CHAPTER XLVIII THE EGYPTIAN BONDAGE [67A. i.] RABBAN JOCHANAN, son of Ẓakkai, opened (his exposition with the text): "In that day the Lord made a covenant with Abram, [ The quotation ends here in the MS. and in the first editions.] saying, Unto thy seed will I give this land, from the river of Egypt unto the great river, the river Euphrates" (Gen. 15:18). Abram said before the Holy One, blessed be He, Sovereign of all the universe ! Thou hast not given me seed, yet dost Thou say, "Unto thy seed will I give [ The MS. reads: “I have given.” The first editions have: “will I give this land,” and the following is added: “as it is said. ‘Behold to me thou hast given no seed’” (Gen. 15:3).] || this land" (ibid.). He said: "Whereby shall I know that I shall inherit it?" (ibid. 8). The Holy One, blessed be He, said to him: Abram! The entire world stands by My word, [ The first editions read “command” (Dibbur) = λóγος. See Shocher Ṭob on Ps. 119:89; cf. Jer. 31:3 ff. on the eternity of Israel.] and thou dost not believe in My word, but thou sayest, "Whereby shall I know [ In the MS. the quotation ends here; it is continued in the first editions.] that I shall inherit it?" (ibid.). By thy life! In two ways shalt thou surely know, as it is said, "And he said to Abram, Know of a surety [ The double form of the verb in the Hebrew text suggests the Haggadic interpretation in our book. One form of the verb is taken to refer to the promise of seed; the other refers to the affliction of Abraham’s seed. In the MS. the quotation ends with the word “surety”; in the first editions it is continued.] that thy seed shall be a stranger in a land which is not theirs,… and they shall afflict them" (ibid. 18).
Rabbi Elazar, son of 'Azariah, said: Is it not so that the Israelites did not dwell in Egypt except for 210 [ רד״ו = 200 plus 4 plus 6; i.e. 210.] years? But in order to teach thee, know that this is so, come and see; for when Joseph went down to Egypt he was seventeen years old, and when he stood before Pharaoh he was thirty years old, as it is said, "And Joseph was thirty years old when he stood [ The quotation ends here in the MS.] before Pharaoh, king of Egypt" (ibid. xli. 46). And the seven years of plenty, and the two years of famine, behold, they are nine-and-thirty years (in all). And Levi, the son of Jacob, was six years older than Joseph, [ See supra, p. 272. There was seven months’ interval between the birth of each child; Reuben, Simeon, and Levi. The last-named was born in the twenty-first month. Joseph was the last son born in the first seven years of Rachel’s married life.] and when he went down to Egypt he was forty-five years, [ See Pal. Targum to Ex. 6:16; Levi lived so long that he knew of Moses and Aaron standing before Pharaoh, and see T.B. Baba Bathra, 121b.] and the years of his life in Egypt were ninety-two years; [ See Seder ‘Olam Rab. 3 p. 8a: “One hundred and sixteen years elapsed between the death of Levi and the Exodus.” See Ratner’s note (14), in loc. Cf. Jubilees (ed. Charles), p. 172.] behold, all of them (amount to) 137 years, (as it is said, [ The MS. and the first edition omit “as it is said”; it occurs in the Venice edition.] ) "And the years of the life of Levi were an hundred thirty and seven years" (Ex. 6:16). On his going down to Egypt, his wife bare unto him Jochebed, his daughter, [ See Num. 26:59: “who was born to Levi.” Jochebed was called “daughter of Levi” when Amram was married to her.] as it is said, "And the name of Amram's wife was Jochebed" (Num. 26. 59), and she was 130 years [ According to the Book of Jashar lxvii. 2, Jochebed was one hundred and twenty-six years old at her marriage. See Seder ‘Olam Rab. 3 p. 7b; Pal. Targum, Ex. 2:1; T.B. Baba Bathra, 120a; T.B. Megillah, 8a, and Midrash Agadah, Ex. pp. 122 f.] when she bare Moses, (as it is said, [ The MS. omits “as it is said”; it occurs in the first editions.] ) "And Moses was fourscore years old when he stood before Pharaoh" (Ex. 7:7). || Behold, (the total is) 210 years in all. [ The first editions add: “and the mnemonic is ‘Rdu.’” “Descend” is the literal meaning of this word; the numerical value is 210, as above.] And thus it says, "And they shall serve them; and they shall afflict them [ In the MS. the quotation ends here.] four hundred years" (Gen. 15:18).
Rabbi Elazar, son of 'Arakh, said to them: [ The first editions read: “said to him,” i.e. R. Jochanan.] The Holy One, blessed be He, said this to Abraham only at the hour when he had seed, as it is said, "Thy seed shall be a stranger [ The quotation ends here in the MS. and in the first editions; the latter add: “and it is written, ‘For in Isaac shall thy seed be called’” (Gen. 21:12). And not through Ishmael; see supra, p. 215, and cf. T.B. Nedarim, 31a, and Seder ‘Olam Rab., loc. cit.] in a land that is not theirs" (ibid.). From the time when Isaac was born until Israel went forth from Egypt 400 years (elapsed). [ Sixty years from the birth of Isaac to the birth of Jacob, plus 130 years when Jacob stood before Pharaoh and 210 years of bondage in Egypt, give a total of 400 years; cf. Seder ‘Olam Rab. 3 p. 7a.] (Rabban Jochanan, son of Ẓakkai [ The words in brackets are wanting in the MS., but occur in the first editions.] ) said to him: Verily it is written, "Now the sojourning of the children of Israel, [ In the MS. the quotation ends here; it is continued in the first editions.] which they sojourned in Egypt, was four hundred and thirty years" (Ex. 12:40). He answered him, saying: 210 [ The MS. reads “220 years.” The first editions have “210 (Rdu) years.” The MS. text is corrupt. This can be proved by the fact that the next sentence speaks of 215 years as the total—210 years plus 5 years. In the previous pages our text mentions “210 years,” and this same figure reappears infra, p. 391.] years Israel abode in Egypt, and five years before Jacob came to Egypt there were born unto Joseph(the fathers of) two tribes, Manasseh and Ephraim, [ See the Book of Jashar 1. 15; they were born when Joseph was thirty-four years old, i.e. in the fourth year of plenty, for he was thirty years old when he stood before Pharaoh and foretold the seven years of plenty which were to be followed by the years of famine.] and they belonged to the Israelites. [ The first editions read: “they belonged to the tribes, as it is said. ‘Ephraim and Manasseh, even as Reuben and Simeon, shall be mine’” (Gen. 48:5).] Behold, (we have) 215 years of days and nights, [ The bondage was by day and night. See Ex. Rab. xviii. 11. The Egyptians prevented the Israelites from living in peace and comfort when the day’s work was done. See Haggadah for the Passover (ed. Landshuth), p. 18.] (this equals) 430 years; for the Holy One, blessed be He, reduced [ Lit. “skipped.”] the time for the sake of the merit of the Patriarchs, for they are the mountains of the world, [ See Rabbinic Philosophy and Ethics, pp. 248 f. The Jalḳuṭ, Cant. § 986, reads: “the fathers, who are the mountains of the world; and for the merit of the sons of Jacob, who are the hills of the world”; cf. T.B. Rosh Ha-Shanah, 11a, and Pal. Targum, Gen. 49:26.] and for the sake of the merit of the Mothers, [ Sarah, Rebecca, Rachel, and Leah.] for they are the hills of the world, and concerning them the Scripture says, "The voice of my beloved ! Behold, he cometh, [ The MS. omits the first part as well as the latter part of the quotation, reading: “leaping upon the mountains.” The first editions give the first part of the verse.] leaping upon the mountains, skipping over the hills" (Cant. 2:8).
Rabbi Eliezer said: During all those years, when the Israelites abode in Egypt, they dwelt securely and peacefully at ease [ As long as they trusted in God and kept faith in His promises. The phrase is borrowed from Prov. 1:33. Cf. supra, p. 182.] until Ganoon, [ The printed text of P.R.E. reads “Jagnoon.” MS. Gaster omits the name. See Introduction, p. 1. For the legend see the Book of Jashar, ch. lxxv. For further references in Rabbinical literature see J.E. v. 189, and Rabbinic Philosophy and Ethics, pp. 256 f.] one of the grandchildren of Ephraim, came and said to them, The Holy One, blessed be He, has revealed Himself to me, [ Cf. Ps. 78:8, 9. See also Mekhilta Beshallach, p. 24a; Cant. Rab. to verse of Cant. 2:7; and T.B. Kethuboth, 111a.] to lead you out of Egypt. The children of Ephraim, in the pride of their heart, for they were of the royal seed, [ Of Joseph, according to Jacob’s blessing.] and mighty men in battle, [ The first editions read: “arose and took their wives, their sons, and their daughters.”] took their wives and their sons, || and they went forth from Egypt. [ This was thirty years before the Exodus. This vain attempt to hasten the Divine Deliverance was the cause of the harsh bondage which began then. See also Seder ‘Olam Rab. 3 7b, for another opinion.] The Egyptians pursued after them, and slew of them 200,000, all of them mighty men, [ The text is not correct. See Pal. Targum on Ex. 13:17 and ibid. note 7. Luria reads: “The Egyptians pursued them and slew 200,000, all mighty men, as it is said,” etc. MS. Gaster reads: “The Egyptians arose and slew them, as it is said,” etc.] as it is said, "The children of Ephraim, [ In the MS. the quotation ends here.] being armed and carrying bows, turned back in the day of battle" (Ps. 78:9).
Rabbi Jannai said: The Egyptians did not enslave the Israelites but for one hour of the day [ God’s day equals 1000 years, and reckoning 12 hours to the day the hour of God’s day equals 83⅓ years. On God’s day see supra, p. 128] of the Holy One, blessed be He, (that is to say, for) 83⅓ years. Whilst [ Luria reads: “Three years and a third before Moses was born.”] yet Moses was not born, the magicians said to Pharaoh: In the future a child will be born, and he will take Israel out of Egypt. [ See the Book of Jashar lxvii. 19.] Pharaoh thought, and said: [ The first editions read: “He thought and said in his heart.”] Cast ye all the male children into the river, and he [ Moses. See Leḳach Ṭob, Ex. p. 3b; and Pal. Targum, Ex. 1:15.] will be thrown in with them, [ The first editions add: “as it is said, ‘Every son that is born ye shall cast into the river’” (Ex. 1:22).] and thereby the word (of the magicians) will be frustrated; therefore they cast all the (male) children into the river.
Three years (elapsed) until [ See Jalḳuṭ, Exodus, § 165, which reads: “For three years and a third of a year they cast them in until Moses was born.” The first editions read: “Three years and a third of a year (elapsed) until Moses was born.” See also ‘Arukh, s.v. אהרן, and cf. the Book of Jashar lxviii. 3.] the birth of Moses. When Moses was born they said (to Pharaoh): Behold, he is born, and he is hidden from our vision. (Pharaoh) said to them: Since he is born, henceforth ye shall not cast the male children into the river, but put upon them a hard yoke [ See Deut. 26:6.] to embitter the years of their lives with hard labour, [ The first editions read: “to embitter the lives of their fathers.”] as it is said, "And they made their lives bitter" (Ex. 1:14).
Rabbi Nathaniel said: The parents of Moses saw the child, (for) his form was like that of an angel of God. [ See T.B. Soṭah, 12a.] They circumcised him on the eighth day, [ See T.B. Soṭah, loc. cit., and cf. Jalḳuṭ, Gen. § 16.] and they called his name Jekuthiel. [ See the Book of Jashar lxviii. 24 ff. and Jalḳuṭ, Ex. § 166, quoting the Book of Chronicles of Moses on the various names of Moses. See also 1 Chron. 4:18, where Jekuthiel is spoken of as the son of Bithyah, the daughter of Pharaoh. See the Targum to this verse and cf. T.B. Megillah, 13a. Clement of Alexandria, Strom. i. 23, gives Joachim and Melchi as names of Moses.]
Rabbi Simeon said: They called him Ṭob (good), as it is said, "And when she saw him that he was good" (ibid. ii. 2). They concealed him in a house || of [ The first editions read: “beneath the earth for three months, as it is said, ‘She hid him three months’” (Ex. 2:2).] the earth for three months. After three months [ The first editions add: “she could hide him no longer.”] she put him in an ark of bulrushes, and she cast him upon the bank of the river. All things are revealed before the Holy One, blessed be He. Now Bithyah, [ See J.E. iii. p. 231a.] the daughter of Pharaoh, was [ The Venice edition reads: “Was smitten with sore leprosy.” According to the Book of Jashar lxviii. 15, the reason why Bithyah went down to bathe was because God had sent a consuming heat which oppressed the Egyptians.] smitten sorely with leprosy and she was not able to bathe in hot water, [ See Tanna de bê Elijahu Rab. 7 p. 42; Ex. Rab. xi. 5; Pal. Targum to Ex. 2:5, and Jalḳuṭ, Ex. loc. cit.] and she came to bathe in the river, and she saw the crying child. She put forth her hand and took hold of him, and she was healed. [ See T.B. Soṭah, 12a–b. This seems to be a Jewish-Hellenistic Midrash, as it occurs in Ezekiel’s drama, “The Exodus,” quoted by Clement of Alexandria, loc. cit.] She said: This child is righteous, and I will preserve his life. Whosoever preserves a life [ The first editions read: “a single life in Israel.” See T.B. Synhedrin, 37a, and T.B. Baba Bathra, 11b. The first editions add: “And whosoever destroys a single life in Israel is as though he had destroyed the whole world. Therefore was the daughter of Pharaoh worthy to take shelter beneath the wings of the Shekhinah, and she was called the daughter of Omnipresent.” Jalḳuṭ, Ex. loc. cit., reads: “She was worthy to have the life of the future world”; cf. Derekh Erez Ẓuṭṭa i., where we read that “Bithyah entered Paradise in her lifetime,” i.e. without experiencing death. See also J.E. iii. 231 for further details as to the Rabbinical legends concerning Bithyah, “Daughter of God.”] is as though he had kept alive the whole world. Therefore was she worthy to (inherit) the life in this world and the life in the world to come.
All the household of Pharaoh's palace were (helping) to educate (Moses), as it is said, "And it came to pass in those days, when Moses was grown up, that he went out unto his brethren" (ibid. 11). [ See Rashi on Ex. 2:11; see also Jalḳuṭ, Ex. loc. cit.] Moses went into the camp of Israel, and saw one of the taskmasters of Pharaoh smiting one of the sons of Kohath, the Levites, for they were his brethren, as it is said, "And he saw an Egyptian smiting an Hebrew, one of his brethren" [ The brethren of Moses would be of the tribe of Levi.] (ibid.). He began to rebuke him with the sword of his lips, [ Cf. Ps. 59:7: “swords are in their lips,” and also Isa. 11:4. See supra, p. 156, and cf. Jalḳuṭ, Ex. loc. cit. As a parallel to our text see Pss. of Solomon xvii. 27: “He shall destroy the ungodly nations with the word of his mouth.” Probably the reference is to the invocation of the Ineffable Name. See Ex. Rab. i. 29, and Leḳach Ṭob, Ex. p. 7a, notes 78 and 80. Cf. Fürst, Z.D.M.G. xxxiii. p. 299; Lev. Rab. 32:4, and Bacher, T. ii. p. 252. Clement of Alexandria, loc. cit., says: “And the mystics say that he slew the Egyptian by a word only.” This is also probably a Jewish-Hellenistic Midrash.] and he slew him, and buried him in the midst of the camp, as it is said, "And he smote the Egyptian, and hid him in the sand" (ibid. 12). The word Chôl (sand) signifies (here) Israel only, as it is said, "Yet the number of children of Israel shall be as the sand of the sea" (Hos. 1:10).
He went forth on the second day, and saw two Hebrew men striving. Who were they? || Dathan and Abiram, as it is said, "And he said to him that did the wrong, [ The quotation ends here in the MS.; it is continued in the first editions.] Wherefore smitest thou thy fellow?" (Ex. 2:18). [ Ex.Rab.,loc.cit.,adds: “even though thy neighbour be an evil-doer.” Dathan and Abiram are cited because they vexed Moses in the wilderness. See Num. 16:1. Our Midrash has been used by the Pal. Targum on Ex. 2:13 f., which reads thus: “And he went out (on) the second day, and looked, and behold, Dathan and Abiram, men of the (tribe of) Judah, contended; and seeing Dathan put forth his hand against Abiram to smite him, he said to him: Wherefore dost thou smite thy companion? And Dathan said to him: Who is he who hath appointed thee a chief man and a judge over us? Speakest thou to kill me as thou didst kill the Egyptian?”] Dathan said to him: What! Dost thou wish to kill me with the sword of thy mouth as thou didst kill the Egyptian yesterday, as it is said, "Who made thee a prince and a judge over us? [ This part of the quotation is wanting in the MS. The entire verse is given in the first editions.] Speakest thou [ Lit. “sayest thou,” i.e. by the word of thy mouth wilt thou kill me? See Midrash Agadah, Ex. pp. 125 f., n. 43.] to kill me, as thou killedst the Egyptian?" (ibid. 14). "Seekest thou to kill me" is not written (in the Scripture) here, but "Speakest thou to kill me."
When Moses and Aaron came to Pharaoh, they said to him: "Thus saith the Lord, [ The quotation ends here in the MS.; it is continued in the first editions.] the God of Israel, Let my people go" (ibid. v. 1), that they may serve Me. [ This translation agrees with the Venice edition text. The modern editions read according to the Scripture: “That they may keep a festival (offering) unto me” (ויחנו לי). Our translation is a paraphrase of the Bible text. See T.B. Chagigah, 6b.] He said: I know not the Lord. "Who is the Lord, [ The quotation ends here in the MS.; it is continued in the first editions.] that I should hearken unto his voice to let Israel go? I know not the Lord, and moreover I will not let Israel go" (ibid. 2). [ See Mekhilta Beshallach, 23b.] Aaron cast down his rod, [ The first editions read: “Forthwith Aaron cast down his rod before Pharaoh.”] and it became a fiery serpent. The [ The first editions read: “Immediately Pharaoh called the magicians.”] magicians also cast down their rods, and they became fiery serpents. The rod of Aaron ran and swallowed them up with their rods, as it is said, "And Aaron's rod swallowed up their rods" (ibid. vii. 12).
(Moses) put his hand into his bosom, and brought it forth leprous like snow, and the magicians also put their hands in their bosoms, and brought them forth leprous like snow. But they were not healed till the day of their death. [ This sentence occurs in the MS. only. Cf. Pal. Targum, Ex. 8:14.] Every plague which the Holy One, blessed be He, brought upon them, [ The first editions read: “brought upon the Egyptians in Egypt, they also performed.”] they also produced every plague until He brought upon them the boils, and they were not able to stand and to do likewise, [ See T.B. Synhedrin, 67b; Ex. Rab. ix. 6; and Jalḳuṭ, Ex. § 183.] as it is said, "And the magicians could not [ In the MS. the quotation ends here.] stand before Moses because of the boils" (ibid. ix. 11).
Rabbi 'Aḳiba said: The executioners [ This word is the Latin speculator, executioner. See Jalḳuṭ, Ex. § 169, and Deut. § 826, and cf. Rabbinic Philosophy and Ethics, p. 144, note 1.] of Pharaoh used to strangle the Israelites in the walls of the houses, [ The first editions add: “between the layers of bricks, therefore they cried out of the walls.” The Bible text says: “The Egyptians oppressed the Israelites.” “To oppress” (לחץ) suggests to the Haggadist writer the word which occurs in the story of Balaam, Num. 22:25: “And the ass saw the angel of the Lord and she thrust herself unto the wall, and crushed Balaam’s foot against the wall.” Hence the inference that the Egyptians oppressed Israel in connection with the walls. See T.B. Synhedrin, 111a.] || and the Holy One, blessed be He, heard their cry, as it is said, "And God heard their groaning, [ In the MS. the quotation ends here.] and God remembered his covenant with Abraham, with Isaac, and with Jacob" (ibid. ii. 24). Further, they burnt their children in the furnace of fire, [ Jalḳuṭ, loc. cit., adds: “a sacrifice to their gods; therefore, when Israel left Egypt, God executed judgment on their gods.” Cf. Jer. 11:4, where we read of the “iron furnace.” See also Book of Jashar lxix. 7.] as it is said, "But the Lord hath taken you, [ In the MS. the quotation ends here.] and brought you forth out of the iron furnace, out of Egypt" (Deut. 4:20).
When [ The first editions insert before this word: “And the Holy One, blessed be He, measured to them by that measure (which they had used), and slew their firstborn, as it is said, ‘To him that smote Egypt in their firstborn’” (Ps. 136:10). Israel was called God’s firstborn. When God bade Pharaoh to send forth His firstborn son Israel, he refused. In return God smote his firstborn. The Jewish teaching as to the Divine method of retribution is well expressed by the Book of Wisdom xi. 16, which refers to the plagues thus: “That they might know that by what things a man sinneth, thereby he is punished.” Cf. Revelation of Peter, 7 and 9, for a parallel view of retribution. As a parallel to our text, the following verse from Wisdom xviii. 5 seems appropriate: “But them who plotted to slay the infants of the holy ones (and when a single child had been exposed and saved) Thou to convict them didst deprive of the multitude of their children, and all together didst destroy them in a mighty flood.” Jubilees xlviii. 14 says: “A thousand strong and brave men perished for one infant whom they had cast into the river.” For further illustrations see Goodrick, Wisdom, p. 352.] Israel went forth, [ The first editions add: “from Egypt.”] what did the Holy One, blessed be He, do? He cast down all the idols of their abominations, and they were broken, [ See Mekhilta, 7b.] as it is said, "Upon their gods also the Lord executed judgments" (Num. 33:4).
Rabbi Joseph [ The first editions read: “José.”] said: The Egyptians defiled the Israelites and their wives with them. [ For another opinion see Mekhilta, 5a, and Lev. Rab., loc. cit. Israel was redeemed because of four virtues, which included the merit of not being suspected of immorality. See also Jalḳuṭ, Lev. § 657.] Bedijah, the grandson of Dan, married a wife from his tribe, Shelomith, daughter of Dibri, [ See Lev. 24:11, Midrash Agadah, Ex. p. 125, and Leḳach Ṭob, Ex. p. 7a.] and in that night the taskmasters of Pharaoh came in unto her, for they slew him and came in unto her, and she conceived and bare a son. In every case the offspring follows the (nature of) the seed: [ Cf. supra, p. 150, and T.B. Niddah, 31a. The reference here is to the intellect which rules one’s life.] if it be sweet, it will be due to the sweet (seed); if it be bitter, it will be due to the bitter (seed). And when Israel went forth from Egypt, he [ The son of Shelomith.] began to blaspheme and revile the Name of the God of Israel, as it is said, "And the son of the Israelitish woman blasphemed the [ The quotation ends here in the MS.] Name, and cursed" (Lev. 24:11).
Rabbi Ishmael said: The five fingers of the right hand of the Holy One, blessed be He, all of them appertain to the mystery [ Read לסוד, which is the reading preserved by the ‘Arukh, ed. Kohut, iv. p. 439a, s.v. חמש. Later editions read: “are the foundations.” On the “hand” of God see Passover Haggadah, p. 22. See also Jalḳuṭ, Ex. § 183, and Jalḳuṭ to Micah, § 653. Cf. Orach Chayyim, 473. 28.] of the Redemption. [ Of Israel.] He showed the little finger of the hand to Noah, [ ‘Arukh, loc. cit., reads: “The little finger, therewith He shewed the ark to Noah.” See supra, p. 164, n. 2.] (pointing out) how to make the ark, as it is said, "And this [ The word “this” in the text is the basis for the Haggadic inference that God’s finger pointed out to Noah what he was to do in making the ark. Cf. Ex. 30:13.] is how thou shalt make it" (Gen. 6:15). With the second finger, which is next to the little one, He smote the firstborn of the Egyptians, [ See T.B. Synhedrin, 93b: “The Egyptians and Sennacherib were smitten by the entire hand.” Cf. Shocher Ṭob, Ps. 78 pp. 177b f.] as it is said, "The magicians said unto Pharaoh, || This is the finger of God" (Ex. 8:19). With how many (plagues) were they smitten with the finger? With ten plagues. [ The MS. alone has this sentence. Cf. Passover Haggadah, pp. 21 f.] With the third finger, which is the third (starting from) the little finger, He wrote the tables (of the Law), as it is said, "And he gave unto Moses, when he had made an end [ The MS. gives the first part of the verse; the latter part only is given by the first editions.] of communing with him… tables of stone, written with the finger of God" (ibid. xxxi. 18). With the fourth finger, which is next to the thumb, the Holy One, blessed be He, showed [ The half-shekel.] to Moses what the children of Israel should give for the redemption of their souls, [ See the Commentary “Tosaphoth” to the Torah, p. 43b (ed. Warsaw, 1876): “With the fourth finger He showed to Moses the moon, and with the thumb He showed to him the half-shekel.”] as it is said, "This they shall give [ The MS. and the first editions end the quotation here.] … half a shekel for an offering to the Lord" (ibid. xxx. 18). With the thumb and all the hand the Holy One, blessed be He, will smite in the future all the children of Esau, for they are His foes, [ The first editions read: “the foes of the children of Israel.”] and likewise (will He smite) the children of Ishmael, for they are His enemies, as it is said, "Let thine hand be lifted up above thine adversaries, and let all thine enemies be cut off" (Mic. 5:9).
Rabbi Eliezer said: The five letters of the Torah, which alone of all the letters in the Torah are of double (shape), [ M, N, Z, P, Kh,—the five letters which have a different shape when they are the final letters in words. The reading of our MS. is supported by the text preserved in the ‘Arukh, ed. Kohut, iv. p. 439b. On these letters see T.B. Sabbath, 104a; T.B. Megillah, 2b; T.J. Megillah, 1:9. 71d; and Num. Rab. 18:21.] all appertain to the mystery of the Redemption. [ See Gen. Rab. 1:11; Tanchuma, Ḳorach, § xii. The term “mystery of the redemption” might also be rendered by “the secret of the redemption.” The idea in the Midrash here seems to be that the Israelites had a tradition or secret concerning the redemption. This is brought out in the legend of Serach and Moses. The Book of Wisdom says: “That night (of redemption) was known beforehand to our fathers, that knowing surely on what oaths they trusted they might be cheered” (xviii. 6).] With "Khaph" "Khaph" our father Abraham was redeemed from Ur of the Chaldees, as it is said, (Lekh Lekha) "Get thee out of thy country, and from thy kindred [ The MS. and first editions end quotation here.] … unto the land that I will shew thee" (Gen. 12:1). With "Mem" "Mem" our father Isaac was redeemed from the land [ ‘Arukh, loc. cit., reads: “from the land of the Philistines,” as in our MS. The first editions read: “from the hand of the Philistines.”] of the Philistines, as it is said, "Go from us: [ The quotation ends here in the MS.] for thou art much mightier (Memennu M'ôd) than we" (ibid. xxvi. 16). With "Nun" "Nun" our father Jacob was redeemed from the hand of Esau, [ This is also the reading of the Venice edition, and agrees with the text in the ‘Arukh, loc. cit.] as it is said, "Deliver me, I pray thee, [ The quotation ends here in the MS.] (Hazilêne na) from the hand of my brother, from the hand of Esau" (ibid. xxxii. 11). With "Pê" "Pê" Israel [ The first editions read: “our fathers.”] was redeemed from Egypt, as it is said, "I have surely visited you, [ The MS. and first editions end the quotation here. See Leḳach Ṭob, Ex. p. 10b, n. 3.] (Paḳôd Paḳadti) and (seen) that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt" (Ex. 3:16, 17). With "Zaddi" "Zaddi" the Holy One, blessed be He, in the future will redeem Israel from the oppression of the kingdoms, [ The first editions read: “at the end of the four kingdoms.”] and He will say to them, I have caused a branch to spring forth for you, as it is said, "Behold, the man whose name is (Zemach) the Branch; [ The verse, Jer. 23:5: “I will raise unto David a righteous Branch,” is quoted by Tanchuma, loc. cit. See also Tanchuma (ed. Buber), Ex. p. 7, n. 107.] and he shall grow up (yizmach) || out of his place, [ The quotation ends here in the MS.] and he shall build the temple of the Lord" (Zech. 6:12). [ For the Messianic interpretation of this verse in Philo see my Hellenism and Christianity, pp. 119 f.] These letters were delivered only to our father Abraham. Our father Abraham delivered them to Isaac, and Isaac (delivered them) to Jacob, and Jacob delivered the mystery of the Redemption to Joseph, as it is said, "But God will surely visit (Paḳôd yiphḳôd) you" (Gen. 50. 24). Joseph his son delivered the secret of the Redemption to his brethren. Asher, the son of Jacob, delivered the mystery of the Redemption to Serach [ see T. B. Soṭah, 13a; Gen. Rab. 94:9; Eccles. Rab. to Eccles. 9:18; Derekh Erez Rab. i. See also J.E. xi. 200 f.] his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to [ The first editions add: “our ancestress.”] Serach, the daughter of Asher, and they said to her: A certain man has come, and he has performed signs in our sight, thus and thus. [ The first editions add: “She said to them: There is no reality in those signs of Moses. They said to her: Did they not say to us ‘Paḳôd Paḳadti’—‘I have surely visited you?’” (Ex. 3:16).] She said to them: There is no reality in the signs. They said to her: He said "Paḳôd yiphḳôd"—"God will surely visit you" (ibid.). [ The next two sentences are written on the margin of the MS.] She said to them: He is the man who will redeem Israel in the future from Egypt, for thus did I hear, [ The first editions read: “from my father, ‘ Pê Pê,’ as it is said, ‘Paḳôd Paḳadti.’”] ("Paḳôd Paḳadti") "I have surely visited you" (Ex. 3:16). Forthwith the people believed [ The first editions read: “in God and in Moses.”] in their God and in His messenger, as it is said, "And the people believed, [ The quotation ends here in the MS.; it is continued in the first editions.] and when they heard that the Lord had visited [ The people believed when they heard that God had visited them. This was the secret or mystery of the redemption.] the children of Israel" (ibid. iv. 31). [ See Ex. Rab. v. 19, which has used P.R.E. See also Midrash on 2 Sam. 20:19.]
Rabbi 'Aḳiba said: The taskmasters of Pharaoh were beating the Israelites in order that they should make [ The first editions add: “for them.”] the tale of bricks, and it is said, "And the tale of the bricks, [ The quotation ends here in the MS. and in the first editions.] which they did make heretofore, ye shall lay upon them" (ibid. v. 8). [ The first editions add: “The Egyptians did not give straw to the Israelites, as it is said: ‘There is no straw given unto thy servants, and they say to us, Make brick’” (Ex. 5:16).] The Israelites were gathering the straw of the wilderness, and they were carrying it on their asses and (also on) their wives, [ MS. Gaster and Jalḳuṭ, Ex. §176, read: “They were treading it in the mortar, they and their wives, their sons and their daughters.” The first editions read: “they were treading it down with their asses, their wives, and their sons and their daughters.”] and their sons. The straw of the wilderness pierced their heels, [ See Jalḳuṭ, Ex. loc. cit.] and the blood was mingled [ Cf. Ezek. 16:6, and Zech. 10:5.] with the mortar. Rachel, the granddaughter || of Shuthelach, [ See Num. 26:36. Shuthelach was of the tribe of Ephraim.] was near childbirth, and with her husband she was treading the mortar, and the child was born (there) and became entangled in the brick mould. [ See Pal. Targum to Ex. 24:10.] Her cry ascended before the Throne of Glory. [ See Jalḳuṭ, Ex. loc. cit., which has used P.R.E.] The angel Michael [ In Pal. Targum, loc. cit., Gabriel is the angel.] descended and took the brick mould with its clay, and brought it up before the Throne of Glory. [ See Pal. Targum, loc. cit., which reads: “A memorial of the bondage wherein the Egyptians made the children of Israel to serve in clay and bricks, (when) there were women treading the mortar with their husbands. The delicate young woman with child was also there and made abortive by being crushed with the mortar. And thereof did Gabriel, descending, make brick, and ascending to the heavens on high, set it (as) a footstool under the throne of the Lord of the world.” Cf. 3 Baruch iii. 5 for a parallel.] That night the Holy One, blessed be He, descended, [ The first editions read: “was revealed, and smote all the firstborn.”] and smote the firstborn of the Egyptians, as it is said, "And it came to pass at midnight [ The quotation ends here in the MS.] that the Lord smote all the firstborn in the land of Egypt" (ibid. xii. 29). [ The first editions read here the paragraph beginning, “The Holy One.”]
Rabbi José [ The first editions read: “Jehudah.”] said: All that night the Israelites were eating and drinking, rejoicing and taking wine and praising [ Sec Shocher Ṭob on Ps. 113 p. 235a, and cf. T.B. Pesachim, 95b.] their God with a loud voice, [ Cf. Ps. 105:43.] whilst the Egyptians were crying with a bitter soul, [ Cf. Isa. 65:14 for the expression; see also Ezek. 27:30.] because of the plague [ The slaying of the firstborn.] which came upon them suddenly, [ Cf. Job 34:20.] as it is said, "And there was a great cry in Egypt; [ The MS. omits the first part of the quotation.] for there was not a house where there was not one dead" (ibid. 80).
The Holy One, blessed be He, said: If I bring forth the Israelites by night, they [ The first editions read: “The Egyptians will say: Now hath He done His deeds according to the way of thieves.” See Midrash Agadah, Ex. p. 142.] will say, He has done His deeds like a thief. [ See the Book of Jashar lxxx. 60 and cf. T.B. Berakhoth, 9a.] Therefore, behold, I will bring them forth when the sun is in his zenith at midday. [ This day was also the middle of the month, at the time of full moon. The time of the deliverance was believed to be appointed at that time in order to show the Egyptians that their gods, including the heavenly host, were powerless and unable to save them. The first editions add here: “as it is said, ‘And it came to pass the selfsame day, that the Lord did bring the children of Israel out of the land of Egypt by their hosts’” (Ex. 12:51).]
By the merit of three things [ See Mekhilta, Bô, v. p. 5a; Lev. Rab. 32:5; Cant. Rab. on Cant. 4:12, Leḳach Ṭob, Ex. p. 16a, note 10.] Israel went forth from Egypt: (1) They did not change their language; (2) they did not change their names; [ See Mekhilta, Bô, loc. cit. The first editions omit this clause.] (3) and they did not slander one another. In the unity of (God's) Name Israel went forth from Egypt full of all good things, comprising (all) blessings, [ See supra, p. 328.] because He remembered the word which He spake to our father Abraham, [ Cf. Ps. 105:42: “For he remembered his holy word, and Abraham his servant.”] as it is said, "And also that nation, whom they shall serve, [ The quotation ends here in the MS.; it is continued in the first editions.] will I judge, and afterwards shall they come out with great substance" (Gen. 15:14).