창세기 15:14의 미드라쉬

Before the world was created, the Holy One, blessed be He, with His Name alone existed, and the thought arose in Him to create the world. He began to trace (the foundations of) the world before Himself, but it would not stand. They told a parable, To what is the matter like? To a king who wishes to build a palace for himself. If he had not traced in the earth its foundations, its exits and its entrances, he does not begin to build. Likewise the Holy One, blessed be He, was tracing (the plans of) the world before Himself, but it did not remain standing until He created repentance.

Reuben, Simeon, and all the other tribes were mentioned because of the future redemption of Israel. Reuben: I have surely seen the affliction of my people (Exod. 3:7). Simeon: And God heard their groaning (ibid. 2:24). Levi: Many nations will attach themselves to the Lord (Zech. 2:15). Judah: I will give thanks unto Thee, O Lord, for though Thou wast angry with me, Thine anger is turned away and Thou comfortest me (Isa. 12:1). Issachar: For thy ways shall be rewarded (Jer. 31:16). Zebulun: I have surely built thee a house of habitation (I Kings 8:13). Benjamin: The Lord hath sworn by His right hand (Isa. 62:18). Dan: And also that nation, whom they shall serve, will I judge (Gen. 15:14). Naphtali: Thy lips, O my bride, drop honey (Song 4:11). Gad: Now the manna was like coriander seed (Num. 11:7). Asher: And all the nations shall call you happy (Mal. 3:12). Joseph: The Lord will set His hand again the second time (Isa. 11:1).

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DAN (in Gen. 15:14): BUT I AM ALSO JUDGING (dan) THE NATION WHICH THEY SHALL SERVE.

...Rabbi Aveen, the Levite, son of Rabbi, said: "From the plague of blood, the Israelites got rich. How? An Israelite and and Egyptian living in one house and a barrel was full of water; the Egyptian would go to fill the jug from it and it would be filled with blood. The Israelite would drink water from the barrel, and the Egyptian would say, 'Give me a little water in your hand' and he would give him, but it turned into blood. And he would say, 'You and I both drink from the same platter!' The Israelite would drink water and the Egyptian blood, but when he would purchase it from an Israelite with money, he would be drinking water. From here, the Israelites became rich."

(Numb. 20:14:) “Then Moses sent messengers [from Kadesh unto the king of Edom], ‘Thus says your brother Israel….’” This text is related (to Ps. 15:3), “nor takes up a reproach against his relative.” By universal custom, when a person is engaged in business¹⁰⁴Gk.: pragmateia. with his friend who causes a loss, he separates himself from him and does not want to see him.¹⁰⁵Numb. R. 19:15. But although Moses was punished because of Israel, as stated (in Ps. 106:32), “And they provoked wrath at the Waters of Meribah and it went ill with Moses on their account,” he did not unload their burden from himself. Instead (according to Numb. 20:14), “Then Moses sent messengers.”
(Numb. 20:14, cont.:) “You know all the trouble that has befallen us.” They said to him, “You know when the Holy One, blessed be He, said to Abraham (in Gen. 15:13), ‘know full well that your seed shall be alien [in a land not theirs where they shall serve them and be oppressed by them],’ it was us who have been enslaved, while you are free.” (Numb. 20:15:) “How our forefathers went down to Egypt [...].” This whole subject is comparable to two brothers against whose grandfather a promissory note appeared. One of them arose and paid it. One day he started to ask a favor from his brother, and he said to him, “You know that debt was incumbent on both of us, but it was I who paid it. Do not refuse any of my favor that I am asking.” (Numb. 20:15:) “How our forefathers went down to Egypt.” What is the relevance of [mentioning] the forefathers here, as stated (in Numb 20:15, cont.), “the Egyptians dealt harshly with us and our forefathers.” [It is] to teach you that all the time that Israel is in distress, [the forefathers] are also in distress. (Numb. 20:17:) “Please let us pass through your land; [we will not pass through field or vineyard,] nor shall we drink water from a well.” Should it not have said, "water from cisterns?" [By this use of the singular, “a well”], the Torah has taught you proper conduct, [i.e.,] that though one has at hand his necessities, when he who goes to a land which is not his own, he should not eat from what he has on hand. Rather he should put aside what he has, and buy from the shopkeeper in order to benefit him. So also Moses said to [Edom], “[We have] a well with us,¹⁰⁶On the tradition of Israel’s portable well for supplying them with water during their desert wanderings, see Numb. R. 1:2; TSuk. 3:11; Targum Pseudo-Jonathan, Numb. 21:16-18; Frag. Jerusalem Targum, Numb. 21:17-18; Tanh., Lev. 7:7; Lev. R. 25:5; 27:6; see also Avot 5:6; Mekhilta deRabbi Ishmael, Wayassa‘ 6, on Exod. 16:32; Shab. 35a; Pes. 54a; Targum Pseudo-Jonathan, Numb. 22:28; in addition, see TSot. 11:8 (10); Ta‘an. 9a; BM 86b; Cant. R. 4:14:1; Seder ‘Olam Rabbah, 10; cf. I Corinthians 10:4. and we eat our own manna; [but] do not say that we are a bother to you. You will make a profit for yourselves.” So also did the Holy One, blessed be He, say to Moses (in Deut. 2:6), “Food shall you procure from them with money, and you shall eat.” And Moses said to Israel, “Open your money to them. So that they do not say, ‘They were slaves and indigents,’ show them your wealth.” They will [then] know, so that they would not say, “You lost by your subjugation.” As the Holy One, blessed be He, already said (in Gen. 15:14), “and in the end they shall go free with great wealth.” And they shall know that you are not lacking anything and that it is not from [that which is] yours that you are [spending], as stated (in Deut. 2:7), “For the Lord has blessed you in all the efforts of your hand....” (Numb. 20:17, cont.:) “We shall go along the king's highway,” since we restrain¹⁰⁷Hosemin. The word also means “muzzle.” our cattle. (Numb. 20:17, cont.:) “Without turning right or left.” This was the most difficult [stipulation] of them all, for they said, “In all [the lands] around us we have permission to plunder and kill, but within your border [we shall walk the king's highway] without turning right or left [until we have passed through your territory].”

(Lev. 19:23:) “When you come into the land.” Solomon said (in Prov. 31:16), “She sets her mind on a field and acquires it.” Come and see. Whatever Abraham thought about in his heart the Holy One, blessed be He, gave him. He thought [about] the land of [Israel], and He gave it to him, as stated (in Gen. 15:7), “I am the Lord who brought you out from Ur of the Chaldees [to give you this land as a possession].” Abraham said to the Holy One, blessed be He, “Master of the world, You have given me permission to speak in front of You, as stated (in vs. 8), “And he said, ‘Lord God, how shall I know that I shall possess it?” He replied and said to him (in vs. 13), “Know full well [that your seed shall be aliens in a land not theirs where they shall serve them and be oppressed by them].” Woe to that person who brings something out of his mouth without knowing how he brought it out. Because Abraham said (in vs. 8), “how shall I know,” He answered him, “Know fully well… they shall serve them and be oppressed by them for four hundred years.” One who speaks [like this] in front of any man is liable for his life; all the more so is he liable for his life if he speaks in front of the Holy One, blessed be He; he and his children and his children’s children until the end of all the generations [and] until the revival of the dead. It is not sufficient for these until the time of judgement, the time that a person’s soul withdraws from him. So did Solomon yell out (in Eccl. 6:7), “Is all human toil for one's mouth?” All the commandments and righteous deeds that one does; it is enough for the time that one's soul goes out of him. It is therefore stated (in Eccl. 6:7), “Is all human toil for one's mouth?” When Abraham heard from the Holy One, blessed be He, (in Gen. 15:13), “Know full well,” he thought about it in his heart and said, “Is it possible that every people which enslaves my children goes away in peace and is not condemned?” The Holy One, blessed be He, said to him (in Gen. 15:14), “But I am also judging the nation which they shall serve….” It is therefore stated (in Prov. 31:16), “She sets her mind on a field and acquires it.”

(Lev. 19:23:) WHEN YOU COME INTO THE LAND. Solomon said (in Prov. 31:16): SHE SETS HER MIND ON A FIELD AND ACQUIRES IT. Come and see.⁵²Tanh., Lev. 7:13. Whatever Abraham thought about in his heart the Holy One gave him. He thought [about] the land of [Israel], and he gave it to him, as stated (in Gen. 15:7): I AM THE LORD WHO BROUGHT YOU OUT FROM UR OF THE CHALDEES [TO GIVE YOU THIS LAND AS A POSSESSION]. Abraham said to the Holy One, Sovereign of the World, you have given me permission to say to you (in vs. 8): HOW SHALL I KNOW < THAT I SHALL POSSESS IT >? He replied and said to him (in vs. 13): KNOW FULL WELL < THAT YOUR SEED SHALL BE ALIEN IN A LAND NOT THEIRS WHERE THEY SHALL SERVE THEM AND BE OPPRESSED BY THEM >. Woe to that person who brings something out of his mouth without knowing how he brought it out. Because < Abraham > said (in vs. 8): HOW SHALL I KNOW? his children were condemned to be enslaved in Egypt for four hundred years. So Solomon said (in Eccl. 6:7): IS ALL HUMAN TOIL FOR ONE'S MOUTH…? What is the meaning of IS ALL HUMAN TOIL FOR ONE'S MOUTH…? All the commandments and righteous deeds that one does. It is enough for the time that one's soul goes out of him. It is therefore stated (in Eccl. 6:7): IS ALL HUMAN TOIL FOR ONE'S MOUTH? When Abraham heard < from the Holy One > (in Gen. 15:13): KNOW FULL WELL, he thought about it in his heart and said: < Is it possible >⁵³Both sets of bracketed words in the sentence occur in Codex Vaticanus Ebr. 34 and in the traditional Midrash Tanhuma (Jerusalem: Eshkol, n.d.), Lev. 7:23. that every people which enslaves my children goes away in peace and is not condemned? The Holy One said to him (in Gen. 15:14): BUT < I AM > ALSO < JUDGING > THE NATION < WHICH THEY SHALL SERVE >…. It is therefore stated (in Prov. 31:16): SHE SETS HER MIND ON A FIELD AND ACQUIRES IT.

During the three days of darkness, the Holy One, blessed be He, made the Egyptians feel kindly toward the Israelites, and they loaned them many things. When an Israelite entered an Egyptian’s home and tried to borrow utensils of silver or gold, or garments, they would reply: “We have nothing to loan you.” Whereupon the Holy One, blessed be He, would illumine their dwellings, and the Israelite would say to them: “There it is, in that place.” This happened in order to fulfill the verse And afterwards shall they come out with great substance (Gen. 15:14).

“Until the day is great and the shadows flee, turn, my beloved, and be like a gazelle or a fawn on the cleft mountains” (Song of Songs 2:17).
“Until the day is great [sheyafuaḥ],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: Until I introduce a breeze [piḥa] into the night of the kingdoms. Did I not introduce a breeze into the night of Egypt, as it was four hundred years and I made them two hundred and ten?¹⁵³God provided relief for Israel from the persecution of Egypt; although He told Abraham that his descendants would be persecuted in a foreign land for four hundred years (Genesis 15:13), they were actually in Egypt for only two hundred and ten years. “And the shadows flee,” did I not remove from them two difficult shadows of mortar and bricks? Rabbi Ḥelbo said: “The nation” “and also the nation” (Genesis 15:14), Egypt and the four kingdoms.¹⁵⁴The verse states: “and also the nation whom they serve, I will judge” (Genesis 15:14), whereas it could have simply said “and the nation whom they serve…” Rabbi Ḥelbo means that since it could have stated “the nation” but instead it says “and also the nation,” the inclusionary term “also” alludes to the other four kingdoms destined to persecute Israel: Babylonia, Persia, Greece, and Rome. Rabbi Yudan said: Being a stranger, subjugation, and affliction in a land that is not theirs, even in cities prepared for them.¹⁵⁵All of the years from the birth of Isaac until the exodus from Egypt are counted in the four hundred years, including the years in which they dwelled securely in cities prepared for them, such as during Joseph’s lifetime in Egypt. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy, and accelerate your redemption like the blood of the gazelle and the blood of a hart. “Or a fawn,” Rabbi Yosei ben Rabbi Ḥanina said: Like the offspring of a hind. “On the cleft [bater] mountains,” owing to the conditions that I stipulated with Abraham your patriarch between the pieces [betarim], as it is stated: “On that day, the Lord made a covenant with Abram, saying” (Genesis 15:18).
Rabbi Berekhya said: Until I heat the day, just as it says: “With the fire of My fury I will blow [afiaḥ] upon you” (Ezekiel 21:36), “to blow fire upon it” (Ezekiel 22:20). What is “and the shadows flee”? These are the shadows of sorrow and sighing. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy and accelerate your redemption like the blood of the gazelle and the blood of a hart. “Or a fawn,” like the offspring of a hind.
“On the cleft [bater] mountains,” Rabbi Yudan said: So that the kingdoms will be in abeyance until after [batar] their treasures.¹⁵⁶They will receive their ultimate punishment only after being rewarded in this world for any good deeds they performed. Rabbi Levi bar Ḥaita said: After the kingdom¹⁵⁷Rome. will experience its greatness. Rabbi Berekhya said: The Holy One blessed be He said: Even if I have against them only what they did in Beitar, My judgement will be extended over them. What did they do in Beitar? Rabbi Yoḥanan said: Emperor Hadrian killed four million people in Beitar.

15 (Numb. 20:14) “Then Moses sent messengers [from Kadesh unto the king of Edom], ‘Thus says your brother Israel….’” This text is related (to Ps. 15:3), “[…] nor takes up a reproach against his relative.” By universal custom, when a person is engaged in business⁶²Gk.: pragmateia. with his friend who causes a loss, he separates himself from him and does not want to see him. But although Moses was punished because of Israel, as stated (in Ps. 106:32), “And they provoked wrath at the Waters of Meribah and it went ill with Moses on their account,” he did not unload their burden from himself. Instead (according to Numb. 20:14), “Then Moses sent messengers.” (Numb. 20:14, cont.) “You know all the trouble that has befallen us”: They said to him, “You know when the Holy One, blessed be He, said to Abraham (in Gen. 15:13), ‘know full well that your seed shall be alien in a land not theirs where they shall serve them and be oppressed by them […],’ it was us who have been enslaved, while you are free.” (Numb. 20:15) “How our forefathers went down to Egypt [...]”: This whole subject is comparable to two brothers against whose grandfather a promissory note appeared. One of them arose and paid it. One day he started to ask a favor from his brother, and he said to him, “You know that debt was incumbent on both of us, but it was I who paid it. Do not refuse any of my favor that I am asking.” (Numb. 20:15) “How our forefathers went down [to Egypt]”: What is the relevance of [mentioning] the forefathers here, as stated (in Numb 20:15, cont.), “the Egyptians dealt harshly with us and our forefathers.” [It is to teach you] that all the time that Israel is in distress, [the forefathers] are also in distress. (Numb. 20:17) “Please let us pass through your land; [we will not pass through field or vineyard,] nor shall we drink water from a well”: Should it not have said, "water from cisterns?" [By this use of the singular, “a well”], the Torah has taught you proper conduct, [i.e.,] that though one has at hand his necessities, when he who goes to a land which is not his own, he should not eat from what he has on hand. Rather he should put aside what he has, and buy from the shopkeeper in order to benefit him. So also Moses said to [Edom], “[We have] a well with us,⁶³On the tradition of Israel’s portable well for supplying them with water during their desert wanderings, see Numb. R. 1:2; TSuk. 3:11; Targum Pseudo-Jonathan, Numb. 21:16-18; Frag. Jerusalem Targum, Numb. 21:17-18; Tanh., Lev. 7:7; Lev. R. 25:5; 27:6; see also Avot 5:6; Mekhilta deRabbi Ishmael, Wayassa‘ 6, on Exod. 16:32; Shab. 35a; Pes. 54a; Targum Pseudo-Jonathan, Numb. 22:28; in addition, see TSot. 11:8 (10); Ta‘an. 9a; BM 86b; Cant. R. 4:14:1; Seder ‘Olam Rabbah, 10; cf. I Corinthians 10:4. and we eat our own manna; [but] do not say that we are a bother to you. You will make a profit for yourselves.” So also did the Holy One, blessed be He, say to Moses (in Deut. 2:6), “Food shall you procure from them with money, and you shall eat.” And Moses said to Israel, “Open your purses to them. So that they do not say, ‘They were slaves and indigents,’ show them your wealth.” They will [then] know, so that they would not say, “You lost by your subjugation.” [As stated] (in Gen. 15:14.) “and in the end they shall go free with great wealth.” And they shall know that you are not lacking anything and that it is not from [that which is] yours that you are [spending], as stated (in Deut. 2:7), “For the Lord has blessed you in all the efforts of your hand [...].” (Numb. 20:17, cont.) “We shall go along the king's highway,” since we restrain⁶⁴Hosemin. The word also means “muzzle.” our cattle. (Numb. 20:17, cont.) “Without turning right or left”: This was the most difficult [stipulation] of them all, for they said, “In all [the lands] around us we have permission to plunder and kill, but within your border [we shall walk the king's highway] without turning right or left [until we have passed through your territory].” (Numb. 20:18) “But Edom said unto him, “You shall not pass through me’”: This text is related to Ps. 120:7), “I am for peace; but when I speak, they are for war.” Where is it shown that the Holy One, blessed be He, also told them that they would not permit you to pass, [that] everything is not due to them, but [that] it is I who wills it? Where it is stated (in Deut. 2:5), “Do not engage them in battle, for I will not give you of their land.” And it is written (in Numb 20:21), “So Edom would not let [Israel cross their territory].” And afterwards, they sent [a request] to the king of Moab, and he would not let [Israel cross his territory either]. And even though it is not explained here, behold it is explained in Judges. [This] teaches that it was all [said] with the holy spirit. As there was no one lighter in all [the speakers] then Jephthah, and [yet] he explained [it]. It is so stated (in Jud. 11:17), “Israel then sent messengers to the king of Edom, saying, ‘Allow us to cross your country’; but the king of Edom would not consent; they also sent a mission to the king of Moab, and he refused.” And Moses also indicated [this], as stated (in Deut. 2:29), “As the descendants of Esau who dwell in Seir did for me, [and the Moabites who dwell in Ar].”

(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."

By the merit of three things Israel went forth from Egypt: (1) They did not change their language; (2) they did not change their names; (3) and they did not slander one another. In the unity of (God's) Name Israel went forth from Egypt full of all good things, comprising (all) blessings, because He remembered the word which He spake to our father Abraham, as it is said, "And also that nation, whom they shall serve, will I judge, and afterwards shall they come out with great substance" (Gen. 15:14).