswore me to do so (viz. Genesis 50:5). I beswear you, from the place (Canaan) that you stole me, there shall you return me. And thus did they do with him, as it is written (Joshua 24:32) "And the bones of Joseph, which the children of Israel brought up (from Egypt), they buried in Shechem."
"פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם", פָּקַד אֶתְכֶם בְּמִצְרַיִם, וְיִפְקֹד אֶתְכֶם בְּיַם סוּף. פָּקַד אֶתְכֶם עַל הַיָּם, וְיִפְקֹד אֶתְכֶם בַּמִּדְבָּר. פָּקַד אֶתְכֶם בַּמִּדְבָּר, וְיִפְקֹד אֶתְכֶם בְּנַחֲלֵי אַרְנוֹן. פָּקַד אֶתְכֶם בָּעוֹלָם הַזֶּה, וְיִפְקֹד אֶתְכֶם לָעוֹלָם הַבָּא.
(Exodus, Ibid.) "G–d pakod ('remember') yifkod ('will remember') you": He remembered you in Egypt — He will remember you at the Red Sea. He remembered you in the desert — He will remember you at Nachalei Arnon. He remembered you in this world — He will remember you in the world to come.
"וְהַעֲלִיתֶם אֶת עַצְמֹתַי מִזֶּה", שׁוֹמֵעַ אֲנִי, מִיָּד! תִּלְמֹד לוֹמַר "אִתְּכֶם", כְּשֶׁתְּהוּ עוֹלִין. וּמְנַיִן אַף עַצְמוֹת שְׁבָטִים הֶעֱלוּ עִמָּהֶם? שֶׁנֶּאֱמַר "מִזֶּה אִתְּכֶם."
(Ibid.) "and you shall bring up my bones from here with you": I might think, immediately. It is, therefore, written "with you" — when you go up. And whence is it derived that they also brought up the bones of the other tribes? From "from here with you."
(שמות יג,כ) "וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם, בִּקְצֵה הַמִּדְבָּר." מָה אֵתָם מָקוֹם, אַף סֻכּוֹת מָקוֹם. רַבִּי עֲקִיבָה אוֹמֵר: אֵין סֻכּוֹת אֶלָּא עֲנָנֵי כָבוֹד, שֶׁנֶּאֱמַר: (ישעיה ד,ה) "וּבָרָא יי עַל כָּל מְכוֹן הַר צִיּוֹן וְעַל מִקְרָאֶהָ עָנָן יוֹמָם וְעָשָׁן וְנֹגַהּ אֵשׁ לֶהָבָה לָיְלָה", וְאוֹמֵר: (ישעיה ד,ה) "כִּי עַל כָּל כָּבוֹד חֻפָּה." אֵין לִי אֶלָּא לְשֶׁעָבַר, לֶעָתִיד לָבֹא מְנַיִן? תִּלְמֹד לוֹמַר "וְסֻכָּה תִּהְיֶה לְצֵל יוֹמָם", וְאוֹמֵר: (ישעיה לה,י) "וּפְדוּיֵי יי יְשׁוּבוּן, וּבָאוּ צִיּוֹן בְּרִנָּה, וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם".
(Ibid. 20) "And they journeyed from Succoth and they encamped in Eitam." Just as Eitam is a place, so, Succoth. R. Akiva said "Succoth" refers to the clouds of glory, viz. (Isaiah 4:5-6) "For all the glory shall it cover. And a succah shall it be for shade by day." This tells me only of the past. Whence do I derive (the same for) time to come? From "And a succah shall it be for shade by day," and (Ibid. 35:10) "And the redeemed of the L–rd will return, and they will come to Zion with song, the joy of the world over their heads."
(שמות יג,כא) "וַיי הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ, וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם, לָלֶכֶת יוֹמָם וָלָיְלָה." "וַיי הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן". נִמְצֵאתָ אוֹמֵר: שִׁבְעָה עֲנָנִים הֵם: "וַיי הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן", (במדבר יד,יד) "וַעֲנָנְךָ עֹמֵד עֲלֵהֶם, וּבְעַמֻּד עָנָן", (במדבר ט,יט) "וּבְהַאֲרִיךְ הֶעָנָן", (שמות מ,לו-לח) "וּבְהֵעָלוֹת הֶעָנָן", "וְאִם לֹא יַעֲלֶה הֶעָנָן", "כִּי עֲנַן יי עַל הַמִּשְׁכָּן". הָא שִׁבְעָה עֲנָנִים הֵם. אַרְבָּעָה מֵאַרְבַּע רוּחוֹתֵיהֶם, אֶחָד לְמַעְלָה, וְאֶחָד לְמַטָּה, אֶחָד שֶׁהָיָה מְהַלֵּךְ לִפְנֵיהֶם. כָּל הַנָּמוּךְ, מַגְבִּיהוֹ, וְכָל הַגָּבוֹהַּ מְמַכְּכוֹ,*מְמַכְּכוֹ: מנמיכו. שֶׁנֶּאֱמַר: (ישעיה מ,ד) "כָּל גֶּיא יִנָּשֵׂא, וְכָל הַר וְגִבְעָה יִשְׁפָּלוּ, וְהָיָה הֶעָקֹב לְמִישׁוֹר, וְהָרְכָסִים לְבִקְעָה." וְהָיָה מַכֶּה נְחָשִׁים וְעַקְרַבִּים, מְכַבֵּד*מְכַבֵּד: מטאטא. וּמְרַבֵּץ*מְרַבֵּץ: מפזר מים על הרצפה כדי שלא תעלה אבק. לִפְנֵיהֶם.
(Ibid. 21) "And the L–rd went before them by day with a pillar of cloud": We find there to have been seven clouds: here, (Numbers 14:14) twice, (Ibid. 9:19), (Exodus 40:36), (Ibid. 37), (Ibid. 38) — Seven clouds: four on four sides, one above, one below, and one going before them, lifting what was low, and lowering what was high, as it is written (Isaiah 40:4) "Let every valley be raised, and every mountain and hill be lowered. Let the rugged ground become level and the ridges become a plain." And it would kill the snakes and scorpions before them and sweep and sprinkle before them.
רַבִּי יְהוּדָה אוֹמֵר: שְׁלֹשָׁה עָשָׂר עֲנָנִים הָיוּ: שְׁנַיִם שְׁנַיִם לְכָל רוּחַ וְרוּחַ, שְׁנַיִם מִלְּמַעְלָה וּשְׁנַיִם מִלְּמַטָּה, וְאֶחָד שֶׁהָיָה מְהַלֵּךְ לִפְנֵיהֶם.
רַבִּי יֹאשִׁיָּה אוֹמֵר: אַרְבָּעָה: אֶחָד לִפְנֵיהֶם וְאֶחָד לְאַחֲרֵיהֶם, אֶחָד לְמַעְלָה וְאֶחָד לְמַטָּה. רַבִּי אוֹמֵר: שְׁנַיִם.
R. Yoshiyah says: There were four (clouds): one before, one behind, one above, and one below. Rebbi says: Two (one before them and one over the mishkan).
"וַיי הֹלֵךְ לִפְנֵיהֶם יוֹמָם", לְלַמְּדָךְ שֶׁבַּמִּדָּה שֶׁאָדָם מוֹדֵד, בָּהּ מוֹדְדִין לוֹ. אַבְרָהָם לִוָּה מַלְאֲכֵי הַשָּׁרֵת, שֶׁנֶּאֱמַר: (בראשית יח,טז) "וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם", וְהַמָּקוֹם לִוָּה אֶת בָּנָיו בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר: "וַיי הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן". בְּאַבְרָהָם אוֹמֵר: (בראשית יח,ד) "יֻקַּח נָא מְעַט מַיִם", וְהַקֹּדֶשׁ הֶעֱלָה לְבָנָיו אֶת הַבְּאֵר בַּמִּדְבָּר, שֶׁנֶּאֱמַר: (במדבר כא,יז) "אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת: עֲלִי בְאֵר, עֱנוּ לָהּ!" בְּאַבְרָהָם אוֹמֵר: (בראשית יח,ה) "וְאֶקְחָה פַת לֶחֶם וְסַעֲדוּ לִבְּכֶם", וְהַקֹּדֶשׁ הוֹרִיד לְבָנָיו אֶת הַמָּן בַּמִּדְבָּר, שֶׁנֶּאֱמַר: (שמות טז,ד) "הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם". בְּאַבְרָהָם הוּא אוֹמֵר: (בראשית יח,ז) "וְאֶל הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן בָּקָר רַךְ וָטוֹב", וְהַקֹּדֶשׁ הֵגֵז לְבָנָיו שְׂלָו בַּמִּדְבָּר, שֶׁנֶּאֱמַר: (במדבר יא,לא)*הֵגֵז: העביר במעוף. "וְרוּחַ נָסַע מֵאֵת יי, וַיָּגָז שַׂלְוִים מִן הַיָּם". בְּאַבְרָהָם הוּא אוֹמֵר: (בראשית יח,ד) "וְהִשָּׁעֲנוּ תַּחַת הָעֵץ." וְהַקֹּדֶשׁ פָּרַשׂ לְבָנָיו שִׁבְעָה עֲנָנֵי כָבוֹד, שֶׁנֶּאֱמַר: (תהלים קה,לט) "פָּרַשׂ עָנָן לְמָסָךְ, וְאֵשׁ לְהָאִיר לָיְלָה". בְּאַבְרָהָם אוֹמֵר: (בראשית יח,ח) "וְהוּא עוֹמֵד עֲלֵיהֶם", וְהַקֹּדֶשׁ הֵגֵן עַל בָּתֵּי בָּנָיו בְּמִצְרַיִם שֶׁלֹּא יִנָּגְפוּ, שֶׁנֶּאֱמַר: (שמות יב,כג) "וּפָסַח יי עַל הַפֶּתַח".
(Exodus, Ibid. 21) "And the L–rd went before them by day": We are hereby taught that as one metes it out to others, so is it meted out to him. Abraham accompanied the ministering angels, viz. (Genesis 18:16) "And Abraham went with them to escort them, and the L–rd accompanied his children in the desert for forty years, viz.: "And the L–rd went before them by day with a pillar of cloud." Of our father Abraham it is written (Genesis, Ibid. 5) "And I will take a piece of bread," and the Holy One Blessed be He brought down the manna for forty years, viz. (Exodus 16:4) "Behold, I shall rain down bread for you, etc." Of Abraham it is written (Genesis, Ibid.) "Let there be taken now a little water, etc.", and the Holy One Blessed be He raised for His children a well in the desert, viz. (Numbers 21:17) "Bring up, O well — sing to it." Of Abraham it is written (Genesis, Ibid. 7) "And to the herd Abraham ran," and the Holy One Blessed be He flew in quail for his children, as it is written (Numbers 11:31) "And a wind went forth from the land and flew in quail from the sea." Of Abraham it is written (Genesis, Ibid. 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 written (Psalms 105:39) "He spread out a cloud for shelter and a fire to illumine the night." Of Abraham it is written (Genesis, Ibid. 8) "and he stood over them," and the Holy One Blessed be He defended his children in Egypt, that they not be smitten, viz. (Exodus 12:23) "and the L–rd will skip over the door, etc."
"וַיי הֹלֵךְ לִפְנֵיהֶם יוֹמָם". אֵי אֶפְשָׁר לוֹמַר כֵּן. וַהֲלֹא כְבָר נֶאֱמַר: (ירמיה כג,כד) "הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא נְאֻם יי". וְאוֹמֵר: (ישעיה ו,ג) "וְקָרָא זֶה אֶל זֶה וְאָמַר: קָדוֹשׁ, קָדוֹשׁ, קָדוֹשׁ יי צְבָאוֹת, מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ." וְאוֹמֵר: (יחזקאל מג,ב) "וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים*הַקָּדִים: המזרח. וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ", וּמַה תִּלְמֹד לוֹמַר "וַיי הֹלֵךְ לִפְנֵיהֶם יוֹמָם"?
(Exodus 13:21) "And the L–rd went before them by day": Can this be said? Is it not written (Jeremiah 23:22) "'Do I not fill the heavens and the earth?' says the L–rd"? and (Isaiah 6:3) "One (seraph) called to the other 'Holy, Holy, Holy is the L–rd of hosts — the earth is full of His glory'"? and (Ezekiel 43:2) "And, behold, the glory of the G–d of Israel came from the east, His voice like the voice of many waters, the earth shining in His glory"? How, then, am I to understand "And the L–rd went before them by day"?
אָמַר רַבִּי: אַנְטוֹנִינוּס,*אַנְטוֹנִינוּס: Antoninus קיסר רומי שרבי יהודה הנשיא היה מיודד אתו, כנראה Marcus Aurelius Antoninus Augustus, המכונה Antoninus במקורות של התקופה. פְּעָמִים שֶׁהוּא דָן עַל בֵּמָה*בֵּמָה. bema: בית המשפט. וּמַחְשִׁיךְ, וְהָיוּ בָנָיו מַחְשִׁיכִין אֶצְלוֹ. אַחַר שֶׁנִּפְטַר מִן הַבֵּמָה, הָיָה נוֹטֵל אֶת הַפָּנָס וּמֵאִיר לִפְנֵי בָנָיו. וְהָיוּ גְּדוֹלֵי מַלְכוּת קְרֵבִין אֶצְלוֹ וְאוֹמְרִין לוֹ: אָנוּ נוֹטְלִין אֶת הַפָּנָס וְנָאִיר לִפְנֵי בָנֶיךָ! וְהוּא אוֹמֵר לָהֶם: לָאו מִפְּנֵי שֶׁאֵין לִי מִי שֶׁיִּטֹּל אֶת הַפָּנָס וְיָאִיר לִפְנֵי בָנַי, אֶלָּא הֲרֵי אֲנִי מוֹדִיעַ לָכֶם חִבָּתָן שֶׁלְּבָנַי, שֶׁתִּהְיוּ נוֹהֲגִים עִמָּהֶן בְּכָבוֹד! וְכָךְ הוֹדִיעַ הַמָּקוֹם חִבָּתָם שֶׁלְּיִשְׂרָאֵל לְאֻמּוֹת הָעוֹלָם, שֶׁתְּהוּ נוֹהֲגִין עִמָּהֶם בְּכָבוֹד.
Rebbi said: An analogy: The emperor Antoninus was presiding at the dais when it got dark, his sons remaining there. After he was finished, he took the lantern and lit (the way) for his sons — whereupon the nobles close to him said: Let us take the lantern and light (the way) for your sons. At this, he said: It is not that I have no one to take the lantern and light (the way) for my sons; but I want to impress upon you my love for my sons, that you treat them honorably.
כָּךְ הוֹדִיעַ הַקֹּדֶשׁ חִבָּתָן שֶׁלְּיִשְׂרָאֵל לִפְנֵי כָל אֻמּוֹת הָעוֹלָם, שֶׁיְּהוּ נוֹהֲגִין עִמָּהֶן בְּכָבוֹד. וְאֵינָן נוֹהֲגִין עִמָּהֶן בְּכָבוֹד, אֶלָּא מְמִיתִין אוֹתָן מִיתוֹת חֲמוּרוֹת, מִיתוֹת מְשֻׁנּוֹת זוֹ מִזּוֹ! וּלְעִנְיַן כָּךְ הוּא אוֹמֵר: (יואל ד,ב) "וְקִבַּצְתִּי אֶת כָּל הַגּוֹיִם, וְהוֹרַדְתִּים אֶל עֵמֶק יְהוֹשָׁפָט". יָכֹל עַל עֲבוֹדָה זָרָה, וְעַל גִּלּוּי עֲרָיוֹת וְעַל שְׁפִיכוּת דָּמִים? תִּלְמֹד לוֹמַר: "עַל עַמִּי וְנַחֲלָתִי יִשְׂרָאֵל, אֲשֶׁר פִּזְּרוּ בַגּוֹיִם וְאֶת אַרְצִי חִלֵּקוּ." וְאוֹמֵר: (יואל ד,יט) "מִצְרַיִם לִשְׁמָמָה תִהְיֶה, וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה תִּהְיֶה". מִפְּנֵי מָה? "מֵחֲמַס בְּנֵי יְהוּדָה, אֲשֶׁר שָׁפְכוּ דָם נָקִיא בְּאַרְצָם." בְּאוֹתָהּ שָׁעָה: (יואל ד,כ) "וִיהוּדָה לְעוֹלָם תֵּשֵׁב, וִירוּשָׁלִַם לְדוֹר וָדוֹר." וְאוֹמֵר: (יואל ד,כא) "וְנִקֵּיתִי דָּמָם לֹא נִקֵּיתִי, וַיי שֹׁכֵן בְּצִיּוֹן".
And thus did the Holy One Blessed be He impress upon the nations of the world His love of Israel — He Himself walking before them, so that they (learn to) treat them honorably. And let alone that they do not do so, but they kill them with all kinds of sore, strange deaths, one unlike the other. Of this it is written (Joel 4:2) "And I will gather all the nations and I will bring them down to the valley of Yehoshafat, and I will contend with them there over My people and My inheritance, Israel, that they have scattered among the nations, and over My land that they have divided." I might think that He will contend with them) over (their being guilty of) idolatry, illicit relations, and the spilling of blood. It is, therefore, written "over My people and My inheritance, Israel." And (Ibid. 19) "Egypt shall be a wasteland, and Edom, a desolate desert because of the sons of Judah, in whose land they have spilled innocent blood." At that time (Ibid. 10) "Judah will endure forever, and Jerusalem, from generation to generation," and (Ibid. 21) "And absolve them of their blood, I will not absolve them." When? When the L–rd dwells in Zion. (Exodus 13:22)
(שמות יג,כב) "לֹא יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם, וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם." מַגִּיד הַכָּתוּב, שֶׁעֲדַיִן עַמּוּד עָנָן קַיָּם, הָיָה עַמּוּד הָאֵשׁ צָמֵחַ. דָּבָר אַחֵר: (שמות יג,כב) בָּא הַכָּתוּב לְלַמְּדָךְ דֶּרֶךְ אֶרֶץ מִן הַתּוֹרָה, בְּלֵילֵי שַׁבָּתוֹת, שֶׁעַד שֶׁעַמּוּד עָנָן קַיָּם, יְהֵא עַמּוּד הָאֵשׁ צָמֵחַ.
"He did not dispel the pillar of cloud in the day, and the pillar of light at night": We are hereby apprised that before the pillar of cloud had set, the pillar of light had risen. Variantly: Scripture hereby comes to teach us proper deportment for Sabbath eve (i.e., that the Sabbath candles should be lit before the day has departed).