Rechush Gadol: A Slippery Slope

שוב פעם אחת באו בני מצרים לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו הרי הוא אומר (שמות יב, לו) וה' נתן את חן העם בעיני מצרים וישאילום תנו לנו כסף וזהב שנטלתם ממנו אמר גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהן לפני אלכסנדרוס אם ינצחוני אמרו להם הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה רבינו נצחתכם נתנו לו רשות והלך ודן עמהן אמר להן מהיכן אתם מביאין ראייה אמרו לו מן התורה אמר להן אף אני לא אביא לכם ראייה אלא מן התורה שנאמר (שמות יב, מ) ומושב בני ישראל אשר ישבו במצרים שלשים שנה וארבע מאות שנה תנו לנו שכר עבודה של ששים ריבוא ששיעבדתם במצרים שלשים שנה וארבע מאות שנה אמר להן אלכסנדרוס מוקדון החזירו לו תשובה אמרו לו תנו לנו זמן שלשה ימים נתן להם זמן בדקו ולא מצאו תשובה מיד הניחו שדותיהן כשהן זרועות וכרמיהן כשהן נטועות וברחו ואותה שנה שביעית היתה

Sanhedrin 91a:10-13

The Gemara relates: On another occasion, the people of Egypt came to judgment with the Jewish people before Alexander of Macedon. The Egyptian people said to Alexander: It says in the Torah: “And the Lord gave the people favor in the eyes of Egypt, and they lent them” (Exodus 12:36). Give us the silver and gold that you took from us; you claimed that you were borrowing it and you never returned it. Geviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, say to them: You have defeated an ordinary person from among us, and until you overcome our Sages, it is no victory. And if I will defeat them, say to them: The Torah of Moses, our teacher, defeated you, and attribute no significance to me. The Sages gave him permission, and he went and deliberated with them. Geviha ben Pesisa said to them: From where are you citing proof that you are entitled to the silver and gold? They said to him: From the Torah. Geviha ben Pesisa said to them: I too will cite proof to you only from the Torah, as it is stated: “And the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years” (Exodus 12:40), during which they were enslaved to Egypt, engaged in hard manual labor. Give us the wages for the work performed by the 600,000 men above the age of twenty (see Exodus 12:37) whom you enslaved in Egypt for four hundred and thirty years. Alexander of Macedon said to the people of Egypt: Provide Geviha ben Pesisa with a response to his claims. They said to him: Give us time; give us three days to consider the matter. The emperor gave them the requested time and they examined the matter and did not find a response to the claims. Immediately, they abandoned their fields when they were sown and their vineyards when they were planted, and fled. The Gemara adds: And that year was a Sabbatical Year.

שמות י״ב:ל״ו

(לו) וַֽיהוָ֞ה נָתַ֨ן אֶת־חֵ֥ן הָעָ֛ם בְּעֵינֵ֥י מִצְרַ֖יִם וַיַּשְׁאִל֑וּם וַֽיְנַצְּל֖וּ אֶת־מִצְרָֽיִם׃ (פ)

Exodus 12:36

(36) And the LORD had disposed the Egyptians favorably toward the people, and they let them have their request; thus they stripped the Egyptians.

רש"י על שמות י״ב:ל״ו:ב׳

(ב) וינצלו. וְרוֹקִינוּ:

Rashi on Exodus 12:36:2

(2) וינצלו The Targum translates this by ורוקינו, AND THEY EMPTIED OUT.

שמות י״ב:ל״ה

(לה) וּבְנֵי־יִשְׂרָאֵ֥ל עָשׂ֖וּ כִּדְבַ֣ר מֹשֶׁ֑ה וַֽיִּשְׁאֲלוּ֙ מִמִּצְרַ֔יִם כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹֽת׃

Exodus 12:35

(35) The Israelites had done Moses’ bidding and borrowed from the Egyptians objects of silver and gold, and clothing.

אור החיים על שמות י״ב:ל״ה:א׳

(א) עשו כדבר משה. פירוש לא להנאת הממון אלא למצות נביא. עוד ירצה על פי מה שהעלה רמב''ם בפרק ט' מהלכות יסודי התורה כי אם יבא נביא ויאמר לישראל על פי ה' לעבור על מצוה אחת הוראת שעה כאליהו בהר הכרמל וכדומה שומעין לו חוץ מעבודה זרה, והוא אומרו ובני ישראל עשו ולצד כי מעשה זה הוא מעשה בלתי הגון לגנוב דעת גוי, גם לגזול ממונם, ואיך יצדיקו ישראל לאומר להם עבור עבירה לזה אמר על פי משה פירוש אשר הובחן לנביא ובפרט זה יאמנו דבריו כנזכר:

Or HaChaim on Exodus 12:35:1

(1) עשו כדבר משה, they did in accordance with Moses' instructions. The Torah stresses that the reason the Israelites "borrowed" all this silver, gold, etc., was not because they were greedy for material goods but because Moses had instructed them to. The Torah may also teach us an object lesson in what Maimonides wrote in chapter nine of his Hilchot Yesodey Hatorah that if a prophet orders the people to commit an act which is against Torah law and such an order is of a temporary nature, an emergency situation, the people are to accept the prophet's instructions as long as the violation is not in the realm of idol worship. The people here were not happy about deceiving the Egyptians by making them think they were borrowing these trinkets intending to return them in a few days. Seeing that Moses was a duly accredited prophet, however, they complied with bis instructions in spite of their misgivings.

בראשית ט״ו:י״ד

(יד) וְגַ֧ם אֶת־הַגּ֛וֹי אֲשֶׁ֥ר יַעֲבֹ֖דוּ דָּ֣ן אָנֹ֑כִי וְאַחֲרֵי־כֵ֥ן יֵצְא֖וּ בִּרְכֻ֥שׁ גָּדֽוֹל׃

Genesis 15:14

(14) but I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth.

רש"י על בראשית ט״ו:י״ד:ב׳

(ב) דן אנכי. בְּעֶשֶׂר מַכּוֹת:

Rashi on Genesis 15:14:2

(2) דן אנכי I WILL JUDGE with ten plagues (Genesis Rabbah 44:20).

רש"י על בראשית ט״ו:י״ד:ג׳

(ג) ברכש גדול. בְּמָמוֹן גָּדוֹל, כְּמוֹ שֶׁנֶּאֱמַר וַיְנַצְּלוּ אֶת מִצְרָיִם (שמות י"ב):

Rashi on Genesis 15:14:3

(3) ברכוש גדול WITH GREAT SUBSTANCE — with great wealth, as it is said, (Exodus 12:36) “And they despoiled the Egyptians.”

שמות ג׳:כ״ב

(כב) וְשָׁאֲלָ֨ה אִשָּׁ֤ה מִשְּׁכֶנְתָּהּ֙ וּמִגָּרַ֣ת בֵּיתָ֔הּ כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹ֑ת וְשַׂמְתֶּ֗ם עַל־בְּנֵיכֶם֙ וְעַל־בְּנֹ֣תֵיכֶ֔ם וְנִצַּלְתֶּ֖ם אֶת־מִצְרָֽיִם׃

Exodus 3:22

(22) Each woman shall borrow from her neighbor and the lodger in her house objects of silver and gold, and clothing, and you shall put these on your sons and daughters, thus stripping the Egyptians.”

שמות י״א:ב׳

(ב) דַּבֶּר־נָ֖א בְּאָזְנֵ֣י הָעָ֑ם וְיִשְׁאֲל֞וּ אִ֣ישׁ ׀ מֵאֵ֣ת רֵעֵ֗הוּ וְאִשָּׁה֙ מֵאֵ֣ת רְעוּתָ֔הּ כְּלֵי־כֶ֖סֶף וּכְלֵ֥י זָהָֽב׃

Exodus 11:2

(2) Tell the people to borrow, each man from his neighbor and each woman from hers, objects of silver and gold.”

שמות י״ב:ל״ה

(לה) וּבְנֵי־יִשְׂרָאֵ֥ל עָשׂ֖וּ כִּדְבַ֣ר מֹשֶׁ֑ה וַֽיִּשְׁאֲלוּ֙ מִמִּצְרַ֔יִם כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹֽת׃

Exodus 12:35

(35) The Israelites had done Moses’ bidding and borrowed from the Egyptians objects of silver and gold, and clothing.

רש"י על שמות י״א:ב׳:א׳

(א) דבר נא. אֵין נָא אֶלָּא לְשׁוֹן בַּקָּשָׁה, בְּבַקָּשָׁה מִמְּךָ הַזְהִירֵם עַל כָּךְ, שֶׁלֹּא יֹאמַר אוֹתוֹ צַדִּיק אַבְרָהָם "וַעֲבָדוּם וְעִנּוּ אוֹתָם" (בראשית ט"ו), קִיֵּם בָּהֶם, "וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל" (שם), לֹא קִיֵּם בָּהֶם:

Rashi on Exodus 11:2:1

(1) דבר נא SPEAK נא — The word נא is always an expression of entreaty. Here it means: I entreat you, admonish them about this which follows (impress this injunction upon them), so that righteous man, Abraham, may not say: the prophecy (Genesis 15:13) “they shall serve them, and they shall afflict them” He permitted to be fulfilled in them, but the promise (Genesis 15:14) “and afterwards they shall go forth with great substance” He did not bring to fulfilment for them (Berakhot 9a-b).

רש"י על שמות י״ב:ל״ה:ב׳

(ב) ושמלת. אַף הֵן הָיוּ חֲשׁוּבוֹת לָהֶם מִן הַכֶּסֶף וּמִן הַזָּהָב, וְהַמְאֻחָר בַּפָּסוּק חָשׁוּב:

Rashi on Exodus 12:35:2

(2) ושמלות AND GARMENTS — These were even more valued by them than the silver and than the gold: the later a thing is mentioned in the text the more valued it is (cf. Mekhilta d'Rabbi Yishmael 12:35) (i. e. the fact that silver is mentioned before gold shows that the text is mentioning the objects in the ascending scale of value and consequently the garments, as being mentioned last, must have been most valued by them).

שפתי חכמים, שמות י״ב:ל״ה:א׳

(א) אף הן היו חשובות להם מן הכסף ומן הזהב. דאל"כ ושמלות למה לי, דאם כסף וזהב השאילום כל שכן שמלות, אלא וכו'. ומהרש"ל פי' מדלא צוה הקב"ה שישאלו שמלות, שמע מינה שלא היו חשובות, לכך לא אמר הקב"ה שישאלו אלא כסף וזהב, כדי לקיים ואחרי כן יצאו ברכוש גדול. וישראל מעצמם היו שואלים מהם הבגדים, לפי שהעני שלא היה לו בגד על צוארו לא היה נותן עיניו על כסף וזהב, אלא לשאול מהם בגד או כתונת. ועל זה פירש"י שחשובות היו כו', ר"ל בעיני מצרים הי' זה דבר גדול וחשוב להשאיל להם, לפי שהיו מובדלין מישראל במלבושיהן ובמנהגיהם, לפיכך כשהיה המצרי שואל הבגד לישראל, היה יודע בודאי שלא יחזיר לו, לפי שהישראל ישנה הבגד, ואפי' הכי שאלום. לכן פי' שהי' חשובות להן, ר"ל למצרים ולא לישראל, אבל כסף וזהב לא היה כל כך חשוב בעיניהם, לפי שהיו סבורים שיחזרו להם:

Siftei Chakhamim, Exodus 12:35:1

(1) These were even dearer to them than silver and gold. Otherwise, why should “clothing” even be mentioned? If they lent them silver and gold, surely clothing. Thus we [must say: on the contrary,] “these were even dearer. . .” However, the Maharshal explains: Since Hashem did not command them to borrow clothing, perforce it was not so valuable. Hashem said to request only silver and gold, to uphold His promise of, “Afterwards they will leave with great wealth.” They borrowed the clothing on their own, since a pauper who lacks clothing does not look to acquire silver and gold, but coats and shirts. And what does it mean that the clothing was even dearer to the Egyptians? It means that it was a great and serious matter for the Egyptians to lend it to them. This is because the Egyptian clothing and customs were different from those of B’nei Yisrael, so when they lent them clothing they knew it would not be returned since B’nei Yisrael would make alterations to the clothing. Nevertheless, they lent it to them. Therefore Rashi explains that the clothing was “even dearer to them,” i.e., to the Egyptians, but not to B’nei Yisrael. Whereas the silver and gold was not as dear to the Egyptians, since they thought it would be returned.

כלי יקר על שמות ג׳:כ״ב:ב׳

(ב) יש לדקדק למה הזכיר כאן כלי כסף וכלי זהב ושמלות, ובפר' בא (יא ב) אצל הציווי לא הזכיר שמלות, ואח"כ בשעת מעשה חזר והזכיר שם שמלות, ועוד למה אמר כאן ושמתם על בניכם וגו', וכי עצה טובה קמ"ל מה להם לעשות עם השמלות, ולמה לא נתן להם עצה מה יעשו עם כלי כסף וזהב. ונ"ל לפי ששאלה זו לא היתה כ"א אחר מכת בכורות אחר שהסכים פרעה לשלחם, כי קודם זה למה ישאילום ומכת בכורות היתה כמו חשש מגפה, ויש חשש סכנה ליקח בגדים מן הבית שיש בו חשש שינוי אויר ע"כ לא הוצרכו לבקש מן המצרים שישאילו להם בגדיהם, כי המה מעצמם יתנו להם השמלות כי ניחא להם שילכו במדבר בבגדיהם כדי שיפוח הרוח בהם, וחשש הקב"ה שמא יהיו ישראל יראים ללבוש אותן הבגדים מחמת חשש עיפוש אויר שבהם, ע"כ אמר ושמתם על בניכם ובנותיכם ולא תיראו כי לא יגע בהם רע....

Kli Yakar on Exodus 3:22:2

...

שמות ג׳:י״ח

(יח) וְשָׁמְע֖וּ לְקֹלֶ֑ךָ וּבָאתָ֡ אַתָּה֩ וְזִקְנֵ֨י יִשְׂרָאֵ֜ל אֶל־מֶ֣לֶךְ מִצְרַ֗יִם וַאֲמַרְתֶּ֤ם אֵלָיו֙ יְהוָ֞ה אֱלֹהֵ֤י הָֽעִבְרִיִּים֙ נִקְרָ֣ה עָלֵ֔ינוּ וְעַתָּ֗ה נֵֽלֲכָה־נָּ֞א דֶּ֣רֶךְ שְׁלֹ֤שֶׁת יָמִים֙ בַּמִּדְבָּ֔ר וְנִזְבְּחָ֖ה לַֽיהוָ֥ה אֱלֹהֵֽינוּ׃

Exodus 3:18

(18) They will listen to you; then you shall go with the elders of Israel to the king of Egypt and you shall say to him, ‘The LORD, the God of the Hebrews, manifested Himself to us. Now therefore, let us go a distance of three days into the wilderness to sacrifice to the LORD our God.’

אור החיים על שמות ג׳:י״ח:ז׳

(ז) ועדיין צריך לתת לב סוף כל סוף למה יצו ה' דברים שאינם מהמוסר לגנוב דעתם בין בהליכה בין בהשאלת חפציהם, והאמת כי כל המעשה הוא משפט צדק כי לצד ששעבדו בישראל צריכין להעלות שכר שכיר, וצא ולמד מתשובת איש ישראל למצרים (סנהדרין צ''א.) כשתבעו מהם כליהם אשר שאלום, אלא למה יעשה ה' הדבר דרך ערמה כי ח''ו לא קצור קצרה ידו מפדות ישראל בעל כרחם ולהוציא ממונם ועיניהם רואות וכלות:

Or HaChaim on Exodus 3:18:7

(7) We still have to account for the fact that G'd instructed Moses to deceive Pharaoh by asking for a three day religious pilgrimage when in fact he did not mean for the people to return to Egypt at all? G'd appears to have tricked the Egyptians both regarding the nature of the Israelites' departure and regarding the nature of the "borrowings." Actually, everything G'd told Moses to say was perfectly just and fair. Firstly, inasmuch as the Israelites had performed many decades of slave labour for which the Egyptians had not paid any wages, they were entitled to recompense themselves, if only partially. Sanhedrin 91 records a disputation in front of Alexander the Great on that subject when the Egyptians demanded the return of these borrowed trinkets. The representative of the Jews at that time, a certain Gevihah ben Pesisah, succeeded in making the Egyptians withdraw their claim seeing that what the Jews had taken was so much less than what had been owed them at the time of the Exodus. Still, why did G'd have to resort to trickery? Surely G'd was capable of executing all His designs without having to resort to some form of deception!

אור החיים על שמות ג׳:י״ח:ח׳

(ח) ונראה לומר כי נתכוין ה' בזה להטעותם כדי שירדפו אחריהם להכבד בפרעה וגו', וזולת ההשאלה גם זולת הליכתם בדרך זה על דעת לחזור לא היו המצריים רודפים אחריהם...

Or HaChaim on Exodus 3:18:8

(8) We must assume therefore that the reason G'd deceived the Egyptians (on both counts) was in order to orchestrate the pursuit of the Jews by the Egyptian army and the crossing of the sea as well as the drowning of the Egyptian cavalry. Had the Egyptians not felt themselves deceived by the Israelites they would never have undertaken a chase. Compare what we have written on Exodus 14,5 that Pharaoh had a change of heart.

אור החיים על שמות ג׳:י״ח:ט׳

(ט) ותמצא אות לדברינו כי אמרו ז''ל (שמו''ר פי''ד) שבימי האפילה גילו ישראל מצפוני המצריים וידעו אוצרותיהם וסגולותיהם וחפציהם וביום שאלתם לא היו המצרים יכולים להכחיד, מארי דאברהם ולמה לא נטלום אז ואין מבין דבר, אלא ודאי שנתכוין ה' שיעשו כסדר זה לרדוף אחריהם כנזכר ויכבד בהם.

Or HaChaim on Exodus 3:18:9

(9) You will find a sign that we are on the right track when you read Shemot Rabbah 14,3 that during the plague of darkness the Jews who were not affected by this discovered the secret hiding places of the Egyptians so that at the time of the Exodus they could prove that the Egyptians lied when they claimed not to possess the items the Jews wanted to borrow. The question is, of course, why, if G'd already enabled the Jews to discover these trinkets, why did He not allow them to help themselves at once? It was only a few days prior to the Exodus! No doubt G'd wanted that the Egyptians should remain under the impression that the Jews were only borrowing these trinkets so that once they realised they had been deceived they would feel morally entitled to pursue the Jews and to retrieve these items.

אור החיים על שמות ג׳:י״ח:י׳

(י) ובענין המעשה מצד עצמו שנטלו ממונם אין איסור בזה להציל אדם את שלו מהאנס, וצא ולמד מיעקב שהיה מערים להציל את שלו מיד לבן הארמי, וצא ולמד ממעשה ג' תנאים (יומא פ''ג) אשר הצילו פקדונם מאשת כידור בדרך ערמה ואין בזה איסור, והוא אומרו הנביא (תהלים י''ח) ועם עקש וגו'.

Or HaChaim on Exodus 3:18:10

(10) Now let us look at the legality of the matter. If the Jews had helped themselves to what they discovered in the homes of the Egyptians during the days of darkness they would have been perfectly in order. When a person is forcibly deprived of his possessions there is no law which prevents him to take back what was his. Jacob used subterfuge to compensate himself for what Laban had tricked him out of. The Talmud tells of an occurrence involving three great sages in Yuma 83. When two of them were swindled out of money they had deposited with the innkeeper, they resorted to deception in order to retrieve what was rightfully theirs. Not only did their action not involve a forbidden practice but they did what David refers to in Psalms 18,27 as a practice employed by G'd Who engages in being wily with those who have been devious themselves.

אור החיים על שמות ג׳:י״ח:י״א

(יא) ומה שלפנינו הענין הוא יותר נקי ובר כי דקדקתי בכל הדברים הנאמרים בענין ואין בהם דבר שקר כי לא הזכירו בלשונם החזרה כלל,.... והבינותי באמרי נועם באומרו שלח את עמי ויחוגו לי במדבר כי כל דבריו צדק ואמת, שהרי דור שיצאו ממצרים לא חגגו אלא במדבר כי שם נפלו פגריהם ואת בניהם הכנים ה' לארץ, והגם שאותם גם כן יצאו ממצרים אף על פי כן לא יחשבו הם אלא הגדולים העובדים והזובחים והם מבן עשרים שנה, ובזה כל דברי ה' אמת וצדק. גם השאלת הכסף וגו' אין בו דבר שקר בתורת שאלה בא לידם אלא שעכבוהו בעד תביעתם שיש להם כנגד שכר שכיר שעבדו אותם ובנו כמה בנינים וכשיבואו לחשבון ידייקו החשבון וישלימו להם המצריים מה שנוגע להם:

Or HaChaim on Exodus 3:18:11

(11) In our situation the matter is even more clear-cut. If you examine the text, you will find that Moses (at G'd's behest) did not utter a single lie. He never mentioned a word about the Israelites ever returning to Egypt. Furthermore, Moses was careful that the deceptive words could not be attributed to G'd himself but only to the Israelites, if at all. The words starting with: "and now we want to go," were to be spoken by Moses, Aaron and the elders. They were not part of what G'd had said. If the Torah had not inserted the word ועתה, we would indeed have assumed that they said, quoting G'd: "Now let us go three days travel into the desert, etc." In chapter 5, verse 1 we do indeed find that Moses quoted G'd saying: "send My people off so that they can celebrate for Me in the desert." He did not mention any time frame at that time. It was only the Israelites who added (in 5,3) "let us go for three days into the desert, etc." While it is true that at that point the Israelites did not say ועתה, they simply assumed that the word ועתה Moses had mentioned in 3,18, was sufficiently clear. The fact that even the Jews had not lied to the Egyptians is proven by history. The Jews who left Egypt celebrated only in the desert seeing that the whole generation died before they came to the land of Canaan. While it is true that many of the children of that generation entered the Holy Land and celebrated there also, it was not the minors who had negotiated with Pharaoh about their release from bondage. People under twenty years of age were under no obligation to offer sacrifices to G'd. The Israelites also did not lie when they asked for the silver trinkets as the Torah says: "they asked for, etc." Initially, they borrowed these trinkets. When the Egyptians did not pay them the wages owed, they kept the trinkets as partial payment. They planned to present the Egyptians wih a bill for the balance at a future date.

אור החיים על שמות ג׳:י״ח:י״ב

(יב) ואחת שאלתי עמדה לי ומה הכריח הדבר להיות כן לרדוף המצרים אחרי בני ישראל ולמה לא יכבד ה' בפרעה ובכל עמו ויעלה עליהם היאור בדבר עצמו אשר זדו ושם יצף ה' לפרעה ולכל עמו וגם הנשים והטף ולא היה צריך לכל האמור ויוציא ישראל בכסף וזהב בעל כרחם או שיטלו הכל בשבעת ימי אפלה (שמו''ר פי''ד) כי להם היה אור וחפשום כמו שכתבנו בסמוך. ואולי כי עשה ה' ככה לב' טעמים, הא' כי קריעת ים סוף ופלאיו פרסמו גדולתו ית' וכבודו מלא עולם כידוע מה שלא היה נעשה כן באופן אחר, וטעם ב' כי ה' מודד מדה כנגד מדה ואמרו ז''ל (סוטה י''א:) כי המצריים נתחכמו על ישראל לשעבדם בתחלה בפה רך ואחר כך בפרך והשופט בצדק מדד במדה עצמה כי מתחלה בפה רך נלכה ג' ימים השאילונו כספיכם שמלותיכם וגו' ואחר כך בפרך, ועל כל פנים נתחכם האדון שלא יצא גם מפי ישראל דבר שקר כנזכר (מיכה ז׳:כ׳) תתן אמת ליעקב:

Or HaChaim on Exodus 3:18:12

(12) One problem has bothered me for a long time; why did G'd not simply drown the Egyptians who deserved drowning by letting the river Nile spill over? This would have been the appropriate punishment for the people who had drowned the Jewish babies in the Nile. Why did G'd wait till the Egyptians had pursued the Jewish people and He had to perform a major miracle by splitting the sea and allowing the Jews to cross on dry land? Also, why the devious method of the Jews borrowing the silver instead of their helping themselves to it during the days of darkness? After all, according to the interpretation of the Midrash the meaning of Exodus 11,23 that the Jews "had light in their dwellings" is that they had light "even in the Egyptians' dwellings?" Perhaps G'd was motivated by two considerations. 1) The splitting of the sea and everything connected with it aggrandised His name amongst mankind in a way that could not have been achieved by any other means. 2) G'd applies the yardstick of "measure for measure." Sotah 11 states that the Egyptians had cleverly inveigled the Israelites into slave labour by sweet-talking them into such patriotic service, whereas gradually they became more and more cruel and demanding. G'd orchestrated the steps leading to redemption in a similar fashion. First He had Moses speak about a three day religious holiday for Pharaoh's labourers as well as borrowings of the Egyptians' silver and of their fancy garments. G'd gradually upped the ante, just as the Egyptians had done in their treatment of the Jews. At the same time G'd was still careful so that even the Jews themselves did not utter a lie. The prophet Micha was quite correct (Micha 7,20) when he characterised one of the greatest Jewish virtues with the words: "You give truth to Jacob."

שמות ג׳:כ״א

(כא) וְנָתַתִּ֛י אֶת־חֵ֥ן הָֽעָם־הַזֶּ֖ה בְּעֵינֵ֣י מִצְרָ֑יִם וְהָיָה֙ כִּ֣י תֵֽלֵכ֔וּן לֹ֥א תֵלְכ֖וּ רֵיקָֽם׃

Exodus 3:21

(21) And I will dispose the Egyptians favorably toward this people, so that when you go, you will not go away empty-handed.

מלבי"ם על שמות ג׳:כ״א:א׳

(א) ונתתי את חן העם. באשר היה שם לישראל שדית וכרמים ובתים וכלי בית ומה יעשו בלכתם מן הארץ שהמצריים ישסו בתיהם ורכושם והם ילכו ריקם, אמר להם שלא ילכו ריקם:

Malbim on Exodus 3:21:1

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מלבי"ם על שמות ג׳:כ״ב:א׳

(א) ושאלה. שבלכתם מן הארץ יבקשו מאת שכניהם וגרי ביתם שהם יקחו להם בתיהם וכלי ביתם, ובעבור שווי דמי הבתים יבקשו מהם כלי כסף וכלי זהב שנוחים לשאת אתם בדרך, ובזה ונצלתם את מצרים, [כמו ויצל אלהים את מקנה אביכם שה' הציל מיד לבן את המגיע ליעקב] שהצילו מיד מצרים את רכושכם באופן זה שלא תלכו ריקם בפחי נפש:

Malbim on Exodus 3:22:1

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שמות ט״ו:כ״ב

(כב) וַיַּסַּ֨ע מֹשֶׁ֤ה אֶת־יִשְׂרָאֵל֙ מִיַּם־ס֔וּף וַיֵּצְא֖וּ אֶל־מִדְבַּר־שׁ֑וּר וַיֵּלְכ֧וּ שְׁלֹֽשֶׁת־יָמִ֛ים בַּמִּדְבָּ֖ר וְלֹא־מָ֥צְאוּ מָֽיִם׃

Exodus 15:22

(22) Then Moses caused Israel to set out from the Sea of Reeds. They went on into the wilderness of Shur; they traveled three days in the wilderness and found no water.

רש"י על שמות ט״ו:כ״ב:א׳

(א) ויסע משה. הִסִּיעָן בְּעַל כָּרְחָם, שֶׁעִטְּרוּ מִצְרַיִם אֶת סוּסֵיהֶם בְּתַכְשִׁיטֵי זָהָב וָכֶסֶף וַאֲבָנִים טוֹבוֹת, וְהָיוּ יִשְׂרָאֵל מוֹצְאִין אוֹתָן בַּיָּם – וּגְדוֹלָה הָיְתָה בִזַּת הַיָּם מִבִּזַּת מִצְרַיִם שֶׁנֶּאֱמַר "תּוֹרֵי זָהָב נַעֲשֶׂה לָּךְ עִם נְקֻדּוֹת הַכָּסֶף" (שיר השירים א') – לְפִיכָךְ הֻצְרַךְ לְהַסִּיעָן בְּעַל כָּרְחָם:

Rashi on Exodus 15:22:1

(1) ויסע משה AND MOSES CAUSED [ISRAEL] TO JOURNEY — He made them journey against their own will, because the Egyptians had adorned their horses with ornaments of gold and silver and with precious stones, and the Israelites were finding these in the sea. Greater, indeed, was the booty they obtained at the Red Sea then the booty they had brought out of Egypt — as it is said (Song 1:11) “Circlets of gold (the booty of the Sea) will we make thee together with the studs of silver” (which we brought forth from Egypt) (Mekhilta d'Rabbi Yishmael 12:36). On this account he was compelled to make them journey on against their will.

שפתי חכמים, שמות ט״ו:כ״ב:ב׳

(ב) שעטרו מצרים סוסיהם בתכשיטי זהב וכסף אבנים טובות כו'. וא"ת והא כתיב (לעיל יב, לו) וינצלו את מצרים, ופירש"י שעשאוה כמצולה שאין בה דגים. יש לומר, דהכא מיירי במטמוניות שהיה להם:

Siftei Chakhamim, Exodus 15:22:2

(2) The Egyptians adorned their horses with gold and silver ornaments and precious stones. . . You might ask: Is it not written (12:36), “They drained Egypt of its wealth,” and Rashi explains [in Bereishis 45:18] that they made Egypt like the depths of the sea which has no fish, [i.e., they emptied Egypt from its wealth]? The answer is: Here it is speaking of their hidden treasures.

כלי יקר על שמות ט״ו:כ״ב:א׳

(א) ויסע משה את ישראל. פירש"י ויסע הסיעם בעל כרחם, לפי שלא רצו לפרוש מן ביזת הים והיה משה מתירא פן ריבוי העושר יביאם לידי חטא, ומעשה העגל יוכיח כי רוב זהב שהושפע להם היה סבת עשייתו ע"כ הסיעם בעל כרחם, ועוד חשב משה שרבוי העושר יהיה סבה לשלא יהיו ראויין לקבל התורה, כי התורה והעושר בורחים זה מזה והם כצרות זו לזו כמ"ש (תהלים קיט עא) טוב לי כי עוניתי למען אלמד חקיך. ע"כ הסיעם בעל כרחם.

Kli Yakar on Exodus 15:22:1

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כלי יקר על שמות ט״ו:כ״ב:ב׳

(ב) וילכו שלשת ימים במדבר ולא מצאו מים. מדה כנגד מדה לפי שעסקו בביזת הים יותר מהראוי, ומאז היו בלתי ראוים לקבל התורה שנמשלה למים ע"כ נענשו במה שלא מצאו מים, וזהו דעת רז"ל במסכת בב"ק (פב) דורשי רשומות אמרו שהלכו ג' ימים במדבר בלא תורה שנמשלה למים כו', ובלי ספק שלא כוונו לומר שחסרון מים זה היינו התורה, דא"כ מה יעשו בהשלכת עץ אל המים, אלא שרצו לומר לפי שע"י שהיו עסוקים בבזה ולא מהרו לילך אל המדבר מקום קבלת התורה ע"כ נענשו שלא מצאו סתם מים, כי כבר אמר להם הקב"ה תעבדון את האלהים על ההר הזה דהיינו קבלת התורה, והם היו עסוקים בביזת הים ולא אמרו נלכה ונרוצה לקבל התורה ע"כ נענשו בחסרון המים, כמו ברפידים שעל שרפו ידיהם מן התורה, ע"כ נאמר גם שם ויחנו ברפידים ולא היה מים לעם לשתות.

Kli Yakar on Exodus 15:22:2

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מסילת ישרים א׳

(יא) ואם תעמיק עוד בענין תראה כי העולם נברא לשימוש האדם. אמנם הנה הוא עומד בשיקול גדול. כי אם האדם נמשך אחר העולם ומתרחק מבוראו, הנה הוא מתקלקל, ומקלקל העולם עמו. ואם הוא שולט בעצמו ונדבק בבוראו ומשתמש מן העולם רק להיות לו לסיוע לעבודת בוראו, הוא מתעלה והעולם עצמו מתעלה עמו. כי הנה עילוי גדול הוא לבריות כולם בהיותם משמשי האדם השלם המקודש בקדושתו יתברך

Mesillat Yesharim 1

(1) The foundation of piety and the root of perfect service [of G-d] is for a man to clarify and come to realize as truth what is his obligation in his world and to what he needs to direct his gaze and his aspiration in all that he toils all the days of his life.

(2) Behold, what our sages, of blessed memory, have taught us is that man was created solely to delight in G-d and to derive pleasure in the radiance of the Shechina (divine presence). For this is the true delight and the greatest pleasure that can possibly exist. The place of this pleasure is, in truth, in Olam Haba (the World to Come). For it was created expressly for this purpose.

(3) But the path to arrive at the "desired haven" (Ps. 107:30) of ours is this world. This is what our sages of blessed memory said: "this world is like a corridor before the World to Come" (Avot 4:16).

(4) The means that lead a person to this goal are the commandments which the blessed G-d commanded to us. The place of the performance of these commandments is only in this world. Therefore, man was first placed in this world so that through these means prepared for him here, he will be able to reach the place prepared for him, namely, the World to Come, there to be sated with the good which he acquired through these means. This is what our sages of blessed memory said "today to do them, and tomorrow to receive their reward" (Eruvin 22:1).

(5) When you look further into the matter, you will see that true perfection lies only in clinging to G-d. This is what King David said "But as for me, closeness to G-d is my good" (Ps. 73:28) and, "one thing I asked from G-d; that I seek, that I may dwell in G-d's house all the days of my life, to gaze on the pleasantness of G-d..." (Ps. 27:4). For only this is the good, while anything besides this that people consider good is really emptiness and mistaken worthlessness.

(6) For a person to attain this good, it is proper that he first exert himself strenuously to acquire it, namely, to exert himself to cling to the blessed G-d through the power of deeds whose consequence is this end. These deeds are the commandments.

(7) The Holy One, blessed be He, has put man in a place where the factors which distance him from the blessed G-d are numerous. These are the physical lusts which if he is drawn after them, behold, he draws away and goes ever further from the true good.

(8) Thus, we see that man is truly placed in the midst of a raging battlefield. For all matters of this world, whether for the good or for the bad, are trials for a man. Poverty from one side versus wealth from the other. This is as Shlomo said: "Lest I be satiated, and deny You, and say, Who is G-d? or lest I be poor, and steal..." (Prov.30:9). Tranquility on one hand versus suffering on the other, until the battle is waged against him from the front and from the rear.

(9) If he will be a man of valor, emerging from the battle victorious on all fronts - he will be the "Adam HaShalem" (whole/perfect man) who will merit to cling to his Creator and will emerge from this corridor to enter into the palace to enlighten in the Light of (eternal) Life.

(10) According to the extent that he conquered his inclination and lusts, and distanced from the factors which distance him from the good, and exerted himself to cling to G-d, to that extent will he attain it and rejoice in it.

(11) If you look deeper into the matter, you will see that this world was created for man's use. But, behold man stands on a great balance. For if he is drawn after the world and distances from his Creator, behold, he corrupts himself and corrupts the world with him. But if he rules over himself and clings to his Creator, and uses the world only as an aid to serve his Creator - then he elevates himself and elevates the world with him. For all creations are greatly elevated when they serve the "Adam HaShalem" (whole/perfect man) who is sanctified with the holiness of the blessed G-d.

(12) This is like what our sages of blessed memory said regarding the light which G-d stored away for the righteous (Chagiga 12a): "when G-d saw the light which He stored away for the righteous, He rejoiced, as written: 'the light of the righteous rejoices' (Prov.13:9)".

(13) And regarding the "stones of the place" which Yaakov took and placed under his head the Midrash says (Chulin 91b): "Rabbi Yitzchak says: 'this teaches us that they gathered together in one place, each one saying: let the righteous man lay his head upon me'".

(14) Our sages roused us to this fundamental principle in Midrash Kohelet saying: "see the work of G-d." (Ecc. 7:13), "when the Holy One, Blessed be He, created Adam, He took him and led him to pass before all the trees of the Garden of Eden and said to him: 'see how beautiful and excellent are my works. All that I have created, I have created for your sake. Be careful that you do not become corrupt and destroy My world.'"

(15) The general principle of this matter: man was not created for his state in this world, but rather, for his state in the World to Come. Only that his state in this world is a means towards his state in the World to Come, which is his ultimate purpose.

(16) Hence, you will find many statements of our sages, of blessed memory, all along similar lines, comparing this world to a place and time of preparation while the next world is compared to a place of rest and eating what has already been prepared. For instance they said: "this world is like a corridor" (Avos 4:16), as I wrote earlier; "today for their performance and tomorrow [for receiving their reward]..." (Avodah Zara 3a); "He who toiled on Friday will eat on the Sabbath" (Kohelet Raba 1:15); "this world is like the shore and the next world like the sea", and many other statements along the same lines.

(17) Indeed, you can see that no rational person can possibly believe that the purpose of man's creation is for his existence in this world. For what is man's life in this world? Who is truly happy and content in this world? "The days of our life are 70 years, and if by strength, 80 years, yet their span is but toil and trouble" (Ps. 90:10).

(18) How many sorts of distress and sicknesses, pain and burdens, and after all that death! Not one in a thousand can be found to whom this world has granted plenty of pleasures and true contentment. And even such a person, if he reaches the age of a hundred years, already [is as one who already] passed and disappeared from the world.

(19) Furthermore, if the purpose of man's creation were for the sake of this world, it would not have been necessary to imbue him with such a lofty and exalted soul, greater even than the angels themselves.

(20) Especially so, when the soul finds no satisfaction whatsoever from all the pleasures of this world. This is what our sages teach us in Midrash Kohelet: "'but the soul will not be fulfilled' (Kohelet 6:7) - What is this analogous to? To the case of a common peasant who married the king's daughter. Even if he brought her all that the village possessed, it would be as nothing to her. For she is the king's daughter. So too with the soul, if you would bring to her all the pleasures of this world, they would be like nothing to her. For she is from higher worlds" (Kohelet Raba 6:7).

(21) Likewise our sages of blessed memory taught us: "against your will were you formed, and against your will were you born" (Avot 4:22). For the soul does not love this world at all. On the contrary, it despises it. If so, certainly, the Creator, blessed be His Name, would never have created something for a purpose which is against its nature and despised by it!

(22) Rather, man's creation was for his state in the world to come. Therefore, this soul was placed in him, for it befits the soul to serve G-d; and through it a man will be rewarded in proper time and place. Thus this world will not be something despised to his soul, but rather beloved and cherished by it. This is evident.

(23) Behold, after knowing all this, we will immediately realize the grave obligation of the commandments upon us and the preciousness of the Divine service which lies in our hands. For these are the means which lead us to the true perfection. Without them, this state will not be attained in the least.

(24) It is known that a purpose is not attained without the combined contribution of all the means found and employed to achieve it. According to the capacity of the means and their use will be the resulting achievement of purpose and any slight deviation found in the employed means will be very noticeable in the end result derived from their combined contributions. This is self-evident.

(25) It is obvious therefore, that we must be meticulous to the utmost degree in the manner of observance of the commandments and the service of G-d just as the merchants of gold and precious gems are meticulous to the utmost precision in weighing them due to their precious value. For the fruits of the commandments are the true perfection and the eternal preciousness of which there is nothing more precious.

(26) To summarize what we have learned, the primary [purpose] of man's existence in this world is solely to fulfill the commandments, serve [G-d] and stand up to trials.

(27) The pleasures of this world should only be used for aiding and assisting him, so that he will have tranquility and peace of mind in order to free his heart for this service incumbent upon him.

(28) Thus it is proper that all of a man's inclination be solely to the blessed Creator and that all of his actions great or small have no other purpose than to draw closer to G-d, blessed be He, and to break down all the barriers separating him from his Master, which are all the matters of physicality and the things dependent on them, until he is drawn towards the blessed G-d like iron is drawn to a magnet.

(29) And anything that he deems to be a means serving to drawing close to G-d, he will chase after it, grab hold of it, and not let it go.

(30) And anything which he deems to be detrimental to this, he should flee from it as one flees from fire, similar to what is written: "my soul clings after You, Your right hand upholds me" (Ps. 63:9).

(31) For his coming to this world is only for this purpose, namely, to attain this closeness, by rescuing his soul from whatever hindrance and detriment to it.

(32) Behold, after we have known this general principle and clarified its veracity, we must investigate on its details, according to its stages, from beginning to end as Rabbi Pinchas ben Yair arranged in his teaching which we brought in the introduction. These steps are "watchfulness", "zeal", "cleanliness", "separation", "purity", "piety", "humility", "fear of sin", "holiness".

(33) Now we will clarify them one by one, with G-d's help.