(Exodus 14:26) "And the L–rd said to Moses: Stretch forth your hand over the sea": It will not stand against you and it will not deviate from your command. "and the waters will turn back upon Egypt, upon its chariots, and upon its riders": The "wheel" will turn back upon them. For with the counsel that they thought to destroy Israel, I will destroy them. They thought to destroy Israel by water, and it is by water that I will exact punishment of them, viz. (Psalms 7:16) "He has dug a pit and he has deepened it, and he will fill in the pit he has wrought", (Koheleth 105:8-10) "He who digs a hole will fall in it; he who breaches a fence will be bitten by a snake. He who quarries stones will be saddened by them; he who splits timbers will be imperiled by them", (Mishlei 26:27) "The digger of a pit will fall in it, etc." And thus Solomon says (Ibid. 12:14) "From the fruit of a man's mouth, he will be sated with good, and the payment of a man's hands will revert to him." And thus, Isaiah the prophet (Isaiah 59:18) "As with reward (for good), so will He return wrath to His enemies, payment to His foes — to (distant) isles will He bring retribution." And it is written (Ibid. 65:7) "And I will measure out (retribution for) their deeds, etc."
And thus did Jeremiah the prophet say (Jeremiah 32:19) "Wondrous in counsel and mighty in deed, whose eyes are open to all the ways of the sons of man, to give each man according to his ways and according to the fruit of his deeds." And thus is it written (Ibid. 50) "Summon many against Bavel, all who draw the bow. Encamp against her roundabout. Let there be no escape for her. Repay her according to her deeds. According to all that she has done, do to her. For she has acted insultingly against the L–rd, against the Holy One of Israel."
And thus did Yithro say to Moses (Exodus 18:11) "Now I know that greater is the L–rd than all the gods." I recognized Him in the past, and now, even more so, His name having been magnified in the world. (Ibid.) "For (they were destroyed) by the (very) thing (water) whereby they devised evil against them."
(Exodus 14:27) "And Moses stretched forth his hand upon the sea, and the sea returned towards morning to eithano. "eithano" signifies "His strength" as in (Numbers 24:21) "Eithan is your dwelling." R. Nathan says: "Eithan" signifies "hardness," as in (Jeremiah 5:15) "Behold, I am bringing against you a nation from afar, house of Israel, says the L–rd, a nation that is eithan, an enduring nation." "And Egypt fled towards it": to apprise you that wherever Egypt fled, the sea pursued it.
An analogy: A dove, fleeing a hawk, enters a king's palace, whereupon the king opens the eastern window for her, whence she escapes. The hawk, following, the king closes all the windows and begins shooting arrows at it. Similarly, when the last of the Israelites ascended from the sea, the first of the Egyptians entered it, whereupon the ministering angels began shooting arrows at them, and hailstones, fire, and sulphur, as it is written (Ezekiel 38:22) "And I will punish him (Gog) with pestilence and with blood, and with torrential rain, and hailstones, fire, and sulphur will I rain upon him and upon his wings, and upon the many peoples that are with him." "And the L–rd shook out Egypt": as one shakes out a pot, its bottom ascending, and its top, descending. Variantly: "Vayenaer the L–rd, Egypt, etc.": The L–rd "invigorated" Egypt in order to (be able to) receive the punishment. Variantly: "Vayenaer the L–rd, Egypt, etc.": He delivered them into the hands of "young," cruel angels, viz. (Mishlei 17:11) "And a cruel messenger will be sent against him," and (Iyyov 36:14) "Their souls will expire by youth" ("noar").
(Exodus 14:28) "And the waters returned and covered the chariot, etc.": even that of Pharaoh. These are the words of R. Yehudah, it being written (Ibid. 15:4) "the chariots of Pharaoh and his host, etc." R. Nechemiah says: except for that of Pharaoh, it being written (Ibid. 9:16) "But, because of this I have preserved you." Others say: Pharaoh descended last and he drowned, viz. (Ibid. 15:19) "For the horse of Pharaoh came with its chariot and its riders into the sea, and the L–rd turned back upon them the waters of the sea."
And the ministering angels were astounded (at Israel's survival), saying: "Idolators walking on the dry land in the midst of the sea!" And whence is it derived that the sea, too, was filled with fury against them? From (Ibid. 14:22) "And the water was to them a wall (chomah), on their right and on their left." Read it not "chomah" but "cheimah" (wrath). What is it that rescued Israel? "on their right and on their left." "on their right" — in the merit of the Torah that they were destined to receive, viz. (Devarim 33:2) "From His right hand, the fire of the Law for them." And "on their left" — (in the merit of) prayer. Variantly: "on their right and on their left": "on their right" — (the mitzvah of) mezuzah that Israel is destined to observe. "and on their left" — tefillin (worn on the left hand).
Pappus expounded (Song of Songs 1:9) "to a mare in the chariots of Pharaoh, etc.": Pharaoh rode on a stallion — the Holy One Blessed be He revealed Himself, as it were, on a stallion, viz. (Habakkuk 3:15) "You made Your stallion tread the sea." Pharaoh (also) rode on a mare, which can endure a long stretch better than a stallion — the Holy One Blessed be He revealed Himself on a mare, viz. "To a mare in the chariots of Pharaoh, etc." R. Akiva: "Enough, Pappus!" Pappus: How, then, do you understand "to a mare" ("lesusati")? R. Akiva: Understand it as "lesasti" ("to My joy"), the Holy One Blessed be He saying: "Just as I rejoiced in destroying Egypt, so I would have rejoiced in destroying Israel (for their idolatry). What prevented Me from doing so? "on their right and on their left" (see above).
Pappus expounded (Iyyov 23:13) "And He is one, and who can turn Him back? Whatever He desires, He does": He is the sole judge of all who enter the world, and no one can contest His words. R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: The words of Him who brought the world into being are not to be contested, for all of them are in accordance with truth and justice.
R. Pappus expounded (Genesis 3:22) ("and the L–rd G–d said:) Behold, the man has become like one of us" — as one of the ministering angels. R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: The Holy One Blessed be He gave him two options: one of life and one of death, and he chose the one of death.
R. Pappus expounded (Psalms 106:20) "And they exchanged their glory for the image of an ox that feeds on grass": I might think, for the "ox" on high (i.e., Taurus); it is, therefore, written "that feeds on grass." R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: As referring to the terrestrial ox. I might think, that it refers to the mundane ox; it is, therefore, written "that feeds on grass." There is nothing more revolting and detestable than an ox (in the act of) eating grass.
(Exodus 14:30) "and the L–rd saved Israel on that day": As a bird held in a man's hand, so that if he pressed its hand but a little he would choke it, as it is written (Psalms 124:6-8) "Our soul (at the splitting of the sea) escaped as from the hunter's snare. The snare broke and we escaped. Our help is in the name of the L–rd, Maker of heaven and earth." Or: As a man releasing a fetus from a cow's womb, as it is written (Devarim 4:34) "Or has a G–d ever done miracles to come and take for Himself a nation from the midst of a nation, etc."? Why "a nation from the midst of a nation"? — As a man releasing a fetus from a cow's womb, viz. (Ibid. 20) "and you did the L–rd take, and He brought you forth from the iron furnace, etc."
(Exodus 14:30) "And Israel saw Egypt dead on the shore of the sea": For four reasons: That they not say: Just as we came up on this side, so they came up on another side (and will pursue us); so that the Egyptians not say: Just as we were lost in the sea, so Israel was lost in the sea; so that Israel take the spoils, the Egyptians being laden with silver, gold, and precious stones and pearls; so that Israel regard them and see them dying, and rebuke them, viz. (Psalms 50:22) "I will rebuke you and lay it before your eyes," (Michah 7:10) "Then my foe will see, and shame will cover her."
It is written "dead on the shore of the sea." Now were they dead? The intent is dead and not dead, i.e., "dying," as in (Genesis 35:18) "and it was as her soul departed when she died." Now was she dead? The intent is dead and not dead, i.e., "dying." Variantly: "And Israel saw Egypt dead": different types of death, one worse than the other, their having been smitten with different plagues in the sea.
R. Yossi Haglili says: Whence is it derived that the Egyptians were smitten in Egypt with ten plagues, and at the sea with fifty plagues? Of Egypt what is written? (Exodus 8:15) "And the necromancers said to Pharaoh: It is the finger of G–d, etc." And of the sea what is written? (Ibid. 14:31) "And Israel saw the great hand, etc." How many plagues by the finger? Ten. Say, then, that in Egypt they were smitten with ten plagues and at the sea with fifty.
R. Akiva says: Whence is it derived that every plague with which the Egyptians were smitten in Egypt was five-fold? (Say, then, that in Egypt they were smitten with fifty) plagues, and at the sea with two hundred and fifty.
(Exodus 14:31) "and the people feared the L–rd": In the past they had not feared the L–rd, but here, "and the people feared the L–rd." "and they believed in the L–rd and in Moses, His servant": If they believed in Moses, how much more so, in the L–rd! (i.e., Why need this be written?) We are hereby apprised that one who believes in the "faithful shepherd" believes in the pronouncement (i.e., the Torah) of Him who spoke and brought the world into being.
Similarly, (Numbers 21:5) "And the people spoke against G–d and against Moses." If they spoke against G–d, how much more so against Moses! We are hereby apprised that one who speaks against the "faithful shepherd" speaks against Him who spoke and brought the world into being.
Great is the faith wherein Israel believed in Him who spoke and brought the world into being; for in reward for Israel's belief in the L–rd, the Shechinah reposed upon them and they chanted song (at the sea). As it is written "And they believed in the L–rd and in Moses His servant. Then Moses and the children of Israel sang, etc." And thus do you find that our father Abraham inherited this world and the world to come only in the merit of his believing in the L–rd. As it is written (in this connection, Genesis 15:6) "And he believed in the L–rd, and it was accounted unto him as tzedakah."
R. Nechemiah says: If one takes upon himself a single mitzvah in (true) faith, he is worthy of having the Holy Spirit repose upon him. And thus do we find with Moses, David, and Devorah that (in the fulness of their faith) they chanted song and the Holy Spirit reposed upon them.
And thus is it written (Psalms 31:24) "The L–rd guards the faithful." The faithfulness of the fathers is brought to remembrance, viz. (Exodus 17:12) "And Aaron and Chur supported his (Moses') hands, and his hands were (lifted in) faithfulness until the sun set." And it is written (Psalms 108:20) "This is the gate to the L–rd. Tzaddikim (faithful in prayer) will enter through it." What is written of the "believers"?
(Psalms 92:2-5) "It is good to praise the L–rd and so sing to Your exalted name. To proclaim in the morning Your lovingkindness, and Your faithfulness in the nights. With a ten-stringed harp, with voice and lyre together. For You have gladdened me by Your deeds, O L–rd. At the work of Your hands I will sing." What made him worthy of this joy? The belief held by our fathers in this world, which is all "night." Thus, "to proclaim in the world (to come) Your lovingkindness and Your faithfulness in the 'nights'" (i.e., this world).
And thus with Yehoshafat (II Chronicles 20:20) "And they rose early in the morning and they went to the desert of Tekoa. And as they went forth Yehoshafat arose and said: 'Hear me, Judah and dwellers of Jerusalem: Believe in the L–rd your G–d and you will rest assured. Believe in His prophets and you will succeed.'" And it is written (Jeremiah 5:3) "O L–rd, are Your eyes not (looking) for belief?" (Habakkuk 2:4) "And the tzaddik in his belief shall live", and (Eichah 3:23) "They (Your mercies) are renewed every morning — Great is Your faithfulness."
And thus do you find that the exiles are gathered in, only in reward for faith, as it is written (Song of Songs 4:8) "With Me, from Levanon, My bride; With Me from Levanon shall you come (out of exile). You shall look (upon the redemption) merosh amanah" (homiletically: "in the merit of emunah [belief]). (Hoshea 2:22) "And I will betroth you to Me forever … and I will betroth you to Me with emunah."
(שמות יד,כו) ["וַיֹּאמֶר יי אֶל מֹשֶׁה: נְטֵה אֶת יָדְךָ עַל הַיָּם, וְיָשֻׁבוּ הַמַּיִם עַל מִצְרַיִם, עַל רִכְבּוֹ וְעַל פָּרָשָׁיו."] "וַיֹּאמֶר יי אֶל מֹשֶׁה: נְטֵה אֶת יָדְךָ עַל הַיָּם!" אֵין הַיָּם עוֹמֵד לְנֶגְדָּךְ, וְלֹא יְשַׁנֶּה בְּדִבּוּרָךְ! "וְיָשֻׁבוּ הַמַּיִם עַל מִצְרַיִם, עַל רִכְבּוֹ וְעַל פָּרָשָׁיו." יַחְזֹר עֲלֵיהֶם הַיָּם וְיַחְזֹר עֲלֵיהֶם הַגַּלְגַּל,*הַגַּלְגַּל: גלגל המזלות. וְיַחְזִיר לָהֶם אֶת זְדוֹנָם, שֶׁבַּמַּחֲשָׁבָה שֶׁחָשְׁבוּ הַמִּצְרִיִּים לְאַבֵּד אֶת יִשְׂרָאֵל, בָּהּ אֲנִי נִפְרָע מֵהֶן. הֵם חָשְׁבוּ לְאַבֵּד אֶת בָּנַי בַּמַּיִם, אַף אֲנִי, אֵינִי נִפְרָע מֵהֶן אֶלָּא בַמַּיִם, שֶׁנֶּאֱמַר: (תהלים ז,טז) "בּוֹר כָּרָה וַיַּחְפְּרֵהוּ, וַיִּפֹּל בְּשַׁחַת יִפְעָל." (תהלים ז,יז) "יָשׁוּב עֲמָלוֹ בְרֹאשׁוֹ". (משלי כו,כז) "כֹּרֶה שַּׁחַת, בָּהּ יִפּוֹל, וְגוֹלֵל אֶבֶן, אֵלָיו תָּשׁוּב." (קהלת י,ח-ט) "חֹפֵר גּוּמָּץ, בּוֹ יִפּוֹל, וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ.*גּוּמָּץ: שוחה. מַסִּיעַ אֲבָנִים יֵעָצֵב בָּהֶם בּוֹקֵעַ עֵצִים יִסָּכֶן בָּם."*יִסָּכֶן: יימצא בסכנה. וְכֵן שְׁלֹמֹה אוֹמֵר: (משלי יח,כ) "מִפְּרִי פִי אִישׁ יִשְׂבַּע טוֹב, וּגְמוּל יְדֵי אָדָם יָשִׁיב לוֹ." וְכֵן יְשַׁעְיָה אוֹמֵר: (ישעיה נט,יח) "כְּעַל גְּמֻלוֹת, כְּעַל יְשַׁלֵּם, חֵמָה לְצָרָיו, גְּמוּל לְאֹיְבָיו, לָאִיִּים גְּמוּל יְשַׁלֵּם." וּמַהוּ אוֹמֵר? (ישעיה סה,ז) "וּמַדֹּתִי פְעֻלָּתָם רִאשֹׁנָה אֶל חֵיקָם."
(Exodus 14:26) "And the L–rd said to Moses: Stretch forth your hand over the sea": It will not stand against you and it will not deviate from your command. "and the waters will turn back upon Egypt, upon its chariots, and upon its riders": The "wheel" will turn back upon them. For with the counsel that they thought to destroy Israel, I will destroy them. They thought to destroy Israel by water, and it is by water that I will exact punishment of them, viz. (Psalms 7:16) "He has dug a pit and he has deepened it, and he will fill in the pit he has wrought", (Koheleth 105:8-10) "He who digs a hole will fall in it; he who breaches a fence will be bitten by a snake. He who quarries stones will be saddened by them; he who splits timbers will be imperiled by them", (Mishlei 26:27) "The digger of a pit will fall in it, etc." And thus Solomon says (Ibid. 12:14) "From the fruit of a man's mouth, he will be sated with good, and the payment of a man's hands will revert to him." And thus, Isaiah the prophet (Isaiah 59:18) "As with reward (for good), so will He return wrath to His enemies, payment to His foes — to (distant) isles will He bring retribution." And it is written (Ibid. 65:7) "And I will measure out (retribution for) their deeds, etc."
וְכֵן יִרְמְיָה הַנָּבִיא אוֹמֵר: (ירמיה לב,יט) "גְּדֹל הָעֵצָה וְרַב הָעֲלִילִיָּה, אֲשֶׁר עֵינֶיךָ פְקֻחוֹת עַל כָּל דַּרְכֵי בְּנֵי אָדָם, לָתֵת לְאִישׁ כִּדְרָכָיו וְכִפְרִי מַעֲלָלָיו." וּמַהוּ אוֹמֵר? (ירמיה נ,כט) "שַׁלְּמוּ לָהּ כְּפָעֳלָהּ! כְּכֹל אֲשֶׁר עָשְׂתָה, עֲשׂוּ לָהּ! כִּי אֶל יי זָדָה, אֶל קְדוֹשׁ יִשְׂרָאֵל."
And thus did Jeremiah the prophet say (Jeremiah 32:19) "Wondrous in counsel and mighty in deed, whose eyes are open to all the ways of the sons of man, to give each man according to his ways and according to the fruit of his deeds." And thus is it written (Ibid. 50) "Summon many against Bavel, all who draw the bow. Encamp against her roundabout. Let there be no escape for her. Repay her according to her deeds. According to all that she has done, do to her. For she has acted insultingly against the L–rd, against the Holy One of Israel."
וְכֵן יִתְרוֹ אוֹמֵר לְמֹשֶׁה: (שמות יח,יא) "עַתָּה יָדַעְתִּי, כִּי גָדוֹל יי מִכָּל הָאֱלֹהִים". מַכִּירוֹ הָיִיתִי לְשֶׁעָבַר, וְעַכְשָׁו בְּיוֹתֵר, שֶׁנִּתְגַּדַּל שְׁמוֹ בָּעוֹלָם, בַּמַחְשָׁבָה שֶׁחָשְׁבוּ הַמִּצְרִיִּים לְאַבֵּד אֶת יִשְׂרָאֵל, בּוֹ בַדָּבָר נִפְרָע מֵהֶן הַמָּקוֹם, שֶׁנֶּאֱמַר: (שמות יח,יא) "כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם."
And thus did Yithro say to Moses (Exodus 18:11) "Now I know that greater is the L–rd than all the gods." I recognized Him in the past, and now, even more so, His name having been magnified in the world. (Ibid.) "For (they were destroyed) by the (very) thing (water) whereby they devised evil against them."
(שמות יד,כז) ["וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם, וַיָּשָׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ, וּמִצְרַיִם נָסִים לִקְרָאתוֹ, וַיְנַעֵר יי אֶת מִצְרַיִם בְּתוֹךְ הַיָּם."] "וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם, וַיָּשָׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ", אֵין אֵיתָנוֹ אֶלָּא תָּקְפּוֹ, שֶׁנֶּאֱמַר: (במדבר כד,כא) "אֵיתָן מוֹשָׁבֶךָ, וְשִׂים בַּסֶּלַע קִנֶּךָ." רַבִּי נָתָן אוֹמֵר: אֵין אֵיתָנוֹ אֶלָּא יָשָׁן וְקָשֶׁה, שֶׁנֶּאֱמַר: (ירמיה ה,טו) "הִנְנִי מֵבִיא עֲלֵיכֶם גּוֹי מִמֶּרְחָק, בֵּית יִשְׂרָאֵל, נְאֻם יי, גּוֹי אֵיתָן הוּא, גּוֹי מֵעוֹלָם הוּא, גּוֹי לֹא תֵדַע לְשֹׁנוֹ, וְלֹא תִשְׁמַע מַה יְדַבֵּר." "וּמִצְרַיִם נָסִים לִקְרָאתוֹ". מַגִּיד הַכָּתוּב, שֶׁלְּכָל מָקוֹם שֶׁהָיָה מִצְרִי נָס, הָיָה הַיָּם רָץ כְּנֶגְדּוֹ.
(Exodus 14:27) "And Moses stretched forth his hand upon the sea, and the sea returned towards morning to eithano. "eithano" signifies "His strength" as in (Numbers 24:21) "Eithan is your dwelling." R. Nathan says: "Eithan" signifies "hardness," as in (Jeremiah 5:15) "Behold, I am bringing against you a nation from afar, house of Israel, says the L–rd, a nation that is eithan, an enduring nation." "And Egypt fled towards it": to apprise you that wherever Egypt fled, the sea pursued it.
מוֹשְׁלוֹ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְיוֹנָה שֶׁבָּרְחָה מִבֶּן הַנֵּץ, וְנִכְנְסָה לַטְּרִיקְלִין שֶׁלַּמֶּלֶךְ,*triklínion: חדר אוכל. וּפָתַח לָהּ הַמֶּלֶךְ חַלּוֹן מִזְרָחִי, וְיָצַאת וְהָלְכָה לָהּ. נִכְנַס בֶּן הַנֵּץ אַחֲרֶיהָ, וְנָעַל הַמֶּלֶךְ בְּפָנָיו אֶת כָּל הַחַלּוֹנוֹת. וְהִתְחִיל מְיָרֶה בוֹ אֶת הַחִצִּין.*מְיָרֶה: יורה. כָּךְ, כְּשֶׁעָלָה אַחֲרוֹן שֶׁלְּיִשְׂרָאֵל מִן הַיָּם, יָרַד אַחֲרוֹן שֶׁלְּמִצְרַיִם לְתוֹךְ הַיָּם. וְהָיוּ מַלְאֲכֵי הַשָּׁרֵת מְיָרִין בָּהֶם חִצִּין, וְאַבְנֵי אֶלְגָּבִישׁ,*אֶלְגָּבִישׁ: ברד. אֵשׁ וְגָפְרִית מִגָּבוֹהַּ, כָּעִנְיָן שֶׁנֶּאֱמַר: (יחזקאל לח,כב) "וְנִשְׁפַּטְתִּי אִתּוֹ בְּדֶבֶר וּבְדָם וְגֶשֶׁם שׁוֹטֵף, וְאַבְנֵי אֶלְגָּבִישׁ, אֵשׁ וְגָפְרִית אַמְטִיר עָלָיו וְעַל אֲגַפָּיו, וְעַל עַמִּים רַבִּים אֲשֶׁר אִתּוֹ." "וַיְנַעֵר יי אֶת מִצְרַיִם", כְּאָדָם שֶׁמְּנַעֵר אֶת הַקְּדֵרָה: הַתַּחְתּוֹן עוֹלֶה לְמַעְלָן, וְעֶלְיוֹן יוֹרֵד לְמַטָּן. דָּבָר אַחֵר: "וַיְנַעֵר יי אֶת מִצְרַיִם". נִתַּן בָּהֶן כֹּחַ נַעֲרוּת, כְּדֵי לְקַבֵּל אֶת הַפֻּרְעָנוּת. דָּבָר אַחֵר: "וַיְנַעֵר יי אֶת מִצְרַיִם", מְסָרָן כֻּלָּן בְּיַד מַלְאָכִין נְעָרִים, וּבְיַד מַלְאָכִין אַכְזָרִיִּין, שֶׁנֶּאֱמַר: (משלי יז,יא) "וּמַלְאָךְ אַכְזָרִי יְשֻׁלַּח בּוֹ." (איוב לו,יד) "תָּמֹת בַּנֹּעַר נַפְשָׁם, וְחַיָּתָם בַּקְּדֵשִׁים."
An analogy: A dove, fleeing a hawk, enters a king's palace, whereupon the king opens the eastern window for her, whence she escapes. The hawk, following, the king closes all the windows and begins shooting arrows at it. Similarly, when the last of the Israelites ascended from the sea, the first of the Egyptians entered it, whereupon the ministering angels began shooting arrows at them, and hailstones, fire, and sulphur, as it is written (Ezekiel 38:22) "And I will punish him (Gog) with pestilence and with blood, and with torrential rain, and hailstones, fire, and sulphur will I rain upon him and upon his wings, and upon the many peoples that are with him." "And the L–rd shook out Egypt": as one shakes out a pot, its bottom ascending, and its top, descending. Variantly: "Vayenaer the L–rd, Egypt, etc.": The L–rd "invigorated" Egypt in order to (be able to) receive the punishment. Variantly: "Vayenaer the L–rd, Egypt, etc.": He delivered them into the hands of "young," cruel angels, viz. (Mishlei 17:11) "And a cruel messenger will be sent against him," and (Iyyov 36:14) "Their souls will expire by youth" ("noar").
(שמות יד,כח) "וַיָּשֻׁבוּ הַמַּיִם וַיְכַסּוּ אֶת הָרֶכֶב וְאֶת הַפָּרָשִׁים, לְכֹל חֵיל פַּרְעֹה הַבָּאִים אַחֲרֵיהֶם בַּיָּם, לֹא נִשְׁאַר בָּהֶם עַד אֶחָד." אַף לֹא פַרְעֹה. דִּבְרֵי רַבִּי יְהוּדָה, שֶׁנֶּאֱמַר: (שמות טו,ד) "מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם, וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם סוּף." רַבִּי נְחֶמְיָה אוֹמֵר: חוּץ מִפַּרְעֹה. עָלָיו הוּא אוֹמֵר: (שמות ט,טז) "וְאוּלָם בַּעֲבוּר זֹאת הֶעֱמַדְתִּיךָ, בַּעֲבוּר הַרְאֹתְךָ אֶת כֹּחִי, וּלְמַעַן סַפֵּר שְׁמִי בְּכָל הָאָרֶץ." וְיֵשׁ אוֹמְרִים: בָּאַחֲרוֹנָה יָרַד פַּרְעֹה וְטָבַע, שֶׁנֶּאֱמַר: (שמות טו,יט) "כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם, וַיָּשֶׁב יי עֲלֵהֶם אֶת מֵי הַיָּם".
(Exodus 14:28) "And the waters returned and covered the chariot, etc.": even that of Pharaoh. These are the words of R. Yehudah, it being written (Ibid. 15:4) "the chariots of Pharaoh and his host, etc." R. Nechemiah says: except for that of Pharaoh, it being written (Ibid. 9:16) "But, because of this I have preserved you." Others say: Pharaoh descended last and he drowned, viz. (Ibid. 15:19) "For the horse of Pharaoh came with its chariot and its riders into the sea, and the L–rd turned back upon them the waters of the sea."
(שמות יד,כט) ["וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם, וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם."] "וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם", הָיוּ מַלְאֲכֵי הַשָּׁרֵת תְּמֵהִים. אָמְרוּ: רִבּוֹן כָּל הָעוֹלָמִים! בְּנֵי אָדָם עוֹבְדֵי עֲבוֹדָה זָרָה מְהַלְּכִין בַּיַּבָּשָׁה בְּתוֹךְ הַיָּם! מְנַיִן שֶׁאַף הַיָּם נִתְמַלָּא עֲלֵיהֶן חֵמָה? שֶׁלְּמַעְלָן הוּא אוֹמֵר 'חֵמָה', וְכָן הוּא אוֹמֵר "חוֹמָה". וּמִי גָּרַם לָהֶן לְהִנָּצֵל? "מִימִינָם וּמִשְּׂמֹאלָם", "מִימִינָם", בִּזְכוּת תּוֹרָה, שֶׁנֶּאֱמַר: (דברים לג,ב) "מִימִינוֹ אֵשׁדָּת לָמוֹ." "וּמִשְּׂמֹאלָם", זוֹ תְּפִלָּה. דָּבָר אַחֵר: "מִימִינָם", זוֹ מְזוּזָה, "וּמִשְּׂמֹאלָם", זוֹ תְּפִלָּה.
And the ministering angels were astounded (at Israel's survival), saying: "Idolators walking on the dry land in the midst of the sea!" And whence is it derived that the sea, too, was filled with fury against them? From (Ibid. 14:22) "And the water was to them a wall (chomah), on their right and on their left." Read it not "chomah" but "cheimah" (wrath). What is it that rescued Israel? "on their right and on their left." "on their right" — in the merit of the Torah that they were destined to receive, viz. (Devarim 33:2) "From His right hand, the fire of the Law for them." And "on their left" — (in the merit of) prayer. Variantly: "on their right and on their left": "on their right" — (the mitzvah of) mezuzah that Israel is destined to observe. "and on their left" — tefillin (worn on the left hand).
דָּרַשׁ רַבִּי פַּפְּיָס: (שיר השירים א,ט) "לְסֻסָתִי בְּרִכְבֵי פַרְעֹה". רָכַב פַּרְעֹה עַל סוּס זָכָר, כִּבְיָכֹל נִגְלָה עַל סוּס זָכָר, שֶׁנֶּאֱמַר: (חבקוק ג,טו) "דָּרַכְתָּ בַיָּם סוּסֶיךָ, חֹמֶר מַיִם רַבִּים." רָכַב פַּרְעֹה עַל סוּס נְקֵבָה, כִּבְיָכֹל נִגְלָה עַל סוּס נְקֵבָה, שֶׁנֶּאֱמַר: (שיר השירים א,ט) "לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ". אָמַר לוֹ רַבִּי עֲקִיבָה: דַּיֶּיךָ פַּפְּיָס! אָמַר לוֹ: מָה אַתְּ מְקַיֵּם "לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי"? אָמַר לוֹ: כַּשֵּׁם שֶׁשַּׂשְׂתִּי עַל הַמִּצְרִים לְאַבְּדָן, כָּךְ שַׂשְׂתִּי עַל יִשְׂרָאֵל לְאַבְּדָן. מִי גָּרַם לָהֶן לְהִנָּצֵל? "מִימִינָם וּמִשְּׂמֹאלָם", "מִימִינָם", בִּזְכוּת תּוֹרָה, שֶׁנֶּאֱמַר: (דברים לג,ב) "מִימִינוֹ אֵשׁדָּת לָמוֹ." "וּמִשְּׂמֹאלָם", זוֹ תְּפִלָּה.
Pappus expounded (Song of Songs 1:9) "to a mare in the chariots of Pharaoh, etc.": Pharaoh rode on a stallion — the Holy One Blessed be He revealed Himself, as it were, on a stallion, viz. (Habakkuk 3:15) "You made Your stallion tread the sea." Pharaoh (also) rode on a mare, which can endure a long stretch better than a stallion — the Holy One Blessed be He revealed Himself on a mare, viz. "To a mare in the chariots of Pharaoh, etc." R. Akiva: "Enough, Pappus!" Pappus: How, then, do you understand "to a mare" ("lesusati")? R. Akiva: Understand it as "lesasti" ("to My joy"), the Holy One Blessed be He saying: "Just as I rejoiced in destroying Egypt, so I would have rejoiced in destroying Israel (for their idolatry). What prevented Me from doing so? "on their right and on their left" (see above).
דָּרַשׁ רַבִּי פַּפְּיָס: (איוב כג,יג) "וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ, וְנַפְשׁוֹ אִוְּתָה וַיָּעַשׂ." דָּן יְחִידִי לְכָל בָּאֵי הָעוֹלָם, וְאֵין לְהָשִׁיב עַל דְּבָרוֹ. אָמַר לוֹ רַבִּי עֲקִיבָה: דַּיֶּיךָ פַּפְּיָס! אָמַר לוֹ: מָה אַתְּ מְקַיֵּם "וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ"? אָמַר לוֹ: אֵין לִי לְהָשִׁיב עַל דִּבְרֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, אֶלָּא הַכֹּל בֶּאֱמֶת, וְהַכֹּל בַּדִּין.
Pappus expounded (Iyyov 23:13) "And He is one, and who can turn Him back? Whatever He desires, He does": He is the sole judge of all who enter the world, and no one can contest His words. R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: The words of Him who brought the world into being are not to be contested, for all of them are in accordance with truth and justice.
דָּרַשׁ רַבִּי פַּפְּיָס: (בראשית ג,כב) "הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ", כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת. אָמַר רַבִּי עֲקִיבָה: דַּיֶּיךָ פַּפְּיָס! אָמַר לוֹ: מָה אַתָּה מְקַיֵּם "הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ"? אָמַר לוֹ: נָתַן הַמָּקוֹם לְפָנָיו שְׁתֵּי דְרָכִים, דֶּרֶך חַיִּים וְדֶרֶך מָוֶת, וּבָחַר לוֹ דֶּרֶךְ מָוֶת.
R. Pappus expounded (Genesis 3:22) ("and the L–rd G–d said:) Behold, the man has become like one of us" — as one of the ministering angels. R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: The Holy One Blessed be He gave him two options: one of life and one of death, and he chose the one of death.
דָּרַשׁ רַבִּי פַּפְּיָס: (תהלים קו,כ) "וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר". שׁוֹמֵעַ אֲנִי, בְּשׁוֹר שֶׁלְּמַעְלָן! תִּלְמֹד לוֹמַר "אֹכֵל עֵשֶׂב." אָמַר לוֹ רַבִּי עֲקִיבָה: דַּיֶּיךָ פַּפְּיָס! אָמַר לוֹ: מָה אַתְּ מְקַיֵּם "וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב"? בְּשׁוֹר שֶׁלְּמַטָּה. שׁוֹמֵעַ אֲנִי, בְּשׁוֹר שֶׁלִּימוֹת הַשָּׁנָה!*שֶׁלִּימוֹת הַשָּׁנָה: במצב רגיל, לא עסוק באכילה. תִּלְמֹד לוֹמַר "אֹכֵל עֵשֶׂב." אֵין לָךְ מְנֻוָּל וּמְשֻׁקָּץ יוֹתֵר מִן הַשּׁוֹר בְּשָׁעָה שֶׁהוּא אוֹכֵל עֵשֶׂב.
R. Pappus expounded (Psalms 106:20) "And they exchanged their glory for the image of an ox that feeds on grass": I might think, for the "ox" on high (i.e., Taurus); it is, therefore, written "that feeds on grass." R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: As referring to the terrestrial ox. I might think, that it refers to the mundane ox; it is, therefore, written "that feeds on grass." There is nothing more revolting and detestable than an ox (in the act of) eating grass.
(שמות יד,ל) ["וַיּוֹשַׁע יי בַּיּוֹם הַהוּא אֶת יִשְׂרָאֵל מִיַּד מִצְרָיִם, וַיַּרְא יִשְׂרָאֵל אֶת מִצְרַיִם מֵת עַל שְׂפַת הַיָּם."] "וַיּוֹשַׁע יי בַּיּוֹם הַהוּא אֶת יִשְׂרָאֵל מִיַּד מִצְרָיִם", כְּצִפּוֹר שֶׁהִיא נְתוּנָה בְּיַד אָדָם, שֶׁאִם יִכְבֹּשׁ יָדוֹ מְעַט, מִיָּד הוּא חוֹנְקָהּ, שֶׁנֶּאֱמַר: (תהלים קכד,ז) "נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה מִפַּח יוֹקְשִׁים,*מִפַּח יוֹקְשִׁים: ממלכודת שטמנו הציידים. הַפַּח נִשְׁבָּר, וַאֲנַחְנוּ נִמְלָטְנוּ." (תהלים קכד,ח) "עֶזְרֵנוּ בְּשֵׁם יי, עֹשֵׂה שָׁמַיִם וָאָרֶץ." (תהלים קכד,ו) "בָּרוּךְ יי, שֶׁלֹּא נְתָנָנוּ טֶרֶף לְשִׁנֵּיהֶם." וּכְאָדָם שֶׁהוּא שׁוֹמֵט אֶת הָעֹבֶר מִמְּעֵי הַפָּרָה, שֶׁנֶּאֱמַר: (דברים ד,לד) "אוֹ הֲנִסָּה אֱלֹהִים לָבוֹא לָקַחַת לוֹ גוֹי מִקֶּרֶב גּוֹי", שֶׁאֵין תַּלְמוּד (לוֹמַר) "גוֹי מִקֶּרֶב גּוֹי", אֶלָּא כְּאָדָם שֶׁהוּא שׁוֹמֵט אֶת הָעֹבֶר מִמְּעֵי הַפָּרָה, שֶׁנֶּאֱמַר: (דברים ד,כ) "וְאֶתְכֶם לָקַח יי וַיּוֹצִא אֶתְכֶם מִכּוּר הַבַּרְזֶל, מִמִּצְרָיִם, לִהְיוֹת לוֹ לְעַם נַחֲלָה כַּיּוֹם הַזֶּה."
(Exodus 14:30) "and the L–rd saved Israel on that day": As a bird held in a man's hand, so that if he pressed its hand but a little he would choke it, as it is written (Psalms 124:6-8) "Our soul (at the splitting of the sea) escaped as from the hunter's snare. The snare broke and we escaped. Our help is in the name of the L–rd, Maker of heaven and earth." Or: As a man releasing a fetus from a cow's womb, as it is written (Devarim 4:34) "Or has a G–d ever done miracles to come and take for Himself a nation from the midst of a nation, etc."? Why "a nation from the midst of a nation"? — As a man releasing a fetus from a cow's womb, viz. (Ibid. 20) "and you did the L–rd take, and He brought you forth from the iron furnace, etc."
"וַיַּרְא יִשְׂרָאֵל אֶת מִצְרַיִם מֵת עַל שְׂפַת הַיָּם." מִפְּנֵי אַרְבָּעָה דְּבָרִים רָאוּ יִשְׂרָאֵל אֶת הַמִּצְרִים מֵתִים: כְּדֵי שֶׁלֹּא יְהוּ יִשְׂרָאֵל אוֹמְרִים: כַּשֵּׁם שֶׁעָלִינוּ מִצַּד זֶה, כָּךְ עָלוּ הַמִּצְרִים מִצַּד אַחֵר. וּכְדֵי שֶׁלֹּא יְהוּ הַמִּצְרִיִּים אוֹמְרִין: כַּשֵּׁם שֶׁאָבַדְנוּ בַּיָּם, כָּךְ אָבְדוּ יִשְׂרָאֵל בַּיָּם. וּכְדֵי שֶׁיִּקְחוּ יִשְׂרָאֵל אֶת הַבִּזָּה, שֶׁהָיוּ הַמִּצְרִים טְעוּנִים כֶּסֶף וְזָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. וּכְדֵי שֶׁיִּהְיוּ יִשְׂרָאֵל נוֹתְנִים עֵינֵיהֶן בָּהֶן, וּמַכִּירִין אוֹתָם וּמוֹכִיחִין בָּהֶם, שֶׁנֶּאֱמַר: (תהלים נ,כא) "אוֹכִיחֲךָ וְאֶעֶרְכָה לְעֵינֶיךָ." (מיכה ז,י) "וְתֵרֶא אֹיַבְתִּי וּתְכַסֶּהָ בוּשָׁה".
(Exodus 14:30) "And Israel saw Egypt dead on the shore of the sea": For four reasons: That they not say: Just as we came up on this side, so they came up on another side (and will pursue us); so that the Egyptians not say: Just as we were lost in the sea, so Israel was lost in the sea; so that Israel take the spoils, the Egyptians being laden with silver, gold, and precious stones and pearls; so that Israel regard them and see them dying, and rebuke them, viz. (Psalms 50:22) "I will rebuke you and lay it before your eyes," (Michah 7:10) "Then my foe will see, and shame will cover her."
"מֵת עַל שְׂפַת הַיָּם." וְכִי מֵתִים הָיוּ? אֶלָּא מֵתִים וְלֹא מֵתִים, כָּעִנְיָן שֶׁנֶּאֱמַר: (בראשית לה,יח) "וַיְהִי בְּצֵאת נַפְשָׁהּ, כִּי מֵתָה". וְכִי מֵתָה הָיְתָה? אֶלָּא מֵתָה וְלֹא מֵתָה.
It is written "dead on the shore of the sea." Now were they dead? The intent is dead and not dead, i.e., "dying," as in (Genesis 35:18) "and it was as her soul departed when she died." Now was she dead? The intent is dead and not dead, i.e., "dying." Variantly: "And Israel saw Egypt dead": different types of death, one worse than the other, their having been smitten with different plagues in the sea.
(שמות יד,לא) ["וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יי בְּמִצְרַיִם, וַיִּירְאוּ הָעָם אֶת יי, וַיַּאֲמִינוּ בַּיי וּבְמֹשֶׁה עַבְדּוֹ."] "וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה". מִיתוֹת חֲמוּרוֹת, מִיתוֹת מְשֻׁנּוֹת זוֹ מִזּוֹ, לְפִי שֶׁהֵבִיא עֲלֵיהֶם כַּמָּה מִיתוֹת בַּיָּם. רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: מְנַיִן שֶׁלָּקוּ הַמִּצְרִים בְּמִצְרַיִם עֶשֶׂר מַכּוֹת, וְעַל הַיָּם לָקוּ חֲמִשִּׁים מַכּוֹת? בְּמִצְרַיִם, מַה הוּא אוֹמֵר? (שמות ח,טו) "וַיֹּאמְרוּ הַחַרְטֻמִּם אֶל פַּרְעֹה: אֶצְבַּע אֱלֹהִים הִוא! וַיֶּחֱזַק לֵב פַּרְעֹה, וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יי." וְעַל הַיָּם מַהוּ אוֹמֵר? (שמות יד,לא) "וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יי בְּמִצְרַיִם, וַיִּירְאוּ הָעָם אֶת יי, וַיַּאֲמִינוּ בַּיי וּבְמֹשֶׁה עַבְדּוֹ". כַּמָּה לָקוּ בָּאֶצְבַּע? עֶשֶׂר מַכּוֹת, אֱמֹר מֵעַתָּה: בְּמִצְרַיִם לָקוּ עֶשֶׂר מַכּוֹת, וְעַל הַיָּם לָקוּ חֲמִשִּׁים מַכּוֹת.
R. Yossi Haglili says: Whence is it derived that the Egyptians were smitten in Egypt with ten plagues, and at the sea with fifty plagues? Of Egypt what is written? (Exodus 8:15) "And the necromancers said to Pharaoh: It is the finger of G–d, etc." And of the sea what is written? (Ibid. 14:31) "And Israel saw the great hand, etc." How many plagues by the finger? Ten. Say, then, that in Egypt they were smitten with ten plagues and at the sea with fifty.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: מְנַיִן אַתָּה אוֹמֵר, שֶׁכָּל מַכָּה וּמַכָּה שֶׁהֵבִיא הַקֹּדֶשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם הָיְתָה שֶׁלְּאַרְבַּע מַכּוֹת? שֶׁנֶּאֱמַר: (תהלים עח,מט) "יְשַׁלַּח בָּם חֲרוֹן אַפּוֹ, עֶבְרָה וָזַעַם וְצָרָה, מִשְׁלַחַת מַלְאֲכֵי רָעִים." "עֶבְרָה", אַחַת, "וָזַעַם", שְׁתַּיִם, "וְצָרָה", שָׁלֹשׁ, "מִשְׁלַחַת מַלְאֲכֵי רָעִים", אַרְבַּע. אֱמֹר מֵעַתָּה, בְּמִצְרַיִם לָקוּ אַרְבָּעִים מַכּוֹת, וְעַל הַיָּם לָקוּ מָאתַיִם מַכּוֹת.
R. Eliezer says: Whence is it derived that every plague with which the Egyptians were smitten in Egypt was four-fold, etc.?
רַבִּי עֲקִיבָה אוֹמֵר: מְנַיִן אַתָּה אוֹמֵר, שֶׁכָּל מַכָּה וּמַכָּה שֶׁהֵבִיא הַקֹּדֶשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם הָיְתָה שֶׁלְּחָמֵשׁ מַכּוֹת? שֶׁנֶּאֱמַר: (תהלים עח,מט) "יְשַׁלַּח בָּם חֲרוֹן אַפּוֹ, עֶבְרָה וָזַעַם וְצָרָה, מִשְׁלַחַת מַלְאֲכֵי רָעִים." הֲרֵי אַחַת וְכֹל. אֱמֹר מֵעַתָּה, בְּמִצְרָיִם לָקוּ חֲמִשִּׁים מַכּוֹת, וְעַל הַיָּם לָקוּ מָאתַיִם וַחֲמִשִּׁים מַכּוֹת.
R. Akiva says: Whence is it derived that every plague with which the Egyptians were smitten in Egypt was five-fold? (Say, then, that in Egypt they were smitten with fifty) plagues, and at the sea with two hundred and fifty.
"וַיִּירְאוּ הָעָם אֶת יי", לְשֶׁעָבַר לֹא הָיוּ יְרֵאִים אֶת יי, אֲבָל כָּן: (שמות יד,לא) "וַיִּירְאוּ הָעָם אֶת יי, וַיַּאֲמִינוּ בַּיי וּבְמֹשֶׁה עַבְדּוֹ." אִם בְּמֹשֶׁה הֶאֱמִינוּ, קַל וָחֹמֶר בַּיי! אֶלָּא לְלַמְּדָךְ, שֶׁכָּל מִי שֶׁמַּאֲמִין בְּרוֹעֶה יִשְׂרָאֵל, כְּאִלּוּ מַאֲמִין בְּמִי שֶׁאָמַר וְהָיָה הָעוֹלָם.
(Exodus 14:31) "and the people feared the L–rd": In the past they had not feared the L–rd, but here, "and the people feared the L–rd." "and they believed in the L–rd and in Moses, His servant": If they believed in Moses, how much more so, in the L–rd! (i.e., Why need this be written?) We are hereby apprised that one who believes in the "faithful shepherd" believes in the pronouncement (i.e., the Torah) of Him who spoke and brought the world into being.
כַּיּוֹצֵא בַדָּבָר אַתָּה אוֹמֵר: (במדבר כא,ה) "וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה". אִם בֵּאלֹהִים דִּבְּרוּ, קַל וָחֹמֶר בְּמֹשֶׁה! לְלַמְּדָךְ, שֶׁכָּל מִי שֶׁמְּדַבֵּר בְּרוֹעֶה יִשְׂרָאֵל, כְּאִלּוּ מְדַבֵּר בְּמִי שֶׁאָמַר וְהָיָה הָעוֹלָם.
Similarly, (Numbers 21:5) "And the people spoke against G–d and against Moses." If they spoke against G–d, how much more so against Moses! We are hereby apprised that one who speaks against the "faithful shepherd" speaks against Him who spoke and brought the world into being.
"וַיַּאֲמִינוּ בַּיי". גְּדוֹלָה הָאֲמָנָה לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁבִּשְׂכַר אֲמָנָה שֶׁהֶאֱמִינוּ, שָׁרַת עֲלֵיהֶם רוּחַ הַקֹּדֶשׁ וְאָמְרוּ שִׁירָה, שֶׁנֶּאֱמַר: (שמות יד,לא-טו,א) "וַיַּאֲמִינוּ בַּיי וּבְמֹשֶׁה עַבְדּוֹ. אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל".
Great is the faith wherein Israel believed in Him who spoke and brought the world into being; for in reward for Israel's belief in the L–rd, the Shechinah reposed upon them and they chanted song (at the sea). As it is written "And they believed in the L–rd and in Moses His servant. Then Moses and the children of Israel sang, etc." And thus do you find that our father Abraham inherited this world and the world to come only in the merit of his believing in the L–rd. As it is written (in this connection, Genesis 15:6) "And he believed in the L–rd, and it was accounted unto him as tzedakah."
רַבִּי נְחֶמְיָה אוֹמֵר: מְנַיִן אַתָּה אוֹמֵר, שֶׁכָּל הַמְּקַבֵּל עָלָיו מִצְוָה אַחַת בַּאֲמָנָה, כְּדַי הוּא שֶׁתִּשְׁרֶה עָלָיו שְׁכִינָה? שֶׁכֵּן מָצִינוּ בַּאֲבוֹתֵינוּ, שֶׁבִּשְׂכַר אֲמָנָה שֶׁהֶאֱמִינוּ, שָׁרַת עֲלֵיהֶם רוּחַ הַקֹּדֶשׁ, וְאָמְרוּ שִׁירָה, שֶׁנֶּאֱמַר: (שמות יד,לא-טו,א) "וַיַּאֲמִינוּ בַּיי וּבְמֹשֶׁה עַבְדּוֹ. אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל".
R. Nechemiah says: If one takes upon himself a single mitzvah in (true) faith, he is worthy of having the Holy Spirit repose upon him. And thus do we find with Moses, David, and Devorah that (in the fulness of their faith) they chanted song and the Holy Spirit reposed upon them.
וְכֵן אַתְּ מוֹצֵא, שֶׁלֹּא יָרַשׁ אַבְרָהָם אָבִינוּ הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא, אֶלָּא בִּזְכוּת אֲמָנָה שֶׁהֶאֱמִין בַּיי, שֶׁנֶּאֱמַר: (בראשית טו,ו) "וְהֶאֱמִן בַּיי וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה."
וְכֵן אַתְּ מוֹצֵא, שֶׁלֹּא נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם אֶלָּא בִּשְׂכַר הָאֲמָנָה, שֶׁנֶּאֱמַר: (שמות ד,לא) "וַיַּאֲמֵן הָעָם".
And thus do you find that Israel were redeemed from Egypt only in reward for their faith, viz. (Exodus 4:31) "And the people believed, etc."
וְכֵן הוּא אוֹמֵר: (תהלים לא,כד) "אֱמוּנִים נֹצֵר יי", מַזְכִּיר אֱמוּנַת אָבוֹת. (שמות יז,יב) "וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו, מִזֶּה אֶחָד וּמִזֶּה אֶחָד, וַיְהִי יָדָיו אֱמוּנָה, עַד בֹּא הַשָּׁמֶשׁ." (תהלים קיח,כ) "זֶה הַשַּׁעַר לַיי, צַדִּיקִים יָבֹאוּ בוֹ."
And thus is it written (Psalms 31:24) "The L–rd guards the faithful." The faithfulness of the fathers is brought to remembrance, viz. (Exodus 17:12) "And Aaron and Chur supported his (Moses') hands, and his hands were (lifted in) faithfulness until the sun set." And it is written (Psalms 108:20) "This is the gate to the L–rd. Tzaddikim (faithful in prayer) will enter through it." What is written of the "believers"?
בְּבַעֲלֵי אֲמָנָה מַהוּ אוֹמֵר? (ישעיה כו,ב) "פִּתְחוּ שְׁעָרִים וְיָבֹא גוֹי צַדִּיק, שֹׁמֵר אֱמֻנִים." הַשַּׁעַר הַזֶּה, כָּל בַּעֲלֵי אֱמוּנָה נִכְנָסִין בּוֹ.
(Isaiah 26:2) "Open the gates and let there enter a nation that is (a) tzaddik, a keeper of faith" — this gate is to be entered by all believers.
וְכֵן הוּא אוֹמֵר: (תְּהִלִּים צב ב,ו) "טוֹב לְהֹדוֹת לַיי, וּלְזַמֵּר לְשִׁמְךָ עֶלְיוֹן. לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ, וֶאֱמוּנָתְךָ בַּלֵּילוֹת. עֲלֵי עָשׂוֹר וַעֲלֵי נָבֶל, עֲלֵי הִגָּיוֹן בְּכִנּוֹר. כִּי שִׂמַּחְתַּנִי יי בְּפָעֳלֶךָ, בְּמַעֲשֵׂי יָדֶיךָ אֲרַנֵּן." מִי גָּרַם לָנוּ לָבֹא לִידֵי שִׂמְחָה זוֹ? אֶלָּא בִשְׁכַר אֲמָנָה שֶׁהֶאֱמִינוּ אֲבוֹתֵינוּ בָּעוֹלָם הַזֶּה, שֶׁכֻּלּוֹ לֵילוֹת, לְפִיכָךְ זָכִינוּ לָעוֹלָם הַבָּא, שֶׁכֻּלּוֹ בֹקֶר. לְכָךְ נֶאֱמַר (תהלים צב,ג) "לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ".
(Psalms 92:2-5) "It is good to praise the L–rd and so sing to Your exalted name. To proclaim in the morning Your lovingkindness, and Your faithfulness in the nights. With a ten-stringed harp, with voice and lyre together. For You have gladdened me by Your deeds, O L–rd. At the work of Your hands I will sing." What made him worthy of this joy? The belief held by our fathers in this world, which is all "night." Thus, "to proclaim in the world (to come) Your lovingkindness and Your faithfulness in the 'nights'" (i.e., this world).
וְכֵן יְהוֹשָׁפָט אוֹמֵר לָעָם: (דברי הימים ב כ,כ) "הַאֲמִינוּ בַּיי אֱלֹהֵיכֶם, וְתֵאָמֵנוּ! הַאֲמִינוּ בִנְבִיאָיו וְהַצְלִיחוּ!" (ירמיה ה,ג) "יי עֵינֶיךָ הֲלוֹא לֶאֱמוּנָה?" (חבקוק ב,ד) "וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה." (איכה ג,כג) "חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ."
And thus with Yehoshafat (II Chronicles 20:20) "And they rose early in the morning and they went to the desert of Tekoa. And as they went forth Yehoshafat arose and said: 'Hear me, Judah and dwellers of Jerusalem: Believe in the L–rd your G–d and you will rest assured. Believe in His prophets and you will succeed.'" And it is written (Jeremiah 5:3) "O L–rd, are Your eyes not (looking) for belief?" (Habakkuk 2:4) "And the tzaddik in his belief shall live", and (Eichah 3:23) "They (Your mercies) are renewed every morning — Great is Your faithfulness."
וְכֵן אַתְּ מוֹצֵא, שֶׁאֵין הַגָּלֻיּוֹת עֲתִידוֹת מִתְכַּנְּסוֹת אֶלָּא בִשְׂכַר אֲמָנָה שֶׁהֶאֱמִינוּ, שֶׁנֶּאֱמַר: (שיר השירים ד,י) "אִתִּי מִלְּבָנוֹן כַּלָּה, אִתִּי מִלְּבָנוֹן, תָּבוֹאִי! תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן,*תָּשׁוּרִי: תסתכלי. או: תצעדי. מִמְּעֹנוֹת אֲרָיוֹת, מֵהַרְרֵי נְמֵרִים." (הושע ב,כא-כב) "וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם, וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים. וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה, וְיָדַעַתְּ אֶת יי."
And thus do you find that the exiles are gathered in, only in reward for faith, as it is written (Song of Songs 4:8) "With Me, from Levanon, My bride; With Me from Levanon shall you come (out of exile). You shall look (upon the redemption) merosh amanah" (homiletically: "in the merit of emunah [belief]). (Hoshea 2:22) "And I will betroth you to Me forever … and I will betroth you to Me with emunah."
הָא, גְּדוֹלָה אֲמָנָה לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁבִּשְׂכַר אֱמוּנָה שָׁרְתָה עֲלֵיהֶם רוּחַ הַקֹּדֶשׁ, וְאָמְרוּ שִׁירָה, שֶׁנֶּאֱמַר: (שמות יד,לא-טו,א) "וַיַּאֲמִינוּ בַּיי וּבְמֹשֶׁה עַבְדּוֹ. אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַיי". וְכֵן הוּא אוֹמֵר: (תהלים קו,יב) "וַיַּאֲמִינוּ בִדְבָרָיו, יָשִׁירוּ תְּהִלָּתוֹ." חַסְלַת מַסֶּכְתָּא דְוַיְהִי בְּשַׁלַּח.