Midrash su Geremia 2:2

(Exodus 15:9) "The foe said: I shall pursue, etc.": This appertains (chronologically) to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Isaiah 6:1) "In the year of the death of King Uzziahu, etc." This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Ezekiel 2:1) "Son of man, stand on your feet" (Some say [Ibid. 17:1] "Son of man, propose a riddle.") This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Jeremiah 2:2) "Go and call out in the ears of Jerusalem." This belongs in the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Hoshea 10:1) "Israel is (like) a vine that has shed, etc." This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Koheleth 1:12) "I, Koheleth, was king over Israel in Jerusalem." This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah."

And the children of Israel journeyed from Rameses to Succoth (Exod. 12:37). The distance from Rameses to Succoth is forty parasangs (approx. 43 miles), yet Moses’ voice could be heard at Succoth. Do not be surprised at this, for even the dust that Moses hurled into the air soared about for forty days, as it is said: And it shall become small dust over all the land of Egypt (Exod. 9:9). If the dust could spread over the whole of Egypt, which takes forty days to traverse, how much more likely it is that his voice could traverse forty parasangs. R. Akiba said: Succoth refers to the clouds, as it is said: For over all the glory shall be a canopy (sukkah) (Isa. 4:5). Likewise, in the future, And there shall be a canopy (sukkah) for a shadow in the daytime (ibid., v. 6). Besides children (Exod. 12:37). That is, besides little ones and women. And they baked cakes (ibid., v. 39). Actually, they did not manage to bake cakes. The word cakes refers to a cake baked on coal, as it is said: But make me thereof a little cake first, and bring it forth unto me (I Kings 17:13). An amazing miracle was performed for them by means of the cakes. They ate them twice a day for thirty days, until the manna descended for them. Neither had they prepared for themselves any victuals (Exod. 12:39). This was to demonstrate Israel’s worth, since they did not complain and say: “How can we cross the desert and the sea if we have no provisions?” This teaches us that they trusted Him. Concerning them, it is expressly stated in the post-Mosaic writing: Go, and cry in the ears of Jerusalem (Jer. 2:2). What was their reward for their faithfulness? Israel is the Lord’s hallowed portion (ibid., v. 3).

Everything fortunate that occurred to Joseph likewise happened to Zion. It is written of Joseph: And Joseph was of beautiful form and fair to look upon (Gen. 39:6), and of Zion it is stated: Fair in situation, the joy of the whole earth (Ps. 48:3). Concerning Joseph it is written: He is not greater in this house than I (Gen. 39:9), and of Zion: The glory of this latter house shall be greater than that of the former (Hag. 2:9). Joseph: The Lord was with him (Gen. 39:2), Zion: And My eyes and My heart shall be there (II Chron. 7:15). Joseph: And showed kindness unto him (Gen. 39:21), Zion: I remember for thee the affection of thy youth (Jer. 2:2). Joseph: And he shaved himself and changed his raiment (Gen. 41:14), Zion: And the Lord shall have washed away (Isa. 44:4). Joseph: Only in the throne will I be greater than thou (Gen. 41:40), Zion: At that time they shall call Jerusalem the throne of the Lord (Jer. 3:17). Joseph: And arrayed him in vestures of fine linen (Gen. 41:42), Zion: Awake, awake, put on thy strength, O Zion; put on thy beautiful garments (Isa. 52:1). Joseph: He sent Judah before him (Gen. 46:29), Zion: Behold, I send My messenger (Mal. 3:1).

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion.³⁷Tanh., Gen. 11:10. It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >.³⁸Cf. above, 9:18. It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

The generation of the desert has no share, etc. Our Rabbis were taught: The generation of the desert had no share in the world to come, as it is written (Num. 14) In the wilderness shall they be spent, etc., i.e., in the wilderness, refers to this world; and therein shall they die, refers to the world to come, and it is also written (Ps. 95, 11) So that I swore in My wrath, that they should not enter into My rest. Thus says R. Akiba. R. Eliezer, however, says: "They have a share in the world to come, as it is said (Ib. 50, 5) Gather unto Me My pious servants. But how shall the verse I swore in My wrath be explained? I retract from it because it was sworn while I was in anger." R. Joshua b. Karcha says: "The verse cited by R. Eliezer was said only concerning the future generations. Gather together unto Me My pious servants, refers to the righteous who are to be found in every generation. Who make a covenant, refers to Chananiah, Mishael, and Azariah, who delivered themselves to [be thrown into] the kiln. Sacrifice, refers to R. Akiba and his colleagues, who had delivered themselves to be slain because of the words of the Torah." R. Simon b. Menasia says: "They (the generation of the desert), will have a share in the world to come, as it is said (Isa. 35, 10) And come to Zion with song." Rabba b. b. Chana said in the name of R. Jochanan: "R. Akiba has departed from his [usual] kindness (i.e., his harsh opinion does not agree with hirality shown elsewhere), for it is said (Jer. 2, 2) I remember unto thee the kindness of thy youth, the love of thy espousals, thy going after Me in the wilderness, through a land that is not sown. Now since we see that even their descendants will benefit from their reward, how much more so they themselves!"

“I, Kohelet, was king over Israel in Jerusalem” (Ecclesiastes 1:12).
“I, Kohelet, was king over Israel in Jerusalem.” Rabbi Shmuel bar Rav Yitzḥak said: It would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, Rabbi Yishmael taught: “The enemy said: I will pursue, I will overtake” (Exodus 15:9), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “it was on the eighth day” (Leviticus 9:1), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “you are standing today” (Deuteronomy 29:9), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “The Lord said to Joshua: This day I will begin to exalt you” (Joshua 3:7), it would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “hear, kings, listen, princes” (Judges 5:3), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “in the year of the death of King Uziyahu” (Isaiah 6:1), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “Go, and cry in the ears of Jerusalem” (Jeremiah 2:2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “the word of the Lord was to me saying: Son of man, propound a riddle” (Ezekiel 17:1–2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I am a boor and do not know, [I was like] a beast [before You]” (Psalms 73:22), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I, Kohelet, was king over Israel in Jerusalem,” it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah.
“I, Kohelet, was king over Israel in Jerusalem.” I was when I was, but now I am nothing.⁹⁵I am stripped of my position, my wealth, and my wisdom. Rabbi Ḥanina bar Yitzḥak said: When I was, I was, but now I am not worth anything.⁹⁶I am stripped of my position and my wealth, but my wisdom remains. However, it is of no value to me. He saw three worlds⁹⁷He had three different types of life experience. during the days of his life. Rabbi Yudan and Rabbi Onya, Rabbi Yudan said: King, commoner, king; wise man, fool, wise man; wealthy man, poor man, wealthy man. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15) – a person relates his distress only at a time when he has gained relief, when his wealth is restored. Rabbi Onya said: Commoner, king, commoner; fool, wise man, fool; poor man, wealthy man, poor man. What is the reason? “I, Kohelet, was king over Israel in Jerusalem.”⁹⁸This is stated in past tense, implying that Solomon is recalling the days when he was king. There is no updated version of this verse in which this formulation is changed, indicating that Solomon ended his life as a commoner.

... R’ Eliezer haModa’i says: “Why do you cry out to Me?” (Exodus 14:15) Do I need to be told what to do regarding my children?! “…concerning My children and the work of My hands do you command Me?” (Isaiah 45:11) Were they not already prepared before Me from the six days of creation? As it says “If these laws depart from before Me, says the Lord, so will the seed of Israel cease being a nation before Me for all time.” (Jeremiah 31:35) Others say: Israel did a great thing. For the sake of the faith with which they believed in Me it is worth it to split the sea. For they did not say to Moshe ‘how can we go out into this barren wilderness without supplies for the journey?!’ Rather, they had faith and followed after Moshe, as it says in the prophets “Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.” (Jeremiah 2:2) What reward did they receive for this? “Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord.” (Jeremiah 2:3) R’ Yosi haGalili says: when Israel entered the sea Mount Moriah was already uprooted from its place, together with the altar of Yitzchak which was built on it with the wood all laid out. It was as if Yitzchak was bound and placed on the altar and Avraham had stretched out his hand to take the knife and slaughter his son, as it says “And Abraham stretched forth his hand and took the knife, to slaughter his son.” (Genesis 22:10) God (HaMakom) said to Moshe: Moshe, my children are in distress, the sea is closing, the enemy is pursuing and you stand there drawing out your prayer?! He said before Him: and what should I do? He replied: “And you raise your staff and stretch out your hand over the sea…” (Exodus 14:16) You should elevate, exalt, give song, exultation, thanksgiving, greatness, splendor, glory and praise to He to whom all battles belong.

(Ibid. 29) "and the children of Israel walked in the dry land (that had already been made) in the midst of the sea." R. Shimon b. Yochai says: The sun and the moon testify that I have already split the sea for them, viz. (Jeremiah 31:35) "Thus said the L rd who gives the sun for light by day, the laws of moon and stars for light by night, who splits the sea and stuns its waves — the L rd of hosts is His name." R. Bana'ah says: In the merit of the mitzvoth performed by Abraham I will split the sea for them, viz. (Genesis 22:3) "and he split the wood for the burnt-offering" — and here (Exodus 14:21) "and the waters were split." R. Shimon Hatemani says: In the merit of circumcision I will split the sea for them, viz. (Jeremiah 33:25) "If not for My covenant, day and night, I would not have made the statutes of heaven and earth." Which covenant obtains both day and night? Circumcision. R. Avshalom the elder says: An analogy: A man gets angry with his son and drives him from the house. His lover comes in to beseech him to restore him to his house. He responds: Are you beseeching me for my son? I have already come to terms with my son. Thus, the L rd: "Why do you cry out to Me?" I have already come to terms with them." Rebbi says: Last night you said (i.e., you complained to Me) (Exodus 5:23) "And from the time I came to Pharaoh, etc." And now you stand and wax long in prayer? "Why do you cry out to Me?" Rebbi says (Exodus 14:15) "Speak to the children of Israel and have them go forward ('veyisa'u')." Have them retract ('yasiu') the things that they said. Last night they said (Ibid. 11) "Is it for lack of graves, etc.?" and now you stand and wax long in prayer (for them)? "Why do you cry out to Me?" Let them retract what they have said. The sages say: He wrought with them for His name's sake, viz. (Isaiah 48:11) "For My sake, for My sake shall I do, etc." And (Ibid. 63:12) "He split the sea before them." Why? (Ibid.) "To make Himself an eternal name." Rebbi says: Their faith in Me suffices Me to split the sea for them. As it is written (Exodus 14:2) "Let them return and encamp, etc." R. Elazar b. Azaryah says: In the merit of their father Abraham I will split the sea for them, viz. (Psalms 105:42) "For He remembered His holy word to Abraham His servant. (43) And He led out His people with joy, etc." R. Eliezer b. Yehudah of Bortutha says: In the merit of the tribes I will split the sea for them, viz. (Habakkuk 3:14) "You have split (the sea) for his tribes, the heads of his scattered ones, etc." And it is written (Psalms 136:13) "who split the sea into sections." Shmayah says: The faith that Abraham their father had in Me suffices for Me to split the sea for them, viz. (Exodus 4:31) "And the people believed when they heard, etc." Shimon of Kitron says: In the merit of the bones of Joseph I will split the sea for them, viz. (Genesis 39:12) "And he left his garment in her hand and he fled." And it is written (Psalms 114:3) "The sea saw and it fled, etc." R. Nathan says in the name of Abba Yossi Hamechuzi: ("Why do you cry out to Me?") Have I not had it written (Numbers 12:7) "In all of My house he (Moses) is trusted"? You (Moses) are in My dominion and the sea is in My dominion, and I have appointed you a keeper over it. (Therefore, [Exodus 14:16] "Raise your staff, etc.") R. Chanina b. Chachinai says: Have I not had it written (Mishlei 17:17) "A brother is born for (times of) trouble"? I am a brother to Israel in their time of trouble. "Brother" (here) signifies Israel, viz. (Psalms 122:8) "For the sake of My brothers and My friends I will speak for peace in you (Jerusalem)." R. Shimon b. Yehudah says: "Why do you cry out to Me?" Their cries have already preceded yours, viz. (Exodus 14:10) "and the children of Israel cried out to the L rd, etc." R. Acha says: The Holy One Blessed be He said: If not for your outcry, I would have destroyed them for the idolatry in their midst, viz. (Zechariah 10:11) "And tzarah crossed the sea," tzarah (here) being idolatry, as in (Isaiah 28:20) "and the molten image, tzarah, etc." and as in (Leviticus 18:18) "And a woman to her sister do not take litzror" (to be a rival). And because of your outcry I have withdrawn My wrath, as it is written (Psalms 106:22-23) ("… awesome deeds at the Red Sea) and he thought to destroy them if Moses His chosen one had not stood in the breach before Him, to turn His wrath from destruction." R. Eliezer Hamodai says: "Why do you cry out to Me?" I do not have to be commanded for the children of Israel, (Isaiah 45:11) "For My children and the work of My hands would you command Me?" Are they not "readied" before Me from the six days of creation? (Jeremiah 31:36) "Just as these laws (of nature) will not depart from before Me, says the L rd, so the children of Israel will not cease from being a nation before me for all time." Others say: The faith that they had in Me suffices for Me to split the sea for them. They did not say to Moses: How can we go out to the desert without food? But they believed in Moses and followed him. Of this it is written in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, saying … I have remembered for you the lovingkindness of your youth, the love of your espousals, your following Me in the desert, in a land unsown." How were they rewarded for this? (Ibid. 3) "Holy is Israel unto the L rd, the first of His harvest. All of its eaters will be blamed. Evil will come upon them, says the L rd." R. Yossi Haglili says: When Israel entered the sea, Mount Moriah was uprooted from its place, with the altar of Israel built upon it, and its woodpile upon it, and Isaac bound upon it upon the altar, and Abraham stretching out his hand and taking the knife to slaughter his son — whereupon the L rd said to Moses: Moses, My children are in trouble, the sea raging and the foe pursuing them, and you stand and indulge in prayer? Moses: But what can I do? The L rd: "Raise your staff and stretch out your hand over the sea, etc." And you — exalt and praise and accord song and praise and thanks and grandeur and glory and splendor and hallel to the Master of wars!

R. Eleazar of Modim says: They did journey by divine command, as we find to be so {in one place <or> two or three} [elsewhere in two or three places] (e.g., in Numb. 9:18, 20, 23): AT THE COMMAND OF THE LORD THEY (i.e., the children of Israel) JOURNEYED. So also here (in Exod. 15:22), although he has written THEN [MOSES] HAD <ISRAEL> JOURNEY, they journeyed by divine command. Then what is the meaning of (Exod 15:22:) THEN MOSES HAD <ISRAEL> JOURNEY? When he told them to journey, they did not say to him: Where are we journeying? Into the desert? Perhaps there is nothing there. Rather they arose and journeyed in trustfulness. Jeremiah has said (in Jer. 2:2): GO AND PROCLAIM IN THE EARS OF JERUSALEM, [SAYING: THUS SAYS THE LORD: I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH…, HOW YOU WENT AFTER ME IN THE DESERT, IN A LAND NOT SOWN].

(Exodus 15:22) "And Moses made Israel journey from the Red Sea": R. Yehoshua said: This journey was by word of Moses, and all of the others, by word of the L rd, as it is written (Numbers 9:18) "By word of the L rd they journeyed and by word of the L rd they encamped." But this journey was by word of Moses, viz.: "And Moses made Israel journey." R. Eliezer says: They journeyed by word of the L rd. For in two or three places we find that they journeyed by word of the L rd; and here, too, they journeyed by word of the L rd. And why is it written "And Moses made Israel journey? To apprise us of the eminence of Israel. That when Moses told them "Arise and journey," they did not counter "How can we venture into the desert with nothing to eat on the way?", but they believed and they followed Moses. And of them it is written in the Tradition (Jeremiah 2:2) "Go and proclaim in the ears of Jerusalem … I have remembered for you the lovingkindness of your youth … your going after Me in the desert, in an unknown land." And thus we find that they went back (the distance of) three journeys (at Moses' behest), viz. (Numbers 33:8-10) "And they journeyed from Pi Hachiroth … And they journeyed from Marah and they came to Eilim … And they journeyed from Eilim and they encamped at the Red Sea." And thus we find that they went back eight journeys in honor of Aaron for his burial. As it is written (Devarim 10:6) "And the children of Israel journeyed from Be'eroth Benei Yaakan … There Aaron died, etc," Now did Aaron die in Mosera? Did he not die in Hor Hahar, viz. (Numbers 33:38) "And Aaron the Cohein went up to Hor Hahar, etc."? What, then, is the intent of "There Aaron died and he was buried there"? We are hereby apprised that they went back eight journeys in honor of Aaron for his burial, viz. (Numbers 33:31-37) "And they journeyed from Moseroth and they encamped in Benei Yaakan. And they journeyed from Bnei Yaakan and they encamped in Chor Hagidgad and they encamped in Yatvatha. And they journeyed from Yatvatha and they encamped in Avronah. And they journeyed from Avronah and they encamped in Etzyon Gaver. And they journeyed from Etzyon aver and they encamped in the desert of Sin, which is Kadesh. And they journeyed from Kadesh and they encamped in Hor Hahar, at the edge of the land of Edom." R. Eliezer says: They journeyed by the word, for thus do we find in two or three places. What, then, is the intent of "And Moses made Israel journey?" He did so against their will, with the rod. For when they saw the bodies of the men who had enslaved them with (back-) breaking labor, all lifeless corpses at the edge of the sea, they said: Apparently, not a man remains in Egypt (Numbers 14:4) "Let us make a leader and return to Egypt" and make an idolatry for ourselves to rule over us — and let us return to Egypt. One might think that they merely spoke thus, but did not do. It is, therefore, written (Nechemiah 9:17) "And they refused to hearken, and they did not remember Your wonders that You wrought for them. And they stiffened their necks, and they appointed a leader to return to their work. But You are the G d of forgiveness, gracious and merciful, withholding wrath and abundant in lovingkindness, and You did not forsake them." And it is written (Ibid. 18) "And even when they made a golden calf, etc." R. Yehudah b. Ilai says: Idolatry crossed the sea with Israel and Moses removed (it) at that time, viz." "And Moses 'removed' from Israel of the Red Sea" — from the "thing" that was with Israel in (their crossing of) the Red Sea. Which was that? Idolatry, viz. (Zechariah 10:11) "And tzarah (a "rival," i.e., idolatry) passed through the red Sea." Thus, "And Moses 'removed' from Israel … of the Red Sea."

... Jeremiah said: when I was coming up to Jerusalem, I lifted up my eyes and saw a woman sitting on the mountaintop, her clothes were black and her hair unkempt. She cried: I am seeking who will comfort me! And I cried: I am seeking who will comfort me! I came near and spoke with her, and I said to her: if you are a woman, then speak with me. If you are a spirit, then go away from me. She answered and said to me: Do you not recognize me? I am the one who had seven children. Their father went away to a land across the sea and as I was going up to cry for him, a prophet said to me ‘the house collapsed on your seven children and killed them.’ I do not know for whom I am crying and for whom my hair is unkempt.I answered and said to her: you are no better than my mother Zion, who was made a pasture for the beasts of the field. She answered and said to me: I am your mother Zion, I am she – the mother of seven, so it is written “She who bore seven has been cut off…” (Jeremiah 15:9) Jeremiah said to her: the blows you have received are like those of Job. Job’s sons and daughters were taken from him, your sons and daughters were taken from you. From Job I took his silver and gold, from you I have taken your silver and gold. I cast Job into the trash heap, you I have made into a heap of trash. And just as I came back and consoled Job, so too in the future I will return and console you. I doubled Job’s sons and daughters, and in the future I will double your sons and daughters. I doubled Job’s gold and silver, and in the future I will do so for you. I shook the trash from Job, and of you it is said “Shake yourselves from the dust, arise, sit down, O Jerusalem…” (Isaiah 52:2) Flesh and blood built you and flesh and blood destroyed you. But In the time to come I will build you, because thus it is written “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) Amen! May the Holy One fulfill what is written about us speedily and in our day “And the redeemed of Zion shall return, and they shall come to Zion with song, with joy of days of yore shall be upon their heads; they shall achieve gladness and joy, and sadness and sighing shall flee.” (Isaiah 35:10)

(Exodus 12:35) "And the children of Israel did as Moses had bid them": Now what had Moses bid them do in Egypt? (Exodus 11:2) "Speak I pray you in the ears of the people that you ask of them, etc." And this is what they did. "and they asked of Egypt vessels of silver and vessels of gold and raiment": Let raiment not be mentioned (i.e., it goes without saying). (It is mentioned) to indicate that raiment was more precious to them than silver and gold. (Ibid. 36) "And the L rd placed the favor of the people in the eyes of Egypt and they lent them>" as the verse implies. R. Yossi Haglili says: They trusted them, saying: If they did not do (i.e., if they did not steal from us) in the three days of darkness when they could easily have taken advantage of our blindness) should they be suspect now? R. Eliezer b. Yaakov says: The Holy Spirit reposed upon them and he (a Jew) would say: Lend me your vessel which is found in this and this place, and he (the Egyptian) would find it there and give it to him. "chen" ("favor") is the Holy Spirit, as it is written (Zechariah 12:10) "And I will pour out on the house of David and on the dwellers on Jerusalem a spirit of chen, etc." R. Nathan says: This is not needed (to comprehend the verse). "Vayashilum" connotes that they gave them (even) what they did not ask for. If the Jew said Give me this and this thing, the Egyptian would say: Take it and anything like it. "and they emptied out Egypt": We are hereby apprised that their idols melted and returned to their former state, (so that they were now permitted to take them.) And whence is it derived that the spoils of the (Red) Sea were (even) greater than these? From (Ezekiel 16:7) "… and you increased and grew great and attained to adi adayim" "adi" connotes (the spoils of) Egypt; "adayim" connotes the spoils of the (Red) Sea. And it is written (Psalms 68:14) "the wings of a dove sheathed in silver" — the spoils of Egypt. (Ibid.) "its pinions in fine gold" — the spoils of the (Red) Sea. And it is written (Song of Songs 1:11) "Wreaths of gold will we make for you" — the spoils of the (Red Sea); "with your spangles of silver" — the spoils of Egypt. (Exodus 12:37) "And the children of Israel journeyed from Ramses to Succoth": From Ramses to Succoth was a distance of forty parasangs, and the voice of Moses traveled (the distance of) a forty day journey. And let this not be a cause of wonder to you. For it is written (Ibid. 9:8-9) "And the L rd said to Moses and to Aaron: Take for yourselves your full handfuls of furnace soot … And it shall be dust over all the land of Egypt, etc." Now does this not follow a fortiori, viz.: If dust, whose nature it is not to travel, traveled a distance of forty days, how much more so a voice, whose nature it is to travel! In an instant, Israel traveled from Ramses to Succoth, as per (Ibid. 19:4) "And I bore you on eagles' wings, etc." "to succoth": "succoth," ("booths") literally, as in (Genesis 33:17) "And Jacob traveled to Succoth, and for his cattle he made succoth (booths), for which reason the place was named Succoth." These are the words of R. Eliezer. R. Akiva says: "succoth" refers to the clouds of glory, as in (Isaiah 4:5) "And the L rd will create on the entire base of Mount Zion and on all of its branchings a cloud by day and smoke with a glow of flaming fire by night, on all the glory, a canopy." This tells me only of the past. Whence do I derive (the same for) the time to come? From (Ibid. 6) "And it shall be a succah to shade the day", (Ibid. 35:10) "And the redeemed of the L rd will return, etc." And the sages say: Succoth is a place, as in (Exodus 13:20) "And they journeyed from Succoth and they encamped in Etham." Just as Etham is a place, so, Succoth. R. Nechemiah says: "Succothah": The (conventional) "lamed" ("to") in the beginning is replaced by a "heh" at the end. (Exodus 12:37) "six hundred thousand men": sixty ten thousands, as in (Song of Songs 3:7) "Behold, the couch of Shlomoh, (acronymically, 'He who spoke and brought the world into being') sixty (ten thousands) of the warriors of Israel" (who left Egypt.) (Ibid. 8) "all of them holding the sword, taught in war," viz. (Numbers 21:14) "whereof it is written in the book of the wars of the L rd, etc." And it is written (Psalms 149:5-7) "Let the saintly exult in glory, let them sing upon their couches, the glory of G d in their throats," and (8) "to bind their kings with shackles," and (9) "to execute upon them the written judgment — glory to all of His saints, Hallelukah!" (Exodus, Ibid.) "aside from the children": aside from the women and children, (another six hundred thousand). These are the words of R. Yishmael. R. Akiva says: Aside from women, children, and the elderly, (each of the four groups consisting of 600,000). (Exodus 12:38) "and also a great multitude": a hundred and twenty ten thousands. These are the words of R. Yishmael. R. Akiva says: Two hundred and forty ten thousands. R. Nathan says: Three hundred and sixty ten thousands. "And flocks and herds, a great crush of cattle": Of this the Holy One Blessed be He had said to Abraham (Genesis 15:14) "And after this, they will go out with great wealth." At the exodus, I will fill them with silver and gold. (Exodus 12:39) "And they baked the dough": See above (Exodus 12:34) (Exodus , Ibid.) "ugoth matzoth": "ugoth" are wafers as in (Ezekiel 4:12) "As barley wafers (ugoth) shall you eat it," and (I Kings 17:13) "Make me from them a small uggah." A great miracle was performed for them through the wafers. They ate from them for thirty days until the manna descended. "for they were driven out of Egypt": I might think (that they left) of their own volition. It is, therefore, written ("for they were driven out of Egypt) and they could not tarry." "and provisions, too, they could not make for themselves": to apprise us of the eminence of Israel. They did not say to Moses: How can we venture into the desert with no provisions for the road, but they believed and went after Moses. Of them it is stated in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, etc." What reward did they receive for this? (Ibid. 3) "Holy is Israel to the L rd, etc."