Midrash sobre Génesis 18:16

And it came to pass, when Pharaoh had let the people go (Exod. 13:17). The word let go (shallah) indicates “to escort,” as in the verse Abraham went with them to bring them (leshalleham) on the way (Gen. 18:16). Similarly it states; And Isaac sent them away (vaye-shallehem), and they departed from him in peace (ibid. 26:31). Why does this scriptural portion open with this verse? Because the mouth (i.e., Pharaoh) that had declared: And moreover, I will not let Israel go (Exod. 5:2), now retracted and said: I will let you go (ibid. 8:24). This explains why this portion of Scripture begins with the words When Pharaoh had let the people go. What was his reward for doing so? Thou shalt not abhor an Egyptian (Deut. 23:8), for the mouth that had said: I know not the Lord (Exod. 5:2) reversed itself and declared: The Lord is righteous (ibid. 9:27). What was his reward for saying this? He gave them a burial place, as it is said: Thou stretchest out Thy right hand—the earth swallowed them (ibid. 15:12).

(Fol. 17) R. Akiba lectured: "If man and wife have merits then the Shechina will dwell among them, but if they have no merits a fire [of dissention] will consume them." Said Raba: "And the [fire of the woman] is even greater than that of the man, because the woman's name (Esha) originally consists of the word fire, (Esh) while in that of the husband (Ish) there is a letter (Yud) which intervenes between the word fire (Esh)." Raba said: "Why did the Torah command to bring dust for a Sota? This is explained that if one has merits, he will have children like Abraham our patriarch, concerning whom it is written (Gen. 18, 27) Although I am but dust and ashes, but if one has no merits, they will bring him to ashes; (i.e., will be burned)."

And the Lord went before them (Exod. 13:21). Just as a man treats other men, so is he treated. Because Abraham escorted the ministering angels, as it is said: And Abraham went with them to bring them on the way (Gen. 18:16), the Holy One, blessed be He, accompanied his sons in the wilderness for forty years. And because Abraham said: Let now a little water be fetched (ibid., v. 4), as is written in the portion And He appeared unto him (Gen. 18:1), the Holy One, blessed be He, caused the well to appear for his children.

(Exodus 13:17) "And it was, when G d sent ("shalach") the people": "sending" in all places is accompaniment, viz. (Genesis 18:16) "And Abraham went with them to send them," (Ibid. 26:31) "And Israel sent them." The mouth (of Pharaoh) that said (Exodus 5:2) "Israel, too, I will not send," it is that (mouth) which said (Ibid. 10:10) "I will send you and your children." How was he rewarded for this? (Devarim 23:8) "You shall not abominate an Egyptian." The mouth which said (Exodus 5:2) "I do not know the L rd," it is that (mouth) which said (Ibid. 14:25) "I will flee from before Israel, for the L rd wars for them against the Egyptians." How was he rewarded for this? (Isaiah 19:19) "On that day there will be an altar to the L rd in the midst of the land of Egypt and a pillar at its border to the L rd." The mouth which said (Exodus 5:2) "Who is the L rd that I should hearken to His voice," it is that mouth which said (Ibid. 9:27) "the L rd is the Tzaddik, and I and my people are the wicked" — wherefore He gave them a place for burial, as it is written (Ibid. 15:12) "You inclined Your right hand — the earth swallowed them up." (Ibid.) "that G d did not lead them ('nacham')." This "nichum" connotes leading, as in (Psalms 77:21) "You have led (nachitha) Your people like sheep," and (Ibid. 78:4) "And He led them (vayanchem) with a cloud by day, and all the night with a light of fire." "by way of the land of the Philistines, for it was near": Near (i.e., "close") is the thing of which the Holy One Blessed be He spoke to Moses (Exodus 2:12): "When you take the people out of Egypt, you will serve G d on this mountain." Variantly: "for it was near": It afforded easy return to Egypt, viz. (Ibid. 5:3) "Let us go a three days' distance in the desert." Variantly: "for it was near": Close (in time) was the oath that Abraham had sworn to Avimelech, viz. (Genesis 21:23) "And now, swear to me here by G d that you will not deal with me falsely (by trespassing on my land), or to my son or my grandson," and his grandson was still alive. Variantly: "for it was near": The first war (that with Egypt) was too close to the second (that with Canaan). Variantly: "for it was near": The Canaanites had only recently acquired the land, and (Genesis 15:16) "And they (the Israelites) shall return here in the fourth generation, for the sin of the Amorites is not yet complete." Variantly: "for it was near": The Holy One Blessed be He did not bring them directly to Eretz Yisrael but by way of the desert, saying: If I bring them there now, immediately each man will seize his field, and each man his vineyard and they will neglect Torah study. Rather, I will keep them in the desert forty years, eating manna and drinking from the well, and the Torah will be absorbed in their bodies. From here R. Shimon would say: The Torah was given to be expounded only by the eaters of manna, and, like them, the eaters of terumah (i.e., the Cohanim). Variantly: "for it was near": The L rd did not bring them in directly. For when the Canaanites heard that the Israelites were coming, they arose and burned all the vegetation and cut down all the trees, and razed the buildings, and stopped up the springs — whereas the Holy One Blessed be He said: I did not promise their fathers to bring them to a ruined land, but one full of all good things, viz. (Devarim 6:11) "and houses full of all good." Rather, I will keep them in the desert until the Canaanites arise and restore what they have destroyed. (Ibid.) "for the L rd said: Lest the people bethink themselves when they see war": This is the war of Amalek, viz. (Numbers 14:45). "Variantly: "for the L rd said, etc.": This is the war of the sons of Ephraim, viz. (I Chronicles 7:20-21), and (Psalms 78:9-72). They transgressed the appointed time (for the redemption) and the oath, viz. (Genesis 50:25). "for the L rd said, etc.": So that they not see the bones of their brethren strewn in Philistia and return (to Egypt). Now does this not follow a fortiori, viz.: If, when He took them in a circuitous way, they said (Numbers 14:4) "Let us make a head and return to Egypt," how much more so if He would take them in a straight way!

(Exodus, Ibid. 21) "And the L rd went before them by day": We are hereby taught that as one metes it out to others, so is it meted out to him. Abraham accompanied the ministering angels, viz. (Genesis 18:16) "And Abraham went with them to escort them, and the L rd accompanied his children in the desert for forty years, viz.: "And the L rd went before them by day with a pillar of cloud." Of our father Abraham it is written (Genesis, Ibid. 5) "And I will take a piece of bread," and the Holy One Blessed be He brought down the manna for forty years, viz. (Exodus 16:4) "Behold, I shall rain down bread for you, etc." Of Abraham it is written (Genesis, Ibid.) "Let there be taken now a little water, etc.", and the Holy One Blessed be He raised for His children a well in the desert, viz. (Numbers 21:17) "Bring up, O well — sing to it."

And she called the name of Ad-nai who talked to her 'You are El-Roi' (Gen. 16:13) Rabbi Yehuda bar Simon and Rabbi Yochanan said, in the name of Rabbi Eleazar Bar Shimeon: The Holy One of Blessing did not grant speaking with women, with the exception of that righteous one [Sarah], and even that had a particular reason. Rabbi Aba said, in the name of Rabbi Beiri: How many roundabouts He did in order to talk to her! 'He said: 'no, you did laugh!'' (Gen. 18:16) But it is written: 'and she called the name of Ad-nai who talked to her 'You are El-Roi''! Rabbi Yehoshua Bar Nechemiah said: it was through an angel. But it is written: 'And God said to her'(Gen. 25:23)! Said Rabbi Levi, in the name of Rabbi Eleazar, in the name of Rabbi Yosi ben Zimra: it was through a name. 'You are El Roi' - said Rabbi Aivu: You are the one who sees the sufferings of the persecuted. 'Since she said: also, here [halom], I have seen after the One Who sees me.' She said: Not only I was granted a talk, but even royalty, as it is written: 'You that brought me this far [halom] (II Sam. 7:18). Not only I was granted to see with my mistress, but even if my mistress were with me right now she would not have seen. Another interpretation: Not only I was granted to see with my mistress, but now even when I am alone! Rabbi Shmuel Bar Nachman said: this is similar to a lady to whom the king said 'pass before me'. She passed before him but was relying on her slave, and hiding her face, and she did not see the king - but the slave did.