“It was when Pharaoh let the people go, God did not lead them via the land of the Philistines, although is was near, as God said: Lest the people reconsider when they see war and return to Egypt” (Exodus 13:17). “It was when Pharaoh let the people go” – that is what the verse says: “A whip for the horse, and a bridle for the donkey” (Proverbs 26:3). “A whip for the horse,” this is the first Pharaoh, as it is stated: “The Lord afflicted Pharaoh…over the matter of Sarai, Abram’s wife” (Genesis 12:17). Why does the verse state: “Abram’s wife”? “Two are better than one” (Ecclesiastes 4:9),1Pharaoh was struck due to the merit of both Abraham and Sarah. and it says: “He was good to Abram for her sake” (Genesis 12:16).2This demonstrates that the miracle was due to Abraham’s merit as well as Sarah’s merit. “A bridle for the donkey,” this was Avimelekh. When? “As the Lord had closed all the wombs of the house of Avimelekh” (Genesis 20:18). He began praising himself and saying: “In the innocence of my heart and the cleanliness of my hands I did this” (Genesis 20:5). [God responded:] “I withheld you from sinning against Me” (Genesis 20:6). To what is this matter comparable? It is comparable to a donkey upon which a person was riding, which saw a baby in the street. He jumped over it and did not harm it. They began praising the donkey that jumped over the baby and did not harm it. Its owner said to them: ‘By your lives, were it not for me who pulled [it away with] the bridle in its mouth, it would have harmed it.’ Similarly, they said: ‘Avimelekh was upright that he did not draw near to Sarah.’ The Holy One blessed be He said to them: ‘He sought to do so, but I did not allow him to do so, and it was I who pulled him [away], as it is stated: “Lord, do not grant the desires of the wicked” (Psalms 140:9). That is why it says: “A bridle for the donkey.” “A staff for the back of fools” (Proverbs 26:3) – this is Pharaoh and the Egyptians. Since they were devastated with the plagues, they freed Israel against their will, as it is stated: “It was when Pharaoh let [the people] go.” [The story of] Avimelekh, to what is it comparable? It is to one who entered the king’s palace and took his treasure chest in the dark. He went out and was apprehended. The king said to him: ‘What is in your hand?’ He was afraid. He said to him: ‘Why are you afraid? Did you take something from the palace?’ He said: ‘No.’ ‘What is this treasure chest? Who gave it to you?’ So, Avimelekh said before God: “Will you also kill a righteous nation?” (Genesis 20:4). [Avimelekh] said to Him: ‘You know that I did not touch her.’ [God] said to him: ‘And what is a man’s wife doing with you? Now send her away, as she is a married woman.’ “Behold, you will die, because of the woman whom you have taken…return the man's wife, as he is a prophet, and he will pray for you (Genesis 20:3,7). What is “and he will pray for you”? It is analogous to a head of state who sent his slave to the judge [so the judge would] flog him. He began pleading to the judge. The judge said to him: ‘You did nothing to me, let your master say so and I will let you alone.’ So, God said: ‘Abraham entrusted his grievance to Me last night, and I dictated that I “execute justice for the oppressed” (Psalms 146:7) and you oppressed him. If he prays for you I will leave you alone,’ as it is stated: “And he will pray for you and you will live” (Genesis 20:7). “And a bridle for the donkey” – [the story of] Pharaoh, to what is it comparable? It is [comparable] to a certain herdsman who would herd pigs. He found one sheep and took it among them. Its owner [who was the king,] sent to him and said: ‘Give me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said [to his servants]: ‘Inform me from where he waters his animals.’ They went and informed him, and he sealed the springs. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said: ‘Inform me where he rests his animals.’ They went and informed him, and he destroyed the pens. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said: ‘Inform me where he grazes [his animals].’ They went and informed him, and he burned all the grass that he had. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ He said: ‘Inform me where his son goes to school.’ He went and abducted his son. He said to him: ‘Send me my sheep.’ He said to him: ‘Here is your sheep.’ He was herding [his pigs] and then [the king] incarcerated him with his son. He said to him: ‘Now your sheep is no longer with me, why are you incarcerating me? What else do I have of yours?’ He said to him: ‘I demand of you everything to which it gave birth, and its shearings all the days that it was in your possession.’ He began screaming and saying: ‘If only I had not given it to you, and people would say [about me:] He stood by his word and did not send it to him, and it was [the king] who sought to kill him.’ So, the king [in the parable] is the King of kings, the Holy One blessed be He, the sheep is Israel, the pig herdsman is Pharaoh. Israel descended to Egypt and [Pharaoh] imposed taxes upon them, as it is stated: “They imposed upon them taskmasters” (Exodus 1:11), and it says: “Every son that is born [you shall cast him into the river]” (Exodus 1:22). The Holy One blessed be He began saying to Moses, to say to Pharaoh: “Let My people go, and they will serve Me” (Exodus 7:16). He went and said it to him. [Pharaoh] began saying: “Who is the Lord that I should heed His voice?” (Exodus 5:2). Moses began and said to the Holy One blessed be He: ‘He is saying “who is the Lord” and does not wish to let them go.’ [God] said to him: ‘Where does Egypt drink?’ He said to Him: ‘From the Nile.’ He said to him: ‘Transform it into blood.’ He said: ‘I cannot transform it. Is there a person who drinks from a well who throws a stone into it?’ He said to him: ‘Let Aaron go and turn it [into blood].’ Aaron went and struck it and it turned into blood. Why did Moses not strike it? He said: ‘I was thrown into it and it did not harm me.’ That is why Aaron struck it. The Egyptians began seeking [water] to drink but were unable to find any. He again said: ‘Let My people go,’ but [Pharaoh] did not wish to do it. [God] said to [Moses]: ‘Where do his animals graze?’ [Moses responded:] ‘In the wilderness.’ He sent hail upon them and broke every tree of theirs and burned everything, as it is stated: “There was hail, and fire flaming…” (Exodus 9:24). Then he sent locusts against them, which ate all the vegetation on the trees, and he took his staff and burned all the animals, as it is stated: “Behold, the hand of the Lord [is upon your livestock… a very severe pestilence]” (Exodus 9:3). He brought upon him all the plagues, but he did not want to let them go. Then He took his son and incarcerated him, as it is stated: “The Lord smote every firstborn” (Exodus 12:29). At that moment, he said: “Arise and depart” (Exodus 12:31). [Pharaoh] pursued them, and [God] seized him and incarcerated him alongside his son, as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15). Pharaoh began saying: ‘If only I had not let them go, and [people] would say: See, a man who stood by his word, [for now even though I have] let them go, He is killing me; that is: “A staff for the back of fools.” Why does it say “staff” in their regard? It is because all the first plagues did not affect them until He brought the boils upon them. Once they were afflicted [by boils], they said to each other: ‘This is a harsh plague.’ The expression “staff” means nothing other than boils, as Job says: “Let Him remove His staff from upon me” (Job 9:34).3Job had been struck by boils – see Job 2:7. That is why it is stated: “A staff for the back of fools.” Pharaoh said: ‘My people were stricken and He killed my son and his children are departing.’ Once he let them go, he began crying: ‘Woe, woe [vai vai]’– that is: “It was [vayhi] when Pharaoh let the people go.”
Another matter, “it was when Pharaoh let the people go” – that is what is written: “So said the Lord of hosts: The children of Israel and the children of Judah are oppressed…their Redeemer is mighty, the Lord of hosts is His name” (Jeremiah 50:33–34). To what is this matter analogous? [It is analogous] to a person who had an orchard. Another said to him: ‘Sell me this orchard.’ He sold it to him for a maneh,4One hundred dinar. but the owner of the orchard had not known what was in it. They said to him: ‘For how much did you sell the orchard?’ He said to them: ‘For a maneh.’ They said to him: ‘It has one hundred maneh of olive trees, one hundred maneh of grapevines, one hundred maneh of pomegranate trees, varieties of spices worth one hundred maneh, and likewise, each and every species worth one hundred maneh.’ They said to him: ‘Did you not know what you were selling, and what was in the orchard?’ “Henna with spikenard plants, spikenard and saffron” (Song of Songs 4:13–14); had the buyer acquired only the springs that were in it, it would have sufficed, as it is stated: “A spring of gardens, a well of spring water, and flowing streams from Lebanon” (Song of Songs 4:15). The seller began regretting [his sale]. So it was with Pharaoh. When he let Israel go, they were of no value to him. His senior advisers said to him: ‘What have you done? If they had only the loot, that would suffice for them,5Even if only for the objects that they borrowed from the Egyptians (see Exodus 12:35–6), that would be enough for their return to be a national priority. as it is stated: “A mixed multitude, too, ascended with them, [and flocks and herds, even very much cattle]” (Exodus 12:38). Moreover, numerous wealthy people were among them, numerous wise men and numerous artisans, as it is stated: “Your branches are an orchard of pomegranates” (Song of Songs 4:13).6Just as pomegranates are full of seeds, Israel is full of valuable assets. There were numerous men, women, and children. It is stated: “And all their captors held them, [they refused to let them go]” (Jeremiah 50:33). What is written thereafter? “Their Redeemer is mighty, the Lord of hosts is His name” (Jeremiah 50:34). At that moment7When his advisors said: “What is this we have done, that we have let Israel go from serving us?” (Exodus 14:5). [Pharaoh] began crying: “Woe, woe [vai vai].” “It was [vayhi] when Pharaoh let [the people] go.”
Another matter, “it was when Pharaoh let the people go” – that is what is written: “He sends His command to earth” (Psalms 147:15). Woe is the wicked, as they are maggots and worms and [will be] eliminated from the world, yet they seek to abrogate the word of the Holy One blessed be He. He said to them: ‘You said: “And I will not let Israel go” (Exodus 5:2), but I said: “Let My people go” (Exodus 5:1) – let us see whose word stands and whose word is void.’ Ultimately, Pharaoh himself arose, went, and fell at the feet of Moses, and said to Israel: “Arise and depart” (Exodus 12:31). The Holy One blessed be He said to him: ‘What then, Pharaoh, did your word stand, or My word?’ That is why it is stated: “He sends His command to earth.” When? “It was when Pharaoh let the people go.” Did Pharaoh let them go? Bilam said: “God, who took them out of Egypt” (Numbers 24:8), and here it says: “It was when Pharaoh let the people go”? Rather, it teaches that Pharaoh was accompanying them, and saying to them: ‘Pray and beg for mercy for me,’ as it is stated: “Take both your flocks and your herds, as you said, and go; and bless me, too” (Exodus 12:32). Letting them go [shiluaḥ] stated here means nothing other than accompaniment, as it is stated: “Abraham went with them to see them off [leshalleḥam]” (Genesis 18:16).
Another matter, “it was when Pharaoh let the people go” – the Holy One blessed be He said: ‘I wrote in the Torah: “You shall let the mother go, and take the young for yourself” (Deuteronomy 22:7), and you let the fathers go but you had cast the sons into the Nile. I, too, will cast you into the sea and eliminate you, as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15), but I will take your daughter and I will bequeath her the Garden of Eden.’8Pharaoh’s daughter had saved Moses from the Nile; see Exodus 2:5–6.
Another matter, “it was when Pharaoh let the people go” – that is what is written: “Your branches are an orchard of pomegranates” (Song of Songs 4:13). Rabbi Levi said: This is analogous to one who had a field in which there was a pile of pebbles. He arose and sold it to another. The person who bought it arose and removed the pile from it and found spring water beneath it. He planted grapevines in rows, planted various spices, planted pomegranate trees, and suspended them on reeds. He constructed a tower and positioned a guard in it. Everyone who passed by it would praise it. The person who sold it passed by it and saw that it was filled with everything good; he said: ‘Woe is me that I sold it that way, woe is me that I divested it in this way.’ So, too, Israel in Egypt was like a pile [gal] of pebbles, as it is stated: “A locked garden is my sister, my bride; a locked fountain [gal], a sealed spring” (Song of Songs 4:12). Once they departed, they became a pomegranate orchard, as it is stated: “Your branches are an orchard of pomegranates.” They became like a grapevine, as it is stated: “He transported a vine from Egypt” (Psalms 80:9). They formed rows [by tribe]: Reuben, Simeon, Levi, Judah, and the rest of them. He planted various types of spices, as it is stated: “Spikenard and saffron, calamus and cinnamon” (Song of Songs 4:14).” He planted apples in it, as it is stated: “Under the apple tree I awakened you” (Song of Songs 8:5). He suspended it on reeds, these are the branches of the Candelabrum. He found in it spring water, as it is stated: “A spring of gardens, a well of spring water” (Song of Songs 4:15). He built a tower in it, as it is stated: “And built a tower in its midst, and also hewed out a winepress” (Isaiah 5:2). He situated a guard in it, as it is stated: “The Lord is your keeper; the Lord is your shadow on your right hand” (Psalms 121:5). All the days that people would see Israel, they would praise them. Who was praising them? The wicked Bilam, as it is stated: “How goodly are your tents, Jacob…like valleys outstretched” (Numbers 24:5–6). Bilam saw them and was astounded. Pharaoh saw them in rows of priests, Levites, and Israelites, and divided into flags. He began screaming and said: ‘Woe is that man9A reference to Pharaoh himself. who let this [great nation] out from his auspices’ – therefore it is stated: “It was [vayhi] when Pharaoh let the people go.”
Another matter, “it was when Pharaoh let the people go” – that is what is written: “Our soul, like a bird, has escaped from the snare of the trappers” (Psalms 124:7). This is analogous to a dove that was sitting in its nest. A wicked serpent saw it and sought to ascend to it. It fled from it to another place. [The serpent] ascended and sat in its nest. The nest caught fire and the serpent was burned. The bird flew and sat on the roof. When the serpent and the nest were burned, they said to the bird: ‘How long will you fly from place to place?’ It went and found itself a fine, excellent nest and settled in it. So it was for Israel in Egypt. Pharaoh the serpent was seeking to outsmart them, as it is stated: “Come, let us deal wisely with them” (Exodus 1:10), and he is likened to a serpent, as it is stated: “Prophesy concerning Pharaoh, the great serpent.”10This is a paraphrase of Ezekiel 29:2-3. Israel fled from him, as it is stated: “They will come trembling like a bird from Egypt” (Hosea 11:11). When Israel departed from Egypt, Pharaoh was burned in fire, as it is stated: “You send your wrath, it consumes them like straw” (Exodus 15:7). Israel settled in a different place, as it is stated: “I have become like a bird alone on the roof” (Psalms 102:8). Then they fled like a bird from place to place, as it is stated: “Like a bird that wanders from its nest, so is a man who wanders from his place” (Proverbs 27:8). When they came to the Land of Israel, they found a nest, as it is stated: “The bird, too, has found a house” (Psalms 84:4). Likewise, David said: “Until I find a place for the Lord, a dwelling place for the Mighty of Jacob” (Psalms 132:5). That is why it says: “Our soul, like a bird, has escaped.”
Another matter, “it was when Pharaoh let [the people] go” – when Pharaoh let the people go, who shouted woe? It was Pharaoh. It is analogous to a king whose son was going to a certain province. He went and stayed with a certain wealthy person. The wealthy person received the king’s son generously. When the king heard who had received his son, and in what province he was, he sent a letter to that man and said to him: ‘Send my son [to me.’ He sent this letter] once, twice, three times; he would send all the time, and each and every hour, until he went and took his son himself. That man began shouting because the king’s son left his house. His neighbors said to him: ‘Why are you screaming?’ He said to them: ‘I was honored when the king’s son was with me, as the king would write a letter to me, and he needed me, and I enjoyed his respect. Now that the king’s son has been taken from me, he does not need me for anything. That is why I am screaming.’ So, too, Pharaoh said: ‘When Israel was with me, the Holy One blessed be He needed me, and I enjoyed His respect. He would send me a letter all the time, and say: “So said the Lord, God of the Hebrews: Let My people go”’ (Exodus 9:1). Pharaoh would hear from Moses: “Let My son go,” but he did not seek to let them go. When the Holy One blessed be He descended to Egypt and took Israel out, as it is stated: “I descended to deliver it from the hand of Egypt” (Exodus 3:8), Pharaoh began screaming: ‘Woe is me that I let Israel go’– therefore, it says: “It was [vayhi] when Pharaoh let [the people] go.”
Another matter, “it was when Pharaoh let [the people] go” – who said woe? Moses said woe. It is analogous to one who became the groomsman for the king’s daughter. He saw in the stars that he would take her out of her father’s house but would not come with her to the groom’s house, to her wedding canopy. He began crying. They said to him: ‘Why are you crying?’ He said to them: ‘I am crying because I exerted myself to take her out, but I am not coming with her to her wedding canopy.’ So, Moses said: ‘I am crying because I exerted myself to take Israel out of Egypt, but I will not enter the Land with them’ – that is why: “It was [vayhi] when Pharaoh let [the people] go.”
Another matter, “it was when Pharaoh let [the people] go” – this is analogous to one who found a bundle of pearls, and he did not know what he had in his possession. He said to a particular [individual] on the road: ‘Would you like to take this bundle that is in my possession?’ He said to him: ‘Why should I take your bundle?’ He said to him: ‘Take it and I will not stand in your way,’ and he took it from him. When he entered the city, he sat and strung together the large ones separately, the small ones separately, and the medium ones separately. The one who had given him the bundle entered the city and saw that the man who had taken it from him was displaying them outside. A person came to purchase from him and said to him: ‘How much is this small one?’ He said: ‘[Its price is] one million.’ ‘And how much is the large one?’ He said to him: ‘Ten million.’ ‘And how much is the medium one?’ He said to him: ‘Eight million.’ When he saw that, he tore his garments. He said: ‘All this wealth was in my possession and I divested myself of it for nothing. Woe is that man that he divested himself of it in that way.’ So it was with Pharaoh; the bundle of pearls is Israel, who were under his auspices, as it is stated: “A bundle of myrrh my beloved is to me” (Song of Songs 1:13). He began screaming: “Arise and leave” (Exodus 12:31). Moses began counting them, six hundred thousand besides the tribe of Levi, whom he did not count. When Pharaoh saw all that population he began screaming ‘woe’ [vai]. That is: “It was [vayhi] when Pharaoh let [the people] go.”
Another matter, “it was when Pharaoh let the people go” – that is what is written: “Say to God: How awesome are your actions. Through the greatness of Your power Your enemies will dwindle before You” (Psalms 66:3). Rabbi Yoḥanan in the name of Rabbi Elazar son of Rabbi Yosei HaGelili says: Say to the good laborer: ‘Well done.’ How [astounding it is that] those who were [set to be] hanged, hang those who [would have] hanged them; those [set to be] executed, execute those who [would have] executed them. Haman thought to hang Mordekhai and they hanged him and his sons. Pharaoh said: “Every son that is born, you shall cast him into the river” (Exodus 1:22), and he was cast into the sea, as it is stated: “Pharaoh’s chariot and his host He cast into the sea” (Exodus 15:4). That is: “Say to God: How awesome are your actions.” What is: “Through the greatness of Your power Your enemies will dwindle [yekhaḥeshu] before You”? Rabbi Berekhya said: Their words will render them liars, like the matter that is stated: “And he lies [vekhiḥesh] to his counterpart” (Leviticus 5:21). You find that Nebuchadnezzar said: “And the appearance of the fourth is like a son of gods” (Daniel 3:25).11When Ḥananya, Mishael, and Azarya (known also by their Babylonian names, Shadrakh, Meshakh, and Abednego) were thrown into the fiery furnace, they were able to walk around in the flames without being harmed. Nebuchadnezzar described seeing them, as well as a fourth being, an angel. What did the Holy One blessed be He do to him? He delivered him to the accusing angel, who began flogging him and saying to him: ‘Evil one from a putrid drop, say what you saw.’ He began saying: “Blessed be the God of Shadrakh, Meshakh, and Abednego, who sent His angel, and delivered His servants” (Daniel 3:28). [Son of gods] is not written but rather “His angel.” That is: “Through the greatness of Your power Your enemies will dwindle before You.” And Nebuchadnezzar also said: “None can stay His hand [or say to Him: What have you done]” (Daniel 4:32). The Holy One blessed be He said to him: ‘Wicked one from a putrid drop, are you suggesting that I perform injustice against any person?’ [Nebuchadnezzar] then said: “For all His works are truth” (Daniel 4:34). That is: “Through the greatness of Your power Your enemies will dwindle before You.” Pharaoh, because he said: “Who is the Lord [that I should heed Him…?]” (Exodus 5:2), he then said: “The Lord is righteous” (Exodus 9:27). Because he said: “And I will not let Israel go” (Exodus 5:2), he circled among the entrances of the Israelites and said to them: ‘Go in peace, depart in peace’ – that is: “Through the greatness of Your power Your enemies will dwindle before You.”
“God did not lead them via the land [derekh eretz]” (Exodus 13:17) – he did not conduct himself in the standard manner [kederekh kol haaretz]. What is the standard manner? One who purchases slaves, purchases them so they will bathe him, smear him with oil, clothe him, transport him, and illuminate [the way] before him. But the Holy One blessed be He did not do this with Israel. Rather, God did not lead them in the standard manner, but He would bathe them, as it is stated: “I bathed you in water” (Ezekiel 16:9). He smeared oil on them, as it is stated: “I smeared them with oil” (Ezekiel 16:9). He clothed them, as it is stated: “I clothed you in embroidery” (Ezekiel 16:10). He transported them, as it is stated: “I bore you on eagles’ wings” (Exodus 19:4). He illuminated [the way] before them, as it is stated: “The Lord went before them by day…[to give them light]” (Exodus 13:21). That is why it is stated: “God did not lead them via the land [derekh eretz].” “ Philistines.” Why? The tribe of Ephraim had erred and departed from Egypt before the appointed time, and three hundred thousand of them were killed. Why were they killed? It is because they calculated from the day that Abraham was spoken to [during the Covenant] between the Parts12See Genesis chapter 15. In verses 13-14, Abraham is told that his descendants will be strangers in a foreign land, and will be afflicted for four hundred years, and then will emerge with great wealth. and erred by thirty years, as it is stated: “The children of Ephraim were as archers handling the bow [that turned back on the day of battle; they did not keep the covenant of God]” (Psalms 78:9–10). Had it not been that they erred, they would not have departed, [for] who would desire to bring out his descendants to be killed, [as seemingly attributed to] Ephraim, as it is stated: “But Ephraim shall bring forth his children to the killer” (Hosea 9:13)? The Philistines killed them, as it is stated: “And the sons of Ephraim…Shutelaḥ… and the people of Gat killed them” (I Chronicles 7:20–21). Their bones were scattered along the way in piles, as it had already been thirty years from when they departed until their brethren departed from Egypt. The Holy One blessed be He said: ‘Were Israel to see the bones of the Ephraimites scattered on the way, they would return to Egypt.’ To what is this matter comparable? It is to a king who married a woman and sought to go to his province. He sat her in a litter, but did not manage to enter the province until his wife died. He buried her at the entrance to the province. Then, he married her sister. The king said: ‘I will take her on a circuitous route so that she will not see her sister’s grave and return.’ What did he do? He took her on a circuitous route from the other side of the province. So too, the Holy One blessed be He said: ‘Let them take a circuitous path so that they will not see the bones of their brethren scattered along the way and return to Egypt.’ What did the Holy One blessed be He do? He took the blood of the Ephraimites and, as it were, dipped His garments in them, as it is stated: “Why is Your garment red?” (Isaiah 63:2). The Holy One blessed be He said: I will not be consoled [mitnaḥem] until I take the vengeance of the Ephraimites, as it is stated: “God did not lead them [naḥam].”
Another matter, “God did not lead them [naḥam].” Although Pharaoh let them go, the Holy One blessed be He was not mollified. To what is this matter comparable? It is [comparable] to a king whose son was taken captive, and his father went to save him from the highwaymen, and he killed them. The son was saying to his father: ‘This and that they did to me, this is how they struck me and enslaved me.’ Even though he killed them, he would not be mollified; rather, he would say: ‘This and that they did to my son.’ So the Egyptians did; they enslaved Israel, as it is stated: “They embittered their lives” (Exodus 1:14). The Holy One blessed be He brought ten plagues upon them and redeemed His children. Nevertheless, He would say: I will not be mollified [mitnaḥem] until I kill all of them, as it is stated: “The Lord overturned Egypt in the midst of the sea” (Exodus 14:27), and it is written: “The horse and its rider He cast into the sea” (Exodus 15:1), and it is written: “Egypt shall be a desolation” (Joel 4:19); that is why it is stated: “…did not lead them [naḥam].”
Another matter, “God did not lead them [naḥam].” From Egypt to the Land of Israel there are eleven journeys.13Which can be conducted in eleven days. Instead, the Holy One blessed be He bore them via the wilderness for forty years, as it is stated: “Eleven days from Ḥorev (Deuteronomy 1:2) and then: “It was in the fortieth year” (Deuteronomy 1:3). That is why it is stated: “God did not lead them [naḥam].”14God did not lead them in as quickly as possible to the Land of Israel and grant them rest [menuḥa] (Midrash HaMevoar). Alternatively, “God did not lead them [naḥam]” – this is analogous to a king who had children who were taken captive, and some of them died in captivity. The king descended and saved those who remained from them, and there was joy before him because he saved his children, but he would not be consoled [mitnaḥem] over those who died.
Another matter, “God did not lead them [naḥam].” Rabbi Shimon ben Lakish said: This is analogous to a king’s son who was taken captive by barbarians who enslaved him harshly. Sometime later, the king went and rescued his son from them. The king said to his son: ‘My son, I am glad that I recued you from them, but I will not be mollified until I enslave them as they enslaved you.’ So too, when Israel was in Egypt [the Egyptians] enslaved them with mortar and bricks. The Holy One blessed be He revealed Himself to them and saved them. There was joy before Him because He rescued them, [but] He said: ‘I will not be mollified until I drag them into the sea,’ as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15). Rabbi Yehoshua ben Levi said: This is analogous to a king who had twelve sons and ten estates. The king said: ‘If I give them to my sons, I will cause a quarrel between them. Rather, I will wait until I acquire another two, and then I will distribute them between them.’ So too, the Holy One blessed be He said: ‘If I take them into the Land now, there will not be a portion for [each of] the twelve tribes. Rather, I will delay them in the wilderness until they conquer the east bank of the Jordan, and the Reubenites, and the Gadites, and half the tribe of Manasseh will take it [as their portion], and then I will bring them into the Land.’ That is why it is stated: “God did not lead them.”
Another matter, “God did not lead them [naḥam].” This is analogous to a king who had a son and he sought to bequeath him an inheritance, and he said: ‘If I give it to him now, he is still young and unable to retain it; rather, [I will wait] until my son learns the laws and appreciates their significance, and then I will give it to him.’ So too, the Holy One blessed be He said: ‘If I take Israel into the Land now, they have not yet engaged in the mitzvot, and they do not know the matters of terumot and tithes, Rather, I will give them the Torah and then I will take them into the Land.’
Another matter, “God did not lead them [naḥam].” Why [did God not lead them into the land immediately] via the land of the Philistines? Rabbi Shimon bar Abba said that Rabbi Yoḥanan said: When the Canaanites heard that Israel would be entering the Land, they arose and chopped down the trees that they had.15God did not want to bring Israel into a land barren of trees. Consequently, He delayed them in the wilderness. When they [the Canaanites] heard that they [the Israelites] were being delayed in the wilderness for forty years, they believed that the wilderness would be their residence. They arose and planted trees and grew them, and then He took them into the Land. Our great rabbi16Rabbi Yehuda HaNasi. says: Because the Holy One blessed be He sought to put the fear of Israel in the idolaters. He delayed them in the wilderness forty years and [directed them on their path and] illuminated [it] for them with a pillar of cloud during the day and a pillar of fire at night. All the idolaters heard, and trembling beset them, as it is stated: “Terror and dread falls upon them” (Exodus 15:16), and what is written thereafter? “Bring them in and plant them” (Exodus 15:17).
“God led the people around, via the wilderness by the Red Sea, and the children of Israel ascended armed [ḥamushim] from the land of Egypt” (Exodus 13:18). “God led the people around [vayasev].” Like a merchant who purchased a cow as property,17For domestic purposes rather than for slaughter. and his house was near a slaughterhouse. He said: ‘If I take it on the path to my house, it will see the slaughterhouse and the blood and it will flee. Rather, I will take it on an alternative path.’ So too, the residents of Gaza and Ashkelon and the entire land of the Philistines were destined to confront Israel when they departed from Egypt. The Holy One blessed be He said: ‘Israel should not see the war and return to Egypt,’ as it is stated: “Lest the people reconsider when they see war, and return to Egypt” (Exodus 13:17). What did the Holy One blessed be He do? He took them on an alternative route, as it is stated: “God led the people around.”
What is “led the people around [vayasev]”? The Holy One blessed be He encompassed them, just as He says: “I will be for it, the utterance of the Lord, a wall of fire around” (Zechariah 2:9) – like a shepherd who was herding his flock and saw wolves coming to attack the flock, and he encircled the flock so they would not be harmed. So too, when Israel departed from Egypt, there were chieftains of Edom, Moav, and Canaan standing and giving counsel [as to] how to come and attack Israel. When the Holy One blessed be He saw that it was so, He encircled [Israel] so they would not come and attack them, as it is stated: “God led the people around [vayasev].” Not only in this world, but so it will be in the World to Come. From where [is this derived?] It is as David says: “Jerusalem, mountains surround it and the Lord surrounds His people” (Psalms 125:2). Alternatively, “God led the people around [vayasev]” – from here our Rabbis said: “Even the poor of Israel may not eat until he reclines [yasev]” (Mishna Pesaḥim 10:1) as that is what the Holy One blessed be He did to them, as it is stated: “God led [the people] around [vayasev].”
“The children of Israel ascended ḥamushim,” – they ascended armed. “Moses took Joseph’s bones with him, as he had administered an oath to the children of Israel, saying: 'God will remember you; and you shall take my bones up with you from here’” (Exodus 13:19). “Moses took Joseph’s bones.” In his regard the verse says: “The wise hearted will take commandments” (Proverbs 10:8), as all Israel were engaged with silver and gold and Moses was engaged with Joseph’s bones, as it is stated: “Moses took [Joseph’s] bones….” The Holy One blessed be He said to Moses: In your regard, “the wise hearted will take commandments” is fulfilled. Joseph was obligated to his father to bury him because he was his son, but you are not his son and not his grandson, and you were not obligated to involve yourself with him, and [yet] you [have involved yourself in] his burial. Likewise, I, who have no obligation to any creature, I will tend to you and bury you, as it is stated: “He buried him in the canyon” (Deuteronomy 34:6). How did Moses know where Joseph was buried? Some say, Seraḥ daughter of Asher showed him, and he was buried in the Nile. What did Moses do?…18The midrash elsewhere (Tanḥuma (Warsaw ed.), Beshalaḥ 2) describes how Moses cast a shard, on which “arise bull” was written, into the Nile, in order to elevate Joseph’s remains from the riverbed. In Moses’s final blessing, Joseph was described as the “firstborn bull” (Deuteronomy 33:17). He called to him to rise to the surface, and not delay the exodus from Egypt. Some say he was buried in the palace, in the manner that kings are buried. The Egyptians crafted golden dogs through sorcery, so if a person would come there they would bark and their voices would carry throughout the land of Egypt, a distance of forty days travel. Moses silenced them, as it is stated: “But for all of the children of Israel no dog will extend its tongue” (Exodus 11:7). Moses began screaming: ‘Joseph, Joseph, the time has arrived for what you said: “The Lord will remember you” (Genesis 50:25).’ Immediately, the coffin began rocking and Moses took it, as it is stated: “Moses took Joseph’s bones.” Joseph’s bones travelled with them in the wilderness for forty years. The Holy One blessed be He said to [Joseph]: ‘You said to your brothers: “I will sustain you” (Genesis 50:21) – by your life, you will die and your bones will travel with them in the wilderness for forty years,’ as it is stated: “There were men who were impure by reason of a corpse [nefesh adam]” (Numbers 9:6), and adam refers to none other than Joseph, as it is stated: “He pitched a tent among men [adam]” (Psalms 78:60), and it is written: “He abhorred the tent of Joseph” (Psalms 78:67).19Thus, the tent referred to earlier as “among men [adam]” was in the territory of Joseph, indicating that Joseph is referred to as adam. Consequently, it may be determined that the individuals to whom the verse in Numbers 9:6 refers were those who carried Joseph’s coffin. It was their complaint that led to God’s command that one who is impure from a corpse, and therefore cannot bring the paschal offering, may do so one month later as the ‘minor Pesaḥ.’ ‘Thanks to your bones they perform the minor Pesaḥ.’ “As he [Joseph] had administered an oath [hashbe’a hishbia] to the children of Israel” – why twice? It is because he took an oath that he had no grudge against them, and they took an oath to him that they held no grudge against him. Why [does the verse state:] “you shall take my bones up with you from here”? Rabbi Levi said: To what is this matter comparable? It is to a man who put his wine in the cellar. Thieves entered, took the barrel, and went and drank it. The owner of the wine came and found that they had stolen the barrel. He said to them: ‘You drank the wine, restore the barrel to its place.’ So too, Joseph’s brothers abducted him and sold him, and when [the time] came to take his leave from the world, he administered an oath to them. He said to them: ‘Please, my brothers, you abducted me alive from Shekhem, restore my bones to Shekhem.’ That is why it is stated: “The bones of Joseph that the children of Israel took out of Egypt, they buried in Shekhem” (Joshua 24:32).
וַיְהִי בְּשַׁלַּח פַּרְעֹה, זֶה שֶׁאָמַר הַכָּתוּב (משלי כו, ג): שׁוֹט לַסּוּס מֶתֶג לַחֲמוֹר. שׁוֹט לַסּוּס זֶה פַּרְעֹה הָרִאשׁוֹן, שֶׁנֶּאֱמַר (בראשית יב, יז): וַיְנַגַּע ה' אֶת פַּרְעֹה עַל דְּבַר שָׂרַי אֵשֶׁת אַבְרָם, מַה תַּלְמוּד לוֹמַר אֵשֶׁת אַבְרָם (קהלת ד, ט): טוֹבִים הַשְּׁנַיִם מִן הָאֶחָד. וְאוֹמֵר (בראשית יב, טז): וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ. וּמֶתֶג לַחֲמוֹר, זֶה הָיָה אֲבִימֶלֶךְ, אֵימָתַי (בראשית כ, יח): כִּי עָצֹר עָצַר ה' בְּעַד כָּל רֶחֶם לְבֵית אֲבִימֶלֶךְ, הִתְחִיל מְשַׁבֵּחַ עַצְמוֹ וְאוֹמֵר (בראשית כ, ה ו): בְּתָם לְבָבִי וּבְנִקְיוֹן כַּפַּי, וָאֶחְשׂךְ גַּם אָנֹכִי אוֹתְךָ מֵחֲטוֹ לִי, לְמָה הַדָּבָר דּוֹמֶה, לַחֲמוֹר שֶׁהָיָה אָדָם רוֹכֵב עָלָיו, רָאָה אֶת הַתִּינוֹק בַּשּׁוּק, קָפַץ עָלָיו וְלֹא הִזִּיקוֹ, הִתְחִילוּ מְשַׁבְּחִין לַחֲמוֹר שֶׁדִּלֵּג עַל הַתִּינוֹק וְלֹא הִזִּיקוֹ. אָמְרוּ לָהֶם בְּעָלָיו חַיֵּיכֶם אִלּוּלֵי אֲנִי שֶׁהִמְשַׁכְתִּיו בָּרֶסֶן שֶׁל פִּיו הָיָה מַזִּיקוֹ. כָּךְ אָמְרוּ כָּשֵׁר הָיָה אֲבִימֶלֶךְ שֶׁלֹא קָרַב אֵצֶל שָׂרָה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא הָיָה מְבַקֵּשׁ וַאֲנִי לֹא הִנַּחְתִּיו, וַאֲנִי הוּא שֶׁמְּשַׁכְתִּיו, שֶׁנֶּאֱמַר (תהלים קמ, ט): אַל תִּתֵּן ה' מַאֲוַיֵּי רָשָׁע, לְכָךְ נֶאֱמַר (משלי כו, ג): מֶתֶג לַחֲמוֹר, וְשֵׁבֶט לְגֵו כְּסִילִים זֶה פַּרְעֹה וְהַמִּצְרִיִּים, שֶׁכֵּיוָן שֶׁנִּתְכַּלּוּ בַּמַּכּוֹת, שֶׁלֹא בְּטוֹבָתָם שִׁלְּחוּ אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר: וַיְהִי בְּשַׁלַּח פַּרְעֹה, מְשַׁל אֲבִימֶלֶךְ לְמָה הַדָּבָר דּוֹמֶה, לְאֶחָד שֶׁנִּכְנַס בַּפָּלָטִין שֶׁל מֶלֶךְ וְנָטַל דִּיפְלוֹמָטָר שֶׁלּוֹ בָּאֲפֵלָה, יָצָא וּתְפָשׂוֹ, אָמַר לוֹ הַמֶּלֶךְ מַה בְּיָדֶךָ, וְהָיָה מִירַתֵּת, אָמַר לוֹ לָמָּה אַתָּה מִירַתֵּת, שֶׁמָּא נָטַלְתָּ כְּלוּם מִן הַפָּלָטִין, אָמַר לוֹ לָאו, וּמָה הַדִּיפְלוֹמָטָר הַזֶּה, מִי נְתָנוֹ לְךָ. כָּךְ אָמַר אֲבִימֶלֶךְ לִפְנֵי הָאֱלֹהִים (בראשית כ, ד): הֲגוֹי גַּם צַדִּיק תַּהֲרֹג, אָמַר לוֹ יוֹדֵעַ אַתָּה שֶׁלֹא נָגַעְתִּי בָהּ. אָמַר לוֹ וּמָה אִשְׁתּוֹ שֶׁל אִישׁ עוֹשָׂה אֶצְלְךָ, וְעַכְשָׁו שַׁלְחָהּ שֶׁהִיא אֵשֶׁת אִישׁ. (בראשית כ, ג ז): הִנְךָ מֵת עַל הָאִשָּׁה אֲשֶׁר לָקַחְתָּ וגו' וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ, מַהוּ וְיִתְפַּלֵּל בַּעַדְךָ, מָשָׁל לְרֹאשׁ הַמְדִינָה שֶׁשָּׁלַח אֶת עַבְדּוֹ אֵצֶל הַדַּיָּן לְהַכּוֹתוֹ, וְהִתְחִיל מְבַקֵּשׁ מִן הַדַּיָּן, אָמַר לוֹ הַדַּיָּן לִי לֹא עָשִׂיתָ דָּבָר, יֹאמַר אֲדוֹנֶךָ וַאֲנִי מַנִּיחֶךָ. כָּךְ אָמַר הָאֱלֹהִים אַבְרָהָם מָסַר לִי דִינוֹ מֵאֶמֶשׁ, וַאֲנִי הִכְתַּבְתִּי שֶׁאֲנִי (תהלים קמו, ז): עֹשֶׂה מִשְׁפָּט לַעֲשׁוּקִים, וְאַתָּה עֲשַׁקְתּוֹ, יִתְפַּלֵּל עָלֶיךָ וַאֲנִי עוֹזְבֶךָ, שֶׁנֶּאֱמַר (בראשית כ, ז): וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה. (משלי כו, ג): מֶתֶג לַחֲמוֹר, מְשַׁל פַּרְעֹה לְמָה הַדָּבָר דּוֹמֶה, לְרוֹעֶה אֶחָד שֶׁהָיָה רוֹעֶה חֲזִירִים, מָצָא רָחֵל אַחַת מְשָׁכָהּ בֵּינֵיהֶן, שָׁלַח בַּעֲלָהּ אֶצְלוֹ וְאָמַר תֵּן לִי רְחֵלִי, אָמַר לוֹ אֵין לְךָ אֶצְלִי רָחֵל. אָמַר הַבַּעַל הוֹדִיעוּ לִי מֵהֵיכָן הוּא מַשְׁקֶה בַּהֲמוֹתָיו, הָלְכוּ וְהוֹדִיעוּהוּ וְסָתַם אֶת הַמַּעְיָנוֹת. אָמַר לוֹ שְׁלַח לִי רְחֵלִי, אָמַר לוֹ אֵין לְךָ בְּיָדִי רָחֵל. אָמַר הַבַּעַל הוֹדִיעוּ לִי מֵהֵיכָן הוּא מַרְבִּיץ אֶת בַּהֲמוֹתָיו, הָלְכוּ וְהוֹדִיעוּהוּ, וְהָרַס אֶת הַצְּרִיפִין, אָמַר לוֹ שְׁלַח לִי רְחֵלִי, אָמַר אֵין לְךָ בְּיָדִי רָחֵל. אָמַר הוֹדִיעוּ לִי הֵיכָן הוּא רוֹעֶה, הָלְכוּ וְהוֹדִיעוּ לוֹ וְשָׂרַף אֶת כָּל הָעֵשֶׂב שֶׁהָיָה לוֹ, אָמַר לוֹ שְׁלַח לִי רְחֵלִי, אָמַר אֵין לְךָ בְּיָדִי רָחֵל. אָמַר הוֹדִיעוּ לִי הֵיכָן בְּנוֹ הוֹלֵךְ לִלְמֹד בָּאִסְכּוֹלִי, וְהָלַךְ וְלָקַח בְּנוֹ תַּחַת יָדוֹ, אָמַר לוֹ שְׁלַח לִי רְחֵלִי, אָמַר לוֹ הֲרֵי רְחֵלְךָ. הָיָה מַנְהִיג וְהוֹלֵךְ וְאַחַר כָּךְ חֲבָשׁוֹ אֵצֶל בְּנוֹ, אָמַר לוֹ עַכְשָׁו אֵין רְחֵלְךָ בְּיָדִי לָמָּה אַתָּה חוֹבְשֵׁנִי, מַה יֵּשׁ לְךָ בְּיָדִי עוֹד. אָמַר לוֹ שֶׁאֲנִי מְבַקֵּשׁ מִמְּךָ כָּל מַה שֶּׁיָּלְדָה וְגִזּוֹתֶיהָ כָּל הַיָּמִים שֶׁהָיְתָה אֶצְלֶךָ. הִתְחִיל צוֹוֵחַ וְאוֹמֵר וּלְוַאי לֹא נְתַתִּיהָ, וְהָיוּ בְּנֵי אָדָם אוֹמְרִים עָמַד בִּדְבָרָיו וְלֹא שְׁלָחָהּ לוֹ וְהוּא שֶׁבִּקֵּשׁ לְהָרְגוֹ. כָּךְ הַמֶּלֶךְ זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, רָחֵל אֵלּוּ יִשְׂרָאֵל, רוֹעֶה חֲזִירִים זֶה פַּרְעֹה. יָרְדוּ יִשְׂרָאֵל לְמִצְרַיִם וְנָתַן עֲלֵיהֶם מִסִּים, שֶׁנֶּאֱמַר (שמות א, יב): וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים, וְאוֹמֵר (שמות א, כב): כָּל הַבֵּן הַיִּלוֹד. הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְמשֶׁה אֱמֹר לְפַרְעֹה (שמות ז, טז): שַׁלַּח עַמִּי וְיַעַבְדֻנִי, הָלַךְ וְאָמַר לוֹ, הִתְחִיל אוֹמֵר (שמות ה, ב): מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ, הִתְחִיל משֶׁה וְאָמַר לְהַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי הוּא אוֹמֵר מִי ה' וְאֵינוֹ רוֹצֶה לְשַׁלֵּחַ, אָמַר לוֹ הֵיכָן מִצְרַיִם שׁוֹתִים, אָמַר לוֹ מִנִּילוּס, אָמַר לוֹ הֲפֹךְ אוֹתוֹ לְדָם, אָמַר לוֹ אֵינִי יָכוֹל לְהָפְכוֹ, יֵשׁ אָדָם שׁוֹתֶה מִן הַבְּאֵר מַשְׁלִיךְ אֶבֶן לְתוֹכָהּ, אָמַר לוֹ יֵלֵךְ אַהֲרֹן וְיַהַפְכֶנוּ, הָלַךְ אַהֲרֹן וְהִכָּהוּ וְנֶהְפַּךְ לְדָם. לָמָּה לֹא הִכָּה אוֹתוֹ משֶׁה, אָמַר נִשְׁלַכְתִּי לְתוֹכוֹ וְלֹא הִזִּיקַנִי, וּבִשְׁבִיל כֵּן הִכָּהוּ אַהֲרֹן. הִתְחִילוּ הַמִּצְרִים מְבַקְּשִׁים לִשְׁתּוֹת וְלֹא הָיוּ מוֹצְאִין, חָזַר וְאָמַר: שַׁלַּח עַמִּי, וְלֹא רָצָה, אָמַר לוֹ הֵיכָן בְּהֶמְתּוֹ רוֹעָה, בַּמִּדְבָּר, שָׁלַח עֲלֵיהֶן בָּרָד וְשִׁבֵּר כָּל עֵץ שֶׁלָּהֶם וְשָׂרַף אֶת הַכֹּל, שֶׁנֶּאֱמַר (שמות ט, כד): וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת וגו'. וְאַחַר כָּךְ שָׁלַח לָהֶם אַרְבֶּה וְאָכַל כָּל יֶרֶק הָעֵץ, וְנָטַל מַקְלוֹ וְשָׂרַף [וערף] כָּל בְּהֵמוֹת, שֶׁנֶּאֱמַר (שמות ט, ג): וְהִנֵּה יַד ה' הוֹיָה. הֵבִיא עָלָיו כָּל הַמַּכּוֹת וְלֹא רָצָה לְשַׁלְּחָם, וְאַחַר כָּךְ נָטַל בְּנוֹ וַחֲבָשׁוֹ, שֶׁנֶּאֱמַר (שמות יב, כט): וַה' הִכָּה כָל בְּכוֹר, בְּאוֹתָהּ שָׁעָה אָמַר (שמות יב, לא): קוּמוּ צְאוּ. רָדַף אַחֲרֵיהֶם תְּפָשׂוֹ וַחֲבָשׁוֹ בְּצַד בְּנוֹ, שֶׁנֶּאֱמַר (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף. הִתְחִיל פַּרְעֹה אוֹמֵר וּלְוַאי לֹא שִׁלַּחְתִּים, וְהֵם אוֹמְרִין רְאֵה אִישׁ שֶׁעָמַד בִּדְבָרָיו שֶׁמְשַׁלְּחָן הֲרֵי הוֹרְגוֹ, הֱוֵי: וְשֵׁבֶט לְגֵו כְּסִילִים, לָמָּה נֶאֱמַר בָּהֶם שֵׁבֶט, לְפִי שֶׁמִּכָּל מַכּוֹת הָרִאשׁוֹנוֹת לֹא הִרְגִּישׁוּ עַד שֶׁהֵבִיא עֲלֵיהֶן אֶת הַשְּׁחִין, כֵּיוָן שֶׁלָּקוּ אָמְרוּ אֵלּוּ לָאֵלּוּ הֲרֵי מַכָּה רָעָה. וְאֵין לְשׁוֹן שֵׁבֶט אֶלָּא שְׁחִין, שֶׁכֵּן אִיּוֹב אוֹמֵר (איוב ט, לד): יָסֵר מֵעָלַי שִׁבְטוֹ, לְכָךְ נֶאֱמַר: וְשֵׁבֶט לְגֵו כְּסִילִים, אָמַר פַּרְעֹה הֲרֵי לָקָה עַמִּי וְהָרַג אֶת בְּנִי, וַהֲרֵי בָּנָיו יוֹצְאִין, כֵּיוָן שֶׁשִּׁלְּחָם הִתְחִיל קוֹרֵא וַוי וַוי, הֱוֵי: וַיְהִי בְּשַׁלַּח פַּרְעֹה.
“It was when Pharaoh let the people go, God did not lead them via the land of the Philistines, although is was near, as God said: Lest the people reconsider when they see war and return to Egypt” (Exodus 13:17). all the animals, as it is stated: “Behold, the hand of the Lord [is upon your livestock… a very severe pestilence]” (Exodus 9:3). He brought upon him all the plagues, but he did not want to let them go. Then He took his son and incarcerated him, as it is stated: “The Lord smote every firstborn” (Exodus 12:29). At that moment, he said: “Arise and depart” (Exodus 12:31).
“It was when Pharaoh let the people go” – that is what the verse says: “A whip for the horse, and a bridle for the donkey” (Proverbs 26:3). “A whip for the horse,” this is the first Pharaoh, as it is stated: “The Lord afflicted Pharaoh…over the matter of Sarai, Abram’s wife” (Genesis 12:17). Why does the verse state: “Abram’s wife”? “Two are better than one” (Ecclesiastes 4:9),1Pharaoh was struck due to the merit of both Abraham and Sarah. and it says: “He was good to Abram for her sake” (Genesis 12:16).2This demonstrates that the miracle was due to Abraham’s merit as well as Sarah’s merit.
“A bridle for the donkey,” this was Avimelekh. When? “As the Lord had closed all the wombs of the house of Avimelekh” (Genesis 20:18). He began praising himself and saying: “In the innocence of my heart and the cleanliness of my hands I did this” (Genesis 20:5). [God responded:] “I withheld you from sinning against Me” (Genesis 20:6). To what is this matter comparable? It is comparable to a donkey upon which a person was riding, which saw a baby in the street. He jumped over it and did not harm it. They began praising the donkey that jumped over the baby and did not harm it. Its owner said to them: ‘By your lives, were it not for me who pulled [it away with] the bridle in its mouth, it would have harmed it.’ Similarly, they said: ‘Avimelekh was upright that he did not draw near to Sarah.’ The Holy One blessed be He said to them: ‘He sought to do so, but I did not allow him to do so, and it was I who pulled him [away], as it is stated: “Lord, do not grant the desires of the wicked” (Psalms 140:9). That is why it says: “A bridle for the donkey.”
“A staff for the back of fools” (Proverbs 26:3) – this is Pharaoh and the Egyptians. Since they were devastated with the plagues, they freed Israel against their will, as it is stated: “It was when Pharaoh let [the people] go.” [The story of] Avimelekh, to what is it comparable? It is to one who entered the king’s palace and took his treasure chest in the dark. He went out and was apprehended. The king said to him: ‘What is in your hand?’ He was afraid. He said to him: ‘Why are you afraid? Did you take something from the palace?’ He said: ‘No.’ ‘What is this treasure chest? Who gave it to you?’ So, Avimelekh said before God: “Will you also kill a righteous nation?” (Genesis 20:4). [Avimelekh] said to Him: ‘You know that I did not touch her.’ [God] said to him: ‘And what is a man’s wife doing with you? Now send her away, as she is a married woman.’ “Behold, you will die, because of the woman whom you have taken…return the man's wife, as he is a prophet, and he will pray for you (Genesis 20:3,7).
What is “and he will pray for you”? It is analogous to a head of state who sent his slave to the judge [so the judge would] flog him. He began pleading to the judge. The judge said to him: ‘You did nothing to me, let your master say so and I will let you alone.’ So, God said: ‘Abraham entrusted his grievance to Me last night, and I dictated that I “execute justice for the oppressed” (Psalms 146:7) and you oppressed him. If he prays for you I will leave you alone,’ as it is stated: “And he will pray for you and you will live” (Genesis 20:7).
“And a bridle for the donkey” – [the story of] Pharaoh, to what is it comparable? It is [comparable] to a certain herdsman who would herd pigs. He found one sheep and took it among them. Its owner [who was the king,] sent to him and said: ‘Give me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said [to his servants]: ‘Inform me from where he waters his animals.’ They went and informed him, and he sealed the springs. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said: ‘Inform me where he rests his animals.’ They went and informed him, and he destroyed the pens. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ The owner said: ‘Inform me where he grazes [his animals].’ They went and informed him, and he burned all the grass that he had. He said to him: ‘Send me my sheep.’ He said to him: ‘You have no sheep with me.’ He said: ‘Inform me where his son goes to school.’ He went and abducted his son. He said to him: ‘Send me my sheep.’ He said to him: ‘Here is your sheep.’
He was herding [his pigs] and then [the king] incarcerated him with his son. He said to him: ‘Now your sheep is no longer with me, why are you incarcerating me? What else do I have of yours?’ He said to him: ‘I demand of you everything to which it gave birth, and its shearings all the days that it was in your possession.’ He began screaming and saying: ‘If only I had not given it to you, and people would say [about me:] He stood by his word and did not send it to him, and it was [the king] who sought to kill him.’
So, the king [in the parable] is the King of kings, the Holy One blessed be He, the sheep is Israel, the pig herdsman is Pharaoh. Israel descended to Egypt and [Pharaoh] imposed taxes upon them, as it is stated: “They imposed upon them taskmasters” (Exodus 1:11), and it says: “Every son that is born [you shall cast him into the river]” (Exodus 1:22). The Holy One blessed be He began saying to Moses, to say to Pharaoh: “Let My people go, and they will serve Me” (Exodus 7:16). He went and said it to him. [Pharaoh] began saying: “Who is the Lord that I should heed His voice?” (Exodus 5:2). Moses began and said to the Holy One blessed be He: ‘He is saying “who is the Lord” and does not wish to let them go.’ [God] said to him: ‘Where does Egypt drink?’ He said to Him: ‘From the Nile.’ He said to him: ‘Transform it into blood.’ He said: ‘I cannot transform it. Is there a person who drinks from a well who throws a stone into it?’ He said to him: ‘Let Aaron go and turn it [into blood].’ Aaron went and struck it and it turned into blood. Why did Moses not strike it? He said: ‘I was thrown into it and it did not harm me.’ That is why Aaron struck it. The Egyptians began seeking [water] to drink but were unable to find any.
He again said: ‘Let My people go,’ but [Pharaoh] did not wish to do it. [God] said to [Moses]: ‘Where do his animals graze?’ [Moses responded:] ‘In the wilderness.’ He sent hail upon them and broke every tree of theirs and burned everything, as it is stated: “There was hail, and fire flaming…” (Exodus 9:24). Then he sent locusts against them, which ate all the vegetation on the trees, and he took his staff and burned
[Pharaoh] pursued them, and [God] seized him and incarcerated him alongside his son, as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15). Pharaoh began saying: ‘If only I had not let them go, and [people] would say: See, a man who stood by his word, [for now even though I have] let them go, He is killing me; that is: “A staff for the back of fools.” Why does it say “staff” in their regard? It is because all the first plagues did not affect them until He brought the boils upon them. Once they were afflicted [by boils], they said to each other: ‘This is a harsh plague.’ The expression “staff” means nothing other than boils, as Job says: “Let Him remove His staff from upon me” (Job 9:34).3Job had been struck by boils – see Job 2:7. That is why it is stated: “A staff for the back of fools.” Pharaoh said: ‘My people were stricken and He killed my son and his children are departing.’ Once he let them go, he began crying: ‘Woe, woe [vai vai]’– that is: “It was [vayhi] when Pharaoh let the people go.”
דָּבָר אַחֵר, וַיְהִי בְּשַׁלַּח פַּרְעֹה, הֲדָא הוּא דִכְתִיב (ירמיה נ, לג לד): כֹּה אָמַר ה' צְבָאוֹת עֲשׁוּקִים בְּנֵי יִשְׂרָאֵל וּבְנֵי יְהוּדָה [וגו'] גֹּאֲלָם חָזָק ה' צְבָאוֹת שְׁמוֹ, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְאָדָם שֶׁהָיָה לוֹ פַּרְדֵּס, אָמַר לוֹ חֲבֵרוֹ מְכֹר לִי אֶת הַפַּרְדֵּס הַזֶּה, מָכַר לוֹ בְּמָנֶה, וְלֹא הָיָה יוֹדֵעַ בַּעַל הַפַּרְדֵּס מַה בְּתוֹכוֹ. אָמְרוּ לוֹ בְּכַמָּה מָכַרְתָּ אֶת הַפַּרְדֵּס, אָמַר לָהֶם בְּמָנֶה. אָמְרוּ לוֹ יֵשׁ בּוֹ זֵיתִים בְּמֵאָה מָנֶה, גְּפָנִים בְּמֵאָה מָנֶה, רִמּוֹנִים בְּמֵאָה מָנֶה, מִינֵי בְּשָׂמִים בְּמֵאָה מָנֶה, וְכֵן כָּל מִין וּמִין בְּמֵאָה מָנֶה, אָמְרוּ לוֹ וְלֹא הָיִיתָ יוֹדֵעַ מָה אַתָּה מוֹכֵר וּמַה יֵּשׁ בַּפַּרְדֵּס (שיר השירים ד, יג יד): כְּפָרִים עִם נְרָדִים נֵרְדְּ וְכַרְכֹּם, וְאִלּוּ לֹא הָיוּ שֶׁל לוֹקֵחַ אֶלָּא מַעְיָנוֹת שֶׁבְּתוֹכוֹ, דַּי, שֶׁנֶּאֱמַר (שיר השירים יג, טו): מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנֹזְלִים מִן לְבָנוֹן, הִתְחִיל הַמּוֹכֵר תּוֹהֶא. כָּךְ הָיָה פַּרְעֹה כְּשֶׁשִּׁלַּח אֶת יִשְׂרָאֵל לֹא הָיוּ לְפָנָיו כְּלוּם, אָמְרוּ לוֹ גְּדוֹלֵי מַלְכוּת מֶה עָשִׂיתָ, אִלּוּ לֹא הָיָה בְּיָדָם אֶלָּא הַבִּזָּה לְבַדָּהּ דַּיָּם, שֶׁנֶּאֱמַר (שמות יב, לח): וְגַם עֵרֶב רַב עָלָה אִתָּם, וְלֹא עוֹד אֶלָּא שֶׁכַּמָּה עֲשִׁירִים הָיוּ בָהֶם, כַּמָּה חֲכָמִים וְכַמָּה בַּעֲלֵי אֻמָּנֻיּוֹת, שֶׁנֶּאֱמַר (שיר השירים ד, יג): שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים, כַּמָּה אֲנָשִׁים וְנָשִׁים וְטַף הָיוּ, שֶׁנֶּאֱמַר (ירמיה נ, לג): וְכָל שֹׁבֵיהֶם הֶחֱזִיקוּ בָם, מַה כְּתִיב אַחֲרָיו (ירמיה נ, לג): גֹּאֲלָם חָזָק ה' צְבָאוֹת שְׁמוֹ, בְּאוֹתָהּ שָׁעָה הִתְחִיל קוֹרֵא וַוי וַוי, וַיְהִי בְּשַׁלַּח.
Another matter, “it was when Pharaoh let the people go” – that is what is written: “So said the Lord of hosts: The children of Israel and the children of Judah are oppressed…their Redeemer is mighty, the Lord of hosts is His name” (Jeremiah 50:33–34). To what is this matter analogous? [It is analogous] to a person who had an orchard. Another said to him: ‘Sell me this orchard.’ He sold it to him for a maneh,4One hundred dinar. but the owner of the orchard had not known what was in it. They said to him: ‘For how much did you sell the orchard?’ He said to them: ‘For a maneh.’ They said to him: ‘It has one hundred maneh of olive trees, one hundred maneh of grapevines, one hundred maneh of pomegranate trees, varieties of spices worth one hundred maneh, and likewise, each and every species worth one hundred maneh.’ They said to him: ‘Did you not know what you were selling, and what was in the orchard?’ “Henna with spikenard plants, spikenard and saffron” (Song of Songs 4:13–14); had the buyer acquired only the springs that were in it, it would have sufficed, as it is stated: “A spring of gardens, a well of spring water, and flowing streams from Lebanon” (Song of Songs 4:15). The seller began regretting [his sale].
So it was with Pharaoh. When he let Israel go, they were of no value to him. His senior advisers said to him: ‘What have you done? If they had only the loot, that would suffice for them,5Even if only for the objects that they borrowed from the Egyptians (see Exodus 12:35–6), that would be enough for their return to be a national priority. as it is stated: “A mixed multitude, too, ascended with them, [and flocks and herds, even very much cattle]” (Exodus 12:38). Moreover, numerous wealthy people were among them, numerous wise men and numerous artisans, as it is stated: “Your branches are an orchard of pomegranates” (Song of Songs 4:13).6Just as pomegranates are full of seeds, Israel is full of valuable assets. There were numerous men, women, and children. It is stated: “And all their captors held them, [they refused to let them go]” (Jeremiah 50:33). What is written thereafter? “Their Redeemer is mighty, the Lord of hosts is His name” (Jeremiah 50:34). At that moment7When his advisors said: “What is this we have done, that we have let Israel go from serving us?” (Exodus 14:5). [Pharaoh] began crying: “Woe, woe [vai vai].” “It was [vayhi] when Pharaoh let [the people] go.”
דָּבָר אַחֵר, וַיְהִי בְּשַׁלַּח, הֲדָא הוּא דִכְתִיב (תהלים קמז, טו): הַשּׁוֹלֵחַ אִמְרָתוֹ אָרֶץ, אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם רִמָּה וְתוֹלֵעָה וּבְטֵלִים מִן הָעוֹלָם וּמְבַקְּשִׁים לְבַטֵּל דְּבָרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר לָהֶם אַתֶּם אֲמַרְתֶּם (שמות ה, ב): וְגַם אֶת יִשְׂרָאֵל לֹא אֲשַׁלֵּחַ, וַאֲנִי אָמַרְתִּי (שמות ה, א): שַׁלַּח עַמִּי, נִרְאֶה דִּבְרֵי מִי עוֹמְדִים דִּבְרֵי מִי בְּטֵלִים. לַסּוֹף עָמַד פַּרְעֹה מֵעַצְמוֹ וְהָלַךְ וְנָפַל עַל רַגְלָיו שֶׁל משֶׁה וְאָמַר לָהֶם לְיִשְׂרָאֵל (שמות יב, לא): קוּמוּ צְאוּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַה פַּרְעֹה דְּבָרֶיךָ עָמְדוּ אוֹ דְּבָרַי, לְכָךְ נֶאֱמַר: הַשֹּׁלֵחַ אִמְרָתוֹ אָרֶץ, אֵימָתַי וַיְהִי בְּשַׁלַּח פַּרְעֹה, וְכִי פַּרְעֹה שִׁלְּחָם, בִּלְעָם אָמַר (במדבר כג, כב): אֵל מוֹצִיאָם מִמִּצְרַיִם, וְכָאן כְּתִיב: וַיְהִי בְּשַׁלַּח פַּרְעֹה, אֶלָא מְלַמֵּד שֶׁהָיָה פַּרְעֹה מְלַוֶּה אוֹתָם וְאוֹמֵר לָהֶם הִתְפַּלְּלוּ וּבַקְּשׁוּ עָלַי רַחֲמִים, שֶׁנֶּאֱמַר (שמות יב, לב): גַּם צֹאנְכֶם גַּם בְּקַרְכֶם קְחוּ כַּאֲשֶׁר דִּבַּרְתֶּם וָלֵכוּ וּבֵרַכְתֶּם גַּם אֹתִי, וְאֵין שִׁלּוּחַ הָאָמוּר כָּאן אֶלָּא לְוָיָה, שֶׁנֶּאֱמַר (בראשית יח, טז): וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם.
Another matter, “it was when Pharaoh let the people go” – that is what is written: “He sends His command to earth” (Psalms 147:15). Woe is the wicked, as they are maggots and worms and [will be] eliminated from the world, yet they seek to abrogate the word of the Holy One blessed be He. He said to them: ‘You said: “And I will not let Israel go” (Exodus 5:2), but I said: “Let My people go” (Exodus 5:1) – let us see whose word stands and whose word is void.’ Ultimately, Pharaoh himself arose, went, and fell at the feet of Moses, and said to Israel: “Arise and depart” (Exodus 12:31). The Holy One blessed be He said to him: ‘What then, Pharaoh, did your word stand, or My word?’ That is why it is stated: “He sends His command to earth.” When? “It was when Pharaoh let the people go.”
Did Pharaoh let them go? Bilam said: “God, who took them out of Egypt” (Numbers 24:8), and here it says: “It was when Pharaoh let the people go”? Rather, it teaches that Pharaoh was accompanying them, and saying to them: ‘Pray and beg for mercy for me,’ as it is stated: “Take both your flocks and your herds, as you said, and go; and bless me, too” (Exodus 12:32). Letting them go [shiluaḥ] stated here means nothing other than accompaniment, as it is stated: “Abraham went with them to see them off [leshalleḥam]” (Genesis 18:16).
דָּבָר אַחֵר, וַיְהִי בְּשַׁלַּח פַּרְעֹה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי כָּתַבְתִּי בַּתּוֹרָה (דברים כב, ז): שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְאֶת הַבָּנִים תִּקַּח לָךְ, וְאַתָּה שִׁלַּחְתָּ אֶת הָאָבוֹת וּבָנִים הִשְׁלַכְתָּ לַיְאוֹר, אַף אֲנִי מְשַׁלֵּחַ אוֹתְךָ לַיָּם וּמְאַבֵּד אוֹתְךָ, שֶׁנֶּאֱמַר (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, וְאֶקַּח אֶת בִּתְּךָ וְאוֹרִישׁ לָהּ גַּן עֵדֶן.
Another matter, “it was when Pharaoh let the people go” – the Holy One blessed be He said: ‘I wrote in the Torah: “You shall let the mother go, and take the young for yourself” (Deuteronomy 22:7), and you let the fathers go but you had cast the sons into the Nile. I, too, will cast you into the sea and eliminate you, as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15), but I will take your daughter and I will bequeath her the Garden of Eden.’8Pharaoh’s daughter had saved Moses from the Nile; see Exodus 2:5–6.
דָּבָר אַחֵר, וַיְהִי בְּשַׁלַּח פַּרְעֹה, הֲדָא הוּא דִכְתִיב (שיר השירים ד, יג): שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים, אָמַר רַבִּי לֵוִי מָשָׁל לְאֶחָד שֶׁהָיָה לוֹ שָׂדֶה וְהָיָה בָּהּ גַּל שֶׁל צְרוֹרוֹת, עָמַד וּמְכָרָהּ לְאַחֵר, עָמַד אוֹתוֹ הָאִישׁ שֶׁקְּנָאָהּ, וְהֶעֱבִיר אוֹתוֹ הַגַּל מִתּוֹכָהּ וּמָצָא תַּחְתָּיו מַיִם חַיִּים, נְטָעָהּ גְּפָנִים עֲשָׂאָהּ שׁוּרוֹת שׁוּרוֹת, נָטַע בָּהּ כָּל מִינֵי בְּשָׂמִים, נָטַע בָּהּ רִמּוֹנִים הֶעֱמִידָהּ עַל קַנִּים, בָּנָה מִגְדָּל בְּתוֹכָהּ וְהוֹשִׁיב בְּתוֹכָהּ שׁוֹמֵר, כָּל מִי שֶׁהָיָה עוֹבֵר עָלֶיהָ הָיָה מְשַׁבְּחָהּ. עָבַר עָלֶיהָ אוֹתוֹ הָאִישׁ שֶׁמְכָרָהּ רָאָה אוֹתָהּ מְלֵאָה כָּל טוּב, אָמַר אוֹי לִי שֶׁכָּךְ מָכַרְתִּי אוֹי לִי שֶׁכָּךְ הוֹצֵאתִי מִיָּדִי. כָּךְ הָיוּ יִשְׂרָאֵל בְּמִצְרַיִם גַּל שֶׁל צְרוֹרוֹת, שֶׁנֶּאֱמַר (שיר השירים ד, יב): גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם, כֵּיוָן שֶׁיָּצְאוּ נַעֲשׂוּ פַּרְדֵּס רִמּוֹנִים, שֶׁנֶּאֱמַר: שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים וגו', נַעֲשׂוּ כְּגֶפֶן הַיַּיִן, שֶׁנֶּאֱמַר (תהלים פ, ט): גֶּפֶן מִמִצְרַיִם תַּסִּיעַ, נַעֲשׂוּ שׁוּרוֹת שׁוּרוֹת, רְאוּבֵן שִׁמְעוֹן לֵוִי וִיהוּדָה, וְכֵן כֻּלָּם. נָטַע בָּהּ כָּל מִינֵי בְּשָׂמִים, שֶׁנֶּאֱמַר (שיר השירים ד, יד): נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן. נָטַע בָּהּ תַּפּוּחִים, שֶׁנֶּאֱמַר (שיר השירים ח, ה): תַּחַת הַתַּפּוּחַ עוֹרַרְתִּיךָ. סְמָכָהּ עַל הַקַּנִּים, אֵלּוּ קְנֵי הַמְנוֹרָה. מָצָא בָהּ מַיִם חַיִּים, שֶׁנֶּאֱמַר (שיר השירים ד, טו): מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים. בָּנָה בָּהּ מִגְדָּל, שֶׁנֶּאֱמַר (ישעיה ה, ב): וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם יֶקֶב חָצֵב בּוֹ. הוֹשִׁיב בְּתוֹכָהּ שׁוֹמֵר, שֶׁנֶּאֱמַר (תהלים קכא, ה): ה' שֹׁמְרֶךָ ה' צִלְךָ עַל יַד יְמִינֶךָ, כָּל הַיָּמִים שֶׁהָיוּ הַבְּרִיּוֹת רוֹאִים אֶת יִשְׂרָאֵל הָיוּ מְשַׁבְּחִין אוֹתָן, וּמִי הָיָה מְשַׁבְּחָן, בִּלְעָם הָרָשָׁע, שֶׁנֶּאֱמַר (במדבר כד, ה ו): מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב, כִּנְחָלִים נִטָּיוּ. בִּלְעָם רָאָה אוֹתָן וְתָמַהּ, פַּרְעֹה רָאָה אוֹתָם שׁוּרוֹת שׁוּרוֹת כֹּהֲנִים לְוִיִם וְיִשְׂרְאֵלִים, דְּגָלִים דְּגָלִים, הִתְחִיל צוֹוֵחַ וְאָמַר אוֹי לוֹ לְאוֹתוֹ הָאִישׁ שֶׁכָּךְ הוֹצִיא מִתַּחַת יָדוֹ, לָכֵן נֶאֱמַר: וַיְהִי בְּשַׁלַּח פַּרְעֹה.
Another matter, “it was when Pharaoh let the people go” – that is what is written: “Your branches are an orchard of pomegranates” (Song of Songs 4:13). Rabbi Levi said: This is analogous to one who had a field in which there was a pile of pebbles. He arose and sold it to another. The person who bought it arose and removed the pile from it and found spring water beneath it. He planted grapevines in rows, planted various spices, planted pomegranate trees, and suspended them on reeds. He constructed a tower and positioned a guard in it. Everyone who passed by it would praise it. The person who sold it passed by it and saw that it was filled with everything good; he said: ‘Woe is me that I sold it that way, woe is me that I divested it in this way.’
So, too, Israel in Egypt was like a pile [gal] of pebbles, as it is stated: “A locked garden is my sister, my bride; a locked fountain [gal], a sealed spring” (Song of Songs 4:12). Once they departed, they became a pomegranate orchard, as it is stated: “Your branches are an orchard of pomegranates.” They became like a grapevine, as it is stated: “He transported a vine from Egypt” (Psalms 80:9). They formed rows [by tribe]: Reuben, Simeon, Levi, Judah, and the rest of them. He planted various types of spices, as it is stated: “Spikenard and saffron, calamus and cinnamon” (Song of Songs 4:14).” He planted apples in it, as it is stated: “Under the apple tree I awakened you” (Song of Songs 8:5). He suspended it on reeds, these are the branches of the Candelabrum. He found in it spring water, as it is stated: “A spring of gardens, a well of spring water” (Song of Songs 4:15). He built a tower in it, as it is stated: “And built a tower in its midst, and also hewed out a winepress” (Isaiah 5:2). He situated a guard in it, as it is stated: “The Lord is your keeper; the Lord is your shadow on your right hand” (Psalms 121:5).
All the days that people would see Israel, they would praise them. Who was praising them? The wicked Bilam, as it is stated: “How goodly are your tents, Jacob…like valleys outstretched” (Numbers 24:5–6). Bilam saw them and was astounded. Pharaoh saw them in rows of priests, Levites, and Israelites, and divided into flags. He began screaming and said: ‘Woe is that man9A reference to Pharaoh himself. who let this [great nation] out from his auspices’ – therefore it is stated: “It was [vayhi] when Pharaoh let the people go.”
דָּבָר אַחֵר, וַיְהִי בְּשַׁלַּח פַּרְעֹה, הֲדָא הוּא דִכְתִיב (תהלים קכד, ז): נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה מִפַּח יוֹקְשִׁים, מָשָׁל לְיוֹנָה שֶׁהָיְתָה יוֹשֶׁבֶת בְּקִנָּהּ, רָאָה אוֹתָהּ נָחָשׁ רָע הָיָה מְבַקֵּשׁ לַעֲלוֹת אֵלֶיהָ, בָּרְחָה הֵימֶנּוּ לְמָקוֹם אַחֵר, עָלָה וְיָשַׁב לָהּ בְּקִנָּהּ, נָפְלָה הָאֵשׁ בְּקִנָּהּ וְנִשְׂרַף הַנָּחָשׁ, פָּרְחָה הַצִּפּוֹר וְיָשְׁבָה לָהּ בַּגַּג, כֵּיוָן שֶׁנִּשְׂרַף הַנָּחָשׁ וְהַקֵּן אָמְרוּ לַצִּפּוֹר עַד מָתַי אַתְּ פּוֹרַחַת מִמָּקוֹם זֶה לְמָקוֹם זֶה, הָלְכָה וּמָצְאָה לָהּ קֵן נָאֶה וּמְשֻׁבָּח וְיָשְׁבָה לָהּ בְּתוֹכוֹ. כָּךְ הָיוּ יִשְׂרָאֵל בְּמִצְרַיִם וְהָיָה פַּרְעֹה הַנָּחָשׁ מִתְחַכֵּם עֲלֵיהֶם, שֶׁנֶּאֱמַר (שמות א, י): הָבָה נִּתְחַכְּמָה לוֹ, וְהוּא נִמְשַׁל כַּנָּחָשׁ, שֶׁנֶּאֱמַר [על פי (יחזקאל כט, ב ג)]: הִנָּבֵא עַל פַּרְעֹה הַתַּנִּים הַגָּדוֹל, בָּרְחוּ יִשְׂרָאֵל מִפָּנָיו, שֶׁנֶּאֱמַר (הושע יא, יא): יֶחֶרְדוּ כְּצִפּוֹר מִמִּצְרַיִם, וְכֵיוָן שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם נִשְׂרַף פַּרְעֹה בָּאֵשׁ, שֶׁנֶּאֱמַר (שמות טו, ז): תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ. יָשְׁבוּ לָהֶם יִשְׂרָאֵל בְּמָקוֹם אַחֵר, שֶׁנֶּאֱמַר (תהלים קב, ח): וָאֶהְיֶה כְּצִפּוֹר בּוֹדֵד עַל גָּג, וְאַחַר כָּךְ בָּרְחוּ כְּצִפּוֹר מִמָּקוֹם לְמָקוֹם, שֶׁנֶּאֱמַר (משלי כז, ח): כְּצִפּוֹר נוֹדֶדֶת מִקִּנָּהּ כֵּן אִישׁ נוֹדֵד מִמְקוֹמוֹ. וּכְשֶׁבָּאוּ לְאֶרֶץ יִשְׂרָאֵל מָצְאוּ לָהֶם קֵן, שֶׁנֶּאֱמַר (תהלים פד, ד): גַּם צִפּוֹר מָצְאָה בַיִת, וְכֵן דָּוִד אָמַר (תהלים קלב, ה): עַד אֶמְצָא מָקוֹם לַה' מִשְׁכָּנוֹת לַאֲבִיר יַעֲקֹב, לְכָךְ נֶאֱמַר: נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה.
Another matter, “it was when Pharaoh let the people go” – that is what is written: “Our soul, like a bird, has escaped from the snare of the trappers” (Psalms 124:7). This is analogous to a dove that was sitting in its nest. A wicked serpent saw it and sought to ascend to it. It fled from it to another place. [The serpent] ascended and sat in its nest. The nest caught fire and the serpent was burned. The bird flew and sat on the roof. When the serpent and the nest were burned, they said to the bird: ‘How long will you fly from place to place?’ It went and found itself a fine, excellent nest and settled in it.
So it was for Israel in Egypt. Pharaoh the serpent was seeking to outsmart them, as it is stated: “Come, let us deal wisely with them” (Exodus 1:10), and he is likened to a serpent, as it is stated: “Prophesy concerning Pharaoh, the great serpent.”10This is a paraphrase of Ezekiel 29:2-3. Israel fled from him, as it is stated: “They will come trembling like a bird from Egypt” (Hosea 11:11). When Israel departed from Egypt, Pharaoh was burned in fire, as it is stated: “You send your wrath, it consumes them like straw” (Exodus 15:7). Israel settled in a different place, as it is stated: “I have become like a bird alone on the roof” (Psalms 102:8). Then they fled like a bird from place to place, as it is stated: “Like a bird that wanders from its nest, so is a man who wanders from his place” (Proverbs 27:8). When they came to the Land of Israel, they found a nest, as it is stated: “The bird, too, has found a house” (Psalms 84:4). Likewise, David said: “Until I find a place for the Lord, a dwelling place for the Mighty of Jacob” (Psalms 132:5). That is why it says: “Our soul, like a bird, has escaped.”
דָּבָר אַחֵר, וַיְהִי בְּשַׁלַּח פַּרְעֹה, כְּשֶׁשָּׁלַח פַּרְעֹה אֶת הָעָם מִי צָוַח וַוי, פַּרְעֹה. מָשָׁל לְמֶלֶךְ שֶׁהָיָה בְּנוֹ הוֹלֵךְ לִמְדִינָה אַחַת, הָלַךְ וְשָׁרָה אֵצֶל עָשִׁיר אֶחָד וְקִבֵּל הֶעָשִׁיר בְּנוֹ שֶׁל מֶלֶךְ בְּעַיִן טוֹבָה, כֵּיוָן שֶׁשָּׁמַע הַמֶּלֶךְ מִי קִבֵּל בְּנוֹ וּבְאֵיזֶה מְדִינָה הוּא, הָיָה מְשַׁלֵּחַ אִגֶּרֶת אֵצֶל אוֹתוֹ הָאִישׁ וְאָמַר לוֹ שַׁלַּח אֶת בְּנִי פַּעַם אַחַת וּב' וְג' הָיָה מְשַׁלֵּחַ בְּכָל זְמַן וּבְכָל שָׁעָה וְשָׁעָה, עַד שֶׁהָלַךְ וְהוֹצִיא לִבְנוֹ בְּעַצְמוֹ, הִתְחִיל אוֹתוֹ הָאִישׁ צוֹעֵק עַל שֶׁיָּצָא בְּנוֹ שֶׁל מֶלֶךְ מִתּוֹךְ בֵּיתוֹ. אָמְרוּ לוֹ שְׁכֵנָיו לָמָּה אַתָּה צוֹעֵק, אָמַר לָהֶם כָּבוֹד הָיָה לִי כְּשֶׁהָיָה בְּנוֹ שֶׁל מֶלֶךְ אֶצְלִי שֶׁהָיָה הַמֶּלֶךְ כּוֹתֵב אִגֶּרֶת לִי, וְהָיָה זָקוּק לִי וְהָיִיתִי סָפוּן בְּפָנָיו, עַכְשָׁו שֶׁנִּמְשַׁךְ בְּנוֹ שֶׁל מֶלֶךְ מֵאֶצְלִי אֵינוֹ נִזְקָק לִי בְּדָבָר, לְכָךְ אֲנִי צוֹעֵק. כָּךְ אָמַר פַּרְעֹה, כְּשֶׁהָיוּ יִשְׂרָאֵל אֶצְלִי הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא זָקוּק לִי וְהָיִיתִי סָפוּן בְּפָנָיו וְהָיָה מְשַׁלֵּחַ לִי אִגֶּרֶת בְּכָל שָׁעָה וְאוֹמֵר (שמות ט, א): כֹּה אָמַר ה' אֱלֹהֵי הָעִבְרִים שַׁלַּח עַמִּי, וְהָיָה פַּרְעֹה שׁוֹמֵעַ מִפִּי משֶׁה שַׁלַּח אֶת בְּנִי וְלֹא הָיָה מְבַקֵּשׁ לְשַׁלְּחָם, כְּשֶׁיָּרַד הַקָּדוֹשׁ בָּרוּךְ הוּא לְמִצְרַיִם וְהוֹצִיא אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמות ג, ח): וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם, הִתְחִיל פַּרְעֹה צוֹעֵק וַוי שֶׁשִּׁלַּחְתִּי אֶת יִשְׂרָאֵל, לְכָךְ נֶאֱמַר: וַיְהִי בְּשַׁלַּח פַּרְעֹה.
Another matter, “it was when Pharaoh let [the people] go” – when Pharaoh let the people go, who shouted woe? It was Pharaoh. It is analogous to a king whose son was going to a certain province. He went and stayed with a certain wealthy person. The wealthy person received the king’s son generously. When the king heard who had received his son, and in what province he was, he sent a letter to that man and said to him: ‘Send my son [to me.’ He sent this letter] once, twice, three times; he would send all the time, and each and every hour, until he went and took his son himself. That man began shouting because the king’s son left his house. His neighbors said to him: ‘Why are you screaming?’ He said to them: ‘I was honored when the king’s son was with me, as the king would write a letter to me, and he needed me, and I enjoyed his respect. Now that the king’s son has been taken from me, he does not need me for anything. That is why I am screaming.’
So, too, Pharaoh said: ‘When Israel was with me, the Holy One blessed be He needed me, and I enjoyed His respect. He would send me a letter all the time, and say: “So said the Lord, God of the Hebrews: Let My people go”’ (Exodus 9:1). Pharaoh would hear from Moses: “Let My son go,” but he did not seek to let them go. When the Holy One blessed be He descended to Egypt and took Israel out, as it is stated: “I descended to deliver it from the hand of Egypt” (Exodus 3:8), Pharaoh began screaming: ‘Woe is me that I let Israel go’– therefore, it says: “It was [vayhi] when Pharaoh let [the people] go.”
דָּבָר אַחֵר, וַיְהִי בְּשַׁלַּח פַּרְעֹה, מִי אָמַר וַוי, משֶׁה אָמַר וַוי, מָשָׁל לְאֶחָד שֶׁנַּעֲשָׂה לְבִתּוֹ שֶׁל מֶלֶךְ שׁוֹשְׁבִין וְהָיָה רוֹאֶה בַּמַּזָּל שֶׁהוּא מוֹצִיאָהּ מִבֵּית אָבִיהָ וְאֵינוֹ בָּא עִמָּהּ לְבֵית הֶחָתָן לְחֻפָּתָהּ, הִתְחִיל בּוֹכֶה, אָמְרוּ לוֹ מִפְּנֵי מָה אַתָּה בּוֹכֶה, אָמַר לָהֶם בּוֹכֶה אֲנִי שֶׁנִּתְיַגַּעְתִּי לְהוֹצִיאָהּ וְאֵינִי בָּא עִמָּהּ לְחֻפָּתָהּ. כָּךְ אָמַר משֶׁה, צוֹעֵק אֲנִי שֶׁנִּתְיַגַּעְתִּי לְהוֹצִיא אֶת יִשְׂרָאֵל מִמִּצְרַיִם, וְאֵינִי נִכְנַס עִמָּהֶן לָאָרֶץ, לְכָךְ: וַיְהִי בְּשַׁלַּח.
Another matter, “it was when Pharaoh let [the people] go” – who said woe? Moses said woe. It is analogous to one who became the groomsman for the king’s daughter. He saw in the stars that he would take her out of her father’s house but would not come with her to the groom’s house, to her wedding canopy. He began crying. They said to him: ‘Why are you crying?’ He said to them: ‘I am crying because I exerted myself to take her out, but I am not coming with her to her wedding canopy.’ So, Moses said: ‘I am crying because I exerted myself to take Israel out of Egypt, but I will not enter the Land with them’ – that is why: “It was [vayhi] when Pharaoh let [the people] go.”
דָּבָר אַחֵר, וַיְהִי בְּשַׁלַּח פַּרְעֹה, מָשָׁל לְאֶחָד שֶׁמָּצָא צְרוֹר שֶׁל מַרְגָּלִיּוֹת וְלֹא הָיָה יוֹדֵעַ מַה בְּיָדוֹ, אָמַר לְאֶחָד בַּדֶּרֶךְ רְצוֹנְךָ לִטֹּל הַצְּרוֹר הַזֶּה שֶׁבְּיָדִי, אָמַר לוֹ לָמָּה לִי צְרוֹר שֶׁלְךָ, אָמַר לוֹ טֹל אוֹתָהּ וְאֵינִי עוֹמֵד בְּפָנֶיךָ, נְטָלָהּ הֵימֶנּוּ. כֵּיוָן שֶׁנִּכְנָס בַּמְדִינָה יָשַׁב וְחָרַז הַגְּדוֹלוֹת לְעַצְמָן וְהַקְטַנּוֹת לְעַצְמָן וְהַבֵּינוֹנִיּוֹת לְעַצְמָן. נִכְנַס אוֹתוֹ שֶׁמָּסַר לוֹ אֶת הַצְּרוֹר, בָּעִיר, וְרָאָה אֶת הָאִישׁ שֶׁנְּטָלוֹ הֵימֶנּוּ שֶׁפְּתָחָן בַּחוּץ וְאָדָם בָּא לִקַּח מִמֶּנּוּ, וְאָמַר לוֹ קְטַנָּה זוֹ בְּכַמָּה, אָמַר לוֹ בְּמֵאָה רִבּוֹא, וְהַגְּדוֹלָה בְּכַמָּה, אָמַר לוֹ בְּאֶלֶף רִבּוֹא, וְהַבֵּינוֹנִיּוֹת בְּכַמָּה, אָמַר לוֹ בִּשְׁמוֹנֶה מֵאוֹת רִבּוֹא. כֵּיוָן שֶׁרָאָה כָּךְ קָרַע בְּגָדָיו, אָמַר כָּל הָעשֶׁר הַזֶּה בְּיָדִי הָיָה וְחִנָּם הוֹצֵאתִי מִיָּדִי אוֹי לוֹ לְאוֹתוֹ הָאִישׁ שֶׁכָּךְ הוֹצִיא מִיָּדוֹ. כָּךְ הָיָה פַּרְעֹה, הַצְּרוֹר שֶׁל מַרְגָּלִיּוֹת אֵלּוּ יִשְׂרָאֵל שֶׁהָיוּ בְּיָדוֹ, שֶׁנֶּאֱמַר (שיר השירים א, יג): צְרוֹר הַמֹּר דּוֹדִי לִי, הִתְחִיל צוֹוֵחַ (שמות יב, לא): קוּמוּ צְאוּ, הִתְחִיל משֶׁה מוֹנֶה אוֹתָן, שֵׁשׁ מֵאוֹת אֶלֶף חוּץ מִשִּׁבְטוֹ שֶׁל לֵוִי שֶׁלֹא מָנָה אוֹתָן, כְּשֶׁרָאָה פַּרְעֹה כָּל הָאֻכְלוּסִין, הִתְחִיל צוֹוֵחַ וַוי, הֱוֵי: וַיְהִי בְּשַׁלַּח פַּרְעֹה.
Another matter, “it was when Pharaoh let [the people] go” – this is analogous to one who found a bundle of pearls, and he did not know what he had in his possession. He said to a particular [individual] on the road: ‘Would you like to take this bundle that is in my possession?’ He said to him: ‘Why should I take your bundle?’ He said to him: ‘Take it and I will not stand in your way,’ and he took it from him. When he entered the city, he sat and strung together the large ones separately, the small ones separately, and the medium ones separately. The one who had given him the bundle entered the city and saw that the man who had taken it from him was displaying them outside. A person came to purchase from him and said to him: ‘How much is this small one?’ He said: ‘[Its price is] one million.’ ‘And how much is the large one?’ He said to him: ‘Ten million.’ ‘And how much is the medium one?’ He said to him: ‘Eight million.’ When he saw that, he tore his garments. He said: ‘All this wealth was in my possession and I divested myself of it for nothing. Woe is that man that he divested himself of it in that way.’
So it was with Pharaoh; the bundle of pearls is Israel, who were under his auspices, as it is stated: “A bundle of myrrh my beloved is to me” (Song of Songs 1:13). He began screaming: “Arise and leave” (Exodus 12:31). Moses began counting them, six hundred thousand besides the tribe of Levi, whom he did not count. When Pharaoh saw all that population he began screaming ‘woe’ [vai]. That is: “It was [vayhi] when Pharaoh let [the people] go.”
דָּבָר אַחֵר, וַיְהִי בְּשַׁלַּח פַּרְעֹה, הֲדָא הוּא דִּכְתִיב (תהלים סו, ג): אִמְרוּ לֵאלֹהִים מַה נּוֹרָא מַעֲשֶׂיךָ בְּרֹב עֻזְּךָ יְכַחֲשׁוּ לְךָ אֹיְבֶיךָ, רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֶלְעָזָר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר אִמְרוּ לְפוֹעֲלָא טָבָא יְיַשֵּׁר כֹּחֶךָ, כֵּיצַד הַנִּצְלָבִין צוֹלְבִין אֶת צוֹלְבֵיהֶן הַנֶּהֱרָגִין הוֹרְגִין אֶת הוֹרְגֵיהֶן, הָמָן חָשַׁב לִתְלוֹת אֶת מָרְדְּכַי וְתָלוּ אוֹתוֹ וְאֶת בָּנָיו. פַּרְעֹה אָמַר (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ, וְהוּא הוּשְׁלַךְ לַיָּם, שֶׁנֶּאֱמַר (שמות טו, ד): מַרְכְּבֹת פַּרְֹעה וְחֵילוֹ יָרָה בַיָּם, הֱוֵי: אִמְרוּ לֵאלֹהִים מַה נּוֹרָא מַעֲשֶׂיךָ. מַהוּ בְּרֹב עֻזְּךָ יְכַחֲשׁוּ לְךָ אֹיְבֶיךָ יִשְׁתַּבָּרוּ. רַבִּי בֶּרֶכְיָה אָמַר יֵעָשׂוּ כַּזָּבִים בְּדִבְרֵיהֶם, כָּעִנְיַן שֶׁנֶּאֱמַר (ויקרא ה, כא): וְכִחֵשׁ בַּעֲמִיתוֹ, אַתָּה מוֹצֵא נְבוּכַדְנֶצַּר אָמַר (דניאל ג, כה): וְרֵוֵה דִי רְבִיעָאָה דָּמֵי לְבַר אֱלָהִין, מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, מְסָרוֹ לַמַּלְאָךְ הַשָֹּׂטָן וְהִתְחִיל מְנַגְּדוֹ וְאוֹמֵר לוֹ אִי רָשָׁע לֵחָה סְרוּחָה, אֱמֹר מָה רָאִיתָ, הִתְחִיל אוֹמֵר (דניאל ג, כח): בְּרִיךְ אֱלָהֲהוֹן דִּי שַׁדְרַךְ מֵישַׁךְ וַעֲבַד נְגוֹ דִּי שְׁלַח מַלְאֲכֵהּ וְשֵׁזִיב לְעַבְדוֹהִי, לָא כְתִיב אֶלָּא מַלְאֲכֵהּ, הֱוֵי: בְּרֹב עֻזְּךָ יְכַחֲשׁוּ לְךָ אֹיבֶיךָ, יַעֲשׂוּ כְזָבִים דִּבְרֵיהֶם. וְעוֹד אָמַר נְבוּכַדְנֶצַּר (דניאל ד, לב): וְלָא אִיתַי דִי יְמַחֵא בִידֵהּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא רָשָׁע לֵחָה סְרוּחָה שֶׁמָּא אֲנִי מַעֲבִיר בִּיָיא עַל בְּרִיָּה, חָזַר וְאָמַר (דניאל ד, לד): דִּי כָל מַעֲבָדוֹהִי קְשׁוֹט וְאֹרְחָתֵהּ דִּין, הֱוֵי: בְּרֹב עֻזְּךָ יְכַחֲשׁוּ לְךָ אֹיְבֶיךָ. פַּרְעֹה עַל יְדֵי שֶׁאָמַר (שמות ה, ב): מִי ה', חָזַר וְאָמַר (שמות ט, כז): ה' הַצַּדִּיק, וְעַל יְדֵי שֶׁאָמַר (שמות ה, ב): וְגַם אֶת יִשְׂרָאֵל לֹא אֲשַׁלֵּחַ, הוּא הָיָה מַחֲזִיר עַל פִּתְחֵיהֶן שֶׁל יִשְׂרָאֵל וְאוֹמֵר לָהֶם לְכוּ לְשָׁלוֹם, צְאוּ לְשָׁלוֹם, הֱוֵי: בְּרֹב עֻזְּךָ יְכַחֲשׁוּ לְךָ אֹיְבֶיךָ.
Another matter, “it was when Pharaoh let the people go” – that is what is written: “Say to God: How awesome are your actions. Through the greatness of Your power Your enemies will dwindle before You” (Psalms 66:3). Rabbi Yoḥanan in the name of Rabbi Elazar son of Rabbi Yosei HaGelili says: Say to the good laborer: ‘Well done.’ How [astounding it is that] those who were [set to be] hanged, hang those who [would have] hanged them; those [set to be] executed, execute those who [would have] executed them. Haman thought to hang Mordekhai and they hanged him and his sons. Pharaoh said: “Every son that is born, you shall cast him into the river” (Exodus 1:22), and he was cast into the sea, as it is stated: “Pharaoh’s chariot and his host He cast into the sea” (Exodus 15:4). That is: “Say to God: How awesome are your actions.”
What is: “Through the greatness of Your power Your enemies will dwindle [yekhaḥeshu] before You”? Rabbi Berekhya said: Their words will render them liars, like the matter that is stated: “And he lies [vekhiḥesh] to his counterpart” (Leviticus 5:21). You find that Nebuchadnezzar said: “And the appearance of the fourth is like a son of gods” (Daniel 3:25).11When Ḥananya, Mishael, and Azarya (known also by their Babylonian names, Shadrakh, Meshakh, and Abednego) were thrown into the fiery furnace, they were able to walk around in the flames without being harmed. Nebuchadnezzar described seeing them, as well as a fourth being, an angel. What did the Holy One blessed be He do to him? He delivered him to the accusing angel, who began flogging him and saying to him: ‘Evil one from a putrid drop, say what you saw.’ He began saying: “Blessed be the God of Shadrakh, Meshakh, and Abednego, who sent His angel, and delivered His servants” (Daniel 3:28). [Son of gods] is not written but rather “His angel.” That is: “Through the greatness of Your power Your enemies will dwindle before You.”
And Nebuchadnezzar also said: “None can stay His hand [or say to Him: What have you done]” (Daniel 4:32). The Holy One blessed be He said to him: ‘Wicked one from a putrid drop, are you suggesting that I perform injustice against any person?’ [Nebuchadnezzar] then said: “For all His works are truth” (Daniel 4:34). That is: “Through the greatness of Your power Your enemies will dwindle before You.” Pharaoh, because he said: “Who is the Lord [that I should heed Him…?]” (Exodus 5:2), he then said: “The Lord is righteous” (Exodus 9:27). Because he said: “And I will not let Israel go” (Exodus 5:2), he circled among the entrances of the Israelites and said to them: ‘Go in peace, depart in peace’ – that is: “Through the greatness of Your power Your enemies will dwindle before You.”
וְלֹא נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ, שֶׁלֹא נָהַג עִמָּם כְּדֶרֶךְ כָּל הָאָרֶץ, הֵיאַךְ דֶּרֶךְ כָּל הָאָרֶץ, מִי שֶׁהוּא קוֹנֶה עֲבָדִים קוֹנֶה אוֹתָם עַל מְנָת שֶׁיִּהְיוּ מַרְחִיצִין אוֹתוֹ וְסָכִין אוֹתוֹ וּמַלְבִּישִׁין אוֹתוֹ וְטוֹעֲנִין אוֹתוֹ וּמְאִירִין לְפָנָיו, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָשָׂה כֵן לְיִשְׂרָאֵל, אֶלָּא לֹא נָחָם אֱלֹהִים כְּדֶרֶךְ כָּל הָאָרֶץ, אֶלָּא שֶׁהָיָה מַרְחִיצָן, שֶׁנֶּאֱמַר (יחזקאל טז, ט): וָאֶרְחָצֵךְ בַּמַּיִם, וְסָךְ אוֹתָן, שֶׁנֶּאֱמַר (יחזקאל טז, ט): וַאֲסֻכֵךְ בַּשָּׁמֶן. וְהִלְבִּישָׁן, שֶׁנֶּאֱמַר (יחזקאל טז, י): וָאַלְבִּשֵׁךְ רִקְמָה. וּנְשָׂאָן, שֶׁנֶּאֱמַר (שמות יט, ד): וָאֶשָׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים. וּמֵאִיר לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם, לְכָךְ נֶאֱמַר: וְלֹא נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ [וגו', ולא נחם אלהים דרך ארץ] פְּלִשְׁתִּים, לָמָּה, אֶלָּא שֶׁטָּעוּ שִׁבְטוֹ שֶׁל אֶפְרַיִם וְיָצְאוּ מִמִּצְרַיִם עַד שֶׁלֹא שָׁלַם הַקֵּץ, וְנֶהֶרְגוּ מֵהֶם שְׁלשִׁים רִבּוֹא. וְלָמָּה נֶהֶרְגוּ, שֶׁחִשְּׁבוּ מִיּוֹם שֶׁנִּדְבַּר עִם אַבְרָהָם בֵּין הַבְּתָרִים וְטָעוּ שְׁלשִׁים שָׁנָה, שֶׁנֶּאֱמַר (תהלים עח, ט): בְּנֵי אֶפְרָיִם נוֹשְׁקֵי רוֹמֵי קָשֶׁת, לוּלֵי שֶׁטָּעוּ לֹא יָצָאוּ, מִי הָיָה חָפֵץ לְהוֹצִיא אֶל הוֹרֵג בָּנָיו, אֶפְרָיִם, שֶׁנֶּאֱמַר (הושע ט, יג): וְאֶפְרַיִם לְהוֹצִיא אֶל הוֹרֵג בָּנָיו, וַהֲרָגוּם פְּלִשְׁתִּים, שֶׁנֶּאֱמַר (דברי הימים א ז, כ כא): וּבְנֵי אֶפְרַיִם שׁוּתָלַח, וַהֲרָגוּם אַנְשֵׁי גַּת. וְהָיוּ עַצְמוֹתֵיהֶם שְׁטוּחִין בַּדֶּרֶךְ חֳמָרִים חֳמָרִים, שֶׁכְּבָר הָיָה לָהֶם שְׁלשִׁים שָׁנָה שֶׁיָּצְאוּ עַד שֶׁלֹא יָצְאוּ אֲחֵיהֶם מִמִּצְרָיִם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם יִרְאוּ יִשְׂרָאֵל עַצְמוֹת בְּנֵי אֶפְרַיִם שְׁטוּחִין בַּדֶּרֶךְ יַחְזְרוּ לְמִצְרָיִם. לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁנָּשָׂא אִשָּׁה וּבִקֵּשׁ לֵילֵךְ לִמְדִינָתוֹ, הוֹשִׁיבָהּ בְּאַפִּרְיוֹן וְלֹא הִסְפִּיק לִכָּנֵס לַמְדִינָה עַד שֶׁמֵּתָה אִשְׁתּוֹ, קְבָרָהּ עַל פֶּתַח הַמְּדִינָה וְאַחַר כָּךְ נָשָׂא אֲחוֹתָהּ, אָמַר הַמֶּלֶךְ הֲרֵינִי מְסַבְּבָה שֶׁלֹא תִּרְאֶה קִבְרָהּ שֶׁל אֲחוֹתָהּ וְתַחֲזֹר לָהּ, מֶה עָשָׂה סִבְּבָה מֵאֲחוֹרֵי הַמְדִינָה. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיוּ מְסַבְּבִים אֶת הַדֶּרֶךְ כְּדֵי שֶׁלֹא יִרְאוּ עַצְמוֹת אֲחֵיהֶם מֻשְׁלָכִין בַּדֶּרֶךְ וְיַחְזְרוּ לְמִצְרָיִם, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא נָטַל דָּמָם שֶׁל בְּנֵי אֶפְרַיִם וְטָבַל בּוֹ כֵלָיו כִּבְיָכוֹל, שֶׁנֶּאֱמַר (ישעיה סג, ב): מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מִתְנַחֵם עַד שֶׁאֶנְקֹם נִקְמָתָן שֶׁל בְּנֵי אֶפְרַיִם, שֶׁנֶּאֱמַר: וְלֹא נָחָם אֱלֹהִים.
“God did not lead them via the land [derekh eretz]” (Exodus 13:17) – he did not conduct himself in the standard manner [kederekh kol haaretz]. What is the standard manner? One who purchases slaves, purchases them so they will bathe him, smear him with oil, clothe him, transport him, and illuminate [the way] before him. But the Holy One blessed be He did not do this with Israel. Rather, God did not lead them in the standard manner, but He would bathe them, as it is stated: “I bathed you in water” (Ezekiel 16:9). He smeared oil on them, as it is stated: “I smeared them with oil” (Ezekiel 16:9). He clothed them, as it is stated: “I clothed you in embroidery” (Ezekiel 16:10). He transported them, as it is stated: “I bore you on eagles’ wings” (Exodus 19:4). He illuminated [the way] before them, as it is stated: “The Lord went before them by day…[to give them light]” (Exodus 13:21). That is why it is stated: “God did not lead them via the land [derekh eretz].” Philistines.” Why? The tribe of Ephraim had erred and departed from Egypt before the appointed time, and three hundred thousand of them were killed. Why were they killed? It is because they calculated from the day that Abraham was spoken to [during the Covenant] between the Parts12See Genesis chapter 15. In verses 13-14, Abraham is told that his descendants will be strangers in a foreign land, and will be afflicted for four hundred years, and then will emerge with great wealth. and erred by thirty years, as it is stated: “The children of Ephraim were as archers handling the bow [that turned back on the day of battle; they did not keep the covenant of God]” (Psalms 78:9–10). Had it not been that they erred, they would not have departed, [for] who would desire to bring out his descendants to be killed, [as seemingly attributed to] Ephraim, as it is stated: “But Ephraim shall bring forth his children to the killer” (Hosea 9:13)? The Philistines killed them, as it is stated: “And the sons of Ephraim…Shutelaḥ… and the people of Gat killed them” (I Chronicles 7:20–21). Their bones were scattered along the way in piles, as it had already been thirty years from when they departed until their brethren departed from Egypt. The Holy One blessed be He said: ‘Were Israel to see the bones of the Ephraimites scattered on the way, they would return to Egypt.’
“
To what is this matter comparable? It is to a king who married a woman and sought to go to his province. He sat her in a litter, but did not manage to enter the province until his wife died. He buried her at the entrance to the province. Then, he married her sister. The king said: ‘I will take her on a circuitous route so that she will not see her sister’s grave and return.’ What did he do? He took her on a circuitous route from the other side of the province. So too, the Holy One blessed be He said: ‘Let them take a circuitous path so that they will not see the bones of their brethren scattered along the way and return to Egypt.’ What did the Holy One blessed be He do? He took the blood of the Ephraimites and, as it were, dipped His garments in them, as it is stated: “Why is Your garment red?” (Isaiah 63:2). The Holy One blessed be He said: I will not be consoled [mitnaḥem] until I take the vengeance of the Ephraimites, as it is stated: “God did not lead them [naḥam].”
דָּבָר אַחֵר, וְלֹא נָחָם אֱלֹהִים, אַף עַל פִּי שֶׁשִּׁלְּחָם פַּרְעֹה לֹא נִתְנַחֵם הַקָּדוֹשׁ בָּרוּךְ הוּא, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁנִּשְׁבָּה בְּנוֹ וְהָלַךְ אָבִיו וְהִצִּילוֹ מִן הַלִּסְטִים וַהֲרָגָן, וְהָיָה הַבֵּן אוֹמֵר לְאָבִיו כָּךְ וְכָךְ עָשׂוּ לִי, כָּךְ וְכָךְ הִכּוּ אוֹתִי וְשִׁעְבְּדוּ אוֹתִי, אַף עַל פִּי שֶׁהֲרָגָן לֹא הָיָה מִתְנַחֵם, אֶלָּא הָיָה אוֹמֵר כָּךְ וְכָךְ עָשׂוּ לִבְנִי. כָּךְ עָשׂוּ הַמִּצְרִים שִׁעְבְּדוּ אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמות א, יד): וַיְמָרְרוּ אֶת חַיֵּיהֶם, הֵבִיא עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עֶשֶׂר מַכּוֹת וְגָאַל אֶת בָּנָיו, אַף עַל פִּי כֵן הָיָה אוֹמֵר אֵינִי מִתְנַחֵם עַד שֶׁאֶהֱרֹג לְכֻלָּן, שֶׁנֶּאֱמַר (שמות יד, כז): וַיְנַעֵר ה' אֶת מִצְרַיִם בְּתוֹךְ הַיָּם, וּכְתִיב (שמות טו, א): סוּס וְרֹכְבוֹ רָמָה בַיָּם, וּכְתִיב (יואל ד, יט): מִצְרַיִם לִשְׁמָמָה תִהְיֶה, לְכָךְ נֶאֱמַר: וְלֹא נָחָם.
Another matter, “God did not lead them [naḥam].” Although Pharaoh let them go, the Holy One blessed be He was not mollified. To what is this matter comparable? It is [comparable] to a king whose son was taken captive, and his father went to save him from the highwaymen, and he killed them. The son was saying to his father: ‘This and that they did to me, this is how they struck me and enslaved me.’ Even though he killed them, he would not be mollified; rather, he would say: ‘This and that they did to my son.’ So the Egyptians did; they enslaved Israel, as it is stated: “They embittered their lives” (Exodus 1:14). The Holy One blessed be He brought ten plagues upon them and redeemed His children. Nevertheless, He would say: I will not be mollified [mitnaḥem] until I kill all of them, as it is stated: “The Lord overturned Egypt in the midst of the sea” (Exodus 14:27), and it is written: “The horse and its rider He cast into the sea” (Exodus 15:1), and it is written: “Egypt shall be a desolation” (Joel 4:19); that is why it is stated: “…did not lead them [naḥam].”
דָּבָר אַחֵר, וְלֹא נָחָם, מִמִּצְרַיִם לְאֶרֶץ יִשְׂרָאֵל אַחַד עָשָׂר מַסָּעוֹת, אֶלָּא נְשָׂאָם הַקָּדוֹשׁ בָּרוּךְ הוּא דֶּרֶךְ הַמִּדְבָּר אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר (דברים א, ב): אַחַד עָשָׂר יוֹם מֵחֹרֵב, וְאַחַר כָּךְ (דברים א, ג): וַיְהִי בְּאַרְבָּעִים שָׁנָה, לְכָךְ נֶאֱמַר: וְלֹא נָחָם אֱלֹהִים. דָּבָר אַחֵר, וְלֹא נָחָם אֱלֹהִים, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ בָנִים וְנִשְׁבּוּ, וְהָיוּ בְּשִׁעְבּוּד וּמֵתוּ מֵהֶן, יָרַד הַמֶּלֶךְ וְהִצִּיל מַה שֶּׁנִּשְׁתַּיֵּיר מֵהֶם וְהָיְתָה שִׂמְחָה לְפָנָיו עַל שֶׁהִצִּיל אֶת בָּנָיו, אֲבָל לֹא הָיָה מִתְנַחֵם עַל אוֹתָן שֶׁמֵּתוּ.
Another matter, “God did not lead them [naḥam].” From Egypt to the Land of Israel there are eleven journeys.13Which can be conducted in eleven days. Instead, the Holy One blessed be He bore them via the wilderness for forty years, as it is stated: “Eleven days from Ḥorev (Deuteronomy 1:2) and then: “It was in the fortieth year” (Deuteronomy 1:3). That is why it is stated: “God did not lead them [naḥam].”14God did not lead them in as quickly as possible to the Land of Israel and grant them rest [menuḥa] (Midrash HaMevoar). Alternatively, “God did not lead them [naḥam]” – this is analogous to a king who had children who were taken captive, and some of them died in captivity. The king descended and saved those who remained from them, and there was joy before him because he saved his children, but he would not be consoled [mitnaḥem] over those who died.
דָּבָר אַחֵר, וְלֹא נָחָם אֱלֹהִים, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, מָשָׁל לְבֶן מֶלֶךְ שֶׁנִּשְׁבָּה בְּיַד הַבַּרְבָּרִים וְהָיוּ מְשַׁעְבְּדִים בּוֹ יוֹתֵר, לְיָמִים הָלַךְ הַמֶּלֶךְ וְהִצִּיל אֶת בְּנוֹ מִיָּדָן, אָמַר הַמֶּלֶךְ לִבְנוֹ בְּנִי אֲנִי שָׂמֵחַ עַל שֶׁהִצַּלְתִּיךָ מִיָּדָן, אֲבָל אֵינִי מִתְנַחֵם עַד שֶׁאֲנִי מִשְׁתַּעְבֵּד בָּהֶם כְּשֵׁם שֶׁשִּׁעְבְּדוּ בְּךָ. כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם הָיוּ מְשַׁעְבְּדִים בָּהֶם בְּטִיט וּבִלְּבֵנִים, וְנִגְלָה עֲלֵיהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא וְהִצִּילָן וְהָיְתָה שִׂמְחָה לְפָנָיו עַל שֶׁהִצִּילָן, אָמַר אֵינִי מִתְנַחֵם עַד שֶׁאַרְדֶּה אוֹתָן לַיָּם, שֶׁנֶּאֱמַר (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ שְׁנֵים עָשָׂר בָּנִים וְהָיָה לוֹ עֶשֶׂר אוּסִיּוֹת, אָמַר הַמֶּלֶךְ אִם אֶתֵּן אוֹתָם לְבָנַי נִמְצָא אֲנִי עוֹשֶׂה בֵּינֵיהֶן מְרִיבָה, אֶלָּא הֲרֵינִי מַמְתִּין עַד שֶׁאֶקְנֶה עוֹד שְׁתַּיִם וַאֲחַר כָּךְ אֲחַלְּקֵם בֵּינֵיהֶם. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי מַכְנִיסָן עַכְשָׁיו לָאָרֶץ אֵין בָּהּ חֵלֶק לִשְׁנֵים עָשָׂר שְׁבָטִים, אֶלָּא הֲרֵינִי מְעַכְּבָן בַּמִּדְבָּר עַד שֶׁיִּירְשׁוּ אֶת עֵבֶר הַיַּרְדֵן וְיִטְלוּהוּ בְּנֵי רְאוּבֵן וּבְנֵי גָד וַחֲצִי שֵׁבֶט הַמְנַשֶּׁה, וְאַחַר כָּךְ אֲנִי מַכְנִיסָן לָאָרֶץ, לְכָךְ נֶאֱמַר: וְלֹא נָחָם אֱלֹהִים.
Another matter, “God did not lead them [naḥam].” Rabbi Shimon ben Lakish said: This is analogous to a king’s son who was taken captive by barbarians who enslaved him harshly. Sometime later, the king went and rescued his son from them. The king said to his son: ‘My son, I am glad that I recued you from them, but I will not be mollified until I enslave them as they enslaved you.’ So too, when Israel was in Egypt [the Egyptians] enslaved them with mortar and bricks. The Holy One blessed be He revealed Himself to them and saved them. There was joy before Him because He rescued them, [but] He said: ‘I will not be mollified until I drag them into the sea,’ as it is stated: “He tossed Pharaoh and his army into the sea” (Psalms 136:15).
Rabbi Yehoshua ben Levi said: This is analogous to a king who had twelve sons and ten estates. The king said: ‘If I give them to my sons, I will cause a quarrel between them. Rather, I will wait until I acquire another two, and then I will distribute them between them.’ So too, the Holy One blessed be He said: ‘If I take them into the Land now, there will not be a portion for [each of] the twelve tribes. Rather, I will delay them in the wilderness until they conquer the east bank of the Jordan, and the Reubenites, and the Gadites, and half the tribe of Manasseh will take it [as their portion], and then I will bring them into the Land.’ That is why it is stated: “God did not lead them.”
דָּבָר אַחֵר, וְלֹא נָחָם אֱלֹהִים, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן וְהָיָה מְבַקֵּשׁ לִתֵּן לוֹ יְרֻשָׁה, וְאוֹמֵר, אִם נוֹתְנָהּ לוֹ אֲנִי עַכְשָׁו, עֲדַיִן קָטָן הוּא וְאֵינוֹ יוֹדֵעַ לְשָׁמְרָהּ, אֶלָּא עַד שֶׁיִּלְמַד בְּנִי כְּתָבִין וְיַעֲמֹד עַל עָמְקָן, וְאַחַר כָּךְ אֲנִי נוֹתְנָהּ לוֹ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי מַכְנִיס עַכְשָׁו יִשְׂרָאֵל לָאָרֶץ, עֲדַיִן לֹא נִתְעַסְּקוּ בְּמִצְווֹת, וְאֵינָן יוֹדְעִין עִסְקֵי תְּרוּמוֹת וּמַעַשְׂרוֹת, אֶלָּא אֶתֵּן לָהֶם אֶת הַתּוֹרָה, וְאַחַר כָּךְ אַכְנִיסֵם לָאָרֶץ.
Another matter, “God did not lead them [naḥam].” This is analogous to a king who had a son and he sought to bequeath him an inheritance, and he said: ‘If I give it to him now, he is still young and unable to retain it; rather, [I will wait] until my son learns the laws and appreciates their significance, and then I will give it to him.’ So too, the Holy One blessed be He said: ‘If I take Israel into the Land now, they have not yet engaged in the mitzvot, and they do not know the matters of terumot and tithes, Rather, I will give them the Torah and then I will take them into the Land.’
דָּבָר אַחֵר, וְלֹא נָחָם אֱלֹהִים, לָמָּה דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים, אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן, כֵּיוָן שֶׁשָּׁמְעוּ הַכְּנַעֲנִים שֶׁיִּשְׂרָאֵל נִכְנָסִין לָאָרֶץ, עָמְדוּ וְקָצְצוּ הַנְּטִיעוֹת שֶׁהָיוּ לָהֶן, כֵּיוָן שֶׁשָּׁמְעוּ שֶׁנִּתְעַכְּבוּ בַּמִּדְבָּר אַרְבָּעִים שָׁנָה הָיוּ סְבוּרִים שֶׁבַּמִּדְבָּר תְּהֵא דִּירָתָם, עָמְדוּ וְנָטְעוּ נְטִיעוֹת וְגִדְּלוּ אוֹתָן, וְאַחַר כָּךְ הִכְנִיסָן לָאָרֶץ. וְרַבֵּנוּ הַגָּדוֹל אוֹמֵר, לְפִי שֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן אֵימָתָן שֶׁל יִשְׂרָאֵל עַל עוֹבְדֵי כּוֹכָבִים, עִכְּבָן אַרְבָּעִים שָׁנָה בַּמִּדְבָּר וּמֵאִיר לָהֶם בְּעַמּוּד עָנָן בַּיּוֹם וּבְעַמּוּד אֵשׁ לָיְלָה, וְשָׁמְעוּ כָּל הָעוֹבְדֵי כּוֹכָבִים וְנָפְלָה עֲלֵיהֶם רְעָדָה, שֶׁנֶּאֱמַר (שמות טו, טז): תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד, וְאַחֲרָיו מַה כְּתִיב (שמות טו, יז): תְּבִאֵמוֹ וְתִטָּעֵמוֹ.
Another matter, “God did not lead them [naḥam].” Why [did God not lead them into the land immediately] via the land of the Philistines? Rabbi Shimon bar Abba said that Rabbi Yoḥanan said: When the Canaanites heard that Israel would be entering the Land, they arose and chopped down the trees that they had.15God did not want to bring Israel into a land barren of trees. Consequently, He delayed them in the wilderness. When they [the Canaanites] heard that they [the Israelites] were being delayed in the wilderness for forty years, they believed that the wilderness would be their residence. They arose and planted trees and grew them, and then He took them into the Land. Our great rabbi16Rabbi Yehuda HaNasi. says: Because the Holy One blessed be He sought to put the fear of Israel in the idolaters. He delayed them in the wilderness forty years and [directed them on their path and] illuminated [it] for them with a pillar of cloud during the day and a pillar of fire at night. All the idolaters heard, and trembling beset them, as it is stated: “Terror and dread falls upon them” (Exodus 15:16), and what is written thereafter? “Bring them in and plant them” (Exodus 15:17).
וַיַּסֵּב אֱלֹהִים אֶת הָעָם, כְּגוֹן סוֹחֵר אֶחָד שֶׁקָּנָה פָּרָה לְקִנְיָן, וְהָיָה בֵּיתוֹ אֵצֶל בֵּית הַשְּׁחִיטָה, אָמַר אִם אֲנִי מוֹלִיךְ אוֹתָהּ אֶל דֶּרֶךְ בֵּיתִי, הִיא רוֹאָה אֶת בֵּית הַשְּׁחִיטָה וְאֶת הַדָּמִים וְהִיא בּוֹרַחַת, אֶלָּא הֲרֵינִי מוֹלִיכָהּ אֶל דֶּרֶךְ אַחֶרֶת. כָּךְ הָיוּ בְּנֵי עַזָּה וְאַשְׁקְלוֹן וְכָל אֶרֶץ פְּלִשְׁתִּים עֲתִידִין לַעֲמֹד כְּנֶגֶד יִשְׂרָאֵל בְּשָׁעָה שֶׁיָּצְאוּ מִמִּצְרַיִם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא יִרְאוּ יִשְׂרָאֵל הַמִּלְחָמָה וְיַחְזְרוּ לָהֶם לְמִצְרַיִם, שֶׁנֶּאֱמַר (שמות יג, יז): פֶּן יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָיְמָה, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹלִיכָן דֶּרֶךְ אַחֶרֶת, שֶׁנֶּאֱמַר: וַיַּסֵּב אֱלֹהִים אֶת הָעָם.
“God led the people around, via the wilderness by the Red Sea, and the children of Israel ascended armed [ḥamushim] from the land of Egypt” (Exodus 13:18).
“God led the people around [vayasev].” Like a merchant who purchased a cow as property,17For domestic purposes rather than for slaughter. and his house was near a slaughterhouse. He said: ‘If I take it on the path to my house, it will see the slaughterhouse and the blood and it will flee. Rather, I will take it on an alternative path.’ So too, the residents of Gaza and Ashkelon and the entire land of the Philistines were destined to confront Israel when they departed from Egypt. The Holy One blessed be He said: ‘Israel should not see the war and return to Egypt,’ as it is stated: “Lest the people reconsider when they see war, and return to Egypt” (Exodus 13:17). What did the Holy One blessed be He do? He took them on an alternative route, as it is stated: “God led the people around.”
מַהוּ וַיַּסֵּב, שֶׁהִקִּיפָן הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֵׁם שֶׁהוּא אוֹמֵר (זכריה ב, ט): וַאֲנִי אֶהְיֶה לָּהּ נְאֻם ה' חוֹמַת אֵשׁ סָבִיב. וּכְגוֹן רוֹעֶה שֶׁהָיָה רוֹעֶה צֹאנוֹ וְרָאָה זְאֵבִין בָּאִין עַל הַצֹּאן וְהָיָה סוֹבֵב אֶת הַצֹּאן שֶׁלֹא יִנָּזֵקוּ. כָּךְ בְּשָׁעָה שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם הָיוּ אַלּוּפֵי אֱדוֹם וּמוֹאָב וּכְנַעַן וַעֲמָלֵק עוֹמְדִין וְנוֹתְנִין אֶת הָעֵצָה הֵיאַךְ לָבֹא עַל יִשְׂרָאֵל, כְּשֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ, סִבֵּב אוֹתָן שֶׁלֹא יָבוֹאוּ עֲלֵיהֶם, שֶׁנֶּאֱמַר: וַיַּסֵּב אֱלֹהִים אֶת הָעָם. וְלֹא בָּעוֹלָם הַזֶּה בִּלְבָד אֶלָּא לֶעָתִיד לָבוֹא כָּךְ, מִנַּיִן, שֶׁכָּךְ דָּוִד אוֹמֵר (תהלים קכה, ב): יְרוּשָׁלָיִם הָרִים סָבִיב לָהּ וַה' סָבִיב לְעַמּוֹ. דָּבָר אַחֵר, וַיַּסֵּב אֱלֹהִים אֶת הָעָם, מִכָּאן אָמְרוּ רַבּוֹתֵינוּ אֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיֵּסֵב, שֶׁכָּךְ עָשָׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וַיַּסֵּב אֱלֹהִים.
What is “led the people around [vayasev]”? The Holy One blessed be He encompassed them, just as He says: “I will be for it, the utterance of the Lord, a wall of fire around” (Zechariah 2:9) – like a shepherd who was herding his flock and saw wolves coming to attack the flock, and he encircled the flock so they would not be harmed. So too, when Israel departed from Egypt, there were chieftains of Edom, Moav, and Canaan standing and giving counsel [as to] how to come and attack Israel. When the Holy One blessed be He saw that it was so, He encircled [Israel] so they would not come and attack them, as it is stated: “God led the people around [vayasev].” Not only in this world, but so it will be in the World to Come. From where [is this derived?] It is as David says: “Jerusalem, mountains surround it and the Lord surrounds His people” (Psalms 125:2). Alternatively, “God led the people around [vayasev]” – from here our Rabbis said: “Even the poor of Israel may not eat until he reclines [yasev]” (Mishna Pesaḥim 10:1) as that is what the Holy One blessed be He did to them, as it is stated: “God led [the people] around [vayasev].”
וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל, שֶׁעָלוּ מְזֻיָּנִין. וַיִּקַח משֶׁה אֶת עַצְמוֹת יוֹסֵף, עָלָיו הַכָּתוּב אוֹמֵר (משלי י, ז): חֲכַם לֵב יִקַּח מִצְוֹת, שֶׁכָּל יִשְׂרָאֵל הָיוּ עֲסוּקִים בְּכֶסֶף וְזָהָב, וּמשֶׁה הָיָה עָסוּק בְּעַצְמוֹת יוֹסֵף, שֶׁנֶּאֱמַר: וַיִּקַּח משֶׁה אֶת עַצְמוֹת וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, עָלֶיךָ נִתְקַיֵּים חֲכַם לֵב יִקַּח מִצְוֹת, יוֹסֵף הָיָה חַיָּב לְאָבִיו לְקָבְרוֹ מִפְּנֵי שֶׁהוּא בְּנוֹ, וְאַתָּה לֹא בְּנוֹ וְלֹא בֶּן בְּנוֹ, וְלֹא הָיִיתָ חַיָּב לַעֲסֹק בּוֹ, וְקָבַרְתָּ אוֹתוֹ, וְכֵן אֲנִי שֶׁאֵינִי חַיָּב לִבְרִיָּה, אֲנִי מְטַפֵּל בְּךָ וְאֶקְבְּרֶךָ, שֶׁנֶּאֱמַר (דברים לד, ו): וַיִּקְבֹּר אֹתוֹ בַגַּיא. וּמִנַיִן הָיָה משֶׁה יוֹדֵעַ הֵיכָן הָיָה יוֹסֵף קָבוּר, יֵשׁ אוֹמְרִים סֶרַח בַּת אָשֵׁר, הָרְאָה אוֹתוֹ, וְהָיָה קָבוּר בַּנִּילוּס, מֶה עָשָׂה משֶׁה וכו': וְיֵשׁ אוֹמְרִים בְּתוֹךְ הַפַּלְטֵרִין הָיָה קָבוּר, כְּדֶרֶךְ שֶׁהַמְלָכִים קְבוּרִים, וְעָשׂוּ מִצְרִים כְּלָבִים שֶׁל זָהָב בִּכְשָׁפִים שֶׁאִם יָבוֹא אָדָם לְשָׁם יִהְיוּ נוֹבְחִים וְקוֹלָן הוֹלֵךְ בְּכָל אֶרֶץ מִצְרַיִם מַהֲלַךְ אַרְבָּעִים יוֹם, וְשִׁתְּקָן משֶׁה, שֶׁנֶּאֱמַר, (שמות יא, ז): וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ. הִתְחִיל משֶׁה צוֹוֵחַ יוֹסֵף יוֹסֵף הִגִּיעַ הַשָּׁעָה שֶׁאָמַרְתָּ (בראשית נ, כה): פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם, מִיָּד נִתְנַדְנֵד הָאָרוֹן וּנְטָלוֹ משֶׁה, שֶׁנֶּאֱמַר: וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף. וְהָיוּ עַצְמוֹתָיו שֶׁל יוֹסֵף מְחַזְּרִין עִמָּהֶם בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה אָמַרְתָּ לְאַחֶיךָ (בראשית נ, כא): אָנֹכִי אֲכַלְכֵּל אֶתְכֶם, חַיֶּיךָ אַתָּה נִפְטָר וְיִהְיוּ עַצְמוֹתֶיךָ מְחַזְּרִין עִמָּהֶם בַּמִּדְבָּר אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר (במדבר ט, ו): וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם, וְאֵין אָדָם אֶלָּא יוֹסֵף, שֶׁנֶּאֱמַר (תהלים עח, ס): אֹהֶל שִׁכֵּן בָּאָדָם, וּכְתִיב (תהלים עח, סז): וַיִּמְאַס בְּאֹהֶל יוֹסֵף, בִּזְכוּת עַצְמוֹתֶיךָ הֵם עוֹשִׂים פֶּסַח קָטָן. כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת בְּנֵי יִשְׂרָאֵל, לָמָּה שְׁנֵי פְּעָמִים, אֶלָּא הוּא נִשְׁבַּע לָהֶם שֶׁאֵין בְּלִבּוֹ עֲלֵיהֶם, וְהֵם נִשְׁבָּעִים לוֹ שֶׁאֵין בְּלִבָּם עָלָיו. לָמָּה וְהַעֲלִיתֶם אֶת עַצְמֹתַי מִזֶּה אִתְּכֶם, אָמַר רַבִּי לֵוִי מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְאָדָם שֶׁהִכְנִיס יֵינוֹ בַּמַּרְתֵּף, נִכְנְסוּ הַגַּנָּבִים וְנָטְלוּ הַחֲבִיּוֹת וְהָלְכוּ לָהֶם וְשָׁתוּ אוֹתוֹ, וּבָא בַּעַל הַיַּיִן וּמָצָא אוֹתָם שֶׁגָנְבוּ הֶחָבִית, אָמַר לָהֶם שְׁתִיתֶם הַיַּיִן הַחֲזִירוּ הֶחָבִית לִמְקוֹמוֹ. כָּךְ מִשְּׁכֶם גָּנְבוּ אֶחָיו שֶׁל יוֹסֵף אוֹתוֹ וּמָכְרוּ אוֹתוֹ, וּכְשֶׁבָּא לִפָּטֵר מִן הָעוֹלָם הִשְׁבִּיעַ אוֹתָם, אָמַר לָהֶם בְּבַקָּשָׁה מִכֶּם אֶחָי, מִשְּׁכֶם גְּנַבְתֶּם אוֹתִי חָי, הַחֲזִירוּ אֶת עַצְמוֹתַי לִשְׁכֶם, לְכָךְ נֶאֱמַר (יהושע כד, לב): וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְנֵי יִשְׂרָאֵל מִמִּצְרַיִם קָבְרוּ בִשְׁכֶם.
“The children of Israel ascended ḥamushim,” – they ascended armed.
“Moses took Joseph’s bones with him, as he had administered an oath to the children of Israel, saying: 'God will remember you; and you shall take my bones up with you from here’” (Exodus 13:19).
“Moses took Joseph’s bones.” In his regard the verse says: “The wise hearted will take commandments” (Proverbs 10:8), as all Israel were engaged with silver and gold and Moses was engaged with Joseph’s bones, as it is stated: “Moses took [Joseph’s] bones….” The Holy One blessed be He said to Moses: In your regard, “the wise hearted will take commandments” is fulfilled. Joseph was obligated to his father to bury him because he was his son, but you are not his son and not his grandson, and you were not obligated to involve yourself with him, and [yet] you [have involved yourself in] his burial. Likewise, I, who have no obligation to any creature, I will tend to you and bury you, as it is stated: “He buried him in the canyon” (Deuteronomy 34:6).
How did Moses know where Joseph was buried? Some say, Seraḥ daughter of Asher showed him, and he was buried in the Nile. What did Moses do?…18The midrash elsewhere (Tanḥuma (Warsaw ed.), Beshalaḥ 2) describes how Moses cast a shard, on which “arise bull” was written, into the Nile, in order to elevate Joseph’s remains from the riverbed. In Moses’s final blessing, Joseph was described as the “firstborn bull” (Deuteronomy 33:17). He called to him to rise to the surface, and not delay the exodus from Egypt. Some say he was buried in the palace, in the manner that kings are buried. The Egyptians crafted golden dogs through sorcery, so if a person would come there they would bark and their voices would carry throughout the land of Egypt, a distance of forty days travel. Moses silenced them, as it is stated: “But for all of the children of Israel no dog will extend its tongue” (Exodus 11:7). Moses began screaming: ‘Joseph, Joseph, the time has arrived for what you said: “The Lord will remember you” (Genesis 50:25).’ Immediately, the coffin began rocking and Moses took it, as it is stated: “Moses took Joseph’s bones.”
Joseph’s bones travelled with them in the wilderness for forty years. The Holy One blessed be He said to [Joseph]: ‘You said to your brothers: “I will sustain you” (Genesis 50:21) – by your life, you will die and your bones will travel with them in the wilderness for forty years,’ as it is stated: “There were men who were impure by reason of a corpse [nefesh adam]” (Numbers 9:6), and adam refers to none other than Joseph, as it is stated: “He pitched a tent among men [adam]” (Psalms 78:60), and it is written: “He abhorred the tent of Joseph” (Psalms 78:67).19Thus, the tent referred to earlier as “among men [adam]” was in the territory of Joseph, indicating that Joseph is referred to as adam. Consequently, it may be determined that the individuals to whom the verse in Numbers 9:6 refers were those who carried Joseph’s coffin. It was their complaint that led to God’s command that one who is impure from a corpse, and therefore cannot bring the paschal offering, may do so one month later as the ‘minor Pesaḥ.’ ‘Thanks to your bones they perform the minor Pesaḥ.’
“As he [Joseph] had administered an oath [hashbe’a hishbia] to the children of Israel” – why twice? It is because he took an oath that he had no grudge against them, and they took an oath to him that they held no grudge against him. Why [does the verse state:] “you shall take my bones up with you from here”? Rabbi Levi said: To what is this matter comparable? It is to a man who put his wine in the cellar. Thieves entered, took the barrel, and went and drank it. The owner of the wine came and found that they had stolen the barrel. He said to them: ‘You drank the wine, restore the barrel to its place.’ So too, Joseph’s brothers abducted him and sold him, and when [the time] came to take his leave from the world, he administered an oath to them. He said to them: ‘Please, my brothers, you abducted me alive from Shekhem, restore my bones to Shekhem.’ That is why it is stated: “The bones of Joseph that the children of Israel took out of Egypt, they buried in Shekhem” (Joshua 24:32).