Mekhilta DeRabbi Yishmael Reader

Issi b. Akiva says: "then I shall make for you a place": What is the intent of this? (It is written in respect to the Sabbath boundary) (Exodus 16:29) "Let a man sit in his place" — two thousand ells.

Similarly (II Kings 21:12) "Therefore, thus said the L–rd the G–d of Israel." Is it not already written (Jeremiah 32:27) "the "God of all flesh"? Why, then, "the G–d of Israel"? It is with Israel that He especially unifies His name.

They (Ibid. 1:14) "embittered their lives with hard toil, with mortar"; You, likewise, made the water like slime for them, and they sank in it. Thus (15:4) "They were mired in the Red Sea," "mired" connoting slime, as in (Psalms 69:3) "I am sunk in the slime of the depths," and (Jeremiah 38:6) "and Jeremiah sank in the slime." Thus, "they were mired in the sea."

Once, R. Tarfon and the elders were sitting, and R. Elazar Hamodai was sitting before them, when he said to them: The height of the manna was sixty cubits. R. Tarfon: "Modai, until when will you continue to confound us with your wonders?" R. Elazar: "It is a verse in the Torah! Which 'measure' (of the Holy One Blessed be He) is greater?

That for evil (i.e., punishment) or that for good (i.e., reward)? That of good. It is written (re the flood, Genesis 7:11 and 7:20) "And the windows of the heavens were opened … Fifteen cubits did the waters increase" (above the mountains). And of the measure of good, what is written? (Psalms 78:23-24) 'And He commanded the skies above, and He opened the doors of heaven, and He rained upon them manna for food, and the grain of heaven did He give them.'

As it relates to our subject, the windows in a door being four, then two doors give us eight windows, (so that if two windows provide fifteen cubits,) then the height of the manna must have been (at least) sixty cubits."

"and place over them officers of thousands, officers of hundreds, officers of fifties, and officers of ten": "officers of thousands" — six hundred, (the population being six hundred thousand); "officers of hundreds" — six thousand; "officers of fifties" — twelve thousand; officers of tens" — sixty thousand. So that all the officers of Israel totaled seventy-eight thousand and six hundred.

You say it is two thousand ells, but perhaps it is four ells! (three ells for his body, and one to stretch his hands and feet). It follows (by identity that it is two thousand ells), viz.: It is written here (16:29) "place," and it is written elsewhere (in respect to the cities of refuge, 21:13) "place." Just as the latter is two thousand ells, so, the former. Thus, (the intent of) "I shall make for you a place, etc."

Similarly, (Psalms 50:7-8) "Hear, My people, and I will speak; Israel, and I will exhort you. I am G–d, your G–d. I will not rebuke you for (remissness in) your sacrifices and (because) your burnt-offerings are (not) constantly before Me." I am G–d to all who enter the world, notwithstanding which I have unified My name only with My people, Israel.

Issi b. Yehudah says: When the manna descended for Israel, all of the peoples saw it, as it is written (Psalms 23:5) "You spread a table before me in full view of my foes."

(Ibid. 24) "And the L–rd said to him: Go descend": Well have you spoken. This is as R. Yehudah says: Whence is it derived that the Holy One Blessed be He said to Moses: I will say something to you, and you will answer Me, and I will acknowledge what you have said — so that Israel will say: Great is Moses, whom the Holy One Blessed be He acknowledged? (From the above.)

(Exodus 21:14) "And if a man be deliberate against his neighbor to kill him, etc.": What is the intent of this section? From (Leviticus 24:17) "And a man if he strike any soul of man shall be put to death," I might think, even if he kills others (i.e., gentiles), or if he were a deaf-mute or an imbecile who killed (another), or if he were a doctor (who killed while) engaged in his profession, of (if he killed while) administering stripes by authority of beth-din, or (if he killed while) chastising his son or his disciple.

It is, therefore, written "And if a man be deliberate" — to exclude one who kills unwittingly; "a man" — to exclude a minor (who killed); "a man" — to include others (i.e., gentiles who killed); "his neighbor" — to include (his killing) a minor; "his neighbor" — to exclude (his killing) others.

(Exodus 23:18) "You shall not slaughter in the presence of chametz the blood of My sacrifice": You shall not slaughter the Pesach offering while chametz is still present. These are the words of R. Yishmael. R. Akiva says: This tells me only of slaughtering. Whence do I derive (the same for) sprinkling (of the blood)? From (Devarim 12:27) "the blood of your sacrifices," (which equates the sprinkling of the blood with the sacrificing.) R. Yehudah says ("My sacrifice") — the sacrifice which is all Mine (i.e., which is entirely consumed). Which is that? The (afternoon) tamid, (which may not be slaughtered on Pesach eve in the presence of chametz.)

Shimon of Kitron says: In the merit of the bones of Joseph I will split the sea for them, viz. (Genesis 39:12) "And he left his garment in her hand and he fled." And it is written (Psalms 114:3) "The sea saw and it fled, etc."

(Exodus 16:15) "And the children of Israel saw it, and each said to his neighbor 'man hu.'" As one says to his friend "mah hu" ("What is it?") The expounders of metaphors said: Israel called it "man" ("sustenance"), as it is written

Rebbi says: We would have to acknowledge the greatness of Moses only if we assumed that the Holy One Blessed be He retracted His directive. (Rather,) He spoke thus because one is prompted to zeal at the time of learning (what he must do) and at the time of acting.

Issi b. Akiva says: Before the giving of the Torah, we were exhorted against the spilling of blood (of gentiles). After the giving of the Torah, instead of being more stringent, shall we be more lenient? In truth, they said: He (one who kills a gentile) is exempt from the laws of flesh and blood, but his judgment is relegated to Heaven. (Exodus, Ibid.) "to kill him with subtlety": to exclude a deaf-mute, an imbecile, and a minor, who are not "subtle."

"and there shall not remain (unplaced on the altar) the fat of My festival offering until morning": Scripture (here) comes to teach about the fats that they are rendered unfit by remaining on the floor overnight. [At this point, there is a discrepancy in readings (see Yalkut Shimoni.)]

R. Nathan says in the name of Abba Yossi Hamechuzi: ("Why do you cry out to Me?") Have I not had it written (Numbers 12:7) "In all of My house he (Moses) is trusted"? You (Moses) are in My dominion and the sea is in My dominion, and I have appointed you a keeper over it. (Therefore, [Exodus 14:16] "Raise your staff, etc.")

(Ibid.) "And it shall be, every great thing shall they bring to you": (The intent is:) Major things shall they bring to you; minor things shall they themselves judge. You say this, but perhaps (the intent is:) The matters of the great men shall they bring to you and the matters of ordinary men shall they themselves judge? From (Ibid. 26) "The hard thing they brought to Moses" we see that Scripture here is not speaking of (great) men, but of great (i.e., formidable) things.

"to kill him with subtlety": to exclude (from liability for killing) a doctor engaged in his profession, one administering stripes by authority of beth-din, and one chastising his son or his disciple, who, although they are witting (in what they are doing) are not subtly (contriving to kill)....

R. Chanina b. Chachinai says: Have I not had it written (Mishlei 17:17) "A brother is born for (times of) trouble"? I am a brother to Israel in their time of trouble. "Brother" (here) signifies Israel, viz. (Psalms 122:8) "For the sake of My brothers and My friends I will speak for peace in you (Jerusalem)."

From here, R. Yossi and R. Shimon say: Israel "stuffed" themselves like horses at that time, it being written here "to eat," and elsewhere (re the manna) (Psalms 78:25) "Each man ate the bread of abirim." Read it not "abirim," but "eivarim" ("limbs") — bread that is absorbed by the limbs. He said to them: This "man" that you are eating is being absorbed by your limbs.

(Ibid. 23) "If you would do this thing, etc.": Go and take counsel with the Omnipotent. "and G–d command you, you will be able to bear up." If He consents to you, you will be able to bear up. If not, you will not be able to bear up.

(Ibid. 24) "And go up, you and Aaron with you": I might think that all are to go up. It is, therefore, written (Ibid.) "but the people, let them not break (their bounds at all) to ascend to the L–rd, lest He make a breach in them."

(Ibid. 14) "From My (very) altar shall you take him to die": We are hereby apprised that we keep him (a Cohein who has committed a murder) from performing the sacrificial service, and he is taken out to be executed,

(Psalms, Ibid.) "He sent them sustenance to satiety": This refers to Joshua the son of Nun, for whom the manna descended over and against all of Israel. Others say: On his limbs it descended, and from his limbs he took it to eat. Thus, "The bread of abirim was eaten by man ("ish")" (i.e., Joshua, viz. Numbers 27:15)

Scripture hereby teaching us that murder (i.e., one's having murdered) overrides the sacrificial service. For it would follow (otherwise), viz.: If the Sabbath, which is overridden by the sacrificial service, is not overridden by murder (i.e., one is not executed on the Sabbath), then the sacrificial service, which overrides the Sabbath, how much more so should murder (i.e., one's having murdered) not override it!

It is, therefore, written "From My very altar shall you take him to die." And whence is it derived that murder (i.e., execution for murder) does not override the Sabbath? For it would follow (that murder does override the Sabbath), viz.: If the sacrificial service, which overrides the Sabbath, is overridden by murder, then the Sabbath, which is overridden by the sacrificial service, how much more so should murder override it!

R. Acha says: The Holy One Blessed be He said: If not for your outcry, I would have destroyed them for the idolatry in their midst, viz. (Zechariah 10:11) "And tzarah crossed the sea," tzarah (here) being idolatry, as in (Isaiah 28:20) "and the molten image, tzarah, etc." and as in (Leviticus 18:18) "And a woman to her sister do not take litzror" (to be a rival). And because of your outcry I have withdrawn My wrath, as it is written (Psalms 106:22-23) ("… awesome deeds at the Red Sea) and he thought to destroy them if Moses His chosen one had not stood in the breach before Him, to turn His wrath from destruction."

No, this may be true of the sacrificial service, which is overridden by the burial of a meth-mitzvah (a body with no kin to bury it), wherefore it is overridden by murder, as opposed to the Sabbath, which is not overridden by the burial of a meth-mitzvah, wherefore murder should not override it....

R. Eliezer Hamodai says: "Why do you cry out to Me?" I do not have to be commanded for the children of Israel, (Isaiah 45:11) "For My children and the work of My hands would you command Me?" Are they not "readied" before Me from the six days of creation? (Jeremiah 31:36) "Just as these laws (of nature) will not depart from before Me, says the L–rd, so the children of Israel will not cease from being a nation before me for all time."

One of the disciples of R. Yishmael said: It is written (Exodus 35:3) "You shall not light a fire in all of your dwellings on the Sabbath day." Burning was in the category (of all the forbidden Sabbath labors), and it left that category (for special mention) to teach that just as burning, which is distinct in being one of the judicial death penalties, does not override the Sabbath, so, all the judicial death penalties do not override the Sabbath. But let the burial of a meth-mitzvah override the Sabbath, and it would follow (that it does so), viz.: If the sacrificial service, which overrides the Sabbath, is overridden by the burial of a meth-mitzvah, then the Sabbath, which is overridden by the sacrificial service, how much more so should it be overridden by the burial of a meth-mitzvah.

Others say: The faith that they had in Me suffices for Me to split the sea for them. They did not say to Moses: How can we go out to the desert without food? But they believed in Moses and followed him. Of this it is written in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, saying … I have remembered for you the lovingkindness of your youth, the love of your espousals, your following Me in the desert, in a land unsown." How were they rewarded for this? (Ibid. 3) "Holy is Israel unto the L–rd, the first of His harvest. All of its eaters will be blamed. Evil will come upon them, says the L–rd."

No, this may be true of the sacrificial service, which is overridden by murder, wherefore the burial of a meth-mitzvah overrides it, as opposed to the Sabbath, which is not overridden by murder, wherefore the burial of a meth-mitzvah should not override it. And it is written (Devarim 21:23) "His body shall not remain all the day upon the tree." (i.e., On the day that you are permitted to execute him [excluding the Sabbath], you are permitted to bury him.)

R. Yossi Haglili says: When Israel entered the sea, Mount Moriah was uprooted from its place, with the altar of Israel built upon it, and its woodpile upon it, and Isaac bound upon it upon the altar, and Abraham stretching out his hand and taking the knife to slaughter his son — whereupon the L–rd said to Moses: Moses, My children are in trouble, the sea raging and the foe pursuing them, and you stand and indulge in prayer? Moses: But what can I do? The L–rd: "Raise your staff and stretch out your hand over the sea, etc." And you — exalt and praise and accord song and praise and thanks and grandeur and glory and splendor and hallel to the Master of wars!

R. Elazar Hamodai says: He sent him with all the honor in the world, as is seen in his (Moses') response to him, as it is written (Numbers 10:30) "I pray you, do not leave us," telling him: You gave us good and beautiful counsel, and the L–rd consented to your words. "I pray you, do not leave us." Yithro replied: Is a candle of benefit other than in a place of darkness? Can sun and moon benefit from a candle? You are the sun and Aaron your brother is the moon. What can a candle do between you? Let me go to my land and I will convert all of my countrymen and bring them to the study of Torah and under the wings of the Shechinah.

If so, how are we to understand "I am the L–rd your G–d," There shall not be unto you," etc." We are hereby apprised that the Holy One Blessed be He uttered all of the Ten Commandments in one pronouncement and then reiterated each commandment individually. I might then think that all of the commandments in the Torah were thus uttered. It is, therefore, written "all of these things": These were uttered in one pronouncement, and all the others, individually.

Murder overrides the sacrificial service — how much more so, the saving of a life! For it follows, viz.: If the Sabbath, which is not overridden by murder, is overridden by the saving of a life, then the sacrificial service, which is overridden by murder — how much more so is it overridden by the saving of a life!

One might think that he went but did not do so. It is, therefore, written (Judges 1:16) "And the children of Keni, the father-in-law of Moses, went up from the city of date-palms," and (Ibid.) "and they went and settled with the people," "the people" signifying "wisdom," (in this instance, Torah study), viz. (Iyyov 12:2) "Truly you are a people, but will wisdom die with you?" Read if not "tamuth" ("die"), but "tumath" ("put to death"). So long as a sage lives, his wisdom endures. When he dies, his wisdom is lost with him.

"saying": They responded to an affirmative (i.e., "You shall, etc.") in the affirmative ("Yes") and to a negative, in the negative. R. Akiva says: to an affirmative in the affirmative, and to a negative in the affirmative. Variantly: "saying": Go and say to them (what I have told you) and return their reply to Me. And whence is it derived that He did so? From (Ibid. 19:8) "And Moses returned the words of the people to the L–rd." And whence is it derived that He acknowledged their words? From (Devarim 18:17) "They have done well in speaking as they did."

(And thus we find, when R. Yochanan b. Zakkai died, that his wisdom was lost with him.) They went and settled with Yaavetz, it being written of them (I Chronicles 2:55) "the dwellers of Yaavetz." Now were they dwellers of Yaavetz? Rather, they were disciples of (a man called) Yaavetz, viz. "And the families of scribes, 'dwellers' of Yaavetz — Tirathim, Shimathim, Suchathim — These were the Kenites who descended from Chamath, the father of the house of Rechav." "Tirathim" — They sounded the alarm ("mathri'im") and were answered. "Shimathim" — They heard ("shamu") the sound of shofar of Torah at Sinai. "Suchathim" — They dwelt in succoth, viz. (Jeremiah 35:10) "And we (the descendants of Rechav) live in tents, etc."

"From My (very) altar shall you take him to die": to die, but not to be judged (in a monetary litigation), and not to receive stripes, and not to be exiled. (In all of these instances, he is not prevented even from beginning to sacrifice.)