Midrasch zu Schemot 3:10

(Deut. 1:1:) THESE ARE THE WORDS THAT MOSES SPOKE. This text is related (to Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Come and see.¹Tanh., Deut. 1:2. When the Holy One said to MOSES (in Exod. 3:10): I WILL SEND YOU UNTO PHARAOH, Moses said to him: You are doing me an injustice.²Gk.: bia. (Exod. 4:10): I AM NOT A MAN OF WORDS. He said to him: Seventy languages are spoken in Pharaoh's palace.³Palterin. Gk.: praitorion; Lat. praetorium. Thus if an embassy⁴Gk.: presbeuterion. comes from another place, they may speak with them in their own language. When I go on your mission, they will examine me, asking whether I am a representative of the Omnipresent. Then it will be revealed to them that I do not know how to converse with them. Will they not laugh at me, saying: Look at the agent of the one who created the world and all its languages! Does he not know how to listen and reply? See here, something is wrong!⁵Gk.: bia. (Exod. 4:10:) I AM NOT A MAN OF WORDS. (Exod. 6:12:) {SEE} [FOR] I HAVE UNCIRCUMCISED LIPS (i.e., a speech impediment). The Holy One said to him: But look at the first Adam. Since no creature taught him, where did he <come to> know seventy languages? It is so stated: AND HE RECITED NAMES FOR THEM.⁶The citation is not found in Scripture. Cf. Gen. 2:20: AND ADAM RECITED NAMES FOR ALL CATTLE…., a reading which what follows assumes. The midrash is also assuming that the beasts already had names, which Adam merely recited. "A name for every beast" is not written here but: NAMES (in the plural). [Who gave Adam a mouth that would recite names, <i.e.,> a name for each and every <beast> in seventy languages?] The mouth that said (in Exod. 4:10): I AM NOT A MAN OF WORDS, <then> said (in Deut. 1:1): THESE ARE THE WORDS. The prophet also cries out and says (in Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Why? (Ibid., cont.:) BECAUSE WATERS SHALL BREAK FORTH IN THE WILDERNESS AND STREAMS IN THE DESERT. It is therefore stated (in Deut. 1:1): THESE ARE THE WORDS.

(Deut. 1:1:) “These are the words that Moses spoke….” Israel said, “Yesterday you said (in Exod. 4:10), ‘I am not a man of words.’ And now you are speaking so much?” Rabbi Isaac said, “If you are impeded in your speech, recite the Torah and you will be healed, [as] Moshe already studied all of the Torah.” (Deut. 1:1, cont.:) “Through the wilderness, in the Arabah near Suph.” This text is related (to Is. 35:6), “Then the lame shall leap like a hart, and the tongue of the dumb shall shout for joy.” Come and see. When the Holy One, blessed be He, said to Moses (in Exod. 3:10), “I will send you unto Pharaoh,” Moses said to Him, “You are doing me an injustice.²Gk.: bia. (Exod. 4:10), ‘I am not a man of words.’” He said to Him, “Seventy languages are spoken in Pharaoh's palace.³Palterin. Gk.: praitorion; Lat. praetorium. Thus if a man comes from another place, they speak with him in his own language. When I go on Your mission, they will examine me, asking whether I am a representative of the Omnipresent. Then it will be revealed to them that I do not know how to converse with them. Will they not laugh at me, saying, ‘Look at the agent of the One who created the world and all its languages! Does he not know how to listen and reply?’ See here, something is wrong!⁴Gk.: bia. (Exod. 4:10:) ‘I am not a man of words,’ (Exod. 6:12) ‘For I have uncircumcised lips (i.e., a speech impediment).’” The Holy One, blessed be He, said to him, “But look at the first Adam. Since no creature taught him, where did he [come to] know seventy languages? It is so stated (in Gen. 2:20), ‘And he gave names to (them).’ ‘A name for every beast’ is not written here but rather ‘names’ (in the plural, i.e., a name for each and every beast in seventy languages). And you say, (Exod. 4:10) ‘I am not a man of words.’” At the end of forty years [from] when Israel left Egypt, [Moses] began to elucidate the Torah in seventy languages, as stated (in Deut. 1:5), “he elucidated this Torah.” The mouth that said (in Exod. 4:10), “I am not a man of words,” [then] said (in Deut. 1:1), “These are the words.” The prophet [thus] cries out and says (in Is. 35:6), “Then the lame shall leap like a hart, and the tongue of the dumb shall shout for joy.” Why? (Ibid., cont.:) “Because waters shall break forth in the wilderness and streams in the desert.” It is therefore stated (in Deut. 1:1), “These are the words.”

(Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” Whenever anyone pursues [a position of] authority, authority flees from him, but whenever anyone flees from [a position of] authority, authority will pursue him. Saul fled from authority when he came to reign, as stated (in I Sam. 10:22), “So they inquired of the Lord again, ‘Has anyone else come [here]?’ And the Lord said, ‘Here he is hiding among the baggage.’” What does it (the word “baggage”) mean? When they came and brought him word of his kingship, he told them, “I am not worthy of kingship. Rather inquire by means of urim and thummim whether I am worthy; and if not, leave me alone.” Immediately (ibid.), “So they inquired of the Lord again (i.e., this second time),” [and] immediately he hid himself until they had inquired of urim and thummim. (Ibid. cont.:) “And the Lord said, ‘here he is hiding among the baggage (literally: instruments).’” Thus have our masters taught: These instruments were urim and thummim. This man fled from authority, and it pursued him, as stated (in I Sam. 10:24), “Do you see the one whom the Lord has chosen, that there is no one like him among all of this people?” But Abimelech ben Jerubbaal pursued authority, and it fled from him, as stated (in Jud. 9:1), “But Abimelech ben Jerubbaal went to Shechem unto his mother's brothers…,” and killed them all upon one stone and ruled over the masters of Shechem. But in the end (according to Jud. 9:23), “Then [God] sent an evil spirit between Abimelech and the masters of Shechem,” and a woman killed him. Moses also fled from authority when the Holy One, blessed be He, said to him (in Exod. 3:10), “Come, I will send you unto Pharaoh, (Exod. 14:13) “But he said, ‘Pray Lord, please make someone else Your agent.” R. Levi said, “For seven days did the Holy One, blessed be He, prevail upon Moses in the thornbush in order to send him,¹³Lev. R. 11:6; Numb. R. 21:15; M. Pss. 18:22; cf. Exod. R. 3:14; also PR 7:2. and he was answering him, ‘Please make someone else Your agent.’” Thus it is stated (in Exod. 4:10), “Then Moses said unto the Lord, ‘Pray, Lord, I have never been a man of words, either in the past or now that You have spoken unto Your servant, for I am slow of speech and slow of tongue.’” The Holy One, blessed be He, said to Moses, “By your life, in the end you shall go.” When he did go [and] said, (in Exod. 5:1), “Thus says the Lord, the God of (the Hebrews) [Israel], ‘Let My people go and they shall serve Me,’” [and] that wicked man said (in vs. 2), “Who is the Lord,”¹⁴Cf. Numb. R. 13:3. Moses began to say, “I have already fulfilled my mission.” [So] he went and sat down. The Holy One, blessed be He, said to him, “Are you sitting down? (Exod. 6:11:) ‘Go and speak unto Pharaoh king of Egypt.’” And so too for each and every oracle (as in Exod. 7:15), “Go unto pharaoh”; (and Exod. 8:16) “Rise up early in the morning.” [These verses are] to teach you that he fled from authority. In the end he led them forth, divided the sea for them, brought them into the desert, brought down the manna for them, brought up the well for them, brought over the quails for them, and made the tabernacle. Then he said, “From now on what is there for me to do?” He got ready and sat down. The Holy One, blessed be He, said to him, “By your life, now you have a greater work than any that you have done, [i.e.,] to teach My children clean and unclean, to enlighten them on how to offer sacrifices to Me,” as stated (in Lev. 1:1–2), “Then [the Lord] called unto Moses […], ‘Speak unto the Children of Israel […], “When one of you presents an offering.”’” Moshe fled from authority and it pursued him, in fulfillment of what is stated (in Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” This is Moses, of whom it is stated (in Ps. 8:6), “For You have made him a little less than divine, and crowned him with glory and majesty.” (Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Ps. 89:20), “Then you spoke to Your saints in a vision and said, ‘I have conferred help upon one who is mighty; I have exalted one chosen from the people.’” Although the Holy One, blessed be He, spoke with the first Adam and commanded him concerning the tree of knowledge, he was alone in the world. So also in the case of Noah; although He spoke with him, he [alone] “was upright in his generations.” And so it was in the case of Abraham, Isaac, and Jacob. They were unique in the world. But in the case of Moses, how many righteous ones [were in the world]? Seventy elders, Bezalel, Uri, Aaron and his sons, and the [tribal] princes. Yet of them all, He called only Moses. Ergo, it says (in Ps. 89:20), “I have exalted one chosen from the people.” This is Moses, as stated (in Ps. 106:23), “had not Moses His chosen one […].”

(Lev. 9:1:) “And it came to pass on the eighth day.” This text is related (to Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm….” This is Aaron, of whom it is stated (in Numb. 17:23), “[and there] the staff of Aaron of the House of Levi had sprouted (rt.: prh).” In the case of all the [other] trees, one plants them and they grow up by themselves (as single trees); but in the case of the palm, one plants it and it sends up sprouts on all sides. So it was in the case of Aaron. He planted and sprouts came up. These were Aaron's sons (i.e., according to I Chron. 6:35-36), “his son Eleazar, his son Phinehas, his son Abishua, [his son Bukki…].” (Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm.” Where did he plant [them]? (Ps. 92:14), “[They are] planted in the house of the Lord.” (Lev. 8:33), “And you shall not go out from the door of the tent of meeting [for seven days].” It is therefore stated (in Lev. 9:1), “And it came to pass on the eighth day.” (Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons]….” Our masters have said: All seven days when Moses was at the thornbush, the Holy One, blessed be He, said to him, “Go on My mission”; but he was saying (in Exod. 4:13), “Please make someone else Your agent.” So was it the first and second day. The Holy One, blessed be He, said to him, “I say to you, ‘Go,’ and you say to Me, ‘Please make someone else Your agent?’ By your life, I am paying you back. Someday soon when that tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you, ‘Call Aaron to serve.’” It is therefore stated (in Lev. 9:1), “Moses called Aaron and his sons.” There is a calling which is for abundance [and there is] a calling for famine. Where is it shown [that there is a calling] for abundance? Where it is stated (in Ezek. 36:29), “I will call for the grain and increase it.” And where is it shown [that there is a calling] for famine? [Where it is stated (in II Kings 8:1),] “for the Lord has called for a famine… [for seven years].” There is a calling for greatness, as stated (in Lev. 9:1), “Moses called [Aaron].” Moses said to him, “The Holy One, blessed be He, has told me to ordain you as high priest.” Aaron said to him, “You have labored on the tabernacle; so shall I be made high priest?” He said to him, “By your life, even though you are being made high priest, it is as if I were being made [high priest];¹¹See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness.” Now when was he glad for him? When the Holy One, blessed be He, said to him (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” The Holy One, blessed be He, said to him, “Go, keep this commandment.” Moses said to Him (in Exod. 4:10, 13), “Pray (bi) – Lord, You are doing me wrong. My brother is older than I; yet I am going ahead of him.” The Holy One, blessed be He, said to him, “[By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), when he sees you, he will be glad in his heart.” R. Simeon ben Yohay said, “The Holy One, blessed be He, said to him, ‘That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17-21) laid upon it.’” Therefore, all those seven days that Moses was busy in the tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One, blessed be He, said to them, “What do you think? That you are high priest? Call your brother so that he may serve as high priest.” Ergo (in Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons, and the elders of Israel].” Why the elders of Israel? In order to promote him in the presence of the elders. The Holy One, blessed be He, said to him, “Call the elders and ordain him in their presence, lest they say that he became high priest on his own.

Moses also fled from authority when the Holy One said to him (in Exod. 3:10): {ARISE} [COME], I WILL SEND YOU UNTO PHARAOH…. (Exod. 14:13): BUT HE SAID: PRAY LORD, PLEASE MAKE SOMEONE ELSE YOUR AGENT. R. Levi said: For seven days the Holy One prevailed upon Moses in the thornbush in order to send him,¹⁶Lev. R. 11:6; Numb. R. 21:15; M. Pss. 18:22; cf. Exod. R. 3:14; also PR 7:2. and he was answering him: PLEASE MAKE SOMEONE ELSE YOUR AGENT. Thus it is stated (in Exod. 4:10): THEN MOSES SAID UNTO THE LORD: <PRAY, LORD,> I HAVE NEVER BEEN A MAN OF WORDS, EITHER IN THE PAST OR NOW THAT YOU HAVE SPOKEN UNTO YOUR SERVANT, FOR I AM SLOW OF SPEECH AND SLOW OF TONGUE. The Holy One said to Moses: By your life, in the end you shall go. When he did go, he said: (in Exod. 5:1): THUS SAYS THE LORD, THE GOD OF {THE HEBREWS} [ISRAEL]: <LET MY PEOPLE GO>…. That wicked man said (in vs. 2): WHO IS THE LORD, THAT I SHOULD HEED HIS VOICE?¹⁷Cf. Numb. R. 13:3. Moses began to say: I have already fulfilled my mission. He went and sat down. The Holy One said to him: Are you sitting down? (Exod. 6:11:) GO AND SPEAK UNTO PHARAOH KING OF EGYPT. For each and every oracle (as in Exod. 7:15), GO UNTO PHARAOH. (Exod. 8:16 [20]:) RISE UP EARLY IN THE MORNING. <These verses are> to teach you that he fled from authority. In the end he led them forth, divided the sea for them, brought them into the desert, brought down the manna for them, brought up the well for them, brought over the quails for them, and made the Tabernacle. Then he said: From now on what is there for me to do? He got ready and sat down. The Holy One said to him: By your life, now you have a greater work than any that you have done, <i.e.,> to teach my children clean and unclean, to enlighten them on how to offer sacrifice to me, as stated (in Lev. 1:1–2): THEN <THE LORD> CALLED UNTO MOSES <…> [SPEAK UNTO THE CHILDREN OF ISRAEL <…>: WHEN ONE OF YOU PRESENTS AN OFFERING.] Abimelech pursued authority and it fled from him, in fulfillment of what is stated (in Prov. 29:23): ONE'S PRIDE WILL BRING HIM LOW. (Ibid., cont.: BUT THE LOW IN SPIRIT WILL OBTAIN HONOR. This is Moses, of whom it is stated (in Ps. 8:6 [5]): FOR YOU HAVE MADE HIM A LITTLE LESS THAN DIVINE, AND CROWNED HIM WITH GLORY AND MAJESTY.

“Your neck is like an ivory tower; your eyes are pools in Ḥeshbon, by the gate of Bat Rabim; your nose is like the tower of Lebanon overlooking Damascus” (Song of Songs 7:5).
“Your neck is like an ivory tower.” It is written: “Esau ran to meet him, embraced him, fell upon his neck, and kissed him [vayishakehu] [and they wept]” (Genesis 33:4). The entire word³²The word vayishakehu is written in the Torah scroll with a dot over each of the letters. is dotted. Rabbi Shimon ben Elazar said: Everywhere that you find the script more numerous than the dots, adopt the script and ignore the dots. If the dots are more numerous than the script, adopt the dots and ignore the script. However, here, neither is the script more numerous than the dots, nor are the dots more numerous than the script, but rather it is dotted above vayishakehu in its entirety. This teaches that he did not come to kiss him, but rather to bite him. Jacob’s neck became as hard as marble and the teeth of that wicked one became dull and melted like wax. Why does the verse state: “And they wept”? This one was crying over his neck, and that one was crying over his teeth.
Rabbi Abahu in the name of Rabbi Elazar cites it from this: “Your neck is like an ivory tower.” It is written: “Pharaoh heard this matter and he sought to kill Moses. Moses fled” (Exodus 2:15). Is there a person who is able to flee from the king? Rather, it teaches that he was standing and was sentenced on that same day, and they condemned him to beheading. Rabbi Evyatar said: The sword glanced off the neck of Moses and sliced the neck of the wicked executioner. That is what is written: “For the God of my father was my help, and He delivered me from the sword of Pharaoh” (Exodus 18:4). He delivered me, but did not deliver the executioner. Rabbi Bon would apply to him the verse: “The righteous is extricated from trouble, and the wicked comes in his place” (Proverbs 11:8). Rabbi Berekhya said: “The wicked is ransom for the righteous” (Proverbs 21:18). Bar Kappara said: It teaches that an angel descended in the guise of Moses, and they apprehended the angel and left Moses, and he fled. Rabbi Abba son of Rav Pappi and Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: At that moment all of Pharaoh’s advisors, some of them became mute, some of them deaf, some of them blind, and some of them disabled. They said to the mutes: Where is Moses? But they could not speak. To the blind, but they could not see. To the deaf, but they could not hear. To the disabled, but they could not walk, as it is stated: “The Lord said to him: Who gives a mouth to a person, or who renders one mute or deaf, or sighted or blind? Is it not I, the Lord?” (Exodus 4:11). Is it not I who did all these? “Now go and I will send you to Pharaoh” (Exodus 3:10).

(Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED < AARON AND HIS SONS >…. Our masters have said: All those days when Moses was in the thorn bush, the Holy One said to him: Go on my mission; but he was saying (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. By your life I am paying you back. Some day soon, when that Tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you: Call Aaron to serve. It is therefore stated (in Lev. 9:1): MOSES CALLED AARON AND HIS SONS. There is a calling which is for abundance [and there is a calling for famine. Where is it shown < that there is a calling > for abundance?] Where it is stated (in Ezek. 36:29): I WILL CALL FOR THE GRAIN AND INCREASE IT. And where is it shown < that there is a calling > for famine? [Where it is stated] (in II Kings 8:1): FOR THE LORD HAS CALLED FOR A FAMINE… < FOR SEVEN YEARS >. There is a calling for greatness, as stated (in Lev. 9:1): MOSES CALLED < AARON >. Moses said to him: the Holy One has told me to ordain you as high priest. Aaron said to him: You have labored on the Tabernacle; so shall I be made high priest? He said to him: By your life, even though you are being made high priest, it is as if I were being made < high priest >;¹²See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness. Now when was he glad for him? When the Holy One said to him (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH. The Holy One said to him: Go, keep this commandment. Moses said to him (in Exod. 4:10 & 13): PRAY (bi) LORD, you are doing me wrong (biya)¹³Gk.: bia. On this interpretation of the verse, see above, Tanh. (Buber), Exod. 1:18. My brother is older than I; yet I am going ahead of him. The Holy One said to him: [By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), WHEN HE SEES YOU HE WILL BE GLAD IN HIS HEART. R. Simeon ben Johay said: The Holy One said to him: That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17–21) laid upon it. Therefore, all those seven days that Moses was busy in the Tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One said to them: What do you think? That you are high priest? Call your brother so that he may serve as high priest. Ergo (in Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED [AARON AND HIS SONS, AND THE ELDERS OF ISRAEL]. Why THE ELDERS OF ISRAEL? In order to promote him in the presence of the elders. The Holy One said to him: Call the elders and ordain him in their presence, lest Israel say that he became high priest on his own. Therefore (in Lev. 9:1): AND THE ELDERS OF ISRAEL.

“Tell me, he whom my soul loves, where do you herd, where do you rest your flock at noon? Why should I be as one bound to the flocks of your companions” (Song of Songs 1:7).
“Tell me, he whom my soul loves,” Rabbi Yehuda bar Rabbi Simon interpreted the verse regarding Moses. When the Holy One blessed be He said to him: “Now go and I will send you to Pharaoh” (Exodus 3:10), he said to Him: ‘Master of the universe, through me, my Lord, can all these things be accomplished?²²¹“Through me [bi], Lord,” is a play on the phrase “Please [bi] my Lord” (Exodus 4:13). How can I stand before all these multitudes? How many new mothers are there among them? How many pregnant women are there among them? How many small children are there among them? How many kinds of hearty food have You prepared for the new mothers among them? How many kinds of soft foods have You prepared for the pregnant women among them? How much roasted grain and how many nuts have You prepared for the small children among them?’ Where is this matter articulated?²²²Where is it articulated that Moses’ claim to God was that he would not be able to properly care for the children of Israel? Here: “Tell me, he whom my soul loves”—the nation that my soul loves, the nation for whom I put my soul on the line; “where do you herd”—during the summer; “where do you rest your flock at noon”—during the rainy season. “Why should I be as one bound [keoteya],” Rabbi Ḥelbo said in the name of Rabbi Huna: Let me not be like this mourner who covers [oteh] until his upper lip and weeps, just as you say: “And he shall cover until his upper lip” (Leviticus 13:45).
Another matter, “Why should I be as one bound,” let me not be like this shepherd that wolves infiltrated his flock and mauled it, and he wrapped his garment and departed, just as it says: “He will wrap the land of Egypt” (Jeremiah 43:12). “To the flocks of your companions,” when I [Moses] go to Your companions²²³This is a reference to the patriarchs. and they ask me about their flocks, what will I respond to them?

(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].”²⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar.²⁸Cf. Lev. R. 18:2. How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].”²⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.”³⁰The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler,³¹Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire;³²Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” it also had ten plagues (makkot) inscribed upon it with the acronym³³notarikon. dtsk 'dsh b'hb.³⁴D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].”³⁵Cf. Sanh. 39b. Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones³⁶For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].”³⁷Cf. M. Pss. 79:1. One sixtieth of the troops³⁸Gk.: ochlos. had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.”³⁹In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”

“What was, its name was already called, and it is known that he is man, and neither can he contend with what is mightier than he” (Ecclesiastes 6:10).
“What was, its name was already called” – this is Adam the first man, as it is stated: “The Lord God took the man” (Genesis 2:15), “and it is known that he is man.” This is analogous to a king and a minister who were in a royal carriage and the countrymen sought to say to the king, ‘Sire,’ but they did not know which one he was. What did the king do? He shoved [the minister] out of the carriage and everyone knew that he was the minister. So too, when the Holy One blessed be He created Adam, the first man, the ministering angels were mistaken and sought to say before him: ‘Holy.’²⁷As they say in praise of God (see Isaiah 6:3). What did the Holy One blessed be He do? He brought sleep upon him and they knew that he was man, and He said to him: “For you are dust and you will return to dust” (Genesis 3:19).
Another matter, “what was, its name was already called” – this is Moses, as it is stated: “The Lord called to Moses” (Leviticus 1:1), and it became known to all that this Moses was a prophet when the Holy One blessed be He said to him: “Now, go, and I will send you to Pharaoh [and take My people, the children of Israel, out of Egypt]” (Exodus 3:10). When it came to that incident,²⁸The sin of the Golden Calf. He said: “Go descend [as your people…has been corrupted]” (Exodus 32:7). [Moses] said before Him: ‘Master of the universe, when they are good they are Yours, and when they are bad they are mine? Whether they are good or bad they are Yours.’ This is analogous to a king who has a vineyard and he entrusts it to a sharecropper to toil in it. When it produces superior wine, the king says: ‘How fine is the wine of my vineyard!’ When it produces inferior wine, the king says: ‘How poor is the wine of the vineyard of my sharecropper.’ The sharecropper weeps and cries and says before him: ‘My lord the king, when it produces superior wine it is yours, and when it produces inferior wine it is mine? Whether it is good or bad it is yours.’ So too, Moses said: ‘Whether they are good or bad, they are Yours.’
“And neither can he contend with what is mightier than he.” When he said to Him: “Please, let me cross and see the good land” (Deuteronomy 3:25), the Holy One blessed be He said to him: “Let it suffice you, do not speak to Me anymore about this matter” (Deuteronomy 3:26).
Another matter, “what was” – this is Jeremiah, and it is known to all that he is a prophet, as it is stated: “Before I formed you in the womb I knew you” (Jeremiah 1:5).

(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE.³⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, [about Sennacherib, about Nebuchadnezzar,] and about the children of Adam < in general >.³⁸Tanh., Lev. 4:8; cf. Lev. R. 18:2. How does it concern the first Adam? When the Holy One created {the world with} the first Adam, R. Abba bar Kahana said: He created him in his likeness, as stated (in Gen. 1:27): AND GOD CREATED THE HUMAN (adam) IN HIS OWN IMAGE…. He created him < to extend > from the one end of world to the other, as stated (in Deut. 4:32): SO PLEASE ASK ABOUT THE FORMER DAYS WHICH CAME BEFORE YOU, EVER SINCE THE DAY THAT GOD CREATED ADAM UPON THE EARTH, EVEN FROM ONE END OF HEAVEN TO THE OTHER.³⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28): < FILL THE EARTH AND SUBDUE IT; > AND RULE OVER THE FISH OF THE SEA … It also says (in Gen. 9:2): MOREOVER, THE DREAD OF YOU AND THE FEAR OF YOU SHALL BE UPON EVERY BEAST OF THE EARTH. It is therefore stated (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the first Adam.⁴⁰The present translation ignores Buber punctuation. Following his punctuation, the translation would read: “It is therefore stated (in Hab. 1:7): TERRIBLE (Ibid., cont.:) AND DREADFUL. This refers to the first Adam….“ (Ibid., cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF.⁴¹The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve, since she came out of him and caused him to die, [as stated] (in Gen. 3:6): THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE. [And where is it shown that she came out of him? Where it is so written (in Gen. 2:23): BONE OUT OF MY BONE AND FLESH OUT OF MY FLESH, < THIS ONE SHALL BE CALLED WOMAN, BECAUSE SHE WAS TAKEN OUT OF MAN >.] Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. [Another interpretation of] TERRIBLE AND DREADFUL IS THAT ONE. This refers to Pharaoh, when he was world ruler,⁴²Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20): THE RULER OF PEOPLES RELEASED HIM (i.e., Joseph). (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Moses, since he was reared within that one's house, so that he believed that he < actually > was a child of his house, as stated (in Exod. 2:10): WHEN THE BOY HAD GROWN UP, SHE BROUGHT HIM TO PHARAOH'S DAUGHTER; AND HE BECAME HER SON. Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10): [SO COME NOW, I WILL SEND YOU UNTO PHARAOH.] (Exod. 4:17): AND YOU SHALL TAKE IN YOUR HAND THIS ROD, < WITH WHICH YOU SHALL PERFORM THE SIGNS. R. Judah said: The rod had a weight of forty seahs and was < made > of sapphire⁴³Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” It also had ten plagues (makkot) inscribed upon it with the acronym⁴⁴notarikon. DTsK 'DSh B'HB.⁴⁵D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL < IS THAT ONE >.

When the Holy One, blessed be He, wills it, even the organs under a man’s control may be taken out of his control. How do we know this? We know it from Moses, Balaam, Jonah, Jeremiah, and Jeroboam. Where do we learn this about Moses? R. Samuel the son of Nahman said: The Holy One, blessed be He, tried for seven days to persuade Moses from the midst of the burning bush, as is said: Come now, therefore, and I will send thee unto Pharaoh (Exod. 3:11), but Moses replied: O Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto thy servant (ibid. 4:10). This verse indicates that the Holy One, blessed be He, tried for seven days to persuade him to go to Pharaoh.¹²Translated literally, Exod. 4:10 reads: O Lord, I am not a man of words, also from yesterday, also from the day before yesterday, also since Thou hast spoken unto Thy servant. Yesterday and the day before yesterday indicate three days; the word also is repeated three times, implying three more days; and the day on which Moses asked God to send someone else is the seventh day. He replied: Send please, whomever you will send. The Holy One, blessed be He, rebuked him, saying: Do you believe that your feet are under your control? Thereupon, Moses went to Pharaoh against his will. In the case of Jonah, the Holy One, blessed be He, said to him: Arise, go to Nineveh, that great city (Jonah 1:2). But Jonah rose up to flee unto Tarshish from the presence of the Lord; and he went down to Joppa (ibid., v. 3). Ultimately, He inflicted upon him all the terrors of the sea: The fish swallowed him, and he cried out to the Holy One, blessed be He, from the belly of the fish; and the hair of his head and beard fell out because of the heat within the fish’s belly. Finally, he went to Nineveh, even though he did not desire to do so.

Another interpretation (of Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? <AND WHATEVER HIS SOUL DESIRES, HE DOES>. Because he stands alone in his world, no one refutes his words. Look at how much Jonah resisted going on his mission; yet it is stated (in Jonah 3:3): THEN JONAH AROSE AND WENT UNTO NINEVEH IN ACCORDANCE WITH THE LORD'S COMMAND…. <When> Jeremiah said to the Holy One (in Jer. 1:6): I AM <BUT> A LAD, the Holy One said to him (in vs. 7): DO NOT SAY: I AM <BUT> A LAD; FOR, WHEREVER I SEND YOU, YOU SHALL GO…. He did not budge until he went on the mission of the Holy One. Ergo (in Job 23:13): AND WHATEVER HIS SOUL DESIRES, HE DOES. In the case of Moses also: When the Holy One said to him (in Exod. 3:10): COME, I WILL SEND YOU UNTO PHARAOH, Moses said (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. The Holy One had said to him: I am saying to you: COME, I WILL SEND YOU; but you say: PLEASE MAKE SOMEONE ELSE YOUR AGENT. Let us see whose <will> prevails. He did not budge until he went (on his mission), as stated (in Exod. 4:18): THEN MOSES WENT (on his mission) AND (afterwards) RETURNED UNTO HIS FATHER-IN-LAW JETHER (i.e., Jethro).⁶⁷The midrash interprets the verse as referring to two separate acts, the fulfilling of the divine mission as represented by the verb WENT and the return to Jether. Exod. R. 4:4 explains further that apart from this interpretation the word WENT would be superfluous.

At the time the Holy One, blessed be He, said to Moses: Come now, therefore, and I will send thee unto Pharaoh (Exod. 3:10), Moses replied: “Master of the Universe, I cannot leave, for Jethro welcomed me and opened his home unto me, and I am like a son unto him.” If one opens his door to his fellowmen, the latter owes him his very life. You find this occurred at the time Elijah visited the widow in Zarephath. After her son’s death, he began to plead: O Lord my God, hast Thou also brought evil upon the widow with whom I sojourned, by slaying her son? (I Kings 17:20). Whereupon, The Lord harkened unto the voice of Elijah; and the soul of the child came back into him, and he revived (ibid., v. 22).

(Exod. 3:10:) SO COME NOW, I WILL SEND YOU UNTO PHARAOH. R. Eleazar says: <The passage should be read with different vowels to mean: > SO NOW FOR YOU. FOR YOU has Israel awaited; FOR YOU has Israel hoped. SO NOW FOR YOU. FOR YOU there is greatness in this thing. R. Johanan said: [The Holy One said:] FOR YOU is this message passed on.

Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Israel is saying to the Holy One: IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Like which brother?¹¹⁰Tanh., Exod. 1:27; Exod. R. 5:1; PRK 16:5; PR 29/30A:6; 29/30B:1. You find that from the beginning of the creation of the world until now brothers have hated each other. Cain hated Abel and killed him, as stated (in Gen. 4:8): CAIN AROSE AGAINST HIS BROTHER ABEL AND MURDERED HIM. Ishmael hated Isaac (rt.: TsHQ), as stated (in Gen. 21:9): WHEN SARAH SAW THE SON WHOM HAGAR THE EGYPTIAN HAD BORNE TO ABRAHAM PLAYING (rt.: TsHQ). Now PLAYING can only mean that he desired to kill him, as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US.¹¹¹The result of their “playing” was that they all killed each other. See above, Gen. 6:5; below, Numb. 6:8; 10:9. Esau also hated Jacob, as stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Moreover, the tribes hated Joseph, as stated (in Gen. 37:4): THEY HATED HIM. So like which brother? Israel said: Like Moses and Aaron, as stated (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS <FOR KINDRED TO DWELL TOGETHER>, since they loved each other and cherished each other. Thus when Moses received the kingship and Aaron < received > the high priesthood, they were not jealous of each other. Rather they were happy in each other's greatness.¹¹²See below, Lev. 3:5. You know yourself it to be so. You find that, when the Holy One said to Moses (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH…, Moses said to him (in Exod. 4:13): PLEASE MAKE < SOMEONE ELSE YOUR AGENT>. Do you imagine that Moses may have delayed in order not to go? He only acted out of respect for Aaron. Moses said: Before I arose, Aaron had been prophesying to them for eighty years. He <is the one> of whom it is stated (in Ezek. 20:5): I MADE MYSELF KNOWN TO THEM IN THE LAND OF EGYPT. And where is it shown that Aaron prophesied to them? Where it is stated (in I Sam. 2:27–28): NOW A MAN OF GOD CAME UNTO ELI AND SAID UNTO HIM: THUS SAYS THE LORD: I SURELY REVEALED MYSELF {TO} [UNTO] YOUR FATHER'S HOUSE IN EGYPT, WHEN THEY BELONGED TO PHARAOH'S HOUSE; AND I CHOSE HIM FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST.¹¹³The midrash seems to ignore the fact that what the Holy One says here is introduced by an interrogative particle. He said to him: All these years Aaron has prophesied to them. So am I now to go to them in my brother's domain so that he will be upset? For that reason Moses did not desire to go. The Holy One said to him: Your brother Aaron will not be upset over this matter. Rather he will be happy. You yourself know that he is going out for a meeting¹¹⁴Gk.: apante, apantesis. with you. It is so stated (in Exod. 4:14): SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART: not in his mouth alone but in his heart, his heart more than his mouth. WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. R. Simeon ben Johay said: The heart that was happy at his brother's greatness shall put on Urim and Thummim, as stated (in Exod. 28:30): AND INSIDE THE BREAST PLATE OF JUDGMENT YOU SHALL PUT THE URIM AND THUMMIM SO THAT THEY SHALL BE UPON AARON'S HEART. Ergo (In Exod. 4:14): AND ALSO SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. When <the Holy One> had said this to him, <Moses> took it upon himself to go. Immediately the Holy One revealed himself to Aaron. He said to him: Go out to meet your brother Moses so that he may know that you are happy over the matter. It is therefore stated (in Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. Ergo (in Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER, like Moses and Aaron who loved each other. (Ibid., cont.:) IF I MET YOU OUTSIDE, I WOULD KISS YOU. (Exod. 4:27:) SO HE WENT TO MEET HIM ON THE MOUNTAIN OF GOD AND KISSED HIM.

(Devarim 3:24) "O L-rd, G-d, You 'hachilotha'": You absolved me of my vow. When You said to me (Shemoth 3:10) "Go … and take My people the children of Israel out of Egypt," I said to you: I cannot, for I swore to Yithro that I would not leave him, as it is written (Ibid. 2:21) "Vayoel Mosheh to remain with the men," "ho'alah" being nothing other than an oath, as in (I Samuel 14:24) "And Saul beswore (vayoel) the people."

The Holy One, blessed be He, said to him: "Come and I will send thee unto Pharaoh" (Ex. 3:10). He answered before Him: Sovereign of all worlds ! Have I not spoken thus to Thee three or four times, that I have no power, for I have a defective tongue, as it is said, "And Moses said unto the Lord, O Lord, I am not eloquent" (Ex. 4:10). Not only this, but moreover Thou dost send me into the power of my enemy who seeks my hurt. For this reason I fled from him, as it is said, "But Moses fled from the face of Pharaoh" (Ex. 2:15). He answered him: Do not fear him, for all the men who sought thy life are already dead.

Were they dead? Were they not alive? Only they had diminished their wealth. Hence thou mayest learn that all who lose their wealth are as though they were dead, therefore it is said, "For all the men are dead who sought thy life" (Ex. 4:19). (God) said to him: "Come and I will send thee unto Pharaoh" (Ex. 3:10). He replied to Him: Sovereign of all worlds! "Send by the hand of him whom thou wilt send" (Ex. 4:13)—that is to say, by the hand of that man whom Thou wilt send in the future. He said to him: I have not said, "Come and I will send thee to Israel," but "Come and I will send thee unto Pharaoh" (Ex. 3:10). And as for that man of whom thou sayest that I should send him to Israel in the future that is to come, so it is said, || "Behold, I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. iv. 5). "And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers" (ibid. 6).

"Mine is revenge and payment!": I, Myself exact payment of them, and I do so not through an angel and not through a messenger. As it is written (Shemoth 3:10) "Go and I shall send you to Pharaoh, etc.," and (II Kings 19:35) "And an angel of the L-rd went out and smote in the camp of Ashur, etc."