וַיִּשְׁמַ֥ע אֱלֹהִ֖ים אֶת־נַאֲקָתָ֑ם וַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־בְּרִית֔וֹ אֶת־אַבְרָהָ֖ם אֶת־יִצְחָ֥ק וְאֶֽת־יַעֲקֹֽב׃
Allah mendengar rintihan mereka, dan Allah mengingat perjanjian-Nya dengan Abraham, dengan Ishak, dan dengan Yakub.
Shemot Rabbah
“These are the names of the children of Israel,” they are all mentioned here in the sense of the redemption of Israel.
Reuben, as it is stated: “I have seen the affliction of his people” (Exodus 3:7).10When Leah named her son Reuben, she said: “because the Lord has seen my affliction” (Genesis 29:32). The midrash is stating that his name also refers to the redemption of the children of Israel, as demonstrated by this verse (Midrash HaMevoar). This is true in a similar vain for all of the names listed below.
Simeon, in the sense of: “God heard their groan” (Exodus 2:24).11Leah named Simeon saying: “because the Lord has heard that I am hated” (Genesis 29:33).
Levi, in the sense that the Holy One blessed be He joined [them] in their troubles “from inside the bush” (Exodus 3:2),12Leah named Levi saying: “now this time my husband will be joined to me” (Genesis 29:34). The fact that God spoke to Moses from inside a thorn bush indicated that He was with them in their pain. to fulfill what is stated: “I am with him in times of trouble” (Psalms 91:15).
Judah, because they thanked the Holy One blessed be He.13When Leah named Judah, she said “this time I will thank the Lord” (Genesis 29:35).
Issachar, because the Holy One blessed be He paid their wages [sakhar] for their labor; the loot of Egypt and the loot at the sea, to fulfill what is written: “Afterward they will emerge with great wealth” (Genesis 15:14).
Zebulun, because the Holy One blessed be He rested His Divine Presence in their midst, as it is stated: “They shall make Me a sanctuary and I will dwell among them” (Exodus 25:8). Zebulun is nothing other than the Temple, as it is stated: “I have built You an abode [beit zevul], a place for Your dwelling forever” (I Kings 8:13).
Benjamin, in the sense of: “Your right hand, Lord, is glorious in power” (Exodus 15:6).
Dan, in the sense of: “And also that nation that they shall serve, I will judge [dan]” (Genesis 15:14).
Naftali after the Torah and mitzvot that the Holy One blessed be He had given them, regarding which it is written: “And sweeter than honey and the juices [nofet] of ripe fruit” (Psalms 19:11).
Gad, after the manna that the Holy One blessed be He fed them, which was “like the coriander [gad] seed” (Exodus 16:31).
Asher, because everyone who heard of their redemption and prominence would praise them, as it is written: “All the nations will praise you [ve’ishru], as you will be a desired land, said the Lord of hosts” (Malachi 3:12).
Joseph, because the Holy One blessed be He is destined to additionally [lehosif] redeem Israel from the evil empire,14Rome just as He redeemed them from Egypt, as it is written: “It shall be on that day that the Lord will once again [yosif] set His hand a second time [to acquire the remnant of His people…as there was for Israel on the day of its ascent from the land of Egypt]” (Isaiah 11:11, 16), and the entire matter [written there].
Reuben, as it is stated: “I have seen the affliction of his people” (Exodus 3:7).10When Leah named her son Reuben, she said: “because the Lord has seen my affliction” (Genesis 29:32). The midrash is stating that his name also refers to the redemption of the children of Israel, as demonstrated by this verse (Midrash HaMevoar). This is true in a similar vain for all of the names listed below.
Simeon, in the sense of: “God heard their groan” (Exodus 2:24).11Leah named Simeon saying: “because the Lord has heard that I am hated” (Genesis 29:33).
Levi, in the sense that the Holy One blessed be He joined [them] in their troubles “from inside the bush” (Exodus 3:2),12Leah named Levi saying: “now this time my husband will be joined to me” (Genesis 29:34). The fact that God spoke to Moses from inside a thorn bush indicated that He was with them in their pain. to fulfill what is stated: “I am with him in times of trouble” (Psalms 91:15).
Judah, because they thanked the Holy One blessed be He.13When Leah named Judah, she said “this time I will thank the Lord” (Genesis 29:35).
Issachar, because the Holy One blessed be He paid their wages [sakhar] for their labor; the loot of Egypt and the loot at the sea, to fulfill what is written: “Afterward they will emerge with great wealth” (Genesis 15:14).
Zebulun, because the Holy One blessed be He rested His Divine Presence in their midst, as it is stated: “They shall make Me a sanctuary and I will dwell among them” (Exodus 25:8). Zebulun is nothing other than the Temple, as it is stated: “I have built You an abode [beit zevul], a place for Your dwelling forever” (I Kings 8:13).
Benjamin, in the sense of: “Your right hand, Lord, is glorious in power” (Exodus 15:6).
Dan, in the sense of: “And also that nation that they shall serve, I will judge [dan]” (Genesis 15:14).
Naftali after the Torah and mitzvot that the Holy One blessed be He had given them, regarding which it is written: “And sweeter than honey and the juices [nofet] of ripe fruit” (Psalms 19:11).
Gad, after the manna that the Holy One blessed be He fed them, which was “like the coriander [gad] seed” (Exodus 16:31).
Asher, because everyone who heard of their redemption and prominence would praise them, as it is written: “All the nations will praise you [ve’ishru], as you will be a desired land, said the Lord of hosts” (Malachi 3:12).
Joseph, because the Holy One blessed be He is destined to additionally [lehosif] redeem Israel from the evil empire,14Rome just as He redeemed them from Egypt, as it is written: “It shall be on that day that the Lord will once again [yosif] set His hand a second time [to acquire the remnant of His people…as there was for Israel on the day of its ascent from the land of Egypt]” (Isaiah 11:11, 16), and the entire matter [written there].
Shemot Rabbah
“It was during those many days that the king of Egypt died and the children of Israel sighed due to the work, and they cried out. Their plea rose to God due to the work” (Exodus 2:23).
“It was during those many days.” They were days of suffering; therefore, it calls them many. Similarly, “and a woman, if her flow of blood shall flow many days” (Leviticus 15:25); because they are days of suffering, it calls them many.
“The king of Egypt died.” He was afflicted with leprosy, and a leper is considered as dead, as it is stated: “Let her not be like a corpse” (Numbers 12:12),73Aaron said this when Miriam was afflicted with leprosy. and it says: “It was during the year of the death of King Uzziahu” (Isaiah 6:1).74King Uziahu was afflicted with leprosy.
“The children of Israel sighed [due to the work, and they cried out [vayizaku]].” Why did they sigh? It is because the magicians of Egypt said [to Pharaoh]: ‘Your only cure is to slaughter from among the Israelite young, one hundred and fifty in the evening and one hundred and fifty in the morning, and bathe in their blood twice a day.’ When Israel heard the harsh decree, they began groaning and lamenting. Vayizaku is nothing other than a term denoting lamentation, as it is written: “Cry out [ze’ak] and lament, son of man” (Ezekiel 21:17).
“Their plea [shavatam] rose to God.” It does not say “their outcry [tza’akatam],” but rather, their plea [shavatam], as it is stated: “And the souls of the dead plead [teshave’a]” (Job 24:12).
“God heard their moaning and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24).
“God heard their moaning [na’akatam],” the moaning of the slain, as it is said: “He will moan [vena’ak] the moans of the slain” (Ezekiel 30:24), and as it is said: “They moan [yinaku] from a populated [metim]75The term metim is expounded as though it were vocalized with a tzerei, meaning “the dead,” instead of a sheva, which is how it is vocalized in the verse. When vocalized with a sheva, it means “populated.” city” (Job 24:12).
“God remembered His covenant.” Israel was not worthy of being saved, because they were wicked, but they were redeemed because of the merit of the patriarchs. That is what is written: “God remembered His covenant.” Our Rabbis, of blessed memory, say: A miracle was performed on their behalf and [Pharaoh] was cured from his leprosy.
“It was during those many days.” They were days of suffering; therefore, it calls them many. Similarly, “and a woman, if her flow of blood shall flow many days” (Leviticus 15:25); because they are days of suffering, it calls them many.
“The king of Egypt died.” He was afflicted with leprosy, and a leper is considered as dead, as it is stated: “Let her not be like a corpse” (Numbers 12:12),73Aaron said this when Miriam was afflicted with leprosy. and it says: “It was during the year of the death of King Uzziahu” (Isaiah 6:1).74King Uziahu was afflicted with leprosy.
“The children of Israel sighed [due to the work, and they cried out [vayizaku]].” Why did they sigh? It is because the magicians of Egypt said [to Pharaoh]: ‘Your only cure is to slaughter from among the Israelite young, one hundred and fifty in the evening and one hundred and fifty in the morning, and bathe in their blood twice a day.’ When Israel heard the harsh decree, they began groaning and lamenting. Vayizaku is nothing other than a term denoting lamentation, as it is written: “Cry out [ze’ak] and lament, son of man” (Ezekiel 21:17).
“Their plea [shavatam] rose to God.” It does not say “their outcry [tza’akatam],” but rather, their plea [shavatam], as it is stated: “And the souls of the dead plead [teshave’a]” (Job 24:12).
“God heard their moaning and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24).
“God heard their moaning [na’akatam],” the moaning of the slain, as it is said: “He will moan [vena’ak] the moans of the slain” (Ezekiel 30:24), and as it is said: “They moan [yinaku] from a populated [metim]75The term metim is expounded as though it were vocalized with a tzerei, meaning “the dead,” instead of a sheva, which is how it is vocalized in the verse. When vocalized with a sheva, it means “populated.” city” (Job 24:12).
“God remembered His covenant.” Israel was not worthy of being saved, because they were wicked, but they were redeemed because of the merit of the patriarchs. That is what is written: “God remembered His covenant.” Our Rabbis, of blessed memory, say: A miracle was performed on their behalf and [Pharaoh] was cured from his leprosy.
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.