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וַיָּבֹא יִשְׂרָאֵל מִצְרָיִם

Tehillim 105 (part 2)

Part two of the eighth Tikkun psalm: the plagues, the Exodus, and the land.

Daven with itRead it here

Draft. This siddur is waiting for a rav's review. For a halachic question, ask your rav.

At a glance

Verses
Tehillim 105:23 to 45, the second half of the psalm
Plagues named
Eight of the Torah's ten, in a new order
Not named, but there
Miriam: the Gemara ties the desert well to her merit
Last word
Halleluyah, at the end of a verse about keeping the Torah

The words

Hebrew, then English. Open "What it means" under any line for the explanation.

  1. Part two of Tehillim 105, from verse 23:

    וַיָּבֹא יִשְׂרָאֵל מִצְרָיִם וְיַעֲקֹב גָּר בְּאֶרֶץ חָם. וַיֶּפֶר אֶת עַמּוֹ מְאֹד וַיַּעֲצִמֵהוּ מִצָּרָיו.

    Israel came to Egypt and Yaakov lived as a guest in the land of Cham God made His people multiply greatly and made them stronger than their enemies

    What it means

    Radak (Rabbi David Kimchi, a commentator in Provence around 1200) says the "land of Cham" is Egypt, because Mitzrayim was a son of Cham (Bereishit 10:6). He adds that Israel came because of the famine, to carry out God's decree to Avraham that his children would be strangers in a land not theirs (Bereishit 15:13).

    Radak on Tehillim 105:23; Bereishit 10:6 and 15:13

  2. הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ לְהִתְנַכֵּל בַּעֲבָדָיו. שָׁלַח מֹשֶׁה עַבְדּוֹ אַהֲרֹן אֲשֶׁר בָּחַר בּוֹ.

    He turned their hearts to hate His people to plot against His servants He sent Moshe, His servant and Aharon, whom He chose

    What it means

    Did God make them hate? Radak gives two readings. Either God turned their hearts, because He had decreed "they will enslave them and oppress them" (Bereishit 15:13). Or the verb means their hearts turned on their own. The Atah Hu Hashem Levadecha prayer asks why Egypt was punished for a slavery God had decreed.

    Radak on Tehillim 105:25; Bereishit 15:13

  3. שָׂמוּ בָם דִּבְרֵי אֹתוֹתָיו וּמֹפְתִים בְּאֶרֶץ חָם. שָׁלַח חֹשֶׁךְ וַיַּחְשִׁךְ וְלֹא מָרוּ אֶת דְּבָרוֹ.

    They placed among them the words of His signs and wonders in the land of Cham He sent darkness and it grew dark and they did not defy His word

  4. הָפַךְ אֶת מֵימֵיהֶם לְדָם וַיָּמֶת אֶת דְּגָתָם. שָׁרַץ אַרְצָם צְפַרְדְּעִים בְּחַדְרֵי מַלְכֵיהֶם.

    He turned their waters into blood and killed their fish Their land swarmed with frogs even in their kings' rooms

    What it means

    He turned their waters into blood and killed their fish. Their land swarmed with frogs, even in the rooms of their kings.

  5. אָמַר וַיָּבֹא עָרֹב כִּנִּים בְּכָל גְּבוּלָם. נָתַן גִּשְׁמֵיהֶם בָּרָד אֵשׁ לֶהָבוֹת בְּאַרְצָם.

    He spoke, and a swarm of wild animals came lice in all their territory He gave them hail for rain flaming fire in their land

    What it means

    He spoke, and a swarm of wild animals came, and lice in all their territory. He gave them hail for rain, and flaming fire in their land.

    The psalm leaves out two of the ten plagues, pestilence and boils. Ibn Ezra (a Spanish commentator of the 1100s) says it is because Pharaoh never asked Moshe to take them away. Rashi (the classic commentator, France, 1000s) and Radak read the swarm as wild animals.

    Ibn Ezra on Tehillim 105:32; Rashi on Shemot 8:17; Radak on Tehillim 105:31

  6. וַיַּךְ גַּפְנָם וּתְאֵנָתָם וַיְשַׁבֵּר עֵץ גְּבוּלָם. אָמַר וַיָּבֹא אַרְבֶּה וְיֶלֶק וְאֵין מִסְפָּר.

    He struck their vines and fig trees and broke the trees of their land He spoke, and locusts came and another kind of locust, too many to count

    What it means

    Why only vines and figs? Radak says they were most of the trees in Egypt. Ibn Ezra says they are the most valued tree fruits, since a person can live on them without bread.

    Radak and Ibn Ezra on Tehillim 105:33

  7. וַיֹּאכַל כָּל עֵשֶׂב בְּאַרְצָם וַיֹּאכַל פְּרִי אַדְמָתָם. וַיַּךְ כָּל בְּכוֹר בְּאַרְצָם רֵאשִׁית לְכָל אוֹנָם.

    It ate every plant in their land and ate the fruit of their ground He struck every firstborn in their land the first of all their strength

    What it means

    The Torah says there was no house in Egypt without someone dead. Midrash Tehillim (early rabbinic teachings on the psalms) quotes Rabbi Abba bar Kahana: the plague hit a firstborn of a father, of a mother, and of animals, and in a house with no firstborn it killed the guardian who lived there.

    Shemot 12:30; Midrash Tehillim 105

  8. וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב וְאֵין בִּשְׁבָטָיו כּוֹשֵׁל. שָׂמַח מִצְרַיִם בְּצֵאתָם כִּי נָפַל פַּחְדָּם עֲלֵיהֶם.

    He took them out with silver and gold and none of His tribes stumbled Egypt was glad when they left for their dread had fallen on them

    What it means

    He took them out with silver and gold, and not one of His tribes stumbled. Egypt was glad when they left, for their dread had fallen on them.

  9. פָּרַשׂ עָנָן לְמָסָךְ וְאֵשׁ לְהָאִיר לָיְלָה. שָׁאַל וַיָּבֵא שְׂלָו וְלֶחֶם שָׁמַיִם יַשְׂבִּיעֵם.

    He spread out a cloud as a cover and fire to light up the night They asked, and He brought quail and satisfied them with bread from heaven

    What it means

    Radak says "cover" here is not a roof but a curtain in front of them while they traveled, and a cloud over them when they camped. Midrash Tehillim records a debate: Rabbi Meir says there were two clouds, and Rabbi Elazar ben Shamua says one, and cites this verse.

    Radak on Tehillim 105:39; Midrash Tehillim 105

  10. פָּתַח צוּר וַיָּזוּבוּ מָיִם הָלְכוּ בַּצִּיּוֹת נָהָר. כִּי זָכַר אֶת דְּבַר קָדְשׁוֹ אֶת אַבְרָהָם עַבְדּוֹ.

    He opened a rock and water flowed like a river through dry lands For He remembered His holy promise to Avraham, His servant

    What it means

    He opened a rock and water flowed; it ran like a river through the dry lands. For He remembered His holy promise to Avraham, His servant.

    Which promise? Rashi says it was that Avraham's children would leave "with great wealth" and that the fourth generation would return (Bereishit 15:14 and 15:16). Radak adds that Israel did not deserve all this, since they quarreled and tested God. It was for Avraham's sake.

    Rashi and Radak on Tehillim 105:42; Bereishit 15:14, 15:16

  11. וַיּוֹצִא עַמּוֹ בְשָׂשׂוֹן בְּרִנָּה אֶת בְּחִירָיו. וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וַעֲמַל לְאֻמִּים יִירָשׁוּ.

    He took His people out with gladness, with joyful song His chosen ones He gave them the lands of nations and they inherited the work of peoples

    What it means

    He took His people out with gladness, His chosen ones with joyful song. He gave them the lands of nations, and they inherited the work of peoples.

    Ibn Ezra lists what "the work of peoples" means: houses, olive groves and vineyards. Radak points to the contrast on the way out: Israel was glad and singing, and Egypt was in mourning.

    Ibn Ezra on Tehillim 105:44; Radak on Tehillim 105:43

  12. בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרֹתָיו יִנְצֹרוּ הַלְלוּ יָהּ.

    so that they would keep His laws and guard His teachings Halleluyah: praise God

How to say it

This is the second half of Tehillim 105, the eighth of the ten psalms that Rebbe Nachman of Breslov (a Chassidic rebbe who died in 1810) named for the Tikkun HaKlali, the "general remedy." He said to say them in the order they appear in Tehillim.

Sichot HaRan 141

The story

Egypt was happier than we were

Verse 38 says Egypt was glad when Israel left. Midrash Tehillim (an early collection of rabbinic teachings on the psalms) gives a picture. A heavy man rides a donkey. The donkey cannot wait for him to get off, and neither can he. When he dismounts, both are glad, and no one can tell who is happier. Rabbi Berechyah concludes from David's words that Egypt was happier. Ibn Ezra (a Spanish-born commentator of the 1100s) says their joy came from fear, because the Egyptians had said, "We are all dying."

Midrash Tehillim 105:8; Ibn Ezra on Tehillim 105:38; Shemot 12:33

Three gifts, three leaders

Verses 39 to 41 name three gifts: a cloud, food from heaven, and water from a rock. The Gemara (the rabbis' discussion of the Mishnah, their first written collection of teachings) says they came through three people. The well came for Miriam, the cloud for Aharon, and the manna for Moshe. When Miriam died the well stopped, then returned for both brothers. The psalm names Moshe and Aharon in verse 26, but not Miriam. Rashi (the classic commentator, France, 1000s) says the water of verse 41 flowed from the well.

Taanit 9a; Rashi on Tehillim 105:41

The frog on a mission

Verse 30 says frogs came even into the rooms of Egypt's kings. Rashi quotes Rabbi Yochanan (a sage of the Gemara): wherever water lay, frogs lay. Midrash Tehillim asks if they got into marble houses too, and says they did. Rabbi Yishmael son of Rabbi Yosei calls it one of the times the soft was given power over the hard. Each frog said, "I am the messenger of the One who spoke and the world came to be," and the marble split open by itself to let it in.

Midrash Tehillim 105:7; Rashi on Tehillim 105:30

Eight plagues, new order

The Torah has ten plagues. The psalm names eight and starts with darkness, which is ninth in the Torah. Pestilence and boils are missing. Radak (Rabbi David Kimchi, Provence, around 1200) says the psalm did not list them in order or list them all, because they are written in the Torah. It named some to recall the signs, and Tehillim 78 does the same. Ibn Ezra says the wild animals come before the lice because they were harder, and that Aharon's staff turning into a serpent is left out because it was not a plague.

Radak and Ibn Ezra on Tehillim 105:28-31

Why darkness comes first

Ibn Ezra says darkness leads the list because it was through that plague that Pharaoh gave permission to go and serve God. After that the psalm goes back and starts from the first plague. Separately, Rashi on Shemot 10:22 says darkness had another purpose. Some wicked Israelites of that generation did not want to leave, and they died during the three days of darkness. That way the Egyptians would not see it and say, "They are being struck like us." The source is Shemot Rabbah, a Midrash on the book of Shemot.

Ibn Ezra on Tehillim 105:28; Rashi on Shemot 10:22

Nobody stumbled

Verse 37 ends: "and none of His tribes stumbled." Radak says no one was weak or poor, and all left with silver and gold. The Mekhilta of Rabbi Shimon bar Yochai (an early collection of the rabbis' teachings on the book of Shemot) takes it further. It says that at Mount Sinai none of the people were blind, mute, deaf or lame. How do we know that no one even had a headache or a toothache? From this verse.

Radak on Tehillim 105:37; Mekhilta of Rabbi Shimon bar Yochai 20:15

Hard questions

Did Israel steal from the Egyptians when they left?

Verse 37 says God took Israel out "with silver and gold." The Torah tells how. Before leaving, Israel asked the Egyptians for silver, gold and clothing, and "they emptied Egypt" (Shemot 12:35-36). A fair question is whether that was borrowing or taking.

The Gemara (Berakhot 9a) answers that it was a promise being kept. God had told Avraham that his children would be slaves, "and afterward they will leave with great wealth" (Bereishit 15:13-14). So God asked Israel to take the silver and gold, so that Avraham would not say only half the promise came true. The Emet Ve'emunah prayer tells that passage of the Gemara in full, with the people's answer.

The Gemara also records a disagreement about how it happened. Rabbi Ami says the lending happened against someone's will. Some say the Egyptians', others say Israel's, because they did not want to carry the load.

A second story is in Sanhedrin 91a. The Egyptians come to Alexander the Great, the Greek conqueror, and demand the silver and gold back. A Jew named Geviha ben Pesisa, who calls himself an ordinary member of the people, argues for Israel. The Torah says Israel lived in Egypt 430 years, so pay us wages for 600,000 workers for all those years. The Egyptians ask for three days, find no answer, and run.

The psalm itself argues none of this. It says they left with silver and gold, and Egypt was glad to see them go. The Gemara gives two answers to the question of fairness: a promise kept, and wages owed.

Shemot 12:35-36,Bereishit 15:13-14,Berakhot 9a-9b,Sanhedrin 91a

Was the Land a reward, or a deal we could lose?

The psalm ends with a purpose. God gave them the lands of nations "so that they would keep His laws and guard His teachings." Then comes one word: Halleluyah. That sounds like a condition. Does it mean the Land is something we earn?

Radak hears it as a condition. He says the Land was given "on condition that they keep His laws and teachings," and that if they did not, they would be sent away from it.

Midrash Tehillim hears something else. Rabbi Chanina asks Rabbi Chiya bar Abba what the verse means and gets a picture. A worker labors for a householder and is paid. Does he owe the householder thanks? Not really: if he did the work faithfully, the pay is his wage. David says to God, in the Midrash: we are lazy workers, and we do not work for You faithfully. So we must thank You for giving us the lands of nations. And what do we do? We sing and say Halleluyah.

Rashi gives the wider frame. When Moshe asked what merit Israel had to be taken out of Egypt, God answered that He had a great purpose in it: they would receive the Torah on this mountain (Shemot 3:12). So the Exodus itself was aimed at the Torah.

On verse 42 Rashi says why the whole story happened: God remembered His promise to Avraham, that they would leave with great wealth and that a fourth generation would return here. So the sources hold three things together. It began as a promise. It is received as a gift. It comes with a job.

The sources we opened do not try to reconcile the condition with the gift. The psalm just ends with Halleluyah.

Radak on Tehillim 105:45,Midrash Tehillim 105:10,Rashi on Shemot 3:12,Rashi on Tehillim 105:42

Why is the quail a gift here, when elsewhere it ends in disaster?

Verse 40 says: "They asked, and He brought quail, and satisfied them with bread from heaven." Radak says this is the Wilderness of Sin: quail in the evening, and bread, the manna, in the morning.

Read the Torah's version and the tone changes. In Shemot 16:3 the people say it would have been better to die in Egypt, "when we sat by the pots of meat." God says, "I have heard the complaints" (Shemot 16:12). The Torah's word is complaints. The psalm's word is asked.

Later, in Bamidbar 11, the crowd craves meat again. Quail come. Then the Torah says the meat was still between their teeth when God struck the people with a great plague (Bamidbar 11:33).

Two nearby psalms tell it that way. Tehillim 78:18 says they "tested God in their hearts by asking for food for their craving." Tehillim 106:15, in the next psalm, says: "He gave them what they asked, and sent wasting into their souls."

Radak knows what Tehillim 105 leaves out. On verse 42 he says God did all this for the sake of Avraham, because Israel itself was not worthy. They quarreled and tested God.

So this psalm tells one side: what God gave. Other places tell what the people did with it. The sources we opened do not say why the psalm leaves out the rest, but Radak makes sure we know it exists.

Shemot 16:3 and 16:12,Bamidbar 11:33,Tehillim 78:18 and 106:14-15,Radak on Tehillim 105:40 and 105:42

Sparks

Short ideas from the Chassidic masters, the Kabbalah and the Mussar teachers.

Zohar

God goes down to Egypt too

The verse says "Israel came to Egypt, and Yaakov lived as a guest in the land of Cham." The Zohar (the central book of Kabbalah) asks why the verse needs the second half, since Yaakov is Israel. Its answer: the first "Israel" means God, the Holy One. For the sake of Yaakov and his sons, God's Presence came down to Egypt. Now read the first three words again.

וַיָּבֹא יִשְׂרָאֵל מִצְרַיִם, דָּא קוּדְשָׁא בְּרִיךְ הוּא... בְּגִינֵיהּ דְּיַעֲקֹב וּבְנוֹי, אֲתָא שְׁכִינְתָּא לְמִצְרַיִם

Zohar, Parashat Miketz
Chassidut

Prayer opens the rock

Rebbe Nachman of Breslov (a Chassidic master in Ukraine who died in 1810) quotes this verse, "He opened a rock and water flowed." He says the rock stands for the heart above, as in "the rock of my heart" in Tehillim 73, and that heart is where words come from. A person who wants to understand Torah, he writes, must first pour out his words in prayer. Then God's mercy is stirred, the heart above opens, and words flow from it, and with them understanding of Torah. Now read "opened a rock" again.

פָּתַח צוּר וַיָּזוּבוּ מָיִם, וְהוּא בְּחִינַת לֵב, בְּחִינַת: צוּר לְבָבִי

Rebbe Nachman of Breslov, Likutei Moharan I:20:2
Chassidut

Why the Torah went to the manna eaters

Our psalm calls the manna "bread from heaven." Rabbi Natan of Breslov (Rebbe Nachman's closest student) passes on a saying of the Sages: the Torah was given only to those who ate the manna. His reason: the center of the Torah is faith, as Tehillim 119:86 says, "All Your commands are faith." He calls the manna "holy eating," and he writes that the more a person breaks the craving for food and makes his eating holy, the more complete his faith becomes.

לֹא נִתְּנָה תּוֹרָה אֶלָּא לְאוֹכְלֵי הַמָּן, כִּי עִקַּר הַתּוֹרָה הוּא בְּחִינַת אֱמוּנָה

Rabbi Natan of Breslov, Likutei Halakhot, Yoreh Deah, Laws of Fat and Blood 4:11
Chassidut

Every tribe, its own road

The verse says God took Israel out "with silver and gold, and none of His tribes stumbled." The Sefat Emet (Rabbi Yehudah Aryeh Leib Alter of Gur, a Chassidic master in Poland who died in 1905) reads silver as love of God and gold as awe of God, and says these two hold all the other qualities. His reason for "none stumbled": each tribe has its own way, and all of those ways were made clear at the Exodus.

כי באמת כל שבט יש לו דרך אחר וכל הדרכים נתבררו ביצ"מ

Sefat Emet, Pesach, 5652 (1892)
Chassidut

What the Land is for

The psalm ends: God gave them the lands of the nations "so that they would keep His laws." The Shem MiShmuel (Rabbi Shmuel Bornsztain of Sochatchov, a Chassidic master in Poland who died in 1926) says the mitzvah of first fruits teaches a rule: whatever you long for, give the first of it to God. Israel longed strongly for the Land, and a wish for an easy life could mix in: eating its fruit and enjoying its goodness as the goal. Giving it back to God shows that this is not the goal. He points to this verse as the real goal.

ולהורות שכל זה איננה התכלית רק כמאמר הכתוב ויתן להם ארצות גוים ועמל לאומים יירשו בעבור ישמרו חקיו ותורותיו ינצורו

Shem MiShmuel, Parashat Ki Tavo, 5673 (1913)

Halacha

The practical laws. For a final ruling, ask your rav.

Am I allowed to go to Egypt?

The Rambam (Rabbi Moshe ben Maimon, the great codifier of Jewish law, who died in 1204) rules that Jews may live anywhere in the world except Egypt, and he counts Alexandria in the ban. But he adds that only settling there is forbidden: going back for business is permitted. Our psalm says Yaakov was a gar there, someone living as a guest.

Rambam, Laws of Kings 5:7-8; Tehillim 105:23

Why do firstborns fast the day before Pesach?

The Mishnah Berurah (a central commentary on daily Jewish law, written around 1900) says it recalls the miracle that saved Israel's firstborn from the plague our psalm describes. The Shulchan Aruch (the main code of Jewish law) says a firstborn of the father or of the mother fasts. It brings a view that a daughter fasts too, but the Rema (Rabbi Moshe Isserles, whose notes give Ashkenazi custom) says that is not the custom. The Mishnah Berurah explains: the Torah never gave a girl firstborn status.

Shulchan Aruch and Rema, Orach Chaim 470:1; Mishnah Berurah 470:1, 470:4

I am a firstborn. Is there a way out of the fast?

The Mishnah Berurah says that in several places in his country a firstborn eats at a siyum (a meal for finishing a volume of Gemara), even if he did not learn it, since it is a mitzvah meal for the one who finished. Where the custom is stricter, a firstborn needs a formal release to eat at a brit or pidyon haben (redeeming a firstborn son), unless he is the father, mohel or sandak. You need not fast with a headache or eye pain, or if fasting would keep you from doing the Seder night's mitzvot properly.

Mishnah Berurah 470:2, 470:10

What am I supposed to think about in the sukkah?

Our psalm says God "spread out a cloud as a cover." The Torah says we sit in sukkot so later generations know God had Israel live in sukkot when they left Egypt. Hashkiveinu tells the Gemara's debate (Sukkah 11b) on whether those were clouds of glory or real huts. The Shulchan Aruch opens with the clouds, which surrounded Israel against heat and sun. The Mishnah Berurah quotes later authorities: have the Exodus and the clouds in mind. After the fact, you fulfilled the mitzvah as long as you meant to.

Sukkah 11b; Shulchan Aruch, Orach Chaim 625:1; Mishnah Berurah 625:1

Why are there two challahs on Shabbat?

Our psalm calls the manna "bread from heaven." On the sixth day the Israelites gathered a double portion of it (Shemot 16:22). Rabbi Abba says in the Gemara (the rabbis' great book of discussion) that on Shabbat a person must break bread over two loaves, because the verse says "double bread." The Mishnah Berurah adds that the two loaves are in memory of the manna, that it applies on Yom Tov (a festival) too, and that women are also obligated.

Shabbat 117b; Mishnah Berurah 274:1

Which challah do I cut?

The Shulchan Aruch says to hold both loaves and cut the bottom one. The Rema says that is for Friday night, and at the day meal and on Yom Tov night you cut the top one. The Kaf HaChaim (a Sephardic law commentary from the early 1900s) writes that, following the Arizal (Rabbi Yitzchak Luria of Safed, 1500s), you cut the top one at every meal, and that we follow the Arizal. The Mishnah Berurah adds that if you have no whole loaf, you can still begin the meal over an olive-sized piece.

Shulchan Aruch and Rema, Orach Chaim 274:1; Kaf HaChaim, Orach Chaim 274:2; Mishnah Berurah 274:2

Sources

Show the 10 sources quoted on this page
  • Midrash Tehillim 105:10

    אנו פועלים עצלים ואין אנו עושים עמך באמונה שנאמר בעבור ישמרו. וצריכים אנו להחזיק לך טובה שנתת לנו ארצות של גוים... ומה עלינו לעשות לזמר ולומר הללויה

    We are lazy workers, and we do not work for You faithfully, as it says, "so that they would keep." So we must thank You for giving us the lands of nations... And what are we to do? Sing, and say Halleluyah.

  • Midrash Tehillim 105:8

    ממה שאמר דוד שמח מצרים בצאתם אנו יודעים שמצרים שמחו יותר

    From what David said, "Egypt was glad when they left," we know that Egypt was happier.

  • Taanit 9a

    באר בזכות מרים עמוד ענן בזכות אהרן מן בזכות משה מתה מרים נסתלק הבאר

    The well was in the merit of Miriam, the pillar of cloud in the merit of Aharon, the manna in the merit of Moshe. Miriam died, and the well was taken away.

  • Berakhot 9a

    אמר ליה הקדוש ברוך הוא למשה בבקשה ממך לך ואמור להם לישראל בבקשה מכם שאלו ממצרים כלי כסף וכלי זהב

    The Holy One said to Moshe: please, go and tell Israel: please, ask the Egyptians for silver vessels and gold vessels.

  • Sanhedrin 91a

    תנו לנו שכר עבודה של ששים ריבוא ששיעבדתם במצרים שלשים שנה וארבע מאות שנה

    Give us the wages for the work of 600,000 people whom you made work in Egypt for 430 years.

  • Radak on Tehillim 105:42

    כל זה עשה להם בזכות אברהם כי הם לא היו ראוים לכך כי היו מריבים ומנסים את ה'

    He did all this for them in the merit of Avraham, because they were not worthy of it. They quarreled and tested Hashem.

  • Radak on Tehillim 105:45

    על תנאי שישמרו חוקיו ותורותיו נתן להם את הארץ

    He gave them the Land on condition that they keep His laws and His teachings.

  • Rashi on Shemot 3:12

    דבר גדול יש לי על הוצאה זו שהרי עתידים לקבל התורה על ההר הזה

    I have a great purpose in this taking out, for they are about to receive the Torah on this mountain.

  • Mekhilta of Rabbi Shimon bar Yochai 20:15

    ומניין שלא היה בהן אחד חושש בראשו וחש בשיניו ת"ל ואין בשבטיו כושל

    How do we know that not one of them had a headache or a toothache? The verse says, "none of His tribes stumbled."

  • Radak on Tehillim 105:28

    לא הזכיר המכות על הסדר וגם לא הזכיר כולם כי כתובות הם בתורה

    He did not list the plagues in order, and did not list all of them, because they are written in the Torah.

Every prayer in the siddur

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