(Exodus 15:22) "And Moses made Israel journey from the Red Sea": R. Yehoshua said: This journey was by word of Moses, and all of the others, by word of the L–rd, as it is written (Numbers 9:18) "By word of the L–rd they journeyed and by word of the L–rd they encamped." But this journey was by word of Moses, viz.: "And Moses made Israel journey."
R. Eliezer says: They journeyed by word of the L–rd. For in two or three places we find that they journeyed by word of the L–rd; and here, too, they journeyed by word of the L–rd. And why is it written "And Moses made Israel journey? To apprise us of the eminence of Israel. That when Moses told them "Arise and journey," they did not counter "How can we venture into the desert with nothing to eat on the way?", but they believed and they followed Moses. And of them it is written in the Tradition (Jeremiah 2:2) "Go and proclaim in the ears of Jerusalem … I have remembered for you the lovingkindness of your youth … your going after Me in the desert, in an unknown land."
And thus we find that they went back (the distance of) three journeys (at Moses' behest), viz. (Numbers 33:8-10) "And they journeyed from Pi Hachiroth … And they journeyed from Marah and they came to Eilim … And they journeyed from Eilim and they encamped at the Red Sea." And thus we find that they went back eight journeys in honor of Aaron for his burial. As it is written (Devarim 10:6) "And the children of Israel journeyed from Be'eroth Benei Yaakan … There Aaron died, etc," Now did Aaron die in Mosera? Did he not die in Hor Hahar, viz. (Numbers 33:38) "And Aaron the Cohein went up to Hor Hahar, etc."? What, then, is the intent of "There Aaron died and he was buried there"? We are hereby apprised that they went back eight journeys in honor of Aaron for his burial, viz. (Numbers 33:31-37) "And they journeyed from Moseroth and they encamped in Benei Yaakan. And they journeyed from Bnei Yaakan and they encamped in Chor Hagidgad and they encamped in Yatvatha. And they journeyed from Yatvatha and they encamped in Avronah. And they journeyed from Avronah and they encamped in Etzyon Gaver. And they journeyed from Etzyon aver and they encamped in the desert of Sin, which is Kadesh. And they journeyed from Kadesh and they encamped in Hor Hahar, at the edge of the land of Edom."
R. Eliezer says: They journeyed by the word, for thus do we find in two or three places. What, then, is the intent of "And Moses made Israel journey?" He did so against their will, with the rod. For when they saw the bodies of the men who had enslaved them with (back-) breaking labor, all lifeless corpses at the edge of the sea, they said: Apparently, not a man remains in Egypt (Numbers 14:4) "Let us make a leader and return to Egypt" and make an idolatry for ourselves to rule over us — and let us return to Egypt. One might think that they merely spoke thus, but did not do. It is, therefore, written (Nechemiah 9:17) "And they refused to hearken, and they did not remember Your wonders that You wrought for them. And they stiffened their necks, and they appointed a leader to return to their work. But You are the G–d of forgiveness, gracious and merciful, withholding wrath and abundant in lovingkindness, and You did not forsake them." And it is written (Ibid. 18) "And even when they made a golden calf, etc."
R. Yehudah b. Ilai says: Idolatry crossed the sea with Israel and Moses removed (it) at that time, viz." "And Moses 'removed' from Israel of the Red Sea" — from the "thing" that was with Israel in (their crossing of) the Red Sea. Which was that? Idolatry, viz. (Zechariah 10:11) "And tzarah (a "rival," i.e., idolatry) passed through the red Sea." Thus, "And Moses 'removed' from Israel … of the Red Sea."
(Exodus 15:22) "And they went out to the desert of Shur": This is the desert of Kazav. They said about the desert of Kazav that it was nine hundred parasangs by nine hundred parasangs — all full of serpents and scorpions, viz. (Devarim 8:15) "… who led you in the great, awesome desert of snake, fiery serpent, and scorpion, etc." And it is written (Isaiah 21:1) "A prophecy of the desert of the sea, etc.", and (Ibid. 30:6) "A prophecy of the beasts of the south in a land of affliction and oppression, lavi and layish (types of lions) among them, efeh and flying serpent, etc." "efeh" is a viper. It was said about this viper, that when it sees the shadow of a bird flying in the air and "links up" with its shadow, its limbs descend, in spite of which (Jeremiah 2:6) "they did not say 'Where is the L–rd who brought us up from the land of Egypt, who led us through the wilderness, a land of deserts and pits, a land of drought and tzalmaveth?'" What is "tzalmaveth"? "tzel" (a shadow) and (i.e., accompanied by) "maveth" (death).
R. Akiva said: This was told to me by Rabbeinu Hakadosh (Rebbi): There was a man in Eretz Yisrael called "Merutah" ("torn"). Once he climbed a hill to collect wood, and he saw the snake, but the snake did not see him, when at once the hair of his head fell out and he had no hair until the day of his death — wherefore he was called Merutah."
(Exodus 15:22) "and they went in the desert for three days without finding any water": R. Yehoshua says: This is to be taken literally. R. Elazar says: Wasn't there water under the feet of the Israelites, the earth floating on water, viz. (Psalms 136:6) "He spread the earth over the water"? (i.e., they could dig for it). What, then, is the intent of "without finding any water"? — (He made them dig) in order to weary them (to test their faith).
Others say: The water that Israel had taken in their vessels between the clefts (in the Red Sea) gave out at that time. What is the intent, then, of "without finding water"? Even in their vessels, as in (Jeremiah 14:3) "Their nobles sent their youths for water. They came to the cisterns, but found no water. They returned, their vessels empty."
The expounders of metaphors said: They did not "find" words of Torah, which are compared to water. Where is this seen? (Isaiah 55:1) "Ho! all who thirst, go to the waters!" Because they separated from words of Torah for three days, they rebelled — wherefore the prophets and the elders instituted that they read in the Torah on Sabbath, Monday, and Thursday. How so? They read on Sabbath and pause on Sunday; they read on Monday and pause on Tuesday and Wednesday; they read on Thursday and pause on Friday (so that they do not go three consecutive days without reading Torah.)
(Exodus 15:23) "And they came to Marah": R. Yehoshua says: Israel came to three places at that time, viz. "And they came to Marah." R. Elazar Hamodai says: They came to only one place. (The above requires elaborate commentary, which is beyond the scope of this translation.)
(Ibid. 24) "And the people caviled against Moses, saying: 'What shall we drink?'" R. Yehoshua says: They should have taken counsel with their leader (Moses) first as to what they should drink. Instead, they took him to task. R. Eliezer Hamodai says: Israel were "conversant" in complaining against Moses — and not only against Moses, but also against the Omnipotent!
and, in passing, that the prayers of tzaddikim are short. Once, a certain disciple officiated in prayer before his master, and was short in his blessings — whereupon the others mocked him, calling him "a shortening disciple" — to which the master countered: "He is not shorter than Moses, who said (Numbers 12:13) 'G–d, I pray You, heal her, I pray you.'"
On another occasion, a disciple officiated in prayer before R. Elazar and was long in his blessings — whereupon they said to him: "This one is an elongater" — to which he countered: "Not more so than Moses, who said (Devarim 9:25) 'And I fell (in prayer) before the L–rd these forty days and forty nights.'" There is a time to be short and a time to be long.
"And the L–rd showed him a tree": R. Yehoshua says: a willow tree. R. Eliezer Hamodai says: an olive tree, there being no tree more bitter than an olive tree. R. Yehoshua b. Karcha says: an ivy. R. Nathan says: a cedar. Others say: He uprooted a fig and he uprooted a pomegranate.
R. Shimon b. Gamliel says: Come and see how different are the ways of the Holy One Blessed be He from the ways of flesh and blood. (A man of) flesh and blood heals bitter with sweet, but the Holy One Blessed be He heals bitter with bitter. How so? He places something damaging into something that has been damaged so that a miracle be wrought in it, as in (Isaiah 38:21) "And Isaiah said: Let them take a cake of figs and apply it to the rash and he will recover." Now does not raw flesh, when you apply a cake of figs to it, become putrid? (The resolution:) Place something damaging into something that has been damaged so that a miracle be wrought in it. Similarly, (II Kings 2:21) "And he went to the (polluted) spring and threw salt into it, etc." Now does not even fresh water become putrid when salt is put into it? (The resolution:) Place something damaging, etc. The expounders of metaphors said: He showed him (Moses) words of Torah, which are compared to a tree, viz. (Mishlei 3:18) "It (Torah) is a tree of life to those who hold fast to it, etc." It is not written "Vayarehu etz" ("And He showed him a tree"), but "Vayorehu" ("And He taught him"), as in (Mishlei 4:4) "Vayoreni ('And He taught me') and He said to me: Let My words (of Torah) sustain your heart."
"and he cast it into the waters": Others say: Israel were (hereby) imploring (mercy) and praying before their Father in heaven. As a son implores and guards himself before his father, so were Israel imploring and guarding themselves before their Father in heaven, saying before Him (as it were): "L–rd of the universe, we sinned before You by caviling against You at the sea." "and the waters were sweetened": R. Yehoshua says: They were bitter for a short while and they were sweetened. R. Eliezer Hamodai says: They were bitter from the beginning, "the waters" being written twice.
"There He made for them statute and judgment": "statute" — Sabbath; "judgment" — honoring of father and mother. R. Elazar Hamodai says: "statute" — illicit relations, viz. (Leviticus 18:30) "not to do according to the statutes of the abominations that were done before you." "judgment" — the laws of ravishment, penalties, and injuries.
"and there nisahu": He elevated them to greatness, as in (II Kings 25:27) "Evil Merodach … elevated ("nasa") Yehoyachin, etc.", and (Numbers 4:22) "Elevate ("nasso") the sons of Gershon." These are the words of R. Yehoshua. R. Elazar Hamodai said to him: Isn't ("nasso" meaning) greatness written with a shin, but here ("nisahu") is written with a "samech"! What, then, is the intent of "and there nisahu"? There the L–rd tried Israel.
(Exodus 15:26) "And He said: If pay heed, you shall pay heed": From here it was derived: If a man paid heed to one mitzvah, he is caused to pay heed to many mitzvoth, it being written "If pay heed, you shall pay heed." If a man forgot one mitzvah, he is caused to forget many mitzvoth, viz. (Devarim 8:19) "If forget, you shall forget." "to the voice of the L–rd": This refers to the Ten Commandments, which were from Mouth to mouth through the medium of "voices." "and you do what is just in His eyes": These are select aggadoth, which are "heard" in the ears of all men. "and you give ear to His mitzvoth" — Mishnayoth. "and you keep all His statutes" — halachoth. "all of the illness which I placed in Egypt I will not place upon you." But if I do place it upon you — "for I am the L–rd who heals you." These are the words of R. Yehoshua.
"to the voice of the L–rd your G–d": We are hereby apprised that if one hears (Torah) from the mouth of his teacher, it is accounted to him as if he stood and paid attendance upon Him who lives and endures forever and ever.
"and you do what is just in His eyes": This refers to (integrity) in one's dealings (with others). We are hereby apprised that if one deals faithfully (with others), men take pleasure in him, and it is accounted to him as if he fulfilled the entire Torah. "and you give ear to His mitzvoth" — laws. "and you keep all His statutes" — (those pertaining to) illicit relations.
"all of the illness which I placed in Egypt I will not place upon you": And what is the intent of "for I am the L–rd who heals you"? The Holy One Blessed be He said to Moses: Tell Israel that the words of Torah which I gave to you are healing for you, are life for you. As it is written (Mishlei 4:22) "for they are life to him who finds them", and (Ibid. 3:8) "It is healing to your navel and marrow to your bones."
R. Yitzchak says: If they have no illness, why do they need healing? But (the intent is:) "All of the illness which I placed upon Egypt, I will not place upon you" in this world; (and if I do place it upon you, it is as if I have not placed it upon you) "for I am the L–rd who heals you" (in the world to come.)
Shimon b. Azzai says: (If it is already written ) "heed," why is it (also) written "you shall heed"? I might think that if one wishes to heed, he is caused to heed later; to forget, he is caused to forget later; it is, therefore, written "heed, you shall heed," "forget, you shall forget." How so? If he wishes to heed, he is caused to heed at once; (if he wishes) to forget, he is caused to forget at once.
He was wont to say: If a man wishes to heed, of his volition, he is caused to heed (even) against his volition. To forget, of his volition, he is caused to forget (even) against his volition. "Permission (to exercise one's free will) is given" — (Mishlei 3:34) "If (men would be) scoffers, He will (enable them to) scoff; and to (men who would be) humble, He will grant (them the) grace (to be so)."
(שמות טו,כב) "וַיַּסַּע מֹשֶׁה אֶת יִשְׂרָאֵל מִיַּם סוּף, וַיֵּצְאוּ אֶל מִדְבַּר שׁוּר, וַיֵּלְכוּ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר, וְלֹא מָצְאוּ מָיִם." "וַיַּסַּע מֹשֶׁה". אָמַר רַבִּי יְהוֹשֻׁעַ: זוֹ נְסִיעָה, נָסְעוּ יִשְׂרָאֵל עַל פִּי מֹשֶׁה, וּשְׁאָר כָּל הַמַּסָּעוֹת כֻּלָּן, לֹא נָסְעוּ אֶלָּא עַל פִּי הַגְּבוּרָה, שֶׁנֶּאֱמַר: (במדבר ט,כג) "עַל פִּי יי יַחֲנוּ, וְעַל פִּי יי יִסָּעוּ." אֲבָל נְסִיעָה זוֹ, לֹא נָסְעוּ אֶלָּא עַל פִּי מֹשֶׁה. לְכָךְ נֶאֱמַר "וַיַּסַּע מֹשֶׁה אֶת יִשְׂרָאֵל".
(Exodus 15:22) "And Moses made Israel journey from the Red Sea": R. Yehoshua said: This journey was by word of Moses, and all of the others, by word of the L–rd, as it is written (Numbers 9:18) "By word of the L–rd they journeyed and by word of the L–rd they encamped." But this journey was by word of Moses, viz.: "And Moses made Israel journey."
רַבִּי אֱלִיעֶזֶר אוֹמֵר: עַל פִּי הַגְּבוּרָה נָסְעוּ, שֶׁכֵּן מָצִינוּ בְמָקוֹם בִּשְׁנַיִם וּבִשְׁלֹשָׁה, שֶׁלֹּא נָסְעוּ אֶלָּא עַל פִּי הַגְּבוּרָה. וּמַה תִּלְמֹד לוֹמַר "וַיַּסַּע מֹשֶׁה אֶת יִשְׂרָאֵל"? אֶלָּא לְהוֹדִיעַ שְׁבָחָן שֶׁלְּיִשְׂרָאֵל, שֶׁכֵּיוָן שֶׁאָמַר לָהֶם מֹשֶׁה (דברים ב,כד) "קוּמוּ סְּעוּ", לֹא אָמְרוּ: 'הֵיאָךְ אָנוּ יוֹצְאִין בַּמִּדְבָּר, וְאֵין בְּיָדֵינוּ מִחְיָה לַדֶּרֶךְ?' אֶלָּא הֶאֱמִינוּ וְהָלְכוּ אַחֲרֵי מֹשֶׁה. עֲלֵיהֶם מְפֹרָשׁ בַּקַּבָּלָה: (ירמיה ב,ב) "הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר: כֹּה אָמַר יי: זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ, אַהֲבַת כְּלוּלֹתָיִךְ, לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר, בְּאֶרֶץ לֹא זְרוּעָה."
R. Eliezer says: They journeyed by word of the L–rd. For in two or three places we find that they journeyed by word of the L–rd; and here, too, they journeyed by word of the L–rd. And why is it written "And Moses made Israel journey? To apprise us of the eminence of Israel. That when Moses told them "Arise and journey," they did not counter "How can we venture into the desert with nothing to eat on the way?", but they believed and they followed Moses. And of them it is written in the Tradition (Jeremiah 2:2) "Go and proclaim in the ears of Jerusalem … I have remembered for you the lovingkindness of your youth … your going after Me in the desert, in an unknown land."
וְכֵן מָצִינוּ, שֶׁחָזַר מַסָּעָן לַאֲחוֹרֵיהֶם שְׁלֹשָׁה מַסָּעוֹת, שֶׁנֶּאֱמַר: (במדבר לג,ח-י) "וַיִּסְעוּ מִפְּנֵי הַחִירֹת וַיַּעַבְרוּ בְתוֹךְ הַיָּם הַמִּדְבָּרָה, וַיֵּלְכוּ דֶּרֶךְ שְׁלֹשֶׁת יָמִים בְּמִדְבַּר אֵתָם, וַיַּחֲנוּ בְּמָרָה. וַיִּסְעוּ מִמָּרָה וַיָּבֹאוּ אֵילִמָה, וּבְאֵילִם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים, וַיַּחֲנוּ שָׁם. וַיִּסְעוּ מֵאֵילִם וַיַּחֲנוּ עַל יַם סוּף." וְכֵן מָצִינוּ, שֶׁחָזְרוּ לִכְבוֹדוֹ שֶׁלְּאַהֲרֹן לִקְבוּרָתוֹ שְׁמוֹנָה מַסָּעוֹת, שֶׁנֶּאֱמַר: (דברים י,י) "וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרֹת בְּנֵי יַעֲקָן מוֹסֵרָה, שָׁם מֵת אַהֲרֹן וַיִּקָּבֵר שָׁם, וַיְכַהֵן אֶלְעָזָר בְּנוֹ תַּחְתָּיו." וְכִי בְמוֹסֵרָה מֵת? וַהֲלֹא לֹא מֵת אֶלָּא בְּהֹר הָהָר, שֶׁנֶּאֱמַר: (במדבר לג,לח) "וַיַּעַל אַהֲרֹן הַכֹּהֵן אֶל הֹר הָהָר עַל פִּי יי, וַיָּמָת שָׁם"? וּמַה תִּלְמֹד לוֹמַר "שָׁם מֵת אַהֲרֹן"? אֶלָּא מְלַמֵּד שֶׁחָזְרוּ לַאֲחוֹרֵיהֶם לִכְבוֹדוֹ שֶׁלְּאַהֲרֹן לִקְבוּרָתוֹ שְׁמוֹנָה מַסָּעוֹת, שֶׁנֶּאֱמַר: (במדבר לג,לא-לז) "וַיִּסְעוּ מִמֹּסֵרוֹת, וַיַּחֲנוּ בִּבְנֵי יַעֲקָן. וַיִּסְעוּ מִבְּנֵי יַעֲקָן, וַיַּחֲנוּ בְּחֹר הַגִּדְגָּד. וַיִּסְעוּ מֵחֹר הַגִּדְגָּד, וַיַּחֲנוּ בְּיָטְבָתָה. וַיִּסְעוּ מִיָּטְבָתָה, וַיַּחֲנוּ בְּעַבְרֹנָה. וַיִּסְעוּ מֵעַבְרֹנָה, וַיַּחֲנוּ בְּעֶצְיֹן גָּבֶר. וַיִּסְעוּ מֵעֶצְיֹן גָּבֶר, וַיַּחֲנוּ בְמִדְבַּר צִן הִוא קָדֵשׁ. וַיִּסְעוּ מִקָּדֵשׁ וַיַּחֲנוּ בְּהֹר הָהָר בִּקְצֵה אֶרֶץ אֱדוֹם."
And thus we find that they went back (the distance of) three journeys (at Moses' behest), viz. (Numbers 33:8-10) "And they journeyed from Pi Hachiroth … And they journeyed from Marah and they came to Eilim … And they journeyed from Eilim and they encamped at the Red Sea." And thus we find that they went back eight journeys in honor of Aaron for his burial. As it is written (Devarim 10:6) "And the children of Israel journeyed from Be'eroth Benei Yaakan … There Aaron died, etc," Now did Aaron die in Mosera? Did he not die in Hor Hahar, viz. (Numbers 33:38) "And Aaron the Cohein went up to Hor Hahar, etc."? What, then, is the intent of "There Aaron died and he was buried there"? We are hereby apprised that they went back eight journeys in honor of Aaron for his burial, viz. (Numbers 33:31-37) "And they journeyed from Moseroth and they encamped in Benei Yaakan. And they journeyed from Bnei Yaakan and they encamped in Chor Hagidgad and they encamped in Yatvatha. And they journeyed from Yatvatha and they encamped in Avronah. And they journeyed from Avronah and they encamped in Etzyon Gaver. And they journeyed from Etzyon aver and they encamped in the desert of Sin, which is Kadesh. And they journeyed from Kadesh and they encamped in Hor Hahar, at the edge of the land of Edom."
רַבִּי אֱלִיעֶזֶר אוֹמֵר: עַל פִּי הַגְּבוּרָה נָסְעוּ, שֶׁכֵּן מָצִינוּ בְמָקוֹם בִּשְׁנַיִם וּבִשְׁלֹשָׁה. וּמַה תִּלְמֹד לוֹמַר "וַיַּסַּע מֹשֶׁה אֶת יִשְׂרָאֵל"? אֶלָּא מְלַמֵּד שֶׁהִסִּיעָן מֹשֶׁה בְמַקֵּל עַל כָּרְחָן, שֶׁכֵּיוָן שֶׁרָאוּ בְּפִגְרֵי הָאֲנָשִׁים שֶׁהָיוּ מַעֲבִידִין בָּהֶן בְּפֶרֶךְ וּבַעֲבוֹדָה קָשָׁה, כֻּלָּן פְּגָרִים מֵתִים מֻטָּלִין עַל שְׂפַת הַיָּם, אָמְרוּ: כִּמְדֻמִּין אָנוּ שֶׁלֹּא נִשְׁתַּיַּר אָדָם בְּמִצְרַיִם! (במדבר יד,ד) "נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה!" וְנַעֲשָׂה לָנוּ עֲבוֹדָה זָרָה, וְתֵרֵד בְּרֹאשֵׁנוּ וְנַחְזֹר לְמִצְרַיִם! יָכֹל שֶׁאָמָרוּ? הֲרֵי הוּא אוֹמֵר: (נחמיה ט,יז-יח) "וַיְמָאֲנוּ לִשְׁמֹעַ, וְלֹא זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם, וַיַּקְשׁוּ אֶת עָרְפָּם, וַיִּתְּנוּ רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם, וְאַתָּה, אֱלוֹהַּ סְלִיחוֹת, חַנּוּן וְרַחוּם, אֶרֶךְ אַפַּיִם וְרַב חֶסֶד, וְלֹא עֲזַבְתָּם. אַף כִּי עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה, וַיֹּאמְרוּ: זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם, וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת."
R. Eliezer says: They journeyed by the word, for thus do we find in two or three places. What, then, is the intent of "And Moses made Israel journey?" He did so against their will, with the rod. For when they saw the bodies of the men who had enslaved them with (back-) breaking labor, all lifeless corpses at the edge of the sea, they said: Apparently, not a man remains in Egypt (Numbers 14:4) "Let us make a leader and return to Egypt" and make an idolatry for ourselves to rule over us — and let us return to Egypt. One might think that they merely spoke thus, but did not do. It is, therefore, written (Nechemiah 9:17) "And they refused to hearken, and they did not remember Your wonders that You wrought for them. And they stiffened their necks, and they appointed a leader to return to their work. But You are the G–d of forgiveness, gracious and merciful, withholding wrath and abundant in lovingkindness, and You did not forsake them." And it is written (Ibid. 18) "And even when they made a golden calf, etc."
רַבִּי יְהוּדָה בֶּן אִלְעַאי אוֹמֵר: עֲבוֹדָה זָרָה עָבְרָה בַיָּם עִם יִשְׂרָאֵל, וְהִסִּיעָהּ מֹשֶׁה בְּאוֹתָהּ שָׁעָה, שֶׁנֶּאֱמַר: "וַיַּסַּע מֹשֶׁה אֶת יִשְׂרָאֵל מִיַּם סוּף", מִדָּבָר שֶׁהָיָה עִם יִשְׂרָאֵל בְּיַם סוּף, וְאֵי זוֹ זוֹ? זוֹ עֲבוֹדָה זָרָה. לְכָךְ נֶאֱמַר: (שמות טו,כב) "וַיַּסַּע מֹשֶׁה אֶת יִשְׂרָאֵל מִיַּם סוּף".
R. Yehudah b. Ilai says: Idolatry crossed the sea with Israel and Moses removed (it) at that time, viz." "And Moses 'removed' from Israel of the Red Sea" — from the "thing" that was with Israel in (their crossing of) the Red Sea. Which was that? Idolatry, viz. (Zechariah 10:11) "And tzarah (a "rival," i.e., idolatry) passed through the red Sea." Thus, "And Moses 'removed' from Israel … of the Red Sea."
"וַיֵּצְאוּ אֶל מִדְבַּר שׁוּר", זֶה מִדְבַּר כּוֹב.*כּוֹב: יש בתנחומא גירסה 'כזב'. מדבר שיש בו מראות תעתועים. אָמְרוּ עָלָיו עַל מִדְבַּר כּוֹב, שֶׁהָיָה שְׁמוֹנֶה מֵאוֹת פַּרְסָה עַל שְׁמוֹנֶה מֵאוֹת פַּרְסָה, כֻּלּוֹ מָלֵא נְחָשִׁים וְעַקְרַבִּים, שֶׁנֶּאֱמַר: (דברים ח,טז) "הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא, נָחָשׁ שָׂרָף וְעַקְרָב, וְצִמָּאוֹן אֲשֶׁר אֵין מָיִם, הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ." וְאוֹמֵר: (ישעיה ל,ו) "מַשָּׂא בַּהֲמוֹת נֶגֶב, בְּאֶרֶץ צָרָה וְצוּקָה,*מַשָּׂא בַּהֲמוֹת נֶגֶב בכתבי יד: משא מדבר נגב. לָבִיא וָלַיִשׁ מֵהֶם, אֶפְעֶה וְשָׂרָף מְעוֹפֵף", אֵין אֶפְעֶה אֶלָּא עֶכֶס. אָמְרוּ שֶׁעֶכֶס זֶה רוֹאֶה צֵל עוֹף שֶׁהוּא פּוֹרֵחַ בָּאַוֵיר, מִיָּד מִתְחַבֵּר, וְנוֹשֵׁר אֵבָרִין אֵבָרִין.*מִתְחַבֵּר: נעשה כמו מכושף. וְאַף עַל פִּי כֵן לֹא אָמְרוּ: (ירמיה ב,ו) "אַיֵּה יי הַמַּעֲלֶה אֹתָנוּ מֵאֶרֶץ מִצְרָיִם, הַמּוֹלִיךְ אֹתָנוּ בַּמִּדְבָּר, בְּאֶרֶץ עֲרָבָה וְשׁוּחָה, בְּאֶרֶץ צִיָּה וְצַלְמָוֶת". מַהוּ 'צַלְמָוֶת'? מְקוֹם צֵל וְעִמּוֹ מָוֶת.
(Exodus 15:22) "And they went out to the desert of Shur": This is the desert of Kazav. They said about the desert of Kazav that it was nine hundred parasangs by nine hundred parasangs — all full of serpents and scorpions, viz. (Devarim 8:15) "… who led you in the great, awesome desert of snake, fiery serpent, and scorpion, etc." And it is written (Isaiah 21:1) "A prophecy of the desert of the sea, etc.", and (Ibid. 30:6) "A prophecy of the beasts of the south in a land of affliction and oppression, lavi and layish (types of lions) among them, efeh and flying serpent, etc." "efeh" is a viper. It was said about this viper, that when it sees the shadow of a bird flying in the air and "links up" with its shadow, its limbs descend, in spite of which (Jeremiah 2:6) "they did not say 'Where is the L–rd who brought us up from the land of Egypt, who led us through the wilderness, a land of deserts and pits, a land of drought and tzalmaveth?'" What is "tzalmaveth"? "tzel" (a shadow) and (i.e., accompanied by) "maveth" (death).
אָמַר רַבִּי אַבָּא: הַדָּבָר הַזֶּה הֵסִיחַ רַבֵּנוּ הַגָּדוֹל: אָדָם אֶחָד הָיָה בְּאֶרֶץ יִשְׂרָאֵל, וְהָיוּ קוֹרִין אוֹתוֹ מְרוּטָה. פַּעַם אַחַת, עָלָה לְרֹאשׁ הָהָר לִלְקֹט עֵצִים, וְרָאָה אֶת הַנָּחָשׁ יָשֵׁן, וְהַנָּחָש לֹא רָאָהוּ, מִיָּד נָשַׁר שְׂעַר רֹאשׁוֹ. וְלֹא צָמַח בּוֹ שֵׂעָר עַד יוֹם מוֹתוֹ, וְהָיוּ קוֹרִין אוֹתוֹ 'מְרוּטָה'.
R. Akiva said: This was told to me by Rabbeinu Hakadosh (Rebbi): There was a man in Eretz Yisrael called "Merutah" ("torn"). Once he climbed a hill to collect wood, and he saw the snake, but the snake did not see him, when at once the hair of his head fell out and he had no hair until the day of his death — wherefore he was called Merutah."
"וַיֵּלְכוּ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר, וְלֹא מָצְאוּ מָיִם." רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כִּשְׁמוּעוֹ. רַבִּי אֱלִיעֶזֶר אוֹמֵר: וַהֲלֹא הַמַּיִם תַּחַת רַגְלֵי יִשְׂרָאֵל הָיוּ, וְהָאָרֶץ אֵינָהּ צָפָה אֶלָּא עַל הַמַּיִם, שֶׁנֶּאֱמַר: (תהלים קלו,ו) "לְרֹקַע הָאָרֶץ עַל הַמָּיִם"! הָא מַה תִּלְמֹד לוֹמַר "וְלֹא מָצְאוּ מָיִם"? אֶלָּא כְדֵי לְיַגְּעָן.
(Exodus 15:22) "and they went in the desert for three days without finding any water": R. Yehoshua says: This is to be taken literally. R. Elazar says: Wasn't there water under the feet of the Israelites, the earth floating on water, viz. (Psalms 136:6) "He spread the earth over the water"? (i.e., they could dig for it). What, then, is the intent of "without finding any water"? — (He made them dig) in order to weary them (to test their faith).
אֲחֵרִים אוֹמְרִים: מַיִם שֶׁנָּטְלוּ יִשְׂרָאֵל בֵּין הַגְּזָרִים שָׁלְמוּ מֵהֶן בְּאוֹתָהּ שָׁעָה.*מַיִם שֶׁנָּטְלוּ יִשְׂרָאֵל בֵּין הַגְּזָרִים שָׁלְמוּ מֵהֶן: מים מתוקים שהומצאו להם כשעברו בין גזרי ים סוף ואספו בכליהם אזלו להם. הָא מַה תִּלְמֹד לוֹמַר "וְלֹא מָצְאוּ מָיִם"? שֶׁאַף בִּכְלֵיהֶם לֹא מָצְאוּ מַיִם. כָּעִנְיָן שֶׁנֶּאֱמַר: (ירמיה יד,ג) "וְאַדִּרֵיהֶם שָׁלְחוּ צְעִירֵיהֶם לַמָּיִם, בָּאוּ עַל גֵּבִים, לֹא מָצְאוּ מַיִם, שָׁבוּ כְלֵיהֶם רֵיקָם".
Others say: The water that Israel had taken in their vessels between the clefts (in the Red Sea) gave out at that time. What is the intent, then, of "without finding water"? Even in their vessels, as in (Jeremiah 14:3) "Their nobles sent their youths for water. They came to the cisterns, but found no water. They returned, their vessels empty."
דּוֹרְשֵׁי רְשׁוּמוֹת אָמְרוּ: "וְלֹא מָצְאוּ מַיִם", דִּבְרֵי תוֹרָה שֶׁנִּמְשְׁלוּ לַמַּיִם. וּמְנַיִן שֶׁנִּמְשְׁלוּ לַמַּיִם? שֶׁנֶּאֱמַר (ישעיה נה,א) "הוֹי כָּל צָמֵא, לְכוּ לַמַּיִם!" לְפִי שֶׁפָּרְשׁוּ מִדִּבְרֵי תוֹרָה שְׁלֹשֶׁת יָמִים, לְכָךְ מָרָדוּ. וּלְפִי כָךְ הִתְקִינוּ הַזְּקֵנִים וְהַנְּבִיאִים, שֶׁיִּהְיוּ קוֹרִין בַּתּוֹרָה בַּשַּׁבָּת, בַּשֵּׁנִי וּבַחֲמִישִׁי. הָא כֵיצַד? קוֹרִין בַּשַּׁבָּת, וּמַפְסִיקִין לְאַחַר שַׁבָּת, קוֹרִין בַּשֵּׁנִי, וּמַפְסִיקִין בַּשְּׁלִישִׁי וּבָרְבִיעִי, קוֹרִין בַּחֲמִישִׁי, וּמַפְסִיקִין בַּשִּׁשִּׁי.
The expounders of metaphors said: They did not "find" words of Torah, which are compared to water. Where is this seen? (Isaiah 55:1) "Ho! all who thirst, go to the waters!" Because they separated from words of Torah for three days, they rebelled — wherefore the prophets and the elders instituted that they read in the Torah on Sabbath, Monday, and Thursday. How so? They read on Sabbath and pause on Sunday; they read on Monday and pause on Tuesday and Wednesday; they read on Thursday and pause on Friday (so that they do not go three consecutive days without reading Torah.)
(שמות טו,כג) ["וַיָּבֹאוּ מָרָתָה, וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה, כִּי מָרִים הֵם, עַל כֵּן קָרָא שְׁמָהּ מָרָה."] "וַיָּבֹאוּ מָרָתָה". רַבִּי יְהוֹשֻׁעַ אוֹמֵר: לִשְׁלֹשָׁה מְקוֹמוֹת בָּאוּ יִשְׂרָאֵל בְּאוֹתָהּ שָׁעָה, שֶׁנֶּאֱמַר: (שמות טו,כג) "וַיָּבֹאוּ מָרָתָה, וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה, כִּי מָרִים הֵם, עַל כֵּן קָרָא שְׁמָהּ מָרָה." רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: לֹא בָאוּ אֶלָּא לְמָקוֹם אֶחָד בִּלְבָד.
(Exodus 15:23) "And they came to Marah": R. Yehoshua says: Israel came to three places at that time, viz. "And they came to Marah." R. Elazar Hamodai says: They came to only one place. (The above requires elaborate commentary, which is beyond the scope of this translation.)
(שמות טו,כד) "וַיִּלֹּנוּ הָעָם עַל מֹשֶׁה לֵּאמֹר: מַה נִּשְׁתֶּה?" רַבִּי יְהוֹשֻׁעַ אוֹמֵר: הָיָה לָהֶם לְיִשְׂרָאֵל לְהִמָּלֵךְ בַּגָּדוֹל שֶׁבָּהֶם תְּחִלָּה. "לֵּאמֹר: מָה נִשְׁתֶּה?" אֶלָּא עָמְדוּ וְאָמְרוּ דִּבְרֵי תַּרְעֹמֶת עַל מֹשֶׁה. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: לְמֵדִין הָיוּ יִשְׂרָאֵל בְּדִבְרֵי תַּרְעֹמֶת עַל מֹשֶׁה.*לְמֵדִין הָיוּ: רגילים היו. וְלֹא עַל מֹשֶׁה בִּלְבַד אָמְרוּ, אֶלָּא עַל הַגְּבוּרָה. לְכָךְ נֶאֱמַר: "לֵּאמֹר: מַה נִּשְׁתֶּה?"
(Ibid. 24) "And the people caviled against Moses, saying: 'What shall we drink?'" R. Yehoshua says: They should have taken counsel with their leader (Moses) first as to what they should drink. Instead, they took him to task. R. Eliezer Hamodai says: Israel were "conversant" in complaining against Moses — and not only against Moses, but also against the Omnipotent!
(שמות טו,כה) "וַיִּצְעַק אֶל יי, וַיּוֹרֵהוּ יי עֵץ, וַיַּשְׁלֵךְ אֶל הַמַּיִם, וַיִּמְתְּקוּ הַמָּיִם; שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט, וְשָׁם נִסָּהוּ." "וַיִּצְעַק אֶל יי", מִכָּן שֶׁאֵין הַצַּדִּיקִין קָשִׁין לְקַבֵּל.
(Ibid. 25) "And he cried out to the L–rd, and the L–rd showed him a tree, etc.": — whence we derive that tzaddikim are not averse to conciliation,
לְפִי דַרְכָּךְ אַתְּ לָמֵד, שֶׁתְּפִלַּת צַדִּיקִים קְצָרָה. מַעֲשֶׂה בְתַלְמִיד אֶחָד, שֶׁעָבַר לִפְנֵי רַבִּי אֱלִיעֶזֶר וְקִצֵּר בְּבִרְכוֹתָיו. אָמְרוּ לוֹ תַּלְמִידָיו: רַבִּי! רָאִיתָ פְּלוֹנִי שֶׁקִּצֵּר בְּבִרְכוֹתָיו! וְהָיוּ אוֹמְרִים עָלָיו: תַּלְמִיד חֲכָמִים זֶה? אָמַר לָהֶם: לֹא קִצֵּר זֶה יוֹתֵר מִמֹּשֶׁה, שֶׁנֶּאֱמַר: (במדבר יב,יג) "אֵל נָא רְפָא נָא לָהּ."
and, in passing, that the prayers of tzaddikim are short. Once, a certain disciple officiated in prayer before his master, and was short in his blessings — whereupon the others mocked him, calling him "a shortening disciple" — to which the master countered: "He is not shorter than Moses, who said (Numbers 12:13) 'G–d, I pray You, heal her, I pray you.'"
שׁוּב מַעֲשֶׂה בְתַלְמִיד אֶחָד, שֶׁעָבַר לִפְנֵי רַבִּי אֱלִיעֶזֶר, וְהָיָה מַאֲרִיךְ בְּבִרְכוֹתָיו. אָמְרוּ לוֹ תַּלְמִידָיו: רַבִּי! רָאִיתָ פְּלוֹנִי שֶׁהֶאֱרִיךְ בְּבִרְכוֹתָיו? וְהָיוּ אוֹמְרִין עָלָיו: מַאַרְכָן הוּא זֶה! אָמַר לָהֶם: לֹא הֶאֱרִיךְ זֶה יוֹתֵר מִמֹּשֶׁה, שֶׁנֶּאֱמַר: (דברים ט,כה) "וָאֶתְנַפַּל לִפְנֵי יי אֵת אַרְבָּעִים הַיּוֹם וְאֶת אַרְבָּעִים הַלַּיְלָה אֲשֶׁר הִתְנַפָּלְתִּי, כִּי אָמַר יי לְהַשְׁמִיד אֶתְכֶם." הֲרֵי זֶה לְהַאֲרִיךְ. שֶׁהָיָה אוֹמֵר: יֵשׁ שָׁעָה לְקַצֵּר, וְיֵשׁ שָׁעָה לְהַאֲרִיךְ.
On another occasion, a disciple officiated in prayer before R. Elazar and was long in his blessings — whereupon they said to him: "This one is an elongater" — to which he countered: "Not more so than Moses, who said (Devarim 9:25) 'And I fell (in prayer) before the L–rd these forty days and forty nights.'" There is a time to be short and a time to be long.
"וַיּוֹרֵהוּ יי עֵץ", רַבִּי יְהוֹשֻׁעַ אוֹמֵר: זֶה עֵץ שֶׁלַּעֲרָבָה. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: זֶה עֵץ שֶׁלַּזַּיִת, שֶׁאֵין לָךְ מַר יָתֵר מִן הַזַּיִת. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר: זֶה עֵץ שֶׁלְּהַרְדּוּפָנִי.*הַרְדּוּפָנִי: הרדוף הנחלים, שעליו רעילים. רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: דָּבָר מִן הַתּוֹרָה הֶרְאָהוּ, שֶׁנֶּאֱמַר "וַיּוֹרֵהוּ יי עֵץ". 'וַיַּרְאֵהוּ יי עֵץ' אֵינוֹ אוֹמֵר, אֶלָּא "וַיּוֹרֵהוּ", כָּעִנְיָן שֶׁנֶּאֱמַר: (משלי ד,ד) "וַיֹּרֵנִי, וַיֹּאמֶר לִי: יִתְמָךְ דְּבָרַי לִבֶּךָ, שְׁמֹר מִצְוֹתַי וֶחְיֵה!" רַבִּי נָתָן אוֹמֵר: זֶה עֵץ קַתְרוֹס.*קַתְרוֹס. kédros: ארז. וְיֵשׁ אוֹמְרִים: עִקַּר תְּאֵנָה וְעִקַּר רִמּוֹן. דּוֹרְשֵׁי רְשׁוּמוֹת אוֹמְרִין: הֶרְאָהוּ דִּבְרֵי תוֹרָה, שֶׁנִּמְשְׁלוּ לְעֵץ, שֶׁנֶּאֱמַר: (משלי ג,יח) "עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ, וְתֹמְכֶיהָ מְאֻשָּׁר."
"And the L–rd showed him a tree": R. Yehoshua says: a willow tree. R. Eliezer Hamodai says: an olive tree, there being no tree more bitter than an olive tree. R. Yehoshua b. Karcha says: an ivy. R. Nathan says: a cedar. Others say: He uprooted a fig and he uprooted a pomegranate.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: בֹּא וּרְאֵה, כַּמָּה מְפֹרָשִׁין דַּרְכֵי הַמָּקוֹם מִדֶּרְכֵי בָשָׂר וָדָם!*מְפֹרָשִׁין: נבדלים, שונים. בָּשָׂר וָדָם, בַּמָּתוֹק מְרַפֵּא אֶת הַמַּר, אֲבָל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם אֵינוֹ כֵן, אֶלָּא בַּמַּר הוּא מְרַפֵּא אֶת הַמַּר. הָא כְאֵיזֶה צַד? נוֹתֵן דָּבָר הַמְחַבֵּל לְתוֹךְ דָּבָר שֶּׁנִתְחַבַּל, כְּדֵי לַעֲשׁוֹת בּוֹ נֵס. כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר: (ישעיה לח,כא) "וַיֹּאמֶר יְשַׁעְיָהוּ: יִשְׂאוּ דְּבֶלֶת תְּאֵנִים, וְיִמְרְחוּ עַל הַשְּׁחִין, וְיֶחִי."*דְּבֶלֶת תְּאֵנִים: גוש של תאנים מיובשות. וַהֲלֹא בָּשָׂר חַי, כְּשֶׁאַתָּה נוֹתֵן עָלָיו דְּבֶלֶת תְּאֵנִים, מִיָּד הוּא נִסְרָח? הָא כְאֵיזֶה צַד? נוֹתֵן דָּבָר הַמְחַבֵּל לְתוֹךְ דָּבָר שֶּׁנִתְחַבַּל, כְּדֵי לַעֲשׁוֹת בּוֹ נֵס. כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר: (מלכים ב ב,כא) "וַיֵּצֵא אֶל מוֹצָא הַמַּיִם, וַיַּשְׁלֶךְ שָׁם מֶלַח, וַיֹּאמֶר: כֹּה אָמַר יי: רִפִּאתִי לַמַּיִם הָאֵלֶּה, לֹא יִהְיֶה מִשָּׁם עוֹד מָוֶת וּמְשַׁכָּלֶת." וַהֲרֵי הַמַּיִם הַיָּפִין, כֵּיוָן שֶׁאַתָּה נוֹתֵן בָּהֶם מֶלַח, מִיָּד הֵם נִסְרָחִין! הָא כְאֵיזֶה צַד? נוֹתֵן דָּבָר הַמְחַבֵּל לְתוֹךְ דָּבָר שֶּׁנִתְחַבַּל, כְּדֵי לַעֲשׁוֹת בּוֹ נֵס.
R. Shimon b. Gamliel says: Come and see how different are the ways of the Holy One Blessed be He from the ways of flesh and blood. (A man of) flesh and blood heals bitter with sweet, but the Holy One Blessed be He heals bitter with bitter. How so? He places something damaging into something that has been damaged so that a miracle be wrought in it, as in (Isaiah 38:21) "And Isaiah said: Let them take a cake of figs and apply it to the rash and he will recover." Now does not raw flesh, when you apply a cake of figs to it, become putrid? (The resolution:) Place something damaging into something that has been damaged so that a miracle be wrought in it. Similarly, (II Kings 2:21) "And he went to the (polluted) spring and threw salt into it, etc." Now does not even fresh water become putrid when salt is put into it? (The resolution:) Place something damaging, etc. The expounders of metaphors said: He showed him (Moses) words of Torah, which are compared to a tree, viz. (Mishlei 3:18) "It (Torah) is a tree of life to those who hold fast to it, etc." It is not written "Vayarehu etz" ("And He showed him a tree"), but "Vayorehu" ("And He taught him"), as in (Mishlei 4:4) "Vayoreni ('And He taught me') and He said to me: Let My words (of Torah) sustain your heart."
"וַיַּשְׁלֵךְ אֶל הַמַּיִם". אֲחֵרִים אוֹמְרִים: הָיוּ יִשְׂרָאֵל מִתְחַנְּנִים וּמִתְגָּרְרִין לִפְנֵי אֲבִיהֶן שֶׁבַּשָּׁמַיִם, כְּבֵן שֶׁהוּא מִתְחַנֵּן לִפְנֵי אָבִיו, וּכְתַלְמִיד שֶׁמִּתְגָּרֵר לִפְנֵי רַבּוֹ.*מִתְגָּרֵר: מסתרע על הארץ ומתחנן. כָּךְ הָיוּ יִשְׂרָאֵל מִתְחַנְּנִין וּמִתְגָּרְרִין לִפְנֵי אֲבִיהֶן שֶׁבַּשָּׁמַיִם, וְאוֹמְרִים לְפָנָיו: 'רִבּוֹנֵנוּ! חָטָאנוּ לְפָנֶיךָ, שֶׁנִּתְרַעַמְנוּ לְפָנֶיךָ עַל הַמַּיִם.' "וַיִּמְתְּקוּ הַמָּיִם", רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מָרִים נִהְיוּ לְפִי שָׁעָה וְנִמְתָקוּ. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: מָרִים הָיוּ מִתְּחִלָּתָם, שֶׁנֶּאֱמַר: "הַמַּיִם", "הַמַּיִם", שְׁנֵי פְעָמִים.
"and he cast it into the waters": Others say: Israel were (hereby) imploring (mercy) and praying before their Father in heaven. As a son implores and guards himself before his father, so were Israel imploring and guarding themselves before their Father in heaven, saying before Him (as it were): "L–rd of the universe, we sinned before You by caviling against You at the sea." "and the waters were sweetened": R. Yehoshua says: They were bitter for a short while and they were sweetened. R. Eliezer Hamodai says: They were bitter from the beginning, "the waters" being written twice.
"שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט", "חֹק", זֶה הַשַּׁבָּת; "וּמִשְׁפָּט", זֶה כִּבּוּד אָב וָאֵם. דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "חֹק", אֵלּוּ עֲרָיוֹת, שֶׁנֶּאֱמַר: (ויקרא יח,ל) "לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת אֲשֶׁר נַעֲשׂוּ לִפְנֵיכֶם, וְלֹא תִטַּמְּאוּ בָּהֶם, אֲנִי יי אֱלֹהֵיכֶם." "וּמִשְׁפָּט", אֵלּוּ דִּינֵי אֳנָסִין, וְדִינֵי קְנָסָיוֹת, וְדִינֵי חַבָּלוֹת.
"There He made for them statute and judgment": "statute" — Sabbath; "judgment" — honoring of father and mother. R. Elazar Hamodai says: "statute" — illicit relations, viz. (Leviticus 18:30) "not to do according to the statutes of the abominations that were done before you." "judgment" — the laws of ravishment, penalties, and injuries.
"וְשָׁם נִסָּהוּ." שָׁם נִשָּׂא לוֹ גְּדֻלָּה. דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. שֶׁנֶּאֱמַר: (מלכים ב כה,כא) "נָשָׂא אֱוִיל מְרֹדַךְ מֶלֶךְ בָּבֶל בִּשְׁנַת מָלְכוֹ אֶת רֹאשׁ יְהוֹיָכִין מֶלֶךְ יְהוּדָה, וַיֹּצֵא אֹתוֹ מִבֵּית הַכְּלוּא." וְאוֹמֵר: (במדבר ד,כב) "נָשֹׂא אֶת רֹאשׁ בְּנֵי גֵרְשׁוֹן". רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: וַהֲלֹא הַגְּדֻלָּה אֵינָהּ תְּלוּיָה אֶלָּא בְשִׂי"ן, וְכָן לֹא כָתוּב אֶלָּא בְסָמֶ"ךְ! וּמַה תִּלְמֹד לוֹמַר "וְשָׁם נִסָּהוּ"? שָׁם נִסָּה הַמָּקוֹם אֶת יִשְׂרָאֵל.
"and there nisahu": He elevated them to greatness, as in (II Kings 25:27) "Evil Merodach … elevated ("nasa") Yehoyachin, etc.", and (Numbers 4:22) "Elevate ("nasso") the sons of Gershon." These are the words of R. Yehoshua. R. Elazar Hamodai said to him: Isn't ("nasso" meaning) greatness written with a shin, but here ("nisahu") is written with a "samech"! What, then, is the intent of "and there nisahu"? There the L–rd tried Israel.
(שמות טו,כו) ["וַיֹּאמֶר: אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל יי אֱלֹהֶיךָ, וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה, וְהַאֲזַנְתָּ לְמִצְוֹתָיו, וְשָׁמַרְתָּ כָּל חֻקָּיו, כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם, לֹא אָשִׂים עָלֶיךָ, כִּי אֲנִי יי רֹפְאֶךָ."] "וַיֹּאמֶר: אִם שָׁמוֹעַ תִּשְׁמַע". מִכָּן אָמָרוּ: שָׁמַע אָדָם מִצְוָה אַחַת, מַשְׁמִיעִין אוֹתוֹ מִצְווֹת הַרְבֵּה, שֶׁנֶּאֱמַר: "אִם שָׁמוֹעַ תִּשְׁמַע". "לְקוֹל יי אֱלֹהֶיךָ", אֵלּוּ עֲשֶׂרֶת הַדִּבְּרוֹת, שֶׁנִּתְּנוּ מִפֶּה לְפֶה בַּעֲשָׂרָה קוֹלוֹת. "וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה", אֵלּוּ אַגָּדוֹת מְשֻׁבָּחוֹת, הַנִּשְׁמָעוֹת בְּאָזְנֵי כָל אָדָם. "וְהַאֲזַנְתָּ לְמִצְוֹתָיו", אֵלּוּ גְּזֵרוֹת. "וְשָׁמַרְתָּ כָּל חֻקָּיו", אֵלּוּ הֲלָכוֹת. "כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם, לֹא אָשִׂים עָלֶיךָ", הָא אִם אָשִׂים, "כִּי אֲנִי יי רֹפְאֶךָ." דִּבְרֵי רַבִּי יְהוֹשֻׁעַ.
(Exodus 15:26) "And He said: If pay heed, you shall pay heed": From here it was derived: If a man paid heed to one mitzvah, he is caused to pay heed to many mitzvoth, it being written "If pay heed, you shall pay heed." If a man forgot one mitzvah, he is caused to forget many mitzvoth, viz. (Devarim 8:19) "If forget, you shall forget." "to the voice of the L–rd": This refers to the Ten Commandments, which were from Mouth to mouth through the medium of "voices." "and you do what is just in His eyes": These are select aggadoth, which are "heard" in the ears of all men. "and you give ear to His mitzvoth" — Mishnayoth. "and you keep all His statutes" — halachoth. "all of the illness which I placed in Egypt I will not place upon you." But if I do place it upon you — "for I am the L–rd who heals you." These are the words of R. Yehoshua.
רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: "אִם שָׁמוֹעַ", יָכֹל רְשׁוּת? תִּלְמֹד לוֹמַר "תִּשְׁמַע", חוֹבָה וְלֹא רְשׁוּת.
R. Elazar Hamodai says: "hear": I might think that this is optional; it is, therefore, written "you shall hear": It is mandatory and not optional.
דָּבָר אַחֵר: "תִּשְׁמַע", זֶה הַכְּלָל שֶׁכָּל הַתּוֹרָה כֻלָּהּ כְּלוּלָה בוֹ.
"you shall pay heed": This is the rule which is the underpinning of Torah.
"לְקוֹל יי אֱלֹהֶיךָ", מְלַמֵּד הַכָּתוּב, שֶׁכָּל מִי שֶׁהוּא שׁוֹמֵעַ לְקוֹל הַגְּבוּרָה, מַעֲלִין עָלָיו כְּאִלּוּ עוֹמֵד וּמְשַׁמֵּשׁ לִפְנֵי חַי וְקַיָּם לָעוֹלָמִים.
"to the voice of the L–rd your G–d": We are hereby apprised that if one hears (Torah) from the mouth of his teacher, it is accounted to him as if he stood and paid attendance upon Him who lives and endures forever and ever.
"וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה", זֶה מַשָּׂא וּמַתָּן. מְלַמֵּד שֶׁכָּל מִי שֶׁהוּא נוֹשֵׂא וְנוֹתֵן בֶּאֱמוּנָה, וְרוּחַ הַבִּרְיוֹת נוֹחָה הֵימֶנּוּ, מַעֲלִין עָלָיו כְּאִלּוּ קִיֵּם כָּל הַתּוֹרָה כֻּלָּהּ. "וְהַאֲזַנְתָּ לְמִצְוֹתָיו", אֵלּוּ הֲלָכוֹת. "וְשָׁמַרְתָּ כָּל חֻקָּיו", אֵלּוּ עֲרָיוֹת.
"and you do what is just in His eyes": This refers to (integrity) in one's dealings (with others). We are hereby apprised that if one deals faithfully (with others), men take pleasure in him, and it is accounted to him as if he fulfilled the entire Torah. "and you give ear to His mitzvoth" — laws. "and you keep all His statutes" — (those pertaining to) illicit relations.
"כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם, לֹא אָשִׂים עָלֶיךָ". וּמַה תִּלְמֹד לוֹמַר "כִּי אֲנִי יי רֹפְאֶךָ"? אֶלָּא אָמַר הַמָּקוֹם לְמֹשֶׁה: אֱמֹר לָהֶם לְיִשְׂרָאֵל: דִּבְרֵי תוֹרָה שֶׁנָּתַתִּי לָכֶם, חַיִּים הֵם לָכֶם, שֶׁנֶּאֱמַר: (משלי ד,כב) "כִּי חַיִּים הֵם לְמֹצְאֵיהֶם", וּרְפוּאָה הִיא לָכֶם, שֶׁנֶּאֱמַר: (משלי ג,י) "רִפְאוּת תְּהִי לְשָׁרֶּךָ, וְשִׁקּוּי לְעַצְמוֹתֶיךָ."*שָׁרֶּךָ: הטבור שלך.
"all of the illness which I placed in Egypt I will not place upon you": And what is the intent of "for I am the L–rd who heals you"? The Holy One Blessed be He said to Moses: Tell Israel that the words of Torah which I gave to you are healing for you, are life for you. As it is written (Mishlei 4:22) "for they are life to him who finds them", and (Ibid. 3:8) "It is healing to your navel and marrow to your bones."
רַבִּי יִצְחָק אוֹמֵר: הָא אִם אֵין בָּהֶם מַחֲלָה, מִפְּנֵי מָה הֵם צְרִיכִין רְפוּאָה? אֶלָּא "כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם, לֹא אָשִׂים עָלֶיךָ", בָּעוֹלָם הַזֶּה, וְאִם אָשִׂים, "כִּי אֲנִי יי רֹפְאֶךָ", לָעוֹלָם הַבָּא.
R. Yitzchak says: If they have no illness, why do they need healing? But (the intent is:) "All of the illness which I placed upon Egypt, I will not place upon you" in this world; (and if I do place it upon you, it is as if I have not placed it upon you) "for I am the L–rd who heals you" (in the world to come.)
שִׁמְעוֹן בֶּן עַזַּי אוֹמֵר: "שָׁמוֹעַ", וּמַה תִּלְמֹד לוֹמַר "תִּשְׁמַע"? מִכָּן אָמָרוּ: רָצָה אָדָם לִשְׁמֹעַ, מַשְׁמִיעִין אוֹתוֹ לְאַחַר זְמַן, לִשְׁכֹּחַ, מְשַׁכְּחִין אוֹתוֹ לְאַחַר זְמַן? תִּלְמֹד לוֹמַר "וְהָיָה", מִיָּד הָיָה. הָא כְאֵיזֶה צַד? רָצָה לִשְׁמֹעַ, מַשְׁמִיעִין אוֹתוֹ מִיָּד; לִשְׁכֹּחַ, מְשַׁכְּחִין אוֹתוֹ מִיָּד.
Shimon b. Azzai says: (If it is already written ) "heed," why is it (also) written "you shall heed"? I might think that if one wishes to heed, he is caused to heed later; to forget, he is caused to forget later; it is, therefore, written "heed, you shall heed," "forget, you shall forget." How so? If he wishes to heed, he is caused to heed at once; (if he wishes) to forget, he is caused to forget at once.
וְהוּא הָיָה אוֹמֵר: רוֹצֶה אָדָם לִשְׁמֹעַ בְּטוֹבָתוֹ, מַשְׁמִיעִין אוֹתוֹ בְּטוֹבָתוֹ וְשֶׁלֹּא בְּטוֹבָתוֹ, לִשְׁכֹּחַ בְּטוֹבָתוֹ, מְשַׁכְּחִין אוֹתוֹ שֶׁלֹּא בְּטוֹבָתוֹ. הָרְשׁוּת נְתוּנָה. (משלי ג,לד) "אִם לַלֵּצִים הוּא יָלִיץ, וְלַעֲנָוִים יִתֶּן חֵן."
He was wont to say: If a man wishes to heed, of his volition, he is caused to heed (even) against his volition. To forget, of his volition, he is caused to forget (even) against his volition. "Permission (to exercise one's free will) is given" — (Mishlei 3:34) "If (men would be) scoffers, He will (enable them to) scoff; and to (men who would be) humble, He will grant (them the) grace (to be so)."
אֲחֵרִים אוֹמְרִים: (שמות כב,כה) "אִם חָבֹל תַּחְבֹּל", אִם חָבַלְתָּ חֲבוּלָה אַחַת, סוֹף שֶׁחוֹבְלִין בָּךְ חֲבוּלוֹת הַרְבֵּה.
Others say (homiletically, on Exodus 22:25): "If chavol, tachbol" — If you cause (one) injury, you shall suffer (many) injuries.