Mekhilta DeRabbi Yishmael Reader

It once happened that one of the water drinkers (the descendants of Rechav, viz. Jeremiah 35:6) sacrificed an offering and a Heavenly voice issued forth from the holy of holies, saying: "He who accepted your sacrifices in the desert, He will accept your sacrifices at this time!"

R. Nathan says: Great is the covenant that was made with Yonadav the son of Rechav than that made with David. For that made with David was conditional, viz. (Psalms 132:12) "If your sons keep My covenant, etc.", and if not, (Ibid. 89:33) "then I will punish their offense with the rod," but the covenant with Yonadav the son of Rechav was unconditional, viz. (Jeremiah 35:19) "There will not be cut off a man of (the descendants of) Yonadav the son of Rechav standing before Me all of the days."...

Three things were given conditionally: Eretz Yisrael, the Temple, and the kingdom of the house of David, but not the Torah scroll and the covenant of Aaron, which were not given conditionally. Eretz Yisrael — (Devarim 11:16-17) "Take heed unto yourselves lest your hearts be enticed … and the wrath of the L–rd will burn against you." The Temple — (I Kings 6:12) "This Temple that you build, if you follow My statutes and keep all of My mitzvoth to walk in them, then I shall uphold My word with you that I spoke to David your father, etc." And if not, (Michah 7:15) "… then the land will be a ruin (together) with its inhabitants." The kingdom of the house of David — (Psalms 132:12) "If your sons keep My covenant, etc.", and if not, (Ibid. 89:33) "then I will punish their offense with the rod."

And whence is it derived that the Torah scroll was given unconditionally? From (Devarim 33:4) "The Torah which Moses commanded us is the (eternal) inheritance of the congregation of Jacob." Whence is it derived that the covenant with Aaron was made unconditionally? From (Numbers 18:19) "It is a covenant of salt forever," (Ibid. 25:13) "And it shall be unto him and to his seed after him a covenant of eternal priesthood."

And whence is it derived that the sons of Yonadav the son of Rechav are the descendants of Yithro? From (I Chronicles 2:55) "They were the Kenites, who descended from Chamath the father of Rechav." They sought a master and Yaavetz sought disciples, viz. (Ibid. 4:10) "and Yaavetz called out to the G–d of Israel, saying: 'If You bless me and expand my borders, and Your hand be with me and You keep (me) from evil, not to sadden me …' And the L–rd brought what he asked."

"If you bless me" — with Torah study.. "and You expand my borders" — with disciples. "and Your hand be with me" — that I not forget my learning. "and You keep (me) from evil" — that You give me friends such as I am. "not to sadden me" — that the evil inclination not keep me from Torah study. "And the L–rd brought what he asked" — He granted him what he asked,

and them what they asked. As it is written (Proverbs 29:13) "the poor man and the man of means meet. The L–rd brightens the eyes of both," and (Ibid. 22:2) "The rich man and the poor man have met. The L–rd makes them all." How so? A disciple who pays attendance upon his master, and his master desires to teach him — "The L–rd brightens the eyes of both." Both acquire life in the world to come. But if a disciple pays attendance upon his master, and his master does not desire to teach him — "The L–rd makes them all" — The one whom He made wise, He makes stupid in the end; and the one He made stupid, He makes wise in the end.

R. Yehudah Hanassi says: It is written "And Yaavetz called out to the G–d of Israel, saying: 'If You bless me and expand my borders, etc.'" If You bless me with children and expand my borders with sons and daughters, "and Your hand be with me" — in my dealings, "and You keep (me) from evil" — that the life You have given me be free of intestinal disorder, or eye ailments, or headaches, "not to sadden me" — that the evil inclination not sadden me … But if You do not do this for me, I will descend with my grief to the grave. "And the L–rd brought what he asked" — He granted him what he asked.

(Exodus 12:6) "And it shall be to you for a keeping": Why does the taking of the Pesach precede its slaughtering by four days? R. Matia b. Charash says: It is written (Ezekiel 16:8) "And I passed by you and I saw you, and behold, your time was the time for love": There had arrived the (time for the fulfillment of the) oath that the Holy One Blessed be He had sworn to our father Abraham to redeem his children.

But they had no mitzvoth to engage in, which would enable their redemption, viz. (Ibid. 7) "Your breasts were firm" (an allusion to Moses and Aaron), "and your hair had sprouted" (an allusion to the elders), but you were naked and bare" (of mitzvoth). And the Holy One Blessed be He gave them two mitzvoth — the blood of the Paschal lamb and the blood of circumcision to engage in for their redemption.

Thus (Ibid. 6) "And I passed by you and I saw you steeped in your blood." And it is written (Zechariah 9:11) "You, too — By the blood of your covenant I have sent forth your bound ones from the waterless pit." Therefore, the Holy One Blessed be He commanded the taking of the Pesach four days before its slaughtering, for reward is given only for the act.

"And you, raise your staff": Ten miracles were performed for Israel at the sea: The waters were split and became like a dome, viz. (Habakkuk 3:14) "You split (the sea) for his tribes; the summit of its scattering raged to scatter me"; the sea became dry land, viz. (Exodus 14:29) "and the children of Israel walked on the dry land"; it became like tar (where the Egyptians trod), viz. (Habakkuk, Ibid. 15) "You led your horses in the sea, in the mire of many waters"; it (the water) became like crumbs, viz. (Psalms 74:13) "You 'crumbed' the sea with Your might"; it became like rocks, viz. (Ibid.)

"You broke the heads of serpents (the Egyptians) on the waters"; the sea split into sections, viz. (Ibid. 136:13) "You split the Red Sea into sections," viz. (Ibid. 15:8) "and with the breath of Your nostrils the waters piled up"; they became like a wall, viz. (Ibid.) "the waves stood up as a wall"; He extracted for them sweets from salts, viz. (Psalms 78:16) "and He brought forth streams from a rock and brought down waters as rivers"; He froze the sea for them and it became like vessels of glass, viz. (Exodus 15:8) "The depths froze in the midst of the sea."

(Exodus 15:5) "so that the depths should cover them": Now are there depths there (at the bottom of the sea)? Is it not dry ground? What, then, is the intent of "should cover them"? — The lower depths (under the earth) ascended to the upper depths and the torrents embattled them. Thus, "the depths should cover them."

(Exodus 16:16) "This is the thing that the L–rd has commanded. Gather of it, each man, etc.": They said: Now Nachshon ben Aminadav and his household will go out and will gather a lot, and an Israelite pauper will go out and gather little. And when they came to measure it (Ibid. 17) "and they gathered it, some taking more than an omer (for a head), some less," (Ibid. 18) "when they measured it in the omer" (vessel), (they found that) "he who had taken more did not exceed (the omer measure), and he who had taken less, did not diminish." "and they measured it in the omer … each according to his eating had they gathered": From here they derived that one who ate according to the omer measure remained healthy and nourished; one who took less suffered intestinal disorder.

(Yithro 20:2) "I am the L–rd your G–d": Why were the ten commandments not stated at the beginning of the Torah? An analogy: A man enters a province and says (to the inhabitants): I will rule over you. They respond: Did you do anything for us that you would rule over us? Whereupon he builds the (city) wall for them, provides water for them, wages war for them, and then says: I will rule over you — whereupon they respond: Yes! Yes!

(Exodus 21:15) "And if one strikes his father and his mother, he shall be put to death": What is the intent of this? Because it is written (Leviticus 24:20) "an eye for an eye, etc.", and Scripture took it (striking father or mother) out of its category to make it more stringent, to make it liable to the death penalty, this section was, therefore, stated.

(Exodus 23:19) "The first of the first-fruits of your land": What is the intent of this section? (Devarim 26:2) "Then you shall take of the first of all the fruits of the earth" tells me only of fruits per se. Whence do I derive (the same for) first-fruits which he trod into liquids? From (Ibid.) "shall you bring to the house of the L–rd your G–d" — in any event.

R. Eliezer Hakappar Berebbi says: Did Israel not have four mitzvoth surpassing the worth of all the world? — not being suspect of illicit relations or of slander, not changing their names and not changing their language?

(Exodus 14:19) "And the angel of G–d, who went before the camp of Israel, etc.": R. Yehudah says: This verse is rich in allusions.

(The water) covered the firmament over them and darkened the stars over them, viz. (Ezekiel 32:8) "All the lights of the heavens I will darken above you, and I will bring darkness to your land," and (Isaiah 13:10) "For the stars of heavens and their constellations will not give their light. (For) the sun will be dark when it rises, etc." And it is written (Ezekiel 30:18) "And in Techafnefess the day will be darkened when I break there the power of Egypt… (For) a cloud shall cover it. And (Isaiah 13:11) "and I shall requite to the world (its) evil, etc."

(Exodus 16:19-20) "And Moses said to them: Let no man leave over of it until morning. And they did not heed Moses": These were the faithless in Israel. "and men left over of it": Good men did not leave over; men who were not good, did. "and it raised worms and it was rotted": This verse is inverted. Does it raise worms and then rot? First it rots, and then it raises worms, as in (Ibid. 24) "and it did not rot and there was no worm in it."

Thus, the L–rd took Israel out of Egypt, split the sea for them, brought down manna for them, raised the well for them, brought in quail for them, waged war with Amalek for them, and then said to them: I will rule over you — whereupon they responded: Yes! Yes!

"And if one strikes his father and his mother": This tells me only of (one who strikes both) his father and his mother. Whence do I derive (liability for one who strikes) his father and not his mother, or (one who strikes) his mother and not his father? It follows, viz.: Just as with cursing — each one, individually (viz. Leviticus 20:9), so, with striking, each one, individually. No, this may be true of cursing, for which he is liable both for (cursing) the dead as well as the living, wherefore he is liable for each individually, as opposed to striking for which he is not liable for striking the dead as well as the living, wherefore he should not be liable for striking each individually.

It is, therefore, written (Leviticus 24:21) "And one who strikes a man shall be put to death." Let it not, then, be written "And if one strikes his father and his mother he shall be put to death." (The meaning must be, then,) even if he strikes only one of them. These are the words of R. Yoshiyah.

Whence is it derived that they were not suspect of illicit relations? From (Leviticus 24:10) "And there went out the son of an Israelite woman, the son of an Egyptian man," the verse apprising us of Israel’s eminence, this being the only instance of its kind, wherefore Scripture singles it out. And it is said of them in the tradition (Song of Songs 4:12) "A locked garden is my sister, my bride, a fountain locked.": "a locked garden" — the women: "a fountain locked" — the men.

An analogy: A man was walking on the road leading his son before him when robbers came to snare him, whereupon he took him and placed him behind him, when a wolf came to snatch him, whereupon he took him and placed him in front — whereupon robbers came before him and wolves behind him — whereupon he took him and placed him on his shoulders — whereupon his son was scorched by the sun — whereupon his father spread his garment over him.

He hungered and he fed him; he thirsted and he gave him to drink. Thus, the Holy One Blessed be He, viz. (Hoshea 11:3) "And I pampered Ephraim, taking them on My arms, and they did not know that I had healed them." His son was scorched by the sun, whereupon He spread his garment over him, viz. (Psalms 105:39) "He spread a cloud for a cover and fire to light up the night." "He hungered and He fed him," viz. (Exodus 16:4) "I shall rain down bread for you from heaven."

He thirsted and he gave him water to drink, viz. (Psalms 78:11) "And He brought forth nozlim from a rock," "nozlim" being living waters, as in (Song of Songs 4:15) "a garden spring, a well of living waters, and nozlim, etc." and (Mishlei 5:15) "Drink waters from your pit and nozlim from your well."

Jonah descended to one depth, viz. (Jonah 2:6) "The depth surrounded me," and they descended to two depths, viz. (Exodus 15:5) "The depths covered them." Jonah descended into one metzulah (whirlpool, viz. Jonah 2:4), and they descended into two, (Exodus, Ibid.) "metzuloth." And it is written (Nechemiah 9:11) "And their pursuers You cast into metzuloth, as a stone into raging waters."

Rebbi says: (The thrust of "your [singular] G–d") is to apprise us of the eminence of Israel, that when they all stood at Mount Sinai to receive the Torah, they were all of one heart, to receive the kingdom of Heaven with joy. And, what is more, they all stood security for each other (for observance of the mitzvoth.) And not only over what was revealed alone did the Holy One Blessed be He appear to them (in Arvoth Moav, viz. Devarim 29:9) to forge a covenant with them, but even over what was concealed, as it is written (Devarim 29:28) "What is hidden (is known to) the L–rd our G–d, and what is revealed is for us and for our children forever" — this, by way of saying: Over what is revealed we will enter into a covenant with you, but not over what is concealed, so that one not sin in secret and the congregation be bound thereby.

"the first-fruits of your land": to exclude (from the mitzvah of bikkurim) tenant-farmers, renters, thieves and extortionists. (Devarim 26:3) "which the L–rd swore to our fathers": to exclude proselytes and servants. (Ibid.) "which the L–rd your G–d gives to you (singular)": to exclude women, tumtum (indeterminate gender), and hermaphrodite.

R. Nathan says: "a locked garden" — the married women; "a fountain locked, a sealed up spring" — the betrothed women. Variantly: "a locked garden, a fountain locked" — an allusion to the two types of cohabitation.

R. Nathan asked R. Shimon b. Yochai: In all places you find "the angel of the L–rd ("yod-keh-vav-keh") — (Genesis 16:7) "and an angel of the L–rd found her" — (Ibid. 9) "and the angel of the L–rd said to her" — (Exodus 3:2) "and an angel of the L–rd appeared to him" — And here it is written "and the angel of G–d (Elokim) turned." (Why is this so?) He answered: "elohim" in all places is a judge. We are hereby apprised that Israel were being judged at that time — whether to be rescued or to be destroyed with the Egyptians (for themselves having succumbed to idolatry.)

(Exodus, Ibid. "They descended into the metzuloth": Now are there metzuloth there? Is it not dry land? We are hereby apprised that the Great Sea (the Mediterranean) burst into it (the Red Sea) and the torrents embattled them. Thus, "They descended into the metzuloth." "as a stone":

(16:21) "And they gathered it baboker, baboker": in the morning time. The expounders of metaphors said: From here we see that (Genesis 3:19) "In the sweat of your brow shall you eat bread" applied to the manna (too).

"I am the L–rd your G–d who took you out of the land of Egypt." What is the intent of this? Because He appeared at the Red Sea as a hero waging war, viz. (Exodus 15:3) "The L–rd is a Man of war," and at Mount Sinai, as an elder full of mercy, so as not to provide an opening for the nations of the world to say that there are two Deities, (He said) "I am the L–rd your G–d." It was I at the Red Sea, and it is I on the dry land.

It was I in the past and it will be I in time to come. I in this world and I in the world to come. As it is written (Devarim 32:39) "See, now, that I, I am He," (Isaiah 46:4) "And until you grow old, it is I," (Ibid. 44:6) "Thus said the L–rd, the King of Israel, and its Redeemer, the L–rd of hosts: I am first and I am last," and (Ibid. 41:4) "Who wrought and did, the caller of the generations from the beginning? I, the L–rd, am first, and with the last it will be I."

R. Yitzchak says: "his mother" must be added for purposes of stringency (i.e., he is liable even for striking his mother). But (if you understand it as "and his mother") you will be implying leniency instead of stringency (i.e., that he is not liable until he strikes both his father and his mother). Perforce, then, it must be understood as "or" his mother.

And whence is it derived that they were not suspect of slander and that they loved each other? From (Exodus 3:22) "And a woman shall ask of her neighbor, etc." Twelve months had already passed, and we do not find an instance of one informing against another.

(Exodus 14:20) "And it (the cloud) came between the camp of Egypt and the camp of Israel, and it was cloud and darkness" — cloud for Israel and darkness for Egypt; Israel in the light, and Egypt in the dark, as in (Ibid. 10:23) "One man did not see another, and no man rose from his place for three days." And thus do you find in time to come, viz. (Isaiah 60:1) "Arise, shine, for your light has come, and the glory of the L–rd has shone upon you."

Why? (Ibid. 2) "For, behold, the darkness covers the earth, and thick clouds, the peoples, and upon you the L–rd will shine, and His honor will be seen upon you." And, what is more, he who is enveloped in darkness will see him who is enveloped in light. For the Egyptians, steeped in darkness, saw Israel in the light, eating, drinking and rejoicing. And they shot arrows and projectiles upon them, and the cloud and the angel protected them.

And it is written (II Samuel 22:3) "My Shield, the horn of my salvation, my fortress and my refuge, my savior — You will save me from violence." And it is written (Ibid. 31) "He is a Shield to all who take shelter in Him."

"As one metes it out, so, is it meted out to him." They said (Exodus 1:16) "and you see upon the (birth;) stones, etc." — wherefore You, likewise made the waters like stones to them, and the waters struck them upon the stones. Thus, "as a stone."

"and when the sun was hot (i.e., strong), it melted: in the fourth hour (of the day). You say, in the fourth hour; but perhaps (the intent is) in the sixth hour? (This is not so, for) "when the sun was hot" implies when the sun (i.e., an unshaded spot) was hot and the shade was cool — the fourth hour (and not the sixth.)

R. Nathan says: This is the retort to those heretics who would contend that there are two Deities. When the Holy One Blessed be He stood (at Mount Sinai) and said "I am the L–rd your G–d," who stood up and contended with Him? If you would say that this took place in concealment, is it not written (Ibid. 45:19) "Not in secret did I speak, etc." I did not reserve it (the Torah) for them alone. And thus is it written (Ibid.) "I, the L–rd, speak righteously; I tell what is true."

"And if one strikes his father or his mother": a blow which causes a wound. You say a blow which causes a wound, but perhaps even a blow which does not cause a wound? Would you say this? If (payment) for injuries — the greater — (obtaining both wittingly and unwittingly) there is no liability without a wound, then for punishment — the lesser — (obtaining only wittingly), how much more so should there be no liability without a wound. What, then, is the intent of "If one strikes his father or his mother? A blow which causes a wound.

And whence is it derived that they did not change their names? Just as they were called in their descent (to Egypt) — Reuven, Shimon, Levi, and Yehudah (viz. Ibid. 1:2) — so, they were called upon their ascent (viz. Numbers 1:18). And it is written (Genesis 48:16) "The angel who redeems me … and let there be called in them my name and the name of my fathers, etc."

(Exodus 14:20) "And one did not come near another the entire night": Scripture hereby apprises us that a standing Egyptian could not sit down, and a sitting one could not stand up. One who unloaded could not load, and one who loaded could not unload because he was caught in thick darkness, as it is written (Ibid. 10:21) "and darkness will be darkened." Variantly: "And one did not come near another the entire night": The Egyptian camp did not come near the Israelite camp, and the Israelite camp did not come near the Egyptian camp.

"and it melted": When the sun shone upon it, it melted and streams formed from it which led to the Great Sea (the Mediterranean), where harts, roebuck, fallow-deer, and other beasts came to them and drank from them, after which they were hunted by the (peoples of the) nations, who ate them and tasted the taste of the manna which descended to Israel.