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Shemot Rabbah
“Joseph died along with all his brothers and that entire generation” (Exodus 1:6).
Teaching that as long as one of those who descended to Egypt was alive, the Egyptians did not enslave Israel.
“The children of Israel were fruitful, propagated, increased, and grew exceedingly, and the land filled with them” (Exodus 1:7).
“The children of Israel were fruitful, propagated…” Even though Joseph and his brothers died, their God did not die, but rather: “The children of Israel were fruitful, propagated…”15It was His Providence that ensured the continuity of the children of Israel.
Alternatively, each and every one gave birth to six in each womb, as it is stated: “The children of Israel were fruitful, propagated, [increased, and grew exceedingly, and the land filled with them.]” Some say: Twelve, as it is written: “Were fruitful” – two, “propagated” – two, “increased” – two, “grew” – two, “exceedingly [bimod meod ]” – two, “and the land filled with them” – two, for a total of twelve.16All the verbs are plural, the double language bimod meod indicates another two, and the land filled with them indicates another two. The first opinion derives one from each of those words and phrases.
“Grew [vayishretzu],” some say: “Six17According to many commentaries, the correct wording here is “sixty.” in each womb,” and do not wonder, as a scorpion, which is one of the swarming creatures [sheratzim], gives birth to sixty.18Some versions of the Hebrew text have “seventy,” but others have “sixty,” which is the version preferred by most commentaries. Rabbi Natan says: “And the land was filled with them,” like fields of reeds.
“A new king arose over Egypt who did not know Joseph” (Exodus 1:8).
“A new king arose.” Once the Egyptians saw this, they issued new decrees against them; that is what is written: “A new king arose.” Rav and Shmuel, one says: [He was] actually new, and one says: He [was not new, but] issued new decrees, as he brought new decrees and calamities upon them. The reason of the one who says actually new, is that “new” is written. The reason of the one who says he issued new decrees, is that “he died” and “he reigned” is not written. “Who did not know Joseph” – according to the opinion of the one who says new, it works out well. But according to the one who says that he issued new decrees, how does he interpret it? It is because he was like one who did not know Joseph at all.
The Rabbis say: Why did it call him “a new king”? Was it not Pharaoh himself? Rather, the Egyptians said to Pharaoh: ‘Come let us confront this nation.’ He said to them: ‘You are fools. Until now we have been eating from what is theirs, how can we confront them? Were it not for Joseph we would not be alive.’ Because he did not heed them, they dethroned him for three months, until he said to them: ‘Anything that you want, I am with you.’ Then they restored him; therefore it is written: “A new king arose.”
The Rabbis introduced [this matter] with this verse: “They have betrayed the Lord, for they have begotten foreign children; now a month will devour them with their portions” (Hosea 5:7), teaching that when Joseph died, they abrogated the covenant of circumcision. They said: ‘Let us be like the Egyptians.’ From here you derive that Moses circumcised them upon their exodus from Egypt. Once they did this, the Holy One blessed be He transformed the love that the Egyptians felt for them into hatred, as it is stated: “He changed their hearts to hate His people, to harass His servants” (Psalms 105:25). This is the meaning of what is written: “Now a month [ḥodesh] will devour them with their portions” – the new [ḥadash] king, who issued new decrees against them.
“Who did not know Joseph.” Was he unfamiliar with Joseph? Rabbi Avin said: This is analogous to one who stoned one beloved by the king. The king said: ‘Behead him, because tomorrow he will do the same to me.’ That is why the verse wrote [this] about him, as though to say: Today [he acts as one], “who did not know Joseph,” tomorrow he is destined to say: “I do not know the Lord” (Exodus 5:2).
Teaching that as long as one of those who descended to Egypt was alive, the Egyptians did not enslave Israel.
“The children of Israel were fruitful, propagated, increased, and grew exceedingly, and the land filled with them” (Exodus 1:7).
“The children of Israel were fruitful, propagated…” Even though Joseph and his brothers died, their God did not die, but rather: “The children of Israel were fruitful, propagated…”15It was His Providence that ensured the continuity of the children of Israel.
Alternatively, each and every one gave birth to six in each womb, as it is stated: “The children of Israel were fruitful, propagated, [increased, and grew exceedingly, and the land filled with them.]” Some say: Twelve, as it is written: “Were fruitful” – two, “propagated” – two, “increased” – two, “grew” – two, “exceedingly [bimod meod ]” – two, “and the land filled with them” – two, for a total of twelve.16All the verbs are plural, the double language bimod meod indicates another two, and the land filled with them indicates another two. The first opinion derives one from each of those words and phrases.
“Grew [vayishretzu],” some say: “Six17According to many commentaries, the correct wording here is “sixty.” in each womb,” and do not wonder, as a scorpion, which is one of the swarming creatures [sheratzim], gives birth to sixty.18Some versions of the Hebrew text have “seventy,” but others have “sixty,” which is the version preferred by most commentaries. Rabbi Natan says: “And the land was filled with them,” like fields of reeds.
“A new king arose over Egypt who did not know Joseph” (Exodus 1:8).
“A new king arose.” Once the Egyptians saw this, they issued new decrees against them; that is what is written: “A new king arose.” Rav and Shmuel, one says: [He was] actually new, and one says: He [was not new, but] issued new decrees, as he brought new decrees and calamities upon them. The reason of the one who says actually new, is that “new” is written. The reason of the one who says he issued new decrees, is that “he died” and “he reigned” is not written. “Who did not know Joseph” – according to the opinion of the one who says new, it works out well. But according to the one who says that he issued new decrees, how does he interpret it? It is because he was like one who did not know Joseph at all.
The Rabbis say: Why did it call him “a new king”? Was it not Pharaoh himself? Rather, the Egyptians said to Pharaoh: ‘Come let us confront this nation.’ He said to them: ‘You are fools. Until now we have been eating from what is theirs, how can we confront them? Were it not for Joseph we would not be alive.’ Because he did not heed them, they dethroned him for three months, until he said to them: ‘Anything that you want, I am with you.’ Then they restored him; therefore it is written: “A new king arose.”
The Rabbis introduced [this matter] with this verse: “They have betrayed the Lord, for they have begotten foreign children; now a month will devour them with their portions” (Hosea 5:7), teaching that when Joseph died, they abrogated the covenant of circumcision. They said: ‘Let us be like the Egyptians.’ From here you derive that Moses circumcised them upon their exodus from Egypt. Once they did this, the Holy One blessed be He transformed the love that the Egyptians felt for them into hatred, as it is stated: “He changed their hearts to hate His people, to harass His servants” (Psalms 105:25). This is the meaning of what is written: “Now a month [ḥodesh] will devour them with their portions” – the new [ḥadash] king, who issued new decrees against them.
“Who did not know Joseph.” Was he unfamiliar with Joseph? Rabbi Avin said: This is analogous to one who stoned one beloved by the king. The king said: ‘Behead him, because tomorrow he will do the same to me.’ That is why the verse wrote [this] about him, as though to say: Today [he acts as one], “who did not know Joseph,” tomorrow he is destined to say: “I do not know the Lord” (Exodus 5:2).
Ein Yaakov (Glick Edition)
(Ex. 1, 8) Now there rose up a new king over Egypt, who knew not Joseph. Rab and Samuel differ in the explanation of the meaning of this passage. One contends that it means a real new king, while the other says "his decrees were new." According to the one who says that it means a real new king, he infers it because it is written a new. The other one who contends that his decrees were new infers because it is not mentioned that the previous king had died and a new one had become king. But how will the latter explain who knew not Joseph? This means that he pretended not to know Joseph. (Ib., ib. 9) And he said unto his people, behold the people of the children of Israel are more numerous and mightier than we. We are taught that the king himself started to find ways of destroying Israel as it is said and he said unto his people; therefore was he also smitten first, as it is said (Ib. 7, 29) And upon thee, and upon thy people, and upon all thy servants shall all the frogs come up. (Ib. 1, 10) Come on, let us deal wisely with him. It should have been with them, [plural]. Said Chama b. R. Chanina: "This means that he said to them: 'Come on, let us deal wisely with the Redeemer of Israel. With what shall we punish them [so that He shall not be able to take retaliation]? Shall we punish them by fire. He will retaliate upon as it is said (Is. 66, 16) For by fire will the Lord judge. Shall we judge them with a sword? Upon this He will also retaliate as it is written (Ib.) And by His sword against all flesh. Let us therefore come and execute judgment through water; for long since He had already sworn not to bring a flood upon the world, as it is said (Ib. 54, 9) For as the waters of Noah is this unto He; as I have sworn that the waters of Noah should no more pass over the earth [hence there is no retaliation]. They [Pharaoh and his advisors] did not know, however, that this means only that He will not bring a flood upon the entire world but upon one Nation He may bring a flood, or He will not bring a flood upon the people, but that the people might go into the flood and thus be drowned. He could indeed act, and so also does the passage say (Gen. 14, 27) While the Egyptians were fleeing against it [the sea]: And the Lord overthrew the Egyptians in the midst of the sea." This is also meant by R. Elazar, who said: "What is the meaning of the passage (Ib. 18, 11) For by the very thing wherein they sinned presumptuously was punishment brought upon them. This means that with the very pot which they prepared to cook others therein, they themselves were cooked." Whence do we know that the word Zadu [used in the above text] refers to a pot? It is written (Gen. 25, 29) And Jacob sad [yazed] pottage. R. Chiya b. Aba said in the name of R. Jochanan: "The following three Bil'am, Job and Jethro — were the advisers of Pharaoh, concerning his decree to throw in the river the children of Israel. Bil'am, who gave this advice, was killed; Job, who kept silence, was punished with chastisement; and Jethro, who ran away, was rewarded by having his decendants placed among the Sanhedrin, in the chamber of Temple, as it is said (I Chr. 2, 55) And the families of scribes who dwelt at Jabetz. the Tiratite, etc… . these are, the Kenites that come from Chamoth, the father of the house of Rechah. And again it is written (Jud. 1, 16) And the children of the Kenite, the father-in-law of Moses. (Ib., ib., 11) And they thereupon did set over him task-masters, it should have been over them and not over him. We are taught in a Baraitha in the name of R. Elazar, son of R. Simon: "From this it might be inferred that the Egyptians took a brick-mould, hung it upon the neck of Pharaoh, and if any Israelite said that he was delicate and could not work, the Egyptians said to him: 'Art thou more delicate than Pharaoh, the King?'" (Ib.) Task-masters, i.e., a person that forced Israel to make bricks (Ib., ib., ib.) To afflict him with their burdensome labors, it should have been them instead of him. This means to afflict Pharaoh himself through their burdensome-work [because of the brick he had to wear on his neck], (Ib.) And he built store cities for Pharaoh. Rab and Samuel differ in the explanation of the above passage. One contends, cities which caused danger to its owners, and the other explains it to mean, cities which caused poverty to its owners; for the Master said elsewhere: "Whoever occupies himself with buildings will at last become poor." (Ib) Pithom and Ra'amses. Rab and Samuel differ in the explanation of this passage, one contends that its real name was Pithom, and the reason it was called Ra'amses, was because one building after the other was crushed (fell in); and the other said that its real name was Ra'amses, and the reason it was called Pithom, was because one building after the other was swallowed in the depth. (Ib., ib. 12) But the more they afflicted him, the more he multiplied and the more he spread abroad. It should have been so they multiplied and so they spread abroad? Said R. Simon b. Lakish: "The Holy Spirit predicted to them, saying: "Thus [as it keeps on now] will they multiply and spread abroad." (Ib., ib., ib.) And they felt abhorance because of the children of Israel. From this it may be inferred that the Israelites were like thorns in the eyes of the Egyptians. (Ib., ib. 13) And the Egyptians caused the children of Israel to labor with (Ib. b) rigor. R. Elazar said: "The word b'fa-rech (rigor) means with soft words." R. Samuel b. Nachmeni said: This means rigorously." (Ib., ib. 14) And they made their lives bitter with hard labor in mortar and in bricks and in all manner of labor in the field. Said Raba: "This passage informs us that in the very beginning they started with mortar and in bricks but afterwards with all manner of labor in the field." Besides all their other service, they made them labor with rigor. Said R. Samuel b. Nachmeni in the name of R. Jonathan: "This means that they changed the work of men for women and the work of women for men, and even he who explained the foregoing b'fa-rech differently, will admit that the same word here means rigorously."
Seder Olam Rabbah
... The judgment of the wicked in Gehinnom lasts twelve months, as it says “And it shall be from new moon to new moon…” (Yeshayahu 66:23) R’ Yochanan ben Nuri says: from Pesach until Atzeret (Shavuot), as it says “…and from Sabbath to Sabbath…” (ibid.) After twelve months the souls of the sinners of Israel who transgressed the Torah and the commandments are consumed and their bodies are consumed and they are turned to dust. Gehinnom spits them out and the wind scatters them underneath the feet of the righteous, as it says “And you shall crush the wicked, for they will be as ash under the soles of your feet…” (Malachi 3:21) But those who separated from the ways of the community, like the Sadducees, and the betrayers and the hypocrites and the heretics, and those who ‘spread their terror in the land of the living,’ and those who denied the resurrection, and those who say Torah is not from heaven, and those who scoff at the words of the Sages – Gehinnom is locked before them and they are judged there forever, as it says “And they shall go out and see the corpses of the people who rebelled against Me…” (Yeshayahu 66:24) Not only this, but the netherworld will cease to be but they will not cease to be, as it says “…and their form will outlast the grave as his dwelling place (zevul).” (Tehillim 49:15) From His dwelling place He will wear out their form, and their form will wear out the netherworld. What caused this to happen to them? Because they stretched out their hands against the dwelling place, as it says ‘as his dwelling place,’ and there is no dwelling place other than the Holy Temple, as it says “I have surely built You a house to dwell in…” (Melachim I 8:13)