Mekhilta DeRabbi Yishmael Reader

"If one strikes a man": This (i.e., both verses) tells me only of a man or a woman who kills a man or of a man who kills a woman or a minor. Whence do I derive (the same for) a woman who kills a minor or (another) woman? It is, therefore, written (Numbers 35:16-17) "The murderer shall be put to death … he is a murderer." It comes for this teaching (i.e., that a woman, too, is liable for killing a woman or a minor).

R. Yishmael says: In the merit of Jerusalem I will split the sea for them, as it is written (Isaiah 52:1) "Awake, awake, clothe yourself in splendor, O Zion. Don your robes of glory, O Jerusalem, holy city. For there will not again enter you the uncircumcised and the unclean", and (Ibid. 51:9-10) "Awake, awake, clothe yourself in splendor, O arm of the L–rd. Awake as in days of old, as in generations of yore … Is it not You that dried up the sea, the waters of the great deep, a road for the redeemed to cross?"

Why, then, need each of them be singled out? For if Israel requires it, He makes war for them. And woe to the nations what they hear with their ears, that He who spoke and brought the world into being is destined to make war with them!

"and it (the quail) covered the camp": I would not know to what extent. It is, therefore, written elsewhere (Numbers 11:31) "and about two cubits deep on the ground." And it was two cubits high above the ground so that a man standing (on the ground) could take it with ease. For (the distance) from his heart down is two cubits, and from his heart up, one cubit.

(Ibid. 16) "When they have a matter (to be resolved), he (the one who 'has the matter') comes to me": ("a matter") as to uncleanliness or cleanliness. "and I judge between a man": This is a judgment where there is no compromise. "and his neighbor": this is a judgment where there is compromise, where they take leave of each other as "neighbors."

Similarly (Ezekiel 43:2) "And the glory of the G–d of Israel came by way of the East, His voice like the voice of many waters." Who has given power and strength to the waters? Is it not He? (What need have we, then, of epithets?) We use the epithet of His creations to "help" the ear (by what it is accustomed to hear.)...

"And if a man strikes any soul of a man": I might think that an eight-month birth, (who is destined to die,) is also included. It is, therefore, written "If one strikes a man" — whereby we are apprised that he is not liable unless he kills one who is destined to live.

"And the name of other gods you shall not mention": You shall not swear to a gentile by his god. "And the name of other gods you shall not mention": Do not make a meeting house for him, or determine where he lives by reference to (a locale of) idolatry, or arrange to meet him by a certain idol.

"shall you take": What is the intent of this? (i.e., it seems redundant.) It is written (Devarim 16:2) "And you shall slaughter the Pesach for the L–rd your G–d, sheep and cattle" — sheep for the Pesach (offering) and cattle for the chagigah (the festive offering.) You say this, but perhaps (the meaning is) both for the Pesach? And how would I understand (Exodus 12:5) "an unblemished lamb, a male"? As referring to the Pesach of Egypt, but Pesach for all the generations he could bring either (sheep or cattle). It is, therefore, written "Of the lambs or of the goats shall you take." Why (the redundant) shall you take?" That the Pesach for all the generations be brought only from the sheep or from the goats (but not from the cattle). These are the words of R. Yoshiyah.

Variantly: Because of My promise to their father Abraham I will split the sea for them, viz. (Genesis 28:14) "And your seed shall be as the dust of the earth, ufaratzta yamah vakedma", "ufaratzta yamah" intimating the splitting of the sea.

"the L–rd is a man of war': What is the intent of this? Because He revealed Himself at the sea as a hero waging war — "The L–rd is a man of war" — and He revealed Himself at Sinai as an elder full of mercy, viz. (Exodus 24:10) "And they saw the G–d of Israel … and under His feet as the work of a sapphire brick and as the appearance of the heavens in brightness" [[ see Rashi], and (Daniel 7:9) "I watched as thrones were set up, and the Ancient of Days sat … (10) A stream of fire was flowing forth from before Him, etc." — So as not to give a pretext to the peoples of the world to say that there are two (i.e., numerous) deities, (it is written) "The L–rd is a man of war — the L–rd is His name.

It was He upon the sea, He in Egypt, He in the past, He in the future, He in time to come, He in this world, He in the world to come. As it is written (Devarim 32:39) "See, now, that it is I, I, and there is no god with Me, etc.", and (Isaiah 41:4) "Who wrought and did? The Caller of the generations (into being) from the beginning. I, the L–rd, was the first (to perform wonders and to help,) and it is I (who will be) with (you,) the later (generations."

R. Yossi Haglili says: (Ibid.) "And it was spread around the camp about a day's journey on one side and a day's journey on the other side" for a distance of three parasangs on every side, "and about two cubits deep on the ground", and (Psalms 78:28) "and He made them (the quail) fall in the midst of their camp around their dwellings."

"and the whole mountain trembled": (Mount Sinai) was included in all of the mountains, viz. (Judges 5:5) "The mountains quaked before the L–rd — This is Sinai, etc." and (Psalms 68:17) "Why do you quake, you mountains gavnunim"? ("givnonim" = "peaked"), as in (Leviticus 21:20) "or a hunchback ('gibein') or a dwarf." He said to them: You are all givnonim (in spite of which He chose [the 'lowly'] Sinai).

(Exodus, Ibid.) "he shall be put to death": (only) after having been forewarned by witnesses. You say this, but perhaps (he is put to death even) if he has not been forewarned by witnesses? It is, therefore, written (Devarim 17:6) "By the mouth (i.e., forewarning) of two witnesses" (shall one be put to death)., What, then, is the intent (here) of "he shall be put to death"? After having been forewarned by witnesses.

R. Nathan says: It is written (Genesis 11:4) "Come, let us build for ourselves a city … and make for ourselves a name." Just as here "name" is identified with idolatry, so, there, "name" connotes idolatry. Rebbi says: "And the name of other gods you shall not mention"

R. Yonathan says: sheep for the Pesach and cattle for the chagigah. You say this, but perhaps (the meaning is) both for the Pesach? And how would I understand (Exodus 12:5) "an unblemished lamb, a male"? As referring to the Pesach of Egypt, but the Pesach for all the generations he could bring either (sheep or cattle). It is, therefore, written Ibid. 13:5) "then (in Canaan) you shall perform this service (of Pesach) on this month" — As the service that you performed in Egypt (i.e., from the sheep or from the goats), thus shall you perform in all the generations. These are the words of R. Yonathan.

R. Yehudah b. Betheirah says: The Holy One Blessed be He said to him: I have already fulfilled My promise to your father Abraham, viz. (Exodus, Ibid. 21) "and He made the sea into the dry land" (that He had promised to Abraham) (Ibid. 29) "and the children of Israel walked in the dry land (that had already been made) in the midst of the sea."

There is a warrior in a province, accoutered in all the weapons of war, but lacking power, strength, stratagem, and war (wisdom). Not so, the Holy One Blessed be He. He possesses all of these. As it is written (I Samuel 17:42) "For unto the L–rd is the war, and He will deliver you into our hands." And it is written (Psalms 144:1) ("A psalm) of David: Blessed is the L–rd, my Rock, who trains my hands for battle, my fingers for war."

R. Yoshiyah says (Numbers 11:31) "And He spread them over the camp": three parasangs on each side. And what is the intent of (Ibid.) "about a day's journey on this side and a day's journey on that side"? In height. Three by three, making nine (parasangs on each side). Nine and nine, eighteen (all together.) (And thus on all the sides roundabout the camp, as it is written) (Ibid.) "and about two cubits deep on the ground" (roundabout the camp.) And it is written "And He made them fall in the midst of the camp around their dwellings."

R. Elazar Hamodai says: "statutes" (the laws governing) illicit relations, as in (Leviticus 18:30) "not to follow the abominable statutes (i.e., the lewd practices) which were practiced before you." "and His Toroth": His teachings.

And why was the Holy Spirit (i.e., the Temple) reposed on the portion of Benjamin? For all of the tribes took part in the selling of Joseph, but Benjamin was not with them. And also, all the tribes were born outside of Eretz Yisrael, and Benjamin was born in Eretz Yisrael.

"he shall be put to death": in beth-din. You say this, but perhaps it need not be in beth-din. It is, therefore, written (Numbers 35:12) "and the slayer shall not die until he stand before the congregation for judgment." What, then, is the intent of "he shall be put to death"? In beth-din.

— in praise. But (you do mention it) in derogation, viz. (Devarim 7:26) "Abominate shall you abominate it." Idolatry is mentioned in derogation: "cherem," "sheketz," "toevah," "pesel," "masechah," "elilim," terafim," "atzabim," "gilulim," "shikutzim." But the L–rd is mentioned in praise: "Kel," "Elokim," "Shakkai," "Tzevakoth," "Ehyeh asher Ehyeh," "Chanun," "Rachum," "Erech Apayim," "Rav chesed ve'emeth." (Psalms 92:16) "to say that the L–rd is just — my Rock, in whom there is no flaw."

R. Eliezer says: Sheep for the Pesach and cattle for the chagigah. You say this, but perhaps both are for the Pesach? And how would I understand "an unblemished lamb, etc."? As referring to the Pesach of Egypt, but for the Pesach of all the generations (I would say that he brings from both. It is, therefore, written (Ibid. 12:24) "And you shall keep this thing as a statute for you and for your children forever." This refers to the Pesach of all the generations. How, then, am I to understand "And you shall slaughter the Pesach to the L–rd your G–d, sheep and cattle"? Sheep for the Pesach and cattle for the chagigah.

R. Shimon b. Yochai says: The sun and the moon testify that I have already split the sea for them, viz. (Jeremiah 31:35) "Thus said the L–rd who gives the sun for light by day, the laws of moon and stars for light by night, who splits the sea and stuns its waves — the L–rd of hosts is His name."

There is a warrior, at the height of his power, forty years old, who is not like a sixty-year-old, nor a sixty-year-old like a seventy-year-old, but the older he grows the more his power wanes. Not so, He who spoke and brought the world into being — (Malachi 3:6) "I am the L–rd. I have not changed!

Others say: "And it was spread around the camp about a day's journey, etc.": the average (walking distance per day), ten parasangs. "and a day's journey on that side," making it twenty parasangs (all together). And it is written (Psalms 23:5) "You set a table before me in full view of my foes."

(Exodus 18:18) "You will languish": R. Yehoshua says: They will wear you out and cause you to collapse. R. Elazar Hamodai says: They will belabor you and vex you, as a fig tree whose leaves are wilted, viz. (Isaiah 1:30) "like an elah of wilted leaf." "also you": Moses; "also": Aaron; "also this people": the seventy elders. These are the words of R. Yehoshua.

(Exodus 19:19) "And the voice of the shofar": This is a propitious sign in Scripture. Wherever "shofar" is mentioned, this is propitious for Israel, viz. (Psalms 47:6) "G–d has risen with teruah (the shofar blast); the L–rd, with the sound of the shofar", (Isaiah 27:13) "And it shall be on that day, it shall be sounded by a great shofar, etc.", and (Zechariah 9:14) "And the L–rd G–d will blow the shofar, and will go in a tempest against Teiman (Edom)."

"he shall be put to death": by the sword. You say, by the sword. But perhaps (it is to be) by strangulation! — You reason thus: It is written here "moth yumoth, and elsewhere, in respect to an adulterer, "moth yumoth." Just as there, by strangulation, so, here, by strangulation.

(Exodus 23:14) "Three festivals shall you celebrate for Me in the year": What is the intent of this? Because it is written (Ibid. 17) "Three times, etc.", I might think at whatever place or time that one wishes; it is, therefore, written (Devarim 16:16) "on the festival of Matzoth, and the festival of Shavuoth, and the festival of Succoth." (Exodus 23:17) "shall be seen" (yod, resh, alef, heh, [which can also be read as "shall see"])

R. Akiva says: One verse states "And you shall slaughter the Pesach to the L–rd your G–d, sheep and cattle," and another, "From the sheep and from the goats shall you take." How are these two verses to be reconciled? This is a (hermeneutical) rule, viz. If two verses in the Torah seem to be mutually contradictory, let them remain in their place until a third verse comes to decide between them. It is, therefore, written (Ibid. 12:21) "Draw forth and take unto yourselves sheep for your families and slaughter the Pesach."

R. Bana'ah says: In the merit of the mitzvoth performed by Abraham I will split the sea for them, viz. (Genesis 22:3) "and he split the wood for the burnt-offering" — and here (Exodus 14:21) "and the waters were split."

There is a warrior in a province, who may be so swayed by wrath and power s to vent his fury even upon his father and mother and close of kin. Not so, the Holy One Blessed be He. "The L–rd is a man of war — the L–rd ("yod-keh-vav-keh," signifying mercy) is His name. "The L–rd is a man of war" — who fought against the Egyptians. "The L–rd is His name — He compassionates His creations, viz. (Exodus 24:6) "The L–rd, the L–rd, the G–d (Kel) who is merciful and gracious, etc."

I might think (that some of the quail fell) on uneven ground, (hard to come by). It is, therefore, written (Numbers 11:31, lit.,) "on the face of all the ground" — on level ground. One verse (Numbers 11:31) states "around the camp,"

You compare it to an adulterer — Compare it to a blasphemer, (and say:) It is written here "moth yumoth," and elsewhere, in respect to a blasphemer, "moth yumoth." Just as there, by stoning, so, here, by stoning.

— to exclude the blind. "your males": to exclude women. "all your males": to exclude tumtum (one of indeterminate sex) and a hermaphrodite. (Devarim 31:11) "You shall read this Torah in the presence of all of Israel in their ears" — to exclude the deaf. (Ibid. 16:11) "And you shall rejoice" — to exclude one who is sick or a minor. (Ibid.) "before the L–rd your G–d" — to exclude one who is unclean

R. Yishmael says: That verse (Devarim 16:2) ("sheep and cattle") speaks of the chagigah that is brought on Pesach. You say this, but perhaps it speaks of the Pesach itself? "An unblemished lamb, a male" speaks of the Pesach itself. How, then, am I to understand "And you shall slaughter the Pesach to your G–d (sheep and cattle)"? As referring to the chagigah that comes with the Pesach.

R. Shimon Hatemani says: In the merit of circumcision I will split the sea for them, viz. (Jeremiah 33:25) "If not for My covenant, day and night, I would not have made the statutes of heaven and earth." Which covenant obtains both day and night? Circumcision.

There is a warrior in a province. As soon as the arrow leaves his hand he cannot retrieve it. Not so, the Holy One Blessed be He. When Israel do not do His will, a decree goes forth from Him, viz. (Devarim 32:41) "When I whet the flash of My sword, etc." But if they repent, immediately he withdraws it, viz. (Ibid.) "My hand shall take hold of justice." I might think that He withdraws it in vain (i.e., unbloodied); it is, therefore, written (Ibid.) "I shall return (with that sword) vengeance to My adversaries." Against whom does He return it? The nations of the world, viz. (Ibid.) "and (with it) My haters shall I repay!"