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Know that the Shechinah is not revealed outside the land. For it is written (Jonah 1:3) "And Jonah rose to flee to Tarshish, etc." Now can one flee from the L–rd? Is it not written...
We find there to have been three (kinds of) prophets. One claimed the honor of the Father and the father of the son; another, the honor of the Father, but not the honor of the son;...
R. Yochanan said: Jonah went (on that voyage) only to cast himself into the sea, as it is written (Jonah 1:12) "And he said to them: Lift me up and cast me into the sea." All this ...
When God said "And I shall see the blood" regarding the Passover in Egypt, the Mekhilta offers a stunning alternative reading. The "blood" God would see was not the blood of the Pa...
Rebbi (Rabbi Yehudah HaNasi) noticed the same numerical tension between two biblical verses about the duration of Israel's time in Egypt. One says "they shall serve them and they s...
"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...
There is a warrior in a province. As soon as the arrow leaves his hand he cannot retrieve it. Not so, the Holy One Blessed be He. When Israel do not do His will, a decree goes fort...
The Mekhilta unpacks the declaration from (Exodus 15:6): "Your right hand, O Lord, is grand in power." The Hebrew phrase "nedari bakeach" is read as a compound — "na'eh" (comely) a...
Thus do you find with the men of the tower (of Bavel), that You gave them a grace period for repentance and they did not repent. As it is written (Ibid. 11:6) "Behold, they are one...
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 outcry...
R. Eliezer says: They journeyed by the word, for thus do we find in two or three places. What, then, is the intent of "And Moses made Israel journey?" He did so against their will,...
The phrase "they turned to the desert" in (Exodus 16:10) seems like a simple geographic note. The Israelites looked toward the wilderness, and there they saw the glory of God. But ...
When God told Moses, "Pass over before the people" (Exodus 17:5), the instruction sounds like a simple command to walk ahead of the crowd. But the Mekhilta hears at least three dif...
The incense was terrifying. Israel had watched it kill Nadav and Avihu, the sons of Aaron, when they brought unauthorized fire before God (Leviticus 10:1). Two young priests, dead ...
Issi b. Yehudah says: There are five ambiguous verses in the Torah: "se'eth," "arur," "machar," "meshukadim," and "vekam.": "se'eth"—(Genesis 4:7) "If you do well, you will be forg...
They said: Rachav the harlot was ten years old when Israel left Egypt, and all forty years that Israel was in the desert, she plied her trade. At the end of fifty years, she conver...
The Torah records that the Israelites "journeyed from Refidim and came to the desert of Sinai" (Exodus 19:2). But the Mekhilta notices a problem. The previous verse already stated ...
The Israelites arrived at the desert of Sinai carrying baggage far heavier than anything on their backs. They carried the weight of recent rebellion. The Mekhilta draws a striking ...
R. Yehudah ben Lakish offered a poignant interpretation of the verse (Exodus 2:25): "And God saw the children of Israel, and God knew." The verse seems simple enough — God observed...
Rabbi Eliezer transmits a teaching in the name of Abba Yossi ben Dormaskith that exposes one of the most unsettling truths about God's relationship with Israel. The verse says: "An...
Similarly, R. Eliezer b. Yossi expounded (Isaiah 63:9) "In all of their afflictions, He was afflicted," (Ibid. 8) "And He said: 'Surely, they are My people, children who will not l...
(Exodus 19:22) "And also the Cohanim, who draw near to the L–rd": We are hereby apprised that the Cohanim are not included in "the people" (above, 21). And thus is it written (Levi...
You shall not take": What is the intent of this? (Leviticus 19:12) "You shall not swear falsely in My name" speaks only of swearing. Whence is it derived that it is also forbidden ...
Because of (the following) four things R. Mattia b. Charash went to R. Elazar b. Hakappar in Ludia. He said to him: My master, did you hear of the four divisions of atonement expou...
(Exodus, Ibid. 16) "And they said to Moses: Speak, you, with us, and we will hear, (and let G–d not speak with us, lest we die.") We are hereby apprised that they lacked the streng...
The Mekhilta makes a claim that strikes against every human instinct: a person should rejoice in suffering more than in prosperity. The reasoning is startling in its logic. Even if...
(Exodus 20:21) "And you shall slaughter thereon": alongside it (i.e., alongside the top). You say "alongside it, but perhaps it is to be understood literally, i.e., "upon it"? And ...
Rabbi Eliezer offered an additional proof that "eye for an eye" means monetary compensation. His argument is an a fortiori — a kal va-chomer — that he considered logically airtight...
"and your wives will be widows, and your children, orphans": From "and I shall kill you by the sword," do I not know that your wives will be widows, and your children, orphans? Why...
Our tradition teaches that wisdom isn't just something you're born with. It's something you actively seek, something you pray for, something you might even… fast for. The Midrash M...
Midrash Mishlei, an ancient collection of rabbinic interpretations on the Book of Proverbs, tackles that very question. It all starts with (Proverbs 1:3): "To receive the instructi...
Even King Solomon, the wisest of all men, felt that way. to Midrash Mishlei – a collection of stories and interpretations that unpack the Book of Proverbs. And right at the beginni...
The ancient texts grapple with this very idea, and there's perhaps no better example than the story of Joseph and his brothers. Midrash Mishlei, a collection of rabbinic teachings ...
The passage from (Proverbs 1:22-33) kicks things off: "'How long, you simple ones, will you love simplicity?'... 'and fools hate knowledge.'" The Midrash (rabbinic interpretive com...
It tells us, "Go and observe the ant, lazybones!" (Proverbs 6:6). But what does that really mean? According to a beautiful teaching in Midrash Mishlei, this little verse packs a po...
Midrash Mishlei, a collection of rabbinic interpretations on the Book of Proverbs, unpacks this verse in some truly fascinating ways. First off, it equates "Wisdom" with the Torah....
(Proverbs 23:5) speaks to this feeling, saying, "When you set your eyes on it, it is gone. For wealth certainly makes itself wings." But what does this really mean? One fascinating...
It's more than just a nice sentiment; it's a springboard for some incredible midrashic (rabbinic interpretive commentary) interpretations. The Midrash Mishlei, a collection of inte...
To Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, and see what it has to say about the path we walk. The very first verse of Psalms – "Who did no...
Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, offers a fascinating perspective. It points to the tribe of Levi, specifically those who resisted ...
Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, opens up a fascinating window into this very question. It uses a beautiful image – the "rose of Sh...
It’s a question that’s haunted humanity for millennia. Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, wrestles with this very idea, pulling in ve...
The verse that kicks off this particular exploration comes from (Psalm 1:6): "For the Lord knows the way of the righteous, but the way of the wicked will perish." But what does tha...
Our exploration begins with a verse from the Song of Songs (7:3): "Your navel is like a round goblet... Your belly is a heap of wheat." The Midrash (rabbinic interpretive commentar...
The passage opens with a powerful statement: “Many say to my soul…” It speaks to the feeling of being surrounded by voices telling you you’re beyond saving. One interpretation, att...
Midrash Tehillim, a collection of rabbinic commentaries on the Book of Psalms, grapples with that very feeling. Specifically, it dives into Psalm 3. And right off the bat, we get a...
We often picture him as this divinely favored ruler, harp in hand, composing the Psalms. But even kings, especially those after God’s own heart, have their burdens. Midrash Tehilli...
Midrash, the art of interpreting scripture by filling in the gaps, expanding on hints, and drawing out deeper meanings, wrestles with this very idea. Midrash Tehillim, a collection...
