Midrasz do Liczb 11:21

(Exodus 12:1) "saying": Go and say it to them immediately. These are the words of R. Yishmael. As it is written (Exodus 34:34) "And he went out and spoke to the children of Israel what he had been commanded." R. Eliezer says: (The intent is) Go out and say it to them and return word to Me, viz. (Ibid. 19:8) "and Moses returned the words of the people to the L rd," and (Ezekiel 9:11) "And, behold, the man clothed in linen on whose loins was the scribe's slate returned word saying I have done according to all that You have commanded me," and (Iyyov 38:35) "Did you dispatch lightning bolts, so that they should go forth and say to you 'Here we are'"? The messengers of the Holy One Blessed be He are not as those of flesh and blood. The messengers of flesh and blood must return to their sender. Not so Your messengers, but "Did You dispatch lightning bolts so that they should go forth?" It is not written "and they shall return and say." Wherever they go they are before You and they say we have fulfilled Your embassy, in fulfillment of (Jeremiah 23:24) "Do I not fill the heavens and the earth?" R. Oshiyah said: When the Holy One Blessed be He decrees good and bad decrees for Israel, a report is returned to Him for the good, but not for the bad, viz. (Ezekiel 9:2-11) "And, behold, six men were coming, etc." — whereupon they fulfilled their embassy. Of those who were commanded to carry out the evil decree (i.e., to destroy), we do not learn that they returned report. Of him who was commanded over the good (i.e., the man clothed in linen), we learn that he returned report (viz. 9:11) "Ben Azzai says: "In the voice that you hear (what is taught), in that voice you teach." (i.e., "Affirmation begets affirmation."). R. Akiva says (Exodus 12:1) "saying": Go and say to them that it is in their merit that He speaks to me (Moses). And thus do we find, that in all the thirty-eight years that He was angry with Israel (i.e., from the episode of the spies and on), He did not speak with him, viz. (Devarim 2:16-17) And it was, when all the men of war (those from the age of twenty) had finished dying from the midst of the people, that the L rd spoke to me, saying." R. Shimon b. Azzai said: I do not come to detract from my master's words, but to add to them, viz.: Not to Moses alone did He speak in the merit of Israel, but to all of the prophets, viz. (Ezekiel 3:15) "And I sat there seven days, mute (i.e., without prophecy) among them," (Ibid. 16-17) "And it was at the end of seven days (of being among them) that the word of the L rd (i.e., prophecy) came to me, saying." (Likewise, after the people had asked for Divine guidance), (Jeremiah 42:7) "And the word of the L rd came to Jeremiah, etc." And thus do you find with Baruch the soon of Neriah, who complained before the L rd, (Ibid. 45:3) "You (Baruch) say: Woe unto me, the L rd has added grief to my pain!" (You say:) Why am I different from all the disciples of the prophets? Joshua served Moses and the spirit of the L rd reposed upon him. Elisha served Eliyahu and the spirit of the L rd reposed upon him. Why am I different? (Ibid.) "I wearied myself with groanings but I did not find rest," "rest" being prophecy, as in (Numbers 11:21) "And the spirit rested upon them … and they prophesied in the camp," (II Kings 2:15) "And the spirit of Eliyahu has rested on Elisha," (Isaiah 11:2) "And the spirit of the L rd will rest upon him." Come and see how the L rd answered him (Jeremiah 45:4-5) "Thus said the L rd. What I have built I am going to destroy, and what I have planted I am going to uproot, and you are seeking 'great things' for yourself?", "great things" being prophecy, as in (II Kings 8:4) "Tell me, now, of all the 'great things' that Elisha (the prophet) has wrought," and (Jeremiah 33:3) "Call Me and I will tell you (Jeremiah the prophet) 'great things' and in forms that you have not known," (G d) saying to Baruch the son of Neriah, as it were: If there is no vineyard, there is no (need of a) fence; if there is no flock, there is no shepherd. Why? (Jeremiah 45:5) "For I am going to bring evil upon all flesh. And shall I render your soul (i.e., your prophetic soul) as spoil unto you wherever you go?" — whence we see that the prophets prophesy only in the merit of Israel.

Rabbi Tanḥuma said in the name of Rabbi Yehuda ben Rabbi Simon: It is written: “Who makes a way in the sea” (Isaiah 43:16); that is not a difficult feat. “And a path in mighty waters” (Isaiah 43:16); this is not a difficult feat. Rather, what is a difficult feat? “Who brings out chariots and horse, an army, and a mighty force” (Isaiah 43:17). Rabbi Yudan said: A great hunt and pursuit would begin from the archers. Each would push and chase the other, and [their horsemen] would drive them into the sea.
Rabbi Ḥanan said: What did the virtuous and modest daughters of Israel do? They would take their sons and conceal them in burrows and the wicked Egyptians would take their small children and bring them into the Israelite houses and pinch them. They would cry and the Israelite baby would hear the sound of his counterpart crying and would cry with him. [The Egyptians] would then take them and cast them into the Nile. That is what is written: “Catch foxes for us, little foxes.”¹⁴⁰The verse is interpreted by the midrash to mean: Foxes would catch us. They monitored them to cast them into the Nile.
How many babies did they cast into the Nile? Ten thousand, as it is stated: “[I rendered you] as numerous [revava] as the plants of the field” (Ezekiel 16:7).¹⁴¹The word revava also means ten thousand. The midrash means that God replenished their numbers such that the ten thousand were replaced (Matnot Kehuna). Rabbi Levi said: Six hundred thousand, as Moses said: “Six hundred thousand men on foot is the people in whose midst I am” (Numbers 11:21).¹⁴²Each of the men had, on average, one child who had been cast into the Nile (Matnot Kehuna).
What would the Egyptians do? They would bring their children from their academies and would send them to their bathhouses¹⁴³The bathhouses used by the Israelite women. and they would see which Israelite women were pregnant and they would make a note for themselves and return and say to their fathers: ‘So and so has three months, so and so has four months, or five months.’ According to their calculation,¹⁴⁴When they calculated that the baby had already been born. they would take them from their [mothers’] breasts and cast them into the Nile. That is what is written: “Catch foxes for us, little foxes.” ¹⁴⁵The verse is interpreted by the midrash to mean: Foxes would catch us, little foxes. “Seized us,” “killed us” is not written here, but rather “catch [eḥezu] us.” They monitored them to cast them into the Nile.¹⁴⁶The Egyptian children, referred to here as little foxes, would monitor us so that the Egyptians could throw our babies into the Nile.

(Bamidbar 11:21) "And Moses said: Six hundred thousand foot, etc.": R. Shimon b. Yochai said: R. Akiva expounded this in one way, and I, in two ways, and my words seem more cogent. R. Akiva expounds it plainly, viz. (Ibid. 22) "If flocks and herds are slaughtered for them will it be sufficient for them?" Even if you give them all the flocks and herds (in the world), will it be sufficient for them? And I understand it as follows: "If flocks and herds are slaughtered for them will it be sufficient for them?" Even if you give them all the flocks and herds in the world, they would grumble. For is it because they have no meat that they are grumbling? Is it not written of the exodus from Egypt (Shemot 12:38) "And also a great mixture (of proselytes) went up with them, and flocks and herds, etc."? I might think they ate them in the desert. It is, therefore, written (Bamidbar 32:1) "And the sons of Reuven and the sons of Gad had much cattle, etc." It is only that they were looking for a pretext to abandon the L-rd. (Ibid. 11:22) "If all the fish of the sea are gathered for them"? Even if you gave them all the fish in the sea they would grumble. For is it because they have no fish that they are grumbling? Did not the well of Miriam accompany them in the desert and supply them with more than their fill of fish? It is only that they were looking for a pretext to abandon the L-rd. Variantly: Because He showed Moses the chain of calamities destined to befall them, Moses said before the L-rd: My L-rd, is it right that you give them and kill them? Does one tell an ass: Take a kor of wheat and we will cut off your head? Does one tell a man: Take a loaf and descend to Sheol? He responded: And if not, (i.e., if I do not give them what they ask for), what will be said? (Ibid. 23) "Will the hand of the L-rd be found wanting?" Moses: Let me go and attempt to conciliate them. The L-rd: (Ibid.) "You will see whether My word (that they will not heed you) will befall you or not." While you are here, I am telling you that they will not heed you. (Ibid. 24) "And Moses went out and told the people the words of the L-rd," viz.: When Moses went to them he said to them: "Will the hand of the L-rd be found wanting?" (They responded, Psalms 78:20) "True, He struck a rock and water flowed and streams flooded forth, but can He also give bread? Can He supply food for His people?" They said: This (i.e., your attempt to conciliate us) is a "compromise." He lacks the strength to grant us what we ask.

"The angel who has redeemed me from all harm[...]" (Genesis 48:16) Rabbi Yosei son of Chalafta said, sustenance is doubly difficult, like birth. Of birth it is written (Genesis 3:16) "In pain [עצב] shall you bear children", and of sustenance it is written (Genesis 3:17) "By toil [עצבון] shall you eat of it [the ground] all the days of your life." Rabbi Elazar and Rabbi Shmuel son of Nachman, Rabbi Elazar said, redemption is deduced from sustenance and sustenance from redemption. Just as redemption is doubled, so too is sustenance doubled. Just as sustenance is daily, so too is sustenance daily. Rabbi Shmuel son of Nachman said, and [sustenance] is greater than redemption, for redemption comes at the hand of an angel and sustenance at the hand of the Holy Blessed One. Redemption by the hand of an angel, "the angel who redeemed me" (Genesis 48:16), and sustenance by the hand of the Holy Blessed One, "open Your hand and satisfy all that lives" (Psalms 145:16). Rabbi Yehoshua son of Levi said, the victuals of man are as difficult as the splitting of the Sea of Reeds, as it says "to the One Who split the Sea of Reeds asunder" (Psalms 136:13) and it is written later "Who gives food to all flesh" (Psalms 145:25). "Bless the lads" (Genesis 48:16), these are Yehoshua and Gidon, for there it says "And it was when Yehoshua was in Yericho, and he lifted up his eyes and saw, and behold, a man stood over him... and he [the man] said 'No, but I am captain of the LORD's host and have just arrived...'" (Joshua 5:13-14). Rabbi Yehoshua in the name of Rabbi Chanina son of Yitzchak, he cried out from within his toenails, as it says "And he said, 'I am a captain of the LORD's host'" (ibid.) - a captain of the Lofty Ones am I, and every place that I am seen, the Holy Blessed One is seen. This is a sign that in every place that Rabbi Yosei was set[?], so too Rabbi would appear. "Now I have come" (ibid.) -- with Moshe your teacher I have come, rather that he was praying and said "Unless You go in the lead..." (Exodus 33:15) - I was unable to ascend above, but now that I have not done my mission, I was not able to descend below, that now I pray and say "Unless You go in the lead." Rather, be warned that you should not do as Moshe your teacher did with me, and I was swayed. "And may they be teeming multitudes [וידגו לרב] on the earth..." (Genesis 48:16). Just as the eye does not penetrate/rule over to see these fish [דגים], so your sons will not be seen/ruled over by the [evil] eye. So it is written, "The sons of Yosef spoke to Yehoshua... [saying, 'Why have you assigned as our portion a single allotment and a single district, seeing that we are a numerous people...']" (Joshua 17:14). He said to them, 'Are you not afraid of the [evil] eye?' [i.e. how can you boast of your numbers?]. They responded, 'This was our father's blessing for us, "they shall be teeming multitudes on the earth" (Genesis 48:16).' Just as these fish are only caught in the throat, so your sons will only be caught in the throat. "And they said to him, please say 'shibolet,' and he said 'sibolet'." (Judges 12:6). Just as these fish grow in water, and when one drop descends from above they accept it with thirst like one who had never tasted water in their life, so too Israel grow in the water of Torah, and when they hear one new word of Torah they accept it with thirst as one who had never heard a word of Torah in their life. Rabbi Levi said, the women of Israel became impregnated with sixty thousand foetuses in one night, and all were sent to the Nile, and they ascended [out of the Nile?] in the merit of Moshe, since Moshe said "Six hundred thousand are my feet of the people that I am within" (Numbers 11:21) -- they all went up to my feet. Rabbi Zacai....