Мидраш к Берешит 15:6

...A royal lady once approached Rebbi Yosi. She said, “My god is great than yours!” He retorted, “And why?” When your God appeared to Moshe at the burning bush, Moshe had to cover his face,” She explains. “But when he first saw my god, the snake, he immediately ran away”. Rebbi Yosi replied, “May your bones disintegrate! When God revealed himself by the burning bush, he had nowhere to go—where would he run off to? The heavens? Sea? Dry land? Does God not fill the heavens and the earth! (Yermiah 23:24). A snake—a snake which is your god, as soon as one takes three or four steps away, he is saved!”

(Lev. 14:2:) “This shall be the law of the leper.” Let our master instruct us: For how many things does leprosy come? Thus have our masters taught: The affliction comes [upon one] for eleven things:²³Cf. Numb. R. 7:5; Lev. 17:3; ‘Arakh. 16a. (1) For idolatry, (2) for desecration of the name [of God], (3) for unchastity, (4) for theft, (5) for slander, (6) for false witness, (7) upon²⁴In this passage “for” and “upon” translate the same Hebrew word (‘al). the judge who perverts justice, (8) for swearing in vain, (9) upon one who enters a domain which is not his, (10) upon one who thinks false thoughts, and (11) upon one who instigates quarrels among brothers. And some also say, “for the evil eye (i.e., for being miserly).” How is it shown [that leprosy comes] for idolatry? In that, when they made the calf, they were afflicted with leprosy. Thus it is stated (in Exod. 32:25), “Now Moses saw that the people were riotous (parua')”; and it is written concerning the leper (in Lev. 13:45), “his head shall be unkempt (parua').” And how is it shown [that leprosy comes] for cursing the name? From Goliath, of whom it is stated that he said in (I Sam. 17:8), “Choose a man ('ish) for yourselves.” Now man ('ish) can only be the Holy One, blessed be He, since it is stated (in Exod. 15:3), “The Lord is a man ('ish) of war.” It is also written (in I Sam. 17:46) “This day [the Lord] will deliver (rt.: sgr) you.” Now deliverance can only imply leprosy, since it is stated (in Lev. 13:5), “the priest shall isolate (rt.: sgr) him.” And how is it shown for unchastity? Where it is written (in Is. 3:[16-]17), “[Because the daughters of Zion are haughty, and walk with extended neck and roving eyes…]. Therefore the Lord will smite with sores (sph) the scalps [of the daughters of Zion].”²⁵Vs. 17 differs here from the Masoretic Text by replacing the divine name with Adonay (LORD). Now sores (sph) can only be leprosy, as stated (in Lev. 14:56), “For a swelling and for a sore (rt.: sph) and for a bright spot.” How is it shown for theft? Where it is stated (in Zech. 5:4), “I have sent it (i.e., the curse of the flying scroll in vs. 1) forth, says the Lord of hosts; and it shall come unto the house of the thief.” Hence, for theft. How is it shown for swearing falsely? Where it is stated (in Zech. 5:4, cont.), “and unto the house of the one who swears falsely in My name; and it shall lodge within his house; and it shall consume it, [even] with its timbers and stones.” What is a thing which consumes timbers and stones? Rabbi says, “This is leprosy, since it is written (concerning a house infested with leprosy (in Lev. 14:45), ‘And he shall break down the house with its timbers and stones.’” And how is it shown for slander? From Miriam [of whom] it is written (in Numb. 12:10), “so when Aaron turned unto Miriam, there she was, stricken with leprosy.” It is written (in Lev. 14:1), “This shall be the law of the leper (hametsora'),” [i.e.] the one who puts forth evil (hamotsi ra'). And how is it shown for those who bear false witness? Where Israel testified falsely and said (in Exod. 32:4), “These are your gods, O Israel,” they were struck with leprosy, as stated, “Instruct the Israelites to remove from the camp….” It also states (Exodus 32:25), “Now Moses saw that the people were riotous (parua').”²⁶Cf. above in this section, where parua‘ in this verse is related to Lev. 13:45, according to which the leper’s HEAD SHALL BE UNKEMPT (parua‘). And [how is it shown] for the judge who perverts justice? Where it is stated (of unjust judges in Is. 5:24), “And it shall be that as a tongue of fire consumes straw, and as chaff sinks down in a flame, their root shall be like the rot, and their blossom shall rise up like the dust; for they have rejected the law of the Lord of hosts.” Their blossom (prh) can only refer to leprosy, since it is stated (in Lev. 13:12), “If the leprosy should blossom out widely (rt.: prh).” And how is it shown for one who enters a domain which is not his? From Uzziah, who entered the domain of the priesthood. It is so stated (of him in II Chron. 26:19), “then leprosy appeared on his forehead.” And how is it shown for one who instigates quarrels among brothers? From Pharaoh, as stated (in Gen. 12:17), “Then the Lord afflicted Pharaoh,” because he had taken Sarah from Abraham. And [how is it shown] for the evil eye (i.e., for being miserly)? R. Isaac said, “When someone's eye is too evil (i.e., when someone is too miserly) to lend out his possessions. When someone comes and says to him, ‘Lend me your scythe, lend me your ax, or any object,’ he says to him, ‘Cursed is the one who has a scythe, cursed is the one has an axe’ (meaning, ‘I do not have one’). What does the Holy One, blessed be He, do?²⁷Cf. Yoma 11b. He afflicts [his house] with leprosy. When he comes to the priest and says to him, ‘Something like a plague has appeared in the house belonging to me,’ he commands (according to Lev. 14:45), ‘Let him break down the house with its timbers and stones.’ Then everybody will see his implements, when they lug them and bring them outside. So they publicize²⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say, ‘Did he not say, “I do not have a scythe; I do not have an ax?” See, he does have such and such an object, but he did not want to lend it.’ So his eye is evil (i.e., he is miserly), to lend.” (Leviticus 14:37:) “And [the priest] says, ‘[The walls are] deeply colored (shkarurot).’” Do not read it [such], but rather read it as he brought down curses (shaka arurot). As he said, “Cursed,” and he brought down his house. And everyone saw his curses, as stated (in Job 20:28), “The produce of his house shall depart, poured out in the day of His wrath.” [Moreover,] there are also some who say, [leprosy] also [comes] for haughtiness. How is it shown? From Naaman, as stated (in II Kings 5:1), “Now Naaman, the commander of the army of the king of Aram […] a valiant warrior, was a leper,” because he was haughty. [Leprosy] also [comes] upon the one who says something against his colleague that is not true about him. Thus you find it so in the case of Moses our master, when he said (in Exod. 4:1), “But [surely] they shall not believe me.” The Holy One, blessed be He, said to him, “They are believers [and] children of believers”: [Believers] (in Exod. 4:31), “And the people believed”; the children of believers, as stated (in Gen. 15:6), “And he (Abram) believed in the Lord.” However, it is necessary [for you] to be afflicted, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6), “Then [the Lord…] said, ‘Please put your hand in your bosom’; so he put his hand in his bosom, and when he withdrew it, behold, it was leprous as snow.” The Holy One, blessed be He, said to Israel, “Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17), ‘Then the Lord afflicted Pharaoh with great plagues,’ and afterwards, ‘and his house.’ But if you sin, I afflict your houses first.” Where is it shown? From what they read on the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” (Lev. 14:34:) “And I put a plague of leprosy in a house of the land you possess.” How has the land sinned, that it should be afflicted? It is simply that the land is afflicted for human sin, as stated (in Ps. 107:[32-]34), “[He turns….] A fruitful land into a salt marsh because of the evil [of those who dwell in it].” Why? Because of the evil [of the people]. And so does it state (Isaiah 26:9), “with Your judgements upon the earth, so will those that dwell in the inhabitation learn justice.” Why do punishments come upon the world? For the creatures, so that they would look, consider, and say, “Whoever sins is afflicted, and whoever does not sin is not afflicted.” So why are the trees, the stones and the walls afflicted? So that their owners will look [at them] and repent. And so you find that when Israel sinned, the Holy One, blessed be He, intended to exile them at once before the [other] nations. But He said, “If I exile them at the start, they will become a shame and a disgrace to all the nations.” What did he do? He brought Sennacherib the wicked upon all the [other] nations and exiled them. Thus it is stated (in Is. 10:14), “My hand (the hand of Sennacherib) has found the wealth of the peoples like a nest.” It is also written (in vs. 13), “and I (Sennacherib) have removed the borders of peoples.” The Holy One, blessed be He, said, “When Israel sees that I have exiled the nations of the world, they will repent and fear My judgment.” It is so stated (in Zeph. 3:6), “I have rooted out the nations; their corner towers are desolate.” And after it is written (in vs. 7), “I said, ‘Surely you will fear Me, they will learn rebuke!’” When they did not repent, they immediately went into exile. Therefore the Holy One, blessed be He, warns them and [first] afflicts their houses, so that they will repent. Thus it is stated (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” For him to repent is preferable; but if not, he is afflicted in his body, as stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh….” Hence, the stones are struck first. For him to repent is preferable; but if not, his clothes are afflicted, as stated (in Lev. 13:47), “When the plague of leprosy is in a garment.” Then if he does not repent, he is afflicted in his body. Thus it is stated (in Lev. 13:40), “When someone's head becomes hairless [so that he is bald, he is clean]”; but still with a balding of the head there is a substantial doubt whether he is unclean or clean. For him to repent is preferable, but if not, he is afflicted with boils, as stated (in Lev. 13:18), “And when one has boils on the skin of his flesh and is healed.”²⁹The verses that follow explain that the boils may then become leprous. Boils is [worse] than balding of the head. For him to repent is preferable, but if not, he is afflicted with five scourges: swelling, sore, bright spot, scab, and plague spot. And why all this? Because he did not repent.³⁰Numb. R. 14:4. Scripture has said (in Prov. 19:29), “Judgments are ready for scoffers; and stripes for the back of fools.” The Holy One, blessed be He, said, “Before I created the human, I prepared all these for him.” [The situation] is comparable to an evil slave who was about to be sold. When his master went to buy him, he knew that he was a bad salve. [So] he took along chains and whips so that if he rebelled, he might subdue him with them. When he did rebel, he brought out the chains and chained him. He brought out the whips and beat him. The slave said to him, “Did you not know that I was a bad slave? Why did you buy me?” He said to him, “Because I knew that you are difficult, I prepared chains and whips for you, so that if you rebelled, I might subdue you with them.” So too the Holy One, blessed be He [and] blessed be His name forever, before He created the human one, He prepared afflictions for him, because (according to Gen. 8:21) He knows that³¹Heb.: Ki. Although in the biblical context the word must mean “for,” or its equivalent, the midrash understands the word with the alternate meaning of “that.” “the instinct of one's heart is evil from his youth.” He therefore prepared all these for him, so that if he rebelled, He would subdue him, as stated (in Prov. 19:29), “Judgments are ready for scoffers; and stripes (mahalumot) for the back of fools.” What are mahalumot? Mahah lamoot (strike to death). Warn him first; it is preferable if he repents. But if not, strike his body. How is it shown? From that which we read about the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.”

“Look from the peak of Amana” – Rabbi Ḥunya said in the name of Rabbi Yusta: The exiles are destined to reach Mount Amana¹¹¹This is the same as the Mount Hor mentioned in Numbers 34:7–8 (see Targum Yerushalmi there). and recite song, and the nations of the world are destined to bring them like ministers to the messianic king. What is the reason? “Look [tashuri] from the peak of Amana.” Tashuri means nothing other than offering, just as it says: “We have no gift [teshura] to bring to the man” (I Samuel 9:7). It is fitting, but it is not fitting for Me.¹¹²This is stated from the perspective of God: Whereas it is fitting for the nations of the world to bring valuable gifts to the messianic king, that is not sufficient from God’s perspective. Did I not do this to you already in the days of Ḥazael? “Ḥazael went to meet him, taking with him as tribute all the good of Damascus, forty camel-loads” (II Kings 8:9). Rabbi Yehuda said: Was all the good of Damascus a burden borne by forty camels? Rather, it is to teach you that he had in his possession a gem and pearls that were worth the monetary value of all the good of Damascus, and [thus] it says: “Taking with him as tribute all the good of Damascus.”¹¹³If it already occurred that Ḥazael brought such a valuable gift to Elisha, the gift to the messianic king will have to be that much greater. Therefore, the nations of the world will bring him the Jewish exiles as a gift.
Rather, they are destined to bring [the Jews] themselves as gifts to the messianic king. What is the reason? “They will bring all your brethren from all the nations as an offering to the Lord, with horses and with chariots and with covered wagons [uvakirkarot]” (Isaiah 66:20). What is uvakirkarot? Rabbi Berekhya said in the name of Rabbi Yehuda: Like those elders who are unable to ride covered wagons and they carry them on sedan chairs. That is what is written: “Render to the Lord, families of the peoples, [render to the Lord glory and splendor]” (Psalms 96:7). Rabbi Aḥa said: It is not written here, “Peoples, render to the Lord families,” but rather, “families of the peoples, render to the Lord glory and splendor” – when you bring them, do not bring them in a demeaning way, but rather with glory and splendor.
By what merit? By the merit that they recited song at the sea. Rav Naḥman said: By the merit of the faith that Abraham had, as it is stated: “And he believed in the Lord” (Genesis 15:6). Rabbi Ḥelbo said in the name of Rabbi Yoḥanan: It is written: “Israel saw the great power […and they believed in the Lord]” (Exodus 14:31). He was still leading them; could they not believe? Is there a person who sees and does not believe? Rather, it is due to the merit of the faith that Israel had while in Egypt, as it is stated: “The people believed” (Exodus 4:31).

Another matter: “Look from the peak of Amana” – this is Abraham in whose regard it is written: “And he believed in the Lord” (Genesis 15:6). “From the peak of Senir” – this is Isaac. Just as Senir is hostile to plowing [soneh nir], so too, Isaac was subject to an ordeal only once. “And Ḥermon” – this is Jacob. Just as all the good of the Ḥermon is in its lower reaches, so too, priesthood is from Jacob, Levites are from Jacob, kingdom is from Jacob.¹¹⁴Jacob was the last of the patriarchs.
“From the dens of lions” – these are Siḥon and Og; just as the lion is haughty, so Siḥon and Og were haughty and mighty, as there was a distance of only one day’s walk between this one and that one, and this one did not come to the aid of that one, and that one did not come to the aid of this one. “From the mountains of leopards” – these are the Canaanites. Just as this leopard is impudent, so the Canaanites were impudent. That is what is written: “Not a man remained in the Ai [or Beit El who did not come out after Israel]” (Joshua 8:17).
Rabbi Berekhya said in the name of Rabbi Elazar: It would have been fitting for Israel to have sung song over the downfall of Siḥon and Og, and it would have been fitting for Hezekiah to have sung song over the downfall of Sennacherib, as it is written: “But Hezekiah did not reciprocate according to the reward bestowed upon him” (II Chronicles 32:25). “As his heart had grown haughty” (II Chronicles 32:25). You see Hezekiah, a king and a righteous man, and you say “as his heart had grown haughty”? Rather, his heart had grown too haughty to sing a song. Isaiah came to Hezekiah and his associates. He said to them: “Sing to the Lord” (Isaiah 12:5). They said to him: Why? “For He has performed grandeur” (Isaiah 12:5). They said to him: It is already “known throughout the land” (Isaiah 12:5). Rabbi Abba bar Kahana said: Hezekiah said: The Torah in which I engage atones for the [absence of] song.¹¹⁵Hezekiah thought that because he had caused Torah to be known throughout the land, he was above singing songs of praise.
Rabbi Levi said: Hezekiah said: Why do we need to recount the miracles and mighty exploits of the Holy One blessed be He? They are already known from one end of the world to the other. Has the sun not stood in the middle of the sky¹¹⁶See II Kings 20:11. and they [thus] saw the miracles and mighty exploits of the Holy One blessed be He to the end of the world?
Rabbi Yishmael ben Rabbi Yosei says in the name of Rabbi Abba: Pharaoh king of Egypt and Tirhaka king of Kush were already involved in that miracle and came to aid Hezekiah. Sennacherib sensed their presence. What did the wicked Sennacherib do to them? At nightfall he bound them; at midnight, the angel emerged and struck Sennacherib’s troops. That is what is written: “The angel of the Lord emerged and smote the Assyrian camp” (Isaiah 37:36). In the morning, Hezekiah arose early and found them bound. He said: It seems that these came only to aid me. He untied them and they went and related the miracles and mighty exploits of the Holy One blessed be He. That is what is written: “Thus says the Lord: The product of Egypt and the merchandise of Kush” (Isaiah 45:14). “The product of Egypt” – this is Pharaoh king of Egypt; “and the merchandise of Kush” – this is Tirhaka king of Kush. “And the Sabeans, men of stature” (Isaiah 45:14) – these are their armies. “Will pass over to you” (Isaiah 45:14) – this is Hezekiah and his associates. “They will be yours (Isaiah 45:14)” – they are already at peace with you. “They will follow you and pass in chains (Isaiah 45:14)” – in manacles. “They will prostrate themselves to you” (Isaiah 45:14) – this is Jerusalem. “They will pray before you” (Isaiah 45:14) – this is the Temple. What would they say? “There is only God with you; there is none other except for God” (Isaiah 45:14). Isaiah said before the Holy One blessed be He: Master of the universe, “indeed [akhen] You are God who conceals Himself” (Isaiah 45:15). What is “akhen”? Where [ekhan] are You hiding, God? Indeed, You have the dynamism, and You conceal Yourself? [God] said to him: “God of Israel, Savior” (Isaiah 45:15) – I will then take vengeance.
Rabbi Yehoshua ben Levi said: Had Hezekiah recited song over the downfall of Sennacherib, he would have become the messianic king and Sennacherib [would have been] Gog and Magog, but he did not do so. Rather, he said: “Now I know that the Lord has rescued His anointed one.… Some come on chariots [and some on horses but we will make mention of the name of the Lord our God]” (Psalms 20:7–8). What is written thereafter? “Deliver us, Lord. The King will answer us on the day we call” (Psalms 20:10).¹¹⁷These verses are attributed here to Hezekiah, and he refers to a future king as “His anointed one [meshiḥo],” an allusion to the Messiah, in realization that he himself would no longer be able to be the Messiah (Maharzu).

And < how is it shown > for the evil eye (i.e., for being miserly)? R. Isaac said: When a someone's eye is too evil (i.e., when someone too miserly) to lend out his possessions, < and when > someone goes and says: Lend me your scythe, lend me your ax, or any object, and he says to him: I do not have one, what does the Holy One do to him?³⁷Cf. Yoma 11b. He afflicts his house with leprosy. When he comes to the priest and says to him: Something like a plague has appeared in the house belonging to me, he commands (according to Lev. 14:45): LET HIM BREAK DOWN THE HOUSE WITH ITS TIMBERS AND STONES. Then everybody will see his implements, when they {bring them out and lug them} [lug them and bring them] outside. So they publicize³⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say: Did he not say: I do not have a scythe; I do not have an ax? See, he does have such and such an object, but he did not want to lend it. So his eye is evil (i.e., he is miserly), [and he is exposed]. Where is it shown? Where it says so (in Job 20:28): THE PRODUCE OF HIS HOUSE SHALL DEPART, POURED OUT IN THE DAY OF HIS WRATH. Moreover, there are also some who say: < Leprosy > also < comes > for vulgarity. < How is it shown? >³⁹This necessary addition is found in the parallel of Tanh., Lev. 4. From Naaman (in II Kings 5:1): NOW NAAMAN, THE COMMANDER OF THE ARMY OF THE KING OF ARAM […; BUT THE MAN, THOUGH A VALIANT WARRIOR, WAS A LEPER,] because he was vulgar. < Leprosy > also < comes > upon the one who says something against his colleague. Thus you find it so in the case of Moses our Master, when he said (in Exod. 4:1): BUT [SURELY] THEY SHALL NOT BELIEVE ME. The Holy One said to him: They are believers < and > children of believers: [Believers] (in Exod. 4:31): AND THE PEOPLE BELIEVED; the children of believers, as stated (in Gen. 15:6): AND HE (Abram) BELIEVED IN THE LORD. However, it is necessary [for you] to be afflicted in {his} [your] body, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6): THEN THE LORD SAID TO HIM AGAIN: PUT⁴⁰Cf. the Masoretic Text, which would be translated PLEASE PUT. YOUR HAND IN YOUR BOSOM. [SO HE PUT HIS HAND IN HIS BOSOM; AND WHEN HE WITHDREW IT, BEHOLD, IT WAS LEPROUS, < AS WHITE > AS SNOW.] The Holy One said to Israel: Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH WITH GREAT PLAGUES, AND < ALSO > HIS HOUSE. But if you sin, I afflict your houses first. Where is it shown? {Where it is stated} [From what they read on the matter] (in Lev. 14:34): WHEN YOU COME INTO THE LAND OF CANAAN WHICH I AM GIVING YOU FOR A POSSESSION, AND I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS.

Then sang Moses (Exod. 15:1). They had faith in God (ibid. 14:31) and therefore merited acquiring the land. You find that because of his faith in God, our patriarch Abraham inherited both this world and the world-to-come, as is written: And he believed in the Lord; and He counted it to him for righteousness (Gen. 15:6). Similarly, because the people believed (Exod. 4:31), it is written: The Lord preserveth the faithful and plentifully repayeth him that acteth haughtily (Ps. 31:24). Similarly, with reference to Moses it says: And his hands were steady (faithful) until the going down of the sun (Exod. 17:12).

Resh Lakish said: "He who suspects an innocent man will receive bodily punishment, for it is written (Ex. 4, 1.) But, behold, they will not believe me. It was known to the Holy One, praised be He! that Israel would believe him and He said unto Moses, 'They are believers, the children of believers, but I know thou wilt finally not believe.' They are believers, as it is written (Ib. ib. 31.) And the people believed. The children of believers, as it is written (Gen. 16, 6.) And they believed in the Lord. Thou wilt finally not believe, as it is said (Num. 20. 12.) Because ye have not had confidence in Me. Whence do we learn that he was punished? It is written (Ex. 4. 6.) And the Lord said furthermore unto him, 'Do put thy hand upon thy bosom.' etc." Raba. and according to others. R. Jose, the son of R. Chanina, said: "The measure of Divine Goodness comes more quickly than that of evil dispensation; for in the case of evil dispensation, it is written (Ib.) And when he took it out, behold, his hand was leprous, white as snow. As to the Divine Goodness, it is written (Ib.) And when he pulled it away from his bosom, behold, if has turned again as his other flesh, i.e., as soon as he pulled it away from his bosom, it had turned again as his other flesh." And Aaron's staff swallowed up their staves (Ib. 7, 12). R. Elazar said: "This was a miracle within a miracle."

... 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!

Another comment on this matter. Moses said to the Holy One, blessed be He: But perhaps they will not believe me, nor hearken to my voice (Exod. 4:1). And He said: What is that in thy hand? (ibid., v. 2). The word is written as mazeh (“what is this?”), but it may be read as mi-zeh (“with this”): “With this that is in your hand you will be punished,³¹Indicating that he would be punished for striking the rock with the rod (see Num. 20:7–13). for you have spoken slanderously against My children, just as the serpent spoke slanderously.” And He said: For God doth know (Gen. 3:5) that My son’s children are believers, and the descendants of believers. They are believers, because it is written: And the people believed (Exod. 4:31), and the descendants of believers, because it is written: And he believed in the Lord (Gen. 15:6). Just as I smote the snake with leprosy, so you shall be smitten by it, place your hand in your bosom. And he put his hand into his bosom; and behold, when he withdrew it, it was leprous and as white as snow (Exod. 4:6). And if it shall come to pass that they do not believe you (ibid., v. , 8), then you shall smite the waters of the Nile and they shall turn into blood. This was also a sign to him that he would be judged in the future because of water, as it is said: Out of the rock, etc. (Gen. 20:8).

R. Yossi Haglili says: Whence is it derived that the Egyptians were smitten in Egypt with ten plagues, and at the sea with fifty plagues? Of Egypt what is written? (Exodus 8:15) "And the necromancers said to Pharaoh: It is the finger of G d, etc." And of the sea what is written? (Ibid. 14:31) "And Israel saw the great hand, etc." How many plagues by the finger? Ten. Say, then, that in Egypt they were smitten with ten plagues and at the sea with fifty. R. Eliezer says: Whence is it derived that every plague with which the Egyptians were smitten in Egypt was four-fold, etc.? R. Akiva says: Whence is it derived that every plague with which the Egyptians were smitten in Egypt was five-fold? (Say, then, that in Egypt they were smitten with fifty) plagues, and at the sea with two hundred and fifty. (Exodus 14:31) "and the people feared the L rd": In the past they had not feared the L rd, but here, "and the people feared the L rd." "and they believed in the L rd and in Moses, His servant": If they believed in Moses, how much more so, in the L rd! (i.e., Why need this be written?) We are hereby apprised that one who believes in the "faithful shepherd" believes in the pronouncement (i.e., the Torah) of Him who spoke and brought the world into being. Similarly, (Numbers 21:5) "And the people spoke against G d and against Moses." If they spoke against G d, how much more so against Moses! We are hereby apprised that one who speaks against the "faithful shepherd" speaks against Him who spoke and brought the world into being. Great is the faith wherein Israel believed in Him who spoke and brought the world into being; for in reward for Israel's belief in the L rd, the Shechinah reposed upon them and they chanted song (at the sea). As it is written "And they believed in the L rd and in Moses His servant. Then Moses and the children of Israel sang, etc." And thus do you find that our father Abraham inherited this world and the world to come only in the merit of his believing in the L rd. As it is written (in this connection, Genesis 15:6) "And he believed in the L rd, and it was accounted unto him as tzedakah."