“It was at midnight, and the Lord smote all firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne, to the firstborn of the captive who was in the dungeon, and all the firstborn of cattle” (Exodus 12:29). “It was at midnight” – that is what is written: “Who fulfills the word of His servant and performs the counsel of His messengers” (Isaiah 44:26). Rabbi Abahu says: “Who fulfills the word of His servant,” this [servant] is Moses, as it is stated: “My servant Moses is not so, [he is trusted in all My house]” (Numbers 12:7). How did He fulfill [the word of Moses]? When He brought the plague of darkness upon them, Pharaoh began screaming: “Go serve the Lord; only your flocks and your herds will remain…” (Exodus 10:24). Moses said to him: ‘By your life, “no hoof will remain”’ (Exodus 10:26). What is “hoof”? Even an animal which belongs entirely to an Egyptian, but it has one hoof that belongs to an Israelite, he will not leave it. “As we will take from them” (Exodus 10:26) – after saying: “As we will take from them,” he then said: “And we will not know with what we will serve the Lord” (Exodus 10:26). You, who are flesh and blood, people die if they violate your commands, and if you issue an edict and say: ‘Collect for me such and such,’ the world will be able to fulfill your edict; however, we, perhaps God will say to us, ‘sacrifice an offering of two hundred and ten years’1During all those years we did not sacrifice any offerings. – that is: “And we will not know.” Pharaoh said to him: ‘Until when will you enter here? “Go from me, beware, do not see my face anymore”’ (Exodus 10:28). Moses said to him: “You have spoken well; I will not see your face anymore” (Exodus 10:29).The Holy One blessed be He said: What do I still need to inform Pharaoh? It is one plague. Immediately, God rushed to him, as it were, and entered into Pharaoh’s palace on Moses’s behalf, who said to him: “I will not see your face anymore,” so he would not be found to be a liar. You find that the Holy One blessed be He spoke to Moses in Pharaoh’s palace only at that time. From where is it derived? It is as it is stated: “As I leave the city, I will spread my hands to the Lord” (Exodus 9:29).2Moses did not want to pray in Pharaoh’s palace or even in the city, due to the presence of idols there. Similarly, God did not speak to Moses there. See Shemot Rabba 12:5 and 15:5. But now, the Holy One blessed be He rushed and spoke with Moses, as it is stated: “One more plague I will bring upon Pharaoh…” (Exodus 11:1). When Moses heard, he rejoiced and was exalted, as it is stated: “Moreover the man Moses was very great” (Exodus 11:3). He began shouting publicly: “So said the Lord: About midnight, [I will emerge in the midst of Egypt]” (Exodus 11:4). “You have spoken well; I will not see your face anymore.” ‘I will not come to you anymore, but you will come to me. This general that is standing with you, and this prefect of yours, and all the officers of your palace, will come to me with you, requesting of me, and prostrating themselves to me, so that we will depart from here, as it is written: “All these, your servants, will come down to me, and prostrate themselves to me, saying: [Go out, you and all the people that follow you]” (Exodus 11:8). He did not want to say “you will prostrate yourself to me” as a show of deference to the kingdom. When midnight arrived, as Moses had said, immediately: “it was at midnight, and the Lord smote all the firstborn” – therefore [the verse states], “Who fulfills the word of His servant.” “And performs the counsel of His messengers,” for [God] consulted with Abraham concerning this matter. When? It was when the kings came and [Abraham] pursued them, the Holy One blessed be He said: ‘It is sufficient for you [to pursue them] until midnight. Come let us divide the night between Me and you,’ as it is stated: “And he divided the night between them” (Genesis 14:15).3This phrase is commonly translated: “He divided himself against them by night,” but the midrash is offering an alternate interpretation. Once the hour arrived, the counsel was complete;4Once midnight arrived on the night of the plague of the firstborn, God completed the plan He had discussed with Abraham. that is: “it was at midnight” – that is what is written: “And performs the counsel of His messengers.”
Another matter, “it was at midnight” – that is what is written: “At midnight I will rise to give thanks to You because of the ordinances [mishpetei] of Your righteousness” (Psalms 119:62). At midnight I will rise to give thanks to You for the judgments [mishpatim] that You performed in Egypt, and the righteousness that You performed for us. How so? Since Moses said: “I will smite all firstborn” (Exodus 12:12), there were some [Egyptians] who were afraid and some who were not afraid. One who was afraid would take his firstborn to an Israelite and would say to him: ‘Take this one and let him stay the night with you.’ When midnight arrived, the Holy One blessed be He killed all the firstborn. For those who were located in the houses of the Israelites, the Holy One blessed be He would step between the Israelite and the Egyptian and would take the soul of the Egyptian and leave the soul of the Israelite. The Jew would awaken and find the Egyptian dead between each and every one [of his sons], as it is stated: “I will pass over you, and there will be no plague upon you” (Exodus 12:13). The Israelites began saying: “At midnight I will rise to give thanks to You.” That is why it is stated: “Because of the ordinances of Your righteousness.”
Another matter, “it was at midnight” – that is what is written: “She perceives that her merchandise is good; [her lamp] does not extinguish [at night]” (Proverbs 31:18). You find that the verse states: “As there was no house in which there was no one dead” (Exodus 12:30). How so? You calculate each and every drop that an Egyptian would expel to each and every woman,5If it was the woman’s firstborn, even if it was not the man’s firstborn, he would die. or that the first drop is a firstborn6The man’s firstborn even if it is not the woman’s firstborn. and all the sons would die, as it is written: “He smote all the firstborn in Egypt, the first potency in the tents of Ham” (Psalms 78:51). The females who were firstborn, they, too, died, except for Bitya, daughter of Pharaoh, for whom a good advocate was found; this is Moses, as it is stated: “She saw him, that he was good” (Exodus 2:2). Therefore, Solomon said: “She perceives that her merchandise is good.” “She arises while it is still night” (Proverbs 31:15). On which night? “It was at midnight.”7On the night of the plague of the firstborn.
Another matter, “it was at midnight” – Elihu said: “In a moment they die, at midnight” (Job 34:20). When they died, everyone began screaming, as it is stated: “Pharaoh rose during the night, he, all his servants, and all of Egypt, [and there was a great cry in Egypt]” (Exodus 12:30). Immediately, [Pharaoh] “called for Moses and Aaron” (Exodus 12:31). Moses said to Him: ‘What does Pharaoh seek? Who comes to whom, you to me or me to you?’ [Pharaoh] said to him: ‘Please, “rise, depart from the midst of my people”’ (Exodus 12:31). Why? “He is wise in heart, and mighty in strength; who has challenged Him and prospered?” (Job 9:4).
Another matter, “it was at midnight” – David said: “I will remember my song during the night” (Psalms 77:7). The congregation of Israel said: ‘We remember the disasters with which you would overcome the enemies on our behalf at night.’ “My song” means nothing other than disaster, as you say: “…I am their song [manginatam], [exact retribution against them, Lord]” (Lamentations 3:63–4), and it says: “Blessed is God Most High, who has delivered [migen] your enemies into your hand” (Genesis 14:20).8The term for “delivered,” migen, is related to the word for “song,” negina. Sennacherib came against us and You overcame him at night, as it is stated: “It was that night, the angel of the Lord emerged, and smote in the camp of the Assyrians” (II Kings 19:35). Rabbi Neḥemya said: Come and see the love of the Holy One blessed be He, for Israel, as the Holy One blessed be He rendered the ministering angels, who are “mighty in strength who fulfill His word” (Psalms 103:20), guardians of Israel. Who are they? Mikhael and Gavriel, as it is stated: “Upon your walls, I have set watchmen” (Isaiah 62:6). When Sennacheribcame, Mikhael emerged and smote them; and Gavriel rescued Ḥananya and his compatriots at the command of the Holy One blessed be He. Why is it so? The Holy One blessed be He had set conditions with them. When? When He prepared to descend to rescue Abraham from the fiery furnace, Mikhael and Gavriel said before Him: ‘We will descend to rescue him.’ He said to them: ‘If [Abraham] had descended to the furnace for the sake of one of you, you would rescue him, but he descended for the sake of My name, and I will descend to rescue him,’ as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7).9The term Ur can also mean fire. This verse alludes to the fact that God saved Abraham from the fiery furnace. ‘But because you were prepared to rescue him for the sake of My name, I will set a time for you when you will descend; you, Mikhael, against the Assyrian encampment and you, Gavriel, against the Chaldean encampment.10The Chaldeans are associated with the Babylonians, who threw Ḥananya, Mishael, and Azarya into the fiery furnace. See Daniel chapter 3. When Gavriel descended to rescue Ḥananya, Mishael, and Azarya, he decreed to the fire, and it emerged and burned all those who had cast them in, as it is stated: “The flame of the fire slew those men that took up Shadrach, Meshach, [and Abednego]” (Daniel 3:22).11Shadrach, Meshach, and Abednego were the Babylonian names of Ḥananya, Mishael, and Azarya (Daniel 1:7). Some say: Four classes [of officers] died there; at first, it is written: “Then the satraps, the prefects, and the governors, and the king’s ministers…were assembled” (Daniel 3:3).12In this verse there are actually eight different officials listed. It should be noted that “the king’s ministers” are not included in this verse, but rather in verse 27. Here, [following this event,] four were missing, as it is stated: “And the satraps assembled…” (Daniel 3:27).13In this verse there are only four different types of official listed. Therefore, Ḥananya said: “Praise the Lord, all nations” (Psalms 117:1). Mishael said: “Laud Him, all the peoples” (Psalms 117:1). Azarya said: “For His mercy is great toward us” (Psalms 117:2). The angel said: “And the truth of the Lord endures forever” (Psalms 117:2); it is true what He said to me when I descended to rescue Abraham. Likewise, Mikhael did what He told him, as it is stated: “It was that night, that the angel of the Lord emerged [and smote in the camp of the Assyrians…]” (II Kings 19:35). It was taught: All the generals and the commanders were drinking wine and they left their jugs cast aside. The Holy One blessed be He said to Sennacherib: ‘You did yours,’14You did it by means of messengers. as it is stated: “By your messengers you taunted” (II Kings 19:23); ‘I, too, [will act] by means of My messengers.’ What did He do to him? “And instead of his glory, a burning will be kindled like the burning of fire” (Isaiah 10:16). What is “instead of his glory”? It is that He burned their bodies from within and left their garments [intact] on the outside, as the glory of a person is his garment. Why did he leave their garments [intact]? It is because they were the descendants of Shem, as it is stated: “The children of Shem: Eilam and Ashur…” (Genesis 10:22). The Holy One blessed be He said: I am indebted to their ancestor Shem, as he and Yefet took their garments and covered their father’s nakedness, as it is stated: “Shem and Yefet took the garment” (Genesis 9:23); that is why the Holy One blessed be He said to Mikhael: ‘Leave their garments intact and burn their souls.’ What is written there? “They awoke early in the morning, and behold, they were all dead corpses” (II Kings 19:35). That is what is written: “Each morning I will destroy all the wicked of the land” (Psalms 101:8). The people of Israel and Hezekiah were sitting and reciting hallel, as it was the [first] night of Passover, and they were afraid, saying: ‘Now Jerusalem will be conquered by his hand [Sennacherib].’ When they awoke in the morning to stand and recite Shema and pray, they found their enemies “dead corpses.” That is why the Holy One blessed be He said to Isaiah: “Call his name Maher Shalal Ḥash Baz” (Isaiah 8:3),15This means: Plunder hastens, spoils quicken. and he quickly plundered their spoils. And he called the name of the other one: “Immanu El” (Isaiah 7:14),16Literally, God is with us. saying that I am with him, as it is stated: “With him is an arm of flesh; but with us is the Lord our God” (II Chronicles 32:8). Just as the Holy One blessed be He acted in this world through Mikhael and Gavriel, so too, in the future, He will act through them, as it is stated: “Saviors will ascend to Mount Zion to judge the mount of Esau” (Obadiah 1:21) – these are Mikhael and Gavriel. Our saintly Rabbi17Rabbi Yehuda HaNasi. says: This [verse refers to] Mikhael himself, as it is stated: “At that time, Mikhael the great angel, who stands for the members of Your people, will stand” (Daniel 12:1), as he is an advocate for the needs of Israel, and speaks on their behalf, as it is stated: “The angel of the Lord spoke and said: Lord of hosts, how long will You not have compassion on Jerusalem…” (Zechariah 1:12), and it says: “And there is no one who helps me against these, except for Mikhael, your prince” (Daniel 10:21). Rabbi Yosei said: To what are Mikhael and Samael comparable? To an advocate and a prosecutor standing at trial. This one speaks and that one speaks. This one completes his contentions and that one his contentions. That advocate knows that he prevailed; he begins praising the judge [and imploring him] to issue his ruling. The prosecutor seeks to add to his statement, and the advocate says to him: ‘Be silent and let us hear the judge.’ So Mikhael and Samael stand before the Divine Presence, and the adversary18Samael. prosecutes and Mikhael speaks in defense of Israel. The adversary comes to speak and Mikhael silences him. Why? It is as it is stated: “I will hear what God the Lord will speak, as He will speak peace to His people” (Psalms 85:9); that is: “I will remember my song during the night,” regarding the miracle of Hezekiah. Another matter, “I will remember my song [neginati],” – I remember what You did on our behalf in Egypt, and the strategies [menagenin] that You employed in Egypt. How so? Initially, when the Holy One blessed be He sought to bring plagues on the Egyptians, He intended to bring the plague of the firstborn first, as it is stated: “Behold, I will kill your son, your firstborn” (Exodus 4:23). [Pharaoh] began saying: “Who is the Lord that I should heed His voice?” (Exodus 5:2). The Holy One blessed be He said: If I bring the plague of the firstborn first, He will let them go; rather, I will bring other plagues upon him [first], and in the wake of this, I will bring them all, as it is stated: “And the Lord smote all the firstborn.”19The verse specifies that during the plague of the firstborn, God killed the firstborn of Pharaoh along with all the other firstborn of Egypt. Thus, God waited until after all the other plagues to kill Pharaoh’s firstborn (Etz Yosef). Therefore, David lauds: “Who knows the power of Your anger?” (Psalms 90:11). Who knows Your strategies that you employed at the sea, as it is stated: “Your way in the sea, Your path in the great waters, and Your footsteps [ikvotekha] were not known” (Psalms 77:20); who knows the matters that You do at the end [akev]?20Who knows what God is doing to carry out His plans, and the great calculations that go into His actions?
God said to Moses: ‘Tell Israel what you [all] should be doing, [and say:] You should know that He will smite Egypt,’ as it is stated: “The Lord will pass to smite Egypt, [and He will see the blood on the lintel, and on the two doorposts, and the Lord will pass over the door, and will not allow the destroyer to come to your houses to smite you]” (Exodus 12:23). Rabbi Levi said: What is “the Lord will pass [ve’avar]”? The Holy One blessed be He said: ‘I will renege [over] on what I said.’ This is analogous to a king whose son went to a barbaric foreign country. The barbarians stood and received him and crowned him king over them. The king heard and said: ‘What honor can I accord to these [people] who exalted my son and crowned him king over them? I will call the name of that province after my son.’ Sometime later, they reconsidered and cursed the king’s son and enslaved him. The king said: ‘I will renege on the honor that I accorded them; I will go out and wage war against them and rescue my son.’ Similarly, Joseph descended to Egypt and they received him and crowned him king over them, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6). They honored Jacob, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). The Holy One blessed be He said: What honor will I accord Egypt? I will call it by the name of the Garden of Eden, as it is stated: “Like the garden of the Lord, like the land of Egypt” (Genesis 13:10). When they changed their minds and enslaved [the Israelites], the Holy One blessed be He said: “I will pass through the land of Egypt” (Exodus 12:12). I am reneging on that honor and I will render it desolation, as it is stated: “Egypt will become desolation” (Joel 4:19).
What is written above? “And the Lord will pass over the door” (Exodus 12:23) – at that moment, as it were, He stood at the entrance.21Since God Himself was present, what need was there to put the sign of the blood on the lintel in order that the destroyer would not kill the Israelite firstborn? The way of the world is that, just as a slaughterer brings in his flock, and each lamb or sheep that he wants to slaughter, he takes red paint and marks it so he will recognize which to slaughter and which not to slaughter; so, “He will see the blood” (Exodus 12:23) – as it were, He stood at the entrance and repelled the destroyer so that it would not smite Israel. God said to them: “You shall observe this matter as an ordinance for you and for your sons forever” (Exodus 12:24). Just as I did for you now, so I am destined to do for you in the future, as it is stated: “For, behold, the day comes, it burns as a furnace, [and all the proud, and all who perform evil, will be stubble; and the day that comes will set them ablaze…]” (Malachi 3:19), but you, “I will have mercy on them, as a man has mercy on his son” (Malachi 3:17).
Rabbi Ḥalafta said: May the name of the Holy One blessed be He be blessed, as there is nothing like His miracles and His wonders, and nothing like His might and His deeds, as it is stated: “Great is our Lord, and very powerful” (Psalms 147:5). The Holy One blessed be He is holy and pure, and extends His hand against the impure. Why? It is because He is great and awesome, and for the sake of Israel He informed [the world] of His strength. Why for the sake of Israel? It is because He said to Jacob: “I will descend with you to Egypt [and I will take you up again]” (Genesis 46:4). He wages Israel’s wars. One angel overturned Sodom, but here, “The Lord will emerge as a warrior, He will arouse jealousy” (Isaiah 42:13).
Another matter, “it was at midnight” – this is analogous to a king whose province departed [from the norm] and imposed [unusually harsh] servitude on the captives that came to them, and [the king] too diverted the course of justice against [the officials of that province] and killed them. Similarly, Egypt departed [from the norm and] imposed [unusually harsh] edicts on Israel to work day and night, and by assigning man’s work to a woman, and woman’s work to a man. So, too, God diverted the course of justice against them and killed them at night, as it is stated: “It was at midnight.”22Despite the fact that judgement in court, and executions, are generally carried out by day. Just as He overturned Sodom at night, so He killed the firstborn of Egypt at night. This is why David said: “You, You are awesome; who may stand before You when You are angry?” (Psalms 76:8).
The Holy One blessed be He performed many miracles on behalf of Israel. He killed the firstborn of Egypt, who were likened to an animal, as it is stated: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20). He killed the firstborn of the captives, as they [the Egyptians] would say to the [non-Israelite] captive who was incarcerated in prison: ‘Is it your wish to be freed and Israel will be redeemed?’ he would say: ‘We will never leave here, so that Israel will not leave.’ Therefore, He judged them with [the Egyptians]. ”From the firstborn of Pharaoh…to the firstborn of the captive” – this is analogous to a king who made a celebration for his son and killed his enemies. The king said: Let anyone who is happy for me come to the celebration of my son, and anyone who hates me will be killed with the enemies. Similarly, God made a celebration for Israel when He redeemed them. God said: Let anyone who loves My son come and celebrate with My son. The virtuous Egyptians came and performed the paschal offering with Israel, and departed with them, as it is stated: “A mixed multitude ascended with them” (Exodus 12:38). Anyone who wanted Israel not to be redeemed died with the firstborn, as it is stated: “He smote all the firstborn in Egypt” (Psalms 78:51). “Pharaoh rose during the night, he, all his servants, and all of Egypt; and there was a great cry in Egypt, as there was no house in which there was no one dead” (Exodus 12:30). They all screamed, as it is stated: “There was a great cry in Egypt.” They all came to kill Pharaoh.23They blamed him for what had happened. At that moment, “the Egyptians urged the people, [to hastily send them from the land]” (Exodus 12:33). [The Israelites] were reciting hallel, and Pharaoh announced to his warriors: ‘Come, let us call Moses and Aaron.’ God said to him: ‘Will you expel My children at night? You will not expel My children at night, but rather they will depart overtly at noon.’ Israel dispersed throughout Egypt at that time, as it is stated: “The children of Israel acted in accordance with the word of Moses; and they asked from the Egyptians…” (Exodus 12:35). Moses was occupied with Joseph’s bones and the Tabernacle vessels that our patriarch Jacob had prepared.24Jacob had prepared materials for use in the Tabernacle. See Shemot Rabba 33:8. So, [King] David said: “The righteous shall rejoice when he sees vengeance” (Psalms 58:11).25The Israelites saw that their oppressors were being punished as they were being redeemed, and they rejoiced.
“The children of Israel journeyed from Rameses to Sukkot, approximately six hundred thousand men on foot, beside children” (Exodus 12:37). “The children of Israel journeyed from Rameses.” Rabbi Shmuel says: Once they departed, they baked the dough that they kneaded, as it is stated: “They baked the dough” (Exodus 12:39). “It was at the end of four hundred and thirty years, it was on that very day that the entire host of the Lord departed from the land of Egypt” (Exodus 12:41). “It was at the end of four hundred and thirty years” – from the moment that the decree was issued against them,26When God told Abraham his descendants would experience servitude and affliction in a foreign land; see Genesis 15:13. as they were in Egypt only two hundred and ten years. On the day that they descended to Egypt, on that very day [years later] they ascended [from Egypt], and on that very day Joseph had emerged from prison. Therefore, that night is a celebration for all Israel, as it is stated: “It was a night of vigil for the Lord” (Exodus 12:42). In this world, He performed a miracle for them at night, as it was a transient miracle;27Israel would experience additional tragedies and suffering in the future. Thus, the redemption from Egypt was transient. however, in the future, the night will turn into day, as it is stated: “The light of the moon will be like the light of the sun, and the light of the sun will be sevenfold…” (Isaiah 30:26) – like the light that the Holy One blessed be He created initially, and He stored it in the Garden of Eden.
“It was a night of vigil for the Lord to take them out of the land of Egypt; it is a night for the Lord, a vigil for all the children of Israel throughout their generations” (Exodus 12:42). What did He see that led Him to call it a night of vigil [shimurim]? It is a night during which He performs great deeds for the righteous, just as He performed [great deeds] for Israel in Egypt. On that [night] He rescued Hezekiah, and on it He rescued Ḥananya and his counterparts, and on it He rescued Daniel from the lions’ den, and on it Messiah and Elijah the prophet will be exalted, as it is stated: “The watchman said: The morning comes, and also the night” (Isaiah 21:12). This is analogous to a woman who was awaiting her husband who had embarked to a country overseas. He said to her. ‘Let this sign be for you. When you see this sign, know that I am coming, and I am coming soon.’ So, Israel has been waiting from the time that Edom arose.28Israel has been awaiting redemption since the time Edom, associated with Rome, arose and destroyed the Second Temple. The Holy One blessed be He said: ‘This sign will be for you: On the day that I performed salvation for you, know that on that same night I will redeem you. If not, do not believe,29If you see possible indications of the redemption but not on the aforementioned date, do not believe that they are real indications of redemption. as the time has not yet come,’ as it is stated: “I, the Lord, in its time, I will hasten it” (Isaiah 60:22), and it says: “Another one, it is in a little while, and I will shake the heavens, and the earth…I will overthrow the thrones of kingdoms…” (Haggai 2:6, 22). Just as I overthrew Egypt, so I will overthrow the idolaters, as it is stated: “The nations will be devastated” (Isaiah 60:12), and it says: “To take hold of the ends of the earth [and shake the wicked out of it]” (Job 38:13).
וַיְהִי בַּחֲצִי הַלַּיְלָה, הֲדָא הוּא דִכְתִיב (ישעיה מד, כו): מֵקִים דְּבַר עַבְדּוֹ וַעֲצַת מַלְאָכָיו יַשְׁלִים, אָמַר רַבִּי אַבָּהוּ: מֵקִים דְּבַר עַבְדּוֹ, זֶה משֶׁה, שֶׁנֶּאֱמַר (במדבר יב, ז): לֹא כֵן עַבְדִּי משֶׁה, וְהֵיאַךְ קִיֵּם אֶלָּא כֵּיוָן שֶׁהֵבִיא עֲלֵיהֶם מַכַּת הַחשֶׁךְ הִתְחִיל פַּרְעֹה צוֹוֵחַ (שמות י, כד): לְכוּ עִבְדוּ אֶת ה' רַק צֹאנְכֶם וּבְקַרְכֶם יֻצָּג. אָמַר לוֹ משֶׁה חַיֶּיךָ (שמות י, כו): וְגַם מִקְנֵנוּ יֵלֵךְ עִמָּנוּ לֹא תִשָּׁאֵר פַּרְסָה, מַהוּ פַּרְסָה, אֲפִלּוּ בְּהֵמָה שֶׁהִיא כֻּלָּהּ שֶׁל מִצְרִי וְיֵשׁ בָּה טֶלֶף אֶחָד לְיִשְׂרָאֵל, אֵינוֹ מֵנִיחַ אוֹתָהּ. (שמות י, כו): כִּי מִמֶּנּוּ נִקַּח, אַחַר שֶׁאָמַר: כִּי מִמֶּנּוּ נִקַח, חָזַר וְאָמַר (שמות י, כו): וַאֲנַחְנוּ לֹא נֵדַע מַה נַעֲבֹד אֶת ה'. אָמַר לוֹ אִם אַתָּה שֶׁאַתָּה בָּשָׂר וָדָם בְּנֵי אָדָם מֵתִים אִם עוֹבְרִין עַל צִוּוּיֶךָ, וְאִם תּוֹצִיא דָּבָר מִלְּפָנֶיךָ וְתֹאמַר גְּבוּ לִי כָּךְ וְכָךְ יָכוֹל הָעוֹלָם לַעֲמֹד לְפָנֶיךָ, אֲבָל אָנוּ שֶׁמָּא יֹאמַר לָנוּ אֱלֹהִים הַקְרִיבוּ קָרְבָּן שֶׁל מָאתַיִם וְעֶשֶׂר שָׁנִים, הֱוֵי: וַאֲנַחְנוּ לֹא נֵדַע. אָמַר לוֹ פַרְעֹה, עַד מָתַי אַתָּה נִכְנַס לְכָאן (שמות י, כח): לֵךְ מֵעָלַי הִשָּׁמֶר לְךָ אַל תֹּסֶף רְאוֹת פָּנַי. אָמַר לוֹ משֶׁה יָפֶה דִּבַּרְתָּ (שמות י, כט): לֹא אֹסִף עוֹד רְאוֹת פָּנֶיךָ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מָה עֲדַיִן מִתְבַּקֵּשׁ לִי לְהוֹדִיעַ לְפַרְעֹה מַכָּה אַחַת, מִיָּד קָפַץ עָלָיו אֱלֹהִים כִּבְיָכוֹל נִכְנַס בַּפָּלָטִין שֶׁל פַּרְעֹה בִּשְׁבִיל משֶׁה, שֶׁאָמַר לוֹ: לֹא אֹסִף עוֹד רְאוֹת פָּנֶיךָ, שֶׁלֹא יִמָּצֵא בַּדָּאי, וְאַתָּה מוֹצֵא שֶׁלֹא דִּבֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא עִם משֶׁה בְּבֵיתוֹ שֶׁל פַּרְעֹה אֶלָּא אוֹתָהּ שָׁעָה, מִנַּיִן, שֶׁנֶּאֱמַר (שמות ט, כט): כְּצֵאתִי אֶת הָעִיר אֶפְרֹשׂ כַּפַּי אֶל ה', וְעַכְשָׁיו קָפַץ הַקָּדוֹשׁ בָּרוּךְ הוּא וְדִבֵּר עִם משֶׁה, שֶׁנֶּאֱמַר (שמות יא, א): עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה וגו'. כֵּיוָן שֶׁשָּׁמַע משֶׁה שָׂמַח וְנִתְגַּדֵּל, שֶׁנֶּאֱמַר (שמות יא, ג): גַּם הָאִישׁ משֶׁה גָּדוֹל מְאֹד. הִתְחִיל צוֹוֵחַ בְּפַרְהֶסְיָא (שמות יא, ד): כֹּה אָמַר ה' כַּחֲצֹת הַלַּיְלָה, יָפֶה אָמַרְתָּ: אַל תֹּסֶף רְאוֹת פָּנַי, אֲנִי אֵינִי עוֹד בָּא אֶצְלְךָ אֶלָּא אַתָּה בָּא אֶצְלִי, וְשַׂר צָבָא הַזֶּה שֶׁעוֹמֵד עִמְּךָ וְזֶה הִפַּרְכוֹס שֶׁלְּךָ וְכָל בְּנֵי פָּלָטִין אֵלוּ שֶׁלְךָ בָּאִין אֶצְלִי עִמְּךָ וּמְבַקְּשִׁים הֵימֶנִּי וּמִשְׁתַּחֲוִים לִי שֶׁנֵּצֵא מִכָּאן, דִּכְתִיב (שמות יא, ח): וְיָרְדוּ כָל עֲבָדֶיךָ אֵלֶּה אֵלַי וְהִשְׁתַּחֲווּ לִי לֵאמֹר, לֹא רָצָה לוֹמַר וְהִשְׁתַּחֲוִיתָ לִי, מִשּׁוּם כְּבוֹד מַלְכוּת. כֵּיוָן שֶׁהִגִּיעַ חֲצִי הַלַּיְלָה כַּאֲשֶׁר אָמַר משֶׁה, מִיָּד וַיְהִי בַּחֲצִי הַלַּיְלָה וַה' הִכָּה כָל בְּכוֹר, לְפִיכָךְ מֵקִים דְּבַר עַבְדּוֹ וַעֲצַת מַלְאָכָיו יַשְׁלִים, שֶׁעָשָׂה עֵצָה עִם אַבְרָהָם בִּשְׁבִיל הַדָּבָר הַזֶּה, אֵימָתַי כְּשֶׁבָּאוּ הַמְּלָכִים וְרָדַף אוֹתָם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא דַּיֶּךָּ עַד חֲצִי הַלַּיְלָה, בּוֹא וְנַחְלֹק הַלַּיְלָה אֲנִי וְאַתָּה, שֶׁנֶּאֱמַר (בראשית יד, טו): וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה. כֵּיוָן שֶׁהִגִּיעַ הַשָּׁעָה שָׁלְמָה הָעֵצָה, הֱוֵי: וַיְהִי בַּחֲצִי הַלַּיְלָה, לְכָךְ כְּתִיב: וַעֲצַת מַלְאָכָיו יַשְׁלִים.
“It was at midnight, and the Lord smote all firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne, to the firstborn of the captive who was in the dungeon, and all the firstborn of cattle” (Exodus 12:29).
“It was at midnight” – that is what is written: “Who fulfills the word of His servant and performs the counsel of His messengers” (Isaiah 44:26). Rabbi Abahu says: “Who fulfills the word of His servant,” this [servant] is Moses, as it is stated: “My servant Moses is not so, [he is trusted in all My house]” (Numbers 12:7). How did He fulfill [the word of Moses]? When He brought the plague of darkness upon them, Pharaoh began screaming: “Go serve the Lord; only your flocks and your herds will remain…” (Exodus 10:24). Moses said to him: ‘By your life, “no hoof will remain”’ (Exodus 10:26). What is “hoof”? Even an animal which belongs entirely to an Egyptian, but it has one hoof that belongs to an Israelite, he will not leave it. “As we will take from them” (Exodus 10:26) – after saying: “As we will take from them,” he then said: “And we will not know with what we will serve the Lord” (Exodus 10:26). You, who are flesh and blood, people die if they violate your commands, and if you issue an edict and say: ‘Collect for me such and such,’ the world will be able to fulfill your edict; however, we, perhaps God will say to us, ‘sacrifice an offering of two hundred and ten years’1During all those years we did not sacrifice any offerings. – that is: “And we will not know.”
Pharaoh said to him: ‘Until when will you enter here? “Go from me, beware, do not see my face anymore”’ (Exodus 10:28). Moses said to him: “You have spoken well; I will not see your face anymore” (Exodus 10:29).The Holy One blessed be He said: What do I still need to inform Pharaoh? It is one plague. Immediately, God rushed to him, as it were, and entered into Pharaoh’s palace on Moses’s behalf, who said to him: “I will not see your face anymore,” so he would not be found to be a liar. You find that the Holy One blessed be He spoke to Moses in Pharaoh’s palace only at that time. From where is it derived? It is as it is stated: “As I leave the city, I will spread my hands to the Lord” (Exodus 9:29).2Moses did not want to pray in Pharaoh’s palace or even in the city, due to the presence of idols there. Similarly, God did not speak to Moses there. See Shemot Rabba 12:5 and 15:5. But now, the Holy One blessed be He rushed and spoke with Moses, as it is stated: “One more plague I will bring upon Pharaoh…” (Exodus 11:1).
When Moses heard, he rejoiced and was exalted, as it is stated: “Moreover the man Moses was very great” (Exodus 11:3). He began shouting publicly: “So said the Lord: About midnight, [I will emerge in the midst of Egypt]” (Exodus 11:4). “You have spoken well; I will not see your face anymore.” ‘I will not come to you anymore, but you will come to me. This general that is standing with you, and this prefect of yours, and all the officers of your palace, will come to me with you, requesting of me, and prostrating themselves to me, so that we will depart from here, as it is written: “All these, your servants, will come down to me, and prostrate themselves to me, saying: [Go out, you and all the people that follow you]” (Exodus 11:8). He did not want to say “you will prostrate yourself to me” as a show of deference to the kingdom.
When midnight arrived, as Moses had said, immediately: “it was at midnight, and the Lord smote all the firstborn” – therefore [the verse states], “Who fulfills the word of His servant.” “And performs the counsel of His messengers,” for [God] consulted with Abraham concerning this matter. When? It was when the kings came and [Abraham] pursued them, the Holy One blessed be He said: ‘It is sufficient for you [to pursue them] until midnight. Come let us divide the night between Me and you,’ as it is stated: “And he divided the night between them” (Genesis 14:15).3This phrase is commonly translated: “He divided himself against them by night,” but the midrash is offering an alternate interpretation. Once the hour arrived, the counsel was complete;4Once midnight arrived on the night of the plague of the firstborn, God completed the plan He had discussed with Abraham. that is: “it was at midnight” – that is what is written: “And performs the counsel of His messengers.”
דָּבָר אַחֵר, וַיְהִי בַּחֲצִי הַלַּיְלָה, הֲדָא הוּא דִּכְתִיב (תהלים קיט, סב): חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ עַל מִשְׁפְּטֵי צִדְקֶךָ. חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ עַל הַמִּשְׁפָּטִים שֶׁעָשִׂיתָ בְּמִצְרַיִם, וְלָנוּ עָשִׂיתָ צְדָקָה, הֵיאַךְ, אֶלָּא כֵּיוָן שֶׁאָמַר משֶׁה (שמות יב, יב): וְהִכֵּיתִי כָל בְּכוֹר, הִתְחִילוּ מֵהֶם יְרֵאִים וְיֵשׁ מֵהֶם שֶׁלֹא הָיוּ מִתְיָרְאִין, מִי שֶׁהָיָה מִתְיָרֵא הָיָה מוֹלִיךְ בְּכוֹרוֹ אֵצֶל יִשְׂרָאֵל וְאָמַר לוֹ בְּבַקָּשָׁה מִמְךָ טֹל אֶת זֶה וְיָלִין עִמָּךְ, כֵּיוָן שֶׁהִגִּיעַ חֲצִי הַלַּיְלָה הָרַג הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל הַבְּכוֹרוֹת, וְאוֹתָם שֶׁהָיוּ נְתוּנִים בְּבָתֵּיהֶם שֶׁל יִשְׂרָאֵל, הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹסֵעַ בֵּין יִשְׂרָאֵל וּבֵין הַמִּצְרִים וְהָיָה נוֹטֵל נִשְׁמָתוֹ שֶׁל מִצְרִי וּמַנִּיחַ נִשְׁמָתוֹ שֶׁל יִשְׂרָאֵל, וְהָיָה הַיְּהוּדִי מִתְעוֹרֵר וּמוֹצֵא אֶת הַמִּצְרִי מֵת, בֵּין כָּל אֶחָד וְאֶחָד, שֶׁנֶּאֱמַר (שמות יב, יג): וּפָסַחְתִּי עֲלֵיכֶם וְלֹא יִהְיֶה בָכֶם נֶגֶף, הִתְחִילוּ יִשְׂרָאֵל אוֹמְרִים: חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ לְכָךְ נֶאֱמַר: עַל מִשְׁפְּטֵי צִדְקֶךָ.
Another matter, “it was at midnight” – that is what is written: “At midnight I will rise to give thanks to You because of the ordinances [mishpetei] of Your righteousness” (Psalms 119:62). At midnight I will rise to give thanks to You for the judgments [mishpatim] that You performed in Egypt, and the righteousness that You performed for us. How so? Since Moses said: “I will smite all firstborn” (Exodus 12:12), there were some [Egyptians] who were afraid and some who were not afraid. One who was afraid would take his firstborn to an Israelite and would say to him: ‘Take this one and let him stay the night with you.’
When midnight arrived, the Holy One blessed be He killed all the firstborn. For those who were located in the houses of the Israelites, the Holy One blessed be He would step between the Israelite and the Egyptian and would take the soul of the Egyptian and leave the soul of the Israelite. The Jew would awaken and find the Egyptian dead between each and every one [of his sons], as it is stated: “I will pass over you, and there will be no plague upon you” (Exodus 12:13). The Israelites began saying: “At midnight I will rise to give thanks to You.” That is why it is stated: “Because of the ordinances of Your righteousness.”
דָּבָר אַחֵר, וַיְהִי בַּחֲצִי הַלַּיְלָה, הֲדָא הוּא דִּכְתִיב (משלי לא, יח): טָעֲמָה כִּי טוֹב סַחְרָהּ לֹא יִכְבֶּה וגו', אַתָּה מוֹצֵא שֶׁאָמַר הַכָּתוּב: כִּי אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵת, הֵיאַךְ אַתָּה מוֹנֶה כָּל טִפָּה וְטִפָּה שֶׁהָיָה מוֹצִיא מִצְרִי לְכָל אִשָּׁה וְאִשָּׁה אוֹ שֶׁהַטִּפָּה הָרִאשׁוֹנָה הוּא בְּכוֹר וְנִמְצְאוּ כָּל בָּנִים מֵתִים, שֶׁנֶּאֱמַר (תהלים עח, נא): וַיַּךְ כָּל בְּכוֹר בְּמִצְרָיִם רֵאשִׁית אוֹנִים בְּאָהֳלֵי חָם, טִפָּה רִאשׁוֹנָה. הַנְּקֵבוֹת הַבְּכוֹרוֹת אַף הֵן מֵתוֹת, חוּץ מִבִּתְיָה בַּת פַּרְעֹה, שֶׁנִּמְצָא לָהּ פְּרַקְלִיט טוֹב, זֶה משֶׁה, שֶׁנֶּאֱמַר (שמות ב, ב): וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא. לְפִיכָךְ אָמַר שְׁלֹמֹה: טָעֲמָה כִּי טוֹב סַחְרָהּ (משלי לא, טו): וַתָּקָם בְּעוֹד לַיְלָה, בְּאֵיזֶה לַיְלָה, וַיְהִי בַּחֲצִי הַלַּיְלָה.
Another matter, “it was at midnight” – that is what is written: “She perceives that her merchandise is good; [her lamp] does not extinguish [at night]” (Proverbs 31:18). You find that the verse states: “As there was no house in which there was no one dead” (Exodus 12:30). How so? You calculate each and every drop that an Egyptian would expel to each and every woman,5If it was the woman’s firstborn, even if it was not the man’s firstborn, he would die. or that the first drop is a firstborn6The man’s firstborn even if it is not the woman’s firstborn. and all the sons would die, as it is written: “He smote all the firstborn in Egypt, the first potency in the tents of Ham” (Psalms 78:51). The females who were firstborn, they, too, died, except for Bitya, daughter of Pharaoh, for whom a good advocate was found; this is Moses, as it is stated: “She saw him, that he was good” (Exodus 2:2). Therefore, Solomon said: “She perceives that her merchandise is good.” “She arises while it is still night” (Proverbs 31:15). On which night? “It was at midnight.”7On the night of the plague of the firstborn.
דָּבָר אַחֵר, וַיְהִי בַּחֲצִי הַלַּיְלָה, אָמַר אֱלִיהוּא (איוב לד, כ): רֶגַע יָמֻתוּ וַחֲצוֹת לָיְלָה, כֵּיוָן שֶׁמֵּתוּ הִתְחִילוּ הַכֹּל צוֹוְחִין, שֶׁנֶּאֱמַר: וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל עֲבָדָיו וְכָל מִצְרַיִם, מִיָּד וַיִּקְרָא לְמשֶׁה וּלְאַהֲרֹן, אָמַר לוֹ משֶׁה מַה פַּרְעֹה מְבַקֵּשׁ, מִי בָּא אֵצֶל מִי אַתָּה אֶצְלִי אוֹ אֲנִי אֶצְלְךָ, אָמַר לוֹ בְּבַקָּשָׁה מִמְךָ קוּמוּ צְאוּ מִתּוֹךְ עַמִּי, לָמָּה (איוב ט, ד): חֲכַם לֵבָב וְאַמִּיץ כֹּחַ מִי הִקְשָׁה אֵלָיו וַיִּשְׁלָם.
Another matter, “it was at midnight” – Elihu said: “In a moment they die, at midnight” (Job 34:20). When they died, everyone began screaming, as it is stated: “Pharaoh rose during the night, he, all his servants, and all of Egypt, [and there was a great cry in Egypt]” (Exodus 12:30). Immediately, [Pharaoh] “called for Moses and Aaron” (Exodus 12:31). Moses said to Him: ‘What does Pharaoh seek? Who comes to whom, you to me or me to you?’ [Pharaoh] said to him: ‘Please, “rise, depart from the midst of my people”’ (Exodus 12:31). Why? “He is wise in heart, and mighty in strength; who has challenged Him and prospered?” (Job 9:4).
דָּבָר אַחֵר, וַיְהִי בַּחֲצִי הַלַּיְלָה, אָמַר דָּוִד (תהלים עז, ז): אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל נִזְכֶּרֶת אֲנִי אֶת הַשְּׁבָרִים שֶׁהָיִיתָ שׁוֹבֵר אֶת הָאוֹיְבִים בַּעֲבוּרִי בַּלַּיְלָה. וְאֵין נְגִינָתִי אֶלָּא לְשׁוֹן שֶׁבֶר, כְּמָה דְאַתְּ אָמַר (איכה ג, סג): אֲנִי מַנְגִינָתָם, וְאוֹמֵר (בראשית יד, כ): אֲשֶׁר מִגֵּן צָרֶיךָ בְּיָדֶךָ. בָּא עָלֵינוּ סַנְחֵרִיב שָׁבַרְתָּ אוֹתוֹ בַּלַּיְלָה, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר, אָמַר רַבִּי נְחֶמְיָה בּוֹא וּרְאֵה אַהֲבָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל, שֶׁהֲרֵי מַלְאֲכֵי הַשָּׁרֵת שֶׁהֵן גִּבּוֹרֵי כֹחַ עוֹשֵׂי דְבָרוֹ עֲשָׂאָן הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמְרִין לְיִשְׂרָאֵל, וּמִי הֵם מִיכָאֵל וְגַבְרִיאֵל, שֶׁנֶּאֱמַר (ישעיה סב, ו): עַל חוֹמֹתַיִךְ יְרוּשָׁלָיִם הִפְקַדְתִּי שֹׁמְרִים, וְכֵיוָן שֶׁבָּא סַנְחֵרִיב מִיכָאֵל יָצָא וְהִכָּה בָהֶם, וְגַבְרִיאֵל הִצִּיל בְּמִצְוָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לַחֲנַנְיָה וַחֲבֵרָיו. לָמָּה כָךְ, אֶלָּא תְּנָאִין עָשָׂה עִמָּהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵימָתַי, כְּשֶׁבִּקֵּשׁ לֵירֵד לְהַצִּיל אַבְרָהָם מִכִּבְשַׁן הָאֵשׁ אָמְרוּ מִיכָאֵל וְגַבְרִיאֵל לְפָנָיו אָנוּ יוֹרְדִין לְהַצִּיל אוֹתוֹ, אָמַר לָהֶם אִלּוּ יָרַד לְשֵׁם אֶחָד מִכֶּם לַכִּבְשָׁן אַתֶּם הֱיִיתֶם מַצִּילִין אוֹתוֹ, אֶלָּא לִשְׁמִי יָרַד וַאֲנִי יוֹרֵד וּמַצִּילוֹ, שֶׁנֶּאֱמַר (בראשית טו, ז): אֲנִי ה' אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים, אֶלָּא אֶתֵּן לָכֶם זְמַן אֵימָתַי תֵּרְדוּ עַל שֶׁנִּזְדַּקַּקְתֶּם לְהַצִּילוֹ לִכְבוֹד שְׁמִי, אַתָּה מִיכָאֵל עַל מַחֲנֵה אַשּׁוּר, וְאַתָּה גַּבְרִיאֵל עַל מַחֲנֵה כַּשְׂדִּים. כֵּיוָן שֶׁיָּרַד גַּבְרִיאֵל לְהַצִּיל לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, גָּזַר לָאֵשׁ וְיָצָא וְלִהַט כָּל אוֹתָן שֶׁהִשְׁלִיכוּ אוֹתָן, שֶׁנֶּאֱמַר (דניאל ג, כב): גֻּבְרַיָא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וגו'. וְיֵשׁ אוֹמְרִים אַרְבַּע אֻמּוֹת מֵתוּ שָׁם, בָּרִאשׁוֹנָה כְּתִיב (דניאל ג, ג): בֵּאדַיִן מִתְכַּנְשִׁין אֲחַשְׁדַּרְפְּנַיָא סְגָנַיָא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא, וְכָאן חָסְרוּ אַרְבַּע, שֶׁנֶּאֱמַר (דניאל ג, כז): וּמִתְכַּנְשִׁין אֲחַשְׁדַּרְפְּנַיָא, לְפִיכָךְ אָמַר חֲנַנְיָה (תהלים קיז, א): הַלְלוּ אֶת ה' כָּל גּוֹיִם. מִישָׁאֵל אָמַר (תהלים קיז א): שַׁבְּחוּהוּ כָּל הָאֻמִּים. וַעֲזַרְיָה אָמַר (תהלים קיז, ב): כִּי גָבַר עָלֵינוּ חַסְדּוֹ. הַמַּלְאָךְ אוֹמֵר (תהלים קיז ב): וֶאֱמֶת ה' לְעוֹלָם, אֱמֶת מַה שֶּׁאָמַר לִי כְּשֶׁיָּרַדְתִּי לְהַצִּיל אַבְרָהָם, וְכֵן מִיכָאֵל עָשָׂה מַה שֶּׁאָמַר לוֹ, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה', תָּנָא כֻּלָּן פּוֹלֶמַרְכִין וְדֻכָּסִין הָיוּ שׁוֹתִין יַיִן וְהִנִּיחוּ קַנְקַנֵּיהֶם מֻשְׁלָכִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְסַנְחֵרִיב אַתָּה עָשִׂיתָ שֶׁלָּךְ, שֶׁנֶּאֱמַר (מלכים ב יט, כג): בְּיַד מַלְאָכֶיךָ חֵרַפְתָּ, אַף אֲנִי בְּיַד מַלְאָכִי, מֶה עָשָׂה לוֹ (ישעיה י, טז): וְתַחַת כְּבֹדוֹ יְקַד יְקֹד כִּיקוֹד אֵשׁ. מַהוּ וְתַחַת כְּבֹדוֹ, שֶׁשָֹּׂרַף גּוּפָן מִבִּפְנִים וְהִנִּיחַ בִּגְדֵיהֶם מִבַּחוּץ, שֶׁכְּבוֹדוֹ שֶׁל אָדָם בִּגְדוֹ, וְלָמָּה הִנִּיחַ בִּגְדֵיהֶם, אֶלָּא שֶׁהָיוּ בָּנָיו שֶׁל שֵׁם, שֶׁנֶּאֱמַר (בראשית י, כב): בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חַיָּב אֲנִי לְשֵׁם אֲבִיהֶם שֶׁנָּטְלוּ הוּא וְיֶפֶת בִּגְדֵיהֶם וְכִסּוּ עֶרְוַת אֲבִיהֶם, שֶׁנֶּאֱמַר (בראשית ט, כג): וַיִּקַּח שֵׁם וָיֶפֶת אֶת הַשִֹּׂמְלָה, לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמִיכָאֵל הַנַּח בִּגְדֵיהֶן וּשְׂרֹף נִשְׁמָתָן, מַה כְּתִיב שָׁם (מלכים ב יט, לה): וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים, הֲדָא הוּא דִכְתִיב (תהלים קא, ח): לַבְּקָרִים אַצְמִית כָּל רִשְׁעֵי אָרֶץ, וְהָיוּ יִשְׂרָאֵל וְחִזְקִיָּהוּ יוֹשְׁבִין וְאוֹמְרִין אֶת הַהַלֵּל, שֶׁהָיָה לַיִל שֶׁל פֶּסַח וְהָיוּ מִתְיָרְאִים לוֹמַר עַכְשָׁו יְרוּשָׁלַיִם מִתְכַּבֶּשֶׁת בְּיָדוֹ, כֵּיוָן שֶׁהִשְׁכִּימוּ בַבֹּקֶר לַעֲמֹד וְלִקְרוֹת קְרִיאַת שְׁמַע וּלְהִתְפַּלֵּל, מָצְאוּ אוֹיְבֵיהֶם פְּגָרִים מֵתִים, לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִישַׁעְיָה (ישעיה ח, ג): קְרָא שְׁמוֹ מַהֵר שָׁלָל חָשׁ בַּז, וּמִהֵר לָבֹז שְׁלָלָם. וְהָאֶחָד קָרָא שְׁמוֹ (ישעיה ז, יד): עִמָּנוּאֵל, לוֹמַר שֶׁאֲנִי עִמּוֹ, שֶׁנֶּאֱמַר (דברי הימים ב לב, ח): עִמּוֹ זְרוֹעַ בָּשָׂר וְעִמָּנוּ ה' אֱלֹהֵינוּ, וּכְשֵׁם שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם הַזֶּה בְּיַד מִיכָאֵל וְגַבְרִיאֵל, כֵּן לֶעָתִיד לָבֹא יַעֲשֶׂה עַל יְדֵיהֶם, שֶׁנֶּאֱמַר (עובדיה א, כא): וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו, זֶה מִיכָאֵל וְגַבְרִיאֵל. וְרַבֵּנוּ הַקָּדוֹשׁ אוֹמֵר זֶה מִיכָאֵל לְעַצְמוֹ, שֶׁנֶּאֱמַר (דניאל יב, א): וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַֹּׂר הַגָּדוֹל הָעֹמֵד עַל בְּנֵי עַמֶּךָ, שֶׁהוּא תּוֹבֵעַ צְרָכֵיהֶן שֶׁל יִשְׂרָאֵל וּמְדַבֵּר עֲלֵיהֶם, שֶׁנֶּאֱמַר (זכריה א, יב): וַיַּעַן מַלְאַךְ ה' וַיֹּאמַר ה' צְבָאוֹת עַד מָתַי אַתָּה לֹא תְרַחֵם אֶת יְרוּשָׁלָיִם, וְאוֹמֵר (דניאל י, כא): וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל אֵלֶּה כִּי אִם מִיכָאֵל שַׂרְכֶם, אָמַר רַבִּי יוֹסֵי לְמָה מִיכָאֵל וְסמא"ל דּוֹמִין לְסָנֵיגוֹר וְקָטֵיגוֹר עוֹמְדִין בַּדִּין, זֶה מְדַבֵּר וְזֶה מְדַבֵּר, גָּמַר זֶה דְּבָרָיו וְזֶה דְּבָרָיו, יָדַע אוֹתוֹ הַסְּנֵיגוֹר שֶׁנָּצַח הִתְחִיל מְשַׁבֵּחַ אֶת הַדַּיָּין שֶׁיּוֹצִיא אִיפוֹפָסִין. בִּקֵּשׁ אוֹתוֹ קָטֵיגוֹר לְהוֹסִיף דָּבָר, אָמַר לוֹ הַסָּנֵיגוֹר הַחֲרֵשׁ וְנִשְׁמַע מִן הַדַּיָּן. כָּךְ מִיכָאֵל וְסמא"ל עוֹמְדִים לִפְנֵי הַשְּׁכִינָה וְהַשָֹּׂטָן מְקַטְרֵג וּמִיכָאֵל מְלַמֵּד זְכוּתָן שֶׁל יִשְׂרָאֵל, וְהַשָֹּׂטָן בָּא לְדַבֵּר וּמִיכָאֵל מְשַׁתְּקוֹ, לָמָּה, שֶׁנֶּאֱמַר (תהלים פה, ט): אֶשְׁמְעָה מַה יְּדַבֵּר הָאֵל ה' כִּי יְדַבֵּר שָׁלוֹם אֶל עַמּוֹ, הֱוֵי (תהלים עז, ז): אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה, עַל נֵס שֶׁל חִזְקִיָּהוּ. דָּבָר אַחֵר, אֶזְכְּרָה נְגִינָתִי, נִזְכַּר אֲנִי מַה שֶּׁעָשִׂיתָ לָנוּ בְּמִצְרַיִם, וּמְנַגְנִין שֶׁעָשִׂיתָ לְמִצְרַיִם, הֵיאַךְ מִתְּחִלָּה כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָבִיא הַמַּכּוֹת עַל הַמִּצְרִים, מַכַּת בְּכוֹרוֹת אָמַר לְהָבִיא תְּחִלָּה, שֶׁנֶּאֱמַר (שמות ד, כג): הִנֵּה אָנֹכִי הֹרֵג אֶת בִּנְךָ בְּכֹרֶךָ. הִתְחִיל אוֹמֵר (שמות ה, ב): מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אָבִיא עָלָיו מַכַּת בְּכוֹרוֹת תְּחִלָּה מְשַׁלְּחָן, אֶלָּא מֵבִיא אֲנִי עָלָיו מַכּוֹת אַחֵרוֹת [תחלה] וּבְעֵקֶב זֹאת אֲנִי מֵבִיא אֶת כֻּלָּן, שֶׁנֶּאֱמַר: וַה' הִכָּה כָל בְּכוֹר, לְפִיכָךְ דָּוִד מְקַלֵּס (תהלים צ, יא): מִי יוֹדֵעַ עֹז אַפֶּךָ, מִי יוֹדֵעַ נַגְנִין שֶׁלְּךָ שֶׁאַתָּה עוֹשֶׂה בַּיָּם, שֶׁנֶּאֱמַר (תהלים עז, כ): בַּיָּם דַּרְכֶּךָ וּשְׁבִילְךָ בְּמַיִם רַבִּים וְעִקְּבוֹתֶיךָ לֹא נוֹדָעוּ, דְּבָרִים שֶׁאַתָּה עוֹשֶׂה בְּעָקֵב מִי יוֹדֵעַ.
Another matter, “it was at midnight” – David said: “I will remember my song during the night” (Psalms 77:7). The congregation of Israel said: ‘We remember the disasters with which you would overcome the enemies on our behalf at night.’ “My song” means nothing other than disaster, as you say: “…I am their song [manginatam], [exact retribution against them, Lord]” (Lamentations 3:63–4), and it says: “Blessed is God Most High, who has delivered [migen] your enemies into your hand” (Genesis 14:20).8The term for “delivered,” migen, is related to the word for “song,” negina. Sennacherib came against us and You overcame him at night, as it is stated: “It was that night, the angel of the Lord emerged, and smote in the camp of the Assyrians” (II Kings 19:35).
Rabbi Neḥemya said: Come and see the love of the Holy One blessed be He, for Israel, as the Holy One blessed be He rendered the ministering angels, who are “mighty in strength who fulfill His word” (Psalms 103:20), guardians of Israel. Who are they? Mikhael and Gavriel, as it is stated: “Upon your walls, I have set watchmen” (Isaiah 62:6). When Sennacheribcame, Mikhael emerged and smote them; and Gavriel rescued Ḥananya and his compatriots at the command of the Holy One blessed be He.
Why is it so? The Holy One blessed be He had set conditions with them. When? When He prepared to descend to rescue Abraham from the fiery furnace, Mikhael and Gavriel said before Him: ‘We will descend to rescue him.’ He said to them: ‘If [Abraham] had descended to the furnace for the sake of one of you, you would rescue him, but he descended for the sake of My name, and I will descend to rescue him,’ as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7).9The term Ur can also mean fire. This verse alludes to the fact that God saved Abraham from the fiery furnace. ‘But because you were prepared to rescue him for the sake of My name, I will set a time for you when you will descend; you, Mikhael, against the Assyrian encampment and you, Gavriel, against the Chaldean encampment.10The Chaldeans are associated with the Babylonians, who threw Ḥananya, Mishael, and Azarya into the fiery furnace. See Daniel chapter 3.
When Gavriel descended to rescue Ḥananya, Mishael, and Azarya, he decreed to the fire, and it emerged and burned all those who had cast them in, as it is stated: “The flame of the fire slew those men that took up Shadrach, Meshach, [and Abednego]” (Daniel 3:22).11Shadrach, Meshach, and Abednego were the Babylonian names of Ḥananya, Mishael, and Azarya (Daniel 1:7). Some say: Four classes [of officers] died there; at first, it is written: “Then the satraps, the prefects, and the governors, and the king’s ministers…were assembled” (Daniel 3:3).12In this verse there are actually eight different officials listed. It should be noted that “the king’s ministers” are not included in this verse, but rather in verse 27. Here, [following this event,] four were missing, as it is stated: “And the satraps assembled…” (Daniel 3:27).13In this verse there are only four different types of official listed. Therefore, Ḥananya said: “Praise the Lord, all nations” (Psalms 117:1). Mishael said: “Laud Him, all the peoples” (Psalms 117:1). Azarya said: “For His mercy is great toward us” (Psalms 117:2). The angel said: “And the truth of the Lord endures forever” (Psalms 117:2); it is true what He said to me when I descended to rescue Abraham.
Likewise, Mikhael did what He told him, as it is stated: “It was that night, that the angel of the Lord emerged [and smote in the camp of the Assyrians…]” (II Kings 19:35). It was taught: All the generals and the commanders were drinking wine and they left their jugs cast aside. The Holy One blessed be He said to Sennacherib: ‘You did yours,’14You did it by means of messengers. as it is stated: “By your messengers you taunted” (II Kings 19:23); ‘I, too, [will act] by means of My messengers.’
What did He do to him? “And instead of his glory, a burning will be kindled like the burning of fire” (Isaiah 10:16). What is “instead of his glory”? It is that He burned their bodies from within and left their garments [intact] on the outside, as the glory of a person is his garment. Why did he leave their garments [intact]? It is because they were the descendants of Shem, as it is stated: “The children of Shem: Eilam and Ashur…” (Genesis 10:22). The Holy One blessed be He said: I am indebted to their ancestor Shem, as he and Yefet took their garments and covered their father’s nakedness, as it is stated: “Shem and Yefet took the garment” (Genesis 9:23); that is why the Holy One blessed be He said to Mikhael: ‘Leave their garments intact and burn their souls.’ What is written there? “They awoke early in the morning, and behold, they were all dead corpses” (II Kings 19:35). That is what is written: “Each morning I will destroy all the wicked of the land” (Psalms 101:8).
The people of Israel and Hezekiah were sitting and reciting hallel, as it was the [first] night of Passover, and they were afraid, saying: ‘Now Jerusalem will be conquered by his hand [Sennacherib].’ When they awoke in the morning to stand and recite Shema and pray, they found their enemies “dead corpses.” That is why the Holy One blessed be He said to Isaiah: “Call his name Maher Shalal Ḥash Baz” (Isaiah 8:3),15This means: Plunder hastens, spoils quicken. and he quickly plundered their spoils. And he called the name of the other one: “Immanu El” (Isaiah 7:14),16Literally, God is with us. saying that I am with him, as it is stated: “With him is an arm of flesh; but with us is the Lord our God” (II Chronicles 32:8).
Just as the Holy One blessed be He acted in this world through Mikhael and Gavriel, so too, in the future, He will act through them, as it is stated: “Saviors will ascend to Mount Zion to judge the mount of Esau” (Obadiah 1:21) – these are Mikhael and Gavriel. Our saintly Rabbi17Rabbi Yehuda HaNasi. says: This [verse refers to] Mikhael himself, as it is stated: “At that time, Mikhael the great angel, who stands for the members of Your people, will stand” (Daniel 12:1), as he is an advocate for the needs of Israel, and speaks on their behalf, as it is stated: “The angel of the Lord spoke and said: Lord of hosts, how long will You not have compassion on Jerusalem…” (Zechariah 1:12), and it says: “And there is no one who helps me against these, except for Mikhael, your prince” (Daniel 10:21).
Rabbi Yosei said: To what are Mikhael and Samael comparable? To an advocate and a prosecutor standing at trial. This one speaks and that one speaks. This one completes his contentions and that one his contentions. That advocate knows that he prevailed; he begins praising the judge [and imploring him] to issue his ruling. The prosecutor seeks to add to his statement, and the advocate says to him: ‘Be silent and let us hear the judge.’ So Mikhael and Samael stand before the Divine Presence, and the adversary18Samael. prosecutes and Mikhael speaks in defense of Israel. The adversary comes to speak and Mikhael silences him. Why? It is as it is stated: “I will hear what God the Lord will speak, as He will speak peace to His people” (Psalms 85:9); that is: “I will remember my song during the night,” regarding the miracle of Hezekiah.
Another matter, “I will remember my song [neginati],” – I remember what You did on our behalf in Egypt, and the strategies [menagenin] that You employed in Egypt. How so? Initially, when the Holy One blessed be He sought to bring plagues on the Egyptians, He intended to bring the plague of the firstborn first, as it is stated: “Behold, I will kill your son, your firstborn” (Exodus 4:23). [Pharaoh] began saying: “Who is the Lord that I should heed His voice?” (Exodus 5:2). The Holy One blessed be He said: If I bring the plague of the firstborn first, He will let them go; rather, I will bring other plagues upon him [first], and in the wake of this, I will bring them all, as it is stated: “And the Lord smote all the firstborn.”19The verse specifies that during the plague of the firstborn, God killed the firstborn of Pharaoh along with all the other firstborn of Egypt. Thus, God waited until after all the other plagues to kill Pharaoh’s firstborn (Etz Yosef). Therefore, David lauds: “Who knows the power of Your anger?” (Psalms 90:11). Who knows Your strategies that you employed at the sea, as it is stated: “Your way in the sea, Your path in the great waters, and Your footsteps [ikvotekha] were not known” (Psalms 77:20); who knows the matters that You do at the end [akev]?20Who knows what God is doing to carry out His plans, and the great calculations that go into His actions?
אָמַר הָאֱלֹהִים לְמשֶׁה אֱמֹר לָהֶם לְיִשְׂרָאֵל מָה אַתֶּם עוֹשִׂים תִּהְיוּ יוֹדְעִים שֶׁיִּגֹּף אֶת מִצְרַיִם, שֶׁנֶּאֱמַר (שמות יב, כג): וְעָבַר ה' לִנְגֹף אֶת מִצְרַיִם, אָמַר רַבִּי לֵוִי מַהוּ וְעָבַר ה', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹבֵר אֲנִי עַל הַדָּבָר אֲשֶׁר אָמַרְתִּי, מָשָׁל לְמֶלֶךְ שֶׁהָלַךְ בְּנוֹ לְבַרְבַּרְיָאה עָמְדוּ הַבַּרְבָּרִיִּים וְקִבְּלוּ אוֹתוֹ וְעָשׂוּ אוֹתוֹ מֶלֶךְ עֲלֵיהֶם, שָׁמַע הַמֶּלֶךְ וְאָמַר מַה כָּבוֹד אֲנִי עוֹשֶׂה לְאֵלּוּ שֶׁגִּדְּלוּ בְּנִי וְהִמְלִיכוּהוּ עֲלֵיהֶם, אֶלָּא אֲנִי קוֹרֵא שֵׁם אוֹתָהּ הַמְּדִינָה עַל שֵׁם בְּנִי. חָזְרוּ אַחֲרֵי יָמִים וְקִלְּלוּ בְּנוֹ שֶׁל מֶלֶךְ וְשִׁעְבְּדוּ אוֹתוֹ, אָמַר הַמֶּלֶךְ אֲנִי עוֹבֵר עַל מַה שֶּׁכִּבַּדְתִּי אוֹתָם, יוֹצֵא אֲנִי וְעוֹשֶׂה עִמָּהֶם מִלְחָמָה וּמַצִּיל אֶת בְּנִי. כָּךְ יָרַד יוֹסֵף לְמִצְרַיִם וְקִבְּלוּ אוֹתוֹ וְעָשׂוּ אוֹתוֹ מֶלֶךְ עֲלֵיהֶם, שֶׁנֶּאֱמַר (בראשית מג, ו): וְיוֹסֵף הוּא הַשַּׁלִּיט עַל הָאָרֶץ, כִּבְּדוּ אֶת יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית נ, ג): וַיִּבְכּוּ אוֹתוֹ מִצְרַיִם שִׁבְעִים יוֹם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וּמַה כָּבוֹד אֲנִי עוֹשֶׂה לְמִצְרַיִם, הֲרֵינִי קוֹרֵא אוֹתָהּ בִּשְׁמָהּ שֶׁל גַּן עֵדֶן, שֶׁנֶּאֱמַר (בראשית יג, י): כְּגַן ה' כְּאֶרֶץ מִצְרַיִם. כְּשֶׁחָזְרוּ וְשִׁעְבְּדוּ בָּהֶן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות יב, יב): וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם, חוֹזֵר אֲנִי מֵאוֹתוֹ כָּבוֹד וְאֶעֱשֶׂה אוֹתָהּ שְׁמָמָה, שֶׁנֶּאֱמַר (יואל ד, יט): מִצְרַיִם לִשְׁמָמָה תִהְיֶה:
God said to Moses: ‘Tell Israel what you [all] should be doing, [and say:] You should know that He will smite Egypt,’ as it is stated: “The Lord will pass to smite Egypt, [and He will see the blood on the lintel, and on the two doorposts, and the Lord will pass over the door, and will not allow the destroyer to come to your houses to smite you]” (Exodus 12:23).
Rabbi Levi said: What is “the Lord will pass [ve’avar]”? The Holy One blessed be He said: ‘I will renege [over] on what I said.’ This is analogous to a king whose son went to a barbaric foreign country. The barbarians stood and received him and crowned him king over them. The king heard and said: ‘What honor can I accord to these [people] who exalted my son and crowned him king over them? I will call the name of that province after my son.’ Sometime later, they reconsidered and cursed the king’s son and enslaved him. The king said: ‘I will renege on the honor that I accorded them; I will go out and wage war against them and rescue my son.’ Similarly, Joseph descended to Egypt and they received him and crowned him king over them, as it is stated: “Joseph was the ruler over the land” (Genesis 42:6). They honored Jacob, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). The Holy One blessed be He said: What honor will I accord Egypt? I will call it by the name of the Garden of Eden, as it is stated: “Like the garden of the Lord, like the land of Egypt” (Genesis 13:10). When they changed their minds and enslaved [the Israelites], the Holy One blessed be He said: “I will pass through the land of Egypt” (Exodus 12:12). I am reneging on that honor and I will render it desolation, as it is stated: “Egypt will become desolation” (Joel 4:19).
מַה כְּתִיב לְמַעְלָה (שמות יב, כג): וּפָסַח ה' עַל הַפֶּתַח, אוֹתָהּ שָׁעָה כִּבְיָכוֹל עָמַד לוֹ בַּפֶּתַח, אֶלָּא בְּנֹהַג שֶׁבָּעוֹלָם כְּשֵׁם שֶׁהַטַּבָּח מַכְנִיס צֹאנוֹ וְכָל שֶׂה אוֹ כֶבֶשׂ שֶׁהוּא רוֹצֶה לִשְׁחֹט נוֹטֵל הַסִּיקְרָא וְרוֹשֵׁם עָלֶיהָ לְהַכִּיר אֵיזֶה יִשְׁחֹט וְאֵיזֶה לֹא יִשְׁחֹט. כָּךְ (שמות יב, יב): וְרָאָה אֶת הַדָּם, כִּבְיָכוֹל עָמַד בַּפֶּתַח וְדוֹחֶה הַמַּשְׁחִית שֶׁלֹא יִגֹּף אֶת יִשְׂרָאֵל. אָמַר לָהֶם הָאֱלֹהִים (שמות יב, כד): וּשְׁמַרְתֶּם אֶת הַדָּבָר הַזֶּה לְחָק לְךָ וּלְבָנֶיךָ עַד עוֹלָם, כְּשֵׁם שֶׁעָשִׂיתִי לָכֶם עַכְשָׁו כָּךְ אֲנִי עָתִיד לַעֲשׂוֹת לָכֶם לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר וגו', אֲבָל אַתֶּם (מלאכי ג, יז): וְחָמַלְתִּי עֲלֵיהֶם כַּאֲשֶׁר יַחְמֹל אִישׁ עַל בְּנוֹ.
What is written above? “And the Lord will pass over the door” (Exodus 12:23) – at that moment, as it were, He stood at the entrance.21Since God Himself was present, what need was there to put the sign of the blood on the lintel in order that the destroyer would not kill the Israelite firstborn? The way of the world is that, just as a slaughterer brings in his flock, and each lamb or sheep that he wants to slaughter, he takes red paint and marks it so he will recognize which to slaughter and which not to slaughter; so, “He will see the blood” (Exodus 12:23) – as it were, He stood at the entrance and repelled the destroyer so that it would not smite Israel. God said to them: “You shall observe this matter as an ordinance for you and for your sons forever” (Exodus 12:24). Just as I did for you now, so I am destined to do for you in the future, as it is stated: “For, behold, the day comes, it burns as a furnace, [and all the proud, and all who perform evil, will be stubble; and the day that comes will set them ablaze…]” (Malachi 3:19), but you, “I will have mercy on them, as a man has mercy on his son” (Malachi 3:17).
אָמַר רַבִּי חֲלַפְתָּא יִתְבָּרַךְ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵין כְּנִסָּיו וּכְנִפְלְאוֹתָיו וְאֵין כִּגְבוּרוֹתָיו וּכְמַעֲשָׂיו, שֶׁנֶּאֱמַר (תהלים קמז, ה): גָּדוֹל אֲדוֹנֵנוּ וְרַב כֹּחַ, הַקָּדוֹשׁ בָּרוּךְ הוּא קָדוֹשׁ וְטָהוֹר וּפָשַׁט יָדָיו בַּטְּמֵאִים, לָמָּה, בִּשְׁבִיל שֶׁגָּדוֹל וְנוֹרָא הוּא, וּבִשְׁבִיל יִשְׂרָאֵל הוֹדִיעַ כֹּחוֹ. וְלָמָּה בִּשְׁבִיל יִשְׂרָאֵל, שֶׁאָמַר לְיַעֲקֹב (בראשית מו, ד): אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה. וְהוּא עוֹשֶׂה מִלְחַמְתָּן שֶׁל יִשְׂרָאֵל, מַלְאָךְ אֶחָד הָפַךְ אֶת סְדוֹם, וְכָאן (ישעיה מב, יג): ה' כַּגִּבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה.
Rabbi Ḥalafta said: May the name of the Holy One blessed be He be blessed, as there is nothing like His miracles and His wonders, and nothing like His might and His deeds, as it is stated: “Great is our Lord, and very powerful” (Psalms 147:5). The Holy One blessed be He is holy and pure, and extends His hand against the impure. Why? It is because He is great and awesome, and for the sake of Israel He informed [the world] of His strength. Why for the sake of Israel? It is because He said to Jacob: “I will descend with you to Egypt [and I will take you up again]” (Genesis 46:4). He wages Israel’s wars. One angel overturned Sodom, but here, “The Lord will emerge as a warrior, He will arouse jealousy” (Isaiah 42:13).
דָּבָר אַחֵר, וַיְהִי בַּחֲצִי הַלַּיְלָה, מָשָׁל לְמֶלֶךְ שֶׁהָפְכָה הַמְדִינָה שִׁעְבּוּדָהּ עַל הַשְּׁבוּיִם שֶׁבָּאוּ אֲלֵיהֶם, אַף הוּא הָפַךְ עֲלֵיהֶם אֶת הַדִּין וַהֲרָגָם. כָּךְ מִצְרַיִם הָפְכוּ גְּזֵרָתָן עַל יִשְׂרָאֵל שֶׁיִּהְיוּ עוֹשִׂין בַּיּוֹם וּבַלַּיְלָה, וְשֶׁנָּתְנוּ מְלֶאכֶת אִישׁ עַל אִשָּׁה וּמְלֶאכֶת אִשָּׁה עַל אִישׁ, אַף הָאֱלֹהִים הָפַךְ עֲלֵיהֶם אֶת הַדִּין וַהֲרָגָן בַּלַּיְלָה, שֶׁנֶּאֱמַר: וַיְהִי בַּחֲצִי הַלַּיְלָה, כְּשֵׁם שֶׁהָפַךְ סְדוֹם בַּלַּיְלָה כָּךְ הָרַג בְּכוֹרֵי מִצְרַיִם בַּלַּיְלָה, לְכָךְ אָמַר דָּוִד (תהלים עו, ח): אַתָּה נוֹרָא אַתָּה וּמִי יַעֲמֹד לְפָנֶיךָ מֵאָז אַפֶּךָ.
Another matter, “it was at midnight” – this is analogous to a king whose province departed [from the norm] and imposed [unusually harsh] servitude on the captives that came to them, and [the king] too diverted the course of justice against [the officials of that province] and killed them. Similarly, Egypt departed [from the norm and] imposed [unusually harsh] edicts on Israel to work day and night, and by assigning man’s work to a woman, and woman’s work to a man. So, too, God diverted the course of justice against them and killed them at night, as it is stated: “It was at midnight.”22Despite the fact that judgement in court, and executions, are generally carried out by day. Just as He overturned Sodom at night, so He killed the firstborn of Egypt at night. This is why David said: “You, You are awesome; who may stand before You when You are angry?” (Psalms 76:8).
הַרְבֵּה נִסִּים עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, הָרַג בְּכוֹרֵי מִצְרַיִם שֶׁהָיוּ מְשׁוּלִים לִבְהֵמָה, שֶׁנֶּאֱמַר (יחזקאל כג, כ): אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם. הָרַג בְּכוֹרֵי שֶׁבִי, שֶׁהָיוּ אוֹמְרִים לַשָּׁבוּי שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִין, רְצוֹנְךָ שֶׁתֵּצֵא וְיִגָּאֲלוּ יִשְׂרָאֵל, וְהוּא אוֹמֵר לֹא נֵצֵא מִכָּאן לְעוֹלָם, כְּדֵי שֶׁלֹא יֵצְאוּ יִשְׂרָאֵל, לְכָךְ דָּנָן עִמָּהֶם. מִבְּכֹר פַּרְעֹה עַד בְּכוֹר הַשְּׁבִי, מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה שִׂמְחָה לִבְנוֹ וְהָרַג שׂוֹנְאָיו, אָמַר הַמֶּלֶךְ כָּל מִי שֶׁשָֹּׂמֵחַ לִי יָבֹא לְשִׂמְחַת בְּנִי, וְכָל מִי שֶׁשׂוֹנֵא לִי יֵהָרֵג עִם הַשֹּׂוֹנְאִים. כָּךְ הָאֱלֹהִים עָשָׂה שִׂמְחָה לְיִשְׂרָאֵל שֶׁגְּאָלָן, אָמַר הָאֱלֹהִים כָּל מִי שֶׁאוֹהֵב אֶת בְּנִי יָבֹא וְיִשְׂמַח עִם בְּנִי. הַכְּשֵׁרִים שֶׁבַּמִּצְרִים בָּאוּ וְעָשׂוּ פֶּסַח עִם יִשְׂרָאֵל וְעָלוּ עִמָּהֶם, שֶׁנֶּאֱמַר (שמות יב, לח): וְגַם עֵרֶב רַב עָלָה אִתָּם, וְכָל מִי שֶׁרָצוּ שֶׁלֹא יִגָאֲלוּ יִשְׂרָאֵל, מֵתוּ עִם הַבְּכוֹרִים, שֶׁנֶּאֱמַר (תהלים עח, נא): וַיַּךְ כָּל בְּכוֹר בְּמִצְרָיִם. צָעֲקוּ כֻּלָּם, שֶׁנֶּאֱמַר: וַתְּהִי צְעָקָה גְדוֹלָה בְּמִצְרָיִם, בָּאוּ כֻלָּם לַהֲרֹג פַּרְעֹה, בְּאוֹתָהּ שָׁעָה, וַתֶּחֱזַק מִצְרַיִם עַל הָעָם, וְהֵן קוֹרִין אֶת הַלֵּל, וּפַרְעֹה מַכְרִיז לְגִבּוֹרָיו בּוֹאוּ וְנִקְרָא לְמשֶׁה וּלְאַהֲרֹן. אָמַר לוֹ הָאֱלֹהִים בַּלַּיְלָה אַתָּה מוֹצִיא אֶת בָּנַי, לֹא תוֹצִיא לְבָנַי בַּלַּיְלָה, אֶלָּא יֵצְאוּ בְּרֹאשׁ גָּלוּי בַּחֲצִי הַיּוֹם, נִתְפַּזְרוּ יִשְׂרָאֵל בְּכָל מִצְרַיִם בְּאוֹתָהּ שָׁעָה, שֶׁנֶּאֱמַר: וּבְנֵי יִשְׂרָאֵל עָשׂוּ כִּדְבַר משֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם, וּמשֶׁה הָיָה עוֹסֵק בְּעַצְמוֹת יוֹסֵף, וּבִכְלֵי הַמִּשְׁכָּן שֶׁהֵכִין יַעֲקֹב אָבִינוּ, וְכֵן דָּוִד אָמַר (תהלים נח, יא): יִשְׂמַח צַדִּיק כִּי חָזָה נָקָם.
The Holy One blessed be He performed many miracles on behalf of Israel. He killed the firstborn of Egypt, who were likened to an animal, as it is stated: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20). He killed the firstborn of the captives, as they [the Egyptians] would say to the [non-Israelite] captive who was incarcerated in prison: ‘Is it your wish to be freed and Israel will be redeemed?’ he would say: ‘We will never leave here, so that Israel will not leave.’ Therefore, He judged them with [the Egyptians].
”From the firstborn of Pharaoh…to the firstborn of the captive” – this is analogous to a king who made a celebration for his son and killed his enemies. The king said: Let anyone who is happy for me come to the celebration of my son, and anyone who hates me will be killed with the enemies. Similarly, God made a celebration for Israel when He redeemed them. God said: Let anyone who loves My son come and celebrate with My son. The virtuous Egyptians came and performed the paschal offering with Israel, and departed with them, as it is stated: “A mixed multitude ascended with them” (Exodus 12:38). Anyone who wanted Israel not to be redeemed died with the firstborn, as it is stated: “He smote all the firstborn in Egypt” (Psalms 78:51).
“Pharaoh rose during the night, he, all his servants, and all of Egypt; and there was a great cry in Egypt, as there was no house in which there was no one dead” (Exodus 12:30).
They all screamed, as it is stated: “There was a great cry in Egypt.” They all came to kill Pharaoh.23They blamed him for what had happened. At that moment, “the Egyptians urged the people, [to hastily send them from the land]” (Exodus 12:33). [The Israelites] were reciting hallel, and Pharaoh announced to his warriors: ‘Come, let us call Moses and Aaron.’ God said to him: ‘Will you expel My children at night? You will not expel My children at night, but rather they will depart overtly at noon.’ Israel dispersed throughout Egypt at that time, as it is stated: “The children of Israel acted in accordance with the word of Moses; and they asked from the Egyptians…” (Exodus 12:35). Moses was occupied with Joseph’s bones and the Tabernacle vessels that our patriarch Jacob had prepared.24Jacob had prepared materials for use in the Tabernacle. See Shemot Rabba 33:8. So, [King] David said: “The righteous shall rejoice when he sees vengeance” (Psalms 58:11).25The Israelites saw that their oppressors were being punished as they were being redeemed, and they rejoiced.
וַיִּסְעוּ בְנֵי יִשְׂרָאֵל מֵרַעְמְסֵס, רַבִּי שְׁמוּאֵל אוֹמֵר כֵּיוָן שֶׁיָּצְאוּ אָפוּ הַבָּצֵק שֶׁלָּשׁוּ, שֶׁנֶּאֱמַר: וַיֹּאפוּ אֶת הַבָּצֵק, וַיְהִי מִקֵּץ שְׁלשִׁים וְאַרְבַּע מֵאוֹת שָׁנָה וגו', מִשָּׁעָה שֶׁנִּגְזְרָה עֲלֵיהֶן הַגְּזֵרָה, שֶׁהֵן לֹא עָשׂוּ בְּמִצְרַיִם אֶלָּא מָאתַיִם וָעֶשֶׂר שָׁנָה, וּבַיּוֹם שֶׁיָּרְדוּ לְמִצְרַיִם, בּוֹ בַּיּוֹם עָלוּ, וּבוֹ בַּיּוֹם יָצָא יוֹסֵף מִבֵּית הָאֲסוּרִין, לְכָךְ הַלַּיְלָה הַזֶּה שִׂמְחָה לְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר: לֵיל שִׁמֻּרִים הוּא לַה': בָּעוֹלָם הַזֶּה עָשָׂה לָהֶם נֵס בַּלַּיְלָה, שֶׁהָיָה נֵס עוֹבֵר, אֲבָל לֶעָתִיד לָבוֹא הַלַּיְלָה נַעֲשָׂה יוֹם, שֶׁנֶּאֱמַר (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה, וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם וגו', כָּאוֹר שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתְּחִלָּה, וּגְנָזוֹ בַּגַּן עֵדֶן:
“The children of Israel journeyed from Rameses to Sukkot, approximately six hundred thousand men on foot, beside children” (Exodus 12:37).
“The children of Israel journeyed from Rameses.” Rabbi Shmuel says: Once they departed, they baked the dough that they kneaded, as it is stated: “They baked the dough” (Exodus 12:39).
“It was at the end of four hundred and thirty years, it was on that very day that the entire host of the Lord departed from the land of Egypt” (Exodus 12:41).
“It was at the end of four hundred and thirty years” – from the moment that the decree was issued against them,26When God told Abraham his descendants would experience servitude and affliction in a foreign land; see Genesis 15:13. as they were in Egypt only two hundred and ten years. On the day that they descended to Egypt, on that very day [years later] they ascended [from Egypt], and on that very day Joseph had emerged from prison. Therefore, that night is a celebration for all Israel, as it is stated: “It was a night of vigil for the Lord” (Exodus 12:42). In this world, He performed a miracle for them at night, as it was a transient miracle;27Israel would experience additional tragedies and suffering in the future. Thus, the redemption from Egypt was transient. however, in the future, the night will turn into day, as it is stated: “The light of the moon will be like the light of the sun, and the light of the sun will be sevenfold…” (Isaiah 30:26) – like the light that the Holy One blessed be He created initially, and He stored it in the Garden of Eden.
מָה רָאָה לוֹמַר לֵיל שִׁמֻּרִים, שֶׁבּוֹ עָשָׂה גְּדֻלָּה לַצַּדִּיקִים, כְּשֵׁם שֶׁעָשָׂה לְיִשְׂרָאֵל בְּמִצְרַיִם, וּבוֹ הִצִּיל לְחִזְקִיָּהוּ, וּבוֹ הִצִּיל לַחֲנַנְיָה וַחֲבֵרָיו, וּבוֹ הִצִּיל לְדָנִיֵּאל מִגֹּב אֲרָיוֹת, וּבוֹ מָשִׁיחַ וְאֵלִיָּהוּ הַנָּבִיא מִתְגַּדְּלִין, שֶׁנֶּאֱמַר (ישעיה כא, יב): אָמַר שֹׁמֵר אָתָא בֹקֶר וְגַם לָיְלָה. מָשָׁל לְאִשָּׁה שֶׁהָיְתָה מְצַפָּה לְבַעְלָהּ שֶׁפֵּרַשׁ לִמְדִינַת הַיָּם, אָמַר לָהּ יְהֵא סִימָן הַזֶּה בְּיָדֵךְ בְּעֵת שֶׁתִּרְאִי אוֹתוֹ סִימָן דְּעִי שֶׁאֲנִי בָּא וַאֲנִי קָרוֹב לָבוֹא. כָּךְ יִשְׂרָאֵל מְצַפִּין מִשֶּׁעָמְדָה אֱדוֹם אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַסִּימָן הַזֶּה יִהְיֶה בְּיֶדְכֶם בַּיּוֹם שֶׁעָשִׂיתִי לָכֶם תְּשׁוּעָה וּבְאוֹתוֹ לַיְלָה הֱיוּ יוֹדְעִים שֶׁאֲנִי גוֹאַלְכֶם, וְאִם לָאו אַל תַּאֲמִינוּ, שֶׁלֹא קָרְבָה הָעֵת, שֶׁנֶּאֱמַר (ישעיה ס, כב): אֲנִי ה' בְּעִתָּה אֲחִישֶׁנָּה. וְאוֹמֵר (חגי ב, ו כב): עוֹד אַחַת מְעַט הִיא וַאֲנִי מַרְעִישׁ אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וגו' וְהָפַכְתִּי כִּסֵּא מַמְלָכוֹת וגו'. וּכְשֵׁם שֶׁהָפַכְתִּי אֶת מִצְרַיִם כָּךְ אֲנִי הוֹפֵךְ הָעוֹבְדֵי כּוֹכָבִים, שֶׁנֶּאֱמַר (ישעיה ס, יב): וְהַגּוֹיִם חָרֹב יֶחֱרָבוּ, וְאוֹמֵר (איוב לח, יג): לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וגו':
“It was a night of vigil for the Lord to take them out of the land of Egypt; it is a night for the Lord, a vigil for all the children of Israel throughout their generations” (Exodus 12:42).
What did He see that led Him to call it a night of vigil [shimurim]? It is a night during which He performs great deeds for the righteous, just as He performed [great deeds] for Israel in Egypt. On that [night] He rescued Hezekiah, and on it He rescued Ḥananya and his counterparts, and on it He rescued Daniel from the lions’ den, and on it Messiah and Elijah the prophet will be exalted, as it is stated: “The watchman said: The morning comes, and also the night” (Isaiah 21:12).
This is analogous to a woman who was awaiting her husband who had embarked to a country overseas. He said to her. ‘Let this sign be for you. When you see this sign, know that I am coming, and I am coming soon.’ So, Israel has been waiting from the time that Edom arose.28Israel has been awaiting redemption since the time Edom, associated with Rome, arose and destroyed the Second Temple. The Holy One blessed be He said: ‘This sign will be for you: On the day that I performed salvation for you, know that on that same night I will redeem you. If not, do not believe,29If you see possible indications of the redemption but not on the aforementioned date, do not believe that they are real indications of redemption. as the time has not yet come,’ as it is stated: “I, the Lord, in its time, I will hasten it” (Isaiah 60:22), and it says: “Another one, it is in a little while, and I will shake the heavens, and the earth…I will overthrow the thrones of kingdoms…” (Haggai 2:6, 22). Just as I overthrew Egypt, so I will overthrow the idolaters, as it is stated: “The nations will be devastated” (Isaiah 60:12), and it says: “To take hold of the ends of the earth [and shake the wicked out of it]” (Job 38:13).