185. "And Yisrael saw that great work (lit. 'hand')..." (Shemot 14:31). Rabbi Chiya said, Here, WITH THE GREAT HAND was the LEFT hand completed, WHICH IS GVURAH, and all the fingers-CHESED, GVURAH, TIFERET, NETZACH, AND HOD - THAT ARE IN IT. And the LEFT hand is completed BY REASON OF it being included in the right. For we have learned that everything is included in the right and depends on the right. This is what is meant by, "Your right hand, Hashem, is glorious in power; Your right hand, Hashem, has dashed the enemy in pieces" (Shemot 15:6). EVEN THOUGH THIS PERTAINS TO GVURAH, SINCE IT DEPENDS ON THE RIGHT HAND, IT IS THEREFORE CALLED AFTER IT.
186. And Rabbi Yitzchak said, We did not find one who hardened his heart towards the Holy One, blessed be He, like Pharaoh. Rabbi Yosi said, But Sichon and Og also HARDENED THEIR HEARTS. He said to him, It is not so. They hardened their hearts against Yisrael, but they did not harden their hearts against the Holy One, blessed be He, as Pharaoh hardened his spirit against Him, for he saw His mighty acts, yet did not repent.
187. Rabbi Yehuda said in the name of Rabbi Yitzchak: Pharaoh was wiser than all his sorcerers, and he gazed into all these crowns and all the knowledge OF THE OTHER SIDE. He did not see redemption for Yisrael in their entire side, and it was not dependent on any of their crowns. For in all THE SUPERNAL POWERS OF THE OTHER SIDE they found a bond against Yisrael, THAT THEY WOULD NOT BE ABLE TO EMERGE FROM UNDER THIS CONTROL. Pharaoh did not think that there was another bond of Faith that dominated all THE POWERS OF THE OTHER SIDE. Therefore, he hardened his heart.
188. Rabbi Aba said, It was not Pharaoh who strengthened his heart, but this Name, YUD HEI VAV HEI. Because when Moses said, "Thus says Hashem," the very word, NAMELY YUD HEI VAV HEI, hardened his heart, as it is written, "And Hashem hardened the heart of Pharaoh" (Shemot 9:12). In all his wisdom, he did not find that this Name should dominate in the world, and therefore he said, "Who is Hashem?" (Shemot 5:2). WHEN HE THOUGHT OF REPENTING afterwards, he said, "Hashem is Righteous" (Shemot 9:27). Rabbi Yosi said, Afterwards, he stated, "I have sinned against Hashem" (Shemot 10:16) with the same mouth that said, "WHO IS HASHEM?"
189. Rabbi Chizkiyah opened the discussion, saying, "Therefore I said, 'It is all one; He destroys the innocent and the wicked'" (Iyov 9:22). This passage was interpreted in the secret of wisdom. What is, "It is all one?" HE ANSWERS, It is written, "My dove, My undefiled is but one, she is the only one of her mother" (Shir Hashirim 6:9), SHE BEING MALCHUT. And with this does the Holy One, blessed be He, execute His Judgments below and execute His Judgments above, in everything.
190. When the Holy One, blessed be He, arouses His judgments, He executes His Judgments with this crown, WHICH IS MALCHUT. Then it is written, "He destroys the innocent and the wicked," because the Righteous are snared in the sins of the wicked, as it is written, "And said to the angel that destroyed the people, 'It is enough (Heb. rav)..." (II Shmuel 24:16) WHICH MEANS take the greatest (Heb. rav) among them. Therefore Job said, "HE DESTROYS THE INNOCENT AND THE WICKED," but he did not explain THAT IT MEANT THE RIGHTEOUS WHO WERE SNARED IN THE SINS OF THE WICKED. Rabbi Yisa said, "It is all one," refers to the Congregation of Yisrael in exile in Egypt and; for Her, the Holy One, blessed be He, slew the Egyptians and took vengeance among them. This is what is meant by the verse, "He destroys the innocent and the wicked," FOR THERE WERE ALSO INNOCENTS PRESENT THERE WHO DID NOT ENSLAVE YISRAEL AND WERE SLAIN TOGETHER WITH THE WICKED AMONG THEM.
191. Rabbi Chiya said, Job was not stricken until the time that Yisrael went out of Egypt. Job said, 'If so, then all people are equal: "He destroys the innocent and the wicked."' Pharaoh oppressed Yisrael and said, "Who is Hashem, that I should obey His voice" - I did not oppress them and I did nothing, but "He destroys the innocent and the wicked." "He who feared the word of Hashem among the servants of Pharaoh" (Shemot 9:20), refers to Job, BECAUSE HE WAS PRESENT AT THE TIME OF THE EXODUS FROM EGYPT.
192. Rabbi Yehuda said, the hailstones that were falling ON THE EGYPTIANS and were stopped by Moses wreaked vengeance later on, in the days of Joshua. And in the time to come, the rest will drop on Edom and its descendants. Rabbi Yosi said, This is what is written, "As in the days of your coming out of the land of Egypt, I will show him marvelous things" (Michah 7:15).
193. Another explanation of, "And Yisrael saw the great hand." the beginning of the verse is not RELATED to the ending, nor is the ending RELATED to its beginning. First, "And Yisrael saw," and afterwards, "and the people feared Hashem." IS "AND YISRAEL SAW" THE REASON WHY "THE PEOPLE FEARED HASHEM?" AND BEFOREHAND, DID THEY NOT FEAR HASHEM? But Rabbi Yehuda said, That old man who went down with his children into exile and suffered the exile himself, actually saw all the vengeances and all the mighty deeds that the Holy One, blessed be He, did against Egypt. Hence, it is written, "And Yisrael saw." It was actually Yisrael, NAMELY JACOB.
194. Rabbi Yehuda also said, the Holy One, blessed be He, raised that old man and said to him, 'Arise, see your children who are going out from a strong nation; arise, see the mighty deeds that I did for your children in Egypt.'