“Moses led Israel from the Red Sea and they went out to the wilderness of Shur. They walked three days in the wilderness and did not find water” (Exodus 15:22). “Moses led Israel,”1The verse implies that the people did not travel willingly and therefore Moses had to direct them to move onward from the sea. that is what is written: “Do you thus requite the Lord?” (Deuteronomy 32:6). Rabbi Sheshe son of Rabbi Abba would write the heh below it and the lamed above it, as though to say: Alas, do you thus requite the Lord?2The heh in the word “do…the Lord [הלה']” appears slightly distinct from the rest of the word, implying that it stood for its own word, alas [hoy]. After all the miracles that He performed on your behalf; that He split the sea into twelve portions, and He submerged the Egyptians into the sea, and one of His hands was submerging them and one of His hands was rescuing you, as it is stated: “Your right hand, Lord, is glorious in strength; Your right hand, Lord, [smashes an enemy]” (Exodus 15:6). He took you up from the sea and gave you their silver and gold, as well as everything that was on their horses that were adorned with silver and gold. He fed you for forty years and did not leave you for even one moment. How many enemies came against you, but He did not allow you to flee, but rather He toppled them before you and protected you. It was not only from your enemies, but also from serpents and scorpions. He illuminated before you, as it is stated: “The Lord went before them by day [in a pillar of cloud…and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). You forgot all the miracles that the Holy One blessed be He performed on your behalf. Mikha’s idol was crossing the sea with you, and you abandoned matters of Torah and fixated on other matters. “Is it to the Lord that you do this?” Rabbi Yehuda ben Rabbi Ilai said: Not only did Mikha’s idol cross with them, but they spoke contentiously toward God, as it is stated: “Whom You redeemed for You from Egypt, nations and their gods” (II Samuel 7:23).3This verse is generally understood to refer to what God did to other nations and their gods on behalf of Israel. It is interpreted here to mean that God took from Egypt Israel and its gods, a reference to the idol of Mikha. Likewise, it says: “They were defiant at the sea, in the Red Sea” (Psalms 106:7). Why twice?4Why “at the sea” and again “in the Red Sea.” Rather, at the sea they were defiant in that they did not wish to descend, were it not for the tribe of Judah that leapt first and sanctified the name of the Holy One blessed be He, as it is stated: “When Israel went out of Egypt…Judah became His holy one” (Psalms 114:1–2). From where is it derived that they were defiant while in the Red Sea? When they descended into the sea [the ground] was full of mortar, as it had been until then wet from the water, so it was like mortar, as it is stated: “You trampled the sea with Your horses, the roiling [ḥomer]5The word ḥomer can also be vocalized ḥemar, mortar. of mighty waters” (Habakkuk 3:15). Reuben was saying to Simeon: In Egypt “with mortar,” at the sea there is mortar. In Egypt, “with mortar and with bricks” (Exodus 1:14); at the sea: “The roiling [ḥomer]of mighty waters.” That is, “they were defiant at the sea, in the Red Sea.” After all these miracles, you repay Me with evil? “Do you thus requite the Lord, vile and unwise people?” (Deuteronomy 32:6). It is regarding the generation of Jeremiah that he said this verse. “Vile [naval]…people,” who were rendered carcasses [nevelot], as it is stated: “They gave the carcasses of Your servants to birds of the heavens” (Psalms 79:2). Why? Because they were unwise, as it is stated: “Vile and unwise people.” Rabbi Shimon ben Ḥalafta said: If the mightiest of the mighty is below, and the weakest of the weak is above, [the one above] will emerge victorious, and more so if the mighty is above and the weak is below. How much more so when the Holy One blessed be He, the mightiest of the mighty, is above, and you, flesh and blood, are below, must you not understand?6You must understand that you must submit to Him. You are a “vile and unwise people.” “Is He not your Father, your Master [kanekha]?” (Deuteronomy 32:6). If you merit it, your father; just as a son is petulant with his father and he performs his will, so you are petulant before Him, and He performs your will. Another matter, if He is your Father, why your Master; if He is your Master, why your Father? Rather, when Israel performs the will of the Omnipresent, He has mercy on them like a father on his sons. When they do not perform His will, He subjugates them like a slave. Just as a slave, whether he likes it or not, serves his master against his will, so too, you will perform the will of the Omnipresent against your will, whether you like it or not. Rabbi Taḥalifa of Caesarea says in the name of Rabbi Pila: Come and see how many miracles the Holy One blessed be He performs for a person, but he does not know. Were one to eat bread as is, it would descend to his innards and scratch them. But the Holy One blessed be He created a water source in his throat7Rabbi Pila interprets the term “your Master [kanekha]” as an allusion to the esophagus [kaneh]. The simple fact that one has saliva, which aids in swallowing food, is a great gift that God provided humanity, which they do not even recognize as such (Maharzu). that causes the bread to descend in peace. “He made you, and He established you [vayekhonenekha]” (Deuteronomy 32:6). He made you with everything that you need. After all this, “is it to the Lord that you do this,” you go and speak superfluous matters? Another matter, “is it to the Lord that you do this?” He said to them: After He performed all these miracles on your behalf, you refuse Him? As it is written: “They were defiant at the sea, in the Red Sea” (Psalms 106:7); “at the sea,” on the seashore; “in the Red Sea,” in its plain sense. At that moment, the angel of the sea became filled with rage and sought to wash them away, until the Holy One blessed be He rebuked it and the water dried, as it is stated: “He rebukes the sea and dries it” (Nahum 1:4). And it says: “He rebuked the Red Sea and it dried” (Psalms 106:9). When Moses saw this, he led them from the sin at the sea. That is why it is stated: “Moses led Israel.”
Rabbi Yehuda says: Israel said at that time: ‘Is it not so, that the Holy One blessed be He took us out of Egypt only for five matters: First, to give us the plunder of Egypt; second, to bear us on the clouds of glory; third, to split the sea on our behalf; fourth, to take our vengeance from the Egyptians; fifth, to recite song before Him? Now, He has already given us the plunder of Egypt, borne us on the clouds of glory, split the sea on our behalf, taken our vengeance from the Egyptians, and we recited song before Him, let us return to Egypt.’ Moses said to them: ‘This is what the Omnipresent said to me: “For as you saw the Egyptians today, [you shall not see them ever again]”’ (Exodus 14:13). They said to him: ‘They have all died already. Let us return to Egypt.’ He said to them: ‘Let us repay our promissory note, for so said the Holy One blessed be He to me: “When you take the people out of Egypt, you will worship God upon this mountain”’ (Exodus 3:12). Rabbi Elazar says: They did not travel by the word of the Almighty, but rather, Moses forced them to travel with a rod. Because they saw the carcasses of the Egyptians, who had enslaved them with mortar and bricks, floating on the water’s surface, they said: ‘No one remains in Egypt. “Let us appoint a leader and return to Egypt” (Numbers 14:4). Let us craft an idol and it will lead us and we will return to Egypt.’ Could it be that they spoke but did not act? The verse states: “They refused to heed and did not remember Your wonders” (Nehemiah 9:17). Rabbi Yehuda ben Rabbi Ilai says: There was an idol in the possession of Israel and Moses removed it [hisia] from Israel. That is why it is stated: “Moses led [vayasa] Israel.”
Another matter, “Moses led Israel,” that is what is written: “He led His people like sheep” (Psalms 78:52). Like which sheep? Like the sheep of Yitro; just as the sheep of Yitro emerged from the settlement to the wilderness,8See Exodus 3:1. so, too, Israel emerged from Egypt to the wilderness, as it is stated: “He guided them like a flock in the wilderness” (Psalms 78:52). Another matter, just as sheep do not enter the shelter of a roof, so too, the Holy One blessed be He led Israel for forty years in the wilderness. Another matter, just as one does not prepare stockpiles for sheep, but rather it grazes every day, so too, He did not prepare them a stockpile for Israel, but rather, [provided for them daily] in the wilderness, as it is stated: “The people will go out and gather [each day’s portion on its day]” (Exodus 16:4). Another matter, just as a sheep, even if it damages the trees, its owners do not charge it, so too, Israel, even though they sin, the Holy One blessed be He treats them like sheep. If so, just as sheep do not receive reward, perhaps the same is true regarding Israel, as He called them sheep. The verse states: “Now you are My sheep, the sheep of My pasture, you are Man” (Ezekiel 34:31); sheep for punishment and man for the giving of reward. If so, just as a sheep is designated for slaughter, perhaps the same is true regarding Israel. The verse states: “Like consecrated sheep” (Ezekiel 36:38); just as anyone who touches consecrated items incurs liability, so too, Israel, as it is stated: “Israel is sacred to the Lord, the first of His crop, anyone who devours it will be guilty” (Jeremiah 2:3). Just as a sheep, any place that the shepherd leads it, there it follows, so too, Israel, every place that Moses would lead them, they would follow him, as it is stated: “Draw me, after you we will run” (Song of Songs 1:4). That is why it is stated: “Moses led Israel from the Red Sea.” Rabbi Abba bar Kahana said: He led them away from the sin of the Red Sea, for once they recited song, the song atoned for their having sinned at the sea.
“To the wilderness of Shur.” We do not find that there is a wilderness whose name is Shur. What is [meant by] “the wilderness of Shur”? Rabbi Yitzḥak said: It is due to the merit of Abraham, with whom I spoke, and I said to him: “And also that nation that they will serve [I will judge, and afterwards they will emerge with great property]” (Genesis 15:14), and in whose regard it is written: “He settled between Kadesh and Shur” (Genesis 20:1). Rabbi Avin said: What is [meant by] the wilderness of Shur? There Israel desired to be configured in rows [shurot] of banners. Another matter, “the wilderness of Shur,” is the wilderness of Kuv. They said regarding the wilderness of Kuv that it is eight hundred parasangs and filled with snakes, fiery serpents, and scorpions. Rabbi Abba spoke before our Rabbi:9Rabbi Yehuda HaNasi. One time, a person passed through the wilderness of Kuv, and he saw a certain snake that was sleeping and it was as thick as the beam of an olive press. He saw the snake but the snake did not see him. Since he was so overcome with trepidation, he panicked and his hair fell out. They would call him the bald one. That is what Moses said to Israel: “Who guides you in the great and awesome wilderness; [snake, fiery serpent, and scorpion]?” (Deuteronomy 8:15). Rabbi Yosei bar Ḥanina said: We do not know regarding what it says “great,” whether it is regarding the Holy One blessed be He, or it is regarding the wilderness. But Moses said to them: ‘Great and awesome is God, whom you would anger, and you would walk in that wilderness that is filled with snakes, scorpions, fiery serpents, and famine, and He guided you through it in peace.’ Moreover, the snakes and the serpents would crouch before them10They would position themselves as though bowing in servitude and fear (Midrash HaMevoar). so that Israel would not panic on their account. Another matter, what is [meant by] “the wilderness of Shur”? Until Israel departed from Egypt, the world was a wilderness. When they departed, the world became a wall.11Initially, people felt that the world was like a wilderness in which anyone could come and do as he pleases. After Israel departed from Egypt, they felt as though the world was protected by a surrounding wall in the sense that there were boundaries and an authority, namely God. Alternatively, until Israel received the Torah, the world conducted itself as a wilderness. When they received the Torah, the world became a wall, this is the statement of Rabbi Yehuda ben Rabbi Simon. The Holy One blessed be He said: In the future, I will do so to Zion, which is a wilderness, as it is written: “Zion became a wilderness,” (Isaiah 64:9). But in the future, I will be a wall for it, as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around, and for glory I will be in its midst” (Zechariah 2:9).
וַיַּסַּע משֶׁה אֶת יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (דברים לב, ו): הַלְה' תִּגְמְלוּ זֹאת, רַבִּי שֵׁשֶׁא בְּנוֹ שֶׁל רַבִּי אַבָּא הָיָה כּוֹתֵב ה"א לְמַטָּן וְלמ"ד לְמַעְלָן, כְּלוֹמַר הוֹי הַלְה' תִּגְמְלוּ זֹאת, אַחַר כָּל הַנִּסִּים שֶׁעָשָׂה לָכֶם, שֶׁקָּרַע לָכֶם אֶת הַיָּם לִשְׁנֵים עָשָׂר קְרָעִים, וְשִׁקַּע אֶת הַמִּצְרִיִּים בַּיָּם, וְהָיְתָה יָדוֹ אַחַת מְשַׁקַּעְתָּן וְיָדוֹ אַחַת מַצֶּלֶת אֶתְכֶם, שֶׁנֶּאֱמַר (שמות טו, ו): יְמִינְךָ ה' נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ ה' וגו', הֶעֱלָה אֶתְכֶם מִן הַיָּם וְנָתַן לָכֶם כַּסְפָּם וּזְהָבָם וְכָל מַה שֶּׁהָיָה עַל סוּסֵיהֶם שֶׁהָיוּ מְקֻשָּׁטִים בְּכֶסֶף וּבְזָהָב, וְזָן אֶתְכֶם אַרְבָּעִים שָׁנָה, וְלֹא הִנִּיחַ אֶתְכֶם אֲפִלּוּ שָׁעָה אַחַת, כַּמָּה שׂוֹנְאִים בָּאִים עֲלֵיכֶם וְלֹא הִנִּיחַ אֶתְכֶם לִבְרֹחַ אֶלָּא הָיָה מַפִּילָן לִפְנֵיכֶם וּמְשַׁמֶּרְכֶם, וְלֹא מִשֹּׂוֹנְאֵיכֶם בִּלְבָד אֶלָּא אַף מִן הַנְּחָשִׁים וּמִן הָעַקְרַבִּים, וְהָיָה מֵאִיר לִפְנֵיכֶם, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם, שְׁכַחְתֶּם כָּל הַנִּסִּים הָאֵלּוּ שֶׁעָשָׂה עִמָּכֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהָיָה צַלְמוֹ שֶׁל מִיכָה עוֹבֵר עִמָּכֶם בַּיָּם, וְהִנַּחְתֶּם דִּבְרֵי תוֹרָה וְהִתְקַעְתֶּם בִּדְבָרִים אֲחֵרִים. הַלְה' תִּגְמְלוּ זֹאת, אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי אִלְעָאי לֹא דַיָּם שֶׁעָבַר עִמָּהֶם צַלְמוֹ שֶׁל מִיכָה, אֶלָּא שֶׁהָיוּ מַקִּישִׁין כְּלַפֵּי מַעְלָה דְּבָרִים, שֶׁנֶּאֱמַר (שמואל ב ז, כג): אֲשֶׁר פָּדִיתָ לְךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו, וְכֵן הוּא אוֹמֵר (תהלים קו, ז): וַיַּמְרוּ עַל יָם בְּיַם סוּף, מַהוּ שְׁתֵּי פְּעָמִים, אֶלָּא עַל הַיָּם הִמְרוּ שֶׁלֹא הָיוּ רוֹצִים לֵירֵד, אִלּוּלֵי שֵׁבֶט יְהוּדָה שֶׁקָּפַץ תְּחִלָּה וְקִדֵּשׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים קיד, א ב): בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם, הָיְתָה יְהוּדָה לְקָדְשׁוֹ. וּבְיַם סוּף מִנַּיִן שֶׁהִמְרוּ, אֶלָּא כֵּיוָן שֶׁיָּרְדוּ לְתוֹךְ הַיָּם הָיָה מָלֵא טִיט שֶׁהָיָה עַד עַכְשָׁו לַח מִן הַמַּיִם וְהָיָה בּוֹ כְּמִין טִיט, שֶׁנֶּאֱמַר (חבקוק ג, טו): דָּרַכְתָּ בַיָּם סוּסֶיךָ חֹמֶר מַיִם רַבִּים, וְהָיָה אוֹמֵר רְאוּבֵן לְשִׁמְעוֹן, בְּמִצְרַיִם בְּטִיט, וּבַיָּם טִיט. בְּמִצְרַיִם בְּחֹמֶר וּבִלְבֵנִים, וּבַיָּם חֹמֶר מַיִם רַבִּים, הֱוֵי: וַיַּמְרוּ עַל יָם בְּיַם סוּף. וְאַחַר כָּל הַנִּסִּים הָאֵלּוּ אַתֶּם גּוֹמְלִים לִי בִישָׁא. הַלְה' תִּגְמְלוּ זֹאת עַם נָבָל וְלֹא חָכָם, עַל דּוֹרוֹ שֶׁל יִרְמְיָה אָמַר הַפָּסוּק הַזֶּה, עַם נָבָל שֶׁעָשׂוּ נְבֵלוֹת, שֶׁנֶּאֱמַר (תהלים עט, ב): נָתְנוּ אֶת נִבְלַת עֲבָדֶיךָ מַאֲכָל לְעוֹף הַשָּׁמָיִם, לָמָּה שֶׁלֹא הָיוּ חֲכָמִים, שֶׁנֶּאֱמַר (דברים לב, ו): עַם נָבָל וְלֹא חָכָם. אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא אִם יִהְיֶה הַגִּבּוֹר שֶׁבַּגִּבּוֹרִים לְמַטָּה וְהַחַלָּשׁ שֶׁבַּחֲלָשִׁין לְמַעְלָה, נוֹצֵחַ הוּא, וּבְיוֹתֵר אִם יִהְיֶה הַגִּבּוֹר לְמַעְלָן וְהַחַלָּשׁ לְמַטָּה, עַל אַחַת כַּמָּה וְכַמָּה הַקָּדוֹשׁ בָּרוּךְ הוּא גִּבּוֹר שֶׁבַּגִּבּוֹרִים לְמַעְלָה וְאַתָּה בָּשָׂר וָדָם לְמַטָּה אֵין אַתָּה צָרִיךְ לְהִתְבּוֹנֵן, עַם נָבָל וְלֹא חָכָם. הֲלוֹא הוּא אָבִיךָ קָּנֶךָ, אִם זָכִיתָ אָבִיךָ, כְּשֵׁם שֶׁבְּנוֹ מִתְחַטֵּא עִם אָבִיו וְהוּא עוֹשֶׂה רְצוֹנוֹ, כֵּן אַתֶּם מִתְחַטְּאִין לְפָנָיו וְהוּא עוֹשֶׂה רְצוֹנְכֶם. דָּבָר אַחֵר, אִם אָבִיךָ לָמָּה קָנֶךָ, אִם קָנֶךָ לָמָּה אָבִיךָ, אֶלָּא בִּזְּמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם הוּא מְרַחֵם עֲלֵיהֶם כְּאָב עַל בָּנִים, וּבִזְּמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ הוּא רוֹדֶה אוֹתָן כְּעֶבֶד, מָה הָעֶבֶד בְּטוֹבָתוֹ וְשֶׁלֹא בְּטוֹבָתוֹ מְשַׁמֵּשׁ לַאדוֹנָיו בְּעַל כָּרְחוֹ, כָּךְ אַתֶּם תַּעֲשׂוּ רְצוֹנוֹ שֶׁל מָקוֹם בְּטוֹבָה וְשֶׁלֹא בְּטוֹבָה, עַל כָּרְחֲכֶם. רַבִּי תַּחְלִיפָא דְּקֵיסָרִין בְּשֵׁם רַבִּי פִּילָא אוֹמֵר בּוֹא וּרְאֵה כַּמָּה נִסִּים עוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם הָאָדָם וְהוּא אֵינוֹ יוֹדֵעַ, שֶׁאִלּוּלֵי הָיָה אוֹכֵל פַּת כְּשֶׁהִיא חַיָּה הָיְתָה יוֹרֶדֶת בְּתוֹךְ מֵעָיו וּמְשָׂרֶטֶת אוֹתוֹ, אֶלָּא בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא מַעְיָן בְּתוֹךְ גַּרְגַּרְתּוֹ שֶׁהוּא מוֹרִיד אֶת הַפַּת בְּשָׁלוֹם. (דברים לב, ו): הוּא עָשְׂךָ וַיְכֹנְנֶךָ, עֲשָׂאֲךָ מַה שֶּׁאַתָּה צָרִיךְ, וְאַחַר כָּל אֵלּוּ הַלְה' תִּגְמְלוּ זֹאת, הוֹלֵךְ אַתָּה וּמְדַבֵּר דְּבָרִים יְתֵרִים. דָּבָר אַחֵר, הַלְה' תִּגְמְלוּ זֹאת, אָמַר לָהֶם אַחַר שֶׁעָשָׂה לָכֶם כָּל הַנִּסִּים אַתֶּם מְסָרְבִין בּוֹ, דִּכְתִיב (תהלים קו, ז): וַיַּמְרוּ עַל יָם בְּיַם סוּף, עַל יָם, עַל שְׂפַת הַיָּם. בְּיַם סוּף, כְּמַשְׁמָעוֹ. בְּאוֹתָהּ שָׁעָה נִתְמַלֵּא עֲלֵיהֶם חֵמָה שַׂר שֶׁל יָם וּבִקֵּשׁ לְשָׁטְפָן עַד שֶׁגָּעַר בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְיִבְּשׁוֹ, שֶׁנֶּאֱמַר (נחום א, ד): גּוֹעֵר בַּיָּם וַיַּבְּשֵׁהוּ, וְאוֹמֵר (תהלים קו, ט): וַיִּגְעַר בְּיַם סוּף וַיֶּחֱרָב, כֵּיוָן שֶׁרָאָה משֶׁה כָּךְ הִסִּיעָן מֵחֶטְאוֹ שֶׁל יָם. לְכָךְ נֶאֱמַר: וַיַּסַּע משֶׁה אֶת יִשְׂרָאֵל.
“Moses led Israel from the Red Sea and they went out to the wilderness of Shur. They walked three days in the wilderness and did not find water” (Exodus 15:22).
“Moses led Israel,”1The verse implies that the people did not travel willingly and therefore Moses had to direct them to move onward from the sea. that is what is written: “Do you thus requite the Lord?” (Deuteronomy 32:6). Rabbi Sheshe son of Rabbi Abba would write the heh below it and the lamed above it, as though to say: Alas, do you thus requite the Lord?2The heh in the word “do…the Lord [הלה']” appears slightly distinct from the rest of the word, implying that it stood for its own word, alas [hoy]. After all the miracles that He performed on your behalf; that He split the sea into twelve portions, and He submerged the Egyptians into the sea, and one of His hands was submerging them and one of His hands was rescuing you, as it is stated: “Your right hand, Lord, is glorious in strength; Your right hand, Lord, [smashes an enemy]” (Exodus 15:6). He took you up from the sea and gave you their silver and gold, as well as everything that was on their horses that were adorned with silver and gold. He fed you for forty years and did not leave you for even one moment. How many enemies came against you, but He did not allow you to flee, but rather He toppled them before you and protected you. It was not only from your enemies, but also from serpents and scorpions. He illuminated before you, as it is stated: “The Lord went before them by day [in a pillar of cloud…and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). You forgot all the miracles that the Holy One blessed be He performed on your behalf. Mikha’s idol was crossing the sea with you, and you abandoned matters of Torah and fixated on other matters. “Is it to the Lord that you do this?”
Rabbi Yehuda ben Rabbi Ilai said: Not only did Mikha’s idol cross with them, but they spoke contentiously toward God, as it is stated: “Whom You redeemed for You from Egypt, nations and their gods” (II Samuel 7:23).3This verse is generally understood to refer to what God did to other nations and their gods on behalf of Israel. It is interpreted here to mean that God took from Egypt Israel and its gods, a reference to the idol of Mikha.
Likewise, it says: “They were defiant at the sea, in the Red Sea” (Psalms 106:7). Why twice?4Why “at the sea” and again “in the Red Sea.” Rather, at the sea they were defiant in that they did not wish to descend, were it not for the tribe of Judah that leapt first and sanctified the name of the Holy One blessed be He, as it is stated: “When Israel went out of Egypt…Judah became His holy one” (Psalms 114:1–2). From where is it derived that they were defiant while in the Red Sea? When they descended into the sea [the ground] was full of mortar, as it had been until then wet from the water, so it was like mortar, as it is stated: “You trampled the sea with Your horses, the roiling [ḥomer]5The word ḥomer can also be vocalized ḥemar, mortar. of mighty waters” (Habakkuk 3:15). Reuben was saying to Simeon: In Egypt “with mortar,” at the sea there is mortar. In Egypt, “with mortar and with bricks” (Exodus 1:14); at the sea: “The roiling [ḥomer] of mighty waters.” That is, “they were defiant at the sea, in the Red Sea.” After all these miracles, you repay Me with evil?
“Do you thus requite the Lord, vile and unwise people?” (Deuteronomy 32:6). It is regarding the generation of Jeremiah that he said this verse. “Vile [naval]…people,” who were rendered carcasses [nevelot], as it is stated: “They gave the carcasses of Your servants to birds of the heavens” (Psalms 79:2). Why? Because they were unwise, as it is stated: “Vile and unwise people.” Rabbi Shimon ben Ḥalafta said: If the mightiest of the mighty is below, and the weakest of the weak is above, [the one above] will emerge victorious, and more so if the mighty is above and the weak is below. How much more so when the Holy One blessed be He, the mightiest of the mighty, is above, and you, flesh and blood, are below, must you not understand?6You must understand that you must submit to Him. You are a “vile and unwise people.”
“Is He not your Father, your Master [kanekha]?” (Deuteronomy 32:6). If you merit it, your father; just as a son is petulant with his father and he performs his will, so you are petulant before Him, and He performs your will.
Another matter, if He is your Father, why your Master; if He is your Master, why your Father? Rather, when Israel performs the will of the Omnipresent, He has mercy on them like a father on his sons. When they do not perform His will, He subjugates them like a slave. Just as a slave, whether he likes it or not, serves his master against his will, so too, you will perform the will of the Omnipresent against your will, whether you like it or not.
Rabbi Taḥalifa of Caesarea says in the name of Rabbi Pila: Come and see how many miracles the Holy One blessed be He performs for a person, but he does not know. Were one to eat bread as is, it would descend to his innards and scratch them. But the Holy One blessed be He created a water source in his throat7Rabbi Pila interprets the term “your Master [kanekha]” as an allusion to the esophagus [kaneh]. The simple fact that one has saliva, which aids in swallowing food, is a great gift that God provided humanity, which they do not even recognize as such (Maharzu). that causes the bread to descend in peace. “He made you, and He established you [vayekhonenekha]” (Deuteronomy 32:6). He made you with everything that you need. After all this, “is it to the Lord that you do this,” you go and speak superfluous matters?
Another matter, “is it to the Lord that you do this?” He said to them: After He performed all these miracles on your behalf, you refuse Him? As it is written: “They were defiant at the sea, in the Red Sea” (Psalms 106:7); “at the sea,” on the seashore; “in the Red Sea,” in its plain sense. At that moment, the angel of the sea became filled with rage and sought to wash them away, until the Holy One blessed be He rebuked it and the water dried, as it is stated: “He rebukes the sea and dries it” (Nahum 1:4). And it says: “He rebuked the Red Sea and it dried” (Psalms 106:9). When Moses saw this, he led them from the sin at the sea. That is why it is stated: “Moses led Israel.”
רַבִּי יְהוּדָה אוֹמֵר אָמְרוּ יִשְׂרָאֵל בְּאוֹתָהּ שָׁעָה, כְּלוּם הוֹצִיאָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מִמִצְרַיִם אֶלָּא בִּשְׁבִיל חֲמִשָּׁה דְבָרִים, אֶחָת, לָתֵת לָנוּ בִּזַּת מִצְרָיִם: שֵׁנִית, לְהַרְכִּיבֵנוּ עַל עַנְנֵי כָבוֹד: שְׁלִישִׁית, לִקְרֹעַ לָנוּ אֶת הַיָּם: רְבִיעִית, לְהִפָּרַע לָנוּ מִן הַמִּצְרִיִּים: חֲמִישִׁית, לוֹמַר לְפָנָיו שִׁירָה. עַכְשָׁו כְּבָר נָתַן לָנוּ בִּזַּת מִצְרַיִם, וְהִרְכִּיבָנוּ עַל עַנְנֵי כָבוֹד, וְקָרַע לָנוּ אֶת הַיָּם, וּפָרַע מִן הַמִּצְרִיִּים, וְאָמַרְנוּ שִׁירָה לְפָנָיו, נַחְזֹר לְמִצְרָיִם. אָמַר לָהֶם משֶׁה כָּךְ אָמַר לִי הַמָּקוֹם (שמות יד, יג): כִּי כַּאֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם הַיּוֹם וגו', אָמְרוּ לוֹ כְּבָר מֵתוּ כֻּלָּן נַחְזֹר לְמִצְרַיִם. אָמַר לָהֶם בּוֹאוּ וּפִרְעוּ אֶת הַשְּׁטָר שֶׁכָּךְ אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ג, יב): בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדּוּן אֶת הָאֱלֹהִים עַל הָהָר הַזֶּה. רַבִּי אֶלְעָזָר אוֹמֵר עַל פִּי הַגְּבוּרָה לֹא נָסְעוּ אֶלָּא שֶׁהִסִּיעָן משֶׁה בְּמַקֵּל, לְפִי שֶׁרָאוּ פִּגְרֵי מִצְרַיִם שֶׁהָיוּ מַעֲבִידִים בָּהֶם בְּחֹמֶר וּבִלְבֵנִים מֻשְׁטָפִים עַל פְּנֵי הַמַּיִם, אָמְרוּ לֹא נִשְׁתַּיֵּר אָדָם בְּמִצְרַיִם (במדבר יד, ד): נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה, נַעֲשֶׂה עֲבוֹדַת כּוֹכָבִים וְתֵלֵךְ בְּרֹאשֵׁנוּ וְנַחְזֹר לְמִצְרָיִם. יָכוֹל שֶׁאָמְרוּ וְלֹא עָשׂוּ, תַּלְמוּד לוֹמַר (נחמיה ט, יז): וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא זָכְרוּ נִפְלְאֹתֶיךָ. רַבִּי יְהוּדָה בַּר אִלְעָאי אוֹמֵר עֲבוֹדַת כּוֹכָבִים הָיְתָה בְּיָדָן שֶׁל יִשְׂרָאֵל וְהִסִּיעָהּ משֶׁה מִיִּשְׂרָאֵל, לְכָךְ נֶאֱמַר: וַיַּסַּע משֶׁה אֶת יִשְׂרָאֵל.
Rabbi Yehuda says: Israel said at that time: ‘Is it not so, that the Holy One blessed be He took us out of Egypt only for five matters: First, to give us the plunder of Egypt; second, to bear us on the clouds of glory; third, to split the sea on our behalf; fourth, to take our vengeance from the Egyptians; fifth, to recite song before Him? Now, He has already given us the plunder of Egypt, borne us on the clouds of glory, split the sea on our behalf, taken our vengeance from the Egyptians, and we recited song before Him, let us return to Egypt.’ Moses said to them: ‘This is what the Omnipresent said to me: “For as you saw the Egyptians today, [you shall not see them ever again]”’ (Exodus 14:13). They said to him: ‘They have all died already. Let us return to Egypt.’ He said to them: ‘Let us repay our promissory note, for so said the Holy One blessed be He to me: “When you take the people out of Egypt, you will worship God upon this mountain”’ (Exodus 3:12).
Rabbi Elazar says: They did not travel by the word of the Almighty, but rather, Moses forced them to travel with a rod. Because they saw the carcasses of the Egyptians, who had enslaved them with mortar and bricks, floating on the water’s surface, they said: ‘No one remains in Egypt. “Let us appoint a leader and return to Egypt” (Numbers 14:4). Let us craft an idol and it will lead us and we will return to Egypt.’ Could it be that they spoke but did not act? The verse states: “They refused to heed and did not remember Your wonders” (Nehemiah 9:17). Rabbi Yehuda ben Rabbi Ilai says: There was an idol in the possession of Israel and Moses removed it [hisia] from Israel. That is why it is stated: “Moses led [vayasa] Israel.”
דָּבָר אַחֵר, וַיַּסַּע משֶׁה אֶת יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (תהלים עח, נב): וַיַּסַּע כַּצֹּאן עַמּוֹ, כְּאֵיזֶה צֹאן כְּצֹאנוֹ שֶׁל יִתְרוֹ, מַה צֹּאנוֹ שֶׁל יִתְרוֹ יָצָא מִן הַיִּשּׁוּב לַמִּדְבָּר, כָּךְ יִשְׂרָאֵל יָצְאוּ מִמִּצְרַיִם לַמִּדְבָּר, שֶׁנֶּאֱמַר (תהלים עח, נב): וַיְנַהֲגֵם כָּעֵדֶר בַּמִּדְבָּר. דָּבָר אַחֵר, מָה הַצֹּאן אֵין נִכְנֶסֶת לְצֵל קוֹרָה כָּךְ הִנְהִיג הַקָּדוֹשׁ בָּרוּךְ הוּא אַרְבָּעִים שָׁנָה יִשְׂרָאֵל בַּמִּדְּבָּר. דָּבָר אַחֵר, מָה הַצֹּאן אֵין מְתַקְּנִין לָהּ אַפּוֹטִיקוֹן אֶלָּא רוֹעָה בְּכָל יוֹם, כָּךְ יִשְׂרָאֵל לֹא הִתְקִין לָהֶם אַפּוֹטִיקוֹן אֶלָּא בַּמִּדְבָּר, שֶׁנֶּאֱמַר (שמות טז, ד): וְיָצָא הָעָם וְלָקְטוּ. דָּבָר אַחֵר, מָה הַצֹּאן, אֲפִלּוּ מְחַבֶּלֶת אֶת הָאִילָנוֹת אֵין בְּעָלֶיהָ מַעֲלִין עָלֶיהָ, כָּךְ יִשְׂרָאֵל אַף עַל פִּי שֶׁהֵן חוֹטְאִין, הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹהֵג בָּהֶן כַּצֹּאן. אִי מָה הַצֹּאן אֵינָה מְקַבֶּלֶת מַתַּן שָׂכָר יָכוֹל אַף יִשְׂרָאֵל כֵּן, שֶׁקְּרָאָם צֹאן, אֵין לָהֶם מַתַּן שָׂכָר. תַּלְמוּד לוֹמַר (יחזקאל לד, לא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם, צֹאן לָעֳנָשִׁים וְאָדָם לְמַתַּן שָׂכָר. אִי מָה הַצֹּאן מְתֻקָּן לִטְבִיחָה אַף יִשְׂרָאֵל כָּךְ, תַּלְמוּד לוֹמַר (יחזקאל לו, לח): כְּצֹאן קֳדָשִׁים, מַה קָּדָשִׁים כָּל מִי שֶׁנּוֹגֵעַ בָּהֶן מִתְחַיֵּב, כָּךְ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית תְּבוּאָתֹה כָּל אֹכְלָיו יֶאְשָׁמוּ. מָה הַצֹּאן כָּל מָקוֹם שֶׁהָרוֹעֶה מַנְהִיגָהּ שָׁם נִמְשֶׁכֶת, כָּךְ יִשְׂרָאֵל כָּל מָקוֹם שֶׁהָיָה משֶׁה מַסִּיעָן הֵן נִמְשָׁכִין אַחֲרָיו, שֶׁנֶּאֶמַר (שיר השירים א, ד): מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה, לְכָךְ נֶאֱמַר: וַיַּסַּע משֶׁה אֶת יִשְׂרָאֵל מִיַּם סוּף, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, הִסִּיעָן מֵחֶטְאוֹ שֶׁל יַם סוּף, שֶׁכֵּיוָן שֶׁאָמְרוּ שִׁירָה מָחֲלָה לָהֶם הַשִּׁירָה עַל שֶׁחָטְאוּ בַּיָּם.
Another matter, “Moses led Israel,” that is what is written: “He led His people like sheep” (Psalms 78:52). Like which sheep? Like the sheep of Yitro; just as the sheep of Yitro emerged from the settlement to the wilderness,8See Exodus 3:1. so, too, Israel emerged from Egypt to the wilderness, as it is stated: “He guided them like a flock in the wilderness” (Psalms 78:52).
Another matter, just as sheep do not enter the shelter of a roof, so too, the Holy One blessed be He led Israel for forty years in the wilderness. Another matter, just as one does not prepare stockpiles for sheep, but rather it grazes every day, so too, He did not prepare them a stockpile for Israel, but rather, [provided for them daily] in the wilderness, as it is stated: “The people will go out and gather [each day’s portion on its day]” (Exodus 16:4).
Another matter, just as a sheep, even if it damages the trees, its owners do not charge it, so too, Israel, even though they sin, the Holy One blessed be He treats them like sheep. If so, just as sheep do not receive reward, perhaps the same is true regarding Israel, as He called them sheep. The verse states: “Now you are My sheep, the sheep of My pasture, you are Man” (Ezekiel 34:31); sheep for punishment and man for the giving of reward. If so, just as a sheep is designated for slaughter, perhaps the same is true regarding Israel. The verse states: “Like consecrated sheep” (Ezekiel 36:38); just as anyone who touches consecrated items incurs liability, so too, Israel, as it is stated: “Israel is sacred to the Lord, the first of His crop, anyone who devours it will be guilty” (Jeremiah 2:3).
Just as a sheep, any place that the shepherd leads it, there it follows, so too, Israel, every place that Moses would lead them, they would follow him, as it is stated: “Draw me, after you we will run” (Song of Songs 1:4). That is why it is stated: “Moses led Israel from the Red Sea.” Rabbi Abba bar Kahana said: He led them away from the sin of the Red Sea, for once they recited song, the song atoned for their having sinned at the sea.
אֶל מִדְבַּר שׁוּר, אֵין אָנוּ מוֹצְאִין שֶׁיֵּשׁ מִדְבָּר שֶׁשְּׁמוֹ שׁוּר, וּמַהוּ מִדְבַּר שׁוּר, אָמַר רַבִּי יִצְחָק, בִּזְכוּת אַבְרָהָם שֶׁדִּבַּרְתִּי עִמּוֹ וְאָמַרְתִּי לוֹ (בראשית טו, יד): וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ וגו', שֶׁכָּתוּב בּוֹ (בראשית כ, א): וַיֵּשֶׁב בֵּין קָדֵשׁ וּבֵין שׁוּר. רַבִּי אָבִין אוֹמֵר, מַהוּ מִדְבַּר שׁוּר, שֶׁנִּתְאַוּוּ יִשְׂרָאֵל לֵעָשׂוֹת בּוֹ שׁוּרוֹת שׁוּרוֹת דְּגָלִים דְּגָלִים. דָּבָר אַחֵר, מִדְבַּר שׁוּר, מִדְבַּר כּוּב, אָמְרוּ עָלָיו עַל מִדְבַּר כּוּב שֶׁהוּא שְׁמוֹנֶה מֵאוֹת פַּרְסָה וּמָלֵא נְחָשִׁים שְׂרָפִים וְעַקְרַבִּים. רַבִּי אַבָּא הֵסִיחַ לִפְנֵי רַבֵּנוּ פַּעַם אַחַת עָבַר אָדָם בְּתוֹךְ מִדְבַּר כּוּב זֶה וְרָאָה נָחָשׁ אֶחָד יָשֵׁן וְהָיָה בּוֹ כְּקוֹרַת בֵּית הַבַּד, וְרָאָה אֶת הַנָּחָשׁ וְהוּא לֹא רָאָהוּ מֵרֹב שֶׁנִּכְנְסָה בּוֹ חֲרָדָה נִתְבַּהֵל וְנָשַׁר שְׂעָרוֹ, וְהָיוּ קוֹרִין אוֹתוֹ מְרוּטֶה. הוּא שֶׁמּשֶׁה אָמַר לָהֶם לְיִשְׂרָאֵל (דברים ח, טו): הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא אֵין אָנוּ יוֹדְעִין לְמִי הוּא אוֹמֵר גָּדוֹל, אִם לְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹ לַמִּדְבָּר, אֶלָּא אָמַר לָהֶם משֶׁה גָּדוֹל וְנוֹרָא הוּא אֱלֹהִים, שֶׁהֱיִיתֶם מַכְעִיסִים אוֹתוֹ וּמְהַלְּכִין בְּאוֹתוֹ מִדְבָּר שֶׁהוּא מָלֵא נְחָשִׁים וְעַקְרַבִּים וּשְׂרָפִים וּרְעָבוֹן, וְהוֹלִיךְ אֶתְכֶם בְּתוֹכוֹ בְּשָׁלוֹם, וְלֹא עוֹד אֶלָּא שֶׁהָיוּ הַנְּחָשִׁים וְהַשְֹּׂרָפִים רוֹבְצִים בִּפְנֵיהֶם כְּדֵי שֶׁלֹא יִתְבַּהֲלוּ יִשְׂרָאֵל מֵהֶן. דָּבָר אַחֵר, מַהוּ מִדְבַּר שׁוּר, אֶלָּא עַד שֶׁלֹא יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם הָיָה הָעוֹלָם מִדְבָּר, כֵּיוָן שֶׁיָּצְאוּ נַעֲשָׂה הָעוֹלָם שׁוּר. דָּבָר אַחֵר, עַד שֶׁלֹא קִבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה הָיָה הָעוֹלָם עָשׂוּי מִדְבָּר, כֵּיוָן שֶׁקִּבְּלוּ אֶת הַתּוֹרָה נַעֲשָׂה הָעוֹלָם שׁוּר. אֵלּוּ דִּבְרֵי רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, לֶעָתִיד לָבוֹא כֵּן אֲנִי עוֹשֶׂה לְצִיּוֹן שֶׁהִיא מִדְבָּר, כְּדִכְתִיב (ישעיה סד, ט): צִיּוֹן מִדְבָּר הָיָתָה, וְלֶעָתִיד לָבוֹא אֲנִי אֶהְיֶה לָהּ שׁוּר, שֶׁנֶּאֱמַר (זכריה ב, ט): וַאֲנִי אֶהְיֶה לָהּ נְאֻם ה' חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְּתוֹכָהּ.
“To the wilderness of Shur.” We do not find that there is a wilderness whose name is Shur. What is [meant by] “the wilderness of Shur”? Rabbi Yitzḥak said: It is due to the merit of Abraham, with whom I spoke, and I said to him: “And also that nation that they will serve [I will judge, and afterwards they will emerge with great property]” (Genesis 15:14), and in whose regard it is written: “He settled between Kadesh and Shur” (Genesis 20:1).
Rabbi Avin said: What is [meant by] the wilderness of Shur? There Israel desired to be configured in rows [shurot] of banners.
Another matter, “the wilderness of Shur,” is the wilderness of Kuv. They said regarding the wilderness of Kuv that it is eight hundred parasangs and filled with snakes, fiery serpents, and scorpions. Rabbi Abba spoke before our Rabbi:9Rabbi Yehuda HaNasi. One time, a person passed through the wilderness of Kuv, and he saw a certain snake that was sleeping and it was as thick as the beam of an olive press. He saw the snake but the snake did not see him. Since he was so overcome with trepidation, he panicked and his hair fell out. They would call him the bald one. That is what Moses said to Israel: “Who guides you in the great and awesome wilderness; [snake, fiery serpent, and scorpion]?” (Deuteronomy 8:15). Rabbi Yosei bar Ḥanina said: We do not know regarding what it says “great,” whether it is regarding the Holy One blessed be He, or it is regarding the wilderness. But Moses said to them: ‘Great and awesome is God, whom you would anger, and you would walk in that wilderness that is filled with snakes, scorpions, fiery serpents, and famine, and He guided you through it in peace.’ Moreover, the snakes and the serpents would crouch before them10They would position themselves as though bowing in servitude and fear (Midrash HaMevoar). so that Israel would not panic on their account.
Another matter, what is [meant by] “the wilderness of Shur”? Until Israel departed from Egypt, the world was a wilderness. When they departed, the world became a wall.11Initially, people felt that the world was like a wilderness in which anyone could come and do as he pleases. After Israel departed from Egypt, they felt as though the world was protected by a surrounding wall in the sense that there were boundaries and an authority, namely God. Alternatively, until Israel received the Torah, the world conducted itself as a wilderness. When they received the Torah, the world became a wall, this is the statement of Rabbi Yehuda ben Rabbi Simon. The Holy One blessed be He said: In the future, I will do so to Zion, which is a wilderness, as it is written: “Zion became a wilderness,” (Isaiah 64:9). But in the future, I will be a wall for it, as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around, and for glory I will be in its midst” (Zechariah 2:9).