The Mishnah is the first major work of rabbinic literature, consisting of teachings transmitted over hundreds of years and compiled around 200 CE. Mishnah Pesachim (“Passover Festivals”) discusses laws relating to Passover.
(ד) מָזְגוּ לוֹ כוֹס שֵׁנִי, וְכָאן הַבֵּן שׁוֹאֵל אָבִיו, וְאִם אֵין דַּעַת בַּבֵּן, אָבִיו מְלַמְּדוֹ... וּלְפִי דַעְתּוֹ שֶׁל בֵּן, אָבִיו מְלַמְּדוֹ. מַתְחִיל בִּגְנוּת וּמְסַיֵּם בְּשֶׁבַח, וְדוֹרֵשׁ מֵאֲרַמִּי אוֹבֵד אָבִי, עַד שֶׁיִּגְמֹר כֹּל הַפָּרָשָׁה כֻלָּהּ:
(4) They mixed him a second cup, and here the son questions his father. If the son lacks the intelligence to ask, his father instructs him [in the Four Questions]... And according to the intellect of the son, the father instructs him. He begins with shame and concludes with praise; and expounds from “Arami Oved Avi” (Deuteronomy 6:20-25) until he completes the whole section.
The Haggadah is the classic Jewish book used as the basis of the Passover seder. Its text was compiled during the periods of the Mishnah and the Talmud, with later medieval additions. It exists today in many forms, as different communities around the world developed their own variations.
צֵא וּלְמַד מַה בִּקֵּשׁ לָבָן הָאֲרַמִּי לַעֲשׂוֹת לְיַעֲקֹב אָבִינוּ: שֶׁפַּרְעֹה לֹא גָזַר אֶלָּא עַל הַזְּכָרִים, וְלָבָן בִּקֵּשׁ לַעֲקֹר אֶת־הַכֹּל. שֶׁנֶּאֱמַר: אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט, וַיְהִי שָׁם לְגוֹי גָּדוֹל, עָצוּם וָרָב.
Go out and learn what Lavan the Aramean sought to do to Ya'akov, our father; since Pharaoh only decreed [the death sentence] on the males but Lavan sought to uproot the whole [people]. As it is stated (Deuteronomy 26:5), "Arami Oved Avi. An Aramean was destroying my father and he went down to Egypt, and he resided there with a small number and he became there a nation, great, powerful and numerous..."
Arami Oved Avi was the text quoted by the Israelites when they brought the First Fruits to the Temple in Jerusalem.
Deuteronomy (“Devarim”) is the fifth and last book of the Torah, Judaism’s foundational text, and it consists primarily of Moses’ final speeches ahead of his death.
(1) When you enter the land that your God Adonai is giving you as a heritage, and you possess it and settle in it, (2) you shall take some of every first fruit of the soil, which you harvest from the land that your God Adonai is giving you, put it in a basket and go to the place where your God Adonai will choose to establish the divine name. (3) You shall go to the priest in charge at that time and say to him, “I acknowledge this day before your God Adonai that I have entered the land that Adonai swore to our fathers to assign us.” (4) The priest shall take the basket from your hand and set it down in front of the altar of your God Adonai . (5) You shall then recite as follows before your God Adonai: “Arami Oved Avi. My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. (6) The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. (7) We cried to Adonai , the God of our ancestors, and Adonai heard our plea and saw our plight, our misery, and our oppression. (8) Adonai freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents, (9) bringing us to this place and giving us this land, a land flowing with milk and honey. (10) Wherefore I now bring the first fruits of the soil which You, Adonai , have given me.” You shall leave it before your God Adonai and bow low before your God Adonai.
Why the different understandings of the Hebrew?
Rabbi Shlomo Yitzchaki (Rashi) wrote his commentary in 11th-century France. It is considered to be an essential explanation of the Tanakh and resides in a place of honor on the page of almost all editions of the Tanakh.
(2) Arami Oved Avi — One mentions the loving kindness of the Omnipresent saying, Arami Oved Avi, which means: “Laban wished to exterminate the whole nation” when he pursued Jacob. Because he intended to do it the Omnipresent accounted it unto him as though he had actually done it (and therefore the expression oved which refers to the past is used), for as far as the nations of the world are concerned the Holy One, blessed be He, accounts unto them intention as an actual deed.
Naomi Graetz teaches at Ben-Gurion University of the Negev, focusing on feminist approaches to Jewish texts.
Naomi Graetz, Arami Oved Avi: The Demonization of Laban (on TheTorah.com)
One uncomfortable truth the Rabbis may have been facing is that Jacob is depicted as every bit as cunning as his uncle. Jacob’s name can mean the deceiver—certainly that is how Esau understands it when he accuses Jacob of tricking him twice, once out of his birthright and next out of his blessing (Gen 27:36). Later, after being duped by Laban into marrying Leah, he gets Laban back with his peeled-stick trick, to ensure that the baby sheep all come out speckled or spotted.
By calling Laban the deceiver, the rabbis distance themselves from Jacobs’s long history of deception. As Grafius points out, “the monster is a paradoxical embodiment of both Otherness and sameness, seeming to reflect our fears that we are not really as different from the Other as we would like to think.”...
Sifrei Devarim is a halakhic (legal) midrash (commentary) on the Book of Deuteronomy, written in Talmudic Israel/Babylon (200 CE).
"Arami Oved Avi" - We learn that Jacob went down to Aram in order to be destroyed, and Scripture accounts it to Lavan the Aramean as if he had destroyed him, [this having been his intention].
Rabbi Samuel David Luzzatto (known by the acronym Shadal) wrote his commentary in 19th-century Italy.
The word Avi includes all the fathers as one, since they would wander from nation to nation, and the first of them came from Aram. This is similar to the interpretation of Rashbam.
Avraham ben Meir ibn Ezra’s commentary on the Tanakh (Jewish Bible) was written in mid-12th-century Europe.
(2) lost is an intransitive verb. If the Aramean referred to Lavan, then the verb would be in the transitive hif‘il or pi‘el form. Besides, what sense is there to say, “Lavan tried to destroy my forefather, and he went down to Egypt”? Lavan never considered going down to Egypt! The plausible interpretation is that the Aramean refers to Yaaqov, as if Scripture had said, “When my forefather was in Aramea, he was lost” — meaning, he was a pauper, without property. Compare, “give strong drink to him who is lost” [Proverbs 31: 6], where it is immediately followed by, “let him drink, and forget his poverty” [Proverbs 31: 7]. Thus the lost Aramean was my forefather. The intent of this passage is: I did not inherit this land from my forefather, for he was a pauper when he came to Aramea, and he was a stranger in Egypt, where he was few in number. Afterwards, he became a great nation; and you, God , brought us out of slavery, and gave us the good land. Do not object to Yaaqov’s being called an Aramean, since similar apellations can be found. Consider “Yeter the Ishmaelite” [I Chronicles 2: 17], even though he was really an Israelite (for so it is written [II Samuel 17: 25]).
Rashbam, Rabbi Shmuel ben Meir, was a grandson of Rashi who lived in France, c.1080 - c.1160. As part of the Tosafist school, Rashbam’s commentary stays very loyal to the pshat (contextual meaning) of the text.
(א) ארמי אובד אבי - אבי אברהם ארמי היה, אובד וגולה מארץ ארם. כדכתיב: לך לך מארצך. וכדכתיב ויהי כאשר התעו אותי אלהים מבית אבי - לשון אובד ותועה אחד הם באדם הגולה
(1) Arami Oved Avi, as if the Torah had written “my father Avraham was an Aramite, lost, and exiled from his birthplace Aram.” God had told him in Genesis 12:1 “go forth for yourself from your homeland, etc.” Later on, Avraham himself relates to Avimelech the king of the Philistines, (Genesis 20:13) that God had made him wander, away from his father’s house, etc. The meaning of the word Oved here is similar to To'eh, the root Avraham used to describe wandering without specific objective, almost like walking because one is lost.
Rabbi Marty Lockshin is Professor Emeritus at York University and lives in Jerusalem.
Prof. Rabbi Marty Lockshin, Did an Aramean Try to Destroy our Father? (on TheTorah.com)
In the twelfth century, a number of famous Jewish Bible commentators wrote explicitly that the phrase arami oved avi could not reasonably be interpreted as meaning, “An Aramean would have destroyed my father.” Rabbi Samuel ben Meir (= Rashbam; born c. 1080), Rabbi Abraham ibn Ezra (born 1089), and Rabbi David Kimhi (born 1160) all explained the verse in a non-traditional way that conformed better with biblical Hebrew usage. Their understanding is now found in all modern academic translations of the Bible: “My father was a wandering Aramean.”
Using Hebrew grammar and syntax, areas of study newly created in the eleventh and twelfth centuries, these rabbis offered detailed technical arguments to show that the more traditional understanding could not be the peshat, the plain sense of the words.
The verb oved, they argued, has to be an intransitive verb here, as it is throughout the Bible, i.e. it cannot take a direct object. So avi (my father) cannot be, as Rashi and the Haggadah held, the object of the verb (“. . . destroyed my father”) but must be the subject of the sentence (“my father was . . .”). Furthermore, oved (a qal form) never means “destroy” in biblical Hebrew. “Ma’avid” (a hifil form) is the transitive verb that means “destroy”, but ma’avid is not the form of the verb that appears in this verse.
The version of the Haggadah used in the homes of Rashbam, ibn Ezra and Kimhi certainly used the traditional explanation that arami oved avi meant that Laban tried to destroy Jacob. But those three great rabbis felt free to look anew at the biblical text and apply new scientific tools to its understanding.
וַאֲפִילוּ כֻּלָּנוּ חֲכָמִים כֻּלָּנוּ נְבוֹנִים כֻּלָּנוּ זְקֵנִים כֻּלָּנוּ יוֹדְעִים אֶת הַתּוֹרָה מִצְוָה עָלֵינוּ לְסַפֵּר בִּיצִיאַת מִצְרָיִם. וְכָל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח.
Even if we were all sages, all wise, all elder leaders, all knowledgeable about the Torah, it would still be a commandment upon us to tell the story of the exodus from Egypt. And anyone who expands upon telling the story of the exodus from Egypt-- behold he is praiseworthy.
Barukh She'amar is a commentary on the Passover Haggadah by Rabbi Barukh Epstein. It was composed in Vilna in the first half of the 20th century.
Maaseh Nissim was written by Rabbi Yaakov Lorberbaum in late 18th century Ukraine. (Rabbi Mark Greenspan translated the work and added background notes.)
Background
We now begin the Midrashic interlude that is at the very heart of the Haggadah. This is the part that many people often skip because it is confusing and difficult to unpack. Yet the real fun of the Haggadah can be found in these verses as we try to figure out what the sages had in mind. Several verses from Deuteronomy, Chapter 26, which originally served as the declaration made by the Jews when they brought first fruits to the Temple are brought and explicated in Midrashic fashion. This means that the Maggid carefully reads each of the verses and adds some insight into their meaning by explaining their words or using other verses in the Bible to explain them. These verses offer a brief first-hand description of the enslavement and redemption of the Jewish people: “My father was a wandering Aramean; he went down to Egypt and sojourned there…but the Egyptians dealt harshly with us and oppressed us…we cried out to the Lord…the Lord freed us with a mighty hand and an outstretched arm…He brought us to this place…” The Haggadah co-opts this entire passage and then expands on its meaning with other verses from the Bible as well as some explanations. Rabbi Lorberbaum wants us to understand each of these comments by raising the question the verse presents and by showing us the connection between the source verse and the Midrashic explanation verse.
Maarechet Heidenheim was written by Rabbi Tevele Bondi and was published in 1898 in Frankfort der Mein. (Rabbi Mark Greenspan translated the work and added background notes.)
Arami Oved Avi
Translator's Introduction:
The central core of the Haggadah is an extended Midrashic reading of Deuteronomy 26:5-8. These verses are part of a declaration. They were recited by the individual when he brought the Bikkurim, the first fruits, to the temple on the festival of Shavuot.
Why were these particular verses chosen for the Seder? First, they offer a brief and personal retelling of the Exodus, thus fulfilling the obligation to see oneself as if one personally went forth from Egypt.
Second, since the First Fruit Ceremony was no longer observed, this is an appropriate place to reuse this passage. By reciting only a portion of this declaration (verses 5-8), the passage called the reader's attention to our unfulfilled state of being. Verse 9 (the end of the declaration) focuses our attention on the purpose of redemption: "He brought us to this place and gave us this land, a land flowing with milk and honey."
The declaration focuses on redemption from slavery but fails to speak of the conquest of the land. The absence of the final verse is a reminder that the promise is not yet fulfilled in our day. It parallels the fifth cup of wine and the fifth promise of redemption in Exodus, Chapter six. (Deuteronomy 26:5-8)
5. You shall then recite as follows before the Lord your God: "My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation.
6. The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us.
7. We cried to the Lord, the God of our fathers, and the Lord heard our plea and saw our plight, our misery, and our oppression.
8. The Lord freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents.
יניח הכוס מידו ויגלה אֶת הַמצות.
צֵא וּלְמַד מַה בִּקֵּשׁ לָבָן הָאֲרַמִּי לַעֲשׂוֹת לְיַעֲקֹב אָבִינוּ: שֶׁפַּרְעֹה לֹא גָזַר אֶלָּא עַל הַזְּכָרִים, וְלָבָן בִּקֵּשׁ לַעֲקֹר אֶת־הַכֹּל. שֶׁנֶּאֱמַר: אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט, וַיְהִי שָׁם לְגוֹי גָּדוֹל, עָצוּם וָרָב.
וַיֵּרֶד מִצְרַיְמָה – אָנוּס עַל פִּי הַדִּבּוּר. וַיָּגָר שָׁם. מְלַמֵּד שֶׁלֹא יָרַד יַעֲקֹב אָבִינוּ לְהִשְׁתַּקֵּעַ בְּמִצְרַיִם אֶלָּא לָגוּר שָׁם, שֶׁנֶּאֱמַר: וַיֹּאמְרוּ אֶל־פַּרְעֹה, לָגוּר בָּאָרֶץ בָּאנוּ, כִּי אֵין מִרְעֶה לַצֹּאן אֲשֶׁר לַעֲבָדֶיךָ, כִּי כָבֵד הָרָעָב בְּאֶרֶץ כְּנָעַן. וְעַתָּה יֵשְׁבוּ־נָא עֲבָדֶיךָ בְּאֶרֶץ גֹּשֶן.
בִּמְתֵי מְעָט. כְּמָה שֶּׁנֶּאֱמַר: בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבוֹתֶיךָ מִצְרָיְמָה, וְעַתָּה שָׂמְךָ ה' אֱלֹהֶיךָ כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב.
וַיְהִי שָׁם לְגוֹי. מְלַמֵד שֶׁהָיוּ יִשְׂרָאֵל מְצֻיָּנִים שָׁם. גָּדוֹל עָצוּם – כְּמָה שֶּׁנֶּאֱמַר: וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד, וַתִּמָּלֵא הָאָרֶץ אֹתָם.
וָרָב. כְּמָה שֶּׁנֶּאֱמַר: רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ, וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים, שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ, וְאַתְּ עֵרֹם וְעֶרְיָה. וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי.
וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ, וַיִתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים – כְּמָה שֶּׁנֶּאֱמַר: הָבָה נִתְחַכְּמָה לוֹ פֶּן יִרְבֶּה, וְהָיָה כִּי תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם הוּא עַל שֹׂנְאֵינוּ וְנִלְחַם־בָּנוּ, וְעָלָה מִן־הָאָרֶץ.
וַיְעַנּוּנוּ. כְּמָה שֶּׁנֶּאֱמַר: וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם. וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה. אֶת־פִּתֹם וְאֶת־רַעַמְסֵס.
וַיִתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה. כְּמָה שֶֹׁנֶּאֱמַר: וַיַּעֲבִדוּ מִצְרַיִם אֶת־בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ.
וַנִּצְעַק אֶל־ה' אֱלֹהֵי אֲבֹתֵינוּ, וַיִּשְׁמַע ה' אֶת־קֹלֵנוּ, וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת עֲמָלֵנוּ וְאֶת לַחֲצֵנוּ.
וַנִּצְעַק אֶל־ה' אֱלֹהֵי אֲבֹתֵינוּ – כְּמָה שֶּׁנֶּאֱמַר: וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם, וַיֵּאָנְחוּ בְנֵי־יִשְׂרָאֵל מִ־הָעֲבוֹדָה וַיִּזְעָקוּ, וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים מִן הָעֲבֹדָה.
וַיִּשְׁמַע ה' אֶת קלֵנוּ. כְּמָה שֶּׁנֶּאֱמַר: וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם, וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם, אֶת־יִצְחָק וְאֶת־יַעֲקֹב.
וַיַּרְא אֶת־עָנְיֵנוּ. זוֹ פְּרִישׁוּת דֶּרֶךְ אֶרֶץ, כְּמָה שֶּׁנֶּאֱמַר: וַיַּרְא אֱלֹהִים אֶת בְּנֵי־יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים.
וְאֶת־עֲמָלֵנוּ. אֵלּוּ הַבָּנִים. כְּמָה שֶּׁנֶּאֱמַר: כָּל־הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל־הַבַּת תְּחַיּוּן.
וְאֶת לַחָצֵנוּ. זֶו הַדְּחַק, כְּמָה שֶּׁנֶּאֱמַר: וְגַם־רָאִיתִי אֶת־הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם.
וַיּוֹצִאֵנוּ ה' מִמִצְרַיִם בְּיָד חֲזָקָה, וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל, וּבְאֹתוֹת וּבְמֹפְתִים.
וַיּוֹצִאֵנוּ ה' מִמִּצְרַיִם. לֹא עַל־יְדֵי מַלְאָךְ, וְלֹא עַל־יְדֵי שָׂרָף, וְלֹא עַל־יְדֵי שָׁלִיחַ, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ וּבְעַצְמוֹ. שֶׁנֶּאֱמַר: וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה, וְהִכֵּיתִי כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד בְּהֵמָה, וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים. אֲנִי ה'.
וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה – אֲנִי וְלֹא מַלְאָךְ; וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ־מִצְרַים. אֲנִי וְלֹא שָׂרָף; וּבְכָל־אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים. אֲנִי וְלֹא הַשָּׁלִיחַ; אֲנִי ה'. אֲנִי הוּא וְלֹא אַחֵר.
בְּיָד חֲזָקָה. זוֹ הַדֶּבֶר, כְּמָה שֶּׁנֶּאֱמַר: הִנֵּה יַד־ה' הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה, בַּסּוּסִים, בַּחֲמֹרִים, בַּגְּמַלִים, בַּבָּקָר וּבַצֹּאן, דֶּבֶר כָּבֵד מְאֹד.
וּבִזְרֹעַ נְטוּיָה. זוֹ הַחֶרֶב, כְּמָה שֶּׁנֶּאֱמַר: וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ, נְטוּיָה עַל־יְרוּשָלָיִם.
וּבְמוֹרָא גָּדֹל. זוֹ גִּלּוּי שְׁכִינָה. כְּמָה שֶּׁנֶּאֱמַר, אוֹ הֲנִסָּה אֱלֹהִים לָבוֹא לָקַחַת לוֹ גּוֹי מִקֶּרֶב גּוֹי בְּמַסֹּת בְּאֹתֹת וּבְמוֹפְתִים וּבְמִלְחָמָה וּבְיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְמוֹרָאִים גְּדוֹלִים כְּכֹל אֲשֶׁר־עָשָׂה לָכֶם ה' אֱלֹהֵיכֶם בְּמִצְרַיִם לְעֵינֶיךָ.
וּבְאֹתוֹת. זֶה הַמַּטֶּה, כְּמָה שֶּׁנֶּאֱמַר: וְאֶת הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדְךָ, אֲשֶׁר תַּעֲשֶׂה־בּוֹ אֶת הָאֹתוֹת.
וּבְמֹפְתִים. זֶה הַדָּם, כְּמָה שֶּׁנֶּאֱמַר: וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ.
He puts down the cup from his hand and uncovers the matsa.
Go out and learn what Lavan the Aramean sought to do to Ya'akov, our father; since Pharaoh only decreed [the death sentence] on the males but Lavan sought to uproot the whole [people]. As it is stated (Deuteronomy 26:5), "An Aramean was destroying my father and he went down to Egypt, and he resided there with a small number and he became there a nation, great, powerful and numerous."
"And he went down to Egypt" - helpless on account of the word [in which God told Avraham that his descendants would have to go into exile]. "And he resided there" - [this] teaches that Ya'akov, our father, didn't go down to settle in Egypt, but rather [only] to reside there, as it is stated (Genesis 47:4), "And they said to Pharaoh, 'To reside in the land have we come, since there is not enough pasture for your servant's flocks, since the famine is heavy in the land of Canaan, and now please grant that your servants should dwell in the Land of Goshen.'"
"As a small number" - as it is stated (Deuteronomy 10:22), "With seventy souls did your ancestors come down to Egypt, and now the Lord your God has made you as numerous as the stars of the sky."
"And he became there a nation" - [this] teaches that Israel [became] distinguishable there. "Great, powerful" - as it is stated (Exodus 1:7), "And the Children of Israel multiplied and swarmed and grew numerous and strong, most exceedingly and the land became full of them."
"And numerous" - as it is stated (Ezekiel 16:7), "I have given you to be numerous as the vegetation of the field, and you increased and grew and became highly ornamented, your breasts were set and your hair grew, but you were naked and barren." "And when I passed by thee, and saw thee weltering in thy blood, I said to thee, In thy blood live! yea, I said to thee, In thy blood live!" (Ezekiel 16:6).
"And the Egyptians did bad to us" (Deuteronomy 26:6) - as it is stated (Exodus 1:10), "Let us be wise towards him, lest he multiply and it will be that when war is called, he too will join with our enemies and fight against us and go up from the land."
"And afflicted us" - as is is stated (Exodus 1:11); "And they placed upon him leaders over the work-tax in order to afflict them with their burdens; and they built storage cities, Pithom and Ra'amses."
"And put upon us hard work" - as it is stated (Exodus 1:11), "And they enslaved the children of Israel with breaking work."
"And we we cried out to the Lord, the God of our ancestors, and the Lord heard our voice, and He saw our affliction, and our toil and our duress" (Deuteronomy 26:7).
"And we cried out to the Lord, the God of our ancestors" - as it is stated (Exodus 2:23); "And it was in those great days that the king of Egypt died and the Children of Israel sighed from the work and yelled out, and their supplication went up to God from the work."
"And the Lord heard our voice" - as it is stated (Exodus 2:24); "And God heard their groans and God remembered His covenant with Avraham and with Yitschak and with Ya'akov."
"And He saw our affliction" - this [refers to] the separation from the way of the world, as it is stated (Exodus 2:25); "And God saw the Children of Israel and God knew."
"And our toil" - this [refers to the killing of the] sons, as it is stated (Exodus 1:22); "Every boy that is born, throw him into the Nile and every girl you shall keep alive."
"And our duress" - this [refers to] the pressure, as it is stated (Exodus 3:9); "And I also saw the duress that the Egyptians are applying on them."
"And the Lord took us out of Egypt with a strong hand and with an outstretched forearm and with great awe and with signs and with wonders" (Deuteronomy 26:8).
"And the Lord took us out of Egypt" - not through an angel and not through a seraph and not through a messenger, but [directly by] the Holy One, blessed be He, Himself, as it is stated (Exodus 12:12); "And I will pass through the Land of Egypt on that night and I will smite every firstborn in the Land of Egypt, from men to animals; and with all the gods of Egypt, I will make judgments, I am the Lord."
"And I will pass through the Land of Egypt" - I and not an angel. "And I will smite every firstborn" - I and not a seraph. "And with all the gods of Egypt, I will make judgments" - I and not a messenger. "I am the Lord" - I am He and there is no other.
"With a strong hand" - this [refers to] the pestilence, as it is stated (Exodus 9:3); "Behold the hand of the Lord is upon your herds that are in the field, upon the horses, upon the donkeys, upon the camels, upon the cattle and upon the flocks, [there will be] a very heavy pestilence."
"And with an outstretched forearm" - this [refers to] the sword, as it is stated (I Chronicles 21:16); "And his sword was drawn in his hand, leaning over Jerusalem."
"And with great awe" - this [refers to the revelation of] the Divine Presence, as it is stated (Deuteronomy 4:34), "Or did God try to take for Himself a nation from within a nation with enigmas, with signs and with wonders and with war and with a strong hand and with an outstretched forearm and with great and awesome acts, like all that the Lord, your God, did for you in Egypt in front of your eyes?"
"And with signs" - this [refers to] the staff, as it is stated (Exodus 4:17); "And this staff you shall take in your hand, that with it you will perform signs."
"And with wonders" - this [refers to] the blood, as it is stated (Joel 3:3); "And I will place my wonders in the skies and in the earth: