Mekhilta DeRabbi Yishmael Reader

Variantly: What is the intent of "and he shall go out alone"? Because it is written (of a Hebrew man-servant) "six years shall he serve," I might think that it is only with such a servant that the above provision obtains (i.e., that his master may give him a Canaanite maid-servant). Whence do I derive the same for one whose ear has been bored? (see below) From "and he shall go out alone" — to include one whose ear has been bored.

(Exodus 12:2) "This month shall be to you": Adam did not count by it (but by Tishrei, as the first month). You say this, but perhaps (the meaning is) "to you," but not to a gentile? (This cannot be, for) this is understood by (Ibid.) "It is the first for you." How, then, am I to understand "to you"? As to you, but not to Adam. We find, then, that Israel count by the moon, and the gentiles by the sun. Not only does Israel count by the moon, but once in thirty days (at the blessing of the New Moon) they lift their eyes to their Father in heaven. And an eclipse of the sun portends evil to the gentiles, who count by the sun; and an eclipse of the moon portends evil to Israel, who count by the moon.

(Exodus 14:4) "And I shall strengthen Pharaoh's heart": for it was divided, whether to pursue or not to pursue. "and I will be honored through (the downfall of) Pharaoh and all of his host": Pharaoh initiated the transgression, viz. (Exodus 1:22) "Every son that is born, into the Nile shall you throw him." Since he initiated the transgression, first he and then all of his host were drowned. Similarly, (Genesis 7:23) "And He blotted out every being … from man until beast, etc." The initiator was punished first.

Similarly, (Ibid. 19:11) "And the men at the entrance of the house, etc." The initiators were punished first. Here, too, "and I will be honored through (the downfall of) Pharaoh, etc." The initiator was punished first. Now does this not follow a fortiori? If in the (L–rd's) measure of punishment, the lesser, the initiator of the transgression is punished first, then in his measure of reward, the greater, how much more so (is the converse true)!

And thus do you find with the Egyptians, that with what they vaunted themselves, He exacted punishment of them, (Exodus 14:7) "And he (Pharaoh) took six hundred chariots and all (the other) chariots of Egypt," and it is written (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea, etc."

(Ibid. 25) "Let me pass over, na and see": "na" is a term of imploration. "the good land" — Eretz Yisrael; "this good mountain" — the mountain of the King (i.e., Jerusalem); "and the Levanon" — the Temple. As it is written (Zechariah 11:1) "Open your doors, O Levanon," and (Isaiah 10:34) "And the Levanon will fall by a mighty one."...

An analogy: A man was walking on the road leading his son before him, when robbers came to snatch his son — whereupon he placed him behind him — whereupon a wolf came to snatch him from behind — whereupon he placed him before him. Robbers before him and a wolf behind him, he took his son and placed him on his shoulder, viz.: (Devarim 1:31) "… and in the desert, where you saw how the L–rd your G–d bore you, as a man bears his son.

R. Yitzchak said: This (verse) is not needed (for this learning, for it may be derived a fortiori, viz.:) If this provision obtains with one who served for (only) six years, how much more so does it obtain with one who serves for a longer time (i.e., until the Jubilee)!

"to the dog shall you throw it": "to the dog" — as to the dog (i.e., anything like a dog.) You say this, but perhaps it is to be taken literally? It is, therefore, written (Ibid. 14:21)"You shall not eat any neveilah, etc." (but you may derive benefit from it). Now does this not follow a fortiori, viz.: If it is permitted to derive benefit from neveilah, which causes "carrying uncleanliness," how much more so, from treifah, which does not cause "carrying uncleanliness!" Why, then, is it written "to the dog shall you throw it"?

(Ibid. 3) "You shall not light a fire in all of your dwellings": From (Exodus 34:21) "From plowing and harvesting shall you rest," we derive: Rest from plowing at the time of harvesting, i.e., that one rests from the eve of shemitah to shemitah (i.e., he may not eat on shemitah what he has harvested on the eve of shemitah). I might think that just as he rests from the eve of shemitah to shemitah, so he rests from the eve of Sabbath to Sabbath.

"and I will be honored through Pharaoh": Scripture here apprises us that when the L–rd exacts punishment of the nations, His name is aggrandized in the world, as it is written (Isaiah 66:19) "And I will put a sign upon them (the nations), and I will send some of them as survivors to the nations — Tarshish, Pul, Lud, the Archers, Toval and Yavan … and they will declare My glory among the nations," and (Ibid. 45:14-15) "Thus said the L–rd: The toil of Egypt and the men of Cush and the Sabeans, men of stature, will pass to you and will become yours.

They will follow after you and pass in chains. They will prostrate themselves before you. They will pray before you — Only with you is G–d, and there is none other except for G–d." What follows?

"You are a G–d who conceals Himself. The G–d of Israel is the Savior." And it is written (Ezekiel 38:22) "And I will punish him (Gog) with pestilence and with blood, torrential rain and hailstones, fire and sulphur, etc.", followed by (23) "And I will be exalted and I will be sanctified, and I will make Myself known before the eyes of many nations, and they will know that I am the L–rd." And it is written (Psalms 76:3) "And His tabernacle will be in Jerusalem, and His dwelling in Zion, etc." And (Ibid. 4) "There He broke the flying bows, shield, sword, and battle, Selah." (Ibid. 2) "G–d is known in Judah. His name is great in Israel."

And thus with Sisra, with what they vaunted themselves before Him, punishment was exacted of them, (Judges 9:13) "And Sisra massed all his chariots, nine hundred iron chariots, etc.", and it is written (Ibid. 5:20) "The stars fought from heaven. From their courses they fought against Sisra."

R. Elazar Hamodai says: Israel were servants to kings in Egypt. When they went out to market they could take bread, meat, fish, and all other things, and no one would stop them. They could go out to the field and take grapes, figs, and pomegranates, and no one would stop them.

(Devarim 3:26) "And the L–rd was wroth with me ("bi") because of you": R. Elazar b. Shamua says: "bi": This, (cognate with "I pray you,") is a conventional form of request in human intercourse. Lest you say that it lies in me (that I cannot enter the land); it is, therefore, written "because of you," and not because of me, that I cannot enter the land.

(Ibid. 19:5) "And now, if you hearken to My voice": Take it upon yourselves now, all beginnings being difficult. "If hearken you shall hearken": From here it was derived: If a man hearkened to one mitzvah, he is caused to hearken to many mitzvoth. If he forgot one mitzvah, he is caused to forget many mitzvoth, viz.

"Six years shall he serve": to include one who was sick (and incapacitated for six years — in which instance he must make up the time lost.) This tells us of one who was sick. Whence do we derive (the same for) one who ran away (and was recaptured)? From "Six years shall he serve" — Scripture speaks of one who is able to serve.

To teach that a dog is of higher station than a slave, a treifah being relegated to a dog, but only neveilah, to a slave, and to teach that the Holy One Blessed be He does not withhold the reward of any creature, viz.: It is written (Exodus 11:7) "And against all the children of Israel (during the exodus) a dog will not sharpen its tongue." The Holy One Blessed be He says, as it were, "Give it its reward (treifah)" (for holding its tongue.) Now does this not follow a fortiori? If it is so — that He does not withhold "reward" — from animals, how much more so (does He not withhold it) from men! As it is written (Jeremiah 18:10) "… to repay every man according to his ways …" and (Ibid. 12) "the Throne of Glory … (13) the hope of Israel, the L–rd!"

And, furthermore, it follows a fortiori, viz.: If on shemitah, transgression of which is liable to neither kareth (cutting-off) nor judicial death penalty, he rests from shemitah even to shemitah, then on Sabbath, transgression of which is liable to kareth and judicial death penalty, how much more so should he rest from Sabbath eve to Sabbath! So that he should not be permitted to light a candle (on Sabbath eve to burn on Sabbath or to put hot dishes in a chafing stove (to preserve their heat). It is, therefore, written "You shall not light a fire in all of your dwellings on the day of Sabbath." On the day of Sabbath, you may not do so, but you may do so from the eve of Sabbath for Sabbath.

And thus do you find with Samson, the mighty. With what he vaunted himself, punishment was exacted of him, viz. (Ibid. 14:3) "And Samson said to his father: Take her for me, for she is just in my eyes," and it is written (Ibid. 16:21) "And the Philistines seized him and gouged out his eyes. And they brought him down to Azzah." R. Yehudah says: The beginning of his lapse was in Azzah; therefore, his punishment was in Azzah.

R. Yossi Hamodai says: Know this to be so, for they were given kishuim last (i.e., as a last alternative), wherefore it is written "kishuim" last (viz. Numbers 11:5), in that they were hard ("kashim") on their stomachs.

Variantly: "You may not light a fire in all of your dwellings": From (Leviticus 6:6) "A perpetual fire shall burn on the altar," I might think, both on the weekdays and on the Sabbath. And how would I understand (Exodus 31:14) "Those who profane it shall be put to death"? As referring to other labors, other than that of (lighting) the woodpile. (But perhaps, even the woodpile.) And how would I understand (Leviticus 6:4) "It (the woodpile fire) shall not go out"? As referring to weekdays, and not the Sabbath. It is, therefore, written "You may not light a fire in all of your dwellings." For your dwellings you do not light it, but you do light it for the Temple (woodpile).

R. Yonathan says: Both (kinds of eclipses) were relegated to the gentiles, as it is written (Jeremiah 10:2) "Do not emulate the ways of the nations, and do not be dismayed at the signs of the heavens. Let the nations be dismayed by them!"

"And they did so": We are hereby apprised of the wisdom of Israel. They did not say: How can we turn back (against our pursuers), so as not to dispirit the women and children among them. Variantly: "And they did so": They said: Whether we like it or not, we must do only as the son of Amram says.

And thus with Avshalom — With what he vaunted himself, punishment was exacted f him, viz. (II Samuel 14;25-26) "And as Avshalom there was no man so beautiful in all of Israel … and when he shaved his head, etc."

But Moses persisted in standing there and making all those requests. Moses said before Him: L–rd of the universe, was Your intent in (Numbers 20:12) "therefore, you shall not bring this congregation to the land," that I not enter it as a king? I will enter it as a commoner. The L–rd: A king does not enter as a commoner.

"and you shall be unto Me": possessed by Me and occupied with Torah and not with other things. "then you shall be unto Me a segulah" (a select treasure). Just as a man's segulah is beloved by him, so, you will be beloved by Me. R. Yehoshua b. Karcha says "to sharpen the ear": I might think (the intent is) that just as a woman "scrimps" from her husband, and a son from his father, and a servant from his master, and a maid from her mistress, so, you, "scrimp" from Me. It is, therefore, written (Ibid.) "for all the earth is Mine."

"I love my master, etc.": This tells me only of one who has a wife and children and his master has children (that his ear is bored). Whence do we derive that if his master does not have a wife and children (that his ear is not bored)? From (Devarim 15:16) "and it shall be, if he say to you, etc." From here it is derived that he is not bored unless both he and his master have wife and children.

One of the disciples of R. Yishmael asked: What is the intent of "You shall not light a fire"? — From (Devarim 21:21) "And if there be in a man a sin whose judgment is death, then he shall be put to death," I would understand, both on a weekday or on the Sabbath. And how would I understand "Those who profane it shall be put to death"? As referring to other deaths, other than judicial death penalties. But perhaps, even judicial death penalties, and how would I understand "then he shall be put to death"? As referring to weekdays, and not on the Sabbath.

(Exodus 12:2) "the beginning of months": I might think, for the minimum of months, two (i.e., the most distinctive of months, Sivan and Tishrei). It is, therefore, written (Ibid.) "of (all) the months of the year." (Exodus 12:2) "It is the first": What is the intent of this? It is written (Devarim 16:1) "Observe the month of Aviv (spring) and offer the Pesach to the L–rd your G–d, etc." Observe Pesach for Aviv, and Aviv for Pesach, that Aviv fall out in its proper time.

How so? Intercalate Adar, so that Aviv fall out in its proper time. If they intercalated Adar and Aviv did not fall out in its proper time, I might think that they should intercalate the New Moon of Nissan. R. Yishmael says: If you say this, you make Nissan twice; but the Torah has said: "It is the first (i.e., one) to you" (and not two).

He persisted in standing before Him and making all those requests. Moses said before the Holy One Blessed be He: L–rd of the universe, since it has been decreed that I not enter the land, neither as a king nor as a commoner, let me enter through the tunnel of Caesarea, which is beneath it. The L–rd: (Devarim 34:4) "but there shall you not pass through."

(Ibid. 6) "And you shall be unto Me": I am not setting up any others over you, but only "Me." And thus is it written (Psalms 121:4) "He will not slumber and He will not sleep, the (sole) Keeper of Israel."

"I love my master, etc.": He loves his master and his master "loves" him, his possessions prospering through him, wherefore it is written (Devarim, Ibid.) "because it is good for him with you" — that his good be comparable to yours.

Or perhaps even on the Sabbath … It is, therefore, written "You may not light a fire in all of your dwellings." Burning was in the general category (of all the forbidden labors), and it left that category (for specific mention) to teach, viz.: Just as burning, one of the judicial death penalties, does not override the Sabbath, so, all of the judicial death penalties do not override the Sabbath.

R. Nathan says "Observe the month of Aviv" — Observe the month which is closest to Aviv. And which is that? Adar. But we have not heard how many (days) are to be intercalated.

From "Observe the month (of Aviv"), we infer that a month (of days, i.e., thirty) are to be intercalated. And this follows, viz.: A month is intercalated and a year is intercalated. Just as a month, (with) one of its units (i.e., days), so, a year, with one of its units (i.e., months). But perhaps, just as (with a) month — one thirtieth of it, so, (with) a year, one thirtieth of it?

It is, therefore, written "Observe the month." (A month is intercalated and not one thirtieth of it. But perhaps, just as a year, one twelfth of it, so, a month, one twelfth of it? It is, therefore, written (Numbers 28:17) "And on the fifteenth day of this month" — You intercalate a day for a month, and not one twelfth of it.

"that the people had fled": Now had they fled? Is it not written (Numbers 33:3) "On the morrow of the Pesach the children of Israel went out with a high hand"? — Because they had beaten his emissaries, they went and said to Pharaoh: Look, Israel beat us. They killed some of us and wounded others, and no one stopped them. They have no ruler and no officer, viz. (Mishlei 30:27) "The locusts have no king, and they all go out in a single swarm" (as their sprit moves them).

Moses: L–rd of the universe, since it has been decreed upon me that I enter neither as a king nor a commoner nor through the tunnel of Caesarea which is beneath it, let my bones, at least, cross the Jordan. The L–rd (Devarim 3:27) "for you will not cross the Jordan."

R. Yonathan says: What is the intent of "You shall not light a fire"? From "And Moses assembled, etc.", I might think that one is not liable until he transgresses all thirty-nine proto-labors. It is, therefore, written (Exodus 34:21) "From plowing and from harvesting shall you rest." (I would think that he is not liable) until he transgresses two, and if not, he is not liable. It is, therefore, written "You shall not light a fire."

R. Yitzchak said: If you said this, the moon would already be in the middle of the sky (in the beginning of the month)! You must perforce revert, then, to the first formulation, viz.: A month is intercalated and a year is intercalated. Just as a month is added to only at its end, so, a year is added to only at its end.

In the past, Pharaoh's servants said to him (Exodus 10:7) "How long will this one be a stumbling block to us?" and now (Ibid. 14:5) "What is this that we did in sending Israel away from serving us?" They said to him: If we were smitten and we had not sent him away, that would have been enough for us. Or if we were smitten and had sent him away and he had not taken our wealth from us, that would have been enough for us. But we have been smitten, and we have sent him away, and he has taken our wealth from us!

Rebbi says: He shaved every Sabbath eve, this being the norm for princes. What happened in the end? (Ibid. 18:9) "And Avshalom was encountered by David's servants, and Avshalom was riding on a mule…" (and he was undone by his hair and was killed.)

R. Shimon b. Yochai says: This verse is not needed, for it is already written (Ibid. 4:22) "For I shall die in this land. I shall not cross the Jordan." Now is it possible for a dead man to cross? It must have been told to Moses that his bones would not cross the Jordan.