Save " Introduction to Midrash: Exodus "
Introduction to Midrash: Exodus
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(כא) וַיֵּ֨ט מֹשֶׁ֣ה אֶת־יָדוֹ֮ עַל־הַיָּם֒ וַיּ֣וֹלֶךְ יהוה ׀ אֶת־הַ֠יָּם בְּר֨וּחַ קָדִ֤ים עַזָּה֙ כָּל־הַלַּ֔יְלָה וַיָּ֥שֶׂם אֶת־הַיָּ֖ם לֶחָרָבָ֑ה וַיִּבָּקְע֖וּ הַמָּֽיִם׃ (כב) וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל בְּת֥וֹךְ הַיָּ֖ם בַּיַּבָּשָׁ֑ה וְהַמַּ֤יִם לָהֶם֙ חֹמָ֔ה מִֽימִינָ֖ם וּמִשְּׂמֹאלָֽם׃ (כג) וַיִּרְדְּפ֤וּ מִצְרַ֙יִם֙ וַיָּבֹ֣אוּ אַחֲרֵיהֶ֔ם כֹּ֚ל ס֣וּס פַּרְעֹ֔ה רִכְבּ֖וֹ וּפָרָשָׁ֑יו אֶל־תּ֖וֹךְ הַיָּֽם׃ (כד) וַֽיְהִי֙ בְּאַשְׁמֹ֣רֶת הַבֹּ֔קֶר וַיַּשְׁקֵ֤ף יהוה אֶל־מַחֲנֵ֣ה מִצְרַ֔יִם בְּעַמּ֥וּד אֵ֖שׁ וְעָנָ֑ן וַיָּ֕הָם אֵ֖ת מַחֲנֵ֥ה מִצְרָֽיִם׃ (כה) וַיָּ֗סַר אֵ֚ת אֹפַ֣ן מַרְכְּבֹתָ֔יו וַֽיְנַהֲגֵ֖הוּ בִּכְבֵדֻ֑ת וַיֹּ֣אמֶר מִצְרַ֗יִם אָנ֙וּסָה֙ מִפְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֣י יהוה נִלְחָ֥ם לָהֶ֖ם בְּמִצְרָֽיִם׃ (פ) (כו) וַיֹּ֤אמֶר יהוה אֶל־מֹשֶׁ֔ה נְטֵ֥ה אֶת־יָדְךָ֖ עַל־הַיָּ֑ם וְיָשֻׁ֤בוּ הַמַּ֙יִם֙ עַל־מִצְרַ֔יִם עַל־רִכְבּ֖וֹ וְעַל־פָּרָשָֽׁיו׃

(21) Then Moses held out his arm over the sea and the Eternal drove back the sea with a strong east wind all that night, and turned the sea into dry ground. The waters were split, (22) and the Israelites went into the sea on dry ground, the waters forming a wall for them on their right and on their left. (23) The Egyptians came in pursuit after them into the sea, all of Pharaoh’s horses, chariots, and horsemen. (24) At the morning watch, the Eternal looked down upon the Egyptian army from a pillar of fire and cloud, and threw the Egyptian army into panic. (25) He locked the wheels of their chariots so that they moved forward with difficulty. And the Egyptians said, “Let us flee from the Israelites, for the Eternal is fighting for them against Egypt.” (26) Then the Eternal said to Moses, “Hold out your arm over the sea, that the waters may come back upon the Egyptians and upon their chariots and upon their horsemen.”

What was it like seeing what happened at the red sea? and was God happy at the destruction of the Egyptians?
”: And there went out song (or “cry”) throughout the angels (I Kings 22:36,) [...] the Blessed Holy One does not rejoice in the downfall of the wicked. Rabbi Samuel ben Nachman said in Rabbi Jonathan’s name: What is meant by, v’lo karav zeh el zeh kol halaila, And one did not come near to the other all night (Ex. 14:20)? In that hour the ministering angels wished to utter song before the Blessed Holy One, but God said to them, “The work of my hands is drowning in the sea, and you would utter song before me?!” (Talmud Bavli, Sanhedrin 37a, 39b)



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(יח) וַיֹּאמַ֑ר הַרְאֵ֥נִי נָ֖א אֶת־כְּבֹדֶֽךָ׃ (יט) וַיֹּ֗אמֶר אֲנִ֨י אַעֲבִ֤יר כָּל־טוּבִי֙ עַל־פָּנֶ֔יךָ וְקָרָ֧אתִֽי בְשֵׁ֛ם יהוה לְפָנֶ֑יךָ וְחַנֹּתִי֙ אֶת־אֲשֶׁ֣ר אָחֹ֔ן וְרִחַמְתִּ֖י אֶת־אֲשֶׁ֥ר אֲרַחֵֽם׃

(18) He [Moses] said, “Oh, let me behold Your Presence!” (19) And God answered, “I will make all My goodness pass before you, and I will proclaim before you the name Eternal, and the grace that I grant and the compassion that I show.

What were all the Children of Israel seeing while Moses was being told he couldn't see all of God?
Rabbi Levi said: The Holy Blessed One appeared to them like a picture with a face looking at every side. A thousand people might be looking at [this picture], but it [appears to be] looking at each one of them.

Pesikta D'Rav Kahanah 12:25

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(ה) כִּֽי־תִרְאֶ֞ה חֲמ֣וֹר שֹׂנַאֲךָ֗ רֹבֵץ֙ תַּ֣חַת מַשָּׂא֔וֹ וְחָדַלְתָּ֖ מֵעֲזֹ֣ב ל֑וֹ עָזֹ֥ב תַּעֲזֹ֖ב עִמּֽוֹ׃ (ס)

(5) When you see the donkey of your enemy lying under its burden and would refrain from raising it, you must nevertheless raise it with him.

Is this a real problem that affects people's lives?

(ב) מַהוּ אַתָּה כּוֹנַנְתָּ מֵישָׁרִים? אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי: שְׁנֵי חַמָּרִים מְהַלְּכִין בַּדֶּרֶךְ שׂוֹנְאִין זֶה לָזֶה. רָבַץ לְאַחַד מֵהֶן חֲמוֹרוֹ. חֲבֵרוֹ עוֹבֵר וְרוֹאֵהוּ שֶׁרָבַץ תַּחַת מַשָּׂאוֹ, אָמַר, לֹא כְּתִיב בַּתּוֹרָה כִּי תִרְאֶה חֲמוֹר שׂנַאֲךָ וְגוֹ' עָזֹב תַּעֲזֹב (שמות כג, ה). מֶה עָשָׂה? חָזַר וְטָעַן וּמְלַוֵּהוּ. הִתְחִיל מֵסִיחַ עִמּוֹ, עֲזֹב קִמְעָא מִכָּאן, הַעֲלֵה מִכָּאן, עֲרֹק מִכָּאן, עַד שֶׁיִּטְעֹן עִמּוֹ, נִמְצְאוּ עוֹשִׂין שָׁלוֹם בֵּינֵיהֶם. וַחֲבֵרוֹ אוֹמֵר: לֹא הָיִיתִי סָבוּר שֶׁהוּא שׂוֹנְאִי. רְאֵה הֵיאַךְ רִחֵם עָלַי כְּשֶׁרָאָה אוֹתִי וְאֶת חֲמוֹרִי בְּדֹחַק. מִתּוֹךְ כָּךְ, נִכְנְסוּ לְפֻנְדָּק, אָכְלוּ וְשָׁתוּ בְּיַחַד וְנִתְאָהֲבוּ זֶה לָזֶה. הֱוֵי, אַתָּה כּוֹנַנְתָּ מֵישָׁרִים מִשְׁפָּט וּצְדָקָה.

(2) What is meant by You have established equity (ibid.)? Rabbi Alexandri explained it as follows: Two donkeys are being led along a road by men who hate each other. Suddenly, one of the donkeys falls to the ground. As the one who is leading the second donkey passes by, he sees the donkey of the other man collapsed beneath his load, and he says to himself: “Is it not written in the law that If you see the donkey of one that hates you lying under its burden, you shall not pass him by; you shall nevertheless release it for him (Exod. 23:5)?” What did he do? He turned back to help the other man reload his donkey, and then accompanied him on the way. In fact, while working with him he began to talk to the owner of the mule, saying: “Let us loosen it a little on this side, let us tighten it down on this side,” until he reloaded the animal with him. It came to pass that they had made peace between themselves. The driver of the mule (that had fallen) said to himself: “I cannot believe that he hates me; see how concerned he was when he saw that my mule and I were in distress.” As a result, they went into the inn, and ate and drank together. Finally they became extremely attached to each other. Hence, You have established equity, You have executed justice and righteousness.