Midrash sobre Exodo 4:20

(Fol. 9) R. Juda said: "Even though our sages permitted the use of Greek they referred merely to the translation of the Pentateuch, but not to anything else. And this was also allowed only because of what occurred to Ptolemy, the king." What was it? We are taught: It happened that Ptolemy the king took seventy-two elders from Jerusalem, and placed them in seventy-two separate chambers, and did not inform them for what purpose he had brought them there. He afterward visited each chamber, and said to them: "Translate me the Torah of Moses, your teacher, [by heart.]" The Holy One, praised be He! sent into the heart of each of them a counsel which caused them to think as one mind, and [instead of, In the beginning God created the world] they wrote God created the world in the beginning; [instead of, Let us make a man, they wrote] I will make a man in an image; [instead of, And it was finished, they write] And God finished on the sixth day, and rested on the seventh day; [instead of. He created them, they wrote] Created him; [instead of. Let us go down, they wrote] Let Me go down; [instead of Sarah laughed within herself (Ib. 18, 12) they wrote] And Sarah laughed among her relatives; [instead of (49, 6) For in their anger they slew a man, and in their self-will they honged an ox, and in their self-will hanged a fattened ox; [instead of (Ex. 4, 20) Set them on a donkey, they wrote] Set them on a porter (man-carrier); [instead of (Ib. 12, 40) Dwelt in Egypt, they wrote] Dwelt in Egypt and in other lands was four hundred and thirty wears; [instead of (24, 5) And he then sent the youth, they wrote] The respectable men of Israel; [instead of (Num. 16, 15) I have not taken one ass of them, they wrote] Not one precious thing I took away; [instead of (Deut. 4, 19) Which the Lord thy God hath assigned unto all nations under the whole heaven, they wrote] Assigned to light for all nations; [instead of (Ib. 17, 3) Which I have not commanded, they wrote] Which I have not commanded to worship; [and instead of (Lev. 11, 6) The Arnebeth (the hare) they wrote], The slender footed, because Ptolemy's wife was named Arnebeth, and they were afraid lest he say that the Judaeans laughed at him by inserting his wife's name in the Torah. MISHNAH: Rabban Simon b. Gamaliel says, etc., R. Abahu, in the name of R. Jochanan, said: "The Halacha prevails according to Rabban Simon b. Gamaliel." And R. Abahu said again: "What reason does Rabban Simon b. Gamaliel advance? Because it is written (Gen. 9, 27) May God enlarge the boundaries of Japheth, and may he dwell in the tents of Shem; i.e., the most beautiful thing which Japheth has — (the Greek language) shall dwell in the tents of Shem."

Another interpretation (of Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? Who is he? This is the king who distributes glory to those who fear him (according to vs. 10, cont.): THE LORD OF HOSTS, <HE IS THE KING OF GLORY>.⁴⁵Tanh., Exod. 2:8; M. Pss. 21:2; below, Numb. 2:24; 3:15; and the other parallels listed there. In what way? In the case of a king of flesh and blood, no one sits on his throne;⁴⁶See Sanh. 2:5, which affirms this royal prerogative along with the two which follow. yet the Holy One had Solomon sit on his throne. It is so stated (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD. In the case of a king of flesh and blood, no one rides upon his horse; yet the Holy One had Elijah ride on his horse. Now what is the horse of the Holy One? Whirlwind and storm, as stated (in Nahum 1:3): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD.⁴⁷Tanh., Exod. 2:8; Exod. R. 8:1; M. Pss. 21:2; and below, Numb. 2:34, all cite II Kings 2:11 here to show when Elijah rode the whirlwind of the Holy One. In the case of a king of flesh and blood, no one uses his scepter; yet Moses used the scepter of the Holy One. It is so stated (in Exod. 4:20): AND MOSES TOOK THE ROD OF GOD IN HIS HAND. In the case of a king of flesh and blood, no one puts on his crown; yet the Holy One has given crowns to the Messianic King. It is so stated (in Ps. 21:4): YOU HAVE SET ON HIS HEAD A CROWN OF FINE GOLD. In the case of a king of flesh and blood, no one puts on his robes; yet Israel has put on the Holy One's robes, <i.e.,> strength. It is so stated (in Is. 51:9): AWAKE, AWAKE, PUT ON STRENGTH, O ARM OF THE LORD; and he has given it to Israel, as stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. In the case of a king of flesh and blood, no one calls <anyone else> by his title, as <for example> Caesar, Augustus, <or> King;⁴⁸Gk.: Basileus. and, if a certain person calls anyone by one of them, he will not live. Do you yourself know a person who calls his friend Augusta so-and-so? But the Holy One said to Moses: See, I have made you like me to Pharaoh. I am called God; and in that name I created the world, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. And here I have made you like me, a god to Pharaoh. Thus it is stated (in Exod. 7:1) SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Ergo (in Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? The one who distributes glory to those who fear him.

...Why was the Holy Blessed One called the King of glory?  Because He distributes glory to those who fear Him.  How so?  A king of flesh and blood, no one rides on his horse, and no one sits on his throne. But the Holy Blessed One had Solomon sit upon His throne, as it says "Solomon sat on the throne of the Lord as king" (I Chronicles 29:23).  And [the Holy Blessed One] had Elijah ride on His horse.  What is the horse of the Holy Blessed One? Whirlwind and storm! As it says "God travels in whirlwind and storm and clouds are the dust on His feet" (Nachum 1:3) and it is written "Elijah ascended in the storm to heaven" (II Kings 2:11).  A king of flesh and blood, no one uses his scepter, but the Holy Blessed One, gave His scepter to Moses, as it says "Moses took the staff of God in his hand" (Exodus 4:20).  A king of flesh and blood, no one wears his crown, but the Holy Blessed One will have the Messiah wear His crown.  What is the crown of the Holy Blessed One? Finest gold, as it says "His head is finest gold, His locks are curled, black as a raven." (Song of Songs 5:11),  and it is written, "You have set upon his head a crown of fine gold" (Psalms 21:4). A king of flesh and blood, no one wears his clothing, but Israel wears the clothing of the Holy Blessed One.  What is the clothing of the Holy Blessed One? Strength, as it says "the LORD is robed, girded with strength" (Psalms 93:1), and He gave it to Israel as it says "God gives strength to Israel, God blesses His people with peace" (Psalms 29:11)... 

No one may use the scepter of a human king, but the Holy One, blessed be He, handed His scepter to Moses, as it is said: And Moses took the scepter of the Lord in his hand (Exod. 4:20). No one would dare don the crown of a human king, but in the future the Holy One, blessed be He, will place His crown upon the head of King Messiah. What is the crown of the Holy One, blessed be He, like? The crown of the Holy One, blessed be He, is of the finest gold, as it is said: His head is of the most fine gold (Song 5:11), and it is also written about Him elsewhere: Thou settest a crown of fine gold on his head (Isa. 21:4).

“What was is what will be, and what was done is what will be done; and there is nothing new under the sun” (Ecclesiastes 1:9).
“What was is what will be” – the Rabbis say: In the future, the generations will gather before the Holy One blessed be He and say before Him: ‘Master of the universe, who will recite songs before You first?’ He will say to them: ‘In the past, it was only the generation of Moses that recited songs before Me, and now no one but him will recite songs before Me.’ What is the reason? It is as it is stated: “Sing to the Lord a new song, and His praise from the end of the earth; descenders into the sea, and all that fills it…” (Isaiah 42:10).
There was an incident in which the [Roman] government sent to the Rabbis and said to them: ‘Send us one of your torches.’ They said: ‘They have so many torches, yet they ask us for one torch? How many collections of torches they have, how many gems and pearls they have. It seems to us that they are asking us only for one who illuminates aspects of halakha.’ They sent them Rabbi Meir. They would ask him and he would respond, they would ask him and he would respond. Ultimately, they asked him, ‘why is [a pig] called ḥazir [in Hebrew]?’ He said to them: ‘Because it is destined to restore [lehaḥzir] the kingdom to its owner.’ Moreover, Rabbi Meir sat and expounded: ‘The wolf is destined to be sheared of fine wool and a dog of ermine.’ They said to him: ‘Enough, Rabbi Meir, “there is nothing new under the sun.”’
The Rabbis say: In the future, the Holy One blessed be He will dispatch a herald and proclaim and say: ‘Anyone who has never eaten pig meat, let him come and collect his reward.’ Many of the nations of the world who never ate pig meat will come to collect their reward. At that moment, the Holy One blessed be He will say: ‘Shall these be rewarded in two worlds? Is it not enough that they enjoyed this world, but they seek to enjoy the world of My children, too?’ At that moment, the Holy One blessed be He will dispatch a herald a second time, and proclaim and say: ‘Anyone who has not eaten the meat of animal carcasses and mauled animals, repugnant creatures and creeping animals, if he did not eat of his own, he ate another’s.’⁸⁵Gentiles are not careful to refrain from eating this meat outside the home. That is, why is [a pig] called ḥazir? It is because it is destined to restore [lehaḥzir] greatness and kingdom to its owner.
What are taḥash hides? Rabbi Yehuda says: Colored hides. Rabbi Neḥemya says: Ermine. Rabbi Yoḥanan says: The Holy One blessed be He showed Moses a large beast, and he used it for the purpose of the Tabernacle. [God then] stored it away. Rabbi Avin said: Its name was keresh. Rabbi Hoshaya taught: It had one horn on its forehead, as it is stated: “It shall please the Lord better than a horned [makrin] and hooved ox” (Psalms 69:32). But doesn’t makrin indicate two?⁸⁶It is in the plural. Rabbi Ḥanina bar Yitzḥhak said: Makrin is written.⁸⁷It is without a yod. Although it is vocalized in the plural, it is written in the singular.
Rabbi Berekhya said in the name of Rabbi Yitzḥak:⁸⁸This is another exposition of the verse: “What was is what will be, and what was done is what will be done; and there is nothing new under the sun.” Like the initial redeemer, so will be the ultimate redeemer: Just as regarding the initial redeemer, it is stated: “Moses took his wife and his sons, and mounted them on the donkey” (Exodus 4:20), so too, regarding the ultimate redeemer it is stated: “[Your king is coming to you…] humble and riding on a donkey” (Zechariah 9:9). Just as the initial redeemer brought down the manna, as it is stated: “Behold, I will cause bread to rain down from the heavens for you” (Exodus 16:4), so too, the ultimate redeemer will bring down the manna, as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16). Just as the initial redeemer brought up the spring, so too, the ultimate redeemer with bring up the water, as it is stated: “A spring will emerge from the house of the Lord and will irrigate the Shittim valley” (Joel 4:18).

(Exod. 4:20:) SO MOSES TOOK HIS WIFE AND CHILDREN AND MOUNTED THEM ON AN ASS. This is one of the passages which our masters changed for King Ptolemy (II Philadelphus) when they wrote the Torah for him in Greek.⁸⁰Tanh., Exod. 1:22; Mekhilta de Rabbi Ishmael, Pisha, 14; Meg. 9ab; similarly Gen. R. 8:11; Exod. R. 5:5; ARN, B, 37; cf. Soferim 1:7. These < passages > are the following:

Another interpretation (of Gen. 19:24): AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD OUT OF THE HEAVENS >. What is the meaning of FROM THE LORD? It says (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU, while here (in Gen. 19:24) it says: AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD >. R. Berekhyah said: To what is the matter comparable?⁷⁰Cf. Gen. R. 51:2; Tanh. (Buber), Exod. 4:20. To a king who was standing at a baker's oven. < When > his friend came in to him, he took out a piece of hot bread < and > gave it to him. < When > his enemy came in to him, he took up burning coals < and > gave them to him. So < it is with > the Holy One. When Israel came unto the desert, he brought down bread from the heavens for them, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU. But when the Sodomites came to the point of transgressions, he brought down fire from the heavens for them, as stated (in Gen. 19:24): AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD OUT OF THE HEAVENS >. What is the meaning of AND THE LORD? That he sat over them with the authority of a court⁷¹Gk.: synedrion. of seventy-one,⁷²The AND implies that it was THE LORD plus a Great Sanhedrin with seventy-one members, the proper court for trying an apostate town. See Sanh. 1:5. found them guilty, and brought down fire upon them. So they went forth to < an execution by > burning, as stated (in Gen. 19:24): < FIRE > FROM THE LORD. In a similar way you say on the matter < at hand >: AND THE LORD… FROM THE LORD.⁷³The first LORD has to do with the court trial, and the second concerns the punishment. If someone comes to ask you < about > what is written in this verse: AND THE LORD … FROM THE LORD, say to him: There are similar cases < of redundancy > in < other > verses. (I Kings 1:33:) AND {HE} [THE KING] SAID {UNTO HIS SERVANTS} [TO THEM]: TAKE WITH YOU THE SLAVES OF YOUR LORD. It was only necessary to say: "My servants." And where < is an example found > in the Torah? (In Gen. 4:23:) AND LAMECH SAID TO HIS WIVES: ADAH AND ZILLAH, HEAR MY VOICE; O WIVES OF LAMECH. It was only necessary to say: "My wives." So much for the Torah, but where < is an example found > in the Writings? Where it is stated (in Esth. 8:8): FOR A WRITING WHICH IS WRITTEN IN THE KING'S NAME AND SEALED WITH THE KING'S SEAL. It was only necessary to say: "With my seal." So also here (in Gen. 19:24): AND THE LORD RAINED DOWN … FROM THE LORD.

(Exod. 4:20) "So Moses took his wife and children and had them ride on a carrier of human beings."⁸⁷Thus the emendation avoids the indignity of having Moses’ family ride on an ass.

They also wrote (in Lev. 11:6): "The slender footed." They did not write: THE HARE.⁹¹The Septuagint has “hare” here, but the Greek word used (dasupous) has the literal meaning, “hairy footed.” According to Meg. 9b, The Greek translators avoided the more common word for “hare” (i.e., Lagos) because it was the name of Ptolemy’s wife. In actual fact, however, it was Ptolemy’s father who was named Lagos. Thus (in Exod. 4:20): SO MOSES TOOK HIS WIFE AND CHILDREN….

(Exod. 4:20, end:) AND MOSES TOOK THE ROD OF GOD IN HIS HAND. The Holy One said to him: Take this rod in your hand.⁹²Tanh., Exod. 1:23.

Another interpretation: It should not have said: FROM THE HEAVENS, but "From the earth," because their bread customarily comes up only from the earth.⁶⁸See Tanh., Exod. 4:20; cf. Exod. R. 25:2. But this text is related (to Ps. 135:6): WHATEVER THE LORD DESIRES HE DOES…. When he wished <to do so>, he divided the sea before Israel and made it dry land; and when he wished <to do so> he made it a sea. The custom of heaven is to bring down dew and rain and for the earth to bring forth bread, as stated (in Job 28:5): AS FOR THE EARTH, OUT OF IT COMES FORTH BREAD. But when he wished <to do so>, he brought down the bread from the heavens, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD < FROM THE HEAVENS> FOR YOU…. And the dew goes up from the earth, as stated (in Exod. 16:14): WHEN THE LAYER OF DEW HAD GONE UP. This text is related (to II Chron. 12:8): NEVERTHELESS, THEY SHALL BE {MY} [HIS] SERVANTS…. But they were not servants to Nebuchadnezzar, as stated (in Dan. 1:6): NOW AMONG THOSE FROM THE CHILDREN OF JUDAH WERE DANIEL, < HANANIAH, MISHAEL, AND AZARIAH >…. What did he do for them? (Vs. 5): THE KING APPOINTED FOR THEM [A DAILY PORTION]…. But when you brought down manna for them, it came down just as the rain comes down, for there was no limit to it. Thus (according to Exod. 16:4) I rained DOWN [BREAD FROM THE HEAVENS FOR YOU].

And Moses took his wife and his sons, and set them upon an ass (Exod. 4:20). This is one of the ten verses our rabbis altered when they translated the Torah into Greek for King Ptolemy.¹⁶Megillah 9a. The Septuagint, begun during the reign of Ptolemy II Philadelphus (285–246 B.C.E.). The ten changes are: “God created in the beginning” (Gen. 1:1);¹⁷Instead of In the beginning God created, in order to emphasize that God alone created. “I shall make man in My image and My likeness” (ibid., v. 26);¹⁸Instead of Let us make man in our image. etc. “And He finished on the sixth day, and rested on the seventh day (ibid. 2:2);¹⁹Instead of And on the seventh day God finished, thus giving the impression that God actually worked on the seventh day. “Male and female He created him” (ibid. 5:2);²⁰Instead of Male and female He created them, etc. “Come, let Me descend and confound their tongue” (ibid. 11:7);²¹Instead of Come, let us go down, etc. “And Sarah laughed among her relatives” (ibid. 18:12);²²Instead of And Sarah laughed within herself. “For in their anger they slew an ox, and in their wrath they digged up a stall” (ibid. 49:6);²³Instead of For in their anger they slew men, and in their self-will they houghed oxen. “And Moses took his wife and his sons, and made them ride on a carrier of men” (Exod. 4:20);²⁴Instead of… and set them upon an ass. “Now the time that the children of Israel dwelt in Egypt, and in the land of Goshen and in Canaan was four hundred and thirty years” (ibid. 12:40);²⁵Instead of Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years, etc. “And he sent the elect of the children of Israel” (ibid. 24:5);²⁶Instead of And he sent the young men of the children of Israel. “And against the elect of the children of Israel he put not forth his hand (ibid., v. 11);²⁷Instead of And upon the nobles of the children of Israel He laid not His hand. “Since the Lord thy God hath arranged to give light to all the peoples under the entire heavens” (Deut. 4:19);²⁸The words “to give light” were added. “Which I had not commanded the people to serve” (Deut. 17:3);²⁹Instead of Which I have commanded not. they wrote about “the slender-footed,” but they did not write the word ‘arnevet (“the hare”) (Lev. 11:5) because the name of Ptolemy’s wife was ‘Arnevet,³⁰Actually, her name was Arsinoe. and he might say: “The Jews are ridiculing me by writing my wife’s name in the Torah.”

And Moses took his wife and his sons, and set them upon an ass (Exod. 4:20). The singular form ass is employed here, as when a man says: “Lead out the animal” (though he may have many). And Moses took the rod of God in his hand (ibid.). The Holy One, blessed be He, said to him: Take this rod in your hand, for with it you will be able to perform any miracle you desire. He struck the Nile with it, as it is said: And thy rod, wherewith thou smotest the river, take in thy hand (Exod. 17:5). Sometimes Scripture calls it the rod of the Lord and at other times thy rod.

(Numbers 7:54:) "On the eighth day, the prince of the Children of Manasseh." R. Abbin Berabbi the Levite said, “As Joseph was offering his praise, his master saw him murmuring with his mouth.¹²²Numb. R. 14:3. He said to him, ‘What are you saying.’ Then he answered and said to him, ‘I am offering praise to the Holy One, blessed be He.’ He said to him, ‘I want to see Him.’ Joseph said to him, ‘Consider the sun, [who is merely] one of His several attendants.¹²³In an unvowelled Hebrew text “sun” (shemesh) and “attendant” (shammash) would have the same spelling, i.e., ShMSh. [Since] you cannot look at [His attendant], how much the less [can you look at] His own glory.’¹²⁴See above. Exod. 8:6; below, Numb. 3:15. The Holy One, blessed be He, said to him, ‘By your life, because of you I am appearing to him.’ Thus it is stated (in Gen. 39:3), ‘When his master saw that the Lord was with him.’” R. Chaninah said, “What is the meaning of (Ps. 24:10), ‘Who is this King of glory]?’ [It is] since He shares His glory with those who fear Him.¹²⁵Above, Exod. 2:7, and the other parallels listed there. In the case of a king of flesh and blood, no one [else] uses his scepter; but the Holy One, blessed be He, gave his scepter to Moses, as stated (in Exod. 4:20), ‘and Moses took the rod of God in his hand.’ In the case of a king of flesh and blood, no one [else] sits on his throne; but it is written about Solomon (in I Chron. 29:23), ‘Then Solomon sat upon the throne of the Lord.’ In the case of a king of flesh and blood, no one [else] rides on his horse; but Elijah ride on the horse of the Holy One, blessed be He. Now which horse belongs to the Holy One, blessed be He? Storm and whirlwind. Thus it is stated (in Nahum 1:3), ‘the Lord is in the whirlwind, and the storm is His road.’ And He gave it to Elijah. So it is written (in II Kings 2:11), ‘and Elijah went up in a whirlwind into the heavens.’ In the case of a king of flesh and blood, no one [else] wears his attire; but the Holy One, blessed be He has put his attire on the messianic king. And what is the attire of the Holy One, blessed be He? Honor and majesty, as stated (in Ps. 104:1), ‘You have put on honor and majesty.’ And it is written (in Ps. 21:6), ‘honor and majesty do You bestow upon him.’” What is written about the Holy One, blessed be He (in Is. 59:18)? “According to their deeds, so shall He repay.”¹²⁶Biblical translations commonly render “RECOMPENSE” (gemulot) as “THEIR DEEDS.” What is the meaning of “[He] shall repay […] He shall repay” (twice)? That He repays the good according to their good [deeds] and the evil according to their evil [deeds]. What is written about Joseph (in Gen. 49:22)? “Joseph is a fruitful son.”¹²⁷So literally. Biblical translations usually render “son” (ben) by a word like “bough” or “vine.” The Holy One, blessed be He, said to him, “Joseph, there shall be peace upon the eye which you closed and did not look at any of the Egyptian women.”¹²⁸Cf. Gen. R. 98(99):18. Thus it is stated (ibid., cont.), “daughters¹²⁹Again English versions generally read “boughs” or the like. step upon the wall (i.e., to gaze).” R. Abbin said, “What is the meaning of ‘upon the wall ('ly shwr)’?¹³⁰Numb. R. 14:6. The Holy One, blessed be He, said, ‘It is for me ('ly) to pay a reward (skr) for that eye.’” Our masters have taught (in Zev. 14:4, 5, 6, 7, 8) that they would eat in the Temple within the curtains, but in Shiloh (which lay in Ephraimite territory) [they would eat outside the sanctuary as far away as the eye could see,¹³¹See Zev. 118b. as] the Holy One, blessed be He, rewarded Joseph for what he did. What is written [about Joseph (in Gen. 39:12)? “And he left his cloak [in her hand].” The Holy One, blessed be He, said to him, “By your life, when the Children of Israel go out from Egypt in the future, the sea is going to see your coffin and flee.”¹³²See Mekhilta deRabbi Ishmael, Beshallah, 4; Gen. R. 84:5; M. Pss. 114:9. It is so stated (in Ps. 114:3), “The sea saw and fled […].” What did it see? It saw that Joseph had kept all of the Ten Commandments. Simeon, the man of Kitron, says, “It saw the bones of Joseph.”¹³³Gen. R. 87:8). And in addition, Joseph's coffin (aron) proceeded before the ark (aron). And the peoples of the world saw it and said, “What is the nature of this ark which is proceeding before the ark of the Torah?” Then Israel said, “This is a coffin of a dead man that is proceeding before the ark of the Torah, since this [man] fulfilled everything that was written in this [Torah], before the Torah was given. And therefore he merited to proceed with it.” The Holy One, blessed be He, said to Joseph, “Joseph, although I have rewarded you with a little reward in this world, the main fund remains for you in the world to come, when Israel is redeemed with an everlasting redemption. Through the merit of Jacob and through your merit, they will be redeemed, as stated (in Ps. 77:16), “With Your mighty arm You redeemed Your people, the Children of Jacob and Joseph. Selah.”

Abraham rose up early in the morning, and he took with him Ishmael, and Eliezer, and Isaac his son, and he saddled the ass. Upon this ass did Abraham ride. This was the ass, the offspring of that ass which was created during the twilight, as it is said, "And Abraham rose early in the morning, and saddled his ass" (Gen. 22:8). The same ass was also ridden upon by Moses when he came to Egypt, as it is said, "And Moses took his wife and his sons, and set them upon the ass" (Ex. 4:20). This || same ass will be ridden upon in the future by the Son of David, as it is said, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and saved; lowly, and riding upon an ass, even upon a colt, the foal of an ass" (Zech. 9:9).

R. Abbin [Berabbi] the Levite said: As Joseph was offering his praise, his master saw him murmuring with his mouth.¹⁴⁵Tanh., Numb. 2:30; Numb. R. 14:3. He said to him: Joseph, what are you saying. Then he answered and said to him: I am offering praise to the Holy One. He said to him: I want to see your God. Joseph said to him: Consider Helios, <who is merely> one of his several attendants.¹⁴⁶In an unvowelled Hebrew text “sun” (shemesh) and “attendant” (shammash) would have the same spelling, i.e., ShMSh. If you cannot look at <his attendant>, how much the less <can you look at> his own glory.¹⁴⁷See above. Exod. 8:6; below, Numb. 3:15. The Holy One said to him: Because of you I am appearing to him. Thus it is stated (in Gen. 39:3): WHEN HIS MASTER SAW THAT THE LORD WAS WITH HIM…. R. Abbin Berabbi the Levite said: What is the meaning of {(Ps. 24:8 or 10): WHO IS THIS <KING OF GLORY>?} [(Ps. 24:9:) AND THE KING OF GLORY SHALL COME IT]? The one who shares some of his glory with those who fear him, i.e., the Holy One.¹⁴⁸Above, Exod. 2:7, and the other parallels listed there. In the case of a king of flesh and blood, no one <else> uses his scepter, but the Holy One gave his scepter to Moses, as stated (in Exod. 4:20): AND MOSES TOOK THE ROD OF GOD IN HIS HAND. Moreover, no one <else> sits on his throne, [but the Holy One had Solomon sit on his throne], as written (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD AS KING. No one <else> rides on his horse, [but the Holy One had Elijah ride on his horse]. Now which horse belongs to the Holy One? Storm and whirlwind. Thus it is stated (in Nahum 1:33): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD. So it is written (in II Kings 2:11): AND ELIJAH WENT UP IN A WHIRLWIND INTO THE HEAVENS. Ergo: The Holy One shares his glory with those who fear him. He has also given his attire to the Messianic King, as stated (in Ps. 21:6 [5]): HONOR AND MAJESTY YOU BESTOW UPON HIM; for the attire of the Holy One is HONOR AND MAJESTY, [as stated] (in Ps. 104:1): YOU HAVE PUT ON [HONOR AND MAJESTY]. What is written about the Holy One (in Jer. 51:56)? [FOR THE LORD IS A GOD] OF RECOMPENSE;¹⁴⁹Biblical translations commonly render “RECOMPENSE” (gemulot) as “THEIR DEEDS.” HE SHALL REPAY IN FULL,] for he repays the good according to their good <deeds> and the evil according to their evil <deeds>. What is written about Joseph (in Gen. 49:22)? JOSEPH IS A FRUITFUL SON.¹⁵⁰So literally. Biblical translations usually render “son” (ben) by a word like “bough” or “vine.” The Holy One said to him: Joseph, there shall be peace upon the eye which closed and did not look at any of the Egyptian women.¹⁵¹Cf. Gen. R. 98(99):18. Thus it is stated (ibid., cont.): DAUGHTERS¹⁵²Again English versions generally read “boughs” or the like. STEP UPON THE WALL (i.e., to gaze). R. Reuben said: what is the meaning of UPON THE WALL ('LY SHwr)?¹⁵³Numb. R. 14:6. The Holy One said: It is for me ('LY) to pay a reward (SKR) for that eye. Our Masters have taught (in Zev. 14:4, 5, 6, 7, 8) that they would eat in the sanctuary inside the hangings, but in Shiloh (which lay in Ephraimite territory) <they would eat outside the sanctuary> as far away as the eye could see.¹⁵⁴See Zev. 118b. Whatever Joseph did, the Holy One rewarded him. What is written (in Gen. 39:12)? AND HE LEFT HIS CLOAK {WITH HER} [IN HER HAND], FLED, AND WENT OUTSIDE]. The Holy One said ot him: [By your life,] when the children of Israel go out from Egypt, the sea is going to see your coffin and flee.¹⁵⁵See Mekhilta deRabbi Ishmael, Beshallah, 4; Gen. R. 84:5; M. Pss. 114:9. It is so stated (in Ps. 114:3): THE SEA SAW <IT> AND FLED. What did it see? [It saw] that Joseph had kept all of the Ten Commandments. Simeon, the man of Kitron, says: It saw the bones of Joseph.¹⁵⁶Gen. R. 87:8). And in addition, when Joseph's coffin (aron) proceeded before the ark (aron), the peoples of the world saw it and said: What is the nature of this ark which is proceeding along with the ark of the Torah? Then Israel answered them and said: This confirms what is written in this <ark>. And what was in the ark? The Ten Commandments. Now Joseph fulfilled all of them before they were given from Sinai. The Holy One said to Joseph: Joseph, although I have rewarded you with a little reward in this world, the main fund remains for you in the world to come, when Israel is redeemed with an everlasting redemption. Through the merit of Jacob and through your merit, they will be redeemed, a stated (in Ps. 77:16 [15]): WITH YOUR MIGHTY ARM YOU REDEEMED YOUR PEOPLE, THE DESCENDANTS OF JACOB AND JOSEPH. SELAH.

And Zipporah walked in the way of the women of Jacob; she never failed in the least from the ‎righteousness of Sarah, Rebekah, Rachel and Leah. And Zipporah conceived and bare a son, ‎and he called his name Gershom, for he said: I have been a stranger in a strange land. But ‎Moses did not circumcise him, at the command of Reuel, his father-in-law. And she conceived ‎again and bare a son, whom he did circumcise, and he called his name Eliezer, saying: The God ‎of my father was my helper, and he delivered me from the sword of Pharaoh. And Pharaoh, ‎the king of Egypt, continued to increase the labor of the children of Israel, and to make his ‎yoke heavier upon them in those days, and he ordered it to be proclaimed throughout all ‎Egypt, saying: Ye shall no more give the people straw to make brick, as hereto fore; let them ‎go and gather straw for themselves. And the tale of bricks which they did make heretofore, ye ‎shall lay upon them; ye shall not diminish aught thereof, for they are negligent in their work. ‎And when the children of Israel heard this, they mourned and sighed, and they cried unto the ‎Lord in the bitterness of their souls. And the Lord became jealous of his people and of his ‎inheritance, and he heard their voice, and he decided to bring them forth from the affliction of ‎Egypt, and to give unto them the land of Canaan for a possession. And in those days Moses ‎was feeding the sheep of his father-in-law, Reuel, the Midianite, beyond the wilder ness of ‎Zin, and the rod which he took from his father in-law he had with him. And one day a kid of the ‎goats ran astray from the flock, and Moses searched for it and pursued it, until he came to the ‎mountain of God, to Horeb. And when he came to Horeb the Lord appeared unto him in the ‎bush, and he saw the bush burning with fire, but the fire could not prevail over the bush to ‎consume it. And Moses was greatly astonished at the sight, and he wondered why the bush ‎was not consumed; and he drew nigh to examine that awful thing. And the Lord called unto ‎Moses from the midst of the fire, and he commanded him to go down to Pharaoh, king of ‎Egypt, to release the children of Israel from bondage. And the Lord said unto Moses: Go thou ‎and return to Egypt, for all those men are dead who sought thy life, and speak unto Pharaoh, ‎that he send forth the children of Israel from his land. And the Lord showed unto him how to ‎perform signs and wonders in Egypt before the eyes of Pharaoh and his servants, so that they ‎might believe that the Lord had sent him; and Moses hearkened to all that the Lord ‎commanded unto him, and Moses returned to his father in-law and informed him of this thing, ‎and Reuel said: Go in peace.‎

And Moses rose up to go to Egypt, and he took with him his wife and his sons, and when he ‎was at an inn on the road an angel of the Lord came down and sought to kill him, on account of ‎his first born son whom he had not circumcised at the command of Reuel, thus transgressing ‎the covenant, which the Lord established with Abraham. And Zipporah hastened and took a ‎sharp rock and circumcised her son, and she delivered her husband and her son from the hand ‎of the angel. And Aaron, the son of Amram, brother of Moses, was in Egypt walking about by ‎the side of the river, and the Lord appeared unto him on that day, saying unto him: Go now to ‎meet Moses in the wilderness; and he went and he met him on the mountain of God, and he ‎kissed him. And Aaron lifted up his eyes and he saw Zipporah, the wife of Moses, with her ‎children, and he said unto Moses: Who are these here unto thee? And Moses said unto him: ‎They are my wife and my sons, whom the Lord hath given unto me in Midian; and he said unto ‎Moses: Send away the woman with her children to the house of her father; and Moses ‎hearkened to the voice of his brother and he did so. Zipporah returned therefore with her ‎children, and they went and returned to the house of Reuel, and they tarried there until the ‎time had come when the Lord remembered his people to deliver them from Egypt, from the ‎hand of Pharaoh. And Moses and Aaron came to Egypt to the congregation of Israel, and they ‎told unto them all that the Lord had spoken, and the people rejoiced greatly; and they rose up ‎early next morning, and they went unto Pharaoh, and the rod of God was in the hand of ‎Moses. And at the king's gate two young lions were fastened with iron chains, so that no one ‎could enter or leave the house of the king, unless it was the pleasure of the king; and then the ‎conjurors came and subdued the lions with their incantations, and brought the person before ‎the king. But when Moses approached the gate, he lifted up the rod against the lions and he ‎released them, and Moses and Aaron entered the king's house, and the lions also came with ‎them in great joy, and they followed them rejoicing, even as the dog rejoiceth with his master ‎when he returneth from the field.‎ And when Pharaoh saw this thing he was greatly astonished and terrified, for their appearance ‎was like to the sons of God; and Pharaoh said unto Moses and Aaron: What desire ye? and ‎they answered unto him saying : The Lord God of our people hath sent us unto thee, saying: ‎Send forth my people that they may serve me.