Midrash sobre Exodo 2:1

(Ib. 2, 1) And there went a man of the house of Levi and took a daughter of Levi. Where did he go? asked R. Chisda b. Zabina: "He went for the advice of his daughter." We are taught: Amran was considered the greatest man of his generation and as soon as Pharaoh decreed that every son who is born ye shall cast into the river, he said to himself: "In vain do we get married." He therefore divorced his wife. The rest of the people following his example did likewise. Thereupon his daughter said to him: "Father thy decree is even worse than Pharaoh's; for he issued a decree against sons, but thou hast issued a decree against both sons and daughters; Pharaoh's decree affects merely this world but thy decree will affect this world and the future world. As to the decree of Pharaoh, the wicked, whether it will endure or not [we do not know], but as to thine who art righteous the decree will surely endure, as it is said (Job. 22, 28) And if thou decree a thing it will be fulfilled unto thee." He immediately remarried his wife, whereupon the rest of the people also remarried their wives. If so then it should be written, he re-took instead of took? Said R. Juda b. Zabina: "This means that he made a real wedding ceremony, he made her sit under a canopy with Aaron and Miriam dancing before her while the ministering angels recited, (Ps. 113, 9) The joyful mother of children." The daughter of Levi refers to Jochebed who became pregnant on her way to Egypt and who gave birth between the walls of Egypt, as it is said (Num. 26, 59) Whom [her mother] bore to Levi in Egypt; i.e., her birth was in Egypt, but not her pregnancy." Hence why does the passage call her daughter? Said R. Juda b. Bizna: "At that time she became as young as a veritable girl."

(Lev. 16:1:) “Now the Lord spoke unto Moses after the death [of Aaron's two sons].” This is what Elihu said (to Job 37:1), “At this also my heart trembles and leaps.” Elihu was observing how the sons of Aaron went in to sacrifice and came out destroyed by fire.⁵⁵Cf. PRK 26(27):5; Lev. R. 20:5. He was amazed and said (ibid.), “At this also my heart trembles and leaps.” What did he see for him to say this? He said, “At a time when the priesthood had become weak in the hand of Aaron, what is written there (in Numb. 17:21)? ‘Then Moses spoke unto the Children of Israel; and their princes gave him a staff, a staff for each prince.’ So he wrote the name of each and every tribe on its staff. He also wrote the name of Aaron on the staff of Levi and put it in the middle, lest the Children of Israel say, ‘It smelled the Divine Presence and bore fruit.’ Moses said, ‘See, I am putting it in the middle so as not to give a pretext,’ as stated (in Numb. 17:21, cont.), ‘and the staff of Aaron was in the midst of their staffs.’ What is written there (in vs. 22-23)? ‘Then Moses placed the staffs before the Lord in the tent of the testimony. And it was on the morrow that Moshe came to the tent of testimony, and the staff of Aaron had sprouted […] and had borne almonds.’ The scriptural text lacked nothing. Why then, ‘and had born (rt.: gml) almonds (rt.: shqd)?’⁵⁶Numb. R. 18:23. It repaid (rt.: gml) anyone who was bent on (rt.: shqd) evil against the tribe of Levi. So while (in Numb. 17:16-24) even dry pieces of wood emitted an aroma among those who live in the world, sprouted blossoms, came out alive, and produced fruits; [yet] the sons of Aaron, who entered there alive, came out destroyed by fire.” So when Elihu beheld the one and the other, he said (in Job 37:1), “At this also my heart trembles.” When? (Lev. 16:1:) “Now the Lord spoke unto Moses after the death of Aaron's two sons.” As [all] four of [Aaron's sons] deserved to die; but Moses prayed for them, and his prayer produced half [a response]. When? When Israel made the calf, what is written there (in Deut. 9:20)? “And the Lord was very angry with Aaron to destroy (rt.: shmd) him.” Destruction (rt.: shmd) can only be annihilation of children. Thus it is stated (in Amos 2:9), “I destroyed (rt.: shmd) their (the Amorites') fruit above […].” When Moses prayed, his prayer produced half [a response]. (Lev. 16:1:) “After the death of Aaron's two sons.” The Holy One, blessed be He, said to him, “Aaron, did I not write this in My Torah (in Exod. 22:8), ‘In every case of misappropriation, whether for a bull, for an ass or for a sheep….’ Do you not remember what you did with the bull, as stated (in Ps. 106:20), ‘Thus they exchanged their glory for the image of a bull?’”⁵⁷See Numb. R. 9:47. For alternate interpretations of Exod. 22:8 that use the same form, see BQ 54b. (Exod. 22:8, cont.:) “For an ass.” This refers to the Egyptians, about whom it is written (in Ezek. 23:20), “whose flesh is like the flesh of asses.” They (the Egyptians among them) made for them a calf, whom Israel worshiped, as stated (in Numb. 11:4), “Then the rabble⁵⁸I.e., the Egyptians who joined Israel in the Exodus. which was in their midst.” (Exod. 22:8, cont.:) “For a sheep (seh).” This refers to Israel, as stated (in Jer. 50:17), “Israel is a scattered flock (seh).” (Exod. 22:8, cont.:) “For a garment,” [i.e.] that one about which it is written (in Is. 3:6), “you have a garment; you shall be our leader.”⁵⁹According to Numb. R. 9:47, the allusion is to Israel having made the golden calf their king. (Exod. 22:8, cont.:) “Or any loss,” since it is written of them (i.e., of Israel in Jer. 50:6), “My people were lost sheep.” (Exod. 22:8, cont.:) “Of which one says, ‘This is it.” [This refers to] them when they said (in Exod. 32:8), “These are your gods, O Israel.” (Exod. 22:8, cont.:) “The case of both parties shall come before God (the powers).” This refers to Moses of whom it is written (in Exod. 7:1), “See, I have set you as a power to Pharaoh,” [in that] Moses sat in judgment over them. (Exod. 22:8, cont.:) “The one whom God (the powers) condemns.” This refers to the judges.⁶⁰See above, Exod. 2:1, and the note there. (Exod. 22:8, cont.:) “Shall pay his neighbor double.” This refers to the two sons of Aaron. Ergo (in Lev. 16:1), “after the death of Aaron's two sons.”

We are taught R. Eliezer b. Jacob says: "Even the youngest of them was not less than forty years of age when she married." Is that so?" Did not R. Chisda say: "If a woman marries at less than twenty years of age she bears children until sixty. After twenty, she bears until forty; but when she marries after forty, she can no longer bear children?" We must say that because they were upright, a miracle happened to them, as it also happened to Jochebed, concerning whom it is written (Ex. 2, 1) And therewent a man of the house of Levi, and he took a daughter of Levi. (Fol. 120) Is it possible that a woman of one hundred and thirty years of age should be named daughter? for R. Chama b. Chanina said: "This passage refers to Jochebed, whose mother was pregnant while on the road to Egypt, and she was born between the walls (when they arrived in Egypt), as it is written (Num. 26, 59) Jochebed the daughter of Levi, whom (her mother) bore to Levi in Egypt." And why is she named daughter? R. Juda b. Zebinah said: "Because the signs of youth returned to her. The body became smooth again, the wrinkles of age were straightened." Why then does it read "he took?" It ought to be "he remarried." R. Juda b. Zebinah said: "Learn from this that he made a wedding ceremony, as if he were marrying for the first time; he placed her under a canopy, Aaron and Miriam sang before her and the ministering angels said (Ps. 113) The mother of the children shall rejoice." Further the Scripture mentions the daughters of Zelaphehad according to their age, and here according to their wisdom. And this supports R. Ami, who said: "In the college preference is given to wisdom [over age], but at a banquet, however, preference is given to age." R. Ashi said: "This only refers to one who excels in wisdom and [concerning a banquet] only he who is of advanced age." In the school of R. Ishmael it was taught: "All the daughters of Z'lapchad were equal in wisdom, as it is said (Num. 36) And they were; i.e., all were alike."

[(Lev. 16:1:) AFTER THE DEATH OF AARON'S TWO SONS.] The Holy One said to him: Aaron, did I not write this in my Torah (in Exod. 22:8 [9]): IN EVERY CASE OF MISAPPROPRIATION, WHETHER FOR A BULL…. Do you not remember what you did with the bull, as stated (in Ps. 106:20): THUS THEY EXCHANGED THEIR GLORY FOR THE IMAGE OF A BULL?⁶¹See Numb. R. 9:47. For alternate interpretations of Exod. 22:8 [9] that use the same form, see BQ 54b. (Exod. 22:8 [9], cont.:) FOR AN ASS. This refers to the Egyptians, about whom it is written (in Ezek. 23:20): WHOSE FLESH IS LIKE THE FLESH OF ASSES. You (Egyptians)⁶²The parallel account in Numb. R. 11:47 explains that it was the Egyptians who enticed Israel to make the golden calf. made for them a calf, whom they worshiped, [as stated] (in Numb. 11:4): THEN THE RABBLE⁶³I.e., the Egyptians who joined Israel in the Exodus. WHICH WAS IN THEIR MIDST. (Exod. 22:8 [9], cont.:) FOR A SHEEP (seh). This refers to Israel, as stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK (seh). (Exod. 22:8 [9], cont.:) FOR A GARMENT. < i.e. > that one about which it is written (in Is. 3:6): YOU HAVE A GARMENT; YOU SHALL BE OUR LEADER.⁶⁴According to Numb. R. 9:47, the allusion is to Israel having made the golden calf their king. (Exod. 22:8 [9], cont.:) < OR > ANY LOSS, since it is written of them (i.e., of Israel in Jer. 50:6): MY PEOPLE WERE LOST SHEEP. (Exod. 22:8 [9], cont.:) OF WHICH ONE SAYS: THIS IS IT. < This refers to > them when they said (in Exod. 32:8): {THIS IS YOUR GOD} [THESE ARE YOUR GODS], O ISRAEL. (Exod. 22:8 [9], cont.:) THE CASE OF BOTH PARTIES SHALL COME BEFORE GOD. This refers to Moses of whom it is written (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH, < in that > Moses sat in judgment over them. (Exod. 22:8 [9], cont.:) THE ONE WHOM GOD CONDEMNS. This refers to the judges, of whom it is written (in Exod. 22:27 [28]): YOU SHALL NOT CURSE A GOD < NOR A RULER OF YOUR PEOPLE.⁶⁵See above, Exod. 2:1, and the note there. (Exod. 22:8 [9], cont.:) SHALL PAY HIS NEIGHBOR DOUBLE. This refers to the two sons of Aaron. Ergo (in Lev. 16:1): AFTER THE DEATH OF AARON'S TWO SONS.

And Pharaoh hearing their words believed them in this thing, ‎and the midwives departed from Pharaoh; and the Lord did well unto them, and the people ‎increased and became very powerful. And there was a man in the land of Egypt, from the seed ‎of Levi, and his name was Amram, son of Kehath, son of Levi, the son of Israel. And this man ‎went and took for a wife Joshebed, the daughter of Levi, the sister of his father, and she was ‎one hundred and twenty-six years of age when he came unto her. And the woman conceived ‎and bare a daughter, and she called her name Miriam, for in those days the Egyptians ‎embittered the lives of the children of Israel; and she conceived again. And bare a son, and she ‎called his name Aaron, for in the days of her pregnancy Pharaoh began to spill the blood of the ‎male children in Israel. In those days Zepho, son of Eliphaz, son of Esau, the king of Chittim ‎died, and Janias ruled in his stead, and the days that Zepho reigned over the children of ‎Chittim were fifty years, and he died and was buried in the city of Nobua, in the land of ‎Chittim, and Janias, one of the valiant men of the children of Chittim, reigned after him. And ‎after the death of Zepho, Balaam, the son of Beor, fled from Chittim, and he went and came ‎unto Egypt, and Pharaoh received him with great honors, for he had heard of his wisdom, and ‎he gave him gifts and made him his coun selor, and exalted him. And Balaam dwelt in Egypt ‎with great honor, and all the princes of Pharaoh exalted him, for they were very eager to learn ‎his wisdom. And it came to pass in the one hundred and thirtieth year of Israel’s going down ‎into Egypt, and Pharaoh dreamed, and behold, he sat upon his regal throne, and he saw, and ‎behold, an old man stood opposite him, and in the hand of the old man was a pair of scales like ‎unto the scales of the merchants, and the old man took the scales. And cast them down ‎before Pharaoh. And the old man took all the elders of Egypt and all the princes and great ‎men, and he tied them together and placed them into one scale; and then he took a kid and ‎placed it into the other scale, and the kid was heavier than all the elders, princes and great ‎men. And Pharoah awoke and behold, it was a dream. And when Pharaoh rose up in the ‎morning and he related his dream unto his servants, the men were all in great fear. And ‎Pharaoh said to all of his wise men: I pray you, interpret the dream which I have dreamed, and ‎let me know its meaning. And Balaam, the son of Beor, answered unto the king, and he said ‎unto him: This can have reference to nothing else but to a great evil, which will grow up against ‎Egypt in the latter days; for behold, a son will be born unto Israel, who will lay all Egypt into ‎ruins, and destroy all its inhabitants, and bring the Israelites out of Egypt with a powerful hand.‎

And Pharaoh commanded his officers day by day, to go through Goshen to search for the new-‎born infants of the Israelites. And in their searching, if they found a male child, they would ‎take it from the lap of its mother and cast it into the river, but if it was a female child, they left ‎it with its mother; and thus did the Egyptians unto the children of Israel all the days. And at ‎that time the spirit of God came over Miriam, daughter of Amram, the sister of Aaron, and she ‎went around prophesying through the house, saying: Behold a son will be born unto us from ‎my father and mother this time, and he will deliver the children of Israel from the hands of ‎Egypt. And when Amram heard the words of his daughter he went and reclaimed his wife, and ‎he brought her back into his house, for he had separated from her, after Pharaoh had ‎commanded that all the male children of the house of Jacob be cast into the river. And Amram ‎reclaimed his wife in the third year of their separation, and she conceived; and after seven ‎months she bare a son, and at the time of his birth the whole house was filled with a great ‎light, like unto the light of the sun and the moon in their shining. And when the woman saw ‎that he was so comely and pleasing to behold, she concealed him in her innermost chamber, ‎and kept him hidden for three months. In those days all the Egyptians were united in their ‎purpose to destroy the Hebrews, and the Egyptian women went to Goshen among the ‎Hebrew women, with their infants upon their shoulders. For in those days the Hebrew women ‎concealed their male children from before the Egyptians, so that they should not destroy them ‎from the earth, and, therefore, the Egyptian women came to Goshen with their babes that ‎could not speak, and when they entered the houses of the Hebrews they caused their babes ‎to cry, and the babes hidden in the innermost chamber would answer, and then the Egyptian ‎women went and told it in the house of Pharaoh, and Pharaoh sent his servants to take the ‎children and to slay them; thus did the Egyptians unto the Hebrew women all the days. And it ‎was at the time, in the third month of Jochebed’s concealment of her son, that the thing was ‎made known unto Pharaoh’s household. And the woman hastened to remove her son before ‎the officers came, and she procured an ark of bulrushes, and she daubed it with slime and with ‎pitch, and she put the child therein, and she placed the ark among the flag near the bank of ‎the river, and his sister Miriam stationed herself at a distance to know what would become of ‎him and of her prophecy. And the Lord sent on that day a scorching heat into the land of Egypt, ‎which burnt the flesh of men like the sun when in his zenith, and it annoyed the Egyptians ‎exceedingly,

and all the Egyptians went down to bathe in the river on account of the terrible heat. And ‎Bathia, Pharaoh’s daughter, went also to bathe in the river on account of the fearful heat, and ‎her maidens and all the women of Egypt were walking about by the side of the river. And ‎Bathia lifted up her eyes and saw the ark in the water, and she sent her maiden to fetch it. And ‎she opened the ark and behold a weeping babe was in it, and she had com * passion on it, and ‎said: This is one of the Hebrews’ children. And all the Egyptian women, that were walking by ‎the river's side, offered him suck, but he refused it; and this was so ordained by the Lord, in ‎order to restore him to the breast of his mother. And Miriam was at that time among the ‎Egyptian women by the river, and seeing this thing she said unto Pharaoh’s daughter: Shall I go ‎and call to thee a nurse of the Hebrew women, that she may nurse the child for thee: And ‎Pharaoh’s daughter said unto her: Go. And she went and called the child’s mother. And ‎Pharaoh’s daughter said unto her: Take this child away and nurse it for me, and I will give thee ‎wages, two pieces of silver for each day. And Jochebed took the child and nursed it, and at the ‎end of two years when the child grew up, she brought him unto Pharaoh’s daughter and he ‎became her son. And she called his name Moses, and she said: Because I drew him out of the ‎water. And his father Amram called his name Chabar, for he said: It was on his account that I ‎have associated again with my wife after having separated from her. And Jochebed called his ‎name Jekuthiel, for she said: I have hoped to the Lord, and he hath restored him unto me. And ‎his sister Miriam called him Jared, saying: I have gone down after him to the river, to know ‎what will be his end. And Aaron called him Abizonach, saying: My father hath abandoned my ‎mother, but he reclaimed her on his account. And Kehath, Amram’s father, called his name ‎Abigdor, saying: The Lord re paired the breach of the house of Jacob on his account. And they ‎did no more cast their male children into the water. And his nurse called his name Abi-Socho, ‎saying: In his tabernacle was he concealed three months, on account of the sons of Ham. And ‎all Israel called his name afterwards, Shemayah, son of Nathaniel, saying: In his days God hath ‎heard our cries, and he hath rescued us from the hands of our oppressors. And Moses was in ‎the house of Pharaoh, and he was unto Bathia a son, and Moses grew up among the children ‎of the king.‎

Rabbi Elazar, son of 'Azariah, said: Is it not so that the Israelites did not dwell in Egypt except for 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 before Pharaoh, king of Egypt" (Gen. 41:46). 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, and when he went down to Egypt he was forty-five years, and the years of his life in Egypt were ninety-two years; behold, all of them (amount to) 137 years, (as it is said,) "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, as it is said, "And the name of Amram's wife was Jochebed" (Num. 26:59), and she was 130 years when she bare Moses, (as it is said,) "And Moses was fourscore years old when he stood before Pharaoh" (Ex. 7:7). || Behold, (the total is) 210 years in all. And thus it says, "And they shall serve them; and they shall afflict them four hundred years" (Gen. 15:18).