וַיְדַבֵּר אֱלֹהִים אֶל משֶׁה וַיֹּאמֶר אֵלָיו אֲנִי ה' וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק, הֲדָא הוּא דִכְתִיב (קהלת ב, יב): וּפָנִיתִי אֲנִי לִרְאוֹת חָכְמָה וְהוֹלֵלוֹת וְסִכְלוּת כִּי מֶה הָאָדָם שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ אֵת אֲשֶׁר כְּבָר עָשׂוּהוּ, הַפָּסוּק הַזֶּה נֶאֱמַר עַל שְׁלֹמֹה וְעַל משֶׁה, עַל שְׁלֹמֹה כֵּיצַד, כְּשֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹרָה לְיִשְׂרָאֵל נָתַן בָּהּ מִצְווֹת עֲשֵׂה וּמִצְווֹת לֹא תַעֲשֶׂה, וְנָתַן לַמֶּלֶךְ מִקְצַת מִצְווֹת, שֶׁנֶּאֱמַר (דברים יז, טז): לֹא יַרְבֶּה לוֹ סוּסִים וְכֶסֶף וְזָהָב וגו' וְלֹא יַרְבֶּה לוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ, עָמַד שְׁלֹמֹה וְהֶחְכִּים עַל גְּזֵרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לָמָּה אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֹא יַרְבֶּה לוֹ נָשִׁים, לֹא בִּשְׁבִיל שֶׁלֹא יָסוּר לְבָבוֹ אֲנִי אַרְבֶּה וְלִבִּי לֹא יָסוּר. אָמְרוּ רַבּוֹתֵינוּ בְּאוֹתָהּ שָׁעָה עָלְתָה יו"ד שֶׁבְּיַרְבֶּה וְנִשְׁתַּטְחָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמְרָה רִבּוֹן הָעוֹלָמִים לֹא כָךְ אָמַרְתָּ אֵין אוֹת בְּטֵלָה מִן הַתּוֹרָה לְעוֹלָם, הֲרֵי שְׁלֹמֹה עוֹמֵד וּמְבַטֵּל אוֹתִי, וְשֶׁמָּא הַיּוֹם יְבַטֵּל אַחַת וּלְמָחָר אַחֶרֶת עַד שֶׁתִּתְבַּטֵּל כָּל הַתּוֹרָה כֻּלָּהּ. אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלֹמֹה וְאֶלֶף כַּיּוֹצֵא בּוֹ יִהְיוּ בְּטֵלִין וְקוֹצָה מִמֵּךְ אֵינִי מְבַטֵּל. וּמִנַּיִן שֶׁבִּטֵּל אוֹתָה מִן הַתּוֹרָה וְחָזַר לַתּוֹרָה, שֶׁנֶּאֱמַר (בראשית יז, טו): שָׂרַי אִשְׁתְּךָ לֹא תִקְרָא שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ. וְהֵיכָן חָזַר (במדבר יג, טז): וַיִּקְרָא משֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ. וּשְׁלֹמֹה שֶׁהִרְהֵר לְבַטֵּל אוֹת מִן הַתּוֹרָה מַה כְּתִיב בּוֹ (משלי ל, א): דִּבְרֵי אָגוּר בִּן יָקֶה, שֶׁאִגֵר דִּבְרֵי תוֹרָה וֶהֱקִיאָן. (משלי ל, א): נְאֻם הַגֶּבֶר לְאִיתִיאֵל, דָּבָר זֶה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֹא יַרְבֶּה לוֹ נָשִׁים, לֹא אָמַר לוֹ אֶלָּא בִּשְׁבִיל: לֹא יָסוּר לְבָבוֹ. (משלי ל, א): לְאִיתִיאֵל, שֶׁאָמַר אִתִּי אֵל, וְאֻכָל, מַה כְּתִיב בֵּיהּ (מלכים א יא, ד): וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת לְבָבוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי נוֹחַ לוֹ לִשְׁלֹמֹה שֶׁיְהֵא גוֹרֵף בִּיבִין שֶׁלֹא נִכְתַּב עָלָיו הַמִּקְרָא הַזֶּה, וּלְכָךְ אָמַר שְׁלֹמֹה עַל עַצְמוֹ (קהלת ב, יב): וּפָנִיתִי אֲנִי לִרְאוֹת חָכְמָה וְדַעַת הוֹלֵלוֹת וְסִכְלוּת, אָמַר שְׁלֹמֹה מַה שֶּׁהָיִיתִי מַחְכִּים עַל דִּבְרֵי תוֹרָה וְהָיִיתִי מַרְאֶה לְעַצְמִי שֶׁאֲנִי יוֹדֵעַ דַּעַת הַתּוֹרָה, וְאוֹתוֹ הַבִּינָה וְאוֹתוֹ הַדַּעַת, שֶׁל הוֹלֵלוֹת וְסִכְלוּת הָיוּ. לָמָּה, כִּי מֶה הָאָדָם שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ אֵת אֲשֶׁר כְּבָר עָשׂוּהוּ, מִי הוּא שֶׁיִּהְיֶה רַשַּׁאי לְהַרְהֵר אַחַר מִדּוֹתָיו וּגְזֵרוֹתָיו שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא דְּבָרִים אֲשֶׁר הֵם חֲצוּבִים מִלְּפָנָיו, שֶׁכָּל דָּבָר וְדָבָר שֶׁיּוֹצֵא מִלְּפָנָיו טֶרֶם הוּא נִמְלַךְ בַּפָּמַלְיָא שֶׁל מַעְלָה וּמוֹדִיעַ לָהֶם הַדָּבָר כְּדֵי שֶׁיֵּדְעוּ וְיָעִידוּ כֻּלָּן כִּי דִּינוֹ דִּין אֱמֶת וּגְזֵרוֹתָיו אֱמֶת וְכָל דְּבָרָיו בְּהַשְׂכֵּל, וְכֵן הוּא אוֹמֵר (משלי ל, ה): כָּל אִמְרַת אֱלוֹהַּ צְרוּפָה, וְאוֹמֵר (דניאל ד, יד): בִּגְזֵרַת עִירִין פִּתְגָּמָא, שֶׁלְּפִי שֶׁהִרְהַרְתִּי אַחַר מַעֲשָׂיו נִכְשַׁלְתִּי, כֵּיצַד נֶאֱמַר עַל משֶׁה לְפִי שֶׁכְּבָר הוֹדִיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה שֶׁלֹא יַנִּיחַ אוֹתָם פַּרְעֹה לֵילֵךְ, שֶׁנֶּאֱמַר (שמות ג, יט): וַאֲנִי יָדַעְתִּי כִּי לֹא יִתֵּן אֶתְכֶם מֶלֶךְ מִצְרַיִם לַהֲלֹךְ, וַאֲנִי אֲחַזֵּק אֶת לִבּוֹ, וּמשֶׁה לֹא שָׁמַר אֶת הַדָּבָר הַזֶּה אֶלָּא בָּא לְהִתְחַכֵּם עַל גְּזֵרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהִתְחִיל אוֹמֵר: ה' לָמָּה הֲרֵעֹתָה לָעָם הַזֶּה, הִתְחִיל לָדוּן לְפָנָיו [כמו שכתוב למעלה]. וְעַל זֶה נֶאֱמַר שֶׁאוֹתָהּ חָכְמָה וָדַעַת שֶׁל משֶׁה שֶׁל הוֹלֵלוֹת וְסִכְלוּת הָיוּ. כִּי מֶה הָאָדָם שֶׁיָּבוֹא אַחֲרֵי הַמֶּלֶךְ, וְכִי מָה הָיָה לוֹ לְהַרְהֵר אַחַר מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵת אֲשֶׁר כְּבָר עָשׂוּהוּ, מַה שֶּׁכְּבָר גִּלָּה לוֹ שֶׁהוּא עָתִיד לְחַזֵּק אֶת לִבּוֹ בַּעֲבוּר לַעֲשׂוֹת לוֹ דִּין תַּחַת אֲשֶׁר הֶעֱבִידָם בַּעֲבוֹדָה קָשָׁה, וְעַל דָּבָר זֶה בִּקְּשָׁה מִדַּת הַדִּין לִפְגֹּעַ בְּמשֶׁה, הֲדָא הוּא דִכְתִיב: וַיְדַבֵּר אֱלֹהִים אֶל משֶׁה, וּלְפִי שֶׁנִּסְתַּכֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבִּשְׁבִיל צַעַר יִשְׂרָאֵל דִּבֵּר כֵּן חָזַר וְנָהַג עִמּוֹ בְּמִדַּת רַחֲמִים, הֲדָא הוּא דִכְתִיב: וַיֹּאמֶר אֵלָיו אֲנִי ה'. “God spoke to Moses and said to him: I am the Lord. I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by My name the Lord I did not make Myself known to them” (Exodus 6:2–3).
“God spoke to Moses and said to him: I am the Lord. I appeared to Abraham, to Isaac...” That is what is written: “I turned myself to behold wisdom and madness and folly; for who is the man who comes after the king to do what he already has done?” (Ecclesiastes 2:12). This verse is referring to Solomon and to Moses. How to Solomon? When the Holy One blessed be He gave the Torah to Israel, he gave positive mitzvot and prohibitions, and gave the king a few mitzvot, as it is stated: “Only he shall not accumulate horses for himself…and he shall not accumulate wives for himself, and his heart will not stray, and silver and gold he shall not greatly accumulate for himself” (Deuteronomy 17:16–17). Solomon rose and thought to outsmart the decree of the Holy One blessed be He. “He shall not accumulate [yarbe] wives for himself,” isn’t that so “his heart will not stray?” I will accumulate and my heart will not stray. At that moment, the yod that is in yarbe1The letter yod in this form indicates the future tense. Solomon was confident that he would not stray, and thus thought the future “so that his heart will not stray” did not apply to him. went up and prostrated itself before the Holy One blessed be He and said: ‘Master of the universe, didn’t You say that there will never be a letter negated from the Torah? Behold, Solomon is revoking me. Perhaps today he will negate one and tomorrow another, until the entire Torah is negated.’ The Holy One blessed be He said to it: ‘Solomon and one thousand like him will be negated, and not one calligraphical embellishment will I negate.’ From where He negated it [the letter yod] from the Torah, and it returned to the Torah? It is as it is stated: “As for Sarai your wife, you shall not call her by the name Sarai, as Sarah2Sarai is spelled sin, resh, yod. God replaced the letter yod at the end of her name with the letter heh, rendering it Sarah. is her name” (Genesis 17:15). Where did it [the letter yod] return? “Moses called Hoshea bin Nun, Joshua” (Numbers 13:16).3The change from Hoshea to Joshua is made with the addition of the letter yod at the beginning of the name, so that it is spelled yod, heh, vav, shin, ayin.
Solomon, who considered negating a letter from the Torah, what is written about him? “The words of Agur ben Yakeh”4The book of Proverbs is attributed to Solomon. (Proverbs 30:1) – who collected [iger] matters of Torah and expelled them [hekian]. “The utterance of the man to Itiel” (Proverbs 30:1), this matter that the Holy One blessed be He said: “He shall not accumulate wives,” He said only so “his heart will not stray.” “To Itiel” – who said: God is with me [iti El] and I will prevail.5My numerous wives will not cause my heart to stray. What is written about him? “It was when Solomon grew old, his wives led his heart astray” (I Kings 11:4).
Rabbi Shimon ben Yoḥai said: It would have been preferable for Solomon to have been a sewer cleaner than to have this verse written about him. That is why Solomon said about himself: “I turned myself to behold wisdom and madness and folly” (Ecclesiastes 2:12). Solomon said: ‘That which I [thought that I] have grown wise in matters of the Torah, and have shown myself that I know the wisdom of the Torah; that understanding and that knowledge were actually of madness and folly. Why? “For who is the man who comes after the king to do what he already has done?” (Ibid.). Who is it who has license to question the ways and the decrees of the King of kings, the Holy One blessed be He? Matters are shaped before Him; for everything that emerges from before Him, He has already consulted with the heavenly entourage, and has informed them of the matter, so that they all will know and attest that His ruling is a ruling of truth and His decrees are truth and everything of His is done wisely. Thus it says: “Every word of God is refined” (Proverbs 30:5); and it says: “This matter is by the decree of the watchers, [and the sentence by the word of the holy ones; to the extent that the living may know that the Most High rules in the kingdom of men, and gives it to whoever He will, and raises over it the lowest of men]”6The heavenly entourage (the watchers and the holy ones) are informed by God of His decrees concerning the kingdom of men. (Daniel 4:14). Because I questioned His actions, I failed.’
How is it [the verse in Ecclesiastes 2:12] stated about Moses? The Holy One blessed be He had already informed Moses that Pharaoh would not allow them to go, as it is stated: “I know that the king of Egypt will not allow you to go” (Exodus 3:19), “and I will harden his heart” (Exodus 4:21). Moses did not keep this matter in mind, and thought to outsmart the decree of the Holy One blessed be He, and began saying: “Why have You harmed this people?” (Exodus 5:22); he began arguing before Him
דָּבָר אַחֵר, וַיְדַבֵּר אֱלֹהִים אֶל משֶׁה, הֲדָא הוּא דִכְתִיב (קהלת ז, ז): כִּי הָעשֶׁק יְהוֹלֵל חָכָם וִיאַבֵּד אֶת לֵב מַתָּנָה, כְּשֶׁחָכָם מִתְעַסֵּק בִּדְבָרִים הַרְבֵּה מְעַרְבְּבִין אוֹתוֹ מִן הַחָכְמָה, וִיאַבֵּד אֶת לֵב מַתָּנָה, מִן הַתּוֹרָה שֶׁנִּתְּנָה מַתָּנָה בְּלִבּוֹ שֶׁל אָדָם. דָּבָר אַחֵר, כִּי הָעשֶׁק יְהוֹלֵל חָכָם, הַמִּתְעַסֵּק בְּצָרְכֵי צִבּוּר מְשַׁכֵּחַ תַּלְמוּדוֹ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שִׁשִּׁים הֲלָכוֹת לִמְדַנִי רַבִּי יְהוּדָה בֶּן פְּדָיָה בַּחֲרִישַׁת הַקֶּבֶר, וְכֻלָּן נִשְׁתַּכְּחוּ מִמֶּנִּי בִּשְׁבִיל שֶׁהָיִיתִי עוֹסֵק בְּצָרְכֵי צִבּוּר. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן כִּי הָעשֶׁק יְהוֹלֵל חָכָם, זֶה משֶׁה. עוֹשֶׁק שֶׁעָשְׁקוּ אוֹתוֹ דָתָן וַאֲבִירָם, יְהוֹלֵל חָכָם, עִרְבְּבוּ אוֹתוֹ. וִיאַבֵּד אֶת לֵב מַתָּנָה, וְכִי תַעֲלֶה עַל דַּעְתְּךָ שֶׁהָיָה משֶׁה מִתְאַבֵּד, אֶלָּא הֵם שֶׁהִקְנִיטוּהוּ וְאָמְרוּ לוֹ (שמות ה, כא): יֵרֶא ה' עֲלֵיכֶם וְיִשְׁפֹּט, וְאַף הוּא מַקְפִּיד וְאוֹמֵר (שמות ה, כג): וּמֵאָז בָּאתִי אֶל פַּרְעֹה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי הִכְתַּבְתִּי עָלֶיךָ שֶׁאַתָּה עָנָו וְאַתָּה מַקְפִּיד עַל דְּבָרַי, חַיֶּיךָ יֵשׁ לְךָ לֵידַע, שֶׁנֶּאֱמַר (קהלת ז, ח): טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ, טוֹבָה אַחֲרִיתָן שֶׁל יִשְׂרָאֵל מֵרֵאשִׁית שֶׁנָּתַתִּי לָהֶם בְּמִצְרַיִם, שֶׁנֶּאֱמַר (שמות ו, א): וַיֹּאמֶר ה' אֶל משֶׁה עַתָּה תִרְאֶה, בְּאוֹתָהּ שָׁעָה בִּקְשָׁה מִדַּת הַדִּין לִפְגֹּעַ בּוֹ, שֶׁנֶּאֱמַר: וַיְדַבֵּר אֱלֹהִים אֶל משֶׁה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְכִי בָּשָׂר וָדָם אֲנִי בְּמִדּוֹתַי שֶׁאֵינִי מְרַחֵם, הֲדָא הוּא דִכְתִיב: וַיֹּאמֶר אֵלָיו אֲנִי ה'. וְרַבִּי יוֹסֵי בֶּן רַבִּי חֲנִינָא אָמַר: אֱלֹהִים עַל הַמִּצְרִיִּים, אֲנִי ה', עַל יִשְׂרָאֵל. Another explanation: “God spoke to Moses” – that is what is written: “For oppression will turn a wise man into a fool, and a gift destroys understanding” (Ecclesiastes 7:7). When a wise man engages in many matters, they confuse him, [hindering him] from wisdom, and “a gift destroys understanding” – from the Torah that was given as a gift in the heart of man. Alternatively, “for oppression will turn a wise man into a fool” – one who occupies himself with the needs of the community forgets his learning. Rabbi Yehoshua ben Levi said: Rabbi Yehuda ben Pedaya taught me sixty halakhot about a plowed over grave and all of them have been forgotten by me because I occupied myself with the needs of the community.
Rabbi Yehuda bar Simon said: “For oppression will turn a wise man into a fool” – that is Moses. The oppression that Datan and Aviram oppressed him, “will turn a wise man into a fool,” confused him. “A gift [matana] destroys understanding” – can you entertain the thought that Moses would deliberately lose his wisdom? Rather, they provoked him and said to him: “May the Lord look upon you, and judge” (Exodus 5:21). He, too, became angry and said: “Since I came to Pharaoh [to speak in Your name, he has harmed this people, and You did not deliver Your people]” (Exodus 5:23).9Moses was impertinent to God due to the instigation of Datan and Aviram, who are here identified as the speakers in Exodus 5:21. The Holy One blessed be He said to him: ‘I had it written about you that you are humble,10A reference to Numbers 12:3: “The man Moses was very humble, more that any person on the earth.” and you become angry and question My words; by your life, you should know, as it is stated: “The end of a matter is better than its beginning”11The verse concludes with praise of patience and the following verse counsels one to not be hasty in losing one’s temper. (Ecclesiastes 7:8). The ultimate fate of Israel is better that the beginning that I gave them in Egypt, as it is stated: “The Lord said to Moses: Now you will see”’ (Exodus 6:1). At that moment, the attribute of justice sought to harm him, as it is stated: “God [Elohim] spoke to Moses.” The Holy One blessed be He said to him: Am I flesh and blood in My attributes that I do not show mercy? That is what is written: I am the Lord [Y-H-V-H].”12See notes in the previous paragraph about the names of God representing the attributes of justice and mercy. Rabbi Yosei bar Rabbi Ḥanina said: “God [Elohim]” vis-à-vis the Egyptians, “the Lord [Y-H-V-H]” vis-à-vis Israel.
דָּבָר אַחֵר, וַיְדַבֵּר אֱלֹהִים אֶל משֶׁה, רַבִּי מֵאִיר אָמַר מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁהָיָה מַשִֹּׂיא בִּתּוֹ, קָרָא לְקַרְתָּנִי אֶחָד לִהְיוֹת סַרְסוּר בֵּינֵיהֶן, הִתְחִיל מְדַבֵּר בְּגַסּוּת כְּנֶגְדוֹ, אָמַר הַמֶּלֶךְ מִי הֵגִיס אֶת לִבְּךָ לֹא אֲנִי הוּא שֶׁעֲשִׂיתִיךָ סַרְסוּר. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה מִי גָּרַם לְךָ שֶׁתַּרְבֶּה דְבָרִים הַלָּלוּ אֲנִי הוּא שֶׁגִּדַּלְתִּי לְךָ. וְרַבִּי יְהוּדָה אָמַר כָּךְ אָמַר משֶׁה, בְּשָׁעָה שֶׁאָמַרְתָּ לִי (שמות ג, י): לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה, בְּמִדַּת רַחֲמִים אָמַרְתָּ לִי שֶׁאַתָּה עָתִיד לְגָאֲלָן, שֶׁמָּא עַד שֶׁבָּאתִי נֶהְפְּכָה לְמִדַּת הַדִּין. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי ה', בְּמִדַּת רַחֲמִים אֲנִי עוֹמֵד, הֱוֵי: וַיֹּאמֶר אֵלָיו אֲנִי ה'. Another interpretation: “God spoke to Moses” – Rabbi Meir said: This is analogous to a flesh and blood king who was marrying off his daughter. He summoned a villager to serve as an intermediary between them [the king and his prospective son-in-law’s family]. He [the villager] began speaking presumptuously with him [the king]. The king said: ‘Who caused you to be so arrogant? Surely it was me, who appointed you intermediary.’ Likewise, the Holy One blessed be He said to Moses: ‘Who caused you to speak these words? It was I, who elevated you.’ Rabbi Yehuda said: So said Moses: ‘When You said to me: “Go now, and I will send you to Pharaoh” (Exodus 3:10), You said to me that you are destined to deliver them with the attribute of mercy. Perhaps by the time I came it was transformed into the attribute of justice.’ The Holy One blessed be He said to him: “I am the Lord.” I remain in the attribute of mercy; that is: “And said to him: I am the Lord.”
וָאֵרָא אֶל אַבְרָהָם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה חֲבָל עַל דְּאָבְדִין וְלָא מִשְׁתַּכְּחִין, הַרְבֵּה פְּעָמִים נִגְלֵיתִי עַל אַבְרָהָם יִצְחָק וְיַעֲקֹב בְּאֵל שַׁדַּי וְלֹא הוֹדַעְתִּי לָהֶם כִּי שְׁמִי ה' כְּשֵׁם שֶׁאָמַרְתִּי לְךָ וְלֹא הִרְהֲרוּ אַחַר מִדּוֹתָי, אָמַרְתִּי לְאַבְרָהָם (בראשית יג, יז): קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ וגו', בִּקֵּשׁ לִקְבֹּר שָׂרָה וְלֹא מָצָא עַד שֶׁקָּנָה בְּדָמִים וְלֹא הִרְהֵר אַחַר מִדּוֹתָי, אָמַרְתִּי לְיִצְחָק (בראשית כו, ג): גּוּר בָּאָרֶץ הַזֹּאת כִּי לְךָ וּלְזַרְעֲךָ וגו', בִּקֵּשׁ לִשְׁתּוֹת מַיִם וְלֹא מָצָא אֶלָּא (בראשית כו, כ): וַיָּרִיבוּ רֹעֵי גְרָר עִם רֹעֵי יִצְחָק, וְלֹא הִרְהֵר אַחַר מִדּוֹתָי. אָמַרְתִּי לְיַעֲקֹב (בראשית כח, יג): הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ וגו', בִּקֵּשׁ מָקוֹם לִנְטוֹת אָהֳלוֹ וְלֹא מָצָא עַד שֶׁקָּנָה בְּמֵאָה קְשִׂיטָה, וְלֹא הִרְהֵר אַחַר מִדּוֹתַי וְלֹא שְׁאָלַנִי מַה שְּׁמִי כְּשֵׁם שֶׁשָּׁאַלְתָּ אַתָּה, וְאַתָּה תְּחִלַּת שְׁלִיחוּתִי אָמַרְתָּ לִי מַה שְּׁמִי, וּלְבַסּוֹף אָמַרְתָּ (שמות ה, כג): וּמֵאָז בָּאתִי אֶל פַּרְעֹה. וְעַל זֶה נֶאֱמַר: וְגַם הֲקִמֹתִי אֶת בְּרִיתִי, שֶׁנִּתְּנָה לָהֶם כְּמוֹ שֶׁאָמַרְתִּי לָהֶם שֶׁאֶתֵּן לָהֶם אֶת הָאָרֶץ וְלֹא הִרְהֲרוּ אַחֲרָי. וְגַם אֲנִי שָׁמַעְתִּי אֶת נַאֲקַת בְּנֵי יִשְׂרָאֵל, לְפִי שֶׁהֵן לֹא הִרְהֲרוּ אַחֲרָי, וְגַם אַף עַל פִּי שֶׁיִּשְׂרָאֵל שֶׁבְּאוֹתוֹ הַדּוֹר לֹא הָיוּ נוֹהֲגִין כַּשּׁוּרָה, שָׁמַעְתִּי נַאֲקָתָם בַּעֲבוּר הַבְּרִית שֶׁכָּרַתִּי עִם אֲבוֹתֵיהֶם, הֲדָא הוּא דִכְתִיב (שמות ו, ה): וָאֶזְכֹּר אֶת בְּרִיתִי. לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל, אֵין לָכֵן אֶלָּא לְשׁוֹן שְׁבוּעָה, שֶׁנֶּאֱמַר (שמואלא ג, יד): וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי, נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִּגְאָלֵם, שֶׁלֹא יִירָא משֶׁה שֶׁמָּא מִדַּת הַדִּין יְעַכֵּב גְּאֻלָּתָן. וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם, אַרְבַּע גְּאֻלּוֹת יֵשׁ כָּאן, וְהוֹצֵאתִי, וְהִצַּלְתִּי, וְגָאַלְתִּי, וְלָקַחְתִּי. כְּנֶגֶד אַרְבַּע גְּזֵרוֹת שֶׁגָּזַר עֲלֵיהֶן פַּרְעֹה. וּכְנֶגְדָּן תִּקְּנוּ חֲכָמִים אַרְבַּע כּוֹסוֹת בְּלֵיל הַפֶּסַח, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (תהלים קטז, יג): כּוֹס יְשׁוּעוֹת אֶשָֹּׂא וּבְשֵׁם ה' אֶקְרָא, וְהֵבֵאתִי אֶתְכֶם אֶל הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת יָדִי, אֶעֱשֶׂה לָהֶן מַה שֶּׁאָמַרְתִּי לַאֲבוֹתֵיהֶן שֶׁאֶתֵּן לָהֶם אֶת הָאָרֶץ וְיִהְיוּ יוֹרְשִׁין אוֹתָהּ בִּזְכוּתָן. “I appeared to Abraham” – The Holy One blessed be He said to Moses: ‘Alas for those who are lost and are not present.13An expression of loss over the deceased. Many times I have revealed Myself to Abraham, Isaac, and Jacob as God Almighty, but I did not make known to them that My name is the Lord as I made known to you, yet they did not question My ways. I said to Abraham: “Arise, walk through the length and the breath of the land…” (Genesis 13:17). He sought to bury Sarah and did not find a place until he purchased it, and he did not question My ways. I said to Isaac: “Reside in this land… [for I will give all these lands] to you and your descendants…” (Genesis 26:3). He sought to drink water but did not find, but rather, “the shepherds of Gerar quarreled with Isaac's shepherds, [saying: The water is ours…]” (Genesis 26:20) and he did not question My ways. I said to Jacob: “The land on which you lie [I will give to you and to your descendants]” (Genesis 28:13). He sought a place to pitch his tent but did not find until he purchased one for one hundred kesita, and he did not question my ways, and did not ask Me what My name is, as you asked.’
‘But you, at the beginning of [receiving] My mission you said to Me: What is Your name? In the end, you said: “Since I came to Pharaoh [to speak in Your name, he has harmed this people, and You did not deliver Your people]” (Exodus 5:23). Regarding that, it is stated: “I have also established My covenant…[to give them the land of Canaan…]” (Exodus 6:4), that it was given to them, as I said to them that I would give the land to them, and they did not question Me. “Moreover, I have heard the cry of the children of Israel” (Exodus 6:5) – because they did not question Me, even though Israel in that generation were not conducting themselves properly, I heard their cry because of the covenant that I had established with their ancestors.’ That is what is written: “And I have remembered My covenant” (Exodus 6:5).
“Therefore say to the children of Israel: I am the Lord, and I will take you out from under the burdens of the Egyptians, and I will deliver you from their labor, and I will redeem you with an outstretched arm, and with great judgments. And I will take you to Me as a people, and I will be to you a God; and you shall know that I am the Lord your God, who brings you out from under the burdens of Egypt ” (Exodus 6:6-7).
“Therefore [lakhen] say to the children of Israel” – lakhen is nothing other than the language of oath-taking, as it is stated: “Therefore [velakhen] I took an oath to the house of Eli” (I Samuel 3:14). The Holy One blessed be He took an oath that He would redeem them, so that Moses would not fear that perhaps the attribute of justice would delay their redemption.
“I will take you out from under the burdens of the Egyptians…” There are four redemptions here: “I will take out…I will deliver…I will redeem…I will take,” corresponding to the four decrees that Pharaoh decreed against them.14See Shemot Rabba 1:12. The four decrees are: 1) Hard labor to build the storehouse cities, 2) Killing the newborn males, 3) Casting the newborn sons into the Nile, 4) Withholding straw from brick production. Corresponding to them, the Sages instituted four cups on Passover eve, to fulfill what is stated: “I will raise the cup of salvation and call upon the name of God” (Psalms 116:13).
“And I will bring you into the land about which I raised my hand, to give it to Abraham, to Isaac, and to Jacob; and I will give it to you as a heritage; I am the Lord” (Exodus 6:8).
“And I will bring you into the land about which I raised my hand.” I will do for them what I said to your ancestors – that I would give them the Land, and they would inherit it by their [the forefathers] merit.
וַיְדַבֵּר משֶׁה כֵּן אֶל בְּנֵי יִשְׂרָאֵל וְלֹא שָׁמְעוּ אֶל משֶׁה וגו', הָיָה קָשֶׁה בְּעֵינֵיהֶם לִפְרשׁ מֵעֲבוֹדַת כּוֹכָבִים, וְכֵן יְחֶזְקֵאל מְפָרֵשׁ וְאוֹמֵר (יחזקאל כ, ז): אִישׁ שִׁקּוּצֵי עֵינָיו הַשְׁלִיכוּ וּבְגִלּוּלֵי מִצְרַיִם אַל תִּטַּמָּאוּ, רְאֵה מַה כְּתִיב (יחזקאל כ, ח): אִישׁ שִׁקּוּצֵי עֵינָיו לֹא הִשְׁלִיכוּ וְאֶת גִּלּוּלֵי מִצְרַיִם לֹא עָזָבוּ, בֹּא דַבֵּר אֶל פַּרְעֹה מֶלֶךְ מִצְרָיִם, הַמָּשָׁל אוֹמֵר מִן שִׁטַּיָא לֵית הֲנָיָא אֶלָּא מִן קִצַּיָא. וַיְדַבֵּר משֶׁה לִפְנֵי ה' וגו'. “Moses spoke so to the children of Israel, but they did not heed Moses because of lack of spirit, and because of hard labor” (Exodus 6:9).
“Moses spoke so to the children of Israel, but they did not heed Moses…” It was difficult for them to forsake idol worship. So explains Ezekiel and says: “Each man, cast away the detestable objects of his eyes, and do not defile yourselves with the idols of Egypt” (Ezekiel 20:7). See what is written: “Each man did not cast away his detestable objects and they did not forsake the idols of Egypt” (Ezekiel 20:8).
“Come speak to Pharaoh king of Egypt, and he will let the children of Israel go out of his land” (Exodus 6:11).
“Come speak to Pharaoh king of Egypt.” The parable says: “From the acacia tree there is pleasure only when it is cut.” “Moses spoke [vayedaber] before the Lord [saying: Behold, the children of Israel did not heed me. How will Pharaoh heed me, as I have obstructed lips?”] (Exodus 6:12). 15Perhaps Moses is saying to God that only if he approaches Pharaoh forcefully [dabar] will it work, in accordance with the parable. Or perhaps the parable is a response to Moses’s statement that Pharaoh will not listen to his speech. In any case, speech is irrelevant since Pharaoh will permit the people to go only after he is broken with plagues.
