(שמות יב,לז) ["וַיִּסְעוּ בְנֵי יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה, כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף."] "וַיִּסְעוּ בְנֵי יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה". מֵרַעְמְסֵס לְסֻכּוֹת מֵאָה וְשִׁשִּׁים מִיל,*מִיל, מידת אורך רומית, mille passuum: אלף צעדים כפולים, 1481 מ'. מַהֲלַךְ אַרְבָּעִים פַּרְסָה,*פַּרְסָה, parasang: מידת אורך פרסית, השווה לפי הרודוטוס 30 סטדיה, בערך 5.7 קמ'. הוֹלֵךְ קוֹלוֹ שֶׁלְּמֹשֶׁה מַהֲלַךְ אַרְבָּעִים יוֹם. וְאַל תִּתְמַהּ, שֶׁהֲרֵי כָּתוּב: (שמות ט,ח-ט) "וַיֹּאמֶר יי אֶל מֹשֶׁה וְאֶל אַהֲרֹן: קְחוּ לָכֶם מְלֹא חָפְנֵיכֶם פִּיחַ כִּבְשָׁן, וּזְרָקוֹ מֹשֶׁה הַשָּׁמַיְמָה לְעֵינֵי פַרְעֹה. "וְהָיָה לְאָבָק עַל כָּל אֶרֶץ מִצְרָיִם". וַהֲרֵי דְבָרִים קַל וָחֹמֶר: וּמָה, אִם אָבָק, שֶׁאֵין דַּרְכּוֹ לְהַלֵּךְ, הָלַךְ מַהֲלַךְ אַרְבָּעִים יוֹם, קַל וָחֹמֶר לַקּוֹל, שֶׁדַּרְכּוֹ לְהַלֵּךְ. (Exodus 12:37) "And the children of Israel journeyed from Ramses to Succoth": From Ramses to Succoth was a distance of forty parasangs, and the voice of Moses traveled (the distance of) a forty day journey. And let this not be a cause of wonder to you. For it is written (Ibid. 9:8-9) "And the L–rd said to Moses and to Aaron: Take for yourselves your full handfuls of furnace soot … And it shall be dust over all the land of Egypt, etc." Now does this not follow a fortiori, viz.: If dust, whose nature it is not to travel, traveled a distance of forty days, how much more so a voice, whose nature it is to travel!
כְּהֶרֶף עַיִן נָסְעוּ בְנֵי יִשְׂרָאֵל מֵרַעְמְסֵס לְסֻכּוֹת, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: (שמות יט,ד) "וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים, וָאָבִא אֶתְכֶם אֵלָי." In an instant, Israel traveled from Ramses to Succoth, as per (Ibid. 19:4) "And I bore you on eagles' wings, etc."
"סֻכֹּתָה", סֻכּוֹת מַמָּשׁ הָיוּ, שֶׁנֶּאֱמַר: (בראשית לג,יז) "וְיַעֲקֹב נָסַע סֻכֹּתָה". דִּבְרֵי רַבִּי אֱלִיעֶזֶר. "to succoth": "succoth," ("booths") literally, as in (Genesis 33:17) "And Jacob traveled to Succoth, and for his cattle he made succoth (booths), for which reason the place was named Succoth." These are the words of R. Eliezer.
וַחֲכָמִים אוֹמְרִים: אֵין 'סֻכּוֹת' אֶלָּא מָקוֹם, שֶׁנֶּאֱמַר: (במדבר לג,ו) "וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם". מָה 'אֵתָם', מָקוֹם, אַף 'סֻכּוֹת' מָקוֹם.
רַבִּי עֲקִיבָה אוֹמֵר: אֵין 'סֻכּוֹת' אֶלָּא עֲנָנֵי כָבוֹד, שֶׁנֶּאֱמַר: (ישעיה ד,ה) "כִּי עַל כָּל כָּבוֹד חֻפָּה." אֵין לִי אֶלָּא לְשֶׁעָבַר, לֶעָתִיד לָבֹא מְנַיִן? תִּלְמֹד לוֹמַר: (ישעיה ד,ו) "וְסֻכָּה תִּהְיֶה לְצֵל יוֹמָם מֵחֹרֶב, וּלְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר." וְאוֹמֵר: (ישעיה לה,י) "וּפְדוּיֵי יי יְשֻׁבוּן, וּבָאוּ צִיּוֹן בְּרִנָּה, וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם". R. Akiva says: "succoth" refers to the clouds of glory, as in (Isaiah 4:5) "And the L–rd will create on the entire base of Mount Zion and on all of its branchings a cloud by day and smoke with a glow of flaming fire by night, on all the glory, a canopy." This tells me only of the past. Whence do I derive (the same for) the time to come? From (Ibid. 6) "And it shall be a succah to shade the day", (Ibid. 35:10) "And the redeemed of the L–rd will return, etc." And the sages say: Succoth is a place, as in (Exodus 13:20) "And they journeyed from Succoth and they encamped in Etham." Just as Etham is a place, so, Succoth.
רַבִּי נְחֶמְיָה אוֹמֵר: "סֻכֹּתָה", לְפִי שֶׁצָּרִיךְ לָמֵ"ד מִתְּחִלָּתוֹ, תִּתֵּן לוֹ הֵ"א בְסוֹפוֹ. R. Nechemiah says: "Succothah": The (conventional) "lamed" ("to") in the beginning is replaced by a "heh" at the end. (
"כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי", כּשִׁשִּׁים רִבּוֹא, שֶׁנֶּאֱמַר: (שיר השירים ג,ז-ח) "הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ, מִגִּבֹּרֵי יִשְׂרָאֵל", הִנֵּה מִטָּתוֹ שֶׁלְּמִי שֶׁהַשָּׁלוֹם שֶׁלּוֹ, שִׁשִּׁים רִבּוֹא גִּבּוֹרִים מִגִּבֹּרֵי יִשְׂרָאֵל, "כֻּלָּם אֲחֻזֵי חֶרֶב מְלֻמְּדֵי מִלְחָמָה, אִישׁ חַרְבּוֹ עַל יְרֵכוֹ, מִפַּחַד בַּלֵּילוֹת." (במדבר כא,יד) "עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת יי". (תהלים קמט,ה-ז) "יַעְלְזוּ חֲסִידִים בְּכָבוֹד, יְרַנְּנוּ עַל מִשְׁכְּבוֹתָם. רוֹמְמוֹת אֵל בִּגְרוֹנָם, וְחֶרֶב פִּיפִיּוֹת בְּיָדָם. לַעֲשׂוֹת נְקָמָה בַּגּוֹיִם תּוֹכֵחוֹת בַּלְאֻמִּים." (תהלים קמט,ה-ט) "לֶאְסֹר מַלְכֵיהֶם בְּזִקִּים. לַעֲשׂוֹת בָּהֶם מִשְׁפָּט כָּתוּב, הָדָר הוּא לְכָל חֲסִידָיו". Exodus 12:37) "six hundred thousand men": sixty ten thousands, as in (Song of Songs 3:7) "Behold, the couch of Shlomoh, (acronymically, 'He who spoke and brought the world into being') sixty (ten thousands) of the warriors of Israel" (who left Egypt.) (Ibid. 8) "all of them holding the sword, taught in war," viz. (Numbers 21:14) "whereof it is written in the book of the wars of the L–rd, etc." And it is written (Psalms 149:5-7) "Let the saintly exult in glory, let them sing upon their couches, the glory of G–d in their throats," and (8) "to bind their kings with shackles," and (9) "to execute upon them the written judgment — glory to all of His saints, Hallelukah!" (Exodus, Ibid.) "aside from the children": aside from the women and children, (another six hundred thousand). These are the words of R. Yishmael.
"לְבַד מִטָּף", לְבַד מִנָּשִׁים וּקְטַנִּים. רַבִּי יוֹנָתָן אוֹמֵר: "לְבַד מִטָּף", לְבַד מִנָּשִׁים, טַף וּזְקֵנִים. R. Akiva says: Aside from women, children, and the elderly, (each of the four groups consisting of 600,000).
(שמות יב,לח) "וְגַם עֵרֶב רַב עָלָה אִתָּם, וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד." *עֵרֶב רַב: אנשים מאומות שונות שהצטרפו אל בני ישראל להמלט ממצרים. מֵאָה וְעֶשְׂרִים רִבּוֹא. דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָה אוֹמֵר: מָאתַיִם וְאַרְבָּעִים רִבּוֹא. רַבִּי נָתָן אוֹמֵר: שְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים רִבּוֹא. (Exodus 12:38) "and also a great multitude": a hundred and twenty ten thousands. These are the words of R. Yishmael. R. Akiva says: Two hundred and forty ten thousands. R. Nathan says: Three hundred and sixty ten thousands.
"וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד." עֲלֵיהֶם אָמַר הַמָּקוֹם לְאַבְרָהָם: (בראשית טו,יד) "וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל", עִם יְצִיאָתָן מִמִּצְרַיִם אֲנִי מְמַלְּאָן כֶּסֶף וְזָהָב. "And flocks and herds, a great crush of cattle": Of this the Holy One Blessed be He had said to Abraham (Genesis 15:14) "And after this, they will go out with great wealth." At the exodus, I will fill them with silver and gold.
(שמות יב,לט) ["וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹת מַצּוֹת כִּי לֹא חָמֵץ, כִּי גֹרְשׁוּ מִמִּצְרַיִם, וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ, וְגַם צֵדָה לֹא עָשׂוּ לָהֶם."] "וַיֹּאפוּ אֶת הַבָּצֵק", מַגִּיד שֶׁלָּשׁוּ אֶת הָעִסָּה, וְלֹא הִסְפִּיקוּ לְחַמְּצָהּ, עַד שֶׁנִּגְאֲלוּ. וְכֵן אַתְּ מוֹצֵא לֶעָתִיד לָבֹא: (הוֹשֵׁעַ ז ד,ה) "יִשְׁבּוֹת מֵעִיר מִלּוּשׁ בָּצֵק עַד חֻמְצָתוֹ. יוֹם מַלְכֵּנוּ הֶחֱלוּ שָׂרִים חֲמַת מִיָּיִן מָשַׁךְ יָדוֹ אֶת לֹצְצִים." (Exodus 12:39) "And they baked the dough": See above (Exodus 12:34)
"עֻגֹת", אֵין עוּגוֹת אֶלָּא חֲרָרָה, שֶׁנֶּאֱמַר: (יחזקאל ד,יב)*חֲרָרָה: פיתה הנאפית על גחלים. "וְעֻגַת שְׂעֹרִים תֹּאכְלֶנָּה", וְאוֹמֵר (מלכים א יז,יג) "עֲשִׂי לִי מִשָּׁם עֻגָה קְטַנָּה בָרִאשֹׁנָה". נֵס גָּדוֹל נֶעֱשָׂה לָהֶם בַּחֲרָרָה, שֶׁאָכְלוּ מִמֶּנָּה שְׁלֹשִׁים יוֹם עַד שֶׁיָּרַד לָהֶם הַמָּן. (Exodus , Ibid.) "ugoth matzoth": "ugoth" are wafers as in (Ezekiel 4:12) "As barley wafers (ugoth) shall you eat it," and (I Kings 17:13) "Make me from them a small uggah." A great miracle was performed for them through the wafers. They ate from them for thirty days until the manna descended.
"כִּי גֹרְשׁוּ מִמִּצְרַיִם", שׁוֹמֵעַ אֲנִי, מֵאֲלֵיהֶם! תִּלְמֹד לוֹמַר "וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ", עַד שֶׁנִּגְאֲלוּ. "for they were driven out of Egypt": I might think (that they left) of their own volition. It is, therefore, written ("for they were driven out of Egypt) and they could not tarry."
"וְגַם צֵדָה לֹא עָשׂוּ לָהֶם." לְהוֹדִיעַ שְׁבָחָן שֶׁלְּיִשְׂרָאֵל, שֶׁלֹּא אָמְרוּ לְמֹשֶׁה: הֵיאָךְ נֵצֵא לַמִּדְבָּר, וְאֵין לָנוּ צֵדָה לַדֶּרֶךְ? אֶלָּא הֶאֱמִינוּ וְהָלְכוּ אַחַר מֹשֶׁה. וַעֲלֵיהֶם מְפֹרָשׁ בַּקַּבָּלָה: (ירמיה ב,ב)*בַּקַּבָּלָה: בנביאים. "הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר: כֹּה אָמַר יי: זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ, אַהֲבַת כְּלוּלֹתָיִךְ, לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר, בְּאֶרֶץ לֹא זְרוּעָה." מַה שָּׁכָר נָטְלוּ עַל כָּךְ? (ירמיה ב,ג) "קֹדֶשׁ יִשְׂרָאֵל לַיי, רֵאשִׁית תְּבוּאָתֹה, כָּל אֹכְלָיו יֶאְשָׁמוּ, רָעָה תָּבֹא אֲלֵיהֶם, נְאֻם יי." "and provisions, too, they could not make for themselves": to apprise us of the eminence of Israel. They did not say to Moses: How can we venture into the desert with no provisions for the road, but they believed and went after Moses. Of them it is stated in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, etc." What reward did they receive for this? (Ibid. 3) "Holy is Israel to the L–rd, etc."
(שמות יב,מ) "וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם, שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה." כָּתוּב אֶחָד אוֹמֵר: "שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה", וְכָתוּב אֶחָד אוֹמֵר: (בראשית טו,יג) "וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה". כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְתוּבִים הַלָּלוּ? שְׁלֹשִׁים שָׁנָה עַד שֶׁלֹּא נוֹלַד יִצְחָק נִגְזְרָה גְּזֵרָה בֵּין הַבְּתָרִים. (One verse (Exodus 12:40) states "And the habitation of the children of Israel in the land of Egypt was four hundred and thirty years," and another, (Genesis 15:13) "and they shall serve them and they shall afflict them four hundred years." How are these two verses to be reconciled? Thirty years before the birth of Isaac, the covenant between the pieces (at which the above was said) was made, (and after his birth until the exodus four hundred years elapsed.)
רַבִּי אוֹמֵר: כָּתוּב אֶחָד אוֹמֵר: (בראשית טו,יג) "וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה", וְכָתוּב אֶחָד אוֹמֵר: (בראשית טו,טז) "וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה". כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְתוּבִים הַלָּלוּ? אִם עוֹשִׂין תְּשׁוּבָה, אֲנִי גּוֹאֲלָם לַדּוֹרוֹת, וְאִם לָאו, גּוֹאֲלָם אֲנִי לַשָּׁנִים. Rebbi says: One verse states: "and they shall serve them and they shall afflict them four hundred years," and another, (Ibid. 16) "and the fourth generation will return here." How are these two verses to be reconciled? If they repent, I will redeem them by generations (Abraham, Isaac, Jacob, and the tribes). If not, I will redeem them by years.
"וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּאֶרֶץ מִצְרָיִם, וּבְאֶרֶץ כְּנַעַן, וּבְאֶרֶץ גֹּשֶׁן, שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה". (תוכן תרגום השבעים ל-שְׁמוֹת יב,מ) וְזֶה אֶחָד מִן הַדְּבָרִים שֶׁכָּתְבוּ לְתַלְמַי הַמֶּלֶךְ. כַּיּוֹצֵא בוֹ כָּתְבוּ אֵלָיו: 'אֱלֹהִים בָּרָא בְּרֵאשִׁית', (ל-בְּרֵאשִׁית א,א) 'אֶעֱשֶׂה אָדָם בְּצֶלֶם וּבִדְמוּת', (ל-בְּרֵאשִׁית א,כו) 'זָכָר וּנְקוּבָיו בְּרָאָם', (ל-בְּרֵאשִׁית א,כז. שם: "בָּרָא אֹתָם") 'וַיְכַל בַּיּוֹם הַשִּׁשִּׁי, וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי', (ל-בְּרֵאשִׁית ב,ב) 'הָבָה אֵרְדָה וְאָבְלָה שָׁם שְׂפָתָם', (ל-בְּרֵאשִׁית יא,ז) 'וַתִּצְחַק שָׂרָה בִּקְרוֹבֶיהָ לֵאמֹר', (ל-בְּרֵאשִׁית יח,יב) 'כִּי בְאַפָּם הָרְגוּ שׁוֹר וּבִרְצֹנָם עִקְּרוּ אָבוּס', (ל-בְּרֵאשִׁית מט,ו) 'וַיִּקַּח מֹשֶׁה אֶת אִשְׁתּוֹ וְאֶת בָּנָיו וַיַּרְכִּבֵם עַל נוֹשֵׂא אָדָם', (ל-שְׁמוֹת ד,כ) 'לֹא חֶמֶד אֶחָד מֵהֶם נָשָׂאתִי', (ל-בְּמִדְבָּר טז,טו) 'אֲשֶׁר חָלַק יי אֱלֹהֶיךָ אֹתָם לְהָאִיר לְכָל הָעַמִּים', (ל-דְּבָרִים ד,יט) וְכָתְבוּ לוֹ: (ל-דְּבָרִים יז,ג) 'אֲשֶׁר לֹא צִוִּיתִי לָאֻמּוֹת לְעָבְדָם' וְכָתְבוּ לוֹ: (ל-וַיִּקְרָא יא,ו) 'וְאֶת שְׂעִירַת הָרַגְלַיִם'*שְׂעִירַת הָרַגְלַיִם kai ton dasupoda; dasúpous: שם של סוג ארנבת, lepus timidus. וְכָתְבוּ לוֹ: (תוכן תרגום השבעים ל-שְׁמוֹת יב,מ) 'וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּאֶרֶץ מִצְרָיִם, וּבְאֶרֶץ כְּנַעַן, וּבְאֶרֶץ גֹּשֶׁן, שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה'. "And the habitation of the children of Israel in Egypt and in other lands was four hundred and thirty years." This is one of the verses that they (the seventy-two elders changed) in transcribing (the Torah) for King Ptolemy, viz. (Megillah 9a): Once King Ptolemy assembled seventy-two elders and placed each in a separate house (without telling them why he was doing so), and he said to each of them: "Transcribe for me [into Greek] the Torah of Moses your teacher." The Holy One Blessed be He placed goodly counsel in the heart of each, and they all wrote as one (Genesis 1:1): "G–d created in the beginning" [so that Ptolemy could not structure the words as: "In the beginning, god was created."] [They wrote] (Ibid. 1:26): "I will make a man in image and form" [and not, literally: "Let us make a man, etc.", so that he would not be able to argue for a plurality of gods]. [They wrote] (Ibid. 2:2): "And He finished on the sixth day, and He rested on the seventh day" [and not, literally: "And G–d finished His work on the seventh day," so that he could not argue that G–d worked on the seventh day]. [They wrote] (Ibid. 5:2): "Male and female He created him" [and not, literally: "Male and female He created them" (which Ptolemy could use as an argument for the creation of two separate bodies)]. [They wrote] (Ibid. 11:7): "Let Me go down and confound their tongue" [and not, literally: "Let us go down", so that he would not find support for his polytheistic views]. [They wrote] (Ibid. 18:12): "And Sarah laughed bikrovehah" ["among her neighbors", and not, literally: "bekirbah" ("within her"), so that Ptolemy would not question why Sarah should be punished for laughing, and not Abraham, if they both laughed inwardly]. [They wrote] (Ibid. 49:7): "For in their wrath they killed an ox" [instead of: "a man" (so as not to give Ptolemy a pretext to call Jews murderers)], "and in their willfulness they razed a manger" [instead of: "an ox"]. [They wrote] (Exodus 4:20): "And Moses took his wife and his sons and he rode them on the bearer of men" [instead of "on the ass" (so that he not say that Moses lacked a horse or a camel)]. [They wrote] (Ibid. 12:40): "And the sojourning of the Jews, their dwelling in Egypt and in other lands was four hundred years." [(and not just: "their dwelling in Egypt," as per the verse, which would be open to dispute by Ptolemy's reckoning)]. [They wrote] (Ibid. 24:5): "And he sent the dignitaries of the children of Israel" [lest "youths" be taken demeaningly]; (Ibid. 11): "And to the dignitaries of the children of Israel, He did not stretch forth His hand." [They wrote] (Numbers 16:15): "Not one desirable object of theirs" [(instead of, literally: "Not one ass of theirs")] have I taken" [thus preventing Ptolemy from contending that it was only an ass that Moses had not taken]. [They wrote] (Deuteronomy 4:19): ["all the host of heaven …] which the L–rd your G–d bequeathed for illumination to all the peoples under the heavens" [and not, as in the verse: "which the L–rd your G–d bequeathed to all the peoples under the heavens," thus preventing him from construing this verse as a license for idolatry]. [They wrote] (Ibid. 17:3): "and he go and serve other gods … which I did not command to serve" [instead of, as per the verse: "which I did not command", lest he misconstrue it as: "which I did not command to exist" (and which "forced themselves" into creation against My will)]. And instead of (Leviticus 11:6): "And the arneveth (hare) […it is unclean to you"], they wrote: "the slender-legged"; for Ptolemy's wife was called "Arneveth", and Ptolemy would [otherwise] say: "The Jews have poked fun at me and put my wife's name in the Torah!" (Megillah 9a)
(שמות יב,מא) ["וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה, וַיְהִי, בְּעֶצֶם הַיּוֹם הַזֶּה, יָצְאוּ כָּל צִבְאוֹת יי מֵאֶרֶץ מִצְרָיִם."] "וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה", מַגִּיד שֶׁמִּכֵּיוָן שֶׁהִגִּיעַ הַקֵּץ, לֹא עִכְּבָן הַמָּקוֹם כְּהֶרֶף עַיִן. בַּחֲמִשָּׁה עָשָׂר בְּנִיסָן, נִדְבַּר הַמָּקוֹם עִם אַבְרָהָם אָבִינוּ בֵּין הַבְּתָרִים. בַּחֲמִשָּׁה עָשָׂר בְּנִיסָן, בָּאוּ מַלְאֲכֵי הַשָּׁרֵת אֵצֶל אַבְרָהָם אָבִינוּ לְבַשְּׂרוֹ. בַּחֲמִשָּׁה עָשָׂר בְּנִיסָן נוֹלַד יִצְחָק. בַּחֲמִשָּׁה עָשָׂר בְּנִיסָן נִגְזְרָה גְזֵרָה בֵּין הַבְּתָרִים, שֶׁנֶּאֱמַר: "וַיְהִי מִקֵּץ", קֵץ אֶחָד לְכֻלָּן. וְכֵן הוּא אוֹמֵר: "וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה, יָצְאוּ כָּל צִבְאוֹת יי", אֵלּוּ מַלְאֲכֵי הַשָּׁרֵת. (Exodus 12:41) "and it was at the end of four hundred and thirty years": We are hereby apprised that when the time arrived, the L–rd did not delay them for one moment. On the fifteenth of Nissan the ministering angels came to Abraham to apprise him (that Isaac would be born); (on the fifteenth of Nissan he was born) and on the fifteenth of Nissan the decree went forth (in the covenant) between the pieces, it being written "And it was at the end" — there was one end for all of them. "and it was on this very same day that all the hosts of the L–rd went forth": (The Shechinah, too, went forth with them.)
וְכֵן אַתְּ מוֹצֵא, כָּל זְמַן שֶׁיִּשְׂרָאֵל מְשֻׁעְבָּדִין, כִּבְיָכֹל שְׁכִינָה מְשֻׁעְבֶּדֶת עִמָּהֶם, שֶׁנֶּאֱמַר: (שמות כד,י) "וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל, וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר". וּכְשֶׁנִּגְאֲלוּ מַה הוּא אוֹמֵר? "וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר". וְנֶאֱמַר (ישעיה סג,ט) "בְּכָל צָרָתָם לוֹ צָר", אֵין לִי אֶלָּא צָרַת צִבּוּר, צָרַת יָחִיד מְנַיִן? תִּלְמֹד לוֹמַר (תהלים צא,טו) "יִקְרָאֵנִי וְאֶעֱנֵהוּ, עִמּוֹ אָנֹכִי בְצָרָה". וְאוֹמֵר (בראשית לט,כ) "וַיִּקַּח אֲדֹנֵי יוֹסֵף אֹתוֹ". וְאוֹמֵר (בראשית לט, כא) "וַיְהִי יי אֶת יוֹסֵף". וְאוֹמֵר: (שמואל ב ז,כג) "מִפְּנֵי עַמְּךָ אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו." And thus do you find, that whenever Israel is in bondage, the Shechinah is with them, viz. (Exodus 24:10) "And they saw the G–d of Israel, and under His feet, as the work of a sapphire brick" (the sign of that bondage). And what is written of their redemption? (Ibid.) "and as the appearance of the heavens in brightness." And it is written (Isaiah 63:9) "In all of their sorrows, He sorrowed." This tells me only of communal sorrows. Whence do I derive (the same for) those of the individual? From (Psalms 91:15) "He will call upon Me and I will answer Him; I am with him in sorrow," and (Genesis 39:20-21) "And Joseph's master took him and placed him in the prison house … and the L–rd was with Joseph, etc.", and (II Samuel 7:23) "… before Your people whom You have redeemed from Egypt, a nation and its G–d."
רַבִּי אֱלִיעֶזֶר אוֹמֵר: עֲבוֹדָה זָרָה עָבְרָה עִם יִשְׂרָאֵל בַּיָּם, שֶׁנֶּאֱמַר: (זכריה י,יא) "וְעָבַר בַּיָּם צָרָה, וְהִכָּה בַיָּם גַּלִּים", וְאֵי זֶה זֶה? זֶה צַלְמוֹ שֶׁלְּמִיכָה. R. Eliezer says: Idolatry passed with Israel in the sea, viz. (Zechariah 10:11) "And a 'rival' passed in the sea, and struck waves in the sea." Which was that? The idol of Michah (viz. Shoftim 17:4).
רַבִּי עֲקִיבָה אוֹמֵר: אִלְמָלֵא הַדָּבָר כָּתוּב, אֵי אֶפְשָׁר לְאָמְרוֹ: כִּבְיָכֹל אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַמָּקוֹם: עַצְמָךְ פָּדִיתָ! R. Akiva said (on II Samuel 7:23): Were it not explicitly written, it would be impossible to say it, Israel saying before the L–rd, as it were, "You redeemed Yourself!"
וְכֵן אַתְּ מוֹצֵא, בְּכָל מָקוֹם שֶׁגָּלוּ יִשְׂרָאֵל, כִּבְיָכֹל גָּלְתָה שְׁכִינָה עִמָּהֶם: גָּלוּ לְמִצְרַיִם, שְׁכִינָה עִמָּהֶם, שֶׁנֶּאֱמַר: (שמואל א ב,כז) "הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם". גָּלוּ לְבָבֶל, שְׁכִינָה עִמָּהֶם, שֶׁנֶּאֱמַר: (ישעיה מג,יד) "לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה". גָּלוּ לְעֵילָם, שְׁכִינָה עִמָּהֶם, שֶׁנֶּאֱמַר: (ירמיה מט,לח) "וְשַׂמְתִּי כִסְאִי בְּעֵילָם". גָּלוּ לֶאֱדוֹם, שְׁכִינָה עִמָּהֶם, שֶׁנֶּאֱמַר: (ישעיה סג,א) "מִי זֶה בָּא מֵאֱדוֹם, חֲמוּץ בְּגָדִים מִבָּצְרָה". And thus do you find, that wherever they were exiled, the Shechinah was with them. They were exiled to Egypt — the Shechinah was with them, viz. (I Samuel 2:27) "Did I not reveal Myself to your father's house when they were in Egypt? They were exiled to Bavel — the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was exiled to Bavel." They were exiled to Eilam — the Shechinah was with them, viz. (Jeremiah 49:38) "and I set My throne in Eilam." They were exiled to Edom — the Shechinah was with them, viz. (Isaiah 63:1) "Who is This coming from Edom, His garments crimsoned, from Batzrah?"
וּכְשֶׁעֲתִידִין לַחְזֹר, כִּבְיָכֹל שְׁכִינָה חוֹזֶרֶת עִמָּהֶן, שֶׁנֶּאֱמַר: (דברים ל,ג) "וְשָׁב יי אֱלֹהֶיךָ אֶת שְׁבוּתְךָ". אֵינוֹ אוֹמֵר 'וְהֵשִׁיב', אֶלָּא "וְשָׁב", וְאוֹמֵר (שיר השירים ד,ח) "אִתִּי מִלְּבָנוֹן כַּלָּה". וְכִי מִלְּבָנוֹן הִיא בָּאָה? וַהֲלֹא לִלְבָנוֹן הִיא עוֹלָה! וּמַה תִּלְמֹד לוֹמַר "אִתִּי מִלְּבָנוֹן כַּלָּה"? כִּבְיָכֹל אֲנִי וְאַתְּ מִלְּבָנוֹן גָּלִינוּ, אֲנִי וְאַתְּ לִלְבָנוֹן עוֹלִים. And when they return in the future, the Shechinah will be with them, viz. (Devarim 30:3) "And veshav the L–rd your G–d." It is not written "veheshiv" ("He will return" [you]), but "veshav" ("He [Himself] will return.") and it is written (Song of Songs 4:8) "With Me from Levanon (the Temple), My bride (Israel); with Me from Levanon come." Now is she (Israel) coming from Levanon? Is she not ascending to Levanon? (The intent is: You and I were exiled from Levanon) and we will ascend) together) to Levanon.
(שמות יב,מב) ["לֵיל שִׁמֻּרִים הוּא לַיי, לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם, הוּא הַלַּיְלָה הַזֶּה לַיי, שִׁמֻּרִים לְכָל בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם."] "לֵיל שִׁמֻּרִים הוּא לַיי", בּוֹ נִגְאֲלוּ, וּבוֹ עֲתִידִין לְהִגָּאֵל. דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. שֶׁנֶּאֱמַר: "הוּא הַלַּיְלָה הַזֶּה לַיי". (Exodus 12:42) "It is a night of guarding for the L–rd … it is this night for the L–rd": On it they were redeemed; on it they are destined to be redeemed. These are the words of R. Yehoshua.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: בּוֹ נִגְאֲלוּ, אֲבָל לֶעָתִיד לָבֹא, אֵין נִגְאָלִים אֶלָּא בְּתִשְׁרִי, שֶׁנֶּאֱמַר: (תהלים פא,ד) "תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר, בַּכֵּסֶה לְיוֹם חַגֵּנוּ".*כֵּסֶה: היום שהירח אינו נראה, והוא כביכול מכוסה מעינינו, מלה נרדפת לראש חודש. מִפְּנֵי מָה? "כִּי חֹק לְיִשְׂרָאֵל הוּא, מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב." וּמַה תִּלְמֹד לוֹמַר "הוּא הַלַּיְלָה הַזֶּה לַיי"? אֶלָּא הוּא הַלַּיְלָה שֶׁאָמַר הַמָּקוֹם לְאַבְרָהָם אָבִינוּ: אַבְרָהָם! בַּלַּיְלָה הַזֶּה אֲנִי גוֹאֵל אֶת בָּנֶיךָ! וּכְשֶׁהִגִּיעַ הַקֵּץ, לֹא עִכְּבָן הַמָּקוֹם כְּהֶרֶף עַיִן. R. Eliezer says: On it they were redeemed; but they are destined to be redeemed only on Tishrei, as it is written (Psalms 81:4) "Blow the shofar (of redemption) on the month (of Tishrei), (when the moon) is covered, on the day of our festival" (Rosh Hashanah). Why? (Ibid.) "for it is a statute for Israel, etc." And what is the intent of (Exodus , Ibid.) "It is this night for the L–rd"? It is this night on which the Holy One Blessed be He said to our father Abraham: "On this night I will redeem your children," and when the time arrived, the Holy One Blessed be He did not delay (to redeem them) even for an instant. "guarded for all the children of Israel": We are hereby taught that all of Israel are destined to be "guarded" upon it (in halachic observance of the Pesach.)
"שִׁמֻּרִים לְכָל בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם." מַגִּיד שֶׁכָּל יִשְׂרָאֵל צְרִיכִין לְהִשְׁתַּמֵּר בּוֹ. "guarded for all the children of Israel": We are hereby taught that all of Israel are destined to be "guarded" upon it (in halachic observance of the Pesach.)