וַיְצַ֥ו עָלָ֛יו פַּרְעֹ֖ה אֲנָשִׁ֑ים וַֽיְשַׁלְּח֥וּ אֹת֛וֹ וְאֶת־אִשְׁתּ֖וֹ וְאֶת־כָּל־אֲשֶׁר־לֽוֹ׃
И фараон дал людям обвинение относительно него; и привели его в путь, и его жену, и все, что у него было.
Mekhilta DeRabbi Shimon Ben Yochai
And Moses was tending... in the midst of a flame of fire from within the thorn bush. Rabbi Shimon bar Yochai asks: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? What is so special about this thorn bush, which is more formidable than all the trees in the world, such that any bird that enters it does not emerge from it in peace, but rather is cut to pieces? Similarly, the servitude in Egypt was harsher before God than any other servitude in the world. No slave or maidservant ever went free from Egypt, except for Hagar, as it is said (Genesis 12:20): "And Pharaoh commanded men concerning him, and they sent him away, him and his wife and all that he had."
Another interpretation of "from within the thorn bush": Rabbi Joshua says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Whenever Israel is in distress, it is as if He Himself is in distress, as it is said (Isaiah 63:9): "In all their affliction, He was afflicted." And it says (Psalms 91:15): "I am with him in distress." And it says (Zechariah 2:12): "For whoever touches you touches the apple of His eye." The scripture likens this to anyone who harms Israel is, so to speak, harming the One who spoke and brought the world into being. Thus, Rabbi Joshua says: Come and see the extent of God's compassion and merits for Israel. When they descended to Egypt, the Divine Presence went with them, as it is said (Genesis 46:4): "I will go down with you to Egypt." When they ascended, the Divine Presence ascended with them, as it is said (ibid): "And I will also surely bring you up again." When they went down to the sea, the Divine Presence was with them, as it is said (Exodus 14:19): "And the angel of God, who went before the camp of Israel, moved." When they came to the desert, the Divine Presence was with them, as it is said (Deuteronomy 1:31): "In the wilderness, where you saw how the Lord your God carried you." When they were in distress, as it were, He was with them in distress, as it is said "from within the thorn bush." When they were at ease, He was with them in comfort, as it is said (Psalms 106:5): "That I may see the prosperity of Your chosen ones, that I may rejoice in the gladness of Your nation, that I may glory with Your inheritance."
Another interpretation of "from within the thorn bush": Rabbi Yosi says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Because it is pure, and the nations of the world do not make it into an idol.
Another interpretation of "from within the thorn bush": A certain non-Jew asked Rabban Gamaliel: "Why did the Holy One, blessed be He, reveal Himself to Moses from within the thorn bush?" He replied: "Had He revealed Himself upon a single carob or fig tree, you would have said that there is a place on earth devoid of the Divine Presence. Now that He revealed Himself upon a thorn bush, it teaches you that there is no place on earth devoid of the Divine Presence."
Another interpretation of "from within the thorn bush": Rabbi Yosi says: Why "from within the thorn bush"? Just as with a thorn bush, if a person inserts his hand into it, he is not harmed because its thorns point downward. But if he wishes to withdraw his hand, the thorns grasp it. Similarly, when the Israelites descended to Egypt, the Egyptians welcomed them, as it is said (Genesis 47:6): "The land of Egypt is before you; in the best of the land make your father and brothers to dwell." But when they wished to leave, the Egyptians held them back, as it is said (Exodus 5:2): "I will not let Israel go."
Rabbi Eliezer says: Moses saw a great miracle from within the thorn bush: he saw the bush burning yet not consumed by the fire. If you are astonished by this, consider Aaron's staff, which was dry wood, yet it produced almonds and blossoms.
Another interpretation of why "from within the thorn bush": Rabbi Elazar ben Arach says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Although God could have spoken from the tops of mountains or the heights of the world or the cedars of Lebanon, He humbled Himself and spoke from a lowly thorn bush. Regarding this, Solomon said (Proverbs 29:23): "A man's pride shall bring him low, but he who is of a humble spirit shall obtain honor." You will not find any tree more humble than the thorn bush. And it also says (Psalms 138:6): "For though the Lord is high, He regards the lowly."
Another interpretation of "from within the thorn bush": Rabbi Joshua says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Whenever Israel is in distress, it is as if He Himself is in distress, as it is said (Isaiah 63:9): "In all their affliction, He was afflicted." And it says (Psalms 91:15): "I am with him in distress." And it says (Zechariah 2:12): "For whoever touches you touches the apple of His eye." The scripture likens this to anyone who harms Israel is, so to speak, harming the One who spoke and brought the world into being. Thus, Rabbi Joshua says: Come and see the extent of God's compassion and merits for Israel. When they descended to Egypt, the Divine Presence went with them, as it is said (Genesis 46:4): "I will go down with you to Egypt." When they ascended, the Divine Presence ascended with them, as it is said (ibid): "And I will also surely bring you up again." When they went down to the sea, the Divine Presence was with them, as it is said (Exodus 14:19): "And the angel of God, who went before the camp of Israel, moved." When they came to the desert, the Divine Presence was with them, as it is said (Deuteronomy 1:31): "In the wilderness, where you saw how the Lord your God carried you." When they were in distress, as it were, He was with them in distress, as it is said "from within the thorn bush." When they were at ease, He was with them in comfort, as it is said (Psalms 106:5): "That I may see the prosperity of Your chosen ones, that I may rejoice in the gladness of Your nation, that I may glory with Your inheritance."
Another interpretation of "from within the thorn bush": Rabbi Yosi says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Because it is pure, and the nations of the world do not make it into an idol.
Another interpretation of "from within the thorn bush": A certain non-Jew asked Rabban Gamaliel: "Why did the Holy One, blessed be He, reveal Himself to Moses from within the thorn bush?" He replied: "Had He revealed Himself upon a single carob or fig tree, you would have said that there is a place on earth devoid of the Divine Presence. Now that He revealed Himself upon a thorn bush, it teaches you that there is no place on earth devoid of the Divine Presence."
Another interpretation of "from within the thorn bush": Rabbi Yosi says: Why "from within the thorn bush"? Just as with a thorn bush, if a person inserts his hand into it, he is not harmed because its thorns point downward. But if he wishes to withdraw his hand, the thorns grasp it. Similarly, when the Israelites descended to Egypt, the Egyptians welcomed them, as it is said (Genesis 47:6): "The land of Egypt is before you; in the best of the land make your father and brothers to dwell." But when they wished to leave, the Egyptians held them back, as it is said (Exodus 5:2): "I will not let Israel go."
Rabbi Eliezer says: Moses saw a great miracle from within the thorn bush: he saw the bush burning yet not consumed by the fire. If you are astonished by this, consider Aaron's staff, which was dry wood, yet it produced almonds and blossoms.
Another interpretation of why "from within the thorn bush": Rabbi Elazar ben Arach says: Why did the Holy One, blessed be He, reveal Himself from the heavens and speak to Moses from within the thorn bush? Although God could have spoken from the tops of mountains or the heights of the world or the cedars of Lebanon, He humbled Himself and spoke from a lowly thorn bush. Regarding this, Solomon said (Proverbs 29:23): "A man's pride shall bring him low, but he who is of a humble spirit shall obtain honor." You will not find any tree more humble than the thorn bush. And it also says (Psalms 138:6): "For though the Lord is high, He regards the lowly."
Pirkei DeRabbi Eliezer
Rabbi Joshua ben Ḳorchah said: Because of his love for her, (Pharaoh) wrote in her marriage document (giving her) all his wealth, whether in silver, or in gold, or in man-servants, or land, and he wrote (giving) her the land of Goshen for a possession. Therefore the children of Israel dwelt in the land of Goshen, in the land of their mother Sarah. He (also) wrote (giving) her Hagar, his daughter from a concubine, as her handmaid. And whence do we know that Hagar was the daughter of Pharaoh? Because it is said, "Now Sarai Abram's wife bare him no children; and she had an handmaid, an Egyptian, whose name was Hagar" (Gen. 16:1). Pharaoh rose up early in the morning confused because he had not approached her, and he sent and called Abraham, and said to him: Behold, Sarai thy wife is before thee, and all the deeds of her marriage contract are with her, take (her) and go, do not tarry in this land, as it is said, "Now therefore behold thy wife, take her, and go" (Gen. 12:19). "And Pharaoh gave men charge concerning him, and they sent him forth" (Gen. 12:20). And he had Abraham led so as to come to the land of Canaan. He sojourned in the land of the Philistines in order to be refreshed there. And he went away. And everything is foreseen by the Holy One, blessed be He, and Abimelech sent and took Sarah, thinking to raise up children from her, as it is said, "And Abimelech… sent, and took Sarah" (Gen. 20:2).
Bereshit Rabbah
“He benefitted Abram for her sake; he acquired flocks, cattle, donkeys, slaves, maidservants, female donkeys, and camels” (Genesis 12:16).
“Pharaoh commanded men in his regard and they sent away him and his wife, and everything that was his” (Genesis 12:20).
“He benefitted Abram for her sake; he acquired flocks, cattle…Pharaoh commanded men in his regard and they sent away him [and his wife]” – Rabbi Pinḥas said in the name of Rabbi Hoshaya the Great: The Holy One blessed be He said to Abraham our forefather: ‘Go and pave the way before your descendants.’30The events of your life are portents for the events that will occur to your descendants. You find that everything that is written in Abraham’s regard is written regarding his descendants. In Abraham’s regard it is written: “There was famine in the land” (Genesis 12:10); in Israel’s regard it is written: “For these two years the famine is in the midst of the land” (Genesis 45:6). In Abraham’s regard it is written: “Abram descended to Egypt to sojourn there” (Genesis 12:10); in Israel’s regard it is written: “Our ancestors descended to Egypt” (Numbers 20:15). In Abraham’s regard it is written: “To sojourn there”; in Israel’s regard it is written: “We have come to sojourn in the land” (Genesis 47:4). In Abraham’s regard it is written: “As the famine was severe in the land” (Genesis 12:10); in Israel’s regard it is written: “The famine was severe in the land” (Genesis 43:1). In Abraham’s regard it is written: “It was when he drew near” (Genesis 12:11); in Israel’s regard it is written: “Pharaoh drew near” (Exodus 14:10). In Abraham’s regard it is written: “They will kill me, and keep you alive” (Genesis 12:12); in Israel’s regard it is written: “Every son who is born, you shall cast him into the Nile [and every girl you shall keep alive]” (Exodus 1:22). In Abraham’s regard it is written: “Please, say you are my sister; so that it may be well with me [yitav li] because of you…” (Genesis 12:13); in Israel’s regard it is written: “God favored [vayeitev] the midwives” (Exodus 1:20). In Abraham’s regard it is written: “It was upon Abram’s arrival in Egypt” (Genesis 12:14); in Israel’s regard it is written: “These are the names of the children of Israel who arrived in Egypt” (Exodus 1:1). In Abraham’s regard it is written: “And Abram was very wealthy in livestock, [in silver, and in gold]” (Genesis 13:2); in Israel’s regard it is written: “He took them out with silver and with gold” (Psalms 105:37). In Abraham’s regard it is written: “Pharaoh commanded [men] in his regard, [and they sent away him and his wife]” (Genesis 12:20); in Israel’s regard it is written: “The Egyptians urged the people, [to send them away in haste]” (Exodus 12:33). In Abraham’s regard it is written: “He went on his journeys” (Genesis 13:3); in Israel’s regard it is written: “These are the journeys of the children of Israel” (Numbers 33:1).
“Pharaoh commanded men in his regard and they sent away him and his wife, and everything that was his” (Genesis 12:20).
“He benefitted Abram for her sake; he acquired flocks, cattle…Pharaoh commanded men in his regard and they sent away him [and his wife]” – Rabbi Pinḥas said in the name of Rabbi Hoshaya the Great: The Holy One blessed be He said to Abraham our forefather: ‘Go and pave the way before your descendants.’30The events of your life are portents for the events that will occur to your descendants. You find that everything that is written in Abraham’s regard is written regarding his descendants. In Abraham’s regard it is written: “There was famine in the land” (Genesis 12:10); in Israel’s regard it is written: “For these two years the famine is in the midst of the land” (Genesis 45:6). In Abraham’s regard it is written: “Abram descended to Egypt to sojourn there” (Genesis 12:10); in Israel’s regard it is written: “Our ancestors descended to Egypt” (Numbers 20:15). In Abraham’s regard it is written: “To sojourn there”; in Israel’s regard it is written: “We have come to sojourn in the land” (Genesis 47:4). In Abraham’s regard it is written: “As the famine was severe in the land” (Genesis 12:10); in Israel’s regard it is written: “The famine was severe in the land” (Genesis 43:1). In Abraham’s regard it is written: “It was when he drew near” (Genesis 12:11); in Israel’s regard it is written: “Pharaoh drew near” (Exodus 14:10). In Abraham’s regard it is written: “They will kill me, and keep you alive” (Genesis 12:12); in Israel’s regard it is written: “Every son who is born, you shall cast him into the Nile [and every girl you shall keep alive]” (Exodus 1:22). In Abraham’s regard it is written: “Please, say you are my sister; so that it may be well with me [yitav li] because of you…” (Genesis 12:13); in Israel’s regard it is written: “God favored [vayeitev] the midwives” (Exodus 1:20). In Abraham’s regard it is written: “It was upon Abram’s arrival in Egypt” (Genesis 12:14); in Israel’s regard it is written: “These are the names of the children of Israel who arrived in Egypt” (Exodus 1:1). In Abraham’s regard it is written: “And Abram was very wealthy in livestock, [in silver, and in gold]” (Genesis 13:2); in Israel’s regard it is written: “He took them out with silver and with gold” (Psalms 105:37). In Abraham’s regard it is written: “Pharaoh commanded [men] in his regard, [and they sent away him and his wife]” (Genesis 12:20); in Israel’s regard it is written: “The Egyptians urged the people, [to send them away in haste]” (Exodus 12:33). In Abraham’s regard it is written: “He went on his journeys” (Genesis 13:3); in Israel’s regard it is written: “These are the journeys of the children of Israel” (Numbers 33:1).