(Exodus 15:12) "You inclined Your right hand — the earth swallowed them up.": We are hereby apprised that all of the souls are contained in the hand of the Holy One Blessed be He, viz. (Iyyov 12:10) "In His hand is the soul of every living thing", and (Psalms 31:6) "Into Your hand do I commend my spirit."
In what merit were they (the Egyptians) granted burial? In the merit of his saying (Exodus 9:27) "The L–rd is the righteous one (and I and my people are the wicked ones"), the Holy One Blessed be He said: If you have vindicated the L–rd's judgment of You, I shall not withhold your reward and I will give you a place of burial, viz. "You inclined Your right hand — the earth swallowed them up."
Variantly: "You inclined Your right hand": We are hereby apprised that He cast them to the dry land, and the dry land cast them to the sea, saying: If for only accepting the blood of Hevel, one man, it was said to me (Genesis 4:11) "Cursed are you, etc.", how will I be able to accept the blood of all of these hordes!" — until the Holy One Blessed be He said to it: (I swear that) I will not hold you responsible, as it is written "You inclined Your right hand — the earth swallowed them up," "Your right hand" connoting an oath, viz. (Isaiah 62:8) "The L–rd has sworn by His right hand."
Variantly: "You have inclined Your right hand": When the Holy One inclines His hand, the wicked go lost from the world, viz. (Tzephaniah 2:13) "And He will stretch out His hand to the north, and Ashur will go lost, etc." and (Ezekiel 25:15) "Behold, I will stretch out My hand against the Philistines, etc."
An analogy: eggs in a man's hand. He inclines his hand a little and they all fall and break, viz. (Isaiah 31:3) "and the L–rd will incline His hand, and the helper will stumble and the helped will fall, etc."
(Exodus 15:13) "You have led forth in lovingkindness (chesed)": You have done chesed with us, for we were without (redeeming) deeds, viz. (Isaiah 63:7) "The lovingkindnesses of the L–rd will I proclaim, etc.", (Psalms 89:2) "The lovingkindnesses of the L–rd will I ever sing, etc." And the world in its very beginning was built only with chesed, viz. (Ibid. 3) "I said that the world (with) chesed will be built."
(Exodus, Ibid.) "this people whom You have redeemed": For all the world is Yours, and You have no people but Israel, viz. (Isaiah 43:21) "This people have I created for Myself, etc." And thus is it written (Song of Songs 6:8) "Sixty are the queens and eighty, are the concubines": "Sixty are the queens" — These are the sixty ten thousands (of Israel, who left Egypt); "and eighty, the concubines" — those below the age of twenty; "and young maidens without number" — the minors, who are numberless. Notwithstanding this, (only) "one is My dove" — Moses, who countervails them all.
Once, Rebbi was sitting and expounding that one woman bore sixty ten thousands, when a disciple interjected: Rebbi, who is greater, the world or the tzaddik? Rebbi replied: The tzaddik. How so? When Yocheved bore Moses, he countervailed the entire world. And where do we find that Moses countervailed the entire world? In (Numbers 26:4) "as the L–rd commended Moses and the children of Israel", and "Then sang Moses and the children of Israel", and (Devarim 34:10) "And there arose no prophet again in Israel like Moses."
(Exodus, Ibid.) "You have guided (them) in Your strength": in the merit of the Torah which they are destined to receive, "strength" being Torah, viz. (Psalms 29:4) "The L–rd will give strength to His people; the L–rd will bless His people with peace" and (Ibid. 99:4) "… and the strength of the King (i.e., Torah) who loves justice."
Variantly: "You have guided them in Your strength" — in the strength of the kingdom of the house of David, who are destined to assume the reign, "Your strength" being kingdom, viz. (Ibid. 21:2) "O L–rd, in Your strength the king will rejoice", and (I Samuel 2:10) "and He will give strength to his king."...
(Exodus, Ibid.) "to the habitation (neveh) of Your holiness": in the merit of the Temple, which they are destined to build, "neveh" being the Temple, as in (Jeremiah 10:25) "and His neveh they have made desolate", and (Isaiah 33:20) "Look upon Zion, the city of our solemnities. Your eyes will see Jerusalem, a peaceful neveh, a tent (the Temple) that shall not be taken down."
(Exodus 15:14) "Peoples heard — they quaked": When the peoples heard that Pharaoh and his hosts were lost in the sea, that the rule of Egypt had ended, and that their idolatry had been overthrown, they began quaking, this being the thrust of "Peoples heard; they quaked." Variantly: "Peoples heard; they quaked": When the peoples heard that the Holy One Blessed be He had lifted the horn of Israel and brought them into Eretz Yisrael, they began quaking — at which the Holy One Blessed be He said to them: Fools that you are. Many kings reigned before Me (i.e., in My presence) and Israel was not wrathful (against them), viz. (Genesis 36:31) "And these are the kings that reigned in the land of Edom." And many rulers arose from you, and Israel was not wrathful, viz. (Ibid. 29) "Chief Lotan, Chief Shoval." And now you grow wrathful! I, likewise, will give you "wrath" not to your liking, viz. (Psalms 99:1) "The L–rd reigns — let the peoples quake!"...
(Exodus, Ibid.) "Quaking has seized the dwellers of Plasheth": Once the dwellers of Plasheth heard that Israel had entered the land, they said: They have come to take revenge for the sons of Ephraim, viz. (I Chronicles 7:20, etc.) and (Psalms 78:9) "And the sons of Ephraim, armed and carrying bows, were turned back in the day of battle." Why so? (Ibid. 10) (For) "they did not keep the covenant of G–d and refused to walk in His law." And because they violated the term and the oath (viz. Numbers 14:44),
they (the dwellers of Plasheth) said They have no other way (to enter the land) but by way of our land, and now they will come and rob us and lay waste our land.
(Exodus 15:15) "Then the chiefs of Edom were confounded": If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:5) "… for I will not give you of their (Edom's) land"? What, then, is the intent of "Then the chiefs of Edom were confounded"? Because of worry (over contention.)
(Exodus, Ibid.) "the mighty ones of Moav" (were confounded. Why so?) If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:9) "Do not antagonize Moav, etc." and (Ibid. 19) "When you come opposite the children of Ammon, do not antagonize them, etc."? What, then, is the intent of "the mighty ones of Moav (were seized with trembling")? Because of worry (over contention.)
They said: Now they are coming to rekindle the strife between our father and theirs, viz.(Genesis 13:7) "And there was strife between the herdsmen of Avram's cattle and those of Lot's, etc."
(Exodus, Ibid.) "All the inhabitants of Canaan melted ('namogu')": When the inhabitants of Canaan heard that the Holy One Blessed be He had said to Moses (Devarim 20:16-17) "But from the cities of these people … you shall utterly destroy them," they said: These and those (Edom and Moav) feared only for their money and their property, but they are coming against us to destroy us and to inherit our land — whereupon "namogu", "namogu" signifying melting, as in (Ezekiel 21:12) "and every heart will melt", and (Psalms 75:4) "The earth and all its inhabitants will melt" ("namogim"), and (Ezekiel 21:12) "In order to melt ("lamug") the heart."
(Exodus 15:16) "There fell upon them dread and terror": "dread" upon the distant and terror upon the near, viz. (Joshua 5:1) "And it was when all the kings of the Emori on the western side of the Jordan (the near) and all the kings of the Canaanites by the sea (the distant) heard" (Ibid. 2:11) "that the L–rd your G–d, He is G–d in the heavens, etc." And thus Rachav said to Joshua's messengers (Ibid. 10) "For we have heard that the L–rd dried up the waters of the Red Sea, etc."
(Exodus, Ibid.) "By the greatness of Your arm they were (struck) still as stone": When the Israelites emerged from the sea, the Amalekites gathered all the peoples of the world and came to fight against Israel. At that time Moses prayed, and they all were (struck) still as stone.
Variantly: When Israel crossed the Jordan, all the kings of Canaan gathered together and came to fight against Israel, viz. (Joshua 11:1-5) "And it was when Yavin king of Chatzor heard … and to the kings who were in the north … They went out with all their camps … All of these kings gathered together" at that time. Joshua prayed and all of them were struck still as stone....
Four are called "acquisitions": Israel — viz. "this people whom You have acquired." Heaven and earth — viz. (Genesis 14:22) "Acquirer of heaven and earth." The Temple — viz. (Psalms 78:54) "this mountain (the Temple mount) that He acquired." The Torah — viz. (Mishlei 8:22) "The L–rd acquired me (Torah) (in) the beginning of His way" (the creation). Let Israel come, who are called "acquisition," to the land, that is called "acquisition," and build the Temple, His "acquisition," in the merit of the Torah, which is called "acquisition." Thus — "this people whom You have acquired."
(שמות טו,יב) "נָטִיתָ יְמִינְךָ, תִּבְלָעֵמוֹ אָרֶץ." "נָטִיתָ יְמִינְךָ", מַגִּיד שֶׁכָּל הַנְּפָשׁוֹת בְּכַף מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁנֶּאֱמַר: (איוב יב,י) "אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי, וְרוּחַ כָּל בְּשַׂר אִישׁ." (תהלים לא,ו) "בְּיָדְךָ אַפְקִיד רוּחִי"
(Exodus 15:12) "You inclined Your right hand — the earth swallowed them up.": We are hereby apprised that all of the souls are contained in the hand of the Holy One Blessed be He, viz. (Iyyov 12:10) "In His hand is the soul of every living thing", and (Psalms 31:6) "Into Your hand do I commend my spirit."
(תהלים לא,ו) "תִּבְלָעֵמוֹ אָרֶץ." בְּאֵי זוֹ זְכוּת נִתְּנָה לָהֶם קְבוּרָה? בִּזְכוּת שֶׁאָמַר: (שמות ט,כז) "יי הַצַּדִּיק, וַאֲנִי וְעַמִּי הָרְשָׁעִים!" אָמַר לָהֶם הַמָּקוֹם: אַתֶּם צִדַּקְתֶּם עֲלֵיכֶם אֶת הַדִּין, אַף אֲנִי לֹא אֲקַפֵּחַ לָכֶם שְׁכַרְכֶם, וְאֶתֵּן לָכֶם מְקוֹם קְבוּרָה! שֶׁנֶּאֱמַר: "נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ."
In what merit were they (the Egyptians) granted burial? In the merit of his saying (Exodus 9:27) "The L–rd is the righteous one (and I and my people are the wicked ones"), the Holy One Blessed be He said: If you have vindicated the L–rd's judgment of You, I shall not withhold your reward and I will give you a place of burial, viz. "You inclined Your right hand — the earth swallowed them up."
"נָטִיתָ יְמִינְךָ, תִּבְלָעֵמוֹ אָרֶץ." מַגִּיד שֶׁהַיָּם זוֹרְקָן לַיַּבָּשָׁה, וְיַבָּשָׁה לַיָּם. אָמְרָה הַיַּבָּשָׁה: מָה, אִם בְּשָׁעָה שֶׁלֹּא קִבַּלְתִּי אֶלָּא דָּמוֹ שֶׁלְּהֶבֶל יְחִידִי, נֶאֱמַר לִי: (בראשית ד,יא) "וְעַתָּה אָרוּר אָתָּה מִן הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת פִּיהָ לָקַחַת אֶת דְּמֵי אָחִיךָ מִיָּדֶךָ", וְעַכְשָׁו, הֵיאָךְ אֲנִי יְכֹלָה לְקַבֵּל דָּמָן שֶׁלָּאוֹכְלוֹסִין הַלָּלוּ? עַד שֶׁנִּשְׁבַּע לָהּ הַקֹּדֶשׁ, שֶׁאֵינִי מַעֲמִידֵךְ בַּדִּין, שֶׁנֶּאֱמַר: "נָטִיתָ יְמִינְךָ, תִּבְלָעֵמוֹ אָרֶץ." וְאֵין יָמִין אֶלָּא שְׁבוּעָה, שֶׁנֶּאֱמַר: (ישעיה סב,י) "נִשְׁבַּע יי בִּימִינוֹ".
Variantly: "You inclined Your right hand": We are hereby apprised that He cast them to the dry land, and the dry land cast them to the sea, saying: If for only accepting the blood of Hevel, one man, it was said to me (Genesis 4:11) "Cursed are you, etc.", how will I be able to accept the blood of all of these hordes!" — until the Holy One Blessed be He said to it: (I swear that) I will not hold you responsible, as it is written "You inclined Your right hand — the earth swallowed them up," "Your right hand" connoting an oath, viz. (Isaiah 62:8) "The L–rd has sworn by His right hand."
דָּבָר אַחֵר: (שמות טו,יב) "נָטִיתָ יְמִינְךָ", מַגִּיד הַכָּתוּב, שֶׁכְּשֶׁהַמָּקוֹם מַטֶּה אֶת יָדוֹ, רְשָׁעִים כָּלִים מִן הָעוֹלָם, שֶׁנֶּאֱמַר: (צפניה ב,יג) "וְיֵט יָדוֹ עַל צָפוֹן, וִיאַבֵּד אֶת אַשּׁוּר, וְיָשֵׂם אֶת נִינְוֵה לִשְׁמָמָה, צִיָּה כַּמִּדְבָּר." (יחזקאל כה,טז) "הִנְנִי נוֹטֶה יָדִי עַל פְּלִשְׁתִּים, וְהִכְרַתִּי אֶת כְּרֵתִים, וְהַאֲבַדְתִּי אֶת שְׁאֵרִית חוֹף הַיָּם." (יחזקאל כה,יג)"וְנָטִתִי יָדִי עַל אֱדוֹם, וְהִכְרַתִּי מִמֶּנָּה אָדָם וּבְהֵמָה".
Variantly: "You have inclined Your right hand": When the Holy One inclines His hand, the wicked go lost from the world, viz. (Tzephaniah 2:13) "And He will stretch out His hand to the north, and Ashur will go lost, etc." and (Ezekiel 25:15) "Behold, I will stretch out My hand against the Philistines, etc."
מוֹשְׁלוֹ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְבֵיצִים שֶׁהֵן נְתוּנוֹת בְּיַד אָדָם, שֶׁאִם יַטֶּה יָדוֹ מְעַט, כֻּלָּן נוֹפְלוֹת וּמִשְׁתַּבְּרוֹת, שֶׁנֶּאֱמַר: (ישעיה לא,ג) "וַיי יַטֶּה יָדוֹ, וְכָשַׁל עוֹזֵר, וְנָפַל עָזֻר, וְיַחְדָּו כֻּלָּם יִכְלָיוּן."
An analogy: eggs in a man's hand. He inclines his hand a little and they all fall and break, viz. (Isaiah 31:3) "and the L–rd will incline His hand, and the helper will stumble and the helped will fall, etc."
(שמות טו,יג) ["נָחִיתָ בְחַסְדְּךָ עַם זוּ גָּאָלְתָּ, נֵהַלְתָּ בְעָזְּךָ אֶל נְוֵה קָדְשֶׁךָ."] "נָחִיתָ בְחַסְדְּךָ", חֶסֶד עָשִׂיתָ עִמָּנוּ, שֶׁלֹּא הָיָה בְיָדֵינוּ מַעֲשִׂים, שֶׁנֶּאֱמַר: (ישעיה סג,ז) "חַסְדֵי יי אַזְכִּיר, תְּהִלֹּת יי, כְּעַל כֹּל אֲשֶׁר גְּמָלָנוּ יי, וְרַב טוּב לְבֵית יִשְׂרָאֵל, אֲשֶׁר גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו." (תהלים פט,ב) "חַסְדֵי יי עוֹלָם אָשִׁירָה, לְדֹר וָדֹר אוֹדִיעַ אֱמוּנָתְךָ בְּפִי." וְהָעוֹלָם מִתְּחִלָּתוֹ לֹא נִבְנָה אֶלָּא בְחֶסֶד, שֶׁנֶּאֱמַר: (תהלים פט,ג) "כִּי אָמַרְתִּי, עוֹלָם חֶסֶד יִבָּנֶה, שָׁמַיִם תָּכִן אֱמוּנָתְךָ בָהֶם."
(Exodus 15:13) "You have led forth in lovingkindness (chesed)": You have done chesed with us, for we were without (redeeming) deeds, viz. (Isaiah 63:7) "The lovingkindnesses of the L–rd will I proclaim, etc.", (Psalms 89:2) "The lovingkindnesses of the L–rd will I ever sing, etc." And the world in its very beginning was built only with chesed, viz. (Ibid. 3) "I said that the world (with) chesed will be built."
"עַם זוּ גָּאָלְתָּ". לְפִי שֶׁכָּל הָעוֹלָם שֶׁלָּךְ, וְאֵין לָךְ עַם אֶלָּא יִשְׂרָאֵל, שֶׁנֶּאֱמַר: (ישעיה מג,כא) "עַם זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ", וְכֵן הוּא אוֹמֵר: (שיר השירים ו,י) "שִׁשִּׁים הֵמָּה מְלָכוֹת, וּשְׁמֹנִים פִּילַגְשִׁים, וַעֲלָמוֹת אֵין מִסְפָּר." "שִׁשִּׁים הֵמָּה מְלָכוֹת", אֵלּוּ שִׁשִּׁים רִבּוֹא, "וּשְׁמֹנִים פִּילַגְשִׁים", אֵלּוּ מִבֶּן עֶשְׁרִים שָׁנָה וָמַעְלָה, "וַעֲלָמוֹת אֵין מִסְפָּר", אֵלּוּ הַקְּטַנִּים שֶׁאֵין לָהֶם מִנְיָן. אַף עַל פִּי כֵן, (שיר השירים ו,ט) "אַחַת הִיא יוֹנָתִי תַמָּתִי", שֶׁהִיא שְׁקוּלָה כְּנֶגֶד הַכֹּל.
(Exodus, Ibid.) "this people whom You have redeemed": For all the world is Yours, and You have no people but Israel, viz. (Isaiah 43:21) "This people have I created for Myself, etc." And thus is it written (Song of Songs 6:8) "Sixty are the queens and eighty, are the concubines": "Sixty are the queens" — These are the sixty ten thousands (of Israel, who left Egypt); "and eighty, the concubines" — those below the age of twenty; "and young maidens without number" — the minors, who are numberless. Notwithstanding this, (only) "one is My dove" — Moses, who countervails them all.
כְּבַר הָיָה רַבִּי יוֹשֵׁב וְדוֹרֵשׁ, שֶׁיָּלְדָה אִשָּׁה בְמִצְרַיִם שִׁשִּׁים רִבּוֹא. נֶעֱנָה תַּלְמִיד אֶחָד מִלְּפָנָיו וְאָמַר לוֹ: רַבִּי! וְכִי מִי גָּדוֹל? הָעוֹלָם אוֹ הַצַּדִּיק? אָמַר לוֹ: הַצַּדִּיק! לָמָּה? אָמַר לוֹ: כְּשֶׁיָּלְדָה יוֹכֶבֶד אֶת מֹשֶׁה, הָיָה שָׁקוּל כְּנֶגֶד כָּל הָעוֹלָם כֻּלּוֹ. וְכִי הֵיכָן מָצִינוּ שֶׁהוּא שָׁקוּל כְּנֶגֶד הַכֹּל? שֶׁנֶּאֱמַר (במדבר כו,ד) "כַּאֲשֶׁר צִוָּה יי אֶת מֹשֶׁה וּבְנֵי יִשְׂרָאֵל", וְאוֹמֵר (שמות טו,א) "אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל", וְאוֹמֵר (דברים לד,י) "וְלֹא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה".
Once, Rebbi was sitting and expounding that one woman bore sixty ten thousands, when a disciple interjected: Rebbi, who is greater, the world or the tzaddik? Rebbi replied: The tzaddik. How so? When Yocheved bore Moses, he countervailed the entire world. And where do we find that Moses countervailed the entire world? In (Numbers 26:4) "as the L–rd commended Moses and the children of Israel", and "Then sang Moses and the children of Israel", and (Devarim 34:10) "And there arose no prophet again in Israel like Moses."
"נֵהַלְתָּ בְעָזְּךָ", בִּזְכוּת הַתּוֹרָה שֶׁהֵן עֲתִידִין לְקַבֵּל. וְאֵין "עָזְּךָ" אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: (תהלים כט,יא) "יי עֹז לְעַמּוֹ יִתֵּן, יי יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם!" (תהלים צט,ד) "וְעֹז מֶלֶךְ מִשְׁפָּט אָהֵב, אַתָּה כּוֹנַנְתָּ מֵישָׁרִים, מִשְׁפָּט וּצְדָקָה בְּיַעֲקֹב אַתָּה עָשִׂיתָ."
(Exodus, Ibid.) "You have guided (them) in Your strength": in the merit of the Torah which they are destined to receive, "strength" being Torah, viz. (Psalms 29:4) "The L–rd will give strength to His people; the L–rd will bless His people with peace" and (Ibid. 99:4) "… and the strength of the King (i.e., Torah) who loves justice."
דָּבָר אַחֵר: "נֵהַלְתָּ בְעָזְּךָ", בִּזְכוּת מַלְכוּת בֵּית דָּוִד שֶׁהֵן עֲתִידִין לְקַבֵּל. וְאֵין "עָזְּךָ" אֶלָּא מַלְכוּת, שֶׁנֶּאֱמַר: (תהלים כא,ב) "יי בְּעָזְּךָ יִשְׂמַח מֶלֶךְ, וּבִישׁוּעָתְךָ מַה יָּגֶל מְאֹד." (תהלים כח,י) "יי עֹז לָמוֹ, וּמָעוֹז יְשׁוּעוֹת מְשִׁיחוֹ הוּא!" וְאוֹמֵר: (שמואל א ב,י) "וְיִתֶּן עֹז לְמַלְכּוֹ, וְיָרֵם קֶרֶן מְשִׁיחוֹ."
Variantly: "You have guided them in Your strength" — in the strength of the kingdom of the house of David, who are destined to assume the reign, "Your strength" being kingdom, viz. (Ibid. 21:2) "O L–rd, in Your strength the king will rejoice", and (I Samuel 2:10) "and He will give strength to his king."...
"אֶל נְוֵה קָדְשֶׁךָ." בִּזְכוּת בֵּית הַמִּקְדָּשׁ שֶׁהֵן עֲתִידִין לִבְנוֹת. וְאֵין 'נָוֶה' אֶלָּא בֵית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר: (ירמיה י,כד) "וְאֶת נָוֵהוּ הֵשַׁמּוּ."*הֵשַׁמּוּ: הפכו לשממה. (ישעיה לג,כ) "חֲזֵה צִיּוֹן קִרְיַת מוֹעֲדֵנוּ, עֵינֶיךָ תִרְאֶינָה יְרוּשָׁלִַם נָוֶה שַׁאֲנָן, אֹהֶל בַּל יִצְעָן בַּל יִסַּע יְתֵדֹתָיו לָנֶצַח,*יִצְעָן: יעקר ממקומו. וְכָל חֲבָלָיו בַּל יִנָּתֵקוּ."
(Exodus, Ibid.) "to the habitation (neveh) of Your holiness": in the merit of the Temple, which they are destined to build, "neveh" being the Temple, as in (Jeremiah 10:25) "and His neveh they have made desolate", and (Isaiah 33:20) "Look upon Zion, the city of our solemnities. Your eyes will see Jerusalem, a peaceful neveh, a tent (the Temple) that shall not be taken down."
(שמות טו,יד) ["שָׁמְעוּ עַמִּים, יִרְגָּזוּן; חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת."] "שָׁמְעוּ עַמִּים, יִרְגָּזוּן", כֵּיוָן שֶׁשָּׁמְעוּ הָאֻמּוֹת שֶׁהַמָּקוֹם מַגְבִּיהַּ קַרְנָן שֶׁלְּיִשְׂרָאֵל, וּמַכְנִיסָן לָאָרֶץ, הִתְחִילוּ מִתְרַגְּזִין. אָמַר לָהֶם הַמָּקוֹם: שׁוֹטִים שֶׁבָּעוֹלָם! כַּמָּה מְלָכִים מָלְכוּ מִכֶּם, וְלֹא כַּעְסוֹ יִשְׂרָאֵל, שֶׁנֶּאֱמַר: (בראשית לו,לד) "וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם", וְכַמָּה שִׁלְטוֹנוֹת שָׁלְטוּ מִכֶּם, וְלֹא כַעְסוֹ יִשְׂרָאֵל, שֶׁנֶּאֱמַר: "אַלּוּף לוֹטָן, אַלּוּף שׁוֹבָל", וְעַכְשָׁו אַתֶּם כּוֹעֲסִים! אַף אֲנִי אֶתֵּן לָכֶם כַּעַס שֶׁאֵין בּוֹ רָצוֹן, שֶׁנֶּאֱמַר: (תהלים צט,א) "יי מָלָךְ, יִרְגְּזוּ עַמִּים".
(Exodus 15:14) "Peoples heard — they quaked": When the peoples heard that Pharaoh and his hosts were lost in the sea, that the rule of Egypt had ended, and that their idolatry had been overthrown, they began quaking, this being the thrust of "Peoples heard; they quaked." Variantly: "Peoples heard; they quaked": When the peoples heard that the Holy One Blessed be He had lifted the horn of Israel and brought them into Eretz Yisrael, they began quaking — at which the Holy One Blessed be He said to them: Fools that you are. Many kings reigned before Me (i.e., in My presence) and Israel was not wrathful (against them), viz. (Genesis 36:31) "And these are the kings that reigned in the land of Edom." And many rulers arose from you, and Israel was not wrathful, viz. (Ibid. 29) "Chief Lotan, Chief Shoval." And now you grow wrathful! I, likewise, will give you "wrath" not to your liking, viz. (Psalms 99:1) "The L–rd reigns — let the peoples quake!"...
"חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת." כֵּיוָן שֶׁשָּׁמְעוּ יוֹשְׁבֵי פְּלֶשֶׁת שֶׁיִּשְׂרָאֵל נִכְנָסִין לָאָרֶץ, אָמְרוּ: עַכְשָׁו הֵן בָּאִין לְעוֹרֵר עֵרוּתָן שֶׁלִּבְנֵי אֶפְרַיִם!*עֵרוּת, או עֵרוּר: הזכרת צער מיתה. שֶׁנֶּאֱמַר: (דברי הימים א ז,כ-כא) "וּבְנֵי אֶפְרַיִם שׁוּתָלַח וּבֶרֶד בְּנוֹ, וְתַחַת בְּנוֹ וְאֶלְעָדָה בְנוֹ וְתַחַת בְּנוֹ. וְזָבָד בְּנוֹ וְשׁוּתֶלַח בְּנוֹ וְעֵזֶר וְאֶלְעָד, וַהֲרָגוּם אַנְשֵׁי גַת הַנּוֹלָדִים בָּאָרֶץ, כִּי יָרְדוּ לָקַחַת אֶת מִקְנֵיהֶם." עַד מָאתַיִם אֶלֶף בְּנֵי אֶפְרַיִם, שֶׁנֶּאֱמַר: (תהלים עח,ט) "בְּנֵי אֶפְרַיִם נוֹשְׁקֵי רוֹמֵי קָשֶׁת הָפְכוּ בְּיוֹם קְרָב." מִפְּנֵי מָה? (תהלים עח,י) עַל אֲשֶׁר "לֹא שָׁמְרוּ בְּרִית אֱלֹהִים, וּבְתוֹרָתוֹ מֵאֲנוּ לָלֶכֶת." עַל אֲשֶׁר עָבְרוּ עַל הַקֵּץ וְעַל שֶׁעָבְרוּ עַל הַשְּׁבוּעָה.
(Exodus, Ibid.) "Quaking has seized the dwellers of Plasheth": Once the dwellers of Plasheth heard that Israel had entered the land, they said: They have come to take revenge for the sons of Ephraim, viz. (I Chronicles 7:20, etc.) and (Psalms 78:9) "And the sons of Ephraim, armed and carrying bows, were turned back in the day of battle." Why so? (Ibid. 10) (For) "they did not keep the covenant of G–d and refused to walk in His law." And because they violated the term and the oath (viz. Numbers 14:44),
דָּבָר אַחֵר: אָמְרוּ: אֵין לָהֶם דֶּרֶךְ מִכָּל מָקוֹם אֶלָּא עָלֵינוּ, וְעַכְשָׁו הֵן בָּאִין וּבוֹזְזִין אֶת נְכָסֵינוּ, וּמַחְרִיבִין אֶת אַרְצֵנוּ!
they (the dwellers of Plasheth) said They have no other way (to enter the land) but by way of our land, and now they will come and rob us and lay waste our land.
(שמות טו,טו) ["אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם, אֵילֵי מוֹאָב, יֹאחֲזֵמוֹ רָעַד, נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן."] "אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם". אִם תֹּאמַר שֶׁהֵם בָּאִים לִירַשׁ אֶת אַרְצָם, וַהֲלֹא כְבָר נֶאֱמַר: (דְּבָרִים ב ד,ה) "אַתֶּם עֹבְרִים בִּגְבוּל אֲחֵיכֶם בְּנֵי עֵשָׂו, הַיֹּשְׁבִים בְּשֵׂעִיר, וְיִירְאוּ מִכֶּם, וְנִשְׁמַרְתֶּם מְאֹד. אַל תִּתְגָּרוּ בָם!" הָא מַה תִּלְמֹד לוֹמַר "אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם"? מִפְּנֵי אֲנִינוּת.*אֲנִינוּת: צער על הצלחת ישראל.
(Exodus 15:15) "Then the chiefs of Edom were confounded": If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:5) "… for I will not give you of their (Edom's) land"? What, then, is the intent of "Then the chiefs of Edom were confounded"? Because of worry (over contention.)
דָּבָר אַחֵר: אָמְרוּ: עַכְשָׁו הֵן בָּאִין לְעוֹרֵר מְרִיבָה שֶׁבֵּין אָבִינוּ לַאֲבִיהֶם, שֶׁנֶּאֱמַר: (בראשית כז,מא) "וַיִּשְׂטֹם עֵשָׂו אֶת יַעֲקֹב".
They said: Now they are coming to stir up strife because of our father's hatred of their father, viz. (Genesis 27:41) "And Esav hated Jacob."
"אֵילֵי מוֹאָב, יֹאחֲזֵמוֹ רָעַד". אִם תֹּאמַר שֶׁהֵם בָּאִים לִירַשׁ אֶת אַרְצָם, וַהֲלֹא כְבָר נֶאֱמַר: (דברים ב,ט) "וַיֹּאמֶר יי אֵלַי: אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָּם מִלְחָמָה, כִּי לֹא אֶתֵּן לְךָ מֵאַרְצוֹ יְרֻשָּׁה, כִּי לִבְנֵי לוֹט נָתַתִּי אֶת עָר יְרֻשָּׁה." וְאוֹמֵר: (דברים ב,יט) "וְקָרַבְתָּ מוּל בְּנֵי עַמּוֹן, אַל תְּצֻרֵם וְאַל תִּתְגָּר בָּם, כִּי לֹא אֶתֵּן מֵאֶרֶץ בְּנֵי עַמּוֹן לְךָ יְרֻשָּׁה, כִּי לִבְנֵי לוֹט נְתַתִּיהָ יְרֻשָּׁה.". הָא מַה תִּלְמֹד לוֹמַר "אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד"? מִפְּנֵי אֲנִינוּת.*אֲנִינוּת: צער על הצלחת ישראל.
(Exodus, Ibid.) "the mighty ones of Moav" (were confounded. Why so?) If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:9) "Do not antagonize Moav, etc." and (Ibid. 19) "When you come opposite the children of Ammon, do not antagonize them, etc."? What, then, is the intent of "the mighty ones of Moav (were seized with trembling")? Because of worry (over contention.)
דָּבָר אַחֵר: אָמְרוּ: עַכְשָׁו הֵם בָּאִים לְעוֹרֵר מְרִיבָה שֶׁבֵּין אָבִינוּ לַאֲבִיהֶם, שֶׁנֶּאֱמַר: (בראשית יג,ז) "וַיְהִי רִיב בֵּין רֹעֵי מִקְנֵה אַבְרָם וּבֵין רֹעֵי מִקְנֵה לוֹט, וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ."
They said: Now they are coming to rekindle the strife between our father and theirs, viz.(Genesis 13:7) "And there was strife between the herdsmen of Avram's cattle and those of Lot's, etc."
"נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן." כֵּיוָן שֶׁשָּׁמְעוּ יוֹשְׁבֵי כְנַעַן, שֶׁאָמַר הַמָּקוֹם לְמֹשֶׁה: (דברים כ,טז-יז) "רַק מֵעָרֵי הָעַמִּים הָאֵלֶּה, אֲשֶׁר יי אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה, לֹא תְחַיֶּה כָּל נְשָׁמָה. כִּי הַחֲרֵם תַּחֲרִימֵם", אָמְרוּ: אֵלּוּ וָאֵלּוּ לֹא הָיוּ מִתְיָרְאִין אֶלָּא מִפְּנֵי מָמוֹנָם וּמִפְּנֵי נִכְסֵיהֶם, אֲבָל עָלֵינוּ, אֵינָן בָּאִין אֶלָּא לְכַלּוֹתֵנוּ וְלִירַשׁ אֶת אַרְצֵנוּ! הִתְחִילוּ לְהִמֵּס, שֶׁנֶּאֱמַר "נָמֹגוּ", וְאֵין נְמִיגָה אֶלָּא מְסִיָּה,*מְסִיָּה: המסה. שֶׁנֶּאֱמַר: (תהלים עה,ד) "נְמֹגִים אֶרֶץ וְכָל יֹשְׁבֶיהָ".
(Exodus, Ibid.) "All the inhabitants of Canaan melted ('namogu')": When the inhabitants of Canaan heard that the Holy One Blessed be He had said to Moses (Devarim 20:16-17) "But from the cities of these people … you shall utterly destroy them," they said: These and those (Edom and Moav) feared only for their money and their property, but they are coming against us to destroy us and to inherit our land — whereupon "namogu", "namogu" signifying melting, as in (Ezekiel 21:12) "and every heart will melt", and (Psalms 75:4) "The earth and all its inhabitants will melt" ("namogim"), and (Ezekiel 21:12) "In order to melt ("lamug") the heart."
(שמות טו,טז) ["תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד, בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן, עַד יַעֲבֹר עַמְּךָ יי, עַד יַעֲבֹר עַם זוּ קָנִיתָ."] "תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד". "אֵימָתָה", עַל רְחוֹקִים, "וָפַחַד", עַל קְרוֹבִים. כָּעִנְיָן שֶׁנֶּאֱמַר: (יהושע ה,א) "וַיְהִי כִשְׁמֹעַ כָּל מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן יָמָּה, וְכָל מַלְכֵי הַכְּנַעֲנִי אֲשֶׁר עַל הַיָּם, אֵת אֲשֶׁר הוֹבִישׁ יי אֶת מֵי הַיַּרְדֵּן מִפְּנֵי בְנֵי יִשְׂרָאֵל עַד עָבְרָם, וַיִּמַּס לְבָבָם, וְלֹא הָיָה בָם עוֹד רוּחַ מִפְּנֵי בְּנֵי יִשְׂרָאֵל." וְכֵן רָחָב אוֹמֶרֶת לִשְלוּחֵי יְהוֹשֻׁעַ: (יהושע ב,י) "כִּי שָׁמַעְנוּ אֵת אֲשֶׁר הוֹבִישׁ יי אֶת מֵי יַם סוּף מִפְּנֵיכֶם בְּצֵאתְכֶם מִמִּצְרָיִם, וַאֲשֶׁר עֲשִׂיתֶם לִשְׁנֵי מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן, לְסִיחֹן וּלְעוֹג, אֲשֶׁר הֶחֱרַמְתֶּם אוֹתָם. וַנִּשְׁמַע, וַיִּמַּס לְבָבֵנוּ".
(Exodus 15:16) "There fell upon them dread and terror": "dread" upon the distant and terror upon the near, viz. (Joshua 5:1) "And it was when all the kings of the Emori on the western side of the Jordan (the near) and all the kings of the Canaanites by the sea (the distant) heard" (Ibid. 2:11) "that the L–rd your G–d, He is G–d in the heavens, etc." And thus Rachav said to Joshua's messengers (Ibid. 10) "For we have heard that the L–rd dried up the waters of the Red Sea, etc."
"בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן". כֵּיוָן שֶׁיָּצְאוּ יִשְׂרָאֵל מִן הַיָּם, כָּנַס עֲמָלֵק אֶת כָּל אֻמּוֹת הָעוֹלָם, וּבָא וְנִלְחַם עִם יִשְׂרָאֵל. וְנִתְפַּלַּל מֹשֶׁה בְּאוֹתָהּ שָׁעָה, וְדָמְמוּ כֻלָּן כָּאֶבֶן. לְכָךְ נֶאֱמַר: (שמות טו,טז) "בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן".
(Exodus, Ibid.) "By the greatness of Your arm they were (struck) still as stone": When the Israelites emerged from the sea, the Amalekites gathered all the peoples of the world and came to fight against Israel. At that time Moses prayed, and they all were (struck) still as stone.
דָּבָר אַחֵר: "בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן". כֵּיוָן שֶׁנִּכְנְסוּ מְרַגְּלִים לָאָרֶץ, כָּל מִי שֶׁהָיָה אוֹמֵר 'אֵלּוּ מְרַגְּלֵי יִשְׂרָאֵל!' הָיָה דּוֹמֵם כָּאֶבֶן.
Variantly: When the spies (of Israel) entered the land, whoever said "These are Israeli spies" was struck still as a stone.
דָּבָר אַחֵר: "בִּגְדֹל זְרוֹעֲךָ". כֵּיוָן שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן, נִתְקַבְּצוּ כָּל מַלְכֵי כְּנַעַן, וּבָאוּ וְנִלְחֲמוּ עִם יִשְׂרָאֵל, שֶׁנֶּאֱמַר: (יהושע יא,א-ה) "וַיְהִי כִּשְׁמֹעַ יָבִין מֶלֶךְ חָצוֹר, וַיִּשְׁלַח אֶל יוֹבָב מֶלֶךְ מָדוֹן, וְאֶל מֶלֶךְ שִׁמְרוֹן, וְאֶל מֶלֶךְ אַכְשָׁף. וְאֶל הַמְּלָכִים אֲשֶׁר מִצְּפוֹן בָּהָר וּבָעֲרָבָה נֶגֶב כִּנְרוֹת וּבַשְּׁפֵלָה וּבְנָפוֹת דּוֹר מִיָּם. וַיֵּצְאוּ הֵם וְכָל מַחֲנֵיהֶם עִמָּם, עַם רָב כַּחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם לָרֹב, וְסוּס וָרֶכֶב רַב מְאֹד. וַיִּוָּעֲדוּ כֹּל הַמְּלָכִים הָאֵלֶּה". וְאוֹמֵר: (יהושע ט,ב) "וַיִּתְקַבְּצוּ יַחְדָּו, לְהִלָּחֵם עִם יְהוֹשֻׁעַ וְעִם יִשְׂרָאֵל פֶּה אֶחָד." בְּאוֹתָהּ שָׁעָה, הִתְפַּלֵּל יְהוֹשֻׁעַ, וְדָמְמוּ כֻלָּן כָּאֶבֶן. לְכָךְ נֶאֱמַר "יִדְּמוּ כָּאָבֶן".
Variantly: When Israel crossed the Jordan, all the kings of Canaan gathered together and came to fight against Israel, viz. (Joshua 11:1-5) "And it was when Yavin king of Chatzor heard … and to the kings who were in the north … They went out with all their camps … All of these kings gathered together" at that time. Joshua prayed and all of them were struck still as stone....
"עַד יַעֲבֹר עַמְּךָ, יי", עַד יַעֲבֹר אֶת הַיַּרְדֵּן, עַד יַעֲבֹר נַחֲלֵי אַרְנוֹן.
(Exodus 15:16) "Until Your people, O L–rd, pass over (the Arnon); until there pass over (the Jordan) this people whom You have acquired":
"עַם זוּ קָנִיתָ." לְפִי שֶׁכָּל הָעוֹלָם שֶׁלָּךְ, וְאֵין לָךְ עַם אֶלָּא יִשְׂרָאֵל, שֶׁנֶּאֱמַר: (ישעיה מג,כא) "עַם זוּ יָצַרְתִּי לִי".
For all the world is Yours, and You have no people but Israel, viz. (Isaiah 43:12) "This people have I fashioned for Myself."
אַרְבָּעָה נִקְרְאוּ קִנְיָן: יִשְׂרָאֵל נִקְרְאוּ קִנְיָן, שֶׁנֶּאֱמַר: (שמות טו,טז) "עַם זוּ קָנִיתָ." אֶרֶץ יִשְׂרָאֵל נִקְרֵאת קִנְיָן, שֶׁנֶּאֱמַר: (בראשית יד,כב) "וַיְבָרְכֵהוּ וַיֹּאמַר: בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן, קֹנֵה שָׁמַיִם וָאָרֶץ." בֵּית הַמִּקְדָּשׁ נִקְרָא קִנְיָן, שֶׁנֶּאֱמַר: (תהלים עח,נד) "הַר זֶה קָנְתָה יְמִינוֹ." הַתּוֹרָה נִקְרֵאת קִנְיָן, שֶׁנֶּאֱמַר: (משלי ח,כב) "יי קָנָנִי רֵאשִׁית דַּרְכּוֹ". יָבֹאוּ יִשְׂרָאֵל שֶׁנִּקְרְאוּ קִנְיָן, לְאֶרֶץ יִשְׂרָאֵל שֶׁנִּקְרֵאת קִנְיָן, וְיִבְנוּ בֵּית הַמִּקְדָּשׁ שֶׁנִּקְרָא קִנְיָן, בִּזְכוּת הַתּוֹרָה שֶׁנִּקְרֵאת קִנְיָן! לְכָךְ נֶאֱמַר "עַם זוּ קָנִיתָ."
Four are called "acquisitions": Israel — viz. "this people whom You have acquired." Heaven and earth — viz. (Genesis 14:22) "Acquirer of heaven and earth." The Temple — viz. (Psalms 78:54) "this mountain (the Temple mount) that He acquired." The Torah — viz. (Mishlei 8:22) "The L–rd acquired me (Torah) (in) the beginning of His way" (the creation). Let Israel come, who are called "acquisition," to the land, that is called "acquisition," and build the Temple, His "acquisition," in the merit of the Torah, which is called "acquisition." Thus — "this people whom You have acquired."