לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, דָּרַשׁ רַבִּי פַּפִּיס (איוב כג, יג): וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ, דָּן יְחִידִי לְכָל בָּאֵי עוֹלָם וְאֵין לְהָשִׁיב עַל דִּבְרֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. אָמַר לוֹ רַבִּי עֲקִיבָא דַּיֶּךָ פַּפִּיס שֶׁלֹא לְהָשִׁיב עַל דִּבְרֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, לְפִי שֶׁהַכֹּל בֶּאֱמֶת וְהַכֹּל בַּדִּין, שֶׁכֵּן כְּתִיב (ישעיה ו, א): וָאֶרְאֶה אֶת ה' ישֵׁב עַל כִּסֵּא רָם וְנִשָֹּׂא. אָמַר רַבִּי סִימוֹן כִּסֵּא שֶׁמַּפְרִישׁ בֵּין מִיתָה לְחַיִּים, (מלכים א כב, יט): וְכָל צְבָא הַשָּׁמַיִם עוֹמְדִים עָלָיו מִימִינוֹ וּמִשְׂמֹאלוֹ, וְכִי יֵשׁ שְׂמֹאל לְמַעְלָה, וַהֲלֹא הַכֹּל יְמִין, שֶׁנֶּאֱמַר (שמות טו, ו): יְמִינְךָ ה' נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ ה' תִּרְעַץ אוֹיֵב, וּמַה תַּלְמוּד לוֹמַר מִימִינוֹ וּמִשְׂמֹאלוֹ, אֶלָּא אֵלּוּ מַיְמִינִים וְאֵלּוּ מַשְׂמְאִילִים, אֵלּוּ מַכְרִיעִין לְכַף זְכוּת וְאֵלּוּ מַכְרִיעִין לְכַף חוֹבָה. רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אַחָא מַיְיתֵי לָהּ מִן הֲדָא (דניאל י, א): וֶאֱמֶת הַדָּבָר וְצָבָא גָדוֹל, אֱמֶת הַדָּבָר כְּשֶׁנַּעֲשָׂה צָבָא גָדוֹל, דִּכְתִיב (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת, מַהוּ אֱמֶת, אָמַר רַבִּי אַיְבוּן שֶׁהוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם. אָמַר רַבִּי אֶלְעָזָר כָּל מָקוֹם שֶׁנֶּאֱמַר וַה', הוּא וּבֵית דִּינוֹ, וּבִנְיַן אָב שֶׁבְּכֻלָּן (מלכים א כב, כג): וַה' דִּבֶּר עָלֶיךָ רָעָה, זֶה בִּנְיַן אָב שֶׁבְּכֻלָּן, וּמַה מְּקַיֵּם רַבִּי אֶלְעָזָר הָדֵין קְרָיָה דְּרַבִּי פַּפִּיס וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ, אֶלָּא הוּא חוֹתֵם יְחִידִי לְכָל בָּאֵי עוֹלָם וְאֵין בְּרִיָּה חוֹתֶמֶת עִמּוֹ, וּמַהוּ חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, רַבִּי בִּיבֵי בְּשֵׁם רַבִּי רְאוּבֵן אָמַר, אֱמֶת, שֶׁנֶּאֱמַר (דניאל י, כא): אֲבָל אַגִּיד לְךָ אֶת הָרָשׁוּם בִּכְתָב אֱמֶת, אִם אֱמֶת לָמָּה רָשׁוּם, וְאִם רָשׁוּם לָמָּה אֱמֶת, אֶלָּא עַד שֶׁלֹא נֶחְתַּם הַדִּין רָשׁוּם, מִשֶּׁנֶּחְתַּם גְּזַר דִּין, אֱמֶת. אָמַר רֵישׁ לָקִישׁ וְלָמָּה הוּא אֱמֶת, אל"ף בְּרֹאשׁ הָאוֹתִיּוֹת, מ"ם בָּאֶמְצַע, תי"ו בְּסוֹפָן, לוֹמַר (ישעיה מד, ו): אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים, אֲנִי רִאשׁוֹן, שֶׁא קִבַּלְתִּי מַלְכוּתִי מֵאַחֵר, וַאֲנִי אַחֲרוֹן, שֶׁאֵינִי מוֹסְרָהּ לְאַחֵר שֶׁאֵינוֹ בָּעוֹלָם. וּמִבַּלְעָדַי אֵין אֱלֹהִים, שֶׁאֵין לִי שֵׁנִי. “To a mare in Pharaoh's chariots I have likened you, my love” (Song of Songs 1:9).
“To a mare in Pharaoh's chariots,” Rabbi Papis expounded: “He is of one mind, and who can respond to Him?” (Job 23:13). He alone judges all creatures, and one may not challenge the words of the One who spoke and the world came into being. Rabbi Akiva said to him: ‘Enough, Papis, one may not challenge the words of the One who spoke and the world came into being, because everything is true and everything is just,’ as it is written: “I saw the Lord sitting on a high and exalted throne” (Isaiah 6:1). Rabbi Simon said: It is a throne that distinguishes between death and life. “And all the host of the heavens attending Him on His right and on His left” (I Kings 22:19). Is there left On High? But is it not all right, as it it is stated: “Your right, Lord, is glorious in power; Your right, Lord, smashes the enemy” (Exodus 15:6)? Why, then, does the verse state: “On His right and on His left”? Rather, these incline to the right and these incline to the left; these advocate exoneration and these advocate condemnation. Rabbi Yoḥanan in the name of Rabbi Aḥa cites it from here: “The truth of the matter and a great host” (Daniel 10:1). One arrives at the truth when it is accomplished with a great host, as it is written: “The Lord God is truth” (Jeremiah 10:10). What is truth? Rabbi Aivun said: That He is the living God and King of the universe.
Rabbi Elazar said: Anywhere that it is stated: “And the Lord,” it is He and His court. The paradigm of them all [is the verse]: “And the Lord has spoken evil in your regard” (I Kings 22:23).236This verse is the culmination of a passage in which the prophet Mikhaihu, speaking to King Ahab, begins: “I saw the Lord sitting on His throne, and all the host of heaven standing by Him on His right and on His left” (I Kings 22:19). That is the paradigm of them all. How, then, does Rabbi Elazar interpret that verse of Rabbi Papis: “He is of one mind, and who can respond to Him”? Rather, He alone seals the verdict for all creatures and no being seals it with Him. What is the seal of the Holy One blessed be He? Rabbi Beivai said in the name of Rabbi Reuven: Truth, as it is stated: “However, I will tell you what is inscribed in the writ of truth” (Daniel 10:21). If truth, why inscribed, and if inscribed, why truth?237The implication of “truth” is that it is indelible, while the implication of “inscribed” is that it can be erased. Rather, until the ruling is signed, it is “inscribed”; once the ruling is signed, it is “truth.”
Reish Lakish said: Why is it “truth [emet]”? Alef is the first of the letters, mem is in the middle, and tav is at their end; this is to say: “I am first and I am last and aside from Me there is no God” (Isaiah 44:6). “I am first,” as I did not receive My kingdom from another. “And I am last,” as I will not transfer it to another, as there is none [other] in the world. “And aside from Me there is no God,” as there is no second to Me.
דָּרַשׁ רַבִּי פַּפִּיס (בראשית ג, כב): הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ וגו', כִּיחִידוֹ שֶׁל עוֹלָם, אָמַר לוֹ רַבִּי עֲקִיבָא דַּיֶּךָ פַּפִּיס, אָמַר לוֹ מָה אַתְּ מְקַיֵּם הָיָה כְּאַחַד מִמֶּנּוּ, אָמַר לוֹ כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת. וַחֲכָמִים אוֹמְרִים לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה אֶלָּא מְלַמֵּד שֶׁנָתַן לְפָנָיו הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנֵי דְרָכִים דֶּרֶךְ הַחַיִּים וְדֶרֶךְ הַמָּוֶת, וּבָרַר לוֹ דֶּרֶךְ הַמָּוֶת וְהִנִּיחַ לוֹ דֶּרֶךְ הַחַיִּים. Rabbi Papis expounded: “Behold, the man has become like one [ke’aḥad] of us” (Genesis 3:22), like the Unique One [keyeḥido] of the world. Rabbi Akiva said to him: ‘Enough, Papis.’238One cannot suggest a parallel between any being and God. He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “has become like one of us”?’ [Rabbi Akiva] said to him: ‘Like one of the ministering angels.’ The Rabbis say: It is neither in accordance with the statement of this one, nor in accordance with the statement of that one, but rather it teaches that the Holy One blessed be He presented two paths before him, the path of life and the path of death. He [Adam] chose the path of death and forsook the path of life.
דָּרַשׁ רַבִּי פַּפִּיס (תהלים קו, כ): וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר, שׁוֹמֵעַ אֲנִי בְּשׁוֹר שֶׁל מַעְלָן, תַּלְמוּד לוֹמַר: אֹכֵל עֵשֶׂב, אָמַר לוֹ רַבִּי עֲקִיבָא דַּיֶּךָ פַּפִּיס, אָמַר לוֹ וּמָה אַתָּה מְקַיֵּם וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר, בְּשׁוֹר שֶׁל שְׁאָר יְמוֹת הַשָּׁנָה, תַּלְמוּד לוֹמַר: אֹכֵל עֵשֶׂב, אֵין לְךָ מְנֻוָּל וּמְשֻׁקָּץ כְּשׁוֹר בְּשָׁעָה שֶׁאוֹכֵל עֵשֶׂב. רַבִּי יוּדָן בְּשֵׁם רַבִּי אַחָא אוֹמֵר חַרְטֻמֵּי מִצְרַיִם עָשׂוּ לָהֶם כְּשָׁפִים וְהָיָה נִרְאֶה כִּמְרַטֵּט לִפְנֵיהֶם, הָאֵיךְ מָה דְאַתְּ אָמַר (ירמיה מט, כד): רָפְתָה דַמֶּשֶׂק הִפְנְתָה לָנוּס וְרֶטֶט הֶחֱזִיקָה. Rabbi Papis expounded: “They exchanged their glory for the cast image of a [grass-eating] bull” (Psalms 106:20). I might understand that it was the heavenly bull;239This is one of the four beasts that draw the Divine Chariot. the verse [therefore] states: “Grass-eating.” Rabbi Akiva said to him: ‘Enough, Papis.’240Were that the meaning, it would have been sufficient to write “an eating bull.” He said to [Rabbi Akiva]: ‘And how do you interpret [the phrase]: “they exchanged their glory for the cast image of a [grass-eating] bull”?’ [Rabbi Akiva answered: ‘Perhaps it is a bull typical] of the rest of the days of the year?241Perhaps it was an image of a bull when it is clean and nice looking. The verse states “grass-eating,” you do not have anything as repugnant and repulsive as a bull when it is eating grass.’242This is because the bull drools a lot while eating. Rabbi Yudan says in the name of Rabbi Aḥa: The Egyptian magicians performed sorcery for them and it appeared to be undulating [meratet] before them, just as you say: “Damascus has weakened. It turned to flee but was seized with trembling [retet]” (Jeremiah 49:24).
דָּרַשׁ רַבִּי פַּפִּיס לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, לְסִסָּתִי כְתִיב, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֵׁם שֶׁשַֹּׂשְׂתִּי עַל הַמִּצְרִיִּים לְאַבְּדָן בַּיָּם, כָּךְ שַׂשְׂתִּי לְאַבֵּד שׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל, וּמִי גָּרַם לָהֶם לְהִנָּצֵל, מִימִינָם וּמִשְׂמֹאלָם, בִּזְכוּת הַתּוֹרָה שֶׁעֲתִידִין לְקַבֵּל מִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים לג, ב): מִימִינוֹ אֵשׁ דָּת לָמוֹ. וּמִשְֹּׂמֹאלָם, זוֹ מְזוּזָה. דָּבָר אַחֵר, מִימִינָם, זוֹ קְרִיאַת שְׁמַע. וּמִשְׂמֹאלָם, זוֹ תְּפִלָּה. אָמַר לוֹ רַבִּי עֲקִיבָא דַּיֶּךָ פַּפִּיס כָּל מָקוֹם שֶׁנֶּאֱמַר שִׂישָׂה כְּתִיב בְּשִׂי"ן וְכָאן בְּסמ"ך. אֲמַר לֵיהּ וּמָה אַתְּ מְקַיֵּם לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, אֶלָּא רָכַב פַּרְעֹה עַל סוּס זָכָר וְכִבְיָכוֹל נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל סוּס זָכָר, הֲדָא הוּא דִכְתִיב (תהלים יח, יא): וַיִּרְכַּב עַל כְּרוּב וַיָּעֹף, אָמַר פַּרְעֹה מָה הַסּוּס זָכָר הַזֶּה הוֹרֵג בְּעָלָיו בַּמִּלְחָמָה אֶלָּא הֲרֵינִי רוֹכֵב עַל סוּסָה נְקֵבָה, הֲדָא הוּא דִכְתִיב: לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, חָזַר וְרָכַב פַּרְעֹה עַל סוּס אָדוֹם עַל סוּס לָבָן אוֹ בְשָׁחוֹר, כִּבְיָכוֹל נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל סוּס אָדוֹם לָבָן שָׁחוֹר, הֲדָא הוּא דִכְתִיב (חבקוק ג, טו): דָּרַכְתָּ בַיָּם סוּסֶיךָ, סוּסָוָן פָּגְיָין, יָצָא פַּרְעֹה הָרָשָׁע בְּשִׁרְיוֹן וְכוֹבַע, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (ישעיה נט, יז): וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן. הֵבִיא נֵפְטְ, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (תהלים יח, יג): עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי אֵשׁ. הֵבִיא אַבְנֵי בַּלִּיסְטְרוֹת, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (שמות ט, כג): וַה' נָתַן קֹלֹת וּבָרָד. חֲרָבוֹת וּרְמָחִים, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (תהלים יח, טו): וּבְרָקִים רָב. הֵבִיא חִצִּים, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (תהלים יח, טו): וַיִּשְׁלַח חִצָּיו. אָמַר רַבִּי לֵוִי וַיִּשְׁלַח חִצָּיו וַיְפִיצֵם, שֶׁהָיוּ הַחִצִּים מְפַזְּרִים אוֹתָם, וּבְרָקִים רָב וַיְהֻמֵּם, מְלַמֵּד שֶׁהָיוּ מְעַרְבְּבִין אוֹתָם, עִרְבְּבָן, הֲמָמָן, נָטַל סִגְנִיּוֹת שֶׁלָּהֶם וְלֹא הָיוּ יוֹדְעִים מָה הֵם עוֹשִׂים, יָצָא פַרְעֹה קַטַּפְרַקְטוֹס, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (ישעיה מב, יג): ה' כַּגִּבּוֹר יֵצֵא. הִרְעִים קוֹלוֹ, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן, שֶׁנֶּאֱמַר (שמואל ב כב, יד): יַרְעֵם מִן שָׁמַיִם ה'. לִבְלֵב בְּקוֹלוֹ, כִּבְיָכוֹל (שמואל ב כב, יד): וְעֶלְיוֹן יִתֵּן קוֹלוֹ. יָצָא פַרְעֹה בְּזַעַם, כִּבְיָכוֹל (חבקוק ג, יב): בְּזַעַם תִּצְעַד אָרֶץ. בְּקֶשֶׁת, כִּבְיָכוֹל (חבקוק ג, ט): עֶרְיָה תֵעוֹר קַשְׁתֶּךָ. בְּצִנָה וּמָגֵן, כִּבְיָכוֹל (תהלים לה, ב): הַחֲזֵק מָגֵן וְצִנָּה. בִּבְרַק חֲנִית, כִּבְיָכוֹל (חבקוק ג, יא): לְנֹגַהּ בְּרַק חֲנִיתֶךָ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן כֵּיוָן שֶׁכִּלָּה פַּרְעֹה כָּל כְּלֵי זַיִּן שֶׁלּוֹ הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְגָּאֶה עָלָיו, אָמַר לוֹ רָשָׁע יֵשׁ לְךָ רוּחַ, יֵשׁ לְךָ כְּרוּב, יֵשׁ לְךָ כְּנָפַיִם. מֵהֵיכָן הֱטִיסָן הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר רַבִּי יוּדָן מִבֵּין גַּלְגַּלֵּי הַמֶּרְכָּבָה שְׁמָטָן הַקָּדוֹשׁ בָּרוּךְ הוּא וֶהֱטִיסָן עַל הַיָּם. אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא בָּשָׂר וָדָם שֶׁהוּא רוֹכֵב עַל טוֹעֲנוֹ עַל דָּבָר שֶׁיֵּשׁ בּוֹ מַמָּשׁ, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן טוֹעֵן אֶת רְכוּבוֹ וְרוֹכֵב עַל דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ, הֲדָא הוּא דִכְתִיב (תהלים יח, יא): וַיִּרְכַּב עַל כְּרוּב וַיָּעֹף וַיֵּדֶא עַל כַּנְפֵי רוּחַ, כָּתוּב אֶחָד אוֹמֵר וַיֵּדֶא, וְכָתוּב אַחֵר אוֹמֵר (שמואל ב כב, יא): וַיֵּרָא עַל כַּנְפֵי רוּחַ, בְּאֵיזֶה צַד יִתְקַיְּמוּ שְׁנֵי כְּתוּבִים, אָמַר רַבִּי אַחָא מִכָּאן שֶׁהָיָה לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלָמוֹת וְיָצָא לְהֵרָאוֹת בָּהֶן. Rabbi Papis expounded: “To a mare [lesusati] in Pharaoh's chariots”—lesisati is written.243The word lesusati is written without a vav such that it can also be read lesisati. The Holy One blessed be He said: ‘Just as I was gladdened [sasti] to eliminate the Egyptians at the sea, so I would have been gladdened to eliminate the enemies of Israel.’244The “enemies of Israel” is used here as a euphemism for the people of Israel themselves. Who caused them to be saved? “On their right and on their left” (Exodus 14:22); due to the merit of the Torah thay they were destined to receive from the right of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “And on their left,” this is mezuza.245The mezuza is situated to the left of the door when one is leaving the house. They were saved partially in the merit of their future fulfillment of the mitzva of mezuza. Alternatively, on their right, this is reciting Shema, “and on their left,” this is [the Amida] prayer.246Like the right, reciting Shema is superior because in it one does not request fulfillment of his own needs. By contrast, in the Amida prayer we request fulfillment of our own needs. This is exemplified in the verse: “Length of days is on its right; on its left is wealth and honor” (Proverbs 3:16) (Midrash HaMevoar). Rabbi Akiva said to him: ‘Enough, Papis. Every place that gladness [sisa] is stated, it is written with a sin, and here with a samekh.’ He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “to a mare in Pharaoh's chariots”?’ [Rabbi Akiva answered:] ‘Pharaoh mounted a stallion, and the Holy One blessed be He, as it were, revealed Himself on a stallion. That is what is written: “He mounted a cherub and flew” (Psalms 18:11). Pharaoh said: ‘A stallion kills its owners in war;247This is because its conduct is more aggressive. rather, I will ride on a mare.’ That is what is written: “To a mare in Pharaoh's chariots.” Pharaoh then rode on a red horse, on a white horse, or on a black one. As it were, the Holy One blessed be He revealed Himself on a red, white, and black horse. That is what is written: “You trampled in the sea with Your horses” (Habakkuk 3:15), interchanging horses.
The wicked Pharaoh emerged with armor and a helmet; as it were, the same is true of the Holy One blessed be He, as it is stated; “He donned righteousness like armor [and a helmet of salvation on His head]” (Isaiah 59:17). [Pharaoh] brought naphtha;248A flammable liquid, which he brought in order to use in battle. as it were, the same is true of the Holy One blessed be He, as it is stated: “Hail and coals of fire passed through His clouds” (Psalms 18:13). [Pharaoh] brought catapult stones; as it were, the same is true of the Holy One blessed be He, as it is stated: “And the Lord provided thunder and hail” (Exodus 9:23). [Pharaoh brought] swords and spears; as it were, the same is true of the Holy One blessed be He, as it is stated: “Many bolts of lightning” (Psalms 18:15). [Pharaoh] brought arrows; as it were, the same is true of the Holy One blessed be He, as it is stated: “He shot His arrows” (Psalms 18:15). Rabbi Levi said: “He shot his arrows and dispersed them” (Psalms 18:15) [teaches] that the arrows would scatter them; “many bolts of lightning and they confounded them” (Psalms 18:15) teaches that they would confuse them and confound them. He removed their banners249Without the banners, the formation of their camp disintegrated. and they did not know what they were doing.
Pharaoh emerged in full armor; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord will emerge like a mighty man” (Isaiah 42:13). [Pharaoh] thundered with his voice; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord would thunder from the heavens” (II Samuel 22:14). [Pharaoh] heartened them [his soldiers] with his voice; as it were, [the same is true of the Holy One blessed be He, as it is stated]: The Most High would project His voice” (II Samuel 22:14). Pharaoh emerged with fury; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “With fury You trod the earth” (Habakkuk 3:12). [Pharaoh emerged] with a bow; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Your bow will be bared” (Habakkuk 3:9). [Pharaoh emerged] with shield and armor; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Grasp Your shield and armor” (Psalms 35:2). [Pharaoh emerged] with a flashing spear; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “The glow of the flash of Your spear” (Habakkuk 3:11).
Rabbi Berekhya [said] in the name of Rabbi Shmuel bar Naḥman: When Paharaoh exhausted all his weapons, the Holy One blessed be He began exalting over him. He said to him: ‘Wicked one, do you have wind, do you have a cherub, do you have wings?’ From where did the Holy One blessed be He cause them to fly [to the sea]? Rabbi Yudan said: The Holy One blessed be He removed them from between the wheels of the Divine Chariot and flew them at the sea. Rabbi Ḥanina bar Pappa said: One who is flesh and blood rides upon something that carries him, and it is an item that has substance; however, the Holy One blessed be He is not so; He carries what He rides upon, and He rides upon an item that has no substance. That is what is written: “He mounted a cherub and flew, and He soared on wings of wind” (Psalms 18:11).
One verse says: “He soared [on wings of wind]” and one verse says: “He was seen on wings of wind” (II Samuel 22:11). In what sense can both verses be reconciled? Rabbi Aḥa said: From here [it may be derived] that the Holy One blessed be He has had many worlds and He emerges to be seen in them.
דִּמִּיתִיךְ רַעְיָתִי, אָמַר רַבִּי אֱלִיעֶזֶר לְבַת מְלָכִים שֶׁנִּשְׁבֵּית, וְהָיָה אָבִיהָ עוֹמֵד לִפְדּוֹתָהּ, וְהָיְתָה מְרַמֶּזֶת לַשַּׁבָּאִים וְאוֹמֶרֶת לָהֶם לָכֶם אֲנִי, וְשֶׁלָּכֶם אֲנִי, וְאַחֲרֵיכֶם אֲנִי. אָמַר לָהּ אָבִיהָ, מָה אַתְּ סְבוּרָה שֶׁאֵין בִּי כֹּחַ לִפְדּוֹתֵךְ, דּוּמָה דִּמִּיתִיךְ, דּוֹמִי בִּשְׁתִיקָה. כָּךְ בְּשָׁעָה שֶׁהָיוּ יִשְׂרָאֵל חוֹנִים עַל הַיָּם (שמות יד, ט): וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵיהֶם וַיַּשִֹּׂיגוּ אוֹתָם חֹנִים עַל הַיָּם, וְהָיוּ יִשְׂרָאֵל רוֹמְזִים לַמִּצְרִיִּים מִפַּחְדָּם וְאוֹמְרִים לָהֶם, אָנוּ שֶׁלָּכֶם, וְלָכֶם אָנוּ, וְאַחֲרֵיכֶם אָנוּ הוֹלְכִים. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, מָה אַתֶּם סְבוּרִים שֶׁאֵין בִּי כֹּחַ לִפְדּוֹתְכֶם, דּוֹמוּ דִּמִּיתִיךְ, שִׁתַּקְתִּיךְ, הֲדָא הוּא דִכְתִיב (שמות יד, ט): ה' יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן. “I have likened you [dimitikh], my love,” Rabbi Eliezer said: [This is analogous] to a princess who was taken captive and her father was about to redeem her. She was motioning to her captors and saying to them: ‘I am for you, I am yours, and I will follow you.’250She said this out of fear of what they might do to her if her father was unable to redeem her. Her father said to her: ‘Do you believe that I do not have the wherewithal to redeem you? I am silencing you [duma dimitikh], be silent.’ So too, when the Israelites were encamped at the sea: “Egypt pursued them and overtook them encamped by the sea” (Exodus 14:9). The Israelites, in their fear, were motioning to the Egyptians and saying to them: ‘We are for you, we are yours, and we will follow you.’ The Holy One blessed be He said to them: ‘Do you believe that I do not have the wherewithal to redeem you? I am silencing you [duma dimitikh], I have silenced you.’ That is what is written: “The Lord will wage war for you and you shall be silent” (Exodus 14:14).
דָּבָר אַחֵר, דִּמִּיתִיךְ רַעְיָתִי, רַבָּנָן אָמְרֵי לְפִי שֶׁנִּדְמוּ יִשְׂרָאֵל לְסוּסִים נְקֵבוֹת וּמִצְרִיִּים הָרְשָׁעִים זְכָרִים מְזֹהָמִים, וְהָיוּ רָצִים אַחֲרֵיהֶם עַד שֶׁשּׁוֹקְעִים בַּיָּם. אָמַר רַבִּי סִימוֹן חַס וְשָׁלוֹם לֹא נִדְמוּ יִשְׂרָאֵל לְסוּסִים נְקֵבוֹת, אֶלָּא גַּלֵּי הַיָּם נִדְמוּ לְסוּסִים נְקֵבוֹת, וּמִצְרִיִּים לְסוּסִים זְכָרִים מְזֹהָמִים, וְרָצוּ אַחֲרֵיהֶם עַד שֶׁשָּׁקְעוּם בַּיָּם, וְהָיָה הַמִּצְרִי אוֹמֵר לְסוּסוֹ אֶתְמוֹל הָיִיתִי מוֹשֶׁכְךָ לְנִילוּס וְלֹא הָיִיתָ בָּא אַחֲרַי וְעַכְשָׁו אַתָּה מְשַׁקְּעֵנִי בַּיָּם. וְהָיָה הַסּוּס אוֹמֵר לְרוֹכְבוֹ (שמות טו, א): רָמָה בַיָּם, רְאֵה מַה בַּיָּם, אֵיפִתֵּיסִיס נַעֲשֵׂית לָכֶם בַּיָּם. תָּנֵי רַבִּי יִשְׁמָעֵאל (שמות יד, כז): וַיְנַעֵר ה' אֶת מִצְרַיִם בְּתוֹךְ הַיָּם, מְלַמֵּד שֶׁהַסּוּס הָיָה זוֹרֵק רוֹכְבוֹ לְמַעְלָה, וְהוּא יוֹרֵד לְמַטָּה, וְהַסּוּס לְמַעְלָה מִמֶּנּוּ, אָמַר רַבִּי לֵוִי כָּזֶה שֶׁמְנַעֵר בַּקְּדֵרָה, תַּחְתּוֹן עוֹלֶה לְמַעְלָה וְעֶלְיוֹן יוֹרֵד לְמַטָּה. רַעְיָתִי, מַהוּ רַעְיָתִי, אָמַר רַבִּי יוֹנָתָן מְפַרְנַסְתִּי הֵן שֶׁיִּרְעוּ אוֹתִי בִּשְׁנֵי תְמִידִין בְּכָל יוֹם, הֲדָא הוּא דִכְתִיב (במדבר כח, ד): אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר, דְּאָמַר רַבִּי יְהוּדָה בַּר סִימוֹן שְׁנֵי תְמִידִין הָיוּ יִשְׂרָאֵל מַקְרִיבִין בְּכָל יוֹם, אֶחָד בְּשַׁחֲרִית וְאֶחָד בֵּין הָעַרְבַּיִם, שֶׁל שַׁחַר הָיָה קָרֵב עַל עֲבֵרוֹת שֶׁנַּעֲשׂוּ בַּלַּיְלָה, וְשֶׁל בֵּין הָעַרְבַּיִם הָיָה קָרֵב עַל עֲבֵרוֹת שֶׁנַּעֲשׂוּ בַּיּוֹם, וְלֹא הָיָה אָדָם לָן בִּירוּשָׁלַיִם וּבְיָדוֹ עָווֹן, שֶׁנֶּאֱמַר (ישעיה א, כא): צֶדֶק יָלִין בָּהּ. דָּבָר אַחֵר, דִּמִּיתִיךְ רַעְיָתִי, רַבָּנָן אָמְרֵי רַעְיָיתָא דְעוֹלָמִי, שֶׁקִּבְּלוּ תּוֹרָתִי, שֶׁאִלּוּ לֹא קִבְּלוּהָ הָיִיתִי מַחֲזִיר עוֹלָמִי לְתֹהוּ וָבֹהוּ, דְּאָמַר רַבִּי חֲנִינָא בְּשֵׁם רַבִּי אַחָא, כְּתִיב (תהלים עה, ד): נְמוֹגִים אֶרֶץ וְכָל ישְׁבֶיהָ אָנֹכִי תִכַּנְתִּי עַמּוּדֶיהָ סֶּלָה, אִלּוּלֵי שֶׁעָמְדוּ יִשְׂרָאֵל עַל הַר סִינַי וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, הָיָה הָעוֹלָם מִתְמַגְמֵג וְחוֹזֵר לְתֹהוּ וָבֹהוּ, וּמִי בִּסֵּס הָעוֹלָם אָנֹכִי תִכַּנְתִּי עַמּוּדֶיהָ סֶּלָה, בִּזְכוּת (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ תִּכַּנְתִּי עַמּוּדֶיהָ סֶּלָה. Another matter, “I have likened you [dimitikh], my love,” the Rabbis say: Because Israel appeared like mares, and [the horses of] the wicked Egyptians were aroused stallions, and they were pursuing them until they sank in the sea. Rabbi Simon said: Heaven forbid, Israel did not appear like mares, but rather the waves of the sea appeared like mares and [the horses of] the wicked Egyptians were aroused stallions, and they pursued them until they sank them in the sea. The Egyptian would say to his horse: ‘Yesterday, I would drag you to the Nile and you would not follow me, and now, you are sinking me in the sea?’ The horse would say to its rider: “He cast into the sea [rama bayam]” (Exodus 15:1); see what is in the sea [re’eh ma bayam]. A trap is prepared for you in the sea. Rabbi Yishmael taught: “The Lord overthrew Egypt in the midst of the sea” (Exodus 14:27); it teaches that the horse would cast its rider upward and he would descend downward with the horse above him. Rabbi Levi said: Like one who stirs a pot; what is below rises to the top and what is above descends below.
“My love [rayati]”—what is rayati? Rabbi Yonatan said: My benefactor; it is they who provide for Me two daily continual offerings. That is what is written: “The one lamb you shall offer in the morning” (Numbers 28:4), as Rabbi Yehuda bar Simon said: Israel would sacrifice two continual offerings each day, one in the morning and one in the afternoon. The one in the morning was sacrificed for transgressions that were performed at night, and the one in the afternoon was sacrificed for transgressions that were performed during the day. There was, then, no person in Jerusalem who would remain overnight with iniquity ascribed to him, as it is stated: “Righteousness would dwell there” (Isaiah 1:21).
Another matter, “I have likened you, my love [rayati]”—the shepherds [rayata] of My world, as you accepted the Torah. Had you not accepted it, I would have restored My world to emptiness and disorder, as Rabbi Ḥanina said in the name of Rabbi Aḥa: It is written: “The earth and all its inhabitants melt away; I set its pillars firm, Selah” (Psalms 75:4). Had Israel not stood at Mount Sinai and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7), the world would have melted away and returned to emptiness and disorder. Who firmly established the world? “I [anokhi] set its pillars firm, Selah.” Due to the merit of “I [anokhi] am the Lord your God” (Exodus 20:2),251Due to the fact that Israel accepted the Torah, represented by the first of the Ten Commandments, “I am the Lord your God,” God set the the world on a firm foundation. “I set its pillars firm.”