ייִדישער מחשבֿה אויף ישעיהו 25:1

The resolution of these two difficulties is one. It is among the ways of the L-rd to bring counsel from afar to cast His enemies into our hands and to take His revenge of them, as the prophet states (Isaiah 25:1-2): "You are the L-rd my G-d. I will exalt You. I will praise Your name. For You have wrought wondrously, counsels from afar in faithfulness and truth. For you have made of a city a heap…" That is, the L-rd brings counsels from afar to avenge himself wondrously of His foes in the manner that He chooses. Now the Blessed One desired to punish the Egyptians with the same element [water] whereby they conspired against the Jews, as stated by Jethro (Ibid 18:11): "Now I know that the L-rd is greater than all gods, for [He punished them] by the very thing wherein they conspired against them." He, therefore, desired to manipulate events in such a way that they, through their own free choice, would enter the water and perish there. Now if Moses had apprised Pharaoh in the very beginning that the time of Israel's redemption had arrived, he would undoubtedly have given in under the weight of the plagues and have pursued them no further. For why should he pursue them after having let them go and sent them away when they were still in his hand? For this reason the Blessed One did not desire that Moses tell Pharaoh the truth, but rather that the Jews were going to offer sacrifices for three days, so that when he would later be told that the people had fled he would think as he did, indeed, think, and as it was right for him to think under the circumstances — that all that had been done by Moses came not from the Blessed One but from stealth and deceit. For if not so, why should he have "stolen his heart" by saying that they were going only to sacrifice? And it is for this reason itself that He directed "that they ask each man of his neighbor…" For though the Egyptian money was theirs and they could have taken it by force, He directed that they take it by stealth, even though this would seem exceedingly strange to the Jews. This is the intent of: "Speak, I pray you [na], in the ears of the people." "Na" is a term of imploration (Berachoth 9a). It is as if to say: "I know them to be courageous men, who are averse to deceit and guile. Still, implore them in My name that they do as I ask and not ask the reason." And when the king of Egypt and his people were told that the Jews were fleeing, there is no doubt that they suspected them of being "men of blood and deceit." For if this were not the case, why should they have schemed against them in this manner? And all of this was certainly cause for them to pursue the Jews. For if Moses had commanded at the outset that they send the Jews away and not pursue them and give them their wages as well, there is no question that they would not have stirred from their places. And the motive for all of these things was hidden from the Jews — and possibly, even from Moses himself. For this reason there was certainly cause for them to begin to doubt the embassy of Moses, though they had believed in it implicitly in the beginning. And this is intimated in (Ibid 14:31): "And Israel saw the mighty hand…" That is, then they recognized that all that had been hidden from them until then and had given them cause for doubt was only a ploy to cause the Egyptians to enter the sea of themselves. And this itself is the intent of what is written concerning the splitting of the sea (Ibid 21): "And the L-rd caused the sea to go back by a strong east wind all that night…" Now, unquestionably, this wind would not suffice to split the sea; but the Blessed One desired to mislead Pharaoh into thinking that what was transpiring was natural and not miraculous. For if he regarded it as a miracle, he would not pursue them. And it should not be wondered how it could be among the ways of the L-rd to mislead him thus — for He misled him even more by commanding the Jews to encamp before Pi Hachiroth, thereby leading the Egyptians to think that their idol would avenge their shame (Mechilta, Beshalach 1). Hereby are resolved many doubts which every thinking person should entertain.

The anointing oil (Exod. 30:22-33) served a double purpose: to give the anointed object a good odour, and to produce the impression that it was something great, holy, and distinguished, and better than other objects of the same species; it made no difference whether that object was a human being, a garment, or a vessel. All this aimed at producing due respect towards the Sanctuary, and indirectly fear of God. When a person enters the Temple, certain emotions are produced in him; and obstinate hearts are softened and humbled. These plans and indirect means were devised by the Law, to soften and humble man’s heart at entering the holy place, in order that he might entrust himself to the sure guidance of God’s commandments. This is distinctly said in the Law: “And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings, of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God always” (Deut. 14:23). The object of all these ceremonies is now clear. The reason why we are not allowed to prepare [for common use] the anointing oil and the incense (ibid. ver. 32, 38) is obvious; for when the odour [of the oil and incense] is perceived only in the Sanctuary, the desired effect is great: besides [if it were allowed for every one to prepare the anointing oil], people might anoint themselves therewith and imagine themselves distinguished; much disorder and dissension would then follow.