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(Exodus 12:1) "in the land of Egypt":(He spoke to them) outside the city. But perhaps in the city itself? (This cannot be, for it is written (Exodus 9:29) "When I leave the city" (...
(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...
The Mekhilta articulates one of the most powerful principles in all of rabbinic theology through a deceptively simple logical argument. The principle: God's capacity for good alway...
Where does the obligation to say grace after meals — Birkat HaMazon — come from? The Mekhilta traces it to a single verse: (Deuteronomy 8:10), "And you shall eat and you shall be s...
The Torah explicitly commands a blessing after eating — (Deuteronomy 8:10) states, "You shall eat and you shall be satisfied and you shall bless the Lord your God." But what about ...
Rabbi Nathan cited a verse from the story of the prophet Samuel to teach a lesson about the proper order of blessings and meals. The verse reads: "As soon as you enter the town, yo...
Rabbi Yitzchak found a verse that establishes blessings both before and after eating. (Exodus 23:25) reads, "And you shall serve the Lord your God, and He will bless your bread and...
Rabbi Chanina, the nephew of Rabbi Yehoshua, laid out the liturgical structure for communal blessing based on a verse from (Deuteronomy 32:3): "When I call upon the name of the Lor...
Rebbi, Rabbi Yehudah HaNasi, taught a lesson about how Jews should respond whenever the name of a righteous person is mentioned. He cited (Proverbs 10:7): "The remembrance of the r...
I might think that just as in the armpiece there is one parchment, so, should there be in the headpiece. And this would follow, viz.: Since the Torah prescribes tefillin (leather p...
The Torah says to place tefillin (leather phylacteries worn during prayer) "upon your hand" — but which hand? The Mekhilta ruled that "hand," when used without further qualificatio...
The Torah instructs placing tefillin (leather phylacteries worn during prayer) "between your eyes." Taken literally, this would mean on the bridge of the nose or the forehead direc...
(Exodus 13:10) states, "from day to day" — miyamim yamimah. The Mekhilta asked why this phrase was necessary. After all, the previous verse already established that the account of ...
When the Israelites saw the Egyptian army bearing down on them and the Red Sea blocking their escape, the Torah says they "were exceedingly afraid." But what did they do with that ...
The Mekhilta continues tracing the lineage of prayer through the patriarchs, turning to Isaac. The Torah says that "Isaac went out lasuach in the field" (Genesis 24:63) — and the M...
The Mekhilta completes its tracing of prayer through the three patriarchs by turning to Jacob. The Torah says that Jacob "vayifga in the place and he spent the night there, for the...
The Mekhilta adds a further proof that the Hebrew root "pegiyah" means prayer, citing the prophet Jeremiah: "Let them now pray (yifgu na) to the Lord of hosts, that the vessels whi...
The Mekhilta cites Jacob's blessing to Joseph — "I have given you an additional portion over your brothers, which I took from the hand of the Emori with my sword and with my bow" (...
The Mekhilta draws yet another proof of prayer's supreme power from Jacob's blessing over the tribe of Judah. The Torah declares: "A lion's whelp is Judah" (Genesis 49:9). On the s...
The Mekhilta brings the prophet Jeremiah into its sustained argument about the power of prayer, citing one of the sharpest contrasts in all of Scripture: "Cursed is the man who tru...
The Mekhilta cites King Asa of Judah as yet another example of prayer triumphing over impossible military odds. The story appears in (II Chronicles 14:10), where Asa faces a massiv...
What is written of Moses? (Numbers 20:14-16) "And Moses sent messengers from Kadesh to the king of Edom … And our fathers went down to Egypt … and He hearkened to our voice." He (t...
At that time, Israel were like a dove fleeing the hawk and seeking refuge in the cleft of the rock, where the serpent hissed. If she enters within—the serpent; if she goes out—the ...
Variantly: "Stand ready to see the salvation of the L–rd": They: When? Moses: Tomorrow. They: Moses our teacher we do not have the strength to wait. At that time Moses prayed and t...
Rabbi Eliezer preserves a stunning exchange between God and Moses at the shore of the Red Sea. The Israelites were trapped — the sea raging before them, the Egyptian army closing b...
Rebbi says: Last night you said (i.e., you complained to Me) (Exodus 5:23) "And from the time I came to Pharaoh, etc." And now you stand and wax long in prayer? "Why do you cry out...
Rabbi Nathan, citing Abba Yossi Hamechuzi, preserves a remarkable exchange between God and Moses at the Red Sea — one that reveals the extraordinary trust God had placed in His ser...
R. Yossi Haglili says: When Israel entered the sea, Mount Moriah was uprooted from its place, with the altar of Israel built upon it, and its woodpile upon it, and Isaac bound upon...
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 ...
R. Tarfon and the elders were once sitting in the shade of the grove of Yavneh when this question was once asked before them: Why need it be written (Genesis 37:25) "and their came...
The Mekhilta draws attention to a pattern hidden in the Torah's language. The verse states, "And it was in the morning watch" (Exodus 14:24) — God looked down upon the Egyptian cam...
The "morning" of Jacob—(Ibid. 28:18) "and Jacob rose early in the morning, etc." The "morning" of Moses—Exodus 34:4) "and Moses rose early in the morning, etc." The "morning" of Jo...
The ministering angels were astounded (at Israel's survival), saying: "Idolators walking on the dry land in the midst of the sea!" And whence is it derived that the sea, too, was f...
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...
The Mekhilta de-Rabbi Ishmael continues its portrait of the extraordinary dialogue between Israel and the Holy Spirit with another matched pair of verses. When Israel proclaims (De...
The Mekhilta takes a single Hebrew word from the Song of the Sea — "ve'anvehu" — and shows how three different rabbis derive three entirely different meanings from it, each reveali...
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 measure of flesh and blood—A man cannot speak two things at the same time. But the measure of the Holy One Blessed be He—He said (all) of the ten commandments as one, viz. (Exo...
The Mekhilta draws a sharp contrast between a human artisan and the divine Creator. When a mortal sculptor sets out to make a figure, he must build it piece by piece — starting fro...
The Mekhilta reads the phrase "By the greatness of Your arm they were struck still as stone" as describing a specific historical moment. When the Israelites emerged from the Red Se...
The Mekhilta offers a variant tradition that shifts the scene from the Red Sea to the Jordan River. When Israel crossed the Jordan into the Promised Land, all the kings of Canaan b...
The Mekhilta presents two sharply different readings of the verse "And the people caviled against Moses, saying: What shall we drink?" Rabbi Yehoshua takes the generous view: the p...
The Mekhilta takes a detour from the Exodus narrative to establish a principle about prayer: the prayers of the righteous are short. Not flowery. Not elaborate. Short. The proof co...
The Mekhilta immediately balances its teaching about short prayers with a counter-example. On another occasion, a disciple led the prayer service before Rabbi Elazar and was extrem...
Quail fell from the sky in quantities that defy imagination. Rabbi Yoshiyah, quoted in the Mekhilta DeRabbi Yishmael (a 3rd-century CE halakhic midrash (rabbinic interpretive comme...
R. Eliezer Hamodai says: "And the dew layer ascended": (homiletically) there arose the prayers of our forefathers who were buried in the earth, on the face of the ground. "and, beh...
Rabbi Tarfon offered one of the most striking images in all of Mekhilta DeRabbi Yishmael. He said the manna descended from heaven on the very palms of God. The word "mechuspas" use...
The Mekhilta identifies a remarkable pattern in the relationship between God and Moses: sometimes God "lowers" Himself while Moses "raises" himself, and other times the dynamic rev...
