CHAPTER XLII THE EXODUS [58B. i.] "AND it came to pass, when Pharaoh had let the people go" (Ex. 13:17). This is what the Scripture says, "Thy shoots [ “Thy shoots” is to be interpreted as though it implied “thy coming forth.” In the Midrash here the word שלחיך is also taken to mean, “those of thee who went forth.”] are a garden of pomegranates" (Cant. 4:13). Just as this garden is full of (various) kinds of trees, each one bearing [ The first editions add “fruit.”] according to its kind, so the Israelites, when they went forth from Egypt, were full of all good, (endowed with) the various kinds of blessings, as it is said, "Thy shoots are (like) a garden of pomegranates" (ibid.).
Rabban Gamaliel said: The Egyptians pursued after the children of Israel as far as the Reed Sea, and encamped behind them. The enemy was behind them [ i.e. Israel. The first editions read instead of this sentence: “The Israelites were between the Egyptians and the sea, which was in front of them, whilst the enemy was behind them.”] and the sea || was in front of them. And the Israelites saw the Egyptians, and feared very greatly, and there they cast away from themselves all the Egyptian abominations, [ See Ezek. 20:7; Siphrê, Num. § 84; T.J. Sukkah 4:3. 54c; Ex. Rab. xxiv. 1; Mekhilta, Bô, 5a and 15a. The authority for the tradition is R. Eliezer ben Hakkapar (c. 200 C.E.). See also T.B. Synhedrin, 103b, as to whether the Israelites took any idols with them across the Reed Sea.] and they repented very sincerely, and called upon their God, as it is said, "And when Pharaoh drew nigh, the children of Israel lifted [ MS. Gaster reads: “cried unto the Lord.”] up their eyes" (Ex. 14:10). Moses beheld the anguish of Israel, and arose to pray on their behalf. [ See Ex. Rab. xxi. 1.] The Holy One, blessed be He, said to him: "Speak unto the children of Israel, that they go forward" (ibid. 15).
Moses spake before the Holy One, blessed be He, saying: Sovereign of all worlds ! The enemy is behind them, and the sea is in front of them, which way shall they go forward? What did the Holy One, blessed be He, do? He sent [ See Pal. Targum, Ex. 14:19, and cf. Num. 20:16 for the sending of the angel to save God’s people. A parallel occurs in the Acts of Andrew and Matthias in A.N.C.L. xvi. p. 366.] Michael, [ The first editions add: “the great prince.” See Dan. 12:1 for reference to Michael, and cf. Gen. Rab. 50:2 (and see Reitzenstein, Poimandres, 294); Ex. Rab. ii. 5; and supra, p. 247. Our text is, perhaps, criticizing the Book of Jubilees, which says: “notwithstanding all signs and wonders the prince of the Mastema was not put to shame because he took courage and cried to the Egyptians to pursue after them with all the powers of the Egyptians” (xlviii. 12). On the opposition between Mastema (Sammael) on the one hand and Michael on the other, see Archiv für Religionswissenschaft, vol. xvi. p. 166, Marmorstein’s article, note 5. See Tanchuma (Buber), Gen. 48b; and Ex. Rab. xviii. 5, where Michael and Sammael are contrasted. See also T.B. Sotah, 10b.] and he became a wall of fire [ See Zech. 2:5; Nachmanides on Ex., in loc., and supra, p. 325.] between (Israel and [ The words in brackets are missing in our MS.; they occur in the first editions.] ) the Egyptians. The Egyptians desired [ Perhaps the text should be rendered “ran.”] to follow after Israel, but they are unable to come (near) because of the fire. The angels beheld the misfortune of Israel all the night, and they uttered neither praise nor sanctification [ Cf. Siphrê, Num. § 58, based on Isa. 62:6. The first editions read “thanksgiving.”] to their Creator, [ See R. Bechai, in loc.; Ex. Rab. xxiii. 7; Shocher Ṭob on Ps. 105:1, p. 277b; and T.B. Megillah, 10b, which says that the angels did not sing to God because the work of His hands (i.e. the Egyptians) were perishing. The quotation is given by our MS. only.] as it is said, "And the one came not near the other all the night" (ibid. 20).
The Holy One, blessed be He, said to Moses: Moses! "Stretch out thine hand over the sea, and divide it" (ibid. 16). "And Moses stretched out his hand over the sea" (ibid. 21), but the sea refused to be divided. [ The first editions add here: “He then showed it the covenant of circumcision and the coffin of Joseph, and the staff on which the Ineffable Name was engraved, but it did not consent. Moses returned before the Holy One, blessed be He, saying: Sovereign of all worlds! The sea will not listen to me. Forthwith was the Holy One, blessed be He, revealed before him in His glory at the sea. And the sea fled.” This is wanting in MS. Gaster.] What did the Holy One, blessed be He, do? He looked at the sea, and the waters saw the face of the Holy One, blessed be He, and they trembled and quaked, [ See Ps. 106:9, and Midrash thereon; and see also Jalḳuṭ Makhiri, Ps. 114 p. 98a.] and descended into the depths, as it is said, "The waters saw thee, O God; [ In the MS. the quotation ends here; it is continued in the first editions.] the waters saw thee, they were afraid: the depths also trembled" (Ps. 77:16).
Rabbi Eliezer said: || On the day when He said, "Let the waters be gathered together" [ i.e. on the third day, see supra, p. 63. Cf. Gen. Rab. 5:5.] (Gen. 1:9), on that very day were the waters congealed, and they were made into twelve valleys, [ The first editions read “paths.” The word in our MS. might mean “streams.” On the subject, see Wisdom of Solomon xix. 7 ff., which contains the oldest extant Midrash on the Exodus. The twelve paths may be due to the idea of the twelve tribes; cf. Hab. 3:9. See also Aboth de R. Nathan (a) xxxiii. p. 48b.] corresponding to the twelve tribes, and they were made into walls of water [ See Pal. Targum, Ex. 14:21.] between each path, [ The first editions read: “Between each path were windows.” See ‘Arukh, ed. Kohut, i. p. 124a, b. s.v. אמפומיות.] and (the people) could see one another, [ See Wisdom xix. 8; Pesiḳta, Beshallach, p. 86b; Jalḳuṭ on 2 Sam. 20 § 152.] and they saw the Holy One, blessed be He, walking before them, but the heels of His feet [ See supra, p. 27.] they did not see, [ The first editions read: “were neither seen nor known.”] as it is said, [ The first editions read here: “‘They have seen thy goings, O God’ (Ps. 68:24); and it is written.”] "Thy way was in the sea, [ In the MS. the quotation ends here; in the first editions it is continued.] and thy paths in the great waters, and thy footsteps were not known" (Ps. 77:20).
Rabbi 'Aḳiba said: The Israelites advanced to enter the Reed Sea, but they turned backwards, fearing lest the waters would come over them. [ See T.B. Pesachim, 118b; T.B. Soṭah, 36b, 37a; and Shocher Ṭob, Ps. 76:1, p. 170b. The first editions add here: “The tribe of Benjamin wished to enter therein, as it is said: ‘There is little Benjamin, their ruler’ (Ps. 68:27). They went down (into the sea), and the tribe of Judah began to stone them, as it is said, ‘The princes of Judah cast stones at them’ (ibid.); and Nachshon sprang into the sea first, and he sanctified His great name in the eyes of all.” See also Rabbinic Philosophy and Ethics, pp. 176 ff.] The tribe of Judah sanctified His great Name, and entered the sea first, and under the dominion of the hand likewise of the sons of Judah1 [ The first edition and MS. Gaster read: “Under the dominion of the hand of the son of Judah, Nachshon.” The words in brackets occur in the first editions but not in our MS., which reads: “under the dominion of the hand likewise the sons of Judah entered first.” The second edition reads: “under the dominion of the hand of the sons of Judah.”] (did all Israel enter the sea after them), as it is said, "Judah became his sanctuary, [ “His sanctuary,” in order to sanctify Him.] Israel his dominion" [ The first editions and MS. Gaster add: “of Judah.” See Shocher Ṭob, in loc., Gen. Rab. 84:17.] (ibid. cxiv. 2). The Egyptians desired [ See note 5 on p. 329.] to follow after Israel, but they turned backwards, [ See Mekhilta, p. 32a.] fearing lest the waters would return over them. What did the Holy One, blessed be He, do? He appeared before them like a man riding on the back of a mare, as it is said, "To a steed in Pharaoh's chariots" (Cant. 1:9). The horse on which Pharaoh rode saw the mare (of God), and it neighed and ran and entered the sea after it. [ See Agadath Shir Ha-Shirim ix. (cd. Schechter, p. 17); Mekhilta, p. 33a; Tanchuma, Shopheṭim, § xiv.; and Jalḳuṭ Makhiri, Ps. 114, loc. cit.]
The Egyptians saw that Pharaoh had entered the sea, and all of them entered the sea after him, as it is said, "And the Egyptians pursued [ The MS. has in the margin “and they came.” Pharaoh is not mentioned here; cf. next chapter, p. 341.] after them" (Ex. 14:23). Forth-with the waters returned, and covered them, as it is said, "And the waters returned, and covered [ In the MS. the quotation ends here; it is continued in the first editions.] || the chariots, and the horsemen" (ibid. 28). [ See Tanna de bê Elijahu Rab. 7 p. 43, and cf. ibid. xxiii. p. 123.]
Ben 'Azzai said: Everything is (judged according to the principle of) measure (for measure); just as the Egyptians were proud, and cast the male children into the river, [ See Jubilees xlviii. 14: “And all the peoples whom he brought to pursue after Israel, the Lord our God cast them into the midst of the sea, into the depths of the abyss beneath the children of Israel, even as the people of Egypt had cast their children into the river.” See also Wisdom xi. 16. Charles refers also to the following parallels illustrating the lex talionis: Wisd. xi. 7, xii. 23, xvi. 1, xviii. 4, 5; Philo, Adv. Flacc. 20; Josephus, Contra Ap. ii. 13.] so the Holy One, blessed be He, cast them into the sea, as it is said, "I will sing unto the Lord, for he hath triumphed triumphantly [ Just as the Egyptians triumphed over the Israelites by casting their children into the sea, so God triumphed over the Egyptians by casting them into the sea. This seems to be the meaning read into the double expression of “triumphing” in Ex. 15:1. The quotation ends here in the MS. and in the first editions.] ; the horse and his rider hath he thrown into the sea" (ibid. xv. 1).
Rabbi Shela said: All the children (of the Israelites) whom the Egyptians cast into the river did not die, for the river cast them up, and threw them into the desert of Egypt. [ See Deut. 32:10, and cf. Ezek. 16:5 with the Midrashic interpretation thereon.] The Holy One, blessed be He, brought a rock to the mouth of each one, and a rock to the side of each one. The rock which was at his mouth was feeding him with honey and milk, and the rock which was at their side was anointing [ The first editions read “feeding.”] them with oil, like a lying-in woman who anoints [ The first editions read “feeds.” See Jastrow, T.D. 963b, l. 18.] her son, [ See Jalḳuṭ, Ex. § 165, and Pal. Targum, Deut. 32:13; T.B. Soṭah, 11b; Ex. Rab. xxiii. 8, and Aboth de Rabbi Nathan, loc. cit.] as it is said, "And he made him to suck honey out of the rock, [ The quotation ends here in the MS.; it is continued in the first editions.] and oil out of the flinty rock" (Deut. 32:13). When Israel came to the sea, they saw the Holy One, blessed be He, and they recognized Him, and praised Him, and sanctified Him, as it is said, "This is my God, and I will praise him" (Ex. 15:2).
Rabbi Simon said: On the fourth day the Israelites encamped by the edge of the sea, and to the south [ Luria thinks that מנגב should be מנגד, “opposite,” because the Israelites were encamped towards the east of the sea. See Tosaphoth, ‘Arakhin, 15a; catchword: “Just as.”] of the sea. The Egyptians were floating like skin-bottles upon the surface of the waters, [ See T.B. Synhedrin, 108a; Tanna de bê Elijahu Rab. 31 p. 158, based on Job 24:7, referring to the generation of the Flood. See also Wisdom x. 19 and Josephus, Ant. ii. 16. 6.] and a north wind went forth and cast them opposite the camp of Israel, and the Israelites went and saw them, and they recognized them, and they said: [ The first editions read: “and they recognized them, and they said, ‘These are the children of Israel.’” We should read: “and the children of Israel said.” This is another instance how the Venice edition (1544) has thoughtlessly copied the Constantinople edition (1514).] These (here) were the officials of the palace of Pharaoh, and those (there) were the taskmasters, and they recognized every one, as it is said, "And Israel saw the Egyptians [ The quotation ends here in the MS. The next word in the verse, “dead,” is in the singular number, hence the Midrashic inference.] || dead upon the sea shore" (ibid. xiv. 30).
Rabbi Reuben said: The entire body follows the head, [ See T.B. ‘Erubin, 41a.] and when [ Luria’s text reads: “When the shepherd is good, and goes on the right way, the sheep follow him.” This is practically the reading of the first editions in the next sentence.] the shepherd goes astray the sheep go astray after him, as it is said, "For the sins of Jeroboam which he sinned, [ The quotation ends here in our MS.] and wherewith he made Israel to sin" (1 Kings 15:30). When the shepherd is good, all follow after him. [ The first editions and MS. Gaster add: “Our teacher Moses was a faithful shepherd.” Cf. Num. 27:17. The expression “faithful shepherd” in Aramaic is the title of part of the Ẓohar.] Moses began to sing, and to utter praises before the Holy One, blessed be He, and all Israel followed him, [ See T.B. Soṭah, 30b, and Midrash on Prov., ed. Buber, p. 38a.] as it is said, "Then sang Moses and the children of Israel" (Ex. 15:1). Miriam began to sing and to utter praises, before the Holy One, blessed be He, and all the women followed her, as it is said, "And Miriam the prophetess, the sister of Aaron, [ The quotation ends here in the MS.] took a timbrel… and all the women went out after her" (ibid. 20). Whence did they have timbrels and chorus in the wilderness? [ So also in Mekhilta, p. 44a; see also Rashi on Ex. in loc.] But the righteous always know and conciliate (God), and are assured that the Omnipresent, blessed be He, performs for them miracles and mighty deeds. Before (the time of) their departure from Egypt they prepared for themselves timbrels and chorus.
Israel spake before the Holy One, blessed be He: Sovereign of all worlds! These (Egyptians) who have arisen to come against us to destroy us from Thy world, [ The first editions and MS. Gaster read here: “And all who rise up against us are as though they rose up against Thee. (Destroy them) all in the majesty of Thy might, and in Thy fierce anger they shall be consumed like stubble.”] as well as all who rise up against us, are as though they had risen up against Thee. Let the majesty of Thy might and Thy fierce anger consume them like stubble, as it is said, "And in the greatness of thine excellency thou overthrowest them that rise up against thee: [ The quotation ends here in the MS.; it is continued in the first editions. See Ps. 68:34.] thou sendeth forth thy wrath, it consumeth them as stubble" (ibid. 7).
Israel spake before the Holy One, blessed be He: Sovereign of all worlds ! There is none like Thee among the ministering angels, [ This is the explanation of the word אלם in the verse: “Who is like unto thee, O Lord, among the Elim (באלם)?” (Ex. 15:11).] and therefore all their descriptive names (contain part of the word) Elohim ("God"); e.g. Michael || and Gabriel. [ See Rabbinic Philosophy and Ethics, p. 65, note 1; and Shocher Ṭob on Ps. 68 p. 160a, Ex. Rab. xxix. 2, and Pesiḳta, p. 108b; and cf. supra, p. 88.] "Who is like unto thee among the divine creatures, [ “Elim.”] O Lord?" (ibid. 11). Pharaoh [ See infra, p. 341.] replied after them [ i.e. the Israelites.] with the tongue, [ The first editions and MS. Gaster read: “with song and praise in the Egyptian language.”] saying: "Who is like thee, glorious in holiness, [ The quotation ends here in the MS.] fearful in praises, doing wonders?" (ibid.). "Fearful in praise" [ Our MS. reads, incorrectly, “praises”; the first editions have the right reading, “praise.”] is not written here, but "fearful in praises"; for the praises of the ministering angels are on high, and the praises of Israel are (uttered on earth) below. "Fearful in praises, doing wonders" (ibid.), and thus Scripture says, "But thou art holy, O thou that inhabitest the praises of Israel" (Ps. 22:3).
"Thou stretchedst out thy right hand, [ The quotation ends here in the MS.; it is continued in the first editions.] the earth swallowed them" (Ex. 15:12). The Holy One, blessed be He, told the earth to bury the slain. [ See Job 26:5. The first editions read: “The Holy One, blessed be He, said to the earth: Receive thy hosts, the slain.”] (The earth) said unto Him: Sovereign of all worlds! The waters have killed them, let the waters swallow [ i.e. bury them. Cf. T.B. Pesachim, loc. cit.] them. He answered (the earth) saying: On this occasion receive them; on another occasion such that be killed by thee in the future will I cast into the sea, namely, Sisera and all his host, these will I cast into the sea, as it is said, "The river Kishon swept them [ Sisera’s army.] away, [ The quotation ends here in the MS.; it is continued in the first editions.] that ancient river" (Judg. 5:21 ). [ The first editions add here: “The earth spake before Him: Sovereign of the world! Just as in the hour when only one person was slain I was cursed for his sake, and if I receive all these hosts, how much more so will I be cursed!” MS. Gaster reads almost the same text.] (The earth) continued, saying to Him: Give me the oath by Thy right hand, that Thou wilt not claim them at my hand. [ See Lam. Rab. on Lam. 1:9, and Shocher Ṭob, Ps. 22 p. 90b.] The Holy One, blessed be He, put forth His right hand, and swore to the earth that He would not claim them, as it is said, "Thou stretchedst out thy right hand, the earth swallowed them" (Ex. 15:12). [ The first editions and MS. Gaster add here: “The ‘right hand’ is only an oath, as it is said: ‘The Lord hath sworn by his right hand, and by the arm of his strength’ (Isa. 62:8). Forthwith the earth opened her mouth and swallowed them.”] All the kings [ The Amsterdam edition has misread the word “kings” and gives “angels.”] of the earth heard of the departure from Egypt, and the dividing of the Reed Sea; they trembled and feared, [ See T.B. Synhedrin, 37b; and cf. Josh. 2:9 and ix. 24.] and fled from their place, as it is said, "The peoples have heard, they tremble" (ibid. 14).
Moses spake before the Holy One, blessed be He: Sovereign of all worlds ! Put Thy dread || and Thy fear upon them, that their heart may be as stone, until Israel has passed through the Jordan, [ The first editions read “sea.” The reading in our MS., “the Jordan,” is in agreement with the version of Onḳelos on Ex. 15:16. See Liturgy for New Year, Singer, p. 239. MS. Gaster adds: “until Israel has crossed the fords of Arnon.”] as it is said, "Till thy people pass over [ In our MS. the quotation ends here; it is continued in the first editions.]
Thou shalt bring them in, and plant them in the mountain of thine inheritance" (ibid. 16, 17). [ See Pal. Targum, in loc.] Thou shalt bring them in to Thy holy mountain. The Holy One, blessed be He, said to Moses: Moses! Thou hast not said, "Bring us in [ In our MS. the quotation ends here; it is continued in the first editions.] and plant us," but (thou hast said), "Thou shalt bring them in [ In our MS. the quotation ends here; it is continued in the first editions.] and plant them." The One who brings in, He also brings out. By thy life ! According to thy words so shall it be. [ Cf. Deut. Rab. ii. 9, and Num. Rab. 19:13.] In this world I shall [ The first editions read: “thou shalt.” MS. Gaster agrees with our MS. here.] bring them [ This was promised to Moses, but by striking the rock at Massah this privilege was forfeited. Luria suggests a variant reading: “Thou hast not said, ‘I will bring them in and I will plant them,’ but, ‘Thou wilt bring them in and plant them.’ The one who brings them in is the one who brings them out; so shall it be in this world, and in the future world thou wilt bring them in and I will plant them.”] in, and in the world to come I will plant them as a true plant [ See Jer. 32:41.] which shall not be plucked up out of their land, [ From “as it is said” to the end of the quotation from Amos 9:15 is missing in the MS., which reads “etc.” The first editions read as far as “their land.”] as it is said, "And I will plant them upon their land, and they shall no more be plucked up out of their land which I have given them, saith the Lord thy God" (Amos 9:15); and it (also) says, "The Lord shall reign for ever and ever" (Ex. 15:18). [ See Rabbinic Philosophy and Ethics, pp. 182–184, for the parallel version from the Talmud.]