Mekhilta DeRabbi Yishmael Reader

R. Eliezer, the son of R. Yossi Haglili says: Whence is it derived that every one of Israel will have sons like those who left Egypt? From (Psalms 45:17) "In place of your fathers will be your sons." If "sons," I might think (even) the sick and the humble. It is, therefore, written (Ibid.) "You will make the princes." If "princes," I might think merchants. It is, therefore, written (here) "a kingdom." If a king, I might think that he reverts to being a conqueror. It is, therefore, written "Cohanim," "idlers" (from war), as in (II Samuel 8:18) "And the sons of David were Cohanim."

"Do not place your hand with an evildoer, etc.": If one said to him: "That man owes me two hundred dinars, and I have one witness. Come and join him, and you will get one hundred, and I, one hundred" — of this it is written "Do not place your hand, etc."

Lighting a fire was in the general category (of all the forbidden labors), and it left that category (for specific mention) to teach, viz.: Just as one is liable for lighting a fire — one of the thirty-nine proto-labors — in itself, so, is he liable for each one of the thirty-nine proto-labors in itself.

R. Yirmiyah says: Just as uncleanliness constrains (the offering of the Pesach [viz. Numbers 9:10] and (the advent of) spring constrains, then just as the (constraint in) the first is not less than thirty days, so, (that in) the second must be no less than thirty days. But perhaps (an intercalation is to be made backwards] even if spring arrives prematurely? It is, therefore, written (Exodus 13:10) "and you shall keep this statute (of Pesach) in its time" — You add to its time, but you do not subtract from it.

An analogy: A man sent to his servant: Go and bring me a fish from the marketplace. He goes and buys him a rotten fish, at which the master says to him: Either eat the fish, or receive a hundred lashes, or pay me a hundred maneh. The servant: I'll eat it. He begins eating, but does not finish before saying: I'll take the lashes. He receives sixty lashes, and does not finish before saying: I'll pay the hundred maneh. In the end, he has eaten the fish, received the lashes, and paid the hundred maneh! Thus, with Egypt: They were smitten, and they sent Israel away, and their wealth was taken!

And thus Sancheriv — With what he vaunted himself, punishment was exacted of him, viz. (II Kings 19:23) "Through your envoys you have blasphemed the L–rd, etc.", and (Ibid. 24) "It is I (Sancheriv), who have drawn and drunk the water of strangers, etc.", and (Ibid.) "An angel of the L–rd went out and smote in the Assyrian camp one hundred and eighty-five thousand, etc." They said: The greatest of them commanded one hundred and eighty-five thousand, and the smallest of them no less than two thousand, viz. (18:24) "So how can you refuse anything even to the deputy of one of my master's lesser servants, etc." (Ibid. 19:21-22) is the thing that the L–rd spoke concerning him … Whom have you blasphemed, etc." and (Isaiah 10:32) "This same day at Nov he shall stand and waver his hand, etc."

Variantly: From here ("a kingdom of Cohanim") it is derived that all of Israel were fit to eat of the offerings — until they made the golden calf. Once they made the golden calf, it (i.e., the status of Cohanim) was taken from them and given to the (official) Cohanim, as it is written (Jeremiah 50:17) "A scattered sheep is Israel, harried by lions … first it was devoured by Nevuchadnezzar, king of Bavel, etc." It (Israel) is compared to a sheep. Just as a sheep, when one of its lambs is smitten, all of its lambs feel it, so, Israel, if one of them is smitten, all of them feel it. As opposed to the nations of the world. If one of them is killed, all of them rejoice in his downfall.

R. Yoshiyah says: whence is it derived that the year is intercalated only in the Great Beth-din in Jerusalem? From "It is the first for you … Speak (you, Moses and Aaron, the leaders of the generation [akin to the Great Sanhedrin]), etc."

Variantly: "And the heart of Pharaoh was reversed": Scripture hereby apprises us that when Israel left Egypt, its kingdom came to an end, as it is written (Ezekiel 32:19) "Whom have you (Egypt) surpassed in beauty? Descend and be laid to rest with the uncircumcised!"

And thus with Nevuchadnezzar — With what he vaunted himself, punishment will be exacted of him, viz. (Ibid. 14:13-14) "And you said in your hearts … I will mount the heights of a cloud, etc." What is written afterwards? (Ibid. 15) "Instead, you will be brought down to Sheol, etc."

Others say: Moses bent over the feet of Elazar and said to him: Elazar, my brother's son, implore mercy for me as I did for Aaron your father, viz. (Devarim 9:20) "And against Aaron the L–rd was wroth to destroy him, and I prayed for Aaron, too." He said before Him: L–rd of the universe, If so, let me (at least) see it with my eyes. And in response to this it was said (Ibid. 3:27) "Go up to the top of Pisgah and lift up your eyes, etc."

"and a holy nation": They are called "a holy nation," as it is written (I Chronicles 17:21) "And who is like Your nation, Israel, one nation in the land," holy of holies, separate from the peoples of the world and from their abominations. "These are the things" — not less and not more; "that you shall speak to the children of Israel" — in this order.

"Do not place your hand with an evildoer": This was the practice of the "clean-minded men of Jerusalem." They would not go to a feast until they knew who was going with them, and they would not sign a writ of divorce until they knew who was signing with them. R. Nathan says: "Do not place your hand, etc.": Do not make violence a witness — to exclude evildoers and robbers from being witnesses. As it is written (Devarim 19:16) "If a man of violence rise up against another to testify, etc. … (19) then you shall do to him as he schemed to do, etc."

Now the nations will clang to us like a bell, saying: Now if these (Jews), who were under their thumb, they let go and they left, why should we send to Aram Naharayim and to Aram Tzovah to pay tribute to them and to provide slaves for them? Thus, "And the heart of Pharaoh was reversed": to apprise us that Pharaoh ruled from one end of the world to the other, and had sultans from one end of the world to the other — all because of the honor of Israel (who was subject to him).

Of him it is written (Psalms 105:20-21) "He sent a king (Pharaoh) who released him (Joseph); a ruler of peoples, who freed him. He appointed him master of his palace, and ruler of all his wealth." And thus do you find that every nation that ruled over Israel, ruled from one end of the world to the other, because of the honor of Israel.

And thus with. And thus with. And thus with Tyre and Malchah — With what they vaunted themselves, punishment was exacted of them. As it is written (Ezekiel 17:3) "Tyre, you have said: I am the quintessence of beauty, etc." And of Malchah it is written (Ibid. 28:2) "You have set your heart like the heart of G–d, etc."

R. Chanina b. Akiva says: "More beloved" was the seeing of our father Abraham than that of Moses. For Abraham was not caused to exert himself whereas Moses was. What is stated of Abraham? (Genesis 13:14) "Lift up your eyes now and see from the place where you are north and south and east and west. "And of Moses what is stated? (Devarim, Ibid.) "Go up to the top of Pisgah and lift up your eyes to the west, to the north, to the south and to the east, and see with your eyes" — Go up, and look, and see.

(Ibid. 7) "And Moses came, and he called to the elders of the people": We are hereby apprised that Moses accorded honor to the elders. "and he put before them": He enlightened their eyes; "all these things": first, first; last, last. "that the L–rd had commanded him" — to the women as well.

"and he shall bring him near to the door or to the door-post": The door is being compared to the door-post, viz.: Just as a door-post stands in its place, so, the door must be standing in its place. And this would follow a fortiori, viz.: If the door, which is not kasher for the mitzvah (of mezuzah), is kasher for boring, then the door-post, which is kasher for the mitzvah of mezuzah, how much more so should it be kasher for boring!

It is, therefore, written (Devarim 15:17) "Then you shall take the awl and place it in his ear and in the door" — You place it in the door, but not in the door-post. But perhaps the awl is to pierce both his ear and the door-post; it is, therefore, written (Exodus 21:6) "then his master shall bore his ear with an awl" — his ear is pierced and not the door. It is the first reading, then, which is to be accepted — The door is being compared to the door-post, viz.: Just as a door-post stands in its place, so, the door must be standing in its place.

What is written of the kings of Ashur? (Isaiah 10:14) "and my hand found, as a nest, the wealth of peoples. As one gathers abandoned eggs, I gathered all the earth. No one flapped a wing or opened a mouth to peep."

And about Tyre it is written (Ibid. 26:3) "Behold, I (the L–rd) am against you, O Tyre, etc." And about Malchah it is written (Ibid. 28:10) You will die the death of the uncircumcised, etc." — whence we find that with what the nations of the world vaunted themselves punishment was exacted of them — wherefore it is written "for He is high on high."

And whence is it derived that all of Moses' requests were granted by the Holy One Blessed be He? From (Ibid. 34:1) "And the L–rd showed him the whole land." This is Eretz Israel. He asked to see the Temple and He showed it to him, viz. (Ibid.) "and Gilead," Gilead being the Temple, viz. (Jeremiah 22:6) "Gilead are you (the Temple) to Me, the head of the Levanon."

(Ibid. 8) "And all the people answered together": They did not answer deceptively, and they did not consult each other, but they were all one in heart and answered (Ibid.) "Whatever the L–rd has spoken we shall do."

"then his master shall bore his ear": Why is this stated? For we find everywhere that a man's messenger is equivalent to the man himself; but here, only he, (the master, can do the boring) and not his messenger.

How so? If twelve (of the twenty-three judges) acquit and eleven incriminate, he is acquitted. If thirteen incriminate and ten acquit, he is incriminated. But perhaps if eleven acquit and twelve incriminate he is incriminated? It is, therefore, written (Ibid.) "Do not speak (solitarily) in a quarrel" — Scripture states: Kill by witnesses; kill by incliners — Just as witnesses, (a minimum of) two, so, incliners, two (and not one).

(Exodus 15:1) "A horse and its rider He has cast into the sea": Now was there only one horse and one chariot? Is it not written (Ibid. 14:7) "And he took six hundred choice chariots"? — When Israel does the will of the L–rd, its foes oppose it, as it were, with one horse and its rider. Similarly, (Devarim 20:1) "When you go out to war against your enemy and you see horse and chariot." Now was there only one horse and one chariot? — When Israel does the will of the L–rd, etc."

Whence is it derived that He showed Him also Shimshon the son of Manoach? From (Devarim, Ibid.) "until Dan," it being written elsewhere (Judges 13:2) "And there was a man from Tzarah, of the family of Dan, whose name was Manoach, etc."

"And Moses returned the words of the people to the L–rd": Now was this necessary? The Torah hereby teaches us derech eretz (proper deportment). Moses came and returned an answer to his sender, saying: Though He knows, I shall return an answer to my sender.

"his ear": His right ear is intended. You say, the right ear, but perhaps it is the left! — It follows (that the right ear is meant.) It is written here "his ear," and elsewhere (Leviticus 14:25, in respect to a poor leper,) "his ear." Just as there, the right ear is specified, so, here, the right (is intended).

If eleven acquitted and eleven incriminated, and one said I do not know, another is to be added — an exhortation to the judge to incline (by one) only for acquittal. Thus "Do not speak (solitarily) in a quarrel."

"a horse and its rider": When a horse is tied to its rider, and the rider to the horse, they rise and descend to the depths without separating. When a man throws two vessels into the sea they immediately separate, but here: "a horse and its rider" together He cast into the sea.

Variantly: "until Dan" ("ad Dan"). The tribes had not yet come to the land, and Eretz Yisrael had not yet ("adayin" [acronymic of "ad dan"]) been apportioned among the tribes. What, then, is the intent of "ad Dan"? The L–rd had said to Abraham: Twelve tribes are destined to issue from your loins, and this is the portion of one of them.

"his ear": (It is pierced) in the lobe. These are the words of R. Yehudah. R. Meir says: Also, in the cartilage. For R. Meir was wont to say: A Cohein (man-servant) is not bored, (for a pierced lobe would be considered a blemish, which would disqualify him from the priestly service.) And they say: A Cohein is bored.

(Exodus 23:3) "Do not honor a poor man in his quarrel": Why is this needed? (i.e., it is already written [Leviticus 19:15] "You shall not favor a poor man (in the verdict) and you shall not honor a great one.") (From that verse) I would know only these (i.e., favoring the poor and honoring the rich). Whence do I derive that they ("favoring" and "honoring") are interchangeable, (both applying to the rich and the poor)? From "Do not honor a poor man."

What is written of the kingdom of Greece? (Ibid. 7:6) "After that, as I looked on, there was another one like a leopard, and it had on its back four wings like those of a bird; the beast had four heads, and dominion was given to it."

One verse (here) states "ramah vayam" ("He lifted into the sea"), and another, (Ibid. 9) "yarah vayam" ("He cast into the sea'). How are these two verses to be reconciled? "ramah" — they rose to the heights; "yarah" — they descended to the depths.

Similarly, (Genesis 14:14) "And he (Abraham) pursued (them) until Dan." The tribes had not yet come to the land, and Eretz Yisrael had not yet been apportioned among the tribes. What, then, is the intent of "until Dan"? It was told to our father Abraham: In this place your children are destined to serve idolatry, and his strength (in pursuing them) waned.

(Ibid. 9) "And the L–rd said to Moses: Behold, I shall come to you in the thickness of the cloud": In a thick cloud. Which is that? "arafel," viz. (Ibid. 20:18) "and Moses drew near to the arafel, where G–d was. (Ibid. 19:9)

And why was the ear singled out for boring from all the other organs? R. Yochanan was wont to interpret it symbolically, viz.: The ear which heard (on Mount Sinai): "Thou shalt not steal" — and he went and stole (for which reason beth-din sold him) — let it be bored!

Abba Chanan says in the name of R. Elazar: Scripture speaks of leket, shikchah, and peah (i.e., it is "in his quarrel" that you are not to honor a poor man, but you are to honor him by deciding in his favor in instances of doubt as to whether something is leket, shikchah or peah, [which revert to the poor] viz. Leviticus 23:22.)

What is written of the fourth kingdom (Aram)? (Ibid. 23) "This is what he said: The fourth beast: There will be a fourth kingdom upon the earth which will be different from all the kingdoms; it will devour the whole earth, tread it down and crush it." We thus learn that every nation that had dominion over Israel ruled from one end of the world to the other, because of the honor of Israel. Variantly (Exodus 14:5) "And the heart of Pharaoh and of his servants was reversed against the people. And they said: What is this that we did in sending Israel away from serving us?" They said to him: Would we not have gained much good from them?