Mekhilta DeRabbi Yishmael Reader

It is written "dead on the shore of the sea." Now were they dead? The intent is dead and not dead, i.e., "dying," as in (Genesis 35:18) "and it was as her soul departed when she died." Now was she dead? The intent is dead and not dead, i.e., "dying." Variantly: "And Israel saw Egypt dead": different types of death, one worse than the other, their having been smitten with different plagues in the sea.

They said: This ark is an instrument of punishment. It smote the men of Beth Shemesh, viz. (I Samuel 6:19) "And He smote the men of Beth Shemesh because they looked into the ark of the L–rd, etc." And it smote Uzzah, viz. (II Samuel 6:7) "and the wrath of the L–rd burned against Uzzah … and he died there by the ark of G–d." Therefore, let Israel know that it can (also) effect blessing, as it is written (Ibid. 11) "And the ark of the L–rd remained in the house of Oved-Edom the Gittite … and the L–rd blessed Oved-Edom, etc."

R. Achai b. Yoshiyah says: (Ibid.) "you and your son, and your daughter" — These are minors. But perhaps grown children are referred to. Would you say that? Have they not already been exhorted/ What, then, must be the intent of "you and your son and your daughter'? These are minors (i.e., the father is exhorted to keep them from labor.)

(Exodus 21:21) "But if one day or two days": I understand this literally. It is, therefore, (i.e., negating this,) written "if one day": How (are these two verses to be reconciled?) One day which is like two days; two days which are like one day. How so? A twenty-four hour period.

R. Yossi Haglili says: Whence is it derived that the Egyptians were smitten in Egypt with ten plagues, and at the sea with fifty plagues? Of Egypt what is written? (Exodus 8:15) "And the necromancers said to Pharaoh: It is the finger of G–d, etc." And of the sea what is written? (Ibid. 14:31) "And Israel saw the great hand, etc." How many plagues by the finger? Ten. Say, then, that in Egypt they were smitten with ten plagues and at the sea with fifty.

They said: This staff is an instrument of punishment. It brought ten plagues upon the Egyptians in Egypt and ten upon the sea. Therefore, let them know that it can (also) effect (beneficent) miracles, as it is written "And your staff with which you smote the Nile, etc." … because of their "murmurings."

(Ibid.) "your man-servant and your maid-servant": These are children of the covenant. You say they are children of the covenant, but perhaps (by "man-servant") an uncircumcised servant is referred to. (This cannot be,) for (Exodus 23:12) "and there be refreshed the son of your maid-servant and the stranger already refers to an uncircumcised servant. How, then, are "your man-servant and your maid-servant to be understood? As children of the covenant....

Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the initiator of the transgression is smitten first, how much more so in His measure of beneficence — the greater (measure) — (is the initiator of the mitzvah rewarded first)!

"and your sojourner in your gates": This is a ger tzedek (a "righteous sojourner," one who has converted to Judaism.) But perhaps it is a ger toshav (a "resident sojourner," one who does not serve idols and who observes the seven Noachide laws)? (This cannot be, for) (23:12) "and the sojourner" already speaks of a ger toshav. How, then, am I to understand "and your sojourner"? As referring to a ger tzedek.

"And against all the gods of Egypt shall I execute judgments. I am the L–rd.": "Judgments": different from each other. Images of stone crumbled; of wood, rotted; of metal, rusted. As it is written (Numbers 33:4) "And the Egyptians were burying (those) whom the L–rd had smitten — every first-born, and against their gods the L–rd had executed judgments." Others say: Those of stone rotted; those of metal melted.

R. Akiva says: Whence is it derived that every plague with which the Egyptians were smitten in Egypt was five-fold? (Say, then, that in Egypt they were smitten with fifty) plagues, and at the sea with two hundred and fifty.

"and you shall strike into the rock": From here, R. Yossi b. Zimra says: The staff was of (hard) sapphire, it not being written "and you shall strike on the rock, but "and you shall strike into the rock."

R. Shimon says: Why need this ("for he is his money") be stated. Even if it were not stated I would know it by induction, viz.: Since his ox is killed for (killing) his man-servant or his maid-servant, and another's ox is liable for (killing) his man-servant or his maid-servant; he is killed for (killing) his man-servant or his maid-servant, and another is killed for killing his man-servant or his maid-servant — then if you have learned that there is no difference between his ox and that of another in the killing of his man-servant or his maid-servant, then we should make no distinction between him and another (vis-à-vis the application of the "one or two day" provision) in the killing of his man-servant or his maid-servant.

It is, therefore, written "Vengeance shall not be taken, for he is his (the owner's) money." Scripture hereby apprises us that though no distinction is made between his ox and that of another in the killing of his man-servant or his maid-servant, a distinction is made (in the application of the afore-mentioned provision) between himself and another, (the provision applying only if he killed them, but not if another killed them.)

R. Nathan says: Judgments (2) upon judgments (2): They rotted, split, were hewn out, and they burned. We thus find that their images were smitten in four ways, and their worshippers, in three — plague, destruction, and smiting, (viz. 12:13).

(Exodus 14:31) "and the people feared the L–rd": In the past they had not feared the L–rd, but here, "and the people feared the L–rd." "and they believed in the L–rd and in Moses, His servant": If they believed in Moses, how much more so, in the L–rd! (i.e., Why need this be written?) We are hereby apprised that one who believes in the "faithful shepherd" believes in the pronouncement (i.e., the Torah) of Him who spoke and brought the world into being.

(Exodus 17:7) "And he called the name of the place Massah and Merivah." R. Yehoshua says: Moses called it Massah and Merivah, it being written "And he called the name of the place Massah and Merivah." R. Elazar Hamodai says: The L–rd, (who is called "Makom" ("the Place"), called it Massah and Merivah, it being written "And He, the Makom, called it Massah and Merivah" — whence it is seen that the Holy One Blessed be He is called "Makom."

"and He rested on the seventh day"? Now is He subject to "weariness"? Is it not written (Isaiah 40:28) "He does not tire and He does not weary," and (Ibid. 29) "He gives strength to the weary," and (Psalms 33:6) "By the word of the L–rd the heavens were made"? What, then, is the intent of "and He rested"? The L–rd is writing of Himself that He created the world in six days and "rested" as, it were, on the seventh. Now does this not follow a fortiori: If He, who is not subject to weariness, writes of Himself that He created the world in six days and rested on the seventh, then a man, of whom it is written (Iyyov 5:7) "Man is born for toil, how much more so (should he rest)!

"I, the L–rd": what flesh and blood cannot conceptualize — By oath shall I exact punishment from them! Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the Holy One Blessed be He affirms and does (as He has affirmed), how much more so in His measure of beneficence — the greater (measure)!

Similarly, (Numbers 21:5) "And the people spoke against G–d and against Moses." If they spoke against G–d, how much more so against Moses! We are hereby apprised that one who speaks against the "faithful shepherd" speaks against Him who spoke and brought the world into being.

("Merivah") — "because of the riv of the children of Israel": R. Yehoshua says: Israel said: If he is the master ("ribbon" [like "riv"]) of all acts, as He is our Master, we shall know … and if not, we shall not know. R. Eliezer says: They said: If He satisfies our needs, we will serve Him; if not, we will not serve Him. Thus, "because of the riv of the children of Israel, and because of their trying ('nasotham' [like "Massah"]) the L–rd, saying: 'Is the L–rd in our midst or not?'"

"For this the L–rd blessed the Sabbath day and He sanctified it": He blessed it with the manna (by providing a double portion on the sixth day), and he sanctified it with the manna (by not having it fall on the Sabbath). These are the words of R. Yishmael. R. Akiva says: He blessed it with the manna and sanctified it with a blessing ("who sanctifies the Sabbath"). R. Yitzchak says: He blessed it with the manna and sanctified it with (abstention from) labor.

R. Shimon b. Yochai says: He blessed it with the manna and sanctified it with the luminaries, (which functioned the entire night of the first Sabbath.) R. Shimon b. Yehudah of Kfar Acco says in the name of R. Shimon. He blessed it with the manna and sanctified it with the luminescent countenance of Adam. Thus: "For this the L–rd blessed the day of Sabbath and sanctified it."

Great is the faith wherein Israel believed in Him who spoke and brought the world into being; for in reward for Israel's belief in the L–rd, the Shechinah reposed upon them and they chanted song (at the sea). As it is written "And they believed in the L–rd and in Moses His servant. Then Moses and the children of Israel sang, etc." And thus do you find that our father Abraham inherited this world and the world to come only in the merit of his believing in the L–rd. As it is written (in this connection, Genesis 15:6) "And he believed in the L–rd, and it was accounted unto him as tzedakah."

"on the houses": What is the intent of this? Is it not already written (Ibid. 7) "on the lintel of the houses where they shall eat it"? This tells me only of the houses in which they eat it. Whence do I derive (the same for) the houses in which they sleep? From (here) "the houses where you are" — in any event.

R. Nechemiah says: If one takes upon himself a single mitzvah in (true) faith, he is worthy of having the Holy Spirit repose upon him. And thus do we find with Moses, David, and Devorah that (in the fulness of their faith) they chanted song and the Holy Spirit reposed upon them.

"and I shall see the blood": R. Yishmael was wont to say: Isn't everything revealed to Him, viz. (Daniel 2:22) "He knows what is in the darkness, and light dwells with Him," and (Psalms 139:12) "Darkness, too, is not dark for You." What, then, is the intent of "And I shall see the blood"? In reward for the mitzvah that you do, I shall reveal Myself with compassion to you, as it is written (Ibid.) "ufasachti upon you," "pesichah" connoting life, as in (Isaiah 31:5) "As birds that fly, so will the L–rd of hosts shield Jerusalem, shielding and saving, paseach and rescuing."

Variantly: "And I shall see the blood": I shall see the "blood" of the binding of Isaac, as it is written (Genesis 22:14) "And Abraham called the name of the place 'The L–rd will see.'" And elsewhere it is written (I Chronicles 21:15) "But as he was about to destroy, the L–rd saw and He repented Himself of the evil." What did He see? The blood of the binding of Isaac.

"and fasachti over you": R. Yoshiyah said: Read it not "ufasachti," but "ufasati," the Holy One Blessed be He 'skipping over' the houses of the children of Israel in Egypt, as it is written (Song of Songs 2:8) "The voice of my Beloved, behold, it comes, skipping over the mountains," and (9) "Behold, He stands behind the wall, etc."

And thus is it written (Psalms 31:24) "The L–rd guards the faithful." The faithfulness of the fathers is brought to remembrance, viz. (Exodus 17:12) "And Aaron and Chur supported his (Moses') hands, and his hands were (lifted in) faithfulness until the sun set." And it is written (Psalms 108:20) "This is the gate to the L–rd. Tzaddikim (faithful in prayer) will enter through it." What is written of the "believers"?

R. Yonathan says: "and I will skip over you." I will be compassionate to you, but not to the Egyptians. I might think that an Egyptian in a Jewish house would be rescued. It is, therefore, written "and I will skip over you" — over you, but not over the Egyptians. If an Israelite were in an Egyptian house, I might think he would be smitten together with them. It is, therefore, written (Exodus, Ibid.) "and there will be no destroying plague on you when I smite the land of Egypt." It will not be on you, but it will be on the Egyptians.

(Psalms 92:2-5) "It is good to praise the L–rd and so sing to Your exalted name. To proclaim in the morning Your lovingkindness, and Your faithfulness in the nights. With a ten-stringed harp, with voice and lyre together. For You have gladdened me by Your deeds, O L–rd. At the work of Your hands I will sing." What made him worthy of this joy? The belief held by our fathers in this world, which is all "night." Thus, "to proclaim in the world (to come) Your lovingkindness and Your faithfulness in the 'nights'" (i.e., this world).

(Exodus 12:14) "And this day shall be for you as a remembrance": The day which is a remembrance for you, you celebrate. But we have not yet heard which day it is (that is a remembrance for you). From (13:3) "And Moses said to the people: Remember this day when you went out of Egypt, etc." the meaning still hangs in the balance (i.e., On which day did they go out?) It is written (Numbers 33:3) "And they journeyed from Ramses in the first month on the fifteenth day of the first month. On the morrow of the Pesach offering the children of Israel left with a high hand." When did the children of Israel eat the Pesach? On the night of the festival. And they did not leave until the day of the festival itself.

And thus with Yehoshafat (II Chronicles 20:20) "And they rose early in the morning and they went to the desert of Tekoa. And as they went forth Yehoshafat arose and said: 'Hear me, Judah and dwellers of Jerusalem: Believe in the L–rd your G–d and you will rest assured. Believe in His prophets and you will succeed.'" And it is written (Jeremiah 5:3) "O L–rd, are Your eyes not (looking) for belief?" (Habakkuk 2:4) "And the tzaddik in his belief shall live", and (Eichah 3:23) "They (Your mercies) are renewed every morning — Great is Your faithfulness."

"And you shall celebrate it as a festival for the L–rd": This tells me only of the first day of the festival as requiring a chagigah (offering). Whence do I derive (the same for) the last day? It is, therefore, written (Ibid. 13:6) "and on the seventh day, a festival (chag) to the L–rd." This tells me only of the first and the last days as requiring a chagigah. Whence do I derive the same for the intermediate days of the festival (chol hamoed)? It follows inductively, viz.: Since the first and the last days are called mikra kodesh ("a calling of holiness") and chol hamoed is called mikra kodesh, then if you have learned about the former that they require a chagigah, then the latter, too, require a chagigah.

And thus do you find that the exiles are gathered in, only in reward for faith, as it is written (Song of Songs 4:8) "With Me, from Levanon, My bride; With Me from Levanon shall you come (out of exile). You shall look (upon the redemption) merosh amanah" (homiletically: "in the merit of emunah [belief]). (Hoshea 2:22) "And I will betroth you to Me forever … and I will betroth you to Me with emunah."

And, furthermore, it follows a fortiori, viz.: If the first and last days, which are not preceded or followed by holy days, require a chagigah, how much more so (the days of) chol hamoed, which are preceded and followed by holy days!

R. Yossi Haglili says: It is written (Devarim 16:15) "Seven days shall you celebrate ('tachog') to the L–rd your G–d," to include the seven days of Pesach as requiring a chagigah. But perhaps it speaks only of Succoth? (This is not so, for Leviticus 23:41) "And you shall celebrate it as a festival of the L–rd" already speaks of Succoth. How, then, are we to understand "Seven days shall you celebrate"? To include the seven days of Pesach as requiring a chagigah.

"for your generations": to be observed in all the generations. But perhaps "generations" (here) connotes the minimum of "generations" — two? It is, therefore, written as an everlasting statute shall you celebrate it."

(Exodus 12:15) "Seven days shall you eat matzoth": I might think that all types of matzoth are understood (i.e., that all grains are permitted as matzoth). It is, therefore, written (Devarim 16:3) "Do not eat chametz upon it; (seven days shall you eat matzoth upon it"). Scripture speaks only of something that can become chametz (i.e., that can turn sour) — wheat, barley, rye, oat, and spelt. This excludes rice, millet, poppyseed, pulse, and sesame, which do not become chametz, but which putrefy.

(Exodus 15:11) "Who is like You among the mighty": Once Israel saw that Pharaoh and his hosts were lost in the Red Sea, and the rule of Egypt had been abolished and idolatry had been castigated, they all opened their mouths and said "Who is like You among the mighty."

(Ibid. 12) "Honor your father and your mother": I would think (that they are to be honored) with words. It is, therefore, written (Mishlei 3:9) "Honor the L–rd from your wealth." Just as there, "wealth," here, too, food, drink, and a new garment (are understood).