Mekhilta DeRabbi Yishmael Reader

(Ibid. 15) "Do not draw near to a woman": From here it was ruled that if a woman ejects semen on the third day (after intercourse) she is pure, as is implied by the Sinai directive. These are the words of R. Elazar b. Azaryah.

(Exodus, Ibid. 9) "And if to his son he designate her (as a wife)": He designates her to his son, but not to his brother. For it would follow (that he does designate her to his brother), viz.: If he designates his son, who does not take his place through yibum (levirate marriage), how much more so, his brother, who does take his place through yibum! — No, this may be true of his son, who takes his place vis-à-vis (reversion to his father of) a (field of) holding (on the Yovel), (as opposed to his brother, who does not.) It is, therefore, written "And if to his son he designate her" — to his son and not to his brother.

R. Nathan says: (Ibid.) "and perverts the words of the righteous": He distorts the righteous words pronounced at Sinai.

At that time, Israel were like a dove fleeing the hawk and seeking refuge in the cleft of the rock, where the serpent hissed. If she enters within — the serpent; if she goes out — the rising sun. So, were Israel at that time, the sea raging (before them); the foe pursuing (behind them) — whereupon they raised their eyes in prayer. Of them it is written in the Tradition (Song of Songs 2:14) "My dove in the clefts of the rock, let Me see your face; let Me hear your voice. For your voice is sweet and your face is fair."

R. Shimon b. Elazar says: When Israel do the will of the L–rd, His name is exalted in the world, as it is written (Joshua 5:1) "And it was, when all the kings of the Emori heard, etc." And thus did Rachav say to Joshuah's emissaries, (Ibid. 2:10) "for we heard how the L–rd dried up, etc.", and (Ibid. 17) "and we heard and our hearts melted, and no man's spirit endured within him before you. For the L–rd, He is G–d in the heavens above, etc." And when they do not do His will, His name, as it were, is demeaned in the world, viz. (Ezekiel 36:20) "And they came to the nations … and they profaned My holy name when it was said of them: These are the peoples of the L–rd, and from His land did they go forth …" and (Ibid. 23) "And I shall sanctify My great name which has been profaned among the nations, etc."

(Ibid. 16) "And it was, on the third day, when it was morning, etc." We are hereby apprised that the L–rd "arose" before they did, viz. (Song of Songs 1:12) "While the King was on his couch, my nard gave forth its fragrance." "that there were thunderings": One different from the other.

"according to the ordinance of the daughters shall he provide for her": Now what do we learn from "the ordinance of the daughters? — It (apparently) comes to "teach" (about a maid-servant), but it ends up "learning" (about daughters in general), viz.: Just as this one (the maid-servant), (10) "her food, her clothing, and her (conjugal) time he shall not diminish," so, a Jewish daughter (in general), her food, her clothing, and her time he shall not diminish. These are the words of R. Yoshiyah.

(Exodus 23:10) "Six years shall you sow your land": R. Eliezer says: When Israel does the L–rd's will, they observe one shemitah (fallow year) in a seven-year period, as it is written "And six years shall you sow your land." And when they do not do His will, they observe four shemitoth in one seven-year period. How so? (The land is left) fallow one year and sown the next year, etc., so that they are found to observe four shemitoth in one seven-year period.

"the G–d of my father, and I will exalt Him": The congregation of Israel said before the Holy One Blessed be He: L–rd of the world, it is not for the miracles that You performed with Me that I chant song before You, but for the miracles that You performed with my fathers and with me in all of the generations — thus: "This is my G–d and I will extol Him; the G–d of my father, and I will exalt Him."

"and lightnings": one different from the other. "and a heavy cloud upon the mountain": "arafel" (a thick mist) as in (Ibid. 20:18) "and Moses drew near to the arafel."

R. Yonathan says: It ("according to the ordinance, etc.") speaks of a Hebrew (maid-servant, i.e., that he is to do with his maid-servant according to the ordinance of the Jewish daughters.) You say this, but perhaps the intent of the verse is to shed light upon a Jewish daughter (in general, as per R. Yoshiyah)! — (This is not so, for [10]) "If another wife he take for himself, etc." already speaks about a Jewish daughter (in general). What, then, is the intent of "according to the ordinance of the daughters"? Scripture speaks of a Hebrew maid-servant (as per R. Yonathan).

"and you shall gather in its produce (11) and the seventh year, etc.": to include (as forbidden) the fruits of the sixth year which enter the seventh year. This tells me only of the above. Whence do I derive (the same for) the fruits of the seventh year which enter the eighth year? It is written (Ibid. 11) "Thus shall you (also) do with your vineyard and with your olive grove."

You reason from both as one, viz.: Olive grove is not like vineyard, and vineyard is not like olive grove. What is common to both is that they grow on the waters of the seventh year and are (forbidden) as are the fruits of the seventh year. So, all that grows on the waters of the seventh year are (forbidden) as the fruits of the seventh year. These are the words of R. Yoshiyah.

R. Yonathan says: This (derivation) is not needed. Is it not already written (Ibid.) "and what they leave shall be eaten by the animals of the field" — to include (as forbidden) the fruits of the seventh year which enter the eighth year. And what is the intent of "Thus shall you do with your vineyard and with your olive grove"? Scripture comes to institute removal (of seventh-year growths) for olive grove in itself and for vineyard in itself.

Variantly: "Stand ready to see the salvation of the L–rd": They: When? Moses: Tomorrow. They: Moses our teacher we do not have the strength to wait. At that time Moses prayed and the Holy One Blessed be He showed them squadrons upon squadrons of ministering angels standing over them.

Similarly, (II Kings 6:15-17) "And the attendant of the man of G–d … saw a force surrounding the city, with horses and chariots. And his youth said to him: O, my master, what shall we do? … And Elisha prayed and he said: O L–rd, open his eyes and let him see. And the L–rd opened the eyes of the youth and he saw. And, behold, the mountain filled with horses and fiery chariots around Elisha."

Thus did Moses pray at that time and the L–rd showed them squadrons upon squadrons of ministering angels standing over them. And thus is it written (Psalms 18:13) "From the brilliance, opposing him": Opposed to what they presented, "His clouds, came forward, hail and coals of fire": Clouds opposed to their squadrons; hail opposed to their projectiles; coals opposed to their catapults; fire opposed to their naphtha. (14) "He shall thunder from the heavens", opposed to the clattering of their armor and the thumping of their boots.

"And He shall raise His voice on high", opposed to the blasting of their trumpets. (15) "And He shall let fly his shafts and scatter them", opposed to their arrows. "and many lightnings and He shall rout them", opposed to the brandishing of their swords.

"And the sound of the shofar, very strong": as in (Ibid. 19:19) "And the sound of the shofar grew exceedingly strong." The normal phenomenon, the longer the sound is sustained the weaker it grows. But here, the longer it was sustained, the stronger it grew. Why so? In the beginning, to accustom the ear to (the progressive strengthening of) the sound. "Vayecherad all the people in the camp": They were shaken.

"If another he take for him": From here they ruled: A man is obligated to marry off his "small" son (i.e., one who is still "under his wing.") And elsewhere it is written (Devarim 4:9) "and you shall make them known to your sons and to your sons' sons." When do you merit seeing your sons' sons? When you marry off your sons when they are small.

Variantly: "And He shall let fly His shafts and scatter them": His shafts scattered them and His lightnings "huddled" them. "and they were confounded (vayehumam)": He took their greaves and they did not know what they were doing.

(Exodus 19:17) "And Moses took out the people": R. Yossi said: R. Yehudah was wont to expound: (Devarim 33:2) "And he (Moses) said: 'The L–rd came from Sinai.'" Do not read it thus, but "to Sinai," to give Torah to Israel. But I do not say this but (rather) "The L–rd came from Sinai" to receive Israel, as a groom goes out to receive his bride.

"she'eirah": This is her food, as in (Michah 3:3) "and who eat the she'er of My people", and (Psalms 78:27) "He rained she'er (manna) upon them as dust." (Exodus, Ibid.) "kesuthah": as stated (i.e., "her clothing"), "and onathah": her (conjugal) time, as in (Genesis 34:2) "And he lay with her and ye'anehah." These are the words of R. Yoshiyah.

Rebbi says: Great is circumcision, all of Moses' merits not standing for him in his duress. When the L–rd told him "Take out My people, the children of Israel from the land of Egypt," because he was lax for a short time in (the) circumcision (of his son), the angel sought to kill him, viz. (Exodus 4:24) "and he was on the way in the lodging, etc."

R. Yonathan says: "she'erah" is her clothing, i.e., clothing that is adapted to her flesh ("she'er"). If she were young, he should not give her (the clothing) of an elderly woman. If she were elderly, he should not give her (the clothing) of a young woman. "and her onah" (time): He should not give her summer (clothing) in the winter or winter (clothing) in the summer, but each (garment) in its time.

Whence is "her food" derived? It follows a fortiori, viz.: If he is not permitted to withhold from her things which are not life sustaining, how much more so things which are life sustaining! Whence is "her (conjugal) time derived? It follows a fortiori, viz. If he is not permitted to withhold from her things which she was not married for in the beginning, how much more so things which she was married for in the beginning!

Variantly: "And the seventh … and you shall leave it": So that you not say: Why did the Torah institute this? Is it not so that the poor shall eat it? I shall gather it in and distribute it to the poor! It is, therefore, written "And the seventh … and you shall leave it," whereby we are taught that he (must "leave it" even to the extent of) allowing breaches in the fence; but the sages allowed repairs to be made for the general good.

"For as you see Egypt": In three places the L–rd exhorted Israel not to return to Egypt: (Here:) "for as you see Egypt this day, you shall see them no more, forever", (Devarim 17:16) "You must not go back this way again", (Ibid. 28:68) "… by the way which I told you, you shall not see it again."

R. Yossi says: G–d forbid that tzaddikim should be lax in circumcision for even a short while, but Moses expounded: Shall he circumcise (his son) and journey (to Egypt) — that would involve a risk of life (for the child.) Shall he wait and circumcise — the L–rd has said to him: "Go and take My people Israel out of Egypt." But (his lapse was that) he preoccupied himself with his lodging before circumcising, wherefore the L–rd sought to kill him, viz.: "And he was on the way in the lodging, etc." R. Shimon b. Gamliel says: The angel did not seek to kill Moses, but the child, viz. (Ibid. 25) "for you are a groom of blood to me." Who is called a "groom" (in this context), the child or Moses? The child.

Rebbi says: "she'erah" is her conjugal time, as in (Leviticus 18:6) "A man, to all the she'er (flesh) of his kin shall not draw near" (for cohabitation), and (in the same connection) (Ibid. 12, 13) "She is the she'er of your father", "She is the she'er of your mother." "kesuthah": as per its plain meaning (i.e., "her clothing.) "onathah" — "her food", as in (Devarim 8:3) "vayeanchah" and He caused you to hunger."

"and the poor of your people shall eat it." And elsewhere it is written (Leviticus 25:6) "for you and your man-servant and your maid-servant." How are these verses to be reconciled? When the fruits are many, all eat. When they are few, "for you and your man-servant and your maid-servant," (your life taking precedence).

Three times they returned and three times they fell. The first, in the days of Sancheriv, viz. (Isaiah 31:1) "Woe unto those who go down to Egypt for help!" The second, in the days of Yochanan ben Kareach, (Jeremiah 42:16-17) "And it shall be, the sword which you fear will overtake you there in the land of Egypt and the famine which you worry over will follow after you in Egypt, and there will you die." The third, in the days of Trajanus. Three times they returned and three times they fell. As it is written, (Hoshea 7:11) "Ephraim is a silly dove, without a heart. They have called to Egypt, etc.

(Exodus 18:4) "and the name of the second, 'Eliezer,' for (Moses said: 'The G–d of (Elokei) my father was my help (ezri), and He saved me from the 'sword of Pharaoh.'" R. Yehoshua says: When did the L–rd save him? When Dathan said to him (Ibid. 2:14) "Who made you a man, an officer and a judge over us, etc.?" and when Pharaoh heard of it, he said: "Seize Moses and bring him up to the (decapitation) block!" When they placed the knife on his neck, an angel descended in the guise of Moses, at which they seized the angel and let go of Moses,

Concerning this it is stated in the Tradition (Song of Songs 2:14) "My Dove in the clefts of the rock … Show me Your face; let me hear Your voice. For Your voice is sweet and Your face is fair." "Show me Your face" — the twelve monuments for the twelve tribes of Israel (viz. Exodus 24:4). "Let me hear Your voice" — the Ten Commandments. "For Your voice is sweet" — after (hearing) the Ten Commandments. "and Your face is fair" — (Leviticus 9:5) "And the entire congregation came forward (on the eighth day of the investiture of the Cohanim) and they stood before the L–rd."

(Exodus, Ibid. 10) "he shall not diminish": R. Yoshiyah says: What is the intent of this? From (Ibid.) "If another (wife) he take for himself," I might think that this ("he shall not, etc.") refers to the Jewess (that he is taking); it is, therefore, written "he shall not diminish." With whom does "diminution" obtain? With one who has already been given something (i.e., the Hebrew maid-servant).)

Israel were four factions at the sea: One was for lunging into the sea; another, for returning to Egypt; another for warring against them; another, for crying out against them. Those who were for lunging into the sea — it was said to them: "Stand ready to see the salvation of the L–rd. Those who were for returning to Egypt — it was said to them: "For as you see Egypt this day, you shall see them no more, forever." Those who were for warring against it" — it was said to them: "the L–rd will war for you." Those who were for crying out against them — it was said to them: "And you be still."

at which the L–rd rendered them groups of mutes, deaf ones, and blind ones. They said to the mutes: Where is Moses? But they could not speak. To the deaf, but they could not hear. To the blind, but they could not see, as it is written (Ibid. 4:11) "Who made a mouth for man, or who makes one mute or deaf or seeing or blind?" Thus, "for the G–d of my father was my help."

R. Eliezer says: It speaks of the Red Sea, viz.: "Show me Your face" (lit., "Your sight") — (Exodus 14:13) "Stand and see the salvation of the L–rd." "Let me hear Your voice" — (Ibid. 10) "and they were exceedingly afraid, and the children of Israel cried out to the L–rd." "for your voice is sweet" — (Ibid. 2:23) "and their outcry ascended to G–d. "and your face (= sight) is fair" — (Ibid. 4:30-31) "and he performed the signs before the eyes of the people, and the people believed."

R. Yonathan says: Scripture (in "he shall not withhold") speaks of a Jewess (in general). You say it speaks of a Jewess, but perhaps it speaks of the Hebrew maid-servant. — (No, for [9]) "according to the ordinance of the daughters shall he provide for her" already speaks of the Hebrew maid-servant. How, then, am I to understand "If another he take for himself"? As applying to a Jewess (in general).

"and what they leave shall be eaten by the animals of the field": What is the intent of this? From (Devarim 14:22) "Tithe shall you tithe," I would understand even the fruits of shevi'ith, (but) (Leviticus 25:6) "for you and your man-servant and your maid-servant … (7) and for your beast" likens man to beast. Just as a beast eats what is fit for it, untithed, on shevi'ith, so, a man.

(Exodus 18:5) "and Yithro, Moses' father-in-law, and his sons and his wife came to Moses": Now is it not already written (Ibid. 6) "and your wife and her two sons with her"? — I might think that these were her sons from another. It is, therefore, written "and his sons and his wife came to Moses": They were Moses' sons and not another's.

Variantly: "for your voice is sweet" — at the Red Sea, viz. (Ibid. 15:1) "I shall sing to the L–rd, for He is exalted (over all the) exalted." "and Your face is fair" — (Psalms 8:24) "From the mouths of babes and sucklings You have founded strength … When I see Your heavens, etc."

(Ibid. 11) "And if these three he does not do to her, then she shall go out free, without money": ("these three":) Marry her yourself, marry her to your son, or redeem her. You say this, but perhaps it refers to (withholding) her food, clothing, or (conjugal) time. Would you say that? The verse speaks of a Hebrew maid-servant (who has not been betrothed [and with whom "food, clothing or time" do not obtain.])

"And if these three … then she shall go out free": I might think, "free" of a get (a divorce, if he marries her). How, then, would I understand (Devarim 24:1) "then he shall write her a bill of divorce"? As obtaining with other women, other than a Hebrew maid-servant. It is, therefore, written "And if these three … then she shall go out free" — free of money (payment), but not free of a get.

R. Meir says: "the L–rd will war for you": He will perform for you miracles and (acts of) strength, and you will stand still. Israel asked Moses our teacher: "What can we do?" He answered: You exalt Him and accord song, praise, grandeur and glory to the Master of wars, viz. (Psalms 149:6) "The praises of G–d in their throats", and (Ibid. 57:6) "Be exalted over the heavens, O G–d; over all the earth, Your glory", and (Isaiah 25:1) "O L–rd, You are my G–d. I will exalt You. I will praise Your name for You wrought wondrously. Counsels from afar, enduring in faith."

"then she shall go out free": when she is a bogereth (i.e., after twelve and a half years); "without money": when she is a na'arah (from twelve and a day until twelve and half.) Now it follows that if she goes out in the days of na'aruth, she does not go out in the days of bagruth. (Why, then, write both?) If only one were written, I would say that it referred to the days of bagruth. And this would follow, viz.: Since (at a certain stage) she leaves her father's jurisdiction and (at a certain stage) she leaves her master's jurisdiction, then just as she leaves her father's jurisdiction when she changes from what she was, so, she leaves her master's jurisdiction when she changes from what she was — i.e., when she had been a na'arah and becomes a bogereth.

Therefore, so that there be no room to contest (her leaving the master's jurisdiction when she is a na'arah), both are written: "then she shall go out free" — (uncontestedly,) when she is a bogereth; "without money" — when she is a na'arah. R. Yonathan says: "Then she shall go out free": when she is a na'arah; "without money": when she is a bogereth.