Mekhilta DeRabbi Yishmael Reader

Let her, then, be sold for her theft, and it would, indeed, follow that she should be, viz.: If a son, whose father is not permitted to sell him, is sold for his theft, then a daughter, whose father is permitted to sell her, how much more so should be sold for her theft! — No, this may be true of a son, whose ear is bored, wherefore he is sold for his theft, as opposed to a daughter, whose ear is not bored, wherefore she is not sold for her theft.

R. Yossi Haglili says: The speaking was on Rosh Chodesh, the taking on the tenth, and the slaughtering on the fourteenth. You say this, but perhaps the speaking was on the tenth, and the slaughtering and the taking on the fourteenth? If is, therefore, written (Ibid. 6) "And it shall be to you for a keeping until the fourteenth." If you say this (i.e., that he may slaughter it on the tenth), you have uprooted the entire verse (from its meaning)! You must revert, then, to the first formulation.

"and, behold, Egypt coming (nose'a) after them": It is not written "nosim" (plural), but "nose'a" (singular), all forming squadrons, like one man — whence the kingdoms learned to lead their men in squadrons.

How, then, am I to understand "bread that is mem-shin-nun-heh"? As bread that is "meshuneh" ("different"). How so? Each day it was one omer; on the Sabbath, two. Each day it was aromatic; on the Sabbath, more so. Each day it was gilt-like; on the Sabbath, more so.

(Ibid. 19:10) "and have them wash their garments": Whence is it derived that they (themselves) required immersion? It follows a fortiori, viz.: If where washing of garments is not required (e.g., in an instance of touching a sheretz), immersion is required, how much more so here, where washing of garments is required. There is no washing of garments in the Torah where immersion is not required.

Let her, then, be bored, as it would, indeed, follow that she should be, viz.: If a son, whose father is not permitted to sell him, is bored, how much more so a daughter, whose father is permitted to sell her! It is, therefore, written "And if a man sells his daughter" — He sells her, but she does not sell herself. If Scripture has excluded her from being sold (a second time), the more formidable (restriction upon her father), how much more so is she excluded from boring, the less formidable (restriction).

(Ibid. 3) "On the tenth day of this month, they shall take": This tells me that only the tenth day is kasher for taking. Whence do I derive (the same for) the fourteenth day? It follows a fortiori, viz.: If the tenth day, which is not kasher for slaughtering, is kasher for taking, then the fourteenth day, which is kasher for slaughtering, how much more so is it kasher for taking! Whence do I derive (the same for) the thirteenth day? It follows a fortiori, viz.: If the tenth day which is not proximate to slaughtering, is kasher for taking, how much more so the thirteenth, which is proximate to slaughtering! And the same applies to the eleventh and twelfth days.

"And they were exceedingly afraid, etc.": whereupon they "embraced the trade" (prayer) of their fathers, Abraham, Isaac, and Jacob. Abraham — (Genesis 12:8) "… Beth-el on the west and Ai on the east, and he built there an altar to the L–rd, and he called in the name of the L–rd."

Israel says (Ibid. 4:7) "Who … is like the L–rd our G–d in all our calling unto Him? And the Holy Spirit cries out and says (Ibid.) "And who is a great nation" ("that has G–d near to it!")

(Exodus 16:6) "And Moses and Aaron said to all the children of Israel: In the evening you will know, etc." They said (hereby): While you are sleeping in your beds the Holy One Blessed be He will provide for you.

(Ibid. 11) "And have them ready for the third day": the sixth day (of Sivan) on which the Torah was given, viz. (Ibid.) "for on the third day the L–rd will go down, etc." "the L–rd will go down before the eyes of all the people on Mount Sinai": This is one of the ten "descents" in the Torah.

"And if a man sells": We are hereby apprised that he may sell her (as a maid-servant). And whence is it derived that he is permitted to betroth her? — If he can remove her from (the possibility of) betrothal to (the status of) maid-servant, how much more so can he betroth her (to another ab initio)! And whence is it derived that she (a Jewess) is acquired (as a wife) by money? R. Yishmael says: It follows a fortiori, viz.: If a Canaanite maid-servant, who is not acquired (as a maid-servant) by cohabitation (with the master), is acquired by money, then a Jewess, who is acquired (as a wife) by cohabitation, how much more so is she acquired by money!

And whence do we derive (the same for acquisition of a wife by) a writ? It is written (Devarim 24:2) "Then she may go (by a writ of divorce, from her husband's house) and become another man's wife." "Becoming" is being likened to "going" — Just as going is "going" is with a writ, so, "becoming." R. Akiva says: It is written (Exodus 21:10) "If another (wife) he take for himself (in addition to the maid-servant)" — Just as the first, (the maid-servant, is taken) with money, so, the second, (the wife, is taken) with money....

"On the tenth day of this month, they shall take": ("this") excludes the Paschal lamb of all the generations, which, unlike the Paschal lamb of Egypt, need not be taken on the tenth day, but may be taken at all times.

Isaac — (Ibid. 24:63) "And Isaac went out lasuach in the field," "sichah" being prayer, as in (Psalms 55:18) "Evening, morning, and noon asichah and moan, and He has heard my voice," and (Ibid. 14:2-3) "With my voice I cry out to the L–rd. I pour out before Him sichi. I tell my trouble before Him, etc.", and (Ibid. 102:1) "A prayer of the afflicted one when he faints, and before the L–rd pours forth sicho."

Israel says (Psalms 89:18) "For You are the glory of their strength, etc." And the Holy Spirit cries out and says (Isaiah 49:3) "Israel, in whom I glory!" (Exodus, Ibid.)

"and you will know that the L–rd took you out of the land of Egypt": From here you learn that the exodus from Egypt is over and against all of the miracles and mighty acts that the Holy One Blessed be He wrought with Israel.

(Exodus 21:7) "And if a man sells his daughter as a maid-servant" — He sells her once as a maid-servant, and not twice. R. Yossi Haglili says: We find, then, that he (a father) can betroth her betrothal after betrothal (i.e., if she were divorced after the first betrothal, he may betroth her to another), and betrothal after (having sold her as a) maid-servant, but not maid-servant after maid-servant, and, it goes without saying, not maid-servant after betrothal.

(Exodus 23:7) "and a clean one and a righteous one you shall not kill": If one testified against another that he worshipped the sun, and another, that he worshipped the moon, I might think that they combine (to constitute the necessary two witnesses) to incriminate him. It is, therefore, written "and a righteous one (i.e., 'technically' righteous) you shall not kill."

Jacob — (Genesis 28:11) "Vayifga in the place and he spent the night there, for the sun had set, "pegiyah" being prayer, as in (Jeremiah 7:16) "And you (Jeremiah), do not pray for this people, and do not raise for them song and prayer, and (do) not tifga bi,"

(Exodus 16:7) "and in the morning you will see": From here you learn that it was with a "radiant countenance" that the manna was given to Israel.

And there are others whose name was diminished, e.g., Efron. In the beginning he was called "Efron," but when he took the money from Abraham, a letter was dropped from his name, viz. (Genesis 23:16) "and Abraham hearkened to Efron," "and Abraham gave the money to Efron."

Variantly: "before the eyes of all the people": We are hereby apprised that they saw at that time what Ezekiel and Isaiah could not see, it being written (Hoshea 12:11) "and by the prophets I shall be imaged," (but at Sinai they saw the Shechinah.)

(Ibid.) "she shall not go out as the bondsmen go out": i.e., she shall not go out as the Canaanites go out. You say (that the intent is) she shall not go out by (the mutilation of) organ prominences, as the Canaanites do. But perhaps the meaning is, she does not go out after (six) years or with the (advent of the) Yovel, as the Hebrews do! It is, therefore, written (Devarim 15:12) "If there be sold to you your brother, the Hebrew man or the Hebrew women, etc.", whence we are apprised that she does go out after (six) years or with the (advent of the) Yovel. This ("she shall not go out as the bondsmen go out") tells me only of the Hebrew maid-servant, that she does not go out by (the mutilation of) organ prominences.

If they saw him pursuing another to kill him, the knife in his hand, and they said to him: Be it known to you that he is a son of the covenant, and the Torah writes "and a clean one and a righteous one you shall not kill," and (Genesis 9:6) "The spiller of the blood of a man, by man shall his blood be spilled," and he said "I know, and even so!" And the witnesses averted their eyes (for a moment and afterwards they found him (the victim) in the death throes, the knife dripping blood in the hand of the murderer — I might think that he is liable (to execution); it is, therefore, written "and a clean one and a righteous one you shall not kill."

and (Ibid. 27:17) "Yifgu na ('Let them now pray') to the L–rd of hosts that the vessels which remain in the house of the L–rd, etc." And thus is it written (Isaiah 41:14) "Fear not, O worm of Jacob, men of Israel." Just as a worm smites a cedar only with its mouth, so, Israel has recourse only to prayer.

"This is my G–d and I will extol Him": R. Eliezer says: Whence is it derived that a maid-servant beheld at the Red Sea what was not beheld by Ezekiel and the other prophets, of whom it is written (Hoshea 12:11) "And to the prophets I appeared (in various) guises," and (Ezekiel 1:1) "The heavens opened and I saw visions of G–d"? An analogy: A king of flesh and blood comes to a province, a circle of guards around him, warriors at his right and at his left, armies before him and behind him — and all asking "Who is the king?" For he is flesh and blood as they are. But when the Holy One was revealed at the sea, there was no need for anyone to ask "Who is the King?" For when they saw Him, they knew Him, and they all opened and said "This is my G–d, and I will extol Him

The quail, which they requested with a full stomach, was given to them with a "darkened countenance." The manna, which they requested legitimately (i.e., from hunger) was given to them with a "radiant countenance." "for He hears your cavilings, which are against the L–rd.": And of what significance are we that you stand and rail against us?

And thus do you find with Yonadav. In the beginning he was called "Yehonadav," but after "that deed" a letter was dropped from his name and he was called "Yonadav," as it is written (II Chronicles 20:37) "When you befriended Achazyahu, etc." — whence the sages ruled: Let one not befriend an evildoer, even to draw him close to Torah.

Variantly: "before the eyes of all the people": We are hereby apprised that if they lacked (in unity of heart) even one, they could not receive (the Shechinah). R. Yossi says: Even if they numbered 22,000, they could receive it, it being written (Numbers 10:36) "And when it (the ark) rested, he (Moses) would say: 'Return, O L–rd (to) the (two) ten thousands (two) thousands of Israel.'"

Whence do I derive (the same for) the (Hebrew) man-servant? From "the Hebrew man or the Hebrew woman" — the first is being likened to the second. Just as she does not go out — with (mutilation of) organ prominences, so, he.

Once Shimon b. Shetach had a (single) scheming witness (zomem) executed, whereupon Yehudah b. Tabbai said to him "May I (not) see the consolation if you did not spill innocent blood! For the Torah writes "Kill by witnesses, "Kill scheming witnesses" — Just as witnesses — two, so, scheming witnesses — two (must be killed)!

I might think that one seh suffices for all; it is, therefore, written "a seh for a household," a "household" being a family, as in (Numbers 1:2) "by their families, according to their households." If there were ten families in one household, I might think that one seh suffices for all; it is, therefore, written "a seh for a house."

And it is written (Genesis 48:22) "And I (Jacob) have given to you an additional portion over your brothers, which I took from the hand of the Emori with my sword and with my bow." Now did he take it with his sword and his bow? — "my sword" is prayer. My bow ("bekashti") is (my) supplication ("bakashati").

("ve'anvehu," lit.: "I will 'host' Him")!" R. Yishmael says: Is it possible to "host" one's Master? Rather, (read "ve'anvehu" as) "I shall beautify myself (from the root "na'eh") before Him with mitzvoth — with a beautiful lulav, beautiful tzitzith, a beautiful shofar, beautiful prayer. Abba Shaul says: "I will liken myself to Him" (i.e., "ve'anvehu" = ani vehu ["I and He"]) Just as He is merciful and gracious, you, too, be merciful and gracious.

(Exodus 18:1) "the Cohein of Midian": R. Yehoshua says: He was a priest, as in (Judges 18:30) "And Jonathan the son of Gershom the son of Menasheh — he and his sons — were Cohanim (for idolatry) to the tribe of Dan until the day the land was exiled." R. Elazar Hamodai says: He (Yithro) was an officer, as in (II Samuel 8:18) "And the sons of David were Cohanim."

(Exodus 19:12) "And you shall 'bound' the people": I might think only at the east of the mountain, (where they were encamped). It is, therefore, written "roundabout." "saying": We are hereby apprised that they exhorted each other in this regard. "Take heed unto yourselves": this constitutes a negative commandment. "not to go up on the mountain": I might think that he may not go up, but he may touch it; it is, therefore, written "Whoever touches the mountain." I might think that he may not climb and that he may not touch it but he may ascend in a sedan-chair; it is, therefore, written "not to go up on the mountain" (in any manner). "Whoever touches the mountain shall be put to death": This is the punishment.

Once Yehudah b. Tabbai entered a ruin, where he found a man in his death throes, the knife dripping blood in the hand of the murderer — to whom he said "May '—' come upon me if neither I nor you killed him; but what can I do (to you) when the Torah has written (Devarim 20:15) 'By word of two witnesses shall a thing be established!' But the Omniscient One will exact punishment of that man (i.e., 'you')." He had hardly finished speaking before a snake bit him and he died.

(Exodus 12:4) "And if the household is too small for one lamb": We are hereby taught that a lamb can always be subscribed to or withdrawn from, so long as it has not been slaughtered, as long as it is not left as is (i.e., without owners).

And thus is it written (Genesis 49:9) "A lion's whelp is Judah" (Just as a lion's power is in his mouth, so, the power of Judah [i.e., prayer].) And it is written (Devarim 33:7) "And this is for Judah … Hear, O L–rd, the voice (i.e., the prayers) of Judah."

R. Yossi Haglili says; "Beautify and praise the Holy One Blessed be He before all the peoples of the world." R. Yossi b. Dormaskith says: "I shall make a Temple before Him," "navth" being the Temple, as in (Psalms 79:7) "and they have destroyed navehu" (His Temple)", and (Isaiah 33:20) "But you will regard (with deference) Zion, the city of our assemblies. Your eyes will see Jerusalem, the peaceful habitation" (neveh sha'anan).