וָאַ֙עַשׂ֙ לְמַ֣עַן שְׁמִ֔י לְבִלְתִּ֥י הֵחֵ֛ל לְעֵינֵ֥י הַגּוֹיִ֖ם אֲשֶׁר־הֵ֣מָּה בְתוֹכָ֑ם אֲשֶׁ֨ר נוֹדַ֤עְתִּי אֲלֵיהֶם֙ לְעֵ֣ינֵיהֶ֔ם לְהוֹצִיאָ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃
Mais j’agis en considération de mon nom, pour ne pas le profaner aux yeux des nations au milieu desquelles ils se trouvaient et à la vue desquelles je m’étais révélé à eux pour les faire sortir du pays d’Égypte.
Shemot Rabbah
“God saw the children of Israel, and God knew.” The Holy One blessed be He knew that it was incumbent upon Him to redeem them for the sake of His name, and because of the covenant that he made with the patriarchs. Likewise it says: “God remembered His covenant” (Exodus 2:24). And that is what He said by means of Ezekiel: “But I acted for the sake of My name” (Ezekiel 20:9).
Alternatively, “God saw,” – Reish Lakish said that He saw that they were destined to be defiant at the Red Sea, as it is written: “They were defiant at the Red Sea” (Psalms 106:7). “And God knew,” He knew that they were destined to say: “This is my God” (Exodus 15:2).
Rabbi Yehoshua ben Levi said: He saw that they were destined to say: “This is your god, Israel” (Exodus 32:4).78This was stated in reference to the golden calf. “And God knew” that they were destined to say “we will do” before “we will listen.”79By accepting the obligation to perform the commandments before even hearing what they were, the Israelites demonstrated their faith in God (see Exodus 24:7).
The Rabbis say: “God saw” that the mediocre people repented, and even the wicked contemplated repenting, as it is written: “The fig tree developed its unripe figs” (Song of Songs 2:13).80The unripe figs represent the wicked; they began to develop, even though their repentance was not outwardly discernible. The verse continues: “And the vines in blossom emitted fragrance,” which is a reference to the mediocre people, who actually repented, and therefore their repentance was outwardly discernible, like a fragrance. “And God knew” [indicates] that one did not even know about another; only the Holy One blessed be He knew. This one was focusing his heart, and that one was focusing his heart, and they were repenting. But even though they repented, were it not for the merit of the patriarchs, they would not have emerged from there, because the attribute of justice was denouncing them because of the calf that they were destined to craft.
Regarding this, it is written: “You shall take a bundle of hyssop” (Exodus 12:22), because they lowered themselves like a hyssop, to repent. “And dip it into the blood that is in the basin,” (ibid.), due to the merit of the Torah that they were destined to receive, as it is written at the revelation at Sinai: “Moses took the blood” (Exodus 24:8). And it is written: “And touch the lintel” (Exodus 12:22), as Abraham was the greatest of the converts; just as the lintel is high, so too, he was the greatest of the patriarchs; “and the two doorposts” (ibid.), in the merit of Isaac and Jacob, to teach you that it was due to the merit of all of them [the patriarchs] that they emerged.
Alternatively, “God saw” the forced separation between them. “And God knew” that the time that He said to Abraham was approaching, and He appeared to Moses to inform him, while he was herding the flocks.
Alternatively, “God saw,” – Reish Lakish said that He saw that they were destined to be defiant at the Red Sea, as it is written: “They were defiant at the Red Sea” (Psalms 106:7). “And God knew,” He knew that they were destined to say: “This is my God” (Exodus 15:2).
Rabbi Yehoshua ben Levi said: He saw that they were destined to say: “This is your god, Israel” (Exodus 32:4).78This was stated in reference to the golden calf. “And God knew” that they were destined to say “we will do” before “we will listen.”79By accepting the obligation to perform the commandments before even hearing what they were, the Israelites demonstrated their faith in God (see Exodus 24:7).
The Rabbis say: “God saw” that the mediocre people repented, and even the wicked contemplated repenting, as it is written: “The fig tree developed its unripe figs” (Song of Songs 2:13).80The unripe figs represent the wicked; they began to develop, even though their repentance was not outwardly discernible. The verse continues: “And the vines in blossom emitted fragrance,” which is a reference to the mediocre people, who actually repented, and therefore their repentance was outwardly discernible, like a fragrance. “And God knew” [indicates] that one did not even know about another; only the Holy One blessed be He knew. This one was focusing his heart, and that one was focusing his heart, and they were repenting. But even though they repented, were it not for the merit of the patriarchs, they would not have emerged from there, because the attribute of justice was denouncing them because of the calf that they were destined to craft.
Regarding this, it is written: “You shall take a bundle of hyssop” (Exodus 12:22), because they lowered themselves like a hyssop, to repent. “And dip it into the blood that is in the basin,” (ibid.), due to the merit of the Torah that they were destined to receive, as it is written at the revelation at Sinai: “Moses took the blood” (Exodus 24:8). And it is written: “And touch the lintel” (Exodus 12:22), as Abraham was the greatest of the converts; just as the lintel is high, so too, he was the greatest of the patriarchs; “and the two doorposts” (ibid.), in the merit of Isaac and Jacob, to teach you that it was due to the merit of all of them [the patriarchs] that they emerged.
Alternatively, “God saw” the forced separation between them. “And God knew” that the time that He said to Abraham was approaching, and He appeared to Moses to inform him, while he was herding the flocks.
Vayikra Rabbah
Another matter, “a man [adam]” is an expression of affection, an expression of brotherhood, and an expression of friendship. The Holy One blessed be He said to Ezekiel: “Son of man [ben adam],” son of upright people, son of the righteous, son of those who perform acts of kindness, a son who demeans himself for the glory of the Omnipresent and for the glory of Israel all his days.19This is derived because adam is similar to adama, the earth, which is lowly and tread upon by people (see Etz Yosef). Alternatively, it is derived from the fact that Ezekiel is called Ezekiel ben Buzi (Ezekiel 1:3), and Buzi is an allusion to one who is even willing to demean [mevazeh] himself (Midrash HaMevoar).
Another matter, “son of man [ben adam],” to what is the matter comparable? To a flesh and blood king whose wife and his children rebelled against him. He arose and expelled them from his house and sent them out. Afterward, he sent and brought one son that was with [his wife]. He said to him: ‘Son so and so, come and I will show you my house and the place of my residence that I have without your mother. Have my honor and my residence diminished even though your mother remains outside?’ So too, He appeared to Ezekiel son of Buzi, the priest, as it is stated: “It was in the thirtieth year, in the fourth month, on the fifth of the month” (Ezekiel 1:1), “the word of the Lord [was to Ezekiel son of Buzi, the priest]” (Ezekiel 1:3). This is the first example.20God is rebuking Israel through Ezekiel by showing him that His glory has not diminished and His supernal abode is still magnificent.
In the second it says: “I saw, and behold, a storm wind was coming from the north” (Ezekiel 1:4). After He showed him the entire chariot,21This is a reference to Ezekiel’s vision of the divine chariot, in Ezekiel chapter 1. He said to him: ‘Son of man, is this My glory, that I elevated you over the nations of the world? Has My glory and My abode been diminished due to you?22Is it befitting My honor that after I elevated you over the nations of the world, you sinned against Me? And do you think that My honor is dependent upon you and that because you have been exiled My honor has been diminished? As it is stated: “If they are humiliated by everything that they have done, inform them of the form of the House and its design, its exits and its entrances” (Ezekiel 43:11). Perhaps you will say there is no one to worship Me; know that there are before Me four hundred and ninety-six thousand ministering angels who stand and sanctify My great name every day, always, from when the sun rises until it sets, saying: “Holy, holy, holy” (Isaiah 6:3), and from when the sun sets until it rises, saying: “Blessed is the glory of the Lord from His place” (Ezekiel 3:12). And it goes without saying regarding the seventy nations on the earth.23Although these nations were idolators, they all believed that God was the prime cause of all of creation (Etz Yosef). Why are you performing these dreadful acts and inappropriate acts that [cause Me to] anger you with the suffering that befalls you? But what can I do? I am doing so due to My great name that is called upon you, as it is stated: “But I acted for the sake of My name, that it not be profaned…”’ (Ezekiel 20:14).
Another matter, “son of man [ben adam],” to what is the matter comparable? To a flesh and blood king whose wife and his children rebelled against him. He arose and expelled them from his house and sent them out. Afterward, he sent and brought one son that was with [his wife]. He said to him: ‘Son so and so, come and I will show you my house and the place of my residence that I have without your mother. Have my honor and my residence diminished even though your mother remains outside?’ So too, He appeared to Ezekiel son of Buzi, the priest, as it is stated: “It was in the thirtieth year, in the fourth month, on the fifth of the month” (Ezekiel 1:1), “the word of the Lord [was to Ezekiel son of Buzi, the priest]” (Ezekiel 1:3). This is the first example.20God is rebuking Israel through Ezekiel by showing him that His glory has not diminished and His supernal abode is still magnificent.
In the second it says: “I saw, and behold, a storm wind was coming from the north” (Ezekiel 1:4). After He showed him the entire chariot,21This is a reference to Ezekiel’s vision of the divine chariot, in Ezekiel chapter 1. He said to him: ‘Son of man, is this My glory, that I elevated you over the nations of the world? Has My glory and My abode been diminished due to you?22Is it befitting My honor that after I elevated you over the nations of the world, you sinned against Me? And do you think that My honor is dependent upon you and that because you have been exiled My honor has been diminished? As it is stated: “If they are humiliated by everything that they have done, inform them of the form of the House and its design, its exits and its entrances” (Ezekiel 43:11). Perhaps you will say there is no one to worship Me; know that there are before Me four hundred and ninety-six thousand ministering angels who stand and sanctify My great name every day, always, from when the sun rises until it sets, saying: “Holy, holy, holy” (Isaiah 6:3), and from when the sun sets until it rises, saying: “Blessed is the glory of the Lord from His place” (Ezekiel 3:12). And it goes without saying regarding the seventy nations on the earth.23Although these nations were idolators, they all believed that God was the prime cause of all of creation (Etz Yosef). Why are you performing these dreadful acts and inappropriate acts that [cause Me to] anger you with the suffering that befalls you? But what can I do? I am doing so due to My great name that is called upon you, as it is stated: “But I acted for the sake of My name, that it not be profaned…”’ (Ezekiel 20:14).
Mekhilta DeRabbi Shimon Ben Yochai
And God spoke to Moses and said to him, "I am the LORD (YHWH)":
Rabbi Eliezer says: The Holy One, blessed be He, said to Moses, "I am the One who said, 'Let there be a world'," as it is said (Psalms 50:1), "The mighty God, the LORD, has spoken and called the earth." I am the One who told Abraham, your forefather, in the Covenant Between the Parts (Genesis 15:13), "Know for certain that for four hundred years your descendants will be strangers in a country not their own." Now, there is a pressing oath, and you come before Me in an unconventional manner, asking that I bring My children out of Egypt, yet you say, "Please send by the hand of whom You will send."
Rabbi Joshua says: The Holy One, blessed be He, said to Moses, "I am trustworthy to reward Isaac, son of Abraham, who offered a quarter of his blood upon the altar. I said to him (Psalms 89:19), 'With My sacred oil I have anointed him.' Now I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Shimon says: The Holy One, blessed be He, said to Moses, "I am trustworthy to fulfill what I promised to Jacob (Genesis 28:14), 'Your descendants will be like the dust of the earth.' Now, there is a pressing oath, and you come before Me in an unconventional manner, asking that I bring My children out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Judah says: The Holy One, blessed be He, said to Moses, "I am the Master of the world. I am full of mercy. I am trustworthy to reward. My children are enslaved to flesh and blood, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Nehemiah says: The Holy One, blessed be He, said to Moses, "It is revealed and known before Me the suffering of My children in Egypt," as it is said (Exodus 2:25), "God looked upon the Israelites, and God took notice." My children are in distress, you are at ease, and I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Yosi the Galilean says: The Holy One, blessed be He, said to Moses, "My children were obligated to Me in Egypt," as it is said (Ezekiel 20:7), "I said to them: Cast away, every one of you, the detestable things that are before your eyes, and do not defile yourselves with the idols of Egypt." They rebelled against Me and did not want to listen to Me. I act for the sake of My great name so that it is not profaned, as it is said (ibid. 20:9), "But I acted for the sake of My name, that it should not be profaned in the sight of the nations among whom they lived." I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Tarfon says: The Holy One, blessed be He, said to Moses, "Israel is deserving to be given in the hands of Ammon, Moab, and Amalek. But there is a decree from before Me that I will not deliver them into their hands," as it is said (Exodus 17:16), "For hands were lifted up to the throne of the LORD." And it is said (Ezekiel 20:9), "But I acted for the sake of My name, that it should not be profaned in the sight of the nations." I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Joshua ben Korcha says: The Holy One, blessed be He, said to Moses, "Israel is not deserving to be given manna in the desert, but only hunger, thirst, nakedness, and exposure. But what can I do? I pay them the reward of Abraham, My beloved, who made a meal for My ministering angels," as it is said (Genesis 18:8), "He stood over them under the tree while they ate." I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Akiva says: The Holy One, blessed be He, said to Moses, "By saying, decreeing, and swearing, you are prevented from entering the land." And so it says (Numbers 20:12), "Because you did not believe in Me, to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them." And the word "therefore" indicates an oath, as it is said (1 Samuel 3:14), "Therefore I swear to the house of Eli."
["And all this anger, why? Because [Moses] said, 'Since I came to Pharaoh...'".
Rabbi Eliezer the Modaite says: God forbid that this righteous man [Moses] should speak in such a manner! Rather, this is what he said before Him: "Master of the Universe, is it not [true that] the one who redeems is also the savior? Master of the Universe, I know that You are destined to bring Your children out of Egypt. Perhaps You intend to do so through another [messenger], and I have not merited to bring them out by my hand."
The Holy One, blessed be He, responded to him and said: "Moses, you have merited, and it is through your hand that I will bring them out. Know this, for from the response He gave him, you can learn [this interpretation], as it is said, 'And the LORD said to Moses, now you will see...'"]
Rabbi Eliezer says: The Holy One, blessed be He, said to Moses, "I am the One who said, 'Let there be a world'," as it is said (Psalms 50:1), "The mighty God, the LORD, has spoken and called the earth." I am the One who told Abraham, your forefather, in the Covenant Between the Parts (Genesis 15:13), "Know for certain that for four hundred years your descendants will be strangers in a country not their own." Now, there is a pressing oath, and you come before Me in an unconventional manner, asking that I bring My children out of Egypt, yet you say, "Please send by the hand of whom You will send."
Rabbi Joshua says: The Holy One, blessed be He, said to Moses, "I am trustworthy to reward Isaac, son of Abraham, who offered a quarter of his blood upon the altar. I said to him (Psalms 89:19), 'With My sacred oil I have anointed him.' Now I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Shimon says: The Holy One, blessed be He, said to Moses, "I am trustworthy to fulfill what I promised to Jacob (Genesis 28:14), 'Your descendants will be like the dust of the earth.' Now, there is a pressing oath, and you come before Me in an unconventional manner, asking that I bring My children out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Judah says: The Holy One, blessed be He, said to Moses, "I am the Master of the world. I am full of mercy. I am trustworthy to reward. My children are enslaved to flesh and blood, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Nehemiah says: The Holy One, blessed be He, said to Moses, "It is revealed and known before Me the suffering of My children in Egypt," as it is said (Exodus 2:25), "God looked upon the Israelites, and God took notice." My children are in distress, you are at ease, and I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Yosi the Galilean says: The Holy One, blessed be He, said to Moses, "My children were obligated to Me in Egypt," as it is said (Ezekiel 20:7), "I said to them: Cast away, every one of you, the detestable things that are before your eyes, and do not defile yourselves with the idols of Egypt." They rebelled against Me and did not want to listen to Me. I act for the sake of My great name so that it is not profaned, as it is said (ibid. 20:9), "But I acted for the sake of My name, that it should not be profaned in the sight of the nations among whom they lived." I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Tarfon says: The Holy One, blessed be He, said to Moses, "Israel is deserving to be given in the hands of Ammon, Moab, and Amalek. But there is a decree from before Me that I will not deliver them into their hands," as it is said (Exodus 17:16), "For hands were lifted up to the throne of the LORD." And it is said (Ezekiel 20:9), "But I acted for the sake of My name, that it should not be profaned in the sight of the nations." I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Joshua ben Korcha says: The Holy One, blessed be He, said to Moses, "Israel is not deserving to be given manna in the desert, but only hunger, thirst, nakedness, and exposure. But what can I do? I pay them the reward of Abraham, My beloved, who made a meal for My ministering angels," as it is said (Genesis 18:8), "He stood over them under the tree while they ate." I seek to bring them out of Egypt, and you say to Me, 'Please send by the hand of whom You will send.'"
Rabbi Akiva says: The Holy One, blessed be He, said to Moses, "By saying, decreeing, and swearing, you are prevented from entering the land." And so it says (Numbers 20:12), "Because you did not believe in Me, to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly into the land which I have given them." And the word "therefore" indicates an oath, as it is said (1 Samuel 3:14), "Therefore I swear to the house of Eli."
["And all this anger, why? Because [Moses] said, 'Since I came to Pharaoh...'".
Rabbi Eliezer the Modaite says: God forbid that this righteous man [Moses] should speak in such a manner! Rather, this is what he said before Him: "Master of the Universe, is it not [true that] the one who redeems is also the savior? Master of the Universe, I know that You are destined to bring Your children out of Egypt. Perhaps You intend to do so through another [messenger], and I have not merited to bring them out by my hand."
The Holy One, blessed be He, responded to him and said: "Moses, you have merited, and it is through your hand that I will bring them out. Know this, for from the response He gave him, you can learn [this interpretation], as it is said, 'And the LORD said to Moses, now you will see...'"]