Mekhilta DeRabbi Yishmael Reader

"to the voice of the L–rd your G–d": We are hereby apprised that if one hears (Torah) from the mouth of his teacher, it is accounted to him as if he stood and paid attendance upon Him who lives and endures forever and ever.

"and Moses, Aaron and Chur went up to the top of the hill": as we mentioned: to bring to mind the deeds of the patriarchs and the matriarchs, viz. (Numbers 23:9) "for from 'the peaks of the rocks' (the patriarchs) I see him; from 'the hilltops' (the matriarchs) I gaze upon him."

(Ibid. 3) "then his wife shall go out with him": R. Yitzchak says: Who brought her in (to the mater) that Scripture takes her out? What, then, is the intent of "then his wife shall go out with him"? We are hereby apprised that he (the master) is liable for the food of his wife.

(Exodus 22:29) "Thus shall you do with your ox": Just as with the first-born of an ox, miscarriages exempt (the next birth) from (the laws of) the first-born, so, with the first-born of a human being. Just as with the first-born of a human being you are permitted to redeem the first-born through any Cohein, wherever you wish, so, with the first-born of a beast, you are permitted to give it to any Cohein wherever you wish.

What is the intent of (Exodus, Ibid. 150 "And the seventh day, a Sabbath of resting, holy to the L–rd"? From (Leviticus 23:4) "These are the festivals of the L–rd, callings of holiness," I might think that just as the holiness of the festivals (i.e., the determination of their times by intercalation and the like) is relegated to beth-din, so, the holiness of Sabbath. It is, therefore written "and the seventh day, a Sabbath of resting, holy to the L–rd" — Sabbath is relegated to the L–rd, and not to beth-din. And thus is it written (Ibid. 14) "And you shall keep the Sabbath."

(Exodus 13:21) "And the L–rd went before them by day": Can this be said? Is it not written (Jeremiah 23:22) "'Do I not fill the heavens and the earth?' says the L–rd"? and (Isaiah 6:3) "One (seraph) called to the other 'Holy, Holy, Holy is the L–rd of hosts — the earth is full of His glory'"? and (Ezekiel 43:2) "And, behold, the glory of the G–d of Israel came from the east, His voice like the voice of many waters, the earth shining in His glory"? How, then, am I to understand "And the L–rd went before them by day"?

R. Meir says: Even fetuses in their mothers' wombs opened their mouths and chanted song before the L–rd, viz. (Psalms 68:27) "In assemblies bless G–d — the L–rd, from the source of Israel." And not Israel alone chanted song before the L–rd, but also the ministering angels, as it is written (Ibid. 8:2) "How mighty is Your name in all the earth — (You) who have spread Your splendor on the heavens!"

"and you do what is just in His eyes": This refers to (integrity) in one's dealings (with others). We are hereby apprised that if one deals faithfully (with others), men take pleasure in him, and it is accounted to him as if he fulfilled the entire Torah. "and you give ear to His mitzvoth" — laws. "and you keep all His statutes" — (those pertaining to) illicit relations.

(Ibid. 11) "And it was, when Moses lifted his hand, that Israel prevailed, etc." Now do the hands of Moses strengthen Israel or break Amalek? Rather, whenever Moses lifted his hand heavenward, they gazed at it and affirmed their faith in Him who commanded Moses to do thus, and the Holy One Blessed be He wrought for them miracles and mighty acts.

Whence do we derive (the same for) the food of his children? From (Leviticus 25:41) "And he shall go out from you (in the Jubilee year), he and his children with him." From "going out" you derive "coming in" (i.e., that he is liable for the feeding of his children.) I might think that he is (also) liable for the feeding of his betrothed and for that of a woman awaiting levirate marriage to him; it is, therefore, written "his wife" — to exclude the latter, who is not his wife; "with him" — to exclude his betrothed, who is not "with him."

Because it is written (Devarim 12:6) "And you shall bring there your burnt-offerings and your sacrifices … and the first-born of your herds and flocks," I might think that he must bring them (the first-born) to the Temple; it is, therefore, written (Exodus 13:2) "in man and beast, he (the first-born) is mine." The first-born of a beast is likened to the first-born of a human being, and the first-born of a human being, to the first-born of a beast.

(Exodus, Ibid. 16) "And the children of Israel shall keep the Sabbath to observe the Sabbath for their generations, etc." This is as R. Nathan says: Profane for him (one whose life is in danger) one Sabbath so that he will keep many Sabbaths.

Rebbi said: An analogy: The emperor Antoninus was presiding at the dais when it got dark, his sons remaining there. After he was finished, he took the lantern and lit (the way) for his sons — whereupon the nobles close to him said: Let us take the lantern and light (the way) for your sons. At this, he said: It is not that I have no one to take the lantern and light (the way) for my sons; but I want to impress upon you my love for my sons, that you treat them honorably.

"all of the illness which I placed in Egypt I will not place upon you": And what is the intent of "for I am the L–rd who heals you"? The Holy One Blessed be He said to Moses: Tell Israel that the words of Torah which I gave to you are healing for you, are life for you. As it is written (Mishlei 4:22) "for they are life to him who finds them", and (Ibid. 3:8) "It is healing to your navel and marrow to your bones."

Similarly, (Numbers 21:8) "Make for yourself a saraf (a fiery serpent), etc." Now does a snake put to death or bring to life? Rather, whenever he did so, Israel would gaze at it and affirm their faith in Him who commanded Moses to do thus, and the Holy One Blessed be He wrought healings for them.

Just as with the first-born of a human being, you look after it for thirty days (before redeeming it), so, with the first-born of a beast, you look after it for thirty days (before giving it to the Cohein.)

And thus did the Holy One Blessed be He impress upon the nations of the world His love of Israel — He Himself walking before them, so that they (learn to) treat them honorably. And let alone that they do not do so, but they kill them with all kinds of sore, strange deaths, one unlike the other. Of this it is written (Joel 4:2) "And I will gather all the nations and I will bring them down to the valley of Yehoshafat, and I will contend with them there over My people and My inheritance, Israel, that they have scattered among the nations, and over My land that they have divided."

I might think that He will contend with them) over (their being guilty of) idolatry, illicit relations, and the spilling of blood. It is, therefore, written "over My people and My inheritance, Israel." And (Ibid. 19) "Egypt shall be a wasteland, and Edom, a desolate desert because of the sons of Judah, in whose land they have spilled innocent blood." At that time (Ibid. 10) "Judah will endure forever, and Jerusalem, from generation to generation," and (Ibid. 21) "And absolve them of their blood, I will not absolve them." When? When the L–rd dwells in Zion. (Exodus 13:22)

R. Yitzchak says: If they have no illness, why do they need healing? But (the intent is:) "All of the illness which I placed upon Egypt, I will not place upon you" in this world; (and if I do place it upon you, it is as if I have not placed it upon you) "for I am the L–rd who heals you" (in the world to come.)

Similarly, (Exodus 12:13) "And the blood shall be for you as a sign, etc." Now how can the blood affect an angel or Israel? Rather, when Israel did this and placed the blood on their doors, the Holy One Blessed be He pitied them, viz. (Ibid. 23) "And the L–rd shall skip over the door."

"Seven days shall it be with its mother': What is the intent of this? Because it is written (Leviticus 22:27) "then it shall stay seven days under its mother" — with its mother (i.e., while its mother is living). But perhaps, "under," literally, (i.e., instead of its mother, [when its mother has died]). It is, therefore, written (here) "Seven days shall it be with its mother." Just as here, with its mother, so, there, with its mother.

"He did not dispel the pillar of cloud in the day, and the pillar of light at night": We are hereby apprised that before the pillar of cloud had set, the pillar of light had risen. Variantly: Scripture hereby comes to teach us proper deportment for Sabbath eve (i.e., that the Sabbath candles should be lit before the day has departed).

Shimon b. Azzai says: (If it is already written) "heed," why is it (also) written "you shall heed"? I might think that if one wishes to heed, he is caused to heed later; to forget, he is caused to forget later; it is, therefore, written "heed, you shall heed," "forget, you shall forget." How so? If he wishes to heed, he is caused to heed at once; (if he wishes) to forget, he is caused to forget at once.

R. Eliezer says: What is the intent of "and Israel will grow strong" or "and Amalek will grow strong"? — Whenever Moses would raise his hands heavenward, Israel strengthened themselves in words of Torah, which were destined to be given by his hands. And whenever he lowered his hands, Israel weakened in words of Torah, which were destined to be given by his hands.

R. Nathan says: The verse "under its mother" comes to be expounded, viz.: "under its mother" — after its mother has died. You say "under its mother" — after its mother, but perhaps it is to be understood literally, (i.e., near its mother)? — You reason thus: It is written here "its mother," and elsewhere, "its mother" ([Devarim 14:21] "You shall not cook a kid in its mother's milk.") Just as there, (the meaning is "(milk) of the same kind" (as it is, i.e., both it and the milk being of the same source), so, here, "of the same kind." [This has a specific halachic implication.]

Rebbi says: If a man keeps one Sabbath as ordained, Scripture accounts it to him as if he kept (all of) the Sabbaths from the day the Holy Blessed be He created the world until the resurrection of the dead, it being written (Ibid. 17) "It is a sign forever."

He was wont to say: If a man wishes to heed, of his volition, he is caused to heed (even) against his volition. To forget, of his volition, he is caused to forget (even) against his volition. "Permission (to exercise one's free will) is given" — (Mishlei 3:34) "If (men would be) scoffers, He will (enable them to) scoff; and to (men who would be) humble, He will grant (them the) grace (to be so)."

(Ibid. 17:12) "And the hands of Moses became heavy": From here we derive that one should not be lax in (the performance of) mitzvoth. For if Moses had not said to Joshua (Ibid. 9) "Choose men for us," he would not have been wearied thus. They said: Moses' hands became so heavy at that time as one who had two pitchers of water hung upon them.

"It is a sign forever": We are hereby apprised that Sabbath will never go lost from Israel. And thus do you find, that all things Israel gave their lives for — such as Sabbath, circumcision, Torah study, and immersion — remain with them and never go lost. And all things that Israel did not give their lives for — such as the Temple, shemitah years, Jubilee years, and (the institution of) judges — did not remain with them.

What is done (to nurse them)? Money is taken from Temple funds, with which a non-consecrated animal is bought, which (is placed before them and) "pities" them and nurses them — even though there are some who donate (an animal) with this intent (that if they are consecrated, their milk will be non-consecrated.)

"He rested and was restored": From what did He rest (on Sabbath)? From labor or from judgment"? It is, therefore, written "and He was restored," (which connotes "from labor"). We are hereby apprised that judgment never departs from Him. And thus is it written (Psalms 89:15) "Righteousness and justice are the foundation of Your throne; lovingkindness and truth precede Your countenance," and (Devarim 32:4) "The rock — perfect is His work, for all of His ways are justice, etc.:

"and his hands were steadfast until the sun set": We are hereby apprised that he was (occupied with prayer and) fasting (until sunset). These are the words of R. Yehoshua. R. Eliezer Hamodai sys: The sin (of Israel) weighed down Moses' hands and he could not support them. What did he do? He turned to the deeds of the patriarchs, viz. "and they took a stone and they placed it beneath him": "and they took a stone" — the deeds of the patriarchs (viz. Genesis 49:24). "and he sat upon it (feminine) — the deeds of the matriarchs....

"On the eighth day shall you give it to Me": This tells me (that it is acceptable) only on the eighth day itself. Whence do I derive (that it is acceptable) from the eighth day onward? It follows, viz.: It is written here "eighth," and elsewhere (Leviticus 22:27) "eighth." Just as there, from the eighth day on, so, here, from the eighth day on. Just as here (it is acceptable) on the eighth day itself, so, there.

"and Aaron and Chur supported his hands — one on one side, one on the other," Aaron intimating the act of Levi, (their not sinning with the golden calf), Chur intimating the act of Judah, (their plunging into the Red Sea.) From here (Moses, Aaron, and Chur) we derive that no fewer than three officiate before the ark on a public fast.

"and his hands were steadfast": one hand, in that he had not taken aught from Israel; the other hand, Moses saying before the Holy One Blessed be He: L–rd of the universe, by my hand You took Israel out of Egypt, and by my hand You split the sea for them, and by my hand You wrought for them miracles and acts of might. So, by my hand, perform for them miracles and acts of might at this time.

R. Eliezer says: (the verse is) acronymic: "vayachalosh" — "and he broke"; "Amalek" — as stated; "eth Amalek" — his wife and children; "amo" — the warriors "imo" ("with him"); "eth amo" — the warriors with his children.

Others say: The following verse was fulfilled in them (Ezekiel 35:6): "Therefore, as I live, says the L–rd G–d, I will turn you to blood, and blood will pursue you. You have hated blood and blood will pursue you."

(Exodus 12:2) "This month shall be to you the beginning of months": R. Yishmael says: Moses pointed out the new moon to Israel and said to them: Thus shall it (the moon) look and the new month be designated thereby for all generations.

(Exodus 14:1-2) "And the L–rd said to Moses, saying: Speak to the children of Israel that they return and encamp": R. Shimon b. Yochai says: Wherever it is written "saying and tell them," it (i.e., the command that follows) is for all generations, and wherever it is not written, (as in this instance) it is for that time alone. Rebbi says: Even where it is not written, it is for all generations, except for three instances, here, (Ibid. 25:1), and (Numbers 17:17). "that they return and encamp before Pi Hachiroth": What were these "chiroth"? (Two rocks, which were) not slanting, but straight; not open (between them), but surrounded (by stones, not affording passage between them); not round, but square; not man-made, but Heaven-made; with (the figure of) open eyes; one (in the figure of) a male, and (the other in the figure of) a female.

These are the words of R. Eliezer. R. Yehoshua says: Hachiroth on one side, Migdol on the other side; the sea before them and Egypt behind them.

(Exodus 15:1) "For He is high on high": He exalted me, and I exalted Him. He exalted me in Egypt, viz. (Exodus 4:22) "My first-born son is Israel," and I exalted Him in Egypt, viz. (Isaiah 20:29) "The song will be for you, as on the night of the sanctification of the festival (of Pesach), and rejoicing of heart as one going with flute to come to the mountain of the L–rd, to the Rock of Israel."

(Exodus 15:27) "And they came to Eilim, and there (they found) twelve springs of water.": We are hereby apprised that it was (specially) favored above all other places. Know this to be so, for there were twelve springs there, which sufficed for (only) seventy palm trees; but when Israel came and sixty ten thousands encamped there, it sufficed for them (for one day) and twice and thrice over.