מַשָּׂ֖א מִצְרָ֑יִם הִנֵּ֨ה יְהוָ֜ה רֹכֵ֨ב עַל־עָ֥ב קַל֙ וּבָ֣א מִצְרַ֔יִם וְנָע֞וּ אֱלִילֵ֤י מִצְרַ֙יִם֙ מִפָּנָ֔יו וּלְבַ֥ב מִצְרַ֖יִם יִמַּ֥ס בְּקִרְבּֽוֹ׃
Ang hula tungkol sa Egipto. Narito, ang Walang-Hanggan ay nakasakay sa isang matuling ulap at dumarating sa Egipto; at ang mga diyus-diyusan ng Egipto ay mangangatal sa harap Niya, at ang puso ng Egipto ay manlulumo sa kalooban nito.
Eikhah Rabbah
“How the Lord has clouded the daughter of Zion in His wrath. He cast the splendor of Israel from the heavens to the earth, and did not remember His footstool on the day of His wrath” (Lamentations 2:1).
“Terror [balahot] overwhelms me” (Job 30:15). Rabbi Ḥanina said: The congregation of Israel said before the Holy One blessed be He: In the past, it was I [Israel] who would terrify others, just as it says: “They hastened [vayavhilu] to bring Haman” (Esther 6:14). And another verse says: “I will render you a terror and you will be no more” (Ezekiel 26:21).1This verse is directed to Tyre, as punishment to their actions toward Israel. And it says: “Then the chieftains of Edom were terrified” (Exodus 15:15). Now it has been reversed against me. Rabbi Aḥa said: [This is analogous] to a segment of a pillar that was rolling through a plaza, and it collided with a rock and remained adjacent to it. So, “Your wrath weighs upon me” (Psalms 88:8).2The point is that when God’s wrath, which inflicts terror, came upon Israel, it remained with Israel.
“It pursues my virtue [nedivati] like the wind” (Job 30:15), people who are noble minded [nedivim] and are worthy to have redemption come through them, You scatter them like the wind. “And like a cloud, my salvation passes” (Job 30:15), people who are noble minded and are worthy to have salvation come through them, You divert them and cause them to pass like clouds, as it is stated: “How the Lord has clouded the daughter of Zion in His wrath.”
And it is written: “Like the nations that the Lord is eliminating from before you [so you will be eliminated]” (Deuteronomy 8:20). Say that just as those were with a priest and a prophet, so, too, these were with a priest and a prophet.3The elimination of the Canaanite nations began with the destruction of Jericho in a process led by priests and by Joshua, a prophet (see Joshua chapter 6). Similarly, Israel’s exile was foretold by Jeremiah, who was both a prophet and a priest (Etz Yosef). Just like those, it was with a shofar and shouting, so, too, these were with a shofar and shouting. And just as these were fourteen, as it is stated: “The Dinites, and the Afaresatekhites, the Tarpelites, the Afaresites, the Arkevites, the Babylonians, the Shushankhites, the Dehites, the Elamites, and the rest of the nations whom the great and honored Asenapar exiled” (Ezra 4:9–10),4The phrase “the rest of the nations” refers to an additional five nations mentioned in II Kings 17:24. These fourteen nations were exiled from their homelands and resettled in Samaria by Sennacherib of Assyria. They were all who remained of the nations that he conquered. say that these, too, were fourteen, as it is written: “On that day, his fortified cities will be like the abandoned forest and the treetop [haamir] that they abandoned” (Isaiah 17:9). What is haamir? It is as stated.5The midrash interprets the word haamir to mean “as stated [haamur],” meaning that the remnant will be as stated earlier in that passage: “There shall be left in it gleanings, as at the beating of an olive tree, two or three berries in the uppermost bough, four or five in the branches of the fruitful tree” (Isaiah 17:6). The verse mentions two, three, four, and five, which equal a total of fourteen. This is an expression of the fact that the remnant will be small in number (Etz Yosef). Rabbi Yehuda ben Rabbi Simon said: As it is stated in the Torah: “Like the nations that the Lord is eliminating from before you [so you will be eliminated]” (Deuteronomy 8:20). Say that just as these were with the collapse of the wall, as it is written: “The wall collapsed in its place” (Joshua 6:20), these, too, were with the collapse of the wall.6See Eikha Rabba, Prologue, 30, where it is asserted that during the Babylonian siege of Jerusalem the wall around the city sank two and a half handbreadths per day until the enemies were able to enter the city. Just as these were with thickets [avim], as it is written: “They go into thickets [be’avim]…and into the rocks” (Jeremiah 4:29),7In the context of the midrash, this is referring to the destruction of other nations. However, the verse in Jeremiah is actually stated regarding the destruction of Israel. Some suggest that since it has been established that the destruction of each is parallel, this verse implies that the destruction of the nations of the world will also be in this manner (Maharzu). Some suggest that the text be emended such that the citation is from Isaiah 19:1 rather than from Jeremiah 4:29 (Etz Yosef). these, too, were with avim, “how the Lord has clouded [ya’iv]…in His wrath.”
“Terror [balahot] overwhelms me” (Job 30:15). Rabbi Ḥanina said: The congregation of Israel said before the Holy One blessed be He: In the past, it was I [Israel] who would terrify others, just as it says: “They hastened [vayavhilu] to bring Haman” (Esther 6:14). And another verse says: “I will render you a terror and you will be no more” (Ezekiel 26:21).1This verse is directed to Tyre, as punishment to their actions toward Israel. And it says: “Then the chieftains of Edom were terrified” (Exodus 15:15). Now it has been reversed against me. Rabbi Aḥa said: [This is analogous] to a segment of a pillar that was rolling through a plaza, and it collided with a rock and remained adjacent to it. So, “Your wrath weighs upon me” (Psalms 88:8).2The point is that when God’s wrath, which inflicts terror, came upon Israel, it remained with Israel.
“It pursues my virtue [nedivati] like the wind” (Job 30:15), people who are noble minded [nedivim] and are worthy to have redemption come through them, You scatter them like the wind. “And like a cloud, my salvation passes” (Job 30:15), people who are noble minded and are worthy to have salvation come through them, You divert them and cause them to pass like clouds, as it is stated: “How the Lord has clouded the daughter of Zion in His wrath.”
And it is written: “Like the nations that the Lord is eliminating from before you [so you will be eliminated]” (Deuteronomy 8:20). Say that just as those were with a priest and a prophet, so, too, these were with a priest and a prophet.3The elimination of the Canaanite nations began with the destruction of Jericho in a process led by priests and by Joshua, a prophet (see Joshua chapter 6). Similarly, Israel’s exile was foretold by Jeremiah, who was both a prophet and a priest (Etz Yosef). Just like those, it was with a shofar and shouting, so, too, these were with a shofar and shouting. And just as these were fourteen, as it is stated: “The Dinites, and the Afaresatekhites, the Tarpelites, the Afaresites, the Arkevites, the Babylonians, the Shushankhites, the Dehites, the Elamites, and the rest of the nations whom the great and honored Asenapar exiled” (Ezra 4:9–10),4The phrase “the rest of the nations” refers to an additional five nations mentioned in II Kings 17:24. These fourteen nations were exiled from their homelands and resettled in Samaria by Sennacherib of Assyria. They were all who remained of the nations that he conquered. say that these, too, were fourteen, as it is written: “On that day, his fortified cities will be like the abandoned forest and the treetop [haamir] that they abandoned” (Isaiah 17:9). What is haamir? It is as stated.5The midrash interprets the word haamir to mean “as stated [haamur],” meaning that the remnant will be as stated earlier in that passage: “There shall be left in it gleanings, as at the beating of an olive tree, two or three berries in the uppermost bough, four or five in the branches of the fruitful tree” (Isaiah 17:6). The verse mentions two, three, four, and five, which equal a total of fourteen. This is an expression of the fact that the remnant will be small in number (Etz Yosef). Rabbi Yehuda ben Rabbi Simon said: As it is stated in the Torah: “Like the nations that the Lord is eliminating from before you [so you will be eliminated]” (Deuteronomy 8:20). Say that just as these were with the collapse of the wall, as it is written: “The wall collapsed in its place” (Joshua 6:20), these, too, were with the collapse of the wall.6See Eikha Rabba, Prologue, 30, where it is asserted that during the Babylonian siege of Jerusalem the wall around the city sank two and a half handbreadths per day until the enemies were able to enter the city. Just as these were with thickets [avim], as it is written: “They go into thickets [be’avim]…and into the rocks” (Jeremiah 4:29),7In the context of the midrash, this is referring to the destruction of other nations. However, the verse in Jeremiah is actually stated regarding the destruction of Israel. Some suggest that since it has been established that the destruction of each is parallel, this verse implies that the destruction of the nations of the world will also be in this manner (Maharzu). Some suggest that the text be emended such that the citation is from Isaiah 19:1 rather than from Jeremiah 4:29 (Etz Yosef). these, too, were with avim, “how the Lord has clouded [ya’iv]…in His wrath.”
Pirkei DeRabbi Eliezer
Over against them are the Ophanim (Wheels) and the Whirling Wheels of the Chariot, and when He looketh upon the earth His chariots are upon the Ophanim, and owing to the noise caused by the whirling wheels of the Chariot—lightnings and thunder go forth into the world. When He dwells in heaven He rideth upon a swift cloud. When He hastens He flies upon the wings of the wind, as it is said, "And he rode upon a cherub, and did fly; yea, he flew swiftly upon the wings of the wind" (Ps. 18:10).
Shemot Rabbah
Another interpretation: For whose sake did the Holy One blessed be He reveal Himself? It was for Moses’s sake. Rabbi Nissim said: It is analogous to a priest who had a fig orchard, and in that orchard there was a grave that had been plowed over.48A priest is forbidden to become ritually impure through contact with a dead body. In this case, since it is uncertain whether there are bones in the soil, the priest is prohibited from entering the orchard. He wanted to eat figs. He said to someone: ‘Go tell the sharecropper that the owner of the orchard says to you to bring him two figs.’ He went and told him that. The sharecropper replied to him: ‘Who is the owner of the orchard? Go back to work.’ The priest said to him: ‘I will go to the orchard.’ They said to him: ‘You are going to an impure place.’ He said to them: ‘Even if there are one hundred sources of impurity there, I will go, and my emissary will not be disgraced.’ So, when Israel was in Egypt, the Holy One blessed be He said to Moses: “Go and I will send you to Pharaoh” (Exodus 3:10). He went, and he [Pharaoh] said to him: “Who is the Lord that I should heed His voice [to let Israel go]? I do not know the Lord” (Exodus 5:2); “go to your burdens” (Exodus 5:4). The Holy One blessed be He said: I will go to Egypt, as it is stated: “A prophecy of Egypt: [Behold, the Lord is riding upon a swift cloud and is coming to Egypt]” (Isaiah 19:1). The ministering angels said to Him: ‘You are going to Egypt, to a place of impurity?’ He said to them: ‘I will go, and My emissary Moses will not be disgraced.’ That is what is written: “The Lord spoke to Moses and to Aaron in the land of Egypt, saying.”