Midrash sobre Exodo 11:4

It is written (Ps. 119, 62.) At midnight do I constantly rise to give thanks unto Thee. Did David rise at midnight? Behold! He arose at the beginning of the night, for it is said, (Ib. ib. 147.) I came before thee in the twilight of night. And how do we know that the meaning of Neshef is the beginning of night? For it is written (Pr. 7, 9.) In the Neshef, in the evening of day. R. Oshiya said: "Thus [said David], 'I never passed half a night in sleep.'" R. Zerika said: "Until midnight he slumbered like a horse, thereafter he strengthened himself [fought sleep] like a lion." R. Ashi said: "Until midnight he was engaged in the study of the Torah; after that [he spent his time] in songs and praises." And do you say Neshef means the beginning of night? Why do we find it used as the dawn of morning? For it is written (I. Sam. 30. 37.) And David smote them from the Neshef even unto the evening of the next day. Is it not meant from morning until evening? "Nay, from evening to evening." If so, then let it be written Me-haneshef Ad Haneshef or instead of Me-ha'ereb Ad Ha'ereb! [Why are the two words Neshef and Ereb, used for the same idea?] "But," says Raba, "Neshef means originally, 'The transition of anything' hence, night ends and day comes, the day ends and night comes." But how did David know the exact time at midnight? Behold! If Moses our teacher did not know it, for it is written (Ex. 11, 4.) Thus hath the Lord said, about midnight, etc. Why [does he come to say] about midnight? Should we say that he was told so by the Holy One, praised be He! Is there any possibility of God being in doubt? We must therefore explain it that Moses was told At midnight [as it really happened]; but Moses [on his own recognizance] said About midnight; consequently we infer that Moses was in doubt. And how did David know it? David had a sign [which indicated the exact time at midnight to him], for R. Chana b. Bizna said in the name of R. Simon the Pious that: a harp was hanging over David's bed and, as soon as midnight arrived, a northerly wind blew in upon the strings of the harp and caused it to play. Thereupon, David arose and studied the Torah until dawn. At dawn the sages of Israel visited David and said to him: "Our Lord, O King! Israel, thy people need a living!" "Go and support yourselves by dealing with one another," replied David. "But," said they, "a handful does not satisfy the lion nor can a pit be filled with its own earth! [i. e., a community cannot live on its own resources]." Whereupon David said to them: "Go ye and stretch your hands out as a band [of warriors]. Immediately they held counsel with Achi'tophel and took advice from the Sanhedrin and inquired of the Urim and Tummim. R. Joseph said: "What is the passage [that refers to this]? It is written (I Chr.27, 34.) And after Achi'tophel (came) Joho'yada, the son. of Bena'yahu, and Ebya'thar, and the captain of the king's army was Joab, i.e., 'Achi'tophel' is the adviser; as it is said (II Sam. 16, 23.) And the council of Achi'tophel, which he counseled in those (Fol. 4a) days was as if a man had asked advice of the word of God: 'Jehoyada the son of Bena'yahu,' refers to the Sanhedrin; 'Ebyathar' refers to the Urim and Tummim; as the passage said (Ib. 20, 23.) And Bena'yahu, the son of Jeho'yada was over the Kareithi and Peleithi. But why are the Sanhedrin called 'Kareithi?' Because they cut their words clearly; and 'Peleithi?' Because their acts were wonderful [predestined]. And why was the name Urim given to the stones? Because they enlightened their words; 'Tummim?' Because they finished their words.' And after this, they applied to Joab, the king's captain." R. Isaac b. Ada said: "What biblical passage relates to this? [That the harp was hanging over David's bed.] Awake! my spirit, awake! my psaltry and harp; I will wake up the morning dawn! (Ps. 57, 9)." R. Zera said: "Moses, our teacher, knew very well [the exact time at midnight] and so did David; the harp was used not to tell him the time at midnight, but to awaken him from sleep. The reason for Moses' statement About midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that Moses lied; as the master has said, Use thy tongue to say, I do not know lest you be found mistaken and deceived!' " R. Ashi said: "The time when Moses spoke was midnight (between the thirteenth and the fourteenth day of Nisan) and thus he said to Pharaoh: 'The Holy One, praised be He! said, 'To-morrow, at this time, will I go out in the midst of Egypt.'"

...It is written (Ps. 119:62) At midnight do I constantly rise to give thanks unto Thee. Did David rise at midnight? Behold! He arose at the beginning of the night, for it is said, (Ib. ib. 147.) I came before thee in the twilight of night. And how do we know that the meaning of Neshef is the beginning of night? For it is written (Pr. 7, 9.) In the Neshef, in the evening of day. R. Oshiya said: "Thus [said David], 'I never passed half a night in sleep.'" R. Zerika said: "Until midnight he slumbered like a horse, thereafter he strengthened himself [fought sleep] like a lion." R. Ashi said: "Until midnight he was engaged in the study of the Torah ; after that [he spent his time] in songs and praises." And do you say Neshef means the beginning of night? Why do we find it used as the dawn of morning? For it is written (I. Sam. 30. 37.) And David smote them from the Neshef even unto the evening of the next day. Is it not meant from morning until evening? "Nay, from evening to evening." If so, then let it be written Me-haneshef Ad Haneshef or instead of Me-ha'ereb Ad Ha'ereb! [Why are the two words Neshef and Ereb, used for the same idea?] "But," says Raba, "Neshef means originally, 'The transition of anything' hence, night ends and day comes, the day ends and night comes." But how did David know the exact time at midnight? Behold! If Moses our teacher did not know it, for it is written (Ex. 11:4) Thus hath the Lord said, about midnight, etc. Why [does he come to say] about midnight? Should we say that he was told so by the Holy One, praised be He! Is there any possibility of God being in doubt? We must therefore explain it that Moses was told At midnight [as it really happened] ; but Moses [on his own recognizance] said About midnight; consequently we infer that Moses was in doubt. And how did David know it? David had a sign [which indicated the exact time at midnight to him], for R. Chana b. Bizna said in the name of R. Simon the Pious that: a harp was hanging over David's bed and, as soon as midnight arrived, a northerly wind blew in upon the strings of the harp and caused it to play. Thereupon, David arose and studied the Torah until dawn. At dawn the sages of Israel visited David and said to him : "Our Lord, O King! Israel, thy people need a living!" "Go and support yourselves by dealing with one another," replied David. "But," said they, "a handful does not satisfy the lion nor can a pit be filled with its own earth! [i. e., a community cannot live on its own resources]." Whereupon David said to them : "Go ye and stretch your hands out as a band [of warriors]. Immediately they held counsel with Achi'tophel and took advice from the Sanhedrin and inquired of the Urim and Tummim. R. Joseph said: "What is the passage [that refers to this]? It is written (I Chr.27, 34.) And after Achi'tophel (came) Joho'yada, the son. of Bena'yahu, and Ebya'thar, and the captain of the king's army was Joab, i.e., 'Achi'tophel' is the adviser; as it is said (II Sam. 16:23) And the council of Achi'tophel, which he counseled in those (Fol. 4a) days was as if a man had asked advice of the word of God : 'Jehoyada the son of Bena'yahu,' refers to the Sanhedrin; 'Ebyathar' refers to the Urim and Tummim ; as the passage said (Ib. 20, 23.) And Bena'yahu, the son of Jeho'yada was over the Kareithi and Peleithi. But why are the Sanhedrin called 'Kareithi ?' Because they cut their words clearly; and 'Peleithi?' Because their acts were wonderful [predestined]. And why was the name Urim given to the stones? Because they enlightened their words ; 'Tummim?' Because they finished their words.' And after this, they applied to Joab, the king's captain." R. Isaac b. Ada said : "What biblical passage relates to this? [That the harp was hanging over David's bed.] Awake! my spirit, awake! my psaltry and harp; I will wake up the morning dawn! (Ps. 57:9)." R. Zera said : "Moses, our teacher, knew very well [the exact time at midnight] and so did David; the harp was used not to tell him the time at midnight, but to awaken him from sleep. The reason for Moses' statement About midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that Moses lied ; as the master has said, Use thy tongue to say, I do not know lest you be found mistaken and deceived !' " R. Ashi said: "The time when Moses spoke was midnight (between the thirteenth and the fourteenth day of Nisan) and thus he said to Pharaoh: 'The Holy One, praised be He ! said, 'To-morrow, at this time, will I go out in the midst of Egypt.'"...

“It is the sound of my beloved knocking” – by means of Moses when he said: “Moses said: So said the Lord: At about midnight, I will emerge in the midst of Egypt” (Exodus 11:4). “Open for me” – Rabbi Yasa said: The Holy One blessed be He said to Israel: My children, open for Me one opening of repentance like the eye of the needle, and I will open for you openings that wagons and carriages enter through it.
Rabbi Tanḥuma, Rabbi Ḥunya, and Rabbi Abbahu [said] in the name of Reish Lakish: It is written: “Desist, and know that I am God…” (Psalms 46:11) – the Holy One blessed be He said to Israel: Desist from your evil actions and know that I am God. Rabbi Levi said: Were Israel to repent even one day, they would be redeemed immediately and the son of David would come immediately. What is the reason? “For He is our God, and we are the people of His flock and the sheep under His hand; today, if you heed His voice” (Psalms 95:7). Rabbi Yudan and Rabbi Levi say: The Holy One blessed be He said to Israel: Desist from your wicked actions and repent in the blink of an eye, “and know that I am God.”¹⁵Earnest repentance, even for a very short time, will lead to redemption, which will itself cause widespread recognition of God.
“My sister [aḥoti]” – as they were stitched [nitaḥu] to Me in Egypt with the blood of the paschal offering and the blood of circumcision. That is what is written: “I passed you and saw you wallowing in your blood, and I said to you, in your blood you shall live” (Ezekiel 16:6) – this is the blood of the paschal offering. “I said to you, in your blood you shall live” – this is the blood of circumcision (Ezekiel 16:6).
“My love [rayati]” – as they fell in love [sheriu] with Me at the sea and said: “This is my God and I will exalt Him” (Exodus 15:2), “the Lord will reign for ever and ever” (Exodus 15:18). “My dove” – at Mara, as from there they were commanded and became distinctive through all the mitzvot, acts of charity, and good deeds, like the dove that is distinctive.¹⁶A dove recognizes its mate, distinguishing it from among the other doves. That is what is written: “There He instituted for it statutes and ordinances” (Exodus 15:25). “My faultless [tamati]” – My wholehearted ones [tamuti], as they were wholehearted with Me at Sinai, and said: “Everything that the Lord said, we will perform and we will heed” (Exodus 24:7).
Rabbi Yannai said: My twin [teomati], as it were; I am not greater than it and it is not greater that I am.¹⁷God is as assiduous regarding the honor of the righteous of Israel as He is of His own honor. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: My twin [teomati], just as with twins, if one has a headache his counterpart feels it. So too, as it were, the Holy One blessed be He says: “I am with him in times of trouble” (Psalms 91:15).
“For my head is filled with dew” – on the basis of: “The earth quaked, the heavens dripped” (Psalms 68:9). “My locks, drops of night” – on the basis of what is stated: “The clouds dripped water” (Judges 5:4).

(Exod. 38:21:) THESE ARE THE RECORDS OF THE TABERNACLE. When Hadrian entered the Holy of Holies of the Temple, he became arrogant there and blasphemed the Holy One.¹³Exod. R. 51:5; Tanh., Exod. 11:4. R. Hiyya bar Abba said: David said to the Holy One: Sovereign of the World, may you consider <the matter > for yourself in this way: If they had been able to make ladders and ascend on high (lema'la), they would have ascended < against you>. Thus it is stated (in Ps. 74:5): LET HIM APPEAR AS ONE WHO WIELDS AXES UPWARD (lema'la) IN A THICKET OF WOOD. However, because they were unable, they left you and came back against us, as stated (in Ps. 79:1): O GOD, THE GENTILES HAVE COME AGAINST YOUR INHERITANCE (i.e., against Israel); THEY HAVE DEFILED YOUR HOLY TEMPLE.

3. [God] confirmeth the word of His servant, and performeth the counsel of His messengers; that saith of Jerusalem: 'She shall be inhabited'; and of the cities of Judah: 'They shall be built, and I will raise up the waste places thereof';(Is 44:26) R. Berekiah said in the name of R Levi: Whoever confirmeth the word of His servant, and performeth the counsel of His messengers, do we not [therefore also] know that he will say of Jerusalem: 'She shall be inhabited'; and of the cities of Judah: 'They shall be built?' Rather [the apparent repetition may be understood by another text]: an angel appeared to our father Jacob and said to him, 'What is thy name?' And he said: 'Jacob.' And he said: 'Thy name shall be called no more Jacob, but Israel;(Gen 32:28-29). The Kadosh Baruch Hu appeared [afterwards] to our father Jacob to fulfill the decree of the angel [in another verse]: And God said unto him: 'Thy name is Jacob: [thy name shall not be called any more Jacob, but Israel shall be thy name'; and He called his name Israel.] (Gen 35:10) Jerusalem, of which all the prophets prophesied that it will be built, all the more so! Another interpretation: “[God] confirmeth the word of His servant” refers to Moses, [as he is called in another verse]: My servant Moses is not so. (Num 12:7) “Performeth the counsel of His messengers” refers to Moses, [as he is called in another verse]: [God] sent a messenger, and brought us forth out of Egypt. (Num 20:16) The Kadosh Baruch Hu said to Moses, “Go, tell the people Israel that I will go through the land of Egypt in that night, [and will smite all the first-born in the land of Egypt.]” (Ex. 12:12) Moses went and said to Israel, “Thus saith the LORD: About midnight will I go out into the midst of Egypt.” (Ex 11:4) The Kadosh Baruch Hu said, “Already I have made my promise to Moses, And I said of him 'My servant Moses is not so; he is trusted in all My house.' (Num 12:7) Should I make a liar out of My servant Moses? No, instead Since Moses said “About midnight,” then I will go out at midnight. So it happened that it came to pass at midnight, [that the LORD smote all the firstborn in the land of Egypt.]

5. R. Shimon Ben Yochai taught: Moses could not have known the exact moment, nor the approximate minute, nor the general time at night. This is why he said “About midnight.” (Ex 11:4) However, the Kadosh Baruch Hu knew the exact moment, and the approximate minute, and the general time at night. That is why God entered [without being early or late] by a hair's breadth. So who was it that divided [the hours of the night]? R. Benjamin bar Jafet in the name of R. Yohanan, the night divided itself. Our Rabbis say that the Creator divided it. Here it says, “And it came to pass at midnight” (Ex 12:29) and elsewhere it says, “And he divided the night against them.” (Gen 14:15) Rabbi Tanchuma said: Your father set out with Me at midnight, and I will set out with his children and midnight. The Rabbis said: the Kadosh Baruch Hu said, “your father set out with Me from last night until midnight, and I will set out with his children from midnight until the morning.” R. Yonatan said: The angel guarding over Egypt cannot fall except during the day. What is the reasoning? [From the verse] At Tehaphnehes also the day shall withdraw itself, when I shall break there the yokes of Egypt, and the pride of her power shall cease in her; [as for her, a cloud shall cover her, and her daughters shall go into captivity.](Ez 30:18) [Elsewhere it also] says, In that day there shall be five cities in the land of Egypt that speak the language [of Canaan, and swear to the LORD of hosts; one shall be called the city of destruction. ] (Is 19:18) Which five cities are these? R. Hilkiah said in the name of R. Simon: Noa, Noph, Tehaphnehes, the City of Destruction, and the City of the Sun; Noa is Alexandria, Noph is Memphis, Tehaphnehes is Hophnias, the City of Destruction is Sharakani, and the City of the Sun is Heliopolis. R. Yohanan ben Zakkai said: We have found both night and day referred to as “day,” as it is written: And there was evening and there was morning, one day. (Gen 1:5) R. Joshua bar R. Nechamah understood [the same claim] from this: Even the darkness is not too dark for Thee, but the night shineth as the day; the darkness is even as the light.(Ps 139:12) Darkness is [the same as] lightness to Me, and [only] human beings consider it night. This is what is meant [by saying] it was on the day that the firstborn of Egypt died [although it was midnight]. This is how [it happened]: They were afflicted with the deadly curse in evening time, then their bodies shook all night, and then they died in the day time. What is the reasoning? [Because] It is not written “All of us have all died,” but rather “All of us are dying ” (Ex 12:33) Then they went and died . As it is written: On the day that I struck down all the first-born [of the Land of Egypt] (Num 3:13), and further on it says, on the day that I sanctified all the firstborn to Me (paraphrase of Num 8:17 ). On this basis one may conclude that it was on the very same day that the firstborn of Egypt died, which [God said], “on this day I have sanctified to me the firstborn [of the Israelites].”

(Cant. 2:12:) THE BLOSSOMS HAVE APPEARED IN THE LAND. These are the redeemers (i.e., Moses and Aaron).³²Cant. R. 2:12:1. (Ibid., cont.:) THE TIME OF PRUNING (rt.: ZMR) HAS ARRIVED, <i.e.,> The time for the foreskin to be pruned (rt.: ZMR) has arrived, as stated (in Exod. 15:2): THE LORD IS MY STRENGTH AND MY CIRCUMCISION (rt.: ZMR).³³So has the midrash understood the text. More common translations would be either THE LORD IS MY STRENGTH AND MY MIGHT OR THE LORD IS MY STRENGTH AND MY SONG. Cf. PR 15:11, which finds the concept of pruning in the idea of the sea dividing (Exod. 14:21). Cf. also PR 15:12, which alludes to the Canaanites being cut down and the land being divided (Numb. 26:53). The time for Torah to be given has arrived, since there is written concerning it (in Ps. 119:54): YOUR LAWS HAVE BEEN MY SONGS (rt.: ZMR).³⁴Cf. Sot. 35a. (Cant. 2:12, cont.:) AND THE VOICE OF THE TURTLEDOVE IS HEARD IN OUR LAND. R. Johanan said: This VOICE OF THE TURTLEDOVE (TWR) refers to Moses,³⁵Cf. PR 15:11, which adds here that Moses led Israel through the turnings (TYYRI) of their wanderings. Cf. also PRK 5:9. since it is stated (in Exod. 11:4): THEN MOSES SAID: THUS SAYS THE LORD: ABOUT MIDNIGHT <I SHALL GO FORTH INTO THE MIDST OF EGYPT>…. (Cant. 2:13:) AND THE FIG TREE SHEDS³⁶Heb.: Hanetah. Although this rare verb can mean “enbalm” (as in Gen. 50:2, 26), here the biblical context suggests a translation such as “give form to,” “put forth,” “fill with juice,” or “ripen.” The midrash, however, understands the word in a more negative sense such as “overripen” or “shed.” ITS GREEN FIGS. These are the wicked Israelites who died during the three days of darkness. (Ibid., cont.:) AND THE BLOOMING VINES GIVE OFF AN AROMA. These are the mediocre ones who have been accepted through <the aroma of> repentance. The Holy One said to them: Why are you sitting <there>? (In the words of Cant. 2:10) ARISE. The wicked are dead and the mediocre ones have repented. ARISE, (for in the words of Exod. 12:2): In THIS MONTH you are being redeemed.

“The blossoms have appeared in the land, the time of the nightingale has arrived, and the sound of the turtledove is heard in our land” (Song of Songs 2:12).
“The blossoms [hanitzanim] have appeared in the land,” the administrators [hanatzoḥot] have appeared in the land; these are Moses and Aaron, as it is stated: “The Lord said to Moses and Aaron in the land of Egypt, saying” (Exodus 12:1).¹¹⁰This is the month of redemption and they would be the leaders who facilitate that redemption.
“The time of the nightingale [hazamir] has arrived,” the time for Israel to be redeemed has arrived, the time for the foreskin to be cut off [shetizamer] has arrived, the time for Egypt to be cut off has arrived, the time for their idol worship to be uprooted has arrived, as it is stated: “And I will administer punishments against all the gods of Egypt” (Exodus 12:12). The time for the sea to have its water split has arrived, as it is stated: “The water split” (Exodus 14:21). The time for song has arrived, as it is stated: “Then Moses…sang” (Exodus 15:1). Rabbi Tanḥuma said: The time to compose paeans to the Holy One blessed be He has arrived, as it is stated: “The Lord is my strength and my song [vezimrat ya]” (Exodus 15:2); paeans to the Lord [zemirot ya]. Rabbi Beivai said: “Your statutes were paeans to me” (Psalms 119:54). ”The sound of the turtledove [hator] is heard in our land,” Rabbi Yoḥanan said: The voice of a good explorer [tayar] was heard in our land; this is Moses, at the time that he said: “Moses said: So said the Lord: At about midnight” (Exodus 11:4).

Another matter, “there was a small city” – this is Egypt, “and few men in it” – these are the Israelites, as it is stated: “With seventy people your ancestors descended to Egypt…” (Deuteronomy 10:22). “And a great king came against it” – this is Pharaoh. “And surrounded it and built a great siege upon it” – as he issued edicts, one harsher than the one before: He prevented them from engaging in marital relations, he pulled their foreskins,⁹⁵He forced the Israelite men to conceal their circumcisions. and had them grow a forelock.⁹⁶This was a hairstyle common among the Egyptians. Pharaoh was trying to force the Israelites to assimilate into Egyptian culture. “He found in it a poor, wise man” – this is Moses, as it is stated: “Moses said: So said the Lord: About midnight…” (Exodus 11:4).⁹⁷God had stated that the plague of the firstborn would take place at midnight. Moses, when warning Pharaoh of the impending plague, said it would take place “about midnight.” This was due to his wisdom, as he reasoned that if the Egyptians would err in calculating exactly when midnight was, they might rationalize that this was not performed by God, or that Moses did not know exactly what God would do (Midrash HaMevoar, based on Berakhot 4a). “And he saved the city in his wisdom” – as he said: “They shall take of the blood…” (Exodus 12:7).⁹⁸By instructing the Israelites as to the performance of the paschal offering, Moses caused them to be saved from the plague of the firstborn. “But no one remembered that poor man”⁹⁹The Israelites complained about Moses in the wilderness and did not take into account that he had saved them in Egypt. – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “He remembered the days of old, Moses, His people” (Isaiah 63:11).

Another interpretation (of Is. 44:26): <HE> CONFIRMS THE WORD OF HIS SERVANT. This is Moses, about whom it is stated (in Numb. 12:7): NOT SO⁶⁹I.e., unlike other prophets with whom (according to Numb. 12:6) the Holy One speaks in a vision or dream. WITH MY SERVANT MOSES <…. WITH HIM I WILL SPEAK MOUTH TO MOUTH….> (Is. 44:26, cont.:) AND FULFILLS THE COUNSEL OF HIS MESSENGERS. This is Moses of whom it is stated (in Numb. 20:16): AND HE (the Holy One) SENT A MESSENGER WHO BROUGHT US OUT FROM EGYPT. The Holy One said to Moses (in Exod. 12:12): Go! Say to Israel: I WILL PASS THROUGH THE LAND OF EGYPT <ON THIS NIGHT AND WILL SMITE EVERY FIRST-BORN IN THE LANDOF EGYPT…. > Moses went and said to Israel (according to Exod. 11:4): ABOUT MIDNIGHT.⁷⁰Thus Moses specified the time on his own. The Holy One said: Now have I not already promised Moses and said (in Numb. 12:7): NOT SO WITH MY SERVANT MOSES; <HE IS TRUSTED IN ALL MY HOUSE>? Did I not say so? And is my servant Moses to seem like a liar? Rather, even as Moses said (in Exod. 11:4): ABOUT MIDNIGHT, so I will act at midnight to confirm the decree of Moses. Ergo (in Is. 44:26): <HE> CONFIRMS THE WORD OF HIS SERVANT. Therefore (in Exod. 12:29): AND IT CAME TO PASS IN THE MIDDLE OF THE NIGHT. <Exod. 11:4; 12:29 also> teaches that the night <generally> divides on its own, but he (i.e., the Holy One) divided it like a thread of hair.⁷¹I.e., while Moses could only approximate and say: ABOUT MIDNIGHT, the Holy One could act IN the exact MIDDLE OF THE NIGHT. See Mekhilta de Rabbi Ishmael, Pisha 13; PRK 7:5; also 7:2.

Resh Laqish said: It teaches that before the plague (makkah) there was another blow (makkah). How so? Whenever the Holy One wished to bring a plague upon the Egyptians, he would dispatch Moses and say to him: Go and tell them that I am bringing such and such and such a plague upon them. So when the plague of the first-born was coming, Moses said to them (in Exod. 11:4): ABOUT MIDNIGHT <….>

"And it was in the middle of the night" (Exodus 12:29) - this is [the meaning of] what is written (Isaiah 44:26), "He fulfills the word of His servant and completes the counsel of His messengers:" Rabbi Abahu said, "'He fulfills the word of His servant' - this [refers to] Moshe as it is stated (Numbers 12:7), 'Not so My servant Moshe.'" And how is it that He fulfilled it? Rather, when He brought the plague of darkness upon them, Pharaoh began to cry out (Exodus 10:24), "Go and serve the Lord, but your sheep and cattle must stay." Moshe said to him, "Upon your life! 'And also our livestock we will take, not one hoof will remain' (Ibid. 26)." What is [meant by] a hoof? Even an animal that belongs completely to an Egyptian and has one hoof that belongs to a Jew, [Moshe] will not leave. "Since from them shall we take" (Ibid.) - after he said, "from them shall we take," he went back and said "and we do not know with what we will serve the Lord." He said to him, "If with you, who are flesh and blood, [and] people die if they transgress your commands; [nonetheless] if you put out a proclamation in front of you and you say, collect this and that for me, the world can stand in front of you [and fulfill your proclamation]; but with us, perhaps God will say to us, 'sacrifice a sacrifice [that includes all of the sacrifices] of two hundred and ten years.'" That is [what is meant by] "and we do not know." Pharaoh said to him, "Until when will you enter here? 'Go away from me; guard yourself, do not see my face again!' (Ibid. 28)" Moshe said [back] to him, "you have spoken well; 'I will not see your face again.'" The Holy One, blessed be He, said, "What is still required for me? To inform Pharaoh of one plague." Immediately, He went into the palace of Pharaoh for Moshe - who said to [Pharaoh], "I will not see your face again" - so that he would not be found to be a fabricator. And you find that the Holy One, blessed be He, did not speak with Moshe in the house of Pharaoh except for that time. From where [do we know this]? As it is stated (Exodus 9:29), "When I leave the city, I will raise my hands to the Lord;" and now the Holy One, blessed be He, hastened and spoke with Moshe, as it is stated (Exodus 11:1), "still one plague will I bring upon Pharaoh, etc." Once Moshe heard [this], he rejoiced and became great, as it is stated, (Ibid. 3) "and also the man, Moshe, was very great." He begin to cry out in public (Ibid. 4), "'so did the Lord say, "at the middle of the night."' You have spoken well, 'I will not see your face again.' I, myself, will not come again to you, but rather you will come to me; and your general that is standing with you - and he is your head officer - and all of these [in] your palace retinue will come to me with you and request of me - and bow down to me - that we should leave from here;" as it is written (Ibid. 8), "And all of your servants will come down to me and bow down to me saying" - he did not want to say, 'and you will bow down to me' because of the honor of the king. When the middle of the night arrived, as Moshe said; immediately, "And it was the middle of the night and the Lord smote every firstborn." Hence, "He fulfills the word of his servant. And completes the counsel of His messengers" - that He made a counsel (agreement) with Avraham because of this thing. When? When the kings came and he pursued them. The Holy One, blessed be He, said to him, "It is enough for you until the middle of the night - come, let us split the night, you and I;" as it is stated, "And he divided against them at night (understood here as 'and He divided the night for them')." When the time came, he completed his counsel. That is [the meaning of] "And it was in the middle of the night." Thus is it written, "And completes the counsel of His messengers."

(Cant. 5:2:) I SLEEP, BUT MY HEART IS AWAKE.⁷²PRK 5:6; PR 15:6; Cant. R. 5:2:1-2. The congregation of Israel said to the Holy One: Sovereign of the Universe, I SLEEP without the Holy Temple, BUT MY HEART IS AWAKE in the synagogues and in the academies. I SLEEP without the sacrifices, BUT MY HEART IS AWAKE in the commandments and almsgiving. I SLEEP without the good deeds, BUT MY HEART IS AWAKE for performing them. I SLEEP without the end time, BUT MY HEART IS AWAKE for the redemption. I SLEEP without the redemption, BUT MY HEART IS AWAKE for the Holy One when he redeems me. R. Hiyya bar Abba said: {How} [Where] do we find that the Holy One is called the Heart of Israel? In this scripture (Ps. 73:26): GOD IS THE ROCK OF MY HEART AND MY PORTION FOREVER. (Cant. 5:2, cont.:) THE SOUND OF MY BELOVED KNOCKING. This refers to Moses, since it is stated (in Exod. 11:4): THEN MOSES SAID: THUS SAYS THE LORD: ABOUT MIDNIGHT < I SHALL GO FORTH INTO THE MIDST OF EGYPT >. (Cant. 5:2, cont.:) OPEN FOR ME. R. Jose said: The Holy One said: Make an opening for me as with the point of a needle so that I may open up [an opening] for you through which tents and {siege fortifications} [< even > a camp]⁷³Lat.: castra. can pass. (Cant. 5:2, cont.:) MY SISTER (rt.: 'H), < so named > in Egypt, where they became grafted (rt.: 'HH) to me by < performing > two commandments through the blood of the paschal offering and through the blood of circumcision. (Ibid., cont.:) MY BELOVED (rt.: R'H): They became beloved (rt.: R'H) to him at the sea and said (in Exod. 15:18): THE LORD SHALL REIGN FOR EVER AND EVER. (Cant. 5:2, cont.:) MY DOVE, < so named > in Marah where they were given orders for me⁷⁴The translation follows MS 1240 of the De Rossi Library in Parma, which is similar to PRK 5:6. The Buber text reads: “I myself was given orders.” like a dove through commandments (see Exod. 15:23-25) (Cant. 5:2, cont.:) MY INNOCENT, because they became innocent to me at Sinai and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL DO AND OBEY. (Cant. 5:2, cont.:) FOR MY HEAD IS DRENCHED WITH DEW, since it is stated (in Jud. 5:4): EVEN THE HEAVENS DRIPPED.

"This is the thing": We are hereby apprised that just as the prophets prophesied by "Thus said the L-rd," so did Moses, viz. (Shemot 11:4), and, in addition, "This is the thing, etc." Variantly: This is the "word" (for the absolution of vows.) A husband "annuls" ("mefer" [his wife's vows, viz. Bamidbar 30:9]), but a sage does not annul. A sage "permits" ("matir" [viz. Bamidbar 30:3]) but a husband does not permit. For would it not follow otherwise, viz.: If he who does not annul, permits, then he who does annul, how much more so should he permit. And if he who does not permit, annuls, then he who does permit, how much more so should he annul! It is, therefore, written "This is the 'word' that the L-rd has commanded": The husband "annuls," and a sage does not annul. A sage "permits," and the husband does not permit.