(ה) וַהֲלֹא כָּתוּב בַּתּוֹרָה (בראשית טו יג) "וַעֲבָדוּם וְעִנּוּ אֹתָם", הֲרֵי גָּזַר עַל הַמִּצְרִיִּים לַעֲשׂוֹת רַע. וּכְתִיב (דברים לא טז) "וְקָם הָעָם הַזֶּה וְזָנָה אַחֲרֵי אֱלֹקֵי נֵכַר הָאָרֶץ", הֲרֵי גָּזַר עַל יִשְׂרָאֵל לַעֲבֹד עֲבוֹדָה זָרָה. וְלָמָּה נִפְרַע מֵהֶן. לְפִי שֶׁלֹּא גָּזַר עַל אִישׁ פְּלוֹנִי הַיָּדוּעַ שֶׁיִּהְיֶה הוּא הַזּוֹנֶה אֶלָּא כָּל אֶחָד וְאֶחָד מֵאוֹתָן הַזּוֹנִים לַעֲבֹד עֲבוֹדָה זָרָה אִלּוּ לֹא רָצָה לַעֲבֹד לֹא הָיָה עוֹבֵד. וְלֹא הוֹדִיעוֹ הַבּוֹרֵא אֶלָּא מִנְהָגוֹ שֶׁל עוֹלָם. הָא לְמָה זֶה דּוֹמֶה לְאוֹמֵר הָעָם הַזֶּה יִהְיֶה בָּהֶן צַדִּיקִים וּרְשָׁעִים. לֹא מִפְּנֵי זֶה יֹאמַר הָרָשָׁע כְּבָר נִגְזַר עָלָיו שֶׁיִּהְיֶה רָשָׁע מִפְּנֵי שֶׁהוֹדִיעַ לְמשֶׁה שֶׁיִּהְיוּ רְשָׁעִים בְּיִשְׂרָאֵל. כָּעִנְיָן שֶׁנֶּאֱמַר (דברים טו יא) "כִּי לֹא יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ". וְכֵן הַמִּצְרִיִּים כָּל אֶחָד וְאֶחָד מֵאוֹתָן הַמְּצֵרִים וְהַמֵּרֵעִים לְיִשְׂרָאֵל אִלּוּ לֹא רָצָה לְהָרַע לָהֶם הָרְשׁוּת בְּיָדוֹ. שֶׁלֹּא גָּזַר עַל אִישׁ יָדוּעַ אֶלָּא הוֹדִיעוֹ שֶׁסּוֹף זַרְעוֹ עָתִיד לְהִשְׁתַּעְבֵּד בְּאֶרֶץ לֹא לָהֶם. וּכְבָר אָמַרְנוּ שֶׁאֵין כֹּחַ בָּאָדָם לֵידַע הֵיאַךְ יֵדַע הַקָּדוֹשׁ בָּרוּךְ הוּא דְּבָרִים הָעֲתִידִין לִהְיוֹת:
(5) What was implied by David's statement [Psalms 25:8-9]: "God is good and upright, therefore, he instructs sinners in the path. He guides the humble [in the path of justice and] teaches the humble His way]"? That He sends them prophets to inform them of the path of God and to encourage them to repent.
Furthermore, it implies that He granted them the power to learn and to understand. This attribute is present in all men: As long as a person follows the ways of wisdom and righteousness, he will desire them and pursue them. This [may be inferred from] the statement of our Sages of blessed memory: "One who comes to purify [himself] is helped;" i.e., he finds himself assisted in this matter.
[A question may still arise, for] behold, it is written in the Torah [Genesis 15:13]: "They shall enslave them and oppress them," [seemingly implying that] He decreed that the Egyptians would commit evil.
Similarly, it is written [Deuteronomy 31:16]: "And this nation will arise and stray after the alien gods of the land," [seemingly implying that] He decreed that Israel would serve idols. If so, why did He punish them?
Because He did not decree that a particular person would be the one who strayed. Rather, each and every one of those who strayed to idol-worship [could have chosen] not to serve idols if he did not desire to serve them. The Creator merely informed [Moses] of the pattern of the world.
To what can this be compared? To someone who says, there will be righteous and wicked people in this nation. [Thus,] a wicked person cannot say that because God told Moses that there will be wicked people in Israel, it is decreed that he will be wicked. A similar concept applies regarding the statement [Deuteronomy 15:11]: "The poor will never cease to exist in the land."
Similarly, in regard to the Egyptians, each and every one of the Egyptians who caused hardship and difficulty for Israel had the choice to refrain from harming them, if he so desired, for there was no decree on a particular person. Rather, [God merely] informed [Abraham] that, in the future, his descendants would be enslaved in a land which did not belong to them.
We have already explained that it is beyond the potential of man to know how God knows what will be in the future.
(א) וגם את הגוי אשר יעבודו וגם לרבות ד' גליות על ששעבדו את ישראל לשון רש"י (רש"י על בראשית ט״ו:י״ד) ועל דרך הפשט יאמר כאשר דנתי את בניך בגלות וענוי על עון גם את הגוי אשר יעבודו אדין על החמס אשר יעשו להם והנכון בעיני כי טעם וגם אף על פי שאני גזרתי על זרעך להיות גרים בארץ לא להם ועבדום וענו אותם אף על פי כן אשפוט את הגוי אשר יעבודו על אשר יעשו להם ולא יפטרו בעבור שעשו גזרתי והטעם כמו שאמר הכתוב (זכריה א יד) וקנאתי לירושלם ולציון קנאה גדולה וקצף גדול אני קוצף על הגוים השאננים אשר אני קצפתי מעט והמה עזרו לרעה ואומר (ישעיהו מז ו) קצפתי על עמי חללתי נחלתי וגו' וכן היה במצרים שהוסיפו להרע כי השליכו בניהם ליאור וימררו את חייהם וחשבו למחות את שמם וזה טעם דן אנכי שאביא אותם במשפט אם עשו כנגזר עליהם או הוסיפו להרע להם וזהו מה שאמר יתרו כי בדבר אשר זדו עליהם (שמות יח יא) כי הזדון הוא שהביא עליהם העונש הגדול שאבדם מן העולם וכן כי ידעת כי הזידו עליהם (נחמיה ט י) והרב נתן טעם בספר המדע (הלכות תשובה ו ה) לפי שלא גזר על איש ידוע וכל אותם המריעים לישראל אלו לא רצה כל אחד מהם הרשות בידו לפי שלא נגזר על איש ידוע ולא נתכנו דבריו אצלי שאפילו גזר שאחד מכל האומות יריע להם בכך וכך וקדם זה ועשה גזרתו של הקב"ה זכה בדבר מצוה ומה טעם בדבריו כאשר יצוה המלך שיעשו בני מדינה פלונית מעשה מן המעשים המתרשל ומטיל הדבר על האחרים חומס וחוטא נפשו והעושה יפיק רצון ממנו וכל שכן שהכתוב אמר וגם את הגוי אשר יעבודו שיעבדו הגוי כולו והם הלכו מעצמם למצרים אבל הטעם כאשר כתבתי... ודבר ברור הוא כי השלכת בניהם ליאור אינה בכלל "ועבדום וענו אותם" אבל היא עקירתם לגמרי וכן מה שאמרו תחלה הבה נתחכמה לו פן ירבה (שמות א י) אינו בכלל עבדות וענוי מלבד מה שהוסיפו בענוי עצמו וימררו את חייהם בעבודה קשה וגו' והוא מה שאמר הכתוב (דברים כו ז) וירא את עניינו ואת עמלינו ואת לחצנו ודע והבן כי האיש שנכתב ונחתם בראש השנה להריגה לא ינקה הליסטים ההורג אותו בעבור שעשה מה שנגזר עליו הוא רשע בעונו ימות ודמו מיד הרוצח יבוקש אבל כאשר תצא הגזירה על פי נביא יש בעושה אותה דינים כי אם שמע אותה ורצה לעשות רצון בוראו כנגזר אין עליו חטא אבל יש לו זכות בו כאשר אמר ביהוא (מלכים ב י ל) יען אשר הטיבות לעשות הישר בעיני ככל אשר בלבבי עשית לבית אחאב בנים רבעים ישבו לך על כסא ישראל אבל אם שמע המצוה והרג אותו לשנאה או לשלול אותו יש עליו העונש כי הוא לחטא נתכוון ועבירה הוא לו וכן הכתוב אומר בסנחריב ... והנה נבוכדראצר שמע כי הנביאים פה אחד קוראים אותו להחריב ירושלים והוא וכל עמו נצטוו על כך מפי הנביא... והם יודעים כי מצות השם היא כמו שאמר נבוזראדן לירמיהו (שם מ ב) ה' אלקיך דבר את הרעה הזאת אל המקום הזה ויבא ויעש ה' כאשר דבר כי חטאתם לה' ואף על פי כן נענשו הכשדים כולם בסוף והיה זה מפני שני טעמים האחד שגם הוא נתכון להשמיד כל הארץ להגדיל ממשלתו... אבל היה במלך בבל עונש אחר שהוסיף על הגזרה והרע לישראל יותר מאד כמו שאמר בו (ישעיהו מז ו) קצפתי על עמי חללתי נחלתי ואתנם בידך לא שמת להם רחמים על זקן הכבדת עולך מאד ועל כן בא עליהם עונש כפול ומכופל שנשמד זרעו לגמרי...
By way of the simple meaning of Scripture, the verse is stating: “Just as I decreed exile and affliction for your children on account of sin,288See Ramban above, 12:10. so will I bring judgment upon the nation that will enslave them for the violence they will do to them.”
The correct meaning of the word vegam appears to me to be as follows: Even though I have decreed that your children be strangers in a land not their own, and they shall enslave them and afflict them, I will nevertheless judge the nation that will enslave them for what they will do to them, and they will not be exonerated for having done My decree.” The reason for this is as Scripture states: I am jealous for Jerusalem and for Zion with a great jealousy; and I am very sore displeased with the nations that are at ease; for I was but a little displeased, and they helped for evil.289Zechariah 1:14-15. And it says again, I was wroth with My people, I profaned Mine inheritance, and gave them into thy hand; thou didst show them no mercy; upon the aged hast thou very heavily laid the yoke.290Isaiah 47:6. Such was the case with the Egyptians who increased the evil. They threw the children of the Israelites into the river, embittered their lives,291Exodus 1:14. and they intended to eradicate their name from memory. This is the meaning of the expression will I judge, i.e., “I will bring them to judgment to determine whether they did as was decreed upon them or if they increased the evil inflicted upon them.” It is this principle which Jethro stated: For it is the thing wherein they acted presumptuously [that caused the punishment to come] upon them.292Ibid., 18:11. It was their presumptuousness that brought upon the Egyptians the great punishment which utterly destroyed them. And this principle is also expressed in the verse: for thou knewest that they dealt proudly against them.293Nehemiah 9:10.
Now the Rabbi294Rabbi Moshe ben Maimon (Rambam). See Seder Bereshith, Note 139. stated the reason [for the punishment of the Egyptians — a punishment meted out even though it had been decreed that they were to enslave the Israelites] — in the Book of Knowledge:295Mishneh Torah, Mada, Hilchoth Teshuvah, end of Chapter 6. “It had not been decreed on any particular [Egyptian that he was to afflict the Israelites], and if any one of all those who perpetrated evil against Israel had not wanted to do it, he had the liberty to do so since the decree was not directed at any specific person.”296Hence the individual Egyptian was properly punished since each one could, by exercise of his free choice, have not been a party to the suffering caused to the Israelites. Ramban’s position as explained in the text is shared by Rabbi Abraham ben David (Rabad), Rambam’s chief critic. (Ibid.)
But to me the Rabbi’s words are not reconciled with the facts. Even if the Holy One, blessed be He, were to decree that any individual among all the nations should do them [the Israelites] evil in such-and-such a manner, and this specific individual fulfilled His decree with alacrity, he has the merit of fulfilling a Divine commandment. What sense is there in the Rabbi’s words? If a king were to command that the inhabitants of a certain country do a particular deed, he who is slack and throws the matter upon others offends and sins against himself, while he who does it wins the king’s favor. And this is all the more since Scripture states, And also that nation that made slaves of them, which clearly implies that the entire Egyptian nation was to enslave them, and they came to Egypt of their own free will! Instead, the reason [for the punishment of the Egyptians] is as I have written above.
Our Rabbis already mentioned this matter when they said in Shmoth Rabbah:29730:15. “This may be likened to a lord who told his son that he should work for a certain person who should not cause him any suffering. So he went and worked for him. Now even though he worked for him without recompense, the master did not cease causing him suffering. When the lord finally was reconciled with his son, he decreed death to those who caused his son suffering. Similarly, the Holy One, blessed be He, decreed that Israel be in servitude in Egypt. But the Egyptians overwhelmed them and enslaved them by force. “Said the Holy One, blessed be He: ‘You should have used them as servants who would do your needs. I was but a little displeased, and they helped for evil.’”298Zechariah 1:15. Thus far [is the quote from the Midrash Shmoth Rabbah].
Now it is clear that throwing Hebrew children into the river was not included in the decree, And they shall enslave them, and afflict them, for this would result in their complete destruction. Similarly, that which the Egyptians said at first, Come, let us deal wisely with them lest they multiply299Exodus 1:10. is not part of servitude or affliction. Besides, they themselves increased the degree of affliction, as Scripture testifies, And they made their lives bitter with hard service, etc.300Ibid., Verse 14. It is this which Scripture states in the following verse: And he saw our affliction, and our toil, and our oppression.301Deuteronomy 26:7.
Know and understand that a person who, on the New Year, has been inscribed and sealed for a violent death,302During the coming year. The significance of the words “and sealed” is as follows: According to the Talmud (Rosh Hashanah 16 b), only the completely wicked people are inscribed “and sealed” immediately on Rosh Hashanah for death. The fate of the average person is not “sealed” until the Day of Atonement. Yet, continues Ramban, no one has a right to kill that person even though death was already decreed for him on the New Year, which would indicate that he was a completely wicked person. the bandits who kill him will not be guiltless because they fulfilled that which had been decreed against him. That wicked man shall die in his iniquity,303Ezekiel 3:18. but his blood will be sought from the murderer. However, when a decree issues from the mouth of a prophet, there are different laws concerning one who fulfills it. If he heard it and he wishes to fulfill the Will of his Creator as decreed, there is no sin upon him for doing so. On the contrary, it is accounted to him as a merit, just as it is said concerning King Jehu: Because thou hast done well in executing that which is right in Mine eyes, and hast done unto the house of Ahab according to all that was in My heart, thy sons of the fourth generation shall sit on the throne of Israel.304II Kings 10:30. However, if he heard the command and killed him out of his personal hatred or in order to take his wealth, he is subject to punishment for his intention was to sin, and it is accounted to him as a transgression. Scripture so states with respect to Sennacherib, [king of Assyria]: O Asshur the rod of Mine anger… I do send him against an ungodly nation, and against the people of My wrath do I give him a charge.305Isaiah 10:5-6. And Scripture continues: but not so doth he mean, neither doth his heart think so, but it is in his heart to destroy.306Ibid., Verse 7. This is why he was punished in the end, just as it is said, Wherefore it shall come to pass, that when the Eternal hath performed his whole work… I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks, etc.307Ibid., Verse 12. Again it says concerning Sennacherib: Israel is a scattered sheep, the lions have driven him away; first the king of Assyria hath devoured him, and last this Nebuchadrezzar king of Babylon. …Therefore thus said the Eternal… Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.308Jeremiah 50:17-18. This is proof that the king of Assyria was punished because of the evil he did to Israel. Now Nebuchadrezzar heard that the prophets unanimously called upon him to destroy Jerusalem, and he and all his people were commanded to do this by word of the prophet, as it is written, Behold, I will send and take all the families of the north, saith the Eternal, and I will send unto Nebuchadrezzar the king of Babylon, My servant, and will bring them against this land, and against the inhabitants thereof… and I will utterly destroy them.309Ibid., 25:9. And it is further written, Behold I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon… and they shall set the city on fire.310Ibid., 32:28-29. Concerning the Sanctuary itself, the prophet said, I will make this house like Shiloh.311Ibid., 26:6. Shiloh was destroyed by the Philistines. (I Samuel 4.) The Chaldeans knew that it was the command of G-d, as Nebuzaradan [captain of the guard of the King of Babylon] said to Jeremiah, The Eternal thy G-d pronounced this evil upon this place; and the Eternal hath brought it, and done according as He spoke, because ye have sinned against the Eternal.312Ibid., 40:2-3. Yet despite this, the Chaldeans were all punished in the end. This was because of two reasons. First, Nebuchadrezzar also intended to destroy the entire land in order to increase his authority, as it is written concerning him: And I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the tyrants;313Isaiah 13:11. and again it is written: And thou hast said in thy heart, I will ascend into heaven… I will ascend above the heights of the clouds; I will be like the Most High.314Ibid., 14:13-14. Concerning his nation it is written, Thou sayest in thy heart: I am, and there is none else beside me.315Ibid., 47:8. Habakkuk the prophet said concerning him, Woe to him that gaineth evil gains for his house, that he may set his nest on high, etc.316Habakkuk 2:9. Thus Nebuchadrezzar’s punishment is as that of Sennacherib. It is for this reason that Scripture says, Therefore thus saith the Eternal… Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.317Jeremiah 50:18. And there was yet another reason for punishment in the case of the king of Babylon, i.e., for his having added to the decree and having exceedingly perpetrated evil against Israel, as it is said concerning him, I was wroth with My people, I profaned Mine inheritance, and gave them into thy hand; thou didst show no mercy, upon the aged hast thou very heavily laid thy yoke.318Isaiah 47:6. Therefore did a twofold punishment come upon him: his people were utterly destroyed, there remaining of Babylon no name and remnant, offshoot and offspring,319Ibid., 14:22. and his city was destroyed forever, as it is said, And Babylon, the glory of kingdoms, the beauty of the Chaldeans’ pride, shall be as when G-d overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelled in from generation to generation… But wild-cats shall lie there… and satyrs shall dance there.320Ibid., 13:19-21. Scripture further states concerning him, For it is the vengeance of the Eternal, the vengeance of His temple,321Jeremiah 51:11. and it is written, ‘The violence done to me and to my flesh be upon Babylon,’ shall the inhabitants of Zion say; and ‘My blood be upon the inhabitants of Chaldaea,’ shall Jerusalem say. Therefore thus saith the Eternal: Behold, I will plead thy cause, and take vengeance for thee.322Ibid., 51:35-6. There are many verses like these.
(ד) ופירש רמב"ן כי העונש הוא לצד שהוסיפו לענות יותר מידי העבודה אשר גזר ה', ולדבריו אין האומות נענשים אלא על תוספת עינוי. ולדרכו ז"ל יתבאר הכתוב על זה הדרך וגם את הגוי דן אנכי פירוש ידין ה' עמו וממוצא דבר אתה יודע כי ירבה יותר משיעור הגזירה, ודקדק לומר את פי' ידון אתו עמו הוא בכבודו ובעצמו והוא אומר אנכי כי הוא היודע שיעור הגזירה, ושיעור התוספת שעליו יעניש אותם, וכל זה לדרכו של רמב"ן:
(ה) והנכון בעיני הוא כי כל האומות חייבין ליענש על כל העינוי והצער אשר יריעו לנו והחקירה מעיקרא אינה צודקת, כי האומות טעם אשר יענונו הוא לצד הבדלתנו מהם וקיום המצות אשר אנו מקיימים, וצא ולמד אם היו ישראל עובדים לטלה והיו לעם אחד במצרים לא היו המצריים משתעבדים בהם והיו כאחיהם המצרים, וכן בכל אומה ואומה אשר תשעבד ישראל ותריע הטעם הוא לצד היותינו נחלת שדי. ומעתה מה מקום לטענת שהם שלוחי אל הגוזר והלא אל גזר על אשר עברו ענף אחד מדבריו והם מריעים על שאינם עוברים על כל התורה והיו ככל הגוים בית ישראל, והוא אומרו (זכריה א׳:ט״ו) אני קצפתי מעט פירוש על אשר עברו על חלק מהתורה קצפתי מעט והם האומות המיסרים את ישראל אדרבא עוזרים באמצעות העינוי לרעה לעבור על הכל, וכן הוא שהעובר על הדת פוטרים אותו מכל רע ומטיבין לו.
(לב) ועבדום וענו אותם וכו'. הרמב"ן האריך על דברי הרמב"ם שלא נראו דבריו בעיניו שאם עשה אחר קיום מצות השי"ת הלא הוא זריז ונשכר, ויפה אמר, אילו אמר הכתוב בלשון צווי שיעבדו בם הגוים אבל כאן אמר דרך ספור ועבדום וענו אותם ולכן נענשו שמן הדין אין רשאי ב"נ דהוזהרו על הדינים ובפרט להיות כפויי טובה שהם נתעשרו מיוסף ולמדו חכמה מאתו ולא ידעו את יוסף לכן נענשו...
(ב) ואומרו אתה ידעת פירוש כבר קודם היות לנו התלאה ידעת אותה שנגזרה בין הבתרים, ודבר זה דוקא הוא שידעו, ולזה דקדק לומר אתה, העובדי כוכבים ומזלות היו חושבים כי מקרה הירידה היה להם להיות עבדים ושפלים.
וירעו לנו וגו', ונתכוונו גם כן במאמר זה לומר שהם פרעו שטר חוב ומצד זה זכו בארץ, והודיעום גם כן כי פרעו פרעון גדול בכל כך צער זמן ארוך כאומרו ימים רבים:
סבלנו צרות רבות. רצה לומר, שמה שכתוב "וירעו", אף על גב שלשון זה משמע רק שעשו להם רעה, ובמקום אחר כתיב (דברים כו, ו) "וירעו לנו המצרים ויענונו ויתנו עלינו עבודה קשה", לכך פירש כי בלשון "וירעו" רוצה לומר שסבלנו צרות רבות, ולכך אמר "וירעו" שכולל הרבה רעות.
(כ) הט' - ותשליך במצלות ים כל חטאותם - זוֹ מִדָּה טוֹבָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהֲרֵי יִשְׂרָאֵל חָטְאוּ מְסָרָם בְּיַד פַּרְעֹה וְשָׁבוּ בִּתְשׁוּבָה לָמָּה יַעֲנִישׁ פַּרְעֹה וְכֵן סַנְחֵרִיב וְכֵן הָמָן וְדוֹמֵיהֶם אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַחֵם בִּלְבַד לוֹמַר שָׁבוּ בִּתְשׁוּבָה אִם כֵּן לֹא יִהְיֶה לָהֶם עוֹד רָעָה אִם כֵּן יִסְתַּלֵּק הָמָן מֵעֲלֵיהֶם אוֹ פַרְעֹה אוֹ סַנְחֵרִיב זֶה לֹא יַסְפִּיק אֶלָּא יָשׁוּב עֲמַל הָמָן עַל רֹאשׁוֹ וְכֵן פַּרְעֹה וְכֵן סַנְחֵרִיב וְהַטַּעַם לְהַנְהָגָה זוֹ הִיא בְּסוֹד (וַיִּקְרָא טז, כב): "וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנֹתָם אֶל אֶרֶץ גְּזֵרָה"... וְהַטַּעַם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גָּזַר עַל עוֹלָמוֹ שֶׁכָּל מִי שֶׁיַּעֲשֶׂה כֵן יִתְבַּטֵּל, וְזֶה טַעַם "וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ" (וַיִּקְרָא כ, טו) וְכֵן הָאֶבֶן שֶׁל מִצְוַת הַנִּסְקָלִין וְהַסַּיִף שֶׁל מִצְוַת הַנֶּהֱרָגִין טְעוּנִין קְבוּרָה (סַנְהֶדְרִין מה:) לְבַטֵּל מְצִיאוּתָם וְכֹחָם אַחַר שֶׁיִּגְמֹר דִּינָם. וְהַיְּנוּ " וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כָּל חַטֹּאותָם " , יֵרָצֶה הִשְׁלִיךְ כֹּחַ הַדִּין לְהַפִּיל עַל יְדֵי אֵלּוּ שֶׁהֵם מְצוּלוֹת יָם "וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיְגָרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט" (יְשַׁעְיָה נז, כ) אֵלּוּ הֵם הָעוֹשִׂים דִּין בְּיִשְׂרָאֵל שֶׁיָּשׁוּב אַחַר כָּךְ כָּל גְּמוּלָם בְּרֹאשָׁם, וְהַטַּעַם מִפְּנֵי שֶׁאַחַר שֶׁיִּשְׂרָאֵל קִבְּלוּ הַדִּין הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַחֵם אֲפִלּוּ עַל מַה שֶׁקָּדַם וְתוֹבֵעַ עֶלְבּוֹנָם וְלֹא דַּי אֶלָּא "אֲנִי קָצַפְתִּי מְעָט וְהֵמָּה עָזְרוּ לְרָעָה" (זְכַרְיָה א, טו).
(20) The ninth: "And You will hurl into the depths of the sea all of their sins" - this is a good trait of the Holy One, blessed be He. As behold, Israel sinned; He delivered them into the hand of Pharaoh, and they repented. Why [should] he punish Pharaoh? And likewise Sancheriv; and likewise Haman and those similar to them. The Holy One, blessed be He, is not only assuaged to say, "They have repented. If so, let them not have any more evil. If so, let Haman withdraw from them," or Pharaoh, or Sancheriv. This does not suffice. Rather, he puts the travail of Haman back on his head; and likewise Pharaoh; and likewise Sancheriv. And the reason for this practice is the secret of "And the goat carries upon him all of their iniquities to a desolate land" (Leviticus 16:22). And its explanation is that it carries the actual sins. But this is very difficult: And shall Israel sin and the goat carry [it]? Rather [this] trait is like this: A person confesses [sins], and his intention in the confession is to receive purification upon himself; like the matter that David stated (Psalms 51:4), "Wash me thoroughly from my iniquity." And so, in our saying, "Purge [me] in Your great mercy," [one] is only praying that the afflictions be light, such that there not be a hindrance of Torah [study]; and this [is also the intention of] that which we say, "But not through bad (harsh) afflictions." And so, in his saying, "And You are righteous about all that happens to me" - he intends to truly accept afflictions with a pleasant countenance, in order to atone; as there are iniquities that [only] afflictions purge or that [only] death purges. And such is the trait: As soon as this one confesses in his prayer - they explained in the Zohar in Parshat Pekudei (p. 262b) that this is the portion of Samael, similar to the goat. What is his portion that the Holy One, blessed be He, decreed for him? Afflictions. And [so] Samael immediately arrives there and goes and collects his debt. And behold, [this is] the goat carrying the iniquities - that the Holy One, blessed be He, gives him authority to collect his debt, and Israel is [thus] purified. But, behold, it all devolves upon Samael. And the reason is because the Holy One, blessed be He, decreed upon His world, that anyone who does this, will be nullified. And this is the reason of, "and you shall kill the beast" (Leviticus 20:15). And likewise the stone of the commandment of those stoned; and the sword of the commandment of those killed, require burial (Sanhedrin 45b) to nullify their existence and power after their judgement is finished.
(21) And behold, there is actually the secret of the image of Nevuchadnetsar in this: Israel was given over to the hand of the king of Babylonia, "the head of gold" (Daniel 2:32). That head was humbled and given over to the hand of Persia, who are "the chest and the arms of silver." And likewise, these were pushed off for those, until Israel descended to "their feet, some of them were iron and some of them were clay" (Daniel 2:33). And what is the good finish? In the end, the Holy One, blessed be He, stands them up and carries out judgement upon them, as it is written (Deuteronomy 32:23), "I will finish My arrows upon them" - My arrows end, but Israel does not end (Sotah 9a). "All at once, the (bronze, silver, gold, etc.) were crushed" (Daniel 2:35). Behold at the beginning, it is written (Daniel 2:34), "and struck the image on its feet" - there is nothing of the image besides its feet, as the power of the head, its arms and its belly had already been nullified. And nonetheless at the end, it was crushed [entirely] as one. In the future, the Holy One, blessed be He, will stand up Samael and the evildoers that do his deeds and acts, and carry out the judgement upon them. And that is [the meaning of] "and You will hurl into the depths of the sea all of their sins" - it wants [to say], He will hurl the power of judgement to bring [it] down on the hands of these, who are "the depths of the sea." [As it is stated (Isaiah 57:20),] "But the wicked are like the troubled sea which cannot rest, whose waters toss up mire and mud" - these are the ones that enact judgement upon Israel, all the payment of whom falls back on their heads. And the reason is because after Israel has received their judgement, the Holy One, blessed be He, regrets even about what preceded, and He [avenges] their insult. And it is not enough [that they carried out the judgement on Israel], but rather, "I was a little mad, but they assisted for the bad" (Zechariah 1:15).