שמות רבה י״חShemot Rabbah 18

Parashah 18 of 52 in Shemot Rabbah — 12 sections

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Section 1א׳

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’ – 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). 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). Once the hour arrived, the counsel was complete; that is: “it was at midnight” – that is what is written: “And performs the counsel of His messengers.”

Section 2ב׳

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.”

Section 3ג׳

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, or that the first drop is a 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.”

Section 4ד׳

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).

Section 5ה׳

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). 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). ‘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. 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). 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). Here, [following this event,] four were missing, as it is stated: “And the satraps assembled…” (Daniel 3:27). 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,’ 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), and he quickly plundered their spoils. And he called the name of the other one: “Immanu El” (Isaiah 7:14), 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 Rabbi 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 adversary 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.” 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]?

…and 7 more sections in this chapter.

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Shemot Rabbah — Midrash Rabbah, TE edition, via Sefaria

English: The Sefaria Midrash Rabbah, 2022 — CC BY