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Rabbi Elazar Hamodai offered a surprising claim about what life was actually like for the Israelites in Egypt. Contrary to what one might expect from a nation of slaves, Israel liv...
Rabbi Yossi HaModai offered a clever observation about the order in which the Torah lists the foods the Israelites craved in the wilderness. In (Numbers 11:5), the people complain:...
"each day's ration in its day": for the day and the morrow, e.g., on Friday, for Friday and Sabbath. R. Eliezer Hamodai says: So that one not gather for the day and the morrow, e.g...
The Mekhilta DeRabbi Yishmael drew a sharp distinction between two foods God gave the Israelites in the wilderness, and the difference had everything to do with how they were reque...
When God sent quail to the Israelites in the wilderness, the Torah says "it covered the camp" (Exodus 16:13). The Mekhilta DeRabbi Yishmael asked the obvious question: covered it t...
When the Torah says "the people quarreled with Moses" (Exodus 17:2), it sounds like a straightforward complaint. But the Mekhilta sees something far worse. Israel "transcended the ...
Moses responded to Israel's complaints with a question that reframed the entire conflict: "Why would you quarrel with me? Why would you try the Lord?" (Exodus 17:2). He was telling...
(Exodus 17:4) "and Moses cried out to the L–rd": We are hereby apprised of the eminence of Moses. He did not say: Since they are quarreling with me I will not implore mercy for the...
The Mekhilta DeRabbi Yishmael records a teaching by Rabbi Eliezer about the nature of Amalek's attack on Israel in the wilderness. His interpretation turns on a single word, reveal...
Others say: Let Amalek, the ingrate, come and exact payment of the ingrate people (Israel). Similarly, (II Chronicles 24:26) "And these are the men who rebelled against him (Yoash)...
Rabbi Chaninah once brought a question to Rabbi Elazar in the Great College: how should we understand the word "Refidim" in the verse "and warred with Israel in Refidim"? Should it...
How seriously should a student revere a teacher? The Mekhilta answers with a statement that sounds almost blasphemous: the fear of one's teacher is to be equated with the fear of H...
Gechazi, the servant of the prophet Elisha, provides a vivid example of how a student's reverence for his teacher can border on the absolute. When Elisha dispatched him on an urgen...
When Amalek attacked the Israelites at Rephidim—the first nation to wage war against the newly freed slaves—Moses turned to his student Joshua with a command (Exodus 17:9): "Choose...
Rabbi Eliezer Hamodai offered a different interpretation of why Moses told Joshua to "go out" and fight Amalek—and his version cuts deeper. According to Rabbi Eliezer, Moses challe...
Before the battle against Amalek, Moses made a declaration: "Tomorrow I shall stand on top of the hill with the staff of God in my hand" (Exodus 17:9). But what did he mean by "tom...
(Exodus 17:12) records a detail that the Mekhilta found deeply instructive: "And the hands of Moses became heavy." Why did his hands grow heavy during the battle with Amalek? The r...
Rabbi Eliezer claimed that a single Hebrew word in the Torah contained an entire military history encoded as an acronym. The word is "vayachalosh," which appears in the account of ...
and, in the end, Moses arose and implored (that he be permitted to enter the land, etc.), viz. (Devarim 3:24) "And I entreated the L–rd at that time, saying, etc." An analogy: A ki...
When Moses recounted his frustrated plea to enter the Promised Land, he told the Israelites: "And the Lord was wroth with me because of you" (Deuteronomy 3:26). The Hebrew word "bi...
Moses would not give up. Even after God had decreed that he would not lead Israel into the Promised Land, he stood his ground and kept negotiating, trying every possible angle to g...
Moses refused to accept the verdict. After God told him he could not enter the Promised Land as a king or as a commoner, he came back with yet another proposal — each one more desp...
After every other plea had been rejected, Moses turned to his nephew Elazar — the son of his brother Aaron — and threw himself at his feet. "Elazar, my brother's son," Moses said, ...
David was one of the four righteous people given a divine hint — and unlike Jacob and Moses, David recognized his and acted on it with confidence. The hint came disguised as a pair...
The Mekhilta offers another example of a name diminished by moral failure: Yonadav, originally called Yehonadav. The difference is a single element — the divine syllable "Yeho," de...
The Torah states that Yithro "took Tzipporah, Moses' wife, after she had been sent" (Exodus 18:2). The phrase "after she had been sent" is vague — sent where? By whom? Under what c...
R. Elazar says: after she parted from him with a ma'amar (i.e., by word of mouth). For when the L–rd said to Moses: Go and take My people, the children of Israel, out of Egypt, viz...
R. Eliezer says: The Holy One Blessed be He said to Moses: I am the one who spoke and brought the world into being. I am the one who draws near and not the one who distances, viz. ...
R. Elazar Hamodai offered a different explanation for what made Yithro rejoice. It was not the manna, he argued, but the miraculous well — the portable spring of water that travele...
R. Yitzchak took the lesson about serving others and elevated it to cosmic proportions. If we want to find someone greater than both R. Gamliel and Abraham in the act of serving, h...
The Mekhilta records a pointed question that Yehudah of Kfar Acco once posed to R. Gamliel. When Moses explained to Yithro why the people came to him for judgment, Moses said: "Bec...
Yithro's advice to Moses came in a sequence of precise instructions, each one carrying deeper meaning than its plain sense. "Now, hearken to my voice" (Exodus 18:19) — and the Mekh...
Jethro, the father-in-law of Moses, watched Moses judging the people alone from morning until evening and proposed a radical restructuring of the judicial system. He recommended ap...
R. Elazar Hamodai says: He sent him with all the honor in the world, as is seen in his (Moses') response to him, as it is written (Numbers 10:30) "I pray you, do not leave us," tel...
And whence is it derived that the sons of Yonadav the son of Rechav are the descendants of Yithro? From (I Chronicles 2:55) "They were the Kenites, who descended from Chamath the f...
R. Yehudah Hanassi says: It is written "And Yaavetz called out to the G–d of Israel, saying: 'If You bless me and expand my borders, etc.'" If You bless me with children and expand...
The Torah states that the Israelites "encamped in the desert" before receiving the Torah at Sinai. The Mekhilta seizes on this geographical detail and transforms it into one of the...
"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...
God commanded the Israelites to "wash their garments" in preparation for receiving the Torah at Sinai (Exodus 19:10). The Mekhilta asks a follow-up question that the Torah itself d...
"Moses spoke and God answered him with a voice" (Exodus 19:19). Rabbi Eliezer asks: what does this verse actually tell us? The answer reveals something remarkable about how the Ten...
At Mount Sinai, God issued a specific invitation: "Go up, you and Aaron with you." The Mekhilta notices something crucial about this command. It names Moses and Aaron by implicatio...
The Mekhilta DeRabbi Yishmael asks a deceptively simple question: why were the Ten Commandments not placed at the very beginning of the Torah? If they are the foundation of the cov...
Rabbi Eliezer offered a mordantly funny interpretation of the phrase "elohim acherim" (other gods) in the Mekhilta DeRabbi Yishmael. He connected "acherim" not to "otherness" but t...
Rabbi Chanina ben Antignos offered one of the sharpest anti-idolatry arguments in the entire Mekhilta, and he did it with a single devastating observation about language. The Torah...
A certain philosopher asked R. Gamliel: It is written in your Torah "for the L–rd your G–d is a wrathful G–d." Now is there power in idolatry to arouse wrath (in G–d)? One here is ...
(Ibid. 7) "You shall not take the name of the L–rd your G–d in vain": A vain oath, too, was included in (Leviticus 19:12) "You shall not swear falsely in My name," and Scripture re...
The Mekhilta DeRabbi Yishmael derives the practice of Kiddush, the sanctification of Shabbat (the Sabbath) over wine, from the commandment to "sanctify it." The phrase "to sanctify...
"Honor your father and your mother" (Exodus 20:12). The fifth of the Ten Commandments seems straightforward enough, but the Mekhilta immediately asks: what does "honor" actually re...
