Teshuvah, Reward And Punishment – Midrash On The Exodus

Teshuvah, Reward and Punishment in Parshat Beshalach

Mechilta of Rabbi Yishmael – Tractate Vayehi Beshalach – Opening

And it came to pass when Pharoah had let the people go (Exodus 13:17). “Letting go,” Shiluah, means escorting, as it is said, “And Abraham went with them to bring them on the way” (Gen 18:16); “And Isaac sent them away” (Gen 26:30). The mouth that had said “And I will not let Israel go” (Exodus 5:2), that same mouth said: “I will let you go” (Exodus 8:24). What was the reward for this? “You shall not abhor an Egyptian” (Deut. 23:8). The mouth that had said: “I know not the Lord” (Exodus 5:2), that same mouth said: “Let us flee from the face of Israel; for the Lord is fighting for them against the Egyptians” (Exodus 14:25). What was the reward for this? “In that day shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord” (Isaiah 19:19). The mouth that had said: “Who is the Lord that I should hearken to His voice?” (Exodus 5:2), that same mouth said: “The Lord is righteous, and I and my people are wicked” (Exodus 9:27). What reward did they receive for this? A place to be buried in was given to them, as it is said: “You stretched out Your right hand – the earth swallowed them” (Exodus 15:12).

This passage describes three rewards given to the Egyptians. Are these temporal or eternal rewards? Are you surprised to learn of them? What place do the Egyptians hold in Jewish tradition according to this passage? How does this contrast with what we learned in the study materials about darkness?

Mechilta of Rabbi Yishmael – Tractate Shirata Beshalach Parshat 9

You stretched out your right hand (Exodus 15:12). This teaches that all souls are in the hand of the Holy One as it is said, “In whose hands is the spirit of all life” (Job 12:10). And it says “Into your hand I commit my spirit” (Psalm 31:6).

The earth swallowed them (Exodus 15:12). By what merit were they given burial? By the merit of the fact that they said “The Lord is righteous” (Exodus 9:27). The Holy One said, “You brought judgment upon yourselves [or you acknowledged the true judge], so I will not deprive you of your reward, and I will give you a burial place” as it is written, “You stretched out your right hand – the earth swallowed them.”

Another explanation – You stretched out your right hand – the earth swallowed them. This teaches that the sea threw them on the land and the land threw them in the sea. The land said, “if at the time I received the blood of Abel who is an individual I was told, ‘the land is cursed …’ (Genesis 4:11), how can I accept the blood of all these people?” Until the Holy One swore to the land “I will not bring you to judgment”, as it is written, “You stretched out your right hand and the earth swallowed them” – there is no right hand except judgment as it is written, “Hashem swore by His right hand” (Isaiah 62:8).

Is it successful? How does the first section of this Midrash relate to the end of the Midrash?

This Midrash tries to resolve contradictions between Exodus 15:5 and Exodus 14:30. What is the contradiction? Is the Midrash successful in resolving it?

What is the attitude portrayed here toward burial? Why is burial desirable?

Is this Midrash familiar to you? When have you heard it quoted?

Review Exodus 14:20. Why might the Midrash consider this verse to be talking about angels?

What does Rabbi Yosi ben Hanina’s teaching mean?

The passage below is from Midrash on Exodus 15, but references the same passage from 2 Chronicles referenced above. Consider 2 Chronicles 20:20-23 and see the Midrash below:

Mechilta of Rabbi Yishmael, Tractate Shirata 1

(This passage, a commentary on Exodus 15, discusses ten songs that are in the Bible.)

The ninth song was the one which Jehoshaphat recited as it is said, “And when he had taken counsel with the people, he appointed them that should sing to the Lord and praise in the beauty of holiness, as they went out before the army and say: ‘Give thanks unto the Lord, for His mercy endures forever.’”

And why is this thanksgiving song different from all the other Thanksgiving songs in the Torah? In all the other thanksgiving songs in the Torah it is said: “Give thanks to the Lord, for He is good, for His mercy endures forever?” Because there was, as it were, no rejoicing over the destruction of the wicked before Him on high. Now if there is no joy before Him on high at the destruction of the wicked, how much more is there no joy at the destruction of the righteous, of whom one is as important as the whole world, as it is said: “The righteous is the foundation of the world.” (Proverbs 10:25)

Why is the story from Chronicles particularly appropriate when discussing the destruction of the wicked?

Why do you think the Midrash brings in the destruction of the righteous at the end? Why is this point important to the authors?

This passage brings different interpretations of why the angels were told not to sing. How do these interpretations relate to what we learned above in Talmud Sanhedrin?

What final conclusions do you draw about God, about the Egyptians, and about our religious obligations, from these passages? How do they expand your understanding of reward, punishment and teshuvah?