“The Lord spoke to Moses and to Aaron in the land of Egypt, saying: This month shall be for you the first of months; it shall be the first month of the year for you” (Exodus 12:1–2). “The Lord spoke to Moses.… This month shall be for you the first of months” – that is what is written: “The voice of my beloved, behold, he is coming” (Song of Songs 2:8),1In standard editions of Shemot Rabba, there is an obscure reference inserted here into the text. There are in fact similar midrashim to what follows in Pesikta deRav Kahana, Pesikta Rabbati, and Shir HaShirim Rabba. as it is stated: “My beloved spoke and said to me” (Song of Songs 2:10): ‘What are you doing here in the place of the impure, “whose flesh is the flesh of donkeys, and whose issue is like the issue of horses”’ (Ezekiel 23:20)? “Rise up, my love, my fair one, and go” (Song of Songs 2:10). He [Moses] said to Him: ‘Master of the universe, You said that we would be enslaved four hundred years,2A reference to Genesis 15:13, where God informs Abraham that his descendants will be slaves in a land not theirs for four hundred years. but they have not yet been completed.’ He said to him: ‘They have already been completed, as it is stated: “For behold, the winter has passed”’ (Song of Songs 2:11); immediately, the righteous uncovered their heads, which had been covered,3They were covered as a sign of mourning. as it is stated: “The blossoms have appeared in the land” (Song of Songs 2:12) – these are the [members of the] tribe of Levi, all of whom were righteous. Alternatively, “the blossoms [hanitzanim]” – these are the priests, “the sons of Aaron, Elazar his son, Pinḥas his son” (I Chronicles 6:35).4The reference is to the High Priests, who wear the sacred diadem [tzitz]. Alternatively, “the blossoms” – these are the kings: David, Solomon, Reḥavam, Asa, Aviya. Alternatively, these are the Levites: “Asaf the leader and his deputy Zekharia” (I Chronicles 16:5). Once the Holy One blessed be He saw that it was so, He said: “The time of the songbird has come” (Song of Songs 2:12) – the time has arrived for the Levites to recite songs and psalms before Me. Another matter: “The time of the songbird has come” – when the Holy One blessed be He heard Israel reciting the song,5I.e., the Song of the Sea, Exodus 15:1–18. Alternatively, the psalms said while eating the paschal lamb. He said: “The sound of the turtledove is heard in our land” (Song of Songs 2:12) – that He heard the voice of Israel due to the merit of Abraham, who sacrificed a turtledove and a young pigeon.6See Genesis 15:9–10. What is written thereafter? “The fig tree has formed its unripe figs” (Song of Songs 2:13) – these are the righteous and the upright. “The vines in blossom give scent” (Song of Songs 2:13) – these are the middling who repented. From that point on: “Arise my love, my fair one, and go” (Song of Songs 2:13). When the children of Israel left Egypt, the Holy One blessed be He said to them: ‘You have no other month that is greater than this one; it is therefore called first, as it is stated: “The first of months.”’ Another interpretation: “It shall be the first [month of the year] for you” – as it were, the Holy One blessed be He is called first, as it is stated: “I am first and I am last” (Isaiah 44:6). Zion is called first, as it is stated: “Throne of glory, exalted from the first, the place of our Temple” (Jeremiah 17:12). Esau is called first, as it is stated: “The first emerged…” (Genesis 25:25). The messiah is called first, as it is stated: “The first to Zion, behold they are here” (Isaiah 41:27). May the Holy One blessed be He, who is called first, come and build the Temple that is called first, and exact retribution from Esau, who is called first; and let the messiah, who is called first, come during the first month, as it is stated: “This month shall be for you the first of months…”
Another interpretation: “This month shall be for you” – the ministering angels said before the Holy One blessed be He: ‘Master of the universe, when are You going to set the festivals, as it is written: “The matter came about by the decree of the messengers, [the question by the word of the holy ones]?”’ (Daniel 4:14).7“The messengers” and “the holy ones” are the angels. He said to them: ‘I and you will ratify what Israel decides and [how they] intercalate the year, as it is stated: “I call to God Most High, to God who completes for me” (Psalms 57:3), and so it says: “These are the festivals of the Lord [that you shall proclaim them] holy convocations…”’ (Leviticus 23:37). You [shall proclaim them], whether at the proper time or not at the proper time; I have no festivals other than these. The Holy One blessed be He said to Israel: ‘In the past, it was in My hands, as it is stated: “He made the moon for the festivals…” (Psalms 104:19),8The Jewish calendar is lunar, and the beginning of the months is determined by the new moon. but from here onward, it is given into your hands and is your prerogative; if you say yes, yes, if you say no, no. In any case, “this month shall be for you.” Moreover, if you seek to intercalate the year I will confirm it for you.’ That is why it is written: “This month shall be for you.”
Another interpretation: “This month shall be for you” – that is what is written: “These are the two anointed ones, who stand by the Lord of all the land” (Zechariah 4:14). Rabbi Levi said: This teaches that the Holy One blessed be He was continuously seeking something to redeem Israel. He was unable to find anything until He found the merit of Moses and Aaron, which stood for them; that is what is written: “These are the two anointed ones [benei yitzhar].” To what is this matter comparable? To a king who sought to marry a woman, and they came to him and said: She is poor and has nothing in the world other than two nose rings. So, the Holy One blessed be He said: It is sufficient for Israel to be redeemed due to the merit of Moses and Aaron. That is why it is stated: “The Lord spoke to Moses and to Aaron.”
Another interpretation: “The Lord spoke to Moses and to Aaron” – that is what is written: “The voice of my beloved, behold, he is coming” (Song of Songs 2:8). When Moses went and said to Israel: ‘So said the Holy One blessed be He to me: “Today you are leaving, in the month of spring”’ (Exodus 13:4), they said to him: ‘Where is He?’ He said to them: ‘He is about to arrive: “The voice of my beloved, behold, he is coming, [leaping upon the heights, bounding upon the hills]”’ (Song of Songs 2:8). Rabbi Yehuda said: What is “leaping upon the heights?” The Holy One blessed be He said: If I scrutinize the actions of Israel they will never be redeemed. Rather, at whom will I look? At their saintly forefathers, as it is stated: “Moreover, I have heard the cry of the children of Israel…[and I have remembered my covenant]” (Exodus 6:5)9The covenant was made with the patriarchs. – on the merit of their forefathers I am redeeming them. Therefore, it is written: “Leaping upon the heights,” and heights mean nothing other than the forefathers, as it is stated: “Hear, O heights, the Lord’s grievance [and the mighty ones, foundations of the earth]” (Micah 6:2).10 Eitanim, meaning mighty ones, is a term that the Sages used for the patriarchs. Another interpretation: Rabbi Neḥemya said: What is “leaping upon the heights?” [It is not to be understood literally.] Rather, the Holy One blessed be He said: Israel does not have deeds that would warrant their being redeemed, except by the merit of the elders, as it is stated: “Go, and gather the elders of Israel” (Exodus 3:16), and heights are nothing other than the elders, as Yiftaḥ’s daughter says to her father: “I will go down in the heights” (Judges 11:37). Was she going to the heights? Rather, she was saying: To the elders, as she was going to show the elders that she was a pure virgin.11She therefore did not deserve the fate decreed for her by her father’s vow. That is why it is written: “Leaping upon the heights.” Another interpretation: Rabbi Elazar said: What is “leaping upon the heights”? The Holy One blessed be He said: I arranged for Esau that he would establish kings, as it is stated: “These are the kings who reigned in the land of Edom” (Genesis 36:31). If I allow Esau to establish more kings, how will Israel survive? Rather, I will supplant them and render them chieftains, as it is stated: “These are the chieftains of the sons of Esau” (Genesis 36:15).12The midrash is reading the verses out of chronological order, as if the chieftains came after the kings. Heights mean nothing other than idolaters, as it is stated: “Behold, four chariots13The chariots represent four idolatrous nations. are emerging from between the two heights” (Zechariah 6:1).
“The Lord spoke to Moses and to Aaron in the land of Egypt, saying” (Exodus 12:1). “In the land of Egypt” – why does it not say: “In Egypt”? Rabbi Ḥanina said: The Holy One blessed be He said: It is written in the Torah: “You shall stand outside” (Deuteronomy 24:11).14The debt collector must stand outside and cannot enter the debtor’s house to seize his property. I, too, will do so – “in the land of Egypt,” but not in Egypt.15I.e., within the borders but not in the population centers. Likewise, Moses said: “As I leave the city” (Exodus 9:29). Rabbi Shimon said: Great is the love for Israel, as the Holy One blessed be He revealed Himself in a place of idol worship, a place of filth, and a place of impurity in order to redeem them. This is analogous to a priest whose teruma fell into a cemetery. He says: What shall I do? To impurify myself is impossible, and to leave my teruma thereis impossible. It is preferable that I render myself impure one time and then purify myself, and [thus] I will not lose my teruma. So, our ancestors were the teruma of the Holy One blessed be He, as it is stated: “Israel is holy to the Lord, [the first of His crop]” (Jeremiah 2:3).16Teruma is also described as the first of a crop (see Deuteronomy 18:4). They were among the graves, as it is stated: “As there was no house in which there were none dead” (Exodus 12:30), and it says: “And Egypt was burying [those whom the Lord had smote]” (Numbers 33:4). The Holy One blessed be He said: How do I redeem them? To leave them there is impossible. It is preferable to come down and redeem them, as it is stated: “I came down to deliver them from the hand of Egypt” (Exodus 3:8). When He took them out, He summoned Aaron, and he purified Him, as it is stated: “He shall atone for the Holy of Holies [mikdash hakodesh]” (Leviticus 16:33), “He shall atone for the Sanctuary [hakodesh]” (Leviticus 16:16).17Hakodesh is homiletically understood to refer to the Source of sanctity.
“This month shall be for you the first of months; it shall be the first month of the year for you” (Exodus 12:2). Another interpretation: “This month shall be for you” – that is what is written: “Who is she who appears like the dawn [shaḥar], [beautiful as the moon, pure as the sun, fearsome as banners of a host?]” (Song of Songs 6:10). There are four terms of praise of Israel here, corresponding to the four exiles. For during the four exiles that Israel experienced, they did not deny the Holy One blessed be He. In the Babylonian exile, from where [can this be seen]? It is as it is stated: “Who is she who appears like the dawn?” Nebuchadnezzar prostrated himself to the sun, as it is stated: “How have you fallen from the heavens, glowing morning [shaḥar] star” (Isaiah 14:12).18“Morning star” refers to Nebuchadnezzar. Daniel19Daniel lived during the Babylonian exile. would rise early [shoḥer] and pray to the Omnipresent, as it is stated: “And windows were open for him in his upper chamber facing Jerusalem” (Daniel 6:11), evening, morning, and noon. Why would he rise early and pray? It was so the Holy One blessed be He would have mercy upon Israel. In his regard, Solomon said: “He who seeks [shoḥer] good seeks favor” (Proverbs 11:27). God was present for them in their time of distress, as it is stated: “I love those who love me…” (Proverbs 8:17). Likewise, we find, when Daniel was cast into the lions’ den, he was not harmed, as it is stated; “God sent His angel and closed the lions’ mouths, and they did not harm me” (Daniel 6:23). Ḥananya, Mishael, and Azarya were cast into the fiery furnace and were not harmed, as it is stated: “The hair of their heads was not singed [. . .] and the odor of fire did not cover them” (Daniel 3:27). Rather, they illuminated the world like the dawn, which illuminates the world. Therefore, “who appears like the dawn.” They caused the idolaters to acknowledge the Holy One blessed be He and to praise Him, as Nebuchadnezzar said when Ḥananya, Mishael, and Azarya emerged from the furnace: “Blessed is the God of Shadrakh, Meshakh, and Aved Nego” (Daniel 3:28),20These are the Babylonian names of Ḥananya, Mishael, and Azarya. “the servants of the exalted God” (Daniel 3:26). Likewise, Darius said after Daniel fell into the lions’ den “to tremble and fear before the God of Daniel, who is the living God” (Daniel 6:27); therefore, it is written: “Who is she who appears like the dawn?” “Beautiful as the moon” (Song of Songs 6:10) – in the Median [Persian] exile; you find during the night that if the moon is not seen in the sky, there is darkness in the world, and a person is unable to walk, even in the city. When the moon is seen in the sky, everyone is glad, and they walk on the road. So, during the days of Aḥashverosh, when they decreed against the Jews to “destroy, to kill, and to eliminate” (Esther 3:13), and Esther came and illuminated for Israel, as it is stated: “The Jews had light and gladness, [and joy and honor]” (Esther 8:16); that is why it is written: “Beautiful as the moon,” about the Median exile. If your wish is to know why Esther was likened to the moon: Just as the moon is reborn after thirty days, so too, Esther said: “But I have not been summoned to the king these thirty days” (Esther 4:11); that is why “beautiful as the moon” is in the Median exile. “Pure as the sun” (Song of Songs 6:10) – during the Greek kingdom. Sandrios eim Ulios:21This phrase is in corrupted Greek, and two interpretations of it have been given. (1) The Sanhedrin against the sun, i.e., the Jewish Sanhedrin stands in opposition to the Greeks, represented by the sun (Mirkin); and (2) Alexander, son of Helios, i.e., Alexander the original Macedonian emperor, is the son of the god of the sun, Helios (Jastrow). The sun [ḥama] is its name, and the sun is called a strong man [gibor], as it is stated: “Rejoices as a strong man [gibor] to run its course” (Psalms 19:6).22The verse is referring to the movement of the sun on its course. During the summer, who can withstand the sun; everyone flees from it, as it is stated: “And nothing hides from its heat [meḥamato]” (Psalms 19:7). So, with regard to the Greek kingdom, everyone fled from it, and Matitya the priest and his sons were steadfast in their faith in the Holy One blessed be He, and the troops of Greece fled from before them and were all killed. So, the Holy One blessed be He said to them: “Beat your plowshares into swords and your pruning hooks into spears; the weak will say: I am mighty [gibor]” (Joel 4:10). And it says: “So may all Your enemies perish, Lord…” (Judges 5:31), to fulfill what is stated: “Pure as the sun.” “Fearsome as banners” (Song of Songs 6:10) – in [reference to the hegemony of] Edom [Rome]; why is it [Israel] called fearsome? It is because it remains steadfast in a kingdom that inspires fear, as it is stated: “And behold a fourth beast, dreadful and fearsome, and strong” (Daniel 7:7). What is “fearsome as banners?” You find that there are twelve constellations in the sky. Just as the heavens cannot endure without the twelve constellations, so, the world cannot endure without the twelve tribes, as it is stated: “If [these] statutes depart [from before Me, says the Lord, then the descendants of Israel will also cease from being a nation before Me forever]” (Jeremiah 31:35). “Fearsome as banners” – banners are nothing other than armies, as it is stated: “The banner of the camp…and their host and their numbered” (Numbers 2:3–4). Likewise, the banners of the heavens are the angels, and the banners of the earth are Israel. The hosts of the heavens are angels, as it is stated: “And the entire host of the heavens standing…” (II Chronicles 18:18). The hosts of the earth are Israel, as it is stated: “All the hosts of the Lord emerged from the land of Egypt” (Exodus 12:41). The Master of them both is the Holy One blessed be He. Just as everyone fears the Holy One blessed be He and the angels, so too, the idolaters fear Israel, as it is stated: “And all the peoples of the land will see that the name of the Lord [is called upon you, and they will fear you]” (Deuteronomy 28:10). This is why it is stated: “Fearsome as banners,” because the Holy One blessed be He likened Israel to the angels. Regarding angels it is stated: “Seraphim were standing above Him” (Isaiah 6:2), and regarding Israel it is stated: “You are standing today” (Deuteronomy 29:9). The angels say each day: “Holy, holy, holy [is the Lord of hosts]” (Isaiah 6:3), and Israel says: The God of Abraham, the God of Isaac, and the God of Jacob.23At the beginning of the Amida prayer. Both the angels and Israel praise God with a threefold prayer. Angels are called fire, as it is written: “The flaming fire His servants” (Psalms 104:4), and Israel likewise, as it is written: “The house of Jacob will be fire” (Obadiah 1:18). Angels are renewed every morning, and praise the Holy One blessed be He and then return to the river of fire from which they emerged; and the Holy One blessed be He again renews them and restores them as they had been initially, as it is stated: “They are new every morning” (Lamentations 3:23). So, [the people of] Israel sink into iniquities due to the evil inclination that is in their bodies, and they repent. Each year, God forgives their iniquities and renews their hearts to fear Him, as it is stated: “I will give you a new heart” (Ezekiel 36:26). That is why it is written: “Fearsome as banners.”
Another interpretation: “This month shall be for you [the first [rosh] of months]” – what is written in this passage: “You shall take a bunch of hyssop…the Lord will pass to smite Egypt” (Exodus 12:22–23)? That is what is written: “For from the top [rosh] of the rocks I see him” (Numbers 23:9) – these are the patriarchs, as it is stated: “Hear, O heights, the Lord’s grievance” (Micah 6:2). We find that the Omnipresent initially sought to establish the world, but was unsuccessful until the patriarchs arose. This is analogous to a king who was seeking to build a city. He issued a decree, and they searched for a place to build the city. He came to lay the foundation, and water was rising from the depths and did not allow him to lay the foundation. He sought to lay the foundation again in a different place, and the water would overturn it. [He kept looking] until he came to a certain place and found there an enormous rock. He said: Here, I will establish the city, upon these rocks. So was the world originally only water mixed with water. God sought to establish worlds, but the [presence of the] wicked did not allow it. What is written regarding the generation of Enosh? “Then invoking the name of the Lord began” (Genesis 4:26).24This is an unconventional reading of the verse. The verse is usually understood as a positive assertion of the beginning of religious life. The midrash, following Bereshit Rabba 23:7, reads it as negative, as the beginning of human disrespect for the Divine. Water rose and inundated them, as it is stated: “Who made Ash, Kesil and Kima…” (Job 9:9).25These are usually identified as the constellations Ursa Major, Orion, and the Pleiades. This is perhaps based on the legend that God caused the Flood by removing two stars from the constellation of Pleiades and stopped the rain by taking two stars from Ursa to replace them (Berakhot 59a). Alternatively, the text should be emended to say just Kima and Kesil, and the reference is to Amos 5:8 where the verse refers to flooding: “He made Kima and Kesil…calls the waters of the sea and pours them upon the face of the earth; the Lord is His name.” Likewise, the generation of the Flood was wicked; what is written about them? “Who say to God: Leave us” (Job 22:17). The water rose and did not enable them to lay a foundation upon it, as it is stated: “Their foundation poured like a river” (Job 22:16). And it is written: “On that day, all the fountains of the great depths were breached” (Genesis 7:11). When the patriarchs came and exhibited merit, the Holy One blessed be He said: Upon these I will establish the world, as it is stated: “For the pillars of the earth are the Lord’s, and He set the world upon them” (I Samuel 2:8). That is why it is written: “For from the top of the rocks I see him.” “Behold [hen], a people that will dwell alone” (Numbers 23:9) – what is hen [heh nun]? All the letters can be paired other than these two. How so? Alef tet are ten; bet ḥet are ten; gimmel zayin are ten; dalet vav are ten; heh remains by itself.26Each letter has a numerical value, in order: alef = 1, bet = 2, etc. From yod, they are multiples of ten: yod = 10, kaf = 20, etc. The last four letters of the alphabet are multiples of one hundred: kof = 100, resh = 200, etc. Likewise, the letter nun does not have a pairing; yod tzadi are one hundred; kaf peh are one hundred; lamed ayin are one hundred; mem samekh are one hundred; nun remains by itself. The Holy One blessed be He said: Just as these letters cannot be paired with other letters, but are by themselves, so too, Israel cannot cleave to all the ancient worshippers of stars and constellations; rather, they are by themselves. Even when an enemy decrees against them to desecrate Shabbat, to abolish circumcision, or to worship idols, they are killed and do not assimilate among them, as it is stated: “Behold, a people that will dwell alone and will not be reckoned among the nations” (Numbers 23:9). And what do I do to every foe or enemy that will makes a decree against them? I will kill him, as it is stated: “Behold, a people that will rise like a lion” (Numbers 23:24). From here you learn: You find that Amalek came upon them and they killed them, as it is stated: “Joshua weakened Amalek and his people by sword” (Exodus 17:13). Sisera came and they killed him, as it is stated: “The Lord confounded Sisera” (Judges 4:15), and likewise all their enemies. Likewise, when Israel emerged from Egypt, the Holy One blessed be He said to them: “And you shall not emerge [each from the entrance of his house until morning]” (Exodus 12:22). They were in their houses, and He was killing their enemies, as it is stated: “And the Lord will pass to smite Egypt” (Exodus 12:23) – that is what is written: “Behold, a people that will rise like a lion.” That is why the Holy One blessed be He said: Since I performed miracles for you during this month, you too shall render it the first month, as it is stated: “This month shall be for you the first of months.”
It is analogous to a king who had a son whom he placed in charge of all his property. The son said to his father: ‘If you do not give me your throne, how will everyone know that you are fond of me? Only if you give to me the place of your throne will everyone show appreciation for me.’ Thus God gave Abraham the world, as it is stated: “And the Lord said: Will I conceal [something] from Abraham” (Genesis 18:17). Once He gave him everything, he said to Him: If You do not give me the Temple, five hundred cubits by five hundred cubits, You have not given me anything. The Holy One blessed be He gave him everything that he asked, as it is stated: “And I have given you one portion more than your brothers” (Genesis 48:22). When Abraham heard this, what did he say? “God spoke in His holiness, I exulted” (Psalms 60:8).
Another interpretation: “This month shall be for you the first of months” – it is analogous to a king to whom a son was born, and he made a celebration. The son was taken captive and was there [in captivity] for a long time. After that time, the son was redeemed, and the king made a birthday celebration27The day of his redemption was celebrated like a new birthday. for him. So, until Israel descended to Egypt, they would count toward the enslavement.28God had told Abraham that his descendants would be strangers in a foreign land for four hundred years and that they would be enslaved there (see Genesis 15:13). Once they went down and were enslaved there, and the Holy One blessed be He performed miracles on their behalf and they were redeemed, they began counting the months, as it is stated: “This month shall be for you the first of months.”
Another interpretation: “This month shall be for you” – that is what is written: “[He brought out His people with joy and his chosen ones with gladness.] He gave them lands…so that they would observe His statutes” (Psalms 105:43–45). God brought the plagues upon the Egyptians: “He sent darkness, and it was dark” (Psalms 105:28); He gradually lowered [the darkness] until it reached Egypt. “Egypt rejoiced at their departure” (Psalms 105:38) – it is analogous to a king whom everyone honored. To what degree did they honor him? To the extent that they would bring him gifts and would present their gods with them. So, Pharaoh ruled from one end of the world to the other end, and they would bring him gifts and present their gods with them. Then Moses and Aaron came, as it is stated: “Then Moses and Aaron came…” (Exodus 5:1). He took out his lists29Lists of the names of all the gods. and searched them but did not find this [God’s] name.30See Exodus 5:2: “Pharaoh said: Who is the Lord, that I should heed His voice to send forth Israel? I do not know the Lord, and I also will not send forth Israel.” This is analogous to a servant who was walking with his master…as cited above.31Shemot Rabba 5:14 But the Holy One blessed be He is living and everlasting, as it is stated: “But the Lord God is the true God, He is the living God, and the eternal King” (Jeremiah 10:10). It is analogous to a poor person who was in the city and stood before the king [to ask for assistance], but he was indifferent [to the poor person’s suffering]. When the affliction affected his own body he said: There is nothing like this. So, the Holy One blessed be He brought plagues upon the Egyptians, but Pharaoh was indifferent. When it afflicted his body, he was affected and began screaming: “The Lord is righteous, and I and my people are wicked” (Exodus 9:27). Could the Holy One blessed be He not have rescued Israel from the hand of Egypt with the first plague? Rather, it was to fulfill what is stated: “He exalts the nations and eliminates them” (Job 12:23), and it is written: “He removes the heart of the leaders of the people of the land” (Job 12:24). Why did he say: “The Lord is righteous?” When the plagues came, they came only in the land of Egypt. Even if a plague was introduced there and entered like [the size of] an almond, the plague would fill all of it but would not touch another field [outside of Egypt]. About this it is stated: “For when Your judgments are on the earth, [the inhabitants of the world] learn righteousness” (Isaiah 26:9). To what was the congregation of Israel comparable? To a king who had a beloved daughter, who was located across the river; the king extended his hand and brought her over and seated her in his chariot, as it is stated: “How beautiful are your steps” (Song of Songs 7:2); “I did not know myself; he placed me on the chariots of my noble people” (Song of Songs 6:12); “He rained meat upon them like dust” (Psalms 78:27); “He led them through the depths” (Psalms 106:9); “the Lord was going before them by day” (Exodus 13:21).32All these verses express ways that God expresses his care for Israel. All this was due to the merit of Abraham, as it is stated: “For He remembered His holy word unto Abraham His servant; He took out His people with gladness…and He gave them the lands of the nations” (Psalms 105:42–44). Why? “So they would observe His statutes and keep His laws” (Psalms 105:45).
Another interpretation: “This month shall be for you” – that is what is written: “Happy is the nation that the Lord is its God” (Psalms 33:12). When the Holy One blessed be He chose [to create] His world, He set in it months and years. When He chose Jacob and His descendants, He set the beginnings of the months of redemption, during which Israel would be redeemed from Egypt and during which they are destined to be redeemed, as it is stated: “Like the days of your departure from the land of Egypt, I will show it wonders” (Micah 7:15). In it [the month of redemption], Isaac was born and was bound, and in it Jacob received the blessings. In it, He intimated to Israel that it is the beginning of salvation for them, as it is stated: “It shall be the first month of the year for you.” It is analogous to a king who got his son out of prison, and he said: Establish it as a festival for always, since on it [that day] my son emerged from darkness to light, from an iron yoke to life [as a free man], from slavery to freedom, from enslavement to redemption. So did the Holy One blessed be He take Israel out of prison, as it is stated: “He takes out prisoners from chains” (Psalms 68:7). From darkness and the shadow of death, as it is stated: “He took them from darkness and the shadow of death” (Psalms 107:14); from an iron yoke to the yoke of Torah, from slavery to freedom, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1); from enslavement to redemption, as it is stated: “Their Redeemer is strong, the Lord of hosts is His name” (Jeremiah 50:34). Therefore, He assigned it [the month] for them to rejoice that He exacted retribution against their enemies on their behalf, as it is stated: “I will give men in your stead” (Isaiah 43:4).33Those who mistreated you will be mistreated instead of you.
Another interpretation: “This month shall be for you” – Rabbi Meir says: The redemption is for Me and for you. As it were, I was redeemed with you, as it is stated: “Whom You redeemed from Egypt, the nation and its God” (II Samuel 7:23). Establish this month for Me and for you, as I will see the blood of the paschal offering and it will atone for you, as it is stated: “Speak to the entire congregation of Israel […they shall take for them each man a lamb…a lamb for each household” (Exodus 12:3) – and your rejoicing will be complete, even for one who is poor. “An unblemished lamb, a male in the first year, from the sheep or from the goats you shall take it. You shall hold it in safekeeping until the fourteenth day of this month; and the entire assembly of the congregation of Israel shall slaughter it in the afternoon” (Exodus 12:5–6). “An unblemished lamb, a male in the first year” – “a lamb,” corresponding to: “God will see to the lamb for Him…” (Genesis 22:8);34This is Abraham’s response to Isaac when asked where the lamb was for the sacrifice. “unblemished [tamim],” corresponding to: “The Rock, His actions are perfect [tamim]” (Deuteronomy 32:4); “a male,” as He killed all the firstborn of Egypt and spared the firstborn of Israel. “From the sheep or from the goats you shall take it” – just as I kill man and animal, the captive and the maidservant, so do you have license to take from any place that you wish, and should guard it [the lamb], and it shall be for you a great festivity , as it is stated: “You shall hold it in safekeeping.” “Shall slaughter it” – you slaughter the paschal offering and I slaughter the firstborn. “They shall take of the blood and place it on the two doorposts and on the lintel, on the houses in which they will eat it. They shall eat the meat on that night, roasted with fire; with unleavened bread and bitter herbs they shall eat it” (Exodus 12:7–8). “They shall take of the blood and place it on the two doorposts” – as I will pass over you and protect you. You shall be careful with it, as it is eaten [only] at night, as it is stated: “They shall eat the meat on that night, roasted with fire,” corresponding to Abraham, whom I rescued from the fiery furnace.35See Bereshit Rabba 38:5. “And unleavened bread” – corresponding to Sarah, who prepared loaves for the ministering angels, but they did not taste the bread (see Genesis 18:6). “Bitter herbs,” corresponding to Jacob; just as his descendants were pursued in Egypt, so did Esau pursue him. “You shall not leave any of it until morning; and what remains of it until morning you shall burn in fire” (Exodus 12:10). “You shall not leave any of it until morning” – just as I will not leave any soul of the Egyptian firstborn, so, “you shall not leave any of it until morning.” It is analogous to a king who told his sons: Know that I judge capital cases and convict [the guilty]. Offer a gift to me, so that if you come before my tribunal I will transfer [aavir] your verdict to others. So, the Holy One blessed be He said to Israel: I am dealing in capital cases, and I hereby inform you how I can spare you with mercy – with the blood of the paschal offering and the blood of circumcision; and I will grant atonement to your souls, as the passage [haavara] that I will make is severe, as it is stated: “I will pass in the land of Egypt [on that night]” (Exodus 12:12).36The verse continues: “And I will smite all the firstborn in the land of Egypt, from man to animal; and against all the gods of Egypt I will execute judgments; I am the Lord.” Likewise, Israel says: “The Lord also will be a haven for the oppressed, a haven for times of trouble” (Psalms 9:10).
Another interpretation: “This month shall be for you” (Exodus 12:2) – Solomon said: “Through me kings reign” (Proverbs 8:15). Rabbi Levi said: This is analogous to a duke to whom the legions cast a purple cloak [of royalty]. What did he do? He cancels tax debts, burns the promissory note, and brings out the legions [on parade or on leave], and that is called the beginning of his reign. So did the Holy One blessed be He reign for twenty-six generations37Since Creation. in Egypt, and then He cancelled the debt, as it is stated: “And the children of Israel went out triumphantly” (Exodus 14:8); He burned the promissory note, as it is stated: “The residence of the children of Israel that they lived in Egypt [was four hundred and thirty years]” (Exodus 12:40);38In fact, God took them out of Egypt after only two hundred and ten years. He took out the legions, and it was called the beginning of His reign, to realize what is stated: “Through me kings reign.”
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “I sent Moses, Aaron, and Miriam before you” (Micah 6:4). That is what Scripture states: “Send Your light [orekha] and Your truth [amitekha]; they will lead me” (Psalms 43:3) – that is Moses and Aaron, as it is stated: “To Levi He said: Your Tumim [tumekha] and Your Urim [ve’urekha]” (Deuteronomy 33:8),39The Urim and the Tumim, which were oracular talismans that were part of the vestments of the High Priest, can be literally translated as ‘lights and virtues,’ which is close to the light and truth of the verse in Psalms. and it is written: “The Torah of truth was in his mouth” (Malachi 2:6). “I sent Moses, Aaron, and Miriam before you” (Micah 6:4) – this teaches that he [Moses] was not seeking to redeem Israel; rather, Moses said to the Holy One blessed be He: ‘“Who am I [that I should go]?” (Exodus 3:11). Is this what You promised to their ancestors, that You would take out their descendants by means of flesh and blood? “Who am I that I should go?” “And that I should take the children of Israel out” (Exodus 3:11) – is it about me that it is written: “I will judge” (Genesis 15:14), that You are sending me to deliver them? Did You not promise Abraham and say to him: “And also that nation whom they will serve, I will judge” (Genesis 15:14)? Did You not say to Jacob: “I will go down with you to Egypt, and I will surely take you up” (Genesis 46:4), and You say to me [to do it]? “Who am I?”’ The Holy One blessed be He said to him: ‘By your life, I will go down and deliver them. One woman went down to Egypt, and for her sake, I went down and rescued her. When? It was when Pharaoh abducted Sarah, as it is stated: “The Lord afflicted Pharaoh” (Genesis 12:17). If, for the sake of one woman I came down, for six hundred thousand men, six hundred thousand women, and six hundred thousand children will I not come down and deliver them? Rather, you go first and inform My children that I am redeeming them and then I will deliver them.’ That is why it is written: “Send Your light and Your truth; they will lead me.” That is why He said: “I sent Moses, Aaron, and Miriam before you.”
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “He sent Moses His servant, and Aaron whom He had chosen” (Psalms 105:26). When the Holy One blessed be He entered, as it were, He afflicted all their firstborn and their gods, as it is stated: “I afflicted Egypt” (Joshua 24:5), and likewise: “Upon their gods the Lord administered judgments” (Numbers 33:4). When He afflicted them with the plague of the firstborn, what did they do? They took their sons and concealed them in their temples of idol worship. Rabbi Berekhya said: The Egyptians were seeking and searching how to escape the plague but could not find [a way]. Why? It is as it is stated: “And the eyes of the wicked will fail, and escape is lost from them” (Job 11:20). “The wicked” – these are the Egyptians, as it is stated: “And I and my people are wicked” (Exodus 9:27). What caused them to be afflicted by each plague? It was because they put their trust in their false gods. What did the Holy One blessed be He do? He smote their gods with them. Those that were made of wood rotted; [those] of stone dissolved; [those] of silver and of gold, He melted them into what they were originally, as it is stated: “Upon their gods the Lord administered judgments” (Numbers 33:4). All the idols in the world were eliminated except for their Baal Tzefon. Why? It was in order to mislead them; that is why it is written: “He exalts the nations and eliminates them” (Job 12:23). Likewise, Isaiah says: “Who makes a way in the sea.… Who takes out chariot and horse, army and a mighty force” (Isaiah 43:16–17). When Israel departed from Egypt, the Holy One blessed be He said: “That they should return and encamp before Pi Haḥirot” (Exodus 14:2). “Pharaoh will say of the children of Israel: They are confused in the land; [the wilderness has closed in [sagar] on them]” (Exodus 14:3). He called all his armies and said to them: ‘Do you not know that Baal Tzefon has gathered all the lions in the wilderness against Israel, similar to the matter that is stated: “He sent an angel and closed [usegar] the mouth of the lions”’ (Daniel 6:23). Immediately, the angel of Egypt came down to eliminate them [the Israelites], as it is stated: “Behold, Egypt was traveling after them” (Exodus 14:10). It is not stated: Pharaoh traveling after them, but rather, “Egypt” – that is their angel. Immediately, [the Israelites] “were very frightened” (Exodus 14:10). The Holy One blessed be He said to them: “Do not fear” (Exodus 14:13). The Holy One blessed be He said to Moses: “Extend your hand over the sea” (Exodus 14:26). Immediately, “Moses extended his hand” (Exodus 14:27). “Egypt was fleeing toward it [the sea]” (Exodus 14:27) – it should have said: Egypt was fleeing from it. Is there a person who flees from an entity and flees toward it? Rather, the Holy One blessed be He misled them, and they could not find where to flee, and they were fleeing toward it until the depths were reestablished, as it is stated: “The Lord tossed Egypt in the midst of the sea” (Exodus 14:27), while the Divine Spirit was crying: “And the eyes of the wicked will fail and escape is lost from them” (Job 11:20). Regarding Baal Tzefon, upon which they relied, it is stated: “And their hope will turn into despair” (Job 11:20). So, in the future, when all the idolaters will enter [for judgment], bringing their false gods with them to rescue them, as it is stated: “For all the peoples will walk, each in the name of its god, but we will walk in the name of the Lord our God, for ever and ever” (Micah 4:5). When they come, what does the Holy One blessed be He do with them [the idols]? He melts them. And they see and are embarrassed, and they cast them away, and they go and conceal themselves in caves and among the boulders. Likewise, Isaiah says: “For it is a day for the Lord of hosts against everyone proud and lofty” (Isaiah 2:12) – these are their priests. “The false gods shall utterly pass away” (Isaiah 2:18) – what will they [the priests of the false gods] do? They will go and conceal themselves, as it is stated: “They will come into caves of rocks, and into tunnels of dirt” (Isaiah 2:19). And it is written: On that day a person will cast away the idols of his silver and the idols of his gold” (Isaiah 2:20). The Holy One blessed be He will say to them: ‘Are you fleeing? Look what I have caused to be written: “Though they hide themselves on top of Carmel, I will search from there” (Amos 9:3). Ḥiel, who concealed himself for the Baal on Mount Carmel and [attempted] to ignite the wood, did not I smite him?40According to a midrash, when Elijah challenged the priests of the Baal on Mount Carmel (I Kings, chap. 18), Ḥiel hid in order to kindle the Baal’s sacrifice surreptitiously and was bitten by a snake. See addendum to Devarim Rabba (Lieberman). “Though they hide from before My eyes…[from there I will command the serpent and it will bite them]” (Amos 9:3). And it says: “If they dig into the grave, [from there My hand will take them, and if they ascend heavenward, from there will I take them down]”’ (Amos 9:2). At that moment: “And the eyes of the wicked will fail” (Job 11:20). But regarding the righteous it says: “The name of the Lord is a tower of strength” (Proverbs 18:10).
Another interpretation: “The Lord spoke to Moses and to Aaron in the land of Egypt, saying” (Exodus 12:1) – what is the Holy One blessed be He doing in Egypt? It is for the sake of Israel. Rabbi Yitzḥak Nappaḥa said: This is analogous to a noblewoman who provoked the king. The king put her in prison and went with her and was with her in prison. People said to him: ‘Why do you care?’ He said to them: ‘All the time that I am with her, she will not acquire a bad name.’ So, Israel was enslaved in Egypt, and the Holy One blessed be He, as it were, was exiled with them, as it is stated: “I will go down with you to Egypt” (Genesis 46:4). Similarly with [the exile to] Babylonia, it is stated: “For your sakes, I sent [shilaḥti]41The Masoretic text has shilaḥti but the midrash reads it shulaḥti, I was sent. to Babylon” (Isaiah 43:14). Likewise, with [the hegemony of] Media, as it is stated: “I will place My throne in Elam” (Jeremiah 49:38), and Elam is nothing other than Media, as it is stated: “Go up, Elam; besiege, Media” (Isaiah 21:2). With the [hegemony of] Greece, the Holy One blessed be He was with them, as it is stated: “[I will rouse your children, Zion, against your children, Greece, and will set you like the sword of a mighty man.] The Lord will be seen over them, and His arrow will emerge like lightning” (Zechariah 9:13–14). They [the angels] said to the Holy One blessed be He: ‘Why all this?’ He said to them: ‘All the time that I am with them, they will not acquire a bad name. I was with them in Egypt, and they were found whole, as it is stated: “A locked garden, my sister, my bride” (Song of Songs 4:12).42They were not corrupted by the surrounding licentiousness. I was with them in Babylon, and they were found whole, as it is stated: “Behold our God whom we serve [is able to deliver us]” (Daniel 3:17). I was with them in Media and they were found whole, as it is stated: “Mordecai would not bow and would not prostrate himself” (Esther 3:2). In Greece, they refused to write on the horn of an ox that they have no portion in the God of Israel.43The midrash is relating to a tradition that the Greek-speaking rulers decreed that they must do so. See Bereshit Rabba 2:4. With regard to Edom [Rome], if the Holy One blessed be He says yes, who will say no, as it is stated: “Who is this, coming from Edom” (Isaiah 63:1).’44This is the beginning of a prophecy about the destruction of Edom. Rabbi Shmuel bar Naḥman said: This is analogous to a wealthy man who went out during the summer. People said that he was at the threshing floor. What did he do? He came in with a branch of a grapevine, so that everyone would know that he had come from the vineyard. So, the idolaters said to Israel: Where is your God? As it is stated: “Where is their God” (Deuteronomy 32:37). “Now, hear this, pampered one, who sits securely…” (Isaiah 47:8)45This verse refers to the idolaters. – what is the Holy One blessed be He destined to do to them? “I will make My arrows drunk with blood” (Deuteronomy 32:42). Not only that, but He is destined to trample them, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3), and He us destined to tread with His shoe on all the great ones of Edom, as it is stated: “I cast My shoe upon Edom” (Psalms 60:10).
Another interpretation: “…in the land of Egypt” (Exodus 12:1) – it is analogous to one who found a snake and smashed its head with a rock and cut off its tail; from now on, what good is it? So, the Egyptians arose and enslaved Israel, which is intolerable, and the same is true for Edom. What did the Holy One blessed be He do to Egypt? He exacted retribution against them, as it is stated: “He tossed Pharaoh and his army in the sea” (Psalms 136:15). Regarding Edom it is written: “I have trodden a winepress alone” (Isaiah 63:3). The Divine Spirit said: “Egypt shall be desolation, and Edom shall be a desolate wilderness” (Joel 4:19). And the Holy One blessed be He is destined to redeem Israel from Edom. [Israel said to God:] ‘“Jerusalem and Your people have become a disgrace to all our surroundings” (Daniel 9:16), and You are not redeeming us?’ He said to them: ‘Yes’ [I will redeem you]. They said to Him: ‘Swear to us;’ He swore to them that just as He redeemed us from Egypt, so too, He will redeem us from Edom. Moreover, the great ones of the nations will see a lowly one of Israel and desire to bow before them due to the name that is inscribed on each and every one, as it is stated: “So said the Lord, Redeemer of Israel, its Holy One, to the despised person, to the abhorred by nations, to the slave of rulers: Kings will see and stand up, [and princes will prostrate themselves]” (Isaiah 49:7). It is analogous to fine wood that was located in a bathhouse. A high official entered to bathe, he and all his servants, and they trampled the wood, and all the villagers, as well as everyone else, were eager to step on it. After several days, he [the emperor] sent a bust to that city, to [serve as a model to] make a statue of him, but they did not find any [suitable] wood other than what was in the bathhouse. The craftsmen said to the governor: ‘If you wish to set up the statue, bring the wood that is in the bathhouse, as there is none better.’ They brought it and prepared it appropriately and gave it to the sculptor, and he sculpted the image onto it, and he placed it in the palace. The governor came and bowed before it, so did the duke, so did the prefect, so did the provost, so did the legionaries, so did the council, and so did everyone. Those craftsmen said to them: ‘Yesterday, you were trampling this wood in the bathhouse, and now you are prostrating yourselves to it?’ They said to them: ‘We are not bowing to it for its own sake, but to the image of the king that is inscribed on it.’ So do Gog’s men say: Until now we have been doing to Israel what is intolerable, as it is stated: “To the despised person, to the abhorred by nations, [to the slave of rulers: Kings will see and stand up, and princes will prostrate themselves]” (Isaiah 49:7),46Israel is despised and abhorred. and now we are prostrating ourselves to Israel? The Holy One blessed be He said to them: ‘Yes, it is due to My name that is inscribed on them, as it is stated: “Because of the Lord who is faithful” (Isaiah 49:7).’ So does Moses say: “All the peoples of the earth will see that the name of the Lord is called upon you…” (Deuteronomy 28:10). When the Holy One blessed be He took Israel out of Egypt, He would take the lamp and go before them, as it is stated: “And the Lord was going before them during the day” (Exodus 13:21). So He is destined to do when He takes them out of Edom, and so Isaiah said: “For the Lord will go before you, and the God of Israel will be your rear guard” (Isaiah 52:12). And it is written: “Behold, the former things have come to pass [and I relate new ones. Before they sprout I will let you hear of them]” (Isaiah 42:9), to fulfill what is written: “Egypt shall be desolation, and Edom shall be a desolate wilderness” (Joel 4:19).
Another interpretation: “In the land of Egypt” – for whose sake did the Holy One blessed be He reveal Himself? It was for His own sake. It is analogous to an apprentice who was seized for the sake of his master47He was taken to ensure that the master would pay a debt. and confined. His master said to him: ‘Have no fear, I will come and take you out.’ He sent his servant to take him out, but the innkeeper [where he was confined] did not want to let him go. He [the master] said: The innkeeper did well, as I said to him that I would take him out, and I did not tell him that I would send my servant. So, the Holy One blessed be He said to Abraham: ‘Your descendants are destined to be enslaved in Egypt, and then I will redeem them,’ as it is stated: “Know that your descendants will be strangers [in a land that is not theirs, and they shall be enslaved to them and they shall oppress them, four hundred years]” (Genesis 15:13), and it is written: “Also that nation, whom they will serve, I will judge” (Genesis 15:14). The Holy One blessed be He sent Moses to redeem them, but Pharaoh did not want [to let them go]. The Holy One blessed be He said: Pharaoh acted appropriately, as I said to Abraham: “[Also the nation that they will serve] I will judge.” Is Moses “I”? Is Aaron “I”? I said only: “I am the Lord your God, who brought you up from the land of Egypt” (Psalms 81:11).
Another interpretation: For whose sake did the Holy One blessed be He reveal Himself? It was for Moses’s sake. Rabbi Nissim said: It is analogous to a priest who had a fig orchard, and in that orchard there was a grave that had been plowed over.48A priest is forbidden to become ritually impure through contact with a dead body. In this case, since it is uncertain whether there are bones in the soil, the priest is prohibited from entering the orchard. He wanted to eat figs. He said to someone: ‘Go tell the sharecropper that the owner of the orchard says to you to bring him two figs.’ He went and told him that. The sharecropper replied to him: ‘Who is the owner of the orchard? Go back to work.’ The priest said to him: ‘I will go to the orchard.’ They said to him: ‘You are going to an impure place.’ He said to them: ‘Even if there are one hundred sources of impurity there, I will go, and my emissary will not be disgraced.’ So, when Israel was in Egypt, the Holy One blessed be He said to Moses: “Go and I will send you to Pharaoh” (Exodus 3:10). He went, and he [Pharaoh] said to him: “Who is the Lord that I should heed His voice [to let Israel go]? I do not know the Lord” (Exodus 5:2); “go to your burdens” (Exodus 5:4). The Holy One blessed be He said: I will go to Egypt, as it is stated: “A prophecy of Egypt: [Behold, the Lord is riding upon a swift cloud and is coming to Egypt]” (Isaiah 19:1). The ministering angels said to Him: ‘You are going to Egypt, to a place of impurity?’ He said to them: ‘I will go, and My emissary Moses will not be disgraced.’ That is what is written: “The Lord spoke to Moses and to Aaron in the land of Egypt, saying.”
Another interpretation: “This month shall be for you” – why did the Holy One blessed be He say this to Moses and Aaron? It is because sanctification of the month is [done] with three. When the Holy One blessed be He sought to sanctify the month, the Holy One blessed be He said to Moses and Aaron: I and [the two of] you will sanctify the month. That is what is written: “The Lord spoke to Moses and to Aaron.” However, intercalation of the year49Adding a month to the year to synchronize the lunar calendar with the solar calendar. is done by ten elders. When our Rabbis assembled to intercalate the year, ten expert elders would assemble in the study hall, and the Av Beit Din [the senior member of the court] was among them. They would lock the doors and deliberate over the matter all night. At midnight, they would say to the Av Beit Din: ‘We seek to intercalate the year so that this year will be thirteen months; will you join us in this decree?’ He would say to them: ‘I am with you in your opinion.’ At that moment, light would emerge from the study hall and come before them, and they would know that God has consented to them, as it is stated: “To the upright He shines a light in the darkness” (Psalms 112:4). What they decree, the Holy One blessed be He agrees with them, as it is stated: “I will cry to God Most High, to God who accomplishes it for me” (Psalms 57:3). May the name of the Holy One blessed be He be praised, that creatures decree and He consents, as it is stated: “The righteous rules with the fear of God” (II Samuel 23:3). From where is it derived to convene with ten elders? It is as it is stated: “Wisdom bolsters the wise man more than ten rulers who are in a city” (Ecclesiastes 7:19). Likewise, during the reign of Solomon, when Solomon would intercalate the year, he would assemble seven elders before him, as it is stated: “A wise man is lazy in his eyes, more than seven who respond sensibly” (Proverbs 26:16). What is “A wise man is lazy in his eyes?” It is that Solomon would keep his mouth closed, so as not to speak before one who is greater than he, and so it says: “When you sit to eat with a ruler, consider well what is before you” (Proverbs 23:1), and it says: “Put a knife to your throat, if you are a man with self-control” (Proverbs 23:2). Solomon, Natan the prophet, and Gad the seer were there, for a total of ten.
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “Behold, the former have come to pass and the new I declare” (Isaiah 42:9). Is there anything new in the future? Is it not written: “What was, that is what will be” (Ecclesiastes 1:9)? Rather, we find that there are ten things that the Holy One blessed be He is destined to introduce in the future. The first is that He is destined to illuminate the world, as it is stated: “The sun will no longer be for you for light by day [and the glow of the moon will not illuminate for you; the Lord will be your eternal light and your God will be your glory]” (Isaiah 60:19). Is it possible for a person to gaze at the Holy One blessed be He? Rather, what does the Holy One blessed be He do to the sun? He has it illuminate forty-nine portions of light, as it is stated: “The light of the moon will be like the light of the sun, and the light of the sun shall be sevenfold” (Isaiah 30:26).50The midrash assumes that there is a fixed ratio of 1:7 between the light of the moon and the light of the sun. Therefore, if the light of the moon increases sevenfold and has seven portions of light and the light of the sun is seven times greater than that, the sun has 49 portions of light. Even [for] an ill person, the Holy One blessed be He will command the sun and it will heal, as it is stated: “But for you who fear My name, a sun of righteousness, and healing with its rays will shine” (Malachi 3:20). The second: He will bring spring water out of Jerusalem and heal everyone who has an illness, as it is stated: “Every living creature that swarms, any over whom the rivers will come, will live…” (Ezekiel 47:9). The third: He will make trees produce their fruit every month, and a person will eat from them and will be healed, as it is stated: “Along the river on its bank, on this side and on that side…it will produce new fruit every month, because its waters emerge from the Temple, [and its fruit will be for food, and its leaf for healing]” (Ezekiel 47:12). The fourth: That they will rebuild all the ruined cities, and there will be never again be places in ruins. Even Sodom and Gomorrah will be rebuilt in the future, as it is stated: “Your sisters Sodom and its daughters will return to their former state” (Ezekiel 16:55). The fifth: That He will build Jerusalem with sapphire stones, as it is stated: “I will set your stones in fair colors” (Isaiah 54:11), and it is written: “I will make your windows of rubies” (Isaiah 54:12). Those stones will shine like the sun, and the idolaters will come and see the glory of Israel, as it is stated: “Nations will walk by your light” (Isaiah 60:3). The sixth: “Cow and bear will graze, [together will their young lie]” (Isaiah 11:7). The seventh: That He will bring all the beasts, all the birds, and all the creeping creatures and make a covenant with them and with all of Israel, as it is stated: “On that day will I make a covenant for them with the beasts of the field, and with the birds of the heavens, [and with the creeping creatures of the ground]” (Hosea 2:20). The eighth: That there will no longer be crying and wailing in the world, as it is stated: “The sound of weeping and the sound of crying will no longer be heard in it” (Isaiah 65:19). The ninth: There is no more death in the world, as it is stated: “He will eliminate death forever; and the Lord God will wipe tears from upon all faces; and the disgrace of His people He will remove” (Isaiah 25:8). The tenth: That there will be no sighing, no groaning, and no despair, but rather, everyone will rejoice, as it is stated: “The redeemed of the Lord will return, and will come to Zion with song [and everlasting joy]” (Isaiah 35:10).
Another interpretation: “This month shall be for you” – that is what is written: “He made the moon for festivals; the sun knows its setting” (Psalms 104:19). There are many [of God’s] deeds that Moses recorded in the Torah that are unclear and David arose and explained them. We find in the act of Creation, that when He created the heavens and the earth, He created light, as it is stated: “In the beginning God created [the heavens and the earth]” (Genesis 1:1), and afterward: “God said: Let there be light” (Genesis 1:3). David explained it: After God created light, He created the heavens, as it is stated: “He covers Himself with light like a garment” (Psalms 104:2), and then, “He stretches the heavens like a curtain” (Psalms 104:2). Here we have learned that after He created light He created the heavens. Three creations preceded the world: Water, air [ruaḥ],51The Hebrew word ruaḥ can mean air, wind, or spirit. and fire. Water became pregnant and gave birth to darkness. Fire became pregnant and gave birth to light. Air became pregnant and gave birth to wisdom. With these six creations the world is conducted, with spirit, with wisdom, with fire, with light, with darkness, and with water. That is why David said: “May my soul bless the Lord. Lord my God, You are very great” (Psalms 104:1). A person sees a beautiful pillar and says: Blessed is the quarry from which this was quarried. The world is beautiful; blessed is the Omnipresent who quarried it and created it with speech, happy are you O world, that the Holy One blessed be He reigns over you. [A person of] flesh and blood etches [tzar] his image on a wooden tablet, and the tablet is larger than his image. God, may His name be blessed, is great, and His image is great. The world is small, and He is greater than the world, as it is stated: “For the Lord is God, an everlasting Rock [tzur olamim]” (Isaiah 26:4).52In contrast to an image created by flesh and blood, where the image is necessarily smaller than the object upon which it is drawn, God’s image is greater than the world. What is taught when Scripture states: Tzur olamim? Relative to Him, the two worlds [olamim]53This world and the World to Come. are considered nothing. That is why it is stated: “Lord my God, You are very great.” After He covered Himself with light, He then created the world, as it is stated: “He covers Himself with light like a garment; [He stretches the heavens like a curtain]” (Psalms 104:2). [A person of] flesh and blood, after he builds the house, he builds the upper story. God is not like that; after He built the roof, He built the upper story, and after He built the upper story, He positioned it on the atmosphere of the world, on nothing. Then He installed His chariots, clouds; and then His dais on the storm. Who informs you about all these matters? It is David, who explained the deeds of God to inform all humanity of His might, as it is stated: “He lays the beams of His upper chambers in the waters; He makes the clouds His chariot” (Psalms 104:3); not from copper, not from iron, but with balconies of water. Then He constructed the upper stories, not from stone and not from hewed stone, but from layers of water, as it is stated: “He lays the beams of Your upper chambers in the waters.” [A person of] flesh and blood makes his chariot strong to bear his entire burden, and he makes it from iron, bronze, silver, or gold. But God, may His name be blessed, a cloud has no substance, and He makes clouds His chariots, as it is stated: “He makes the clouds His chariot.” Flesh and blood, if there was a muddy path before him, he walks on stones that are hard. But God is not so; rather, He leaves the visible cloud and walks on the invisible wind, as it is stated: “Who walks upon the wings of the wind” (Psalms 104:3). Flesh and blood conscripts strong, powerful soldiers capable of wearing helmets, and armor, and weapons. But the Holy One blessed be He conscripted His soldiers that are invisible, as it is stated: “Who makes winds His messengers” (Psalms 104:4). The wind emerges, followed by lightning, as it is stated: “The flaming fire His servants” (Psalms 104:4). After He created the sky, He created angels on the second day, and on that same day He created Gehenna, as “that it was good,” is not written about it [the second day]. Like [a person of] flesh and blood who acquires slaves and says [to his associates]: ‘Make swords.’ They say to him: ‘Why?’ He says to them: ‘So if they rebel, they will receive a death sentence.’ So, the Holy One blessed be He said: I created Gehenna [on the second day], about which “that it was good” is not written, so if people sin, they will descend into it. From where is it derived that Gehenna was created on the second day? It is as the prophet explains: “For Hell has been prepared from yesterday” (Isaiah 30:33), from the day that a person could say yesterday. When would a person be able to say yesterday? It is on the second day, as the first day of the week precedes it. Afterward, He created dry land on the third day, as it is stated: “He established the earth upon its foundations” (Psalms 104:5). At that moment, one was naked and one was clothed, like [a person of] flesh and blood who has two servants; he stripped the garment off of one and clothed the other with it. So, God said: “Let the waters be gathered” (Genesis 1:9) – He exposed the earth and covered the depths. So said David: “You covered the depths as with a garment” (Psalms 104:6). “From Your rebuke they flee” (Psalms 104:7) – like flesh and blood who saw his winepress filled with grapes and a vineyard to harvest. People said to him: ‘Where will you put the rest of the grapes, since the winepress is small?’ He said to them: ‘I will make a winepress that will hold all the grapes in the vineyard.’ What did he do? He trampled the grapes and trod on one [pile] after another, and then brought the grapes that were in the vineyard, and the winepress held all the grapes.54The winepress could not contain all the grapes at once but could contain all the juice. So, the entire world was filled with water, and the earth was immersed in the water. The Holy One blessed be He said: “Let the dry land appear” (Genesis 1:9). The waters said: ‘We fill the world, and until now it is crowded for us; where will we go?’ May His name be blessed, He kicked Ocean and killed it, as it is stated: “With His power, He calmed the sea, and with His understanding, He crushed [maḥatz] Rahav” (Job 26:12). Maḥatz means nothing other than killing, as it is stated: “She crushed [maḥatza] and pierced his temple” (Judges 5:26).55This is a description of how Yael killed Sisera. When he killed it, some say that it is crying until today, as it is stated: “Have you entered into the springs of [nivkhei]56The midrash reads nivkhei as though it derives from the term bekhi, weeping. the sea?” (Job 38:16). Why did He kill them? It is because a house that holds one hundred living people holds one thousand dead. That is why Ocean is called the Dead Sea; but the Holy One blessed be He is destined to heal it, as it is stated: “To the sea it will flow, and the water will be healed” (Ezekiel 47:8). When the rest of the waters saw that He kicked Ocean, its fellows fled at the sound of its scream. It is like a donkey driver of flesh and blood who was walking and there were two servants in front of him; [when the donkey driver whips the donkeys], those [servants] in front [of the donkeys] run and flee. So, the rest of the water in the world fled at the sound of the scream of Ocean, as it is stated: “From Your rebuke they flee.” They fled, but they did not know to where they were fleeing, as it is stated: “They rose to the mountains, descended in the valleys, to this place You established for them” (Psalms 104:8). It is like a servant of flesh and blood to whom his master said: ‘Wait for me in the marketplace,’ but did not tell him where to wait. The servant began saying: Perhaps he told me to wait for him near the basilica, perhaps he told me near the bathhouse, or perhaps he told me alongside the platform. He [the master] entered [the city], found him and slapped him. He said to him: ‘I sent you to the gate of the prefect’s palace.’ So, the waters were wandering, when they heard that He said to them: “Let the waters under the heavens be gathered to one place” (Genesis 1:9). He did not say to them to the north or to the south, but rather they scattered, “they rose to the mountains, descended in the valleys.” The Holy One blessed be He slapped them. He said to them: ‘I said to you to go to the place of the leviathan.’ From where that it is so? It is as it is stated: “To this place You established for them” (Psalms 104:8), and that is the place of leviathan, as it is stated: “This leviathan, whom You created to frolic in it [the sea]” (Psalms 104:26). “You set a boundary that they may not cross” (Psalms 104:9). Like flesh and blood that put his animal into a pen and locked the gate before it so it would not go out and graze on the grain. So, the Holy One blessed be He locked the sea with sand and administered an oath to it that it would not go beyond the sand, as it is stated: “That I placed the sand as the boundary of the sea” (Jeremiah 5:22). “Who sends springs through the ravines” (Psalms 104:10) – like [a person of] flesh and blood who has baskets [for the pressing] of olives. He pressed the beam onto them, and the oil came out from above and oil descended below. So, the mountain from this side and the mountain from that side press on the springs and they burst forth and emerge from between the mountains. That is why it is written: “Who sends springs through the ravines.” Afterward, what did David say? “He made the moon for festivals” (Psalms 104:19) – the Holy One blessed be He created three hundred and sixty-five windows in the firmament; one hundred and eighty-three in the east and one hundred and eighty-two in the west; some of them He created for the sun and some of them He created for the moon, so that the world would follow it. The sun goes through all of them, as does the moon except for eleven windows that the moon does not enter any of them. This is like a prefect and a duke who were receiving gifts. The prefect took commensurate with his honor and the duke commensurate with his honor. So, the sun is called great and the moon is called small. This is why the sun is called great, because it is eleven days greater than the moon.57The solar year is roughly eleven days longer than twelve lunar months. This is why He created the moon for the festivals, so that Israel would increase and decrease like the moon [waxes and wanes]. But this [waxing and waning] is not harmful to it [the moon], but it is for the setting of the festivals.58Similarly, though Israel’s fortunes increase and diminish, it will ultimately prevail. All the years are counted by the sun [by the solar calendar], the years of the world and the years of [the lives of] people, and it [the sun] knows the span of every person, how long he saw the sun. All this to say that He created the moon for the festivals? David rose and explained: “He made the moon for the festivals.” They said to David: ‘While we were in Egypt, we received [the consecration of] the month by the moon’; that is what is written: “This month shall be for you” (Exodus 12:2).
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “They will be for you alone, and there is nothing for strangers with you” (Proverbs 5:17). The Holy One blessed be He said to them: ‘I do not caution idolaters against idol worship, but only you, as it is stated: “You shall not make idols for yourself” (Leviticus 26:1). I gave justice only to you, as it is stated: “Hear this, priests, and hearken, house of Israel, and listen, house of the king, as justice is yours” (Hosea 5:1). Righteousness is for you, as it is stated: “It will be righteousness for you” (Deuteronomy 24:13). Mercy is yours, as it is stated: “He will give you mercy and will be merciful to you and increase you” (Deuteronomy 13:18). Sabbatical Years and Jubilee Years are yours, as it is stated: “You shall sanctify the fiftieth year” (Leviticus 25:10), and it says: “It is a jubilee; it shall be holy for you” (Leviticus 25:12). I gave the mitzvot only to you, as it is stated: “It shall be, if you heed My commandments that I command you today” (Deuteronomy 11:13). The tithes and the firstborn are for you, as it is stated: “You shall eat before the Lord your God…the tithe of your grain…[and the firstborn of your herd and of your flock]” (Deuteronomy 14:23). The offerings are for you, as it is stated: “You shall sacrifice upon it your burnt offerings” (Exodus 20:21). Blessings are for you, as it is stated: “May God bless you and keep you” (Numbers 6:24), and likewise, “I will command My blessing for you” (Leviticus 25:21). The Land of Israel is for you, as it is stated: “To give you the land of Canaan” (Leviticus 25:38); and not the Land of Israel alone, but also all the surrounding lands, as it is stated: “Every place on which your foot will tread [I have given to you]…” (Joshua 1:3). I gave the Torah only to you, as it is stated: “For I have given you a good teaching, My Torah…” (Proverbs 4:2). I have given you ritual fringes, as it is stated: “It shall be a fringe for you” (Numbers 15:39). I have given you festival days, as it is stated: “There shall be a holy convocation for you” (Leviticus 23:7). I have given you Yom Kippur, as it is stated: “For it is the Day of Atonement [to provide atonement for you before the Lord your God]” (Leviticus 23:28). Sukka is for you, as it is stated: “Every native resident in Israel [shall dwell in booths [sukkot]]” (Leviticus 23:42). I have given light only to you, as it is stated: “Arise, shine, for your light has arrived” (Isaiah 60:1). I have given the first of the month only to you, as it is stated: “This month shall be for you.” The paschal lamb is for you, as it is stated: “You shall hold it in safekeeping” (Exodus 12:6); that is, “they will be for you alone, and there is nothing for strangers with you”’ (Proverbs 5:17).
Another interpretation: “This month shall be for you” (Exodus 12:2) – one who sees the moon, how should he recite the blessing? At the time when Israel was sanctifying the month,59I.e., rather than automatically following astronomical calculations as is done today, each month witnesses would come to the High Court and testify that they had seen the new moon. Based on this testimony, the court would proclaim which day was sanctified as the first of the month. some Rabbis would say: Blessed…who renews months, some of them would say: Who consecrates months, and some of them would say: Who consecrates Israel, since if Israel does not consecrate it, the consecration is nothing. Do not wonder about this, as the Holy One blessed be He consecrated Israel, as it is written: “You shall be holy to Me, as I, the Lord, am holy” (Leviticus 20:26); since they are consecrated to Heaven, what they consecrate is consecrated. If you would like to know, go and learn from the service vessels. Moses consecrated the Tabernacle and all its vessels. Who consecrated them [vessels introduced afterwards]? Could Moses come and consecrate them? Rather, what would they do? The priest would receive a sacred item in it and the vessel would be consecrated, just as Moses consecrated them with blood for the altar, libation wine, or a meal offering. He would pour it into a non-sacred vessel and the non-sacred vessel would be consecrated. If a non-sacred vessel is consecrated when filled with sacred items, all the more so that Israel, who are sacred, may consecrate the month. The Holy One blessed be He said: I am sacred; do I sanctify for Myself? Rather, I sanctify Israel and they sanctify Me. That is why it is written: “You shall be holy to Me” (Leviticus 20:26), “for I am the Lord who sanctifies you” (Leviticus 21:8). And so did David say: “You, enthroned upon the praises of Israel, are holy (Psalms 22:4). When did Israel begin to consecrate the month? It was in Egypt. That is what is written: “This month shall be for you.”
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “He declares His word to Jacob” (Psalms 147:19); that [word] is the Torah. “His statutes and His ordinances to Israel” (Psalms 147:19) – these are the consecration of the months in which there are statutes and ordinances. “Statutes” – these are the festivals, on which ordinances are dependent; “His statutes” are nothing other than festivals, as it is stated: “For it is a statute for Israel” (Psalms 81:5). How are ordinances dependent on it [the setting of the festivals]?60The festivals are fixed by the monthly setting of the calendar by the High Court’s consecration of the New Moon. A person sells a field, a house, or a slave, or borrows or lends to another; if a person wishes to steal from another, he produces a document and the judges examine how he wrote to him and from when he wrote to him this text, from what month, what day of the month. Likewise, the judges examine him and say to the thief: ‘You may not steal from him.’ That is: “His statutes and His ordinances to Israel” – the judges examine the months, as the judges judge on the basis of the months.61The use the date to ascertain whether the document is authentic.
Another interpretation: “This month shall be for you [the first of months]” (Exodus 12:2) – that is what is written: “In his days let the righteous flourish, and abundance of peace, until the moon is no more” (Psalms 72:7). Before the Holy One blessed be He took Israel out of Egypt, He made it known to them by allusion that their royalty would endure for them for thirty generations, as it is stated: “This month shall be for you the first of months.” The month is thirty days, and your royalty will be thirty generations. On the first of Nisan, the moon begins to shine, and it gradually increases its light until the fifteenth day, and its orb becomes full. From fifteen until thirty days, its light wanes, and on the thirtieth it is not seen. So Israel, for fifteen generations from Abraham until Solomon. Abraham began to give light, as it is stated: “Who has risen from the east, righteousness attends his footsteps” (Isaiah 41:2). Isaac came, and he also gave light, as it is stated: “Light is sown for the righteous” (Psalms 97:11). Jacob came and added light, as it is stated: “The light of Israel shall be fire” (Isaiah 10:17). And then Judah, Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Salmon, Boaz. Oved, Yishai, David. When Solomon came, the orb of the moon became full, as it is stated: “Solomon sat on the throne of the Lord as king” (I Chronicles 29:23). Can a person sit on the throne of the Holy One blessed be He, of whom it is stated: “His throne was fiery flames” (Daniel 7:9)? Rather, just as the Holy One blessed be He rules from one end of the world to the other end, and He rules over all the kings, as it is stated: “All the kings of the earth shall give thanks to You” (Psalms 138:4), so, Solomon ruled from one end of the world to the other end, as it is stated: “And all the kings of the earth sought the presence of Solomon…and each of them brought his gift” (II Chronicles 9:23–24). That is why it is stated: “Solomon sat on the throne of the Lord as king.” The garb of the Holy One blessed be He is majesty and glory, and He granted Solomon royal majesty, as it is stated: “He bestowed upon him royal majesty” (I Chronicles 29:25). Regarding the throne of the Holy One blessed be He it is written: “As for the likeness of their faces, the face of a man, and the face of a lion […and the face of an ox from the left for the four of them]” (Ezekiel 1:10), and regarding Solomon it is written: “And on the borders that were between the frames were lions, oxen” (I Kings 7:29), and another verse says: “Like the work of the chariot wheel” (I Kings 7:33). No evil touches the throne of the Holy One blessed be He, as it is stated: “Evil will not reside with You” (Psalms 5:5); regarding Solomon, it is written: “There is neither adversary nor evil occurrence” (I Kings 5:18). The Holy One blessed be He made six heavens, and He sits in the seventh, and regarding the throne of Solomon it is written: “The throne had six steps” (I Kings 10:19), and he sat on the seventh step. The orb of the moon thereby became full, and from there the kings began diminishing: “The son of Solomon, Reḥavam” (I Chronicles 3:10), the son of Reḥavam, Aviya, his son Asa, Yehoshafat, Yehoram, Ahaziah, Yoash, Amatzyahu, Uzziah, Yotam, Hezekiah, Menashe, Amon, Josiah, Yehoyakim. When Zedekiah came, as it is written: “He blinded the eyes of Zedekiah” (Jeremiah 52:11), the light of the moon was lacking. All those years, even though Israel was sinning, the patriarchs were praying for them and making peace between Israel and the Omnipresent, as it is stated: “Let the mountains bear peace to the people” (Psalms 72:3), and the mountains are nothing other than the patriarchs, as it is stated: “Hear, O heights, the Lord’s grievance” (Micah 6:2). Until when were the patriarchs praying for them? Until Zedekiah lost his eyes and the Temple was destroyed, as it is stated: “And abundance of peace, until the moon is no more,” until thirty generations that Israel had royalty. From that moment until now, who makes peace for Israel? It is the Lord, as it is stated: “May the Lord lift His countenance to you and grant you peace” (Numbers 6:26).
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “You shall say to Pharaoh: So said the Lord: Israel is My firstborn son. I have said to you: Let My son go, and he will serve Me; and you have refused to let him go. Behold, I will kill your firstborn son.” (Exodus 4:22–23). May the name of the Holy One blessed be He be exalted, as He “declares the end from the beginning” (Isaiah 46:10). Regarding Abraham it says: “Also that nation, whom they will serve, I will judge [dan]” (Genesis 15:14). What is dan? The plague of the firstborn, which is called an affliction [nega], as it is stated: “One further affliction [nega] [will I bring upon Pharaoh and Egypt; afterward he will send you forth from this]” (Exodus 11:1). What is: “I [anokhi] will judge?”62The question is about the use of the word anokhi for the first person singular. The Holy One blessed be He said: “I will exact retribution from them with the plague of the firstborn, as it is stated: “Behold, I [anokhi] will kill your firstborn son.” The Holy One blessed be He passed this sign to Abraham, and Abraham to Isaac, Isaac to Jacob, Jacob to Levi, Levi to Kehat, Kehat to Amram, and Amram to Moses. Moses kept it as he proceeded. What is: “Israel is My firstborn son?” Rabbi Ḥiyya said: Sons whose fathers blessed them with their actions. That is Abraham as it is stated: “Blessed is Abram to God the Most High” (Genesis 14:19). Alternatively: “Israel is My firstborn son” – sons of he who took the birthright.63A reference to Jacob, who bought the birthright from Esau. See Genesis 25:29–34. Alternatively: “Israel is My firstborn son” – the Holy One blessed be He said to the wicked Pharaoh: ‘Do you not know how much I value the firstborn, as I wrote in My Torah: “Do not work your firstborn ox” (Deuteronomy 15:19). Anyone who works it is beaten, and you extended your hand against My firstborn; justice demands that you will be beaten.’ The Holy One blessed be He brought ten plagues upon him corresponding to the ten trials with which Abraham was tested and he withstood them all. He brought them through Moses and through Aaron and by Himself. This is analogous to a king against whom ten provinces rebelled. He took with him two generals and went and conquered them. The king said: If I record them [the victories] in my name, how can I accord them honor? If I record them in their names, I exclude myself. Rather, I will divide them into three,64Three provinces for each of them. and there is one extra, and I will divide it among the three of us. Thus, the plague of boils was performed by the three of them. What does it say regarding the boils: “Upon the magicians [baḥartumim]” (Exodus 9:11), is defective,65It is without a yod, as though baḥartumam is written, meaning their magician. meaning that it afflicted their angel on high, so they would have no ability to resist. He brought ten plagues upon them like a military campaign.66See Tanḥuma, Bo 4. The frogs were especially hard on them, as it is stated: “Frogs that destroyed them” (Psalms 78:45), as they wounded their bodies and castrated them [the Egyptians], as it is stated: “And into your bedchamber, and onto your bed” (Exodus 7:28). The frogs said to them: ‘The image of their God67The Egyptians had tried to prevent Israel from procreating, and having children is, as it were, reproducing the image of God. is nullified, and yours [your ability to procreate] remains intact?’ Therefore: “That destroyed them [vatashḥitem],” as it says: “And he spilled it [veshiḥet] on the ground” (Genesis 38:9).68Referring to Onan, who spilled his seed on the ground rather than procreate with Tamar. From where [is the proof] that they [the frogs] spoke [medabberot]: “Regarding [al devar] the frogs that He had brought upon Pharaoh” (Exodus 8:8). Moreover, He brought upon them the plague of wild beasts [arov], because they were all intermingled [me’urbavin]; one man consorted with ten women, and ten men consorted with one woman; therefore, He brought a mixture [irbuvya]69Irbuvya and me’urbavin are from the same root as arov. upon them. When the Holy One blessed be He said to Moses: “One further affliction [nega] will I bring upon Pharaoh” (Exodus 11:1), Moses said: The sign has arrived [higia]. “One was Abraham” (Ezekiel 33:24) – behold, it is the affliction of the “one”.70Abraham is described as one, and the fact that God said “one further affliction” rather than simply: A further affliction, alluded to the fact that it was the plague that Abraham had been told about. Since they [Israel] were firstborn, He therefore killed the firstborn, as it is stated: “Behold, I will kill your firstborn son” (Exodus 4:23). That is the sign to Abraham: “I will judge” (Genesis 15:14) Another matter: Why is Israel called “My firstborn son”? Because it is written in the Torah: “Rather, he shall acknowledge the firstborn son of the hated, giving him a double portion” (Deuteronomy 21:17); so too, Israel inherits two worlds, this world and the World to Come. That is why the Holy One blessed be He gave the secret of [calculating the waxing and waning of] the moon to Israel, that they should count on its basis, but the idolaters count on the basis of the sun; that is to say, just as the sun rules only during the day, so too, they rule only in this world, and just as the sun is made of fire, so, they are destined to be punished in it, as it is stated: “Behold, the day is coming, burning like a furnace” (Malachi 3:19). And just as the moon is seen during the day and at night, so, Israel rules in this world and in the World to Come. And just as the moon is made of light, so, Israel inherits the light, as it is stated: “Light is sown for the righteous” (Psalms 97:11), and it says: “Arise, shine, for your light has arrived” (Isaiah 60:1). That is why it says: “This month shall be for you” (Exodus 12:2) – it shall be yours, because you are of the same type [as the moon].
Another interpretation: “This month shall be for you” (Exodus 12:2) – this is one of the four matters that the Holy One blessed be He showed Moses with His finger,71In the four cases listed in this midrash, Scripture uses the indicative “this.” The midrash takes it to be a literal case of indicating, pointing. because he was having difficulty with them. He showed him the preparation of the anointing oil, as it is stated: “This shall be a holy anointing oil for Me…” (Exodus 30:31). He showed him the crafting of the Candelabrum, as it is stated: “This is the work of the Candelabrum” (Numbers 8:4). He showed him the swarming creatures, as it is stated: “And this is impure for you [among the swarming things that swarm on the earth]” (Leviticus 11:29), and the moon, as it is stated: “This month shall be for you.” He shook the seas and showed him the crocodile,72Which hides in the water and is difficult to see. as it is stated: “The voice of the Lord is on the water” (Psalms 29:3). He shook the inhabited world and showed him the turtle,73Which hides from people and is not readily visible. as it is stated: “The voice of God breaks the cedars” (Psalms 29:5). He shook the wilderness and showed him the du’ar,74A legendary poisonous creature that lives in the desert, the product of the mating of a snake and a turtle. Also known as the arod, and the ḥavarvar. See Ḥullin 127a. as it is stated: “The voice of God shakes the wilderness” (Psalms 29:8). He shook the fire and showed him the salamander,75According to legend, salamanders are born of fire. as it is stated: “The voice of God hews the flames of the fire” (Psalms 29:7). When did He do this for him? In the context of: “And this is impure for you.”76The list of impure animals. He shook the world and showed him the moon, as it is stated: “The voice of the Lord is powerful” (Psalms 29:4). He shook the world and showed him the crafting of the Candelabrum, as it is stated: “The voice of the Lord is glorious” (Psalms 29:4). He shook the world and showed him the preparation of the anointing oil, as it is stated: “The voice of the Lord causes deer to give birth [yeḥolel]” (Psalms 29:9);77Yeḥolel can also mean shake. “and He bared the forests” (Psalms 29:9) – these are the spices of the incense.78Most of the spices are plant-based and are found in forests. “And in His Sanctuary all say glory” (Psalms 29:9) – all the kings, each one of them speaks of the glory of the Holy One blessed be He, and they all began giving Him praise, as it is stated: “All the kings of the earth shall give thanks to You” (Psalms 138:4).
Another interpretation: “This month shall be for you” (Exodus 12:2) – the ways of the Holy One blessed be He is not like the ways of flesh and blood. The way of flesh and blood is that two stand before the king; one prosecutes him [the accused] and one defends him. Not everyone who prosecutes defends, and one who defends does not prosecute. But the Holy One blessed be He is not so; He defends and He prosecutes. The mouth that said: “Alas, a sinful nation” (Isaiah 1:4), is the mouth that said: “Open the gates, and let the righteous nation enter” (Isaiah 26:2). The mouth that said: “A people laden with iniquity” (Isaiah 1:4), is that which said: “Your people shall all be righteous” (Isaiah 60:21). The mouth that said: “Children who deal corruptly” (Isaiah 1:4), is that which said: “And all your children will be disciples of the Lord” (Isaiah 54:13). The mouth that said: “Evildoing descendants” (Isaiah 1:4), is that which said: “Their descendants will be renowned among the nations” (Isaiah 61:9). The mouth that said: “Even if you increase your prayers, I will not hear” (Isaiah 1:15), is the mouth that said: “It will be, before they call, I will answer” (Isaiah 65:24). The mouth that said: “Your New Moons and your festivals My soul despises” (Isaiah 1:14), is the mouth that said: “It will be that on every New Moon […all flesh will come to prostrate themselves to Me]” (Isaiah 66:23). Why does it say: “Your New Moons” [i.e., the celebration of the first of the month]? It is because the months are a gift to Israel, as it is stated: “This month shall be for you.”
Another interpretation: “This month shall be for you” – this is analogous to a king who had treasuries filled with gold, silver, gems, and pearls. He had one son. As long as the son was young, his father kept everything. When the son grew and became an adult, his father said to him: ‘As long as you were young, I kept everything; now that you have become an adult, everything is given to you.’ So, the Holy One blessed be He kept everything, as it is stated: “And they will be for signs, and for festivals” (Genesis 1:14). When Israel arose, He gave them everything, as it is stated: “This month shall be for you.”
Another interpretation: “This month shall be for you” – this is analogous to a king who betrothed a woman and wrote her [a marriage contract endowing her] minimally. When [the time] came to marry her, he wrote her [a contract endowing her with] numerous gifts, as a husband. So, this world is betrothal, as it is stated: “I will betroth you to Me forever” (Hosea 2:21), and He gave them only the moon, as it is stated: “This month shall be for you.” However, in the days of the Messiah, it will be marriage, as it is stated: “For your Husband is your Maker” (Isaiah 54:5). At that time, He will give them everything, as it is stated: “The wise will shine like the brightness of the sky; and those who lead the many to righteousness like the stars forever and ever” (Daniel 12:3).
וַיֹּאמֶר ה' אֶל משֶׁה הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים, הֲדָא הוּא דִכְתִיב (שיר השירים ב, ח): קוֹל דּוֹדִי הִנֵּה זֶה בָּא [וכל הענין בפרשיות עד עמכם], שֶׁנֶּאֱמַר (שיר השירים ב, י): עָנָה דוֹדִי וְאָמַר לִי, מָה אַתְּ עוֹשָׂה כָּאן בִּמְקוֹם טְמֵאִים (יחזקאל כג, כ): אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם וְזִרְמַת סוּסִים זִרְמָתָם. (שיר השירים ב, י): קוּמִי לָךְ רַעֲיָתִי יָפָתִי וּלְכִי לָךְ, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים אַרְבַּע מֵאוֹת שָׁנָה אָמַרְתָּ לָנוּ לְהִשְׁתַּעְבֵּד וַעֲדַיִן לֹא שָׁלְמוּ, אָמַר לֵיהּ כְּבָר שָׁלְמוּ, שֶׁנֶּאֱמַר (שיר השירים ב, יא): כִּי הִנֵּה הַסְּתָיו עָבָר, מִיָּד גִּלּוּ הַצַּדִּיקִים אֶת רָאשֵׁיהֶם שֶׁהָיָה מְכֻסֶּה, שֶׁנֶּאֱמַר (שיר השירים ב, יב): הַנִּצָּנִים נִרְאוּ בָאָרֶץ, אֵלּוּ הֵן שִׁבְטוֹ שֶׁל לֵוִי שֶׁהָיוּ צַדִּיקִים כֻּלָּן. דָּבָר אַחֵר, הַנִּצָּנִים, אֵלּוּ הַכֹּהֲנִים. (דברי הימים א ו, לה): בְּנֵי אַהֲרֹן אֶלְעָזָר בְּנוֹ פִּינְחָס בְּנוֹ. דָּבָר אַחֵר, הַנִּצָּנִים, אֵלּוּ הַמְּלָכִים דָּוִד וּשְׁלֹמֹה רְחַבְעָם אָסָא אֲבִיָה. דָּבָר אַחֵר, אֵלּוּ הַלְוִיִּם (דברי הימים א טז, ה): אָסָף הָרֹאשׁ וּמִשְׁנֵהוּ זְכַרְיָה. כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ, אָמַר (שיר השירים ב, יב): עֵת הַזָּמִיר הִגִּיעַ, הִגִּיעַ זְמַן שֶׁל לְוִיִם לוֹמַר לְפָנַי שִׁירִים וּמִזְמוֹרִים. דָּבָר אַחֵר, עֵת הַזָּמִיר הִגִּיעַ, כֵּיוָן שֶׁשָּׁמַע הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁאָמְרוּ אֶת הַשִּׁירָה, אָמַר (שיר השירים ב, יב): וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ, שֶׁשָּׁמַע קוֹלָן שֶׁל יִשְׂרָאֵל בִּזְכוּת אַבְרָהָם שֶׁהִקְרִיב תּוֹר וְגוֹזָל, מַה כְּתִיב אַחֲרָיו (שיר השירים ב, יג): הַתְּאֵנָה חָנְטָה פַגֶיהָ, אֵלּוּ הַצַּדִּיקִים וְהַיְשָׁרִים. (שיר השירים ב, יג): וְהַגְּפָנִים סְמָדָר נָתְנוּ רֵיחַ, אֵלּוּ הַבֵּינוֹנִים שֶׁעָשׂוּ תְּשׁוּבָה. מִכָּאן וָאֵילָךְ (שיר השירים ב, יג): קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ, כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין לָכֶם חֹדֶשׁ אַחֵר גָּדוֹל מִזֶּה, לְפִיכָךְ נִקְרָא רִאשׁוֹן, שֶׁנֶּאֱמַר: רֹאשׁ חֳדָשִׁים. דָּבָר אַחֵר, רִאשׁוֹן הוּא לָכֶם, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנִּקְרָא רִאשׁוֹן, שֶׁנֶּאֱמַר (ישעיה מד, ו): אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן. וְצִיּוֹן נִקְרָא רִאשׁוֹן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָשֵׁנוּ. וְעֵשָׂו נִקְרָא רִאשׁוֹן, שֶׁנֶּאֱמַר (בראשית כה, כה): וַיֵּצֵא הָרִאשׁוֹן וגו'. וּמָשִׁיחַ נִקְרָא רִאשׁוֹן, שֶׁנֶּאֱמַר (ישעיה מא, כז): רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם. יָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנִּקְרָא רִאשׁוֹן, וְיִבְנֶה בֵּית הַמִּקְדָּשׁ שֶׁנִּקְרָא רִאשׁוֹן, וְיִפְרַע מִן עֵשָׂו שֶׁנִּקְרָא רִאשׁוֹן, וְיָבֹא מָשִׁיחַ שֶׁנִּקְרָא רִאשׁוֹן, בַּחֹדֶשׁ הָרִאשׁוֹן, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים וגו'.
“The Lord spoke to Moses and to Aaron in the land of Egypt, saying: This month shall be for you the first of months; it shall be the first month of the year for you” (Exodus 12:1–2).
“The Lord spoke to Moses.… This month shall be for you the first of months” – that is what is written: “The voice of my beloved, behold, he is coming” (Song of Songs 2:8),1In standard editions of Shemot Rabba, there is an obscure reference inserted here into the text. There are in fact similar midrashim to what follows in Pesikta deRav Kahana, Pesikta Rabbati, and Shir HaShirim Rabba. as it is stated: “My beloved spoke and said to me” (Song of Songs 2:10): ‘What are you doing here in the place of the impure, “whose flesh is the flesh of donkeys, and whose issue is like the issue of horses”’ (Ezekiel 23:20)? “Rise up, my love, my fair one, and go” (Song of Songs 2:10). He [Moses] said to Him: ‘Master of the universe, You said that we would be enslaved four hundred years,2A reference to Genesis 15:13, where God informs Abraham that his descendants will be slaves in a land not theirs for four hundred years. but they have not yet been completed.’ He said to him: ‘They have already been completed, as it is stated: “For behold, the winter has passed”’ (Song of Songs 2:11); immediately, the righteous uncovered their heads, which had been covered,3They were covered as a sign of mourning. as it is stated: “The blossoms have appeared in the land” (Song of Songs 2:12) – these are the [members of the] tribe of Levi, all of whom were righteous.
Alternatively, “the blossoms [hanitzanim]” – these are the priests, “the sons of Aaron, Elazar his son, Pinḥas his son” (I Chronicles 6:35).4The reference is to the High Priests, who wear the sacred diadem [tzitz].
Alternatively, “the blossoms” – these are the kings: David, Solomon, Reḥavam, Asa, Aviya.
Alternatively, these are the Levites: “Asaf the leader and his deputy Zekharia” (I Chronicles 16:5). Once the Holy One blessed be He saw that it was so, He said: “The time of the songbird has come” (Song of Songs 2:12) – the time has arrived for the Levites to recite songs and psalms before Me.
Another matter: “The time of the songbird has come” – when the Holy One blessed be He heard Israel reciting the song,5I.e., the Song of the Sea, Exodus 15:1–18. Alternatively, the psalms said while eating the paschal lamb. He said: “The sound of the turtledove is heard in our land” (Song of Songs 2:12) – that He heard the voice of Israel due to the merit of Abraham, who sacrificed a turtledove and a young pigeon.6See Genesis 15:9–10. What is written thereafter? “The fig tree has formed its unripe figs” (Song of Songs 2:13) – these are the righteous and the upright. “The vines in blossom give scent” (Song of Songs 2:13) – these are the middling who repented. From that point on: “Arise my love, my fair one, and go” (Song of Songs 2:13). When the children of Israel left Egypt, the Holy One blessed be He said to them: ‘You have no other month that is greater than this one; it is therefore called first, as it is stated: “The first of months.”’
Another interpretation: “It shall be the first [month of the year] for you” – as it were, the Holy One blessed be He is called first, as it is stated: “I am first and I am last” (Isaiah 44:6). Zion is called first, as it is stated: “Throne of glory, exalted from the first, the place of our Temple” (Jeremiah 17:12). Esau is called first, as it is stated: “The first emerged…” (Genesis 25:25). The messiah is called first, as it is stated: “The first to Zion, behold they are here” (Isaiah 41:27). May the Holy One blessed be He, who is called first, come and build the Temple that is called first, and exact retribution from Esau, who is called first; and let the messiah, who is called first, come during the first month, as it is stated: “This month shall be for you the first of months…”
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָם אֵימָתַי אַתָּה עוֹשֶׂה אֶת הַמּוֹעֲדוֹת, שֶׁכֵּן כְּתִיב (דניאל ד, יד): בִּגְזֵרַת עִירִין פִּתְגָּמָא, אָמַר לָהֶם אֲנִי וְאַתֶּם מַסְכִּים עַל מַה שֶּׁיִּשְׂרָאֵל גּוֹמְרִין וּמְעַבְּרִין אֶת הַשָּׁנָה, שֶׁנֶּאֱמַר (תהלים נז, ג): אֶקְרָא לֵאלֹהִים עֶלְיוֹן לָאֵל גֹּמֵר עָלָי. וְכֵן הוּא אוֹמֵר (ויקרא כג, לז): אֵלֶּה מוֹעֲדֵי ה' מִקְרָאֵי קֹדֶשׁ וגו', אַתֶּם בֵּין בִּזְמַנָּן בֵּין שֶׁלֹא בִּזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, לְשֶׁעָבַר הָיָה בְּיָדִי, שֶׁנֶּאֱמַר (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים, אֲבָל מִכָּאן וָאֵילָךְ הֲרֵי מְסוּרָה בְּיֶדְכֶם בִּרְשׁוּתְכֶם, אִם אֲמַרְתֶּם הֵן, הֵן. אִם אֲמַרְתֶּם לָאו, לָאו. מִכָּל מָקוֹם יְהֵא הַחֹדֶשׁ הַזֶּה לָכֶם. וְלֹא עוֹד אֶלָּא אִם בִּקַּשְׁתֶּם לְעַבֵּר אֶת הַשָּׁנָה, הֲרֵינִי מַשְׁלִים עִמָּכֶם, לְכָךְ כְּתִיב: הַחֹדֶשׁ הַזֶּה לָכֶם.
Another interpretation: “This month shall be for you” – the ministering angels said before the Holy One blessed be He: ‘Master of the universe, when are You going to set the festivals, as it is written: “The matter came about by the decree of the messengers, [the question by the word of the holy ones]?”’ (Daniel 4:14).7“The messengers” and “the holy ones” are the angels. He said to them: ‘I and you will ratify what Israel decides and [how they] intercalate the year, as it is stated: “I call to God Most High, to God who completes for me” (Psalms 57:3), and so it says: “These are the festivals of the Lord [that you shall proclaim them] holy convocations…”’ (Leviticus 23:37). You [shall proclaim them], whether at the proper time or not at the proper time; I have no festivals other than these. The Holy One blessed be He said to Israel: ‘In the past, it was in My hands, as it is stated: “He made the moon for the festivals…” (Psalms 104:19),8The Jewish calendar is lunar, and the beginning of the months is determined by the new moon. but from here onward, it is given into your hands and is your prerogative; if you say yes, yes, if you say no, no. In any case, “this month shall be for you.” Moreover, if you seek to intercalate the year I will confirm it for you.’ That is why it is written: “This month shall be for you.”
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (זכריה ד, יד): אֵלֶּה שְׁנֵי בְנֵי הַיִּצְהָר הָעֹמְדִים עַל אֲדוֹן כָּל הָאָרֶץ, אָמַר רַבִּי לֵוִי, מְלַמֵּד שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא חוֹזֵר וּמְבַקֵּשׁ בְּאֵיזֶה דָּבָר לִגְאֹל אֶת יִשְׂרָאֵל וְלֹא הָיָה מוֹצֵא, עַד שֶׁמָּצָא זְכוּתוֹ שֶׁל משֶׁה וְשֶׁל אַהֲרֹן וְהִיא עָמְדָה לָהֶם, הֲדָא הוּא דִּכְתִיב: אֵלֶּה שְׁנֵי בְנֵי הַיִּצְהָר, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁבִּקֵּשׁ לִשָֹּׂא אִשָּׁה וּבָאוּ וְאָמְרוּ לוֹ עֲנִיָּה הִיא, אֵין לָהּ בָּעוֹלָם אֶלָּא שְׁנֵי נְזָמִים בִּלְבָד. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא דַּיָּן לְיִשְׂרָאֵל שֶׁיִּגָּאֲלוּ בִּזְכוּת משֶׁה וְאַהֲרֹן, לְכָךְ נֶאֱמַר: וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן.
Another interpretation: “This month shall be for you” – that is what is written: “These are the two anointed ones, who stand by the Lord of all the land” (Zechariah 4:14). Rabbi Levi said: This teaches that the Holy One blessed be He was continuously seeking something to redeem Israel. He was unable to find anything until He found the merit of Moses and Aaron, which stood for them; that is what is written: “These are the two anointed ones [benei yitzhar].” To what is this matter comparable? To a king who sought to marry a woman, and they came to him and said: She is poor and has nothing in the world other than two nose rings. So, the Holy One blessed be He said: It is sufficient for Israel to be redeemed due to the merit of Moses and Aaron. That is why it is stated: “The Lord spoke to Moses and to Aaron.”
דָּבָר אַחֵר, וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן, הֲדָא הוּא דִכְתִיב (שיר השירים ב, ח): קוֹל דּוֹדִי הִנֵּה זֶה בָּא, כְּשֶׁהָלַךְ משֶׁה וְאָמַר לְיִשְׂרָאֵל כָּךְ אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות יג, ד): הַיּוֹם אַתֶּם יוֹצְאִים בְּחֹדֶשׁ הָאָבִיב, אָמְרוּ לוֹ הֵיכָן הוּא, אָמַר לָהֶם הֲרֵי עוֹמֵד, קוֹל דּוֹדִי הִנֵּה זֶה בָּא. אָמַר רַבִּי יְהוּדָה מַהוּ (שיר השירים ב, ח): מְדַלֵּג עַל הֶהָרִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי מִסְתַּכֵּל בְּמַעֲשֵׂיהֶם שֶׁל יִשְׂרָאֵל אֵינָן נִגְאָלִין לְעוֹלָם, אֶלָּא לְמִי אֲנִי מִסְתַּכֵּל לַאֲבוֹתֵיהֶם הַקְּדוֹשִׁים, שֶׁנֶּאֱמַר (שמות ו, ה): וְגַם אֲנִי שָׁמַעְתִּי אֶת נַאֲקַת בְּנֵי יִשְׂרָאֵל וגו', בִּזְכוּת אֲבוֹתָם אֲנִי גּוֹאֲלָם. לְכָךְ כְּתִיב: מְדַלֵּג עַל הֶהָרִים, וְאֵין הָרִים אֶלָּא אָבוֹת, שֶׁנֶּאֱמַר (מיכה ו, ב): שִׁמְעוּ הָרִים אֶת רִיב ה'. דָּבָר אַחֵר, אָמַר רַבִּי נְחֶמְיָה מַהוּ מְדַלֵּג עַל הֶהָרִים, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין לָהֶם מַעֲשִׂים לְיִשְׂרָאֵל שֶׁיִּגָּאֲלוּ אֶלָּא בִּזְכוּת הַזְּקֵנִים, שֶׁנֶּאֱמַר (שמות ג, טז): לֵךְ וְאָסַפְתָּ אֶת זִקְנֵי יִשְׂרָאֵל, וְאֵין הֶהָרִים אֶלָּא הַזְּקֵנִים, שֶׁכֵּן בַּת יִפְתָּח אוֹמֶרֶת לְאָבִיהָ (שופטים יא, לז): וְיָרַדְתִּי עַל הֶהָרִים, וְכִי אֶל הֶהָרִים הָיְתָה הוֹלֶכֶת, אֶלָּא עַל הַזְּקֵנִים הִיא אוֹמֶרֶת, שֶׁהָלְכָה לְהַרְאוֹת לַזְּקֵנִים שֶׁהִיא בְּתוּלָה טְהוֹרָה, וּלְכָךְ כְּתִיב: מְדַלֵּג עַל הֶהָרִים. דָּבָר אַחֵר, אָמַר רַבִּי אֶלְעָזָר מַהוּ מְדַלֵּג עַל הֶהָרִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָשִׂיתִי לְעֵשָׂו שֶׁיְהֵא מַעֲמִיד מְלָכִים, שֶׁנֶּאֱמַר (בראשית לו, לא): וְאֵלֶּה הַמְלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם, אִם אֲנִי מֵנִיחַ לְעֵשָׂו שֶׁיְהֵא מַעֲמִיד מְלָכִים עוֹד, הֵיאַךְ יִשְׂרָאֵל עוֹמְדִין, הֲרֵינִי מְדַלְּגָן וְעוֹשֶׂה אוֹתָן אַלּוּפִים, שֶׁנֶּאֱמַר (בראשית לו, יג): אֵלֶּה אַלּוּפֵי בְּנֵי עֵשָׂו. וְאֵין הָרִים אֶלָּא עוֹבְדֵי כּוֹכָבִים, שֶׁנֶּאֱמַר (זכריה ו, א): וְהִנֵּה אַרְבַּע מַרְכָּבוֹת יֹצְאוֹת מִבֵּין שְׁנֵי הֶהָרִים.
Another interpretation: “The Lord spoke to Moses and to Aaron” – that is what is written: “The voice of my beloved, behold, he is coming” (Song of Songs 2:8). When Moses went and said to Israel: ‘So said the Holy One blessed be He to me: “Today you are leaving, in the month of spring”’ (Exodus 13:4), they said to him: ‘Where is He?’ He said to them: ‘He is about to arrive: “The voice of my beloved, behold, he is coming, [leaping upon the heights, bounding upon the hills]”’ (Song of Songs 2:8). Rabbi Yehuda said: What is “leaping upon the heights?” The Holy One blessed be He said: If I scrutinize the actions of Israel they will never be redeemed. Rather, at whom will I look? At their saintly forefathers, as it is stated: “Moreover, I have heard the cry of the children of Israel…[and I have remembered my covenant]” (Exodus 6:5)9The covenant was made with the patriarchs. – on the merit of their forefathers I am redeeming them. Therefore, it is written: “Leaping upon the heights,” and heights mean nothing other than the forefathers, as it is stated: “Hear, O heights, the Lord’s grievance [and the mighty ones, foundations of the earth]” (Micah 6:2).10 Eitanim, meaning mighty ones, is a term that the Sages used for the patriarchs.
Another interpretation: Rabbi Neḥemya said: What is “leaping upon the heights?” [It is not to be understood literally.] Rather, the Holy One blessed be He said: Israel does not have deeds that would warrant their being redeemed, except by the merit of the elders, as it is stated: “Go, and gather the elders of Israel” (Exodus 3:16), and heights are nothing other than the elders, as Yiftaḥ’s daughter says to her father: “I will go down in the heights” (Judges 11:37). Was she going to the heights? Rather, she was saying: To the elders, as she was going to show the elders that she was a pure virgin.11She therefore did not deserve the fate decreed for her by her father’s vow. That is why it is written: “Leaping upon the heights.”
Another interpretation: Rabbi Elazar said: What is “leaping upon the heights”? The Holy One blessed be He said: I arranged for Esau that he would establish kings, as it is stated: “These are the kings who reigned in the land of Edom” (Genesis 36:31). If I allow Esau to establish more kings, how will Israel survive? Rather, I will supplant them and render them chieftains, as it is stated: “These are the chieftains of the sons of Esau” (Genesis 36:15).12The midrash is reading the verses out of chronological order, as if the chieftains came after the kings. Heights mean nothing other than idolaters, as it is stated: “Behold, four chariots13The chariots represent four idolatrous nations. are emerging from between the two heights” (Zechariah 6:1).
בְּאֶרֶץ מִצְרַיִם, לָמָּה אֵינוֹ אוֹמֵר בְּמִצְרַיִם, אָמַר רַבִּי חֲנִינָא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּתִיב בַּתּוֹרָה (דברים כד, יא): בַּחוּץ תַּעֲמֹד, אַף אֲנִי אֶעֱשֶׂה כָּךְ, בְּאֶרֶץ מִצְרַיִם וְלֹא בְּמִצְרַיִם. וְכֵן אָמַר משֶׁה (שמות ט, כט): כְּצֵאתִי אֶת הָעִיר. אָמַר רַבִּי שִׁמְעוֹן, גְּדוֹלָה חִבָּתָן שֶׁל יִשְׂרָאֵל שֶׁנִּגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא בִּמְקוֹם עֲבוֹדַת כּוֹכָבִים וּבִמְקוֹם טִנֹּפֶת וּבִמְקוֹם טֻמְאָה בִּשְׁבִיל לְגָאֳלָן, מָשָׁל לְכֹהֵן שֶׁנָּפְלָה תְּרוּמָתוֹ לְבֵית הַקְּבָרוֹת, אוֹמֵר מָה אֶעֱשֶׂה, לְטַמֵּא אֶת עַצְמִי אִי אֶפְשָׁר, וּלְהָנִיחַ תְּרוּמָתִי אִי אֶפְשָׁר, מוּטָב לִי לְטַמֵא אֶת עַצְמִי פַּעַם אַחַת וְחוֹזֵר וּמִטַּהֵר, וְלֹא אֲאַבֵּד אֶת תְּרוּמָתִי. כָּךְ אֲבוֹתֵינוּ הָיוּ תְרוּמָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' וגו', הָיוּ בֵּין הַקְּבָרוֹת, שֶׁנֶּאֱמַר (שמות יב, ל): כִּי אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵת, וְאוֹמֵר (במדבר לג, ד): וּמִצְרַיִם מְקַבְּרִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֵיאַךְ אֲנִי גּוֹאֲלָן, לְהַנִּיחָן אִי אֶפְשָׁר, מוּטָב לֵירֵד וּלְהַצִּילָן, שֶׁנֶּאֱמַר (שמות ג, ח): וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם, כְּשֶׁהוֹצִיא קָרָא לְאַהֲרֹן וְטִהֵר אוֹתוֹ, שֶׁנֶּאֱמַר (ויקרא טז, לג): וְכִפֶּר אֶת מִקְדַּשׁ הַקֹּדֶשׁ, (ויקרא טז, טז): וְכִפֶּר עַל הַקֹּדֶשׁ.
“The Lord spoke to Moses and to Aaron in the land of Egypt, saying” (Exodus 12:1).
“In the land of Egypt” – why does it not say: “In Egypt”? Rabbi Ḥanina said: The Holy One blessed be He said: It is written in the Torah: “You shall stand outside” (Deuteronomy 24:11).14The debt collector must stand outside and cannot enter the debtor’s house to seize his property. I, too, will do so – “in the land of Egypt,” but not in Egypt.15I.e., within the borders but not in the population centers. Likewise, Moses said: “As I leave the city” (Exodus 9:29).
Rabbi Shimon said: Great is the love for Israel, as the Holy One blessed be He revealed Himself in a place of idol worship, a place of filth, and a place of impurity in order to redeem them. This is analogous to a priest whose teruma fell into a cemetery. He says: What shall I do? To impurify myself is impossible, and to leave my teruma there is impossible. It is preferable that I render myself impure one time and then purify myself, and [thus] I will not lose my teruma. So, our ancestors were the teruma of the Holy One blessed be He, as it is stated: “Israel is holy to the Lord, [the first of His crop]” (Jeremiah 2:3).16Teruma is also described as the first of a crop (see Deuteronomy 18:4). They were among the graves, as it is stated: “As there was no house in which there were none dead” (Exodus 12:30), and it says: “And Egypt was burying [those whom the Lord had smote]” (Numbers 33:4). The Holy One blessed be He said: How do I redeem them? To leave them there is impossible. It is preferable to come down and redeem them, as it is stated: “I came down to deliver them from the hand of Egypt” (Exodus 3:8). When He took them out, He summoned Aaron, and he purified Him, as it is stated: “He shall atone for the Holy of Holies [mikdash hakodesh]” (Leviticus 16:33), “He shall atone for the Sanctuary [hakodesh]” (Leviticus 16:16).17Hakodesh is homiletically understood to refer to the Source of sanctity.
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִּכְתִיב (שיר השירים ו, י): מִי זֹאת הַנִּשְׁקָפָה כְּמוֹ שָׁחַר, אַרְבָּעָה דְבָרִים שֶׁל שֶׁבַח יֵשׁ כָּאן לְיִשְׂרָאֵל, כְּנֶגֶד אַרְבַּע גָּלֻיּוֹת, שֶׁבְּאַרְבַּע גָּלֻיּוֹת שֶׁעָמְדוּ עַל יִשְׂרָאֵל לֹא כָּפְרוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, בְּגָלוּת בָּבֶל מִנַיִן, שֶׁנֶּאֱמַר: מִי זֹאת הַנִּשְׁקָפָה כְּמוֹ שָׁחַר. נְבוּכַדְנֶצַּר הָיָה מִשְׁתַּחֲוֶה לַשֶּׁמֶשׁ, שֶׁנֶּאֱמַר (ישעיה יד, יב): אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן שָׁחַר. וְדָנִיֵּאל הָיָה שׁוֹחֵר וּמִתְפַּלֵּל לַמָּקוֹם, שֶׁנֶּאֱמַר (דניאל ו, יא): וְכַוִּין פְּתִיחָן לֵהּ בְעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם, עֶרֶב וָבֹקֶר וְצָהֳרָיִם. וְלָמָּה הָיָה שׁוֹחֵר וּמִתְפַּלֵּל כְּדֵי שֶׁיְרַחֵם הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל, וְעָלָיו אָמַר שְׁלֹמֹה (משלי יא, כז): שֹׁחֵר טוֹב יְבַקֵּשׁ רָצוֹן, וְנִמְצָא לָהֶם הָאֱלֹהִים בְּעֵת צָרָתָם, שֶׁנֶּאֱמַר (משלי ח, יז): אֲנִי אֹהֲבַי אֵהָב וגו'. וְכֵן מָצִינוּ כְּשֶׁהוּשְׁלַךְ דָּנִיֵּאל לְגֹב אֲרָיוֹת לֹא נִזּוֹק, שֶׁנֶּאֱמַר (דניאל ו, כג): אֱלָהִי שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא וְלָא חַבְּלוּנִי, חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה הוּשְׁלְכוּ לְכִבְשַׁן הָאֵשׁ וְלֹא נִזּוֹקוּ, שֶׁנֶּאֱמַר (דניאל ג, כז): וּשְׂעַר רֵאשְׁהוֹן לָא הִתְחָרַךְ וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן, אֶלָּא הֵאִירוּ לָעוֹלָם כַּשַּׁחַר שֶׁהוּא מֵאִיר לָעוֹלָם, לְפִיכָךְ הַנִּשְׁקָפָה כְּמוֹ שָׁחַר. וְעָשׂוּ לְעוֹבְדֵי כּוֹכָבִים לְהַכִּיר לְהַקָּדוֹשׁ בָּרוּךְ הוּא וּלְקַלְּסוֹ, שֶׁכֵּן נְבוּכַדְנֶצַּר אָמַר כְּשֶׁיָּצְאוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִן הַכִּבְשָׁן (דניאל ג, כח): בְּרִיךְ אֱלָהֲהוֹן דִּי שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ, (דניאל ג, כו): עַבְדוֹהִי דִּי אֱלָהָא עִלָּאָה. וְכֵן דָּרְיָוֶשׁ אָמַר כְּשֶׁנָּפַל דָּנִיֵּאל לְגוּב אֲרָיוֹת (דניאל ו, כז): לֶהֱוֹן זָיְעִין וְדָחֲלִין מִן קֳדָם אֱלָהֵהּ דִי דָנִיֵּאל דִּי הוּא אֱלָהָא חַיָּא, לְכָךְ כְּתִיב: מִי זֹאת הַנִּשְׁקָפָה כְּמוֹ שָׁחַר. יָפָה כַלְּבָנָה, בְּגָלוּת מָדַי. אַתָּה מוֹצֵא בַּלַּיְלָה אִם אֵין הַלְּבָנָה נִרְאֵית בָּרָקִיעַ, הַחשֶׁךְ בָּעוֹלָם וְאֵין אָדָם יָכוֹל לְהַלֵּךְ אֲפִלּוּ תּוֹךְ הַמְּדִינָה, כֵּיוָן שֶׁהַלְּבָנָה נִרְאֵית בָּרָקִיעַ הַכֹּל שְׂמֵחִין וּמְהַלְּכִין בַּדֶּרֶךְ, כָּךְ בִּימֵי אֲחַשְׁוֵרוֹשׁ שֶׁגָּזְרוּ עַל יִשְׂרָאֵל לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד, וּבָאָה אֶסְתֵּר וְהֵאִירָה לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר (אסתר ח, טז): לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה, לְכָךְ כְּתִיב: יָפָה כַלְּבָנָה, בְּגָלוּת מָדַי. וְאִם רְצוֹנְךָ לֵידַע שֶׁנִּדְמֵית אֶסְתֵּר לַלְּבָנָה, כְּשֵׁם שֶׁהַלְּבָנָה נוֹלְדָה לִשְׁלשִׁים יוֹם, כָּךְ אֶסְתֵּר אָמְרָה (אסתר ד, יא): וַאֲנִי לֹא נִקְרֵאתִי לָבוֹא אֶל הַמֶּלֶךְ זֶה שְׁלוֹשִׁים יוֹם, לְפִיכָךְ יָפָה כַלְּבָנָה, בְּגָלוּת מָדַי. בָּרָה כַּחַמָּה בְּמַלְכוּת יָוָן, סַנֶּדְרִיאוּס אֵם אוּלִיאוּס חַמָּה שְׁמָהּ, וְהַשֶּׁמֶשׁ גִּבּוֹר נִקְרָא, שֶׁנֶּאֱמַר (תהלים יט, ו): יָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח, בִּתְקוּפַת תַּמּוּז מִי יוּכַל לַעֲמֹד כְּנֶגֶד הַשֶּׁמֶשׁ הַכֹּל בּוֹרְחִים מִמֶּנּוּ, שֶׁנֶּאֱמַר (תהלים יט, ז): וְאֵין נִסְתָּר מֵחַמָּתוֹ. כָּךְ בְּמַלְכוּת יָוָן הַכֹּל בָּרְחוּ מִמֶּנּוּ וּמַתִּתְיָה הַכֹּהֵן וּבָנָיו עָמְדוּ בֶּאֱמוּנָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וּבָרְחוּ מִפְּנֵיהֶם הָאֻכְלוּסִין שֶׁל יָוָן וְנֶהֶרְגוּ כֻּלָּן. וְכֵן הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לָהֶם (יואל ד, י): כֹּתּוּ אִתֵּיכֶם לַחֲרָבוֹת וּמַזְמְרֹתֵיכֶם לִרְמָחִים הַחַלָּשׁ יֹאמַר גִּבּוֹר אָנִי. וְאוֹמֵר (שופטים ה, לא): כֵּן יֹאבְדוּ כָּל אוֹיְבֶיךָ ה' וגו', לְקַיֵּם מַה שֶּׁנֶּאֱמַר: בָּרָה כַּחַמָּה. אֲיֻמָּה כַּנִּדְגָּלוֹת בֶּאֱדוֹם, לָמָּה נִקְרָא שְׁמָהּ אֲיֻמָּה, לְפִי שֶׁעוֹמֶדֶת בְּמַלְכוּת שֶׁיֵּשׁ לָהּ אֵימָה, שֶׁנֶּאֱמַר (דניאל ז, ז): וַאֲרוּ חֵיוָה רְבִיעָאָה דְּחִילָה וְאֵימְתָנִי וְתַקִּיפָא. מַהוּ אֲיֻמָּה כַּנִּדְגָלוֹת, אַתָּה מוֹצֵא שְׁנֵים עָשָׂר מַזָּלוֹת יֵשׁ בָּרָקִיעַ, כְּשֵׁם שֶׁאֵין הַשָּׁמַיִם יְכוֹלִין לַעֲמֹד חוּץ מִשְּׁנֵים עָשָׂר מַזָּלוֹת, כָּךְ אֵין הָעוֹלָם יָכוֹל לַעֲמֹד חוּץ מִשְּׁנֵים עָשָׂר שְׁבָטִים, שֶׁנֶּאֱמַר (ירמיה לא, לה): אִם יָמֻשׁוּ הַחֻקִּים וגו'. אֲיֻמָּה כַּנִּדְגָלוֹת, אֵין דְּגָלִים אֶלָּא צְבָאוֹת, שֶׁנֶּאֱמַר (במדבר ב, ג): דֶּגֶל מַחֲנֵה, וּצְבָאוֹ וּפְקֻדֵיהֶם. וְכֵן דִּגְלֵי הַשָּׁמַיִם הַמַּלְאָכִים, וְדִגְלֵי הָאָרֶץ יִשְׂרָאֵל. צִבְאוֹת הַשָּׁמַיִם, מַלְאָכִים, שֶׁנֶּאֱמַר (דברי הימים ב יח, יח): וְכָל צְבָא הַשָּׁמַיִם עֹמְדִים וגו'. צִבְאוֹת הָאָרֶץ, יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמות יב, מא): יָצְאוּ כָּל צִבְאוֹת ה' מֵאֶרֶץ מִצְרָיִם. וַאֲדוֹן שְׁנֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, וּכְשֵׁם שֶׁהַכֹּל יְרֵאִים מִן הַקָּדוֹשׁ בָּרוּךְ הוּא וּמִן הַמַּלְאָכִים, כָּךְ הָעוֹבְדֵי כּוֹכָבִים הָיוּ יְרֵאִים מִיִּשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים כח, י): וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם ה' וגו', לְכָךְ נֶאֱמַר: אֲיֻמָּה כַּנִּדְגָלוֹת, שֶׁדִּמָּה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל לַמַּלְאָכִים, בַּמַּלְאָכִים נֶאֱמַר (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, וּבְיִשְׂרָאֵל נֶאֱמַר (דברים כט, ט): אַתֶּם נִצָּבִים הַיּוֹם. הַמַּלְאָכִים אוֹמְרִים בְּכָל יוֹם: קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ, וְיִשְׂרָאֵל אוֹמְרִים: אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב. הַמַּלְאָכִים נִקְרְאוּ אֵשׁ, דִּכְתִיב (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לֹהֵט, וְיִשְׂרָאֵל כְּמוֹ כֵן, דִּכְתִיב (עובדיה א, יח): וְהָיָה בֵית יַעֲקֹב אֵשׁ. הַמַּלְאָכִים מִתְחַדְּשִׁין בְּכָל יוֹם וּמְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְהֵן חוֹזְרִין לִנְהַר אֵשׁ שֶׁיָּצְאוּ מִמֶּנּוּ וְשׁוּב הָאֱלֹהִים מְחַדְּשָׁן וּמַחֲזִירָן כְּשֵׁם שֶׁהָיוּ בָּרִאשׁוֹנָה, שֶׁנֶּאֱמַר (איכה ג, כג): חֲדָשִׁים לַבְּקָרִים, כָּךְ יִשְׂרָאֵל מִשְׁתַּקְעִין בַּעֲוֹנוֹת מִיֵּצֶר הָרָע שֶׁיֵּשׁ בְּגוּפָן, וְחוֹזְרִין בִּתְשׁוּבָה, וְהָאֱלֹהִים בְּכָל שָׁנָה סוֹלֵחַ לַעֲוֹנוֹתֵיהֶם וּמְחַדֵּשׁ לִבָּם לְיִרְאָתוֹ, שֶׁנֶּאֱמַר (יחזקאל לו, כו): וְנָתַתִּי לָכֶם לֵב חָדָשׁ, לְכָךְ כְּתִיב: אֲיֻמָּה כַּנִּדְגָלוֹת.
“This month shall be for you the first of months; it shall be the first month of the year for you” (Exodus 12:2).
Another interpretation: “This month shall be for you” – that is what is written: “Who is she who appears like the dawn [shaḥar], [beautiful as the moon, pure as the sun, fearsome as banners of a host?]” (Song of Songs 6:10). There are four terms of praise of Israel here, corresponding to the four exiles. For during the four exiles that Israel experienced, they did not deny the Holy One blessed be He. In the Babylonian exile, from where [can this be seen]? It is as it is stated: “Who is she who appears like the dawn?” Nebuchadnezzar prostrated himself to the sun, as it is stated: “How have you fallen from the heavens, glowing morning [shaḥar] star” (Isaiah 14:12).18“Morning star” refers to Nebuchadnezzar. Daniel19Daniel lived during the Babylonian exile. would rise early [shoḥer] and pray to the Omnipresent, as it is stated: “And windows were open for him in his upper chamber facing Jerusalem” (Daniel 6:11), evening, morning, and noon. Why would he rise early and pray? It was so the Holy One blessed be He would have mercy upon Israel. In his regard, Solomon said: “He who seeks [shoḥer] good seeks favor” (Proverbs 11:27). God was present for them in their time of distress, as it is stated: “I love those who love me…” (Proverbs 8:17).
Likewise, we find, when Daniel was cast into the lions’ den, he was not harmed, as it is stated; “God sent His angel and closed the lions’ mouths, and they did not harm me” (Daniel 6:23). Ḥananya, Mishael, and Azarya were cast into the fiery furnace and were not harmed, as it is stated: “The hair of their heads was not singed [. . .] and the odor of fire did not cover them” (Daniel 3:27). Rather, they illuminated the world like the dawn, which illuminates the world. Therefore, “who appears like the dawn.” They caused the idolaters to acknowledge the Holy One blessed be He and to praise Him, as Nebuchadnezzar said when Ḥananya, Mishael, and Azarya emerged from the furnace: “Blessed is the God of Shadrakh, Meshakh, and Aved Nego” (Daniel 3:28),20These are the Babylonian names of Ḥananya, Mishael, and Azarya. “the servants of the exalted God” (Daniel 3:26). Likewise, Darius said after Daniel fell into the lions’ den “to tremble and fear before the God of Daniel, who is the living God” (Daniel 6:27); therefore, it is written: “Who is she who appears like the dawn?”
“Beautiful as the moon” (Song of Songs 6:10) – in the Median [Persian] exile; you find during the night that if the moon is not seen in the sky, there is darkness in the world, and a person is unable to walk, even in the city. When the moon is seen in the sky, everyone is glad, and they walk on the road. So, during the days of Aḥashverosh, when they decreed against the Jews to “destroy, to kill, and to eliminate” (Esther 3:13), and Esther came and illuminated for Israel, as it is stated: “The Jews had light and gladness, [and joy and honor]” (Esther 8:16); that is why it is written: “Beautiful as the moon,” about the Median exile. If your wish is to know why Esther was likened to the moon: Just as the moon is reborn after thirty days, so too, Esther said: “But I have not been summoned to the king these thirty days” (Esther 4:11); that is why “beautiful as the moon” is in the Median exile.
“Pure as the sun” (Song of Songs 6:10) – during the Greek kingdom. Sandrios eim Ulios:21This phrase is in corrupted Greek, and two interpretations of it have been given. (1) The Sanhedrin against the sun, i.e., the Jewish Sanhedrin stands in opposition to the Greeks, represented by the sun (Mirkin); and (2) Alexander, son of Helios, i.e., Alexander the original Macedonian emperor, is the son of the god of the sun, Helios (Jastrow). The sun [ḥama] is its name, and the sun is called a strong man [gibor], as it is stated: “Rejoices as a strong man [gibor] to run its course” (Psalms 19:6).22The verse is referring to the movement of the sun on its course. During the summer, who can withstand the sun; everyone flees from it, as it is stated: “And nothing hides from its heat [meḥamato]” (Psalms 19:7). So, with regard to the Greek kingdom, everyone fled from it, and Matitya the priest and his sons were steadfast in their faith in the Holy One blessed be He, and the troops of Greece fled from before them and were all killed. So, the Holy One blessed be He said to them: “Beat your plowshares into swords and your pruning hooks into spears; the weak will say: I am mighty [gibor]” (Joel 4:10). And it says: “So may all Your enemies perish, Lord…” (Judges 5:31), to fulfill what is stated: “Pure as the sun.”
“Fearsome as banners” (Song of Songs 6:10) – in [reference to the hegemony of] Edom [Rome]; why is it [Israel] called fearsome? It is because it remains steadfast in a kingdom that inspires fear, as it is stated: “And behold a fourth beast, dreadful and fearsome, and strong” (Daniel 7:7). What is “fearsome as banners?” You find that there are twelve constellations in the sky. Just as the heavens cannot endure without the twelve constellations, so, the world cannot endure without the twelve tribes, as it is stated: “If [these] statutes depart [from before Me, says the Lord, then the descendants of Israel will also cease from being a nation before Me forever]” (Jeremiah 31:35).
“Fearsome as banners” – banners are nothing other than armies, as it is stated: “The banner of the camp…and their host and their numbered” (Numbers 2:3–4). Likewise, the banners of the heavens are the angels, and the banners of the earth are Israel. The hosts of the heavens are angels, as it is stated: “And the entire host of the heavens standing…” (II Chronicles 18:18). The hosts of the earth are Israel, as it is stated: “All the hosts of the Lord emerged from the land of Egypt” (Exodus 12:41). The Master of them both is the Holy One blessed be He. Just as everyone fears the Holy One blessed be He and the angels, so too, the idolaters fear Israel, as it is stated: “And all the peoples of the land will see that the name of the Lord [is called upon you, and they will fear you]” (Deuteronomy 28:10). This is why it is stated: “Fearsome as banners,” because the Holy One blessed be He likened Israel to the angels.
Regarding angels it is stated: “Seraphim were standing above Him” (Isaiah 6:2), and regarding Israel it is stated: “You are standing today” (Deuteronomy 29:9). The angels say each day: “Holy, holy, holy [is the Lord of hosts]” (Isaiah 6:3), and Israel says: The God of Abraham, the God of Isaac, and the God of Jacob.23At the beginning of the Amida prayer. Both the angels and Israel praise God with a threefold prayer. Angels are called fire, as it is written: “The flaming fire His servants” (Psalms 104:4), and Israel likewise, as it is written: “The house of Jacob will be fire” (Obadiah 1:18). Angels are renewed every morning, and praise the Holy One blessed be He and then return to the river of fire from which they emerged; and the Holy One blessed be He again renews them and restores them as they had been initially, as it is stated: “They are new every morning” (Lamentations 3:23). So, [the people of] Israel sink into iniquities due to the evil inclination that is in their bodies, and they repent. Each year, God forgives their iniquities and renews their hearts to fear Him, as it is stated: “I will give you a new heart” (Ezekiel 36:26). That is why it is written: “Fearsome as banners.”
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, מַה כְּתִיב בַּפָּרָשָׁה (שמות יב, כב כג): וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב, וְעָבַר ה' לִנְגֹף אֶת מִצְרַיִם, הֲדָא הוּא דִכְתִיב (במדבר כג, ט): כִּי מֵרֹאשׁ צֻרִים אֶרְאֶנוּ, אֵלּוּ הָאָבוֹת, שֶׁנֶּאֱמַר (מיכה ו, ב): שִׁמְעוּ הָרִים אֶת רִיב ה', מוֹצְאִים אָנוּ מִתְּחִלָּה הָיָה הַמָּקוֹם מְבַקֵּשׁ לְכוֹנֵן הָעוֹלָם וְלֹא הָיָה מוֹצֵא עַד שֶׁעָמְדוּ הָאָבוֹת, מָשָׁל לְמֶלֶךְ שֶׁהָיָה מְבַקֵּשׁ לִבְנוֹת מְדִינָה, גָּזַר וְחִפְּשׂוּ מָקוֹם לִבְנוֹת בּוֹ הַמְדִינָה, בָּא לִתֵּן הַיְסוֹד וְהָיוּ הַמַּיִם עוֹלִים מִן הַתְּהוֹם וְלֹא הָיוּ מַנִּיחִים לַעֲשׂוֹת אֶת הַיְסוֹד, שׁוּב בָּא לִתֵּן אֶת הַיְסוֹד בְּמָקוֹם אַחֵר, וְהָיוּ הַמַּיִם מְהַפְּכִים, עַד שֶׁבָּא בְּמָקוֹם אֶחָד וּמָצָא שָׁם צֹר גָּדוֹל, אָמַר כָּאן אֲנִי קוֹבֵעַ אֶת הַמְּדִינָה עַל הַצֻּרִים הַלָּלוּ, כָּךְ מִתְּחִלָּה הָיָה הָעוֹלָם מַיִם בְּמַיִם, וְהָיָה הָאֱלֹהִים מְבַקֵּשׁ לְכוֹנֵן עוֹלָמִים וְלֹא הָיוּ הָרְשָׁעִים מַנִּיחִין, מַה כְּתִיב בְּדוֹרוֹ שֶׁל אֱנוֹשׁ (בראשית ד, כו): אָז הוּחַל לִקְרֹא בְּשֵׁם ה', עָלוּ הַמַּיִם וֶהֱצִיפוּם, שֶׁנֶּאֱמַר (איוב ט, ט): עֹשֶׂה עָשׁ כְּסִיל וְכִימָה וגו'. וְכֵן דּוֹר הַמַּבּוּל הָיוּ רְשָׁעִים, מַה כְּתִיב בָּהֶם (איוב כב, יז): הָאֹמְרִים לָאֵל סוּר מִמֶּנּוּ, עָלוּ הַמַּיִם וְלֹא הִנִּיחוּ לִתֵּן עֲלֵיהֶם אֶת הַיְסוֹד, שֶׁנֶּאֱמַר (איוב כב, טז): וְנָהָר יוּצַק יְסוֹדָם, וּכְתִיב (בראשית ז, יא): בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל מַעְיְנוֹת תְּהוֹם רַבָּה. כֵּיוָן שֶׁבָּאוּ הָאָבוֹת וְזָכוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אֵלּוּ אֲנִי מְכוֹנֵן הָעוֹלָם, שֶׁנֶּאֱמַר (שמואל א ב, ח): כִּי לַה' מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל, לְכָךְ כְּתִיב (במדבר כג, ט): כִּי מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ, (במדבר כג, ט): הֶן עַם לְבָדָד יִשְׁכֹּן, מַהוּ הֶן, כָּל הָאוֹתִיּוֹת מִזְדַּוְּגִין חוּץ מִשְּׁתֵי אוֹתִיּוֹת הַלָּלוּ, כֵּיצַד א"ט הֲרֵי י, ב"ח הֲרֵי י, ג"ז הֲרֵי י, ד"ו הֲרֵי י, נִמְצָא ה לְעַצְמָהּ. וְכֵן הָאוֹת הַנ' אֵין לָהּ זוּג י"צ הֲרֵי ק, כ"פ הֲרֵי ק, ל"ע הֲרֵי ק, מ"ס הֲרֵי ק, נִמְצָא נ' לְעַצְמָהּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֵׁם שֶׁשְּׁנֵי אוֹתִיּוֹת הַלָּלוּ אֵינָן יְכוֹלִין לְהִזְדַּוֵּג עִם כָּל הָאוֹתִיּוֹת אֶלָּא לְעַצְמָן, כָּךְ יִשְׂרָאֵל אֵינָן יְכוֹלִין לְהִדָּבֵק עִם כָּל הָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת הַקַּדְמוֹנִים אֶלָּא לְעַצְמָן מְפֹרָשִׁים, שֶׁאֲפִלּוּ שׂוֹנֵא גּוֹזֵר עֲלֵיהֶם לְחַלֵּל הַשַּׁבָּת וּלְבַטֵּל אֶת הַמִּילָה אוֹ לַעֲבֹד עֲבוֹדַת כּוֹכָבִים, הֵן נֶהֱרָגִים וְאֵין מִתְעָרְבִים בָּהֶם, שֶׁנֶּאֱמַר (במדבר כג, ט): הֶן עָם לְבָדָד יִשְׁכֹּן וּבַגּוֹיִם לֹא יִתְחַשָּׁב. וּמָה אֲנִי עוֹשֶׂה כָּל שׂוֹנֵא וְכָל אוֹיֵב שֶׁיִּגְזֹר עֲלֵיהֶם גְּזֵרָה אֲנִי הוֹרְגוֹ, שֶׁנֶּאֱמַר (במדבר כג, כד): הֶן עָם כְּלָבִיא יָקוּם. מִכָּן אַתָּה לָמֵד אַתָּה מוֹצֵא בָּא עֲלֵיהֶם עֲמָלֵק וְהָרְגוּ אוֹתוֹ, כְּמוֹ שֶׁנֶּאֱמַר (שמות יז, יג): וַיַּחֲלשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק וְאֶת עַמּוֹ לְפִי חָרֶב. בָּא סִיסְרָא וַהֲרָגוּהוּ, שֶׁנֶּאֱמַר (שופטים ד, טו): וַיָּהָם ה' אֶת סִיסְרָא, וְכֵן כָּל אוֹיְבֵיהֶם. וְכֵן בְּצֵאת יִשְׂרָאֵל מִמִּצְרַיִם הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לָהֶם (שמות יב, כב): וְאַתֶּם לֹא תֵצְאוּ וגו', הֵם בְּבָתֵּיהֶם וְהוּא הוֹרֵג אֶת אוֹיְבֵיהֶם, שֶׁנֶּאֱמַר (שמות יב, כג): וְעָבַר ה' לִנְגֹף אֶת מִצְרַיִם. הֲדָא הוּא דִכְתִיב: הֶן עָם כְּלָבִיא יָקוּם, לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְעָשִׂיתִי לָכֶם נִסִּים בַּחֹדֶשׁ הַזֶּה, אַף אַתֶּם עֲשׂוּ אוֹתוֹ רֹאשׁ חֹדֶשׁ, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים.
Another interpretation: “This month shall be for you [the first [rosh] of months]” – what is written in this passage: “You shall take a bunch of hyssop…the Lord will pass to smite Egypt” (Exodus 12:22–23)? That is what is written: “For from the top [rosh] of the rocks I see him” (Numbers 23:9) – these are the patriarchs, as it is stated: “Hear, O heights, the Lord’s grievance” (Micah 6:2). We find that the Omnipresent initially sought to establish the world, but was unsuccessful until the patriarchs arose. This is analogous to a king who was seeking to build a city. He issued a decree, and they searched for a place to build the city. He came to lay the foundation, and water was rising from the depths and did not allow him to lay the foundation. He sought to lay the foundation again in a different place, and the water would overturn it. [He kept looking] until he came to a certain place and found there an enormous rock. He said: Here, I will establish the city, upon these rocks. So was the world originally only water mixed with water. God sought to establish worlds, but the [presence of the] wicked did not allow it. What is written regarding the generation of Enosh? “Then invoking the name of the Lord began” (Genesis 4:26).24This is an unconventional reading of the verse. The verse is usually understood as a positive assertion of the beginning of religious life. The midrash, following Bereshit Rabba 23:7, reads it as negative, as the beginning of human disrespect for the Divine. Water rose and inundated them, as it is stated: “Who made Ash, Kesil and Kima…” (Job 9:9).25These are usually identified as the constellations Ursa Major, Orion, and the Pleiades. This is perhaps based on the legend that God caused the Flood by removing two stars from the constellation of Pleiades and stopped the rain by taking two stars from Ursa to replace them (Berakhot 59a). Alternatively, the text should be emended to say just Kima and Kesil, and the reference is to Amos 5:8 where the verse refers to flooding: “He made Kima and Kesil…calls the waters of the sea and pours them upon the face of the earth; the Lord is His name.” Likewise, the generation of the Flood was wicked; what is written about them? “Who say to God: Leave us” (Job 22:17). The water rose and did not enable them to lay a foundation upon it, as it is stated: “Their foundation poured like a river” (Job 22:16). And it is written: “On that day, all the fountains of the great depths were breached” (Genesis 7:11). When the patriarchs came and exhibited merit, the Holy One blessed be He said: Upon these I will establish the world, as it is stated: “For the pillars of the earth are the Lord’s, and He set the world upon them” (I Samuel 2:8). That is why it is written: “For from the top of the rocks I see him.”
“Behold [hen], a people that will dwell alone” (Numbers 23:9) – what is hen [heh nun]? All the letters can be paired other than these two. How so? Alef tet are ten; bet ḥet are ten; gimmel zayin are ten; dalet vav are ten; heh remains by itself.26Each letter has a numerical value, in order: alef = 1, bet = 2, etc. From yod, they are multiples of ten: yod = 10, kaf = 20, etc. The last four letters of the alphabet are multiples of one hundred: kof = 100, resh = 200, etc. Likewise, the letter nun does not have a pairing; yod tzadi are one hundred; kaf peh are one hundred; lamed ayin are one hundred; mem samekh are one hundred; nun remains by itself. The Holy One blessed be He said: Just as these letters cannot be paired with other letters, but are by themselves, so too, Israel cannot cleave to all the ancient worshippers of stars and constellations; rather, they are by themselves. Even when an enemy decrees against them to desecrate Shabbat, to abolish circumcision, or to worship idols, they are killed and do not assimilate among them, as it is stated: “Behold, a people that will dwell alone and will not be reckoned among the nations” (Numbers 23:9).
And what do I do to every foe or enemy that will makes a decree against them? I will kill him, as it is stated: “Behold, a people that will rise like a lion” (Numbers 23:24). From here you learn: You find that Amalek came upon them and they killed them, as it is stated: “Joshua weakened Amalek and his people by sword” (Exodus 17:13). Sisera came and they killed him, as it is stated: “The Lord confounded Sisera” (Judges 4:15), and likewise all their enemies. Likewise, when Israel emerged from Egypt, the Holy One blessed be He said to them: “And you shall not emerge [each from the entrance of his house until morning]” (Exodus 12:22). They were in their houses, and He was killing their enemies, as it is stated: “And the Lord will pass to smite Egypt” (Exodus 12:23) – that is what is written: “Behold, a people that will rise like a lion.” That is why the Holy One blessed be He said: Since I performed miracles for you during this month, you too shall render it the first month, as it is stated: “This month shall be for you the first of months.”
מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן וְהִשְׁלִיטוֹ עַל כָּל נְכָסָיו, וְאָמַר הַבֵּן לְאָבִיו אִם אֵין אַתָּה נוֹתֵן לִי הַכִּסֵּא שֶׁלְךָ הֵיאַךְ הַכֹּל יוֹדְעִים שֶׁאַתָּה מְחַבְּבֵנִי, אֶלָּא כְּשֶׁתִּתֵּן לִי מְקוֹם הַכִּסֵּא שֶׁלְךָ הַכֹּל נוֹתְנִין לִי קִלּוּס, כָּךְ נָתַן הָאֱלֹהִים לְאַבְרָהָם הָעוֹלָם, שֶׁנֶּאֱמַר (בראשית יח, יז): וַה' אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם, כֵּיוָן שֶׁנָּתַן לוֹ הַכֹּל אָמַר לוֹ אִם אֵין אַתָּה נוֹתֵן לִי בֵּית הַמִּקְדָּשׁ ת"ק אַמָּה עַל ת"ק אַמָּה לֹא נָתַתָּ לִי כְּלוּם, וְנָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל מַה שֶּׁבִּקֵּשׁ, שֶׁנֶּאֱמַר (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ, וְכֵיוָן שֶׁשָּׁמַע אַבְרָהָם כֵּן, מָה אָמַר (תהלים ס, ח): אֱלֹהִים דִּבֶּר בְּקָדְשׁוֹ אֶעֱלֹזָה.
It is analogous to a king who had a son whom he placed in charge of all his property. The son said to his father: ‘If you do not give me your throne, how will everyone know that you are fond of me? Only if you give to me the place of your throne will everyone show appreciation for me.’ Thus God gave Abraham the world, as it is stated: “And the Lord said: Will I conceal [something] from Abraham” (Genesis 18:17). Once He gave him everything, he said to Him: If You do not give me the Temple, five hundred cubits by five hundred cubits, You have not given me anything. The Holy One blessed be He gave him everything that he asked, as it is stated: “And I have given you one portion more than your brothers” (Genesis 48:22). When Abraham heard this, what did he say? “God spoke in His holiness, I exulted” (Psalms 60:8).
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים, מָשָׁל לְמֶלֶךְ שֶׁנּוֹלַד לוֹ בֵּן וְעָשָׂה יוֹם טוֹב, וְנִשְׁבָּה אוֹתוֹ הַבֵּן וְעָשָׂה שָׁם זְמַן מְרֻבֶּה, אַחַר זְמַן נִפְדָה אוֹתוֹ הַבֵּן וְעָשָׂה לוֹ הַמֶּלֶךְ יוֹם גֶּנוּסְיָא, כָּךְ עַד שֶׁלֹא יָרְדוּ יִשְׂרָאֵל לְמִצְרַיִם הָיוּ מוֹנִים לַשִּׁעְבּוּד, מִשֶּׁיָּרְדוּ וְנִשְׁתַּעְבְּדוּ שָׁם, עָשָׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא נִסִּים וְנִפְדוּ, הִתְחִילוּ מוֹנִין לֶחֳדָשִׁים, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים.
Another interpretation: “This month shall be for you the first of months” – it is analogous to a king to whom a son was born, and he made a celebration. The son was taken captive and was there [in captivity] for a long time. After that time, the son was redeemed, and the king made a birthday celebration27The day of his redemption was celebrated like a new birthday. for him. So, until Israel descended to Egypt, they would count toward the enslavement.28God had told Abraham that his descendants would be strangers in a foreign land for four hundred years and that they would be enslaved there (see Genesis 15:13). Once they went down and were enslaved there, and the Holy One blessed be He performed miracles on their behalf and they were redeemed, they began counting the months, as it is stated: “This month shall be for you the first of months.”
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים קה, מד מה): וַיִּתֵּן לָהֶם אַרְצוֹת וגו' בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו, הֵבִיא הָאֱלֹהִים הַמַּכּוֹת עַל הַמִּצְרִיִּים, (תהלים קה, כח): שָׁלַח חשֶׁךְ וַיַּחְשִׁךְ, הִתְחִיל מְשַׁלְשֵׁל וְיוֹרֵד עַד שֶׁהוּא מַגִּיעַ לְמִצְרַיִם. (תהלים קה, לח): שָׂמַח מִצְרַיִם בְּצֵאתָם, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ הַכֹּל מְכַבְּדִין אוֹתוֹ עַד כַּמָּה הָיוּ מְכַבְּדִין אוֹתוֹ עַד שֶׁהָיוּ מְבִיאִין לוֹ דּוֹרוֹנוֹת וֵאלֹהֵיהֶן עִמָּהֶן, כָּךְ הָיָה פַּרְעֹה שׁוֹלֵט מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ וְהָיוּ מְבִיאִין לוֹ דּוֹרוֹנוֹת וֵאלֹהֵיהֶן עִמָּהֶן, וְאַחַר כָּךְ משֶׁה וְאַהֲרֹן בָּאִים, שֶׁנֶּאֱמַר (שמות ה, א): וְאַחַר בָּאוּ משֶׁה וְאַהֲרֹן וגו'. הוֹצִיא הַנִּמּוֹסִין וּפִשְׁפֵּשׁ בָּהֶם וְלֹא מָצָא שָׁם אֶת הַשֵּׁם הַזֶּה, מָשָׁל לְעֶבֶד שֶׁהָיָה מְהַלֵּךְ עִם רַבּוֹ וכו' כְּדִלְעֵיל, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא חַי וְקַיָּם, שֶׁנֶּאֱמַר (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת הוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם, מָשָׁל לְעָנִי שֶׁהָיָה בַּמְדִינָה וְהָיָה עוֹמֵד לִפְנֵי הַמֶּלֶךְ וְלֹא הִרְגִּישׁ, כְּשֶׁנָּגְעָה הַמַּכָּה בְּגוּפוֹ הִתְחִיל מַרְגִּישׁ וְאָמַר אֵין כַּיּוֹצֵא בָּזֶה, כָּךְ הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא מַכּוֹת עַל הַמִּצְרִיִּים וְלֹא הִרְגִּישׁ פַּרְעֹה, כֵּיוָן שֶׁנָּגְעָה בְּגוּפוֹ הִתְחִיל מַרְגִּישׁ וְצוֹוֵחַ (שמות ט, כז): ה' הַצַּדִּיק וַאֲנִי וְעַמִּי הָרְשָׁעִים, וְכִי לֹא הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא יָכוֹל לְהַצִיל יִשְׂרָאֵל מִיַּד מִצְרַיִם בַּמַּכָּה רִאשׁוֹנָה, אֶלָּא לְקַיֵּם מַה שֶּׁנֶּאֱמַר (איוב יב, כג): מַשְׂגִּיא לַגּוֹיִם וַיְאַבְּדֵם, וּכְתִיב (איוב יב, כד): מֵסִיר לֵב רָאשֵׁי עַם הָאָרֶץ, וּמַהוּ כֵּן, שֶׁאָמַר: ה' הַצַּדִּיק, כְּשֶׁהָיוּ הַמַּכּוֹת בָּאוֹת לֹא הָיוּ בָּאוֹת אֶלָּא בְּאֶרֶץ מִצְרַיִם, וַאֲפִלּוּ הוּרַד שָׁמָּה הַמַּכָּה וְנִכְנֶסֶת בָּהּ כְּמוֹ לוּז, הָיָה הַמַּכָּה מְמַלֵּא אֶת כֻּלָּהּ וְלֹא הָיְתָה נוֹגַעַת בְּשָׂדֶה אַחֶרֶת, וְעָלֶיהָ נֶאֱמַר (ישעיה כו, י): כִּי כַּאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ וגו', מָשָׁל לְמָה הָיְתָה כְּנֶסֶת יִשְׂרָאֵל דּוֹמָה, לְמֶלֶךְ שֶׁהָיְתָה לוֹ בַּת אֲהוּבָה נְתוּנָה בְּעֵבֶר הַנָּהָר, פָּשַׁט הַמֶּלֶךְ אֶת יָדוֹ וְהֶעֱבִירָהּ וְהוֹשִׁיבָהּ בַּקָּרוֹנִין שֶׁלּוֹ, שֶׁנֶּאֱמַר (שיר השירים ז, ב): מַה יָּפוּ פְּעָמַיִךְ, (שיר השירים ו, יב): לֹא יָדַעְתִּי נַפְשִׁי שָׂמַתְנִי מַרְכְּבוֹת עַמִּי נָדִיב, (תהלים עח, כז): וַיַּמְטֵר עֲלֵיהֶם כֶּעָפָר שְׁאֵר, (תהלים קו, ט): וַיּוֹלִיכֵם בַּתְּהֹמוֹת, (שמות יג, כא): וַה' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם, הַכֹּל בִּזְכוּת אַבְרָהָם, שֶׁנֶּאֱמַר (תהלים קה, מב מד): כִּי זָכַר אֶת דְּבַר קָדְשׁוֹ אֶת אַבְרָהָם עַבְדּוֹ, וַיּוֹצִא עַמּוֹ בְשָׂשׂוֹן, וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם, לָמָּה, (תהלים קה, מה): בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרֹתָיו יִנְצֹרוּ.
Another interpretation: “This month shall be for you” – that is what is written: “[He brought out His people with joy and his chosen ones with gladness.] He gave them lands…so that they would observe His statutes” (Psalms 105:43–45). God brought the plagues upon the Egyptians: “He sent darkness, and it was dark” (Psalms 105:28); He gradually lowered [the darkness] until it reached Egypt. “Egypt rejoiced at their departure” (Psalms 105:38) – it is analogous to a king whom everyone honored. To what degree did they honor him? To the extent that they would bring him gifts and would present their gods with them. So, Pharaoh ruled from one end of the world to the other end, and they would bring him gifts and present their gods with them. Then Moses and Aaron came, as it is stated: “Then Moses and Aaron came…” (Exodus 5:1). He took out his lists29Lists of the names of all the gods. and searched them but did not find this [God’s] name.30See Exodus 5:2: “Pharaoh said: Who is the Lord, that I should heed His voice to send forth Israel? I do not know the Lord, and I also will not send forth Israel.” This is analogous to a servant who was walking with his master…as cited above.31Shemot Rabba 5:14
But the Holy One blessed be He is living and everlasting, as it is stated: “But the Lord God is the true God, He is the living God, and the eternal King” (Jeremiah 10:10). It is analogous to a poor person who was in the city and stood before the king [to ask for assistance], but he was indifferent [to the poor person’s suffering]. When the affliction affected his own body he said: There is nothing like this. So, the Holy One blessed be He brought plagues upon the Egyptians, but Pharaoh was indifferent. When it afflicted his body, he was affected and began screaming: “The Lord is righteous, and I and my people are wicked” (Exodus 9:27).
Could the Holy One blessed be He not have rescued Israel from the hand of Egypt with the first plague? Rather, it was to fulfill what is stated: “He exalts the nations and eliminates them” (Job 12:23), and it is written: “He removes the heart of the leaders of the people of the land” (Job 12:24). Why did he say: “The Lord is righteous?” When the plagues came, they came only in the land of Egypt. Even if a plague was introduced there and entered like [the size of] an almond, the plague would fill all of it but would not touch another field [outside of Egypt]. About this it is stated: “For when Your judgments are on the earth, [the inhabitants of the world] learn righteousness” (Isaiah 26:9). To what was the congregation of Israel comparable? To a king who had a beloved daughter, who was located across the river; the king extended his hand and brought her over and seated her in his chariot, as it is stated: “How beautiful are your steps” (Song of Songs 7:2); “I did not know myself; he placed me on the chariots of my noble people” (Song of Songs 6:12); “He rained meat upon them like dust” (Psalms 78:27); “He led them through the depths” (Psalms 106:9); “the Lord was going before them by day” (Exodus 13:21).32All these verses express ways that God expresses his care for Israel. All this was due to the merit of Abraham, as it is stated: “For He remembered His holy word unto Abraham His servant; He took out His people with gladness…and He gave them the lands of the nations” (Psalms 105:42–44). Why? “So they would observe His statutes and keep His laws” (Psalms 105:45).
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם. הֲדָא הוּא דִּכְתִיב (תהלים לג, יב): אַשְׁרֵי הַגּוֹי אֲשֶׁר ה' אֱלֹהָיו, מִשֶּׁבָּחַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, קָבַע בּוֹ רָאשֵׁי חֳדָשִׁים וְשָׁנִים, וּכְשֶׁבָּחַר בְּיַעֲקֹב וּבָנָיו קָבַע בּוֹ רֹאשׁ חֳדָשִׁים שֶׁל גְּאֻלָּה שֶׁבּוֹ נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם וּבוֹ עֲתִידִין לִגָּאֵל, שֶׁנֶּאֱמַר (מיכה ז, טו): כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת. וּבוֹ נוֹלַד יִצְחָק, וּבוֹ נֶעֱקַד, וּבוֹ קִבֵּל יַעֲקֹב אֶת הַבְּרָכוֹת, וּבוֹ רָמַז לָהֶם לְיִשְׂרָאֵל שֶׁהוּא רֹאשׁ לָהֶם לִתְשׁוּעָה, שֶׁנֶּאֱמַר: רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה. מָשָׁל לְמֶלֶךְ שֶׁהוֹצִיא אֶת בְּנוֹ מִבֵּית הָאֲסוּרִין, אָמַר עֲשׂוּ אוֹתוֹ יוֹם טוֹב כָּל הַיָּמִים שֶׁבּוֹ יָצָא בְּנִי מֵחשֶׁךְ לְאוֹר, מֵעֹל בַּרְזֶל לְחַיִּים, מֵעַבְדּוּת לְחֵרוּת, וּמִשִּׁעְבּוּד לִגְאֻלָּה. כָּךְ הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל מִבֵּית הָאֲסוּרִין, שֶׁנֶּאֱמַר (תהלים סח, ז): מוֹצִיא אֲסִירִים בַּכּוֹשָׁרוֹת. מֵחשֶׁךְ וְצַלְמָוֶת, שֶׁנֶּאֱמַר (תהלים קז, יד): וַיּוֹצִיאֵם מֵחשֶׁךְ וְצַלְמָוֶת. מֵעֹל בַּרְזֶל לְעֹל תּוֹרָה, מֵעַבְדוּת לְחֵרוּת, שֶׁנֶּאֱמַר (דברים יד, א): בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם. מִשִּׁעְבּוּד לִגְאֻלָּה, שֶׁנֶּאֱמַר (ירמיה נ, לד): גֹּאֲלָם חָזָק ה' צְבָאוֹת שְׁמוֹ. לְכָךְ קָבַע לָהֶם שִׂמְחָה שֶׁהוּא נִפְרָע מֵאוֹיְבֵיהֶם עֲלֵיהֶם, שֶׁנֶּאֱמַר (ישעיה מג, ד): וְאֶתֵּן אָדָם תַּחְתֶּיךָ.
Another interpretation: “This month shall be for you” – that is what is written: “Happy is the nation that the Lord is its God” (Psalms 33:12). When the Holy One blessed be He chose [to create] His world, He set in it months and years. When He chose Jacob and His descendants, He set the beginnings of the months of redemption, during which Israel would be redeemed from Egypt and during which they are destined to be redeemed, as it is stated: “Like the days of your departure from the land of Egypt, I will show it wonders” (Micah 7:15). In it [the month of redemption], Isaac was born and was bound, and in it Jacob received the blessings. In it, He intimated to Israel that it is the beginning of salvation for them, as it is stated: “It shall be the first month of the year for you.” It is analogous to a king who got his son out of prison, and he said: Establish it as a festival for always, since on it [that day] my son emerged from darkness to light, from an iron yoke to life [as a free man], from slavery to freedom, from enslavement to redemption. So did the Holy One blessed be He take Israel out of prison, as it is stated: “He takes out prisoners from chains” (Psalms 68:7). From darkness and the shadow of death, as it is stated: “He took them from darkness and the shadow of death” (Psalms 107:14); from an iron yoke to the yoke of Torah, from slavery to freedom, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1); from enslavement to redemption, as it is stated: “Their Redeemer is strong, the Lord of hosts is His name” (Jeremiah 50:34). Therefore, He assigned it [the month] for them to rejoice that He exacted retribution against their enemies on their behalf, as it is stated: “I will give men in your stead” (Isaiah 43:4).33Those who mistreated you will be mistreated instead of you.
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, רַבִּי מֵאִיר אוֹמֵר לִי וְלָכֶם הִיא הַגְּאֻלָּה, כִּבְיָכוֹל אֲנִי נִפְדֵיתִי עִמָּכֶם, שֶׁנֶּאֱמַר (שמואל ב ז, כג): אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו, וְקִבְעוּ הַחֹדֶשׁ הַזֶּה לִי וְלָכֶם, שֶׁאֲנִי רוֹאֶה דַּם הַפֶּסַח וּמְכַפֵּר עֲלֵיכֶם, שֶׁנֶּאֱמַר: דַּבְּרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, וּתְהֵא שִׂמְחַתְכֶם שְׁלֵמָה, אֲפִלּוּ מִי שֶׁהוּא עָנִי. שֶׂה תָמִים זָכָר בֶּן שָׁנָה, שֶׂה, בִּשְׁבִיל (בראשית כב, ח): אֱלֹהִים יִרְאֶה לוֹ הַשֶֹּׂה וגו'. תָּמִים, לִשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים לב, ד): הַצּוּר תָּמִים פָּעֳלוֹ. זָכָר, שֶׁהוּא הוֹרֵג כָּל בְּכוֹרֵיהֶם שֶׁל מִצְרַיִם וְחָס עַל בְּכוֹרֵיהֶם שֶׁל יִשְׂרָאֵל. מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ, כְּשֵׁם שֶׁאֲנִי הוֹרֵג הָאָדָם וְהַבְּהֵמָה הַשְּׁבִי וְהַשִּׁפְחָה, כָּךְ רְשׁוּת בְּיֶדְכֶם לִטֹּל מִכָּל מָקוֹם שֶׁאַתֶּם רוֹצִים וְיִהְיוּ מְשַׁמְרִין אוֹתוֹ, שֶׁהוּא לָכֶם שִׂמְחָה [נסחה אחרת: שמירה] גְּדוֹלָה, שֶׁנֶּאֱמַר: וְהָיָה לָכֶם לְמִשְׁמֶרֶת. וְשַׁחֲטוּ אוֹתוֹ, אַתֶּם שׁוֹחֲטִים פֶּסַח וַאֲנִי שׁוֹחֵט בְּכוֹרִים. וְלָקְחוּ מִן הַדָּם וְנָתְנוּ עַל שְׁתֵּי הַמְזוּזֹת, שֶׁאֲנִי פּוֹסֵחַ וּמֵגֵן עֲלֵיכֶם. וְיִהְיוּ זְהִירִין בּוֹ, שֶׁבַּלַּיְלָה הוּא נֶאֱכָל, שֶׁנֶּאֱמַר: וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי אֵשׁ, בִּשְׁבִיל אַבְרָהָם שֶׁהִצַּלְתִּיו מִכִּבְשַׁן הָאֵשׁ. וּמַצּוֹת, בִּשְׁבִיל שָׂרָה שֶׁעָשְׂתָה לְמַלְאֲכֵי הַשָּׁרֵת עֻגוֹת וְלֹא טָעֲמוּ לֶחֶם. מְרֹרִים, בִּשְׁבִיל יַעֲקֹב, שֶׁכְּשֵׁם שֶׁנִּרְדְּפוּ בָּנָיו בְּמִצְרַיִם כָּךְ רְדָפוֹ עֵשָׂו. וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר, כְּשֵׁם שֶׁאֵינִי מְשַׁיֵּר נְשָׁמָה בִּבְכוֹרֵי מִצְרַיִם, כָּךְ לֹא תוֹתִירוּ מִמֶּנוּ עַד בֹּקֶר. מָשָׁל לְמֶלֶךְ שֶׁאָמַר לְבָנָיו הֱיוּ יוֹדְעִים שֶׁאֲנִי דָן דִּינֵי נְפָשׁוֹת וּמְחַיֵּב, הַקְרִיבוּ לִי דּוֹרוֹן שֶׁאִם תַּעֲלוּ לְפָנַי לַבִּימָה שֶׁאַעֲבִיר אִילוֹגִין שֶׁלָּכֶם לְאַחֵר. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּדִינֵי נְפָשׁוֹת אֲנִי מִתְעַסֵּק וּמוֹדִיעַ אֲנִי הֵיאַךְ אֲנִי חָס עֲלֵיכֶם בְּרַחֲמִים בְּדַם פֶּסַח וּבְדַם מִילָה, וַאֲנִי מְכַפֵּר עַל נַפְשׁוֹתֵיכֶם, שֶׁהָעֲבָרָה שֶׁאֲנִי עוֹבֵר קָשָׁה הִיא, שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְּאֶרֶץ מִצְרַיִם, וְכֵן יִשְׂרָאֵל אוֹמֵר (תהלים ט, י): וִיהִי ה' מִשְׁגָּב לַדָּךְ מִשְׂגָּב לְעִתּוֹת בַּצָּרָה.
Another interpretation: “This month shall be for you” – Rabbi Meir says: The redemption is for Me and for you. As it were, I was redeemed with you, as it is stated: “Whom You redeemed from Egypt, the nation and its God” (II Samuel 7:23). Establish this month for Me and for you, as I will see the blood of the paschal offering and it will atone for you, as it is stated: “Speak to the entire congregation of Israel […they shall take for them each man a lamb…a lamb for each household” (Exodus 12:3) – and your rejoicing will be complete, even for one who is poor., as it is stated: “You shall hold it in safekeeping.” “Shall slaughter it” – you slaughter the paschal offering and I slaughter the firstborn.
“An unblemished lamb, a male in the first year, from the sheep or from the goats you shall take it. You shall hold it in safekeeping until the fourteenth day of this month; and the entire assembly of the congregation of Israel shall slaughter it in the afternoon” (Exodus 12:5–6).
“An unblemished lamb, a male in the first year” – “a lamb,” corresponding to: “God will see to the lamb for Him…” (Genesis 22:8);34This is Abraham’s response to Isaac when asked where the lamb was for the sacrifice. “unblemished [tamim],” corresponding to: “The Rock, His actions are perfect [tamim]” (Deuteronomy 32:4); “a male,” as He killed all the firstborn of Egypt and spared the firstborn of Israel. “From the sheep or from the goats you shall take it” – just as I kill man and animal, the captive and the maidservant, so do you have license to take from any place that you wish, and should guard it [the lamb], and it shall be for you a great festivity
“They shall take of the blood and place it on the two doorposts and on the lintel, on the houses in which they will eat it. They shall eat the meat on that night, roasted with fire; with unleavened bread and bitter herbs they shall eat it” (Exodus 12:7–8).
“They shall take of the blood and place it on the two doorposts” – as I will pass over you and protect you. You shall be careful with it, as it is eaten [only] at night, as it is stated: “They shall eat the meat on that night, roasted with fire,” corresponding to Abraham, whom I rescued from the fiery furnace.35See Bereshit Rabba 38:5. “And unleavened bread” – corresponding to Sarah, who prepared loaves for the ministering angels, but they did not taste the bread (see Genesis 18:6). “Bitter herbs,” corresponding to Jacob; just as his descendants were pursued in Egypt, so did Esau pursue him.
“You shall not leave any of it until morning; and what remains of it until morning you shall burn in fire” (Exodus 12:10).
“You shall not leave any of it until morning” – just as I will not leave any soul of the Egyptian firstborn, so, “you shall not leave any of it until morning.” It is analogous to a king who told his sons: Know that I judge capital cases and convict [the guilty]. Offer a gift to me, so that if you come before my tribunal I will transfer [aavir] your verdict to others. So, the Holy One blessed be He said to Israel: I am dealing in capital cases, and I hereby inform you how I can spare you with mercy – with the blood of the paschal offering and the blood of circumcision; and I will grant atonement to your souls, as the passage [haavara] that I will make is severe, as it is stated: “I will pass in the land of Egypt [on that night]” (Exodus 12:12).36The verse continues: “And I will smite all the firstborn in the land of Egypt, from man to animal; and against all the gods of Egypt I will execute judgments; I am the Lord.” Likewise, Israel says: “The Lord also will be a haven for the oppressed, a haven for times of trouble” (Psalms 9:10).
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, אָמַר שְׁלֹמֹה (משלי ח, טו): בִּי מְלָכִים יִמְלֹכוּ, אָמַר רַבִּי לֵוִי מָשָׁל לְדוּכוֹס שֶׁזָּרְקוּ לוֹ הַלִּגְיוֹנוֹת פּוֹרְפִּירָא, מֶה עָשָׂה פּוֹנֶה לֻפָּס וְשׂוֹרֵף אֶת הַשְּׁטַר וּמוֹצִיא הַלִּגְיוֹנִין וְהִיא נִקְרֵאת רֹאשׁ לְמַלְכוּתוֹ. כָּךְ לְעֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת מָלַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם, פּוֹנֶה לֻפָּס, שֶׁנֶּאֱמַר (שמות יד, ח): וּבְנֵי יִשְׂרָאֵל יֹצְאִים בְּיָד רָמָה, וְשָׂרַף אֶת הַשְּׁטַר, שֶׁנֶּאֱמַר (שמות יב, מ): וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם, וּמוֹצִיא לִגְיוֹנִין, וְהִיא נִקְרֵאת רֹאשׁ לְמַלְכוּתוֹ, הַחֹדֶשׁ הַזֶּה לָכֶם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: בִּי מְלָכִים יִמְלֹכוּ.
Another interpretation: “This month shall be for you” (Exodus 12:2) – Solomon said: “Through me kings reign” (Proverbs 8:15). Rabbi Levi said: This is analogous to a duke to whom the legions cast a purple cloak [of royalty]. What did he do? He cancels tax debts, burns the promissory note, and brings out the legions [on parade or on leave], and that is called the beginning of his reign. So did the Holy One blessed be He reign for twenty-six generations37Since Creation. in Egypt, and then He cancelled the debt, as it is stated: “And the children of Israel went out triumphantly” (Exodus 14:8); He burned the promissory note, as it is stated: “The residence of the children of Israel that they lived in Egypt [was four hundred and thirty years]” (Exodus 12:40);38In fact, God took them out of Egypt after only two hundred and ten years. He took out the legions, and it was called the beginning of His reign, to realize what is stated: “Through me kings reign.”
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (מיכה ו, ד): וָאֶשְׁלַח לְפָנֶיךָ אֶת משֶׁה אַהֲרֹן וּמִרְיָם, זֶה שֶׁאָמַר הַכָּתוּב (תהלים מג, ג): שְׁלַח אוֹרְךָ וַאֲמִתְּךָ הֵמָּה יַנְחוּנִי, זֶה משֶׁה וְאַהֲרֹן, שֶׁנֶּאֱמַר (דברים לג, ח): וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ, וְכֵן כְּתִיב (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ. וָאֶשְׁלַח לְפָנֶיךָ אֶת משֶׁה אַהֲרֹן וּמִרְיָם, מְלַמֵּד שֶׁלֹא הָיָה מְבַקֵּשׁ לִגְאֹל אֶת יִשְׂרָאֵל, אֶלָּא אָמַר משֶׁה לְהַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ג, יא): מִי אָנֹכִי, וְכִי כָּךְ הִבְטַחְתָּ לַאֲבוֹתָם שֶׁבְּיַד בָּשָׂר וָדָם אַתָּה מוֹצִיא בְּנֵיהֶם, וּמִי אָנֹכִי שֶׁאֵלֵךְ (שמות ג, יא): וְכִי אוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל, וְכִי אֲנִי הוּא אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית טו, יד): דָּן אָנֹכִי, שֶׁאַתָּה מְשַׁלְּחֵנִי לְגָאֳלָן, לֹא כָּךְ הִבְטַחְתָּ לְאַבְרָהָם וְאָמַרְתָּ לוֹ (בראשית טו, יד): וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי, לֹא כָךְ אָמַרְתָּ לְיַעֲקֹב (בראשית מו, ד): אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַּם עָלֹה, וְלִי אַתָּה אוֹמֵר: מִי אָנֹכִי. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ אֲנִי יוֹרֵד וּמַצִּילָן, אִשָּׁה אַחַת יָרְדָה לְמִצְרַיִם וּבִשְׁבִילָהּ יָרַדְתִּי וְהִצַּלְתִּי אוֹתָהּ, אֵימָתַי בְּשָׁעָה שֶׁנָּטַל פַּרְעֹה לְשָׂרָה, שֶׁנֶּאֱמַר (בראשית יב, ז): וַיְנַגַע ה' אֶת פַּרְעֹה, וּמַה בִּשְׁבִיל אִשָּׁה אַחַת יָרַדְתִּי, בִּשְׁבִיל שִׁשִּׁים רִבּוֹא אֲנָשִׁים וְשִׁשִּׁים רִבּוֹא נָשִׁים וְשִׁשִּׁים רִבּוֹא בָּנִים, אֵינִי יוֹרֵד וּמַצִּילָן, אֶלָּא לְכוּ אַתֶּם תְּחִלָּה וְהוֹדִיעוּ לְבָנַי שֶׁאֲנִי גוֹאֲלָן, וְאַחַר כָּךְ אֲנִי מַצִּיל אוֹתָן, לְכָךְ כְּתִיב: שְׁלַח אוֹרְךָ וַאֲמִתְּךָ הֵמָּה יַנְחוּנִי, לְכָךְ אָמַר: וָאֶשְׁלַח לְפָנֶיךָ אֶת משֶׁה אַהֲרֹן וּמִרְיָם.
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “I sent Moses, Aaron, and Miriam before you” (Micah 6:4). That is what Scripture states: “Send Your light [orekha] and Your truth [amitekha]; they will lead me” (Psalms 43:3) – that is Moses and Aaron, as it is stated: “To Levi He said: Your Tumim [tumekha] and Your Urim [ve’urekha]” (Deuteronomy 33:8),39The Urim and the Tumim, which were oracular talismans that were part of the vestments of the High Priest, can be literally translated as ‘lights and virtues,’ which is close to the light and truth of the verse in Psalms. and it is written: “The Torah of truth was in his mouth” (Malachi 2:6).
“I sent Moses, Aaron, and Miriam before you” (Micah 6:4) – this teaches that he [Moses] was not seeking to redeem Israel; rather, Moses said to the Holy One blessed be He: ‘“Who am I [that I should go]?” (Exodus 3:11). Is this what You promised to their ancestors, that You would take out their descendants by means of flesh and blood? “Who am I that I should go?” “And that I should take the children of Israel out” (Exodus 3:11) – is it about me that it is written: “I will judge” (Genesis 15:14), that You are sending me to deliver them? Did You not promise Abraham and say to him: “And also that nation whom they will serve, I will judge” (Genesis 15:14)? Did You not say to Jacob: “I will go down with you to Egypt, and I will surely take you up” (Genesis 46:4), and You say to me [to do it]? “Who am I?”’ The Holy One blessed be He said to him: ‘By your life, I will go down and deliver them. One woman went down to Egypt, and for her sake, I went down and rescued her. When? It was when Pharaoh abducted Sarah, as it is stated: “The Lord afflicted Pharaoh” (Genesis 12:17). If, for the sake of one woman I came down, for six hundred thousand men, six hundred thousand women, and six hundred thousand children will I not come down and deliver them? Rather, you go first and inform My children that I am redeeming them and then I will deliver them.’ That is why it is written: “Send Your light and Your truth; they will lead me.” That is why He said: “I sent Moses, Aaron, and Miriam before you.”
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים קה, כו): שָׁלַח משֶׁה עַבְדּוֹ אַהֲרֹן אֲשֶׁר בָּחַר בּוֹ, כֵּיוָן שֶׁנִּכְנַס הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל נָגַף אֶת הַבְּכוֹרוֹת וֶאֱלוֹהוֹת שֶׁלָּהֶן, שֶׁנֶּאֱמַר (יהושע כד, ה): וָאֶגֹּף אֶת מִצְרַיִם, וְכֵן (במדבר לג, ד): וּבֵאלֹהֵיהֶם עָשָׂה ה' שְׁפָטִים, כֵּיוָן שֶׁנָּגַף אוֹתָם בְּמַכַּת בְּכוֹרוֹת מֶה עָשׂוּ, נָטְלוּ בְּנֵיהֶם וְהִטְמִינוּם בְּבָתֵּי עֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶם, אָמַר רַבִּי בֶּרֶכְיָה הַמִּצְרִים מְבַקְּשִׁין וּמְחַזְּרִין הֵיאַךְ לִבְרֹחַ מִן הַנֶּגֶף וְלֹא הָיוּ מוֹצְאִין, לָמָּה, שֶׁנֶּאֱמַר (איוב יא, כ): וְעֵינֵי רְשָׁעִים תִּכְלֶינָה וּמָנוֹס אָבַד מִנְּהֶם, רְשָׁעִים אֵלּוּ הַמִּצְרִיִּים, שֶׁנֶּאֱמַר (שמות ט, כז): וַאֲנִי וְעַמִּי הָרְשָׁעִים, מִי גָרַם לָהֶם שֶׁיִּהְיוּ לוֹקִים כָּל מַכָּה וּמַכָּה, עַל שֶׁהָיוּ בּוֹטְחִים בַּעֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶם, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא הִכָּה אֶת אֱלֹהֵיהֶם עִמָּהֶם, מִי שֶׁהָיָה שֶׁל עֵץ הָיָה נִרְקָּב, שֶׁל אֶבֶן הָיָה נָמֵס, שֶׁל כֶּסֶף וְשֶׁל זָהָב וְשֶׁל נְחשֶׁת הִתִּיכָן כְּשֵׁם שֶׁהָיוּ מִתְּחִלָּתָן, שֶׁנֶּאֱמַר (במדבר לג, ד): וּבֵאלֹהֵיהֶם עָשָׂה ה' שְׁפָטִים, וְכָל עֲבוֹדַת כּוֹכָבִים שֶׁבָּעוֹלָם אָבְדוּ חוּץ מִבַּעַל צְפֹן שֶׁלָּהֶם, לָמָּה, בִּשְׁבִיל לְהַטְעוֹתָן, לְכָךְ כְּתִיב (איוב יב, כג): מַשְׂגִּיא לַגּוֹיִם וַיְאַבְּדֵם. וְכֵן יְשַׁעְיָה אוֹמֵר (ישעיה מג, טז יז): הַנּוֹתֵן בַּיָּם דָּרֶךְ, הַמּוֹצִיא רֶכֶב וָסוּס חַיִל וְעִזּוּז, כֵּיוָן שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות יד, ב): וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירוֹת, (שמות יד, ג): וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל נְבֻכִים הֵם בָּאָרֶץ, קָרָא לְכָל חֲיָלוֹתָיו וְאָמַר לָהֶם אִי אַתֶּם יוֹדְעִים שֶׁבַּעַל צְפֹן כָּנַס עַל יִשְׂרָאֵל כָּל הָאֲרָיוֹת שֶׁבַּמִּדְבָּר, כָּעִנְיָן שֶׁנֶּאֱמַר (דניאל ו, כג): שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא, מִיָּד שָׂרָן שֶׁל מִצְרַיִם יָרַד לְאַבְּדָם, שֶׁנֶּאֱמַר (שמות יד, י): וְהִנֵּה מִצְרַיִם נֹסֵעַ אַחֲרֵיהֶם, פַּרְעֹה נוֹסֵעַ אַחֲרֵיהֶם לֹא נֶאֱמַר, אֶלָּא מִצְרַיִם, זֶה הַשַֹּׂר שֶׁלָּהֶן, מִיָּד (שמות יד, י): וַיִּירְאוּ מְאֹד, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות יד, יג): אַל תִּירָאוּ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (שמות יד, כו): נְטֵה אֶת יָדְךָ עַל הַיָּם, מִיָּד (שמות יד, כז): וַיֵּט משֶׁה אֶת יָדוֹ. (שמות יד, כז): וּמִצְרַיִם נָסִים לִקְרָאתוֹ, הָיָה צָרִיךְ לוֹמַר מִצְרַיִם נָסִים אַחֲרֵיהֶם, וְכִי יֵשׁ אָדָם בּוֹרֵחַ מִן הַבְּרִיָה וְנָס לִקְרָאתוֹ, אֶלָּא שֶׁהִטְעָה אוֹתָם הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא הָיוּ מוֹצְאִין הֵיכָן לָנוּס וְהָיוּ נָסִים לִקְרָאתוֹ, עַד שֶׁנִּשְׁתַּקְעוּ תְּהוֹמוֹת, שֶׁנֶּאֱמַר (שמות יד, כז): וַיְנַעֵר ה' אֶת מִצְרַיִם בְּתוֹךְ הַיָּם, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת וְאוֹמֶרֶת (איוב יא, כ): וְעֵינֵי רְשָׁעִים תִּכְלֶינָה וּמָנוֹס אָבַד מִנְּהֶם, וְעַל בַּעַל צְפוֹן שֶׁבָּטְחוּ עָלָיו, נֶאֱמַר (איוב יא, כ): וְתִקְוָתָם מַפַּח נָפֶשׁ. וְכֵן לֶעָתִיד לָבוֹא כְּשֶׁיִּכָּנְסוּ כָּל הָעוֹבְדֵי כּוֹכָבִים, מְבִיאִין עֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶם שֶׁיַּצִּילוּ אוֹתָם, שֶׁנֶּאֱמַר (מיכה ד, ה): כִּי כָּל הָעַמִּים יֵלְכוּ אִישׁ בְּשֵׁם אֱלֹהָיו וַאֲנַחְנוּ נֵלֵךְ בְּשֵׁם ה' אֱלֹהֵינוּ לְעוֹלָם וָעֶד, וְכֵיוָן שֶׁבָּאִין מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה בָּהֶם, מַתִּיכָן, וְהֵן רוֹאִין וּמִתְבַּיְּשִׁין וְהֵם מַשְׁלִיכִין אוֹתָם וְהוֹלְכִין וּמַטְמִינִים עַצְמָן בִּמְעָרוֹת וּבִסְלָעִים. וְכֵן יְשַׁעְיָה אוֹמֵר (ישעיה ב, יב): כִּי יוֹם לַה' צְבָאוֹת עַל כָּל גֵּאֶה וָרָם, אֵלּוּ הַטְּיוּסִין שֶׁלָּהֶם, (ישעיה ב, יח): וְהָאֱלִילִים כָּלִיל יַחֲלֹף. וּמָה הֵן עוֹשִׂין הוֹלְכִין וּמַטְמִינִים עַצְמָם, שֶׁנֶּאֱמַר (ישעיה ב, יט): וּבָאוּ בִּמְעָרוֹת צוּרִים וּבִמְחִלּוֹת עָפָר, וּכְתִיב (ישעיה ב, כ): בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרְחִים אַתֶּם רְאוּ מַה הִכְתַּבְתִּי (עמוס ט, ג): וְאִם יֵחָבְאוּ בְּרֹאשׁ הַכַּרְמֶל מִשָּׁם אֲחַפֵּשׂ, חִיאֵל שֶׁנִּטְמַן בַּבַּעַל בְּהַר הַכַּרְמֶל שֶׁזָּרַק אֵשׁ בָּעֵצִים לֹא נְגַפְתִּיו (עמוס ט, ג): וְאִם יִסָּתְרוּ מִנֶּגֶד עֵינַי, וְאוֹמֵר (עמוס ג, ב): אִם יַחְתְּרוּ בִשְׁאוֹל. אוֹתָהּ שָׁעָה (איוב יא, ב): וְעֵינֵי רְשָׁעִים תִּכְלֶינָה, אֲבָל הַצַּדִּיקִים עֲלֵיהֶם הוּא אוֹמֵר (משלי יח, י): מִגְדַל עֹז שֵׁם ה'.
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “He sent Moses His servant, and Aaron whom He had chosen” (Psalms 105:26). When the Holy One blessed be He entered, as it were, He afflicted all their firstborn and their gods, as it is stated: “I afflicted Egypt” (Joshua 24:5), and likewise: “Upon their gods the Lord administered judgments” (Numbers 33:4). When He afflicted them with the plague of the firstborn, what did they do? They took their sons and concealed them in their temples of idol worship. Rabbi Berekhya said: The Egyptians were seeking and searching how to escape the plague but could not find [a way]. Why? It is as it is stated: “And the eyes of the wicked will fail, and escape is lost from them” (Job 11:20). “The wicked” – these are the Egyptians, as it is stated: “And I and my people are wicked” (Exodus 9:27). What caused them to be afflicted by each plague? It was because they put their trust in their false gods. What did the Holy One blessed be He do? He smote their gods with them. Those that were made of wood rotted; [those] of stone dissolved; [those] of silver and of gold, He melted them into what they were originally, as it is stated: “Upon their gods the Lord administered judgments” (Numbers 33:4).
All the idols in the world were eliminated except for their Baal Tzefon. Why? It was in order to mislead them; that is why it is written: “He exalts the nations and eliminates them” (Job 12:23). Likewise, Isaiah says: “Who makes a way in the sea.… Who takes out chariot and horse, army and a mighty force” (Isaiah 43:16–17). When Israel departed from Egypt, the Holy One blessed be He said: “That they should return and encamp before Pi Haḥirot” (Exodus 14:2). “Pharaoh will say of the children of Israel: They are confused in the land; [the wilderness has closed in [sagar] on them]” (Exodus 14:3). He called all his armies and said to them: ‘Do you not know that Baal Tzefon has gathered all the lions in the wilderness against Israel, similar to the matter that is stated: “He sent an angel and closed [usegar] the mouth of the lions”’ (Daniel 6:23). Immediately, the angel of Egypt came down to eliminate them [the Israelites], as it is stated: “Behold, Egypt was traveling after them” (Exodus 14:10). It is not stated: Pharaoh traveling after them, but rather, “Egypt” – that is their angel. Immediately, [the Israelites] “were very frightened” (Exodus 14:10). The Holy One blessed be He said to them: “Do not fear” (Exodus 14:13).
The Holy One blessed be He said to Moses: “Extend your hand over the sea” (Exodus 14:26). Immediately, “Moses extended his hand” (Exodus 14:27). “Egypt was fleeing toward it [the sea]” (Exodus 14:27) – it should have said: Egypt was fleeing from it. Is there a person who flees from an entity and flees toward it? Rather, the Holy One blessed be He misled them, and they could not find where to flee, and they were fleeing toward it until the depths were reestablished, as it is stated: “The Lord tossed Egypt in the midst of the sea” (Exodus 14:27), while the Divine Spirit was crying: “And the eyes of the wicked will fail and escape is lost from them” (Job 11:20). Regarding Baal Tzefon, upon which they relied, it is stated: “And their hope will turn into despair” (Job 11:20). So, in the future, when all the idolaters will enter [for judgment], bringing their false gods with them to rescue them, as it is stated: “For all the peoples will walk, each in the name of its god, but we will walk in the name of the Lord our God, for ever and ever” (Micah 4:5). When they come, what does the Holy One blessed be He do with them [the idols]? He melts them. And they see and are embarrassed, and they cast them away, and they go and conceal themselves in caves and among the boulders.
Likewise, Isaiah says: “For it is a day for the Lord of hosts against everyone proud and lofty” (Isaiah 2:12) – these are their priests. “The false gods shall utterly pass away” (Isaiah 2:18) – what will they [the priests of the false gods] do? They will go and conceal themselves, as it is stated: “They will come into caves of rocks, and into tunnels of dirt” (Isaiah 2:19). And it is written: On that day a person will cast away the idols of his silver and the idols of his gold” (Isaiah 2:20). The Holy One blessed be He will say to them: ‘Are you fleeing? Look what I have caused to be written: “Though they hide themselves on top of Carmel, I will search from there” (Amos 9:3). Ḥiel, who concealed himself for the Baal on Mount Carmel and [attempted] to ignite the wood, did not I smite him?40According to a midrash, when Elijah challenged the priests of the Baal on Mount Carmel (I Kings, chap. 18), Ḥiel hid in order to kindle the Baal’s sacrifice surreptitiously and was bitten by a snake. See addendum to Devarim Rabba (Lieberman). “Though they hide from before My eyes…[from there I will command the serpent and it will bite them]” (Amos 9:3). And it says: “If they dig into the grave, [from there My hand will take them, and if they ascend heavenward, from there will I take them down]”’ (Amos 9:2). At that moment: “And the eyes of the wicked will fail” (Job 11:20). But regarding the righteous it says: “The name of the Lord is a tower of strength” (Proverbs 18:10).
דָּבָר אַחֵר, וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה בְּמִצְרַיִם בִּשְׁבִיל יִשְׂרָאֵל, אָמַר רַבִּי יִצְחָק נַפְחָא מָשָׁל לְמַטְרוֹנָה שֶׁהָיְתָה מְקַטְרֶגֶת לַמֶּלֶךְ, נְתָנָהּ בַּפִּילָקִי וְהָלַךְ לוֹ, הָיָה עִמָּהּ הַמֶּלֶךְ בַּפִּילָקִי אָמְרוּ לוֹ מָה אִכְפַּת לָךְ, אָמַר לָהֶם כָּל הַיָּמִים שֶׁאֲנִי עִמָּהּ אֵינָהּ נוֹטֶלֶת שֵׁם רָע, כָּךְ נִשְׁתַּעְבְּדוּ יִשְׂרָאֵל בְּמִצְרַיִם וְנִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא כִּבְיָכוֹל עִמָּהֶם, שֶׁנֶּאֱמַר (בראשית מו, ד): אָנֹכִי אֵרֵד עִמְךָ מִצְרַיְמָה, וְכֵן בְּבָבֶל, שֶׁנֶּאֱמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה, וְכֵן בְּמָדַי, שֶׁנֶּאֱמַר (ירמיה מט, לח): וְשַׂמְתִּי כִסְאִי בְּעֵילָם, וְאֵין עֵילָם אֶלָּא מָדַי, שֶׁנֶּאֱמַר (ישעיה כא, ב): עֲלִי עֵילָם צוּרִי מָדַי, בְּיָוָן הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶם, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ. אָמְרוּ לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא כָּל כָּךְ לָמָּה, אָמַר לָהֶם כָּל הַיָּמִים שֶׁאֲנִי עִמָּהֶם אֵין נוֹטְלִין שֵׁם רָע, בְּמִצְרַיִם הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (שיר השירים ד, יב): גַּן נָעוּל אֲחוֹתִי כַלָּה. בְּבָבֶל הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (דניאל ג, יז): הֵן אִיתַי אֱלָהָנָא דִי אֲנַחְנָא פָלְחִין. בְּמָדַי הָיִיתִי עִמָּהֶם וְנִמְצֵאת שְׁלֵמָה, שֶׁנֶּאֱמַר (אסתר ג, ב): וּמָרְדֳּכַי לֹא יִכְרַע וְלֹא יִשְׁתַּחֲוֶה. בְּיָוָן לֹא כָּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָהֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. בֶּאֱדוֹם אִם הַקָּדוֹשׁ בָּרוּךְ הוּא יֹאמַר הֵן מִי יֹאמַר לָאו, שֶׁנֶּאֱמַר (ישעיה סג, א): מִי זֶה בָּא מֵאֱדוֹם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָשָׁל לְעָשִׁיר שֶׁיָּצָא בִּשְׁעַת הַקָּיִץ, הָיוּ אֲנָשִׁים אוֹמְרִים בַּגֹּרֶן הוּא, מֶה עָשָׂה, נִכְנַס וּבְיָדוֹ פְּרָכִיל שֶׁל עֲנָבִים, כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁבָּא מִן הַכֶּרֶם. כָּךְ הָעוֹבְדֵי כּוֹכָבִים אָמְרוּ לָהֶם לְיִשְׂרָאֵל הֵיכָן אֱלֹהֵיכֶם, שֶׁנֶּאֱמַר (דברים לב, לז): אֵי אֱלֹהֵימוֹ, (ישעיה מז, ח): וְעַתָּה שִׁמְעִי נָא זֹאת עֲדִינָה הַיּוֹשֶׁבֶת לָבֶטַח וגו', מַה הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לַעֲשׂוֹת לָהּ (דברים לב, מב): אַשְׁכִּיר חִצַּי מִדָּם, וְלֹא זֹאת בִּלְבָד אֶלָּא שֶׁעָתִיד לְדָרְכָן, שֶׁנֶּאֱמַר (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי, וְהוּא עָתִיד לִדְרֹךְ בְּמִנְעָלוֹ לְכָל גְּדוֹלֵי אֱדוֹם, שֶׁנֶּאֱמַר (תהלים ס, י): עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי.
Another interpretation: “The Lord spoke to Moses and to Aaron in the land of Egypt, saying” (Exodus 12:1) – what is the Holy One blessed be He doing in Egypt? It is for the sake of Israel. Rabbi Yitzḥak Nappaḥa said: This is analogous to a noblewoman who provoked the king. The king put her in prison and went with her and was with her in prison. People said to him: ‘Why do you care?’ He said to them: ‘All the time that I am with her, she will not acquire a bad name.’ So, Israel was enslaved in Egypt, and the Holy One blessed be He, as it were, was exiled with them, as it is stated: “I will go down with you to Egypt” (Genesis 46:4). Similarly with [the exile to] Babylonia, it is stated: “For your sakes, I sent [shilaḥti]41The Masoretic text has shilaḥti but the midrash reads it shulaḥti, I was sent. to Babylon” (Isaiah 43:14). Likewise, with [the hegemony of] Media, as it is stated: “I will place My throne in Elam” (Jeremiah 49:38), and Elam is nothing other than Media, as it is stated: “Go up, Elam; besiege, Media” (Isaiah 21:2). With the [hegemony of] Greece, the Holy One blessed be He was with them, as it is stated: “[I will rouse your children, Zion, against your children, Greece, and will set you like the sword of a mighty man.] The Lord will be seen over them, and His arrow will emerge like lightning” (Zechariah 9:13–14).
They [the angels] said to the Holy One blessed be He: ‘Why all this?’ He said to them: ‘All the time that I am with them, they will not acquire a bad name. I was with them in Egypt, and they were found whole, as it is stated: “A locked garden, my sister, my bride” (Song of Songs 4:12).42They were not corrupted by the surrounding licentiousness. I was with them in Babylon, and they were found whole, as it is stated: “Behold our God whom we serve [is able to deliver us]” (Daniel 3:17). I was with them in Media and they were found whole, as it is stated: “Mordecai would not bow and would not prostrate himself” (Esther 3:2). In Greece, they refused to write on the horn of an ox that they have no portion in the God of Israel.43The midrash is relating to a tradition that the Greek-speaking rulers decreed that they must do so. See Bereshit Rabba 2:4. With regard to Edom [Rome], if the Holy One blessed be He says yes, who will say no, as it is stated: “Who is this, coming from Edom” (Isaiah 63:1).’44This is the beginning of a prophecy about the destruction of Edom. Rabbi Shmuel bar Naḥman said: This is analogous to a wealthy man who went out during the summer. People said that he was at the threshing floor. What did he do? He came in with a branch of a grapevine, so that everyone would know that he had come from the vineyard. So, the idolaters said to Israel: Where is your God? As it is stated: “Where is their God” (Deuteronomy 32:37). “Now, hear this, pampered one, who sits securely…” (Isaiah 47:8)45This verse refers to the idolaters. – what is the Holy One blessed be He destined to do to them? “I will make My arrows drunk with blood” (Deuteronomy 32:42). Not only that, but He is destined to trample them, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3), and He us destined to tread with His shoe on all the great ones of Edom, as it is stated: “I cast My shoe upon Edom” (Psalms 60:10).
דָּבָר אַחֵר, בְּאֶרֶץ מִצְרַיִם, מָשָׁל לְאֶחָד שֶׁמָּצָא נָחָשׁ וְרָצַץ אֶת רֹאשׁוֹ בְּאֶבֶן וְחָתַךְ אֶת זְנָבוֹ וּמֵעַכְשָׁו מַהוּ טוֹב, כָּךְ הַמִּצְרִיִּים עָמְדוּ וְשִׁעְבְּדוּ אֶת יִשְׂרָאֵל מַה שֶּׁאִי אֶפְשָׁר, וְכֵן אֱדוֹם, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם, פָּרַע מֵהֶם, שֶׁנֶּאֱמַר (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, וּבֶאֱדוֹם כְּתִיב (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי, אָמַר רוּחַ הַקֹּדֶשׁ (יואל ד, יט): מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִגְאֹל אֶת יִשְׂרָאֵל מֵאֱדוֹם, (דניאל ט, טז): יְרוּשָׁלָיִם וְעַמְךָ לְחֶרְפָּה לְכָל סְבִיבֹתֵינוּ, וְאֵין אַתָּה פּוֹדֶה אוֹתָנוּ, אָמַר לָהֶן הֵן. אָמְרוּ לוֹ הִשָּׁבַע לָנוּ, וְנִשְׁבַּע לָהֶם שֶׁכְּשֵׁם שֶׁפָּדָה אוֹתָנוּ מִמִּצְרַיִם כָּךְ הוּא יִפְדֶה אוֹתָנוּ מֵאֱדוֹם, וְלֹא עוֹד אֶלָּא שֶׁיִּהְיוּ גְדוֹלֵי הָעָם רוֹאִין קָטָן מִיִּשְׂרָאֵל וּמִתְאַוִּין לִכְרֹעַ לְפָנָיו בִּשְׁבִיל הַשֵּׁם שֶׁכָּתוּב עַל כָּל אֶחָד וְאֶחָד, שֶׁנֶּאֱמַר (ישעיה מט, ז): כֹּה אָמַר ה' גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד משְׁלִים מְלָכִים יִרְאוּ וָקָמוּ, מָשָׁל לְעֵץ נָאֶה שֶׁהָיָה נָתוּן בְּבֵית הַמֶּרְחָץ, נִכְנַס פְּרוֹסְבִּיטוּס לִרְחֹץ הוּא וְכָל עֲבָדָיו, וְדָשׁוּ אֶת הָעֵץ וְכָל הַפַּגָאנִים וְכֵן כָּל אֶחָד וְאֶחָד מֵהֶן מִתְאַוִּים לִפְסֹעַ עָלָיו, לְאַחַר יָמִים שָׁלַח פְּרוֹטוֹמוֹ שֶׁלּוֹ לְאוֹתָהּ מְדִינָה שֶׁיֵּעָשֶׂה לוֹ אִיקוֹנִין וְלֹא מָצָא עֵץ חוּץ מֵאוֹתוֹ שֶׁהָיָה בַּמֶּרְחָץ, אָמְרוּ הָאֻמָּנִין לַשִּׁלְטוֹן אִם מְבַקֵּשׁ אַתָּה לְהַעֲמִיד הָאִיקוֹנִין הָבֵא אֶת הָעֵץ שֶׁיֵּשׁ בַּמֶּרְחָץ שֶׁאֵין לְךָ טוֹב מִמֶּנּוּ, הֱבִיאוּהוּ וְתִקְנוּ אוֹתוֹ כָּרָאוּי וּנְתָנוּהוּ בְּיַד צַיָּר וְצִיֵּר אֶת הָאִיקוֹנִין עָלָיו וְהֶעֱמִידָהּ בְּתוֹךְ הַפָּלָטִין, בָּא הַשִּׁלְטוֹן וְכָרַע לְפָנֶיהָ, וְכֵן דּוּכוֹס וְכֵן אִפַּרְכּוּס וְכֵן הַפְּרוֹפִיסְטוֹן וְכֵן הַלִּגְיוֹנוֹת וְכֵן דִּימוּס וְכֵן כֻּלָּם, אָמְרוּ לָהֶן אוֹתָן הָאֻמָּנִין אֶתְמוֹל הֱיִיתֶם מְדַיְּשִׁין אֶת הָעֵץ הַזֶּה בַּמֶּרְחָץ וְעַכְשָׁו אַתֶּם מִשְׁתַּחֲוִים לְפָנָיו. אָמְרוּ לָהֶם אֵין אָנוּ כּוֹרְעִים לְפָנָיו בִּשְׁבִילוֹ אֶלָּא בִּשְׁבִיל פְּרוֹטוֹמוֹ שֶׁל מֶלֶךְ שֶׁהִיא חֲקוּקָה עָלָיו. כָּךְ אוֹמְרִים אַנְשֵׁי גוֹג, עַד עַכְשָׁו הָיִינוּ עוֹשִׂים בְּיִשְׂרָאֵל מַה שֶּׁאִי אֶפְשָׁר, שֶׁנֶּאֱמַר: לִבְזֹה נֶפֶשׁ לִמְתָעֵב גּוֹי, וְעַכְשָׁו לְיִשְׂרָאֵל אָנוּ מִשְׁתַּחֲוִים. אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הֵן בִּשְׁבִיל שְׁמִי שֶׁכָּתוּב עֲלֵיהֶם, שֶׁנֶּאֱמַר (ישעיה מט, ז): לְמַעַן ה' אֲשֶׁר נֶאֱמָן, וְכֵן משֶׁה אוֹמֵר (דברים כח, י): וְרָאוּ כָל עַמֵּי הָאָרֶץ כִּי שֵׁם ה' נִקְרָא עָלֶיךָ וגו'. וּכְשֶׁהוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל מִמִּצְרַיִם הָיָה נוֹטֵל הַפַּנָּס וּמְהַלֵּךְ לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם, וְכֵן הוּא עָתִיד כְּשֶׁיּוֹצִיאֵם מֵאֱדוֹם, שֶׁכֵּן אָמַר יְשַׁעְיָה (ישעיה נב, יב): כִּי הֹלֵךְ לִפְנֵיכֶם ה' וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל, וּכְתִיב (ישעיה מב, ט): הָרִאשֹׁנוֹת הִנֵּה בָאוּ וגו', לְקַיֵּם מַה שֶּׁכָּתוּב: מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה.
Another interpretation: “…in the land of Egypt” (Exodus 12:1) – it is analogous to one who found a snake and smashed its head with a rock and cut off its tail; from now on, what good is it? So, the Egyptians arose and enslaved Israel, which is intolerable, and the same is true for Edom. What did the Holy One blessed be He do to Egypt? He exacted retribution against them, as it is stated: “He tossed Pharaoh and his army in the sea” (Psalms 136:15). Regarding Edom it is written: “I have trodden a winepress alone” (Isaiah 63:3). The Divine Spirit said: “Egypt shall be desolation, and Edom shall be a desolate wilderness” (Joel 4:19). And the Holy One blessed be He is destined to redeem Israel from Edom. [Israel said to God:] ‘“Jerusalem and Your people have become a disgrace to all our surroundings” (Daniel 9:16), and You are not redeeming us?’ He said to them: ‘Yes’ [I will redeem you]. They said to Him: ‘Swear to us;’ He swore to them that just as He redeemed us from Egypt, so too, He will redeem us from Edom. Moreover, the great ones of the nations will see a lowly one of Israel and desire to bow before them due to the name that is inscribed on each and every one, as it is stated: “So said the Lord, Redeemer of Israel, its Holy One, to the despised person, to the abhorred by nations, to the slave of rulers: Kings will see and stand up, [and princes will prostrate themselves]” (Isaiah 49:7).
It is analogous to fine wood that was located in a bathhouse. A high official entered to bathe, he and all his servants, and they trampled the wood, and all the villagers, as well as everyone else, were eager to step on it. After several days, he [the emperor] sent a bust to that city, to [serve as a model to] make a statue of him, but they did not find any [suitable] wood other than what was in the bathhouse. The craftsmen said to the governor: ‘If you wish to set up the statue, bring the wood that is in the bathhouse, as there is none better.’ They brought it and prepared it appropriately and gave it to the sculptor, and he sculpted the image onto it, and he placed it in the palace. The governor came and bowed before it, so did the duke, so did the prefect, so did the provost, so did the legionaries, so did the council, and so did everyone. Those craftsmen said to them: ‘Yesterday, you were trampling this wood in the bathhouse, and now you are prostrating yourselves to it?’ They said to them: ‘We are not bowing to it for its own sake, but to the image of the king that is inscribed on it.’
So do Gog’s men say: Until now we have been doing to Israel what is intolerable, as it is stated: “To the despised person, to the abhorred by nations, [to the slave of rulers: Kings will see and stand up, and princes will prostrate themselves]” (Isaiah 49:7),46Israel is despised and abhorred. and now we are prostrating ourselves to Israel? The Holy One blessed be He said to them: ‘Yes, it is due to My name that is inscribed on them, as it is stated: “Because of the Lord who is faithful” (Isaiah 49:7).’ So does Moses say: “All the peoples of the earth will see that the name of the Lord is called upon you…” (Deuteronomy 28:10). When the Holy One blessed be He took Israel out of Egypt, He would take the lamp and go before them, as it is stated: “And the Lord was going before them during the day” (Exodus 13:21). So He is destined to do when He takes them out of Edom, and so Isaiah said: “For the Lord will go before you, and the God of Israel will be your rear guard” (Isaiah 52:12). And it is written: “Behold, the former things have come to pass [and I relate new ones. Before they sprout I will let you hear of them]” (Isaiah 42:9), to fulfill what is written: “Egypt shall be desolation, and Edom shall be a desolate wilderness” (Joel 4:19).
דָּבָר אַחֵר, בְּאֶרֶץ מִצְרַיִם, בִּשְׁבִיל מִי נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא, בִּשְׁבִיל עַצְמוֹ, מָשָׁל לְבֶן בַּיִת שֶׁנִּתְפַּס עַל יְדֵי בַּעַל מְלַאכְתּוֹ וְנֶחְבָּשׁ, אָמַר לוֹ אֲדוֹנוֹ אַל תִּירָא אֲנִי בָּא וּמוֹצִיאֶךָ, שָׁלַח עַבְדּוֹ לְהוֹצִיא וְלֹא רָצָה הַפּוּנְדָּקִי לְשַׁלְּחוֹ, אָמַר יָפֶה עָשָׂה הַפּוּנְדָּקִי, שֶׁאֲנִי אָמַרְתִּי לוֹ אֲנִי מוֹצִיאוֹ וְלֹא פְקַדְתִּיו, שֶׁאֲנִי מְשַׁלֵּחַ אֶת עַבְדִּי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם עֲתִידִין הֵן בָּנֶיךָ לְהִשְׁתַּעְבֵּד בְּמִצְרַיִם, וְאַחַר כָּךְ אֲנִי גוֹאֲלָן, שֶׁנֶּאֱמַר (בראשית טו, יג): יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ, וּכְתִיב (בראשית טו, יד): וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי, שָׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא משֶׁה לְגָאֳלָן וְלֹא רָצָה פַרְעֹה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כָּרָאוּי עָשָׂה פַרְעֹה, כִּי אֲנִי אָמַרְתִּי לְאַבְרָהָם דָּן אָנֹכִי, וְכִי משֶׁה אָנֹכִי, אוֹ אַהֲרֹן אָנֹכִי, לֹא אָמַרְתִּי אֶלָּא (תהלים פא, יא): אָנֹכִי ה' אֱלֹהֶיךָ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם.
Another interpretation: “In the land of Egypt” – for whose sake did the Holy One blessed be He reveal Himself? It was for His own sake. It is analogous to an apprentice who was seized for the sake of his master47He was taken to ensure that the master would pay a debt. and confined. His master said to him: ‘Have no fear, I will come and take you out.’ He sent his servant to take him out, but the innkeeper [where he was confined] did not want to let him go. He [the master] said: The innkeeper did well, as I said to him that I would take him out, and I did not tell him that I would send my servant. So, the Holy One blessed be He said to Abraham: ‘Your descendants are destined to be enslaved in Egypt, and then I will redeem them,’ as it is stated: “Know that your descendants will be strangers [in a land that is not theirs, and they shall be enslaved to them and they shall oppress them, four hundred years]” (Genesis 15:13), and it is written: “Also that nation, whom they will serve, I will judge” (Genesis 15:14). The Holy One blessed be He sent Moses to redeem them, but Pharaoh did not want [to let them go]. The Holy One blessed be He said: Pharaoh acted appropriately, as I said to Abraham: “[Also the nation that they will serve] I will judge.” Is Moses “I”? Is Aaron “I”? I said only: “I am the Lord your God, who brought you up from the land of Egypt” (Psalms 81:11).
דָּבָר אַחֵר, בִּשְׁבִיל מִי נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם בִּשְׁבִיל משֶׁה, אָמַר רַבִּי נִסִּים מָשָׁל לְכֹהֵן שֶׁהָיָה לוֹ גִּנָּה שֶׁל תְּאֵנִים וּבְאוֹתָהּ גִּנָּה הָיָה בֵּית הַפְּרָס, בִּקֵּשׁ לֶאֱכֹל תְּאֵנִים אָמַר לְאֶחָד לֵךְ אֱמֹר לָאָרִיס שֶׁבַּעַל הַגִּנָּה אוֹמֵר לְךָ שֶׁתָּבִיא לוֹ שְׁתֵּי תְאֵנִים, הָלַךְ וְאָמַר לוֹ כָּךְ, הֵשִׁיבוֹ הָאָרִיס מִי הוּא בַּעַל הַגִּנָה, לֵךְ לִמְלַאכְתֶּךָ. אָמַר לוֹ הַכֹּהֵן אֲנִי אֵלֵךְ לַגִּנָּה, אָמְרוּ לוֹ לְמָקוֹם טָמֵא אַתָּה הוֹלֵךְ, אָמַר לָהֶם אֲפִלּוּ יֵשׁ שָׁם מֵאָה טֻמְאוֹת הוֹלֵךְ אֲנִי וְלֹא יִתְבַּיֵּשׁ שְׁלוּחִי. כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (שמות ג, י): לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה, הָלַךְ, וְאָמַר לוֹ (שמות ה, ב): מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לֹא יָדַעְתִּי אֶת ה', (שמות ה, ד): לְכוּ לְסִבְלֹתֵיכֶם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵלֵךְ לְמִצְרָיִם, שֶׁנֶּאֱמַר (ישעיה יט, א): מַשָֹּׂא מִצְרָיִם. אָמְרוּ לוֹ מַלְאֲכֵי הַשָּׁרֵת לְמִצְרַיִם אַתָּה הוֹלֵךְ לִמְקוֹם טֻמְאָה, אָמַר לָהֶם אֵלֵךְ וְלֹא יִתְבַּיֵּשׁ שְׁלוּחִי משֶׁה, הֲדָא הוּא דִכְתִיב (שמות יב, א): וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר.
Another interpretation: For whose sake did the Holy One blessed be He reveal Himself? It was for Moses’s sake. Rabbi Nissim said: It is analogous to a priest who had a fig orchard, and in that orchard there was a grave that had been plowed over.48A priest is forbidden to become ritually impure through contact with a dead body. In this case, since it is uncertain whether there are bones in the soil, the priest is prohibited from entering the orchard. He wanted to eat figs. He said to someone: ‘Go tell the sharecropper that the owner of the orchard says to you to bring him two figs.’ He went and told him that. The sharecropper replied to him: ‘Who is the owner of the orchard? Go back to work.’ The priest said to him: ‘I will go to the orchard.’ They said to him: ‘You are going to an impure place.’ He said to them: ‘Even if there are one hundred sources of impurity there, I will go, and my emissary will not be disgraced.’ So, when Israel was in Egypt, the Holy One blessed be He said to Moses: “Go and I will send you to Pharaoh” (Exodus 3:10). He went, and he [Pharaoh] said to him: “Who is the Lord that I should heed His voice [to let Israel go]? I do not know the Lord” (Exodus 5:2); “go to your burdens” (Exodus 5:4). The Holy One blessed be He said: I will go to Egypt, as it is stated: “A prophecy of Egypt: [Behold, the Lord is riding upon a swift cloud and is coming to Egypt]” (Isaiah 19:1). The ministering angels said to Him: ‘You are going to Egypt, to a place of impurity?’ He said to them: ‘I will go, and My emissary Moses will not be disgraced.’ That is what is written: “The Lord spoke to Moses and to Aaron in the land of Egypt, saying.”
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, לָמָּה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה וּלְאַהֲרֹן, לְפִי שֶׁקִּדּוּשׁ הַחֹדֶשׁ בִּשְׁלשָׁה, כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַדֵּשׁ אֶת הַחֹדֶשׁ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה וּלְאַהֲרֹן אֲנִי וְאַתֶּם נְקַדֵּשׁ אֶת הַחֹדֶשׁ, הֲדָא הוּא דִכְתִיב: וַיֹּאמֶר ה' אֶל משֶׁה וְאֶל אַהֲרֹן, אֲבָל עִבּוּר הַשָּׁנָה בַּעֲשָׂרָה זְקֵנִים, כְּשֶׁהָיוּ רַבּוֹתֵינוּ נִכְנָסִים לְעַבֵּר אֶת הַשָּׁנָה נִכְנָסִים עֲשָׂרָה זְקֵנִים בְּקִיאִים לְבֵית הַמִּדְרָשׁ וְאַב בֵּית דִּין עִמָּהֶם, וְנוֹעֲלִין אֶת הַדְּלָתוֹת וְנוֹשְׂאִין וְנוֹתְנִין בַּדָּבָר כָּל הַלַּיְלָה, בַּחֲצִי הַלַּיְלָה אוֹמְרִים לְאַב בֵּית דִּין, מְבַקְּשִׁים אָנוּ לְעַבֵּר אֶת הַשָּׁנָה שֶׁתְּהֵא הַשָּׁנָה הַזֹּאת שְׁלשָׁה עָשָׂר חֹדֶשׁ, גּוֹזֵר אַתְּ עִמָּנוּ, וְהוּא אוֹמֵר לָהֶם מַה שֶּׁדַּעְתְּכֶם אַף אֲנִי עִמָּכֶם, בְּאוֹתָהּ שָׁעָה יָצָא אוֹר מִבֵּית הַמִּדְרָשׁ וּבָא לִפְנֵיהֶם וְהָיוּ יוֹדְעִים שֶׁנִּתְרַצָּה לָהֶם הָאֱלֹהִים, שֶׁנֶּאֱמַר (תהלים קיב, ד): זָרַח בַּחשֶׁךְ אוֹר לַיְשָׁרִים, מַה שֶּׁהֵן גּוֹזְרִין הַקָּדוֹשׁ בָּרוּךְ הוּא מַסְכִּים עִמָּהֶם, שֶׁנֶּאֱמַר (תהלים נז, ג): אֶקְרָא לֵאלֹהִים עֶלְיוֹן לָאֵל גֹּמֵר עָלָי, יִשְׁתַּבַּח שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהַבְּרִיּוֹת גּוֹזְרִין וְהוּא מַסְכִּים, שֶׁנֶּאֱמַר (שמואל ב כג, ג): צַדִּיק מוֹשֵׁל בְּיִרְאַת אֱלֹהִים. וּמִנַּיִן לְהִתְוָעֵד בַּעֲשָׂרָה זְקֵנִים, שֶׁנֶּאֱמַר (קהלת ז, יט): הַחָכְמָה תָּעֹז לֶחָכָם מֵעֲשָׂרָה שַׁלִּיטִים אֲשֶׁר הָיוּ בָּעִיר. וְכֵן בִּימֵי שְׁלֹמֹה כְּשֶׁהָיָה שְׁלֹמֹה מְעַבֵּר אֶת הַשָּׁנָה הָיָה מַכְנִיס שִׁבְעָה זְקֵנִים לְפָנָיו, שֶׁנֶּאֱמַר (משלי כו, טז): חָכָם עָצֵל בְּעֵינָיו מִשִּׁבְעָה מְשִׁיבֵי טָעַם. מַהוּ חָכָם עָצֵל בְּעֵינָיו, שֶׁהָיָה שְׁלֹמֹה תּוֹפֵס פִּיו שֶׁלֹא לְדַבֵּר בִּפְנֵי מִי שֶׁגָּדוֹל מִמֶּנּוּ, וְכָךְ הוּא אוֹמֵר (משלי כג, א): כִּי תֵשֵׁב לִלְחוֹם אֶת מוֹשֵׁל בִּין תָּבִין אֶת אֲשֶׁר לְפָנֶיךָ, וְאוֹמֵר (משלי כג, ב): וְשַׂמְתָּ סַכִּין בְּלֹעֶךָ אִם בַּעַל נֶפֶשׁ אָתָּה, וְהָיָה שָׁם שְׁלֹמֹה וְנָתָן הַנָּבִיא וְגָד הַחוֹזֶה, הֲרֵי עֲשָׂרָה.
Another interpretation: “This month shall be for you” – why did the Holy One blessed be He say this to Moses and Aaron? It is because sanctification of the month is [done] with three. When the Holy One blessed be He sought to sanctify the month, the Holy One blessed be He said to Moses and Aaron: I and [the two of] you will sanctify the month. That is what is written: “The Lord spoke to Moses and to Aaron.” However, intercalation of the year49Adding a month to the year to synchronize the lunar calendar with the solar calendar. is done by ten elders. When our Rabbis assembled to intercalate the year, ten expert elders would assemble in the study hall, and the Av Beit Din [the senior member of the court] was among them. They would lock the doors and deliberate over the matter all night. At midnight, they would say to the Av Beit Din: ‘We seek to intercalate the year so that this year will be thirteen months; will you join us in this decree?’ He would say to them: ‘I am with you in your opinion.’ At that moment, light would emerge from the study hall and come before them, and they would know that God has consented to them, as it is stated: “To the upright He shines a light in the darkness” (Psalms 112:4). What they decree, the Holy One blessed be He agrees with them, as it is stated: “I will cry to God Most High, to God who accomplishes it for me” (Psalms 57:3). May the name of the Holy One blessed be He be praised, that creatures decree and He consents, as it is stated: “The righteous rules with the fear of God” (II Samuel 23:3). From where is it derived to convene with ten elders? It is as it is stated: “Wisdom bolsters the wise man more than ten rulers who are in a city” (Ecclesiastes 7:19).
Likewise, during the reign of Solomon, when Solomon would intercalate the year, he would assemble seven elders before him, as it is stated: “A wise man is lazy in his eyes, more than seven who respond sensibly” (Proverbs 26:16). What is “A wise man is lazy in his eyes?” It is that Solomon would keep his mouth closed, so as not to speak before one who is greater than he, and so it says: “When you sit to eat with a ruler, consider well what is before you” (Proverbs 23:1), and it says: “Put a knife to your throat, if you are a man with self-control” (Proverbs 23:2). Solomon, Natan the prophet, and Gad the seer were there, for a total of ten.
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִּכְתִיב (ישעיה מב, ט): הָרִאשֹׁנוֹת הִנֵּה בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד, וְכִי יֵשׁ לֶעָתִיד לָבוֹא חֲדָשׁוֹת, וְהָא כְתִיב (קהלת א, ט): מַה שֶּׁהָיָה הוּא שֶׁיִּהְיֶה, אֶלָּא מוֹצְאִין אָנוּ עֲשָׂרָה דְבָרִים עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְחַדֵּשׁ לֶעָתִיד לָבוֹא, הָרִאשׁוֹנָה שֶׁהוּא עָתִיד לְהָאִיר לָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה ס, יט): לֹא יִהְיֶה לָּךְ עוֹד הַשֶּׁמֶשׁ לְאוֹר יוֹמָם, וְכִי יָכוֹל אָדָם לְהַבִּיט בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לַשֶּׁמֶשׁ, מֵאִיר אַרְבָּעִים וְתִשְׁעָה חֶלְקֵי אוֹר, שֶׁנֶּאֱמַר (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם, וַאֲפִלּוּ אָדָם חוֹלֶה הַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר לַשֶּׁמֶשׁ וּמְרַפֵּא, שֶׁנֶּאֱמַר (מלאכי ג, כ): וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ. הַשְּׁנִיָּה, מוֹצִיא מַיִם חַיִּים מִירוּשָׁלַיִם וּמְרַפֵּא בָּהֶם כָּל שֶׁיֵּשׁ לוֹ מַחֲלָה, שֶׁנֶּאֱמַר (יחזקאל מז, ט): כָּל נֶפֶשׁ חַיָּה אֲשֶׁר יִשְׁרֹץ אֶל כָּל אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וגו'. הַשְּׁלִישִׁית, עוֹשֶׂה הָאִילָנוֹת לִתֵּן פֵּרוֹתֵיהֶן בְּכָל חֹדֶשׁ וְחֹדֶשׁ, וְיִהְיֶה אָדָם אוֹכֵל מֵהֶם וּמִתְרַפֵּא, שֶׁנֶּאֱמַר (יחזקאל מז, יב): וְעַל הַנַּחַל יַעֲלֶה עַל שְׂפָתוֹ מִזֶּה וּמִזֶּה וגו' לֶחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים, הָרְבִיעִית, שֶׁהֵם בּוֹנִים כָּל עָרִים הֶחֳרָבוֹת, וְאֵין מָקוֹם חָרֵב לְעוֹלָם, וַאֲפִלּוּ סְדוֹם וַעֲמוֹרָה נִבְנוֹת לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (יחזקאל טז, נה): וַאֲחוֹתַיִךְ סְדֹם וּבְנוֹתֶיהָ תָּשֹׁבְנָה לְקַדְמָתָן. הַחֲמִישִׁית, שֶׁהוּא בּוֹנֶה אֶת יְרוּשָׁלַיִם בְּאֶבֶן סַפִּיר, שֶׁנֶּאֱמַר (ישעיה נד, יא): הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ, וּכְתִיב (ישעיה נד, יב): וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ, וְאוֹתָן אֲבָנִים מְאִירוֹת כַּשֶּׁמֶשׁ, וְעוֹבְדֵי כּוֹכָבִים בָּאִין וְרוֹאִין בִּכְבוֹדָן שֶׁל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ישעיה ס, ג): וְהָלְכוּ גּוֹיִם לְאֹרֵךְ. הַשִּׁשִּׁית (ישעיה יא, ז): וּפָרָה וָדֹב תִּרְעֶינָה. הַשְּׁבִיעִית, שֶׁהוּא מֵבִיא כָּל הַחַיּוֹת וְכָל הָעוֹפוֹת וְכָל הָרְמָשִׂים וְכוֹרֵת עִמָּם בְּרִית וְעִם כָּל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (הושע ב, כ): וְכָרַתִּי לָהֶם בְּרִית בַּיּוֹם הַהוּא עִם חַיַּת הַשָֹּׂדֶה וְעִם עוֹף הַשָּׁמַיִם. הַשְּׁמִינִית, שֶׁאֵין עוֹד בְּכִי וִילָלָה בָּעוֹלָם, שֶׁנֶּאֱמַר (ישעיה סה, יט): וְלֹא יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה. הַתְּשִׁיעִית, אֵין עוֹד מָוֶת בָּעוֹלָם, שֶׁנֶּאֱמַר (ישעיה כה, ח): בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה ה' אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים וְחֶרְפַּת עַמּוֹ יָסִיר. הָעֲשִׂירִית, שֶׁאֵין עוֹד לֹא אֲנָחָה לֹא אֲנָקָה וְלֹא יָגוֹן, אֶלָּא הַכֹּל שְׂמֵחִים, שֶׁנֶּאֱמַר (ישעיה לה, י): וּפְדוּיֵי ה' יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה.
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “Behold, the former have come to pass and the new I declare” (Isaiah 42:9). Is there anything new in the future? Is it not written: “What was, that is what will be” (Ecclesiastes 1:9)? Rather, we find that there are ten things that the Holy One blessed be He is destined to introduce in the future.
The first is that He is destined to illuminate the world, as it is stated: “The sun will no longer be for you for light by day [and the glow of the moon will not illuminate for you; the Lord will be your eternal light and your God will be your glory]” (Isaiah 60:19). Is it possible for a person to gaze at the Holy One blessed be He? Rather, what does the Holy One blessed be He do to the sun? He has it illuminate forty-nine portions of light, as it is stated: “The light of the moon will be like the light of the sun, and the light of the sun shall be sevenfold” (Isaiah 30:26).50The midrash assumes that there is a fixed ratio of 1:7 between the light of the moon and the light of the sun. Therefore, if the light of the moon increases sevenfold and has seven portions of light and the light of the sun is seven times greater than that, the sun has 49 portions of light. Even [for] an ill person, the Holy One blessed be He will command the sun and it will heal, as it is stated: “But for you who fear My name, a sun of righteousness, and healing with its rays will shine” (Malachi 3:20).
The second: He will bring spring water out of Jerusalem and heal everyone who has an illness, as it is stated: “Every living creature that swarms, any over whom the rivers will come, will live…” (Ezekiel 47:9).
The third: He will make trees produce their fruit every month, and a person will eat from them and will be healed, as it is stated: “Along the river on its bank, on this side and on that side…it will produce new fruit every month, because its waters emerge from the Temple, [and its fruit will be for food, and its leaf for healing]” (Ezekiel 47:12).
The fourth: That they will rebuild all the ruined cities, and there will be never again be places in ruins. Even Sodom and Gomorrah will be rebuilt in the future, as it is stated: “Your sisters Sodom and its daughters will return to their former state” (Ezekiel 16:55).
The fifth: That He will build Jerusalem with sapphire stones, as it is stated: “I will set your stones in fair colors” (Isaiah 54:11), and it is written: “I will make your windows of rubies” (Isaiah 54:12). Those stones will shine like the sun, and the idolaters will come and see the glory of Israel, as it is stated: “Nations will walk by your light” (Isaiah 60:3).
The sixth: “Cow and bear will graze, [together will their young lie]” (Isaiah 11:7).
The seventh: That He will bring all the beasts, all the birds, and all the creeping creatures and make a covenant with them and with all of Israel, as it is stated: “On that day will I make a covenant for them with the beasts of the field, and with the birds of the heavens, [and with the creeping creatures of the ground]” (Hosea 2:20).
The eighth: That there will no longer be crying and wailing in the world, as it is stated: “The sound of weeping and the sound of crying will no longer be heard in it” (Isaiah 65:19).
The ninth: There is no more death in the world, as it is stated: “He will eliminate death forever; and the Lord God will wipe tears from upon all faces; and the disgrace of His people He will remove” (Isaiah 25:8).
The tenth: That there will be no sighing, no groaning, and no despair, but rather, everyone will rejoice, as it is stated: “The redeemed of the Lord will return, and will come to Zion with song [and everlasting joy]” (Isaiah 35:10).
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ, הַרְבֵּה מַעֲשִׂים כָּתַב משֶׁה בַּתּוֹרָה סְתוּמִים עָמַד דָּוִד וּפֵרְשָׁם, אָנוּ מוֹצְאִין מִמַּעֲשֵׂה בְרֵאשִׁית מִשֶּׁבָּרָא שָׁמַיִם וָאָרֶץ בָּרָא הָאוֹר, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאַחַר כָּךְ (בראשית א ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר. וְדָוִד פֵּרְשׁוֹ מֵאַחַר שֶׁבָּרָא אוֹר בָּרָא שָׁמָיִם, שֶׁנֶּאֱמַר (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה, וְהָדַר (תהלים קד, ב): נוֹטֶה שָׁמַיִם כַּיְרִיעָה, הֲרֵי לָמַדְנוּ מִשֶּׁבָּרָא אוֹר בָּרָא שָׁמָיִם. שְׁלשָׁה בְּרִיּוֹת קָדְמוּ אֶת הָעוֹלָם, הַמַּיִם וְהָרוּחַ וְהָאֵשׁ. הַמַּיִם הָרוּ וְיָלְדוּ אֲפֵלָה, הָאֵשׁ הָרָה וְיָלְדָה אוֹר, הָרוּחַ הָרָה וְיָלְדָה חָכְמָה, וּבְשֵׁשׁ בְּרִיּוֹת אֵלּוּ הָעוֹלָם מִתְנַהֵג, בָּרוּחַ, בַּחָכְמָה, וּבָאֵשׁ, וּבָאוֹר, וּבַחשֶׁךְ, וּבַמָּיִם. לְפִיכָךְ דָּוִד אָמַר (תהלים קד, א): בָּרְכִי נַפְשִׁי אֶת ה' ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, אָדָם רוֹאֶה עַמּוּד נָאֶה אוֹמֵר בָּרוּךְ הַמַּחְצָב שֶׁנֶּחְצַב מִמֶּנּוּ. נָאֶה הָעוֹלָם, בָּרוּךְ הַמָּקוֹם שֶׁחֲצָבוֹ וּבְרָאוֹ בְּדָבָר, אַשְׁרֶיךָ הָעוֹלָם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מָלַךְ [המליך] בָּךְ. בָּשָׂר וָדָם צָר אִיקוּנִין שֶׁלּוֹ עַל הַטַּבְלָא שֶׁל עֵץ, הַטַּבְלָא גְדוֹלָה מִצּוּרָתוֹ, הָאֱלֹהִים יְהִי שְׁמוֹ מְבֹרָךְ הוּא גָדוֹל וְאִיקוֹנִין שֶׁלּוֹ גְּדוֹלָה. הָעוֹלָם קָטָן וְהוּא גָּדוֹל מִן הָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה כו, ד): כִּי בְּיָהּ ה' צוּר עוֹלָמִים, מַה תַּלְמוּד לוֹמַר צוּר עוֹלָמִים, שְׁנֵי עוֹלָמִים עָלָיו אֵינָן חֲשׁוּבִין כְּלוּם, לְכָךְ נֶאֱמַר: ה' אֱלֹהַי גָּדַלְתָּ מְאֹד, מִשֶּׁעָטַף אֶת הָאוֹר חָזַר וּבָרָא אֶת הָעוֹלָם, שֶׁנֶּאֱמַר (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה וגו'. בָּשָׂר וָדָם מִשֶּׁבּוֹנֶה אֶת הַבַּיִת הוּא בּוֹנֶה אֶת הָעֲלִיָּה, הָאֱלֹהִים אֵינוֹ כֵן, מִשֶּׁמָּתַח מַעֲזִיבָה בָּנָה עֲלִיָּה, וּמִשֶּׁבָּנָה עֲלִיָּה הֶעֱמִיד אוֹתָן עַל אֲוִיר הָעוֹלָם עַל בְּלִימָה, וְאַחַר כָּךְ הִתְקִין מַרְכְּבוֹתָיו עֲנָנִים, וְאַחַר כָּךְ הָאִסְטִיס שֶׁלּוֹ עַל סְעָרָה. וּמִי מוֹדִיעֲךָ כָּל הַדְּבָרִים הָאֵלּוּ, דָּוִד, שֶׁהוּא פֵּרַשׁ מַעֲשֵׂה אֱלֹהִים, לְהוֹדִיעַ לְבָאֵי עוֹלָם גְּבוּרָתוֹ, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָֹּׂם עָבִים רְכוּבוֹ, לֹא בִנְחשֶׁת וְלֹא בְבַרְזֶל אֶלָּא בִּגְזוּזְטְרָאוֹת שֶׁל מָיִם, וְאַחַר כָּךְ בָּנָה אֶת הָעֲלִיּוֹת, לֹא בְאֶבֶן וְלֹא בְגָזִית אֶלָּא רְכָסִים שֶׁל מָיִם, שֶׁנֶּאֱמַר: הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו. בָּשָׂר וָדָם עוֹשֶׂה סַרְגְּלָא שֶׁלּוֹ חֲזָקָה שֶׁתִּשָֹּׂא כָּל מַשָֹּׂאוֹ, וְעוֹשֶׂה אוֹתָהּ בְּבַרְזֶל בִּנְחשֶׁת וּבְכֶסֶף וּבְזָהָב, וְהָאֱלֹהִים יְהִי שְׁמוֹ מְבֹרָךְ הֶעָנָן אֵין בּוֹ מַמָּשׁ וְעוֹשֶׂה סַרְגְּלִין שֶׁלּוֹ עָבִים, שֶׁנֶּאֱמַר: הַשָֹּׂם עָבִים רְכוּבוֹ. בָּשָׂר וָדָם אִם הָיָה לְפָנָיו דֶּרֶךְ שֶׁל שְׁקִיעָה מְהַלֵּךְ הוּא עַל אֲבָנִים שֶׁהֵם קָשִׁים, וְהָאֱלֹהִים אֵינוֹ כֵן אֶלָּא עוֹזֵב אֶת הֶעָנָן הַנִּרְאֶה וּמְהַלֵּךְ עַל הָרוּחַ שֶׁאֵינוֹ נִרְאֶה, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְהַלֵּךְ עַל כַּנְפֵי רוּחַ. בָּשָׂר וָדָם מַכְתִּיב לוֹ סִטְרַטְיוֹטִין גִּבּוֹרִים בְּרִיאִים כְּדֵי לִלְבּוֹשׁ קַסְדָּא וְשִׁרְיוֹן וּכְלֵי זַיִן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הִכְתִּיב סִטְרַטְיוֹטִין שֶׁלּוֹ שֶׁאֵינָן נִרְאִין, שֶׁנֶּאֱמַר (תהלים קד, ד): עֹשֶׂה מַלְאָכָיו רוּחוֹת, הָרוּחַ יוֹצֵא וְהַבָּרָק אַחֲרָיו, שֶׁנֶּאֱמַר (תהלים קד, ד): מְשָׁרְתָיו אֵשׁ לוֹהֵט. מִשֶּׁבָּרָא רָקִיעַ בָּרָא מַלְאָכִים בַּיּוֹם הַשֵּׁנִי, וּבוֹ בַיּוֹם בָּרָא גֵּיהִנֹּם, שֶׁאֵין כָּתוּב בּוֹ כִּי טוֹב, כְּגוֹן בָּשָׂר וָדָם שֶׁהוּא קוֹנֶה עֲבָדִים וְאוֹמֵר עֲשׂוּ אַסְפַּתִּין, אָמְרוּ לוֹ לָמָּה כָּךְ, אָמַר לָהֶם שֶׁאִם יִמְרְדוּ יִשְׁמְעוּ אַסְפִּיקוּלָא, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא אֲנִי גֵּיהִנֹּם שֶׁאֵין כָּתוּב בּוֹ כִּי טוֹב, שֶׁאִם יֶחֶטְאוּ בְּנֵי אָדָם יוֹרְדִין לְתוֹכוֹ. וּמִנַּיִן שֶׁנִּבְרֵאת גֵּיהִנֹּם בַּיּוֹם הַשֵּׁנִי, שֶׁכֵּן הַנָּבִיא מְפָרֵשׁ (ישעיה ל, לג): כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, מִן הַיּוֹם שֶׁאָדָם יָכוֹל לוֹמַר אֶתְמוֹל, וְאֵימָתַי אָדָם יָכוֹל לוֹמַר אֶתְמוֹל, בַּיּוֹם הַשֵּׁנִי, שֶׁיּוֹם אֶחָד בַּשַּׁבָּת לְפָנָיו. וְאַחַר כָּךְ בָּרָא יַבָּשָׁה בַּשְּׁלִישִׁי בַּשַּׁבָּת, שֶׁנֶּאֱמַר (תהלים קד, ה): יָסַד אֶרֶץ עַל מְכוֹנֶיהָ, וְאוֹתָהּ שָׁעָה אֶחָד עָרוּם וְאֶחָד לָבוּשׁ, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ שְׁנֵי עֲבָדִים, הִפְשִׁיט כְּסוּתוֹ שֶׁל אֶחָד וְהִלְבִּישָׁהּ לַחֲבֵרוֹ, כָּךְ אָמַר הָאֱלֹהִים (בראשית א, ט): יִקָּווּ הַמַּיִם, גִּלָּה אֶת הָאָרֶץ וְכִסָּה אֶת הַתְּהוֹם. וְכֵן דָּוִד אוֹמֵר (תהלים קד, ו): תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ, (תהלים קד, ז): מִן גַּעֲרָתְךָ יְנוּסוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁרָאָה גִתּוֹ מְלֵאָה עֲנָבִים וְהַכֶּרֶם לִבְצֹר, אָמְרוּ לוֹ וְהֵיכָן אַתָּה נוֹתֵן שְׁאָר עֲנָבִים, בִּשְׁבִיל שֶׁהַגַּת קְטַנָּה, אָמַר לָהֶם אֲנִי עוֹשֶׂה גַת שֶׁתִּטֹּל לְכָל הָעֲנָבִים שֶׁבַּכֶּרֶם, מֶה עָשָׂה רָפַשׁ הָעֲנָבִים וּבָעַט רִאשׁוֹן רִאשׁוֹן וְאַחַר כָּךְ הֵבִיא אֶת הָעֲנָבִים שֶׁבַּכֶּרֶם וְהֶחֱזִיק הַגַּת כָּל הָעֲנָבִים, כָּךְ הָיָה כָּל הָעוֹלָם מָלֵא מַיִם בְּמַיִם וְהָאָרֶץ שְׁקוּעָה בַּמַּיִם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית א, ט): וְתֵרָאֶה הַיַּבָּשָׁה, אָמְרוּ הַמַּיִם הֲרֵי הָעוֹלָם אָנוּ מְלֵאִים וְעַד עַכְשָׁו צַר לָנוּ לְהֵיכָן אָנוּ הוֹלְכִין, יְהִי שְׁמוֹ מְבֹרָךְ בָּעַט בָּאוֹקְיָנוֹס וַהֲרָגוֹ, שֶׁנֶּאֱמַר (איוב כו, יב): בְּכֹחוֹ רָגַע הַיָּם וּבִתְבוּנָתוֹ מָחַץ רָהַב, וְאֵין מָחַץ אֶלָּא לְשׁוֹן הֲרִיגָה, שֶׁנֶּאֱמַר (שופטים ה, כו): וּמָחֲצָה וְחָלְפָה רַקָּתוֹ. כְּשֶׁהָרַג אוֹתָן יֵשׁ אוֹמְרִים שֶׁהֵן בּוֹכִין עַד הַיּוֹם הַזֶּה, שֶׁנֶּאֱמַר (איוב לח, טז): הֲבָאתָ עַד נִבְכֵי יָם. וְלָמָּה הָרַג אוֹתָן, שֶׁהַבַּיִת שֶׁהוּא מַחֲזִיק מֵאָה חַיִּים מַחֲזִיק אֶלֶף מֵתִים, לְכָךְ נִקְרָא אוֹקְיָנוֹס יַם הַמָּוֶת, וְעָתִיד אֱלֹהִים לְרַפֹּאתוֹ, שֶׁנֶּאֱמַר (יחזקאל מז, ח): אֶל הַיָּמָּה הַמּוּצָאִים וְנִרְפְּאוּ הַמָּיִם. כֵּיוָן שֶׁרָאוּ שְׁאָר הַמַּיִם שֶׁבָּעַט בְּאוֹקְיָנוֹס, לְקוֹל צַעֲקָתוֹ בָּרְחוּ חַבְרֵיהֶן, כְּמוֹ חַמָּר בָּשָׂר וָדָם שֶׁהוּא הוֹלֵךְ וְהָיוּ לְפָנָיו שְׁנֵי עֲבָדִים, אוֹתָן הָרִאשׁוֹנִים רָצִין וּבוֹרְחִין, כָּךְ הָיוּ שְׁאָר הַמַּיִם שֶׁבָּעוֹלָם בּוֹרְחִים מִקּוֹל צַעֲקָתוֹ שֶׁל אוֹקְיָנוֹס, שֶׁנֶּאֱמַר (תהלים קד, ז): מִן גַּעֲרָתְךָ יְנוּסוּן, וְהָיוּ בּוֹרְחִין וְלֹא הָיוּ יוֹדְעִין לְהֵיכָן בּוֹרְחִין, שֶׁנֶּאֱמַר (תהלים קד, ח): יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם, כְּגוֹן עֶבֶד בָּשָׂר וָדָם שֶׁאָמַר לוֹ אֲדוֹנוֹ הַמְתֵּן לִי בַּשּׁוּק, וְלֹא אָמַר לוֹ הֵיכָן יַמְתִּין, הִתְחִיל הָעֶבֶד אוֹמֵר שֶׁמָּא אֵצֶל בַּסִילְקִי אָמַר לִי לְהַמְתִּינוֹ אוֹ שֶׁמָּא אֵצֶל בֵּית הַמֶּרְחָץ אָמַר לִי, אוֹ שֶׁמָּא בְּצַד פִּיטְרוֹן אָמַר לִי, עָלָה מְצָאוֹ סְטָרוֹ מִסְטָר, אָמַר לוֹ עַל שַׁעַר פַּלְטֵרִין שֶׁל אִפַּרְכוֹס שְׁלַחְתִּיךָ, כָּךְ הָיוּ הַמַּיִם חוֹזְרִים כְּשֶׁשָּׁמְעוּ שֶׁאָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית א, ט): יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד, לֹא לַדָּרוֹם וְלֹא לַצָּפוֹן אָמַר לָהֶם אֶלָּא הָיוּ פוֹזְרִין, יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת, סְטָרָן הַקָּדוֹשׁ בָּרוּךְ הוּא מִסְטָר אָמַר לָהֶם לִמְקוֹמוֹ שֶׁל לִוְיָתָן אָמַרְתִּי לָכֶם לֵילֵךְ. מִנַּיִן כֵּן, שֶׁנֶּאֱמַר (תהלים קד, ח): אֶל מְקוֹם זֶה יָסַדְתָּ לָהֶם, וְזֶה מְקוֹמוֹ שֶׁל לִוְיָתָן, שֶׁנֶּאֱמַר (תהלים קד כו): לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ, (תהלים קד, ט): גְּבוּל שַׂמְתָּ בַּל יַעֲבֹרוּן, כְּגוֹן בָּשָׂר וָדָם שֶׁהִכְנִיס בְּהֶמְתּוֹ לְדִיר וְנָעַל הַמַּסְגֵּר בְּפָנֶיהָ כְּדֵי שֶׁלֹא תֵצֵא וְתִרְעֶה אֶת הַתְּבוּאָה, כָּךְ נָעַל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַיָּם בַּחוֹל וְהִשְׁבִּיעוֹ שֶׁלֹא יֵצֵא מִן הַחוֹל, שֶׁנֶּאֱמַר (ירמיה ה, כב): אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם. (תהלים קד, י): הַמְשַׁלֵּחַ מַעֲיָנִים בַּנְחָלִים, כְּגוֹן בָּשָׂר וָדָם שֶׁיֵּשׁ לוֹ עֲקָלִים שֶׁל זֵיתִים, כָּבַשׁ אֶת הַקּוֹרָה זֶה עַל זֶה, וְהַשֶּׁמֶן יוֹרֵד מִלְמַעְלָה וְהַשֶּׁמֶן יוֹרֵד מִלְּמַטָּה, כָּךְ הָהָר מִכָּאן וְהָהָר מִכָּאן כְּבוּשִׁין עַל הַמַּעְיָנוֹת וְהֵן מַקְטִיעִין וְיוֹצְאִין מִבֵּין הֶהָרִים, לְכָךְ כְּתִיב: הַמְשַׁלֵּחַ מַעֲיָנִים בַּנְּחָלִים. אַחַר כָּךְ מַה דָּוִד אוֹמֵר (תהלים קד, יט): עָשָׂה יָרֵחַ לְמוֹעֲדִים, שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה חַלּוֹנוֹת בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָקִיעַ, מֵאָה וּשְׁמוֹנִים וּשְׁלשָׁה בַּמִּזְרָח, וּמֵאָה וּשְׁמוֹנִים וּשְׁנַיִם בַּמַּעֲרָב, מֵהֶן בָּרָא לַשֶּׁמֶשׁ וּמֵהֶן בָּרָא לַלְּבָנָה, שֶׁיְהֵא הָעוֹלָם שָׁט אַחֲרָיו וְהוּא מְהַלֵּךְ כֻּלָּן חוּץ מֵאַחַד עָשָׂר חַלּוֹנוֹת שֶׁאֵין הַלְּבָנָה נִכְנֶסֶת לְאֶחָד מֵהֶן, כְּגוֹן אִפַּרְכוֹס וְדֻכָּס, שֶׁהָיוּ נוֹטְלִין דּוֹנָטִיבָא. אִפַּרְכוֹס נוֹטֵל לְפִי כְבוֹדוֹ וְדֻכָּס לְפִי כְבוֹדוֹ. כָּךְ הַשֶּׁמֶשׁ נִקְרָא גָּדוֹל וְהַלְּבָנָה נִקְרֵאת קָטָן, לְכָךְ הַשֶּׁמֶשׁ נִקְרָא גָּדוֹל שֶׁהוּא גָדוֹל עַל הַלְּבָנָה אַחַד עָשָׂר יוֹם, לְכָךְ בָּרָא הַלְּבָנָה בִּשְׁבִיל מוֹעֲדוֹת שֶׁיִּהְיוּ יִשְׂרָאֵל מַרְבִּין וּמְמַעֲטִין כַּלְּבָנָה וְאֵינוֹ רַע לָהּ בַּעֲבוּר תַּקָּנַת הַמּוֹעֲדוֹת, שֶׁכָּל הַשָּׁנָה מוֹנָה לַחַמָּה לִשְׁנֵי עוֹלָם וּלְשָׁנִים שֶׁל בְּנֵי אָדָם, וְהוּא שֶׁיּוֹדֵעַ קִצּוֹ שֶׁל כָּל אָדָם וְאָדָם כַּמָּה שָׁנִים רָאָה הַשֶּׁמֶשׁ וְכָל הֵימְךָ לוֹמַר שֶׁבִּשְׁבִיל אֵלּוּ הַמּוֹעֲדוֹת עָשָׂה אֶת הַלְּבָנָה, עָמַד דָּוִד וּפֵרַשׁ עָשָׂה יָרֵחַ לְמוֹעֲדִים, אָמְרוּ לוֹ לְדָוִד עַד שֶׁאָנוּ בְּמִצְרַיִם נָטַלְנוּ חֹדֶשׁ שֶׁל לְבָנָה, הֲדָא הוּא דִכְתִיב: הַחֹדֶשׁ הַזֶּה לָכֶם.
Another interpretation: “This month shall be for you” – that is what is written: “He made the moon for festivals; the sun knows its setting” (Psalms 104:19). There are many [of God’s] deeds that Moses recorded in the Torah that are unclear and David arose and explained them. We find in the act of Creation, that when He created the heavens and the earth, He created light, as it is stated: “In the beginning God created [the heavens and the earth]” (Genesis 1:1), and afterward: “God said: Let there be light” (Genesis 1:3). David explained it: After God created light, He created the heavens, as it is stated: “He covers Himself with light like a garment” (Psalms 104:2), and then, “He stretches the heavens like a curtain” (Psalms 104:2). Here we have learned that after He created light He created the heavens. Three creations preceded the world: Water, air [ruaḥ],51The Hebrew word ruaḥ can mean air, wind, or spirit. and fire. Water became pregnant and gave birth to darkness. Fire became pregnant and gave birth to light. Air became pregnant and gave birth to wisdom. With these six creations the world is conducted, with spirit, with wisdom, with fire, with light, with darkness, and with water.
That is why David said: “May my soul bless the Lord. Lord my God, You are very great” (Psalms 104:1). A person sees a beautiful pillar and says: Blessed is the quarry from which this was quarried. The world is beautiful; blessed is the Omnipresent who quarried it and created it with speech, happy are you O world, that the Holy One blessed be He reigns over you. [A person of] flesh and blood etches [tzar] his image on a wooden tablet, and the tablet is larger than his image. God, may His name be blessed, is great, and His image is great. The world is small, and He is greater than the world, as it is stated: “For the Lord is God, an everlasting Rock [tzur olamim]” (Isaiah 26:4).52In contrast to an image created by flesh and blood, where the image is necessarily smaller than the object upon which it is drawn, God’s image is greater than the world. What is taught when Scripture states: Tzur olamim? Relative to Him, the two worlds [olamim]53This world and the World to Come. are considered nothing. That is why it is stated: “Lord my God, You are very great.”
After He covered Himself with light, He then created the world, as it is stated: “He covers Himself with light like a garment; [He stretches the heavens like a curtain]” (Psalms 104:2). [A person of] flesh and blood, after he builds the house, he builds the upper story. God is not like that; after He built the roof, He built the upper story, and after He built the upper story, He positioned it on the atmosphere of the world, on nothing. Then He installed His chariots, clouds; and then His dais on the storm. Who informs you about all these matters? It is David, who explained the deeds of God to inform all humanity of His might, as it is stated: “He lays the beams of His upper chambers in the waters; He makes the clouds His chariot” (Psalms 104:3); not from copper, not from iron, but with balconies of water. Then He constructed the upper stories, not from stone and not from hewed stone, but from layers of water, as it is stated: “He lays the beams of Your upper chambers in the waters.”
[A person of] flesh and blood makes his chariot strong to bear his entire burden, and he makes it from iron, bronze, silver, or gold. But God, may His name be blessed, a cloud has no substance, and He makes clouds His chariots, as it is stated: “He makes the clouds His chariot.” Flesh and blood, if there was a muddy path before him, he walks on stones that are hard. But God is not so; rather, He leaves the visible cloud and walks on the invisible wind, as it is stated: “Who walks upon the wings of the wind” (Psalms 104:3). Flesh and blood conscripts strong, powerful soldiers capable of wearing helmets, and armor, and weapons. But the Holy One blessed be He conscripted His soldiers that are invisible, as it is stated: “Who makes winds His messengers” (Psalms 104:4). The wind emerges, followed by lightning, as it is stated: “The flaming fire His servants” (Psalms 104:4).
After He created the sky, He created angels on the second day, and on that same day He created Gehenna, as “that it was good,” is not written about it [the second day]. Like [a person of] flesh and blood who acquires slaves and says [to his associates]: ‘Make swords.’ They say to him: ‘Why?’ He says to them: ‘So if they rebel, they will receive a death sentence.’ So, the Holy One blessed be He said: I created Gehenna [on the second day], about which “that it was good” is not written, so if people sin, they will descend into it. From where is it derived that Gehenna was created on the second day? It is as the prophet explains: “For Hell has been prepared from yesterday” (Isaiah 30:33), from the day that a person could say yesterday. When would a person be able to say yesterday? It is on the second day, as the first day of the week precedes it.
Afterward, He created dry land on the third day, as it is stated: “He established the earth upon its foundations” (Psalms 104:5). At that moment, one was naked and one was clothed, like [a person of] flesh and blood who has two servants; he stripped the garment off of one and clothed the other with it. So, God said: “Let the waters be gathered” (Genesis 1:9) – He exposed the earth and covered the depths. So said David: “You covered the depths as with a garment” (Psalms 104:6).
“From Your rebuke they flee” (Psalms 104:7) – like flesh and blood who saw his winepress filled with grapes and a vineyard to harvest. People said to him: ‘Where will you put the rest of the grapes, since the winepress is small?’ He said to them: ‘I will make a winepress that will hold all the grapes in the vineyard.’ What did he do? He trampled the grapes and trod on one [pile] after another, and then brought the grapes that were in the vineyard, and the winepress held all the grapes.54The winepress could not contain all the grapes at once but could contain all the juice. So, the entire world was filled with water, and the earth was immersed in the water. The Holy One blessed be He said: “Let the dry land appear” (Genesis 1:9). The waters said: ‘We fill the world, and until now it is crowded for us; where will we go?’ May His name be blessed, He kicked Ocean and killed it, as it is stated: “With His power, He calmed the sea, and with His understanding, He crushed [maḥatz] Rahav” (Job 26:12). Maḥatz means nothing other than killing, as it is stated: “She crushed [maḥatza] and pierced his temple” (Judges 5:26).55This is a description of how Yael killed Sisera.
When he killed it, some say that it is crying until today, as it is stated: “Have you entered into the springs of [nivkhei]56The midrash reads nivkhei as though it derives from the term bekhi, weeping. the sea?” (Job 38:16). Why did He kill them? It is because a house that holds one hundred living people holds one thousand dead. That is why Ocean is called the Dead Sea; but the Holy One blessed be He is destined to heal it, as it is stated: “To the sea it will flow, and the water will be healed” (Ezekiel 47:8). When the rest of the waters saw that He kicked Ocean, its fellows fled at the sound of its scream. It is like a donkey driver of flesh and blood who was walking and there were two servants in front of him; [when the donkey driver whips the donkeys], those [servants] in front [of the donkeys] run and flee. So, the rest of the water in the world fled at the sound of the scream of Ocean, as it is stated: “From Your rebuke they flee.” They fled, but they did not know to where they were fleeing, as it is stated: “They rose to the mountains, descended in the valleys, to this place You established for them” (Psalms 104:8).
It is like a servant of flesh and blood to whom his master said: ‘Wait for me in the marketplace,’ but did not tell him where to wait. The servant began saying: Perhaps he told me to wait for him near the basilica, perhaps he told me near the bathhouse, or perhaps he told me alongside the platform. He [the master] entered [the city], found him and slapped him. He said to him: ‘I sent you to the gate of the prefect’s palace.’ So, the waters were wandering, when they heard that He said to them: “Let the waters under the heavens be gathered to one place” (Genesis 1:9). He did not say to them to the north or to the south, but rather they scattered, “they rose to the mountains, descended in the valleys.” The Holy One blessed be He slapped them. He said to them: ‘I said to you to go to the place of the leviathan.’ From where that it is so? It is as it is stated: “To this place You established for them” (Psalms 104:8), and that is the place of leviathan, as it is stated: “This leviathan, whom You created to frolic in it [the sea]” (Psalms 104:26).
“You set a boundary that they may not cross” (Psalms 104:9). Like flesh and blood that put his animal into a pen and locked the gate before it so it would not go out and graze on the grain. So, the Holy One blessed be He locked the sea with sand and administered an oath to it that it would not go beyond the sand, as it is stated: “That I placed the sand as the boundary of the sea” (Jeremiah 5:22).
“Who sends springs through the ravines” (Psalms 104:10) – like [a person of] flesh and blood who has baskets [for the pressing] of olives. He pressed the beam onto them, and the oil came out from above and oil descended below. So, the mountain from this side and the mountain from that side press on the springs and they burst forth and emerge from between the mountains. That is why it is written: “Who sends springs through the ravines.”
Afterward, what did David say? “He made the moon for festivals” (Psalms 104:19) – the Holy One blessed be He created three hundred and sixty-five windows in the firmament; one hundred and eighty-three in the east and one hundred and eighty-two in the west; some of them He created for the sun and some of them He created for the moon, so that the world would follow it. The sun goes through all of them, as does the moon except for eleven windows that the moon does not enter any of them. This is like a prefect and a duke who were receiving gifts. The prefect took commensurate with his honor and the duke commensurate with his honor. So, the sun is called great and the moon is called small. This is why the sun is called great, because it is eleven days greater than the moon.57The solar year is roughly eleven days longer than twelve lunar months. This is why He created the moon for the festivals, so that Israel would increase and decrease like the moon [waxes and wanes]. But this [waxing and waning] is not harmful to it [the moon], but it is for the setting of the festivals.58Similarly, though Israel’s fortunes increase and diminish, it will ultimately prevail. All the years are counted by the sun [by the solar calendar], the years of the world and the years of [the lives of] people, and it [the sun] knows the span of every person, how long he saw the sun. All this to say that He created the moon for the festivals? David rose and explained: “He made the moon for the festivals.” They said to David: ‘While we were in Egypt, we received [the consecration of] the month by the moon’; that is what is written: “This month shall be for you” (Exodus 12:2).
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (משלי ה, יז): יִהְיוּ לְךָ לְבַדֶךָ וְאֵין לְזָרִים אִתָּךְ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מַזְהִיר עוֹבְדֵי כּוֹכָבִים עַל עֲבוֹדַת כּוֹכָבִים, אֶלָּא לָכֶם, שֶׁנֶּאֱמַר (ויקרא כו, א): לֹא תַעֲשׂוּ לָכֶם אֱלִילִם. לֹא נָתַתִּי הַמִּשְׁפָּט אֶלָּא לָכֶם, שֶׁנֶּאֱמַר (הושע ה, א): שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט. הַצְּדָקָה שֶׁלָּכֶם, שֶׁנֶּאֱמַר (דברים כד, יג): וּלְךָ תִּהְיֶה צְדָקָה. הָרַחֲמִים שֶׁלָּכֶם, שֶׁנֶּאֱמַר (דברים יג, יח): וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ. וּשְׁמִיטִים וְיוֹבְלוֹת שֶׁלָּכֶם, שֶׁנֶּאֱמַר (ויקרא כה, י): וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה. וְאוֹמֵר (ויקרא כה, י): יוֹבֵל הִוא קֹדֶשׁ תִּהְיֶה לָכֶם. וְלֹא נָתַתִּי הַמִּצְווֹת אֶלָּא לָכֶם, שֶׁנֶּאֱמַר (דברים יא, יג): וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ אֶל מִצְוֹתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם. הַמַּעַשְׂרוֹת וְהַבְּכוֹרוֹת לָכֶם, שֶׁנֶּאֱמַר (דברים יד, כג): וְאָכַלְתָּ לִפְנֵי ה' אֱלֹהֶיךָ מַעְשַׂר דְּגָנְךָ וגו'. הַקָּרְבָּנוֹת לָכֶם, שֶׁנֶּאֱמַר (שמות כ, כא): וְזָבַחְתָּ עָלָיו אֶת עֹלֹתֶיךָ. הַבְּרָכוֹת לָכֶם, שֶׁנֶּאֱמַר (במדבר ו, כד): יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ. וְכֵן (ויקרא כה, כא): וְצִוִּיתִי אֶת בִּרְכָתִי לָכֶם. וְאֶרֶץ יִשְׂרָאֵל לָכֶם, שֶׁנֶּאֱמַר (ויקרא כה, לח): לָתֵת לָכֶם אֶת אֶרֶץ כְּנַעַן. וְלֹא אֶרֶץ יִשְׂרָאֵל בִּלְבַד אֶלָּא אֲפִלּוּ כָּל הָאֲרָצוֹת סְבִיבוֹתֶיהָ, שֶׁנֶּאֱמַר (יהושע א, ג): כָּל מָקוֹם אֲשֶׁר תִּדְרֹךְ כַּף רַגְלְכֶם בּוֹ וגו'. לֹא נָתַתִּי הַתּוֹרָה אֶלָּא לָכֶם, שֶׁנֶּאֱמַר (משלי ד, ב): כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי וגו'. הַצִּיצִית נָתַתִּי לָכֶם, שֶׁנֶּאֱמַר (במדבר טו, לט): וְהָיָה לָכֶם לְצִיצִת. יָמִים טוֹבִים נָתַתִּי לָכֶם, שֶׁנֶּאֱמַר (ויקרא כג, ז): מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם. יוֹם הַכִּפּוּרִים נָתַתִּי לָכֶם, שֶׁנֶּאֱמַר (ויקרא כג, כח): כִּי יוֹם כִּפּוּרִים הוּא. לוּלָב לָכֶם, שֶׁנֶּאֱמַר (ויקרא כג, מ): וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. סֻכָּה לָכֶם, שֶׁנֶּאֱמַר (ויקרא כג, מב): כָּל הָאֶזְרָח בְּיִשְׂרָאֵל וגו'. לֹא נָתַתִּי אוֹרָה אֶלָּא לָכֶם, שֶׁנֶּאֱמַר (ישעיה ס, א): קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ. לֹא נָתַתִּי רָאשֵׁי חֳדָשִׁים אֶלָּא לָכֶם, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם. פֶּסַח לָכֶם, שֶׁנֶּאֱמַר (שמות יב, ו): וְהָיָה לָכֶם לְמִשְׁמֶרֶת. הֱוֵי יִהְיוּ לְךָ לְבַדֶּךָ וְאֵין לְזָרִים אִתָּךְ.
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “They will be for you alone, and there is nothing for strangers with you” (Proverbs 5:17). The Holy One blessed be He said to them: ‘I do not caution idolaters against idol worship, but only you, as it is stated: “You shall not make idols for yourself” (Leviticus 26:1). I gave justice only to you, as it is stated: “Hear this, priests, and hearken, house of Israel, and listen, house of the king, as justice is yours” (Hosea 5:1). Righteousness is for you, as it is stated: “It will be righteousness for you” (Deuteronomy 24:13). Mercy is yours, as it is stated: “He will give you mercy and will be merciful to you and increase you” (Deuteronomy 13:18). Sabbatical Years and Jubilee Years are yours, as it is stated: “You shall sanctify the fiftieth year” (Leviticus 25:10), and it says: “It is a jubilee; it shall be holy for you” (Leviticus 25:12). I gave the mitzvot only to you, as it is stated: “It shall be, if you heed My commandments that I command you today” (Deuteronomy 11:13). The tithes and the firstborn are for you, as it is stated: “You shall eat before the Lord your God…the tithe of your grain…[and the firstborn of your herd and of your flock]” (Deuteronomy 14:23). The offerings are for you, as it is stated: “You shall sacrifice upon it your burnt offerings” (Exodus 20:21). Blessings are for you, as it is stated: “May God bless you and keep you” (Numbers 6:24), and likewise, “I will command My blessing for you” (Leviticus 25:21). The Land of Israel is for you, as it is stated: “To give you the land of Canaan” (Leviticus 25:38); and not the Land of Israel alone, but also all the surrounding lands, as it is stated: “Every place on which your foot will tread [I have given to you]…” (Joshua 1:3). I gave the Torah only to you, as it is stated: “For I have given you a good teaching, My Torah…” (Proverbs 4:2). I have given you ritual fringes, as it is stated: “It shall be a fringe for you” (Numbers 15:39). I have given you festival days, as it is stated: “There shall be a holy convocation for you” (Leviticus 23:7). I have given you Yom Kippur, as it is stated: “For it is the Day of Atonement [to provide atonement for you before the Lord your God]” (Leviticus 23:28). Sukka is for you, as it is stated: “Every native resident in Israel [shall dwell in booths [sukkot]]” (Leviticus 23:42). I have given light only to you, as it is stated: “Arise, shine, for your light has arrived” (Isaiah 60:1). I have given the first of the month only to you, as it is stated: “This month shall be for you.” The paschal lamb is for you, as it is stated: “You shall hold it in safekeeping” (Exodus 12:6); that is, “they will be for you alone, and there is nothing for strangers with you”’ (Proverbs 5:17).
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶה לָכֶם, הָרוֹאֶה אֶת הַלְּבָנָה הֵיאַךְ צָרִיךְ לְבָרֵךְ בִּזְּמַן שֶׁהָיוּ יִשְׂרָאֵל מְקַדְּשִׁין אֶת הַחֹדֶשׁ, יֵשׁ מִן רַבָּנָן אָמְרִין בָּרוּךְ מְחַדֵּשׁ חֳדָשִׁים. וְיֵשׁ מֵהֶם אוֹמְרִים בָּרוּךְ מְקַדֵּשׁ חֳדָשִׁים. וְיֵשׁ מֵהֶם אוֹמְרִים מְקַדֵּשׁ יִשְׂרָאֵל, שֶׁאִם אֵין יִשְׂרָאֵל מְקַדְּשִׁים אוֹתוֹ אֵין אוֹתוֹ קִדּוּשׁ כְּלוּם. וְאַל תִּתְמַהּ עַל זֶה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קִדֵּשׁ אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ויקרא כ, כו): וִהְיִיתֶם לִי קְדשִׁים כִּי קָדוֹשׁ אֲנִי ה', וּלְפִי שֶׁהֵם מְקֻדָּשִׁים לַשָּׁמַיִם לְכָךְ מַה שֶּׁהֵם מְקַדְּשִׁים הוּא מְקֻדָּשׁ. רְצוֹנְךָ לֵידַע צֵא וּלְמֹד מִכְּלֵי הַשָּׁרֵת, משֶׁה קִדֵּשׁ אֶת הַמִּשְׁכָּן, וְאֶת כָּל כֵּלָיו מִי הָיָה מְקַדְּשָׁם, יָכוֹל הָיָה משֶׁה לָבוֹא וּלְקַדְּשָׁן, אֶלָּא מָה הָיוּ עוֹשִׂין הָיָה הַכֹּהֵן מְקַבֵּל בּוֹ דָּבָר שֶׁל קֹדֶשׁ וְהַכְּלִי מִתְקַדֶּשֶׁת, כְּשֵׁם שֶׁקִּדֵּשׁ משֶׁה בְּדַם הַמִּזְבֵּחַ אוֹ יַיִן נֶסֶךְ אוֹ מִנְחָה, מְעָרֶה בִּכְלִי חֹל וּכְלִי חֹל מִתְקַדֵּשׁ. וְאִם כְּלִי חֹל כְּשֶׁהוּא מִתְמַלֵּא מִן הַקֹּדֶשׁ מִתְקַדֶּשֶׁת, עַל אַחַת כַּמָּה וְכַמָּה יִשְׂרָאֵל שֶׁהֵם קְדוֹשִׁים וּמְקַדְּשִׁים אֶת הַחֹדֶשׁ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי קָדוֹשׁ אֲנִי וּלְעַצְמִי אֲנִי מְקַדֵּשׁ, אֶלָּא הֲרֵינִי מְקַדֵּשׁ אֶת יִשְׂרָאֵל וְהֵן מְקַדְּשִׁין אוֹתִי, לְכָךְ כְּתִיב (ויקרא כ, כו): וִהְיִיתֶם לִי קְדשִׁים, (ויקרא כא, ח): כִּי קָדוֹשׁ אֲנִי ה' מְקַדִּשְׁכֶם. וְכֵן דָּוִד אוֹמֵר (תהלים כב, ד): וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל. וּמָתַי הִתְחִילוּ יִשְׂרָאֵל לְקַדֵּשׁ אֶת הַחֹדֶשׁ בְּמִצְרָיִם, הֲדָא הוּא דִכְתִיב: הַחֹדֶשׁ הַזֶּה לָכֶם.
Another interpretation: “This month shall be for you” (Exodus 12:2) – one who sees the moon, how should he recite the blessing? At the time when Israel was sanctifying the month,59I.e., rather than automatically following astronomical calculations as is done today, each month witnesses would come to the High Court and testify that they had seen the new moon. Based on this testimony, the court would proclaim which day was sanctified as the first of the month. some Rabbis would say: Blessed…who renews months, some of them would say: Who consecrates months, and some of them would say: Who consecrates Israel, since if Israel does not consecrate it, the consecration is nothing. Do not wonder about this, as the Holy One blessed be He consecrated Israel, as it is written: “You shall be holy to Me, as I, the Lord, am holy” (Leviticus 20:26); since they are consecrated to Heaven, what they consecrate is consecrated.
If you would like to know, go and learn from the service vessels. Moses consecrated the Tabernacle and all its vessels. Who consecrated them [vessels introduced afterwards]? Could Moses come and consecrate them? Rather, what would they do? The priest would receive a sacred item in it and the vessel would be consecrated, just as Moses consecrated them with blood for the altar, libation wine, or a meal offering. He would pour it into a non-sacred vessel and the non-sacred vessel would be consecrated. If a non-sacred vessel is consecrated when filled with sacred items, all the more so that Israel, who are sacred, may consecrate the month. The Holy One blessed be He said: I am sacred; do I sanctify for Myself? Rather, I sanctify Israel and they sanctify Me. That is why it is written: “You shall be holy to Me” (Leviticus 20:26), “for I am the Lord who sanctifies you” (Leviticus 21:8). And so did David say: “You, enthroned upon the praises of Israel, are holy (Psalms 22:4). When did Israel begin to consecrate the month? It was in Egypt. That is what is written: “This month shall be for you.”
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים קמז, יט): מַגִּיד דְּבָרָיו לְיַעֲקֹב, זוֹ הַתּוֹרָה. (תהלים קמז, יט): חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל, אֵלּוּ קִדּוּשֵׁי הֶחֳדָשִׁים שֶׁיֵּשׁ בָּהֶם חֻקִּים וּמִשְׁפָּטִים, חֻקִּים, אֵלּוּ הַמּוֹעֲדִים, שֶׁתְּלוּיִם בָּהֶם הַמִּשְׁפָּטִים, וְאֵין חֻקָּיו אֶלָּא חַגִּים, שֶׁנֶּאֱמַר (תהלים פא, ה): כִּי חֹק לְיִשְׂרָאֵל הוּא. כֵּיצַד הַמִּשְׁפָּטִים תְּלוּיִים בָּהֶן, אָדָם מוֹכֵר שָׂדֶה אוֹ בַיִת אוֹ עֶבֶד, אוֹ שֶׁהוּא לֹוֶה וּמַלְוֶה לַחֲבֵרוֹ, אִם רָצָה אָדָם לִגְזֹל לַחֲבֵרוֹ הוּא מוֹצִיא לוֹ שְׁטָר וְהַדַּיָּנִין רוֹאִין הֵיאַךְ כָּתַב לוֹ וּמֵאֵימָתַי כָּתַב לוֹ הַגְּרַמַּסְיוֹן, מֵאֵיזֶה חֹדֶשׁ, בְּכַמָּה בַּחֹדֶשׁ הָיָה, וְכָךְ בּוֹדְקִין הַדַּיָּנִין וְאוֹמְרִין לַגּוֹזֵל אִי אֶפְשָׁר לְךָ לְגָזְלוֹ. הֱוֵי: חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל, הַדַּיָּנִין בּוֹדְקִין חֳדָשִׁים, שֶׁמִּן חֶשְׁבּוֹן חֳדָשִׁים הַדַּיָּנִין דָּנִין.
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “He declares His word to Jacob” (Psalms 147:19); that [word] is the Torah. “His statutes and His ordinances to Israel” (Psalms 147:19) – these are the consecration of the months in which there are statutes and ordinances. “Statutes” – these are the festivals, on which ordinances are dependent; “His statutes” are nothing other than festivals, as it is stated: “For it is a statute for Israel” (Psalms 81:5). How are ordinances dependent on it [the setting of the festivals]?60The festivals are fixed by the monthly setting of the calendar by the High Court’s consecration of the New Moon. A person sells a field, a house, or a slave, or borrows or lends to another; if a person wishes to steal from another, he produces a document and the judges examine how he wrote to him and from when he wrote to him this text, from what month, what day of the month. Likewise, the judges examine him and say to the thief: ‘You may not steal from him.’ That is: “His statutes and His ordinances to Israel” – the judges examine the months, as the judges judge on the basis of the months.61The use the date to ascertain whether the document is authentic.
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (תהלים עב, ז): יִפְרַח בְּיָמָיו צַדִּיק וְרֹב שָׁלוֹם עַד בְּלִי יָרֵחַ, עַד שֶׁלֹא הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל מִמִּצְרַיִם בְּרֶמֶז הוֹדִיעַ לָהֶם שֶׁאֵין הַמַּלְכוּת בָּאָה לָהֶם עַד שְׁלשִׁים דּוֹר, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים, הַחֹדֶשׁ שְׁלשִׁים יוֹם, וּמַלְכוּת שֶׁלָּכֶם שְׁלשִׁים דּוֹר. הַלְּבָנָה בָּרִאשׁוֹן שֶׁל נִיסָן מַתְחֶלֶת לְהָאִיר, וְכָל שֶׁהִיא הוֹלֶכֶת מְאִירָה עַד חֲמִשָּׁה עָשָׂר יָמִים, וְדִסְקוֹס שֶׁלָּהּ מִתְמַלֵּא, וּמֵחֲמִשָּׁה עָשָׂר עַד שְׁלשִׁים אוֹר שֶׁלָּהּ חָסֵר, בִּשְׁלשִׁים אֵינָהּ נִרְאֵית. כָּךְ יִשְׂרָאֵל חֲמִשָּׁה עָשָׂר דוֹר מִן אַבְרָהָם וְעַד שְׁלֹמֹה. אַבְרָהָם הִתְחִיל לְהָאִיר, שֶׁנֶּאֱמַר (ישעיה מא, ב): מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ, בָּא יִצְחָק אַף הוּא הֵאִיר, שֶׁנֶּאֱמַר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק. בָּא יַעֲקֹב וְהוֹסִיף אוֹר, שֶׁנֶּאֱמַר (ישעיה י, יז): וְהָיָה אוֹר יִשְׂרָאֵל לְאֵשׁ, וְאַחַר כָּךְ יְהוּדָה, פֶּרֶץ, חֶצְרוֹן, רָם, עֲמִּינָדָב, נַחְשׁוֹן, שַׂלְמוֹן, בֹּעַז, עוֹבֵד, יִשַּׁי, דָּוִד. כֵּיוָן שֶׁבָּא שְׁלֹמֹה נִתְמַלֵּא דִסְקוֹס שֶׁל לְבָנָה, שֶׁנֶּאֱמַר (דברי הימים א כט, כג): וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה' לְמֶלֶךְ, וְכִי יוּכַל אָדָם לֵישֵׁב בְּכִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מִי שֶׁנֶּאֱמַר בּוֹ (דניאל ז, ט): כָּרְסְיֵהּ שְׁבִיבִין דִּי נוּר. אֶלָּא מָה הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹלֵט מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ וְשׁוֹלֵט בְּכָל הַמְלָכִים, שֶׁנֶּאֱמַר (תהלים קלח, ד): יוֹדוּךָ ה' כָּל מַלְכֵי אָרֶץ, כֵּן שָׁלַט שְׁלֹמֹה מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר (דברי הימים ב ט, כג כד): וְכֹל מַלְכֵי הָאָרֶץ מְבַקְּשִׁים אֶת פְּנֵי שְׁלֹמֹה וגו' וְהֵמָּה מְבִיאִים אִישׁ מִנְחָתוֹ, לְכָךְ נֶאֱמַר: וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה' לְמֶלֶךְ. הַקָּדוֹשׁ בָּרוּךְ הוּא לְבוּשׁוֹ הוֹד וְהָדָר וְנָתַן לִשְׁלֹמֹה הוֹד מַלְכוּת, שֶׁנֶּאֱמַר (דברי הימים א כט, כה): וַיִּתֵּן עָלָיו הוֹד מַלְכוּת. בְּכִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּתִיב (יחזקאל א, י): וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם וּפְנֵי אַרְיֵה, וּבִשְׁלֹמֹה כְּתִיב (מלכים א ז, כט): וְעַל הַמִּסְגָּרוֹת אֲשֶׁר בֵּין הַשְּׁלַבִּים אֲרָיוֹת בָּקָר. וְכָתוּב אֶחָד אוֹמֵר (מלכים א ז, לג): כְּמַעֲשֵׂה אוֹפַן הַמֶּרְכָּבָה. בְּכִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין דָּבָר רָע נוֹגֵעַ, שֶׁנֶּאֱמַר (תהלים ה, ה): לֹא יְגֻרְךָ רָע, וּבִשְׁלֹמֹה כְּתִיב (מלכים א ה, יח): אֵין שָׂטָן וְאֵין פֶּגַע רָע. הַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה שִׁשָּׁה רְקִיעִים וּבַשְּׁבִיעִי יוֹשֵׁב, וּבְכִסְאוֹ שֶׁל שְׁלֹמֹה כְּתִיב (מלכים א י, יט): שֵׁשׁ מַעֲלוֹת לַכִּסֵּא, וְיוֹשֵׁב בַּמַּעֲלָה הַשְּׁבִיעִית, הֲרֵי נִתְמַלֵּא דִּסְקוֹס שֶׁל לְבָנָה וּמִשָּׁם הִתְחִילוּ הַמְלָכִים פּוֹחֲתִין וְהוֹלְכִין, (דברי הימים א ג, י): וּבֶן שְׁלֹמֹה רְחַבְעָם, וּבֶן רְחַבְעָם אֲבִיָּה וּבְנוֹ אָסָא, יְהוֹשָׁפָט, יְהוֹרָם, אֲחַזְיָהוּ, יוֹאָשׁ, אֲמַצְיָהוּ, עֻזִּיָה, יוֹתָם, אָחָז, יְחִזְקִיָּה, מְנַשֶּׁה, אָמוֹן, יֹאשִׁיָהוּ, יְהוֹיָקִים. כֵּיוָן שֶׁבָּא צִדְקִיָּהוּ, דִּכְתִיב (ירמיה נב, יא): וְאֶת עֵינֵי צִדְקִיָּהוּ עִוֵּר, חָסַר אוֹרָהּ שֶׁל לְבָנָה. וְכָל אוֹתָן הַשָּׁנִים אַף עַל פִּי שֶׁהָיוּ יִשְׂרָאֵל חוֹטְאִין הָיוּ הָאָבוֹת מִתְפַּלְּלִין עֲלֵיהֶן וְעוֹשִׂין שָׁלוֹם בֵּין יִשְׂרָאֵל לַמָּקוֹם, שֶׁנֶּאֱמַר (תהלים עכ, ג): יִשְׂאוּ הָרִים שָׁלוֹם לָעָם. וְאֵין הָרִים אֶלָּא אָבוֹת, שֶׁנֶּאֱמַר (מיכה ו, ב): שִׁמְעוּ הָרִים אֶת רִיב ה'. וְעַד מָתַי הָיוּ הָאָבוֹת מִתְפַּלְּלִין עֲלֵיהֶן, עַד שֶׁאָבַד צִדְקִיָּהוּ אֶת עֵינָיו וְחָרַב בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (תהלים עב, ז): וְרֹב שָׁלוֹם עַד בְּלִי יָרֵחַ, עַד שְׁלשִׁים דּוֹר שֶׁהָיָה לְיִשְׂרָאֵל מִן הַמַּלְכוּת, מִן אוֹתָהּ שָׁעָה וְעַד עַתָּה מִי עוֹשֶׂה שָׁלוֹם לְיִשְׂרָאֵל, ה', שֶׁנֶּאֱמַר (במדבר ו, כו): יִשָֹּׂא ה' פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם.
Another interpretation: “This month shall be for you [the first of months]” (Exodus 12:2) – that is what is written: “In his days let the righteous flourish, and abundance of peace, until the moon is no more” (Psalms 72:7). Before the Holy One blessed be He took Israel out of Egypt, He made it known to them by allusion that their royalty would endure for them for thirty generations, as it is stated: “This month shall be for you the first of months.” The month is thirty days, and your royalty will be thirty generations. On the first of Nisan, the moon begins to shine, and it gradually increases its light until the fifteenth day, and its orb becomes full. From fifteen until thirty days, its light wanes, and on the thirtieth it is not seen. So Israel, for fifteen generations from Abraham until Solomon. Abraham began to give light, as it is stated: “Who has risen from the east, righteousness attends his footsteps” (Isaiah 41:2). Isaac came, and he also gave light, as it is stated: “Light is sown for the righteous” (Psalms 97:11). Jacob came and added light, as it is stated: “The light of Israel shall be fire” (Isaiah 10:17). And then Judah, Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Salmon, Boaz. Oved, Yishai, David.
When Solomon came, the orb of the moon became full, as it is stated: “Solomon sat on the throne of the Lord as king” (I Chronicles 29:23). Can a person sit on the throne of the Holy One blessed be He, of whom it is stated: “His throne was fiery flames” (Daniel 7:9)? Rather, just as the Holy One blessed be He rules from one end of the world to the other end, and He rules over all the kings, as it is stated: “All the kings of the earth shall give thanks to You” (Psalms 138:4), so, Solomon ruled from one end of the world to the other end, as it is stated: “And all the kings of the earth sought the presence of Solomon…and each of them brought his gift” (II Chronicles 9:23–24). That is why it is stated: “Solomon sat on the throne of the Lord as king.” The garb of the Holy One blessed be He is majesty and glory, and He granted Solomon royal majesty, as it is stated: “He bestowed upon him royal majesty” (I Chronicles 29:25). Regarding the throne of the Holy One blessed be He it is written: “As for the likeness of their faces, the face of a man, and the face of a lion […and the face of an ox from the left for the four of them]” (Ezekiel 1:10), and regarding Solomon it is written: “And on the borders that were between the frames were lions, oxen” (I Kings 7:29), and another verse says: “Like the work of the chariot wheel” (I Kings 7:33). No evil touches the throne of the Holy One blessed be He, as it is stated: “Evil will not reside with You” (Psalms 5:5); regarding Solomon, it is written: “There is neither adversary nor evil occurrence” (I Kings 5:18). The Holy One blessed be He made six heavens, and He sits in the seventh, and regarding the throne of Solomon it is written: “The throne had six steps” (I Kings 10:19), and he sat on the seventh step.
The orb of the moon thereby became full, and from there the kings began diminishing: “The son of Solomon, Reḥavam” (I Chronicles 3:10), the son of Reḥavam, Aviya, his son Asa, Yehoshafat, Yehoram, Ahaziah, Yoash, Amatzyahu, Uzziah, Yotam, Hezekiah, Menashe, Amon, Josiah, Yehoyakim. When Zedekiah came, as it is written: “He blinded the eyes of Zedekiah” (Jeremiah 52:11), the light of the moon was lacking. All those years, even though Israel was sinning, the patriarchs were praying for them and making peace between Israel and the Omnipresent, as it is stated: “Let the mountains bear peace to the people” (Psalms 72:3), and the mountains are nothing other than the patriarchs, as it is stated: “Hear, O heights, the Lord’s grievance” (Micah 6:2). Until when were the patriarchs praying for them? Until Zedekiah lost his eyes and the Temple was destroyed, as it is stated: “And abundance of peace, until the moon is no more,” until thirty generations that Israel had royalty. From that moment until now, who makes peace for Israel? It is the Lord, as it is stated: “May the Lord lift His countenance to you and grant you peace” (Numbers 6:26).
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִכְתִיב (שמות ד, כב כג): וְאָמַרְתָּ אֶל פַּרְעֹה כֹּה אָמַר ה' בְּנִי בְכֹרִי יִשְׂרָאֵל וָאֹמַר אֵלֶיךָ שַׁלַּח אֶת בְּנִי וְיַעַבְדֵנִי וַתְּמָאֵן לְשַׁלְּחוֹ הִנֵּה אָנֹכִי הֹרֵג אֶת בִּנְךָ בְּכֹרֶךָ, יִתְעַלֶּה שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא (ישעיה מו, י): מַגִּיד מֵרֵאשִׁית אַחֲרִית, בְּאַבְרָהָם הוּא אוֹמֵר (בראשית טו, יד): וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי, מַהוּ דָּן, מַכַּת בְּכוֹרוֹת שֶׁנִּקְרָא נֶגַע, שֶׁנֶּאֱמַר (שמות יא, א): עוֹד נֶגַע אֶחָד. מַהוּ דָּן אָנֹכִי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹרֵעַ אֲנִי מֵהֶם בְּמַכַּת בְּכוֹרוֹת, שֶׁנֶּאֱמַר: הִנֵּה אָנֹכִי הֹרֵג אֶת בִּנְךָ בְּכֹרֶךָ. וְהַסִּימָן הַזֶּה מָסַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, וְאַבְרָהָם לְיִצְחָק, וְיִצְחָק לְיַעֲקֹב, וְיַעֲקֹב לְלֵוִי, וְלֵוִי לִקְהָת, וּקְהָת לְעַמְרָם, וְעַמְרָם לְמשֶׁה, וְהָיָה משֶׁה מְשַׁמְּרוֹ וּבָא. מַהוּ בְּנִי בְכֹרִי יִשְׂרָאֵל, אָמַר רַבִּי חִיָּא בָּנִים שֶׁאֲבוֹתָם בֵּרְכוּ אוֹתָן בְּמַעֲשֵׂיהֶם, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יד, יט): בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן. דָּבָר אַחֵר, בְּנִי בְכֹרִי יִשְׂרָאֵל, בָּנִים שֶׁל מִי שֶׁנָּטַל אֶת הַבְּכוֹרָה. דָּבָר אַחֵר, בְּנִי בְכֹרִי יִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְפַרְעֹה הָרָשָׁע אִי אַתָּה יוֹדֵעַ כַּמָּה חִבַּבְתִּי אֶת הַבְּכוֹרָה, שֶׁכָּתַבְתִּי בְּתוֹרָתִי (דברים טו, יט): לֹא תַעֲבֹד בִּבְכֹר שׁוֹרֶךָ, וְכָל מִי שֶׁהוּא עוֹבֵד בּוֹ לוֹקֶה, וְאַתָּה שָׁלַחְתָּ יָדְךָ בִּבְכוֹרִי, דִּין הוּא שֶׁתִּלְקֶה. וְהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עָלָיו עֶשֶׂר מַכּוֹת כְּנֶגֶד עֲשָׂרָה נִסְיוֹנוֹת שֶׁנִּתְנַסָּה אַבְרָהָם אָבִינוּ וְעָמַד בְּכֻלָּן, וְהֵבִיא אוֹתָן עַל יְדֵי משֶׁה וְאַהֲרֹן וְעַל יָדוֹ. מָשָׁל לְמֶלֶךְ שֶׁמָּרְדוּ עָלָיו עֶשֶׂר מְדִינוֹת, נָהַג עִמּוֹ שְׁנֵי פָּלְמָרְכִין וְהָלַךְ וְכָבַשׁ אוֹתָן, אָמַר הַמֶּלֶךְ אִם אֶכְתְּבֵם עַל שְׁמִי הֵיאַךְ אֲנִי חוֹלֵק לָהֶם כָּבוֹד, וְאִם אֶכְתְּבֵם עַל שְׁמָם הֲרֵינִי מוֹצִיא עַצְמִי מִן הַכְּלָל, אֶלָּא הֲרֵינִי מְשַׁלְּשָׁם, וַהֲרֵי יֵשׁ כָּאן אַחַת יְתֵרָה, הֲרֵינִי מְחַלְקוֹ עַל שְׁלָשְׁתֵּנוּ. כָּךְ הָיְתָה מַכַּת הַשְּׁחִין עַל יְדֵי שְׁלָשְׁתָּן, וּמַהוּ שֶׁאוֹמֵר בַּשְּׁחִין (שמות ט, יא): בַּחַרְטֻמִּם, חָסֵר, שֶׁנָּגַע בַּשַֹּׂר שֶׁל מַעְלָן כְּדֵי שֶׁלֹא יְהֵא לָהֶם עֲמִידָה. עֶשֶׂר מַכּוֹת הֵבִיא עֲלֵיהֶם בְּנִימוּס הַמַּלְכוּת, וְהַצְּפַרְדְּעִים הָיוּ לָהֶם קָשִׁים, שֶׁנֶּאֱמַר (תהלים עח, מה): וּצְפַרְדֵּעַ וַתַּשְׁחִיתֵם, שֶׁהָיוּ מְחַבְּלִין גּוּפֵיהֶן וּמְסָרְסִין אוֹתָן, שֶׁנֶּאֱמַר (שמות ז, כח): וּבַחֲדַר מִשְׁכָּבְךָ וְעַל מִטָּתֶךָ. אָמְרוּ לָהֶם הַצְפַרְדְּעִים מוֹנִיטָא שֶׁל אֱלֹהֵיכֶם בְּטֵלָה וְשֶׁלָּכֶם קַיָּמֶת, לְפִיכָךְ וַתַּשְׁחִיתֵם, כְּמָה דְתֵימָא (בראשית לח, ט): וְשִׁחֵת אַרְצָה. וּמִנַּיִן שֶׁהָיוּ מְדַבְּרוֹת, שֶׁנֶּאֱמַר (שמות ח, ח): עַל דְּבַר הַצְפַרְדְּעִים אֲשֶׁר שָׂם לְפַרְעֹה. וְעוֹד הֵבִיא עֲלֵיהֶם מַכַּת עָרֹב, לְפִי שֶׁהָיוּ מְעוּרְבָּבִין אִישׁ אֶחָד בָּא עַל עֶשֶׂר נָשִׁים, וַעֲשָׂרָה אֲנָשִׁים בָּאִים עַל אִשָּׁה אַחַת, לְכָךְ הֵבִיא עֲלֵיהֶן עִרְבֻּבְיָא. וּכְשֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה, אָמַר משֶׁה הֲרֵי הִגִּיעַ הַסִּימָן, (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם, הֲרֵי הַנֶּגַע אֶחָד. וּלְפִי שֶׁהֵן הָיוּ בְּכוֹרִים, לְכָךְ הָרַג בְּכוֹרִים, שֶׁנֶּאֱמַר: הִנֵּה אָנֹכִי הֹרֵג אֶת בִּנְךָ בְּכֹרֶךָ, הוּא הַסִּימָן עַל אַבְרָהָם דָּן אָנֹכִי. דָּבָר אַחֵר, לָמָּה נִקְרָא יִשְׂרָאֵל בְּנִי בְכֹרִי, לְפִי שֶׁכָּתוּב בַּתּוֹרָה (דברים כא, יז): כִּי אֶת הַבְּכֹר בֶּן הַשְֹּׂנוּאָה יַכִּיר לָתֶת לוֹ פִּי שְׁנַיִם, כָּךְ יִשְׂרָאֵל יוֹרְשִׁים שְׁנֵי עוֹלָמוֹת הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. וּלְכָךְ מָסַר הַקָּדוֹשׁ בָּרוּךְ הוּא סוֹד הַלְּבָנָה לְיִשְׂרָאֵל שֶׁיִּהְיוּ הֵם מוֹנִים בָּהּ, וְהָעוֹבְדֵי כּוֹכָבִים מוֹנִין לַחַמָּה, לוֹמַר מַה חַמָּה אֵינָה אֶלָּא בַּיּוֹם כָּךְ אֵין מוֹשְׁלִים אֶלָּא בָּעוֹלָם הַזֶּה, וּמַה הַחַמָּה הִיא שֶׁל אֵשׁ, כָּךְ הֵם עֲתִידִין לִדּוֹן בָּהּ, שֶׁנֶּאֱמַר (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר. וּכְשֵׁם שֶׁהַלְּבָנָה נִרְאֵית בַּיּוֹם וּבַלַּיְלָה, כָּךְ יִשְׂרָאֵל מוֹשְׁלִים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. וּכְשֵׁם שֶׁהַלְּבָנָה הִיא שֶׁל אוֹר, כָּךְ יִשְׂרָאֵל נוֹחֲלִין הָאוֹר, שֶׁנֶּאֱמַר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׂרֵי לֵב שִׂמְחָה. וְאוֹמֵר (ישעיה ס, א): קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ. וּלְכָךְ נֶאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם, שֶׁיְּהֵא שֶׁלָּכֶם, שֶׁאַתֶּם בְּדוּגְמָתָהּ.
Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “You shall say to Pharaoh: So said the Lord: Israel is My firstborn son. I have said to you: Let My son go, and he will serve Me; and you have refused to let him go. Behold, I will kill your firstborn son.” (Exodus 4:22–23). May the name of the Holy One blessed be He be exalted, as He “declares the end from the beginning” (Isaiah 46:10). Regarding Abraham it says: “Also that nation, whom they will serve, I will judge [dan]” (Genesis 15:14). What is dan? The plague of the firstborn, which is called an affliction [nega], as it is stated: “One further affliction [nega] [will I bring upon Pharaoh and Egypt; afterward he will send you forth from this]” (Exodus 11:1). What is: “I [anokhi] will judge?”62The question is about the use of the word anokhi for the first person singular. The Holy One blessed be He said: “I will exact retribution from them with the plague of the firstborn, as it is stated: “Behold, I [anokhi] will kill your firstborn son.” The Holy One blessed be He passed this sign to Abraham, and Abraham to Isaac, Isaac to Jacob, Jacob to Levi, Levi to Kehat, Kehat to Amram, and Amram to Moses. Moses kept it as he proceeded. What is: “Israel is My firstborn son?” Rabbi Ḥiyya said: Sons whose fathers blessed them with their actions. That is Abraham as it is stated: “Blessed is Abram to God the Most High” (Genesis 14:19). Alternatively: “Israel is My firstborn son” – sons of he who took the birthright.63A reference to Jacob, who bought the birthright from Esau. See Genesis 25:29–34. Alternatively: “Israel is My firstborn son” – the Holy One blessed be He said to the wicked Pharaoh: ‘Do you not know how much I value the firstborn, as I wrote in My Torah: “Do not work your firstborn ox” (Deuteronomy 15:19). Anyone who works it is beaten, and you extended your hand against My firstborn; justice demands that you will be beaten.’
The Holy One blessed be He brought ten plagues upon him corresponding to the ten trials with which Abraham was tested and he withstood them all. He brought them through Moses and through Aaron and by Himself. This is analogous to a king against whom ten provinces rebelled. He took with him two generals and went and conquered them. The king said: If I record them [the victories] in my name, how can I accord them honor? If I record them in their names, I exclude myself. Rather, I will divide them into three,64Three provinces for each of them. and there is one extra, and I will divide it among the three of us. Thus, the plague of boils was performed by the three of them. What does it say regarding the boils: “Upon the magicians [baḥartumim]” (Exodus 9:11), is defective,65It is without a yod, as though baḥartumam is written, meaning their magician. meaning that it afflicted their angel on high, so they would have no ability to resist.
He brought ten plagues upon them like a military campaign.66See Tanḥuma, Bo 4. The frogs were especially hard on them, as it is stated: “Frogs that destroyed them” (Psalms 78:45), as they wounded their bodies and castrated them [the Egyptians], as it is stated: “And into your bedchamber, and onto your bed” (Exodus 7:28). The frogs said to them: ‘The image of their God67The Egyptians had tried to prevent Israel from procreating, and having children is, as it were, reproducing the image of God. is nullified, and yours [your ability to procreate] remains intact?’ Therefore: “That destroyed them [vatashḥitem],” as it says: “And he spilled it [veshiḥet] on the ground” (Genesis 38:9).68Referring to Onan, who spilled his seed on the ground rather than procreate with Tamar. From where [is the proof] that they [the frogs] spoke [medabberot]: “Regarding [al devar] the frogs that He had brought upon Pharaoh” (Exodus 8:8).
Moreover, He brought upon them the plague of wild beasts [arov], because they were all intermingled [me’urbavin]; one man consorted with ten women, and ten men consorted with one woman; therefore, He brought a mixture [irbuvya]69Irbuvya and me’urbavin are from the same root as arov. upon them.
When the Holy One blessed be He said to Moses: “One further affliction [nega] will I bring upon Pharaoh” (Exodus 11:1), Moses said: The sign has arrived [higia]. “One was Abraham” (Ezekiel 33:24) – behold, it is the affliction of the “one”.70Abraham is described as one, and the fact that God said “one further affliction” rather than simply: A further affliction, alluded to the fact that it was the plague that Abraham had been told about. Since they [Israel] were firstborn, He therefore killed the firstborn, as it is stated: “Behold, I will kill your firstborn son” (Exodus 4:23). That is the sign to Abraham: “I will judge” (Genesis 15:14)
Another matter: Why is Israel called “My firstborn son”? Because it is written in the Torah: “Rather, he shall acknowledge the firstborn son of the hated, giving him a double portion” (Deuteronomy 21:17); so too, Israel inherits two worlds, this world and the World to Come. That is why the Holy One blessed be He gave the secret of [calculating the waxing and waning of] the moon to Israel, that they should count on its basis, but the idolaters count on the basis of the sun; that is to say, just as the sun rules only during the day, so too, they rule only in this world, and just as the sun is made of fire, so, they are destined to be punished in it, as it is stated: “Behold, the day is coming, burning like a furnace” (Malachi 3:19). And just as the moon is seen during the day and at night, so, Israel rules in this world and in the World to Come. And just as the moon is made of light, so, Israel inherits the light, as it is stated: “Light is sown for the righteous” (Psalms 97:11), and it says: “Arise, shine, for your light has arrived” (Isaiah 60:1). That is why it says: “This month shall be for you” (Exodus 12:2) – it shall be yours, because you are of the same type [as the moon].
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, זֶה אֶחָד מֵאַרְבָּעָה דְבָרִים שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בְּאֶצְבָּעוֹ, לְפִי שֶׁהָיָה מִתְקַשֶּׁה בָּהֶן, הֶרְאָהוּ מַעֲשֵׂה שֶׁמֶן הַמִּשְׁחָה, שֶׁנֶּאֱמַר (שמות ל, לא): שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי וגו'. הֶרְאָהוּ מַעֲשֵׂה הַמְנוֹרָה, שֶׁנֶּאֱמַר (במדבר ח, ד): וְזֶה מַעֲשֵׂה הַמְנֹרָה. הֶרְאָהוּ הַשְּׁרָצִים, שֶׁנֶּאֱמַר (ויקרא יא, כט): וְזֶה לָכֶם הַטָּמֵא. וְהַלְּבָנָה, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם. זִעְזַע אֶת הַיַּמִים וְהֶרְאָהוּ אֶת בֶּן נְפִילִים, שֶׁנֶּאֱמַר (תהלים כט, ג): קוֹל ה' עַל הַמָּיִם. זִעְזַע אֶת הַיִּשּׁוּב וְהֶרְאָהוּ אֶת הַצָּב, שֶׁנֶּאֱמַר (תהלים כט, ה): קוֹל ה' שֹׁבֵר אֲרָזִים. זִעְזַע אֶת הַמִּדְבָּר וְהֶרְאָהוּ שָׁם אֶת הַדּוּאָר, שֶׁנֶּאֱמַר (תהלים כט, ח): קוֹל ה' יָחִיל מִדְבָּר. זִעְזַע אֶת הָאֵשׁ וְהֶרְאָהוּ אֶת הַסַּלַּמַנְדְּרָא, שֶׁנֶּאֱמַר (תהלים כט, ז): קוֹל ה' חֹצֵב לַהֲבוֹת אֵשׁ. וְאֵימָתַי עָשָׂה לוֹ כֵן בְּזֶה לָכֶם הַטָּמֵא. זִעְזַע אֶת הָעוֹלָם וְהֶרְאָה לוֹ אֶת הַלְּבָנָה, שֶׁנֶּאֱמַר (תהלים כט, ד): קוֹל ה' בַּכֹּחַ. זִעְזַע אֶת הָעוֹלָם וְהֶרְאָה לוֹ מַעֲשֵׂה הַמְנוֹרָה, שֶׁנֶּאֱמַר (תהלים כט, ד): קוֹל ה' בֶּהָדָר. זִעֲזַע אֶת הָעוֹלָם וְהֶרְאָה לוֹ מַעֲשֵׂה שֶׁמֶן הַמִּשְׁחָה, שֶׁנֶּאֱמַר (תהלים כט, ט): קוֹל ה' יְחוֹלֵל אַיָּלוֹת. (תהלים כט, ט): וַיֶּחֱשׂף יְעָרוֹת, אֵלּוּ סַמָּנֵי הַקְּטֹרֶת (תהלים כט, ט): וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד, כָּל הַמְלָכִים כָּל אֶחָד וְאֶחָד הָיוּ אוֹמְרִים כְּבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הִתְחִילוּ כֻּלָּן נוֹתְנִין שֶׁבַח לוֹ, שֶׁנֶּאֱמַר (תהלים קלח, ד): יוֹדוּךָ ה' כָּל מַלְכֵי אָרֶץ:
Another interpretation: “This month shall be for you” (Exodus 12:2) – this is one of the four matters that the Holy One blessed be He showed Moses with His finger,71In the four cases listed in this midrash, Scripture uses the indicative “this.” The midrash takes it to be a literal case of indicating, pointing. because he was having difficulty with them. He showed him the preparation of the anointing oil, as it is stated: “This shall be a holy anointing oil for Me…” (Exodus 30:31). He showed him the crafting of the Candelabrum, as it is stated: “This is the work of the Candelabrum” (Numbers 8:4). He showed him the swarming creatures, as it is stated: “And this is impure for you [among the swarming things that swarm on the earth]” (Leviticus 11:29), and the moon, as it is stated: “This month shall be for you.” He shook the seas and showed him the crocodile,72Which hides in the water and is difficult to see. as it is stated: “The voice of the Lord is on the water” (Psalms 29:3). He shook the inhabited world and showed him the turtle,73Which hides from people and is not readily visible. as it is stated: “The voice of God breaks the cedars” (Psalms 29:5). He shook the wilderness and showed him the du’ar,74A legendary poisonous creature that lives in the desert, the product of the mating of a snake and a turtle. Also known as the arod, and the ḥavarvar. See Ḥullin 127a. as it is stated: “The voice of God shakes the wilderness” (Psalms 29:8). He shook the fire and showed him the salamander,75According to legend, salamanders are born of fire. as it is stated: “The voice of God hews the flames of the fire” (Psalms 29:7). When did He do this for him? In the context of: “And this is impure for you.”76The list of impure animals. He shook the world and showed him the moon, as it is stated: “The voice of the Lord is powerful” (Psalms 29:4). He shook the world and showed him the crafting of the Candelabrum, as it is stated: “The voice of the Lord is glorious” (Psalms 29:4). He shook the world and showed him the preparation of the anointing oil, as it is stated: “The voice of the Lord causes deer to give birth [yeḥolel]” (Psalms 29:9);77Yeḥolel can also mean shake. “and He bared the forests” (Psalms 29:9) – these are the spices of the incense.78Most of the spices are plant-based and are found in forests. “And in His Sanctuary all say glory” (Psalms 29:9) – all the kings, each one of them speaks of the glory of the Holy One blessed be He, and they all began giving Him praise, as it is stated: “All the kings of the earth shall give thanks to You” (Psalms 138:4).
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, מִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כְּמִדַּת בָּשָׂר וָדָם, מִדַּת בָּשָׂר וָדָם שְׁנַיִם עוֹמְדִים בִּפְנֵי הַמֶּלֶךְ אֶחָד מְלַמֵּד קָטֵיגוֹרְיָא שֶׁלּוֹ וְאֶחָד סָנֵיגוֹרְיָא שֶׁלּוֹ, לֹא כָּל הַמְלַמֵּד קָטֵיגוֹרְיָא מְלַמֵּד סָנֵיגוֹרְיָא וְלֹא הַמְלַמֵּד סָנֵיגוֹרְיָא מְלַמֵּד קָטֵיגוֹרְיָא, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן הוּא מְלַמֵּד סָנֵיגוֹרְיָא הוּא מְלַמֵּד קָטֵיגוֹרְיָא. הוּא הַפֶּה שֶׁאָמַר (ישעיה א, ד): הוֹי גוֹי חֹטֵא. הוּא הַפֶּה שֶׁאָמַר (ישעיה כו, ב): פִּתְחוּ שְׁעָרִים וְיָבֹא גוֹי צַדִּיק. הַפֶּה שֶׁאָמַר (ישעיה א, ד): עַם כֶּבֶד עָוֹן, הוּא שֶׁאָמַר (ישעיה ס, כא): וְעַמֵּךְ כֻּלָּם צַדִּיקִים. הַפֶּה שֶׁאָמַר (ישעיה א, ד): בָּנִים מַשְׁחִיתִים, הוּא שֶׁאָמַר (ישעיה נד, יג): וְכָל בָּנַיִךְ לִמּוּדֵי ה'. הַפֶּה שֶׁאָמַר (ישעיה א, ד): זֶרַע מְרֵעִים, הוּא שֶׁאָמַר (ישעיה סא, ט): וְנוֹדַע בַּגּוֹיִם זַרְעָם. הַפֶּה שֶׁאָמַר (ישעיה א, טו): גַּם כִּי תַרְבּוּ תְפִלָּה אֵינֶנִי שֹׁמֵעַ, הוּא הַפֶּה שֶׁאָמַר (ישעיה סה, כד): וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה. הַפֶּה שֶׁאָמַר (ישעיה א, יד): חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי, הוּא שֶׁאָמַר (ישעיה סו, כג): וְהָיָה מִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ. לָמָּה אָמַר חָדְשֵׁיכֶם, לְפִי שֶׁחֳדָשִׁים מַתָּנָה הֵם לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם.
Another interpretation: “This month shall be for you” (Exodus 12:2) – the ways of the Holy One blessed be He is not like the ways of flesh and blood. The way of flesh and blood is that two stand before the king; one prosecutes him [the accused] and one defends him. Not everyone who prosecutes defends, and one who defends does not prosecute. But the Holy One blessed be He is not so; He defends and He prosecutes. The mouth that said: “Alas, a sinful nation” (Isaiah 1:4), is the mouth that said: “Open the gates, and let the righteous nation enter” (Isaiah 26:2). The mouth that said: “A people laden with iniquity” (Isaiah 1:4), is that which said: “Your people shall all be righteous” (Isaiah 60:21). The mouth that said: “Children who deal corruptly” (Isaiah 1:4), is that which said: “And all your children will be disciples of the Lord” (Isaiah 54:13). The mouth that said: “Evildoing descendants” (Isaiah 1:4), is that which said: “Their descendants will be renowned among the nations” (Isaiah 61:9). The mouth that said: “Even if you increase your prayers, I will not hear” (Isaiah 1:15), is the mouth that said: “It will be, before they call, I will answer” (Isaiah 65:24). The mouth that said: “Your New Moons and your festivals My soul despises” (Isaiah 1:14), is the mouth that said: “It will be that on every New Moon […all flesh will come to prostrate themselves to Me]” (Isaiah 66:23). Why does it say: “Your New Moons” [i.e., the celebration of the first of the month]? It is because the months are a gift to Israel, as it is stated: “This month shall be for you.”
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ אוֹצָרוֹת מְלֵאִים זָהָב וָכֶסֶף אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, וְהָיָה לוֹ בֵּן אֶחָד, כָּל זְמַן שֶׁהָיָה הַבֵּן קָטָן הָיָה אָבִיו מְשַׁמֵּר אֶת הַכֹּל, הִגְדִּיל הַבֵּן וְעָמַד עַל פִּרְקוֹ אָמַר לוֹ אָבִיו כָּל זְמַן שֶׁהָיִיתָ קָטָן אֲנִי הָיִיתִי מְשַׁמֵּר אֶת הַכֹּל, עַכְשָׁיו שֶׁעָמַדְתָּ עַל פִּרְקְךָ הֲרֵי הַכֹּל מָסוּר לְךָ. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמֵּר אֶת הַכֹּל, שֶׁנֶּאֱמַר (בראשית א, יד): וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים, כֵּיוָן שֶׁעָמְדוּ יִשְׂרָאֵל מָסַר לָהֶם הַכֹּל, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם.
Another interpretation: “This month shall be for you” – this is analogous to a king who had treasuries filled with gold, silver, gems, and pearls. He had one son. As long as the son was young, his father kept everything. When the son grew and became an adult, his father said to him: ‘As long as you were young, I kept everything; now that you have become an adult, everything is given to you.’ So, the Holy One blessed be He kept everything, as it is stated: “And they will be for signs, and for festivals” (Genesis 1:14). When Israel arose, He gave them everything, as it is stated: “This month shall be for you.”
דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, מָשָׁל לְמֶלֶךְ שֶׁקִּדֵּשׁ אִשָּׁה וְכָתַב לָהּ מַתָּנוֹת מוּעָטוֹת, כֵּיוָן שֶׁבָּא לְלָקְחָהּ, כָּתַב לָהּ מַתָּנוֹת רַבּוֹת כְּבַעַל. כָּךְ הָעוֹלָם הַזֶּה אֵרוּסִין הָיוּ, שֶׁנֶּאֱמַר (הושע ב, כא): וְאֵרַשְׁתִּיךְ לִי לְעוֹלָם, וְלֹא מָסַר לָהֶם אֶלָּא הַלְּבָנָה בִּלְבָד, שֶׁנֶּאֱמַר: הַחֹדֶשׁ הַזֶּה לָכֶם, אֲבָל לִימוֹת הַמָּשִׁיחַ יִהְיוּ נִשֹּׂוּאִין, שֶׁנֶּאֱמַר (ישעיה נד, ה): כִּי בֹעֲלַיִךְ עֹשַׂיִךְ, בְּאוֹתָהּ שָׁעָה מוֹסֵר לָהֶן אֶת הַכֹּל, שֶׁנֶּאֱמַר (דניאל יב, ג): וְהַמַּשְׂכִּילִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד.
Another interpretation: “This month shall be for you” – this is analogous to a king who betrothed a woman and wrote her [a marriage contract endowing her] minimally. When [the time] came to marry her, he wrote her [a contract endowing her with] numerous gifts, as a husband. So, this world is betrothal, as it is stated: “I will betroth you to Me forever” (Hosea 2:21), and He gave them only the moon, as it is stated: “This month shall be for you.” However, in the days of the Messiah, it will be marriage, as it is stated: “For your Husband is your Maker” (Isaiah 54:5). At that time, He will give them everything, as it is stated: “The wise will shine like the brightness of the sky; and those who lead the many to righteousness like the stars forever and ever” (Daniel 12:3).