And it came to pass in the one hundred and thirtieth year after the descent of Israel to Egypt [this is year 2368] that Pharaoh had a dream, and behold, an old man stood before him with scales in his hand [as is brought in Midrash, Parshat Shemot section 165, with some typographical errors - see Sefer HaYashar]. And Pharaoh said to his wise men, "Interpret this for me." And Bilam son of Beor answered, etc., "Call your two counselors first and let us see what their counsel is." And the king called Reuel the Midianite and Iyov, etc.

And Reuel answered, "If it please the king," etc. And he said to Iyov, etc. And Bilam said, etc. [See at length in Midrash there, section 168, and there are some typographical errors. And see Sefer HaYashar to correct it.

And in Midrash section 165, what one eunuch advised (that was Iyov, see year 2363) which was one hundred and twenty-five years after their descent - that was after the dream mentioned. And according to Sefer HaYashar, Iyov's counsel was in year 2325 and the dream mentioned was in 2330.] And Bilam's counsel was "every son that is born" to cast him into the Nile, etc. And some of the people hid from childbearing, and some of them adhered to it.

And the women of the field went out to give birth there, and they would abandon the children there. And the Holy One, Blessed be He, sent an angel to wash them and anoint them and place in their hands two stones - one would nurse milk and one would nurse honey. And their hair grew from their heads to their knees so that they would be covered by it. And He commanded a wave of the earth to receive them within it until the time of their growth.

And afterwards the earth opened its mouth and established them, and they sprouted from the ground and returned each man to his father's house. And the Egyptians saw this thing and went to plow the earth but could not harm them, etc. And it came to pass when a child was found, they took him from his mother's lap and cast him into the Nile. And it came to pass at that time that the spirit of God was upon Miriam daughter of Amram, sister of Aharon, a prophetess: "Behold, a son will be born from my father and mother, and he will save Israel from the hand of Egypt." [Yuchsin, Seder HaDoros, writes that Amram had a dream that he would have a son who would save Israel.] And it came to pass when Amram heard, he went and took his wife Yocheved in the third year of divorcing her [and she was one hundred and thirty years old as our Sages said, and so it is in Targum Yonatan].

Yocheved was a reincarnation of Chavah. And perhaps also Amram was a reincarnation of Adam HaRishon - just as Adam HaRishon separated from Chavah for one hundred and thirty years and afterwards Shet was born, so Yocheved gave birth to Moshe at age one hundred and thirty, for Moshe is Shet (Chesed L'Avraham, Ma'ayan 5, Nahar 25).

Therefore he died from the bite of the serpent (Sefer Kavanot in the additions to Na'aM"ach, Parshat Shemot. Yocheved and Miriam are the secret of Leah and Rachel).] And she conceived, and after seven months [and in Tanna d'vei Eliyahu at the end, "six months she bore"], at the time of her conception, she bore a son. And the house was filled with a great light, like the light of the sun. And they hid him for three months and then placed him on the bank of the Nile.

And God sent heat and warmth in the land of Egypt, and it burned the flesh of man. And all of Egypt went down to bathe. And Batya daughter of Pharaoh also went down, etc. [And in Pirkei d'Rabbi Eliezer it says she was afflicted with severe boils and could not bathe in hot water, so she went down to bathe in the Nile. And she saw the lad crying and stretched out her hand and held him, and she was healed.

She said, "This lad is a righteous one, and whoever sustains one soul is as if he sustained a whole full world.

Therefore she merited the life of the World to Come," etc.] And she gave him to all the women of Egypt to nurse, and he did not agree to nurse from them. And she gave Yocheved her wages - two pieces of silver per day to nurse him. [Batya daughter of Pharaoh was a reincarnation of Chavah, and because Chavah was the handiwork of the Holy One, Blessed be He, she was called "daughter of God" (Bat-Yah).

Therefore she had compassion on her son Moshe, who is Hevel (Gevurot Naphtali at the end of the book).]

Moshe was born in year 2368, on the fifth day, the seventh of Adar, three hours into the day [Yuchsin in Seder HaDoros]. And some say the twenty-seventh of Nissan (Sheder HaKabbalah 19:2). And in Megillah it says on page 87 that he was born on one of Adar and died on one of Adar (see year 2488). And see Orach Chaim section 296 that he was born on Shabbat at twilight (see my homilies on Parshat Vayeilech at length).

Some say he was born in the sixth month plus one day (Rashi, Shemot 2:2). The Ran"ch in his explanation writes that he was cast into the Nile on the twenty-first of Nissan. And she hid him for three months, for he was born on the seventh of Adar, and that year was a leap year. And the twelfth from the first Adar and the second Adar until the twenty-first of Nissan were hidden.

And the Ran"ch says the sixth of Sivan he was sent to the Nile (Sotah 12b and Bereishit Rabbah chapter Shemot), and this needs investigation according to the one who said that year was a leap year. For twenty-five small cycles equal year 2356, and twelve years per small cycle of twenty-five equals year 2368. And forever the twelfth of a small cycle is not a leap year. And see in the special counter what is said to settle this.

And so it can be said that the Ran said whoever holds it was a leap year would say he was born in the second Adar, now how is it from the seventh of Adar until the sixth of Sivan is twenty-eight full days, etc. according to Yip"t. Sheder HaKabbalah writes that some say Moshe was born thirty-seven years after the death of Levi (and so Yuchsin in Seder HaDoros says, but according to his view that Levi died in 2330, and the year was 2365, etc. - this is an error, and it should be thirty-six years, which is year 2368, for Levi died in 2332 and thirty-six is 2368).

And it came to pass after two years of days that the child grew, and she brought him to the daughter of Pharaoh, and he became her son. And she called his name Moshe, and Amram called his name Chever, etc. And Kehat, Amram's grandfather, called his name Avigdor, for on his account God fenced the breach of the children of Israel, and they no longer cast their males into the water [see Midrash Shemot section 176 and what is said there is somewhat missing].

And from this it is proven that Kehat was alive when Moshe was born, for he called his name Avigdor. And it is possible that he lived after the birth of Moshe one or two years, as it appears from the language of Sefer HaYashar which writes "And it came to pass after two years that the child grew and she brought him to the daughter of Pharaoh and she called his name Moshe, and Amram called him," etc.

And Kehat called him, etc. So if he was alive in year 2368 or 2369 or 2370, and his days were one hundred and thirty-three years, then if you subtract one hundred and thirty-three from 2368, his birth was in year 2235. So the author of Sheder HaKabbalah erred when he wrote on page 272 that Kehat lived one hundred and thirty-three years and died one hundred years before they left Egypt. So according to him he died in year 2348, for in year 2448 they left, so one hundred years before their leaving is 2348.

And having lived one hundred and thirty-three years, he would have been born in 2215. I have shown you that he was alive at the birth of Moshe which was in year 2368. And even more puzzling is what is said in Targum Yonatan on VaEra 6:18 that Kehat saw Pinchas son of Elazar son of Aharon. But behold, surely he was not alive after the birth of Aharon more than two or three or four or five years at most, and you should remember this.

For behold he was not born before their descent to Egypt, and how could he have seen Pinchas the son of Aharon's son? And what is written in the commentary on Targum Yonatan to settle this difficulty - that Kehat died ten years after the birth of Aharon, and it is possible that the early generations gave birth at few years - this too is false, for Aharon was born in year 2365, so ten years after his birth is year 2375.

And after he lived one hundred and thirty-three years, you would have to say he was born in year 2242. And this is false, for it is explicit in Parshat Vayigash, "And these are the names of the children of Israel who came to Egypt," etc., and among them "the children of Levi: Gershon, Kehat, and Merari." And it is known they descended to Egypt in year 2238. So surely he was not alive after the birth of Aharon except for five years.] Batya called Moshe in the Egyptian language Tamur, and others called him Monyon.

And some say Mush means "water" in Egyptian [Sheder HaKabbalah 54:2]. He had twelve names [see Midrash Shemot there and Yalkut 165:2].