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The Mekhilta DeRabbi Yishmael preserves a remarkable teaching by Shimon of Kitron about why God split the Red Sea for Israel. The answer has nothing to do with Moses raising his st...
Rabbi Chanina ben Chachinai preserved one of the most intimate declarations God ever made about His relationship with Israel. When Moses cried out at the Red Sea, God responded: "H...
R. Acha says: The Holy One Blessed be He said: If not for your outcry, I would have destroyed them for the idolatry in their midst, viz. (Zechariah 10:11) "And tzarah crossed the s...
"And you, raise your staff": Ten miracles were performed for Israel at the sea: The waters were split and became like a dome, viz. (Habakkuk 3:14) "You split (the sea) for his trib...
An analogy: A man was walking on the road leading his son before him when robbers came to snare him, whereupon he took him and placed him behind him, when a wolf came to snatch him...
(Exodus 14:21) "And Moses stretched his hand over the sea": and the sea resisted—whereupon Moses commanded it to split in the name of the Holy One Blessed be He; but it continued t...
And whence do you derive (the same for) the upper and the lower waters and the depths? From (Psalms 77:17) "The waters saw You, O G–d; the waters saw You and quaked. The depths qua...
(Exodus 14:22) "And the children of Israel came in the midst of the sea on the dry land": R. Meir perceives it one way; R. Yehudah, another. R. Meir: When the tribes were standing ...
R. Yehudah perceives it thus: "And the children of Israel came in the midst of the sea": When the tribes were standing at the sea, each of them said: I will not go down first into ...
The Mekhilta reinforces Rabbi Tarfon's teaching about the tribe of Judah with a verse from Psalms. "When Israel went out of Egypt, the house of Jacob from the people of a foreign t...
Rabbi Nechemiah painted a vivid picture of the chaos that engulfed the Egyptian army at the Red Sea. When God unleashed thunder from the heavens, the physical world below shattered...
And (this obtains) not with Egypt alone, but with all who afflict Israel throughout the generations. As it is written (Psalms 78:66) "And He beat back His foes. Eternal disgrace di...
(Exodus 14:26) "And the L–rd said to Moses: Stretch forth your hand over the sea": It will not stand against you and it will not deviate from your command. "and the waters will tur...
R. Pappus expounded (Psalms 106:20) "And they exchanged their glory for the image of an ox that feeds on grass": I might think, for the "ox" on high (i.e., Taurus); it is, therefor...
(Exodus 14:30) "and the L–rd saved Israel on that day": As a bird held in a man's hand, so that if he pressed its hand but a little he would choke it, as it is written (Psalms 124:...
(Exodus 14:30) "And Israel saw Egypt dead on the shore of the sea": For four reasons: That they not say: Just as we came up on this side, so they came up on another side (and will ...
Great is the faith wherein Israel believed in Him who spoke and brought the world into being; for in reward for Israel's belief in the L–rd, the Shechinah reposed upon them and the...
The Mekhilta weaves together several verses to demonstrate that God guards the faithful and remembers the faithfulness of the ancestors. The opening verse sets the theme: "The Lord...
(Psalms 92:2-5) "It is good to praise the L–rd and so sing to Your exalted name. To proclaim in the morning Your lovingkindness, and Your faithfulness in the nights. With a ten-str...
(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Ex...
The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) ...
Moses devoted his life to three things, and each of them was called by his name. The Mekhilta examines the first: Torah. The prophet Malachi instructs Israel, "Remember the Torah o...
A king of flesh and blood enters a province, and all praise him as "strong"—when he is weak; as "rich"—when he is poor; as "wise"—when he is foolish; as "merciful"—when he is cruel...
The Mekhilta continues its meditation on the Song of the Sea by enumerating the reasons God is worthy of song. "I shall sing to the Lord," the Israelites declared — and one reason ...
"I shall sing to the Lord," for He is merciful. The Mekhilta turns from God's power and wisdom to the attribute that defines the Jewish understanding of the divine character more t...
"I shall sing to the Lord," who is a Judge. After celebrating God as powerful, rich, wise, and merciful, the Mekhilta arrives at the attribute that ties all the others together: ju...
"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 like...
Rabbi Yossi interprets a verse from Psalms that adds an astonishing dimension to the Song of the Sea. "From the mouths of olelim and yonkim You have founded strength" (Psalms 8:3)....
Rabbi Meir takes the tradition further than either Rabbi Yossi or Rebbi. Even fetuses in their mothers' wombs, he declares, opened their mouths and chanted song before God at the R...
The Song of the Sea declares: "The Lord is my strength and my song" (Exodus 15:2). The Mekhilta explores what "my strength" actually means, and discovers that this single phrase ca...
The Song of the Sea, sung by Israel after crossing the Red Sea, contains the phrase "my strength." The Mekhilta offers an alternative reading that deepens the meaning considerably....
The Mekhilta de-Rabbi Ishmael presents yet another exchange in the ongoing dialogue between Israel and the Holy Spirit. When Israel declares (Psalms 89:18), "For You are the glory ...
The Mekhilta continues its exploration of the word "ve'anvehu" from (Exodus 15:2) by presenting two more rabbinic interpretations, each connecting the Song of the Sea to broader Je...
R. Akiva says: "I shall speak of His beauty"—of the praise of the Holy One Blessed be He, who spoke and brought the world into being. The peoples of the world ask Israel (Song of S...
viz. (Song of Songs 3: "I had almost passed them (Moses and Aaron) by, when I found Him whom my soul loved. I held onto Him and did not let go of Him until I had brought Him to the...
"The Lord is a man of war; the Lord is His name" (Exodus 15:3). Rabbi Yehudah declares that this verse is extraordinarily rich — it illuminates truths that appear in many other pas...
He revealed Himself to them as a rider, viz. (Ibid. 18:11) "And He mounted a cherub and flew, etc." He revealed Himself to them in mail and helmet, viz. (Isaiah 59:17) "He donned r...
The Mekhilta offers a vivid parable to distinguish God's warrior nature from every human warrior. Consider, it says, a warrior in a province who is fully equipped with every weapon...
The Mekhilta offers a parable about a mortal king going to war. When a king of flesh and blood prepares for battle, emissaries from neighboring lands come to him requesting sustena...
The Mekhilta presents another contrast between a mortal king at war and God. A king of flesh and blood, while engaged in battle, cannot supply all of his soldiers with what they ne...
"the L–rd is His name": It is with His name that He wars, and He has no need of any of these (military) appurtenances. And thus did David say (I Samuel 17:95) "You come to me with ...
The Mekhilta continues its detailed mapping of the Egyptian punishments at the Red Sea, this time connecting the drowning to the specific suffering of slave labor. The Egyptians ha...
The Mekhilta offers a second reading of the phrase "as a stone" from the Song at the Sea. The Egyptians sank like stone because their hearts were hard as stone — unyielding, unmova...
And thus do you find with the men of Sodom, that You gave them a grace period for repentance and they did not repent. As it is written (Genesis 18:20-21) "And the L–rd said: The ou...
Does God sleep? The Mekhilta wrestles with this question through a startling paradox. When Israel does God's will, there is no sleep before Him. (Psalms 121:4) declares it plainly:...
It is not written "those who rise up against us," but "those who rise up against You," whereby we are apprised that all who rise up against Israel are rising up, as it were, agains...
R. Yehudah says: It is not written "the pupil of the eye, but "the pupil of His eye"—the "eye" of the Holy One, as it were. Similarly, (Malachi 1:13) "And you say (of an offering) ...
And all who help Israel, help, as it were, the Holy One Blessed be He, viz. (Judges 5:23) "Curse Meroz, said the angel of the L–rd. Curse bitterly its dwellers. For they came not t...
