Mekhilta DeRabbi Yishmael Reader

"and they encamped in the desert": The Torah was given openly, in a public place. For if it were given in Eretz Yisrael, they could say to the nations of the world: You have no portion in it. But it was given openly, in a public place, and all who want to take it may come and take it.

(Exodus 21:3) "If alone (i.e., without a wife) he came, alone shall he go out." What is the intent of this? It is written (9) "If his master gives him a woman" (a Canaanite bondswoman). ("If" here is) optional (and not mandatory). You say "optional," but perhaps it is mandatory. It is, therefore, written "If alone he come, alone shall he go out" — It is optional and not mandatory. These are the words of R. Yishmael.

"For whoever does work upon it, that soul shall be but off" — a complete work. If one wrote one letter (on the Sabbath) in the morning, and another towards evening; or if he wove one strand in the morning and another towards evening, I might think that he is liable. It is, therefore, written "And you shall keep the Sabbath, for it is holy to you. Those who profane it shall be put to death. For whoever does work upon it, that soul shall be cut off" — a complete work.

R. Yochanan said: Jonah went (on that voyage) only to cast himself into the sea, as it is written (Jonah 1:12) "And he said to them: Lift me up and cast me into the sea." All this do you find with Moses and the (other) prophets, that they gave their lives for Israel. What is written of Moses? (Exodus 32:32) "And now, if You forgive their sin — and if not, blot me out of Your book which You have written." (Numbers 11:15) "If thus You do with me, kill me if I have found favor in Your eyes and let me not look upon my evil" (i.e., the destruction of Israel).

What is written of David? (II Samuel 24:17) "Behold, I have sinned and I have been corrupt. But these sheep, what have they done? Let Your hand be in me and in the house of my father." In all places you find that Moses and the (other) prophets gave their lives for Israel.

(Ibid.) "and you shall bring up my bones from here with you": I might think, immediately. It is, therefore, written "with you" — when you go up. And whence is it derived that they also brought up the bones of the other tribes? From "from here with you."

"I shall sing to the L–rd," for He is merciful — (Exodus 34:6) "Hashem, Hashem, the G–d who is merciful and gracious", (Devarim 4:31) "For a merciful G–d is the L–rd your G–d", (Psalms 25:6) "Remember Your mercies, Hashem, etc.", (Ibid. 145:8) "Good is the L–rd to all, and His mercies are on all his works", (Daniel 9:9) "To the L–rd our G–d is mercy and forgiveness."

"There He made for them statute and judgment": "statute" — Sabbath; "judgment" — honoring of father and mother. R. Elazar Hamodai says: "statute" — illicit relations, viz. (Leviticus 18:30) "not to do according to the statutes of the abominations that were done before you." "judgment" — the laws of ravishment, penalties, and injuries.

R. Eliezer Hamodai says: Moses said to Joshua: Why are you guarding your head? Is it not for the crown? (You have nothing to fear) Go out from under the cloud and do battle with Amalek.

I might think it was given at night; it is, therefore, written (Ibid. 19:16) "And it was on the third day, when it was morning, etc." I might think that it was given in silence; it is, therefore, written (Ibid.) "and there were thunders and lightnings." I might think that they did not hear the thunders; it is, therefore, written (Ibid. 20:15) "And all the people saw the thunders and the lightnings," and (Psalms 29:4) "the voice of the L–rd in majesty, etc."

R. Akiva says: "If alone (i.e., intact) he came, alone shall he go out" — If he came with his organ prominences (intact), he goes out with them intact (i.e., the master must indemnify him for any organ prominence loss that he caused him). R. Yishmael says: Our verse is not needed for this.

"elohim you shall not curse": This tells me only of a judge. Whence do I derive the same for a prince? From (Ibid.) "and a prince in your people you shall not revile." In "and a prince in your people you shall not revile," I hear both a prince and a judge. Why, then, is it written "elohim you shall not curse"? To impose liability for each in itself.

"that soul shall be cut off from the midst of its people": What is the intent of this? From (Ibid.) "Those who profane it shall be put to death," I know only of one who profanes it wilfully after prior warning by witnesses. Whence do I derive (the same for) one who profanes it in and of himself? From "and it shall be cut off."

(Exodus 12:1) "saying": Go and say it to them immediately. These are the words of R. Yishmael. As it is written (Exodus 34:34) "And he went out and spoke to the children of Israel what he had been commanded." R. Eliezer says: (The intent is) Go out and say it to them and return word to Me, viz. (Ibid. 19:8) "and Moses returned the words of the people to the L–rd," and (Ezekiel 9:11) "And, behold, the man clothed in linen on whose loins was the scribe's slate returned word saying I have done according to all that You have commanded me," and (Iyyov 38:35) "Did you dispatch lightning bolts, so that they should go forth and say to you 'Here we are'"?

The messengers of the Holy One Blessed be He are not as those of flesh and blood. The messengers of flesh and blood must return to their sender. Not so Your messengers, but "Did You dispatch lightning bolts so that they should go forth?" It is not written "and they shall return and say."

Wherever they go they are before You and they say we have fulfilled Your embassy, in fulfillment of (Jeremiah 23:24) "Do I not fill the heavens and the earth?"

(Ibid. 20) "And they journeyed from Succoth and they encamped in Eitam." Just as Eitam is a place, so, Succoth. R. Akiva said "Succoth" refers to the clouds of glory, viz. (Isaiah 4:5-6) "For all the glory shall it cover. And a succah shall it be for shade by day." This tells me only of the past. Whence do I derive (the same for) time to come? From "And a succah shall it be for shade by day," and (Ibid. 35:10) "And the redeemed of the L–rd will return, and they will come to Zion with song, the joy of the world over their heads."

"I shall sing to the L–rd," who is a Judge" — (Devarim 1:17) "… for the judgment is G–d's", (Psalms 82:1) "G–d stands in the assembly of the almighty. (In the midst of the judges shall He judge,:), (Devarim 32:4) "The Rock, perfect is His work, (for all of His ways are judgment.").

"and there nisahu": He elevated them to greatness, as in (II Kings 25:27) "Evil Merodach … elevated ("nasa") Yehoyachin, etc.", and (Numbers 4:22) "Elevate ("nasso") the sons of Gershon." These are the words of R. Yehoshua. R. Elazar Hamodai said to him: Isn't ("nasso" meaning) greatness written with a shin, but here ("nisahu") is written with a "samech"! What, then, is the intent of "and there nisahu"? There the L–rd tried Israel.

"Tomorrow I shall stand on top of the hill with the staff of G–d in my hand": Tomorrow we will be with you, standing on top of the hill. These are the words of R. Yehoshua. R. Eliezer Hamodai says: (The intent is) Tomorrow we will decree a fast and we will put our trust in the deeds of the fathers.

For it is written (Ibid. 7) "And if a man sells his daughter as a maidservant, she shall not go out as the (Canaanite) bondsmen go out" — by (loss of) organ prominences, as the Canaanite bondsmen do go out. You say (it means) this; but perhaps (it means that) she should not go out with (six) years (of service) or with Jubilee years, as the (Hebrew) bondsmen do go out. It is, therefore, written (Devarim 15:12) "If your Hebrew brother or sister is sold to you, etc." — whereby we are apprised that she does go out with (six) years (of service).

Whence do we derive (the same for) the Jubilee? From (Leviticus 25:42) "For they (i.e., all Hebrews are My servants." In any event, (it has been shown that) it is not the second conclusion (i.e., that she does not go out with years of service and with Jubilee), which is correct, but the first (i.e., that she does not go out with loss of organ prominences).

From here they derived: One may speak one thing and be liable for four. (How so?) If the son of a prince curses his father, he is liable for "prince," "father," "judge," and "in your people you shall not curse." R. Yehudah b. Bethira says: From "elohim you shall not curse and a prince in your people you shall not revile," I hear that he is not liable unless he is both a judge and a prince. It is, therefore, written "elohim you shall not curse" — to impose liability (for cursing) a judge; "and a prince in your people" — to impose liability (for cursing) a prince.

R. Oshiyah said: When the Holy One Blessed be He decrees good and bad decrees for Israel, a report is returned to Him for the good, but not for the bad, viz. (Ezekiel 9:2-11) "And, behold, six men were coming, etc." — whereupon they fulfilled their embassy. Of those who were commanded to carry out the evil decree (i.e., to destroy), we do not learn that they returned report. Of him who was commanded over the good (i.e., the man clothed in linen), we learn that he returned report (viz. 9:11) "Ben Azzai says: "In the voice that you hear (what is taught), in that voice you teach." (i.e., "Affirmation begets affirmation.").

(Ibid. 21) "And the L–rd went before them by day with a pillar of cloud": We find there to have been seven clouds: here, (Numbers 14:14) twice, (Ibid. 9:19), (Exodus 40:36), (Ibid. 37), (Ibid. 38) — Seven clouds: four on four sides, one above, one below, and one going before them, lifting what was low, and lowering what was high, as it is written (Isaiah 40:4) "Let every valley be raised, and every mountain and hill be lowered. Let the rugged ground become level and the ridges become a plain." And it would kill the snakes and scorpions before them and sweep and sprinkle before them.

(Exodus 15:26) "And He said: If pay heed, you shall pay heed": From here it was derived: If a man paid heed to one mitzvah, he is caused to pay heed to many mitzvoth, it being written "If pay heed, you shall pay heed." If a man forgot one mitzvah, he is caused to forget many mitzvoth, viz. (Devarim 8:19) "If forget, you shall forget." "to the voice of the L–rd": This refers to the Ten Commandments, which were from Mouth to mouth through the medium of "voices." "and you do what is just in His eyes": These are select aggadoth, which are "heard" in the ears of all men. "and you give ear to His mitzvoth" — Mishnayoth. "and you keep all His statutes" — halachoth. "all of the illness which I placed in Egypt I will not place upon you." But if I do place it upon you — "for I am the L–rd who heals you." These are the words of R. Yehoshua.

"top" — the deeds of the patriarchs; "hill" — the deeds of the matriarchs.... "with the staff of G–d in my hand": Moses said before the Holy One Blessed be He: L–rd of the universe, with this staff You took Israel out of Egypt. With this staff You split the sea for them. With this staff You wrought miracles and mighty acts for them. With this staff You will perform miracles and mighty acts for them at this time.

R. Yossi says: It is written (Isaiah 45:19) "Not in secrecy did I speak, in a place of darkness, etc." In the very beginning, when I gave it, I did not give it in secret or in a dark, dusky land. And I did not say to the seed of Jacob "Seek Me in vain" (i.e., gratis). I did not give it as a pledge (to be taken back), viz. (Ibid.) "I am the L–rd, who speaks righteousness, who declares what is just."

Even before I gave you the mitzvoth I "prefaced" their reward, viz. (Exodus 16:5) "And they shall prepare what they shall bring (of the manna) and it shall be double, etc." And it is written (Leviticus 25:21) "And I shall command My blessing for you in the sixth year, etc." I might think (that reward is given) only for these (Shabbath and Shevi'ith) alone (and not for other mitzvoth). It is, therefore, written (Psalms 105:44) "And He gave them the land of nations, etc." Why? (Ibid. 45) "So that they keep His statutes and observe His laws."...

This tells me only of a Hebrew maidservant. Whence do we derive (the same for) a Hebrew bondsman? It is, therefore, written (Devarim 15:12) "the Hebrew man or the Hebrew woman." The first is likened to one second. Just as the Hebrew woman does not go out with (loss of) organ prominences, so, the Hebrew man (But why is a verse needed for this?)

(Exodus 31:15) "Six days will work be done." And a different verse (Ibid. 20:9) "six days shall you work, and you shall do all of your work." How are these two verses to be reconciled? — When Israel do the L–rd's will, their work will be done by others, viz. "will work be done." And thus is it written (Isaiah 61:8) "And strangers will arise and graze your sheep, and the sons of strangers, your farmers and your vintners."

R. Akiva says (Exodus 12:1) "saying": Go and say to them that it is in their merit that He speaks to me (Moses). And thus do we find, that in all the thirty-eight years that He was angry with Israel (i.e., from the episode of the spies and on), He did not speak with him, viz. (Devarim 2:16-17) And it was, when all the men of war (those from the age of twenty) had finished dying from the midst of the people, that the L–rd spoke to me, saying."

"I shall sing to the L–rd," who is comely, who is glorious, who is exalted, whose like does not exist — (Psalms 89:7) "For who in the heavens can be compared to the L–rd, can be likened to the L–rd among the sons of the mighty"? (Ibid. 8) "G–d greatly dreaded in the great council of the holy, (held in awe by all around Him?") And it is written (Ibid. 9), "O L–rd, the G–d of hosts ("tzeva'oth"), who, as You, is mighty, O L–rd?: What is "tzeva'oth" (acronymically)?

He is an "oth" (i.e., unique) in the midst of His retinue ("tzava"). And thus is it written (Devarim 33:2) "Ve'atha" ('and He shall come') from Rivevoth Kodesh" (figuratively: "the ten thousands of His holy ones.") And thus did David say (Psalms 86:8) "There is none like You among the great ones, O L–rd, and there are none like Your works." And (Song of Songs 5:19-15) "My Beloved is clear and red," "His head is finest gold," "His eyes are like doves by water-courses," "His cheeks are like beds of spice," His hands are rods of gold," "His legs are pillars of marble" — His are comeliness, greatness, strength, and glory!

Issi b. Yehudah says: There are five ambiguous verses in the Torah: "se'eth," "arur," "machar," "meshukadim," and "vekam.": "se'eth" — (Genesis 4:7) "If you do well, you will be forgiven (se'eth)" or "You will bear your sin (se'eth), if you do not do well." "arur" — (Ibid. 49:7) "Arur (Cursed) is their wrath, for it is fierce" or (Ibid. 6) "for in their wrath they slew a man, and in their wilfulness they razed an ox.

Arur ("they are cursed.") "machar" ("tomorrow") — (Exodus 17:9) "Machar I will stand on top of the hill" or "Go out and do battle with Amalek machar." "meshukadim" ("of beaten work") — (Exodus 25:34) "meshukadim its bulbs and its flowers" or "in the menorah, four bowls meshukadim." "vekam" — (Devarim 31:16) "Vekam ("and there will arise") this people and they will stray, etc." or "you shall lie down with your people vekam" ("and arise"). These are the five ambiguous verses in the Torah.

R. Eliezer, the son of R. Yossi Haglili was wont to say (Ibid. 147:19) "He relates His statutes to Jacob, His statutes and His judgments to Israel. He did not do so for any other nation." Now what did these poor nations do that He declined to give them the Torah? (Ibid. 20) "Judgments they would not know" — they declined to accept (the Torah), viz. (Habakkuk 3:3) "G–d came from the south … (4) with a glow like light … (5) "Before Him went a plague … (6) "He stood and measured out the land. He saw and He released the nations" (viz. Avodah Zarah 2b).

Can it not be deduced a fortiori? viz.: If a Hebrew maidservant, who goes out with (the appearance of pubertal) signs, does not go out with (loss of) organ prominences, then a Hebrew bondsman, who does not go out with signs, how much more so should he not go out with (loss of) organ prominences! — No, this (that she does not go out) may be true of a Hebrew maidservant, who was not sold for thieving — wherefore she does not go out with (loss of) organ prominences — as opposed to a Hebrew bondsman, who was sold for thieving — wherefore he does go out with (loss of) organ prominences. It must, therefore, be written "the Hebrew man or the Hebrew woman" — to liken the first to the second, viz.: Just as she does not go out with organ prominences, so, he.

R. Shimon b. Azzai said: I do not come to detract from my master's words, but to add to them, viz.: Not to Moses alone did He speak in the merit of Israel, but to all of the prophets, viz. (Ezekiel 3:15) "And I sat there seven days, mute (i.e., without prophecy) among them," (Ibid. 16-17) "And it was at the end of seven days (of being among them) that the word of the L–rd (i.e., prophecy) came to me, saying." (Likewise, after the people had asked for Divine guidance), (Jeremiah 42:7) "And the word of the L–rd came to Jeremiah, etc."

R. Yoshiyah says: There were four (clouds): one before, one behind, one above, and one below. Rebbi says: Two (one before them and one over the mishkan).

R. Yossi says (Psalms 8:3) "From the mouths of olelim and yonkim You have founded strength. "olelim" — infants in their mothers' womb, as in (Iyyov 3:16) "Why was I not like a buried stillbirth, like olelim who never saw the light"? "yonkim" — those who seek their mothers' breasts, as in (Joel 2:16) "Gather olelim and suckers ("yonkei") of the breasts."

(Exodus 19:2) "And Israel encamped there": Elsewhere it is written "and they journeyed," "and they encamped" — they journeyed in quarrel and encamped in quarrel. Here, they were of one heart — wherefore it is written "and (it) encamped." "and Israel encamped there": He said to them, you will be there for a (relatively) long time. And, indeed, we find that they were there for twelve months less ten days. "opposite the mountain": to the east of the mountain. "opposite" always signifies to the east.

(Exodus, Ibid.) "If he were the husband of a woman": Scripture speaks of a Jewish woman. You say "a Jewish woman," bur perhaps a gentile woman is intended? (This cannot be, for) (4) "If his master gives him a woman" speaks of a Canaanite woman. How, then, is "If he were the husband of a woman" to be understood? As referring to a Jewish woman.

(Exodus 22:28) "Your fullness and your dema (terumah) you shall not delay": "Your fullness" — bikkurim (first-fruits, which are taken from fully ripened grain). "you shall not delay": You shall not give second-tithe before first-tithe, first-tithe before terumah, or terumah before bikkurim. But I do not know which takes precedence — terumah to bikkurim or bikkurim to terumah? Would you say that? Bikkurim takes precedence because they are called by four names — "first," "bikkurim," "terumah," and "dema." (They take precedence) to terumah, which is called by only three names — "first," "terumah," and "ma'aser," which, in turn, takes precedence to ma'aser, which is called by only two names.

And first-tithe, which is called by two names — "first" and "ma'aser" — takes precedence to second-tithe, which is called by only one name ("ma'aser"). From here they ruled: If one gives terumah before bikkurim or first-tithe before terumah or second-tithe before first-tithe — even though he transgresses the negative commandment "Your fullness and your dema you shall not delay," what is done is done (i.e., he has fulfilled his obligation.)

And thus do you find with Baruch the soon of Neriah, who complained before the L–rd, (Ibid. 45:3) "You (Baruch) say: Woe unto me, the L–rd has added grief to my pain!" (You say:) Why am I different from all the disciples of the prophets? Joshua served Moses and the spirit of the L–rd reposed upon him. Elisha served Eliyahu and the spirit of the L–rd reposed upon him. Why am I different? (Ibid.)

"I wearied myself with groanings but I did not find rest," "rest" being prophecy, as in (Numbers 11:21) "And the spirit rested upon them … and they prophesied in the camp," (II Kings 2:15) "And the spirit of Eliyahu has rested on Elisha," (Isaiah 11:2) "And the spirit of the L–rd will rest upon him." Come and see how the L–rd answered him (Jeremiah 45:4-5) "Thus said the L–rd. What I have built I am going to destroy, and what I have planted I am going to uproot, and you are seeking 'great things' for yourself?", "great things" being prophecy, as in (II Kings 8:4) "Tell me, now, of all the 'great things' that Elisha (the prophet) has wrought," and (Jeremiah 33:3) "Call Me and I will tell you (Jeremiah the prophet) 'great things' and in forms that you have not known," (G–d) saying to Baruch the son of Neriah, as it were: If there is no vineyard, there is no (need of a) fence; if there is no flock, there is no shepherd.

Why? (Jeremiah 45:5) "For I am going to bring evil upon all flesh. And shall I render your soul (i.e., your prophetic soul) as spoil unto you wherever you go?" — whence we see that the prophets prophesy only in the merit of Israel.

(Exodus, Ibid. 21) "And the L–rd went before them by day": We are hereby taught that as one metes it out to others, so is it meted out to him. Abraham accompanied the ministering angels, viz. (Genesis 18:16) "And Abraham went with them to escort them, and the L–rd accompanied his children in the desert for forty years, viz.: "And the L–rd went before them by day with a pillar of cloud." Of our father Abraham it is written (Genesis, Ibid. 5) "And I will take a piece of bread," and the Holy One Blessed be He brought down the manna for forty years, viz. (Exodus 16:4) "Behold, I shall rain down bread for you, etc." Of Abraham it is written (Genesis, Ibid.)

"Let there be taken now a little water, etc.", and the Holy One Blessed be He raised for His children a well in the desert, viz. (Numbers 21:17) "Bring up, O well — sing to it." Of Abraham it is written (Genesis, Ibid. 7) "And to the herd Abraham ran," and the Holy One Blessed be He flew in quail for his children, as it is written (Numbers 11:31) "And a wind went forth from the land and flew in quail from the sea."

Of Abraham it is written (Genesis, Ibid. 4) "And recline under the tree," and the Holy One Blessed be He spread out for his children seven clouds of glory," as it is written (Psalms 105:39) "He spread out a cloud for shelter and a fire to illumine the night." Of Abraham it is written (Genesis, Ibid. 8) "and he stood over them," and the Holy One Blessed be He defended his children in Egypt, that they not be smitten, viz. (Exodus 12:23) "and the L–rd will skip over the door, etc."

Rebbi says: "Olelim are infants outside (their mothers' womb), viz. (Jeremiah 9:20) "to cut off the olel outside," and (Eichah 4:4) "Olelim begged for bread. "Yonkim" are those at their mother's breasts, viz.: "and suckers ("yonkei") of the breasts." These and those (at the splitting of the sea) opened their mouths and chanted song before the L–rd.