“And the daughter of Pharaoh came down to bathe in the river”: i.e. as soon as Israel separates herself from the Torah, the attribute of Justice comes forth to “bathe” in the blood of Israel, because of the neglect of the Torah. “And her maidens walked along by the river’s side”: these are the nations who persecute Israel, because of her neglect of the Torah.’
Said R. Judah: ‘Man’s fate depends in the last resort upon repentance and prayer, and especially prayer with tears; for there is no gate which tears cannot penetrate. It is written here: “And she opened it and saw the child”, which, being interpreted, means that the Shekinah, who always hovers over Israel like a mother over her children, and pleads in her defence against her accuser, opened it
“and saw the child, and behold the babe wept”. The Shekinah saw the “child”, the people of Israel, which is called “the child of delight” (Jer. 31, 20), in remorseful tears, pleading with the Holy One like a child with his father, and she “had compassion on him”.
She said: “This is one of the Hebrews’ children”, that is to say, of the Hebrews, who are gentle and tender-hearted, and not of the Gentiles, who are stiff-necked and stubborn of heart; they, the Hebrews, are tender-hearted and eager to return to their heavenly Master. “And she called the child’s mother”, who wept, as it is written: “In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted” (Jer. 31, 16). The child wept, and the mother wept.’
R. Judah continued: ‘Concerning the future it says: “They will come with weeping, and with supplications will I lead them.” For the sake of the weeping of Rachel, the child’s mother, will they come and be gathered in from captivity.’ R. Isaac said: ‘The redemption of Israel depends only on weeping: when the effect of the tears of Esau, which he shed before his father on account of the birthright (Gen. 27, 38) shall have been exhausted, redemption will begin for Israel.’ Said R. Jose: ‘Esau’s weeping brought Israel into captivity, and when their force is exhausted, Israel, through their tears, shall be delivered from him.’
וַתֵּרֶד בַּת פַּרְעֹה לִרְחוֹץ עַל הַיְאוֹר. בְּשַׁעֲתָא דַּהֲווּ פַּסְקֵי יִשְׂרָאֵל מֵאוֹרַיְיתָא, מִיָּד וַתֵּרֶד בַּת פַּרְעֹה לִרְחוֹץ עַל הַיְאוֹר. הֲוָת נַחְתַּת מִדַּת הַדִּין, לְאִסְתַּחֲאָה מִדָּמָא דְּיִשְׂרָאֵל, עַל עֶלְבּוֹנָה דְּאוֹרַיְיתָא. וְנַעֲרוֹתֶיהָ הוֹלְכוֹת עַל יַד הַיְאוֹר, אִלֵּין אוּמַיָּא, דְּאִינּוּן אַזְלִין וְרַדְפִין אֲבַּתְרַיְיהוּ, עַל יַד הַיְאוֹר, עַל סִבַּת עֶלְבּוֹנָה דְּאוֹרַיְיתָא, וְאִינּוּן דְּמוֹרִים (נ"א דמיכין) בָּהּ, דְּרָפוּ יְדַיְיהוּ מִינָהּ.
“And the daughter of Pharaoh came down to bathe in the river”: i.e. as soon as Israel separates herself from the Torah, the attribute of Justice comes forth to “bathe” in the blood of Israel, because of the neglect of the Torah. “And her maidens walked along by the river’s side”: these are the nations who persecute Israel, because of her neglect of the Torah.’
אָמַר רִבִּי יְהוּדָה, כָּל מִלִּין דְּעָלְמָא, תַּלְיָין בִּתְשׁוּבָה, וּבִצְלוֹתָא דְּצַלֵּי בַּר נָשׁ לְּקוּדְשָׁא בְּרִיךְ הוּא, וְכָל שֶׁכֵּן, מַאן דְּאוֹשִׁיד דִּמְעִין בִּצְלוֹתֵיהּ, דְּלֵית לָךְ תַּרְעָא, דְּלָא עָאלִין אִינּוּן דִּמְעִין. מַה כְּתִיב וַתִּפְתַּח וַתִּרְאֵהוּ אֶת הַיֶּלֶד. וַתִּפְתַּח, דָּא שְׁכִינְתָּא, דְּקַיְּימָא עָלַיְיהוּ דְּיִשְׂרָאֵל, כְּאִימָּא עַל בְּנִין, וְהִיא פָּתְחָה תָּדִיר בִּזְכוּתֵיהוֹן דְּיִשְׂרָאֵל.
Said R. Judah: ‘Man’s fate depends in the last resort upon repentance and prayer, and especially prayer with tears; for there is no gate which tears cannot penetrate. It is written here: “And she opened it and saw the child”, which, being interpreted, means that the Shekinah, who always hovers over Israel like a mother over her children, and pleads in her defence against her accuser, opened it
כֵּיוָן שֶׁפָּתְחָה, וַתִּרְאֵהוּ אֶת הַיֶּלֶד, (ירמיהו ל״א:כ׳) יֶלֶד שַׁעֲשׁוּעִים. דְּאִינּוּן יִשְׂרָאֵל, דְּמִתְחַטָּאן קָמֵי מַלְכֵיהוֹן (נ"א מאביהון) בְּכֹלָּא, וּמִיָּד דְּמִתְחַנְּנָן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, הַדְרֵי בִּתְשׁוּבָה, וּבָכָאן קָמֵיהּ, כִּבְרָא דְּבָכֵי קָמֵי אֲבוֹי, מַה כְּתִיב, וְהִנֵּה נַעַר בּוֹכֶה. כֵּיוָן דְּבָכֵי, אִתְעַדוּ (ס"א מתתברי) כָּל גִּזְרִין בִּישִׁין דְּעָלְמָא, מַה כְּתִיב וַתַּחְמוֹל עָלָיו, אִתְּעַר עֲלוֹי בְּרַחֲמִים, וּמְרַחֵם לֵיהּ.
“and saw the child, and behold the babe wept”. The Shekinah saw the “child”, the people of Israel, which is called “the child of delight” (Jer. 31, 20), in remorseful tears, pleading with the Holy One like a child with his father, and she “had compassion on him”.
וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה, דְּאִינּוּן רַכֵּי לִבָּא, וְלָא מִיַּלְדֵי הַעֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, דְּאִינּוּן קְשֵׁי קְדַל, וּקְשֵׁי לִבָּא. מִיַּלְדֵי הָעִבְרִים רַכֵּי לִבָּא מֵאֲבָהָן וּמֵאִמָּהָן לְאָתָבָא קָמֵי מָארֵיהוֹן. וַתִּקְרָא אֶת אֵם הַיָּלֶד. שֶׁהָיְתָה בּוֹכָה, הֲדָא הוּא דִכְתִיב, (ירמיהו ל״א:ט״ו) קוֹל בְּרָמָה נִשְׁמָע נְהִי (ח' ע"א) בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ וְגוֹ', הוּא בּוֹכֶה וְאֵם הַיֶּלֶד הִיא בּוֹכָה.
She said: “This is one of the Hebrews’ children”, that is to say, of the Hebrews, who are gentle and tender-hearted, and not of the Gentiles, who are stiff-necked and stubborn of heart; they, the Hebrews, are tender-hearted and eager to return to their heavenly Master. “And she called the child’s mother”, who wept, as it is written: “In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted” (Jer. 31, 16). The child wept, and the mother wept.’
אָמַר רִבִּי יְהוּדָה, לְזִמְנָא דְּאָתֵי מַה כְּתִיב, (ירמיהו ל״א:ט׳) בִּבְכִי יָבוֹאוּ וּבְתַחֲנוּנִים וְגוֹ'. מַהוּ בִּבְכִי יָבוֹאוּ. בִּזְכוּת בְּכִי דְּאֵם הַיֶּלֶד, שֶׁהִיא רָחֵל, יָבוֹאוּ וְיִתְכַּנְשׁוּן מִן גָּלוּתָא. וְאָמַר רִבִּי יִצְחָק, פּוּרְקָנָא דְּיִשְׂרָאֵל לָא תַּלְיָא אֶלָּא בִּבְכִי, כַּד יִשְׁתַּלְּמוּן וְיִכְלוּן, בְּכִי דְּמָעוֹת דְּבָכָה עֵשָׂו קָמֵי אָבִיו, דִּכְתִּיב, (בראשית כ״ז:ל״ח) וְיִשָּׂא עֵשָׂו קוֹלוֹ וַיֵּבְךְ. (אמר רבי יוסי אותו בכי דבכה עשו) וְאִינּוּן דִּמְעִין, אֲחִיתוּ לְיִשְׂרָאֵל בְּגָלוּתֵיהּ. כֵּיוָן דְּיִכְלוּן אִינּוּן דִּמְעִין בְּבִכְיָה דְּיִשְׂרָאֵל, יִפְקוּן מִגָּלוּתֵיהּ, הֲדָא הוּא (ירמיהו ל״א:ט׳) דִכְתִיב בִּבְכִי יָבוֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם.
R. Judah continued: ‘Concerning the future it says: “They will come with weeping, and with supplications will I lead them.” For the sake of the weeping of Rachel, the child’s mother, will they come and be gathered in from captivity.’ R. Isaac said: ‘The redemption of Israel depends only on weeping: when the effect of the tears of Esau, which he shed before his father on account of the birthright (Gen. 27, 38) shall have been exhausted, redemption will begin for Israel.’ Said R. Jose: ‘Esau’s weeping brought Israel into captivity, and when their force is exhausted, Israel, through their tears, shall be delivered from him.’