Mekhilta DeRabbi Yishmael Reader

(Exodus 12:1) "And the L–rd spoke to Moses and to Aaron in the land of Egypt, saying": I might think that both Aaron and Moses were being addressed; it is, therefore, written (Exodus 6:28) "And it was on the day that the L–rd spoke to Moses in the land of Egypt": Only Moses was being addressed and not Aaron. If so, why is it written "to Moses and to Aaron"? We are hereby taught that just as Moses was "included" in the words (i.e., by their being spoken to him), so, Aaron was included in the words (i.e., by his "overhearing" them). And why did He not speak (directly) to him? In deference to Moses. We find Aaron, then, to be excluded from all the (direct) addresses in the Torah except for three (Leviticus 10:8, Numbers 18:1, Numbers 18:8), where it is impossible (to understand otherwise).

(Exodus 13:17) "And it was, when G–d sent ("shalach") the people": "sending" in all places is accompaniment, viz. (Genesis 18:16) "And Abraham went with them to send them," (Ibid. 26:31) "And Israel sent them." The mouth (of Pharaoh) that said (Exodus 5:2) "Israel, too, I will not send," it is that (mouth) which said (Ibid. 10:10) "I will send you and your children." How was he rewarded for this? (Devarim 23:8) "You shall not abominate an Egyptian."

The mouth which said (Exodus 5:2) "I do not know the L–rd," it is that (mouth) which said (Ibid. 14:25) "I will flee from before Israel, for the L–rd wars for them against the Egyptians." How was he rewarded for this? (Isaiah 19:19) "On that day there will be an altar to the L–rd in the midst of the land of Egypt and a pillar at its border to the L–rd." The mouth which said (Exodus 5:2) "Who is the L–rd that I should hearken to His voice," it is that mouth which said (Ibid. 9:27) "the L–rd is the Tzaddik, and I and my people are the wicked" — wherefore He gave them a place for burial, as it is written (Ibid. 15:12) "You inclined Your right hand — the earth swallowed them up."

(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations."

(Exodus 15:22) "And Moses made Israel journey from the Red Sea": R. Yehoshua said: This journey was by word of Moses, and all of the others, by word of the L–rd, as it is written (Numbers 9:18) "By word of the L–rd they journeyed and by word of the L–rd they encamped." But this journey was by word of Moses, viz.: "And Moses made Israel journey."

(Exodus 17:8) "And Amalek came": This verse is recondite and is explicated by (Iyyov 8:11) "Can the rush grow without swamp? Can grass grow without water?" So, Israel without Torah. And because Israel separated from Torah, therefore, the foe (Amalek) came upon them. For the foe comes only by reason of sin and transgression. Thus, "And Amalek came, etc."

(Exodus 21:1) "And these are the judgments": R. Yishmael says: "And these" — What follows is being added to what precedes, viz.: Just as what precedes was stated at Sinai, so, what follows.

(Exodus 22:24) "Im you lend money to My people": R. Yishmael says: Every "im" (generally "if") in the Torah connotes optionality, with the exception of this and two others; (Leviticus 2:14) "And im ("when") you offer a meal-offering of first-fruits," where it is mandatory. You say it is mandatory, but perhaps it is optional? It is, therefore, written (Ibid. 14) "You shall bring the meal-offering of your first-fruits." It is mandatory and not optional.

(Exodus 30:11) "And the L–rd spoke to Moses": Not through an interpreter, and not through an angel, and not through a messenger.

Variantly: From (Exodus 7:1) "See I have made you an overlord ("elohim") to Pharaoh," I would know that only Moses was set up as a judge to Pharaoh. Whence would I derive (the same for) Aaron? (It is, therefore, written (here) "to Moses and to Aaron." Moses is being likened to Aaron. Just as Moses was a "judge" to Pharaoh, so, Aaron. Just as Moses spoke his words without fear, so, Aaron.

(Ibid.) "that G–d did not lead them ('nacham')." This "nichum" connotes leading, as in (Psalms 77:21) "You have led (nachitha) Your people like sheep," and (Ibid. 78:4) "And He led them (vayanchem) with a cloud by day, and all the night with a light of fire."

Variantly: It is not written "Then Moses sang," but then Moses will sing" — whence we derive the resurrection from Scripture.

R. Eliezer says: They journeyed by word of the L–rd. For in two or three places we find that they journeyed by word of the L–rd; and here, too, they journeyed by word of the L–rd. And why is it written "And Moses made Israel journey? To apprise us of the eminence of Israel. That when Moses told them "Arise and journey," they did not counter "How can we venture into the desert with nothing to eat on the way?", but they believed and they followed Moses. And of them it is written in the Tradition (Jeremiah 2:2) "Go and proclaim in the ears of Jerusalem … I have remembered for you the lovingkindness of your youth … your going after Me in the desert, in an unknown land."

R. Elazar Hamodai says: "And Amalek came": Amalek "sneaked" under the edges of the cloud and snatched souls of Israel and killed them, viz. (Devarim 25:18) (Amalek) "who met you on the way … when you were faint and weary and (Amalek) did not fear G–d." Others say: This refers to Israel, who (at that time) did not have mitzvoth in their hands.

R. Akiva says: What is the intent of "And these are the judgments"? From (Leviticus 1:2) "Speak to the children of Israel and say to them," I would think, only once. Whence do I derive that it is to be repeated two, three, and four times until it is assimilated? From (Devarim 31:19) "and teach it to the children of Israel." I might think that it is to be taught but not repeated. It is, therefore, written (Ibid.) "Place it in their mouths." I might think that it is to be repeated (even) if it is not understood. It is, therefore, written "And these are the judgments." Set them out before them as a set table, as it is written (Ibid. 4:35) "You have been shown to know, etc."

Similarly, (Exodus 20:22) "And im ("when") an altar of stones you make unto Me." It is mandatory. You say it is mandatory, but perhaps it is optional? (Devarim 27:6) "Of whole stones shall you build the altar of your G–d" indicates that it is mandatory and not optional.

(31:13) "but My Sabbaths shall you keep": What is the intent of this? From (Ibid. 20:10) "You shall not perform any labor," I would know only of labor per se. Whence would I derive (the same for) shvuth ("resting," things bordering upon labor)? It is, therefore, written "but My Sabbaths shall you keep," to include shvuth.

Variantly: "to Moses and to Aaron": I might think that the one who takes precedence in the verse takes precedence in the act. It is, therefore, written (Exodus 6:26) "It is Aaron and Moses" — Both are equal.

"by way of the land of the Philistines, for it was near": Near (i.e., "close") is the thing of which the Holy One Blessed be He spoke to Moses (Exodus 2:12): "When you take the people out of Egypt, you will serve G–d on this mountain." Variantly: "for it was near": It afforded easy return to Egypt, viz. (Ibid. 5:3) "Let us go a three days' distance in the desert." Variantly: "for it was near": Close (in time) was the oath that Abraham had sworn to Avimelech, viz. (Genesis 21:23) "And now, swear to me here by G–d that you will not deal with me falsely (by trespassing on my land), or to my son or my grandson," and his grandson was still alive.

Variantly: "for it was near": The first war (that with Egypt) was too close to the second (that with Canaan). Variantly: "for it was near": The Canaanites had only recently acquired the land, and (Genesis 15:16) "And they (the Israelites) shall return here in the fourth generation, for the sin of the Amorites is not yet complete."

And thus we find that they went back (the distance of) three journeys (at Moses' behest), viz. (Numbers 33:8-10) "And they journeyed from Pi Hachiroth … And they journeyed from Marah and they came to Eilim … And they journeyed from Eilim and they encamped at the Red Sea." And thus we find that they went back eight journeys in honor of Aaron for his burial. As it is written (Devarim 10:6) "And the children of Israel journeyed from Be'eroth Benei Yaakan … There Aaron died, etc," Now did Aaron die in Mosera?

Did he not die in Hor Hahar, viz. (Numbers 33:38) "And Aaron the Cohein went up to Hor Hahar, etc."? What, then, is the intent of "There Aaron died and he was buried there"? We are hereby apprised that they went back eight journeys in honor of Aaron for his burial, viz. (Numbers 33:31-37) "And they journeyed from Moseroth and they encamped in Benei Yaakan. And they journeyed from Bnei Yaakan and they encamped in Chor Hagidgad and they encamped in Yatvatha.

And they journeyed from Yatvatha and they encamped in Avronah. And they journeyed from Avronah and they encamped in Etzyon Gaver. And they journeyed from Etzyon aver and they encamped in the desert of Sin, which is Kadesh. And they journeyed from Kadesh and they encamped in Hor Hahar, at the edge of the land of Edom."

R. Eliezer says: "And Amalek came": It came bare-faced. For all of its other comings were surreptitious, viz. (Devarim, Ibid.) "who met you on the way," but here, it came (blatantly and) bare-faced. Thus, "And Amalek came."

This tells me only of that period (i.e., the general period of the exodus.) Whence do I derive the same for succeeding periods? From (Ibid. 33:38) "in the fortieth year of the exodus of the children of Israel from the land of Egypt in the fifth month" (Av).

Here, too, "Im ("when") you lend money." It is mandatory and not optional. You say it is mandatory, but perhaps it is optional? (Devarim 15:8) "Lend shall you lend" indicates that it is mandatory and not optional.

R. Yishmael and R. Elazar b. Azaryah and R. Akiva were once walking on the road, with Levi Hasadar and R. Yishmael the son of R. Elazar b. Azaryah walking behind them, when this question was asked: Whence is it derived that the saving of a life overrides the Sabbath? R. Yishmael responded: It is written (Ibid. 22:1) "If the thief be found breaking in, etc." — If in such an instance, where it is doubtful whether he is coming to steal or to kill, and the spilling of blood defiles the land and causes the Shechinah to depart, he is permitted to kill the thief to save his life — how much more so does the saving of life override the Sabbath!

Similarly, (Genesis 1:1) "In the beginning G–d created the heavens and the earth": I might think that what takes precedence in the verse took precedence in creation. It is, therefore, written (Genesis 2:4) "on the day that the L–rd G–d made earth and heaven" — They were both created together.

Variantly: "for it was near": The Holy One Blessed be He did not bring them directly to Eretz Yisrael but by way of the desert, saying: If I bring them there now, immediately each man will seize his field, and each man his vineyard and they will neglect Torah study. Rather, I will keep them in the desert forty years, eating manna and drinking from the well, and the Torah will be absorbed in their bodies.

From here R. Shimon would say: The Torah was given to be expounded only by the eaters of manna, and, like them, the eaters of terumah (i.e., the Cohanim). Variantly: "for it was near": The L–rd did not bring them in directly. For when the Canaanites heard that the Israelites were coming, they arose and burned all the vegetation and cut down all the trees, and razed the buildings, and stopped up the springs — whereas the Holy One Blessed be He said: I did not promise their fathers to bring them to a ruined land, but one full of all good things, viz. (Devarim 6:11) "and houses full of all good." Rather, I will keep them in the desert until the Canaanites arise and restore what they have destroyed.

Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang."

The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L–rd on the day the L–rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L–rd the words of this song, etc."

R. Eliezer says: They journeyed by the word, for thus do we find in two or three places. What, then, is the intent of "And Moses made Israel journey?" He did so against their will, with the rod. For when they saw the bodies of the men who had enslaved them with (back-) breaking labor, all lifeless corpses at the edge of the sea, they said: Apparently, not a man remains in Egypt (Numbers 14:4) "Let us make a leader and return to Egypt" and make an idolatry for ourselves to rule over us — and let us return to Egypt.

One might think that they merely spoke thus, but did not do. It is, therefore, written (Nechemiah 9:17) "And they refused to hearken, and they did not remember Your wonders that You wrought for them. And they stiffened their necks, and they appointed a leader to return to their work. But You are the G–d of forgiveness, gracious and merciful, withholding wrath and abundant in lovingkindness, and You did not forsake them." And it is written (Ibid. 18) "And even when they made a golden calf, etc."

R. Yossi b. Chalafta says: "And Amalek came": He came with counsel. We are hereby apprised that he gathered all the nations together and said to them: Come and help me against Israel. They replied: We cannot stand up against him. Pharaoh could not withstand them, for the Holy One Blessed be He drowned them in the Red Sea, viz. (Psalms 136:15) "And He threw out Pharaoh and his hosts in the Red Sea" — How can we stand up against them? Amalek: Come and I will counsel you: If they defeat me, flee; and if not, come and help me against Israel. Thus, "And Amalek came" — he came with counsel.

All this, until they entered Eretz Yisrael. Whence do I derive the same for (the period) after they entered Eretz Yisrael? From (I Kings 6:1) "In the four hundred and eightieth year of the exodus of the children of Israel from the land of Egypt." All this, until the Temple was built.

Once the Temple was built, they began to count from (the time of) its building, viz. (II Chronicles 8:1) "And it was, at the end of forty years of Solomon's building of the Temple of the L–rd, etc." If they did not merit numbering from its building they numbered from its destruction, viz. (Ezekiel 40:1) "in the fourteenth year after the city was smitten." If they did not merit numbering for themselves, they numbered for others, viz. (Daniel 2:1) "And in the second year of the reign of Nevuchadnezzar, etc.", and (Chaggai 1:15) "In the second year of the reign of King Darius."

Similarly, (Exodus 3:6) "I am the G–d of your father, the G–d of Abraham, the G–d of Isaac, and the G–d of Jacob." I might think that whoever comes first in the verse comes first in importance. It is, therefore, written (Leviticus 26:42) "Then I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember" — to teach that all three are of equal importance.

(Ibid.) "for the L–rd said: Lest the people bethink themselves when they see war": This is the war of Amalek, viz. (Numbers 14:45). "Variantly: "for the L–rd said, etc.": This is the war of the sons of Ephraim, viz. (I Chronicles 7:20-21), and (Psalms 78:9-72). They transgressed the appointed time (for the redemption) and the oath, viz. (Genesis 50:25). "for the L–rd said, etc.": So that they not see the bones of their brethren strewn in Philistia and return (to Egypt). Now does this not follow a fortiori, viz.: If, when He took them in a circuitous way, they said (Numbers 14:4) "Let us make a head and return to Egypt," how much more so if He would take them in a straight way!

The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David?

But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L–rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L–rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L–rd, the habitation of the Strength of Jacob.

We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name.

R. Yehudah b. Ilai says: Idolatry crossed the sea with Israel and Moses removed (it) at that time, viz." "And Moses 'removed' from Israel of the Red Sea" — from the "thing" that was with Israel in (their crossing of) the Red Sea. Which was that? Idolatry, viz. (Zechariah 10:11) "And tzarah (a "rival," i.e., idolatry) passed through the red Sea." Thus, "And Moses 'removed' from Israel … of the Red Sea."

R. Yehudah says: Amalek skipped five nations and he came and warred with Israel, viz. (Numbers 13:29) "Amalek dwells in the southland; the Chitti, (the Chivi) the Yevussi and the Emori dwell in the mountain, and the Canaani dwells by the sea," (Amalek) being the innermost. R. Nathan says: (Amalek) came from the mountains of Seir. Amalek skipped four hundred parasangs and came to war against Israel.

(Exodus 13:18) "And G–d led the people circuitously by way of the desert to the Red Sea": in order to perform miracles and mighty acts with the manna and the quail and the well. R. Eliezer says: "way" — in order to weary them, viz. (Psalms 102:24) "He drained my strength on the way; He shortened my days." "the desert" — in order to purify them, viz. (Devarim 8:15) "Who led you through the great and awesome desert." "the Red Sea" — in order to try them, viz. (Psalms 106:7) "Our fathers in Egypt did not absorb Your wonders.

They did not remember the abundance of Your lovingkindness, and they rebelled at the sea, at the Red Sea." R. Yehoshua says: "way" — in order to give them the Torah, of which it is written (Devarim 5:30) "In all the way that the L–rd your G–d has commanded you shall you go," and (Mishlei 6:23) "For a mitzvah is a lamp, and Torah is light, and the way of life." "the desert" — in order to feed them the manna, viz. (Devarim 8:16) "who fed you manna in the desert, etc." "the Red Sea" — in order to perform for them miracles and wonders, as it is written (Psalms 106:21-22) "They forgot the G–d who saved them, who wrought great deeds in Egypt, wonders in the land of Cham, awesome acts at the Red Sea," and (Ibid. 9) "And He rebuked the Red Sea and it dried up, and He led them through the depths as through a desert."

Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G–d? viz. (Psalms 19:8) "The Torah of the L–rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name.

(Exodus 15:22) "And they went out to the desert of Shur": This is the desert of Kazav. They said about the desert of Kazav that it was nine hundred parasangs by nine hundred parasangs — all full of serpents and scorpions, viz. (Devarim 8:15) "… who led you in the great, awesome desert of snake, fiery serpent, and scorpion, etc." And it is written (Isaiah 21:1) "A prophecy of the desert of the sea, etc.", and (Ibid. 30:6) "A prophecy of the beasts of the south in a land of affliction and oppression, lavi and layish (types of lions) among them, efeh and flying serpent, etc." "efeh" is a viper.

It was said about this viper, that when it sees the shadow of a bird flying in the air and "links up" with its shadow, its limbs descend, in spite of which (Jeremiah 2:6) "they did not say 'Where is the L–rd who brought us up from the land of Egypt, who led us through the wilderness, a land of deserts and pits, a land of drought and tzalmaveth?'" What is "tzalmaveth"? "tzel" (a shadow) and (i.e., accompanied by) "maveth" (death).

Others say: Let Amalek, the ingrate, come and exact payment of the ingrate people (Israel). Similarly, (II Chronicles 24:26) "And these are the men who rebelled against him (Yoash), etc.": Let these ingrates come and exact payment of the ingrate Yoash, viz. (Ibid. 22) "and King Yoash did not remember the lovingkindness that (Zechariah's) father Yehoyada had done for him, and he killed his son. As he was dying, he said: "May G–d see this and demand redress."

What was his punishment? (Ibid. 23) "And it happened at the turn of the year that the army of Aram attacked (Yoash) …and the L–rd delivered into their hands a great host." Why? (Ibid. 24) "for they had forsaken the L–rd, the G–d of their fathers. And with Yoav they effected shefatim." Do not read it "shefatim" (judgment), but "shoftim" (judges).

How so? They appointed over him cruel guards, who had never known a woman in their lives and who tortured him with sodomy, as it is written (Hoshea 5:5) "And the pride of Israel (Yoash) will be tortured, etc."

Once, R. Yochanan b. Zakkai went up to Maon Yehudah, where he saw a young girl picking barley from under the dung of a horse, whereupon he asked (the bystanders): Did you see that young girl? What is she? They: A Hebrew. He: Who owns this horse? They: An Arab rider. R. Yochanan to his disciples: All of my days I was aggrieved over this verse, reading it and not knowing what it meant — "If you do not know, you fairest among the women" — If you did not wish to subserve Heaven, you will subserve gentiles. If you did not wish to pay the half-shekel for a head to Heaven, you will pay fifteen shekels in the kingdom of your foes.