שמות רבה 5

וַיֹּאמֶר ה' אֶל אַהֲרֹן לֵךְ לִקְרַאת משֶׁה הַמִּדְבָּרָה, הֲדָא הוּא דִּכְתִיב (שיר השירים ח, א): מִי יִתֶּנְךָ כְּאָח לִי, בְּאֵיזֶה אָח הַכָּתוּב מְדַבֵּר, אִם תֹּאמַר בְּקַיִן, וְהָא כְתִיב (בראשית ד, ח): וַיָּקָם קַיִן אֶל הֶבֶל אָחִיו וַיַּהַרְגֵּהוּ. אִם תֹּאמַר כְּיִשְׁמָעֵאל לְיִצְחָק, הָא גַרְסִינָן יִשְׁמָעֵאל שׂוֹנֵא לְיִצְחָק. אִם תֹּאמַר כְּעֵשָׂו לְיַעֲקֹב, הָא כְתִיב (בראשית כז, מא): וַיִּשְׂטֹם עֵשָׂו אֶת יַעֲקֹב. אִם תֹּאמַר כַּאֲחֵי יוֹסֵף, וְהָכְתִיב (בראשית לז, ד): וַיִּשְׂנְאוּ אֹתוֹ, וּכְתִיב (בראשית כז, יא): וַיְקַנְאוּ בוֹ אֶחָיו. אֶלָּא כְּיוֹסֵף לְבִנְיָמִן, (שיר השירים ח, א): יוֹנֵק שְׁדֵי אִמִּי, כְּמשֶׁה לְאַהֲרֹן, שֶׁנֶּאֱמַר: וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים וַיִּשַּׁק לוֹ, אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, כָּל נְשִׁיקוֹת שֶׁל תִּפְלוּת הֵן, חוּץ מִשָּׁלשׁ, נְשִׁיקָה שֶׁל גְּדֻלָּה, נְשִׁיקָה שֶׁל פְּרִישׁוּת, נְשִׁיקָה שֶׁל פְּרָקִים. נְשִׁיקָה שֶׁל גְּדֻלָּה, שֶׁנֶּאֱמַר (שמואל א י, א): וַיִּקַּח שְׁמוּאֵל אֶת פַּךְ הַשֶּׁמֶן וַיִּצֹּק עַל רֹאשׁוֹ וַיִּשָּׁקֵהוּ. נְשִׁיקָה שֶׁל פְּרִישׁוּת (רות א, יד): וַתִּשַּׁק עָרְפָּה לַחֲמוֹתָהּ. נְשִׁיקָה שֶׁל פְּרָקִים, שֶׁנֶּאֱמַר: וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים וַיִּשַּׁק לוֹ. וְיֵשׁ אוֹמְרִים אַף נְשִׁיקָה שֶׁל קְרֵיבוּת אֵין בָּהּ גְּנַאי, שֶׁנֶּאֱמַר (בראשית כט, יא): וַיִּשַּׁק יַעֲקֹב לְרָחֵל, שֶׁהָיְתָה קְרוֹבָתוֹ. אָמַר רַבִּי פִּנְחָס מַעֲשֶׂה הָיָה בְּאָח וּבְאָחוֹת שֶׁהָיָה אֶחָד מֵהֶם בְּגוּשׁ חָלָב וְאֶחָד מֵהֶן בְּבֵית מָרוֹן, נָפְלָה דְּלֵקָה בְּבֵיתוֹ שֶׁל גּוּשׁ חָלָב, בָּאתָה אֲחוֹתוֹ מִבֵּית מָרוֹן וְנָפְלָה עָלָיו וְהָיְתָה מְחַבַּקְתּוֹ וּמְנַשַּׁקְתּוֹ, אָמְרָה לוֹ אֵינִי מֻרְגֶּלֶת לָבוֹא אֵלֶיךָ, אֶלָּא פָּחַדְתִּי דַּהֲוֵית אָחִי בַּאֲנָנְקֵי וּפָלַטְתָּ מִמֶּנָּהּ, (שיר השירים ח, א): אֶמְצָאֲךָ בַּחוּץ אֶשָׁקְךָ, בְּאֵיזֶה חוּץ, בַּמִּדְבָּר, מָקוֹם שֶׁנָּשְׁקוּ אַחִים זֶה לָזֶה, משֶׁה וְאַהֲרֹן.

“The Lord said to Aaron: Go toward Moses to the wilderness. He went, and he met him at the mountain of God and he kissed him” (Exodus 4:27).
“The Lord said to Aaron: Go toward Moses to the wilderness” – that is what is written: “If only you were as my brother [who nursed from the breasts of my mother; I would find you outside, I would kiss you]” (Song of Songs 8:1). Regarding which brother is the verse speaking? If you say it is regarding Cain, but is it not written: “Cain rose against his brother Abel and killed him”? If you say it is like Ishmael to Isaac, did we not learn: Ishmael hates Isaac? If you say it is like Esau to Jacob, is it not written: “Esau hated Jacob” (Genesis 27:41)? If you say it is like Joseph’s brothers, but is it not written: “They hated him” (Genesis 37:4), and it is written: “His brothers envied him” (Genesis 37:11). Rather, it is like Joseph to Benjamin, “who nursed from the breasts of my mother” (Song of Songs 8:1),¹Joseph and Benjamin were from the same mother, Rachel, whereas their other brothers were not sons of Rachel. [and] like Moses to Aaron, as it is stated: “He went, and he met him at the mountain of God and he kissed him.”
Our Rabbis, of blessed memory, said: All kisses are indecent except for three: The kiss of greatness, the kiss of separation, and the kiss of reunion. The kiss of greatness, as it is stated: “Samuel took the vial of oil, and poured it upon his head, and kissed him” (I Samuel 10:1); the kiss of separation: “Orpa kissed her mother-in-law” (Ruth 1:14); the kiss of reunion, as it is stated: “He went, and he met him at the mountain of God and he kissed him.”
Some say: Even a kiss of closeness is not disgraceful, as it is stated: “Jacob kissed Rachel” (Genesis 29:11), who was his relative. Rabbi Pinḥas said: There was an incident involving a brother and a sister, one of whom was in Gush Ḥalav and one of whom was in Beit Maron. The house in Gush Ḥalav caught fire. His sister came from Beit Maron and fell upon him and was hugging him and kissing him. She said: ‘I am not accustomed to come to you [and to kiss you], but I was afraid, as you are my brother and were in distress, and you emerged from it.’
“I would find you outside, I would kiss you” (Song of Songs 8:1) – where outside? It is in the wilderness, where the brothers, Moses and Aaron, kissed each other.

אָמַר רַבִּי חָמָא בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה נִתְלַשׁ משֶׁה רַבֵּינוּ מִבֵּית אָבִיו, לָמָּה כֵן, שֶׁאִלּוּ גָּדַל בְּבֵית אָבִיו וּבָא וְאָמַר לָהֶן לְיִשְׂרָאֵל הַמַּעֲשִׂים לֹא הָיוּ מַאֲמִינִים בּוֹ, שֶׁהָיוּ אוֹמְרִים אָבִיו מְסָרָהּ לוֹ, לְפִי שֶׁיּוֹסֵף מְסָרָהּ לְלֵוִי וְלֵוִי לִקְהָת וּקְהָת לְעַמְרָם. וּלְכָךְ נִתְלַשׁ מִבֵּית אָבִיו, וּכְשֶׁהָלַךְ וְהִגִּיד לְיִשְׂרָאֵל כָּל הַדְּבָרִים, לְפִיכָךְ הֶאֱמִינוּ בּוֹ, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם.

Rabbi Ḥama said: At twelve years old, Moses our master was torn from his father’s house. Why was it so? It is because had he grown in his father’s home, and come and related these signs to Israel, they would not have believed him. They would have said: Your father passed it to you; as Joseph passed it to Levi, and Levi to Kehat, and Kehat to Amram.²A midrash (Shemot Rabba 3:8, 5:13) states that when Moses said, in the name of God, “I have remembered [pakod pakadti] you” (Exodus 3:16), the elders believed him because there was an oral tradition that the redeemer of Israel would say those words when he revealed himself. That is why he was torn from his father’s home. Therefore, when he went and told Israel all these matters, they believed him, as it is stated: “The people believed” (Exodus 4:31).

וַיֹּאמֶר לוֹ אֵלְכָה נָא וְאָשׁוּבָה, אַתָּה מוֹצֵא כָּל מִי שֶׁנֶּאֱמַר בּוֹ לֵךְ לְשָׁלוֹם, הָלַךְ וְחָזַר. וְכָל מִי שֶׁכָּתוּב בּוֹ בְּשָׁלוֹם, הָלַךְ וְלֹא חָזַר. יִתְרוֹ אָמַר לְמשֶׁה: לֵךְ לְשָׁלוֹם, הָלַךְ וְחָזַר.

“Moses went and returned to Yeter his father-in-law, and he said to him: Please, let me go and return to my brethren who are in Egypt and see if they are still alive. Yitro said to Moses: Go in peace [lekh leshalom]” (Exodus 4:18).
“He said to him: Please, let me go and return.” You find that everyone in whose regard “go in peace [leshalom]” is stated, he went and returned, and everyone in whose regard beshalom³David said to Avshalom: “Go in peace [beshalom]” (II Samuel 15:9), and he did not return. is written, he went and did not return. Yitro said to Moses: “Go in peace [leshalom],” and he went and returned.

וַיֹּאמֶר ה' אֶל משֶׁה בְּמִדְיָן לֵךְ שֻׁב מִצְרָיִם, אָמַר רַבִּי יוֹחָנָן לִמְדָתְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ, שֶׁהַנִּשְׁבַּע בִּפְנֵי חֲבֵרוֹ לֹא יַתִּירֶנּוּ אֶלָּא בְּפָנָיו, שֶׁלֹא יַחְשְׁדֶּנּוּ שֶׁהוּא נִשְׁבַּע לַשֶּׁקֶר, שֶׁכֵּן אַתָּה מוֹצֵא שֶׁמּשֶׁה נִשְׁבַּע לְיִתְרוֹ וְהָלַךְ לְמִדְיָן וְהִתִּיר שְׁבוּעָתוֹ בְּפָנָיו, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֶל משֶׁה בְּמִדְיָן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִדְיָן נִשְׁבַּעְתָּ לֵךְ וְהַתֵּר שְׁבוּעָתְךָ בְּמִדְיָן. כִּי מֵתוּ כָּל הָאֲנָשִׁים וגו', וְכִי מֵתוּ וַהֲלוֹא דָתָן וַאֲבִירָם הֵם, וְהֵם הָיוּ עִם קֹרַח בְּמַחְלָקוּתוֹ, אֶלָּא מַאי מֵתוּ שֶׁנִּתְעַנּוּ. אַרְבָּעָה הֵן חֲשׁוּבִין כְּמֵתִים, סוּמָא, וּמְצֹרָע, וְעָנִי, וּמִי שֶׁאֵין לוֹ בָּנִים [וכלן קרא, במסכת עבודת כוכבים].

“The Lord said to Moses in Midyan: Go, return to Egypt; as all the men who sought your life are dead” (Exodus 4:19).
“The Lord said to Moses in Midyan: Go, return to Egypt.” Rabbi Yoḥanan said: The Torah teaches you proper behavior. One who takes an oath to another should annul it only in his presence, so that he will not suspect him that he took a false oath, as you find that Moses took an oath to Yitro and went to Midyan and annulled his oath in his presence, as it is stated: “The Lord said to Moses in Midyan.” The Holy One blessed be He said to him: ‘In Midyan you took the oath; go and annul your oath in Midyan.’⁴The midrash is interpreting the verse differently than it is generally translated, as follows: God said to Moses (at the burning bush): Go to Midyan and return to Egypt (Etz Yosef).
“As all the men…are dead” – did they die? But were they not Datan and Aviram, and they were with Koraḥ in his dispute?⁵See Numbers 16:1. Since Datan and Aviram were still active in the incident with Koraḥ, clearly they had not died during the events the midrash is describing. Rather, what is “are dead”? They became impoverished. Four are considered as though they are dead: A blind person, a leper, an impoverished person, and one without children Avoda Zara 5a>.

וַיִּקַּח משֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו, לָמָּה הוֹלִיכָן, כְּדֵי שֶׁיִּהְיוּ עִם יִשְׂרָאֵל לְקַבֵּל הַתּוֹרָה. וַיַּרְכִּבֵם עַל הַחֲמֹר, זֶה אֶחָד מִשְּׁמֹנָה עָשָׂר דְּבָרִים שֶׁשִּׁנּוּ חֲכָמִים לְתַלְמַי הַמֶּלֶךְ. וַיִּקַּח משֶׁה אֶת הַמַּטֶּה וגו', עָשָׂה כְּמוֹ שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ד, יז): וְאֶת הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדֶךָ.

“Moses took his wife and his sons, and mounted them on a donkey, and he returned to the land of Egypt. Moses took the staff of God in his hand” (Exodus 4:20).
“Moses took his wife and his sons” – why did he lead them there? It was so they would be with Israel to receive the Torah.
“He mounted them on a donkey” – this is one of the eighteen matters that the Sages changed for King Ptolemy.⁶In the talmudic account of the writing of the Septuagint (Megilla 9a–b), the Sages changed “donkey” to “people carrier.”
“Moses took the staff…” – he acted in accordance with what the Holy One blessed be He said to him: “You shall take this staff in your hand” (Exodus 4:17).

וַיֹּאמֶר ה' אֶל משֶׁה בְּלֶכְתְּךָ וגו', וְכִי עַל אֵיזֶה מוֹפֵת אָמַר, אִם תֹּאמַר עַל הַנָּחָשׁ וְהַצָּרַעַת וְהַדָּם, וַהֲלוֹא אוֹתָן נִסִּים לֹא אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת אֶלָּא לְיִשְׂרָאֵל, וְעוֹד לֹא מָצִינוּ שֶׁעָשָׂה משֶׁה אוֹתָן הָאוֹתוֹת לִפְנֵי פַּרְעֹה. אֶלָּא מַהוּ כָּל הַמֹּפְתִים אֲשֶׁר שַׂמְתִּי בְיָדֶךָ, זֶה הַמַּטֶּה שֶׁהָיוּ כְּתוּבִין עָלָיו עֶשֶׂר מַכּוֹת, שֶׁהָיָה כָּתוּב עָלָיו נוֹטָרִיקוֹן דצ"ך עד"ש באח"ב, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵלּוּ הַמַּכּוֹת אֲשֶׁר שַׂמְתִּי בְיָדֶךָ עֲשֵׂה אוֹתָם לִפְנֵי פַרְעֹה עַל יְדֵי הַמַּטֶּה הַזֶּה.

“The Lord said to Moses: When you go back to Egypt, see all the wonders that I have placed in your hand and perform them before Pharaoh; but I will harden his heart, and he will not let the people go” (Exodus 4:21).
“The Lord said to Moses: When you go…” Of which wonder did He speak? If you say it is regarding the serpent, the leprosy, and the blood; didn’t the Holy One blessed be He say to him to perform them only for Israel? Moreover, we do not find that Moses performed those signs before Pharaoh. Rather, what is “all the wonders that I have placed in your hand”? This is the staff upon which all ten plagues were written in acronym form, as detzakh adash be’aḥav.⁷This is an acronym of the initials of the plagues: Blood [dam], frogs [tzefarde’a], lice [kinnim] – detzakh; wild beasts [arov], pestilence [dever], boils [shekhin] – adash; hail [barad], locusts [arbeh], darkness [ḥoshekh], firstborn [bekhorot] – be’aḥav. The Holy One blessed be He said to him: These are the plagues that I have placed in your hand. Perform them before Pharaoh with this staff.

וַאֲנִי אֲחַזֵּק אֶת לִבּוֹ, כְּדֵי לִפָּרַע דִּינָם מֵהֶם. וְאָמַרְתָּ אֶל פַּרְעֹה כֹּה אָמַר ה' בְּנִי וגו', גִּלָּה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא יְשַׁלַּח פַּרְעֹה אֶת יִשְׂרָאֵל עַד מַכַּת בְּכוֹרִים, וּלְכָךְ לֹא הֻצְרַךְ הַכָּתוּב לְפַרְסֵם לוֹ בַּסּוֹף. מַהוּ בְּנִי בְכֹרִי יִשְׂרָאֵל, עַל יַעֲקֹב אֲבִיהֶם אָמַר, שֶׁקָּנָה הַבְּכוֹרָה כְּדֵי שֶׁיּוּכַל לַעֲבֹד לַמָּקוֹם. וְאָמַרְתָּ אֵלָיו: שַׁלַּח אֶת בְּנִי וְיַעַבְדֵנִי, אָמַר לוֹ אִם אַתָּה מוֹנֵעַ מִמֶּנִּי בְּנִי בְכוֹרִי מִלְּעָבְדֵנִי, אֲנִי אֶמְנַע מִמְּךָ בִּנְךָ בְּכוֹרְךָ מִלְּעָבְדֶּךָ, שֶׁאֲנִי אֶהֱרֹג אֶת כֻּלָּן.

“I will harden his heart” – in order to administer their sentence.
“You shall say to Pharaoh: So said the Lord: My son, My firstborn, Israel” (Exodus 4:22).
“You shall say to Pharaoh: So said the Lord: My son…” – the Holy One blessed be He revealed to him that Pharaoh will not let Israel go until the plague of the firstborn; therefore, it was not necessary for the verse to inform him of it later.⁸When God said to Moses: “One more blow I will bring upon Pharaoh and upon Egypt; afterward he will send you forth from here” (Exodus 11:1), He did not specify what that blow would be. However, Moses knew that if it was the last blow it must be the plague of the firstborn, and he warned Pharaoh accordingly (Exodus 11:5). What is “My son, My firstborn, Israel”? It is a reference to Jacob their ancestor, who purchased the birthright from Esau so he would be able to serve God.⁹The firstborn were initially designated to perform sacrificial rites in service of God. Israel is another name for Jacob. You shall say to him: “Let My son go, and he will serve Me” (Exodus 4:23). He said to him: ‘If you prevent My firstborn from serving Me, I will prevent your firstborn from serving you, as I will kill them all.’

וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן, חֲבִיבָה מִילָה שֶׁלֹא נִתְלָה משֶׁה עָלֶיהָ אֲפִלּוּ שָׁעָה אַחַת, לְפִיכָךְ כְּשֶׁהָיָה בַּדֶּרֶךְ וְנִתְעַסֵּק בַּמָּלוֹן וְנִתְעַצֵּל לָמוּל לֶאֱלִיעֶזֶר בְּנוֹ, מִיָּד וַיִּפְגְּשֵׁהוּ ה' וַיְבַקֵּשׁ הֲמִיתוֹ. אַתְּ מוֹצֵא מַלְאָךְ שֶׁל רַחֲמִים הָיָה וְאַף עַל פִּי כֵן וַיְבַקֵּשׁ הֲמִיתוֹ. וַתִּקַּח צִפֹּרָה צֹר, וְכִי מִנַּיִן יָדְעָה צִפּוֹרָה שֶׁעַל עִסְקֵי מִילָה נִסְתַּכֵּן משֶׁה, אֶלָּא בָּא הַמַּלְאָךְ וּבָלַע לְמשֶׁה מֵרֹאשׁוֹ וְעַד הַמִּילָה. כֵּיוָן שֶׁרָאֲתָה צִפּוֹרָה שֶׁלֹא בָּלַע אוֹתוֹ אֶלָּא עַד הַמִּילָה הִכִּירָה שֶׁעַל עִסְקֵי הַמִּילָה הוּא נִיזֹּק, וְיָדְעָה כַּמָּה גָדוֹל כֹּחַ הַמִּילָה שֶׁלֹא הָיָה יָכוֹל לְבָלְעוֹ יוֹתֵר מִכָּאן, מִיָּד וַתִּכְרֹת אֶת עָרְלַת בְּנָהּ וַתַּגַּע לְרַגְלָיו, וַתֹּאמֶר כִּי חֲתַן דָּמִים אַתָּה לִי, אָמְרָה חֲתָנִי תִּהְיֶה אַתָּה נָתוּן לִי בִּזְכוּת דָּמִים הַלָּלוּ שֶׁל מִילָה, שֶׁהֲרֵי קִיַּמְתִּי הַמִּצְוָה, מִיָּד וַיִּרֶף הַמַּלְאָךְ מִמֶּנּוּ. אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת, אָמְרָה כַּמָּה גָּדוֹל כֹּחַ הַמִּילָה שֶׁחֲתָנִי הָיָה חַיָּב מִיתָה שֶׁנִּתְעַצֵּל בְּמִצְוַת הַמִּילָה לַעֲשׂוֹתָהּ, וְלוּלֵי הִיא לֹא נִצָּל.

“It was on the way at the lodging, the Lord met him, and sought to kill him” (Exodus 4:24).
“It was on the way at the lodging” – circumcision is dear, as Moses’s punishment for [not performing] it was not delayed for even one moment. Therefore, when he was on the way and was preparing the lodging and was indolent in circumcising his son Elazar, immediately, “the Lord met him, and sought to kill him.” You find that it was an angel of mercy,¹⁰“The Lord” is the name that represents the attribute of mercy. and, nevertheless, “He sought to kill him.”
Tzipora took flint, cut her son’s foreskin, and cast it at his feet; she said: You are to me a bridegroom of blood” (Exodus 4:25).
“Tzipora took flint” – how did Tzipora know that it was over matters of circumcision that Moses was endangered? Rather, the angel came and swallowed Moses from his head to the [place of] circumcision. When Tzipora saw that he swallowed him only until the circumcision, she understood that he was being harmed due to matters of circumcision. She realized just how great the power of circumcision is, as he was unable to swallow him beyond there. Immediately, “she cut her son’s foreskin, and cast it at his feet.”
“She said: You are to me a bridegroom of blood” – she said: ‘My bridegroom, may you be given to me thanks to this blood of circumcision, as I fulfilled the mitzva.’ Immediately, “he let him alone” (4:26).
“He let him alone. Then she said: A bridegroom of blood regarding the circumcision” (Exodus 4:26).
“Then she said: A bridegroom of blood regarding the circumcision” – she said: How great the power of circumcision is, as my bridegroom was liable to be executed because he was indolent in performance of the mitzva of circumcision, and were it not for it, he would not have been saved.¹¹Once he was liable to be killed, it was only the performance of circumcision that caused him to be saved.

וַיֹּאמֶר ה' אֶל אַהֲרֹן לֵךְ לִקְרַאת משֶׁה הַמִּדְבָּרָה, הֲדָא הוּא דִכְתִיב (איוב לז, ה): יַרְעֵם אֵל בְּקוֹלוֹ נִפְלָאוֹת. מַהוּ יַרְעֵם, כְּשֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַתּוֹרָה בְּסִינַי הֶרְאָה בְּקוֹלוֹ לְיִשְׂרָאֵל פִּלְאֵי פְּלָאִים, כֵּיצַד הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַבֵּר וְהַקּוֹל יוֹצֵא וּמַחֲזִיר בְּכָל הָעוֹלָם, יִשְׂרָאֵל שׁוֹמְעִין אֶת הַקּוֹל בָּא עֲלֵיהֶם מִן הַדָּרוֹם וְהָיוּ רָצִים לַדָּרוֹם לְקַבֵּל אֶת הַקּוֹל, וּמִדָּרוֹם נֶהְפַּךְ לָהֶם לְצָפוֹן וְהָיוּ רָצִים לַצָּפוֹן, וּמִצָּפוֹן נֶהְפַּךְ לְמִזְרָח וְהָיוּ רָצִים לַמִּזְרָח, וּמִמִּזְרָח נֶהְפַּךְ לָהֶם לְמַעֲרָב וְהָיוּ רָצִים לַמַּעֲרָב, וּמִן הַמַּעֲרָב נֶהְפַּךְ לָהֶם מִן הַשָּׁמַיִם וְהָיוּ תּוֹלִין עֵינֵיהֶן וְהָיָה נֶהְפַּךְ בָּאָרֶץ, וְהָיוּ מַבִּיטִין לָאָרֶץ, שֶׁנֶּאֱמַר (דברים ד, לו): מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלוֹ לְיַסְּרֶךָּ. וְהָיוּ יִשְׂרָאֵל אוֹמְרִים זֶה לָזֶה (איוב כח, יב): וְהַחָכְמָה מֵאַיִן תִּמָּצֵא, וְהָיוּ יִשְׂרָאֵל אוֹמְרִים מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא, מִן הַמִּזְרָח אוֹ מִן הַדָּרוֹם, שֶׁנֶּאֱמַר (דברים לג, ב): ה' מִסִּינַי בָּא וְזָרַח מִשֵֹּׂעִיר לָמוֹ. וּכְתִיב (חבקוק ג, ג): אֱלוֹהַּ מִתֵּימָן יָבוֹא. וְאוֹמֵר (שמות כ, טו): וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת. הַקּוֹל אֵין כְּתִיב כָּאן אֶלָּא הַקּוֹלֹת, אָמַר רַבִּי יוֹחָנָן הָיָה הַקּוֹל יוֹצֵא וְנֶחְלַק לְשִׁבְעִים קוֹלוֹת לְשִׁבְעִים לָשׁוֹן, כְּדֵי שֶׁיִּשְׁמְעוּ כָּל הָאֻמּוֹת, וְכָל אֻמָּה וְאֻמָּה שׁוֹמַעַת קוֹל בִּלְשׁוֹן הָאֻמָּה וְנַפְשׁוֹתֵיהֶן יוֹצְאוֹת, אֲבָל יִשְׂרָאֵל הָיוּ שׁוֹמְעִין וְלֹא הָיוּ נִזּוֹקִין. כֵּיצַד הָיָה הַקּוֹל יוֹצֵא, אָמַר רַבִּי תַּנְחוּמָא דוּ פַּרְצוּפִין הָיָה יוֹצֵא, וְהוֹרֵג לְעוֹבְדֵי כּוֹכָבִים שֶׁלֹא קִבְּלוּהָ, וְנוֹתֵן חַיִּים לְיִשְׂרָאֵל שֶׁקִּבְּלוּ אֶת הַתּוֹרָה. הוּא שֶׁמּשֶׁה אָמַר לָהֶם בְּסוֹף אַרְבָּעִים שָׁנָה (דברים ה, כג): כִּי מִי כָל בָּשָׂר אֲשֶׁר שָׁמַע קוֹל אֱלֹהִים חַיִּים מְדַבֵּר מִתּוֹךְ הָאֵשׁ וגו', אַתָּה הָיִיתָ שׁוֹמֵעַ קוֹלוֹ וְחָיִיתָ, אֲבָל עוֹבְדֵי כּוֹכָבִים שׁוֹמְעִים וּמֵתִים. בּוֹא וּרְאֵה הֵיאַךְ הַקּוֹל יוֹצֵא, אֵצֶל כָּל יִשְׂרָאֵל כָּל אֶחָד וְאֶחָד לְפִי כֹּחוֹ, הַזְּקֵנִים לְפִי כֹּחָן, הַבַּחוּרִים לְפִי כֹּחָן, וְהַקְּטַנִּים לְפִי כֹּחָן, וְהַיּוֹנְקִים לְפִי כֹּחָן, וְהַנָּשִׁים לְפִי כֹּחָן, וְאַף משֶׁה לְפִי כֹּחוֹ, שֶׁנֶּאֱמַר (שמות יט, יט): משֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל, בְּקוֹל שֶׁהָיָה יָכוֹל לְסוֹבְלוֹ. וְכֵן הוּא אוֹמֵר (תהלים כט, ד): קוֹל ה' בַּכֹּחַ, בְּכֹחוֹ לֹא נֶאֱמַר אֶלָּא בַּכֹּחַ, בְּכֹחוֹ שֶׁל כָּל אֶחָד וְאֶחָד, וְאַף נָשִׁים מְעֻבָּרוֹת לְפִי כֹּחָן, הֱוֵי אוֹמֵר כָּל אֶחָד וְאֶחָד לְפִי כֹּחוֹ. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא אִם תָּמֵהַּ אַתָּה עַל הַדָּבָר הַזֶּה לְמֹד מִן הַמָּן שֶׁלֹא הָיָה יוֹרֵד לְיִשְׂרָאֵל אֶלָּא לְפִי כֹּחַ שֶׁל כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל, הַבַּחוּרִים הָיוּ אוֹכְלִין אוֹתוֹ כְּלֶחֶם, שֶׁנֶּאֱמַר (שמות טז, ד): הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם וגו'. וְהַזְּקֵנִים, כְּצַפִּיחִת בִּדְבָשׁ, שֶׁנֶּאֱמַר (שמות טז, לא): וְטַעֲמוֹ כְּצַפִּיחִת בִּדְבָשׁ. וְיוֹנְקִים, כְּחָלָב מִשְּׁדֵי אִמּוֹ, שֶׁנֶּאֱמַר (במדבר יא, ח): וְהָיָה טַעֲמוֹ כְּטַעַם וגו'. וְהַחוֹלִים כְּסֹלֶת מְעֹרָב בִּדְבַשׁ, שֶׁנֶּאֱמַר (יחזקאל טז, יט): וְלַחְמִי אֲשֶׁר נָתַתִּי לְךָ סֹלֶת וְשֶׁמֶן וּדְבַשׁ הֶאֱכַלְתִּיךָ. וְהָעוֹבְדֵי כּוֹכָבִים טָעֲמוּ אוֹתוֹ מַר וְגַד, שֶׁנֶּאֱמַר (במדבר יא, ז): וְהַמָּן כִּזְרַע גַּד הוּא. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא וּמָה הַמָּן שֶׁהָיָה מִין אֶחָד נֶהְפַּךְ לְכַמָּה מִינִין בִּשְׁבִיל צֹרֶךְ כָּל אֶחָד וְאֶחָד, הַקּוֹל שֶׁהָיָה כֹּחַ בּוֹ עַל אַחַת כַּמָּה וְכַמָּה שֶׁהָיָה מִשְׁתַּנֶּה לְכָל אֶחָד וְאֶחָד שֶׁלֹא יִנָּזֵקוּ. וּמִנַּיִן שֶׁהַקּוֹל נֶחְלַק לְקוֹלוֹת הַרְבֵּה שֶׁלֹא יִנָּזֵקוּ, שֶׁנֶּאֱמַר (שמות כ, טו): וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת, הֱוֵי (איוב לז, ה): יַרְעֵם אֵל בְּקוֹלוֹ נִפְלָאוֹת. דָּבָר אַחֵר, יַרְעֵם אֵל בְּקוֹלוֹ נִפְלָאוֹת, אָמַר רַבִּי לֵוִי: שְׁלשָׁה קוֹלוֹת הוֹלְכוֹת מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ וְהַבְּרִיּוֹת בֵּינֵיהֶן וְאֵינָן שׁוֹמְעוֹת כְּלוּם, וְאֵלּוּ הֵן, הַיּוֹם, וְהַגְּשָׁמִים, וְהַנֶּפֶשׁ בְּשָׁעָה שֶׁיּוֹצֵאת מִן הַגּוּף. הַיּוֹם מִנַּיִן, אָמַר רַבִּי יְהוּדָה בַּר רַבִּי אִלְעָאי זֶה הַכּוֹכָב שֶׁהוּא שָׁף בָּרָקִיעַ אֵינוֹ אֶלָּא כַּמַּסָּר סְפָרִים אֲחֵרִים: כַּמַּסְמֵר הַזֶּה שֶׁהוּא נָתוּן בָּעֵץ. הַגְּשָׁמִים מִנַּין, שֶׁנֶּאֱמַר (תהלים מב, ח): תְּהוֹם אֶל תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ, כֵּיצַד, יֵשׁ אִילָן שֶׁשָּׁרָשָׁיו יוֹרְדִים עֶשְׂרִים אַמָּה, וְיֵשׁ שְׁלשִׁים, וְיֵשׁ חֲמִשִּׁים, וְיֵשׁ שֶׁאֵינָן יוֹרְדִין אֶלָּא שְׁלשָׁה טְפָחִים, וְהַגְּשָׁמִים לְמַעְלָה אִם אֵין מַשְׁקִין אוֹתָן אֶלָּא שְׁלשָׁה טְפָחִים אוֹתָן שֶׁל חֲמִשִּׁים אַמָּה הֵן מֵתִים, אִם שׁוֹתִין שֶׁל חֲמִשִּׁים אַמָּה, טוֹרֵף אוֹתָן שֶׁל שְׁלשָׁה טְפָחִים, אֶלָּא זֶה תְּהוֹם הָעֶלְיוֹן קוֹרֵא לַתַּחְתּוֹן אוֹמֵר לוֹ עֲלֵה וַאֲנִי יוֹרֵד, וְתַחְתּוֹן אוֹמֵר לוֹ רֵד וַאֲנִי אֶעֱלֶה, עַד שֶׁהָעֶלְיוֹן יוֹרֵד וּמַשְׁקֶה שֶׁל שְׁלשָׁה טְפָחִים וְהַתַּחְתּוֹן עוֹלֶה וּמַשְׁקֶה אוֹתָן שֶׁל חֲמִשִּׁים אַמָּה. בּוֹא וּרְאֵה כַּמָּה בֵּין אֵלּוּ לְאֵלּוּ וְקוֹרְאִין זֶה לָזֶה, וּבְנֵי אָדָם בֵּינְתַּיִם וְאֵינָן [יודעין] שׁוֹמְעִין, הֱוֵי יַרְעֵם אֵל בְּקוֹלוֹ נִפְלָאוֹת. וְהַנֶּפֶשׁ בְּשָׁעָה שֶׁהִיא יוֹצֵאת מִן הַגּוּף וּבְנֵי אָדָם יוֹשְׁבִין אֶצְלוֹ וְאֵינָן שׁוֹמְעִין. הֱוֵי יַרְעֵם אֵל בְּקוֹלוֹ נִפְלָאוֹת. אָמַר רַבִּי רְאוּבֵן בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בְּמִדְיָן (שמות ד, יט): לֵךְ שֻׁב מִצְרָיְמָה, נֶחְלַק הַדִּבּוּר לִשְׁנֵי קוֹלוֹת וְנַעֲשָׂה דוּ פַּרְצוּפִין, וְהָיָה משֶׁה שׁוֹמֵעַ בְּמִדְיָן לֵךְ שֻׁב מִצְרָיְמָה, וְאַהֲרֹן שׁוֹמֵעַ, לֵךְ לִקְרַאת משֶׁה הַמִּדְבָּרָה, הֱוֵי יַרְעֵם אֵל בְּקוֹלוֹ נִפְלָאוֹת.

“The Lord said to Aaron: Go into the wilderness to meet Moses. He went, and he met him at the mountain of God and he kissed him” (Exodus 4:27).
“The Lord said to Aaron: Go into the wilderness to meet Moses” – that is what is written: “God thunders marvelously with His voice” (Job 37:5). What is “thunders”? When the Holy One blessed be He gave the Torah at Sinai, He displayed His voice to Israel with miracles and wonders. How so? The Holy One blessed be He would speak, and the voice emerged and circulated throughout the world. Israel heard the voice coming to them from the south and were running to the south to greet the voice. From the south it shifted for them to the north, and they were running to the north. From the north it shifted to the east, and they were running to the east. From the east it shifted for them to the west, and they were running to the west. From the west it shifted for them to the heavens, and they were raising their eyes. It shifted to the earth, and they were looking at the earth, as it is stated: “From the heavens, He sounded His voice to you to admonish you [and on the earth He showed you His great fire]” (Deuteronomy 4:36).
Israel were saying to each other: “But wisdom, where shall it be found?” (Job 28:12). Israel was saying: ‘From where does the Holy One blessed be He come, from the east or from the south?’ As it is stated: “The Lord came from Sinai and shone to them from Seir” (Deuteronomy 33:2), and it is written: “God came from the south” (Habakkuk 3:3), and it says: “All the people were seeing the voices” (Exodus 20:15). Voice is not written here, but “voices.” Rabbi Yoḥanan said: The voice would emerge and divide into seventy voices for seventy languages, so that all the nations could understand. Each and every nation would hear a voice in the language of that nation, and their souls departed. But Israel heard and they were not harmed.
How would the voice emerge? Rabbi Tanḥuma said: It would emerge in two forms: It would kill the idolaters, who did not accept it, and would give life to Israel, who accepted the Torah. That is what Moses said to them at the end of forty years: “For who is there of all flesh who heard the voice of the living God speaking from the midst of the fire [as we have, and lived?]” (Deuteronomy 5:22). You heard His voice and lived, but idolaters heard and died. Come and see how the voice would emerge to each one of Israel, each and every one in accordance with his capability; the elderly according to their capability, the young men according to their capability, the children according to their capability, the nursing babies according to their capability, the women according to their capability, and Moses, too, according to his capability, as it is stated: “Moses would speak, and God would answer him with a voice” (Exodus 19:19), with a voice that he could withstand. Likewise it says: “The voice of the Lord is powerful [bako’aḥ]” (Psalms 29:4). It does not say His capability, bekoḥo, but rather bako’aḥ, according to the capability of each and every one, and even pregnant women according to their capability. That is: Each and every one according to his capability.
Rabbi Yosei bar Ḥanina said: If you are astonished about this matter, learn from the manna that would fall for Israel only according to the capability of each and every one of Israel. The young men would eat it as bread, as it is stated: “Behold I will rain bread for you from the heavens…” (Exodus 16:4); the elderly, like honey wafers, as it is stated: “And its taste was like wafers with honey” (Exodus 16:31); the nursing babies, like milk from his mother’s breasts [shedei], as it is stated: “Its taste was like the taste of a cake [leshad] with oil” (Numbers 11:8); and the ill, like fine flour mixed with honey, as it is stated: “My bread that I gave you, fine flour, and oil, and honey, with which I fed you” (Ezekiel 16:19); the idolaters tasted it bitter like a coriander seed, as it is stated: “The manna was like a coriander seed” (Numbers 11:7).
Rabbi Yosei bar Ḥanina said: If the manna, which was one type, transformed into several types to fill the need of each and every one, the voice that had power in it,¹²The voice of God, in accordance with the verse cited above: “The voice of the Lord is powerful” (Psalms 29:4). all the more so that it would change for each and every one so they would not be harmed. From where is it derived that the voice divided into several voices so they would not be harmed? It is as it is stated: “All the people were seeing the voices” (Exodus 20:15). That is: “God thunders marvelously with His voice” (Job 37:5).
Another interpretation: “God thunders marvelously with His voice” – Rabbi Levi said: Three sounds carry from one end of the world to the other, and creatures are between them and do not hear anything, and these are they: The day, the rains, and the soul at the moment that it leaves the body.
The day, from where is it derived? Rabbi Yehuda bar Rabbi Ilai said: This is the star that moves stealthily in the heavens, but is actually like a saw [variant reading, like a nail] that cuts into wood.
The rains, from where is it derived? It is as it is stated: “Depth calls to depth at the sound of your watercourses” (Psalms 42:8). How so? There is a tree whose roots descend twenty cubits, another [whose roots descend] thirty [cubits], another fifty, and some descend only three handbreadths. If the rains from above irrigate [to a depth of] only three handbreadths, those [whose roots descend] fifty cubits will die. If those of fifty cubits are irrigated, it will destroy those of three handbreadths. Rather, the upper depth¹³In the heavens calls to the lower depth¹⁴Under the earth and says to it: ‘Ascend, and I will descend.’ And the lower says to it: ‘Descend and I will ascend.’ The upper descends and irrigates those of three handbreadths, and the lower ascends and irrigates those of fifty cubits. Come and see how far it is between these and those and they call to each other, and people are in the middle but do not hear. That is: “God thunders marvelously with His voice.”
The soul, at the moment that it leaves the body [also makes a very loud sound], and the people sitting with him do not hear. That is: “God thunders marvelously with His voice.”
Rabbi Reuven said: When the Holy One blessed be He said to Moses in Midyan: “Go, return to Egypt” (Exodus 4:19), the speech was divided into two voices and assumed two forms. Moses heard in Midyan: “Go, return to Egypt,” and Aaron heard: “Go into the wilderness to meet Moses” (Exodus 4:27). That is: “God thunders marvelously with His voice.”

וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ, הֲדָא הוּא דִכְתִיב (תהלים פה, יא): חֶסֶד וֶאֱמֶת נִפְגָּשׁוּ צֶדֶק וְשָׁלוֹם נָשָׁקוּ. חֶסֶד זֶה אַהֲרֹן, שֶׁנֶּאֱמַר (דברים לג, ח): וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ. וֶאֱמֶת זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): לֹא כֵן עַבְדִּי משֶׁה וגו'. הֱוֵי חֶסֶד וֶאֱמֶת נִפְגָּשׁוּ, כְּמָה דְתֵימָא וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים. צֶדֶק זֶה משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): צִדְקַת ה' עָשָׂה. וְשָׁלוֹם זֶה אַהֲרֹן, שֶׁנֶּאֱמַר (מלאכי ב, ו): בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי. נָשָׁקוּ, וַיִּשַּׁק לוֹ. אָמְרוּ רַבּוֹתֵינוּ כָּל הַנְּשִׁיקוֹת שֶׁל תִּפְלוּת חוּץ מִשָּׁלשׁ [כדכתיב לעיל], וַיִּשַּׁק לוֹ, מַהוּ וַיִּשַּׁק לוֹ, זֶה שָׂמַח בִּגְדֻלָּתוֹ שֶׁל זֶה וְזֶה שָׂמַח בִּגְדֻלָּתוֹ שֶׁל זֶה. דָּבָר אַחֵר, וַיִּשַּׁק לוֹ, נָטַל כְּהֻנָּה וּלְוִיָּה, זֶה נוֹטֵל כְּהֻנָּה וְנוֹתֵן לְוִיָּה, וְזֶה נוֹטֵל לְוִיָּה וְנוֹתֵן כְּהֻנָּה. דָּבָר אַחֵר, וַיִּשַּׁק לוֹ, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָשָׁל לְזֶהָבִי שֶׁהֵבִיאוּ לוֹ מוֹנִיטָה אַחַת וְרָאָה אוֹתָהּ מִבִּפְנִים שֶׁל חֶרֶס וּמִבַּחוּץ שֶׁל זָהָב, לְיָמִים הֵבִיאוּ לוֹ מוֹנִיטָה שֶׁכֻּלָּהּ זָהָב, אָמַר לָהֶם הָרִאשׁוֹן חֶרֶס הָיָה וְהָיָה מְצֻפֶּה זָהָב, אֲבָל זֶה כֻּלָּהּ זָהָב. כָּךְ נְשִׁיקָה שֶׁנָּשַׁק עֵשָׂו לְיַעֲקֹב לֹא הָיָה אֶלָּא לִפְסֹלֶת, שֶׁנֶּאֱמַר (משלי כו, כג): כֶּסֶף סִיגִים מְצֻפֶּה עַל חָרֶשׂ. וּמֶה הָיָה סוֹפוֹ (משלי כו, כג): שְׂפָתַיִם דֹּלְקוֹת וְלֶב רָע, שֶׁלֹא בִּקֵּשׁ לְנָשְׁקוֹ אֶלָּא לְנָשְׁכוֹ. אֲבָל נְשִׁיקָה שֶׁל אַהֲרֹן וּמשֶׁה הָיְתָה נְשִׁיקָה שֶׁל אֱמֶת, וַעֲלֵיהֶן הוּא אוֹמֵר (תהלים פה, יא): חֶסֶד וֶאֱמֶת נִפְגָּשׁוּ. רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אוֹמֵר: חֶסֶד, זֶה אַהֲרֹן. וֶאֱמֶת, זֶה משֶׁה. וְרַבִּי עֲזַרְיָה אוֹמֵר: חֶסֶד, זֶה משֶׁה, שֶׁעָשָׂה חֶסֶד עִם יוֹסֵף. וֶאֱמֶת, זֶה אַהֲרֹן, דִּכְתִיב (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, הֱוֵי: חֶסֶד וֶאֱמֶת נִפְגָּשׁוּ, זֶה משֶׁה וְאַהֲרֹן. וַיִּשַּׁק לוֹ, אֵין אָנוּ יוֹדְעִים לְמִי חָלַק הַקָּדוֹשׁ בָּרוּךְ הוּא כָּבוֹד, אִם לְאַהֲרֹן אִם לְמשֶׁה, יֵשׁ אוֹמְרִים לְאַהֲרֹן שֶׁהָיָה בְּמִצְרַיִם וּמִתְנַבֵּא לָהֶן לְיִשְׂרָאֵל שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִגְאֹל אוֹתָם, כְּדֵי שֶׁיָּבֹא משֶׁה וְיָעִיד עַל דְּבָרָיו שֶׁל אַהֲרֹן וְיִהְיוּ יִשְׂרָאֵל אוֹמְרִים אֱמֶת הָיָה מִתְנַבֵּא אַהֲרֹן. וְיֵשׁ אוֹמְרִים לְמשֶׁה, כְּדֵי שֶׁיָּבוֹא משֶׁה וְיַאֲמִינוּ לִדְבָרָיו.

“He went, and he met him [at the mountain of God and he kissed him]” – that is what is written: “Kindness and truth met, righteousness and peace kissed” (Psalms 85:11). “Kindness [ḥesed]” – this is Aaron, as it is stated: “Of Levi he said: Your Tummim and your Urim for the man of your piety [ḥasidekha]” (Deuteronomy 33:8). “And truth” – this is Moses, as it is stated: “My servant Moses is not so, [in all My house he is trusted]” (Numbers 12:7). That is: “Kindness and truth met,” as it is stated: “He went, and he met him at the mountain of God.” “Righteousness” – this is Moses, as it is stated: “He executed the righteousness of the Lord” (Deuteronomy 33:21). “And peace” – this is Aaron, as it is stated: “He walked with Me in peace and uprightness” (Malachi 2:6). “Kissed” – “and he kissed him.”
Our Rabbis say: All kisses are indecent except for three .
“He kissed him” – what is “he kissed him”? This one was glad for the prominence of that one, and that one was glad for the prominence of this one. Alternatively, “he kissed [vayishak]¹⁵This is an expression of economy [meshek], indicating a transaction. him” – they took the priestly and Levite status; this one took the priestly status and transferred the Levite status, and that one took the Levite status and transferred the priestly status.
Another interpretation: “He kissed him” – Rabbi Shmuel bar Naḥman said: This is comparable to a goldsmith to whom they brought a coin and he saw that inside it was earthenware and outside it was gold. Later, they brought him a coin that was solid gold. He said to them: The first was earthenware and was plated with gold, but this is solid gold. Similarly, the kiss that Esau kissed Jacob was only dross, as it is stated: “An earthen vessel plated with silver dross” (Proverbs 26:23). What was its end? “Burning lips and a wicked heart” (Proverbs 26:23) – he did not seek to kiss him, but rather to bite him. But the kiss of Aaron and Moses was a kiss of truth. In their regard it says: “Kindness and truth met.”
Rabbi Yehuda ben Rabbi Simon says: “Kindness” – this is Aaron; “and truth” – this is Moses. Rabbi Azarya says: “Kindness” – this is Moses, who performed kindness with Joseph. “Truth” – this is Aaron, as it is written: “The law of truth was in his mouth” (Malachi 2:6). That is: “Kindness and truth met” – this is Moses and Aaron.
“He kissed him” – we do not know to whom the Holy One blessed be He accorded deference, whether it was to Aaron or to Moses.¹⁶In other words, who was the one who was kissed. Some say that it was to Aaron, who was in Egypt and prophesying to Israel that the Holy One blessed be He is destined to deliver them. [Moses accorded him honor] so that [when] Moses would come and testify in support of Aaron’s words, Israel would say: Aaron was prophesying the truth. Some say that it was to Moses, [and Aaron accorded him honor] so that Moses would come and they would believe his words.

וַיַּגֵּד משֶׁה לְאַהֲֹרן אֵת כָּל דִּבְרֵי ה' וגו', הִתְחִיל משֶׁה אוֹמֵר לוֹ כָּל הַדְּבָרִים וְכָל הָאוֹתוֹת אֲשֶׁר צִוָּהוּ לַעֲשׂוֹת לִפְנֵי הָעָם, כְּשֵׁם שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן עָשָׂה (שמות ד, טו): וְדִבַּרְתָּ אֵלָיו וְשַׂמְתָּ אֶת הַדְּבָרִים בְּפִיו.

“Moses told Aaron all the words of the Lord that He had sent him, and all the signs that He had charged him” (Exodus 4:28).
“Moses told Aaron all the words of the Lord…” – Moses began saying to him all the words and all the signs that He commanded him to perform before the people. Just as the Holy One blessed be He said to him, so he did: “You shall speak to him, and place the words in his mouth” (Exodus 4:15).

וַיֵּלֶךְ משֶׁה וְאַהֲרֹן וַיַּאַסְפוּ וגו', אָמַר רַבִּי עֲקִיבָא, לָמָה נִמְשְׁלוּ יִשְׂרָאֵל כָּעוֹף, מַה עוֹף אֵינוֹ פּוֹרֵחַ אֶלָּא בַּכְּנָפַיִם, אַף ישְׂרָאֵל אֵינָן יְכוֹלִין לַעֲמֹד אֶלָּא בַּזְּקֵנִים. גְּדוֹלָה הַזִּקְנָה, אִם זְקֵנִים הֵם חֲבִיבִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאִם נְעָרִים נִטְפְּלָה בָּהֶן יַלְדוּת. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, בְּכַמָּה מְקוֹמוֹת שָׁנִינוּ שֶׁחָלַק הַקָּדוֹשׁ בָּרוּךְ הוּא כָּבוֹד לַזְּקֵנִים, בַּסְּנֶה, דִּכְתִיב (שמות ג, טז): לֵךְ וְאָסַפְתָּ אֶת זִקְנֵי יִשְׂרָאֵל. בְּסִינַי, דִּכְתִיב (שמות כד, א): וְאֶל משֶׁה אָמַר עֲלֵה אֶל ה' וגו'. בְּאֹהֶל מוֹעֵד, דִּכְתִיב (ויקרא ט, א): קָרָא משֶׁה לְאַהֲרֹן וּלְבָנָיו וגו'. וְלֶעָתִיד לָבוֹא כְּמוֹ כֵן, שֶׁנֶּאֱמַר (ישעיה כד, כג): כִּי מָלַךְ ה' צְבָאוֹת בְּהַר צִיּוֹן וּבִיְרוּשָׁלָיִם וְנֶגֶד זְקֵנָיו כָּבוֹד. רַבִּי אָבִין אָמַר, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹשִׁיב אֶת זִקְנֵי יִשְׂרָאֵל כַּגֹּרֶן וְהוּא יוֹשֵׁב בְּרֹאשׁ כֻּלָּן כְּאַב בֵּית דִּין, וְדָנִין לְעוֹבְדֵי כּוֹכָבִים, שֶׁנֶּאֱמַר (ישעיה ג, יד): ה' בְּמִשְׁפָּט יָבוֹא עִם זִקְנֵי עַמּוֹ וְשָׂרָיו, עַל זִקְנֵי עַמּוֹ אֵין כְּתִיב כָּאן, אֶלָּא עִם זִקְנֵי עַמּוֹ, הוּא יוֹשֵׁב עִמָּהֶן וְדָנִין לְעוֹבְדֵי כּוֹכָבִים, וּמַה הוּא אוֹמֵר לָהֶם (ישעיה ג, יד): וְאַתֶּם בִּעַרְתֶּם הַכֶּרֶם, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב (ישעיה ה, ז): כִּי כֶרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל, (ישעיה ג, יד): גְּזֵלַת הֶעָנִי בְּבָתֵּיכֶם, וּכְתִיב (ישעיה יד, לב): כִּי ה' יִסַּד צִיּוֹן וּבָהּ יֶחֱסוּ עֲנִיֵּי עַמּוֹ. וְכֵן הָיָה דֶּרֶךְ הַמְּלָכִים לֵישֵׁב כְּגֹרֶן עֲגֻלָּה, שֶׁנֶּאֱמַר (דברי הימים ב יח, ט): וּמֶלֶךְ יִשְׂרָאֵל וִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה יוֹשְׁבִים אִישׁ עַל כִּסְאוֹ מְלֻבָּשִׁים בְּגָדִים וְישְׁבִים בְּגֹרֶן. וְכִי בְּגֹרֶן יָשְׁבוּ, אֶלָּא כִּדְתָנֵינַן סַנְהֶדְּרִין הָיְתָה כַּחֲצִי גוֹרֶן עֲגֻלָּה, כְּדֵי שֶׁיִהְיוּ רוֹאִין זֶה אֶת זֶה, וּשְׁנֵי סוֹפְרֵי הַדַּיָּנִין יוֹשְׁבִין לִפְנֵיהֶם וכו': אָמַר שְׁלֹמֹה אֲנִי רְאִיתִיו יוֹשֵׁב עִמָּהֶן וְדָן בְּתוֹכָם, שֶׁנֶּאֱמַר (משלי לא, כג): נוֹדָע בַּשְּׁעָרִים בַּעֲלָהּ בְּשִׁבְתּוֹ עִם זִקְנֵי אָרֶץ.

“Moses and Aaron went and gathered all the elders of the children of Israel” (Exodus 4:29).
“Moses and Aaron went and gathered…” – Rabbi Akiva said: Why was Israel analogized to the bird? Just as a bird flies only by virtue of its wings, so too, Israel is able to stand only by virtue of the elders [zekenim].¹⁷Zaken is an acronym for zeh shekana ḥokhma, one who acquired wisdom. Therefore, there can be both elderly Sages and young Sages. Great is Zikna; if it is in the elderly, they are beloved before the Holy One blessed be He, and if they are lads, their youth is their secondary [characteristic].¹⁸Their wisdom grants them maturity beyond their years.
Rabbi Shimon ben Yoḥai taught: In several places we have learned that the Holy One blessed be He accorded honor to the elders: At the [burning] bush, as it is written: “Go and gather the elders of Israel” (Exodus 3:16); at Sinai, as it is written: “To Moses He said: Come up to the Lord, [you and Aaron, Nadav and Avihu, and seventy of the elders of Israel]” (Exodus 24:1); at the Tent of Meeting, as it is written: “Moses summoned Aaron and his sons [and the elders of Israel]” (Leviticus 9:1); and likewise, in the future, as it is stated: “For the Lord of hosts will reign on Mount Zion, and in Jerusalem, and before His elders will be glory” (Isaiah 24:23).
Rabbi Avin said: The Holy One blessed be He is destined to seat the elders of Israel like a threshing floor,¹⁹In a circle and He will sit at the head of all of them as the head of the court, and they will judge the idolaters, as it is stated: “The Lord will enter into judgment with the elders of His people, and its princes” (Isaiah 3:14). It is not written: Of the elders of His people, but rather “with the elders of His people.” He will be sitting with them, and they will judge the idolaters. What does He say to [the idolaters]? “You have consumed the vineyard” (Isaiah 3:14) – this is Israel, as it is written: “For the vineyard of the Lord of hosts is the house of Israel” (Isaiah 5:7). “The theft of the poor [he’ani] is in your houses” (Isaiah 3:14) – and it is written: “For the Lord had founded Zion, and in it the afflicted [aniyei] of His people will take refuge” (Isaiah 14:32).²⁰This proves that the term ani in Isaiah 3:14 is referring to the Jewish people.
Likewise, it was the way of the kings to sit in the shape of a round threshing floor, as it is stated: “The king of Israel and Yehoshafat king of Judah each sat on his throne, arrayed in their robes, and they sat in a threshing floor” (II Chronicles 18:9). Were they sitting in a threshing floor? Rather, as we learned: The Sanhedrin would sit in a semicircular shape like a threshing floor so that they could see each other, and the two judges’ scribes were sitting before them…²¹Sanhedrin 36b. Solomon said: I saw Him sitting with them and judging in their midst, as it is stated: “Her husband is known at the gates, when he sits among the elders of the land” (Proverbs 31:23).²²This chapter in Proverbs analogizes Israel and God as a wife and husband. The midrash states that King Solomon, the author of Proverbs, saw with divine spirit the time when God will judge together with the elders.

וַיְדַבֵּר אַהֲרֹן אֵת כָּל הַדְּבָרִים, עָשָׂה כְּמוֹ שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ד, טז): וְדִבֶּר הוּא לְךָ אֶל הָעָם. וַיַּעַשׂ הָאֹתֹת לְעֵינֵי הָעָם, כְּמָה שֶׁאָמַר לְמַעְלָה. וַיַּאֲמֵן הָעָם, עָשׂוּ כְּמוֹ שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ג, יח): וְשָׁמְעוּ לְקוֹלֶךָ, יָכוֹל לֹא הֶאֱמִינוּ עַד שֶׁרָאוּ הָאוֹתוֹת, לֹא, אֶלָּא וַיִּשְׁמְעוּ כִּי פָקַד ה', עַל הַשְּׁמוּעָה הֶאֱמִינוּ, וְלֹא עַל רְאִיַּת הָאוֹתוֹת. וּבַמֶּה הֶאֱמִינוּ, עַל סִימָן הַפְּקִידָה שֶׁאָמַר לָהֶם, שֶׁכָּךְ הָיָה מָסֹרֶת בְּיָדָם מִיַּעֲקֹב, שֶׁיַּעֲקֹב מָסַר אֶת הַסּוֹד לְיוֹסֵף וְיוֹסֵף לְאֶחָיו, וְאָשֵׁר בֶּן יַעֲקֹב מָסַר אֶת הַסּוֹד לְסָרַח בִּתּוֹ, וַעֲדַיִן הָיְתָה הִיא קַיֶּמֶת, וְכָךְ אָמַר לָהּ כָּל גּוֹאֵל שֶׁיָבֹא וְיֹאמַר לְבָנַי (שמות ג, טז): פָּקֹד פָּקַדְתִּי אֶתְכֶם, הוּא גּוֹאֵל שֶׁל אֱמֶת, כֵּיוָן שֶׁבָּא משֶׁה וְאָמַר: פָּקֹד פָּקַדְתִּי אֶתְכֶם, מִיָּד וַיַּאֲמֵן הָעָם. בַּמֶּה הֶאֱמִינוּ, כִּי שָׁמְעוּ הַפְּקִידָה, הֲדָא הוּא דִכְתִיב: כִּי פָקַד ה' אֶת בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת עָנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ. וַיִּקְּדוּ עַל הַפְּקִידָה, וַיִּשְׁתַּחֲווּ עַל כִּי רָאָה אֶת עָנְיָם.

“Aaron spoke all the words that the Lord had spoken to Moses, and performed the signs before the eyes of the people” (Exodus 4:30).
“Aaron spoke all the words” – he acted in accordance with what the Holy One blessed be He had said: “He will speak for you to the people” (Exodus 4:16). “And performed the signs before the eyes of the people” – as [God] had said [to him] above.²³Exodus 4:17
“The people believed; they heard that the Lord had remembered the children of Israel, and that He had seen their affliction, and they bowed their heads and prostrated themselves” (Exodus 4:31).
“The people believed” – they acted in accordance with what the Holy One blessed be He had said: “They will heed your voice” (Exodus 3:18). Could it be that they did not believe until they saw the signs? No, rather, “they heard that the Lord had remembered”; they believed because of what they heard, and not the seeing of the signs. What led them to believe? It was the sign of the remembrance that he said to them, as they had a tradition from Jacob that Jacob passed the secret to Joseph, and Joseph to his brothers, and Asher son of Jacob passed the secret to his daughter Seraḥ, who was still alive. This is what he said to her: Any deliverer who will come and say to my descendants: “Pakod pakadti etkhem,” he is a genuine deliverer. When Moses came and said: “I have remembered you [pakod pakadti etkhem]” (Exodus 3:16), immediately, “the people believed.” What led them to believe? It was because they heard the remembrance. That is what is written: “That the Lord had remembered [pakad] the children of Israel, and that He had seen their affliction, and they bowed their heads and prostrated themselves.” “They bowed” – for the remembrance, “and they prostrated themselves” – for “that He had seen their affliction.”

וְאַחַר בָּאוּ משֶׁה וְאַהֲרֹן, הֵיכָן הָלְכוּ הַזְּקֵנִים שֶׁלֹא חָשַׁב אוֹתָם עִמָּהֶם, שֶׁכְּבָר אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ג, יח): וּבָאתָ אַתָּה וְזִקְנֵי יִשְׂרָאֵל, אָמְרוּ רַבּוֹתֵינוּ הָלְכוּ עִמָּהֶן הַזְּקֵנִים וְהָיוּ מְגַּנְבִין אֶת עַצְמָן וְנִשְׁמָטִין אֶחָד אֶחָד שְׁנַיִם שְׁנַיִם וְהָלְכוּ לָהֶן, כֵּיוָן שֶׁהִגִּיעַ לְפַלְטֵרִין שֶׁל פַּרְעֹה לֹא נִמְצָא אֶחָד, שֶׁכֵּן כְּתִיב: וְאַחַר בָּאוּ משֶׁה וְאַהֲרֹן, וְהֵיכָן הַזְּקֵנִים, אֶלָּא שֶׁהָלְכוּ לָהֶן, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲשִׂיתֶם, חַיֵּיכֶם שֶׁאֲנִי פּוֹרֵעַ לָכֶם, אֵימָתַי, בְּשָׁעָה שֶׁעָלָה משֶׁה וְאַהֲרֹן עִם הַזְּקֵנִים לְהַר סִינַי לְקַבֵּל הַתּוֹרָה, הֶחֱזִירָן הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות כד, יד): וְאֶל הַזְּקֵנִים אָמַר שְׁבוּ לָנוּ בָּזֶה. וַיֹּאמְרוּ אֶל פַּרְעֹה כֹּה אָמַר ה' אֱלֹהֵי יִשְׂרָאֵל שַׁלַּח אֶת עַמִּי וְיָחֹגוּ לִי בַּמִּדְבָּר. אָמַר רַבִּי חִיָּא בַּר אַבָּא, אוֹתוֹ הַיּוֹם יוֹם פְּרוּזְבּוּטִי שֶׁל פַּרְעֹה הָיָה, וּבָאוּ כָּל הַמְלָכִים כֻּלָּן לְכַבְּדוֹ, וְהֵבִיאוּ דּוֹרָאוֹת שֶׁל עֲטָרוֹת, וְהָיוּ מַעֲטִירִין אוֹתוֹ, שֶׁהוּא יוֹם קוֹזְמוֹקְרַטוֹר, וְהֵבִיאוּ אֱלֹהֵיהֶן עִמָּהֶן, מִשֶּׁעִטְּרוּ אוֹתוֹ, הָיוּ משֶׁה וְאַהֲרֹן עוֹמְדִין עַל פֶּתַח פַּלְטֵרִין שֶׁל פַּרְעֹה, נִכְנְסוּ עֲבָדָיו וְאָמְרוּ שְׁנֵי זְקֵנִים עוֹמְדִין עַל הַפֶּתַח, אָמַר לָהֶן, יַעֲלוּ. כֵּיוָן שֶׁעָלוּ הָיָה מִסְתַּכֵּל בָּהֶן שֶׁמָּא יְעַטְּרוּ אוֹתוֹ, אוֹ שֶׁמָּא יִתְּנוּ לוֹ כְּתָבִים, וְאַף לֹא שָׁאֲלוּ בִּשְׁלוֹמוֹ. אָמַר לָהֶם מִי אַתֶּם, אָמְרוּ לוֹ שְׁלוּחָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אָנוּ. מָה אַתֶּם מְבַקְּשִׁים, אָמְרוּ לוֹ: כֹּה אָמַר ה' שַׁלַּח אֶת עַמִּי וגו', אוֹתָהּ שָׁעָה כָּעַס, וְאָמַר: מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל, לֹא הָיָה יוֹדֵעַ לְשַׁלַּח לִי עֲטָרָה, אֶלָּא בִּדְבָרִים אַתֶּם בָּאִים אֵלַי, לֹא יָדַעְתִּי אֶת ה' וְגַם אֶת יִשְׂרָאֵל לֹא אֲשַׁלֵּחַ. אָמַר לָהֶם, הַמְתִּינוּ לִי עַד שֶׁאֲחַפֵּשׂ בַּסֵּפֶר שֶׁלִּי, מִיָּד נִכְנַס לְבֵית אַרְמוֹן שֶׁלּוֹ וְהָיָה מַבִּיט בְּכָל אֻמָּה וְאֻמָּה וֵאלֹהֶיהָ, הִתְחִיל קוֹרֵא אֱלֹהֵי מוֹאָב וֵאלֹהֵי עַמּוֹן וֵאלֹהֵי צִידוֹן, אָמַר לָהֶם חִפַּשְׂתִּי שְׁמוֹ בְּבֵית גְּנָזַי וְלֹא מָצָאתִי אוֹתוֹ. אָמַר רַבִּי לֵוִי מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְכֹהֵן שֶׁהָיָה לוֹ עֶבֶד שׁוֹטֶה, יָצָא הַכֹּהֵן חוּץ לַמְדִינָה הָלַךְ הָעֶבֶד לְבַקֵּשׁ אֶת רַבּוֹ בְּבֵית הַקְּבָרוֹת, הִתְחִיל צוֹוֵחַ לִבְנֵי אָדָם שֶׁעוֹמְדִים שָׁם לֹא רְאִיתֶם בְּכָאן רַבִּי, אָמְרוּ לוֹ רַבָּךְ לָאו כֹּהֵן הוּא, אָמַר לָהֶן הֵן, אָמְרוּ לוֹ שׁוֹטֶה מִי רָאָה כֹּהֵן בְּבֵית הַקְּבָרוֹת. כָּךְ אָמְרוּ משֶׁה וְאַהֲרֹן לְפַרְעֹה, שׁוֹטֶה, דַּרְכָּן שֶׁל מֵתִים לְתָבְעָן בֵּין הַחַיִּים, שֶׁמָּא הַחַיִּים אֵצֶל הַמֵּתִים. אֱלֹהֵינוּ חַי הוּא, אֵלּוּ שֶׁאַתָּה אוֹמֵר, מֵתִים הֵם, אֲבָל אֱלֹהֵינוּ הוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם. אָמַר לָהֶם בָּחוּר הוּא אוֹ זָקֵן הוּא, כַּמָּה שְׁנוֹתָיו, כַּמָּה עֲיָרוֹת כָּבַשׁ, כַּמָּה מְדִינוֹת לָכַד, כַּמָּה שָׁנִים יֵשׁ לוֹ מִיּוֹם שֶׁעָלָה לַמַּלְכוּת. אָמְרוּ לוֹ, אֱלֹהֵינוּ כֹּחוֹ וּגְבוּרָתוֹ מָלֵא עוֹלָם, הוּא הָיָה עַד שֶׁלֹא נִבְרָא הָעוֹלָם וְהוּא יִהְיֶה בְּסוֹף כָּל הָעוֹלָם, וְהוּא יְצָרְךָ וְנָתַן בְּךָ רוּחַ חַיִּים. אָמַר לָהֶם וּמַה מַּעֲשָׂיו, אָמְרוּ לוֹ (ישעיה נא, יג): נוֹטֶה שָׁמַיִם וְיֹסֵד אָרֶץ, קוֹלוֹ חוֹצֵב לַהֲבוֹת אֵשׁ, מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים, קַשְׁתּוֹ אֵשׁ, חִצָּיו שַׁלְהֶבֶת, רוֹמְחוֹ לַפִּיד, מָגִנּוֹ עֲנָנִים, חַרְבּוֹ בָּרָק, יוֹצֵר הָרִים וּגְבָעוֹת, מְכַסֶּה הָרִים בַּעֲשָׂבִים, מוֹרִיד גְּשָׁמִים וּטְלָלִים, מַפְרִיחַ דְּשָׁאִים, וְעוֹנֶה חַיּוֹת, צָר אֶת הָעֻבָּר בִּמְעֵי אִמּוֹ וּמוֹצִיאוֹ לַאֲוִיר הָעוֹלָם, (דניאל ב, כא): מְהַעְדֵּה מַלְכִין וּמְהָקֵים מַלְכִין. אָמַר לָהֶם, מִתְּחִלָּה שֶׁקֶר אַתֶּם אוֹמְרִים, כִּי אֲנִי הוּא אֲדוֹן הָעוֹלָם וַאֲנִי בָּרָאתִי עַצְמִי וְאֶת נִילוּס, שֶׁנֶּאֱמַר (יחזקאל כט, ג): לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי. בְּאוֹתָהּ שָׁעָה קִבֵּץ כָּל חַכְמֵי מִצְרַיִם, אָמַר לָהֶם, שְׁמַעְתֶּם שְׁמוֹ שֶׁל אֱלֹהֵיהֶם שֶׁל אֵלּוּ, אָמְרוּ לוֹ שָׁמַעְנוּ שֶׁבֶּן חֲכָמִים הוּא וּבֶן מַלְכֵי קֶדֶם. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְעַצְמְכֶם קְרָאתֶם חֲכָמִים וְלִי בֶּן חֲכָמִים, שֶׁנֶּאֱמַר (ישעיה יט, יא): חַכְמֵי יֹעֲצֵי פַרְעֹה עֵצָה נִבְעָרָה אֵיךְ תֹּאמְרוּ אֶל פַּרְעֹה בֶּן חֲכָמִים אֲנִי בֶּן מַלְכֵי קֶדֶם. רְאֵה מַה כְּתִיב בָּהֶן (ישעיה יט, יא): אַךְ אֱוִלִים שָׂרֵי צֹעַן חַכְמֵי יֹעֲצֵי פַרְעֹה, (ישעיה כט, יד): וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר. הֱשִׁיבָם אֱלוֹהַּ שֶׁלָּכֶם אֵינִי יוֹדֵעַ מִי הוּא, שֶׁנֶּאֱמַר: מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע מִי ה' אָמַרְתָּ, בְּמִי אַתָּה לוֹקֶה, מ' אַרְבָּעִים, י' עֲשָׂרָה, הֵם חֲמִשִּׁים מַכּוֹת שֶׁהֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִים בַּיָּם, שֶׁנֶּאֱמַר (שמות ח, טו): וַיֹּאמְרוּ הַחַרְטֻמִּם אֶל פַּרְעֹה אֶצְבַּע אֱלֹהִים הִיא, וְעַל הַיָּם מַהוּ אוֹמֵר (שמות יד, לא): וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה, כַּמָּה לָקוּ בְּאֶצְבַּע עֶשֶׂר מַכּוֹת, חֲשֹׁב חֲמִשָּׁה אֶצְבָּעוֹת שֶׁבַּיָּד הַגְּדוֹלָה לְכָל אֶחָד וְאֶחָד עֶשֶׂר מַכּוֹת, הֲרֵי חֲמִשִּׁים. דָּבָר אַחֵר, מִי ה', סַרֵס אוֹתוֹ, מִי יָם, הַיָּם הוֹדִיעֲךָ ה', אַתָּה אָמַרְתָּ: מִי ה', עָתִיד אַתָּה לוֹמַר (שמות ט, כז): ה' הַצַּדִּיק. אַתָּה אָמַרְתָּ: לֹא יָדַעְתִּי אֶת ה', עָתִיד אַתָּה לוֹמַר (שמות י, טז): חָטָאתִי לַה' אֱלֹהֵיכֶם. אַתָּה אָמַרְתָּ: וְגַם אֶת יִשְׂרָאֵל לֹא אֲשַׁלֵּחַ, אִלּוּ הָיָה שָׁם אוֹתוֹ יִשְׂרָאֵל הַזָּקֵן הָיִיתִי נוֹתֵן הַסַּל וְהַמַּגְרֵפָה עַל כְּתֵפוֹ.

“Afterward Moses and Aaron came, and said to Pharaoh: So said the Lord, God of Israel: Let My people go, and they will hold a feast to Me in the wilderness” (Exodus 5:1).
“Afterward Moses and Aaron came” – where did the elders go, that they were not included with them, as the Holy One blessed be He already said to him: “And you shall come, you and the elders of Israel” (Exodus 3:18)? Our Rabbis, of blessed memory, said: The elders accompanied them, but secretively stole away one at a time or two at a time and left. When they reached Pharaoh’s palace not one could be found, as it is written: “Afterward Moses and Aaron came.” Where were the elders? They had left. The Holy One blessed be He said to them: This is what you did; by your lives, I will pay you back. When? At the time that Moses and Aaron ascended Mount Sinai with the elders to receive the Torah, the Holy One blessed be He turned them back, as it is stated: “To the elders he said: Wait here for us” (Exodus 24:14).
“And said to Pharaoh: So said the Lord, God of Israel: Let My people go, and they will hold a feast to Me in the wilderness” – Rabbi Ḥiyya bar Abba said: That day was the day of Pharaoh’s reception of ambassadors, and all the rulers came to honor him and brought gifts of crowns, and they crowned him, as it was the day that he was ruler of the world. They brought their gods with them. After they crowned him, Moses and Aaron were standing at the entrance to Pharaoh’s palace. His servants entered and said: Two elderly people are standing at the entrance. He said to them: Let them enter. When they entered, he was looking at them; perhaps they would crown him or perhaps they would submit a writ [of submission or appeasement], but they did not even greet him.
He said to them: ‘Who are you?’ They said to him: ‘We are the emissaries of the Holy One blessed be He.’ ‘What do you seek?’ They said to him: “So said the Lord [God of Israel]: Let My people go…” At that moment, he became angry: ‘“Who is the Lord that I should heed His voice to let Israel go?” (Exodus 5:2). He did not have the sense to send me a crown, but you come to me with mere words? “I do not know the Lord, and I will not let Israel go”’ (Exodus 5:2).
He said to them: ‘Wait for me until I search my ledger.’ Immediately, he entered his palace and was looking at each and every nation and its gods. He began reading about the gods of Moav, the gods of Amon, and the gods of Sidon. He said to them: ‘I searched for His name in my archives and I did not find Him.’ Rabbi Levi said: To what is this matter analogous? To a priest with a servant who was an imbecile. The priest left the country. The servant went to search for his master in the graveyard. He began shouting to the people who were standing there: ‘Have you seen my master?’ They said to him: ‘Is your master not a priest?’ He said to them: ‘Yes.’ They said to him: ‘Imbecile, who ever saw a priest in a graveyard?’ So Moses and Aaron said to Pharaoh: ‘Imbecile, does one typically seek the dead among the living? Are the living with the dead? Our God is living and these that you mention are dead. But our God is the living God and King of the world.
He said to them: ‘Is He young or old? How old is He? How many cities has He conquered? How many countries has He captured? How many years have passed since He became king?’ They said to him: ‘Our God, His power and His might fill the world. He was before the world was created and He will be at the end of the entire world. He created you and placed in you a living spirit.’ He said to them: ‘What are His actions?’ They said to him: ‘“He stretched the heavens, and laid the foundations of the earth” (Isaiah 51:13), His voice “hews flames of fire” (Psalms 29:7), He “smashes mountains and shatters rocks” (I Kings 19:11), His bow is fire, his arrows are a flame, His javelin is a torch, His shield is clouds, His sword is lightning, He forms mountains and hills, He blankets mountains with vegetation, He causes rain and dew to fall, He causes grasses to grow, He answers mothers in childbirth, He shapes the fetus in his mother’s womb, He takes it out to the atmosphere of the world, and “He removes kings and installs kings”’ (Daniel 2:21).
He said to them: ‘From the outset, you are telling a lie, as I am the lord of the world, and I created myself and the Nile,’ as it is stated: “My river is mine, and I made myself” (Ezekiel 29:3).²⁴The verse in Ezekiel attributes this verse to Pharaoh. At that moment, he assembled all the wise men of Egypt. He said to them: ‘Have you heard the name of the God of these people?’ They said to him: ‘We heard that He is the son of wise men and the son of the ancient kings.’ The Holy One blessed be He said to them: ‘You call yourself wise men, and Me [you call] the son of wise men, as it is stated: “The wise counselors of Pharaoh are a senseless counsel; how can you say to Pharaoh: I am the son of the wise, the son of ancient kings” (Isaiah 19:11)? See what is written there: “The princes of Tzoan are utter fools” (Isaiah 19:11); “The wisdom of their wise men will perish, and the understanding of their understanding men will be hidden”’ (Isaiah 29:14).
He responded to them: ‘Your God, I do not know who He is,’ as it is stated: “Who is the Lord that I should heed His voice?” (Exodus 5:2). The Holy One blessed be He said to him: ‘Wicked one, “who [mi] is the Lord,” you said? You will be afflicted with mi’; mem – forty, yod – ten, they are the fifty plagues that the Holy One blessed be He brought upon the Egyptians at the sea, as it is stated: “The magicians said to Pharaoh: It is the finger of God” (Exodus 8:15), and at the sea, what does it say: “Israel saw the great hand” (Exodus 14:31). With how many were they afflicted with the finger: Ten plagues. Calculate: There are five fingers on the great hand, and on each and every one ten plagues; that is fifty.
Another interpretation: “Who [mi] is the Lord” – reverse the order of mi [and the result is] yam;²⁵Mi is spelled mem-yod; yam is spelled yod-mem. it is the sea that informed you of God.²⁶As it is stated at the sea: “Egypt said: I will flee before Israel, as the Lord is waging war on their behalf against Egypt” (Exodus 14:25). You said: “Who is the Lord”; you are destined to say: “The Lord is righteous” (Exodus 9:27). You said: “I do not know the Lord”; you are destined to say: “I have sinned to the Lord your God” (Exodus 10:16). You said: ‘“And I will not let Israel go” (Exodus 5:2); had the elderly Israel²⁷Jacob been there, I would have placed the basket and the rake on his shoulder.’²⁸And made him work as well. A parallel midrash (Tanḥuma, Va’era 5) continues: “Tomorrow you will take hold of each and every one of them and say: ‘Go in peace. “Take both your flocks and your herds”’ (Exodus 12:32).

וַיֹּאמְרוּ אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ, אָמְרוּ משֶׁה וְאַהֲרֹן שֶׁמָּא תֹּאמַר שִׁנִּינוּ אוֹתוֹ הַלָּשׁוֹן שֶׁאָמַר לָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָמַרְנוּ לוֹ: כֹּה אָמַר ה' אֱלֹהֵי יִשְׂרָאֵל, וּבִשְׁבִיל כָּךְ הִקְשָׁה כְּנֶגְדֵנוּ, חָזְרוּ וְאָמְרוּ: אֱלֹהֵי הָעִבְרִים. פֶּן יִפְגָעֵנוּ בַּדֶּבֶר אוֹ בֶחָרֶב, לֹא הָיָה צָרִיךְ לוֹמַר אֶלָא פֶּן יִפְגָעֲךָ, מַהוּ פֶּן יִפְגָעֵנוּ, לְלַמֶּדְךָ שֶׁנָּהֲגוּ בּוֹ כָּבוֹד, לְלַמֶּדְךָ שֶׁחַיָּב אָדָם לַחְלֹק כָּבוֹד לַמַּלְכוּת.

“They said: The God of the Hebrews has met with us. Let us go, please, three days’ journey into the wilderness, and sacrifice to the Lord our God, lest He afflict us with pestilence or with the sword” (Exodus 5:3).
“They said: The God of the Hebrews has met with us” – Moses and Aaron said: If you say that we changed the language from the one which the Holy One blessed be He said to us, and we said to him: “So said the Lord, God of Israel,” and that is why [Pharaoh] questioned us; [therefore,] they then said: “The God of the Hebrews.”
“Lest he afflict us with pestilence or with the sword” – it should have said rather: Lest He afflict you. What is “lest he afflict us”? It is to teach you that they treated him with deference, to teach you that a person is obligated to accord deference to royalty.

וַיֹּאמֶר אֲלֵיהֶם מֶלֶךְ מִצְרַיִם לָמָּה משֶׁה וְאַהֲרֹן. מַהוּ לָמָּה, אָמַר לָהֶם אַתֶּם לָמָּה, וְדִבְרֵיכֶם לָמָּה. לְכוּ לְסִבְלֹתֵיכֶם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, שִׁבְטוֹ שֶׁל לֵוִי פָּנוּי הָיָה מֵעֲבוֹדַת פָּרֶךְ, אָמַר לָהֶם פַּרְעֹה בִּשְׁבִיל שֶׁאַתֶּם פְּנוּיִים אַתֶּם אוֹמְרִים (שמות ה, ח): נֵלְכָה וְנִזְבְּחָה לֵאלֹהֵינוּ, לְכוּ לְסִבְלוֹתֵיכֶם.

“The king of Egypt said to them: Why, Moses and Aaron, do you disturb the people from their work? Go to your burdens” (Exodus 5:4).
“The king of Egypt said to them: Why, Moses and Aaron” – what is why [lama]?²⁹The question is difficult. Moses and Aaron had already explained why they were disturbing the people from their work. The midrash interprets the word lama as lema. Not “why” but rather, “what” are you and what are your words worth? He said to them: ‘What are you, and what are these matters?’
“Go to your burdens” – Rabbi Yehoshua ben Levi said: The tribe of Levi was unencumbered with the backbreaking labor. Pharaoh said to them: ‘Because you are unencumbered you say: “Let us go and sacrifice to our God” (Exodus 5:8); “go to your burdens.”’

וַיֹּאמֶר פַּרְעֹה הֵן רַבִּים עַתָּה עַם הָאָרֶץ, אָמַר לָהֶם אִם אֶלֶף אֲנָשִׁים אַתֶּם מְבַקְּשִׁים אוֹ אַלְפַּיִם הָיִיתִי נוֹתֵן, שֶׁמָּא שִׁשִּׁים רִבּוֹא אַתֶּם מְבַקְּשִׁים, לְכוּ לְסִבְלֹתֵיכֶם. דָּבָר אַחֵר, אָמַר רַבִּי נְהוֹרָאי מִנַּיִן אַתָּה אוֹמֵר שֶׁלֹא יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם אֶלָּא שְׁנַיִם מִשִּׁשִּׁים רִבּוֹא, נֶאֱמַר בַּמִּדְבָּר (יחזקאל כ, יג): וָאֹמַר לִשְׁפֹּךְ חֲמָתִי [עליכם] עֲלֵיהֶם בַּמִּדְבָּר לְכַלּוֹתָם, וְנֶאֱמַר בְּמִצְרַיִם (יחזקאל כ, ח): לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם לְכַלּוֹת אַפִּי בָּם בְּתוֹךְ אֶרֶץ מִצְרַיִם, מַה בַּמִּדְבָּר לֹא נִשְׁתַּיְּרוּ בָּם אֶלָּא שְׁנַיִם מִשִּׁשִּׁים רִבּוֹא, אַף בְּמִצְרַיִם לֹא נִשְׁתַּיְרוּ בָּם אֶלָּא שְׁנַיִם מִשִּׁשִּׁים רִבּוֹא, הֵן רַבִּים עַתָּה עַם הָאָרֶץ.

“Pharaoh said: Behold, the people of the land are now many; and will you cause them to cease from their burdens?” (Exodus 5:5).
“Pharaoh said: Behold, the people of the land are now many” – he said to them: ‘If it were one thousand people that you seek or two thousand, I would allow it. Is it six hundred thousand that you seek? Go to your burdens.’
Another interpretation: Rabbi Nehorai said: From where do you derive that only two of six hundred thousand of Israel emerged from Egypt?³⁰All the rest died in the three days of pitch darkness during the plague of darkness. Regarding the wilderness it is stated: “I said I would pour My fury upon them in the wilderness, to consume them” (Ezekiel 20:13), and regarding the wilderness it is stated: “I said I would pour My fury upon them, to spend My anger upon them in the midst of the land of Egypt” (Ezekiel 20:8). Just as in the wilderness only two of six hundred thousand remained of them,³¹Of the six hundred thousand men who left Egypt, only Caleb and Joshua entered the land of Israel. so too, in Egypt, only two of six hundred thousand remained of them. “Behold, the people of the land are now many.”³²They are many now, but ultimately they will be far fewer.

וַיְצַו פַּרְעֹה בַּיּוֹם הַהוּא, מְלַמֵּד עַל הָרָשָׁע שֶׁלֹא עִכֵּב לַעֲשׂוֹת עִמָּהֶן רָע. וְזוֹ הָיְתָה גְּזֵרָה רְבִיעִית. וְהַנֹּגְשִׂים אָצִים לֵאמֹר, אֵלּוּ הַמִּצְרִיִּים. הַשּׁוֹטְרִים, אֵלּוּ זִקְנֵי יִשְׂרָאֵל. לֹא תֹאסִפוּן לָתֵת תֶּבֶן לָעָם וְאֶת מַתְכֹּנֶת הַלְּבֵנִים, מִכָּאן אַתָּה לָמֵד שֶׁחֶשְׁבּוֹן הָיָה עַל כָּל אֶחָד וְאֶחָד כַּמָּה לְבֵנִים יַעֲשׂוּ בְּיוֹם, וּלְכָךְ הֶעֱבִיד בָּהֶן בַּתְּחִלָּה בְּפֶה רַךְ, כְּדֵי שֶׁיַּעֲשׂוּ הַלְּבֵנִים בְּכָל כֹּחָם וְלִרְאוֹת כָּל יְכֹלֶת שֶׁלָּהֶם, וּלְפִי מִסְפָּר שֶׁעָשׂוּ בַּיּוֹם הָרִאשׁוֹן גָּזְרוּ עֲלֵיהֶם לַעֲשׂוֹת כָּל הַיָּמִים. כִּי נִרְפִּים הֵם, אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, הִתְחִיל מְחָרֵק עֲלֵיהֶם שִׁנָּיו וְאוֹמֵר: נִרְפִּים אַתֶּם, לְשׁוֹן טִנּוּף הוּא, יִשְׁתַּחֲקוּ עַצְמוֹתָיו, קְדוֹשִׁים הֵם. עַל כֵּן הֵם צֹעֲקִים לֵאמֹר וגו' תִּכְבַּד הָעֲבֹדָה עַל הָאֲנָשִׁים, מְלַמֵּד שֶׁהָיוּ בְיָדָם מְגִלּוֹת שֶׁהָיוּ מִשְׁתַּעְשְׁעִין בָּהֶם מִשַּׁבָּת לְשַׁבָּת, לוֹמַר שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹאֲלָן, לְפִי שֶׁהָיוּ נָחִין בְּשַׁבָּת, אָמַר לָהֶן פַּרְעֹה, תִּכְבַּד הָעֲבוֹדָה עַל הָאֲנָשִׁים וְיַעֲשׂוּ בָהּ וְאַל יִשְׁעוּ וגו', אַל יְהוּ מִשְׁתַּעַשְׁעִין וְאַל יְהוּ נְפִישִׁין בְּיוֹם הַשַּׁבָּת.

“That day, Pharaoh commanded the taskmasters of the people, and their foremen, saying” (Exodus 5:6).
“That day, Pharaoh commanded” – it teaches about this wicked one that he did not delay harming them. This was the fourth decree.³³See Shemot Rabba 1:12.
“The taskmasters pressed, saying” (Exodus 5:13) – these are the Egyptians; the foremen – these are the elders of Israel.
“You shall no longer give the people straw to make bricks, as previously; they will go and gather straw for themselves. And the quota of the bricks that they made previously, you shall impose upon them; you shall not diminish from it; for they are lazy; therefore they cry, saying: Let us go and sacrifice to our God. Let heavier work be imposed upon the men, and they will labor in it; and let them not regard false words.” (Exodus 5:7–9)
“You shall no longer give the people straw.… and the quota of the bricks” – from here you learn that each and every one had a quota of how many bricks they were to make daily. Therefore, initially, he enslaved them with gentle persuasion so that they would make the bricks with all their might, and to see the extent of their ability. On the basis of the number that they made the first day, they decreed upon them to make every day.
“For they are lazy [nirpim]” – Rabbi Shimon ben Yoḥai said: He began clenching his teeth and saying: You are nirpim, which is an expression of filth.³⁴Had the reference been to indolence, it should have said mitrapim. May his bones be crushed, as they [Israel] are sacred.
“Therefore they cry, saying.… Let heavier work be imposed upon the men” – this teaches that they had scrolls in their possession in which they would delight every Shabbat, that said that the Holy One blessed be He will deliver them. Because they rested on Shabbat, Pharaoh said to them: ‘“Let heavier work be imposed upon the men, and they will labor in it; and let them not regard [yishu]…” – let them not delight [mishtaashin], and let them not rest on the Shabbat day.’

וַיֵּצְאוּ נֹגְשֵׂי הָעָם וְשֹׁטְרָיו, כֵּיוָן שֶׁגָּזַר כֵּן הָלַךְ משֶׁה לְמִדְיָן וְעָשָׂה שִׁשָּׁה חֳדָשִׁים וְאַהֲרֹן הָיָה יוֹשֵׁב בְּמִצְרַיִם, וְאוֹתָהּ שָׁעָה הֶחֱזִיר משֶׁה אִשְׁתּוֹ וּבָנָיו [במדין] לְמִדְיָן. אַתֶּם קְחוּ לָכֶם תֶּבֶן, וַיָּפֶץ הָעָם בְּכָל אֶרֶץ מִצְרָיִם, מִפְּנֵי שֶׁהָיָה משֶׁה בְּמִדְיָן, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְמָחָר אֲנִי מֵבִיא עֲלֵיהֶם מַכּוֹת, וְהֵם אוֹמְרִים פַּרְעֹה חוֹטֵא וְאָנוּ לוֹקִין. כֵּיוָן שֶׁיִּשְׂרָאֵל יוֹצְאִין לְהָבִיא תֶּבֶן וְלַעֲשׂוֹת, הָיָה הַמִּצְרִי רוֹאֵהוּ בְּתוֹךְ שָׂדֵהוּ, וּמְשַׁבֵּר אֶת שׁוֹקָיו, לְפִיכָךְ וַיָּפֶץ הָעָם. וְהַנֹּגְשִׂים אָצִים לֵאמֹר, אֵלּוּ מִצְרִיִּים הָרְשָׁעִים שֶׁהָיוּ דּוֹחֲקִים בָּהֶן וְאוֹמְרִים לָהֶם: כַּלּוּ מַעֲשֵׂיכֶם, אֲבָל הַשּׁוֹטְרִים לֹא הָיוּ אָצִים, שֶׁהֵם כְּשֵׁרִים וְהָיוּ רוֹאִין אוֹתָן בְּצָרָה גְדוֹלָה וְלֹא הָיוּ דּוֹחֲקִין עֲלֵיהֶם.

“The taskmasters of the people and their foremen went out, and they spoke to the people, saying: So said Pharaoh: I will not give you straw” (Exodus 5:10).
“The taskmasters of the people and their foremen went out” – when he issued that decree, Moses went to Midyan and spent six months there, while Aaron resided in Egypt. It was then that Moses returned his wife and sons to Midyan.
“You go and get yourselves straw where you can find it, as nothing will be diminished from your work. The people scattered throughout the entire land of Egypt to gather stubble for straw” (Exodus 5:11–12).
“You go and get yourselves straw.… The people scattered throughout the entire land of Egypt” – it was because Moses was in Midyan.³⁵The Israelites and the cities they were building, Pitom and Raamses, were in Goshen. Why then did they scatter throughout the land? It was to search for Moses.
The Holy One blessed be He said to them: ‘Tomorrow I will bring plagues upon them, and they will say: Pharaoh is sinning and we are suffering?’ When Israel was going to bring straw for production, the Egyptian would see him in his field and would break his shins; therefore, “the people scattered.”³⁶This was so the Egyptians would also be deserving of punishment.
“The taskmasters pressed, saying: Complete your work, each day’s matter on its day, as when there was straw” (Exodus 5:13).
“The taskmasters pressed, saying” – these were the wicked Egyptians who were pressing them and saying to them: “Complete your work.” But the foremen were not pressing them, as they were upright, and they would see them in great distress and would not press them.

וַיֻּכּוּ שֹׁטְרֵי בְּנֵי יִשְׂרָאֵל, מִכָּאן אַתָּה לָמֵד שֶׁהָיוּ כְּשֵׁרִים וּמָסְרוּ עַצְמָן עַל יִשְׂרָאֵל וְסָבְלוּ מַכּוֹת כְּדֵי לְהָקֵל מֵעֲלֵיהֶם, וּלְפִיכָךְ זָכוּ לְרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (במדבר יא, טז): אֶסְפָה לִי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל וגו'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֵם לָקוּ עֲלֵיהֶם, לְפִיכָךְ יִזְכּוּ לְרוּחַ הַקֹּדֶשׁ וְנִתְמַנּוּ נְבִיאִים עֲלֵיהֶם. וַיָּבֹאוּ שֹׁטְרֵי בְּנֵי יִשְׂרָאֵל וַיִּצְעֲקוּ, תֶּבֶן אֵין נִתָּן לַעֲבָדֶיךָ. וַיִּרְאוּ שֹׁטְרֵי בְנֵי יִשְׂרָאֵל אֹתָם בְּרָע לֵאמֹר. וַיִּפְגְּעוּ אֶת משֶׁה וְאֶת אַהֲרֹן נִצָבִים, אַחַר שִׁשָּׁה חֳדָשִׁים נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל משֶׁה בְּמִדְיָן וְאָמַר לוֹ (שמות ד, יט): לֵךְ שֻׁב מִצְרָיִם, בָּא משֶׁה מִמִּדְיָן וְאַהֲרֹן מִמִּצְרָיִם, וַיִּפְגְּעוּ בָּהֶן שׁוֹטְרֵי יִשְׂרָאֵל כְּשֶׁהָיוּ יוֹצְאִין מִלִּפְנֵי פַּרְעֹה. מַהוּ נִצָּבִים, אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּתָן וַאֲבִירָם הָיוּ עִמָּהֶן, שֶׁכָּתוּב בָּהֶן (במדבר טז, כז): וְדָתָן וַאֲבִירָם יָצְאוּ נִצָּבִים, הִתְחִילוּ מְחָרְפִין וּמְגַדְּפִין כְּלַפֵּי משֶׁה וְאַהֲרֹן:

“The foremen of the children of Israel, whom Pharaoh's taskmasters had set over them, were beaten, saying: Why have you not fulfilled your appointed task in making bricks both yesterday and today as previously?” (Exodus 5:14).
“The foremen of the children of Israel…were beaten” – from here you learn that they were upright, they dedicated themselves on behalf of Israel, and they suffered beatings to ease their situation. Therefore, they merited the divine spirit, as it is stated: “Gather to Me seventy men from the elders of Israel [whom you know to be elders of the people and their foremen]” (Numbers 11:16). The Holy One blessed be He said: They were beaten on their behalf; therefore, they will merit the divine spirit. They were appointed prophets over them.
“The foremen of the children of Israel came and cried to Pharaoh, saying: Why do you deal so with your servants. Straw is not given to your servants, and bricks they say to us: Make; and, behold, your servants are beaten, but the fault is in your own people.… The foremen of the children of Israel saw them in distress, when they said: Do not diminish from your bricks, each day’s matter on its day. They met Moses and Aaron, standing in their way, as they emerged from before Pharaoh” (Exodus 5:15–20).
“The foremen of the children of Israel came and cried.… Straw is not given to your servants.… The foremen of the children of Israel saw them in distress, when they said.… they met Moses and Aaron, standing” – six months later, the Holy One blessed be He appeared to Moses in Midyan and said to him: “Go, return to Egypt” (Exodus 4:19). Moses came from Midyan and Aaron from Egypt, and they encountered the foremen of Israel as they were emerging from before Pharaoh. What is “standing [nitzavim]”? Our Rabbis, of blessed memory, say: Datan and Aviram were with them, as it is written in their regard: “Datan and Aviram emerged standing [nitzavim]” (Numbers 16:27); they began cursing and blaspheming vis-à-vis Moses and Aaron.

וַיֹּאמְרוּ אֲלֵהֶם יֵרֶא ה' עֲלֵיכֶם וְיִשְׁפֹּט, אִם בֶּאֱמֶת בָּאתֶם מִשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, יִשְׁפֹּט בֵּינֵינוּ וּבֵין פַּרְעֹה, וְאִם מֵעַצְמְכֶם בָּאתֶם יִשְׁפֹּט ה' בֵּינֵינוּ וּבֵינֵיכֶם. אֲשֶׁר הִבְאַשְׁתֶּם אֶת רֵיחֵנוּ, רַבִּי יוֹחָנָן אָמַר מִן הַמַּכּוֹת שֶׁהָיוּ מַכִּין אוֹתָם הָיָה רֵיחָן מַבְאִישׁ. וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר מֵאוֹתָן שֶׁהָיוּ מְשַׁקְעִין בַּבִּנְיָן הָיוּ מֵתִים וְרֵיחָן מַבְאִישׁ. וְרַבִּי חִיָּא אָמַר מָשָׁל לִנְבֵלָה שֶׁהָיְתָה נְתוּנָה בְּזָוִית וְעָפָר מְכֻסֶּה עָלֶיהָ וְאֵין רֵיחָהּ עוֹלֶה, וּבָא אַחֵר וְגִלָּה אוֹתָהּ וְהָלַךְ רֵיחָהּ. כָּךְ אָמְרוּ יִשְׂרָאֵל לְמשֶׁה, משֶׁה, רֵיחַ הָיָה בְּיַד מִצְרַיִם שֶׁאֲנַחְנוּ עֲתִידִין לִגָּאֵל, וּבָאתֶם וַעֲכַרְתֶּם אוֹתוֹ. לָתֵת חֶרֶב בְּיָדָם לְהָרְגֵנוּ, אָמַר רַבִּי יְהוּדָה הַלֵּוִי בְּרַבִּי שָׁלוֹם אָמְרוּ לוֹ לְמשֶׁה לְמָה אָנוּ דּוֹמִין לְשֶׂה שֶׁבָּא הַזְּאֵב לִטֹּל אוֹתוֹ, רָץ הָרוֹעֶה אַחֲרָיו לְהַצִּילוֹ מִפִּי הַזְּאֵב, בֵּין הָרוֹעֶה וּבֵין הַזְּאֵב נִבְקַעַת הַשֶֹּׂה. כָּךְ אָמְרוּ יִשְׂרָאֵל משֶׁה מִבֵּינְךָ לְבֵין פַּרְעֹה אָנוּ מֵתִים.

“They said to them: May the Lord look upon you, and judge; as you have made our scent abhorrent in the eyes of Pharaoh, and in the eyes of his servants, to place a sword in their hand to kill us” (Exodus 5:21).
“May the Lord look upon you, and judge” – if you have truly come in the name of the Holy One blessed be He, may He judge between us and Pharaoh. But if you came at your own initiative, may the Lord judge between us and you.
“As you have made our scent abhorrent” – Rabbi Yoḥanan said: From the beatings that they would beat them, their scent was abhorrent. Rabbi Shimon ben Lakish said: Those whom they would place in the building would die, and their scent was abhorrent.³⁷When the Israelites did not fill their quotas of bricks, the Egyptians would take Israelite children and insert them into the buildings instead of bricks (see Shemot Rabba 2:5). Rabbi Ḥiyya said: This is analogous to a carcass that was placed in a corner and was covered with dirt, and its scent was not sensed. When someone came and uncovered it, its scent was sensed. So, they said to Moses: ‘Moses, there was a sense [lit. scent] among the Egyptians that we are destined to be delivered, and you came and exacerbated it.’
“To place a sword in their hand to kill us” – Rabbi Yehuda HaLevi son of Rabbi Shalom said: They said to Moses: ‘To what are we comparable? To a lamb that a wolf came to take it; the shepherd ran after it to rescue it from the mouth of the wolf. Between the shepherd and the wolf, the lamb is torn to pieces.’ So said Israel: ‘Moses, between you and Pharaoh we will die.’

וַיָּשָׁב משֶׁה אֶל ה' וַיֹּאמַר לָמָּה הֲרֵעֹתָה לָעָם הַזֶּה, בְּאוֹתָהּ שָׁעָה בָּא משֶׁה וְהֵשִׁיב דְּבָרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ: לָמָּה הֲרֵעֹתָה וגו', מַהוּ ה' לָמָה הֲרֵעֹתָה, בְּנֹהַג שֶׁבָּעוֹלָם, בָּשָׂר וָדָם הָאוֹמֵר לַחֲבֵרוֹ לָמָה אַתָּה עוֹשֶׂה כֵן, הוּא כּוֹעֵס עָלָיו, וּמשֶׁה אָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: לָמָה הֲרֵעֹתָה לָעָם הַזֶּה, אֶלָּא כָּךְ אָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, נָטַלְתִּי סֵפֶר בְּרֵאשִׁית וְקָרָאתִי בוֹ וְרָאִיתִי מַעֲשֵׂיהֶן שֶׁל דּוֹר הַמַּבּוּל הֵיאַךְ נִדּוֹנוּ, מִדַּת הַדִּין הָיְתָה, וּמַעֲשֵׂה דּוֹר הַפְלָגָה וְשֶׁל סְדוֹמִיִּים הֵיאַךְ נִדּוֹנוּ, וּמִדַּת הַדִּין הָיְתָה. הָעָם הַזֶּה מֶה עָשׂוּ שֶׁנִּשְׁתַּעְבְּדוּ מִכָּל הַדּוֹרוֹת שֶׁעָבְרוּ, וְאִם בִּשְׁבִיל שֶׁאָמַר אַבְרָהָם אָבִינוּ (בראשית טו, ח): בַּמֶּה אֵדַע כִּי אִירָשֶׁנָּה, וְאָמַרְתָּ לוֹ (בראשית טו, יג): יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ, אִם כֵּן הֲרֵי עֵשָׂו וְיִשְׁמָעֵאל מִבָּנָיו, וְהֵן צְרִיכִין לְהִשְׁתַּעְבֵּד כְּמוֹ הֵם, וַאֲפִלּוּ כֵן הָיָה לוֹ לְהִשְׁתַּעְבֵּד דּוֹרוֹ שֶׁל יִצְחָק, אוֹ דּוֹרוֹ שֶׁל יַעֲקֹב, לֹא לָעָם הַזֶּה שֶׁהוּא בְּדוֹרִי. וְאִם תֹּאמַר מָה אִכְפַּת לִי, אִם כֵּן לָמָה זֶה שְׁלַחְתָּנִי. וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע וגו', אָמַר רַבִּי פִּנְחָס הַכֹּהֵן בֶּן חָמָא אָמַר לְפָנָיו שִׁמְךָ הַגָּדוֹל גִּבּוֹר וְנוֹרָא הוּא וְכָל הָעוֹלָם כֻּלּוֹ מִתְיָרְאִין מִמֶּנּוּ, וּפַרְעֹה הָרָשָׁע שָׁמַע שִׁמְעֲךָ וְהֵזִיד. מַהוּ וְהַצֵּל לֹא הִצַּלְתָּ, רַבִּי יִשְׁמָעֵאל אוֹמֵר: וְהַצֵּל לֹא הִצַּלְתָּ וַדַּאי. רַבִּי עֲקִיבָא אוֹמֵר יוֹדֵעַ אֲנִי שֶׁאַתָּה עָתִיד לְהַצִּילָם, אֶלָּא מָה אִכְפַּת לָךְ בְּאוֹתָן הַנְּתוּנִים תַּחַת הַבִּנְיָן. בְּאוֹתָהּ שָׁעָה בִּקְשָׁה מִדַּת הַדִּין לִפְגֹעַ בְּמשֶׁה, וְכֵיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבִּשְׁבִיל יִשְׂרָאֵל הוּא אוֹמֵר, לֹא פָּגְעָה בוֹ מִדַּת הַדִּין.

“Moses returned to the Lord, and said: Lord, why have You harmed this people, why is it that You sent me?” (Exodus 5:22).
“Moses returned to the Lord, and said: Lord, why have You harmed this people?” – at that moment, Moses came and argued before the Holy One blessed be He. He said to Him: “Why have You harmed…” – what is: “Lord, why have You harmed”? According to the way of the world, when a flesh-and-blood person says to another: ‘Why are you doing so,’ [the latter] gets angry at him, yet Moses said to the Holy One blessed be He: “Why have You harmed this people”? Rather, this is what he said before the Holy One blessed be He: ‘I have taken the book of Genesis and read it. I saw the actions of the generation of the flood, and how they were judged; it was the attribute of justice. And the actions of the generation of the dispersion and of the Sodomites, and how they were judged; it was the attribute of justice. This people, what have they done that they were enslaved more than all past generations? If it is because our patriarch Abraham said: “How will I know that I will inherit it” (Genesis 15:8), and You said to him: “Know that your descendants will be strangers [in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years]” (Genesis 15:13), Esau and Ishmael are his descendants and they should have been enslaved like them. Even if so, He should have enslaved the generation of Isaac of the generation of Jacob, and not this people in my generation. And if You say why do I care – if so, why is it that You sent me?’
“Since I came to Pharaoh to speak in Your name, he has harmed this people; and You did not rescue Your people” (Exodus 5:23).
“Since I came to Pharaoh to speak in Your name, he has harmed…” – Rabbi Pinḥas HaKohen ben Ḥama said: He said before Him: ‘Your great name is mighty and awesome, and the entire world fears it. The wicked Pharaoh has heard Your name and sinned willfully.’ What is “You did not rescue”?³⁸In the Hebrew this is formulated with a double usage of the term rescue – vehatzel lo hitzalta. Rabbi Yishmael says: You will certainly not rescue them. Rabbi Akiva says: I know that You are destined to rescue them, but You do not care about those who are under the building. At that moment, the attribute of justice sought to harm Moses, but since the Holy One blessed be He saw that he was speaking on behalf of Israel, the attribute of justice did not harm him.

וַיֹּאמֶר ה' אֶל משֶׁה עַתָּה תִרְאֶה אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה, בְּמִלְחֲמוֹת פַּרְעֹה אַתָּה רוֹאֶה וְאֵין אַתָּה רוֹאֶה בַּמִּלְחָמוֹת שֶׁל שְׁלשִׁים וְאֶחָד מְלָכִים שֶׁיַּעֲשֶׂה בָּהֶן נְקָמָה יְהוֹשֻׁעַ תַּלְמִידֶךָ, מִכָּאן אַתָּה לָמֵד שֶׁנָּטַל משֶׁה עַכְשָׁיו אֶת הַדִּין שֶׁלֹא יִכָּנֵס לָאָרֶץ.

“The Lord said to Moses: Now you will see what I will do to Pharaoh; for with a strong hand he will let them go, and with a strong hand he will drive them from his land” (Exodus 6:1).
“The Lord said to Moses: Now you will see what I will do to Pharaoh” – the wars with Pharaoh you will see, but you will not see the wars with the thirty-one kings [of Canaan], against whom Joshua your disciple will take revenge. From here you learn that it was now that Moses was sentenced that he would not enter the Land [of Israel].