Mekhilta DeRabbi Yishmael Reader

"All labor shall not be done in them": Neither you nor your neighbor shall do it, but a gentile may do it (for you). You say this, but perhaps the meaning is: Neither you, nor your neighbor, nor a gentile may do your work? It is, therefore, written (Leviticus 23:7) "All manner of work you shall not do," but a gentile may do your work. Therefore, (the meaning here is) You shall not do it, and your neighbor shall not do it, but a gentile may do it for you. These are the words of R. Yoshiyah.

Variantly: "You have inclined Your right hand": When the Holy One inclines His hand, the wicked go lost from the world, viz. (Tzephaniah 2:13) "And He will stretch out His hand to the north, and Ashur will go lost, etc." and (Ezekiel 25:15) "Behold, I will stretch out My hand against the Philistines, etc."

R. Eliezer says: to apprise us of the exalted state of Israel. When they all stood at Mount Sinai to receive the Torah, there were no blind ones among them, viz. "And all the people saw." And whence is it derived that there were no mutes among them? From (Exodus 19:8) "And all the people answered together." And whence is it derived that there were no deaf ones among them? From (Ibid. 24:7) "All that the L–rd has spoken, we shall do and we shall hear." And whence is it derived that there were no large ones among them? From (Ibid. 17) "And they stood at the foot of the mountain." And whence is it derived that there were no fools among them? From (Devarim 4:35) "You have been shown to know, etc."

R. Yonathan says: This (derivation) is not needed. Is it not already written (Exodus 20:8) "Remember the Sabbath day to keep it holy, etc." Now does this not follow a fortiori, viz.: If on a Sabbath, the greater, you are not exhorted against the work of a gentile for you, how much more so on a festival, the lesser! If so, what is the intent of "All labor shall not be done in them"? Neither you nor your neighbor shall do it (for you).

An analogy: eggs in a man's hand. He inclines his hand a little and they all fall and break, viz. (Isaiah 31:3) "and the L–rd will incline His hand, and the helper will stumble and the helped will fall, etc."

R. Nathan says: Whence is it derived that the L–rd showed our father Abraham, Gehennom, the giving of the Torah and the splitting of the Red Sea? From (Genesis 15:17) "And it was, when the sun had set, and it was dark, and, behold, a smoking furnace" — Gehennom, viz. (Isaiah 31:9) "He has an oven in Jerusalem." And "the torch of fire" (Genesis, Ibid.) — the lightning, viz. (Exodus 20:15) "And all the people saw the sounds and the lightnings. (Genesis, Ibid. 19) "between these pieces" — the splitting of the Red Sea — viz. (Psalms 136:13) "Who split the Red Sea into pieces."

This tells me only of a festival. Whence do I derive (the same for) Sabbath, that your neighbor may not do it for you? — Would you ask that? If you are exhorted against his doing it (for you) on a festival, the lesser, how much more so on Sabbath, the greater!

(Exodus 15:13) "You have led forth in lovingkindness (chesed)": You have done chesed with us, for we were without (redeeming) deeds, viz. (Isaiah 63:7) "The lovingkindnesses of the L–rd will I proclaim, etc.", (Psalms 89:2) "The lovingkindnesses of the L–rd will I ever sing, etc." And the world in its very beginning was built only with chesed, viz. (Ibid. 3) "I said that the world (with) chesed will be built."

R. Eliezer says: The verse speaks of a Canaanite man-servant. You say this, but perhaps a Hebrew is intended? It is, therefore, written (Leviticus 25:44) "From them (the Canaanites) shall you buy a man-servant and a maid-servant."

"only what is to be eaten by all souls": All (labors) of ochel nefesh (food processing) override the festival, but not all offerings (aside from those which are festival-linked) override the festival. For it would follow (otherwise) viz.: If partial ochel nefesh does not override the Sabbath, partial offering (i.e., temidim and mussafim) does override the Sabbath, then, (on a festival), where all ochel nefesh overrides the festival, how much more so should all offering (even those unlinked to the festival) override the festival!

It is, therefore, written "Only what is to be eaten by all souls" — All ochel nefesh overrides the festival, but not all offerings override the festival. But let partial ochel nefesh override the Sabbath, and this would follow a fortiori, viz.: If on a festival, where not all offerings override a festival, all ochel nefesh does override the festival, then, where partial offering does override the Sabbath, how much more so should partial ochel nefesh override the Sabbath!

It is, therefore, written "Only what is to be eaten by all souls" — Partial offering overrides the Sabbath, but partial ochel nefesh does not override the Sabbath.

(Exodus, Ibid.) "this people whom You have redeemed": For all the world is Yours, and You have no people but Israel, viz. (Isaiah 43:21) "This people have I created for Myself, etc." And thus is it written (Song of Songs 6:8) "Sixty are the queens and eighty, are the concubines": "Sixty are the queens" — These are the sixty ten thousands (of Israel, who left Egypt); "and eighty, the concubines" — those below the age of twenty; "and young maidens without number" — the minors, who are numberless. Notwithstanding this, (only) "one is My dove" — Moses, who countervails them all.

He showed him the four kingdoms that were destined to subjugate his children, viz. (Ibid. 12) "And when the sun was about to set, and a deep sleep fell upon Avram, and, behold, a great dark dread fell upon him": "dread" — the kingdom of Bavel. "dark" — the kingdom of Madai. "great' — the kingdom of Greece. "fell" — the wicked Rome. Some transpose it: "fell" — the kingdom of Bavel, viz. (Isaiah 21:9) "Bavel has fallen." "great" — the kingdom of Madai, viz. (Esther 3:1) "King Achashverosh made great, etc." "dark" — the kingdom of Greece, which darkened the eyes of Israel with afflictions. "dread" — the fourth kingdom, viz. (Daniel 7:7) "… fearful, dreadful, and of great strength."...

"the eye of his man-servant": I might think (that he goes free) even if it developed a leucoma; it is, therefore, written "and he destroy it." Only a blow that causes destruction (is intended). I might think, even if he performed no act upon it; it is, therefore, written:"And if a man strike the eye" — whence it was ruled: If he struck his ear and deafened him, or his eye and blinded him, he goes free. (If he struck) near his eye, so that he does not see, or near his ear, so that he does not hear, he does not go free.

"Only what is to be eaten by all souls": I would take this to include (in the license of ochel nefesh) even the souls of beasts and the souls of gentiles; it is, therefore, written "for you" — for you and not for beasts; for you and not for gentiles. These are the words of R. Yishmael.

Once, Rebbi was sitting and expounding that one woman bore sixty ten thousands, when a disciple interjected: Rebbi, who is greater, the world or the tzaddik? Rebbi replied: The tzaddik. How so? When Yocheved bore Moses, he countervailed the entire world. And where do we find that Moses countervailed the entire world? In (Numbers 26:4) "as the L–rd commended Moses and the children of Israel", and "Then sang Moses and the children of Israel", and (Devarim 34:10) "And there arose no prophet again in Israel like Moses."

If he knocked out two of his teeth at the same time or blinded two of his eyes at the same time, he goes free and takes nothing, it being written "an eye for an eye, a tooth for a tooth." If he knocked out one after the other, he goes free for the first and takes his injury (payment) for the second, it being written in lieu of his eye."

R. Yossi Haglili says: "Only what is to be eaten by all souls": This includes even the souls of beasts. But it (seemingly) includes both? It is, therefore, written "Only," to differentiate (i.e., to permit only beasts).

(Exodus, Ibid.) "You have guided (them) in Your strength": in the merit of the Torah which they are destined to receive, "strength" being Torah, viz. (Psalms 29:4) "The L–rd will give strength to His people; the L–rd will bless His people with peace" and (Ibid. 99:4) "… and the strength of the King (i.e., Torah) who loves justice."

(Ibid.) "And they stood from afar": outside of twelve mil (the distance of the Israelite encampment). We are hereby apprised that Israel receded twelve mil and returned twelve mil for each pronouncement. So that on that day they are found to have walked two hundred and forty mil. At that time the Holy One Blessed be He said to the ministering angels: Go down and help your brothers, as it is written (Psalms 68:13) "The kings of legions will move, will move" — they will move in going and they will move in returning. And not the ministering angels alone, but the Holy One Blessed be He Himself. As it is written (Song of Songs 2:6) "His left hand under my head, and His right hand will embrace me."

R. Akiva says: "Only what is to be eaten by all souls": This includes even the souls of beasts. But it (seemingly) includes both? It is, therefore, written "for you" — "for you," but not for gentiles. Why do you see fit to differentiate (between the two)? For you are exhorted over the beast (to feed it), but not over the gentile.

Variantly: "You have guided them in Your strength" — in the strength of the kingdom of the house of David, who are destined to assume the reign, "Your strength" being kingdom, viz. (Ibid. 21:2) "O L–rd, in Your strength the king will rejoice", and (I Samuel 2:10) "and He will give strength to his king."...

R. b. R. Ilai says: Because they were scorched by the sun above them, the Holy One Blessed be He said to the clouds of glory: Drip the dew of life upon My children, etc. (Psalms, Ibid. 9) "The earth quaked. The heavens, too, dripped before G–d. This is Sinai, etc.", and (Ibid. 11) "A bounteous rain did You drip, O G–d." When was all this honor conferred? When Israel was the most comely of the nations and honored the Torah. As it is written (Ibid. 13) "And the beauteous of the house divides the spoil, "spoil" being nothing other than Torah, viz. (Ibid. 119:62) "I rejoice over Your word as one who finds great spoil."

R. Eliezer says: It is written here "send" (viz. "free shall he send him") and elsewhere, (in respect to a divorce) "send" (viz. Devarim 24:1 "and he shall send her from his house"). Just as there, with a writ, so, here with a writ.

(Exodus 12:17) "And you shall watch over the matzoth": that they not become unfit — whence they ruled: If the dough started to rise, let her (the kneading woman) douse her hands in cold water (and pluck it out). If it became leavened ("se'or"), it should be burned, and one who eats it is liable to kareth. Which is "se'or"? (If it took on the appearance of) "locust horns." "sidduk" ("splitting") — if its splits intermingled. These are the words of R. Yehudah.

(Exodus, Ibid.) "to the habitation (neveh) of Your holiness": in the merit of the Temple, which they are destined to build, "neveh" being the Temple, as in (Jeremiah 10:25) "and His neveh they have made desolate", and (Isaiah 33:20) "Look upon Zion, the city of our solemnities. Your eyes will see Jerusalem, a peaceful neveh, a tent (the Temple) that shall not be taken down."

(Exodus, Ibid. 16) "And they said to Moses: Speak, you, with us, and we will hear, (and let G–d not speak with us, lest we die.") We are hereby apprised that they lacked the strength to receive no more than ten pronouncements, viz. (Devarim 5:22) "If we continue hearing the voice of the L–rd our G–d, we will die," but (Ibid. 6) you draw near," and we will hear. At that time, Israel merited the L–rd's establishing prophets for them, as it is written (Ibid. 18:18) "A prophet shall I raise up for them, etc." I was destined to set up a prophet for them (later), but their merit preempted it, viz. (Ibid. 17) "And the L–rd said to me: They have done well in speaking as they did" (viz. Ibid. 16).

Happy are those in whose words the L–rd concurs! And thus is it written (Numbers 27:7) "Rightly do the daughters of Tzelafchad speak," (Ibid. 36:5) "Rightly does the scribe of the sons of Yosef speak." Happy are those in whose words the L–rd concurs! And thus is it written (Ibid. 14:20) "I have forgiven because of your (Moses') words.

For I might think, since the Torah speaks of one who sends away and one who is sent away, that just as the first cannot send away unless he is an adult, so, the second cannot be sent away unless he is an adult; it is, therefore, written "free shall he send him in lieu of his tooth" — in any event (i.e., even if he is a minor).

(Exodus 15:14) "Peoples heard — they quaked": When the peoples heard that Pharaoh and his hosts were lost in the sea, that the rule of Egypt had ended, and that their idolatry had been overthrown, they began quaking, this being the thrust of "Peoples heard; they quaked." Variantly: "Peoples heard; they quaked": When the peoples heard that the Holy One Blessed be He had lifted the horn of Israel and brought them into Eretz Yisrael, they began quaking — at which the Holy One Blessed be He said to them: Fools that you are.

Many kings reigned before Me (i.e., in My presence) and Israel was not wrathful (against them), viz. (Genesis 36:31) "And these are the kings that reigned in the land of Edom." And many rulers arose from you, and Israel was not wrathful, viz. (Ibid. 29) "Chief Lotan, Chief Shoval." And now you grow wrathful! I, likewise, will give you "wrath" not to your liking, viz. (Psalms 99:1) "The L–rd reigns — let the peoples quake!"...

(Devarim 5:26) "Would that this heart of theirs (were in them to fear Me and to keep all of My mitzvoth all of the days so that it be good for them and for their children forever.") If it were possible to remove the angel of death from them, I would do so — but the decree has already gone forth. R. Yossi says: On this condition did they stand on Mount Sinai, that the angel of death not prevail over them, as it is written (Psalms 82:6) "I said (when I gave you the Torah): You are angels and all heavenly creatures. But, as Adam you will die, (having perfected your ways as he did), and as one of the (first) princes will you fall."

I might think (that he goes free) even if he knocked out a milk tooth, (which grows back); it is, therefore, written "eye." Just as an eye does not grow back, so the tooth (in question must be one which) does not grow back. This tells me only of tooth and eye. Whence do I derive (the same for) all of the other organs? It is derived inductively (binyan av) from the two, viz.: Tooth is not like eye, and eye is not like tooth. What is common to them is that they (i.e., their maimings) are permanent maimings of external organ prominences which do not grow back, (the maiming of which) causes the servant to go free, so (the maimings of) all such organ prominences which do not grow back cause him to go free.

"And you shall watch over the matzoth": R. Yoshiyah says: Read it not "And you shall watch over the matzoth," but "And you shall watch over the mitzvoth." Just as matzoth are not permitted to become chametz (i.e., to sour), so mitzvah should not be permitted to become chametz, but if the opportunity of a mitzvah presents itself to you, perform it immediately.

(Exodus, Ibid.) "Quaking has seized the dwellers of Plasheth": Once the dwellers of Plasheth heard that Israel had entered the land, they said: They have come to take revenge for the sons of Ephraim, viz. (I Chronicles 7:20, etc.) and (Psalms 78:9) "And the sons of Ephraim, armed and carrying bows, were turned back in the day of battle." Why so? (Ibid. 10) (For) "they did not keep the covenant of G–d and refused to walk in His law." And because they violated the term and the oath (viz. Numbers 14:44),

(Exodus, Ibid. 17) "And Moses said to the people: Do not fear, etc.": to apprise us of Moses' wisdom, how he stood and appeased them, the thousands and the ten thousands. Of him it is written in the tradition (Koheleth 7:19) "Wisdom strengthens the wise more than ten rulers, etc."

(Exodus, Ibid.) "For in order to exert you": In order to make you great did G–d come. (Ibid.) "and so that His fear be upon your faces." "fear" (here) is shame-facedness. Shame-facedness is a good sign in a man.... "so that you not sin." We are hereby apprised that shame-facedness leads to fear of sin, viz. (Jeremiah 6:15) "Were they ashamed that they committed abominations?

R. Yishmael says: A Canaanite man-servant can never be redeemed and can go free only by consent (of the master), as it is written (Leviticus 25:46) "And you shall hold them as an inheritance … to inherit as a holding, etc." And in our manner we have learned that a Canaanite man-servant is like a field of holding forever.

"I took out your hosts": the hosts of Israel. You say this, but perhaps (the reference is to the hosts of the ministering angels? (Ibid. 41) "All the hosts of the L–rd" already refers to the hosts of the ministering angels. How, then, am I to understand "I took out your hosts"? As referring to the hosts of Israel.

(Exodus 15:15) "Then the chiefs of Edom were confounded": If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:5) "… for I will not give you of their (Edom's) land"? What, then, is the intent of "Then the chiefs of Edom were confounded"? Because of worry (over contention.)

(Exodus, Ibid. 18) "And the people stood from afar": twelve mil, the distance of the Israelite encampment. And whence is it derived that this was the distance? From (Numbers 32:49) "And they encamped by the Jordan from Beth Hayeshimoth until Aveil Hashittim in the plains of Moav" (a distance of twelve mil.)

But if his master persecuted him and knocked out his tooth or blinded his eye or (maimed) one of his (other) external organ prominences, he acquires himself (i.e., his freedom) with afflictions. Now does this not follow a fortiori, viz.: If one can acquire himself by afflictions from the hand of flesh and blood, how much more so, from the hands of Heaven! And thus is it written (Psalms 118:18) "The L–rd has afflicted me exceedingly and He did not consign me to death."

"And you shall guard this day": What is the intent of this? Is it not already written (16) "all labor shall not be done in them"? This tells me only of labor per se. Whence do I derive (the same for) shvuth (i.e., violation of "resting")? From "And you shall guard this day." — But then let (violations of) shvuth be forbidden on chol hamoed, too! And this would follow a fortiori, viz.: Since the first and the last day (of Pesach) are called "a calling of holiness," and chol hamoed is called "a calling of holiness," and (violations of shvuth are forbidden on the first and the last day, let them, likewise, be forbidden on chol hamoed. It is, therefore, written (Leviticus 23:39) "The first day is shabbaton (like "shvuth"), and the eighth day is shabbaton" (but not chol hamoed).