Mekhilta DeRabbi Yishmael Reader

And whence is it derived that He showed him Barak? From (Devarim 34:2) "and all of Naftali," it being written elsewhere (Judges 4:6) "And she sent and summoned Barak the son of Avinoam of Kedesh-Naftali."

"so that the people hear when I speak with you": R. Yehudah says: Whence is it derived that the Holy One Blessed be He said to Moses: I will tell you something (viz. (Ibid. 21), and you will return answer to Me (viz. Ibid. 23), and I will acknowledge your answer (viz. Ibid. 24), so that Israel will say: Great is Moses, whom the L–rd acknowledged (viz. Ibid. 9) "and in you, too, will they believe forever").

(Exodus 23:4) "If you encounter (the ox of your foe, or his ass, straying, return shall you return it to him."): I might think that this is to be taken literally (as indicating bodily contact); it is, therefore, written (Ibid. 5) "If you see." — But this would imply even at a distance of a mil. It is, therefore, written "If you encounter." How are these two verses to be reconciled? The sages estimated it as one seventh and a half of a mil, i.e., a ris.

R. Yossi Haglili says: An analogy: A man inherits a beth kor (of land) and sells it for a pittance — whereupon the buyer goes and opens springs in it and plants in it gardens and orchards — whereupon the seller begins "choking" (at what he did)! Thus, with Egypt. They sent without realizing what they were sending. Of them it is written in the Tradition (Song of Songs 4:13) "Your 'sendings' are an orchard of pomegranates!"

And thus do you find, that the Holy One Blessed be He is not destined to exact punishment of the kingdoms in time to come without first exacting punishment of their plenipotentiaries, viz. (Isaiah 24;21) "And it will be on that day that the L–rd will exact punishment of the hosts of heaven on high, etc.", and (Ibid. 14:12) "How you have fallen from heaven, glowing morning star" (the plenipotentiary of Bavel), followed by (Ibid.) "How you (Nevuchadnezzar) have been scooped down to the earth, you who cast lots over the nations!" And (Ibid. 34:5) "For My sword has been sated in the heavens," followed by (Ibid.) "Behold, it shall descend upon Edom, etc."

And whence is it derived that He showed him Joshua in his kingdom? From (Devarim, Ibid.) "and the land of Ephraim," it being written elsewhere (Numbers 13:8) "from the tribe of Ephraim, Hoshea the son of Nun."

Rebbi says: We would have to acknowledge the greatness of Moses only if we assumed that the Holy One Blessed be He retracted His directive (19:21), (which is not the case). Rather, the Holy One Blessed be He said to Moses: I will call you from the top of the mountain and you will ascend, viz. (Ibid. 20) "And the L–rd called Moses to the top of the mountain, and Moses ascended."

"and he shall serve him forever": until the Jubilee year (Yovel). For it would follow otherwise, viz.: If money, whose "power" is formidable, and which acquires everything, acquires only for six years, then boring, which acquires only bondsmen, how much more so should it acquire (a bondsman) for only six years! It is, therefore, written "and he shall serve him forever" — until the Yovel. But perhaps the meaning is that he acquires him forever — literally! It is, therefore, (to negate this) written (Leviticus 25:10) "And (in the Yovel) you shall return a man (including a bored bondsman) to his holding."

Variantly: R. Shimon b. Yochai says: An analogy: A man inherits a country-seat across the seas and he sells it for a pittance — whereupon the buyer goes and digs in it and finds in it treasures of silver and of gold and precious stones and pearls — whereupon the seller begins "choking." Thus with Egypt. They sent without realizing what they were sending, viz.: "What is this that we did, etc."

"a horse and its rider": The Holy One Blessed be He brings horse and rider, stands them in judgment, and says to the horse: Why did you pursue My children? The horse: An Egyptian spurred me on against my will, viz. (Ibid. 14:23) "And Egypt pursued, etc." The L–rd to Egypt: Why did you pursue My children? The Egyptian: The horse spurred me on against my will, viz. (Ibid. 15:19) "When the horse of Pharaoh came with its chariot and its riders, etc." What does the L–rd do? He mounts the man of the horse and judges both of them together, viz. "a horse and its rider He cast into the sea."

Rebbi says: Come and see that "forever" is fifty years, it being written "and he shall serve him forever" — until the Yovel. How so? With the arrival of the Yovel, he goes free. With the death of the master he goes free.

"the ox of your foe": Here we find that idolators are called "foes" to Israel in all instance, as in (Devarim 23:10) "When you go out as a troop against your foes," and (Ibid. 21:10) "When you go out to war against your foes." R. Eliezer says: Scripture here speaks of a proselyte who backslid. R. Yitzchak says: It speaks of an Israelite. Why, then, is he called your foe? If he hit your son or quarreled with you he becomes "your foe" for the moment.

(Exodus 14:6) "And he harnessed his chariot": He himself. It is the way of kings to stand while other equip their chariot and harness it, but here the wicked Pharaoh himself harnessed and equipped it. And when the Egyptian nobles saw this, all of them arose and did the same.

Antoninos asked Rabbeinu Hakadosh: When a man dies and his body disintegrates, how can the Holy One Blessed be He stand him in judgment? Rabbeinu Hakadosh: Before you ask be about the body, which is tamei (impure), ask me about the soul, which is pure (i.e., How can that stand for judgment?) (Rabbeinu Hakadosh, continuing:) This may be compared to (the instance of) a king of flesh and blood, who had a beautiful orchard, etc. (see Sanhedrin 91a and b).

And whence is it derived that He showed him David in his kingdom? From (Devarim, Ibid.) "and the whole land of Judah," it being written elsewhere (I Chronicles 28:4) "And the L–rd … chose me (David) of all the house of my father to be king over Israel forever. For he chose Judah to be ruler."

"and Moses told": Now what did the L–rd say to Moses to say to Israel or what did Israel say to Moses to say to the L–rd? R. Yossi Haglili says: What is written, viz. (Ibid. 12) "And demarcate bounds for the people, saying, etc." R. Eliezer b. Prata says: Now what did the L–rd say to Moses to say to Israel or what did Israel say to Moses to say to the L–rd? What is written, viz. (Ibid. 24:3) "And Moses came and he told the people, etc." He said to them: If you take upon yourselves punishment (for non-observance of the mitzvoth) with joy, you will receive reward (for their performance), and if not, you will receive punishment (for their non-performance). And they took upon themselves punishment with joy.

"and he shall serve him": him, and not his son. For it would follow (otherwise), viz.: If one (i.e., a Hebrew bondsman) who serves for six years, limited service, serves both him and his son, then a bored bondsman, whose service is extended (to the Yovel), how much more so should he serve both him and his son! It is, therefore, (to negate this) written "and he shall serve him" — "him" and not his son. From here they adduced: A Hebrew bondsman serves the son and not the daughter. A bored bondsman and a maid-servant serve neither the son nor the daughter.

Four "harnessed" with joy: Abraham — (Genesis 22:3) "And Abraham rose early in the morning (for the binding of Isaac), and he saddled his ass." Now did he not have many servants? — (He did so) for the honor of the L–rd. Joseph — (Ibid. 46:29) "and Joseph (himself) harnessed his chariot." Did he not have many servants? — (He did so) in honor of his father.

Bilam — (Numbers 22:21) "And Bilam arose in the morning and (himself) saddled his ass" (to go with the emissaries of Balak.) Pharaoh — here. Let the "saddling" of Abraham come, who went to do the will of the L–rd and oppose the "saddling" of Bilam, who went to curse Israel. Let the "harnessing" of Joseph come and oppose the "harnessing" of the wicked Pharaoh, who went to pursue Israel.

Variantly: R. Shimon b. Yochai says: Let the hand-sword of Abraham come — (Genesis 22:10) "And he took the knife to slaughter his son" — and oppose the hand-sword wielded by the wicked Pharaoh in pursuing Israel — (Exodus 15:9) "I shall draw forth my sword; my hand will impoverish them."

Issi b. Yehudah says: It is written here "horse," unqualified (i.e., the punishments of the horse are not specified), and, elsewhere, "horse," qualified, viz. (Zechariah 12:4) "I will smite every horse with craze, and its rider with distraction. But I will open My eyes to the house of Yehudah, and every horse of the peoples I will smite with blindness," and (Ibid. 14:12) "And this will be the plague with which the L–rd will strike all the peoples who massed against Jerusalem, etc.", and (Ibid. 15) "And thus (i.e., as that of the men) will be the plague of the horse, the mule, the camel, and the ass, etc." Just as in the qualified, five smitings, so, in the unqualified, five smitings.

(Ibid. 14:6) "and he took his people with him": He "took" them with words, saying to them. It is the way of kings to be leaders from the rear and to have their armies preceding them, but I will precede you, viz. (Ibid. 10) "And Pharaoh pressed ahead" (of the others.) It is the way of kings that all the people take the spoils and place them before him and he takes first choice, but I will share equally with you, viz. (15:9) "I shall divide the spoils" (with you.) And, what is more, I will open for you treasure troves of silver and of gold and of precious stones and pearls and I will give (them) to you. Thus, "and he 'took' his people with him" — with words.

And whence is it derived that He showed him even the graves of the forefathers? From (Ibid. 3) "and the south," it being written of their graves that they are in the south, viz. (Numbers 13:12) "and they went up into the south and they came to Chevron" (where the forefathers are buried.)

Rebbi says: Now what did the L–rd say to Moses to say to Israel or what did Israel say to Moses to say to the L–rd? They said: We want to hear it from our King. There is no comparing hearing it from an attendant to hearing it from the King Himself — whereupon the L–rd said (to Moses): Grant them what they ask, (Ibid. 19:9) "so that the people hear, etc."

"return shall you return it to him": (Devarim 22:2) "If your brother is not near you" implies that until now Scripture has been speaking of one who is either near you or far from you, (but whom you know.) Whence do we derive (the procedure for) one whom you do not know? From (Ibid. 2) "If you do not know (to whom it belongs), then you shall take it in, etc." (The verse speaks of) an animal that it is customary to take in, to exclude a broken one (that one must carry on his back.) (Devarim, Ibid.)

(Exodus 14:7) "And he took six hundred choice chariots": Whence came the horses required for the chariots? If you would say, from Egypt, is it not written (re the plague of pestilence, Ibid. 9:6) "and all the cattle of Egypt died"? And if you would say, from Pharaoh, is it not written (Ibid. 3) "Behold, the hand of the L–rd is in your cattle in the field, in the horses, etc."? And if you say, from Israel, is it not written (Ibid. 10:26) "And our cattle, too, will go with us; not a hoof will remain"?

Whence, then, did they come? From those (of his servants) who feared the word of the L–rd (viz. 9:20) and drove his horses from the field into the houses. We find, then, that the cattle driven off by those who feared the word of the L–rd proved to be an impediment to Israel — whence R. Shimon says: "the best of the gentiles — kill! The best of the serpents — crush its head!"

And whence is it derived that He showed him the overturning of Sodom and Gemorah? From (Devarim, Ibid.) "and the plain," it being written elsewhere (of these cities, Genesis 19:25) "and He overturned these cities and all of the plain."

Variantly: They said: We want to see our King. There is no comparing hearing to seeing, viz. (Ibid. 11) "for on the third day the L–rd will go down before the eyes of all the people on Mount Sinai."

"and it shall be with you" — in your domain. (Ibid.) "until drosh your brother": until you inquire after your brother to ascertain whether or not he is trustworthy. (Ibid.) "then you shall return it to him": We find there to be a lost animal which works (for the finder) and eats (in compensation for its work), but not one which is fed without working.

R. Shimon b. Gamliel says: Come and see the wealth and grandeur of this guilty kingdom (i.e., Rome). Not one of their legions is idle, but all are active (in conquest) day and night — and, in contrast, (now that its Jews have left), those of Egypt, all of which are idle.

And whence is it derived that He showed him Gog and all of his hosts? From (Devarim, Ibid.) "the valley of Jericho, Gog and all of his hosts being destined to ascend and to fall in the valley of Jericho.

(Exodus 14:7) "and shalishim upon all of them": "shalishim" are warriors, as in (Ezekiel 23:23) "shalishim and notables — all riders of horses." Variantly: "and shalishim upon all of them": They were "triple ("meshulashim") -armed. R. Shimon b. Gamliel says: This refers to the third (man in the chariot). In the past there were only two charioteers. Pharaoh added a third to pursue Israel the more swiftly. Rebbi says: There were three and Solomon added a fourth.

Variantly: "in the valley of Jericho": Now can the valley of Jericho not be seen by any person? (The intent is:) Just as a plain is cultivated, one field of wheat, another of barley, so He showed him all of Eretz Yisrael cultivated as the valley of Jericho.

Variantly: "and shalishim": Three (Egyptians) against every one (Israelite). Others say: three hundred against one. And how did Pharaoh know how many Israelites died in the three days of darkness and how many left Egypt? He took out their registries and apportioned warriors accordingly.

Similarly, R. Yirmiyah expounded (II Chronicles 14:8) "And Zerach the Cushite went out against them with an army of a thousand thousands and three hundred chariots." How did he know how many there were of them? According to the number of (their) chariots, he apportioned warriors. Variantly: "and shalishim 'upon all of them'": ('al kulo') in order to destroy them.

In the past (he commanded [Exodus 1:22]) "Every son that is born, into the Nile shall you throw him," but here, "and "shalishim 'al kulo'" ("in order to destroy" [all of them]), viz. (Ibid. 15:9) "I shall draw forth my sword; my hand shall impoverish (i.e., eradicate) them."

(Exodus 23:5) "lying (under its burden"): and not a (habitual) "lier." "under its burden": and not (under) more than its (customary) burden. Variantly: "under its burden": and (he is) not (required to help gratis) if its burden is at its side. "and you forbear to help him": There are times that you forbear and times that you help.

(reversion to what precedes:) Jacob was given a hint and he did not take it, it being written (Genesis 28:15) "And, behold, I am with you, and I shall keep you wherever you go," yet he was frightened and he feared, as it is written (Ibid. 32:8) "And Jacob feared greatly and he was distressed." A man whom the Holy One Blessed be He had assured feared and was frightened? (How can that be?) Our father Jacob thought: Woe unto me; perhaps my sins will cause (the abrogation of the assurance.)

If he (who saw the animal) were a Cohein and it (the animal) were in the cemetery, he does not become unclean for it. ( might think that if his father said to him "Make yourself unclean" (in the cemetery), he should do so because a positive commandment overrides a negative commandment; it is, therefore, written "and you forbear to help him."

"and the children of Israel went out with a high hand": Scripture hereby apprises us that when the Egyptians were pursuing Israel, they vilified and execrated and cursed, while Israel exalted, praised, and sang a song of glorification to the L–rd of the war, as it is written (Psalms 149:6) "the exalting of G–d in their throats and a two-edged sword in their hands," and (Ibid. 57:6) "Exalted over the heavens is G–d, etc.", and (Isaiah 25:1) "O L–rd, You are my G–d. I will exalt you. I will praise Your name. For You wrought wondrously. Counsel from afar, enduring faith."

David was given a hint and he took it, viz. (I Samuel 17:36) "Both the lion and the bear has your servant slain." Why then should I fear (Goliath, I) who have killed these (other) wild beasts? It must be that something is destined to transpire in Israel and that they are destined to be saved by me! Mordechai was given a hint and he took it, viz.

(Esther 2:11) "And every day Mordechai would walk in the courtyard of the harem, etc.": He said: Is it conceivable that this righteous one (Esther) is to marry this uncircumcised one (Achashverosh)! It must be that something (momentous) is in store for the Jews, and that they are destined to be redeemed through her.

"help shall you help with him": What is the intent of this? From (Devarim 22:4) "Lift up shall you lift up with him" I might think that only loading (is commanded). Whence do I derive (the same for) unloading? From "help shall you help with him." R. Yoshiyah says: In both instances Scripture speaks of unloading. This tells me only of unloading. Whence do I derive (the same for) loading. It follows a fortiori, viz.: If unloading, which he (the owner of the animal) can do by himself, the other is commanded to assist him with, how much more so loading, which he cannot do by himself! Scripture speaks of the less obvious instance to derive therefrom the more obvious (by a fortiori reasoning)

(Exodus 17:14) "For erase shall I erase": "erase" — in this world; "shall I erase" — in the world to come. "the remembrance" — Haman; "Amalek" — as stated. Variantly: "erase" — him and his descendants; "shall I erase" — him and his families. These are the words of R. Yehoshua.