Mekhilta DeRabbi Yishmael Reader

Variantly: "from day to day": We are hereby apprised that one must examine his tefillin once in twelve months. It is written here "from day to day," and elsewhere (Leviticus 25:29) "days shall be its redemption." Just as there, not less than twelve months, here, too, not less than twelve months.

(Exodus 13:11) "And it shall be, when the L–rd brings you to the land of the Canaanite": Canaan merited that the land be called by his name. What did he do (to deserve this)? When Canaan heard that Israel would enter the land, he arose and made way for them — whereupon the Holy One Blessed be He said: You made way for My children: I will call the land by your name and I will give you a land as beautiful as yours. Which is that? Africa.

(Exodus 22:20) "And a stranger you shall not afflict and you shall not oppress him": You shall not afflict him with words and you shall not oppress him in money matters. Do not say to him: "Yesterday you worshipped the deity of Nevo, and (the flesh of) swine is still between your teeth, and you would dare contend with me!" And whence is it derived that if you taunt him he can taunt you in return? From "And a stranger you shall not afflict … for you were strangers in the land of Egypt"

And it is written (Genesis 10:15) "And Canaan begot Tziddon, his first-born, and Cheth," and (Ibid. 23:5-6) "… and the sons of Cheth answered Abraham: Hear us my lord, etc." — whereupon the Holy One Blessed be He said: You honored My loved one; I, likewise, will call the land by your name.

Beloved are the strangers, for in many places you are exhorted concerning them: "And a stranger you shall not afflict", (Devarim 10:19) "And you shall love the stranger", (Exodus 23:9) "And you have known the soul of the stranger." R. Eliezer says: Because a stranger's past is to his disadvantage, Scripture exhorts concerning him in many places.

R. Shimon b. Yochai says: It is written (Judges 5:31) "And His lovers are like the rising of the sun in its might", and it is written (Devarim 10:18) "And He loves the stranger, etc." Now who is greater? One who loves the King or one whom the King loves? Certainly, one whom the King loves.

Beloved are the strangers, for by every epithet that Israel is called, the strangers are called. Israelites are called "servants," as it is written (Leviticus 25:55) "For unto Me the children of Israel are servants." And the strangers are called "servants," as it is written (Isaiah 56:6) "… to love the name of the L–rd and to be servants unto Him." Israelites are called "ministers," as it is written (Ibid. 6:6) "And you, 'priests of the L–rd' shall you be called; 'ministers of our G–d' will it be said of you."

And the strangers are called "ministers," as it is written (Ibid. 56:6) "… and the strangers who join the L–rd to minister unto Him." Israelites are called "lovers," as it is written (Ibid. 41:8) "the seed of Abraham, My lover." And the strangers are called "lovers" (i.e., beloved), as it is written (Devarim 10:18) "And He loves the stranger."

"Covenant" is written of Israel, viz. (Genesis 17:13) "And My covenant (i.e., circumcision) shall be in your flesh." And it is also written of strangers, viz. (Isaiah 56:4) "and they hold fast to My covenant." "Acceptance" is written of Israel, viz. (Exodus 28:38) "for acceptance for them before the L–rd." And "acceptance" is written of strangers, viz. (Isaiah 56:7) "their burnt-offerings and their sacrifices for acceptance upon My altar." "Watching" is written of Israel, viz. (Psalms 121:4) "He neither slumbers nor sleeps, the Watcher of Israel." And "watchers" is written of the strangers, viz. (Ibid. 146:9) "The L–rd watches the strangers."

Shimon b. Azzai says: What is the intent of "Veha'avarta"? From (Leviticus 27:32) "Whatever (beast) passes ('ya'avor') under the staff" (for tithing), I would think that an orphan, too, (is tithed). And this would follow, viz.: If a blemished animal, which is not fit for the altar, enters the shed for tithing, then an orphan, which is fit for the altar, how much more so! — (No,) this is refuted by (the instance of) a purchased animal, which, although it is fit for the altar, does not enter the shed for tithing. No, this may be true of a purchased animal, which was not born in his domain, wherefore it does not enter the shed for tithing, as opposed to an orphan, which was born in his domain, wherefore it should enter the shed for tithing.

Abraham called himself a stranger, viz. (Genesis 23:4) "A stranger and a sojourner am I with you." David called himself a stranger, viz. (Psalms 119:19) "I am a stranger in the land," and (I Chronicles 29:15) "For we are strangers before You and sojourners as all of our ancestors. As a shadow are our days upon the earth, without a prospect." And it is written (Psalms 39:13) "For a stranger am I with You, a sojourner as all of my ancestors."

I have not succeeded (in deriving the halachah) by logic alone. (I must, therefore, derive it thus:) It is written here (Exodus) "Veha'avarta," and there (Leviticus) "ya'avor." Just as here, sanctity attaches to it only in the lifetime of its mother, so, there. In that case, why not say: Just as here, (in the instance of the firstling, only) males (are indicated), there, too, (only) males (should be tithed)? It is, therefore, written (Leviticus, Ibid.) "Whatever passes under the staff" — either males or females.

Beloved are the strangers (i.e., the proselytes), as witness Abraham's not being circumcised until the age of ninety-nine. For if he were circumcised at twenty or thirty, a stranger could become a proselyte only if he were younger than thirty — wherefore the L–rd prolonged commanding him until he was ninety-nine, so as not to bar the door to future proselytes.

And thus do you find (the L–rd's esteem for the stranger-proselyte) in the four classes who respond before Him who spoke and brought the world into being, (Isaiah 44:5) "One shall say: 'I am the L–rd's'; another shall call in the name of Yaakov; another shall mark his arm 'of the L–rd'; and in the name of Israel he shall be called": "I am the L–rd's" — these are the fearers of Heaven, untainted by sin. "another shall call in the name of Yaakov" — these are the minors (who died in childhood), the sons of the wicked in Israel. "another shall mark his arm 'of the L–rd'" — these are the penitents. "and in the name of Israel he shall be called — these are the righteous strangers (i.e., the proselytes).

"that shall be to you": to exclude the one who sells his beast to a gentile. This would exclude the foregoing, but it would include one who buys his beast from a gentile. It is, therefore, written (Devarim 15:19) ("which is born) in your herd and in your flock" — to exclude one who buys his beast from a gentile.

(Exodus 22:21) "Every widow and orphan you shall not afflict": This tells me only of widow and orphan. Whence do I derive (the same for) all men? It is, therefore, written "lo ta'anun", (the additional "nun" implying an extension of plurality). These are the words of R. Yishmael. R. Akiva says: Widow and orphan are more vulnerable to affliction. Scripture speaks of the common instance.

"the males are the L–rd's": From here R. Yossi Haglili ruled: If a sheep had not given birth and it begot two males, their heads emerging at the same time, both revert to the Cohein, it being written "the males are the L–rd's." The sages say: This is impossible, but one is his, and the other, the Cohein's.

(Exodus 13:13) "and every firstling of an ass shall you redeem with a lamb": And not with a calf, and not with an animal, and not with a slaughtered (beast) and not with a treifah, and not with a koi (a creature that is not clearly "beast" or "animal") and not with kilayim (a hybrid).

(Ibid. 34:20) "And the firstling of an ass you shall redeem": What is the intent of this? From (Numbers 18:15) "but redeem shall you redeem the first-born of the man, and the first-born of the unclean beast," I might think that every unclean beast is understood. It is, therefore, written (Exodus 13:13) "and every firstling of an ass you shall redeem with a lamb." It is an ass that you redeem, and not the firstling of other unclean beasts.

R. Yishmael and R. Shimon were going out to be executed when R. Shimon said to R. Yishmael: Rebbi, my heart is faint, for I do not know why I am going to be killed. R. Yishmael: Did anyone ever come to you for judgment or ruling and you kept him waiting until you had finished your cup or taken your sandal or donned your garment? Scripture states" If afflict you afflict" — whether greater or lesser affliction.

It is, therefore, written (Ibid. 34:20) "And the firstling of an ass, etc." It is the firstling of an ass that you redeem and you do not redeem the firstling of any other unclean beast. What, then, is the intent of (Numbers 18:15) "but redeem shall you redeem, etc."? If it cannot apply to redeeming an unclean beast, understand it as indicating that one may dedicate an unclean beast to the department for Temple maintenance and redeem it thence.

And when R. Shimon and R. Yishmael were executed, R. Akiva said to his disciples: Prepare yourselves for calamity. For if good were destined to come in our generation, only R. Shimon and R. Yishmael would receive it. But it is revealed and known before Him who spoke and brought the world into being that great calamity is destined to come in our generation wherefore these were taken from among us (so as not to witness it.)

As it is written (Isaiah 57:1) "the tzaddik perishes and no one takes it to heart. And men of lovingkindness are taken off and none understand (why). It is before the evil (that is destined to befall them) that the tzaddik was taken off. (2) Peace will come (to him). They will rest on their couches — those who walk in uprightness."

And, in the end, (3) "As for you, come closer, you sons of a sorceress, (to hear of your impending doom), seed of an adulterer and a harlot, etc."

"For if cry out, shall he cry out to Me, hear will I hear his outcry." If he cries out, I hear, and if he does not cry out I do not hear? What is the intent of hear will I hear? I am quicker to exact punishment for one who cries out than for one who does not.

"if you do not redeem it, you shall break its neck": Since you have caused a loss to the Cohein, you, too, shall suffer a loss. And whence is it derived that benefit may not be derived from it? It is written here "breaking," and elsewhere (in respect to the heifer of the broken neck [Devarim 21:4]), "breaking." Just as there, no benefit may be derived (from the heifer), so, here, (in respect to the first-born of an ass).

"among your sons shall you redeem": What is the intent of this? It is written (Numbers 18:16) "And redemption from one month" — general. "according to the monetary valuation, five shekalim" — particular. (In sum,) general-particular: (the rule is:) The general contains only what is (specifically) in the particular. And (Exodus 13:13) "Every human first-born among your sons shall you redeem" reverts to the general.

But perhaps (instead of reversion to the general) it is added to the first generalization (i.e., "And his redemption from one month, etc.", where the rule is as indicated above)? Would you say that? Rather, (it is perceived as) general-particular-general, where the rule is: The general is of the nature of the particular, viz.: Just as the particular is movable, not mortgaged, and of monetary value in itself, so I will include all such property (as valid for redemption of one's son.)

From here they ruled: All is valid for the redemption of a man's first-born, except for bondsmen, bills, land, and consecrated property.

(Exodus 13:13) "Every human first-born among your sons shall you redeem": If one had first-born from five wives, whence is it derived that he must redeem all of them? From "Every human first-born among your sons shall you redeem."

(Exodus 13:15) "and every firstling of my sons I shall redeem": Whence is it derived that if his father did not redeem him, he must redeem himself? From "and every firstling of my sons efdeh," (this being the connotation of "efdeh").

Now if within the framework of the lesser measure (of the Holy One Blessed be He, that of punishment), if an individual cries out against the many, this ("hear will I hear") is the result, then within the framework of His greater measure, (that of mercy), if the many pray (i.e., cry out for) the individual, how much more so (will He be quick to hear!)

R. Yossi Haglili says: Since the Torah commands you both to redeem your son and to teach him Torah, then just as if one's father has not taught him, he must teach himself, so, if his father has not redeemed him, he must redeem himself. No, this may be true of learning Torah, which countervails all (the mitzvoth in the Torah), as opposed to redemption, which does not! — This is refuted by (the mitzvah of) circumcision, which does not countervail all, in spite of which, if his father has not circumcised him, he must circumcise himself.

No, this may be true of circumcision, transgression of which is punishable by kareth, as opposed to redemption, which is not. It is, therefore, written "and every firstling of my sons efdeh." How would I derive (the same for) the other mitzvoth binding on the father vis-à-vis his son? Would you say that there is a (strategic) difference between them?

I will derive it by induction from the three of them, viz.: Circumcision is not like learning Torah, and learning Torah is not like circumcision. And both are not like redemption, and redemption is not like both of them. What is common to all is that they are mitzvoth binding on the father vis-à-vis his son, and that if his father did not perform them he must do so himself, so, with all such mitzvoth.

"and my wrath shall burn": R. Yishmael says: Burning of wrath is mentioned here, and elsewhere (Devarim 11:17) "And the wrath of the L–rd shall burn in you." Just as there, withholding of rain and exile are indicated, here, too, these (are understood). And just as here "by the sword," so, there by the sword.

From here it was ruled: By Torah mandate, a man must circumcise his son and redeem him and teach him Torah and teach him a trade and get him married. R. Akiva says: He must also teach him how to swim. Rebbi says: Also how to get along with others.

"and your wives will be widows, and your children, orphans": From "and I shall kill you by the sword," do I not know that your wives will be widows, and your children, orphans? Why need this be written? (They will be widows) as in (II Samuel 20:3) "And they were bound up in living widowhood (never to remarry) until the day they died." Now does this not follow a fortiori, viz.: If when you do not do what is just, your wives will be widows, then, if you do what is just, how much more so will you not be widows, etc.! As it is written (Zechariah 7:9) "Judge a true judgment," (Ibid. 8:16) "Truth and a judgment of peace shall you judge in your gates," (Isaiah 56:1) "Thus said the L–rd: Guard justice and do righteousness, for My salvation is sure to come" — how much more so (if you do this,) your wives will not be widows, and your children, orphans!

And thus is it written (Devarim 6:2) "So that you fear the L–rd your G–d, etc.", and (Ibid. 11:19) "And you shall teach them to your sons," followed by (21) "so that your days be prolonged," and (Isaiah 65:22) "For as the days of the tree (of life) will be the days of My people", (Ibid. 23) "they will not labor in vain; they will not give birth for panic (i.e., to have their children die in their lifetime).

For they (their children) will be seed blessed of the L–rd, and their children (will always be) with them", and (Ibid. 48:19) "and your seed will be as the sand, and your offspring as its (the sea's) offspring (in its abundance)", (Ibid. 66:22) "for just as the new heavens and the new earth which I will create (in those days) will endure before Me … so will endure (eternally) your children and your name (Israel)", and (Ibid. 59:20) "And the redeemer (the Messiah) will come to Zion, and to those who repent of sin in Yaakov", and (Ibid. 21) "And now, this is My covenant with them, says the L–rd: My spirit which is upon you, etc." How much more so will your days be prolonged in this world and you will see children and children of children, and you will merit life in the world to come!

(Exodus 13:14) "And it shall be if your son asks you tomorrow": "tomorrow" may indicate" in the present," and it may indicate "in time to come." (Exodus 17:9) "Tomorrow I will stand on top of the hill" — in the present. (Joshua 22:24) "Tomorrow your children might say to our children" — in time to come. (It is written, Devarim 6:20) "If your son asks you tomorrow (i.e., in the time to come): What are the testimonies and the statutes, etc.":

There are four sons: a wise son, a wicked son, a simple son, and one who does not know how to ask. What does the wise son say? "What are the testimonies and the statutes and the judgments that the L-rd our G-d commanded us?" — you, likewise, "open" to him in the halachoth of Pesach — "ein maftirin achar hapesach afikoman." What does the wicked son say? (Exodus 12:26) "What is this (Pesach) service to you?" "to you" and not to him.

Because he disassociated himself from the congregation and denied the foundation (of the faith), you, likewise, blunt his teeth and tell him (Ibid. 13;8) "Because of this (the mitzvoth) the L-rd wrought for me when I went out of Egypt." For me and not for you. Had you been there, you would not have been redeemed. What does the simple son say? (Ibid. 14) "What is this?"

And you shall tell him (Ibid.) "With might of hand did the L-rd take us out of Egypt from the house of bondage." And he who does not know how to ask, you open for him, as it is written (Ibid. 8) "And you shall tell your son on that day, etc."

Variantly: "What are the testimonies and the statutes, etc.": R. Eliezer says: Whence is it derived that if there were a company of sages or of disciples they must occupy themselves with the halachoth of Pesach until midnight? From "What are the testimonies, etc."

"And the L-rd killed every first-born … therefore, I sacrifice to the L-rd every male first-born, etc.", wherefore our sages have said: The first-born of beasts are slaughtered in consideration of the first-born of beasts (that were killed in Egypt), and the first-born of men are redeemed in consideration of the first-born of men (i.e., the Israelites, that were saved in Egypt.)

(Ibid. 16) "And it shall be as a sign upon your hand, etc.": In four places, the mitzvah of tefillin is mentioned: (Exodus 13:1-10) "Sanctify unto Me every first-born, etc."; (Ibid. 11-16) "And it shall be, when the L-rd brings you, etc."; (Devarim 6:4-9) "Shema, etc."; and (Ibid. 11:13-21) "And it will be if you hearken, etc." From here they ruled: The mitzvah of tefillin: Four sections in the arm-piece on one parchment; four sections in the head-piece on four (distinct) parchments. And these are: "Sanctify unto Me," "And it shall be, when the L-rd brings you," "Shema," "And it will be if you hearken." If they were not written in this order, they must be secreted.