הֵ֚מָּה מֵ֣י מְרִיבָ֔ה אֲשֶׁר־רָב֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־יְהוָ֑ה וַיִּקָּדֵ֖שׁ בָּֽם׃ (ס)
דאָס איז דאָס װאַסער פֿון מריבֿה װוּ די קינדער פֿון ישׂראל האָבן געקריגט אַקעגן גאָט, און ער איז געהײליקט געװאָרן צװישן זײ.
Shemot Rabbah
“She opened it and saw the child [yeled], and behold, a boy [na’ar] crying. She had compassion for him and she said: This is from the children of the Hebrews” (Exodus 2:6).
“She opened it and saw,” – it does not say “she saw,” but rather, “she saw him.”52It could have said: “She saw the child” but a more literal translation is “she saw him, the child.” Rabbi Yosei bar Ḥanina said: She saw the Divine Presence with him.
“And behold, a boy [na’ar] crying.” It calls him na’ar [literally, lad] and it calls him yeled [literally, child]. It is taught: He was a child but his voice was like that of a lad, this is the statement of Rabbi Yehuda. Rabbi Neḥemya said to him: If so, you have rendered Moses, of blessed memory, blemished. Rather, it teaches that his mother made him a canopy for grooms53This is a cloak which is wrapped around a groom. It is decorated with a crown-like ornamentation at the top. in the basket.
“Crying,” – he was crying and saying: Perhaps I will not have the privilege of seeing my sister who is waiting for me. Alternatively, “behold, a boy [na’ar] crying,” – he was a child but he conducted himself like a lad [na’ar]. Gabriel came and struck Moses so that he would cry and she would be filled with compassion for him. “She had compassion for him.” When she saw him crying, she had compassion for him. “She said: This is from the children of the Hebrews.” How did she ascertain this about him? Rabbi Yosei ben Rabbi Ḥanina said: She saw that he was circumcised.
“This [is from the children of the Hebrews],” – what is “this”? This one has fallen into the Nile, but no other will fall into the Nile, as once they cast Moses into the Nile, the decree was abrogated, like that which Rabbi Elazar said: What is it that is written? “And if they will say to you: Consult the mediums and the necromancers who chirp [hametzaftzefim] and mutter [hamagim]” (Isaiah 8:19). They prognosticate [tzofim] but they do not know what they prognosticate, and they pontificate [hogim] but they do not know what they pontificate. They saw that the redeemer of Israel will be condemned by means of water. They rose and decreed: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Once Moses was cast into the water, they said: ‘Their redeemer has already been cast in the water.’ Immediately, they abrogated the decree. But they did not know that he would be stricken over the waters of dispute, like that which Rabbi Yosei bar Ḥanina said: What is it that is written: “These54This is an indication that these waters were familiar from some previous occurrence. are the waters of dispute” (Numbers 20:13). Pharaoh’s astrologers saw these [waters] and were mistaken. Similarly, “six hundred thousand men on foot [ragli]” (Numbers 11:21); Moses said to Israel: Because of me55The word ragli can be interpreted as because of me (see Genesis 30:30). The midrash claims that Moses is saying that because he was placed in the river, the decree to throw the boys in the river was abrogated. all of you were saved.
Rabbi Ḥanina bar Pappa said: That day was the twenty-first of Nisan. The ministering angels said before the Holy One blessed be He: ‘Master of the universe, shall he who is destined to recite a song at the sea on this date be stricken by water on this day?’ Rav Aḥa bar Ḥanina said: That day was the sixth of Sivan. The ministering angels said before the Holy One blessed be He: ‘Shall he who is destined to receive the Torah on Mount Sinai on this day be stricken on this day?’ They raised an objection: On the seventh of Adar Moses was born. According to the opinion of the one who says on the sixth of Sivan he was cast into the Nile, it works out well, as from the seventh of Adar until the sixth of Sivan are the three months that he was hidden. However, according to the one who says it was on the twenty-first of Nisan, it does not work out well. But it is not a difficulty, as that year was a leap year; most of the first month, most of the last month, and the entire middle month are considered three months.56Moses was born on the seventh day of the first Adar. Therefore, from his birth until the twenty-first of Nisan there were twenty-three days of the first Adar, the entire second Adar, and twenty-one days in Nisan.
“She opened it and saw,” – it does not say “she saw,” but rather, “she saw him.”52It could have said: “She saw the child” but a more literal translation is “she saw him, the child.” Rabbi Yosei bar Ḥanina said: She saw the Divine Presence with him.
“And behold, a boy [na’ar] crying.” It calls him na’ar [literally, lad] and it calls him yeled [literally, child]. It is taught: He was a child but his voice was like that of a lad, this is the statement of Rabbi Yehuda. Rabbi Neḥemya said to him: If so, you have rendered Moses, of blessed memory, blemished. Rather, it teaches that his mother made him a canopy for grooms53This is a cloak which is wrapped around a groom. It is decorated with a crown-like ornamentation at the top. in the basket.
“Crying,” – he was crying and saying: Perhaps I will not have the privilege of seeing my sister who is waiting for me. Alternatively, “behold, a boy [na’ar] crying,” – he was a child but he conducted himself like a lad [na’ar]. Gabriel came and struck Moses so that he would cry and she would be filled with compassion for him. “She had compassion for him.” When she saw him crying, she had compassion for him. “She said: This is from the children of the Hebrews.” How did she ascertain this about him? Rabbi Yosei ben Rabbi Ḥanina said: She saw that he was circumcised.
“This [is from the children of the Hebrews],” – what is “this”? This one has fallen into the Nile, but no other will fall into the Nile, as once they cast Moses into the Nile, the decree was abrogated, like that which Rabbi Elazar said: What is it that is written? “And if they will say to you: Consult the mediums and the necromancers who chirp [hametzaftzefim] and mutter [hamagim]” (Isaiah 8:19). They prognosticate [tzofim] but they do not know what they prognosticate, and they pontificate [hogim] but they do not know what they pontificate. They saw that the redeemer of Israel will be condemned by means of water. They rose and decreed: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Once Moses was cast into the water, they said: ‘Their redeemer has already been cast in the water.’ Immediately, they abrogated the decree. But they did not know that he would be stricken over the waters of dispute, like that which Rabbi Yosei bar Ḥanina said: What is it that is written: “These54This is an indication that these waters were familiar from some previous occurrence. are the waters of dispute” (Numbers 20:13). Pharaoh’s astrologers saw these [waters] and were mistaken. Similarly, “six hundred thousand men on foot [ragli]” (Numbers 11:21); Moses said to Israel: Because of me55The word ragli can be interpreted as because of me (see Genesis 30:30). The midrash claims that Moses is saying that because he was placed in the river, the decree to throw the boys in the river was abrogated. all of you were saved.
Rabbi Ḥanina bar Pappa said: That day was the twenty-first of Nisan. The ministering angels said before the Holy One blessed be He: ‘Master of the universe, shall he who is destined to recite a song at the sea on this date be stricken by water on this day?’ Rav Aḥa bar Ḥanina said: That day was the sixth of Sivan. The ministering angels said before the Holy One blessed be He: ‘Shall he who is destined to receive the Torah on Mount Sinai on this day be stricken on this day?’ They raised an objection: On the seventh of Adar Moses was born. According to the opinion of the one who says on the sixth of Sivan he was cast into the Nile, it works out well, as from the seventh of Adar until the sixth of Sivan are the three months that he was hidden. However, according to the one who says it was on the twenty-first of Nisan, it does not work out well. But it is not a difficulty, as that year was a leap year; most of the first month, most of the last month, and the entire middle month are considered three months.56Moses was born on the seventh day of the first Adar. Therefore, from his birth until the twenty-first of Nisan there were twenty-three days of the first Adar, the entire second Adar, and twenty-one days in Nisan.
Ein Yaakov (Glick Edition)
(Ex. 2, 6) And she opened it, and saw him [the child]. It should have been written Vatereh (and she saw) and not she saw him? Said R. Josi b. R. Chanina: "This intends to inform us that she saw the Shechina with him." (Ib., ib., ib.) And Behold, it was a weeping boy. In the beginning she calls him child and afterward she calls him boy. We are taught that he was indeed a child, but his voice sounded like that of a boy. Such is the opinion of R. Juda. Whereupon R. Nechemia said to him: "If so then you attribute a blemish to our teacher, Moses." Therefore said he: "From this we may infer that his mother made a canopy for him and deposited it in that box, remarking: 'Lest I will not be able to see his wedding I will [therefore make it now].'" (Ib.) And she had compassion on him, and said: 'This is one of the Hebrews' children.' Whence did she know this? Said R. Jose, the son of R. Chanina: "From this it might be inferred that she saw that he was circumcized." (Ib.) This. Said R. Jochanan: "Infer from this that she prophesied not knowing the meaning of it. 'This will fall in the river, but no one else.'" And this is meant by R. Elazar, who said: "What is meant by the passage (Is. 8, 19) And when they shall say unto you inquire of those that have familiar spirits, and of the wizards, that whisper, and that mutter: They see and do not know what they see, they whisper and do not know what they whisper. When they [the astrologers of Pharaoh] saw that the redeemer of Israel would be punished through water they issued a decree, 'Every son that is born, he shall be cast into the river.' As soon as Moses was thrown into the river they said: 'We see no more of that sign any more.' Hence they repealed the decree, but they did not know that the sign being punished by water refers to the Memeriba." This is the interpretation of R. Chani b. Chanina, who said: "What is the meaning of the following passage (Num. 20, 13) There are the waters of Meriba, where the children of Israel strove with the Lord, i.e., this is the water concerning which the astrologers of Pharaoh saw and erred thereby." And this was meant by Moses, when he said (Ib. 11, 21) Six hundred thousand men on foot are the people in the midst of whom I am; i.e., Moses said to Israel: "On account of me were you saved."
Shir HaShirim Rabbah
“Your head is upon you like the Carmel, and the locks of your head are like purple wool; the king is bound in the tresses” (Song of Songs 7:6).
“Your head is upon you like the Carmel,” the Holy One blessed be He said to Israel: “Your head [roshekh] is upon you like the Carmel”—the indigent [rashim] among you are as dear to Me as Elijah who climbed Mount Carmel, as it is stated: “Elijah climbed to the peak of the Carmel and he placed his face between his knees” (I Kings 18:42). Why did he place his face between his knees? He said before the Holy One blessed be He: We have no merit, look to the covenant.40He put his head between his knees as an allusion to the covenant of circumcision.
“And the locks [dalat] of your head [roshekh] are like purple wool.” The Holy One blessed be He said: The poor [dalim] and the indigent [rashim] in Israel are as dear to me as David, as it is stated: “The feeble among them will on that day be like David” (Zechariah 12:8). Some say like Daniel, about whom it is written: “They clothed Daniel in purple wool” (Daniel 5:29).
“The king is bound in the tresses,” this is the King of kings, the Holy One blessed be He, in whose regard it is written: “The Lord reigns, He is clothed in grandeur” (Psalms 93:1). “Bound in the tresses [barehatim],” as He bound Himself with an oath that He would rest His Divine Presence in the midst of Israel, in the beams [barehatim] of Jacob our patriarch. By whose merit? Rabbi Abba bar Kahana and Rabbi Levi, one said: By the merit of Abraham our patriarch, as it is stated: “Abraham ran41The Aramaic translation of “ran” is rahat. to the cattle” (Genesis 18:7). And one said: By the merit of Jacob our patriarch, in whose regard it is written: “He displayed the rods [that he had peeled in the troughs [barehatim]]” (Genesis 30:38).
Rabbi Berekhya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). “In the tresses [barehatim],” as it was decreed upon him that he would not enter the Land of Israel.42In that sense Moses was “bound” by the decree against him. For what reason? It was due to the water troughs [barehatim] of the waters of contention. That is what is written: “They are the waters of contention” (Numbers 20:13). Rabbi Neḥemya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). The Holy One blessed be He said to Moses: ‘I appointed you king over Israel and it is the way of a king to issue decrees and have others fulfill them. Thus, you shall issue decrees upon Israel and they will fulfill them.’ That is what is written: “Command the children of Israel” (Leviticus 24:2).
“Your head is upon you like the Carmel,” the Holy One blessed be He said to Israel: “Your head [roshekh] is upon you like the Carmel”—the indigent [rashim] among you are as dear to Me as Elijah who climbed Mount Carmel, as it is stated: “Elijah climbed to the peak of the Carmel and he placed his face between his knees” (I Kings 18:42). Why did he place his face between his knees? He said before the Holy One blessed be He: We have no merit, look to the covenant.40He put his head between his knees as an allusion to the covenant of circumcision.
“And the locks [dalat] of your head [roshekh] are like purple wool.” The Holy One blessed be He said: The poor [dalim] and the indigent [rashim] in Israel are as dear to me as David, as it is stated: “The feeble among them will on that day be like David” (Zechariah 12:8). Some say like Daniel, about whom it is written: “They clothed Daniel in purple wool” (Daniel 5:29).
“The king is bound in the tresses,” this is the King of kings, the Holy One blessed be He, in whose regard it is written: “The Lord reigns, He is clothed in grandeur” (Psalms 93:1). “Bound in the tresses [barehatim],” as He bound Himself with an oath that He would rest His Divine Presence in the midst of Israel, in the beams [barehatim] of Jacob our patriarch. By whose merit? Rabbi Abba bar Kahana and Rabbi Levi, one said: By the merit of Abraham our patriarch, as it is stated: “Abraham ran41The Aramaic translation of “ran” is rahat. to the cattle” (Genesis 18:7). And one said: By the merit of Jacob our patriarch, in whose regard it is written: “He displayed the rods [that he had peeled in the troughs [barehatim]]” (Genesis 30:38).
Rabbi Berekhya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). “In the tresses [barehatim],” as it was decreed upon him that he would not enter the Land of Israel.42In that sense Moses was “bound” by the decree against him. For what reason? It was due to the water troughs [barehatim] of the waters of contention. That is what is written: “They are the waters of contention” (Numbers 20:13). Rabbi Neḥemya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). The Holy One blessed be He said to Moses: ‘I appointed you king over Israel and it is the way of a king to issue decrees and have others fulfill them. Thus, you shall issue decrees upon Israel and they will fulfill them.’ That is what is written: “Command the children of Israel” (Leviticus 24:2).