{
    "title": "Mekhilta DeRabbi Yishmael",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Mekhilta_DeRabbi_Yishmael",
    "text": {
        "Tractate Pischa": [
            [
                "(Exodus 12:1) \"And the L–rd spoke to Moses and to Aaron in the land of Egypt, saying\": I might think that both Aaron and Moses were being addressed; it is, therefore, written (Exodus 6:28) \"And it was on the day that the L–rd spoke to Moses in the land of Egypt\": Only Moses was being addressed and not Aaron. If so, why is it written \"to Moses and to Aaron\"? We are hereby taught that just as Moses was \"included\" in the words (i.e., by their being spoken to him), so, Aaron was included in the words (i.e., by his \"overhearing\" them). And why did He not speak (directly) to him? In deference to Moses. We find Aaron, then, to be excluded from all the (direct) addresses in the Torah except for three (Leviticus 10:8, Numbers 18:1, Numbers 18:8), where it is impossible (to understand otherwise).",
                "Variantly: From (Exodus 7:1) \"See I have made you an overlord (\"elohim\") to Pharaoh,\" I would know that only Moses was set up as a judge to Pharaoh. Whence would I derive (the same for) Aaron? (It is, therefore, written (here) \"to Moses and to Aaron.\" Moses is being likened to Aaron. Just as Moses was a \"judge\" to Pharaoh, so, Aaron. Just as Moses spoke his words without fear, so, Aaron.",
                "Variantly: \"to Moses and to Aaron\": I might think that the one who takes precedence in the verse takes precedence in the act. It is, therefore, written (Exodus 6:26) \"It is Aaron and Moses\" — Both are equal.",
                "Similarly, (Genesis 1:1) \"In the beginning G–d created the heavens and the earth\": I might think that what takes precedence in the verse took precedence in creation. It is, therefore, written (Genesis 2:4) \"on the day that the L–rd G–d made earth and heaven\" — They were both created together.",
                "Similarly, (Exodus 3:6) \"I am the G–d of your father, the G–d of Abraham, the G–d of Isaac, and the G–d of Jacob.\" I might think that whoever comes first in the verse comes first in importance. It is, therefore, written (Leviticus 26:42) \"Then I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember\" — to teach that all three are of equal importance.",
                "Similarly, (Exodus 20:12) \"Honor your father and your mother.\" (Leviticus 19:3) \"A man, his mother and his father shall you fear.\" — Both are of equal importance.",
                "",
                "(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\" (I shall pray). Now does this not follow a fortiori, viz.: If prayer (that of Moses to the L–rd) — the lesser — was only outside the city, then speech (that of the L–rd to Moses) — the greater — how much more so (was it not spoken in the city)! And why did He not speak with him in the city? For it was full of abominations (of idolatry)!",
                "And before the land of Israel was chosen, all of the lands were kasher for speech. Once it was chosen, all other lands were excluded. Before Jerusalem was chosen all of Eretz Yisrael was kasher for altars. Once it was chosen, the rest of Eretz Yisrael was excluded. As it is written (Devarim 12: 13-14) \"Take heed unto yourself lest you offer your burnt-offerings … but in the place that the L–rd shall choose.\"",
                "Before the Temple was chosen, all of Jerusalem was fit for (the reposing of)) the Shechinah. Once the Temple was chosen, (the rest of) Jerusalem was excluded. As it is written (Psalms 132:13-14) \"For the L–rd has chosen Zion … This is My resting place forever.\"",
                "Before Aaron was chosen, all of Israel were kasher for the priesthood. Once he was chosen, the rest of Israel were excluded. As it is written (Numbers 18:19) \"An everlasting covenant of salt is it (the priesthood) before the L–rd for you (Aaron) and for your sons,\" and (Numbers 25:13) \"And it shall be unto him and to his seed after him the covenant of an everlasting priesthood.\"",
                "Before David was chosen (as king) every Israelite was kasher for kingship. Once David had been chosen, the other Israelites (i.e., those not in his line) were excluded. As it is written (II Chronicles 13:5) \"Is it not for you to know that the L–rd, the G–d of Israel, has given over the kingdom to David, to him and to his sons?\" If you would contend: But the L–rd did speak with the prophets outside the land, (I would answer:) Though He spoke with them outside the land, He did so only in the merit of the fathers. As it is written (Jeremiah 31:15-17) \"Thus said the L–rd: A voice is heard in Ramah … Thus said the L–rd: Keep your voice from weeping, and all your eyes from tears … And there is hope for your future, says the L–rd, etc.\"",
                "And even though He spoke with them outside the land in the merit of the fathers, He did so only in a clean place, one of water. As it is written (Daniel 10:4) \"And I was by the stream Ulai,\" (Ibid. 10:4) \"and I was by the great river, the Tigris,\" (Ezekiel 1:3) \"The word of the L–rd came to Ezekiel … by the river Kevar.\"",
                "Some say: He spoke with him in the land, (and then) He spoke with him outside the land, it being written (literally) \"the word of the L–rd was, was.\" (The first) \"was\" — in the land; (the second,) outside the land.",
                "R. Elazar b. Tzaddok says: It is written (Ibid. 3:22) \"Arise, go out to the plain\" — whence it is derived that the plain is kasher (for prophecy).",
                "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 (Psalms 139:7-10) \"Where can I flee from Your presence … If I ascend to heaven, You are there, etc. If I take wing with the dawn, there, too, Your hand will lead me,\" (Zechariah 4:10) \"the eyes of the L–rd range the entire land,\" (Mishlei 15:3) \"The eyes of the L–rd see the bad and the good,\" (Amos 9:2) \"though they dig into Sheol, though they hide in the top of the Carmel, though they go into captivity (Job 34:22) \"There is no darkness nor shadow of death, etc.\" Rather, Jonah's intent was: I will go outside the land, where the Shechinah does not repose and reveal itself. For the gentiles are close to repentance — so that they not make Israel (who do not repent) liable (by invidious contrast). An analogy: The bondsman of a Cohein flees from his master, saying: I will go to the cemetery, a place where my master cannot come after me. His master: I have (messengers) like you. Thus, Jonah said: I will go outside the land, a place where the Shechinah is not revealed. For the gentiles are close to repentance, (this, so as not to render Israel liable by invidious contrast.) The Holy One responds: I have many messengers like you, viz. (Jonah 1:4) \"Then the L–rd cast a great wind on the sea, etc.\"",
                "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; another, the honor of the son, but not the honor of the Father. Jeremiah claimed the honor of the Father and the honor of the son, viz. (Eichah 3:42) \"We have offended and rebelled\" (the honor of the Father); \"You have not forgiven\" (the honor of the son). Therefore, his prophecy was \"doubled,\" (Jeremiah 36:33) \"… and many other words were added to them\" (the prophecies of Jeremiah). Eliyahu claimed the honor of the Father, but not the honor of the son, viz. (I Kings 19:10) \"I have been very jealous for the L–rd, the G–d of hosts, etc.\" And what is stated in this regard? (Ibid. 15-16) \"And the L–rd said to him: Go, return on your way to the desert of Damascus … And Yehu the son of Nimshi shall you anoint to be king over Israel, and Elisha the son of Shafat … shall you anoint to be a prophet in your place.\" What is the intent of this? He does not desire your prophecy (because you do not claim the honor of Israel).",
                "Jonah claimed the honor of the son, but not the honor of the Father. What is stated in that regard? (Jonah 1:3) \"And the word of the L–rd came to Jonah a second time, saying.\" What is the intent of this? We will speak with him a second time, but not a third, (for he did not claim the honor of the L–rd).",
                "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 do you find with Moses and the (other) prophets, that they gave their lives for Israel. What is written of Moses? (Exodus 32:32) \"And now, if You forgive their sin — and if not, blot me out of Your book which You have written.\" (Numbers 11:15) \"If thus You do with me, kill me if I have found favor in Your eyes and let me not look upon my evil\" (i.e., the destruction of Israel). What is written of David? (II Samuel 24:17) \"Behold, I have sinned and I have been corrupt. But these sheep, what have they done? Let Your hand be in me and in the house of my father.\" In all places you find that Moses and the (other) prophets gave their lives for Israel.",
                "(Exodus 12:1) \"saying\": Go and say it to them immediately. These are the words of R. Yishmael. As it is written (Exodus 34:34) \"And he went out and spoke to the children of Israel what he had been commanded.\" R. Eliezer says: (The intent is) Go out and say it to them and return word to Me, viz. (Ibid. 19:8) \"and Moses returned the words of the people to the L–rd,\" and (Ezekiel 9:11) \"And, behold, the man clothed in linen on whose loins was the scribe's slate returned word saying I have done according to all that You have commanded me,\" and (Iyyov 38:35) \"Did you dispatch lightning bolts, so that they should go forth and say to you 'Here we are'\"? The messengers of the Holy One Blessed be He are not as those of flesh and blood. The messengers of flesh and blood must return to their sender. Not so Your messengers, but \"Did You dispatch lightning bolts so that they should go forth?\" It is not written \"and they shall return and say.\" Wherever they go they are before You and they say we have fulfilled Your embassy, in fulfillment of (Jeremiah 23:24) \"Do I not fill the heavens and the earth?\"",
                "R. Oshiyah said: When the Holy One Blessed be He decrees good and bad decrees for Israel, a report is returned to Him for the good, but not for the bad, viz. (Ezekiel 9:2-11) \"And, behold, six men were coming, etc.\" — whereupon they fulfilled their embassy. Of those who were commanded to carry out the evil decree (i.e., to destroy), we do not learn that they returned report. Of him who was commanded over the good (i.e., the man clothed in linen), we learn that he returned report (viz. 9:11) \"Ben Azzai says: \"In the voice that you hear (what is taught), in that voice you teach.\" (i.e., \"Affirmation begets affirmation.\").",
                "R. Akiva says (Exodus 12:1) \"saying\": Go and say to them that it is in their merit that He speaks to me (Moses). And thus do we find, that in all the thirty-eight years that He was angry with Israel (i.e., from the episode of the spies and on), He did not speak with him, viz. (Devarim 2:16-17) And it was, when all the men of war (those from the age of twenty) had finished dying from the midst of the people, that the L–rd spoke to me, saying.\"",
                "R. Shimon b. Azzai said: I do not come to detract from my master's words, but to add to them, viz.: Not to Moses alone did He speak in the merit of Israel, but to all of the prophets, viz. (Ezekiel 3:15) \"And I sat there seven days, mute (i.e., without prophecy) among them,\" (Ibid. 16-17) \"And it was at the end of seven days (of being among them) that the word of the L–rd (i.e., prophecy) came to me, saying.\" (Likewise, after the people had asked for Divine guidance), (Jeremiah 42:7) \"And the word of the L–rd came to Jeremiah, etc.\"",
                "And thus do you find with Baruch the soon of Neriah, who complained before the L–rd, (Ibid. 45:3) \"You (Baruch) say: Woe unto me, the L–rd has added grief to my pain!\" (You say:) Why am I different from all the disciples of the prophets? Joshua served Moses and the spirit of the L–rd reposed upon him. Elisha served Eliyahu and the spirit of the L–rd reposed upon him. Why am I different? (Ibid.) \"I wearied myself with groanings but I did not find rest,\" \"rest\" being prophecy, as in (Numbers 11:21) \"And the spirit rested upon them … and they prophesied in the camp,\" (II Kings 2:15) \"And the spirit of Eliyahu has rested on Elisha,\" (Isaiah 11:2) \"And the spirit of the L–rd will rest upon him.\" Come and see how the L–rd answered him (Jeremiah 45:4-5) \"Thus said the L–rd. What I have built I am going to destroy, and what I have planted I am going to uproot, and you are seeking 'great things' for yourself?\", \"great things\" being prophecy, as in (II Kings 8:4) \"Tell me, now, of all the 'great things' that Elisha (the prophet) has wrought,\" and (Jeremiah 33:3) \"Call Me and I will tell you (Jeremiah the prophet) 'great things' and in forms that you have not known,\" (G–d) saying to Baruch the son of Neriah, as it were: If there is no vineyard, there is no (need of a) fence; if there is no flock, there is no shepherd. Why? (Jeremiah 45:5) \"For I am going to bring evil upon all flesh. And shall I render your soul (i.e., your prophetic soul) as spoil unto you wherever you go?\" — whence we see that the prophets prophesy only in the merit of Israel."
            ],
            [
                "(Exodus 12:2) \"This month shall be to you the beginning of months\": R. Yishmael says: Moses pointed out the new moon to Israel and said to them: Thus shall it (the moon) look and the new month be designated thereby for all generations.",
                "R. Akiva says: This is one of the three things which Moses could not visualize until they were pointed out to him by the L–rd. Likewise, (Leviticus 11:29) \"And this shall be unclean for you from among all the things that swarm upon the earth.\" (Likewise,) (Numbers 8:4) \"And this is the work of the menorah.\" Others say: He was likewise perplexed as to slaughtering, viz. (Numbers 29:38) \"And this is what you shall do upon the altar.\"",
                "R. Shimon b. Yochai says: Were not all of the mitzvoth spoken to Moses in the daytime? How, then, could he have pointed out the moon?",
                "R. Elazar says: He spoke with him just before it got dark and showed it to him when it got dark.",
                "\"This month\": Nissan. You say it is Nissan. But perhaps it was some other month of the year? It is written (Exodus 23:16) \"And the festival of the ingathering (Succoth) at the end of the year,\" (Ibid. 34:22) \"And the festival of the ingathering at the turn of the year.\" In which month is there ingathering and turning (from one solstice to another) and the expiration of a year? Tishrei. After learning that the seventh month is Tishrei, we infer that the first month is Nissan. And even though there is no proof for this, it is intimated in (Esther 3:7) \"In the first month, the month of Nissan.\"",
                "(Exodus 12:2) \"The beginning of the months\": We are hereby apprised that Nissan is the beginning for the months. And whence do we derive (the same for) the reign of kings? From (I Kings 6:1) \"In the fourth year of Solomon's reign over Israel, in the month of Ziv (Iyyar), the second month,\" (his reign having begun with the first month, Nissan). And whence do we derive (the same for) festivals (i.e., that one is not in transgression of delaying his vows until three consecutive festivals have passed)? From (Devarim 16:16) \"… the festival of matzoth (in Nissan), and the festival of Shavuoth, and the festival of Succoth.\" We find, then, that Nissan is the beginning for months, for kings, and for festivals.",
                "R. Nathan and R. Tzaddok say: Also for house rentals (i.e., If one says: I am renting it to you for this year, the understanding is until the beginning of Nissan.) But this does not apply to (the reckoning of) years, shemitah, Yovloth, planting (in respect to arlah [viz. Leviticus 19:23]) or (the tithing of) greens, in which respect it is written (Devarim 31:10-11) \"At the end of seven years, in the time of the year of the shemitah … when all of Israel, etc.\", and (Exodus 34:22) \"and the festival of the ingathering, the circuit of the year.\"",
                "(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? (This cannot be, for) this is understood by (Ibid.) \"It is the first for you.\" How, then, am I to understand \"to you\"? As to you, but not to Adam. We find, then, that Israel count by the moon, and the gentiles by the sun. Not only does Israel count by the moon, but once in thirty days (at the blessing of the New Moon) they lift their eyes to their Father in heaven. And an eclipse of the sun portends evil to the gentiles, who count by the sun; and an eclipse of the moon portends evil to Israel, who count by the moon.",
                "Rebbi says: An eclipse of the sun in the east portends evil to the dwellers in the east; in the west, to the dwellers in the west.",
                "",
                "R. Yonathan says: Both (kinds of eclipses) were relegated to the gentiles, as it is written (Jeremiah 10:2) \"Do not emulate the ways of the nations, and do not be dismayed at the signs of the heavens. Let the nations be dismayed by them!\"",
                "(Exodus 12:2) \"the beginning of months\": I might think, for the minimum of months, two (i.e., the most distinctive of months, Sivan and Tishrei). It is, therefore, written (Ibid.) \"of (all) the months of the year.\" (Exodus 12:2) \"It is the first\": What is the intent of this? It is written (Devarim 16:1) \"Observe the month of Aviv (spring) and offer the Pesach to the L–rd your G–d, etc.\" Observe Pesach for Aviv, and Aviv for Pesach, that Aviv fall out in its proper time. How so? Intercalate Adar, so that Aviv fall out in its proper time. If they intercalated Adar and Aviv did not fall out in its proper time, I might think that they should intercalate the New Moon of Nissan. R. Yishmael says: If you say this, you make Nissan twice; but the Torah has said: \"It is the first (i.e., one) to you\" (and not two).",
                "R. Nathan says \"Observe the month of Aviv\" — Observe the month which is closest to Aviv. And which is that? Adar. But we have not heard how many (days) are to be intercalated. From \"Observe the month (of Aviv\"), we infer that a month (of days, i.e., thirty) are to be intercalated. And this follows, viz.: A month is intercalated and a year is intercalated. Just as a month, (with) one of its units (i.e., days), so, a year, with one of its units (i.e., months). But perhaps, just as (with a) month — one thirtieth of it, so, (with) a year, one thirtieth of it? It is, therefore, written \"Observe the month.\" (A month is intercalated and not one thirtieth of it. But perhaps, just as a year, one twelfth of it, so, a month, one twelfth of it? It is, therefore, written (Numbers 28:17) \"And on the fifteenth day of this month\" — You intercalate a day for a month, and not one twelfth of it.",
                "R. Yitzchak said: If you said this, the moon would already be in the middle of the sky (in the beginning of the month)! You must perforce revert, then, to the first formulation, viz.: A month is intercalated and a year is intercalated. Just as a month is added to only at its end, so, a year is added to only at its end.",
                "R. Yirmiyah says: Just as uncleanliness constrains (the offering of the Pesach [viz. Numbers 9:10] and (the advent of) spring constrains, then just as the (constraint in) the first is not less than thirty days, so, (that in) the second must be no less than thirty days. But perhaps (an intercalation is to be made backwards] even if spring arrives prematurely? It is, therefore, written (Exodus 13:10) \"and you shall keep this statute (of Pesach) in its time\" — You add to its time, but you do not subtract from it.",
                "R. Yoshiyah says: whence is it derived that the year is intercalated only in the Great Beth-din in Jerusalem? From \"It is the first for you … Speak (you, Moses and Aaron, the leaders of the generation [akin to the Great Sanhedrin]), etc.\""
            ],
            [
                "(Exodus 12:3) \"Speak to the whole congregation of Israel.\"",
                "R. Achai b. R. Yoshiyah says: Now did they both speak? Is it not written (Ibid. 7:2) \"You (Moses) shall speak all that I shall command you\"?",
                "Moses accorded honor to Aaron and said \"Teach me,\" and Aaron did likewise with Moses, and the speech emanated from both as if both were speaking.",
                "\"Speak to the whole congregation of Israel\": The speaking was on Rosh Chodesh; the taking (of the lamb), on the tenth; and the slaughtering, on the fourteenth. You say this, but perhaps the speaking and the taking were on the tenth and the slaughtering on the fourteenth? It is, therefore, written \"This month is for you. Speak, etc.\" When was the speaking? On Rosh Chodesh. You must revert, then, to the first formulation. The speaking was on Rosh Chodesh, the taking on the tenth, and the slaughtering on the fourteenth.",
                "R. Acha b. R. Oshiyah says: The speaking was on Rosh Chodesh, the taking on the tenth, and the slaughtering on the fourteenth. You say this, but perhaps the speaking and the taking were on the tenth, and the slaughtering on the fourteenth? It is, therefore, written \"Speak to the whole congregation of Israel, saying.\" Let \"saying\" not be written. Why is it written? To separate (between the speaking and the taking). You must posit the first formulation, then, and not the second.",
                "R. Yossi Haglili says: The speaking was on Rosh Chodesh, the taking on the tenth, and the slaughtering on the fourteenth. You say this, but perhaps the speaking was on the tenth, and the slaughtering and the taking on the fourteenth? If is, therefore, written (Ibid. 6) \"And it shall be to you for a keeping until the fourteenth.\" If you say this (i.e., that he may slaughter it on the tenth), you have uprooted the entire verse (from its meaning)! You must revert, then, to the first formulation.",
                "(Ibid. 3) \"On the tenth day of this month, they shall take\": This tells me that only the tenth day is kasher for taking. Whence do I derive (the same for) the fourteenth day? It follows a fortiori, viz.: If the tenth day, which is not kasher for slaughtering, is kasher for taking, then the fourteenth day, which is kasher for slaughtering, how much more so is it kasher for taking! Whence do I derive (the same for) the thirteenth day? It follows a fortiori, viz.: If the tenth day which is not proximate to slaughtering, is kasher for taking, how much more so the thirteenth, which is proximate to slaughtering! And the same applies to the eleventh and twelfth days.",
                "\"On the tenth day of this month, they shall take\": (\"this\") excludes the Paschal lamb of all the generations, which, unlike the Paschal lamb of Egypt, need not be taken on the tenth day, but may be taken at all times.",
                "\"they shall take for themselves\": Now did they all take? The intent is to render a man's messenger akin to himself — whence the expression \"A man's messenger is like the man himself.\"",
                "(Ibid.) \"each man, a seh for a household\": Included in \"seh\" is a goat and a sheep, viz. (Devarim 14:4) \"the seh of the sheep and the seh of the goats.\"",
                "I might think that one seh suffices for all; it is, therefore, written \"a seh for a household,\" a \"household\" being a family, as in (Numbers 1:2) \"by their families, according to their households.\" If there were ten families in one household, I might think that one seh suffices for all; it is, therefore, written \"a seh for a house.\"",
                "(Exodus 12:4) \"And if the household is too small for one lamb\": We are hereby taught that a lamb can always be subscribed to or withdrawn from, so long as it has not been slaughtered, as long as it is not left as is (i.e., without owners).",
                "R. Yehudah says: As long as one of the original party (to it) remains — so that the primary (the original subscriber) not become secondary (to the new subscribers) and the secondary, primary.",
                "(Ibid.) \"then he and his neighbor next to his house shall take it\": R. Akiva says: Whence is it derived that if one wishes to make his Pesach for himself he may do so? From \"then he and his neighbor shall take.\" R. Yishmael says: Whence is it derived that if one wishes to appoint others for his lamb he may do so? From \"then he and his neighbor, etc.\" (\"neighbor\":)",
                "(Does this mean he may appoint even) his neighbor in his roof (i.e., in another domain), or only his neighbor near him? It is, therefore, written \"near his house\" (but not necessarily in the same domain.)",
                "R. Shimon b. Yochai says: \"his neighbor\" connotes in any event (i.e., in either domain).",
                "(Ibid.) \"according to the michsah of souls\": \"michsah\" connotes a count, i.e., it must be slaughtered for those counted for it. If he does not slaughter it with this intent, I might think that it is nevertheless kasher. It is, therefore, written (Ibid.) \"Each according to his eating shall you count\" — Scripture repeating this to indicate that it is not kasher otherwise. ...",
                "What is the intent of \"according to the count of souls\"? From (Ibid.) \"A man (according to his eating\"), I might think only a man. Whence do I derive (the same for) a woman, a tumtum (one of indeterminate sex) and a hermaphrodite? It is, therefore, written \"according to the count of souls.\" This would imply for inclusion even one who is sick and one who is old, who cannot eat an olive-size. It is, therefore, written \"A man according to his eating,\" to exclude the above, in whose behalf the lamb is not slaughtered. (\"Each according to his eating) tachosu (over) the lamb\": Rebbi says: This (\"tachosu\") is Aramaic, as one would say to his neighbor \"Kos (i.e., 'slaughter') this lamb for me.\" \"over the lamb\":",
                "R. Yishmael says: We are hereby taught that the Paschal lamb can always be subscribed to or withdrawn from so long as it has not been slaughtered, as long as it is not left as is (i.e., without owners).",
                "R. Yitzchak says: Scripture has hereunto been speaking of a living lamb, (so that no special verse is needed for this teaching.)"
            ],
            [
                "(Ibid. 5) \"seh\": Included in \"seh\" is a goat and a sheep, viz. (Devarim 14:4) \"the seh of the sheep and the seh of the goats.\" \"unblemished\": to exclude a blemished animal. \"male\": to exclude a tumtum (one of indefinite gender), a hermaphrodite, and a female. ... \"one year old\": This tells me only of a one-year-old. Whence do I derive (the same for) its entire first year? R. Yishmael was wont to say: If a burnt-offering, which is of a high order of sanctity, may be brought its entire year as at the one-year mark itself, how much more so the Paschal lamb, which is of a lower order of sanctity!",
                "R. Yossi Haglili said: If a ram, which is unfit (as an offering) in the beginning of its second year is kasher the entire second year, then a Pesach, which is kasher in the beginning (i.e., in the midst of its first year), how much more so is it kasher at the end! ...",
                "\"of the lambs and of the goats shall you take it\": of each in itself. You say this, but perhaps both are required. It is, therefore, written (Leviticus 1:10) \"And if from the sheep is his offering.\" Now does this not follow a fortiori, viz.: If a burnt-offering, of higher sanctity, is kasher (if brought) of one kind (only), a Pesach, of lower sanctity, how much more so! What, then, is the intent of \"of the lambs and of the goats\"? Of each in itself.",
                "",
                "\"shall you take\": What is the intent of this? (i.e., it seems redundant.) It is written (Devarim 16:2) \"And you shall slaughter the Pesach for the L–rd your G–d, sheep and cattle\" — sheep for the Pesach (offering) and cattle for the chagigah (the festive offering.) You say this, but perhaps (the meaning is) both for the Pesach? And how would I understand (Exodus 12:5) \"an unblemished lamb, a male\"? As referring to the Pesach of Egypt, but Pesach for all the generations he could bring either (sheep or cattle). It is, therefore, written \"Of the lambs or of the goats shall you take.\" Why (the redundant) shall you take?\" That the Pesach for all the generations be brought only from the sheep or from the goats (but not from the cattle). These are the words of R. Yoshiyah.",
                "R. Yonathan says: sheep for the Pesach and cattle for the chagigah. You say this, but perhaps (the meaning is) both for the Pesach? And how would I understand (Exodus 12:5) \"an unblemished lamb, a male\"? As referring to the Pesach of Egypt, but the Pesach for all the generations he could bring either (sheep or cattle). It is, therefore, written Ibid. 13:5) \"then (in Canaan) you shall perform this service (of Pesach) on this month\" — As the service that you performed in Egypt (i.e., from the sheep or from the goats), thus shall you perform in all the generations. These are the words of R. Yonathan.",
                "R. Eliezer says: Sheep for the Pesach and cattle for the chagigah. You say this, but perhaps both are for the Pesach? And how would I understand \"an unblemished lamb, etc.\"? As referring to the Pesach of Egypt, but for the Pesach of all the generations (I would say that he brings from both. It is, therefore, written (Ibid. 12:24) \"And you shall keep this thing as a statute for you and for your children forever.\" This refers to the Pesach of all the generations. How, then, am I to understand \"And you shall slaughter the Pesach to the L–rd your G–d, sheep and cattle\"? Sheep for the Pesach and cattle for the chagigah.",
                "R. Akiva says: One verse states \"And you shall slaughter the Pesach to the L–rd your G–d, sheep and cattle,\" and another, \"From the sheep and from the goats shall you take.\" How are these two verses to be reconciled? This is a (hermeneutical) rule, viz. If two verses in the Torah seem to be mutually contradictory, let them remain in their place until a third verse comes to decide between them. It is, therefore, written (Ibid. 12:21) \"Draw forth and take unto yourselves sheep for your families and slaughter the Pesach.\"",
                "R. Yishmael says: That verse (Devarim 16:2) (\"sheep and cattle\") speaks of the chagigah that is brought on Pesach. You say this, but perhaps it speaks of the Pesach itself? \"An unblemished lamb, a male\" speaks of the Pesach itself. How, then, am I to understand \"And you shall slaughter the Pesach to your G–d (sheep and cattle)\"? As referring to the chagigah that comes with the Pesach.",
                "Rebbi says: That verse is speaking of an offering that comes from either sheep or cattle, i.e., peace-offerings (shelamim) — whence they ruled: A Pesach \"surplus\" is used for peace-offerings. (i.e., in the instance of an intended Pesach offering which was lost and replaced by another, and then found.)"
            ],
            [
                "(Exodus 12:6) \"And it shall be to you for a keeping\": Why does the taking of the Pesach precede its slaughtering by four days? R. Matia b. Charash says: It is written (Ezekiel 16:8) \"And I passed by you and I saw you, and behold, your time was the time for love\": There had arrived the (time for the fulfillment of the) oath that the Holy One Blessed be He had sworn to our father Abraham to redeem his children. But they had no mitzvoth to engage in, which would enable their redemption, viz. (Ibid. 7) \"Your breasts were firm\" (an allusion to Moses and Aaron), \"and your hair had sprouted\" (an allusion to the elders), but you were naked and bare\" (of mitzvoth). And the Holy One Blessed be He gave them two mitzvoth — the blood of the Paschal lamb and the blood of circumcision to engage in for their redemption. Thus (Ibid. 6) \"And I passed by you and I saw you steeped in your blood.\" And it is written (Zechariah 9:11) \"You, too — By the blood of your covenant I have sent forth your bound ones from the waterless pit.\" Therefore, the Holy One Blessed be He commanded the taking of the Pesach four days before its slaughtering, for reward is given only for the act.",
                "R. Eliezer Hakappar Berebbi says: Did Israel not have four mitzvoth surpassing the worth of all the world? — not being suspect of illicit relations or of slander, not changing their names and not changing their language?",
                "Whence is it derived that they were not suspect of illicit relations? From (Leviticus 10:10) \"And there went out the son of an Israelite woman, the son of an Egyptian man,\" the verse apprising us of Israel’s eminence, this being the only instance of its kind, wherefore Scripture singles it out. And it is said of them in the tradition (Song of Songs 4:12) \"A locked garden is my sister, my bride, a fountain locked.\": \"a locked garden\" — the women: \"a fountain locked\" — the men.",
                "R. Nathan says: \"a locked garden\" — the married women; \"a fountain locked, a sealed up spring\" — the betrothed women. Variantly: \"a locked garden, a fountain locked\" — an allusion to the two types of cohabitation.",
                "And whence is it derived that they were not suspect of slander and that they loved each other? From (Exodus 3:22) \"And a woman shall ask of her neighbor, etc.\" Twelve months had already passed, and we do not find an instance of one informing against another.",
                "And whence is it derived that they did not change their names? Just as they were called in their descent (to Egypt) — Reuven, Shimon, Levi, and Yehudah (viz. Ibid. 1:2) — so, they were called upon their ascent (viz. Numbers 1:18). And it is written (Genesis 48:16) \"The angel who redeems me … and let there be called in them my name and the name of my fathers, etc.\"",
                "And whence is it derived that they did not change their language? From (Ibid. 45:12) \"… for the mouth that speaks to you\" (speaks in the holy tongue), and (Exodus 5:3) \"The G–d of the Hebrews revealed Himself to us, etc.\" and (Genesis 14:13) \"And the survivor came and he told Avram the Hebrew, etc.\"",
                "And why did the taking of the Pesach precede its slaughtering by four days? Because Israel was stepped in idolatry in Egypt, which countervails all of the mitzvoth, as it is written (Numbers 15:24) \"And if from the eyes of the congregation it (idolatry) were done unwittingly, etc.\" Scripture singled out this (idolatry, as tantamount to transgression of all of the mitzvoth [viz. Ibid. 22]).",
                "He said to them (viz. Exodus 12:21) \"Withdraw\" from idolatry (The sheep was the idolatry of Egypt), and cleave to mitzvoth.",
                "R. Yehudah b. Betheira says: It is written (Exodus 6:9) \"And they would not hearken to Moses (as to G–d's delivering them), for shortness of spirit, etc.\" Now is there anyone who is given glad tidings and does not rejoice? (viz. Jeremiah 20:14) \"A son has been born to you — Rejoice him!\" His Master is freeing him from bondage and he does not rejoice? What, then, is the intent of \"And they would not hearken to Moses, etc.\"? It was difficult for them to abandon their idolatry, viz. (Ezekiel 20:7) \"And I said to them (in Egypt): Let every man cast away the detestations of his eyes and not defile himself with the idols of Egypt.\" This is the intent of (Exodus 6:13) \"And the L–rd spoke to Moses and to Aaron, and He charged them to the children of Israel. He charged them to abandon idolatry.",
                "\"And it shall be to you for a keeping\": What is the intent of this? It is written (Ibid. 12:21) \"Draw forth and take for yourselves sheep, etc.\" Israel said to Moses (Ibid. 8:22) \"Will we slaughter the abomination of Egypt before their eyes and they (the Egyptians) not kill us?\" He said to them: From the miracle that He will perform for you in your drawing them forth (i.e., their not protesting), you can rest assured (that no ill will befall you) in slaughtering them.",
                "\"And it shall be to you for a keeping\": Keep it until the fourteenth (of Nissan) and slaughter it on the fourteenth. You say this, but perhaps (the meaning is) keep it and slaughter it until the fourteenth? It is, therefore, written (Numbers 9:5) \"And they offered the Pesach in the first (month [Nissan]) on the fourteenth day of the month.\"",
                "Scripture specified it (the fourteenth day) as mandatory. It is not the second assumption, then, that is to be accepted, but the first. \"And it shall be to you for a keeping\": Scripture hereby apprises us that it was inspected (for possible blemishes) for (a period of) four days before being slaughtered. From here you learn (the same for) the tamid (the daily offering), viz. \"keeping\" is stated here, and \"keeping\" is stated in respect to the tamid. Just as the Pesach is observed four days before slaughtering, so, the tamid. From here they ruled: There are not to be fewer than six inspected lambs in the \"chamber of lambs\" (in the Temple), enough to suffice for a Sabbath accompanied by two festival days of Rosh Hashanah; and they are constantly replenished (as needed).",
                "",
                "\"And the entire congregation of Israel shall slaughter it\": Now do they all slaughter it? R. Yehoshua b. Karcha said: From here it is derived that one's messenger is regarded as the sender himself.",
                "\"And they shall slaughter it\": whether on a weekday or on a Sabbath. And how would I satisfy (Exodus 31:14) \"Its (Sabbath's) profaners shall be put to death\"? With other labors, aside from the slaughtering of the Pesach. But perhaps (the meaning is) even with the slaughtering of the Pesach. And how would I satisfy \"And they shall slaughter it\"? On other days, aside from Sabbath. It is, therefore, written (Numbers 9:2) \"And the children of Israel shall offer the Pesach in its appointed time\" — even on the Sabbath. These are the words of R. Yoshiyah.",
                "R. Yonathan said to him: But we still have not heard! R. Yoshiyah: It is written (Ibid. 28:2) \"Command the children of Israel and say to them: My offering, My bread … shall you observe to offer to Me in its appointed time, etc.\" (What is the purpose of this?) If to teach that the (offering of the) tamid overrides the Sabbath, is it not already written (Ibid. 9) \"And on the Sabbath day, two lambs of the first year, etc.\" What, then, is the import of \"in its appointed time\"? It is \"extra\" for purposes of formulating a gezeirah shavah (an identity), viz.: It is written here \"in its appointed time,\" and elsewhere, (Numbers 9:2) \"in its appointed time.\" Just as the tamid overrides the Sabbath, so, here (the Pesach) overrides the Sabbath.",
                "(Exodus 12:6) \"And the entire assembly of the congregation of Israel shall slaughter it\": Whence do you derive that if Israel has only one Pesach, it suffices for all of them? From \"And the entire congregation, etc.\"",
                "\"and they shall slaughter it, etc.\": From here they ruled that the Pesach was slaughtered in three groups — \"assembly,\" \"congregation,\" and \"Israel (see Pesachim 64a).",
                "\"ben ha'arbayim\": I might think that this means at morning twilight.",
                "It is, therefore, written (Devarim 16:6) \"There shall you slaughter the Pesach in the evening.\" I might think that this is to be taken literally. It is, therefore, written (Ibid.) \"at the time that you departed from Egypt.\" When was that? At midday, viz. (Exodus 12:41) \"And it was in the middle of the day … that they left Egypt.\"",
                "R. Nathan says: Whence is it derived that \"ben ha'arbayim\" signifies midday? Even though there is no proof for this, it is intimated in (Jeremiah 6:4) \"Prepare for battle against her. Arise and let us go up at noon (midday). Woe unto us for the day is declining, for the shadows of evening go forth!\"",
                "R. Shimon b. Yochai says: The verse comes to apply the first (activity) to the last (time mentioned in the verse) and the last, to the first, viz.: \"the time of your departing,\" to its slaughtering; \"at sundown,\" to its roasting; \"in the evening,\" to its eating.",
                "Ben Betheira says (Exodus 12:6) \"ben ha'arbayim\" [lit., \"between the evenings\"]: Slaughter it between the two evenings, (the \"evening\" of the day [i.e., after midday] and the \"evening\" preceding the night)."
            ],
            [
                "(Exodus 12:7) \"And they shall take from the blood\": I might think either by hand or by vessel; it is, therefore, written (Ibid. 22) \"And you shall dip it in the blood which is in the saf,\" whereby we are apprised that he digs out a trough in the lintel and slaughters (the lamb, [the blood dripping]) into it, \"saf\" signifying a lintel, as in (Ezekiel 43:8) \"When they placed their threshold ('sipam') next to My threshold,\" and (Isaiah 6:4) \"And the posts of the threshold ('sippim') shook.\" These are the words of R. Yishmael.",
                "R. Akiva says: \"saf\" signifies a vessel, as in (I Kings 7:50) \"And the 'sippoth' and the snuffers, and the basins and the spoons, etc.\"",
                "(Exodus 12:7) \"And they shall place it on the two side posts and on the lintel\": on the inside. You say on the inside, but perhaps on the outside (is meant)? It is, therefore, written (Ibid. 13) \"And I will see the blood\" — blood which is seen by Me and not by others. These are the words of R. Yishmael.",
                "R. Nathan says: On the inside. You say on the inside, but perhaps on the outside? It is, therefore, written (Ibid.) \"and the blood will be for you as a sign\" — for you and not for others. R. Yitzchak says: On the outside — so that the Egyptians see (their gods being slaughtered), and their insides be \"ripped apart!\"",
                "\"And they shall place it on the two side posts and on the lintel\": I might think that if he placed (the blood on) one before the other, he has not fulfilled his obligation. It is, therefore, written (Ibid. 22) \"and you shall touch the lintel and the two doorposts,\" (to teach that even) if he reversed the order, he has fulfilled his obligation. We hereby learn that our forefathers in Egypt had three altars — the lintel and two door-posts. R. Shimon says: Four: the saf, the lintel, and two door-posts.",
                "(\"and on the lintel) of the houses in which they eat it\": This tells me only of the latter. Whence do I derive (the same for) the houses which they slept in? From (Ibid. 13) \"upon the houses where you are\" — in any event.",
                "(Exodus 12:8) \"And they shall eat the flesh\": \"the flesh\" — but not sinews or bones, horns or hooves.",
                "\"on this night\": I might think, the entire night; it is, therefore, written (Ibid. 10) \"You shall not leave over anything of it until morning, and what is left over of it until morning, in fire shall you burn.\" What is the intent of (the seemingly superfluous) \"until morning\"? To set a bound for \"the morning of morning.\" And which is that? The (rising of the) morning star. From here they ruled: The eating of the Paschal lamb and the eating of (other) sacrifices, and the burning of fats and limbs — their mitzvah is until the rising of the morning star. All that is to be eaten in one day — their mitzvah is until the rising of the morning star. And why did they rule (\"only) until midnight\"? To distance a man from transgression and to make a fence for the Torah and to fulfill the words of the men of the Great Assembly, who said: \"Be deliberate in judgment, and set up many disciples, and make a fence for the Torah.\" R. Eliezer b. Azaryah says: It is written here \"on this night,\" and elsewhere (Ibid. 12) \"And I shall pass through the land of Egypt in this night.\" Just as there, until midnight, so, here, until midnight.",
                "(Exodus 12:8) \"roasted in fire\": and not roasted on a spit, and not roasted on a grill, and not roasted in an earthenware oven (cleared of its coals), but roasted in fire, in its raw state.",
                "You say this, but perhaps (the intent is) something which is cooked (before it is roasted)? It is, therefore, written \"roasted in fire,\" connoting that which is roasted raw.",
                "\"with matzoth and maror (bitter herbs) shall they eat it\": Scripture here teaches us that the mitzvah of Pesach is matzoh, roasted (flesh), and maror.",
                "And whence is it derived that in the absence of matzoh and maror one fulfills his obligation with the Pesach? From \"shall they eat it\" (in any event). I might think that if one does not have a Pesach he fulfills his obligation with matzoh and maror, and that it follows, viz.: (The eating of the) Pesach is a positive commandment and matzoth and maror is a positive commandment. Just as in the absence of matzoh and maror one fulfills his obligation with the Pesach, so, in the absence of the Pesach one fulfills his obligation with matzoh and maror.",
                "It is, therefore, written \"with matzoth and maror shall they eat it\" (i.e., the eating of the Pesach is a categorical requirement for fulfillment of the obligation.) Variantly: \"with matzoh and maror shall they eat it\": From here they ruled: The Pesach is to be eaten in a state of satiety, but matzoh and maror are not (necessarily) to be eaten in a state of satiety.",
                "(Exodus 12:9) \"Do not eat of it na\": \"na\" is \"raw.\"",
                "\"and vashel mevushal\": to make one liable (both) for what is raw and for what is cooked. You say this. But perhaps (the meaning is) to make him liable for what is overly roasted? It is, therefore, written, \"but roasted in fire.\" How, then, is \"vashel mevushal\" to be understood? As (to make him liable for) what is raw and what is cooked.",
                "\"or cooked in water\": This tells me only of water. Whence do I derive (the same for) other liquids? R. Yishmael was wont to say: It follows a fortiori, viz.: If it is forbidden to cook it in water, which does not impart its taste (to the flesh), how much more so other liquids, which do impart their taste!",
                "R. Akiva says: This tells me only of water. How do I derive (the same for) other liquids? It is, therefore, written \"uvashel mevushal,\" (which conveys the sense of \"no matter what it is cooked in), to include (as forbidden) other liquids.",
                "Rebbi says: I can read \"Eat of it only roasted in fire.\" Why \"raw and vashel mevushal\"? For I might then think that it is only when he is commanded to eat it roasted (i.e., at night) that he is forbidden to eat it raw or cooked. Whence would I derive (the same for) the daytime? It is, therefore, written \"uvashel mevushal\" (connoting \"whenever it is cooked\").",
                "\"uvashel\": \"bashel\" (here refers to flesh that was) roasted (before, the understanding being that it is forbidden to cook it even if it had been roasted previously), as in (Devarim 16:7) \"And you shall cook (i.e., roast) it and you shall eat it,\" and (II Chronicles 35:13) \"And they cooked (i.e., roasted) the Pesach in fire as prescribed; and the holy (offerings) they cooked in pots, cauldrons, and pans, and they dispatched them to all the people.\" From here R.Yoshiyah said: If one takes a vow not to eat \"mevushal,\" roasted (flesh) is (also) forbidden to him. \"but roasted in fire\": What is the intent of this? I might say: What is (more) fit for roasting should be roasted. It is, therefore, written \"but (i.e., exclusively) roasted in fire,\"",
                "(what is) inside and what is outside. These are the words of R. Eliezer. R. Akiva says: It (the spit, should be) \"helmeted\" (with the head).",
                "(Exodus 12:10) \"And you shall not leave over anything of it until the morning, and what is left over of it until the morning, in fire shall you burn it.\" What is the intent of (the seemingly redundant) \"until the morning\"? To set a bound for the morning of morning (i.e., that he may eat it (only) until the rising of the morning star, and not until sunrise). Variantly: What is the intent of \"until morning\"? To teach that it is not burned until the eve of the sixteenth (of Nissan).",
                "R. Yishmael says: This is not necessary, for it is written (Ibid. 16) \"No labor shall be done in them\" (the festival days), and burning is in the category of \"labor.\" What, then, is the intent of \"until morning\"? If the eve of the sixteenth occurred on Shabbat, it is not burned until the seventeenth.",
                "R. Yonathan says: This is not necessary, if where all ochel nefesh overrides the festival — the burning of the left-overs of the Pesach does not override the festival, then, where partial ochel nefesh does not override the Sabbath, how much more so should the burning of the left-overs of the Pesach not override the Sabbath! What, then, is the intent of \"until morning\"? To set a bound for the morning or morning (see above).",
                "R. Yitzchak says: (A verse) is not necessary (to tell us that left-overs of the Pesach may not be burned on the festival). For if the burning of chametz, which is interdicted in being seen or being found, does not override the festival, how much more so should the burning of the left-overs of the Pesach not override the festival. What, then, is the intent of \"until morning\"? As stated above."
            ],
            [
                "(Exodus 12:11) \"And thus shall you eat it\": as those going on a journey. R. Yossi Haglili says: Scripture is hereby teaching proper deportment to those going on a journey — that they do things with despatch.",
                "\"and you shall eat it in haste\": This is the haste of the Egyptians (to make them leave). You say this. But perhaps it is the haste of the Jews (to leave)? (Devarim 16:3) \"for in haste you left Egypt\" already speaks of the haste of the Jews. How, then, am I to understand \"and you shall eat it in haste\"? As referring to the haste of Egypt.",
                "R. Yehoshua says: \"and you shall eat in haste\": This is the haste of Israel. You say this. But perhaps it is the haste of the Egyptians? (Exodus 12:39) already speaks of the haste of the Egyptians. How, then, am I to understand \"in haste\"? As referring to the haste of the Jews.",
                "Abba Channan says in the name of R. Elazar: This (\"in haste\") is the haste of the Shechinah. And even though there is no proof for this, it is intimated in (Song of Songs 2:8) \"the voice of my Beloved, behold, it comes,\" (heralding the redemption, etc.), (Ibid. 9) \"Behold, (seeking to redeem us), He stands behind our wall, etc.\" I might think that this will be so in the future, too. It is, therefore, written (Isaiah 52:12) \"But not in haste will you leave, and you will not go out in flight. For the L–rd walks before you, and your rear guard is the G–d of Israel.\" \"It is a Pesach (offering) to the L–rd\": All of their acts (in respect to it) are to be for the sake of Heaven.",
                "(Exodus 12:12) \"And I shall pass (\"ve'avarti\") through the land of Egypt\": R. Yehudah says: As a king, who makes the rounds of his kingdom. Variantly: I shall place My wrath (\"evrathi\") and My fear in Egypt. \"evrah\" is wrath, as in (Psalms 78:49) \"He sent His burning anger upon them — evrah and scorn, and affliction,\" and (Isaiah 13:9) \"Behold, the day of the L–rd is coming — fury and evrah and burning wrath, etc.\"",
                "\"and I shall smite\": I might think, through an angel or through a messenger; it is, therefore, written (Ibid. 29) \"and the L–rd (Himself) smote every first-born\" — not through an angel or a messenger.",
                "\"and I smote every first born\": even from different places. Whence do I derive (the same) even for the first-born of Egypt who were in other places? (From Psalms 136:10) \"He smote Egypt through their first-born\" (connoting, even if they were not in Egypt).",
                "Whence do I derive (the same for) the first-born of Cham and Cush? (viz. Genesis 10:6) From (Psalms 78:51) \"And He struck every first-born in Egypt, the first fruit of their strength in the tents of Cham.\"",
                "\"from man until beast\": The initiator of the transgression was struck first.",
                "Similarly, (Genesis 7:23) \"And all that existed on the face of the earth was blotted out — from man to beast, etc.\"",
                "",
                "Similarly, (Exodus 14:4) \"And I will be honored through (the downfall of) Pharaoh and his entire host.\"",
                "",
                "Similarly, (Devarim 13:16) \"Smite the inhabitants of that city … and its cattle.\" Similarly, (Numbers 5:27) \"and her belly ('first in the transgression') will swell, and her thigh will fall.\"",
                "Here, too, \"And I shall smite every first-born in the land of Egypt from man until beast.\" The initiator of the transgression was struck first.",
                "Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the initiator of the transgression is smitten first, how much more so in His measure of beneficence — the greater (measure) — (is the initiator of the mitzvah rewarded first)!",
                "\"And against all the gods of Egypt shall I execute judgments. I am the L–rd.\": \"Judgments\": different from each other. Images of stone crumbled; of wood, rotted; of metal, rusted. As it is written (Numbers 33:4) \"And the Egyptians were burying (those) whom the L–rd had smitten — every first-born, and against their gods the L–rd had executed judgments.\" Others say: Those of stone rotted; those of metal melted.",
                "R. Nathan says: Judgments (2) upon judgments (2): They rotted, split, were hewn out, and they burned. We thus find that their images were smitten in four ways, and their worshippers, in three — plague, destruction, and smiting, (viz. 12:13).",
                "\"I, the L–rd\": what flesh and blood cannot conceptualize — By oath shall I exact punishment from them! Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the Holy One Blessed be He affirms and does (as He has affirmed), how much more so in His measure of beneficence — the greater (measure)!",
                "(Exodus 12:13) \"And the blood shall be for you as a sign\": for you as a sign, and not for Me as a sign; for you as a sign, and not for others as a sign.",
                "\"on the houses\": What is the intent of this? Is it not already written (Ibid. 7) \"on the lintel of the houses where they shall eat it\"? This tells me only of the houses in which they eat it. Whence do I derive (the same for) the houses in which they sleep? From (here) \"the houses where you are\" — in any event.",
                "\"and I shall see the blood\": R. Yishmael was wont to say: Isn't everything revealed to Him, viz. (Daniel 2:22) \"He knows what is in the darkness, and light dwells with Him,\" and (Psalms 139:12) \"Darkness, too, is not dark for You.\" What, then, is the intent of \"And I shall see the blood\"? In reward for the mitzvah that you do, I shall reveal Myself with compassion to you, as it is written (Ibid.) \"ufasachti upon you,\" \"pesichah\" connoting life, as in (Isaiah 31:5) \"As birds that fly, so will the L–rd of hosts shield Jerusalem, shielding and saving, paseach and rescuing.\"",
                "Variantly: \"And I shall see the blood\": I shall see the \"blood\" of the binding of Isaac, as it is written (Genesis 22:14) \"And Abraham called the name of the place 'The L–rd will see.'\" And elsewhere it is written (I Chronicles 21:15) \"But as he was about to destroy, the L–rd saw and He repented Himself of the evil.\" What did He see? The blood of the binding of Isaac.",
                "\"and fasachti over you\": R. Yoshiyah said: Read it not \"ufasachti,\" but \"ufasati,\" the Holy One Blessed be He 'skipping over' the houses of the children of Israel in Egypt, as it is written (Song of Songs 2:8) \"The voice of my Beloved, behold, it comes, skipping over the mountains,\" and (9) \"Behold, He stands behind the wall, etc.\"",
                "R. Yonathan says: \"and I will skip over you.\" I will be compassionate to you, but not to the Egyptians. I might think that an Egyptian in a Jewish house would be rescued. It is, therefore, written \"and I will skip over you\" — over you, but not over the Egyptians. If an Israelite were in an Egyptian house, I might think he would be smitten together with them. It is, therefore, written (Exodus, Ibid.) \"and there will be no destroying plague on you when I smite the land of Egypt.\" It will not be on you, but it will be on the Egyptians.",
                "Variantly: When I smite the land of Egypt, it will not be (upon you), but it will be in the future.",
                "(Exodus 12:14) \"And this day shall be for you as a remembrance\": The day which is a remembrance for you, you celebrate. But we have not yet heard which day it is (that is a remembrance for you). From (13:3) \"And Moses said to the people: Remember this day when you went out of Egypt, etc.\" the meaning still hangs in the balance (i.e., On which day did they go out?) It is written (Numbers 33:3) \"And they journeyed from Ramses in the first month on the fifteenth day of the first month. On the morrow of the Pesach offering the children of Israel left with a high hand.\" When did the children of Israel eat the Pesach? On the night of the festival. And they did not leave until the day of the festival itself.",
                "\"And you shall celebrate it as a festival for the L–rd\": This tells me only of the first day of the festival as requiring a chagigah (offering). Whence do I derive (the same for) the last day? It is, therefore, written (Ibid. 13:6) \"and on the seventh day, a festival (chag) to the L–rd.\" This tells me only of the first and the last days as requiring a chagigah. Whence do I derive the same for the intermediate days of the festival (chol hamoed )? It follows inductively, viz.: Since the first and the last days are called mikra kodesh (\"a calling of holiness\") and chol hamoed is called mikra kodesh, then if you have learned about the former that they require a chagigah, then the latter, too, require a chagigah.",
                "And, furthermore, it follows a fortiori, viz.: If the first and last days, which are not preceded or followed by holy days, require a chagigah, how much more so (the days of) chol hamoed , which are preceded and followed by holy days!",
                "R. Yossi Haglili says: It is written (Devarim 16:15) \"Seven days shall you celebrate ('tachog') to the L–rd your G–d,\" to include the seven days of Pesach as requiring a chagigah. But perhaps it speaks only of Succoth? (This is not so, for Leviticus 23:41) \"And you shall celebrate it as a festival of the L–rd\" already speaks of Succoth. How, then, are we to understand \"Seven days shall you celebrate\"? To include the seven days of Pesach as requiring a chagigah.",
                "\"for your generations\": to be observed in all the generations. But perhaps \"generations\" (here) connotes the minimum of \"generations\" — two? It is, therefore, written as an everlasting statute shall you celebrate it.\""
            ],
            [
                "(Exodus 12:15) \"Seven days shall you eat matzoth\": I might think that all types of matzoth are understood (i.e., that all grains are permitted as matzoth). It is, therefore, written (Devarim 16:3) \"Do not eat chametz upon it; (seven days shall you eat matzoth upon it\"). Scripture speaks only of something that can become chametz (i.e., that can turn sour) — wheat, barley, rye, oat, and spelt. This excludes rice, millet, poppyseed, pulse, and sesame, which do not become chametz, but which putrefy.",
                "\"Seven days shall you eat matzoth\": I might think, even that which is cooked in a pot. It is, therefore, written (Devarim 16:3) \"bread of affliction\" (i.e., only what is baked in an oven).",
                "\"Seven days (shall you eat matzoth\"): including the first day of the festival. You say this, but perhaps (the meaning is) excluding the first day? It is, therefore, written (Ibid. 18) \"until the twenty-first day\" (i.e., since the seven days end on the twenty-first day of Nissan, the first day [i.e., the fourteenth of Nissan] must be included in the count). And if (it were written only) \"until the twenty-first day\" (and it were not written \"Seven days\"), I would exclude (the twenty-first day, which is) close to the twentieth (and I would read it as \"until [but not including] the twenty-first day.\")",
                "It must, therefore, be written \"Seven [and not six] days shall you eat matzoth.\" (Ibid. 15) \"Only on the first day\": This makes (the eating of matzoth on) the first day mandatory and the others optional. You say this, but perhaps (the intent is) to make the first optional and the others mandator? It is, therefore, written (18) \"On the first day, on the fourteenth day of the month, in the evening shall you eat matzoth,\" whereby Scripture fixes the first day as mandatory. It is not the second assumption, then, which is to be accepted, but the first.",
                "One verse (15) states \"Seven days shall you eat matzoth,\" and a second (Devarim 16:8) \"Six days shall you eat matzoth.\" How are these two verses to be reconciled? The seventh day was in the general category (of eating matzoth), and it left that category (in verse 15) to teach about the entire category, viz.: Just as the seventh is optional, so all are optional. But perhaps (the meaning is) Just as the seventh is optional, so the first night is optional? It is, therefore, written (18) \"On the first day, on the fourteenth day of the month shall you eat matzoth.\" Scripture established it as mandatory. It is not the second assumption, then, which is to be accepted, but the first.",
                "Variantly: One verse states \"Six,\" and another \"Seven.\" How are these two verses to be reconciled? Six from the new crop; seven from the old. (i.e., If he wishes to eat matzoth from the new crop, he can do so only for six days, it being forbidden on the first day, until after the offering of the omer [viz. Leviticus 23:15]).",
                "(Ibid. 15) \"Only on the first day you shall eliminate leaven from your houses\": before the eve of the festival. You say this, but perhaps (the meaning is) on the day of the festival itself? (This cannot be, for) it is written (Ibid. 34:25) \"Do not slaughter with chametz the blood of My sacrifice\" — Do not slaughter the Paschal lamb when chametz is still found, (whence it is derived that chametz is forbidden from the sixth hour on the fourteenth of Nissan [when the Paschal lamb is slaughtered]). These are the words of R. Yishmael.",
                "R. Akiva says: This (derivation) is not needed. It is already written (Ibid. 16) \"No labor shall be done in them,\" and burning is a kind of labor. And what is the intent of \"you shall eliminate leaven\"? Before the eve of the festival.",
                "R. Yossi Haglili says: \"You shall eliminate leaven from your house\" — before the eve of the festival. You say this, but perhaps (the meaning is) on the festival itself? \"Ach\" (i.e., \"No labor shall be done in them ach ['only']\" divides (the day into \"permitted\" [for the retention of chametz (i.e., until the sixth hour)] and \"forbidden\" [after the sixth hour]).",
                "R. Yehudah says: \"shall you eliminate leaven from your houses\": by burning. You say this, but perhaps in any manner? You reason as follows: Nothar (left-overs of the Paschal lamb) may not be eaten, and chametz may not be eaten. If you have learned of chametz (that it is eliminated) only by burning (viz. 29:34), so, chametz, only by burning. (No,) this is refuted by neveilah (carcass) which may not be eaten, yet need not be burned.",
                "Would you say that? There is a difference (between neveilah, [from which benefit may be derived] and chametz, [from which benefit may not be derived,], so that the resultant equation is:) Benefit may not be derived from nothar, and benefit may not be derived from chametz. If you have learned of nothar (that it is eliminated) only by burning, so, chametz only by burning. (No,) this is refuted by a stoned ox, which, though benefit may not be derived from it, need not be burned — Then say the same for chametz!",
                "Would you say that? There is a difference, viz.: (Eating) nothar is subject to kareth (\"cutting-off\") and chametz is subject to kareth. If you have learned of nothar (that it is to be eliminated) only by burning, so should you learn of chametz. (No,) this is refuted by (eating of the) fats of a stoned ox, which, though (the eating is) subject to kareth, the ox need not be burned. Would you say this?",
                "I will derive four determinants from four like determinants. Nothar is forbidden in eating, and in derivation of benefit, and it is subject to kareth, and it is time (i.e., Pesach)-conditioned, as is chametz. And this is not to be refuted by neveilah, which, though forbidden to be eaten, is not forbidden in derivation of benefit. Nor is it to be refuted by a stoned ox, which, though benefit may not be derived from it, is not subject to kareth. Nor is it to be refuted by (eating) the fats of a stoned ox, which, though benefit may not be derived from it, is not time-conditioned. But I will learn a thing from a (like) thing, and I will judge a thing from a (like) thing. And I will not learn a four-faceted thing from another which is not like it in one way or two ways or three ways. If you have learned, then, of nothar (that it is eliminated) only by burning, so, chametz (is to be eliminated only by burning).",
                "R. Yehudah b. Betheira said: Do you think that you are being stringent with him (by having him burn it)? You are being lenient with him. For if he does not find fire, he will sit and not burn it! Rather, express it thus: Before the arrival of the time for eliminating it (by Torah mandate, i.e., the entire sixth hour), the mitzvah of eliminating it is by burning. Once that time has arrived, the mitzvah of eliminating it is in any manner.",
                "Rebbi says: We learn (that chametz is to be eliminated by burning) from its being subject to the ban on its being found or its being seen. And this is found (ideally) only by burning.",
                "",
                "",
                "(Exodus, Ibid.) \"that soul\": (This connotes) volition (as opposed to unwittingness).",
                "\"from Israel\": I might think that it is cut off from Israel but may annex itself to a different nation; it is, therefore, written (Leviticus 22:3) \"and that soul shall be cut off from before Me; I am the L–rd\" — All places are My domain.",
                "\"from the first day until the seventh day\": Its punishment is for seven days; the exhortation against it obtains always. For it would follow (otherwise), viz.: Since (eating chametz is punishable by kareth, and (eating) forbidden fats is punishable by kareth, then if we have learned about forbidden fats that its punishment is equivalent (in time) to its exhortation, then the same applies to chametz. It is, therefore, written \"from the first day until the seventh day\" — Its punishment is seven days, but its exhortation obtains always. We have heard its punishment, but we have not heard its exhortation. It is, therefore, written (Devarim 16:3) \"Do not eat chametz upon it.\""
            ],
            [
                "(Exodus 12:16) \"On the first day, a calling of holiness, etc.\": Sanctify it with food and drink and with clean clothing. This tells me only that the first and last day of the festival are \"callings of holiness.\" Whence do I derive the same for chol hamoed (the intermediate days)? From (Leviticus 23:38) \"These (intermediate days) are the festivals of the L–rd, which you shall call callings of holiness.\"",
                "\"All labor shall not be done in them\": This tells me that labor is forbidden only on the first and last days. Whence do I derive (the same for) chol hamoed ? From (Exodus 23;15) \"The festival of matzoth shall you keep seven days\" — in any event. These are the words of R. Yoshiyah.",
                "R. Yonathan says: This (derivation) is not necessary. If labor is forbidden on the first and last days, which are neither preceded nor followed by holiness, then how much more so chol hamoed , which is both preceded and followed by holiness! — (No,) this is refuted by the six days of creation, on which labor is not forbidden, though they are preceded and followed by holiness (i.e., Sabbath)! — No, this may be true of the six days of creation, on which there is no mussaf offering, as opposed to chol hamoed , on which there is a mussaf offering, wherefore labor is forbidden upon them. (No,) this is refuted by the New Moons, where labor is permitted, even though there is a mussaf offering upon them. (No,) this may be true of New Moons, which are not called \"callings of holiness,\" as opposed to chol hamoed , which is called \"a calling of holiness,\" wherefore labor should be forbidden upon them. We hereby derive that labor is forbidden on chol hamoed .",
                "\"All labor shall not be done in them\": Neither you nor your neighbor shall do it, but a gentile may do it (for you). You say this, but perhaps the meaning is: Neither you, nor your neighbor, nor a gentile may do your work? It is, therefore, written (Leviticus 23:7) \"All manner of work you shall not do,\" but a gentile may do your work. Therefore, (the meaning here is) You shall not do it, and your neighbor shall not do it, but a gentile may do it for you. These are the words of R. Yoshiyah.",
                "R. Yonathan says: This (derivation) is not needed. Is it not already written (Exodus 20:8) \"Remember the Sabbath day to keep it holy, etc.\" Now does this not follow a fortiori, viz.: If on a Sabbath, the greater, you are not exhorted against the work of a gentile for you, how much more so on a festival, the lesser! If so, what is the intent of \"All labor shall not be done in them\"? Neither you nor your neighbor shall do it (for you).",
                "This tells me only of a festival. Whence do I derive (the same for) Sabbath, that your neighbor may not do it for you? — Would you ask that? If you are exhorted against his doing it (for you) on a festival, the lesser, how much more so on Sabbath, the greater!",
                "\"only what is to be eaten by all souls\": All (labors) of ochel nefesh (food processing) override the festival, but not all offerings (aside from those which are festival-linked) override the festival. For it would follow (otherwise) viz.: If partial ochel nefesh does not override the Sabbath, partial offering (i.e., temidim and mussafim) does override the Sabbath, then, (on a festival), where all ochel nefesh overrides the festival, how much more so should all offering (even those unlinked to the festival) override the festival! It is, therefore, written \"Only what is to be eaten by all souls\" — All ochel nefesh overrides the festival, but not all offerings override the festival. But let partial ochel nefesh override the Sabbath, and this would follow a fortiori, viz.: If on a festival, where not all offerings override a festival, all ochel nefesh does override the festival, then, where partial offering does override the Sabbath, how much more so should partial ochel nefesh override the Sabbath! It is, therefore, written \"Only what is to be eaten by all souls\" — Partial offering overrides the Sabbath, but partial ochel nefesh does not override the Sabbath.",
                "\"Only what is to be eaten by all souls\": I would take this to include (in the license of ochel nefesh) even the souls of beasts and the souls of gentiles; it is, therefore, written \"for you\" — for you and not for beasts; for you and not for gentiles. These are the words of R. Yishmael.",
                "R. Yossi Haglili says: \"Only what is to be eaten by all souls\": This includes even the souls of beasts. But it (seemingly) includes both? It is, therefore, written \"Only,\" to differentiate (i.e., to permit only beasts).",
                "R. Akiva says: \"Only what is to be eaten by all souls\": This includes even the souls of beasts. But it (seemingly) includes both? It is, therefore, written \"for you\" — \"for you,\" but not for gentiles. Why do you see fit to differentiate (between the two)? For you are exhorted over the beast (to feed it), but not over the gentile.",
                "(Exodus 12:17) \"And you shall watch over the matzoth\": that they not become unfit — whence they ruled: If the dough started to rise, let her (the kneading woman) douse her hands in cold water (and pluck it out). If it became leavened (\"se'or\"), it should be burned, and one who eats it is liable to kareth. Which is \"se'or\"? (If it took on the appearance of) \"locust horns.\" \"sidduk\" (\"splitting\") — if its splits intermingled. These are the words of R. Yehudah.",
                "The sages say: In both instances (i.e., se'or and sidduk), the eater is liable to kareth. Which is se'or? If it took on the (pale) appearance of one whose hairs stood on end (from fright).",
                "\"And you shall watch over the matzoth\": R. Yoshiyah says: Read it not \"And you shall watch over the matzoth,\" but \"And you shall watch over the mitzvoth.\" Just as matzoth are not permitted to become chametz (i.e., to sour), so mitzvah should not be permitted to become chametz, but if the opportunity of a mitzvah presents itself to you, perform it immediately.",
                "\"for in the midst of this day\": We are hereby taught that the exodus took place in the daytime.",
                "\"I took out your hosts\": the hosts of Israel. You say this, but perhaps (the reference is to the hosts of the ministering angels? (Ibid. 41) \"All the hosts of the L–rd\" already refers to the hosts of the ministering angels. How, then, am I to understand \"I took out your hosts\"? As referring to the hosts of Israel.",
                "\"And you shall guard this day\": What is the intent of this? Is it not already written (16) \"all labor shall not be done in them\"? This tells me only of labor per se. Whence do I derive (the same for) shvuth (i.e., violation of \"resting\")? From \"And you shall guard this day.\" — But then let (violations of) shvuth be forbidden on chol hamoed , too! And this would follow a fortiori, viz.: Since the first and the last day (of Pesach) are called \"a calling of holiness,\" and chol hamoed is called \"a calling of holiness,\" and (violations of shvuth are forbidden on the first and the last day, let them, likewise, be forbidden on chol hamoed . It is, therefore, written (Leviticus 23:39) \"The first day is shabbaton (like \"shvuth\"), and the eighth day is shabbaton\" (but not chol hamoed )."
            ],
            [
                "(Exodus 12:18) \"On the first day, on the fourteenth day\": Scripture made it mandatory (to eat matzoh on the first night).",
                "\"until the twenty-first day of the month in the evening.\" What is the intent of this? From (Ibid. 18) \"Seven days shall you eat matzoth,\" I would know only of the days. Whence would I derive (the same for) the nights? It is, therefore, written \"until the twenty-first day,\" to include the nights.",
                "(Exodus 12:19) \"Seven days se'or (leavening) shall not be found in your houses\": This tells me only (that the transgression) against finding (it). Whence do I derive (the same for) seeing? From (Ibid. 13:7) \"And se'or shall not be seen unto you in all of your boundaries.\" This tells me that only se'or is subject to the injunctions against being seen and being found. Whence do we derive (the same for) chametz? It is written (Ibid.) \"Chametz shall not be seen unto you, and se'or shall not be seen unto you.\" Se'or is likened to chametz, and chametz to se'or. Just as the first (se'or) is subject to both, so, the second. Just as the second (chametz) is of the five species (of grain [see above]), so, the first.",
                "(Ibid. 19) \"In your houses\": What is the intent of this? I might take (13:7) \"in all of your boundaries,\" literally (i.e., even if the chametz is not yours); it is, therefore, written \"in your houses.\" Just as your house is your domain, so \"your boundaries\" (applies only to chametz that is in your domain) — to exclude (from liability) the chametz of a Jew in the domain of a gentile. Even though he can remove it, it is not in his domain. And to exclude the chametz of a gentile in the domain of a Jew, and chametz under debris, where even though it is in his domain it cannot be removed. You say this, but perhaps the intent of the verse is that chametz is forbidden for \"seven days\" (viz. Ibid.), in the houses, and for all time, in the boundaries. It is, therefore, written (Devarim 16:4) \"And chametz shall not be seen unto you in all of your border for seven days.\"",
                "(Ibid. 19) \"For whoever eats leavening, that soul shall be cut off\": What is the intent of this? From (Ibid. 15) \"Whoever eats chametz shall be cut off,\" I would know only of chametz. Whence would I derive (the same for) se'or? It is, therefore, written \"For whoever eats leavening, that soul shall be cut off.\" — But even if it were not written, I would know it a fortiori, viz. If chametz, which does not cause other (foods) to become chametz, is liable to kareth, how much more so, se'or, which does cause other (foods) to become chametz! — No, this may be true of chametz, which is fit for eating — as opposed to se'or, which is not fit for eating, wherefore it should not be liable to kareth. It is, therefore, written \"For whoever eats leavening, that soul shall be cut off.\" Let the verse for se'or suffice a fortiori for chametz, viz.: If se'or, which is not fit for eating, is liable to kareth, how much more so chametz, which is fit for eating! — No, this may be true of leaven, which causes other foods to become chametz — as opposed to chametz, which does not cause other foods to become chametz. The two verses, then, must be written. Otherwise, we would not know (the two laws).",
                "",
                "",
                "",
                "(Exodus, Ibid. 19) \"whether he be a proselyte or a citizen of the land\": Because the act (i.e., the exodus) transpired only with Israel, proselytes had to be specially mentioned (for inclusion). The same applies with all acts which transpired only with Israel.",
                "(Exodus 12:20) \"All leavening you shall not eat\": What is the intent of this? (Ibid. 15) \"Whoever eats chametz, that soul shall be cut off\" tells me of the punishment. Whence do I derive the exhortation? From \"All leavening you shall not eat.\" This tells me only of them (i.e., chametz and leavening). Whence do I derive (the same for) their admixtures? From \"All.\"",
                "\"In all of your habitations shall you eat matzoth\": What is the intent of this? From (Devarim 14:23) \"And you shall eat before the L–rd your G–d the tithe of your grain and wine and oil,\" I might think that if one brought up his second tithe to Jerusalem (and ate it there), he has fulfilled his obligation (of eating matzoh). It is, therefore, written \"in all of your habitations\" — to exclude this (tithe), which is not eaten in all places (but only in Jerusalem). And whence is it derived that he does not fulfill his obligation, neither with the show-bread, nor with the left-overs of meal-offerings, nor with the thanksgiving challoth, nor with the wafers of the Nazirite, nor with first-fruits? From \"in all of your habitations shall you eat matzoth\" — to exclude those, which are not eaten in all of your habitations.",
                "It would follow that I exclude the aforementioned, but I include spongy dough, honey dough, pasty dough, pan-cakes, and pressed-cake. It is, therefore (to negate this) written (Devarim 16:3) \"bread of affliction.\" These are the words of R. Yishmael.",
                "The sages say: He fulfills his obligation with them and with second-tithe. And what is the intent of \"bread of affliction\"? That they are not to be kneaded with wine or oil or other liquids, but he may form it (the matzoh) with all of them.",
                "R. Eliezer says: He fulfills his obligation with all of them and with second-tithe. And what is the intent of \"bread of affliction\"? Just as with the bread of a poor man, his wife kneads it and he heats it in the oven, so, here.",
                "R. Yossi says: From \"Seven days shall you eat matzoth\" I understand, even (matzoth of) second-tithe. It is, therefore, written \"bread of affliction,\" to exclude this (second-tithe), which is eaten only in joy."
            ],
            [
                "(Exodus 12:21) \"And Moses called to all the elders of Israel\": We are hereby taught that he made them a beth-din.",
                "\"and he said to them\": The word went forth from Moses to Israel. These are the words of R. Yoshiyah.",
                "R. Yonathan says: The word went forth from Moses to say to the elders, and the elders (to say) to all of Israel.",
                "R. Yoshiyah said to him: Why is this different from all of the \"sayings\" in the Torah, which were from Moses to say to Israel? Here, too, from Moses to say to Israel. Why, then, is it written (here) \"And Moses called to all the elders of Israel and he said to them (to Israel)\"? (to show that) he accorded (special) honor to the elders. And thus did the Holy One Blessed be He say to Moses: \"Moses, accord honor to the elders,\" viz. (Exodus 3:16) \"Go and gather the elders of Israel, etc.\" And it is written (Ibid. 4:29) \"And Moses and Aaron went and they gathered together the elders of Israel.\"",
                "\"Draw forth and take for yourselves\": \"Draw forth\" — he who possesses his own; \"and take\" (i.e., acquire) — he who does not possess his own. R. Yossi Haglili says (The meaning is:) \"Draw away from idol worship and cleave to mitzvoth.\" R. Yishmael says: Scripture here comes to apprise us that one may number himself for (the eating of) the Paschal lamb, and he may \"depart\" from it, until it is slaughtered, so long as it is not left as is (i.e., without any owners.) R. Yitzchak says: Scripture (here) comes to teach us that a small beast is acquired by (the act of) \"drawing forth.\" \"and slaughter the Pesach: It is a mitzvah to slaughter it as a Pesach offering. If he does not offer it as such, he transgresses the mitzvah. I might think that in the above instance) it is, nevertheless kasher. It is, therefore, written (Ibid. 27) \"It is a Paschal sacrifice to the L–rd.\" Scripture repeats it to render it unfit (in the above instance.) From here it was ruled: All sacrifices which were slaughtered not \"as such\" are kasher, but they are not accounted to the owners as the fulfillment of an obligation — except for the Pesach and the sin-offering, (which are not kasher.)",
                "\"and slaughter the Pesach: It is a mitzvah to slaughter it as a Pesach offering. If he does not offer it as such, he transgresses the mitzvah. I might think that in the above instance) it is, nevertheless kasher. It is, therefore, written (Ibid. 27) \"It is a Paschal sacrifice to the L–rd.\" Scripture repeats it to render it unfit (in the above instance.) From here it was ruled: All sacrifices which were slaughtered not \"as such\" are kasher, but they are not accounted to the owners as the fulfillment of an obligation — except for the Pesach and the sin-offering, (which are not kasher.)",
                "(Exodus 12:22) \"And you shall take a bunch of hyssop\": From here you learn that all the \"takings\" in the Torah are with \"bunches,\" viz.: Since all the \"takings\" in the Torah are unqualified, and in one instance \"bunch\" is specified, (it is derived that) all the \"takings\" in the Torah are with bunches. \"hyssop\": and not Greek hyssop and not Roman hyssop, and not Cochalite hyssop, and not desert hyssop — (in fine,) no hyssop which is qualified by an epithet.",
                "\"and you shall dip it in the blood\": There should be enough blood for dipping (and ministering as prescribed.)",
                "\"which is in the saf\": Scripture (here) apprises us that he makes an indenture at the side of the threshold and slaughters (the blood) into it. \"saf\" is a threshold, as in (Ezekiel 43:8) \"In setting their threshold (\"sippam\" [from \"saf\"]) by My threshold,\" and (Isaiah 6:4) \"And the posts of the sippim would shake.\" These are the words of R. Yishmael.",
                "R. Akiva says: \"saf\" is a vessel, as in (I Kings 7:50) \"and the sippoth, and the snuffers, and the sprinkling bowls.",
                "",
                "",
                "\"and you shall touch the lintel\" (see above) \"and you shall touch the lintel and the two door-posts\": I would think that if one (door-post) preceded the other (lintel) he has not fulfilled his obligation. It is, therefore, written (Ibid. 7) \"and he shall place it on the two door-posts and on the lintel.\" In either case he has fulfilled his obligation.",
                "\"from the blood which is in the saf\": What is the intent of this? Is it not already written (Ibid.)? From (Ibid. 7) \"And they shall take from the blood,\" I might think that there is one dipping for all (the touchings). It is, therefore, written \"and you shall touch the lintel and the two door-posts from the blood which is in the saf. For each touching a (separate) dipping.",
                "\"and you shall not go out, a man from the door of his house: We are hereby taught that once permission has been given to \"the destroyer\" to destroy, he does not distinguish between the righteous and the wicked. As it is written (Isaiah 26:20) \"Go, My people, enter your chambers and close your door behind you. Hide but a little moment, until the wrath passes,\" and (Ezekiel 21:8) \"Behold, I am (coming) upon you, and I will draw My sword from its sheath, and I will cut of from you (both) righteous and wicked.\" And it is written (Exodus 33:22) \"And it shall be, when My glory passes by … and I shall cover you with My palm until I have passed.\" Variantly: (Exodus 12:22) \"And you, do not go out, a man from the door of his house until morning\" — to teach you that when you take to the road, enter (the house) in \"ki tov\" (i.e., in the morning) and leave in \"ki tov\" (from Genesis 1:4 \"And G–d saw the light ki tov\" (\"that it was good\").",
                "And thus do you find with the forefathers, that they deported themselves with circumspection (in this regard), viz.: (Genesis 22:3) \"And Abraham arose early in the morning,\" (Ibid. 28:18) \"And Jacob arose early in the morning,\" (Exodus 34:4) \"And Moses arose early in the morning,\" (I Samuel 15:12) \"And Samuel arose early in the morning to meet Saul.\" Now does this not follow a fortiori, viz.: If the fathers and the prophets, who were on the way to do the will of Him who spoke and brought the world into being, conducted themselves with such circumspection, how much more so (should) others (do so)! And thus is it written (of this natural order) ((Psalms 104:20-21) \"You bring on darkness and it becomes night. In it stir all the beasts of the forest. The lions roar for prey, etc.\" (28) \"You give it (food) to them and they gather it in, etc.\" — (22) \"When the sun rises, they return\" (to their lairs) — after which (23) \"Man goes out to his work, to his labor, until the evening.\"",
                "(Exodus 12:23) \"And the L–rd will pass through to smite Egypt\": as a king, who passes from place to place.",
                "",
                "",
                "\"and he will see the blood\": (see above on 12:13).",
                "\"and the L–rd will skip over the blood\": Now does this not follow a fortiori, viz.: If of the blood (on the door) of the Pesach of Egypt, the less \"formidable,\" which obtains only for a circumscribed time, and which did not obtain (both) in the daytime and at night, (but only at night), and which does not obtain for future generations, it is written (Ibid.) \"and He will not permit the destroyer, etc.\", then (the mitzvah of) mezuzah, the more formidable, containing (in Scripture) ten citations (of the name of the L–rd), and which obtains (both) in the daytime and at night, and which obtains for all generations, how much more so should He not permit the destroyer, etc.\"! But why is this not the case? Our sins have prevented it. As it is written (Isaiah 59:2) \"But your transgressions have separated between you and your G–d, and your sins have hidden His face from you against hearing.\"",
                "(Exodus 12:24) \"And you shall keep this thing\": to include the Pesach of future generations, that it be brought only from sheep or goats. These are the words of R. Eliezer.",
                "\"as a statute for you and for your sons\": What is the intent of this? From (Ibid. 7) \"And they shall take from the blood, etc.\", I might think that the women, too, are included. It is, therefore, written \"as a statute for you and for your sons.\""
            ],
            [
                "(Exodus 12:25) \"And it shall be, when you come to the land\": The service is contingent upon their entering the land and thereafter. (In the desert they were obliged to observe only one Pesach, in the second year, by Divine command.) \"as He has spoken\":",
                "And where did He speak it? (Ibid. 6:8) \"and I shall bring you to the land, etc.\"",
                "Similarly, (Ibid. 16:23) \"This is what the L–rd has spoken: 'A resting, a holy Sabbath, etc.'\" And where did He speak it? (Ibid. 5) \"And it shall be on the sixth day that they shall prepare, etc.\"",
                "Similarly, (Leviticus 10:3) \"This is as the L–rd spoke: With My near ones I will be sanctified.\" And where did He speak it? (Exodus 29:43) \"And I will be appointed there for the children of Israel and it (the mishkan) will be sanctified by My glory\" (i.e., by My glorifiers).",
                "Similarly, (Devarim 11:25) \"The L–rd your G–d will put the dread and fear of you over the whole land … as He spoke to you.\" And where did He speak it? (Exodus 23:27) \"My fright shall I send before you, and I shall confound all the people, etc.\"",
                "(Devarim 12:20) \"When the L–rd your G–d broadens your boundary, as he spoke to you, etc.\" And where did He speak it? (Exodus 34:24) \"for I shall drive out nations from before you and I shall broaden your boundary,\" (Ibid. 23:31) \"And I shall set your boundary from the Red Sea, etc.\"",
                "Similarly, (Devarim 15:6) \"for the L–rd your G–d will bless you as He spoke to you.\" And where did He speak it? (Ibid. 7:14) \"Blessed shall you be over all other peoples.\"",
                "Similarly (Ibid. 26:18) \"and the L–rd has affirmed this day to make you His chosen people as He spoke to you.\" And where did He speak it? (Exodus 19:5) \"then you shall be to Me chosen above all the peoples.\"",
                "Similarly (Devarim 26:19) \"and to place you higher than all the nations … as He spoke.\" And whence did He speak it? (Ibid. 28:13) \"And the L–rd will make you the head, and not the tail.",
                "",
                "",
                "Similarly, (Isaiah 1:2) \"Hear, O heavens, and give ear, O earth, as the L–rd has spoken.\" And where did He speak it? (Devarim 32:1) \"Hear, O heavens, and I shall speak.\"",
                "Similarly, (Isaiah 40:5) \"The glory of the L–rd shall appear, and all flesh will behold as one, for the mouth of the L–rd has spoken.\" And where did He speak it? (Devarim 32:39) \"See, now, that I — I am He, and there is no god beside Me.\"",
                "Similarly, (Isaiah 1:19-20) \"If you acquiesce and pay heed, the good of the earth will you eat. But if you refuse and rebel, the sword will devour you; for the mouth of the L–rd has spoken.\" And where did He speak it? (Leviticus 26:25) \"… I will bring against you an avenging sword, etc.\"",
                "Similarly, (Isaiah 25:8) \"He will destroy death forever … for the L–rd has spoken.\" And where did He speak it? (Devarim 32:39) \"I put to death and I bring to life, etc.\"",
                "Similarly, (Isaiah 58:14) \"then you will rejoice in the L–rd, and I will 'ride' you on the heights of the earth, etc.\" And where did He speak it? (Devarim 32:13) \"He will 'ride' him on the heights of the earth, etc.\"",
                "Similarly, (Ezekiel 39:8) \"Behold, it has come; it has arrived, says the L–rd G–d. This is the day of which I spoke.\" And where did He speak of it? (Devarim 32:42) \"I will make My arrows drunk with blood, etc.\"",
                "Similarly, (Michah 4:4) \"and each man will sit under his grapevine … for the mouth of the L–rd of hosts has spoken.\" And where did He speak it? (Leviticus 26:6) \"And I will place peace in the land, etc.\"",
                "Similarly, (Ovadiah 1:18) \"And there will be no survivor of the house of Esav, for the mouth of the L–rd has spoken.\" And where did He speak it? (Numbers 24:18-19) \"And Edom (Esav) will become an inheritance … and a victor will issue from Jacob and will destroy all trace of Ir.\"",
                "Similarly, (Genesis 21:1) \"And the L–rd remembered Sarah (for motherhood) as He had said.\" \"And where did He say it? (Ibid. 17:19) \"And G–d said: But Sarah your wife will bear, etc.\"",
                "Similarly, (Ibid. 21:1) \"And the L–rd did for Sarah as He had spoken.\" And where did He speak it? (Ibid. 15:4) \"And the 'speaking' of the L–rd was to him. This one (Ishmail) will not inherit you, etc.\"",
                "Similarly, (Yoel 4:8) \"and I will sell your sons and your daughters, etc.\" And where did he speak it? (Genesis 9:25) \"And he (Noach) said: Cursed is Canaan. A servant of servants will he be to his brothers.\"",
                "Similarly, (Devarim 17:16) \"And the L–rd said to you: You will not go back this way (to Egypt) again.\" And where did He say it? (Exodus 14:13) \"For your seeing Egypt is (only) this day. You will see them no more forever.\"",
                "Similarly, (Isaiah 65:25) \"The wolf and the lamb will graze together…said the L–rd.\" And where did He say it? (Leviticus 26:6) \"I will cut off wild beasts from the land.\"",
                "Similarly, (I Kings 11:2) \"… of the nations of which the L–rd said … You shall not come among them, etc.\" And where did He say it? (Devarim 7:3) \"And you shall not intermarry with them, etc.\"",
                "",
                "Similarly, (Malachi 3:17) \"'and they will be Mine,' said the L–rd.\" And where did He say it? (Exodus 19:5) \"And you will be unto Me, chosen, etc.\"",
                "Similarly, (Yoel 3:5) \"And all who call in the name of the L–rd … as the L–rd said.\" And where did He say it? (Devarim 28:10) \"And all the peoples of the earth will see that the L–rd's name is called upon you, etc.\"",
                "Similarly, (Isaiah 66:20-21) \"And they will bring all your brothers from all the nations as an offering to the L–rd … And also from them will I take Cohanim and Levites, the L–rd said.\" And where did He say this? (Devarim 29:28) \"What is concealed (from us [e.g., who is a Cohein and who, a Levite]) is known to the L–rd our G–d.\"",
                "Here, too, (Exodus 12:25) \"And it shall be, when you come to the land that the L–rd will give you, as He has spoken, etc.\" And where did He speak it? (Ibid. 6:8) \"And I shall bring you to the land, etc.\"",
                "(Exodus 12:26) \"And it shall be, when your sons say to you, etc.\": At that time, Israel was receiving bad tidings, that the Torah was destined to be forgotten. Others say they were receiving good tidings, that they were destined to see sons and sons of sons. (Exodus 12:27) \"And the people bowed down and prostrated themselves\": Why did they bow down? For it is written (Ibid. 13:18) \"And the children of Israel went out of Egypt chamushim\" — one out of five (\"chamishah\"). Others say one out of fifty (\"chamishim\"). And others say one out of five hundred (\"chamesh me'oth\").",
                "R. Nehorai says; Upon my oath, not one in five hundred went out. For it is written (Ezekiel 16:7) \"Numerous as the spouts of the field did I make you\" (in Egypt), and (Exodus 1:7) \"And the children of Israel were fruitful, and teemed\" — One woman would bear six in one womb. And you say one in five hundred went out? And when did they die? In the three days of darkness, of which it is written (Exodus 10:23) \"One man could not see another.\" The Jews buried their dead, and they were thankful and praised (the L–rd) that their foes could not see (the dead) and rejoice in their downfall.",
                "(Ibid. 12:27) \"Then you shall say that it is a Paschal sacrifice to the L–rd.\": R. Yossi Haglili said: The Jews would have deserved to die in Egypt (if not for the merit of the Paschal sacrifice) whereby the last of them consummated his sacrifice (and lived.) \"Then you shall say that it is a Paschal sacrifice.\" We are hereby apprised that all who hear of or see the miracles that the Holy One Blessed be He wrought in Egypt must give praise. And thus is it written (Exodus 18:8-9) \"And Moses related to his father-in-law all that the L–rd did to Pharaoh and to Egypt. And Yithro rejoiced, etc.\"",
                "(Ibid. 28) \"And the children of Israel went and they did\": Reward is given for both the going and the doing.",
                "\"and they did\": Now did they already do? — Their taking it upon themselves to do is regarded as their doing. \"as the L–rd commanded\": We are hereby apprised of their eminence. Exactly as Moses and Aaron commanded them thus did they do.",
                "What is the intent of (the seemingly superfluous) \"Thus did they do\"? Moses and Aaron, too, did thus."
            ],
            [
                "(Exodus 12:29) \"And it was in the middle of the night\": Its Creator divided it. What is the intent of this? It is written (Ibid. 11:4) \"And Moses said (to Pharaoh): Thus said the L–rd: When the night is divided (i.e., at midnight) I shall go out into the midst of Egypt.\" Now is it possible for flesh and blood to ascertain the middle of the night? It must be, then, that its Creator divided it.",
                "R. Yehudah b. Betheira says: He who knows its hours and its times — He divided it.",
                "R. Eliezer says: It is written here \"And it was in the middle of the night,\" and elsewhere (Genesis 14:15) \"And they 'divided' against them at night.\" Just as here the plague did not begin until the middle of the night, there, too, (their attack) occurred in the middle of the night.",
                "\"and the L–rd smote every first-born\": I might think through an angel or through an emissary. It is, therefore, written (Ibid. 12:12) \"and I shall smite every first-born, etc.\" — not through an angel and not through an emissary.",
                "\"and the L–rd smote every first-born in the land of Egypt\": even (those first-born) from different places. And whence is the same derived for the first-born of Egypt (who were found) in different places? From (Psalms 136:10) \"Who smote Egypt by their first-born\" (wherever they were). Whence do I derive the same for the first-born of Cham, Kush, Put, and Lud? From (Ibid. 78:51) \"He smote every first-born in Egypt, the first-fruit of their strength in the tents of Cham.\"",
                "\"from the first-born of Pharaoh sitting on his throne\": Scripture hereby apprises us that Pharaoh (himself) was a first-born, (the throne passing in succession to the first-born). But perhaps the intent is only to teach that his son was a first-born? — \"sitting on his throne\" already speaks of his son. Why (the redundant) \"from the first-born of Pharaoh\"? To apprise us that Pharaoh himself was a first-born. He alone remained (alive) of all the first-born. Of this, Scripture states (Ibid. 9:16) :But because of this I have preserved you, in order to show you My might, etc.\" (Likewise,) Ba'al Tzefon remained (standing) of all the Egyptian idols in order to raise their hopes. Of such as these it is written (Iyyov 12:23) \"He lifts up nations and destroys them.\"",
                "\"until the captive first-born\": Now what sin did the captives commit (that their first-born should be killed)? So that they not say (if they were spared) \"Our god brought this catastrophe upon them ([the Egyptians] for incarcerating us). Awesome is our god, that stood up for itself! Awesome is our god, who shielded us from this punishment!\"",
                "And we are hereby apprised that the captives rejoiced in all the decrees inflicted by Pharaoh upon Israel, (for which they were punished) in keeping with (Mishlei 17:5) \"He who rejoices in (another's) misfortune will not be absolved,\" and (Psalms 24:17) \"Do not rejoice in the downfall of your foe,\" and (Ezekiel 26:2-3) \"Son of man, because Tyre said about (the besieged Jerusalem) 'Heach!' (an expression of joy) — thus said the L–rd G–d: 'Behold, Tyre, I am (coming) against you, and I will raise up many nations against you, as the sea raises its waves!'\" And not only captives alone (were thus smitten), but even men-servants and maid-servants, viz. (Exodus 17:5) \"… until the first-born of the maid-servant.\"",
                "\"and every first-born of the beast\": Now what sin did the beasts commit? (They were smitten) so that the Egyptians not say (if they were spared) \"Our god (i.e., the beasts, whom they worshipped) brought this catastrophe upon us. Awesome is our god, against whom this catastrophe did not prevail!\"",
                "(Exodus 12:30) \"And Pharaoh arose\": I might think, in the third hour of the morning, in keeping with the custom of kings. It is, therefore, written \"at night.\" I might think, by (pre-arranged) song;",
                "it is, therefore, written \"he and all his servants\" — whereby we are apprised that he made the rounds of the houses of his servants and roused them, one by one, from their places.",
                "\"and there was a great outcry in Egypt\": as per (Ibid. 11:6) \"And there will be a great outcry in the whole land of Egypt, etc.\"",
                "\"for there was no house where no one had died\": R. Nathan said: Now were there not houses without first-born? — (The resolution:) If one lost a first-born, he would make an image of him and place it in his house (thinking thereby to preserve him). And on that day the image would disintegrate and be scattered as powder. And that day was as grievous to them as the day of his burial (Thus: \"there was no house where no one had died.\") And, what is more, the Egyptians would bury them in their houses, and dogs would come and gnaw their way in and would remove the first-born from their crypts and mutilate the corpses. And that day was as grievous to them as the day of burial.",
                "(Exodus 12:31) \"And he called for Moses and Aaron\": We are hereby apprised that Pharaoh made the rounds of Egypt, asking \"Where is Moses to be found? Where is Aaron to be found?\"",
                "\"And he said: Arise, go out\" — to which Moses replied: We are exhorted to go out only in a throng, viz. (Ibid. 22) \"And you, do not go out, etc.\"",
                "Variantly: \"And he called to Moses and to Aaron\": What is the intent of this? Pharaoh had said to him (Ibid. 10:28) \"Go from me.\" (29) \"And Moses said: \"True have you spoken\" (and in the proper time. Indeed,) \"I shall not see your face again.\" (11:8) \"And all these servants of yours will come down to me (Moses), etc.\" What is the intent of \"these\"? You (Pharaoh) are destined to be at their head and to come down first — whereby we are taught that Moses accorded honor to the ruler, (\"these\" being euphemistic for \"you\"). And thus do we find that the Holy One Blessed be He (Himself) accorded honor to the ruler, viz. (6:13) \"And the L–rd spoke to Moses and to Aaron and he charged them … to Pharaoh.\" He charged them to accord honor to the ruler.",
                "For thus do we find with Joseph, that he accorded honor to the ruler, viz. (Genesis 41:16) \"G–d will answer (for) the peace of Pharaoh.\"",
                "And thus with Jacob, viz. (Genesis 28:2) \"And Israel strengthened himself and sat up on the bed\" (to accord honor to Joseph, the ruler at that time).",
                "And thus with Eliyahu, viz. (I Kings 18:46) \"And he girded his loins and ran before (King) Achav.\"",
                "And thus with Chananiah, Mishael, and Azaryah, viz. (Daniel 3:26) \"Then Nevuchadnezzar approached the door of the burning, fiery furnace and called out: 'Shadrach, Meshach, and Aved-Nego, servants of the Most High — Come out! (Only) then (at the behest of the ruler) Shadrach, Meshach, and Aved-Nego came out of the fire?\"",
                "And thus with Daniel, viz. (Daniel 6:21) \"And when he (the king) approached the den, he cried to Daniel in a mournful voice … (22) (Only) then did Daniel speak with the king, etc.\"",
                "\"And he said: Arise and go out\": I (Pharaoh) said (Ibid. 10:8) \"Who and who are the goers?\" and you said (Ibid. 9) \"With our youth and with our elders will we go\" —",
                "\"Arise go out from the midst of my people, both you (the adults) and the children of Israel.\" I said (Ibid. 24) \"Only your flocks and herds leave in place,\" and you said (Ibid. 25) \"You, too, shall place in our hands sacrifices and burnt-offerings\" —",
                "(Ibid. 12:32) \"Take as you have spoken and go, etc.\"",
                "\"and bless me, too\": Pray that this calamity depart from me.",
                "(Exodus 12:33) \"And Egypt bore down upon the people\": We are hereby apprised that they hurried them to leave in a panic.",
                "\"for they said: We are all dying\": They said: It is not as Moses said (11:5) \"and every first-born in the land of Egypt will die.\" They had thought that if one had four or five sons only the first-born among them would die — not realizing that their wives were profligate and that they could have borne the first-born of different men. They (their wives) wrought in secret, and the Holy One Blessed be He exposed them! Now does this not follow a fortiori, viz.: If in His lesser measure, that of punishment, one who acts in secret is exposed, how much more so will this hold for His greater measure, that of good, (that secret acts of goodness will be blazoned forth)!",
                "(Ibid. 34) \"And the people took their dough before it leavened\": We are hereby apprised that they kneaded the dough, which had not risen to (become) chametz before they were redeemed. And thus (i.e., a similar metaphor) do you find in time to come, viz. (Hoshea 7:4) \"they are all adulterers, like an oven fired by a baker, their arousing (the evil inclination) ceasing, (only) from the kneading of the dough until its leavening,\" (when they commit the act). And (Ibid. 5) \"On the day of (the ascension of) our king, the princes took sick with wine, etc.\"",
                "(Exodus 12:34) \"their remnants\": of matzoh and maror. You say this, but perhaps (the reference is to) remnants of the Paschal lamb? (Ibid. 10) \"And you shall not leave over anything of it (the Paschal lamb)\" already accounts for the Paschal lamb. How, then, am I to understand \"their remnants bound up in their clothes\"? As referring to the remnants of matzoh and maror.",
                "(\"their remnants) bound up in their clothes on their shoulders\": R. Nathan says: Were there no beasts there (to carry the remnants)? Is it not written (Ibid. 38) \"And also a great multitude went up with them, and flocks and herds\"? Why, then, \"on their shoulders\"? To betoken their love of the mitzvoth.",
                "(Exodus 12:35) \"And the children of Israel did as Moses had bid them\": Now what had Moses bid them do in Egypt? (Exodus 11:2) \"Speak I pray you in the ears of the people that you ask of them, etc.\" And this is what they did.",
                "\"and they asked of Egypt vessels of silver and vessels of gold and raiment\": Let raiment not be mentioned (i.e., it goes without saying). (It is mentioned) to indicate that raiment was more precious to them than silver and gold.",
                "(Ibid. 36) \"And the L–rd placed the favor of the people in the eyes of Egypt and they lent them>\" as the verse implies.",
                "R. Yossi Haglili says: They trusted them, saying: If they did not do (i.e., if they did not steal from us) in the three days of darkness when they could easily have taken advantage of our blindness) should they be suspect now?",
                "R. Eliezer b. Yaakov says: The Holy Spirit reposed upon them and he (a Jew) would say: Lend me your vessel which is found in this and this place, and he (the Egyptian) would find it there and give it to him. \"chen\" (\"favor\") is the Holy Spirit, as it is written (Zechariah 12:10) \"And I will pour out on the house of David and on the dwellers on Jerusalem a spirit of chen, etc.\"",
                "R. Nathan says: This is not needed (to comprehend the verse). \"Vayashilum\" connotes that they gave them (even) what they did not ask for. If the Jew said Give me this and this thing, the Egyptian would say: Take it and anything like it.",
                "\"and they emptied out Egypt\": We are hereby apprised that their idols melted and returned to their former state, (so that they were now permitted to take them.) And whence is it derived that the spoils of the (Red) Sea were (even) greater than these? From (Ezekiel 16:7) \"… and you increased and grew great and attained to adi adayim\" \"adi\" connotes (the spoils of) Egypt; \"adayim\" connotes the spoils of the (Red) Sea. And it is written (Psalms 68:14) \"the wings of a dove sheathed in silver\" — the spoils of Egypt. (Ibid.) \"its pinions in fine gold\" — the spoils of the (Red) Sea. And it is written (Song of Songs 1:11) \"Wreaths of gold will we make for you\" — the spoils of the (Red Sea); \"with your spangles of silver\" — the spoils of Egypt."
            ],
            [
                "(Exodus 12:37) \"And the children of Israel journeyed from Ramses to Succoth\": From Ramses to Succoth was a distance of forty parasangs, and the voice of Moses traveled (the distance of) a forty day journey. And let this not be a cause of wonder to you. For it is written (Ibid. 9:8-9) \"And the L–rd said to Moses and to Aaron: Take for yourselves your full handfuls of furnace soot … And it shall be dust over all the land of Egypt, etc.\" Now does this not follow a fortiori, viz.: If dust, whose nature it is not to travel, traveled a distance of forty days, how much more so a voice, whose nature it is to travel!",
                "In an instant, Israel traveled from Ramses to Succoth, as per (Ibid. 19:4) \"And I bore you on eagles' wings, etc.\"",
                "\"to succoth\": \"succoth,\" (\"booths\") literally, as in (Genesis 33:17) \"And Jacob traveled to Succoth, and for his cattle he made succoth (booths), for which reason the place was named Succoth.\" These are the words of R. Eliezer.",
                "",
                "R. Akiva says: \"succoth\" refers to the clouds of glory, as in (Isaiah 4:5) \"And the L–rd will create on the entire base of Mount Zion and on all of its branchings a cloud by day and smoke with a glow of flaming fire by night, on all the glory, a canopy.\" This tells me only of the past. Whence do I derive (the same for) the time to come? From (Ibid. 6) \"And it shall be a succah to shade the day\", (Ibid. 35:10) \"And the redeemed of the L–rd will return, etc.\" And the sages say: Succoth is a place, as in (Exodus 13:20) \"And they journeyed from Succoth and they encamped in Etham.\" Just as Etham is a place, so, Succoth.",
                "R. Nechemiah says: \"Succothah\": The (conventional) \"lamed\" (\"to\") in the beginning is replaced by a \"heh\" at the end. (",
                "Exodus 12:37) \"six hundred thousand men\": sixty ten thousands, as in (Song of Songs 3:7) \"Behold, the couch of Shlomoh, (acronymically, 'He who spoke and brought the world into being') sixty (ten thousands) of the warriors of Israel\" (who left Egypt.) (Ibid. 8) \"all of them holding the sword, taught in war,\" viz. (Numbers 21:14) \"whereof it is written in the book of the wars of the L–rd, etc.\" And it is written (Psalms 149:5-7) \"Let the saintly exult in glory, let them sing upon their couches, the glory of G–d in their throats,\" and (8) \"to bind their kings with shackles,\" and (9) \"to execute upon them the written judgment — glory to all of His saints, Hallelukah!\" (Exodus, Ibid.) \"aside from the children\": aside from the women and children, (another six hundred thousand). These are the words of R. Yishmael.",
                "R. Akiva says: Aside from women, children, and the elderly, (each of the four groups consisting of 600,000).",
                "(Exodus 12:38) \"and also a great multitude\": a hundred and twenty ten thousands. These are the words of R. Yishmael. R. Akiva says: Two hundred and forty ten thousands. R. Nathan says: Three hundred and sixty ten thousands.",
                "\"And flocks and herds, a great crush of cattle\": Of this the Holy One Blessed be He had said to Abraham (Genesis 15:14) \"And after this, they will go out with great wealth.\" At the exodus, I will fill them with silver and gold.",
                "(Exodus 12:39) \"And they baked the dough\": See above (Exodus 12:34)",
                "(Exodus , Ibid.) \"ugoth matzoth\": \"ugoth\" are wafers as in (Ezekiel 4:12) \"As barley wafers (ugoth) shall you eat it,\" and (I Kings 17:13) \"Make me from them a small uggah.\" A great miracle was performed for them through the wafers. They ate from them for thirty days until the manna descended.",
                "\"for they were driven out of Egypt\": I might think (that they left) of their own volition. It is, therefore, written (\"for they were driven out of Egypt) and they could not tarry.\"",
                "\"and provisions, too, they could not make for themselves\": to apprise us of the eminence of Israel. They did not say to Moses: How can we venture into the desert with no provisions for the road, but they believed and went after Moses. Of them it is stated in the Tradition (Jeremiah 2:2) \"Go and call out in the ears of Jerusalem, etc.\" What reward did they receive for this? (Ibid. 3) \"Holy is Israel to the L–rd, etc.\"",
                "(One verse (Exodus 12:40) states \"And the habitation of the children of Israel in the land of Egypt was four hundred and thirty years,\" and another, (Genesis 15:13) \"and they shall serve them and they shall afflict them four hundred years.\" How are these two verses to be reconciled? Thirty years before the birth of Isaac, the covenant between the pieces (at which the above was said) was made, (and after his birth until the exodus four hundred years elapsed.)",
                "Rebbi says: One verse states: \"and they shall serve them and they shall afflict them four hundred years,\" and another, (Ibid. 16) \"and the fourth generation will return here.\" How are these two verses to be reconciled? If they repent, I will redeem them by generations (Abraham, Isaac, Jacob, and the tribes). If not, I will redeem them by years.",
                "\"And the habitation of the children of Israel in Egypt and in other lands was four hundred and thirty years.\" This is one of the verses that they (the seventy-two elders changed) in transcribing (the Torah) for King Ptolemy, viz. (Megillah 9a): Once King Ptolemy assembled seventy-two elders and placed each in a separate house (without telling them why he was doing so), and he said to each of them: \"Transcribe for me [into Greek] the Torah of Moses your teacher.\" The Holy One Blessed be He placed goodly counsel in the heart of each, and they all wrote as one (Genesis 1:1): \"G–d created in the beginning\" [so that Ptolemy could not structure the words as: \"In the beginning, god was created.\"] [They wrote] (Ibid. 1:26): \"I will make a man in image and form\" [and not, literally: \"Let us make a man, etc.\", so that he would not be able to argue for a plurality of gods]. [They wrote] (Ibid. 2:2): \"And He finished on the sixth day, and He rested on the seventh day\" [and not, literally: \"And G–d finished His work on the seventh day,\" so that he could not argue that G–d worked on the seventh day]. [They wrote] (Ibid. 5:2): \"Male and female He created him\" [and not, literally: \"Male and female He created them\" (which Ptolemy could use as an argument for the creation of two separate bodies)]. [They wrote] (Ibid. 11:7): \"Let Me go down and confound their tongue\" [and not, literally: \"Let us go down\", so that he would not find support for his polytheistic views]. [They wrote] (Ibid. 18:12): \"And Sarah laughed bikrovehah\" [\"among her neighbors\", and not, literally: \"bekirbah\" (\"within her\"), so that Ptolemy would not question why Sarah should be punished for laughing, and not Abraham, if they both laughed inwardly]. [They wrote] (Ibid. 49:7): \"For in their wrath they killed an ox\" [instead of: \"a man\" (so as not to give Ptolemy a pretext to call Jews murderers)], \"and in their willfulness they razed a manger\" [instead of: \"an ox\"]. [They wrote] (Exodus 4:20): \"And Moses took his wife and his sons and he rode them on the bearer of men\" [instead of \"on the ass\" (so that he not say that Moses lacked a horse or a camel)]. [They wrote] (Ibid. 12:40): \"And the sojourning of the Jews, their dwelling in Egypt and in other lands was four hundred years.\" [(and not just: \"their dwelling in Egypt,\" as per the verse, which would be open to dispute by Ptolemy's reckoning)]. [They wrote] (Ibid. 24:5): \"And he sent the dignitaries of the children of Israel\" [lest \"youths\" be taken demeaningly]; (Ibid. 11): \"And to the dignitaries of the children of Israel, He did not stretch forth His hand.\" [They wrote] (Numbers 16:15): \"Not one desirable object of theirs\" [(instead of, literally: \"Not one ass of theirs\")] have I taken\" [thus preventing Ptolemy from contending that it was only an ass that Moses had not taken]. [They wrote] (Deuteronomy 4:19): [\"all the host of heaven …] which the L–rd your G–d bequeathed for illumination to all the peoples under the heavens\" [and not, as in the verse: \"which the L–rd your G–d bequeathed to all the peoples under the heavens,\" thus preventing him from construing this verse as a license for idolatry]. [They wrote] (Ibid. 17:3): \"and he go and serve other gods … which I did not command to serve\" [instead of, as per the verse: \"which I did not command\", lest he misconstrue it as: \"which I did not command to exist\" (and which \"forced themselves\" into creation against My will)]. And instead of (Leviticus 11:6): \"And the arneveth (hare) […it is unclean to you\"], they wrote: \"the slender-legged\"; for Ptolemy's wife was called \"Arneveth\", and Ptolemy would [otherwise] say: \"The Jews have poked fun at me and put my wife's name in the Torah!\" (Megillah 9a)",
                "(Exodus 12:41) \"and it was at the end of four hundred and thirty years\": We are hereby apprised that when the time arrived, the L–rd did not delay them for one moment. On the fifteenth of Nissan the ministering angels came to Abraham to apprise him (that Isaac would be born); (on the fifteenth of Nissan he was born) and on the fifteenth of Nissan the decree went forth (in the covenant) between the pieces, it being written \"And it was at the end\" — there was one end for all of them. \"and it was on this very same day that all the hosts of the L–rd went forth\": (The Shechinah, too, went forth with them.)",
                "And thus do you find, that whenever Israel is in bondage, the Shechinah is with them, viz. (Exodus 24:10) \"And they saw the G–d of Israel, and under His feet, as the work of a sapphire brick\" (the sign of that bondage). And what is written of their redemption? (Ibid.) \"and as the appearance of the heavens in brightness.\" And it is written (Isaiah 63:9) \"In all of their sorrows, He sorrowed.\" This tells me only of communal sorrows. Whence do I derive (the same for) those of the individual? From (Psalms 91:15) \"He will call upon Me and I will answer Him; I am with him in sorrow,\" and (Genesis 39:20-21) \"And Joseph's master took him and placed him in the prison house … and the L–rd was with Joseph, etc.\", and (II Samuel 7:23) \"… before Your people whom You have redeemed from Egypt, a nation and its G–d.\"",
                "R. Eliezer says: Idolatry passed with Israel in the sea, viz. (Zechariah 10:11) \"And a 'rival' passed in the sea, and struck waves in the sea.\" Which was that? The idol of Michah (viz. Shoftim 17:4).",
                "R. Akiva said (on II Samuel 7:23): Were it not explicitly written, it would be impossible to say it, Israel saying before the L–rd, as it were, \"You redeemed Yourself!\"",
                "And thus do you find, that wherever they were exiled, the Shechinah was with them. They were exiled to Egypt — the Shechinah was with them, viz. (I Samuel 2:27) \"Did I not reveal Myself to your father's house when they were in Egypt? They were exiled to Bavel — the Shechinah was with them, viz. (Isaiah 43:14) \"For your sake I was exiled to Bavel.\" They were exiled to Eilam — the Shechinah was with them, viz. (Jeremiah 49:38) \"and I set My throne in Eilam.\" They were exiled to Edom — the Shechinah was with them, viz. (Isaiah 63:1) \"Who is This coming from Edom, His garments crimsoned, from Batzrah?\"",
                "And when they return in the future, the Shechinah will be with them, viz. (Devarim 30:3) \"And veshav the L–rd your G–d.\" It is not written \"veheshiv\" (\"He will return\" [you]), but \"veshav\" (\"He [Himself] will return.\") and it is written (Song of Songs 4:8) \"With Me from Levanon (the Temple), My bride (Israel); with Me from Levanon come.\" Now is she (Israel) coming from Levanon? Is she not ascending to Levanon? (The intent is: You and I were exiled from Levanon) and we will ascend) together) to Levanon.",
                "(Exodus 12:42) \"It is a night of guarding for the L–rd … it is this night for the L–rd\": On it they were redeemed; on it they are destined to be redeemed. These are the words of R. Yehoshua.",
                "R. Eliezer says: On it they were redeemed; but they are destined to be redeemed only on Tishrei, as it is written (Psalms 81:4) \"Blow the shofar (of redemption) on the month (of Tishrei), (when the moon) is covered, on the day of our festival\" (Rosh Hashanah). Why? (Ibid.) \"for it is a statute for Israel, etc.\" And what is the intent of (Exodus , Ibid.) \"It is this night for the L–rd\"? It is this night on which the Holy One Blessed be He said to our father Abraham: \"On this night I will redeem your children,\" and when the time arrived, the Holy One Blessed be He did not delay (to redeem them) even for an instant. \"guarded for all the children of Israel\": We are hereby taught that all of Israel are destined to be \"guarded\" upon it (in halachic observance of the Pesach.)",
                "\"guarded for all the children of Israel\": We are hereby taught that all of Israel are destined to be \"guarded\" upon it (in halachic observance of the Pesach.)"
            ],
            [
                "(Exodus 12:43) \"And the L–rd said to Moses and Aaron\": There are some sections (in the Torah) which are generic in the beginning and specific after, and some which are specific in the beginning and generic after. (Exodus 19:6) \"And you shall be unto Me a kingdom of lords and a holy nation\" — specific; (Ibid.) \"these are the things that you shall speak\" — generic. (Numbers 19:2) \"This is the statute of the Torah\" — generic; (Ibid.) \"They shall take to you a red heifer\" — specific. (Exodus 12:43) \"This is the statute of the Paschal offering\" — generic; (Ibid.) \"No stranger may eat of it\" — specific. There is subsumed in the generic only what is in the specific.",
                "\"This is the statute of the Paschal offering.\" Scripture speaks of (both) the Pesach of Egypt and the Pesach for all the generations. These are the words of R. Oshiyah. R. Yonathan says: Scripture speaks of the Pesach of Egypt. Whence do I derive (the same for) the Pesach of all the generations? From (Numbers 9:3) \"according to all of its statutes and all of its ordinances.\" R. Yoshiyah said to him: Scripture (here) speaks of (both) the Pesach of Egypt and the Pesach for all the generations. What is the intent of \"according to all of its statutes and all of its ordinances\"? Scripture (there) comes to speak of details which are lacking here. R. Issi b. Akiva says: \"statutes\" (in Numbers 9:3) applies only (directly) to the body of the Paschal offering.",
                "\"No stranger may eat of it\": Both a heretical Jew and a non-Jew are herein subsumed, viz. (Ezekiel 44:9) \"And every stranger, uncircumcised of flesh and uncircumcised of heart shall not enter My sanctuary.",
                "(Exodus 12:44) \"And every servant of a man\": This tells me only of the servant of a man. Whence do I derive (the same for) the servant of a woman and a minor? From \"acquired by money\" — in any event.",
                "\"and you shall circumcise him; then shall he eat of it\": his master. We are hereby apprised that (non-) circumcision of his servants prevents him from eating the Pesach offering. This tells me only of the circumcision of his servants. Whence do I derive (the same for) the circumcision of his (own) males? It is derived by analogy, viz.: It is written here \"then,\" and elsewhere, (Ibid. 48, in respect to a proselyte), \"then.\" Just as there, the circumcision of his (the proselyte's) males is referred to, here, too, the circumcision of one's males is understood (as a prerequisite for his offering of the Pesach.) And just as here, the (non-) circumcision of his servants (prevents him from eating the Pesach), so, there, (in respect to a proselyte, the same obtains.)",
                "R. Eliezer says: The (non-) circumcision of one's servants does not prevent him from eating the Pesach. And what is the intent of \"and you shall circumcise him, etc.\"? If one had uncircumcised servants, whence is it derived that if he wished to circumcise them and feed them (of the Pesach offering) he may do so? From \"you shall circumcise him; then he may eat of it\" — the servant. And thus do we find that he is permitted to have uncircumcised man-servants, it being written (Exodus 23:12) \"and there be refreshed (on the Sabbath) the son of your maid-servant and the stranger\" (a ger toshav).",
                "R. Akiva says: One may not keep uncircumcised men-servants. If so, what is the intent of \"and there be refreshed the son of your maid-servant and the stranger\"? To teach that if his master acquired him on Sabbath eve before it got dark and he had no chance to circumcise him before the onset of the Sabbath — in such an instance, \"and there be refreshed the son of your maid-servant and the stranger.\" ...",
                "Variantly: \"and you shall circumcise him; then he shall eat of it\": to include one in whom the mitzvah of circumcision was fulfilled for even a short time — Even if the flesh returned and covered the corona, this does not prevent him from eating either the Pesach or terumah. Our teachers in Lod took a consensus on this and ruled: There is no \"interposition\" (\"chatzitzah,\" in this regard) in respect to (certain halachoth of) terumah.",
                "(Exodus 12:45) \"A toshav and a sachir may not eat of it\": \"toshav\": a resident proselyte (one who undertakes not to serve idolatry) and a sachir (a hired) gentile may not eat of it.",
                "R. Eliezer says: What is the intent of \"toshav and sachir\"? (i.e., Is it not already written [Exodus 12:43] \"No stranger may eat of it\"?) To reason from Pesach to terumah to forbid it to one who is uncircumcised. But even if it were not written, would I not know it a fortiori, viz.: If the Pesach offering, of lesser stringency, is forbidden to the uncircumcised, how much more so, terumah, of greater stringency! — No, this may be true of Pesach, whose permitted time of eating is limited, wherefore it is forbidden to the uncircumcised, as opposed to terumah, whose permitted time of eating is extended. It is, therefore, written \"toshav and sachir\" in respect to Pesach and an extra \"toshav and sachir\" in respect to terumah towards the formulation of a gezeirah shavah . Just as here, (the Pesach offering) is forbidden to the uncircumcised, so, there, terumah is forbidden to the uncircumcised.",
                "R. Yitzchak says: What is the intent of \"toshav and sachir\"? Is it not already written \"No stranger may eat of it\"? (For if it were not written), I would think that a circumcised Arab and a circumcised Giveonite, (not being strangers to the land) may eat of the Pesach. It is, therefore, written \"No stranger may eat of it.\"",
                "(Exodus 12:46) \"In one house shall it be eaten\": R. Shimon b. Yochai says: In one group. You say in one group, but perhaps (the intent is) \"in one house,\" literally? (This is not so, for) from (Ibid. 12:7) \"of the houses where they eat it\" I learn that it may be eaten in many houses.\" How, then, am I to understand \"In one house shall it be eaten\"? In one group — whence he ruled: The Pesach may be eaten in two places, but not in two groups.",
                "R. Shimon b. Yochai says: \"in two places\" — How so? If they were in one house and the roof fell in, they (as one group) go outside. If they were in the yard and it started to rain, they go into the house — so they are found to eat (as one group) in two places.",
                "(Ibid. 46) \"Do not take from the house outside\": outside of the group. But perhaps (the intent is) outside of the house? It is, therefore, written (Ibid. \"of the flesh) outside\" — outside (the group) where it is eaten. But if he did take it out, I would understand that though he transgresses a mitzvah, it is still kasher. (No,) Since peace-offerings are kodshim kalim (lower-order offerings) and the Pesach is kodshim kalim, then if we have learned about peace-offerings that if he takes them outside (of Jerusalem) he renders them unfit, so, the Pesach, if he takes it outside, he renders it unfit.",
                "\"you shall not take out of the house\": Scripture speaks of the flesh. You say it speaks of the flesh, but perhaps it speaks both of flesh and bone? It is, therefore, written \"you shall not take out of the house, of the flesh.\" Scripture speaks of the flesh.",
                "(Exodus 12:46) \"And a bone shall you not break in it\": What is the intent of this? Is it not already written (Ibid. 8) \"And they shall eat the flesh on this night\"? (They are to eat) the flesh that is outside the bone. But perhaps (they are to eat) the flesh (i.e., the marrow) that is inside the bone? And how am I to fulfill \"And a bone shall you not break in it\"? With a bone that has no flesh inside it? It is, therefore, written \"And a bone you shall not break\" — whether or not it has flesh.",
                "Variantly: \"in it,\" (i.e., the interdict applies to the Pesach) and not to other offerings. For (without the verse it would follow otherwise, viz.:) If with Pesach, of lesser stringency, he transgresses \"And a bone shall you not break in it,\" how much more so with offerings of greater stringency! It is, therefore, (to indicate otherwise) written \"in it,\" but not in other offerings.",
                "(Exodus 12:47) \"The entire congregation of Israel shall offer it\": What is the intent of this? From (Ibid. 21) \"Draw forth and take for yourselves sheep for your families,\" I might think that just as the Pesach of Egypt is kasher only (if eaten) by families, so, the Pesach for future generations. It is, therefore, written \"the entire congregation of Israel,\" whereby we are apprised that the Pesach of future generations may be eaten in all kinds of groups, (and not just in family groups).",
                "(Exodus 12:48) \"And if there live with you a stranger (i.e., a proselyte), etc.\" I might think that as soon as he becomes a proselyte he offers the Pesach; it is, therefore, written (Exodus 12:48) \"and he shall be as the citizen of the land.\" Just as the latter (offers the Pesach) on the fourteenth (of Nissan), so the proselyte.",
                "R. Shimon says: If one became a proselyte between the two Pesachs (Pesach rishon and Pesach sheni), I might think he offers the second Pesach; it is, therefore, written \"and he shall be as the citizen of the land.\" Just as the first, who did not offer the first (though normally being obliged to do so), offers the second, so, a proselyte, who did not offer the first offers the second, (to exclude one who became a proselyte between the two Pesachs, who was never obliged to offer the first Pesach.)",
                "\"let all of his males be circumcised\": We are hereby apprised that (non) circumcision of his males prevents him from offering the Pesach. Whence do we derive the same for (non) circumcision of his servants? It follows inductively, viz.: It is written here \"then\" (\"and then he shall draw near to offer it\"), and elsewhere (in relation to one's servant [Ibid. 44]), \"then.\" Just as there, circumcision of his servants is referred to, so, here. And just as there, circumcision of his males (is required), so, here, circumcision of his males. These are the words of R. Yishmael.",
                "R. Yonathan says: The (non) circumcision of his males does not prevent him from eating the Pesach. What, then, is the intent of \"let all of his males be circumcised, etc.\"? If one had before him two mitzvoth — that of Pesach and that of circumcision — I would not know which one should take precedence. \"Let all his males be circumcised\" tells us that circumcision takes precedence to Pesach.",
                "R. Nathan says: \"Let all of his males be circumcised, etc.\": to exclude (from preventing his master from eating the Pesach) a servant who immersed (for proselytization) before his master and (thereby) became free of him.",
                "It happened with Beluria the proselytess that some of her maid-servants immersed (for proselytization) before her, and some, after her, and when the matter came before the sages, they ruled that those who immersed before here were free, and those who immersed after her, were bound to her — in spite of which they (i.e., even the latter) served her until the day of her death.",
                "\"And every uncircumcised one shall not eat of it\": What is the intent of this? Is it not already written (Ibid. 43) \"No stranger may eat of it\"? I might think that an uncircumcised Israelite may eat of it; it is, therefore, written \"and every uncircumcised one shall not eat of it.\"",
                "(Exodus 12:49) \"One Torah shall there be for the citizen, etc.\" What is the intent of this? Is it not already written (Ibid. 48) \"And he shall be as the citizen of the land\"? From \"And if there live with you a stranger and he would offer a Pesach to the L–rd,\" I would think that the proselyte is equated with the citizen only in respect to the Pesach. Whence do I derive (the same for) all the mitzvoth of the Torah? From \"One Torah shall there be for the citizen and for the stranger.\""
            ],
            [
                "(Exodus 13:1-2) \"And the L–rd said to Moses, saying: Sanctify unto Me every first-born\": This is one of the thirteen principles by which the Torah is expounded — a generic (statement) requiring a specific and a specific requiring a generic.",
                "\"Sanctify unto Me every first-born\" — generic (implying both males and females). (Devarim 15:19) \"the male\" — specific, (excluding females). If I have the generic, why do I need the specific? For if I read the generic without the specific, I would assume that anything born first is a \"bechor,\" whether male or female. It is, therefore, written \"… the male\" — males, but not females. If I have the specific, why do I need the generic? For if I read the specific without the generic, I would assume that any male, whether or not he opens the womb (first) is a \"bechor.\" It is, therefore, written \"Sanctify unto Me every bechor, the opener of the womb\" — he must be both male and the opener of the womb, as it is written (Exodus 34:19) \"All firstlings of the womb are Mine, and (of) all of your kine that bears a male, etc.\"",
                "(Exodus 13:2) \"in man and beast he is Mine\": Whatever obtains with the man obtains with his beast. This excludes (from the law of bechor) the Levites, i.e., since it does not obtain with the man, it does not obtain with his beast.",
                "Variantly: The bechor of a man is likened to the bechor of a beast, and the bechor of a beast to the bechor of a man. Just as with a beast, a miscarriage (of the first pregnancy) exempts (the second fetus) from (the law of) the bechor, so, with men. And just as with the bechor of a man, one may give it to the Cohein wherever he wishes, so, with the bechor of a beast. From (Devarim 12:6) \"And you shall bring there (to the Temple) your burnt-offerings and your sacrifices, etc.\", I might think that even if he was far away he must bring it (his first-born) to the Temple. It is, therefore, written \"in man and beast he is Mine.\" The bechor of a man is hereby likened to the bechor of a beast. Just as the latter may be given to a Cohein wherever he wishes, so, the former. And just as the bechor of a man must be cared for for thirty days (before being given to the Cohein), so, the bechor of a beast.",
                "\"he is Mine\": What is the intent of this? It is written (Devarim 15:19) \"the male shall you sanctify to the L–rd your G–d.\" (How am I to understand this?) As sanctify it so that you receive reward, or if you sanctify it, it is sanctified, and, if not, it is not sanctified? It is, therefore, written \"he is Mine\" — in any event. What is the intent, then, of \"the male shall you sanctify\"? Sanctify it (i.e., dedicate it to the L–rd) for the sake of receiving reward.",
                "Similarly, (Leviticus 6:5) \"And the Cohein shall burn wood upon it every morning, etc.\" What is the intent of this? Is it not written (Isaiah 40:16) \"and (the whole forest of Levanon is not sufficient to burn, etc.\"? What, then, is the intent of \"And the Cohein shall burn wood upon it\"? For the sake of receiving reward.",
                "Similarly, (Numbers 28:4) \"the one lamb shall you offer, etc.\" What is the intent of this? Is it not written (Isaiah, Ibid.) \"nor the beasts thereof sufficient for a burnt-offering\"? What, then, is the intent of \"The one lamb, etc.\"? For the sake of receiving reward.",
                "Similarly, (Exodus 25:8) \"and they shall make for Me a sanctuary, etc.\" What is the intent of this? Is it not written (Jeremiah 23:24) \"Do I not fill heaven and earth?\" What, then, is the intent of \"And they shall make for Me a sanctuary\"? For the sake of receiving reward for making it.",
                "Once, the disciples spent a Sabbath in Yavneh, R. Yehoshua not among them. When they returned to him he asked them: \"What novelty did you hear in Yavneh?\" They answered: \"After you, our master\" (i.e., there is no one to do so after you). R. Yehoshua: \"Who spent the Sabbath there?\" They: \"R. Elazar b. Azaryah.\" R. Yehoshua: \"Is it possible that R. Elazar b. Azaryah spent the Sabbath there without telling you something novel?\" They: He expounded this principle (Devarim 31:12) \"Gather the people — the men, the women, and the children.\" Now do little children know the difference between good and evil? But (He did so) in order to bestow reward upon their bringers, to increase the reward of the doers of His will, as it is written (Isaiah 42:21) \"The L–rd desires for the sake of His righteousness to magnify Torah and to exalt it.\" At this, he said to them: \"What can be more novel than this? I am seventy years old, and I never merited hearing such a thing until this day! Happy are you, father Abraham, from whose loins Elazar b. Azaryah emerged! The generation is not an orphan in whose midst R. Elazar b. Azaryah resides!\"",
                "They: Our master, he also expounded this principle: (Jeremiah 23:7) \"Therefore, behold, days are coming, says the L–rd, when it will no more be said: 'As the L–rd lives, who brought up the children of Israel from the land of Egypt, etc.'\" To what may this be compared? A man desired children and had a daughter — whereupon (when he made a vow) he vowed upon her life. Thereafter, he had a son, and (in vowing) he left off (vowing by) his daughter and vowed upon the life of his son.",
                "R. Shimon b. Yochai says: To what may this be compared? A man was journeying and was accosted by a wolf, from which he was rescued — whereupon he would (always) talk about his encounter with the wolf. He was later accosted by a lion, from which he was rescued — whereupon he left off talking about his encounter with the wolf and spoke about his encounter with the lion.",
                "Similarly, (Genesis 29:19) \"And he called the name of the place Beth-El.\" The first name was superseded by the second.",
                "Similarly, (Ibid. 17:5) \"And your name will no longer be called Avram.\" The first name was superseded by the second.",
                "Similarly, (Ibid. 15) \"Sarai, your wife, etc.\" The first name was superseded by the second.",
                "(Ibid. 32:28) \"Your name will no longer be called Yaakov but Yisrael.\" The first name remained and the second was superadded.",
                "The name of Yitzchak was not changed, for he was thus (originally) called by the Holy One Blessed be He. There are three who were named by the Holy One Blessed be He — Yitzchak, Shlomoh, and Yoshiyahu. Yitzchak — (Ibid. 17:19) \"But Sarah your wife will bear a son for you and you shall call his name Yitzchak.\" Shlomoh (I Chronicles 22:9) \"for Shlomoh will be his name.\" Yoshiyahu (I Kings 13:2) \"A son will be born to the house of David. Yoshiyahu will be his name.\" Others say: Also Yishmael among the gentiles.",
                "We find the names of righteous ones and their deeds to be revealed to the L–rd before their creation, viz. (Jeremiah 1:5) \"Before I created you in the womb, I knew you.\" Where do we find (the same for) the names of wicked ones? It is written (Psalms 58:4) \"The wicked are estranged from the womb, etc.\"",
                "(Exodus 13:3) \"And Moses said to the people: Remember this day when you went out of Egypt, etc.\" I know only that the exodus from Egypt is mentioned in the daytime. Whence do I derive (the same for) the evenings? From (Devarim 16:3) \"… so that you remember the day of your going out of Egypt all the days of your life\": \"the days of your life\" — the days; \"all the days of your life\" — (to include) the nights, as per Ben Zoma.",
                "The sages say: \"the days of your life\" — in this world; \"all the days of your life\" — to include the days of the Messiah. Ben Zoma said to them: Israel is destined not to mention the exodus from Egypt in time to come, it being written (Jeremiah 23:7-8) \"Therefore, behold, days are coming, says the L–rd, when it will no more be said: 'As the L–rd lives, who brought up the children of Israel from the land of Egypt, but as the L–rd lives, who brought up and who brought the seed of the house of Israel from the land of the north.'\"",
                "R. Nathan says: \"who brought up and who brought\": The exodus from Egypt is mentioned in time to come. And whence is it derived that we say \"Blessed are You, O L–rd our G–d, and the G–d of our fathers, the G–d of Abraham, the G–d of Isaac, and the G–d of Jacob\"? From (Exodus 3:15) \"and G–d said further to Moses: Thus shall you say to the children of Israel: The L–rd, the G–d of your fathers, the G–d of Abraham, the G–d of Isaac, and the G–d of Jacob, sent me to you.\"",
                "And whence is grace over meals derived? From (Devarim 8:10) \"and you shall eat and you shall be sated\" — this is the first blessing. \"for the land\" — this is the second blessing. \"the good\" — this is \"who builds Jerusalem,\" viz. (Ibid. 3:25) \"the good land … and the Levanon.\" \"that he gave you\" — who gave all good to us (this is the blessing of \"hatov vehametiv\").",
                "R. Chiyya b. Nachmani said in the name of R. Yishmael: It is already written (Ibid. 8:10) \"and you shall eat and you shall be sated, etc.\" What would be lacking if it were not written \"that He gave to you\"? (It is written to signify that you must thank Him) both for His measure of good and for His measure of punishment.",
                "This tells me that a blessing is required after eating. Whence do I derive that it is required (also) before eating? R. Yishmael says: It follows a fortiori, viz.: If one who has eaten to satiety requires a blessing, how much more so, one who is hungry!",
                "R. Nathan says: It is written (I Samuel 9:13) \"As soon as you enter the town, you will find him before he ascends the mount to eat; for the people will not eat until he comes, for he will first bless the offering, etc.\"",
                "R. Yitzchak says: It is written (Exodus 23:25) \"And you shall serve the L–rd your G–d, and He will bless your bread and your water.\" When is it \"your bread\"? Before you have eaten it. This tells me only of food as requiring a blessing before it and after it. Whence do I derive (the same for) Torah? R. Yishmael says: It follows a fortiori, viz.: If food, which is only temporal, requires a blessing before and after it, how much more so Torah, which is eternal!",
                "R. Yehudah b. Betheira says: It is written (Devarim 8:10) \"and you shall eat and you shall be sated and you shall bless … for the good land.\" What is lacking that \"good\" supplies? This (\"good\") is Torah, as it is written (Mishlei 4:2) \"for a taking of 'good' have I given to you.\"",
                "R. Chanina, the son of the brother of R. Yehoshua says: It is written (Devarim 32:3) \"When I call upon the name of the L–rd\" — the blesser; \"give grandeur to our G–d\" — the answerers. And what do they answer? \"Blessed is the L–rd who is blessed forever.\" And when he mentions His name, they respond \"Blessed is the name of the glory of His kingdom forever.\" And thus did David say (Psalms 34:4) \"Exalt the L–rd with me, and let us extol His name forever.\"",
                "Rebbi says (Mishlei 10:7) \"the remembrance of the Tzaddik is for blessing\": When he mentions the Tzaddik, \"the Life of the worlds\" — (Psalms 145:17) \"the L–rd is a tzaddik in all of His ways — let it be for blessing \"Amen!\"",
                "(Exodus 13:3) \"and chametz shall not be eaten\": (The intent of the verse is) to equate the feeder (of chametz to minors) with the eater. But perhaps (the intent is) to forbid derivation of benefit from it? From (Devarim 16:3) \"You shall not eat chametz upon it\" we learn that benefit may be derived from it. How, then, am I to understand \"chametz shall not be eaten\"? To equate the feeder with the eater. These are the words of R. Yoshiyah.",
                "R. Yitzchak says: It is not needed (for this derivation). If with sheratzim, (creeping things), the less stringent, the feeder is equated with the eater, how much more so with chametz, the more stringent! How, then, am I to understand \"chametz shall not be eaten\"? To forbid derivation of benefit from it.",
                "R. Yossi Haglili says: \"Chametz shall not be eaten this day\" — whence we derive that chametz was forbidden to Israel in Egypt for one day only.",
                "(Exodus 13:3) \"This day you go out in the month of Aviv (spring)\": Let this not be written (i.e., Why is it needed?) (To signify) a month that is kasher — neither burning sun nor (heavy) rains. And thus is it written (Psalms 68:7) \"G–d settles the solitary in their homes. He takes out the bound bakosharoth.\" What is the intent of \"bakosharoth\"? A month that is kasher for you. Neither burning sun nor (heavy) rains.",
                "R. Nathan says \"bakosharoth\": These (the Egyptians) crying (\"bacho\"); the others (Israel) singing (\"meshorerim\"). The Egyptians crying, viz. (Numbers 33:4) \"And the Egyptians were burying, etc.\" And Israel singing, viz. (Psalms 118:15) \"A sound of song and salvation in the tents of the righteous.\" (Ibid.) \"The right hand of the L–rd is uplifted\" — over Egypt.",
                "R. Nathan says: \"bakosharoth\" — by the deeds of the \"kesheiroth\" (the virtuous women) among them.",
                "Rebbi says: in the merit of the mirrors of \"the congregating women,\" viz. (Numbers 38:8).",
                "R. Elazar b. Azaryah says: In the merit of our father Abraham He took them out of Egypt, viz. (Psalms 105: 42-43) \"For He remembered His sacred word to Abraham His servant, and He took out His people in gladness, His chosen ones, in song.\" R.",
                "Shimon b. Yochai says: He took them out in the merit of (the mitzvah of) circumcision, viz. (Ezekiel 16:6) \"And I passed by you, and I saw you steeped in your blood, etc.\"",
                "Variantly: With zeal (that of the L–rd) did Israel leave Egypt, viz. (Exodus 13:3) \"For with strength of hand did the L–rd take you out of here.\"",
                "Variantly: With their own zeal did they leave Egypt, viz. (Ibid. 12:15) \"And thus shall you eat it, your thighs, girded (ready for the road), etc.\"",
                "Variantly (Psalms 68:7) \"G–d settles the solitary in their homes. He takes out the bound bakosharoth. But rebels dwelling in dryness, etc.\": They were rebels, in spite of which He dealt with them with \"kashruth.\" And thus is it written (Ezekiel 20:7-9) \"And I said to them: Let each of you cast away the abominations of his eyes, and do not defile yourselves with the idols of Egypt … and they rebelled against Me and would not listen to Me. They did not cast away the abominations of their eyes and they did not abandon the idols of Egypt … But I wrought for the sake of My name, that it not be profaned in the eyes of nations in whose midst they were, having made Myself known to them before their eyes to take them out of the land of Egypt.\" They were rebels — but He dealt with them with \"kashruth.\"",
                "(Exodus 13:3) \"This day you go out in the month of Aviv\": Let this not be written (i.e., it seems superfluous). We are hereby apprised that the year in which Israel left Egypt did not require intercalation."
            ],
            [
                "(Exodus 13:5) \"And it shall be, when the L–rd brings you to the land of Canaan\": Scripture here speaks of seven nations. You say seven nations, but perhaps five nations (are intended)? It is written here \"bringing,\" and elsewhere (Devarim 7:1) \"bringing.\" Just as there, the land of seven nations; here, too, the land of seven nations. ...",
                "R. Yoshiyah says: What is the intent of (Ibid.) \"which He swore to your forefathers to give to you\": From (Devarim 26:2) \"then you shall take of all the fruits of the earth,\" I might think that all of the land is intended; you, therefore, reason thus: It is written here (Exodus) \"swearing,\" and there (Devarim, Ibid. 3) \"swearing.\" Just as here, the land of five nations (is intended); there, too, the land of five nations.",
                "R. Yossi Haglili says: It is written here \"a land flowing milk and honey,\" and there (Devarim 26:9) \"a land flowing milk and honey.\" Just as here, five nations, here, too, five nations.",
                "(Exodus 13:5) \"which He swore to your forefathers\": Where did He swear it to your forefathers? Abraham — (Genesis 15:18) \"On that day the L–rd made a covenant with Abraham.\" Isaac — (Ibid. 26:3) \"Live in this land.\" Jacob — (Ibid. 28:13) \"the land on which you are lying, etc.\"... \"Then you shall perform this service\": As the service that you performed in Egypt so shall you perform in all the generations. These are the words of R. Nathan.",
                "(Exodus 13:6) \"And on the seventh day, a festival to the L–rd\": Perhaps wherever chagigah (the festival offering) obtains, (the mitzvah of) matzoh obtains, but when chagigah does not obtain (i.e., when there is no Temple), there is no matzoh? It is, therefore, written (Ibid. 7) \"Matzoth shall be eaten the seven days\" (in any event).",
                "",
                "",
                "",
                "",
                "",
                "",
                "",
                "",
                "What is the intent of \"Matzoth shall be eaten, etc.\"? Because we have learned about chametz that it is forbidden from the sixth hour on, I might think that (the mitzvah of) eating matzoh is likewise from the sixth hour on. It is, therefore, written \"Matzoth shall be eaten the seven days and chametz shall not be seen unto you, etc.\"",
                "— whence R. Yehudah ruled: At three times chametz is searched for: the night preceding the fourteenth (of Nissan), the morning of the fourteenth, and the time preceding the burning.",
                "\"and chametz shall not be seen unto you, and se'or shall not be seen unto you\": chametz is likened to se'or, and se'or to chametz. Just as the one may not be seen, so, the other. Just as the one may not be found, so, the other. Just as the one is of the five species (of grain), so, the other. \"in all of your boundaries\": What is the intent of this? From (12:19) \"seven days leaven shall not be found in your houses,\" I might think, \"houses,\" literally; it is, therefore, written \"in all of your boundaries.\" If the latter alone were written, I would think, \"boundaries,\" literally. It is, therefore, written \"in your houses.\" Just as \"your houses\" implies your possession, so, \"your boundaries\"",
                "— to exclude the chametz of an Israelite in the domain of a gentile. Even though he (the Jew) can burn it, it is not in his domain; and to exclude the chametz of a gentile in the domain of a Jew, and chametz on which debris has fallen. Even though it is in his domain, he cannot burn it.",
                "You say that this is its intent. But perhaps the intent is (that it shall not be found) in your houses for seven days, and in your boundaries for all time? It is, therefore, written (Ibid. 13:7) \"and se'or shall not be seen in all of your boundaries for seven days.\" Just as in your houses, for seven days, so, in your boundaries.",
                "And you shall tell your son. I [would] understand from Rosh Chodesh [that one would have to observe Pesach. However] we learn [otherwise, since] it is stated, \"on that day.\" If it is [written] \"on that day,\" it could be from while it is still day [before the night of the fifteenth of Nissan. However] we learn [otherwise, since] it is stated, \"for the sake of this;\"  when [this] matsa and <i>maror</i> are resting in front of you [meaning, on the night of the fifteenth].",
                "\"Because of this\": What is the intent of this? Because he — the wicked son, who removed himself from the community — says (Ibid. 12:26) \"What is this work to you?\", you remove him in kind, by telling him \"Because of this the L-rd wrought for me,\" and not for you. Had you been there, you would not have been redeemed.",
                "(Exodus 13:9) \"And it (the account of the exodus from Egypt) shall be to you as a sign, etc.\" — one parchment containing four sections (of the Torah). It would follow (otherwise),viz.: Since the Torah prescribes tefillin for both the hand and for the head, then just as there are four (distinct) sections in the headpiece, so, there should be four (distinct) sections in the armpiece. It is, therefore, written \"and it shall be to you as a sign\" — one parchment containing four sections.",
                "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 for both the hand and for the head, then just as in the handpiece there is one parchment, so, should there be in the headpiece. It is, therefore, written four times (in respect to the headpiece) \"letotafoth.\" But in that case perhaps one should make four headpieces of four sections each? It is, therefore, written (Ibid.) \"and as a memorial between your eyes.\" One compartment for four sections.",
                "\"upon your hand\": upon the upper arm. But perhaps the hand (i.e., the palm) literally? It follows (that the upper arm is meant), viz.: The Torah prescribes tefillin for both the hand and the head. Just as the head (connotes) the height of the head, so, the hand (connotes) the height of the hand (i.e., the upper arm).",
                "R. Eliezer says: \"upon your hand\": upon the upper arm. You say upon the upper arm, but perhaps the hand (literally [i.e., the palm]) is meant? It is, therefore, written (Ibid.) \"to you as a sign, and not to others as a sign\" (i.e., the palm is generally exposed; the upper arm, not.)",
                "R. Yitzchak says: On the upper arm or on your hand (i.e., your palm), literally? It is, therefore, written (Devarim 11:18) \"And you shall place these words upon your heart\" — what is aligned with your heart, i.e., the upper arm.",
                "\"upon your hand\": This is the left hand. You say this, but perhaps it is the right? Though there is no proof for this, it is intimated in (Isaiah 48:3) \"My hand has also founded on earth, and My right hand has spanned the heavens,\" and (Judges 5:26) \"Her hand reached for the tent pin, her right for the workmen's hammer,\" indicating that \"hand,\" unqualified, is the left hand.",
                "R. Yonathan says (Devarim 6:8-9) \"and you shall tie them … and you shall write them\": Just as the writing (of the mezuzah) is with the right hand, so, the tying of the tefillin (on the left hand). Abba Yossi says: We find the right to be called \"hand,\" and even though there is no proof (for its application here), it is intimated in (Genesis 48:17) \"that his father placed his right hand.\" And what is the intent of \"upon your hand\"? To include an amputee (of the left hand), that his tefillin are placed on his right arm.",
                "\"and it shall be to you as a sign upon your hand and as a memorial between your eyes\": When the hand tefillin are on your hand, place the head tefillin on your head — whence they ruled: The mitzvah of tefillin: When he puts them on, he puts on the hand tefillin and then the head tefillin. When he takes them off, he takes off the head tefillin and then the hand tefillin.",
                "\"between your eyes\": on top of the head. You say on top of the head, but perhaps (the intent is) literally, \"between your eyes\"? It is, therefore, written (Devarim 14:1) \"Sons are you to the L–rd your G–d. You shall not gash yourselves, and you shall not make a bald spot between your eyes for the dead.\" Just as there, the top of the head is meant, so, here.",
                "R. Yehudah says: Since the Torah prescribes tefillin for the hand and for the head, then just as the hand is susceptible to tumah of one kind (a white hair), so, the head must be susceptible to tumah of one kind (a yellow hair), (as opposed to the area between the eyes, which is susceptible to tumah of two kinds of hair).",
                "\"so that the Torah of the L–rd be in your mouth\": What is the intent of this? From \"And it shall be to you as a sign,\" I would assume that women, too, are included (in the mitzvah of tefillin). And this would follow, viz.: Since both mezuzah and tefillin are positive commandments, then if we have learned that (the mitzvah of) mezuzah obtains with women as well as with men, the same is true of (the mitzvah of) tefillin. It is, therefore, written (in respect to tefillin) \"so that the mitzvah of tefillin be in your mouth.\" (the mitzvah of tefillin obtains) only with one who is commanded to study Torah. From here they derived: All are commanded to put on tefillin except women and bondsmen.",
                "Michal the daughter of Kush would wear tefillin. Jonah's wife would go up (to Jerusalem) for the festival. Tavi, R. Gamliel's bondsman would wear tefillin.",
                "\"and as a remembrance between your eyes, so that the Torah of the L–rd be in your mouth\": From here they ruled: If one wears tefillin, it is as if he is reading in the Torah; and one who reads in the Torah is exempt from tefillin.",
                "(Exodus 13:10) \"And you shall keep this statute in its time\": What is the intent of this? From \"And it shall be to you as a sign upon your hand,\" I might think that (the mitzvah of tefillin) obtains with minors, too. And it also follows, viz.: Since Torah (study) and tefillin are both positive commandments, then if we have learned about Torah (study) that it obtains with minors as well as with adults, the same is true of tefillin. It is, therefore, written \"And you shall keep this statute\" — (The mitzvah of tefillin obtains) only with one who can keep his tefillin (in a state of cleanliness). From here they ruled: If a minor is capable of keeping his tefillin (in a state of cleanliness), his father makes him tefillin.",
                "\"And you shall keep this statute\": This is the statute of tefillin. You say this is the statute of tefillin, but perhaps it is the statute of the mitzvoth (collectively)? Would you say that? What is the subject (under discussion)? Tefillin.",
                "(13:10) \"from day to day\": What is the intent of this? From \"and it shall be to you as a sign,\" I would think that the nights, too, are included. And this would follow, viz.: Since mezuzah is a positive commandment and tefillin are a positive commandment, then just as we have learned that just as mezuzah obtains both in the daytime and at night; so tefillin, it is, therefore written \"from day to day\" — it obtains in the daytime and not at night.",
                "Variantly: What is the intent of \"from day to day\"? From \"and it shall be to you as a sign,\" I might think, even on Sabbaths and festivals. And this would follow, viz.: Since both mezuzah and tefillin are positive commandments, then if you have learned about mezuzah that it obtains on Sabbaths and festival, so tefillin. It is, therefore, written \"from day to day\" — to exclude Sabbaths and festivals. R. Yoshiyah says: \"from day to day\": Since both mezuzah and tefillin are positive commandments, if we have learned that mezuzah obtains on Sabbaths and festivals, so, tefillin. It is, therefore, written \"from day to day.\" Variantly: \"from day to day\": There are days that you wear (tefillin) and there are days that you do not wear (tefillin) — to exclude Sabbaths and festivals. These are the words of R. Oshiyah.",
                "R. Yitzchak says: Since Sabbath is called a sign and tefillin are called a sign, one sign is not to be superimposed upon another. But perhaps one sign is to be superimposed upon another? Would you say that? Sabbath, which is called both \"sign\" and \"covenant,\" overrides tefillin, which are called only \"sign.\"",
                "Or (violation of) Sabbath, which is liable to both kareth and judicial death penalty overrides tefillin, which are liable to neither.",
                "Variantly: \"from day to day\": We are hereby apprised that one must examine his tefillin once in twelve months. It is written here \"from day to day,\" and elsewhere (Leviticus 25:29) \"days shall be its redemption.\" Just as there, not less than twelve months, here, too, not less than twelve months.",
                "These are the words of Beth Shammai. Beth Hillel say: He need never examine them. Shammai the Elder says: \"These are the tefillin of my mother's father.\""
            ],
            [
                "(Exodus 13:11) \"And it shall be, when the L–rd brings you to the land of the Canaanite\": Canaan merited that the land be called by his name. What did he do (to deserve this)? When Canaan heard that Israel would enter the land, he arose and made way for them — whereupon the Holy One Blessed be He said: You made way for My children: I will call the land by your name and I will give you a land as beautiful as yours. Which is that? Africa.",
                "And it is written (Genesis 10:15) \"And Canaan begot Tziddon, his first-born, and Cheth,\" and (Ibid. 23:5-6) \"… and the sons of Cheth answered Abraham: Hear us my lord, etc.\" — whereupon the Holy One Blessed be He said: You honored My loved one; I, likewise, will call the land by your name.",
                "\"as He swore to you\": Where did He swear it to him? (Exodus 6:8) \"And I shall bring you to the land, etc.\" (and see Ibid. 13:5).",
                "",
                "\"and He shall give it to you\": Let it not be in your eyes as the inheritance of the forefathers, but as He is giving it to you on that day.",
                "(Exodus 13:12) \"Veha'avarta every firstling\": \"ha'avarata\" is \"setting apart,\" as in (Numbers 278) \"veha'avartem his inheritance for his daughter.\"",
                "Shimon b. Azzai says: What is the intent of \"Veha'avarta\"? From (Leviticus 27:32) \"Whatever (beast) passes ('ya'avor') under the staff\" (for tithing), I would think that an orphan, too, (is tithed). And this would follow, viz.: If a blemished animal, which is not fit for the altar, enters the shed for tithing, then an orphan, which is fit for the altar, how much more so! — (No,) this is refuted by (the instance of) a purchased animal, which, although it is fit for the altar, does not enter the shed for tithing. No, this may be true of a purchased animal, which was not born in his domain, wherefore it does not enter the shed for tithing, as opposed to an orphan, which was born in his domain, wherefore it should enter the shed for tithing.",
                "I have not succeeded (in deriving the halachah) by logic alone. (I must, therefore, derive it thus:) It is written here (Exodus) \"Veha'avarta,\" and there (Leviticus) \"ya'avor.\" Just as here, sanctity attaches to it only in the lifetime of its mother, so, there. In that case, why not say: Just as here, (in the instance of the firstling, only) males (are indicated), there, too, (only) males (should be tithed)? It is, therefore, written (Leviticus, Ibid.) \"Whatever passes under the staff\" — either males or females.",
                "\"and every firstling, the cast-off (i.e., the miscarriage) of a beast\": The miscarriage is exempt from the (law of the) first-born, and what is born afterwards is not a firstling.",
                "\"that shall be to you\": to exclude the one who sells his beast to a gentile. This would exclude the foregoing, but it would include one who buys his beast from a gentile. It is, therefore, written (Devarim 15:19) (\"which is born) in your herd and in your flock\" — to exclude one who buys his beast from a gentile.",
                "\"the males are the L–rd's\": From here R. Yossi Haglili ruled: If a sheep had not given birth and it begot two males, their heads emerging at the same time, both revert to the Cohein, it being written \"the males are the L–rd's.\" The sages say: This is impossible, but one is his, and the other, the Cohein's.",
                "(Exodus 13:13) \"and every firstling of an ass shall you redeem with a lamb\": And not with a calf, and not with an animal, and not with a slaughtered (beast) and not with a treifah, and not with a koi (a creature that is not clearly \"beast\" or \"animal\") and not with kilayim (a hybrid).",
                "(Ibid. 34:20) \"And the firstling of an ass you shall redeem\": What is the intent of this? From (Numbers 18:15) \"but redeem shall you redeem the first-born of the man, and the first-born of the unclean beast,\" I might think that every unclean beast is understood. It is, therefore, written (Exodus 13:13) \"and every firstling of an ass you shall redeem with a lamb.\" It is an ass that you redeem, and not the firstling of other unclean beasts.",
                "But still I would say: It is the firstling of an ass that you redeem with a lamb, and the firstling of other unclean beasts, with garments or vessels.",
                "It is, therefore, written (Ibid. 34:20) \"And the firstling of an ass, etc.\" It is the firstling of an ass that you redeem and you do not redeem the firstling of any other unclean beast. What, then, is the intent of (Numbers 18:15) \"but redeem shall you redeem, etc.\"? If it cannot apply to redeeming an unclean beast, understand it as indicating that one may dedicate an unclean beast to the department for Temple maintenance and redeem it thence.",
                "\"and if you do not redeem it, then you shall break its neck\": From here they ruled: The mitzvah of redemption takes precedence to the mitzvah of breaking the neck.",
                "\"if you do not redeem it, you shall break its neck\": Since you have caused a loss to the Cohein, you, too, shall suffer a loss. And whence is it derived that benefit may not be derived from it? It is written here \"breaking,\" and elsewhere (in respect to the heifer of the broken neck [Devarim 21:4]), \"breaking.\" Just as there, no benefit may be derived (from the heifer), so, here, (in respect to the first-born of an ass).",
                "\"among your sons shall you redeem\": What is the intent of this? It is written (Numbers 18:16) \"And redemption from one month\" — general. \"according to the monetary valuation, five shekalim\" — particular. (In sum,) general-particular: (the rule is:) The general contains only what is (specifically) in the particular. And (Exodus 13:13) \"Every human first-born among your sons shall you redeem\" reverts to the general. But perhaps (instead of reversion to the general) it is added to the first generalization (i.e., \"And his redemption from one month, etc.\", where the rule is as indicated above)? Would you say that? Rather, (it is perceived as) general-particular-general, where the rule is: The general is of the nature of the particular, viz.: Just as the particular is movable, not mortgaged, and of monetary value in itself, so I will include all such property (as valid for redemption of one's son.) From here they ruled: All is valid for the redemption of a man's first-born, except for bondsmen, bills, land, and consecrated property.",
                "(Exodus 13:13) \"Every human first-born among your sons shall you redeem\": If one had first-born from five wives, whence is it derived that he must redeem all of them? From \"Every human first-born among your sons shall you redeem.\"",
                "(Exodus 13:15) \"and every firstling of my sons I shall redeem\": Whence is it derived that if his father did not redeem him, he must redeem himself? From \"and every firstling of my sons efdeh,\" (this being the connotation of \"efdeh\").",
                "R. Yossi Haglili says: Since the Torah commands you both to redeem your son and to teach him Torah, then just as if one's father has not taught him, he must teach himself, so, if his father has not redeemed him, he must redeem himself. No, this may be true of learning Torah, which countervails all (the mitzvoth in the Torah), as opposed to redemption, which does not! — This is refuted by (the mitzvah of) circumcision, which does not countervail all, in spite of which, if his father has not circumcised him, he must circumcise himself. No, this may be true of circumcision, transgression of which is punishable by kareth, as opposed to redemption, which is not. It is, therefore, written \"and every firstling of my sons efdeh.\" How would I derive (the same for) the other mitzvoth binding on the father vis-à-vis his son? Would you say that there is a (strategic) difference between them? I will derive it by induction from the three of them, viz.: Circumcision is not like learning Torah, and learning Torah is not like circumcision. And both are not like redemption, and redemption is not like both of them. What is common to all is that they are mitzvoth binding on the father vis-à-vis his son, and that if his father did not perform them he must do so himself, so, with all such mitzvoth.",
                "From here it was ruled: By Torah mandate, a man must circumcise his son and redeem him and teach him Torah and teach him a trade and get him married. R. Akiva says: He must also teach him how to swim. Rebbi says: Also how to get along with others.",
                "(Exodus 13:14) \"And it shall be if your son asks you tomorrow\": \"tomorrow\" may indicate\" in the present,\" and it may indicate \"in time to come.\" (Exodus 17:9) \"Tomorrow I will stand on top of the hill\" — in the present. (Joshua 22:24) \"Tomorrow your children might say to our children\" — in time to come. (It is written, Devarim 6:20) \"If your son asks you tomorrow (i.e., in the time to come): What are the testimonies and the statutes, etc.\":",
                "There are four sons: a wise son, a wicked son, a simple son, and one who does not know how to ask. What does the wise son say? \"What are the testimonies and the statutes and the judgments that the L-rd our G-d commanded us?\" — you, likewise, \"open\" to him in the halachoth of Pesach — \"ein maftirin achar hapesach afikoman.\" What does the wicked son say? (Exodus 12:26) \"What is this (Pesach) service to you?\" \"to you\" and not to him. Because he disassociated himself from the congregation and denied the foundation (of the faith), you, likewise, blunt his teeth and tell him (Ibid. 13;8) \"Because of this (the mitzvoth) the L-rd wrought for me when I went out of Egypt.\" For me and not for you. Had you been there, you would not have been redeemed. What does the simple son say? (Ibid. 14) \"What is this?\" And you shall tell him (Ibid.) \"With might of hand did the L-rd take us out of Egypt from the house of bondage.\" And he who does not know how to ask, you open for him, as it is written (Ibid. 8) \"And you shall tell your son on that day, etc.\"",
                "Variantly: \"What are the testimonies and the statutes, etc.\": R. Eliezer says: Whence is it derived that if there were a company of sages or of disciples they must occupy themselves with the halachoth of Pesach until midnight? From \"What are the testimonies, etc.\"",
                "(Exodus 13:15) \"And it was, when Pharaoh resisted sending us out, etc.\" I might think, of his own will. It is, therefore, written \"And the L-rd strengthened the heart of Pharaoh.\" (Ibid.)",
                "\"And the L-rd killed every first-born … therefore, I sacrifice to the L-rd every male first-born, etc.\", wherefore our sages have said: The first-born of beasts are slaughtered in consideration of the first-born of beasts (that were killed in Egypt), and the first-born of men are redeemed in consideration of the first-born of men (i.e., the Israelites, that were saved in Egypt.)",
                "(Ibid. 16) \"And it shall be as a sign upon your hand, etc.\": In four places, the mitzvah of tefillin is mentioned: (Exodus 13:1-10) \"Sanctify unto Me every first-born, etc.\"; (Ibid. 11-16) \"And it shall be, when the L-rd brings you, etc.\"; (Devarim 6:4-9) \"Shema, etc.\"; and (Ibid. 11:13-21) \"And it will be if you hearken, etc.\" From here they ruled: The mitzvah of tefillin: Four sections in the arm-piece on one parchment; four sections in the head-piece on four (distinct) parchments. And these are: \"Sanctify unto Me,\" \"And it shall be, when the L-rd brings you,\" \"Shema,\" \"And it will be if you hearken.\" If they were not written in this order, they must be secreted."
            ]
        ],
        "Tractate Vayehi Beshalach": [
            [
                "(Exodus 13:17) \"And it was, when G–d sent (\"shalach\") the people\": \"sending\" in all places is accompaniment, viz. (Genesis 18:16) \"And Abraham went with them to send them,\" (Ibid. 26:31) \"And Israel sent them.\" The mouth (of Pharaoh) that said (Exodus 5:2) \"Israel, too, I will not send,\" it is that (mouth) which said (Ibid. 10:10) \"I will send you and your children.\" How was he rewarded for this? (Devarim 23:8) \"You shall not abominate an Egyptian.\" The mouth which said (Exodus 5:2) \"I do not know the L–rd,\" it is that (mouth) which said (Ibid. 14:25) \"I will flee from before Israel, for the L–rd wars for them against the Egyptians.\" How was he rewarded for this? (Isaiah 19:19) \"On that day there will be an altar to the L–rd in the midst of the land of Egypt and a pillar at its border to the L–rd.\" The mouth which said (Exodus 5:2) \"Who is the L–rd that I should hearken to His voice,\" it is that mouth which said (Ibid. 9:27) \"the L–rd is the Tzaddik, and I and my people are the wicked\" — wherefore He gave them a place for burial, as it is written (Ibid. 15:12) \"You inclined Your right hand — the earth swallowed them up.\"",
                "(Ibid.) \"that G–d did not lead them ('nacham').\" This \"nichum\" connotes leading, as in (Psalms 77:21) \"You have led (nachitha) Your people like sheep,\" and (Ibid. 78:4) \"And He led them (vayanchem) with a cloud by day, and all the night with a light of fire.\"",
                "\"by way of the land of the Philistines, for it was near\": Near (i.e., \"close\") is the thing of which the Holy One Blessed be He spoke to Moses (Exodus 2:12): \"When you take the people out of Egypt, you will serve G–d on this mountain.\" Variantly: \"for it was near\": It afforded easy return to Egypt, viz. (Ibid. 5:3) \"Let us go a three days' distance in the desert.\" Variantly: \"for it was near\": Close (in time) was the oath that Abraham had sworn to Avimelech, viz. (Genesis 21:23) \"And now, swear to me here by G–d that you will not deal with me falsely (by trespassing on my land), or to my son or my grandson,\" and his grandson was still alive. Variantly: \"for it was near\": The first war (that with Egypt) was too close to the second (that with Canaan). Variantly: \"for it was near\": The Canaanites had only recently acquired the land, and (Genesis 15:16) \"And they (the Israelites) shall return here in the fourth generation, for the sin of the Amorites is not yet complete.\"",
                "Variantly: \"for it was near\": The Holy One Blessed be He did not bring them directly to Eretz Yisrael but by way of the desert, saying: If I bring them there now, immediately each man will seize his field, and each man his vineyard and they will neglect Torah study. Rather, I will keep them in the desert forty years, eating manna and drinking from the well, and the Torah will be absorbed in their bodies. From here R. Shimon would say: The Torah was given to be expounded only by the eaters of manna, and, like them, the eaters of terumah (i.e., the Cohanim). Variantly: \"for it was near\": The L–rd did not bring them in directly. For when the Canaanites heard that the Israelites were coming, they arose and burned all the vegetation and cut down all the trees, and razed the buildings, and stopped up the springs — whereas the Holy One Blessed be He said: I did not promise their fathers to bring them to a ruined land, but one full of all good things, viz. (Devarim 6:11) \"and houses full of all good.\" Rather, I will keep them in the desert until the Canaanites arise and restore what they have destroyed.",
                "(Ibid.) \"for the L–rd said: Lest the people bethink themselves when they see war\": This is the war of Amalek, viz. (Numbers 14:45). \"Variantly: \"for the L–rd said, etc.\": This is the war of the sons of Ephraim, viz. (I Chronicles 7:20-21), and (Psalms 78:9-72). They transgressed the appointed time (for the redemption) and the oath, viz. (Genesis 50:25). \"for the L–rd said, etc.\": So that they not see the bones of their brethren strewn in Philistia and return (to Egypt). Now does this not follow a fortiori, viz.: If, when He took them in a circuitous way, they said (Numbers 14:4) \"Let us make a head and return to Egypt,\" how much more so if He would take them in a straight way!",
                "(Exodus 13:18) \"And G–d led the people circuitously by way of the desert to the Red Sea\": in order to perform miracles and mighty acts with the manna and the quail and the well. R. Eliezer says: \"way\" — in order to weary them, viz. (Psalms 102:24) \"He drained my strength on the way; He shortened my days.\" \"the desert\" — in order to purify them, viz. (Devarim 8:15) \"Who led you through the great and awesome desert.\" \"the Red Sea\" — in order to try them, viz. (Psalms 106:7) \"Our fathers in Egypt did not absorb Your wonders. They did not remember the abundance of Your lovingkindness, and they rebelled at the sea, at the Red Sea.\" R. Yehoshua says: \"way\" — in order to give them the Torah, of which it is written (Devarim 5:30) \"In all the way that the L–rd your G–d has commanded you shall you go,\" and (Mishlei 6:23) \"For a mitzvah is a lamp, and Torah is light, and the way of life.\" \"the desert\" — in order to feed them the manna, viz. (Devarim 8:16) \"who fed you manna in the desert, etc.\" \"the Red Sea\" — in order to perform for them miracles and wonders, as it is written (Psalms 106:21-22) \"They forgot the G–d who saved them, who wrought great deeds in Egypt, wonders in the land of Cham, awesome acts at the Red Sea,\" and (Ibid. 9) \"And He rebuked the Red Sea and it dried up, and He led them through the depths as through a desert.\"",
                "(Ibid.) \"And chamushim did the children of Israel go up from the land of Egypt\": \"chamushim\" indicates \"armed,\" as in (Joshua 1:14) \"Then you shall cross over chamushim\" (in context, \"armed\"), and (Ibid. 4:12) \"And the children of Reuven and the children of Gad and half the tribe of Menasheh crossed over chamushim … (13) forty thousand armed men, etc.\" Variantly: \"chamushim went up from the land of Egypt\" — one out of five (['chammishah'] who had been there). Others say: one out of fifty ('chamishim'). Other says: one out of five hundred ('chamesh me'oth').",
                "R. Nehorai says: I swear: Not one in five hundred went up. For it is written (Ezekiel 16:7) \"(In Egypt) I made you as numerous as the plants of the field,\" and (Exodus 1:7) \"And the children of Israel were fruitful, and teemed, and multiplied, and became exceedingly strong, and the land was filled with them\" — a woman would bear six in one birth — and you say one in five hundred went up! Not one in five thousand, many of the Jews having died in Egypt. When? In the three days of darkness, of which it is written (Exodus 10:23) \"One man did not see another.\" They (the Jews) were burying their dead, and they gave thanks and praise to the Holy One Blessed be He that their foes did not see and rejoice in their downfall.",
                "(Exodus 13:19) \"And Moses took the bones of Joseph with him\": This apprises us of the wisdom and saintliness of Moses. All of Israel were occupying themselves with the spoils (of Egypt), and Moses was occupying himself with the mitzvah of the bones of Joseph. Of him it is written (Mishlei 10:8) \"The wise of heart will take mitzvoth.\" And how did Moses know where Joseph was buried? It was said: Serach the daughter of Asher was left of that generation, and she showed Moses the grave of Joseph, saying to him: In that spot did they place him. The Egyptians made a metal casket for him and sank it in the Nile. (Moses) thereupon stood at the Nile, threw a stone into it, and shouted: \"Joseph, Joseph, the oath that the Holy One Blessed be He swore to our father Abraham that He would redeem His children, has materialized. Accord honor to the L–rd, the G–d of Israel, and do not delay our redemption, for it is on your behalf that we are delayed. If you reveal yourself, good; if not we are absolved of your oath (to take your bones with us)\" — whereupon Joseph's casket rose to the surface and Moses took it.",
                "And do not wonder at this phenomenon. For it is written (II Kings 6:5-6) \"As one of them was felling a tree, the ax blade fell into the water, and he cried out 'Alas, master, (Elisha); it was borrowed!' And the man of G–d said: 'Where did it fall?' And he showed him the place and he (Elisha) cut off a stick and threw it there, and the iron floated.\" Now does this not follow a fortiori, viz.: If iron floated for Elisha, the disciple of Eliyahu, how much more so for Moses, the master of Eliyahu! ...",
                "R. Nathan says: Joseph was buried in the tombs of the kings.",
                "To teach us that as one metes it out to others, so is it meted out to him. Miriam waited a short time for Moses, viz. (Ibid. 2:4) \"And his sister stood from afar to know what would be done with him\" — and the L–rd held back for her in the desert the ark, the Shechinah, the Cohanim, and the Levites and all of Israel for seven days with the seven clouds of glory, viz. (Numbers 12:15) \"And the people did not travel until Miriam was gathered back.\" ... Joseph merited to bury his father, and there was none among his brothers greater than he, viz. (Genesis 50:7) \"and Joseph went up to bury his father,\" (9) \"and there went up with him both chariots and horsemen\" — Who was there among us as great as Joseph, who was attended only by Moses! ... Moses occupied himself with the bones of Joseph, there being none in Israel greater than he (Moses), viz. \"And Moses took the bones of Joseph with him.\" Who was there among us greater than Moses, who was attended by the Shechinah Himself, viz. (Devarim 34:6) \"And He buried him in the valley.\"",
                "And, what is more, with (the casket of) Jacob there went up the servants of Pharaoh and the elders of his household, while with Joseph there went up the ark and the Shechinah and the Cohanim and the Levites and all of Israel and the seven clouds of glory. And, what is more, the casket of Joseph went alongside the ark of \"the Life of the Worlds\" (i.e., the Ten Commandments), and when the passersby asked: What are these two arks? they were told: This is the ark of a dead man and the other is the ark of \"the Life of the Worlds.\" And when they asked: How is it that the ark of a dead man goes alongside the ark of \"the Life of the Worlds\"? they were told: He who lies in this ark fulfills what is written in what lies in the other ark. ",
                "In what lies in the other ark it is written (Exodus 20) \"I am the L–rd your G–d,\" and of Joseph it is written (Genesis 50:19) \"Am I in the place of G–d?\" In what lies in this ark it is written (Exodus 20) \"There shall not be before you any other gods,\" and of Joseph it is written (Genesis 42:18) \"It is G–d whom I fear.\" (Exodus 20) \"You shall not take the name of the L–rd your G–d in vain.\" And of Joseph it is written (Genesis 42:15) \"By the life of Pharaoh,\" (Joseph not swearing by \"the life\" of the L–rd.) (Exodus 20) \"Remember the Sabbath day.\" Joseph (Genesis 42:16) \"slaughter an animal and prepare it,\" \"prepare\" alluding to Sabbath eve, it being written here \"prepare,\" and elsewhere (Exodus 16:5) \"And it shall be on the sixth day that they shall prepare.\" (Exodus 20) \"Honor your father.\" Joseph (Genesis 37:13) \"And Israel said to Joseph: Are your brothers not grazing (the sheep) in Shechem? Go, and I will send you to them. And he said to him: Here I am\" (at your service). Joseph knew that his brothers hated him, but he would not transgress the words of his father. (Exodus 20) \"You shall not kill.\" He did not kill Potiphar (even though he could have.) (Exodus 20) \"You shall not commit adultery.\" He did not commit adultery with the wife of Potiphar. (Exodus 20) \"You shall not steal.\" He did not rob Pharaoh, viz. (Genesis 47:14) \"And Joseph collected all of the money, etc.\" (Exodus 20) \"You shall not testify falsely against your neighbor.\" Joseph did not tell his father what his brothers had done to him. Now does this not follow a fortiori, viz.: If he did not testify (against them) even truthfully, how much more so, falsely! (Exodus 20) \"You shall not covet.\" He did not covet Potiphar's wife. It is written (Leviticus 19:17) \"Do not hate your brother in your heart.\" And of Joseph it is written (Genesis 50:21) \"And he counseled them and he spoke to their hearts.\" It is written (Leviticus 19:18) \"You shall not take revenge and you shall not bear a grudge,\" and (in respect to Joseph, Genesis 50:20) \"And you contemplated evil against me, but G–d contemplated it for the good.\" (Leviticus 25:36) \"And let your brother live with you.\" (Genesis 47:12) \"And Joseph sustained his father and his brothers, etc.\"...",
                "",
                "(Exodus 13:19) \"For hashbea hishbia the children of Israel\": He (Joseph) had made them (his brothers) swear (\"hashbea\") that they would beswear (\"hishbia\") their children. R. Nathan says: Why did Joseph beswear his brothers and not his sons (to bury him in Canaan)? He reasoned: If I beswear my sons (to do this), the Egyptians will not permit them. And if they would say: But our father (Joseph) brought up his father (Jacob), immediately (upon his death), they would answer: Your father was a king (and could do as he wished.) Therefore, he beswore his brothers and not his sons.",
                "Variantly: Joseph said to them (his brothers): My father went down (to Egypt) of his own free will and I brought him back perforce, for he beswore me to do so (viz. Genesis 50:5). I beswear you, from the place (Canaan) that you stole me, there shall you return me. And thus did they do with him, as it is written (Joshua 24:32) \"And the bones of Joseph, which the children of Israel brought up (from Egypt), they buried in Shechem.\"",
                "(Exodus, Ibid.) \"G–d pakod ('remember') yifkod ('will remember') you\": He remembered you in Egypt — He will remember you at the Red Sea. He remembered you in the desert — He will remember you at Nachalei Arnon. He remembered you in this world — He will remember you in the world to come.",
                "(Ibid.) \"and you shall bring up my bones from here with you\": I might think, immediately. It is, therefore, written \"with you\" — when you go up. And whence is it derived that they also brought up the bones of the other tribes? From \"from here with you.\"",
                "(Ibid. 20) \"And they journeyed from Succoth and they encamped in Eitam.\" Just as Eitam is a place, so, Succoth. R. Akiva said \"Succoth\" refers to the clouds of glory, viz. (Isaiah 4:5-6) \"For all the glory shall it cover. And a succah shall it be for shade by day.\" This tells me only of the past. Whence do I derive (the same for) time to come? From \"And a succah shall it be for shade by day,\" and (Ibid. 35:10) \"And the redeemed of the L–rd will return, and they will come to Zion with song, the joy of the world over their heads.\"",
                "(Ibid. 21) \"And the L–rd went before them by day with a pillar of cloud\": We find there to have been seven clouds: here, (Numbers 14:14) twice, (Ibid. 9:19), (Exodus 40:36), (Ibid. 37), (Ibid. 38) — Seven clouds: four on four sides, one above, one below, and one going before them, lifting what was low, and lowering what was high, as it is written (Isaiah 40:4) \"Let every valley be raised, and every mountain and hill be lowered. Let the rugged ground become level and the ridges become a plain.\" And it would kill the snakes and scorpions before them and sweep and sprinkle before them.",
                "",
                "R. Yoshiyah says: There were four (clouds): one before, one behind, one above, and one below. Rebbi says: Two (one before them and one over the mishkan).",
                "(Exodus, Ibid. 21) \"And the L–rd went before them by day\": We are hereby taught that as one metes it out to others, so is it meted out to him. Abraham accompanied the ministering angels, viz. (Genesis 18:16) \"And Abraham went with them to escort them, and the L–rd accompanied his children in the desert for forty years, viz.: \"And the L–rd went before them by day with a pillar of cloud.\" Of our father Abraham it is written (Genesis, Ibid. 5) \"And I will take a piece of bread,\" and the Holy One Blessed be He brought down the manna for forty years, viz. (Exodus 16:4) \"Behold, I shall rain down bread for you, etc.\" Of Abraham it is written (Genesis, Ibid.) \"Let there be taken now a little water, etc.\", and the Holy One Blessed be He raised for His children a well in the desert, viz. (Numbers 21:17) \"Bring up, O well — sing to it.\" Of Abraham it is written (Genesis, Ibid. 7) \"And to the herd Abraham ran,\" and the Holy One Blessed be He flew in quail for his children, as it is written (Numbers 11:31) \"And a wind went forth from the land and flew in quail from the sea.\" Of Abraham it is written (Genesis, Ibid. 4) \"And recline under the tree,\" and the Holy One Blessed be He spread out for his children seven clouds of glory,\" as it is written (Psalms 105:39) \"He spread out a cloud for shelter and a fire to illumine the night.\" Of Abraham it is written (Genesis, Ibid. 8) \"and he stood over them,\" and the Holy One Blessed be He defended his children in Egypt, that they not be smitten, viz. (Exodus 12:23) \"and the L–rd will skip over the door, etc.\"",
                "(Exodus 13:21) \"And the L–rd went before them by day\": Can this be said? Is it not written (Jeremiah 23:22) \"'Do I not fill the heavens and the earth?' says the L–rd\"? and (Isaiah 6:3) \"One (seraph) called to the other 'Holy, Holy, Holy is the L–rd of hosts — the earth is full of His glory'\"? and (Ezekiel 43:2) \"And, behold, the glory of the G–d of Israel came from the east, His voice like the voice of many waters, the earth shining in His glory\"? How, then, am I to understand \"And the L–rd went before them by day\"?",
                "Rebbi said: An analogy: The emperor Antoninus was presiding at the dais when it got dark, his sons remaining there. After he was finished, he took the lantern and lit (the way) for his sons — whereupon the nobles close to him said: Let us take the lantern and light (the way) for your sons. At this, he said: It is not that I have no one to take the lantern and light (the way) for my sons; but I want to impress upon you my love for my sons, that you treat them honorably.",
                "And thus did the Holy One Blessed be He impress upon the nations of the world His love of Israel — He Himself walking before them, so that they (learn to) treat them honorably. And let alone that they do not do so, but they kill them with all kinds of sore, strange deaths, one unlike the other. Of this it is written (Joel 4:2) \"And I will gather all the nations and I will bring them down to the valley of Yehoshafat, and I will contend with them there over My people and My inheritance, Israel, that they have scattered among the nations, and over My land that they have divided.\" I might think that He will contend with them) over (their being guilty of) idolatry, illicit relations, and the spilling of blood. It is, therefore, written \"over My people and My inheritance, Israel.\" And (Ibid. 19) \"Egypt shall be a wasteland, and Edom, a desolate desert because of the sons of Judah, in whose land they have spilled innocent blood.\" At that time (Ibid. 10) \"Judah will endure forever, and Jerusalem, from generation to generation,\" and (Ibid. 21) \"And absolve them of their blood, I will not absolve them.\" When? When the L–rd dwells in Zion. (Exodus 13:22)",
                "\"He did not dispel the pillar of cloud in the day, and the pillar of light at night\": We are hereby apprised that before the pillar of cloud had set, the pillar of light had risen. Variantly: Scripture hereby comes to teach us proper deportment for Sabbath eve (i.e., that the Sabbath candles should be lit before the day has departed)."
            ],
            [
                "(Exodus 14:1-2) \"And the L–rd said to Moses, saying: Speak to the children of Israel that they return and encamp\": R. Shimon b. Yochai says: Wherever it is written \"saying and tell them,\" it (i.e., the command that follows) is for all generations, and wherever it is not written, (as in this instance) it is for that time alone. Rebbi says: Even where it is not written, it is for all generations, except for three instances, here, (Ibid. 25:1), and (Numbers 17:17). \"that they return and encamp before Pi Hachiroth\": What were these \"chiroth\"? (Two rocks, which were) not slanting, but straight; not open (between them), but surrounded (by stones, not affording passage between them); not round, but square; not man-made, but Heaven-made; with (the figure of) open eyes; one (in the figure of) a male, and (the other in the figure of) a female. These are the words of R. Eliezer. R. Yehoshua says: Hachiroth on one side, Migdol on the other side; the sea before them and Egypt behind them.",
                "Variantly: \"Chiroth\" connotes the place of their (Israel's) freedom (\"cheruthan\"), a choice place for them (the Egyptians), the place of their idolatry. In the past it was called Pithom, viz. (Exodus 1:11) \"And it (Israel) built treasure cities for Pharaoh, Pithom and Ramses.\" They (the Egyptians) stopped (calling it Pithom) and called it Pi Chachiroth because it disappointed (\"me'achereth\" [lit., \"delayed\"]) its worshippers (by not stopping Israel from escaping).",
                "And the children of Israel journeyed from Ramses to Succoth, and from Succoth to Eitam, and from Eitam to Pi Hachiroth. On the fifth day (of the week) they journeyed from Egypt, and they came to Ramses. On the sixth day and on the Sabbath they rested there, and on the first day of the week, the fourth day of their journeying, Israel began to prepare their vessels and preparing their beasts to leave, at which their (Egyptian) emissaries said to them: Your time has arrived to return to Egypt (viz. [5:3] \"Let us go a three days' distance, etc.\"), whereupon Israel said to them: When we left, was it by leave of Pharaoh? (viz. Numbers 33:3) \"On the morrow of the Pesach the children of Israel went out with a high hand\") — to which the emissaries retorted: Whether you like it or not, you must fulfill the royal decree! At this, Israel rose up against them. Some they killed, some they wounded, some fled and reported to Pharaoh. At this, Moses said to them: Turn back, so that Pharaoh not say that you are fleeing. When he blew the shofar for return the faint-hearted among them began to tear their hair and rend their garments — until Moses said to them: The L–rd has said to me that you are free. Thus, \"Let them return and encamp before Pi Hachiroth.\"",
                "\"between Migdol and the sea\": There, was their greatness (\"gedulathan,\" as in \"Migdol\"). There, was their glory and their splendor. There, Joseph had gathered their silver and their gold, viz. (Genesis 47:14) \"And Joseph collected, etc.\"",
                "\"before Ba'al Tzefon\": Only Ba'al Tzefon remained of all their idolatries. \"Over against it shall you encamp by the sea\": to deceive the Egyptians into believing that it had rescued itself, viz. (Iyyov 12:23) \"He deceives (homiletically, \"mashgi\") the nations to destroy them.\"",
                "(Exodus 14:3) \"And Pharaoh will say about the children of Israel: They are nevuchim in the land\": \"nevuchim\" is \"confounded,\" as in (Joel 1:18) \"How the beasts groan! The herds of cattle navochu!\" Variantly: \"nevuchim\" — \"bewildered,\" as in (Esther 3:15) \"And the king and Haman sat down to feast, and the city of Shushan navochah.\" Variantly: \"And Pharaoh said\": He said and he did not know what he was saying. (i.e., unbeknownst to him he was prophesying. On the surface) he was saying that Moses was leading them without knowing where — but \"nevuchim\" (prophetically) intimates Moses, viz. (Devarim 32:49) \"Ascend the Mount Avarim, Mount Nevo, (short for 'nevuchim').\" Variantly: \"And Pharaoh said,\" without knowing what he was saying, viz.: Israel are destined to cry (\"livkoth\" as in \"nevochim\") in the desert, viz. (Numbers 14:1) \"And the entire congregation lifted their voices and the people cried (vayivku)\" Israel are destined to fall in the desert, viz. (Ibid. 29) \"In this desert shall your carcasses fall.\"",
                "(Exodus, Ibid.) \"The desert has closed upon them\": When Israel saw the sea raging, they turned their faces to the desert (to escape), and the Holy One Blessed be He confronted them with wild beasts, which did not let them pass, viz.: \"He has closed 'sagar' the desert upon them,\" \"sagar\" alluding to wild beasts, as in (Daniel 6:23) \"My G–d sent His messenger and closed the lions' mouth and they did not wound me.\"",
                "(Exodus 14:4) \"And I shall strengthen Pharaoh's heart\": for it was divided, whether to pursue or not to pursue. \"and I will be honored through (the downfall of) Pharaoh and all of his host\": Pharaoh initiated the transgression, viz. (Exodus 1:22) \"Every son that is born, into the Nile shall you throw him.\" Since he initiated the transgression, first he and then all of his host were drowned. Similarly, (Genesis 7:23) \"And He blotted out every being … from man until beast, etc.\" The initiator was punished first. Similarly, (Ibid. 19:11) \"And the men at the entrance of the house, etc.\" The initiators were punished first. Here, too, \"and I will be honored through (the downfall of) Pharaoh, etc.\" The initiator was punished first. Now does this not follow a fortiori? If in the (L–rd's) measure of punishment, the lesser, the initiator of the transgression is punished first, then in his measure of reward, the greater, how much more so (is the converse true)!",
                "\"and I will be honored through Pharaoh\": Scripture here apprises us that when the L–rd exacts punishment of the nations, His name is aggrandized in the world, as it is written (Isaiah 66:19) \"And I will put a sign upon them (the nations), and I will send some of them as survivors to the nations — Tarshish, Pul, Lud, the Archers, Toval and Yavan … and they will declare My glory among the nations,\" and (Ibid. 45:14-15) \"Thus said the L–rd: The toil of Egypt and the men of Cush and the Sabeans, men of stature, will pass to you and will become yours. They will follow after you and pass in chains. They will prostrate themselves before you. They will pray before you — Only with you is G–d, and there is none other except for G–d.\" What follows? \"You are a G–d who conceals Himself. The G–d of Israel is the Savior.\" And it is written (Ezekiel 38:22) \"And I will punish him (Gog) with pestilence and with blood, torrential rain and hailstones, fire and sulphur, etc.\", followed by (23) \"And I will be exalted and I will be sanctified, and I will make Myself known before the eyes of many nations, and they will know that I am the L–rd.\" And it is written (Psalms 76:3) \"And His tabernacle will be in Jerusalem, and His dwelling in Zion, etc.\" And (Ibid. 4) \"There He broke the flying bows, shield, sword, and battle, Selah.\" (Ibid. 2) \"G–d is known in Judah. His name is great in Israel.\"",
                "This is the intent of (Exodus 14:4) \"And Egypt will know that I am the L–rd.\" In the past, they did not know, but now they will know!",
                "\"And they did so\": We are hereby apprised of the wisdom of Israel. They did not say: How can we turn back (against our pursuers), so as not to dispirit the women and children among them. Variantly: \"And they did so\": They said: Whether we like it or not, we must do only as the son of Amram says.",
                "(Exodus 14:5) \"And it was told to the king of Egypt\": Who told him? His emissaries (that he had sent with them.) Some say: He had watchtowers. Others say: Amalek told him.",
                "\"that the people had fled\": Now had they fled? Is it not written (Numbers 33:3) \"On the morrow of the Pesach the children of Israel went out with a high hand\"? — Because they had beaten his emissaries, they went and said to Pharaoh: Look, Israel beat us. They killed some of us and wounded others, and no one stopped them. They have no ruler and no officer, viz. (Mishlei 30:27) \"The locusts have no king, and they all go out in a single swarm\" (as their sprit moves them).",
                "In the past, Pharaoh's servants said to him (Exodus 10:7) \"How long will this one be a stumbling block to us?\" and now (Ibid. 14:5) \"What is this that we did in sending Israel away from serving us?\" They said to him: If we were smitten and we had not sent him away, that would have been enough for us. Or if we were smitten and had sent him away and he had not taken our wealth from us, that would have been enough for us. But we have been smitten, and we have sent him away, and he has taken our wealth from us!",
                "An analogy: A man sent to his servant: Go and bring me a fish from the marketplace. He goes and buys him a rotten fish, at which the master says to him: Either eat the fish, or receive a hundred lashes, or pay me a hundred maneh. The servant: I'll eat it. He begins eating, but does not finish before saying: I'll take the lashes. He receives sixty lashes, and does not finish before saying: I'll pay the hundred maneh. In the end, he has eaten the fish, received the lashes, and paid the hundred maneh! Thus, with Egypt: They were smitten, and they sent Israel away, and their wealth was taken!",
                "Variantly: \"And the heart of Pharaoh was reversed\": Scripture hereby apprises us that when Israel left Egypt, its kingdom came to an end, as it is written (Ezekiel 32:19) \"Whom have you (Egypt) surpassed in beauty? Descend and be laid to rest with the uncircumcised!\"",
                "Now the nations will clang to us like a bell, saying: Now if these (Jews), who were under their thumb, they let go and they left, why should we send to Aram Naharayim and to Aram Tzovah to pay tribute to them and to provide slaves for them? Thus, \"And the heart of Pharaoh was reversed\": to apprise us that Pharaoh ruled from one end of the world to the other, and had sultans from one end of the world to the other — all because of the honor of Israel (who was subject to him). Of him it is written (Psalms 105:20-21) \"He sent a king (Pharaoh) who released him (Joseph); a ruler of peoples, who freed him. He appointed him master of his palace, and ruler of all his wealth.\" And thus do you find that every nation that ruled over Israel, ruled from one end of the world to the other, because of the honor of Israel.",
                "What is written of the kings of Ashur? (Isaiah 10:14) \"and my hand found, as a nest, the wealth of peoples. As one gathers abandoned eggs, I gathered all the earth. No one flapped a wing or opened a mouth to peep.\"",
                "What is written of the kingdom of Bavel? (Jeremiah 27:8) \"The nation or kingdom that does not serve him, that does not put its neck under the yoke of the king of Bavel, etc.\"",
                "What is written of the kingdom of Madai? (Daniel 6:26) \"Then King Darius wrote to all peoples, nations and languages that inhabit the earth, etc.\"",
                "What is written of the kingdom of Greece? (Ibid. 7:6) \"After that, as I looked on, there was another one like a leopard, and it had on its back four wings like those of a bird; the beast had four heads, and dominion was given to it.\"",
                "What is written of the fourth kingdom (Aram)? (Ibid. 23) \"This is what he said: The fourth beast: There will be a fourth kingdom upon the earth which will be different from all the kingdoms; it will devour the whole earth, tread it down and crush it.\" We thus learn that every nation that had dominion over Israel ruled from one end of the world to the other, because of the honor of Israel. Variantly (Exodus 14:5) \"And the heart of Pharaoh and of his servants was reversed against the people. And they said: What is this that we did in sending Israel away from serving us?\" They said to him: Would we not have gained much good from them?",
                "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!\"",
                "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.\"",
                "(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.",
                "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.\"",
                "(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.",
                "(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!\"",
                "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.",
                "(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: \"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 14:8) \"and the L–rd strengthened the heart of Pharaoh\": His heart was divided between pursuing or not pursuing.",
                "\"and he pursued the children of Israel\": to apprise us of the eminence of Israel. If it were another people, he would not pursue them.",
                "\"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.\""
            ],
            [
                "(Exodus 14:9) \"And Egypt pursued them\" (This is ostensibly redundant.) We are hereby apprised that not one of them stumbled on the way, lest they resort to divination and turn back.",
                "For thus do we find, that these nations resorted to divination, viz. (Devarim 18:14) \"For these nations that you are to inherit resort to soothsayers and diviners, etc.\", and (Numbers 22:7) \"And the elders of Moav and the elders of Midian went, with (instruments of) divination in their hands,\" and (Joshua 13:22) \"And Bilaam the son of Beor the augur they slew by the sword,\" and the elders of Midian divined and turned back.",
                "\"and they overtook them camping by the sea … (Ibid. 10) And Pharaoh pressed ahead\": He \"pressed\" the disaster to come upon him. When Pharaoh saw that (the idol) Ba'al Tzefon had remained, he said: Ba'al Tzefon has concurred with my decree. I thought to destroy them by water, and Ba'al Tzefon has concurred — whereupon he began slaughtering, offering incense, and bowing down to his idol. Thus, \"and Pharaoh drew near\" — to slaughter and to offer incense.",
                "Variantly: \"and Pharaoh pressed ahead\": He pressed himself forward to pursue them. The distance that Israel covered in three days, his emissaries covered in a day and a half. And what they covered in a day and a half Pharaoh covered in one day. Thus, \"and Pharaoh pressed ahead.\"",
                "\"and the children of Israel lifted their eyes\": Since Israel had smitten the emissaries, they knew that in the end they would be pursued.",
                "\"and, behold, Egypt coming (nose'a) after them\": It is not written \"nosim\" (plural), but \"nose'a\" (singular), all forming squadrons, like one man — whence the kingdoms learned to lead their men in squadrons.",
                "\"And they were exceedingly afraid, etc.\": whereupon they \"embraced the trade\" (prayer) of their fathers, Abraham, Isaac, and Jacob. Abraham — (Genesis 12:8) \"… Beth-el on the west and Ai on the east, and he built there an altar to the L–rd, and he called in the name of the L–rd.\"",
                "Isaac — (Ibid. 24:63) \"And Isaac went out lasuach in the field,\" \"sichah\" being prayer, as in (Psalms 55:18) \"Evening, morning, and noon asichah and moan, and He has heard my voice,\" and (Ibid. 14:2-3) \"With my voice I cry out to the L–rd. I pour out before Him sichi. I tell my trouble before Him, etc.\", and (Ibid. 102:1) \"A prayer of the afflicted one when he faints, and before the L–rd pours forth sicho.\"",
                "Jacob — (Genesis 28:11) \"Vayifga in the place and he spent the night there, for the sun had set, \"pegiyah\" being prayer, as in (Jeremiah 7:16) \"And you (Jeremiah), do not pray for this people, and do not raise for them song and prayer, and (do) not tifga bi,\"",
                "and (Ibid. 27:17) \"Yifgu na ('Let them now pray') to the L–rd of hosts that the vessels which remain in the house of the L–rd, etc.\" And thus is it written (Isaiah 41:14) \"Fear not, O worm of Jacob, men of Israel.\" Just as a worm smites a cedar only with its mouth, so, Israel has recourse only to prayer.",
                "And it is written (Genesis 48:22) \"And I (Jacob) have given to you an additional portion over your brothers, which I took from the hand of the Emori with my sword and with my bow.\" Now did he take it with his sword and his bow? — \"my sword\" is prayer. My bow (\"bekashti\") is (my) supplication (\"bakashati\").",
                "And thus is it written (Genesis 49:9) \"A lion's whelp is Judah\" (Just as a lion's power is in his mouth, so, the power of Judah [i.e., prayer].) And it is written (Devarim 33:7) \"And this is for Judah … Hear, O L–rd, the voice (i.e., the prayers) of Judah.\"",
                "And thus did Jeremiah say (Jeremiah 17:5) \"Cursed is the man who trusts in man.\" And what is said of prayer? (Ibid. 7) \"Blessed is the man who trusts in the L–rd, and the L–rd will be his trust\" — when they pray to Him and he is close to them, viz. (Psalms 145:18) \"Close is the L–rd to all who call upon Him.\"",
                "And thus did David say to Goliath (I Samuel 17:45) \"You come to me with a sword, a spear, and a javelin — but I come to you with the name of the L–rd of hosts, the G–d of Israel.\" And it is written (Psalms 20:8-10) \"These with chariots and these with horses; but we, in the name of the L–rd our G–d will call. They knelt and they fell, but we rose and gained courage. O L–rd, save! The King will answer us on the day that we call.\"",
                "And thus is it written (II Chronicles 14:10) \"And Assa called to the L–rd his G–d and he said: 'O L–rd, there is none but You to help both the many and the powerless. Heed, O L–rd our G–d, for upon You did we rely and in Your name have we come against this great throng. O L–rd our G–d, let no man be throned with You.'\"",
                "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 (the king of Edom) said to them (the messengers): You take pride in what your father Isaac bequeathed to you — (Genesis 27:22) \"The voice is the voice of Jacob\", (Numbers 21:3) \"And the L–rd hearkened to the voice of Israel\" — and we take pride in what our father Isaac bequeathed to us — (Genesis, Ibid.) \"and the hands are the hands of Esav\", (Ibid. 40) \"and by your sword will you live.\" As it is written (Numbers 20:18) \"And Edom said to him: Do not pass through me, lest I go out against you with the sword,\" their trust being only in the sword. But Israel embraced the \"trade\" (prayer) of their fathers, the trade of Abraham, Isaac, and Jacob.",
                "(Exodus 14:11) \"And they said to Moses: Is it for lack of graves in Egypt that you have taken us to die in the desert!\" After they had placed \"leavening in the dough\" (i.e., after the evil inclination began to overcome them), they came to Moses and said (Ibid. 12) \"Is not this the thing that we spoke to you in Egypt?\" Now what did Israel say to Moses in Egypt? — (Ibid. 5:19-21) \"And they met Moses and Aaron … and they said to them: May the L–rd reveal Himself to you and judge, etc.\" We were aggrieved over the subjugation of Egypt. The death of our brothers in the (plague of) darkness was more grievous to us than our subjugation to Egypt. We were aggrieved over the death of our brothers in the darkness. \"Our death in the desert\" is more grievous to us than the death of our brothers in the darkness. For our brothers (who died in the darkness) were mourned and buried, whereas for us — our corpses will be cast to the heat of day and to the cold of night! —",
                "whereupon Moses said to them (Exodus 14:13) \"Do not fear, etc.\" Moses inspirited them. We are hereby apprised of Moses' wisdom, Moses standing before them and appeasing all those thousands and ten thousands — who listened to him! Of him it is written in the tradition (Koheleth 7:19) \"Wisdom strengthens the wise more than ten rulers who are in the city.\"",
                "(Exodus, Ibid.) \"Stand ready (hithyatzvu) to see the salvation of the L–rd\": Moses said to them: Today the Shechinah will repose the Holy Spirit upon you; for \"yetzivah\" in all places refers to the Holy Spirit, viz. (Amos 9:1) \"I saw the L–rd nitzav on the altar\", and (I Samuel 3:10): \"And the L–rd came vayithyatzev, and He called as before 'Samuel, Samuel'\", and (Devarim 31:14) \"Call Joshua vehithyatzvu in the tent of meeting and I will command him\", and (Exodus 2:4) \"Vatethatzav his sister from afar to know what would be done with him,\" the Holy Spirit reposing itself upon her.",
                "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 rising sun. So, were Israel at that time, the sea raging (before them); the foe pursuing (behind them) — whereupon they raised their eyes in prayer. Of them it is written in the Tradition (Song of Songs 2:14) \"My dove in the clefts of the rock, let Me see your face; let Me hear your voice. For your voice is sweet and your face is fair.\"",
                "\"your voice is sweet\" — in prayer.",
                "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 the Holy One Blessed be He showed them squadrons upon squadrons of ministering angels standing over them. Similarly, (II Kings 6:15-17) \"And the attendant of the man of G–d … saw a force surrounding the city, with horses and chariots. And his youth said to him: O, my master, what shall we do? … And Elisha prayed and he said: O L–rd, open his eyes and let him see. And the L–rd opened the eyes of the youth and he saw. And, behold, the mountain filled with horses and fiery chariots around Elisha.\" Thus did Moses pray at that time and the L–rd showed them squadrons upon squadrons of ministering angels standing over them. And thus is it written (Psalms 18:13) \"From the brilliance, opposing him\": Opposed to what they presented, \"His clouds, came forward, hail and coals of fire\": Clouds opposed to their squadrons; hail opposed to their projectiles; coals opposed to their catapults; fire opposed to their naphtha. (14) \"He shall thunder from the heavens\", opposed to the clattering of their armor and the thumping of their boots. \"And He shall raise His voice on high\", opposed to the blasting of their trumpets. (15) \"And He shall let fly his shafts and scatter them\", opposed to their arrows. \"and many lightnings and He shall rout them\", opposed to the brandishing of their swords.",
                "Variantly: \"And He shall let fly His shafts and scatter them\": His shafts scattered them and His lightnings \"huddled\" them. \"and they were confounded (vayehumam)\": He took their greaves and they did not know what they were doing.",
                "Variantly (on \"vayehumam\"): \"hamamah\" is pestilence as in (Devarim 3:23) \"vehamam mehumah gedolah until they perished.\"",
                "\"For as you see Egypt\": In three places the L–rd exhorted Israel not to return to Egypt: (Here:) \"for as you see Egypt this day, you shall see them no more, forever\", (Devarim 17:16) \"You must not go back this way again\", (Ibid. 28:68) \"… by the way which I told you, you shall not see it again.\"",
                "Three times they returned and three times they fell. The first, in the days of Sancheriv, viz. (Isaiah 31:1) \"Woe unto those who go down to Egypt for help!\" The second, in the days of Yochanan ben Kareach, (Jeremiah 42:16-17) \"And it shall be, the sword which you fear will overtake you there in the land of Egypt and the famine which you worry over will follow after you in Egypt, and there will you die.\" The third, in the days of Trajanus. Three times they returned and three times they fell. As it is written, (Hoshea 7:11) \"Ephraim is a silly dove, without a heart. They have called to Egypt, etc.",
                "Israel were four factions at the sea: One was for lunging into the sea; another, for returning to Egypt; another for warring against them; another, for crying out against them. Those who were for lunging into the sea — it was said to them: \"Stand ready to see the salvation of the L–rd. Those who were for returning to Egypt — it was said to them: \"For as you see Egypt this day, you shall see them no more, forever.\" Those who were for warring against it\" — it was said to them: \"the L–rd will war for you.\" Those who were for crying out against them — it was said to them: \"And you be still.\"",
                "\"the L–rd will war for you\": Not only now, but He will always war for you against your enemies.",
                "R. Meir says: The L–rd will war for you when you stand still. How much more so when you accord praise to Him!",
                "R. Meir says: \"the L–rd will war for you\": He will perform for you miracles and (acts of) strength, and you will stand still. Israel asked Moses our teacher: \"What can we do?\" He answered: You exalt Him and accord song, praise, grandeur and glory to the Master of wars, viz. (Psalms 149:6) \"The praises of G–d in their throats\", and (Ibid. 57:6) \"Be exalted over the heavens, O G–d; over all the earth, Your glory\", 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. Counsels from afar, enduring in faith.\"",
                "At that time Israel opened their mouths in song, viz. (Exodus 15:1) \"I shall sing to the L–rd for He is exalted (over all the) exalted.\""
            ],
            [
                "(Exodus 14:15) \"And the L–rd said to Moses: Why do you cry out to Me?\" R. Yehoshua says: The Holy One Blessed be He said to Moses: Moses, all that Israel has to do is to go forward.",
                "R. Eliezer says: The Holy One Blessed be He said to Moses: Moses, My children are in trouble. The sea is raging and the foe is pursuing and you stand and prolong your prayers? For R. Eliezer was wont to say: There is a time to prolong (prayer) and a time to shorten. (Numbers 12:13) \"G–d, I pray You, hear her\" — to shorten. (Devarim 9:18) \"And I fell down before the L–rd (in prayer) as at first, forty days and forty nights\" — to prolong.",
                "R. Meir says: If for Adam, who was alone, I made dry land (viz. Genesis 1:9), for this assembly of holy ones shall I not make dry land?",
                "R. Yishmael says: In the merit of Jerusalem I will split the sea for them, as it is written (Isaiah 52:1) \"Awake, awake, clothe yourself in splendor, O Zion. Don your robes of glory, O Jerusalem, holy city. For there will not again enter you the uncircumcised and the unclean\", and (Ibid. 51:9-10) \"Awake, awake, clothe yourself in splendor, O arm of the L–rd. Awake as in days of old, as in generations of yore … Is it not You that dried up the sea, the waters of the great deep, a road for the redeemed to cross?\"",
                "Variantly: Because of My promise to their father Abraham I will split the sea for them, viz. (Genesis 28:14) \"And your seed shall be as the dust of the earth, ufaratzta yamah vakedma\", \"ufaratzta yamah\" intimating the splitting of the sea.",
                "R. Yehudah b. Betheirah says: The Holy One Blessed be He said to him: I have already fulfilled My promise to your father Abraham, viz. (Exodus, Ibid. 21) \"and He made the sea into the dry land\" (that He had promised to Abraham) (Ibid. 29) \"and the children of Israel walked in the dry land (that had already been made) in the midst of the sea.\"",
                "R. Shimon b. Yochai says: The sun and the moon testify that I have already split the sea for them, viz. (Jeremiah 31:35) \"Thus said the L–rd who gives the sun for light by day, the laws of moon and stars for light by night, who splits the sea and stuns its waves — the L–rd of hosts is His name.\"",
                "R. Bana'ah says: In the merit of the mitzvoth performed by Abraham I will split the sea for them, viz. (Genesis 22:3) \"and he split the wood for the burnt-offering\" — and here (Exodus 14:21) \"and the waters were split.\"",
                "R. Shimon Hatemani says: In the merit of circumcision I will split the sea for them, viz. (Jeremiah 33:25) \"If not for My covenant, day and night, I would not have made the statutes of heaven and earth.\" Which covenant obtains both day and night? Circumcision.",
                "R. Avshalom the elder says: An analogy: A man gets angry with his son and drives him from the house. His lover comes in to beseech him to restore him to his house. He responds: Are you beseeching me for my son? I have already come to terms with my son.",
                "Thus, the L–rd: \"Why do you cry out to Me?\" I have already come to terms with them.\"",
                "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 to Me?\" Rebbi says (Exodus 14:15) \"Speak to the children of Israel and have them go forward ('veyisa'u').\" Have them retract ('yasiu') the things that they said. Last night they said (Ibid. 11) \"Is it for lack of graves, etc.?\" and now you stand and wax long in prayer (for them)? \"Why do you cry out to Me?\" Let them retract what they have said.",
                "The sages say: He wrought with them for His name's sake, viz. (Isaiah 48:11) \"For My sake, for My sake shall I do, etc.\" And (Ibid. 63:12) \"He split the sea before them.\" Why? (Ibid.) \"To make Himself an eternal name.\"",
                "Rebbi says: Their faith in Me suffices Me to split the sea for them. As it is written (Exodus 14:2) \"Let them return and encamp, etc.\"",
                "R. Elazar b. Azaryah says: In the merit of their father Abraham I will split the sea for them, viz. (Psalms 105:42) \"For He remembered His holy word to Abraham His servant. (43) And He led out His people with joy, etc.\"",
                "R. Eliezer b. Yehudah of Bortutha says: In the merit of the tribes I will split the sea for them, viz. (Habakkuk 3:14) \"You have split (the sea) for his tribes, the heads of his scattered ones, etc.\" And it is written (Psalms 136:13) \"who split the sea into sections.\"",
                "Shmayah says: The faith that Abraham their father had in Me suffices for Me to split the sea for them, viz. (Exodus 4:31) \"And the people believed when they heard, etc.\"",
                "",
                "Shimon of Kitron says: In the merit of the bones of Joseph I will split the sea for them, viz. (Genesis 39:12) \"And he left his garment in her hand and he fled.\" And it is written (Psalms 114:3) \"The sea saw and it fled, etc.\"",
                "R. Nathan says in the name of Abba Yossi Hamechuzi: (\"Why do you cry out to Me?\") Have I not had it written (Numbers 12:7) \"In all of My house he (Moses) is trusted\"? You (Moses) are in My dominion and the sea is in My dominion, and I have appointed you a keeper over it. (Therefore, [Exodus 14:16] \"Raise your staff, etc.\")",
                "R. Chanina b. Chachinai says: Have I not had it written (Mishlei 17:17) \"A brother is born for (times of) trouble\"? I am a brother to Israel in their time of trouble. \"Brother\" (here) signifies Israel, viz. (Psalms 122:8) \"For the sake of My brothers and My friends I will speak for peace in you (Jerusalem).\"",
                "R. Shimon b. Yehudah says: \"Why do you cry out to Me?\" Their cries have already preceded yours, viz. (Exodus 14:10) \"and the children of Israel cried out to the L–rd, etc.\"",
                "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 sea,\" tzarah (here) being idolatry, as in (Isaiah 28:20) \"and the molten image, tzarah, etc.\" and as in (Leviticus 18:18) \"And a woman to her sister do not take litzror\" (to be a rival). And because of your outcry I have withdrawn My wrath, as it is written (Psalms 106:22-23) (\"… awesome deeds at the Red Sea) and he thought to destroy them if Moses His chosen one had not stood in the breach before Him, to turn His wrath from destruction.\"",
                "R. Eliezer Hamodai says: \"Why do you cry out to Me?\" I do not have to be commanded for the children of Israel, (Isaiah 45:11) \"For My children and the work of My hands would you command Me?\" Are they not \"readied\" before Me from the six days of creation? (Jeremiah 31:36) \"Just as these laws (of nature) will not depart from before Me, says the L–rd, so the children of Israel will not cease from being a nation before me for all time.\"",
                "Others say: The faith that they had in Me suffices for Me to split the sea for them. They did not say to Moses: How can we go out to the desert without food? But they believed in Moses and followed him. Of this it is written in the Tradition (Jeremiah 2:2) \"Go and call out in the ears of Jerusalem, saying … I have remembered for you the lovingkindness of your youth, the love of your espousals, your following Me in the desert, in a land unsown.\" How were they rewarded for this? (Ibid. 3) \"Holy is Israel unto the L–rd, the first of His harvest. All of its eaters will be blamed. Evil will come upon them, says the L–rd.\"",
                "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 it upon the altar, and Abraham stretching out his hand and taking the knife to slaughter his son — whereupon the L–rd said to Moses: Moses, My children are in trouble, the sea raging and the foe pursuing them, and you stand and indulge in prayer? Moses: But what can I do? The L–rd: \"Raise your staff and stretch out your hand over the sea, etc.\" And you — exalt and praise and accord song and praise and thanks and grandeur and glory and splendor and hallel to the Master of wars!"
            ],
            [
                "\"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 tribes; the summit of its scattering raged to scatter me\"; the sea became dry land, viz. (Exodus 14:29) \"and the children of Israel walked on the dry land\"; it became like tar (where the Egyptians trod), viz. (Habakkuk, Ibid. 15) \"You led your horses in the sea, in the mire of many waters\"; it (the water) became like crumbs, viz. (Psalms 74:13) \"You 'crumbed' the sea with Your might\"; it became like rocks, viz. (Ibid.) \"You broke the heads of serpents (the Egyptians) on the waters\"; the sea split into sections, viz. (Ibid. 136:13) \"You split the Red Sea into sections,\" viz. (Ibid. 15:8) \"and with the breath of Your nostrils the waters piled up\"; they became like a wall, viz. (Ibid.) \"the waves stood up as a wall\"; He extracted for them sweets from salts, viz. (Psalms 78:16) \"and He brought forth streams from a rock and brought down waters as rivers\"; He froze the sea for them and it became like vessels of glass, viz. (Exodus 15:8) \"The depths froze in the midst of the sea.\"",
                "(Exodus 14:19) \"And the angel of G–d, who went before the camp of Israel, etc.\": R. Yehudah says: This verse is rich in allusions.",
                "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, whereupon he took him and placed him in front — whereupon robbers came before him and wolves behind him — whereupon he took him and placed him on his shoulders — whereupon his son was scorched by the sun — whereupon his father spread his garment over him. He hungered and he fed him; he thirsted and he gave him to drink. Thus, the Holy One Blessed be He, viz. (Hoshea 11:3) \"And I pampered Ephraim, taking them on My arms, and they did not know that I had healed them.\" His son was scorched by the sun, whereupon He spread his garment over him, viz. (Psalms 105:39) \"He spread a cloud for a cover and fire to light up the night.\" \"He hungered and He fed him,\" viz. (Exodus 16:4) \"I shall rain down bread for you from heaven.\" He thirsted and he gave him water to drink, viz. (Psalms 78:11) \"And He brought forth nozlim from a rock,\" \"nozlim\" being living waters, as in (Song of Songs 4:15) \"a garden spring, a well of living waters, and nozlim, etc.\" and (Mishlei 5:15) \"Drink waters from your pit and nozlim from your well.\"",
                "R. Nathan asked R. Shimon b. Yochai: In all places you find \"the angel of the L–rd (\"yod-keh-vav-keh\") — (Genesis 16:7) \"and an angel of the L–rd found her\" — (Ibid. 9) \"and the angel of the L–rd said to her\" — (Exodus 3:2) \"and an angel of the L–rd appeared to him\" — And here it is written \"and the angel of G–d (Elokim) turned.\" (Why is this so?) He answered: \"elohim\" in all places is a judge. We are hereby apprised that Israel were being judged at that time — whether to be rescued or to be destroyed with the Egyptians (for themselves having succumbed to idolatry.)",
                "(Exodus 14:20) \"And it (the cloud) came between the camp of Egypt and the camp of Israel, and it was cloud and darkness\" — cloud for Israel and darkness for Egypt; Israel in the light, and Egypt in the dark, as in (Ibid. 10:23) \"One man did not see another, and no man rose from his place for three days.\" And thus do you find in time to come, viz. (Isaiah 60:1) \"Arise, shine, for your light has come, and the glory of the L–rd has shone upon you.\" Why? (Ibid. 2) \"For, behold, the darkness covers the earth, and thick clouds, the peoples, and upon you the L–rd will shine, and His honor will be seen upon you.\" And, what is more, he who is enveloped in darkness will see him who is enveloped in light. For the Egyptians, steeped in darkness, saw Israel in the light, eating, drinking and rejoicing. And they shot arrows and projectiles upon them, and the cloud and the angel protected them. And it is written (II Samuel 22:3) \"My Shield, the horn of my salvation, my fortress and my refuge, my savior — You will save me from violence.\" And it is written (Ibid. 31) \"He is a Shield to all who take shelter in Him.\"",
                "(Exodus 14:20) \"And one did not come near another the entire night\": Scripture hereby apprises us that a standing Egyptian could not sit down, and a sitting one could not stand up. One who unloaded could not load, and one who loaded could not unload because he was caught in thick darkness, as it is written (Ibid. 10:21) \"and darkness will be darkened.\" Variantly: \"And one did not come near another the entire night\": The Egyptian camp did not come near the Israelite camp, and the Israelite camp did not come near the Egyptian camp.",
                "(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 to resist. He showed him the staff, but it continued to resist. An analogy: A king had two gardens, one within the other. He sold the inner and the buyer came to take possession, but the watchman barred him. The buyer said: \"In the name of the king,\" but he still resisted. He showed him the (king's) signet, but he still resisted — until he conducted the king himself there — at which the watchman began to flee. At this, the buyer said: The whole day I told you \"In the name of the king,\" and you did not accept that. Why are you fleeing now? — whereupon the watchman said: I am not fleeing you, but the king. Thus, Moses stood at the sea and commanded it to split in the name of the Holy One Blessed be He, to no avail. He showed him the staff, to no avail — until the Holy One Blessed be He revealed Himself upon it in His full glory and strength — whereupon the sea fled, viz. (Psalms 114:3) \"The sea saw and fled.\" Moses said to it: The whole day I said to you \"In the name of the Holy One Blessed be He,\" and you resisted. Why do you flee now? \"What ails you, O sea, that you are fleeing?\" (Ibid. 5) — at which the sea replied: I am not fleeing you, son of Amram, but (Ibid. 7-8) \"Before the Master, quake, O earth, before the G–d of Israel, who turns the rock into a pool of water, the flint into a spring of water!\"",
                "(Exodus 14:21) \"And the L–rd drove the sea with a strong east wind all the night\": the strongest of the winds, the east wind.",
                "And thus you find that the L–rd exacted punishment of the men of the generation of the flood and of the men of Sodom with a strong east wind, viz. (Iyyov 4:9) \"By the breath of G–d they go lost, and by the wind of His wrath they perish\": \"By the breath of G–d they go lost\" — the generation of the flood; \"and by the wind of His wrath they perish\" — the generation of Sodom.",
                "And thus do you find with the generation of the tower of Bavel, that the L–rd exacted punishment of them with a strong east wind, viz. (Genesis 11:8) \"And from there the L–rd scattered them on the face of all the earth,\" \"scattering\" connoting an east wind, viz. (Jeremiah 18:17) \"With an east wind I will scatter them.\"",
                "And thus with Egypt, viz. (Exodus 10:15) \"And the L–rd swept an east wind over the land.\" And thus do you find with the ten tribes, that the L–rd exacted punishment of them with an east wind, viz. (Hoshea 13:15) \"For he (Ephraim) flourished among the reeds. (But now) an east wind will come, a wind from the L–rd, rising from the desert, and it will dry up his source and parch his spring. It will despoil the source of all his precious vessels.\"",
                "And thus do you find with the tribes of Judah and Benjamin, that the L–rd exacted punishment of them with an east wind, viz. (Jeremiah 18:17) \"With an east wind I will scatter them.\"",
                "",
                "And thus do you find with Tyre, that He exacted punishment of them with an east wind, viz. (Ezekiel 27:26) \"and the east wind has broken you in the heart of the seas.\"",
                "And thus you find that the Holy One Blessed be He is destined to exact punishment of \"the merry kingdom\" (Tarshish), viz. (Psalms 48:8) \"With an east wind You will smash the ships of Tarshish.\"",
                "And thus do you find that the Holy One Blessed be He is destined to exact punishment of the wicked in Gehinnom with the east wind, viz. (Isaiah 30:33) \"For Tafteh (Gehinnom) is ready from yesterday. It is readied for the king (Sancheriv). He has deepened and widened it. Its pyre has much fire and wood. The breath of the L–rd, as a stream of sulfur, burns in it.\" And it is written (Ibid. 27:8) \"He spoke His stern words on the day of the east wind.\" Here, too, \"And the L–rd drove the sea with a strong east wind\": the strongest of the winds, the east wind.",
                "(Exodus 14:21) \"and He made the sea into dry land and the waters were split.\" All the waters in the world were thus rendered.",
                "And whence do you derive (the same for) waters in pits, and in cavities, and in caves and in pitchers and in cups and in casks and in glasses? From \"and the waters were split.\" Is it not already written \"and He made the sea into dry land\"? We are hereby apprised that all the waters in the world were split.",
                "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 quaked as well.\" \"The waters saw You\" — These are the waters crossed by Israel, which dried up at the word of the Holy One Blessed be He, viz. (Ibid. 114:3) \"The sea saw and fled.\" \"the waters saw You and quaked\" — These are the upper waters. \"The depths quaked as well\" — These are the lower waters. And thus is it written (Ibid. 77:18) \"Clouds streamed water; the heavens rumbled\" — These are the upper waters. (Ibid.) \"Your gravels, too, went out\" — These are the lower waters. And it is written (Habakkuk 3:10) \"The depths have raised their voice, etc.\" And when they (the waters of the Red Sea) returned to their place, all the waters of the world followed suit, as it is written (Exodus 14:28) \"And the waters returned\" — All of the waters in the world returned to their places."
            ],
            [
                "(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 at the sea, each said: I will go first. In the midst of the hue and cry, Benjamin sprang first into the sea, as it is written (Psalms 68:28-29) \"There, Benjamin, the young (i.e., the youngest of the tribes) rodem, the princes of Judah rigmatham, the princes of Zevulun, and princes of Naftali. Your G–d has commanded your strength. Be strong, O G–d, — this (strength which) You have wrought for us!\" Read it not \"rodem,\" but \"rad yam\" (\"went down into the sea\") — whereupon Judah began to stone them (\"rigmatham\"), viz. \"the princes of Judah rigmatham.\"",
                "An analogy: A king has two sons. He enters the younger son's room at night and says: Wake me at sunrise — and to the older: Wake me in the third hour (of the day). The younger son comes to wake him at sunrise and is prevented from doing so by the older son, saying: He told me: at the third hour — to which the younger counters: He told me at sunrise. Their altercation awakes their father, who says: My sons, both of you acted for my honor — I will not withhold your reward for this.",
                "Thus said the Holy One Blessed be He: What reward will accrue to the sons of Benjamin, who went down first into the sea? The reposing of the Shechinah in his portion (i.e., the Temple), as it is written (Genesis 49:27) \"Benjamin tears (first), as a wolf,\" and (Devarim 33:12) \"Of Benjamin he said: 'Beloved of the L–rd; He will repose securely upon him, etc.'\" And what reward accrued to the tribe of Judah, who stoned him? They attained to kingdom, as it is written \"The princes of Judah rigmatham,\" \"rigmah\" connoting kingdom, as in (Daniel 5:29) \"And at Belshazzar's command, they clothed Daniel in purple ('argevana,' like 'rigmah'), placed a golden chain on his neck, and proclaimed that he should rule as one of three in the kingdom.\" \"the princes of Zevulun and the princes of Naftali\": Just as the Holy One Blessed be He wrought miracles for the tribe of Judah and Benjamin at the sea, so He wrought miracles for Zevulun and Naftali, through Devorah and Barak, as it is written (Judges 4:6-7) \"And she summoned Barak the son of Avinoam of Kedesh Naftali, and said to him: The L–rd, the G–d of Israel has commanded: Go, ascend Mount Tavor, and take with you ten thousand men of Naftali and Zevulun. And I will draw to you Sisra the commander-in-chief of Yavin, etc.\" And it is written (Ibid. 5:18) \"Zevulun is a people that bared its soul to death, and Naftali on the heights of the field.\"",
                "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 sea, viz. (Hoshea 12:1-3) \"Ephraim surrounds Me with deceit, and the house of Israel with guile. Because they stood and deliberated, Nachshon the son of Aminadav leaped into the sea. Of him Scripture writes (Psalms 69:2-3 ) \"Save me, O G–d, for the waters have reached my soul. I am sinking in the slimy depths and I find no foothold. I have come into the watery depths, and the flood sweeps me away.\" (Ibid. 16) \"Let the floodwaters not sweep me away, and let the deep not swallow me, and let the mouth of the pit not close over me.\" At that time Moses waxed long in prayer — whereupon the L–rd said to him: My loved ones are drowning in the sea, and the sea is raging, and the foe is pursuing, and you stand and wax long in prayer? To which Moses replied: L–rd of the universe, what can I do? And He said to him (Exodus 14:16) \"And you, raise your staff, etc.\" And what did Moses and Israel say at the sea? (Ibid. 15:18) \"The L–rd will reign for ever and ever\" — to which He responded: He who made Me \"King\" at the sea, (i.e., the tribe of Judah) him will I make king over Israel.\"",
                "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 camels laden with spices, balm, and myrrh\"? (He answered:) To apprise us of the extent to which the merit of the righteous comes to their aid. For if this \"loved one\" (Joseph) had gone down with (the usual wares of) the Arabs, would he not have died of the stench of the camels and the itran (a kind of resin)? But the Holy One Blessed be He \"arranged\" for him (a transport of) sacks full of spices and all goodly fragrances so that he not perish of their stench. (At this,) they said to him: You have taught us, our master, that this transpired in the merit of Joseph. They asked him: Our master, what is the blessing for one who drinks water to slake his thirst? He answered: \"Who creates manifold beings and (supplies) their wants. (We thank you for) all that You have created — Life of the worlds!\" They: You have taught us, our master, the blessing for one who drinks water to slake his thirst. Our master, in what merit did Judah attain to kingdom? R. Tarfon: You say. They: In the merit of his saying (Genesis, Ibid. 26) \"What profit is it if we kill our brother, etc.\" by which he saved him from death. R. Tarfon: It suffices that this saving atone for his counsel to sell Joseph and not return him to his father.",
                "They: If so, (he merited kingship) in the merit of his saying (Ibid. 38:26) \"She is right; it is by me\" (that she has conceived). R. Tarfon: It suffices that this atone for his living with her.",
                "They: If so, in the merit of his saying (Ibid. 44:33) \"Let your servant remain instead of the youth.\" R. Tarfon: In all places we find that the guarantor pays, (so this would not account for his meriting kingship.)",
                "They: Master, you tell us. In what merit did he attain to kingship? R. Tarfon: When the tribes were at the sea, each one said: I will not go down first, viz. (Hoshea 12:1) \"Ephraim has surrounded me with deceit, etc.\" Because they tarried in deliberation, Nachshon the son of Aminadav and his tribe after him leapt into the waves of the sea — wherefore he merited kingship.",
                "As it is written (Psalms 114:1) \"When Israel went out of Egypt, the house of Jacob from the people of a foreign tongue, Judah was His holy one, Israel, His ruler,\" the Holy One Blessed be He hereby saying: \"Let him who sanctified My name at the sea come and rule Israel.\" And the elders acknowledged to R. Tarfon (the truth of his derivation.)",
                "(Exodus 14:22) \"And the water was to them a wall\": He made it as a wall. \"on their right\" — mezuzah; \"and on their left\": tefillin.",
                "(Ibid. 24) \"And it was in the morning watch\": We find that the prayers of the righteous are heard in the morning. The \"morning\" of Abraham — (Genesis 22:3) \"And Abraham rose early in the morning, etc.\" The \"morning\" of Isaac — (Ibid. 9) \"and both of them went together, etc.\" — and both had risen early in the morning.",
                "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 Joshua — (Joshua 3:1) \"And Joshua rose early in the morning and they journeyed from Shittim, etc.\" The \"morning\" of Samuel — (I Samuel 15:12) \"and Samuel rose early in the morning to meet Saul, etc.\" The \"mornings\" of the prophets that were destined to arise (for Israel) — (Psalms 5:4) \"O L–rd, in the morning shall You hear my voice; in the morning will I order (my prayer) before You, and I will hope.\" The \"morning\" of the world to come — |(Eichah 3:23) \"New every morning; great is Your faith.\" And thus do you find that the Holy One Blessed be He is destined to exact punishment of the wicked in the world to come only in the mornings\" — (Psalms 101:8) \"In the mornings I will cut off all the wicked of the land to cut off from the city of the L–rd all the workers of iniquity.\" Also Jerusalem, in time to come, every morning her judgment will come to light, viz. (Tzefaniah 3:5) \"The L–rd is righteous in its midst. He will do no wrong. Every morning He will bring His judgment to light. It will not fail. But the churl will not know shame.\" (Exodus 14:24) \"And it was in the morning watch\": This occurred at dawn. \"and the L–rd looked to the camp of Egypt with a pillar of fire and cloud, etc.\":",
                "The Holy One Blessed be He heals all who enter the world, viz. (Exodus 15:26) \"for I am the L–rd who heals you\", (Jeremiah 17:14) \"Heal me, O L–rd, and I will be healed. Save me, and I will be saved.\", (Ibid. 3:22) \"Return, wayward sons; I will heal your waywardness.\" Come and see that the healing of the Holy One Blessed be He is not like the healing of flesh and blood. The healing of flesh and blood — With what he smites, he does not heal. He smites with a knife and heals with a plaster. Not so the Holy One Blessed be He. With what He smites, He heals. When He smote Iyyov, He smote him with a tempest, viz. (Iyyov 9:11) \"He struck me with a tempest and multiplied my wounds in vain.\" When He healed him, He healed him with a tempest, viz. (Ibid. 38:1) \"And the L–rd answered Iyyov from the tempest.\" He answered him from the tempest and He healed him. And when the Holy One Blessed be He exiled Israel, He did so with clouds, viz. (Eichah 2:1) \"How the L–rd has beclouded in His wrath the daughter of Zion.\" And when He gathers them in, He does so with clouds, viz. (Isaiah 60:8) \"Who are those who fly like a cloud, like doves to their dove-cotes?\" When He scatters them, He scatters them like doves, viz. (Ezekiel 7:16) \"And their fugitives will flee. They will be in the mountains, all of them moaning like the doves of the valleys, each man in his sin.\" And when He returns them, He returns them like doves, viz.: \"like doves to their dove-cotes.\" When He blesses Israel, He blesses them with looking, viz. (Devarim 26:15) \"Look down from Your holy abode, from the heavens, and bless Your people, Israel.\" And when He exacted punishment of Egypt, He did so with \"looking,\" viz. \"and the L–rd looked to the camp of Egypt with a pillar of fire and cloud, and He confounded the camp of Egypt, etc.\" The pillar of cloud descended and made the sea-bed clay, and the pillar of fire made it so hot that the horses' hooves fell off. \"and He confounded the camp of Egypt\": He confounded them, He mixed them up, He removed their ensigns and they did not know what they were doing. Variantly: \"Confounding\" is plague, viz. (Devarim 7:23) \"And He will confound them with a great confusion until they are destroyed.\"",
                "(Exodus 14:25) \"And He removed their chariot wheels\": R. Yehudah says: Because of the fire on high, the wheels below were broken, the yokes and the chariots ran of themselves, being filled with vessels of silver and gold and precious gems and pearls for Israel to take as spoil.",
                "R. Nechemiah says: Because of the thunders on high, the pivots below flew off, viz. (Psalms 77:19) \"The rumble of your thunder caught the wheel; lightings lit the world\", and the yokes and the chariots ran of themselves.",
                "In the past, the mules would pull the chariots. Now, the chariots were pulling the mules.",
                "\"and He led them with hardness\": R. Yehudah says: As they meted it out, so did He mete it out to them. (Exodus 5:9) \"Let the labor be hard on the men\" — \"and He led them with hardness.\"",
                "\"And Egypt said: 'I shall flee from before Israel'\": The wicked and the fools among them said: \"Shall we flee these toils and tempests?\" The sober among them said: \"I shall flee from before Israel, for the L–rd wars for them against the Egyptians.\" They realized that He who wrought miracles for them in Egypt was doing so at the sea.",
                "R. Yossi says: Whence do you derive that with the plagues that these were plagued at the sea, the others were plagued in Egypt and that they saw each other (at the time)? From \"And Egypt said: \"I (at the sea) shall flee from before Israel; for the L–rd is warring for them in Egypt (too)!\"",
                "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 did He inflict upon them, viz. (Psalms 81:15-16) \"In a moment I would humble their foes … and their time (of punishment) will be eternal\", and (Isaiah 14:25) \"to break Ashur in My land, etc.\" And thus, throughout the generations, viz. (Ibid. 26) \"this is the counsel for all of the earth, and this is the hand stretched forth against all the nations\" (that afflict Israel). Why so? (Ibid. 27) \"For the L–rd of hosts has counseled, and who will annul it? And His hand is stretched forth, and who will turn it back?\" Not Egypt (\"Mitzrayim\") alone, then, (is intended), but all who afflict (\"meitzarim\") them, throughout the generations. Thus — \"for the L–rd wars for them against Mitzrayim (- \"meitzarim\")."
            ],
            [
                "(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 turn back upon Egypt, upon its chariots, and upon its riders\": The \"wheel\" will turn back upon them. For with the counsel that they thought to destroy Israel, I will destroy them. They thought to destroy Israel by water, and it is by water that I will exact punishment of them, viz. (Psalms 7:16) \"He has dug a pit and he has deepened it, and he will fill in the pit he has wrought\", (Koheleth 105:8-10) \"He who digs a hole will fall in it; he who breaches a fence will be bitten by a snake. He who quarries stones will be saddened by them; he who splits timbers will be imperiled by them\", (Mishlei 26:27) \"The digger of a pit will fall in it, etc.\" And thus Solomon says (Ibid. 12:14) \"From the fruit of a man's mouth, he will be sated with good, and the payment of a man's hands will revert to him.\" And thus, Isaiah the prophet (Isaiah 59:18) \"As with reward (for good), so will He return wrath to His enemies, payment to His foes — to (distant) isles will He bring retribution.\" And it is written (Ibid. 65:7) \"And I will measure out (retribution for) their deeds, etc.\"",
                "And thus did Jeremiah the prophet say (Jeremiah 32:19) \"Wondrous in counsel and mighty in deed, whose eyes are open to all the ways of the sons of man, to give each man according to his ways and according to the fruit of his deeds.\" And thus is it written (Ibid. 50) \"Summon many against Bavel, all who draw the bow. Encamp against her roundabout. Let there be no escape for her. Repay her according to her deeds. According to all that she has done, do to her. For she has acted insultingly against the L–rd, against the Holy One of Israel.\"",
                "And thus did Yithro say to Moses (Exodus 18:11) \"Now I know that greater is the L–rd than all the gods.\" I recognized Him in the past, and now, even more so, His name having been magnified in the world. (Ibid.) \"For (they were destroyed) by the (very) thing (water) whereby they devised evil against them.\"",
                "(Exodus 14:27) \"And Moses stretched forth his hand upon the sea, and the sea returned towards morning to eithano. \"eithano\" signifies \"His strength\" as in (Numbers 24:21) \"Eithan is your dwelling.\" R. Nathan says: \"Eithan\" signifies \"hardness,\" as in (Jeremiah 5:15) \"Behold, I am bringing against you a nation from afar, house of Israel, says the L–rd, a nation that is eithan, an enduring nation.\" \"And Egypt fled towards it\": to apprise you that wherever Egypt fled, the sea pursued it.",
                "An analogy: A dove, fleeing a hawk, enters a king's palace, whereupon the king opens the eastern window for her, whence she escapes. The hawk, following, the king closes all the windows and begins shooting arrows at it. Similarly, when the last of the Israelites ascended from the sea, the first of the Egyptians entered it, whereupon the ministering angels began shooting arrows at them, and hailstones, fire, and sulphur, as it is written (Ezekiel 38:22) \"And I will punish him (Gog) with pestilence and with blood, and with torrential rain, and hailstones, fire, and sulphur will I rain upon him and upon his wings, and upon the many peoples that are with him.\" \"And the L–rd shook out Egypt\": as one shakes out a pot, its bottom ascending, and its top, descending. Variantly: \"Vayenaer the L–rd, Egypt, etc.\": The L–rd \"invigorated\" Egypt in order to (be able to) receive the punishment. Variantly: \"Vayenaer the L–rd, Egypt, etc.\": He delivered them into the hands of \"young,\" cruel angels, viz. (Mishlei 17:11) \"And a cruel messenger will be sent against him,\" and (Iyyov 36:14) \"Their souls will expire by youth\" (\"noar\").",
                "(Exodus 14:28) \"And the waters returned and covered the chariot, etc.\": even that of Pharaoh. These are the words of R. Yehudah, it being written (Ibid. 15:4) \"the chariots of Pharaoh and his host, etc.\" R. Nechemiah says: except for that of Pharaoh, it being written (Ibid. 9:16) \"But, because of this I have preserved you.\" Others say: Pharaoh descended last and he drowned, viz. (Ibid. 15:19) \"For the horse of Pharaoh came with its chariot and its riders into the sea, and the L–rd turned back upon them the waters of the sea.\"",
                "And 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 filled with fury against them? From (Ibid. 14:22) \"And the water was to them a wall (chomah), on their right and on their left.\" Read it not \"chomah\" but \"cheimah\" (wrath). What is it that rescued Israel? \"on their right and on their left.\" \"on their right\" — in the merit of the Torah that they were destined to receive, viz. (Devarim 33:2) \"From His right hand, the fire of the Law for them.\" And \"on their left\" — (in the merit of) prayer. Variantly: \"on their right and on their left\": \"on their right\" — (the mitzvah of) mezuzah that Israel is destined to observe. \"and on their left\" — tefillin (worn on the left hand).",
                "Pappus expounded (Song of Songs 1:9) \"to a mare in the chariots of Pharaoh, etc.\": Pharaoh rode on a stallion — the Holy One Blessed be He revealed Himself, as it were, on a stallion, viz. (Habakkuk 3:15) \"You made Your stallion tread the sea.\" Pharaoh (also) rode on a mare, which can endure a long stretch better than a stallion — the Holy One Blessed be He revealed Himself on a mare, viz. \"To a mare in the chariots of Pharaoh, etc.\" R. Akiva: \"Enough, Pappus!\" Pappus: How, then, do you understand \"to a mare\" (\"lesusati\")? R. Akiva: Understand it as \"lesasti\" (\"to My joy\"), the Holy One Blessed be He saying: \"Just as I rejoiced in destroying Egypt, so I would have rejoiced in destroying Israel (for their idolatry). What prevented Me from doing so? \"on their right and on their left\" (see above).",
                "Pappus expounded (Iyyov 23:13) \"And He is one, and who can turn Him back? Whatever He desires, He does\": He is the sole judge of all who enter the world, and no one can contest His words. R. Akiva: \"Enough Pappus!\" Pappus: \"And how do you understand it?\" R. Akiva: The words of Him who brought the world into being are not to be contested, for all of them are in accordance with truth and justice.",
                "R. Pappus expounded (Genesis 3:22) (\"and the L–rd G–d said:) Behold, the man has become like one of us\" — as one of the ministering angels. R. Akiva: \"Enough Pappus!\" Pappus: \"And how do you understand it?\" R. Akiva: The Holy One Blessed be He gave him two options: one of life and one of death, and he chose the one of death.",
                "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, therefore, written \"that feeds on grass.\" R. Akiva: \"Enough Pappus!\" Pappus: \"And how do you understand it?\" R. Akiva: As referring to the terrestrial ox. I might think, that it refers to the mundane ox; it is, therefore, written \"that feeds on grass.\" There is nothing more revolting and detestable than an ox (in the act of) eating grass.",
                "(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 124:6-8) \"Our soul (at the splitting of the sea) escaped as from the hunter's snare. The snare broke and we escaped. Our help is in the name of the L–rd, Maker of heaven and earth.\" Or: As a man releasing a fetus from a cow's womb, as it is written (Devarim 4:34) \"Or has a G–d ever done miracles to come and take for Himself a nation from the midst of a nation, etc.\"? Why \"a nation from the midst of a nation\"? — As a man releasing a fetus from a cow's womb, viz. (Ibid. 20) \"and you did the L–rd take, and He brought you forth from the iron furnace, etc.\"",
                "(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 pursue us); so that the Egyptians not say: Just as we were lost in the sea, so Israel was lost in the sea; so that Israel take the spoils, the Egyptians being laden with silver, gold, and precious stones and pearls; so that Israel regard them and see them dying, and rebuke them, viz. (Psalms 50:22) \"I will rebuke you and lay it before your eyes,\" (Michah 7:10) \"Then my foe will see, and shame will cover her.\"",
                "It is written \"dead on the shore of the sea.\" Now were they dead? The intent is dead and not dead, i.e., \"dying,\" as in (Genesis 35:18) \"and it was as her soul departed when she died.\" Now was she dead? The intent is dead and not dead, i.e., \"dying.\" Variantly: \"And Israel saw Egypt dead\": different types of death, one worse than the other, their having been smitten with different plagues in the sea.",
                "R. Yossi Haglili says: Whence is it derived that the Egyptians were smitten in Egypt with ten plagues, and at the sea with fifty plagues? Of Egypt what is written? (Exodus 8:15) \"And the necromancers said to Pharaoh: It is the finger of G–d, etc.\" And of the sea what is written? (Ibid. 14:31) \"And Israel saw the great hand, etc.\" How many plagues by the finger? Ten. Say, then, that in Egypt they were smitten with ten plagues and at the sea with fifty.",
                "R. Eliezer says: Whence is it derived that every plague with which the Egyptians were smitten in Egypt was four-fold, etc.?",
                "R. Akiva says: Whence is it derived that every plague with which the Egyptians were smitten in Egypt was five-fold? (Say, then, that in Egypt they were smitten with fifty) plagues, and at the sea with two hundred and fifty.",
                "(Exodus 14:31) \"and the people feared the L–rd\": In the past they had not feared the L–rd, but here, \"and the people feared the L–rd.\" \"and they believed in the L–rd and in Moses, His servant\": If they believed in Moses, how much more so, in the L–rd! (i.e., Why need this be written?) We are hereby apprised that one who believes in the \"faithful shepherd\" believes in the pronouncement (i.e., the Torah) of Him who spoke and brought the world into being.",
                "Similarly, (Numbers 21:5) \"And the people spoke against G–d and against Moses.\" If they spoke against G–d, how much more so against Moses! We are hereby apprised that one who speaks against the \"faithful shepherd\" speaks against Him who spoke and brought the world into being.",
                "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 they chanted song (at the sea). As it is written \"And they believed in the L–rd and in Moses His servant. Then Moses and the children of Israel sang, etc.\" And thus do you find that our father Abraham inherited this world and the world to come only in the merit of his believing in the L–rd. As it is written (in this connection, Genesis 15:6) \"And he believed in the L–rd, and it was accounted unto him as tzedakah.\"",
                "R. Nechemiah says: If one takes upon himself a single mitzvah in (true) faith, he is worthy of having the Holy Spirit repose upon him. And thus do we find with Moses, David, and Devorah that (in the fulness of their faith) they chanted song and the Holy Spirit reposed upon them.",
                "",
                "And thus do you find that Israel were redeemed from Egypt only in reward for their faith, viz. (Exodus 4:31) \"And the people believed, etc.\"",
                "And thus is it written (Psalms 31:24) \"The L–rd guards the faithful.\" The faithfulness of the fathers is brought to remembrance, viz. (Exodus 17:12) \"And Aaron and Chur supported his (Moses') hands, and his hands were (lifted in) faithfulness until the sun set.\" And it is written (Psalms 108:20) \"This is the gate to the L–rd. Tzaddikim (faithful in prayer) will enter through it.\" What is written of the \"believers\"?",
                "(Isaiah 26:2) \"Open the gates and let there enter a nation that is (a) tzaddik, a keeper of faith\" — this gate is to be entered by all believers.",
                "(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-stringed harp, with voice and lyre together. For You have gladdened me by Your deeds, O L–rd. At the work of Your hands I will sing.\" What made him worthy of this joy? The belief held by our fathers in this world, which is all \"night.\" Thus, \"to proclaim in the world (to come) Your lovingkindness and Your faithfulness in the 'nights'\" (i.e., this world).",
                "And thus with Yehoshafat (II Chronicles 20:20) \"And they rose early in the morning and they went to the desert of Tekoa. And as they went forth Yehoshafat arose and said: 'Hear me, Judah and dwellers of Jerusalem: Believe in the L–rd your G–d and you will rest assured. Believe in His prophets and you will succeed.'\" And it is written (Jeremiah 5:3) \"O L–rd, are Your eyes not (looking) for belief?\" (Habakkuk 2:4) \"And the tzaddik in his belief shall live\", and (Eichah 3:23) \"They (Your mercies) are renewed every morning — Great is Your faithfulness.\"",
                "And thus do you find that the exiles are gathered in, only in reward for faith, as it is written (Song of Songs 4:8) \"With Me, from Levanon, My bride; With Me from Levanon shall you come (out of exile). You shall look (upon the redemption) merosh amanah\" (homiletically: \"in the merit of emunah [belief]). (Hoshea 2:22) \"And I will betroth you to Me forever … and I will betroth you to Me with emunah.\""
            ]
        ],
        "Tractate Shirah": [
            [
                "(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\", (Exodus 15:1) \"Az Moses sang\", (Numbers 21:17) \"Az Israel sang\", (Joshua 10:12) \"Az Joshua spoke\", (I Chronicles 15:2) \"Az David said\", (I Kings 8:12) \"Az Solomon said.\" And sometimes \"Az\" signals the future, viz.: Isaiah 60:5) \"Az you will see and flow\", (Ibid. 58:8) \"Az your light shall break forth as the morning\", \"Then there shall be opened\", (Ibid. 35:6) \"Az the lame man shall leap as a hart\", (Ibid. 5) (Jeremiah 31:12) \"Az the virgin will rejoice in the dance\", (Psalms 126:2) \"Az our mouth will be filled with laughter\", (Ibid.) \"Az they will say among the nations.\"",
                "Variantly: It is not written \"Then Moses sang,\" but then Moses will sing\" — whence we derive the resurrection from Scripture.",
                "(Exodus 15:1) \"Moses and the children of Israel\": Moses was equivalent to all of Israel, and all of Israel, to Moses, when they sang the song.",
                "Variantly: \"Moses and the children of Israel\": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) \"this song\": There are ten \"songs.\" The first, that sung in Egypt, viz. (Isaiah 30:29) \"The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc.\" The second, that of the sea — \"Then Moses sang.\" The third, that of the well (Numbers 21:17) \"Then Israel sang.\" The fourth, that of Moses, viz. (Devarim 31:22) \"And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) \"Then Joshua spoke to the L–rd on the day the L–rd delivered, etc.\" The sixth, that of Devorah and Barak, viz. (Judges 5:1) \"And Devorah and Barak the son of Avinoam sang, etc.\" The seventh, that of David, viz. (II Samuel 22:1) \"And David spoke to the L–rd the words of this song, etc.\"",
                "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) \"And Solomon built the Temple.\" Why, then, is it written \"A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) \"Remember, O L–rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L–rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L–rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest\" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) \"See your house, O David.\" Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name.",
                "Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) \"Remember the Torah of Moses, My servant.\" Now is it not the Torah of G–d? viz. (Psalms 19:8) \"The Torah of the L–rd is whole, restoring the soul.\" How, then, are we to understand \"the Torah of Moses, My servant\"? Because he devoted his life to it, it is called by his name.",
                "And whence do we find that he gave his life for Torah? In (Exodus 34:28) \"And he was there with the L–rd (to receive the Torah) … Bread he did not eat, etc.\" And it is written (Devarim 9:10) \"And I stayed on the mountain forty days and forty nights, etc.\" — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) \"Go, descend, for your people have wrought corruptly.\" Now are they not the people of the L–rd? viz. (Devarim 9:29) \"For they are Your people and Your inheritance,\" and (Ezekiel 36:20) \"… when it was said of them: These are the people of the L–rd, and they came out of His land.\" How, then, are we to understand \"Go, descend, for your people have wrought corruptly\"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) \"And it was in those days that Moses grew, and he went out to his brothers and he saw their toils,\" and (bid. 12) \"And he turned here and there (… and he smote the Egyptian, etc.\") Because he devoted his life to them, they were called by his name.",
                "He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) \"Judges and officers shall you appoint for yourself in all of your gates.\" Now is justice not the L–rd's? How, then, are we to understand \"shall you appoint for yourself\"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) \"And he went out on the second day … and he said \"Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name.",
                "The ninth (song): (II Chronicles 20:21) \"And he (Yehoshafat) took counsel with the people, and he set up singes to the L–rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L–rd, for His lovingkindness is forever!'\" Why is this thanksgiving different from all the other sin the Torah, where it is written \"Give thanks to the L–rd for (the good, for His lovingkindness is forever\"? — It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) \"And the righteous one is the foundation of the world.\"",
                "The tenth (song) in time to come, viz. (Isaiah 42;10) \"Sing to the L–rd a new song, His praise from the end of the earth (Ibid. 48:42) \"Say: The L–rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine (\"zoth\"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine (\"zeh\" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) \"Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?\") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) \"Israel will be saved by the L–rd, an eternal salvation. You will not be ashamed or abashed forever.\"",
                "(Exodus 15:1) \"to the L–rd\": They sang it to the L–rd, and not to flesh and blood as (they did) in (I Samuel 18:6) \"And all the (rejoicing) women went out, etc.\" But here, they sang it to the L–rd, and not to flesh and blood.",
                "(Exodus, Ibid.) \"And they said, saying\": R. Nechemiah says: The Holy Spirit reposed upon them and they intoned song as one reciting the Shema (i.e., one, beginning, and the other continuing).",
                "R. Akiva says: As men reciting the Hallel.",
                "R. Eliezer b. Tadai says; Moses would begin with his words, and Israel would respond (with theirs). Moses would begin: \"I shall sing to the L–rd,\" and Israel would end with him and respond: \"I shall sing to the L–rd for He is high on high. Horse and its rider He cast into the sea.\" Moses would say (2) \"The strength and vengeance of the L–rd\" and Israel would end with him and respond \"The strength and vengeance of the L–rd has been salivation to me.\" Moses would begin (3) \"The L–rd is a man of war,\" and they would end with him: \"The L–rd is a man of war; the L–rd is His name.\"",
                "(Ibid. 1) \"I shall sing to the L–rd\": Befitting is (the ascription of) \"strength\" to the L–rd. And thus did David say (I Chronicles 29:11) \"To you, O L–rd, is (befitting [the ascription of]) greatness, might, splendor, triumph, and majesty.\"",
                "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; as \"trusty\" — when he is not. He is lacking in all of these (fine) attributes — All men are flattering him. But it is not so with Him who spoke and brought the world into being. He transcends all that He is praised for. \"I shall sing to the L–rd,\" who is strong — (Devarim 10:17) \"the G–d who is great and strong and awesome,\" (Psalms 24:8) \"the L–rd, mighty and strong, the L–rd, strong in war,\" (Isaiah 42;13) \"The L–rd as a mighty one shall go forth. As a man of war, He will stir up wrath. He will shout; He will scream. He will overpower His foes,\" (Jeremiah 10:14) \"There is none like You, O L–rd. Great are You and great is Your name in strength.\"",
                "\"I shall sing to the L–rd,\" who is rich\" — (Devarim 10:19) \"To the L–rd your G–d are the heavens, etc.\", (Psalms 24:1) \"To the L–rd is the earth and its fullness, etc.\", (Ibid. 95:5) \"His is the sea and He has made it,\" (Chaggai 2:8) \"Mine is the silver and Mine is the gold,\" (Ezekiel 18:4) \"All of he souls are Mine. The soul of the father and the soul of the son alike are Mine.\"",
                "\"I shall sing to the L–rd,\" who is wise — (Mishlei 2:6) \"For the L–rd shall give wisdom. From His mouth are knowledge and understanding\", (Daniel 2:21) \"He gives wisdom to the wise, and knowledge to the knowers of understanding\". (Jeremiah 10:7) \"Who will not fear You, King of the nations? For among all the sages of the nations and in all of their kingdoms, there is none like You.\"",
                "\"I shall sing to the L–rd,\" for He is merciful — (Exodus 34:6) \"Hashem, Hashem, the G–d who is merciful and gracious\", (Devarim 4:31) \"For a merciful G–d is the L–rd your G–d\", (Psalms 25:6) \"Remember Your mercies, Hashem, etc.\", (Ibid. 145:8) \"Good is the L–rd to all, and His mercies are on all his works\", (Daniel 9:9) \"To the L–rd our G–d is mercy and forgiveness.\"",
                "\"I shall sing to the L–rd,\" who is a Judge\" — (Devarim 1:17) \"… for the judgment is G–d's\", (Psalms 82:1) \"G–d stands in the assembly of the almighty. (In the midst of the judges shall He judge,:), (Devarim 32:4) \"The Rock, perfect is His work, (for all of His ways are judgment.\").",
                "\"I shall sing to the L–rd,\" who is trusty (Ibid. 7:9) \"the trusty G–d, etc.\" (Ibid. 32:4) \"… a G–d of trust, without wrong, etc.\"",
                "\"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 likened to the L–rd among the sons of the mighty\"? (Ibid. 8) \"G–d greatly dreaded in the great council of the holy, (held in awe by all around Him?\") And it is written (Ibid. 9), \"O L–rd, the G–d of hosts (\"tzeva'oth\"), who, as You, is mighty, O L–rd?: What is \"tzeva'oth\" (acronymically)? He is an \"oth\" (i.e., unique) in the midst of His retinue (\"tzava\"). And thus is it written (Devarim 33:2) \"Ve'atha\" ('and He shall come') from Rivevoth Kodesh\" (figuratively: \"the ten thousands of His holy ones.\") And thus did David say (Psalms 86:8) \"There is none like You among the great ones, O L–rd, and there are none like Your works.\" And (Song of Songs 5:19-15) \"My Beloved is clear and red,\" \"His head is finest gold,\" \"His eyes are like doves by water-courses,\" \"His cheeks are like beds of spice,\" His hands are rods of gold,\" \"His legs are pillars of marble\" — His are comeliness, greatness, strength, and glory!",
                "R. Yossi says (Psalms 8:3) \"From the mouths of olelim and yonkim You have founded strength. \"olelim\" — infants in their mothers' womb, as in (Iyyov 3:16) \"Why was I not like a buried stillbirth, like olelim who never saw the light\"? \"yonkim\" — those who seek their mothers' breasts, as in (Joel 2:16) \"Gather olelim and suckers (\"yonkei\") of the breasts.\"",
                "Rebbi says: \"Olelim are infants outside (their mothers' womb), viz. (Jeremiah 9:20) \"to cut off the olel outside,\" and (Eichah 4:4) \"Olelim begged for bread. \"Yonkim\" are those at their mother's breasts, viz.: \"and suckers (\"yonkei\") of the breasts.\" These and those (at the splitting of the sea) opened their mouths and chanted song before the L–rd.",
                "R. Meir says: Even fetuses in their mothers' wombs opened their mouths and chanted song before the L–rd, viz. (Psalms 68:27) \"In assemblies bless G–d — the L–rd, from the source of Israel.\" And not Israel alone chanted song before the L–rd, but also the ministering angels, as it is written (Ibid. 8:2) \"How mighty is Your name in all the earth — (You) who have spread Your splendor on the heavens!\""
            ],
            [
                "(Exodus 15:1) \"For He is high on high\": He exalted me, and I exalted Him. He exalted me in Egypt, viz. (Exodus 4:22) \"My first-born son is Israel,\" and I exalted Him in Egypt, viz. (Isaiah 20:29) \"The song will be for you, as on the night of the sanctification of the festival (of Pesach), and rejoicing of heart as one going with flute to come to the mountain of the L–rd, to the Rock of Israel.\"",
                "Variantly: He exalted me at the (Red) Sea, viz. (Exodus 14:19) \"And the angel of G–d who went before the camp of Israel, etc.\" I, likewise, exalted Him at the sea and chanted song before Him, viz. \"I shall sing to the L–rd for He is high on high.\"",
                "Variantly: \"for He is high on high\": He is exalted (now) and is destined to be exalted, viz. (Isaiah 2:12) \"For there is a day for the L–rd of hosts over all the exalted and high and against all the uplifted — and he will be brought low\", and (Ibid. 13) \"against all the lofty and exalted cedars of Levanon\", and (Ibid. 16) \"against all the ships of Tarshish, and against all the splendid palaces\", and (Ibid. 17) \"the height of man will be lowered, and the pride of men will be brought down, and the L–rd alone will be exalted on that day\", and (Ibid. 18) \"all the false gods will disappear.\"",
                "Variantly: \"for high on high\": He exalts Himself over the exalted. With what the nations of the world exalt themselves before Him, He exacts punishment of them. In the generation of the flood, (Iyyov 21:10) \"His (the evildoer's) bull begets, and does not fail. His cow bears without miscarriage,\" (11) \"they send out their young, (sprightly) as sheep; their children prance about.\" (12) \"they raise (their voices) with drum and harp; they rejoice at the sound of the flute.\" What do they say? (15) \"What is the Almighty that we should serve Him, and what will we gain if we pray to Him?\" They say: What do we need Him for? Only for a drop of rain? We have wells and pits — (Genesis 2:6) \"A vapor rose from the earth and watered the entire face of the ground!\" The Holy One Blessed be He said to them: Fools, do you vaunt yourselves before Me with the good that I bestowed upon you!\" With that (itself) I will exact punishment of you! As it is written (Ibid. 7:12) \"And the rain was on the earth forty days and forty nights.\"",
                "They set their eyes ([\"eineihem\" for erotic gazing]), the higher (the males) upon the lower (the female) in order to vent their lust, and the Holy One Blessed be He opened against them wells (\"mayanoth\" [like \"eineihem\"]) from above and below to destroy them, as it is written (Ibid. 11) \"On this day, all the fountains of the great deep burst, and the windows of heaven were opened.\"",
                "And thus do you find with the men of the tower (of Bavel) that with what they vaunted themselves before Him, He exacted punishment of them. As it is written (Genesis 11:4) \"And they said: Let us build for ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves lest we be scattered, etc.\" (Ibid. 6-8) \"And the L–rd said … Let us go down, etc…. And the L–rd scattered them from there, etc.\"",
                "And thus do you find with the men of Sodom, that with what they vaunted themselves before Him, He exacted punishment of them. As it is written (Iyyov 28:5-8) \"A land from which bread had issued forth — its place was overturned, as if (consumed by) fire. A place of sapphire were its stones, and dusts of gold were there. (And now it is) a path unknown (i.e., unfrequented) by brigands, and unseen by the falcon's eye, untrodden by the haughty (beasts) and not crossed by the lion.\" The Sodomites said: We need no men to come to us. Food \"sprouts\" from us, and silver and gold and precious stones and pearls sprout from us. Let us come and forget the way of the wayfarer from our land — At which the Holy One Blessed be He said to them: Fools that you are! Do you vaunt yourselves in the good that I have bestowed upon you! You have said: Let us forget the Torah of the foot (i.e., the wayfarer) from our land. I, likewise, will \"forget\" you from the world, viz. (Ibid. 4) \"A stream (of fire and brimstone) burst forth from its source (upon Sodom and Gomorrah), who (i.e., the people of Sodom) caused the (codes of the) wayfarer to be forgotten.\" And (Ibid. 12:6) \"The tents of robbers are at peace, and those who anger G–d dwell secure.\" Where from? From what? (Ibid.) \"from what G–d has brought into his (the evildoer's) hand.\" And thus is it written (Ezekiel 16:50) \"And they (the men of Sodom) were haughty and committed abomination before Me, and I removed them (from the world) when I saw (their ways). And (Ibid. 49) \"Behold, this was the sin of Sodom, your sister. She and her daughters had pride, surfeit of bread, and peaceful serenity — wherefore she did not strengthen the hand of the poor and the needy. And thus is it written (Genesis 13:10) \"Before the L–rd destroyed Sodom and Gomorrah, it (Sodom) was like the Garden of the L–rd, like the land of Egypt.\" What is written afterwards? (Genesis 19:33) \"And they (the daughters of Lot) made their father drink wine that night.\" Whence did they have wine in the cave? The Holy One Blessed be He \"readied\" it for them, as in (Yoel 4:18) \"And it will be on that day, that the mountains will drip wine. (If the Holy One Blessed be He thus \"readies\" (things) for His angerers, how much more so for the doers of His will!)",
                "And thus do you find with the Egyptians, that with what they vaunted themselves, He exacted punishment of them, (Exodus 14:7) \"And he (Pharaoh) took six hundred chariots and all (the other) chariots of Egypt,\" and it is written (Ibid. 15:4) \"The chariots of Pharaoh and his host He cast into the sea, etc.\"",
                "And thus with Sisra, with what they vaunted themselves before Him, punishment was exacted of them, (Judges 9:13) \"And Sisra massed all his chariots, nine hundred iron chariots, etc.\", and it is written (Ibid. 5:20) \"The stars fought from heaven. From their courses they fought against Sisra.\"",
                "And thus do you find with Samson, the mighty. With what he vaunted himself, punishment was exacted of him, viz. (Ibid. 14:3) \"And Samson said to his father: Take her for me, for she is just in my eyes,\" and it is written (Ibid. 16:21) \"And the Philistines seized him and gouged out his eyes. And they brought him down to Azzah.\" R. Yehudah says: The beginning of his lapse was in Azzah; therefore, his punishment was in Azzah.",
                "And thus with Avshalom — With what he vaunted himself, punishment was exacted f him, viz. (II Samuel 14;25-26) \"And as Avshalom there was no man so beautiful in all of Israel … and when he shaved his head, etc.\"",
                "He as an \"eternal Nazirite,\" who had to shave once every twelve months, viz. (Ibid. 15:7-8) \"And it was at the end of forty years that Avshalom said to the king, etc.\"",
                "R. Yossi Haglili says: He was a \"Nazirite of days,\" who shaved once in thirty days, viz. (Ibid. 14:26) \"And it was from days to days that he shaved, etc.\"",
                "Rebbi says: He shaved every Sabbath eve, this being the norm for princes. What happened in the end? (Ibid. 18:9) \"And Avshalom was encountered by David's servants, and Avshalom was riding on a mule…\" (and he was undone by his hair and was killed.)",
                "And thus Sancheriv — With what he vaunted himself, punishment was exacted of him, viz. (II Kings 19:23) \"Through your envoys you have blasphemed the L–rd, etc.\", and (Ibid. 24) \"It is I (Sancheriv), who have drawn and drunk the water of strangers, etc.\", and (Ibid.) \"An angel of the L–rd went out and smote in the Assyrian camp one hundred and eighty-five thousand, etc.\" They said: The greatest of them commanded one hundred and eighty-five thousand, and the smallest of them no less than two thousand, viz. (18:24) \"So how can you refuse anything even to the deputy of one of my master's lesser servants, etc.\" (Ibid. 19:21-22) is the thing that the L–rd spoke concerning him … Whom have you blasphemed, etc.\" and (Isaiah 10:32) \"This same day at Nov he shall stand and waver his hand, etc.\"",
                "And thus with Nevuchadnezzar — With what he vaunted himself, punishment will be exacted of him, viz. (Ibid. 14:13-14) \"And you said in your hearts … I will mount the heights of a cloud, etc.\" What is written afterwards? (Ibid. 15) \"Instead, you will be brought down to Sheol, etc.\"",
                "And thus with. And thus with. And thus with Tyre and Malchah — With what they vaunted themselves, punishment was exacted of them. As it is written (Ezekiel 17:3) \"Tyre, you have said: I am the quintessence of beauty, etc.\" And of Malchah it is written (Ibid. 28:2) \"You have set your heart like the heart of G–d, etc.\"",
                "And about Tyre it is written (Ibid. 26:3) \"Behold, I (the L–rd) am against you, O Tyre, etc.\" And about Malchah it is written (Ibid. 28:10) You will die the death of the uncircumcised, etc.\" — whence we find that with what the nations of the world vaunted themselves punishment was exacted of them — wherefore it is written \"for He is high on high.\"",
                "(Exodus 15:1) \"A horse and its rider He has cast into the sea\": Now was there only one horse and one chariot? Is it not written (Ibid. 14:7) \"And he took six hundred choice chariots\"? — When Israel does the will of the L–rd, its foes oppose it, as it were, with one horse and its rider. Similarly, (Devarim 20:1) \"When you go out to war against your enemy and you see horse and chariot.\" Now was there only one horse and one chariot? — When Israel does the will of the L–rd, etc.\"",
                "\"a horse and its rider\": When a horse is tied to its rider, and the rider to the horse, they rise and descend to the depths without separating. When a man throws two vessels into the sea they immediately separate, but here: \"a horse and its rider\" together He cast into the sea.",
                "One verse (here) states \"ramah vayam\" (\"He lifted into the sea\"), and another, (Ibid. 9) \"yarah vayam\" (\"He cast into the sea'). How are these two verses to be reconciled? \"ramah\" — they rose to the heights; \"yarah\" — they descended to the depths.",
                "Variantly: When Israel saw the plenipotentiary of the kingdom (Egypt) falling, they began to exult.",
                "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.\"",
                "\"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.\"",
                "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).",
                "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."
            ],
            [
                "(Exodus 15:2) \"The L–rd is my strength and my song\": \"My strength\" is Torah, viz. (Psalms 29:11) \"The L–rd will give strength to His people,\" and it is written (Ibid. 99:4) \"And (they will praise) the strength of the King, who loves (the Torah of) justice.\" Variantly: \"My strength\" is kingship, viz. (Ibid. 21:2) \"O L–rd, in Your strength the king rejoices,\" and (I Samuel 2:10) \"And He will give strength to His king.\"",
                "Variantly: \"My strength\" is \"My stronghold,\" as it is written (Jeremiah 16:19) \"The L–rd is my strength and my stronghold.\" And (Psalms 28:7) \"The L–rd is my strength and my shield. In Him does my heart trust, and I was helped, etc.\"",
                "You are a trust, a help, and a support to all who enter the world — but to me (David) more than to all. He made me distinct and I made Him distinct. He made me distinct — (Devarim 26:18) \"And the L–rd made you distinct unto Him this day) to be unto Him His chosen people.\") And I, likewise, made Him distinct — (Ibid. 17) \"You have made the L–rd distinct this day to be unto you a G–d.\"",
                "All the peoples of the world declare the praises of the Holy One Blessed be He, but mine are more pleasing before Him than theirs. As it is written (II Samuel 23:1) \"And these are the last words of David: The utterance of David, the son of Yishai, and the utterance of the man set on high, the anointed of the G–d of Yaakov, the fairest of the songs of Israel\":",
                "Israel says (Devarim 6:4) \"Hear, O Israel, the L–rd our G–d, the L–rd is one,\" and the Holy Spirit cries out and says (Ibid. 33:29) \"Happy are you, Israel! Who is like you, etc.?\"",
                "",
                "Israel says (Ibid. 4:7) \"Who … is like the L–rd our G–d in all our calling unto Him? And the Holy Spirit cries out and says (Ibid.) \"And who is a great nation\" (\"that has G–d near to it!\")",
                "Israel says (Psalms 89:18) \"For You are the glory of their strength, etc.\" And the Holy Spirit cries out and says (Isaiah 49:3) \"Israel, in whom I glory!\" (Exodus, Ibid.)",
                "\"and He was a salvation unto me\": You are a salvation unto all who enter the world, but unto me, more so. Variantly: \"and He was a salvation unto me\" — in the past, and thus will He be in the future.",
                "\"This is my G–d and I will extol Him\": R. Eliezer says: Whence is it derived that a maid-servant beheld at the Red Sea what was not beheld by Ezekiel and the other prophets, of whom it is written (Hoshea 12:11) \"And to the prophets I appeared (in various) guises,\" and (Ezekiel 1:1) \"The heavens opened and I saw visions of G–d\"? An analogy: A king of flesh and blood comes to a province, a circle of guards around him, warriors at his right and at his left, armies before him and behind him — and all asking \"Who is the king?\" For he is flesh and blood as they are. But when the Holy One was revealed at the sea, there was no need for anyone to ask \"Who is the King?\" For when they saw Him, they knew Him, and they all opened and said \"This is my G–d, and I will extol Him",
                "(\"ve'anvehu,\" lit.: \"I will 'host' Him\")!\" R. Yishmael says: Is it possible to \"host\" one's Master? Rather, (read \"ve'anvehu\" as) \"I shall beautify myself (from the root \"na'eh\") before Him with mitzvoth — with a beautiful lulav, beautiful tzitzith, a beautiful shofar, beautiful prayer. Abba Shaul says: \"I will liken myself to Him\" (i.e., \"ve'anvehu\" = ani vehu [\"I and He\"]) Just as He is merciful and gracious, you, too, be merciful and gracious.",
                "R. Yossi Haglili says; \"Beautify and praise the Holy One Blessed be He before all the peoples of the world.\" R. Yossi b. Dormaskith says: \"I shall make a Temple before Him,\" \"navth\" being the Temple, as in (Psalms 79:7) \"and they have destroyed navehu\" (His Temple)\", and (Isaiah 33:20) \"But you will regard (with deference) Zion, the city of our assemblies. Your eyes will see Jerusalem, the peaceful habitation\" (neveh sha'anan).",
                "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 Songs 5:9) \"How is your Beloved (different) from the beloved (of all the other nations) that you have thus besworn us? (see Ibid. 8) that you thus die for Him and are thus murdered for Him, viz. (Ibid. 1:3) \"alamoth have loved You\" — they have loved You \"al maveth\" (\"above death\"), and (Psalms 44:23) \"for over You we are slain all the day\"? You are comely, you are strong. Come and join us.",
                "And Israel says to them: Do you know Him? Let us tell you part of His praise (Song of Songs 5:10) \"My Beloved is white and ruddy, distinguished among legions.\"",
                "When they hear this, they say to Israel: Let us go with you, viz. (Ibid. 6:1) \"Where did your Beloved go, you loveliest among the women? Whither has your Beloved turned? Let us seek Him with you.\" And Israel says to them (Ibid. 2:16) \"My Beloved is mine, and I am His,\" and (Ibid. 6:3) \"I am my Beloved's, and my Beloved is mine, who grazes His flock among the lilies.\"",
                "And the sages say (on \"ve'anvehu\"): \"I shall accompany Him (\"alavenhu\") until I come with Him to His Temple.",
                "An analogy: A king's son goes abroad — he goes after him and attends upon him. He goes to a different city — he goes after him and attends upon him. Thus with Israel. When they went down to Egypt, the Shechinah was with them, viz. (Genesis 46:4) \"I shall go down with you to Egypt.\" When they went up, the Shechinah went up with them, viz. (Ibid.) \"and I shall also bring you up.\" When they went down to the sea, the Shechinah was with them, viz. (Exodus 14:19) \"And the angel of G–d, who went before the camp of Israel, etc.\" When they went out to the desert, the Shechinah was with them, viz. (Ibid. 13:21) \"And the L–rd went before them by day, etc.\" — until they brought Him with them to His holy Temple,",
                "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 house of my mother and the chamber of my conception.\" \"my G–d\" (Keli): With me He manifested the attribute of mercy, and with my fathers, the attribute of justice. And whence is it derived that \"keli\" connotes the attribute of mercy? From (Psalms 22:2) \"Keli, Keli, why have You forsaken me?\" and (Numbers 12:13) \"Kel, I pray You, heal her, I pray You,\" and (Psalms 118:27) \"The L–rd is 'Kel,' and He has lighted (the way) for us.\" And whence is it derived that \"Elokim\" (as in [Exodus, Ibid] \"the G–d ['Elokei'] of my father\") connotes justice? From (Devarim 1:17) \"For the judgment is to 'Elokim.'\"",
                "\"the G–d of my father, and I will exalt Him\": I am a queen, the daughter of kings; a beloved one, the daughter of beloved ones; a holy one, the daughter of holy ones; a pure one, the daughter of pure ones. An analogy: A man goes to betroth a woman. Sometimes he is embarrassed in her; sometimes, in her kin. But I am not so, but a queen, the daughter of kings, etc.",
                "R. Shimon b. Elazar says: When Israel do the will of the L–rd, His name is exalted in the world, as it is written (Joshua 5:1) \"And it was, when all the kings of the Emori heard, etc.\" And thus did Rachav say to Joshuah's emissaries, (Ibid. 2:10) \"for we heard how the L–rd dried up, etc.\", and (Ibid. 17) \"and we heard and our hearts melted, and no man's spirit endured within him before you. For the L–rd, He is G–d in the heavens above, etc.\" And when they do not do His will, His name, as it were, is demeaned in the world, viz. (Ezekiel 36:20) \"And they came to the nations … and they profaned My holy name when it was said of them: These are the peoples of the L–rd, and from His land did they go forth …\" and (Ibid. 23) \"And I shall sanctify My great name which has been profaned among the nations, etc.\"",
                "\"the G–d of my father, and I will exalt Him\": The congregation of Israel said before the Holy One Blessed be He: L–rd of the world, it is not for the miracles that You performed with Me that I chant song before You, but for the miracles that You performed with my fathers and with me in all of the generations — thus: \"This is my G–d and I will extol Him; the G–d of my father, and I will exalt Him.\""
            ],
            [
                "(Exodus, Ibid. 3) \"The L–rd is a man of war; the L–rd is His name.\" R. Yehudah says: This is a verse rich from (what is written) in many places. We are hereby apprised that He revealed Himself to them in the implements of war. He revealed Himself to them as a warrior girded with a sword, viz. (Psalms 45:4) \"Gird Your sword upon Your thigh, O Hero.",
                "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 righteousness as mail, and a helmet of salvation on His head.\" He revealed Himself to them with a spear, viz. (Habakkuk 3:11) \"by the light of the flash of Your spear,\" and (Psalms 35:3) \"and draw spear and (don) buckler, etc.\" He revealed Himself to them with bow and arrows, viz. (Habakkuk 3:9) \"The nakedness of Your bow will be revealed,\" and (II Samuel 22:15) \"And He sent forth arrows, etc.\" He revealed Himself to them with shield and buckler, viz. (Psalms 91:4) \"Shield and bucker is His Your truth, and (Ibid. 35:2) \"Take up buckler and shield.\"",
                "I might think that He (actually) required one of all these appurtenances. It is, therefore, written \"The L–rd is a man of war; the L–rd is His name. It is with His name that He wars, and not with any of these appurtenances.",
                "Why, then, need each of them be singled out? For if Israel requires it, He makes war for them. And woe to the nations what they hear with their ears, that He who spoke and brought the world into being is destined to make war with them!",
                "\"the L–rd is a man of war': What is the intent of this? Because He revealed Himself at the sea as a hero waging war — \"The L–rd is a man of war\" — and He revealed Himself at Sinai as an elder full of mercy, viz. (Exodus 24:10) \"And they saw the G–d of Israel … and under His feet as the work of a sapphire brick and as the appearance of the heavens in brightness\" [[ see Rashi], and (Daniel 7:9) \"I watched as thrones were set up, and the Ancient of Days sat … (10) A stream of fire was flowing forth from before Him, etc.\" — So as not to give a pretext to the peoples of the world to say that there are two (i.e., numerous) deities, (it is written) \"The L–rd is a man of war — the L–rd is His name. It was He upon the sea, He in Egypt, He in the past, He in the future, He in time to come, He in this world, He in the world to come. As it is written (Devarim 32:39) \"See, now, that it is I, I, and there is no god with Me, etc.\", and (Isaiah 41:4) \"Who wrought and did? The Caller of the generations (into being) from the beginning. I, the L–rd, was the first (to perform wonders and to help,) and it is I (who will be) with (you,) the later (generations.\"",
                "There is a warrior in a province, accoutered in all the weapons of war, but lacking power, strength, stratagem, and war (wisdom). Not so, the Holy One Blessed be He. He possesses all of these. As it is written (I Samuel 17:42) \"For unto the L–rd is the war, and He will deliver you into our hands.\" And it is written (Psalms 144:1) (\"A psalm) of David: Blessed is the L–rd, my Rock, who trains my hands for battle, my fingers for war.\"",
                "There is a warrior, at the height of his power, forty years old, who is not like a sixty-year-old, nor a sixty-year-old like a seventy-year-old, but the older he grows the more his power wanes. Not so, He who spoke and brought the world into being — (Malachi 3:6) \"I am the L–rd. I have not changed!",
                "There is a warrior in a province, who may be so swayed by wrath and power s to vent his fury even upon his father and mother and close of kin. Not so, the Holy One Blessed be He. \"The L–rd is a man of war — the L–rd (\"yod-keh-vav-keh,\" signifying mercy) is His name. \"The L–rd is a man of war\" — who fought against the Egyptians. \"The L–rd is His name — He compassionates His creations, viz. (Exodus 24:6) \"The L–rd, the L–rd, the G–d (Kel) who is merciful and gracious, etc.\"",
                "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 forth from Him, viz. (Devarim 32:41) \"When I whet the flash of My sword, etc.\" But if they repent, immediately he withdraws it, viz. (Ibid.) \"My hand shall take hold of justice.\" I might think that He withdraws it in vain (i.e., unbloodied); it is, therefore, written (Ibid.) \"I shall return (with that sword) vengeance to My adversaries.\" Against whom does He return it? The nations of the world, viz. (Ibid.) \"and (with it) My haters shall I repay!\"",
                "A king of flesh and blood goes out to war and (emissaries of) neighboring lands come and request sustenance form him. He tells them angrily that he is going to war. When he returns victorious, they come and request sustenance form him. \"The L–rd is a man of war\" — He wars against Egypt. \"the L–rd is His name\" — (At the same time) He hears the outcries of all who enter the world. As it is written (Psalms 65:3) \"Heeder of prayer — to You does all flesh come.",
                "A king of flesh and blood, whilst at war, cannot supply all of his soldiers. Not so, the Holy One Blessed be He. \"The L–rd is a man of war\" — He wars against Egypt. \"The L–rd is His name\" — He sustains all who enter the world. As it is written (Psalms 136:13) \"He divides the sea into strips\" (twelve strips for twelve tribes) — (Ibid. 25) \"He gives bread to all flesh.\" (Ibid. 147:10) He gives the beast its food, the raven's young, what they call for.\"",
                "\"The L–rd is a man of war\": Is it possible to say this (i.e., to refer to Him as \"a man\")? Is it not written (of His transcendent majesty) (Jeremiah 23:24) \"Do I not fill heaven and earth, sys the L–rd\"? And (Isaiah 6:3) \"And one (seraph) would call to another and say: Holy, Holy, Holy, etc.\" And (II Chronicles 6:14) \"O L–rd, G–d of Israel, there is none like You, etc.\" And (Ezekiel 43:2) \"And, behold, the glory of the G–d of Israel, etc.\" What, then, is the intent of \"a man of war\"? Because of your love (i.e., the love He has for you) and because of your holiness, I shall sanctify My name through you. For it is written (Hoshea 11:9) \"For I am G–d, and not a man, etc.\"",
                "\"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 sword, and spear, and javelin; but I come to you with the name of the L–rd of hosts, etc.\" And (Psalms 20:8) \"These with chariots and these with horse, but we with the name of the L–rd our G–d, etc.\" And thus did Assa say, viz. (II Chronicles 14:10) \"And Assa called out to the L–rd his G–d and said: O L–rd, there is none besides You, etc.\"",
                "(Exodus 15:4) \"the chariots of Pharaoh and his host\": \"As one measures, so is it meted out to him.\" They (the Egyptians [i.e., Pharaoh]) said (Ibid. 5:2) \"Who is the L–rd that I should hearken to his voice?\" And You meted it out to him accordingly, viz. \"The chariots of Pharaoh, etc.\" One verse (here) states \"yarah\" (He cast into the sea\"), and, another (Ibid. 1) \"ramah\" (\"He lifted into the sea\"). How are these two verses to be reconciled? \"Yarah\" — they descended to the depths; \"ramah\" — they rose to the heights.",
                "Variantly: \"The chariots of Pharaoh, etc.\" They (the Egyptians [i.e., Pharaoh') said (Ibid. 1:22) \"Every son that is born into the Nile shall you thrown him, You, likewise, meted it out to him accordingly, viz.: \"The chariots of Pharaoh, etc.\"",
                "They (Ibid. 14:7): \"And he took six hundred chosen chariots.\" You, likewise (Ibid. 15:4): \"and the élite of his officers were mired in the sea. They placed (Ibid. 14:7) \"officers upon all of them\"; You, likewise, (Ibid. 17:5) [He mired them there] \"so that the waters should [return and] cover them.\"",
                "They (Ibid. 1:14) \"embittered their lives with hard toil, with mortar\"; You, likewise, made the water like slime for them, and they sank in it. Thus (15:4) \"They were mired in the Red Sea,\" \"mired\" connoting slime, as in (Psalms 69:3) \"I am sunk in the slime of the depths,\" and (Jeremiah 38:6) \"and Jeremiah sank in the slime.\" Thus, \"they were mired in the sea.\""
            ],
            [
                "(Exodus 15:5) \"so that the depths should cover them\": Now are there depths there (at the bottom of the sea)? Is it not dry ground? What, then, is the intent of \"should cover them\"? — The lower depths (under the earth) ascended to the upper depths and the torrents embattled them. Thus, \"the depths should cover them.\"",
                "(The water) covered the firmament over them and darkened the stars over them, viz. (Ezekiel 32:8) \"All the lights of the heavens I will darken above you, and I will bring darkness to your land,\" and (Isaiah 13:10) \"For the stars of heavens and their constellations will not give their light. (For) the sun will be dark when it rises, etc.\" And it is written (Ezekiel 30:18) \"And in Techafnefess the day will be darkened when I break there the power of Egypt… (For) a cloud shall cover it. And (Isaiah 13:11) \"and I shall requite to the world (its) evil, etc.\"",
                "Jonah descended to one depth, viz. (Jonah 2:6) \"The depth surrounded me,\" and they descended to two depths, viz. (Exodus 15:5) \"The depths covered them.\" Jonah descended into one metzulah (whirlpool, viz. Jonah 2:4), and they descended into two, (Exodus, Ibid.) \"metzuloth.\" And it is written (Nechemiah 9:11) \"And their pursuers You cast into metzuloth, as a stone into raging waters.\"",
                "(Exodus, Ibid. \"They descended into the metzuloth\": Now are there metzuloth there? Is it not dry land? We are hereby apprised that the Great Sea (the Mediterranean) burst into it (the Red Sea) and the torrents embattled them. Thus, \"They descended into the metzuloth.\" \"as a stone\":",
                "\"As one metes it out, so, is it meted out to him.\" They said (Exodus 1:16) \"and you see upon the (birth;) stones, etc.\" — wherefore You, likewise made the waters like stones to them, and the waters struck them upon the stones. Thus, \"as a stone.\"",
                "Variantly: \"as a stone\": This was the middle state. The wicked among them were tossed about like stubble (viz. 7); the \"moderate,\" like stone (here); the \"better,\" like lead (viz. 10).",
                "Variantly: \"as a stone\": because their hearts were hard as stone. But Your goodness and Your many lovingkindnesses and Your mercies are upon us, and Your right hand is stretched out to all who enter the world, \"Your right hand,\" being written twice (viz. 15:6). (Psalms 44:4) \"… but Your right hand, Your arm, and the light of Your countenance — for You favored them,\" and (Isaiah 45:23) \"By Myself I have sworn. From My mouth has gone forth righteousness, a word that will not turn back.\"",
                "(Exodus 15:6) \"Your right hand, O L–rd, is grand in power\": (\"nedari bakeach\") Comely (na'eh) are You, and grand (adir [acronym of \"nedari\"]) in power. For You gave a grace period to the generation of the flood to repent. And they did not repent, as it is written (Genesis 6:3) \"My spirit shall not contend (in Me) forever, etc.\" And You did not decree (destruction upon them) until they had consummated their evil before You.",
                "And 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 people, and all of them have one language, and this is what they begin to do! And now, etc. \"Now\" connotes (an opening for) repentance, viz. (Devarim 10:12) \"And now, O Israel, what does the L–rd your G–d ask of you\" (but to repent). And You did not decree destruction upon them (the men of the tower) until they had consummated their evil before You.",
                "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 outcry of Sodom and Gomorrah, because it has become great … I shall go down now and I shall see, etc.\" (Ibid. 19:24) \"And the L–rd rained down upon Sodom and upon Gomorrah brimstone and fire\": If they repent — rain; if not, brimstone and fire. It is written here \"rain,\" and elsewhere (Psalms 11:6) \"rain.\" Just as there (ab initio) \"rain,\" so, here, (ab initio) \"rain.\" — But perhaps, just as here, \"brimstone and fire,\" there, too, brimstone and fire! — It is, therefore, (to negate this) written (Genesis, Ibid.) \"from the L–rd, from heaven\" (and evil does not descend [ab initio] from the L–rd.) And You did not decree (destruction) upon them until they had consummated their evil. And thus with Egypt.",
                "You brought ten plagues upon Egypt, and You did not decree destruction upon them until they had consummated their evil.",
                "Variantly: \"Your right hand, O L–rd, is grand in power. Your right hand\" — twice. When Israel do the will of the L–rd, they, as it were, convert the \"left\" to the \"right.\" And when they do not do the will of the L–rd, they convert the \"right\" to the \"left,\" viz. (Eichah 2:3) \"He has turned back His right hand before the foe.\"",
                "When Israel do His will, there is no sleep before Him, viz. (Psalms 121:9) \"He does not slumber and He does not sleep.\" And when they do not do His will, there is, as it were, \"sleep\" before Him, viz. (Ibid. 78:66) \"Then the L–rd woke as a sleeper, as a warrior rousing himself from wine.\"",
                "And when Israel do His will, there is no wrath before Him, viz. (Isaiah 27:4) \"I have no wrath.\" And when they do not do His will, there is wrath before Him, viz. (Devarim 11:17) \"and the wrath of the L–rd will burn against you.\"",
                "When Israel do His will, He wars for them, viz. (Exodus 14:14) \"The L–rd will war for you.\" And when they do not do His will, He wars against them, viz. (Isaiah 63:10) \"And He turned into a foe of theirs; He warred against them.\"",
                "(Exodus 15:6) \"Your right hand, O L–rd, will break the foe\": It is not written \"broke the foe,\" but \"will break the foe,\" in the future, viz. (Habakkuk 3:12) \"In fury You will tread the earth; in wrath You will trample nations.\"",
                "\"breaks the foe\": This is Pharaoh, viz. (Exodus 15:9) \"The foe (in this context, Pharaoh) said, etc.\"",
                "Variantly: This is Esav, viz. (Ezekiel 36:2) \"Because the foe has said against you 'He'ach!', etc.\""
            ],
            [
                "(Exodus 15:7) \"And in the greatness of Your grandeur You break those who rise up against You\": You have magnified Your grandeur against those who rise up against You. And who are those? Those who rise up against Your children.",
                "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, against the Holy One Blessed be He. Similarly, (Psalms 74:23) \"Do not forget the vice of Your foes, the roar of those who rise against You always.\" Why? (Ibid. 83:4) \"They have been subtle in counsel against Your people, etc.\" (Ibid. 139:21) \"Will I not hate Your haters, O L–rd, and battle with those who rise up against You?\" Why? (Ibid. 22) (For) \"I have hated them to the heights of hatred. I have deemed them my (own) enemies.\" Similarly, (Zechariah 2:12) \"for whoever touches you touches the pupil of His eye.\"",
                "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) 'What a burden it is!' and you (thereby) sully it.\" It is actually written \"Him,\" but Scripture here is euphemistic. Similarly, (I Samuel 3:13) \"because of his knowing that his sons were blaspheming them and his not censuring them\" — a euphemism (for \"Me\"). Similarly, (Iyyov 7:20) \"Why did You make me a target for Yourself and a burden to myself\" — a euphemism (for \"You\"). Similarly (Habakkuk 1:12) \"Are You not of yore, O L–rd my G–d, my Holy one — we shall not die\" — a euphemism (for \"You\"). Similarly, (Jeremiah 2:11) \"Has a nation ever exchanged (its) god though they be no god? Yet My people has exchanged its glory\" — a euphemism (for \"My\"). Similarly, (Psalms 106:20) \"And they exchanged their glory for the image of an ox, etc.\" — a euphemism (for \"Your\"). (Numbers 11:15) \"and let me not see my misfortune\" — a euphemism (for \"their\"). Similarly, (II Samuel 20:1) \"We have no portion in David … Each man to his tent (\"ohalav\"), O Israel\" — a euphemism (for \"god\" [\"elohav\"]). (Ezekiel 8:17) \"And, behold, they thrust the branch to their nostrils\" — a euphemism (for \"My\"). (Numbers 12:13) \"who leaves his mother's womb\" — a euphemism (for \"our\"). Here, (Zechariah 2:12) likewise, \"One who touches him (a Jew) touches the pupil of his eye\"",
                "— a euphemism (for \"G–d's\") eye.",
                "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 to the aid of the L–rd, to the aid of the L–rd among the warriors.\" He who rises up against Your children rises up against You. And who were they (who rose up against Him?) (Genesis 14:9) \"Kedarlaomer and Tidal king of Goyim, etc.\" (Ibid. 15) \"And he (Avram) deployed against them at night, he and his servants, and he smote them.\" And thus is it written (Isaiah 41:2-3) \"Who roused (the exemplar of) righteousness, (i.e., Avram) from the east, summoned him to His service? … He pursues them. He passes on, unscathed.\" And thus is it written (Psalms 110:1-5) \"This is the word of the L–rd to my master (David). Sit at My right hand until I make your foes your footstool. The sceptre of your strength will the L–rd send from Zion. Your people will offer themselves on the day of (the gathering of) your army. The L–rd has sworn and He will not retract … The L–rd is at your right hand, etc.\" You magnified Yourself greatly against Pharaoh and his army, viz. (Exodus 14:7) \"And he (Pharaoh) took six hundred choice chariots, etc.\" — (Ibid. 15:4) \"The chariots of Pharaoh and his host He cast into the sea.\"",
                "And thus Sisra and all his chariots, viz. (Judges 4:13) \"And Sisra called up all his chariots\" — (Ibid. 5:20) \"From the heavens they warred\" (against Sisra).",
                "Sancheriv and all of his ranks, viz. (Isaiah 37:24) \"Through your servants you have blasphemed my L–rd, etc.) — (II Chronicles 32:21) \"and the L–rd sent an angel who annihilated every warrior, etc.\"",
                "Nevuchadnezzar and all his hosts,\" viz. (Isaiah 14:83) \"You said in your hearts: I will climb to the heavens, etc.\" Nevuchadnezzar said: I will make myself a little cloud and I will live within it, viz. (Ibid. 14) \"I will mount the heights of a cloud, etc.\" The Holy One Blessed be He said: You wished to separate yourself from men. In the end, they will separate themselves from you, viz. (Daniel 4:25-30) \"All this befell King Nevuchadnezzar, etc.\"",
                "(Ibid. 8:1-6) \"King Belshazzar made a great banquet, etc.\" About this it is written (Habakkuk 2:15) \"Woe unto him who makes his neighbor drink! You pour out your wrath even unto intoxication,\" and (Ibid. 16) \"You will be sated with shame rather than glory.\" (Daniel 5:30) \"That very night King Belshazzar was killed.\"",
                "(Exodus 15:7) It is not written \"You have destroyed those who rose up against You,\" but \"You will destroy ('taharos') those who rise up against You\" — in the future, viz. (Psalms 58:7) \"O G–d, smash ('haras') their teeth in their mouth.\" Why? (Ibid. 58:5) \"For they do not consider the deeds of the L–rd and His handiwork. He will tear them down ('yeharsem') and not rebuild them\": He will tear them down in this world and not rebuild them in the world to come.",
                "It is not written \"You have sent forth Your wrath,\" but \"You will send forth Your wrath\" — in time to come. (Psalms 69:25) \"Pour Your wrath upon them, etc.\" (Jeremiah 10:25) :Pour Your wrath upon the nations\": Why? (Ibid.) \"For they have consumed Yaakov, etc\"",
                "It is not written (Exodus 15:7) \"He has consumed them as stubble,\" but \"He will consume them as stubble\" — in time to come, viz. (Ovadiah 1:18) \"And the house of Yaakov will be fire, and the house of Joseph, flame, and the house of Esav, stubble, and they will ignite them and consume them, etc.\" And it is written (Zechariah 12:6) \"On that day I will make the chieftains of Judah like a stove — fire (burning) wood, torch (burning) sheaf, etc.\"",
                "All woods, when they burn, their sound is not heard; but stubble, when it burns, it crackles and is heard. Thus did the sound of Egypt, in its destruction, make itself heard. All woods, when they burn, leave a trace; but stubble, when it burns, leaves no trace. And the L–rd said (Isaiah 43:17) \"They (the chariots of Egypt) all lie together, never to rise, snuffed out like flax\" — to teach that there was no kingdom so abject as that of Egypt, but it seized power for the moment towards the aggrandizement of Israel.",
                "When the (other) kingdoms are symbolized, they are symbolized as cedars, viz. (Ezekiel 31:3) \"Behold, Ashur, a cedar in the Levanon,\" and (Amos 2:9) \"And I destroyed the Emori from before them, whose height was as the height of cedars, etc.\", and (Daniel 4:17) \"The tree (Bavel) that you have seen, etc.\" And when Egypt is symbolized, it is symbolized only as stubble, viz. \"He will consume them as stubble.\" And when the (other) kingdoms are symbolized, they are symbolized as silver and gold (Ibid. 2:32) \"This statue, its head of fine gold, etc.\" And when Egypt is symbolized, it is symbolized only as lead, viz. (Exodus 15:10) \"they sank as lead.\" And when the (other) kingdoms are symbolized, they are symbolized as beasts, viz. (Daniel 7:3) \"and four immense beasts, etc.\" And when Egypt is symbolized, it is symbolized only as a fox, viz. (Song of Songs 2:15) \"Seize for us the foxes, etc.\"",
                "Antoninus asked Rabbeinu Hakadosh: I want to go to Alexandria. Is it possible that a king will arise there who will beat me? He answered: I do not know. In any event, we have it in writing that Egypt is incapable of establishing either a king or a governor, viz. (Ezekiel 29:15) \"Of all the kingdoms it (Egypt) will be the lowest, and it will not exalt itself again among the nations. And I will diminish them, so that they not dominate the nations.\"",
                "(Exodus 15:8) \"And with the breath of Your nostrils, the waters ne'ermu\": \"With their measure was it meted out to them.\" They said (Ibid. 1:10) \"Come and let us outsmart them.\" You, likewise, gave wisdom (\"armah\" [as in \"ne'ermu\"]) to the waters, and the waters embattled them in all kinds of torrents.",
                "Variantly: \"And with the breath of Your nostrils ne'ermu\": He stood them (the waters) up like stacks (\"areimoth\").",
                "(Ibid.) \"They stood up like a flask\": Just as a bound flask neither emits nor admits, so, the spirits of the Egyptians were bound up within them, neither emitting nor admitting — while Israel ate and drank and rejoiced. Sweet water issued forth for them from salted water, viz. (Psalms 78:160) \"and He brought forth nozlim from the rock,\" \"nozlim\" being living waters, as in (Song of Songs 4:15) \"a garden spring, a well of living waters,\" and (Mishlei 5:15) \"Drink water from your pit and nozlim from your well.\"",
                "Variantly: Just as a bound flask stands, neither emitting nor admitting, so, the spirits of the Egyptians were bound up within them, neither emitting nor admitting, faint from the smell of the sea, viz. (Job 41:23) \"He bubbles up the sea like a pot, etc.\" And to Israel, the sea was like a bed of spices, viz. (Ibid.) \"He makes the sea like a spice-bed.\" (Song of Songs 4:16) \"Awake, O north wind, and come, O south, blow over my garden that its spices may flow.\"",
                "(Exodus, Ibid.) \"The depths were congealed (\"kafu\") in the heart of the sea, etc.\" He made them like a kippah (a dome) in the midst of the sea. How so? A man's heart consists of two chambers and its arch. Thus did He arch the sea over them.",
                "The sea has no heart, and He gave it a heart. A terebinth has no heart, and He gave it a heart, viz. (II Samuel 18:4) \"He (Avshalom) was yet alive in the heart of the terebinth.\" The heavens have no heart, and He gave them a heart, viz. (Devarim 4:11) \"And the mountain (Sinai) burned with fire until the heart of heaven.\" Let the sea come, which had no heart and was given a heart, and exact payment of the Egyptians, who had a heart and subjugated Israel with all kinds of (\"heartless\") torments, viz. (Exodus 1:13) \"And Egypt subjected the children of Israel to grueling toil.\" Let the terebinth come, which had no heart and was given a heart and exact punishment of Avshalom, who had a heart and \"stole\" three hearts — the heart of his father, the heart of beth-din, and the heart of Israel, viz. (II Samuel 15:6) (\"And Avshalom did this) … and Avshalom stole the heart of the men of Israel.\" Let the heavens come, which have no heart and were given a heart, and drop manna like dew upon Israel, who had a heart and accepted the Torah and served the L–rd with all their hearts and all their souls, viz. (Devarim 6:3) \"And you shall love the L–rd your G–d with all of your heart and all of your soul, etc.\"",
                "And not the heavens alone rejoiced in the redemption of Israel, but also the mountains and all of the hills, the fruit trees and all of the cedars, viz. (Isaiah 44:23) \"Sing, O heavens, for the L–rd has wrought! Shout, O depths of the earth. Mountains, break out in song, forest and all that is in it. For the L–rd has redeemed Yaakov\", and (Ibid. 49:13) \"Sing, O heavens and rejoice, O earth — Break out in song! For the L–rd has consoled His people, etc.\""
            ],
            [
                "(Exodus 15:9) \"The foe said: I shall pursue, etc.\": This appertains (chronologically) to the beginning of the parshah. Why is it written here? For \"there is no before and after in the Torah.\" Similarly, (Isaiah 6:1) \"In the year of the death of King Uzziahu, etc.\" This appertains to the beginning of the parshah. Why is it written here? For \"there is no before and after in the Torah.\" Similarly, (Ezekiel 2:1) \"Son of man, stand on your feet\" (Some say [Ibid. 17:1] \"Son of man, propose a riddle.\") This appertains to the beginning of the parshah. Why is it written here? For \"there is no before and after in the Torah.\" Similarly, (Jeremiah 2:2) \"Go and call out in the ears of Jerusalem.\" This belongs in the beginning of the parshah. Why is it written here? For \"there is no before and after in the Torah.\" Similarly, (Hoshea 10:1) \"Israel is (like) a vine that has shed, etc.\" This appertains to the beginning of the parshah. Why is it written here? For \"there is no before and after in the Torah.\" Similarly, (Koheleth 1:12) \"I, Koheleth, was king over Israel in Jerusalem.\" This appertains to the beginning of the parshah. Why is it written here? For \"there is no before and after in the Torah.\"",
                "\"The foe said, etc.\": How did Israel know what Pharaoh thought of them in Egypt? The Holy Spirit reposed upon them and they knew it. Pharaoh said: It really does not befit us to pursue Israel, but the silver and gold that they took warrants it. When some of the people saw that (only) a small part of their possessions had been taken, they said: What will we gain by pursuing them? When Pharaoh saw this, he said: We will all share equally in the spoils, viz. (Ibid.) \"I shall divide the spoils.\" And, what is more, I shall open up the treasure stores — silver, gold, precious stones and jewels — and I will distribute them to you.",
                "\"The foe (Pharaoh) said\": And he did not know what he was saying, viz. (Mishlei 16:1) \"To a man are the musings of his heart, but to the L–rd is the meaning of the tongue.\" (He said:) \"I shall pursue, I shall overtake, I shall divide,\" (but what he \"meant\" was) I shall be pursued by them, I shall be overtaken by them, my spoils and my wealth shall be divided by them. It is not written \"My soul shall be filled with them,\" but \"My soul shall fill them\" — They shall fill themselves with it. It is not written \"torishem\" (\"My hand shall inherit them\"), but \"torishemo\" — I shall bequeath my wealth and glory to them.",
                "In the past, you (the Jews) would rob them (the Egyptians) and I would prosecute you by royal edict, but now, my hand will permit it. In the past, you would kill them and I would prosecute you by royal edict, but now, \"I shall sheathe my sword.\"",
                "Others say: It is not written \"I will draw my sword,\" but \"I will empty my sword.\" He desired to cohabit with their males (\"sword\" here being a euphemism for the male organ,) as in (Ezekiel 28:7) \"and they will draw their sword against the beauty of your wisdom,\" the idea being that they will empty their \"sword.\" And because his heart swelled in pride, the Holy One Blessed be He demeaned him and all of the peoples degraded him.",
                "The Egyptians comprised three factions at the sea: One said: Let us take their money and not kill them; a second: Let us kill them and not take their money; the third: Let us kill them and take their money. Re those who said: Let us take their money and not kill them — \"I shall divide spoil.\" Re those who said: Let us kill them and not take their money — \"I shall fill my soul with them.\"",
                "Re those who said: Let us kill them and take their money — \"My hand shall impoverish them.\" With five things (i.e., utterances) did Pharaoh stand and blaspheme in the midst of the land of Egypt, viz. \"The foe (Pharaoh) said: I shall pursue (and) I shall overtake; I shall divide spoil; My soul shall be filled with them; I shall empty my sword; My hand shall impoverish them.\" And, corresponding to these, the Holy Spirit responded, viz.: \"You blew with Your breath … they plummeted like lead in the mighty waters; Your right hand, O L–rd breaks the foe; and in the greatness of Your grandeur, You destroy those who rise up against You; You send forth Your wrath — it consumes them as stubble;",
                "You inclined Your right hand — the earth swallowed them up.\" An analogy: A renegade stands and blasphemes behind the king's palace: If I find the king's son, I will seize him and slay him. I will impale him and kill him with a terrible death. Thus Pharaoh stood and blasphemed in the land of Egypt: I will pursue, I will overtake, I will divide spoil. And the Holy Spirit mocks him and says: \"You blew with your breath\" — \"the sea covered them\"; \"you inclined your right hand\" — \"the earth swallowed them.\"",
                "And thus is it written (Psalms 2:1) \"Why do the nations rage … (4) The Dweller in the heavens shall laugh\", (Ibid. 59:8) \"They spout with their mouths … (9) You, O L–rd, will laugh at them.\"",
                "And it is written (Ezekiel 38:18) \"And it will be on this day, on the day that Gog comes against the land of Israel .. (20) the fishes of the sea will quake before Me.\" All of those thousands and ten thousands plummeted like lead.",
                "(Exodus 15:10) \"in the mighty waters\": Four are called \"mighty\": The Holy One Blessed be He — (Psalms 93:4) \"Mighty on high is the L–rd\"; Israel — (Ibid. 16:3) \"the mighty, the object of all My desire\"; Egypt — (Ezekiel 32:18) \"and the daughters of the mighty nations (Egypt)\"; and the waters — \"They plummeted like lead in the mighty waters.\""
            ],
            [
                "(Exodus 15:11) \"Who is like You among the mighty\": Once Israel saw that Pharaoh and his hosts were lost in the Red Sea, and the rule of Egypt had been abolished and idolatry had been castigated, they all opened their mouths and said \"Who is like You among the mighty.\"",
                "And not only did Israel alone break out in song. But all the peoples — When they heard that Pharaoh and his hosts had been lost in the sea and their rule had been abolished, and their idolatry had been castigated — all of them rejected their idolatry and opened their mouths and said \"Who is like you among the mighty, etc.\"",
                "And thus do you find to be the lot of idolatry — that the peoples of the world are destined to reject it, viz. (Jeremiah 16:19) \"The L–rd is my strength and my stronghold and my refuge on the day of affliction … (20) Can a man make gods for himself, etc.\", (Isaiah 2:20) \"On that day a man will throw away his false gods … (21) to enter the clefts of rocks (in fear of retribution), etc.\", (Ibid. 18) \"and the false gods will perish completely.\"",
                "Variantly: \"Who is like You among the mighty, O L–rd\": Who is like You in the miracles and wonders that You wrought for us upon the sea, viz. (Psalms 106:22) \"… awesome deeds upon the Red Sea\" — (Ibid. 9) \"He roared at the Red Sea and it dried up.\"",
                "Variantly: \"Who is like You bailmim\" (\"among the mute\"). You hear the defamation of Your children and You remain silent, viz. (Isaiah 42:14) \"I have ever been silent; I have been still; I have restrained Myself. (But now) I will scream as a woman giving birth. I will throb and lust (to destroy all My foes) together.\" In the past I was silent and restrained. From now on I will scream. (Ibid. 15-16) \"I will lay waste the mountains and the hills, and I will dry up all their grass, and I will render the rivers islands, and I will dry up the pools. And I shall lead the blind in a way they did not know. In roads they did not know shall I lead them. I shall make the darkness into light before them, and the crooked paths into straight paths.\"",
                "Variantly: \"Who is like You among the mighty\": Who is like You among those who minister before You on high, viz. (Psalms 89:7) \"Who in the heavens can be likened to the L–rd?\" (Ibid. 8) \"a G–d who is dreaded in the great council of the holy ones (the angels) … (9) O L–rd, G–d of hosts, who is like You? Mighty is the L–rd.\"",
                "Variantly: Who is like You (\"ba'eilim\") among those who call themselves gods? Pharaoh called himself a god, viz. (Ezekiel 29:3) \"Mine is my river (the Nile), and I have made it.\" And thus, Sancherev, viz. (II Kings 18:35) \"Who among all the gods of the lands (saved their land from my hand, etc.\")? And thus Nevuchadnezzar, viz. (Isaiah 14:14) \"I shall mount the heights of a cloud; I shall liken myself to the Most High!\" And thus, Negid Tzor, viz. (Ezekiel 28:2-3) \"Say to Negid Tzor: Because your heart has grown proud and you have said: I am a god, etc.\"",
                "Variantly: Who is like You among those whom others call \"gods\" and who are without substance, those of whom it is written (Psalms 115:5) \"hey have a mouth but cannot speak, etc.\" But the Holy One Blessed be He says two things in one pronouncement, something that a man cannot do, viz. (Ibid. 62:12) \"One (pronouncement) has G–d spoken; these two (things) have I heard.\" (Jeremiah 23:29) \"Is My word not like fire, says the L–rd, and like a hammer shattering rock?\" And it is written (Iyyov 37:2) \"And a word shall come forth from His mouth, etc.\"",
                "(Exodus, Ibid.) \"Who is like You, nedar in holiness\": You are na'eh (\"beautiful\") and adir (\"exalted\") in holiness (\"nedar\" — acronymic of \"na'eh\" and \"adir\"). Not as the \"measure\" of flesh and blood is Your measure.",
                "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. (Exodus 20:1) \"And the L–rd spoke all of these things, saying.\" The measure of flesh and blood — A man cannot hear (what is said by) two men shouting (at the same time). But the Holy One Blessed be He — Even if all the men in the world cry out before Him (at the same time) He hears (distinctly) their outcry, viz. (Psalms 65:3) \"You hearken to prayer; to You all flesh comes.\"",
                "(Exodus, Ibid.) (\"too) awesome to praise\": Not (only) in the present, but (also) of yore.",
                "Variantly: \"awesome in praise\": The measure of flesh and blood — A man's awe is more upon those who are distant from him than upon those who are near him. Not so, the Holy One Blessed be He. His awe is more upon those near to Him than upon those distant from Him, viz. (Leviticus 10:3) \"Among those near to Me will I be sanctified\", and (Psalms 50:3) \"and those around Him were greatly shaken\", and (Ibid. 89:8) \"He is awesome upon all around Him\", and (Ibid. 9) \"O L–rd, G–d of hosts, who, like You, is mighty, O L–rd? Your faith is (upon all) who surround You.\"",
                "The measure of flesh and blood — When one man works for another — plowing with him, sowing with him, weeding with him, hoeing with him — the other gives him a single coin and he goes on his way. Not so, the Holy One Blessed be He. If a man desires children, He gives him children, viz. (Psalms 127:3) \"The inheritance of the L–rd is children.\" If he desires wisdom, He gives it to him, viz. (Mishlei 2:6) \"for the L–rd gives wisdom.\" If he desires attainments, He gives them to him, viz. (I Chronicles 29:12) \"Wealth and honor (come) from before You.\"",
                "The measure of flesh and blood — First he builds the lower; then the higher. But the Holy One Blessed be He — First He builds the higher; then the lower, viz. (Genesis 1:1) \"In the beginning G–d created the heavens, (and then) the earth.\"",
                "The measure of flesh and blood — he roofs (his chambers) with wood, earth, and stones. But the Holy One Blessed be He roofs His world with water, viz. (Psalms 104:3) \"He roofs His upper (chambers) with water, etc.\"",
                "The measure of flesh and blood — he cannot make a form from water. But the Holy One Blessed be He does make a form from water, viz. (Genesis 1:20) \"Let the waters bring forth swarms of living creatures, etc.\"",
                "The measure of flesh and blood — he cannot make a form from earth. But the Holy One Blessed be He does make a form from earth, viz. (Psalms 139:15) \"I was wrought in secrecy, knit together in the recesses of the earth, etc.\"",
                "The measure of flesh and blood — When he comes to make a figure, he begins from the head or from one of the limbs, and then completes it. But the Holy One Blessed be He forms all as one, viz. (Jeremiah 10:16) \"For He is the former of all.\" And it is written (I Samuel 2:2) \"There is no rock (\"tzur\") like our G–d\" — There is no artist (\"tzayar\") like our G–d.",
                "The measure of flesh and blood — he goes to an artisan and tells him: Make me a figure of my father, and he says: Let your father come and pose for me or bring me a likeness of him and I will do so. Not so, the Holy One Blessed be He. He gives a man a son from a drop of water — and it is like the likeness of his father!",
                "(Exodus, Ibid.) \"working wonders\": It is not written \"worked wonders,\" but \"working wonders\" — in time to come, viz. (Jeremiah 16:14) \"Therefore, behold, days are coming, says the L–rd, when it will no more be said 'As the L–rd lives, who brought up the children of Israel from the land of Egypt,' but etc.\"",
                "Variantly: \"working wonders\": He wrought wonders for us and He does so in each generation, viz. (Psalms 139:14) \"I shall thank You, for I have been wondrously wrought,\" and (Ibid. 40:6) \"Many things) have You done — You, O L–rd, my G–d, etc.\"",
                "Variantly: \"working wonders\" with the fathers, and destined to work them with the sons, viz. (Michah 7:15) \"As in the days when you went forth from the land of Egypt, I shall show him wonders.\" I will show him what I did not show the fathers. The miracles and the mighty acts that I am destined to perform for the sons are greater than those which I wrought for the fathers. And thus is it written (Psalms 22:18) \"He works wonders\" (as opposed to the singular \"wonder\" here), and (I Chronicles 16:36) \"Blessed is the L–rd, the G–d of Israel, from world to world.\""
            ],
            [
                "(Exodus 15:12) \"You inclined Your right hand — the earth swallowed them up.\": We are hereby apprised that all of the souls are contained in the hand of the Holy One Blessed be He, viz. (Iyyov 12:10) \"In His hand is the soul of every living thing\", and (Psalms 31:6) \"Into Your hand do I commend my spirit.\"",
                "In what merit were they (the Egyptians) granted burial? In the merit of his saying (Exodus 9:27) \"The L–rd is the righteous one (and I and my people are the wicked ones\"), the Holy One Blessed be He said: If you have vindicated the L–rd's judgment of You, I shall not withhold your reward and I will give you a place of burial, viz. \"You inclined Your right hand — the earth swallowed them up.\"",
                "Variantly: \"You inclined Your right hand\": We are hereby apprised that He cast them to the dry land, and the dry land cast them to the sea, saying: If for only accepting the blood of Hevel, one man, it was said to me (Genesis 4:11) \"Cursed are you, etc.\", how will I be able to accept the blood of all of these hordes!\" — until the Holy One Blessed be He said to it: (I swear that) I will not hold you responsible, as it is written \"You inclined Your right hand — the earth swallowed them up,\" \"Your right hand\" connoting an oath, viz. (Isaiah 62:8) \"The L–rd has sworn by His right hand.\"",
                "Variantly: \"You have inclined Your right hand\": When the Holy One inclines His hand, the wicked go lost from the world, viz. (Tzephaniah 2:13) \"And He will stretch out His hand to the north, and Ashur will go lost, etc.\" and (Ezekiel 25:15) \"Behold, I will stretch out My hand against the Philistines, etc.\"",
                "An analogy: eggs in a man's hand. He inclines his hand a little and they all fall and break, viz. (Isaiah 31:3) \"and the L–rd will incline His hand, and the helper will stumble and the helped will fall, etc.\"",
                "(Exodus 15:13) \"You have led forth in lovingkindness (chesed)\": You have done chesed with us, for we were without (redeeming) deeds, viz. (Isaiah 63:7) \"The lovingkindnesses of the L–rd will I proclaim, etc.\", (Psalms 89:2) \"The lovingkindnesses of the L–rd will I ever sing, etc.\" And the world in its very beginning was built only with chesed, viz. (Ibid. 3) \"I said that the world (with) chesed will be built.\"",
                "(Exodus, Ibid.) \"this people whom You have redeemed\": For all the world is Yours, and You have no people but Israel, viz. (Isaiah 43:21) \"This people have I created for Myself, etc.\" And thus is it written (Song of Songs 6:8) \"Sixty are the queens and eighty, are the concubines\": \"Sixty are the queens\" — These are the sixty ten thousands (of Israel, who left Egypt); \"and eighty, the concubines\" — those below the age of twenty; \"and young maidens without number\" — the minors, who are numberless. Notwithstanding this, (only) \"one is My dove\" — Moses, who countervails them all.",
                "Once, Rebbi was sitting and expounding that one woman bore sixty ten thousands, when a disciple interjected: Rebbi, who is greater, the world or the tzaddik? Rebbi replied: The tzaddik. How so? When Yocheved bore Moses, he countervailed the entire world. And where do we find that Moses countervailed the entire world? In (Numbers 26:4) \"as the L–rd commended Moses and the children of Israel\", and \"Then sang Moses and the children of Israel\", and (Devarim 34:10) \"And there arose no prophet again in Israel like Moses.\"",
                "(Exodus, Ibid.) \"You have guided (them) in Your strength\": in the merit of the Torah which they are destined to receive, \"strength\" being Torah, viz. (Psalms 29:4) \"The L–rd will give strength to His people; the L–rd will bless His people with peace\" and (Ibid. 99:4) \"… and the strength of the King (i.e., Torah) who loves justice.\"",
                "Variantly: \"You have guided them in Your strength\" — in the strength of the kingdom of the house of David, who are destined to assume the reign, \"Your strength\" being kingdom, viz. (Ibid. 21:2) \"O L–rd, in Your strength the king will rejoice\", and (I Samuel 2:10) \"and He will give strength to his king.\"...",
                "(Exodus, Ibid.) \"to the habitation (neveh) of Your holiness\": in the merit of the Temple, which they are destined to build, \"neveh\" being the Temple, as in (Jeremiah 10:25) \"and His neveh they have made desolate\", and (Isaiah 33:20) \"Look upon Zion, the city of our solemnities. Your eyes will see Jerusalem, a peaceful neveh, a tent (the Temple) that shall not be taken down.\"",
                "(Exodus 15:14) \"Peoples heard — they quaked\": When the peoples heard that Pharaoh and his hosts were lost in the sea, that the rule of Egypt had ended, and that their idolatry had been overthrown, they began quaking, this being the thrust of \"Peoples heard; they quaked.\" Variantly: \"Peoples heard; they quaked\": When the peoples heard that the Holy One Blessed be He had lifted the horn of Israel and brought them into Eretz Yisrael, they began quaking — at which the Holy One Blessed be He said to them: Fools that you are. Many kings reigned before Me (i.e., in My presence) and Israel was not wrathful (against them), viz. (Genesis 36:31) \"And these are the kings that reigned in the land of Edom.\" And many rulers arose from you, and Israel was not wrathful, viz. (Ibid. 29) \"Chief Lotan, Chief Shoval.\" And now you grow wrathful! I, likewise, will give you \"wrath\" not to your liking, viz. (Psalms 99:1) \"The L–rd reigns — let the peoples quake!\"...",
                "(Exodus, Ibid.) \"Quaking has seized the dwellers of Plasheth\": Once the dwellers of Plasheth heard that Israel had entered the land, they said: They have come to take revenge for the sons of Ephraim, viz. (I Chronicles 7:20, etc.) and (Psalms 78:9) \"And the sons of Ephraim, armed and carrying bows, were turned back in the day of battle.\" Why so? (Ibid. 10) (For) \"they did not keep the covenant of G–d and refused to walk in His law.\" And because they violated the term and the oath (viz. Numbers 14:44),",
                "they (the dwellers of Plasheth) said They have no other way (to enter the land) but by way of our land, and now they will come and rob us and lay waste our land.",
                "(Exodus 15:15) \"Then the chiefs of Edom were confounded\": If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:5) \"… for I will not give you of their (Edom's) land\"? What, then, is the intent of \"Then the chiefs of Edom were confounded\"? Because of worry (over contention.)",
                "They said: Now they are coming to stir up strife because of our father's hatred of their father, viz. (Genesis 27:41) \"And Esav hated Jacob.\"",
                "(Exodus, Ibid.) \"the mighty ones of Moav\" (were confounded. Why so?) If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:9) \"Do not antagonize Moav, etc.\" and (Ibid. 19) \"When you come opposite the children of Ammon, do not antagonize them, etc.\"? What, then, is the intent of \"the mighty ones of Moav (were seized with trembling\")? Because of worry (over contention.)",
                "They said: Now they are coming to rekindle the strife between our father and theirs, viz.(Genesis 13:7) \"And there was strife between the herdsmen of Avram's cattle and those of Lot's, etc.\"",
                "(Exodus, Ibid.) \"All the inhabitants of Canaan melted ('namogu')\": When the inhabitants of Canaan heard that the Holy One Blessed be He had said to Moses (Devarim 20:16-17) \"But from the cities of these people … you shall utterly destroy them,\" they said: These and those (Edom and Moav) feared only for their money and their property, but they are coming against us to destroy us and to inherit our land — whereupon \"namogu\", \"namogu\" signifying melting, as in (Ezekiel 21:12) \"and every heart will melt\", and (Psalms 75:4) \"The earth and all its inhabitants will melt\" (\"namogim\"), and (Ezekiel 21:12) \"In order to melt (\"lamug\") the heart.\"",
                "(Exodus 15:16) \"There fell upon them dread and terror\": \"dread\" upon the distant and terror upon the near, viz. (Joshua 5:1) \"And it was when all the kings of the Emori on the western side of the Jordan (the near) and all the kings of the Canaanites by the sea (the distant) heard\" (Ibid. 2:11) \"that the L–rd your G–d, He is G–d in the heavens, etc.\" And thus Rachav said to Joshua's messengers (Ibid. 10) \"For we have heard that the L–rd dried up the waters of the Red Sea, etc.\"",
                "(Exodus, Ibid.) \"By the greatness of Your arm they were (struck) still as stone\": When the Israelites emerged from the sea, the Amalekites gathered all the peoples of the world and came to fight against Israel. At that time Moses prayed, and they all were (struck) still as stone.",
                "Variantly: When the spies (of Israel) entered the land, whoever said \"These are Israeli spies\" was struck still as a stone.",
                "Variantly: When Israel crossed the Jordan, all the kings of Canaan gathered together and came to fight against Israel, viz. (Joshua 11:1-5) \"And it was when Yavin king of Chatzor heard … and to the kings who were in the north … They went out with all their camps … All of these kings gathered together\" at that time. Joshua prayed and all of them were struck still as stone....",
                "(Exodus 15:16) \"Until Your people, O L–rd, pass over (the Arnon); until there pass over (the Jordan) this people whom You have acquired\":",
                "For all the world is Yours, and You have no people but Israel, viz. (Isaiah 43:12) \"This people have I fashioned for Myself.\"",
                "Four are called \"acquisitions\": Israel — viz. \"this people whom You have acquired.\" Heaven and earth — viz. (Genesis 14:22) \"Acquirer of heaven and earth.\" The Temple — viz. (Psalms 78:54) \"this mountain (the Temple mount) that He acquired.\" The Torah — viz. (Mishlei 8:22) \"The L–rd acquired me (Torah) (in) the beginning of His way\" (the creation). Let Israel come, who are called \"acquisition,\" to the land, that is called \"acquisition,\" and build the Temple, His \"acquisition,\" in the merit of the Torah, which is called \"acquisition.\" Thus — \"this people whom You have acquired.\""
            ],
            [
                "(Exodus 15:18) \"You will bring them and You will plant them\": The fathers prophesied without knowing what (they were prophesying). It is not written \"You will bring us and You will plant us,\" but \"You will bring them and You will plant them.\" The children will enter, but not the fathers (including Moses.) And thus is it written (Song of Songs 1:8) \"If you do not know (where to graze), you fairest among the women, (Israel,) go out in the footsteps of the sheep, and graze your kids\" — the kids will enter (the land), but not the goats.",
                "\"You will bring them and You will plant them\": like an orchard planted in rows, viz. (Ezekiel 48:7) \"from the eastern side to the western side\" — Judah, one; Dan, one; Naftali, one. ...",
                "Variantly: \"You will bring them and You will plant them\" — a planting which does not uproot them, viz. (Jeremiah 24:6) \"and I shall plant and not uproot,\" \"and I shall build them and not destroy them,\" (Amos 9:15) \"and I will plant them on their land and they will not be uprooted again.\"...",
                "(Exodus, Ibid.) \"in the mountain of Your inheritance\": in the mountain that You promised us, viz. (Ezekiel 20:40) \"on My holy mountain, the mountain of the heights of Israel (i.e., the Temple), etc.\"",
                "Four are called \"inheritance\": the Temple — viz. \"in the mountain of Your inheritance.\" Eretz Yisrael — viz. (Devarim 15:4) \"in the land which the L–rd Your G–d gives You as an inheritance.\" Torah — viz. (Numbers 21:19) \"And from Matanah ('the gift' [of Torah]) Nachaliel ('the inheritance of the L–rd'\"). Israel — viz. (Yoel 4:2) \"My people and My inheritance, Israel.\" The Holy One Blessed be He said: Let Israel, who are called \"inheritance,\" come to Eretz Yisrael, which is called \"inheritance,\" and build the Temple, which is called \"inheritance,\" in the merit of Torah, which is called \"inheritance.\"",
                "Thus — \"in the mountain of Your inheritance.\" (Ibid.) (the sanctuary [\"which You have wrought, O L–rd\"]): Beloved is the Temple by Him who spoke and brought the world into being. For when the Holy One Blessed be He created the world, He did so by pronouncement, viz. (Psalms 33:6) \"By the word of the L–rd the heavens were made,\" but the creation of the Temple was by act, viz.",
                "\"You have wrought, O L–rd.\" Woe unto the peoples of the world! What are they hearing with their ears? That they have arisen and destroyed the Temple, which He (Himself) has wrought! They have said (Psalms 137:7) \"Destroy, destroy — to its very foundation!\" What is written thereof? (Jeremiah 25:30) \"From the heights will He roar!\"",
                "(Exodus, Ibid.) \"The sanctuary, O L–rd, did Your hands establish\": Beloved is the Temple by the Holy One Blessed be He. For when the Holy One Blessed be He created the world, He did so with only one hand, viz. (Isaiah 48:13) \"My hand, too, laid the foundation of the earth.\" But He built the Temple, as it were, with His two hands, viz. \"The sanctuary, O L–rd, did Your hands establish.\" When will it be rebuilt with Your two hands?",
                "An analogy: Robbers enter a king's palace. They despoil it and kill the king's courtiers and raze his palace. After some time, the king sits in judgment over them. He seizes some of them. Some he kills; some he impales, and he returns to his palace — after which his reign endures forever. This is the thrust of \"The sanctuary, O L–rd, did Your hands establish. The L–rd will reign for ever and ever.\"",
                "R. Yossi Haglili says: Had Israel at the sea said: \"The L–rd reigns for ever and ever\" no people or tongue could ever dominate them. But they said \"The L–rd will reign for ever and ever\" — in time to come. (You will reign) over Your people, the flock of Your grazing, the seed of Abraham Your loved one, the children of Israel, Your only one, the congregation of Jacob, Your first-born son, the vine that You have nurtured from Egypt, the plant which Your right hand planted.",
                "(Ibid.) \"The L–rd will reign for ever and ever\": Why? (Ibid. 19) \"For the horse of Pharaoh came with its chariot and its riders into the sea, and the L–rd turned back upon them the waters of the sea, etc.\"",
                "(Ibid. 20) \"Then Miriam the prophetess took\": Where do we find that Miriam was a prophetess? She said to her father (Amram): In the end, you will beget a son who will be the savior of Israel from Egypt — (Ibid. 2:1) \"And there went a man (Amram) from the house of Levi and took the daughter of Levi, (Yocheved — after he had separated from her because of Pharaoh's decree to drown the males) (2) \"And she conceived and bore a son … (3) and could conceal him no longer…\" — whereupon her father rebuked her, saying: My daughter, where is your prophecy? But she stood fast to her prophecy, viz. (4) \"And his sister stood from afar to know what would be done with him,\" \"standing\" (\"yetzivah\") signifying prophecy, viz. (Amos 9:1) \"I saw the L–rd standing on the altar\", and (I Samuel 3:10) \"And the L–rd came and He stood, etc.\", and (Devarim 31:19) \"Call Joshua and stand, etc.\" (Exodus, Ibid.) \"from afar\": \"from afar\" everywhere signifies the Holy Spirit, viz. (Jeremiah 31:2) \"From afar the L–rd appeared to me.\" (Exodus, Ibid.) \"to know\": \"Knowing\" signifies the Holy Spirit, viz. (Isaiah 11:9) \"for the earth will be filled with knowing of the L–rd, etc.\" (Exodus, Ibid.) \"what would be done with him\": \"Doing signifies the Holy Spirit, viz. (Amos 3:7) \"For the L–rd G–d will not do a thing unless He has revealed His secret to His servants the prophets.\"",
                "(Exodus 15:20) \"Then Miriam the prophetess, the sister of Aaron\": Was she not (also) the sister of Moses? Why, then, \"the sister of Aaron\"? — Because Aaron risked his life for his sister (viz. Numbers 12:2), she was called by his name.",
                "Similarly, (Genesis 34:25) \"Shimon and Levi, the brothers of Dinah.\" Now was she not the sister of all of the tribes? Why, then, \"the brothers of Dinah\"? — Because they risked their lives for her, she was called their sister.",
                "Similarly, (Numbers 25:18) \"Kazbi, the daughter of a prince of Midian, their sister.\" Now was she their (Midian's) sister? Was he (Tzur, her father,) not \"the head of the peoples of a father's house in Midian\" (viz. (Numbers 25:15)? Why, then, \"their (Midian's) sister'? — Because she risked her life for her people, they were called by her name.",
                "(Exodus, Ibid.) \"the timbrel in her hand\": Whence did they have timbrels and dance (instruments) in the desert? — Being tzaddikim, and knowing for a certainty that the Holy One Blessed be He would perform miracles and mighty acts for them when they left Egypt, they readied timbrels and (dance) instruments for themselves.",
                "(Ibid. 21) \"And Miriam answered to them: Sing to the L–rd, for He is exalted (over all the) exalted: horse and its rider He cast into the sea\": Scripture hereby apprises us that just as Moses chanted song to the men, so did Miriam chant song to the women."
            ]
        ],
        "Tractate Vayassa": [
            [
                "(Exodus 15:22) \"And Moses made Israel journey from the Red Sea\": R. Yehoshua said: This journey was by word of Moses, and all of the others, by word of the L–rd, as it is written (Numbers 9:18) \"By word of the L–rd they journeyed and by word of the L–rd they encamped.\" But this journey was by word of Moses, viz.: \"And Moses made Israel journey.\"",
                "R. Eliezer says: They journeyed by word of the L–rd. For in two or three places we find that they journeyed by word of the L–rd; and here, too, they journeyed by word of the L–rd. And why is it written \"And Moses made Israel journey? To apprise us of the eminence of Israel. That when Moses told them \"Arise and journey,\" they did not counter \"How can we venture into the desert with nothing to eat on the way?\", but they believed and they followed Moses. And of them it is written in the Tradition (Jeremiah 2:2) \"Go and proclaim in the ears of Jerusalem … I have remembered for you the lovingkindness of your youth … your going after Me in the desert, in an unknown land.\"",
                "And thus we find that they went back (the distance of) three journeys (at Moses' behest), viz. (Numbers 33:8-10) \"And they journeyed from Pi Hachiroth … And they journeyed from Marah and they came to Eilim … And they journeyed from Eilim and they encamped at the Red Sea.\" And thus we find that they went back eight journeys in honor of Aaron for his burial. As it is written (Devarim 10:6) \"And the children of Israel journeyed from Be'eroth Benei Yaakan … There Aaron died, etc,\" Now did Aaron die in Mosera? Did he not die in Hor Hahar, viz. (Numbers 33:38) \"And Aaron the Cohein went up to Hor Hahar, etc.\"? What, then, is the intent of \"There Aaron died and he was buried there\"? We are hereby apprised that they went back eight journeys in honor of Aaron for his burial, viz. (Numbers 33:31-37) \"And they journeyed from Moseroth and they encamped in Benei Yaakan. And they journeyed from Bnei Yaakan and they encamped in Chor Hagidgad and they encamped in Yatvatha. And they journeyed from Yatvatha and they encamped in Avronah. And they journeyed from Avronah and they encamped in Etzyon Gaver. And they journeyed from Etzyon aver and they encamped in the desert of Sin, which is Kadesh. And they journeyed from Kadesh and they encamped in Hor Hahar, at the edge of the land of Edom.\"",
                "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, with the rod. For when they saw the bodies of the men who had enslaved them with (back-) breaking labor, all lifeless corpses at the edge of the sea, they said: Apparently, not a man remains in Egypt (Numbers 14:4) \"Let us make a leader and return to Egypt\" and make an idolatry for ourselves to rule over us — and let us return to Egypt. One might think that they merely spoke thus, but did not do. It is, therefore, written (Nechemiah 9:17) \"And they refused to hearken, and they did not remember Your wonders that You wrought for them. And they stiffened their necks, and they appointed a leader to return to their work. But You are the G–d of forgiveness, gracious and merciful, withholding wrath and abundant in lovingkindness, and You did not forsake them.\" And it is written (Ibid. 18) \"And even when they made a golden calf, etc.\"",
                "R. Yehudah b. Ilai says: Idolatry crossed the sea with Israel and Moses removed (it) at that time, viz.\" \"And Moses 'removed' from Israel of the Red Sea\" — from the \"thing\" that was with Israel in (their crossing of) the Red Sea. Which was that? Idolatry, viz. (Zechariah 10:11) \"And tzarah (a \"rival,\" i.e., idolatry) passed through the red Sea.\" Thus, \"And Moses 'removed' from Israel … of the Red Sea.\"",
                "(Exodus 15:22) \"And they went out to the desert of Shur\": This is the desert of Kazav. They said about the desert of Kazav that it was nine hundred parasangs by nine hundred parasangs — all full of serpents and scorpions, viz. (Devarim 8:15) \"… who led you in the great, awesome desert of snake, fiery serpent, and scorpion, etc.\" And it is written (Isaiah 21:1) \"A prophecy of the desert of the sea, etc.\", and (Ibid. 30:6) \"A prophecy of the beasts of the south in a land of affliction and oppression, lavi and layish (types of lions) among them, efeh and flying serpent, etc.\" \"efeh\" is a viper. It was said about this viper, that when it sees the shadow of a bird flying in the air and \"links up\" with its shadow, its limbs descend, in spite of which (Jeremiah 2:6) \"they did not say 'Where is the L–rd who brought us up from the land of Egypt, who led us through the wilderness, a land of deserts and pits, a land of drought and tzalmaveth?'\" What is \"tzalmaveth\"? \"tzel\" (a shadow) and (i.e., accompanied by) \"maveth\" (death).",
                "R. Akiva said: This was told to me by Rabbeinu Hakadosh (Rebbi): There was a man in Eretz Yisrael called \"Merutah\" (\"torn\"). Once he climbed a hill to collect wood, and he saw the snake, but the snake did not see him, when at once the hair of his head fell out and he had no hair until the day of his death — wherefore he was called Merutah.\"",
                "(Exodus 15:22) \"and they went in the desert for three days without finding any water\": R. Yehoshua says: This is to be taken literally. R. Elazar says: Wasn't there water under the feet of the Israelites, the earth floating on water, viz. (Psalms 136:6) \"He spread the earth over the water\"? (i.e., they could dig for it). What, then, is the intent of \"without finding any water\"? — (He made them dig) in order to weary them (to test their faith).",
                "Others say: The water that Israel had taken in their vessels between the clefts (in the Red Sea) gave out at that time. What is the intent, then, of \"without finding water\"? Even in their vessels, as in (Jeremiah 14:3) \"Their nobles sent their youths for water. They came to the cisterns, but found no water. They returned, their vessels empty.\"",
                "The expounders of metaphors said: They did not \"find\" words of Torah, which are compared to water. Where is this seen? (Isaiah 55:1) \"Ho! all who thirst, go to the waters!\" Because they separated from words of Torah for three days, they rebelled — wherefore the prophets and the elders instituted that they read in the Torah on Sabbath, Monday, and Thursday. How so? They read on Sabbath and pause on Sunday; they read on Monday and pause on Tuesday and Wednesday; they read on Thursday and pause on Friday (so that they do not go three consecutive days without reading Torah.)",
                "(Exodus 15:23) \"And they came to Marah\": R. Yehoshua says: Israel came to three places at that time, viz. \"And they came to Marah.\" R. Elazar Hamodai says: They came to only one place. (The above requires elaborate commentary, which is beyond the scope of this translation.)",
                "(Ibid. 24) \"And the people caviled against Moses, saying: 'What shall we drink?'\" R. Yehoshua says: They should have taken counsel with their leader (Moses) first as to what they should drink. Instead, they took him to task. R. Eliezer Hamodai says: Israel were \"conversant\" in complaining against Moses — and not only against Moses, but also against the Omnipotent!",
                "(Ibid. 25) \"And he cried out to the L–rd, and the L–rd showed him a tree, etc.\": — whence we derive that tzaddikim are not averse to conciliation,",
                "and, in passing, that the prayers of tzaddikim are short. Once, a certain disciple officiated in prayer before his master, and was short in his blessings — whereupon the others mocked him, calling him \"a shortening disciple\" — to which the master countered: \"He is not shorter than Moses, who said (Numbers 12:13) 'G–d, I pray You, heal her, I pray you.'\"",
                "On another occasion, a disciple officiated in prayer before R. Elazar and was long in his blessings — whereupon they said to him: \"This one is an elongater\" — to which he countered: \"Not more so than Moses, who said (Devarim 9:25) 'And I fell (in prayer) before the L–rd these forty days and forty nights.'\" There is a time to be short and a time to be long.",
                "\"And the L–rd showed him a tree\": R. Yehoshua says: a willow tree. R. Eliezer Hamodai says: an olive tree, there being no tree more bitter than an olive tree. R. Yehoshua b. Karcha says: an ivy. R. Nathan says: a cedar. Others say: He uprooted a fig and he uprooted a pomegranate.",
                "R. Shimon b. Gamliel says: Come and see how different are the ways of the Holy One Blessed be He from the ways of flesh and blood. (A man of) flesh and blood heals bitter with sweet, but the Holy One Blessed be He heals bitter with bitter. How so? He places something damaging into something that has been damaged so that a miracle be wrought in it, as in (Isaiah 38:21) \"And Isaiah said: Let them take a cake of figs and apply it to the rash and he will recover.\" Now does not raw flesh, when you apply a cake of figs to it, become putrid? (The resolution:) Place something damaging into something that has been damaged so that a miracle be wrought in it. Similarly, (II Kings 2:21) \"And he went to the (polluted) spring and threw salt into it, etc.\" Now does not even fresh water become putrid when salt is put into it? (The resolution:) Place something damaging, etc. The expounders of metaphors said: He showed him (Moses) words of Torah, which are compared to a tree, viz. (Mishlei 3:18) \"It (Torah) is a tree of life to those who hold fast to it, etc.\" It is not written \"Vayarehu etz\" (\"And He showed him a tree\"), but \"Vayorehu\" (\"And He taught him\"), as in (Mishlei 4:4) \"Vayoreni ('And He taught me') and He said to me: Let My words (of Torah) sustain your heart.\"",
                "\"and he cast it into the waters\": Others say: Israel were (hereby) imploring (mercy) and praying before their Father in heaven. As a son implores and guards himself before his father, so were Israel imploring and guarding themselves before their Father in heaven, saying before Him (as it were): \"L–rd of the universe, we sinned before You by caviling against You at the sea.\" \"and the waters were sweetened\": R. Yehoshua says: They were bitter for a short while and they were sweetened. R. Eliezer Hamodai says: They were bitter from the beginning, \"the waters\" being written twice.",
                "\"There He made for them statute and judgment\": \"statute\" — Sabbath; \"judgment\" — honoring of father and mother. R. Elazar Hamodai says: \"statute\" — illicit relations, viz. (Leviticus 18:30) \"not to do according to the statutes of the abominations that were done before you.\" \"judgment\" — the laws of ravishment, penalties, and injuries.",
                "\"and there nisahu\": He elevated them to greatness, as in (II Kings 25:27) \"Evil Merodach … elevated (\"nasa\") Yehoyachin, etc.\", and (Numbers 4:22) \"Elevate (\"nasso\") the sons of Gershon.\" These are the words of R. Yehoshua. R. Elazar Hamodai said to him: Isn't (\"nasso\" meaning) greatness written with a shin, but here (\"nisahu\") is written with a \"samech\"! What, then, is the intent of \"and there nisahu\"? There the L–rd tried Israel.",
                "(Exodus 15:26) \"And He said: If pay heed, you shall pay heed\": From here it was derived: If a man paid heed to one mitzvah, he is caused to pay heed to many mitzvoth, it being written \"If pay heed, you shall pay heed.\" If a man forgot one mitzvah, he is caused to forget many mitzvoth, viz. (Devarim 8:19) \"If forget, you shall forget.\" \"to the voice of the L–rd\": This refers to the Ten Commandments, which were from Mouth to mouth through the medium of \"voices.\" \"and you do what is just in His eyes\": These are select aggadoth, which are \"heard\" in the ears of all men. \"and you give ear to His mitzvoth\" — Mishnayoth. \"and you keep all His statutes\" — halachoth. \"all of the illness which I placed in Egypt I will not place upon you.\" But if I do place it upon you — \"for I am the L–rd who heals you.\" These are the words of R. Yehoshua.",
                "R. Elazar Hamodai says: \"hear\": I might think that this is optional; it is, therefore, written \"you shall hear\": It is mandatory and not optional.",
                "\"you shall pay heed\": This is the rule which is the underpinning of Torah.",
                "\"to the voice of the L–rd your G–d\": We are hereby apprised that if one hears (Torah) from the mouth of his teacher, it is accounted to him as if he stood and paid attendance upon Him who lives and endures forever and ever.",
                "\"and you do what is just in His eyes\": This refers to (integrity) in one's dealings (with others). We are hereby apprised that if one deals faithfully (with others), men take pleasure in him, and it is accounted to him as if he fulfilled the entire Torah. \"and you give ear to His mitzvoth\" — laws. \"and you keep all His statutes\" — (those pertaining to) illicit relations.",
                "\"all of the illness which I placed in Egypt I will not place upon you\": And what is the intent of \"for I am the L–rd who heals you\"? The Holy One Blessed be He said to Moses: Tell Israel that the words of Torah which I gave to you are healing for you, are life for you. As it is written (Mishlei 4:22) \"for they are life to him who finds them\", and (Ibid. 3:8) \"It is healing to your navel and marrow to your bones.\"",
                "R. Yitzchak says: If they have no illness, why do they need healing? But (the intent is:) \"All of the illness which I placed upon Egypt, I will not place upon you\" in this world; (and if I do place it upon you, it is as if I have not placed it upon you) \"for I am the L–rd who heals you\" (in the world to come.)",
                "Shimon b. Azzai says: (If it is already written ) \"heed,\" why is it (also) written \"you shall heed\"? I might think that if one wishes to heed, he is caused to heed later; to forget, he is caused to forget later; it is, therefore, written \"heed, you shall heed,\" \"forget, you shall forget.\" How so? If he wishes to heed, he is caused to heed at once; (if he wishes) to forget, he is caused to forget at once.",
                "He was wont to say: If a man wishes to heed, of his volition, he is caused to heed (even) against his volition. To forget, of his volition, he is caused to forget (even) against his volition. \"Permission (to exercise one's free will) is given\" — (Mishlei 3:34) \"If (men would be) scoffers, He will (enable them to) scoff; and to (men who would be) humble, He will grant (them the) grace (to be so).\"",
                "Others say (homiletically, on Exodus 22:25): \"If chavol, tachbol\" — If you cause (one) injury, you shall suffer (many) injuries."
            ],
            [
                "(Exodus 15:27) \"And they came to Eilim, and there (they found) twelve springs of water.\": We are hereby apprised that it was (specially) favored above all other places. Know this to be so, for there were twelve springs there, which sufficed for (only) seventy palm trees; but when Israel came and sixty ten thousands encamped there, it sufficed for them (for one day) and twice and thrice over.",
                "\"and they encamped there by the waters\": R. Elazar Hamodai says: When the Holy One Blessed be He created His world, He created twelve springs, corresponding to the twelve tribes of Jacob, and seventy date-palms, corresponding to the seventy elders. What is the intent of \"and they encamped there by the water\"? They preoccupied themselves there with the study of the (sections of the) Torah which had been given to them at Marah.",
                "(Exodus 16:1) \"And they journeyed from Eilim, and they came … on the fifteenth day of the second month of their going out from the land of Egypt\": Why is \"day\" mentioned? We are hereby apprised that on that day Sabbath fell out, it having recurred from the six days of creation until the giving of Torah to Israel.",
                "Variantly: \"on the fifteenth day of the second month\": Why is \"day\" mentioned? To know on which day the Torah was given to Israel. (Rosh Chodesh of the) Nissan on which Israel left Egypt fell out on the fifth day of the week. Nissan was a complete month (thirty days, so that Rosh Chodesh) Iyyar fell out on the Sabbath. Iyyar was a defective month (twenty-nine days, so that Rosh Chodesh) Sivan fell out on the first day of the week. And it is written (Numbers 33:3) \"On the morrow of the Pesach, the children of Israel went out,\" and (here) \"on the fifteenth day of the second month,\" and (Exodus 19:1) \"On the third month of the exodus of the children of Israel, they came to the desert of Sinai,\" whence it is derived (that the sixth day of their encampment was on the third month (Sivan), on the sixth day of the month, on the eve of the Sabbath, (and the Torah was given the next day, Sabbath [viz. Shabbath 87b-88a]).",
                "Variantly: \"on the fifteenth day of the second month\": Why is the day mentioned? To know on which day the manna descended for Israel. Israel ate from the wafer that they took out of Egypt for thirty-one days, viz. (Exodus 12:39) \"And they baked the dough which they had taken out of Egypt, etc.\", and (here) \"on the fifteenth day of the second month of their going out from the land of Egypt.\" And what is written at its side (Ibid. 5)? \"Behold, I shall rain down for you bread from heaven,\" (the wafer having sufficed for thirty-one days, from the fifteenth of Nissan until the sixteenth of Iyyar.) R. Shila says: It sufficed for sixty-one meals.",
                "(Ibid. 2) \"And the entire congregation of the children of Israel caviled against Moses and Aaron in the desert\": R. Yehoshua says: Israel should have sought counsel from their leader (Moses) — \"What shall we eat?\" Instead, they caviled against Moses. R. Eliezer Hamodai says: Israel were accustomed to cavil against Moses. And not against Moses alone, but also against Aaron.",
                "(Ibid. 3) \"And the children of Israel said to them: Would that we had died by the hand of the L–rd, etc.\": Would that we had died in the three days of darkness in Egypt. (Ibid.)",
                "\"when we sat over the flesh-pot\": Israel lusted to eat.",
                "R. Elazar Hamodai says: Israel were servants to kings in Egypt. When they went out to market they could take bread, meat, fish, and all other things, and no one would stop them. They could go out to the field and take grapes, figs, and pomegranates, and no one would stop them.",
                "R. Yossi Hamodai says: Know this to be so, for they were given kishuim last (i.e., as a last alternative), wherefore it is written \"kishuim\" last (viz. Numbers 11:5), in that they were hard (\"kashim\") on their stomachs.",
                "\"that you have taken us out to this desert\": They said to them: You have taken us out to this desert \"in vain\" — There is nothing in it.",
                "\"to kill this entire congregation by famine\": R. Yehoshua b. Karcha says: There is no death worse than famine, viz. (Eichah 4:9) \"Better the slain by the sword than the slain by famine!\"",
                "R. Elazar Hamodai says: (lit., \"in the famine\"): There has come upon us famine after famine, pestilence after pestilence, darkness after darkness."
            ],
            [
                "(Exodus 16:4) \"And the L–rd said to Moses: Behold, (\"Hineni\") I shall rain down bread for you from the heavens\": R. Yehoshua says: The Holy One Blessed be He (hereby) said to Moses: I shall reveal Myself at once and not delay. R. Eliezer Hamodai says: He said \"Hineni\" only in the merit of Abraham, Isaac, and Jacob, (who acted in kind).",
                "",
                "\"from the heavens\": from the goodly treasure trove of the heavens, viz. (Devarim 28:12) \"The L–rd will open for you His goodly treasure trove, the heavens, etc.\" R. Shimon b. Gamliel says: Come and see how beloved are Israel before the L–rd. And because they are thus beloved before Him, He changed for them the order of creation. He converted for them the terrestrial to the celestial, and the celestial to the terrestrial. In the past (before the giving of the manna), bread would rise from the earth and dew would fall from the heavens, viz. (Devarim 33:28) \"… a land of corn and wine. His heavens, too, shall drip dew,\" and now (with the manna) the order has been reversed. Bread has begun to fall from heaven, and dew to rise from the earth, viz.: \"Behold, I shall rain down bread for you from the heavens,\" and (Ibid. 14) \"And, behold, the dew layer ascended, etc.\" (Ibid. 4) \"and the people shall go out and gather\": They did not gather it in the courtyards, but they went out to the wilderness and gathered it there.",
                "\"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., on Friday for Sabbath. \"each day's ration in its day\": He who created the day created its sustenance — whence R. Eliezer Hamodai was wont to say: Whoever has what to eat today and says \"What will I eat tomorrow?\" is lacking in faith. (Ibid. 4) \"so that I may try them, whether or not they will walk in My law\": From here R. Shimon b. Yochai was wont to say: Torah was given to be expounded only by the eaters of manna, as with one who sits and expounds without knowing whence he will eat and drink and whence he will clothe and cover himself. Torah was given to be expounded only by the eaters of manna, and, second to them, the eaters of terumah (i.e., Cohanim).",
                "\"and it shall be on the sixth day that they shall prepare what they shall bring\": From here it is derived that one makes an eruv on the eve of a festival for the Sabbath. (Exodus 16:5) \"and it shall be mem-shin-nun-heh\": bread that is \"meshuneh\" (different). You say, bread that is different, but perhaps (the intent is) bread that is double (mishneh)? (this is not so, for) (Ibid. 22) \"two omers for each one\" (on the sixth day) already speaks of bread that is double.",
                "How, then, am I to understand \"bread that is mem-shin-nun-heh\"? As bread that is \"meshuneh\" (\"different\"). How so? Each day it was one omer; on the Sabbath, two. Each day it was aromatic; on the Sabbath, more so. Each day it was gilt-like; on the Sabbath, more so.",
                "(Exodus 16:6) \"And Moses and Aaron said to all the children of Israel: In the evening you will know, etc.\" They said (hereby): While you are sleeping in your beds the Holy One Blessed be He will provide for you.",
                "\"and you will know that the L–rd took you out of the land of Egypt\": From here you learn that the exodus from Egypt is over and against all of the miracles and mighty acts that the Holy One Blessed be He wrought with Israel.",
                "(Exodus 16:7) \"and in the morning you will see\": From here you learn that it was with a \"radiant countenance\" that the manna was given to Israel.",
                "The quail, which they requested with a full stomach, was given to them with a \"darkened countenance.\" The manna, which they requested legitimately (i.e., from hunger) was given to them with a \"radiant countenance.\" \"for He hears your cavilings, which are against the L–rd.\": And of what significance are we that you stand and rail against us?",
                "(16:8) \"And Moses said: When the L–rd gives you in the evening flesh to eat, etc.\" — whence we are apprised that it was with a \"darkened countenance\" that the quail was given to Israel",
                "and that the manna, which was requested legitimately, was given with a \"radiant countenance.\" \"for the L–rd hears your cavilings, whereby you cavil against Him, etc.\" They said: If it were against us that you stood and railed, we would tolerate you. But you do so against the Living, eternal G–d!",
                "(16:9) \"And Moses said to Aaron: Say to the entire congregation of the children of Israel: Draw near before the L–rd\": R. Yehoshua says: (The intent is) draw near to (the place of) G–d's revelation (i.e., to the place where the cloud will descend). R. Elazar says: (The intent is) draw near to render an accounting (for your complaints). (16:10) \"And it was, as Aaron spoke, etc.\": What is the intent of this? We are hereby apprised that at the very time Aaron spoke this, so it transpired.",
                "\"and they turned to the desert\": R. Yehoshua says: They had no sooner turned than the Shechinah had appeared. R. Elazar says: They turned to the deeds of the forefathers (i.e., to repentance), it being written (\"they turned to) 'the desert'\" — Just as the desert is void of all, so the early fathers were void of all transgression and sin.",
                "\"and, behold, the glory of the L–rd appeared in the cloud\": R. Yossi Haglili says: So long as Israel railed against Moses and Aaron, at once, \"the glory of the L–rd appeared in the cloud.\" Elsewhere it is written (Numbers 14:10) \"and the entire congregation sought to stone them (Yehoshua and Calev).\" What is written (of this)? \"The glory of the L–rd appeared in the tent of meeting,\" the Holy One Blessed be He saying here, (as it were,) \"Better that the pillar of cloud be struck than that Moses and Aaron be stoned!\""
            ],
            [
                "(Exodus 16:12) \"I have heard the cavilings of the children of Israel\": The Holy One Blessed be He said to Moses: It is revealed to Me what the congregation of Israel have said and what they are destined to say (viz. Numbers 11:4).",
                "\"Speak to them, saying: Towards evening you will eat flesh\": He said to them: You have asked for two things: You have asked for bread; for it is impossible for flesh and blood (to survive) without bread. And I have granted it to you. And, in addition, you have asked for stomach-filling flesh. I have granted that also to you. Why? So that you not say: He cannot give it to us. I will give it to you, but in the end I will exact punishment of you \"and you will know that I am the L–rd your G–d (\"Elokeichem\") — I am a Judge to exact punishment of you.",
                "(16:13) \"And it was in the evening that the quail arose\" — whence you learn that the quail was given to them with a \"darkened countenance.\"",
                "\"and it (the quail) covered the camp\": I would not know to what extent. It is, therefore, written elsewhere (Numbers 11:31) \"and about two cubits deep on the ground.\" And it was two cubits high above the ground so that a man standing (on the ground) could take it with ease. For (the distance) from his heart down is two cubits, and from his heart up, one cubit.",
                "R. Yossi Haglili says: (Ibid.) \"And it was spread around the camp about a day's journey on one side and a day's journey on the other side\" for a distance of three parasangs on every side, \"and about two cubits deep on the ground\", and (Psalms 78:28) \"and He made them (the quail) fall in the midst of their camp around their dwellings.\"",
                "R. Yoshiyah says (Numbers 11:31) \"And He spread them over the camp\": three parasangs on each side. And what is the intent of (Ibid.) \"about a day's journey on this side and a day's journey on that side\"? In height. Three by three, making nine (parasangs on each side). Nine and nine, eighteen (all together.) (And thus on all the sides roundabout the camp, as it is written ) (Ibid.) \"and about two cubits deep on the ground\" (roundabout the camp.) And it is written \"And He made them fall in the midst of the camp around their dwellings.\"",
                "Others say: \"And it was spread around the camp about a day's journey, etc.\": the average (walking distance per day), ten parasangs. \"and a day's journey on that side,\" making it twenty parasangs (all together). And it is written (Psalms 23:5) \"You set a table before me in full view of my foes.\"",
                "I might think (that some of the quail fell) on uneven ground, (hard to come by). It is, therefore, written (Numbers 11:31, lit.,) \"on the face of all the ground\" — on level ground. One verse (Numbers 11:31) states \"around the camp,\"",
                "and another (Psalms 78:28) \"around their dwellings.\" (How are these verses to be reconciled?) It circled each dwelling.",
                "R. Eliezer says: \"and about two cubits above the earth\": the quail were two cubits above the ground, and Israel took them from the top (layer). Come and see how the manna descended for Israel: A north wind would come and \"sweep\" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended. And Israel would eat it, saying:",
                "If this is what the L–rd provides for those who angered Him (by their caviling), what must be the reward for the tzaddikim in the world to come!",
                "(Numbers 11:33) \"the flesh was still between their teeth\": They said: The \"kosher\" one among them ate it and became immediately diarrhetic. The wicked one among them ate it and suffered up to thirty days, viz. (Ibid.) \"and the wrath of the L–rd burned against them … an extremely sore plague.\" (Ibid. 35) \"And the people journeyed from Chatzeiroth and they abode in Chatzeiroth\": Now did they journey from Chatzeiroth and abide there? We are hereby apprised that they journeyed back for the sake of Miriam. (See Ibid. Chapter 12)",
                "(Exodus 16:13) \"and in the morning there was a layer of dew\": Scripture comes to apprise us how the manna descended for Israel: A north wind would come and \"sweep\" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended.",
                "(Ibid. 14) \"and, behold, on the face of the desert\": Not on the whole desert, but on part of it. (Ibid.) \"thin as hoarfrost\": We are hereby apprised that it descended like ice on the ground. These are the words of R. Yehoshua.",
                "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, behold, on the face of the desert\": Not on the whole desert, but on part of it. \"dak like hoarfrost\": It descended from the firmament, as it is written (Isaiah 40:22) \"… who stretches out the heavens like dak.\" Since it descended from the firmament, I might think it descended cold. It is, therefore, written \"cham\" (\"warm\" [i.e., the samech in mechuspas looks very much like a mem]). I might think it descended with a great din. Whence is it derived that it descended silently? It is, therefore, written \"hass\" (\"hush\" [i.e., the cheth in mechuspas reads very much like a heh]). I might think that it descended on vessels. Whence do I derive that it descended only on the ground? From \"as hoarfrost upon the ground.\"",
                "R. Tarfon says: It descended, as it were, on the palms of the L–rd (\"pas\" in \"mechuspas\" is a palm). The Holy One Blessed be He stretched out His hand took the prayers of our forefathers buried in the earth and brought down the manna which is like the dew for Israel, viz. (Iyyov 33:24) \"Then He will be gracious to him and will say: 'Redeem him from descending to the pit, for I have found his ransom (\"kofer,\" as in the description of the dew, \"dak kakfor.\")",
                "Once, R. Tarfon and the elders were sitting, and R. Elazar Hamodai was sitting before them, when he said to them: The height of the manna was sixty cubits. R. Tarfon: \"Modai, until when will you continue to confound us with your wonders?\" R. Elazar: \"It is a verse in the Torah! Which 'measure' (of the Holy One Blessed be He) is greater? That for evil (i.e., punishment) or that for good (i.e., reward)? That of good. It is written (re the flood, Genesis 7:11 and 7:20) \"And the windows of the heavens were opened … Fifteen cubits did the waters increase\" (above the mountains). And of the measure of good, what is written? (Psalms 78:23-24) 'And He commanded the skies above, and He opened the doors of heaven, and He rained upon them manna for food, and the grain of heaven did He give them.' As it relates to our subject, the windows in a door being four, then two doors give us eight windows, (so that if two windows provide fifteen cubits,) then the height of the manna must have been (at least) sixty cubits.\"",
                "Issi b. Yehudah says: When the manna descended for Israel, all of the peoples saw it, as it is written (Psalms 23:5) \"You spread a table before me in full view of my foes.\"",
                "(Exodus 16:15) \"And the children of Israel saw it, and each said to his neighbor 'man hu.'\" As one says to his friend \"mah hu\" (\"What is it?\") The expounders of metaphors said: Israel called it \"man\" (\"sustenance\"), as it is written",
                "(Ibid.) \"And Moses said to them: This is the 'bread' that the L-d has given to you to eat.\" (viz. Ibid. 4) R. Yehoshua says: Moses said it to the elders, and the elders, to all of Israel.",
                "From here, R. Yossi and R. Shimon say: Israel \"stuffed\" themselves like horses at that time, it being written here \"to eat,\" and elsewhere (re the manna) (Psalms 78:25) \"Each man ate the bread of abirim.\" Read it not \"abirim,\" but \"eivarim\" (\"limbs\") — bread that is absorbed by the limbs. He said to them: This \"man\" that you are eating is being absorbed by your limbs.",
                "(Psalms, Ibid.) \"He sent them sustenance to satiety\": This refers to Joshua the son of Nun, for whom the manna descended over and against all of Israel. Others say: On his limbs it descended, and from his limbs he took it to eat. Thus, \"The bread of abirim was eaten by man (\"ish\")\" (i.e., Joshua, viz. Numbers 27:15)"
            ],
            [
                "(Exodus 16:16) \"This is the thing that the L–rd has commanded. Gather of it, each man, etc.\": They said: Now Nachshon ben Aminadav and his household will go out and will gather a lot, and an Israelite pauper will go out and gather little. And when they came to measure it (Ibid. 17) \"and they gathered it, some taking more than an omer (for a head), some less,\" (Ibid. 18) \"when they measured it in the omer\" (vessel), (they found that) \"he who had taken more did not exceed (the omer measure), and he who had taken less, did not diminish.\" \"and they measured it in the omer … each according to his eating had they gathered\": From here they derived that one who ate according to the omer measure remained healthy and nourished; one who took less suffered intestinal disorder.",
                "(Exodus 16:19-20) \"And Moses said to them: Let no man leave over of it until morning. And they did not heed Moses\": These were the faithless in Israel. \"and men left over of it\": Good men did not leave over; men who were not good, did. \"and it raised worms and it was rotted\": This verse is inverted. Does it raise worms and then rot? First it rots, and then it raises worms, as in (Ibid. 24) \"and it did not rot and there was no worm in it.\"",
                "\"and Moses was wroth with them\": He manifested anger against them and asked them \"Why did you do this?\"",
                "(16:21) \"And they gathered it baboker, baboker\": in the morning time. The expounders of metaphors said: From here we see that (Genesis 3:19) \"In the sweat of your brow shall you eat bread\" applied to the manna (too).",
                "\"and when the sun was hot (i.e., strong), it melted: in the fourth hour (of the day). You say, in the fourth hour; but perhaps (the intent is) in the sixth hour? (This is not so, for) \"when the sun was hot\" implies when the sun (i.e., an unshaded spot) was hot and the shade was cool — the fourth hour (and not the sixth.)",
                "\"and it melted\": When the sun shone upon it, it melted and streams formed from it which led to the Great Sea (the Mediterranean), where harts, roebuck, fallow-deer, and other beasts came to them and drank from them, after which they were hunted by the (peoples of the) nations, who ate them and tasted the taste of the manna which descended to Israel.",
                "(Exodus 16:22) \"And it was, on the sixth day they gathered, etc.\": R. Yehoshua says: This is the \"doubled\" bread, two omers instead of one. \"and all the princes of the congregation came, etc.\": They said to Moses our teacher: Why is this day different from all the other days?",
                "(16:23) \"And he said to them: This is what the L–rd had spoken\" (viz. Ibid. 5), whereupon they asked him \"When\" (is Sabbath)? And he said to them (Ibid. 23) \"Tomorrow.\"",
                "\"What you would bake, bake\": R. Yehoshua says: One who wanted \"baked,\" would have it baked for him (of itself), and one who wanted \"cooked\" would have it cooked for him. R. Elazar Hamodai says: One who wanted something baked would taste all the \"bakings\" in the world (that he desired), and one who wanted \"cooked\" would taste all the \"cookings\" in the world. R. Elazar says: \"on what is baked, bake; and on what is cooked, cook.\" How so? A festival that falls out on Friday, whence is it derived that it is forbidden to bake or to cook on it (for the Sabbath) unless he had made an eruv (tavshilin on Thursday for that purpose)? From \"What you would bake, bake, etc.\" (i.e., bake on the strength of what you have already baked, and cook on the strength of what you have already cooked, so that the Friday baking or cooking is regarded as a continuation of that begun on Thursday and not as a preparation on the festival for the Sabbath).",
                "",
                "(Exodus 16:25) \"And Moses said: Eat it today. For it is Sabbath today. For it is Sabbath today to the L–rd. Today you shall not find it in the field\":",
                "Because they were wont to go out in the morning (to gather the manna), they said to him: Moses, our teacher, shall we go out in the morning? Moses: \"Eat it today.\" They: Since we did not go out in the morning, shall we go out at twilight? Moses: \"for it is Sabbath today to the L–rd.\" And why did Moses say \"Today you will not find it in the field\"? They said: The hearts of our fathers failed at that time. They said: Since we did not find it today, perhaps we will not find it tomorrow? Moses, (therefore,) said to them: This day you will not find it, but you will find it tomorrow.",
                "R. Elazar b. Chasma says: He said: In this world you will not find it, but in the world to come, you will find it.",
                "\"And Moses said: Eat it today. For it is Sabbath today. Today you shall not find it in the field\": R. Zrika said: From here (we learn to eat) three meals on the Sabbath. \"And Moses said: Eat it today, etc.\": R. Yehoshua says: If you merit observing the Sabbath, the Holy One Blessed be He is destined to give you three festivals: Pesach, Atzereth (Shavuoth) and Succoth. Thus, \"Eat it today, etc.\" (\"Eat it today,\" followed by [26] \"Six days shall you gather it\":) ",
                "R. Elazar Hamodai says: If you merit observing the Sabbath, the Holy One Blessed be He is destined to confer upon you six goodly \"measures\": Eretz Yisrael, the world to come, the new world, the kingdom of the house of David, the Kehunah and the Leviyah. Thus, \"Eat it today, etc.\" ",
                "R. Elazar says: If you merit observing the Sabbath, you will be saved from three dire punishments: the day of Gog and Magog, the pangs of the (advent of the) Messiah, and the great day of judgment. ",
                "(Exodus 16:26) \"Six days shall you gather it, etc.\": We are hereby apprised that the manna does not descend on Sabbath. Whence do we derive (the same for) a festival? From (the superfluous) \"Sabbath there will not be (manna) on it.\" R. Elazar Hamodai says: We are hereby apprised that it does not descend on Sabbath. Whence do we derive that it does not descend on Yom Kippur? (From the fact that) Yom Kippur is referred to as \"Sabbath\" (viz. Leviticus 23:32). (Exodus 16:27) \"And it was on the seventh day that there went of the people to gather, and they did not find\": These were the faithless of Israel."
            ],
            [
                "(Exodus 16:28) \"And the L–rd said to Moses: How long will you refuse to keep, etc.\": R. Yehoshua says: The Holy One Blessed be He said to Moses: Moses, say to Israel: I took you out of Egypt and I split the sea for you, and I brought down the manna for you, and I brought up the well, and I swept in the quail for you, and I fought the war with Amalek for you, and I wrought miracles and mighty acts for you — \"How long will you refuse to keep My mitzvoth and My laws?\" Lest you say that I have imposed too many mitzvoth upon you, this Sabbath (alone) did I charge you with at Marah to keep it, and you have not kept it! Lest you say: What reward is received by the keeper of the Sabbath? It is written (Isaiah 56:2) \"Happy is the man who does this, and the son of man who holds fast to it — who keeps Sabbath not to profane it — He keeps his hand from doing all evil.\" We are hereby apprised that one who keeps the Sabbath is kept far from transgression.",
                "(Exodus 16:29) \"See that the L–rd has given the Sabbath to you\": Moses said to Israel: Take care, for the L–rd has given you the Sabbath to keep it,",
                "wherefore He gives you on the sixth day bread for two days.\": As R. Yehoshua was wont to say: \"Double bread,\" two omers for each one.",
                "\"Let each man sit in his place\": four cubits. \"Let a man not go out of his place\": two thousand cubits. And whence do we know that they heard this and accepted it? From (Ibid. 30) \"And the people rested on the seventh day.\"",
                "R. Yehoshua says: He said to Israel: If you keep this Sabbath the Holy One Blessed be He is destined to give you three festivals: the festival of Nissan (Pesach), the festival of Sivan (Shavuoth), and the festival of Tishrei (Succoth). When they heard this, they accepted it and rested. R. Eliezer Hamodai says: The L–rd said to them: If you keep this Sabbath, I am destined to give you six goodly \"measures\": Eretz Yisrael, etc. (see above). R. Elazar says: If you keep this Sabbath, you will be saved from three dire punishments: the pangs of (the advent of) the Messiah, the day of Gog and Magog, and the day of the great judgment. And when they heard this, they accepted it and rested.",
                "",
                "(Exodus 16:31) \"And it was like coriander seed, white ('gad')\": I do not know (from this) what it was like. R. Yehoshua says: It was like coriander seed. (But then I would think:) Just as coriander seed is red, so, this. It is, therefore, written \"white.\"",
                "R. Eliezer says: It was like \"haggadah\" (from \"gad\"), which \"pulls\" a person's heart. Others say: It testifies (\"maggid,\" from \"gad\") about itself that it is manna, for it falls neither on Sabbath, or festival, or Yom Kippur.",
                "R. Yossi says: Just as the prophet reveals (\"maggid,\" like \"gad\") what is hidden, so, did the manna reveal it. How so? (see Yoma 75a)",
                "(Exodus 16:31) \"and its taste was like dough fried in honey\": R. Yehoshua says: like stewed eskriti. R. Eliezer says: Like fine flour floated on a sieve and kneaded with honey.",
                "(16:32) \"And Moses said: This is the thing, etc.\": I might think that Aaron placed it there in the fortieth year. It is, therefore, written (Ibid. 34) \"And Aaron placed it before the (ark of) testimony.\" When was the ark made? In the second year (of the exodus). Thus, Aaron placed it there in the second year.",
                "And this is one of the ten things created on Sabbath eve (of the creation) at twilight: the rainbow, the manna, the staff (with which the signs were performed), the writing, (the form of the letters carved on the tablets), the shamir (a miraculous stone-cutting worm), the tablets, the opening of the mouth of the earth to swallow up the wicked, the opening of the mouth of (Bilam's) ass, the grave of Moses, and the cave where Moses and Eliyahu stood. Others say: Also the vestments of the first man and the staff of Aaron, its almonds and blossoms.",
                "Seven things are concealed from the eyes of man: the day of death, the day of consolation, the depth of judgment, the source of his livelihood, what is in the heart of his neighbor, the restoration of the kingdom of the house of David, and the uprooting of the kingdom of the \"liable one\" (i.e., Rome).",
                "(Exodus 16:33) \"And Moses said to Aaron: Take one tzintzeneth\": I would not know what it is — whether of silver, or iron, or lead, or copper, or tin. It is, therefore, written \"tzintzeneth\" — something that can be seen through (\"metztith\"), i.e., an earthenware vessel (from which glass is made).",
                "\"and put therein a full omer of manna and place it before the L–rd as a keeping for your generations\": R. Yehoshua says: for the fathers (i.e., for those of that generation).",
                "R. Eliezer says: for the days of the prophet Jeremiah. For when Jeremiah said to Israel: Why are you not studying Torah, they said to him: How will we feed ourselves? He took out the flask of manna and said to them (Jeremiah 2:31) \"O generation, see the word of the L-td, etc.\" Your fathers, who studied Torah, see how they were fed. You, too, if you study Torah, the Holy One Blessed be He will feed you of this.",
                "And this is one of the three things that Eliyahu is destined to present to Israel: the flask of manna, the flask of the sprinkling waters (viz. Numbers 19:9), and the flask of the anointing oil, (viz. Exodus 30:31). Others say: Also the staff of Aaron, its almonds and its blossoms, (viz. Numbers 17:25).",
                "(Exodus 16:35) \"And the children of Israel ate the manna for forty years\": R. Yehoshua says: for forty days they ate the manna after the death of Moses. How so? Moses died on the seventh of Adar (when the manna ceased falling), and they ate of it (i.e., of what was left in their vessels) twenty-four days of the first Adar and sixteen of Nissan, making forty. As it is written (Joshua 5:12) \"And the manna ceased (from their vessels) on the morrow\" (of the first day of Pesach), and (Ibid. 11) \"And they ate of the old corn of the land on the morrow of the Pesach, matzoth and parched corn.\"",
                "R. Eliezer Hamodai says: They ate the manna for seventy days after the death of Moses. How so? Moses died on the seventh of Adar, and they ate of it (i.e., of what was left in their vessels) twenty-four days of the first Adar and thirty of the second Adar, that year being intercalated, and sixteen of Nissan, making seventy days, viz. \"And the manna ceased (from their vessels) on the morrow.\"",
                "R. Yossi says: Israel ate the manna for fifty-four years, forty years in the lifetime of Moses and fourteen years after his death, it being written \"And the children of Israel ate the manna for forty years until they came to an inhabited land.\" Let this not be written, for it is already written (Ibid.) \"until they came to the edge of the land of Canaan.\" — The reference is to the fourteen years that they ate it after the death of Moses — the seven years of conquest and the seven years of apportionment.",
                "",
                "R. Yehoshua says: When Miriam died, the well was removed, and it was restored in the merit of Moses and Aaron. When Aaron died, the pillar of cloud was removed, and both (the well and the pillar) were restored in the merit of Moses. When Moses died, all were removed and were not restored. And the tzirah (the hornet swarm, viz. (Exodus 23:28) did not cross the Jordan with them, (it having obtained in the merit of Moses).",
                "(Exodus 16:36) \"And the omer is one-tenth of an ephah\": And how much is one-tenth of an ephah? Seven quarters of a kav and something more. How much is that? A fifth of a quarter of a kav."
            ],
            [
                "(Exodus 17:1) \"And the entire congregation of the children of Israel journeyed from the desert of Sin … and they encamped in Refidim\": (homiletically,) \"rafu yadam\" (\"their hands weakened\") in words of Torah. And because Israel grew lax in Torah, Amalek attacked them (viz. 17:8), for the foe comes only as the result of sin and transgression.",
                "(17:2) \"And the people quarreled with Moses\": They transcended the norm. The \"norm\" (in such a situation) is for a man to grumble in his house for the \"benefit\" of his younger son, but here, they vented their anger at the highest. Thus, \"And the people quarreled (with Moses\"). They transcended the norm.",
                "\"And Moses said to them: Why would you quarrel with me?\" He said to them: When you quarrel with me, you are trying the L–rd, viz. (Ibid.) \"Why would you try the L–rd?\" Variantly: Whenever you wrangle with me, the Holy One Blessed be He performs miracles and wonders for you and His name is exalted in the world!",
                "(Exodus 17:3) \"And the people thirsted there for water\": Until now thirst did not afflict them, but here, thirst did afflict them.",
                "What is written elsewhere? (Ibid. 15:23) \"And they came to Marah and they could not drink the waters, etc.\" But here, thirst did afflict them.",
                "\"and the people caviled against Moses, etc.\": From here R. Hoshiya says: \"If the house falls, woe to the window!\"",
                "(Ibid.) \"and my cattle by thirst\": They likened their beasts to themselves. They say: \"A man's beast is his life.\" If one goes on the way and his beast is not with him, he suffers.",
                "(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 them, but \"And Moses cried out to the L–rd.\" \"saying: What can I do to this people?\" Moses said before the Holy One Blessed be He: L–rd of the universe, between You and them I will be killed! And You tell me not to be harsh with them, viz. (Numbers 11:12) \"For You say to me: \"Bear them in your bosom as a nurse bears a nursling, etc.\" — when they want to kill me!",
                "Here the L–rd \"lowers\" (Himself) and Moses \"raises\" himself (in protest). And elsewhere the L–rd \"raises\" (Himself) and Moses \"lowers\" himself, viz. (Exodus 32:10) \"And now leave Me and I will annihilate them, etc.\", followed by (Ibid. 11) \"And Moses prayed before the L–rd, etc.\"",
                "(Exodus 17:5) \"And the L–rd said to Moses: Pass over, etc.\": Pass over (i.e., overlook) their words. R. Yehudah says: Pass by them, for you will find water for them. R. Nechemiah says: Forgive their sin. Variantly: \"Pass before the people\" and whoever is bothered, let him speak!",
                "\"and take with you some of the elders of Israel\": as testimony that there were no waters there (at the rock) before.",
                "\"And your staff with which you smote the Nile take in your hand, etc.\": because of their (seditious) \"murmurings.\" This is one of the three instances where Israel \"murmured\" against them (the L–rd and Moses) and said: They (the following) are instruments of punishment, (but not of good): the incense, the ark, and the staff.",
                "They said: This incense is an instrument of punishment. It killed Nadav and Avihu, viz. (Leviticus 10:1) \"And the sons of Aaron, Nadav and Avihu, took each of them his coal-pan, etc.\" Therefore, let all of Israel know that it can (also) effect atonement, viz. (Numbers 17:12) \"and he put on the incense and he atoned for the people.\"",
                "They said: This ark is an instrument of punishment. It smote the men of Beth Shemesh, viz. (I Samuel 6:19) \"And He smote the men of Beth Shemesh because they looked into the ark of the L–rd, etc.\" And it smote Uzzah, viz. (II Samuel 6:7) \"and the wrath of the L–rd burned against Uzzah … and he died there by the ark of G–d.\" Therefore, let Israel know that it can (also) effect blessing, as it is written (Ibid. 11) \"And the ark of the L–rd remained in the house of Oved-Edom the Gittite … and the L–rd blessed Oved-Edom, etc.\"",
                "They said: This staff is an instrument of punishment. It brought ten plagues upon the Egyptians in Egypt and ten upon the sea. Therefore, let them know that it can (also) effect (beneficent) miracles, as it is written \"And your staff with which you smote the Nile, etc.\" … because of their \"murmurings.\"",
                "(Exodus 17:6) \"I am standing there (on the rock) before you\": The Holy One Blessed be He (hereby) said to him: Wherever you find a man's footprints, I am there before you.",
                "\"and you shall strike into the rock\": From here, R. Yossi b. Zimra says: The staff was of (hard) sapphire, it not being written \"and you shall strike on the rock, but \"and you shall strike into the rock.\"",
                "(Exodus 17:7) \"And he called the name of the place Massah and Merivah.\" R. Yehoshua says: Moses called it Massah and Merivah, it being written \"And he called the name of the place Massah and Merivah.\" R. Elazar Hamodai says: The L–rd, (who is called \"Makom\" (\"the Place\"), called it Massah and Merivah, it being written \"And He, the Makom, called it Massah and Merivah\" — whence it is seen that the Holy One Blessed be He is called \"Makom.\"",
                "(\"Merivah\") — \"because of the riv of the children of Israel\": R. Yehoshua says: Israel said: If he is the master (\"ribbon\" [like \"riv\"]) of all acts, as He is our Master, we shall know … and if not, we shall not know. R. Eliezer says: They said: If He satisfies our needs, we will serve Him; if not, we will not serve Him. Thus, \"because of the riv of the children of Israel, and because of their trying ('nasotham' [like \"Massah\"]) the L–rd, saying: 'Is the L–rd in our midst or not?'\""
            ]
        ],
        "Tractate Amalek": [
            [
                "(Exodus 17:8) \"And Amalek came\": This verse is recondite and is explicated by (Iyyov 8:11) \"Can the rush grow without swamp? Can grass grow without water?\" So, Israel without Torah. And because Israel separated from Torah, therefore, the foe (Amalek) came upon them. For the foe comes only by reason of sin and transgression. Thus, \"And Amalek came, etc.\"",
                "R. Elazar Hamodai says: \"And Amalek came\": Amalek \"sneaked\" under the edges of the cloud and snatched souls of Israel and killed them, viz. (Devarim 25:18) (Amalek) \"who met you on the way … when you were faint and weary and (Amalek) did not fear G–d.\" Others say: This refers to Israel, who (at that time) did not have mitzvoth in their hands.",
                "R. Eliezer says: \"And Amalek came\": It came bare-faced. For all of its other comings were surreptitious, viz. (Devarim, Ibid.) \"who met you on the way,\" but here, it came (blatantly and) bare-faced. Thus, \"And Amalek came.\"",
                "R. Yossi b. Chalafta says: \"And Amalek came\": He came with counsel. We are hereby apprised that he gathered all the nations together and said to them: Come and help me against Israel. They replied: We cannot stand up against him. Pharaoh could not withstand them, for the Holy One Blessed be He drowned them in the Red Sea, viz. (Psalms 136:15) \"And He threw out Pharaoh and his hosts in the Red Sea\" — How can we stand up against them? Amalek: Come and I will counsel you: If they defeat me, flee; and if not, come and help me against Israel. Thus, \"And Amalek came\" — he came with counsel.",
                "R. Yehudah says: Amalek skipped five nations and he came and warred with Israel, viz. (Numbers 13:29) \"Amalek dwells in the southland; the Chitti, (the Chivi) the Yevussi and the Emori dwell in the mountain, and the Canaani dwells by the sea,\" (Amalek) being the innermost. R. Nathan says: (Amalek) came from the mountains of Seir. Amalek skipped four hundred parasangs and came to war against Israel.",
                "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), etc.\": Let these ingrates come and exact payment of the ingrate Yoash, viz. (Ibid. 22) \"and King Yoash did not remember the lovingkindness that (Zechariah's) father Yehoyada had done for him, and he killed his son. As he was dying, he said: \"May G–d see this and demand redress.\" What was his punishment? (Ibid. 23) \"And it happened at the turn of the year that the army of Aram attacked (Yoash) …and the L–rd delivered into their hands a great host.\" Why? (Ibid. 24) \"for they had forsaken the L–rd, the G–d of their fathers. And with Yoav they effected shefatim.\" Do not read it \"shefatim\" (judgment), but \"shoftim\" (judges). How so? They appointed over him cruel guards, who had never known a woman in their lives and who tortured him with sodomy, as it is written (Hoshea 5:5) \"And the pride of Israel (Yoash) will be tortured, etc.\"",
                "(II Chronicles 24:25) \"and when they left him (Yoash) — for they left him with many wounds — his servants rebelled against him because of the blood of the sons of Yehoyada the Cohein, and they killed him on his bed and he died.\"",
                "\"and warred with Israel in Refidim\": R. Chaninah said: I asked this of R. Elazar in the Great College. How is \"Refidim\" to be understood? He answered: as is (i.e., as a place name). R. Chanina said further: I asked R. Elazar: Why are the first-born of asses (especially) to be redeemed, and not those of horses or of camels? It was an exigency of the time, for at that time they had only asses, there being no Israelite who did not bring up with him ninety asses laden with silver and gold.",
                "Others say: \"Refidim\" is acronymic for \"rifyon yadayim\" (\"weakness of hands\"). Because the hands of Israel had weakened in Torah study, the foe came upon them, this transpiring only because of \"weakness of hands\" in Torah study, viz. (II Chronicles 12:1) \"And it was, when the kingship of Rechavam was firmly established, and he grew strong that he abandoned the Torah of the L–rd, he and all of Israel with him.\" What was the punishment for this? (Ibid. 2) \"Shishak the king of Egypt came up against Jerusalem … (9) \"and he took the treasures of the house of the L–rd\" (and he returned them to Egypt). And this (i.e., the treasures, etc.) was one of the three things that \"returned to their place\": the exile of Judah, viz. (Joshua 24:2) \"Beyond the river (Euphrates, i.e., in Bavel) did your forefathers dwell,\" and (Ezra 5:12) \"He (Nevuchadnezzar) destroyed this house (the Temple) and exiled the people to Bavel;\"",
                "the writ of Heaven, (i.e., when Moses broke the tablets, the letters returned to Heaven), viz. (Mishlei 23:5) \"If you turn your eyes from it (Torah) it is gone … and flies to Heaven\"; the wealth of Egypt (as above).",
                "(Exodus 17:9) \"And Moses said to Joshua, etc.\": whence it is seen that he equated Joshua with himself.",
                "All men are hereby apprised of proper deportment. Moses did not say to Joshua \"Choose for me men,\" but \"Choose for us men.\"",
                "And whence is it derived that the honor due one's friend is to be as beloved by him as the fear of his teacher? From (Numbers 12:11) \"And Aaron said to Moses: 'I pray you, my lord.'\" Now was Aaron not Moses' brother, and older than he? How, then, is \"I pray you, my lord\" to be understood? He equated him with his teacher.",
                "And whence is it derived that the fear of one's teacher is to be equated with that of Heaven? From (Numbers 11:28) \"And Joshua the son of Nun, the attendant of Moses from his youth, answered: \"My lord, Moses, destroy them\" — Just as the L–rd can destroy them, so, can you.",
                "And thus do you find with Gechazi. When Elisha said to him (II Kings 4:29) \"Gird your loins and take my staff in your hand,\" he began to support himself on his staff and to go. They (i.e., strangers) asked him: Where are you going Gechazi? He answered: To revive the dead. They: Now can you revive the dead? Is it not written (I Samuel 2:6) \"The L–rd puts to death and brings to life\"? He: My master, too, puts to death and brings to life.",
                "(Exodus 17:9) \"Choose for us men\": R. Yehoshua says: (The intent is) Choose for us warriors.",
                "R. Eliezer Hamodai says: (The intent is) Choose for us fearers of sin.",
                "\"and go out and do battle with Amalek\": R. Yehoshua says: Moses said to Joshua: Go out from under the cloud and do battle with Amalek.",
                "R. Eliezer Hamodai says: Moses said to Joshua: Why are you guarding your head? Is it not for the crown? (You have nothing to fear) Go out from under the cloud and do battle with Amalek.",
                "\"Tomorrow I shall stand on top of the hill with the staff of G–d in my hand\": Tomorrow we will be with you, standing on top of the hill. These are the words of R. Yehoshua. R. Eliezer Hamodai says: (The intent is) Tomorrow we will decree a fast and we will put our trust in the deeds of the fathers.",
                "\"top\" — the deeds of the patriarchs; \"hill\" — the deeds of the matriarchs.... \"with the staff of G–d in my hand\": Moses said before the Holy One Blessed be He: L–rd of the universe, with this staff You took Israel out of Egypt. With this staff You split the sea for them. With this staff You wrought miracles and mighty acts for them. With this staff You will perform miracles and mighty acts for them at this time.",
                "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 forgiven (se'eth)\" or \"You will bear your sin (se'eth), if you do not do well.\" \"arur\" — (Ibid. 49:7) \"Arur (Cursed) is their wrath, for it is fierce\" or (Ibid. 6) \"for in their wrath they slew a man, and in their wilfulness they razed an ox. Arur (\"they are cursed.\") \"machar\" (\"tomorrow\") — (Exodus 17:9) \"Machar I will stand on top of the hill\" or \"Go out and do battle with Amalek machar.\" \"meshukadim\" (\"of beaten work\") — (Exodus 25:34) \"meshukadim its bulbs and its flowers\" or \"in the menorah, four bowls meshukadim.\" \"vekam\" — (Devarim 31:16) \"Vekam (\"and there will arise\") this people and they will stray, etc.\" or \"you shall lie down with your people vekam\" (\"and arise\"). These are the five ambiguous verses in the Torah.",
                "(Exodus 17:10) \"And Joshua did as Moses said to him\": as he was commanded. He did not transgress the decree of Moses.",
                "\"and Moses, Aaron and Chur went up to the top of the hill\": as we mentioned: to bring to mind the deeds of the patriarchs and the matriarchs, viz. (Numbers 23:9) \"for from 'the peaks of the rocks' (the patriarchs) I see him; from 'the hilltops' (the matriarchs) I gaze upon him.\"",
                "(Ibid. 11) \"And it was, when Moses lifted his hand, that Israel prevailed, etc.\" Now do the hands of Moses strengthen Israel or break Amalek? Rather, whenever Moses lifted his hand heavenward, they gazed at it and affirmed their faith in Him who commanded Moses to do thus, and the Holy One Blessed be He wrought for them miracles and mighty acts.",
                "Similarly, (Numbers 21:8) \"Make for yourself a saraf (a fiery serpent), etc.\" Now does a snake put to death or bring to life? Rather, whenever he did so, Israel would gaze at it and affirm their faith in Him who commanded Moses to do thus, and the Holy One Blessed be He wrought healings for them.",
                "Similarly, (Exodus 12:13) \"And the blood shall be for you as a sign, etc.\" Now how can the blood affect an angel or Israel? Rather, when Israel did this and placed the blood on their doors, the Holy One Blessed be He pitied them, viz. (Ibid. 23) \"And the L–rd shall skip over the door.\"",
                "R. Eliezer says: What is the intent of \"and Israel will grow strong\" or \"and Amalek will grow strong\"? — Whenever Moses would raise his hands heavenward, Israel strengthened themselves in words of Torah, which were destined to be given by his hands. And whenever he lowered his hands, Israel weakened in words of Torah, which were destined to be given by his hands.",
                "(Ibid. 17:12) \"And the hands of Moses became heavy\": From here we derive that one should not be lax in (the performance of) mitzvoth. For if Moses had not said to Joshua (Ibid. 9) \"Choose men for us,\" he would not have been wearied thus. They said: Moses' hands became so heavy at that time as one who had two pitchers of water hung upon them.",
                "\"and they took a stone and placed it beneath him.\": Now did Moses lack a pillow or a blanket to place beneath him? Moses said: If Israel are suffering, I shall suffer with them.",
                "\"and Aaron and Chur supported his hands\": lifting them and lowering them.",
                "\"and his hands were steadfast until the sun set\": We are hereby apprised that he was (occupied with prayer and) fasting (until sunset). These are the words of R. Yehoshua. R. Eliezer Hamodai sys: The sin (of Israel) weighed down Moses' hands and he could not support them. What did he do? He turned to the deeds of the patriarchs, viz. \"and they took a stone and they placed it beneath him\": \"and they took a stone\" — the deeds of the patriarchs (viz. Genesis 49:24). \"and he sat upon it (feminine) — the deeds of the matriarchs. ...",
                "\"and Aaron and Chur supported his hands — one on one side, one on the other,\" Aaron intimating the act of Levi, (their not sinning with the golden calf), Chur intimating the act of Judah, (their plunging into the Red Sea.) From here (Moses, Aaron, and Chur) we derive that no fewer than three officiate before the ark on a public fast.",
                "\"and his hands were steadfast\": one hand, in that he had not taken aught from Israel; the other hand, Moses saying before the Holy One Blessed be He: L–rd of the universe, by my hand You took Israel out of Egypt, and by my hand You split the sea for them, and by my hand You wrought for them miracles and acts of might. So, by my hand, perform for them miracles and acts of might at this time.",
                "\"until the sun sets\": We have learned about all the other kingdoms that they waged war only until the sixth hour of the day, but this culpable kingdom (Amalek) does so from sunrise to sunset.",
                "(Exodus 17:13) \"And Joshua weakened (\"vayachalosh\") Amalek and his people ('amo')\": R. Yehoshua says: He descended and decapitated his heroes, who stood with him in the ranks of war.",
                "R. Eliezer says: (the verse is) acronymic: \"vayachalosh\" — \"and he broke\"; \"Amalek\" — as stated; \"eth Amalek\" — his wife and children; \"amo\" — the warriors \"imo\" (\"with him\"); \"eth amo\" — the warriors with his children.",
                "\"with the sword\": R. Yehoshua says: He did not mutilate them, but judged them with mercy.",
                "R. Eliezer says: \"with the sword\": Why is this (\"lefi charev\") stated? To apprise us that this war was by the word (\"fi\" = mouth) of the Omnipotent.",
                "Others say: The following verse was fulfilled in them (Ezekiel 35:6): \"Therefore, as I live, says the L–rd G–d, I will turn you to blood, and blood will pursue you. You have hated blood and blood will pursue you.\""
            ],
            [
                "(Exodus 17:14) \"And the L–rd said to Moses: Write this as a remembrance in the book and place it in the ears of Joshua\": The early elders said: So is it with all the generations. The rod with which Israel is smitten, in the end, will be smitten itself. Let all men learn from Amalek, who came to smite Israel, and whom the Holy One Blessed be He \"smote\" out of this world and the world to come. As it is written (Ibid.) \"for blot out will I blot out the remembrance of Amalek.\" And thus, the wicked Pharaoh, who subjugated Israel — the Holy One Blessed be He drowned him in the Red Sea, viz. (Psalms 136:15) \"And He shook out Pharaoh and his hosts in the Red Sea.\" And thus, every people and kingdom that arises to harm Israel will be harmed in the same manner. \"As one metes it out, so is it meted out to him,\" viz. (Exodus 18:11) \"for (they were destroyed) by the (very) thing (water) whereby they devised evil against them.\"",
                "\"Write this as a remembrance in the book\": \"this\" — what is written here; \"remembrance\" — what is written in Prophets (I Samuel 15:2); \"in the book\" — the Megillah. ",
                "",
                "\"and place it in the ears of Joshua\": We are hereby apprised that Joshua was anointed on that day. These are the words of R. Yehoshua.",
                "R. Eliezer Hamodai says: He (Moses) is one of the four tzaddikim to whom He gave a hint (of what was to follow): Two took the hint and two did not take it. Moses was given a hint but did not take it. Jacob was given a hint but did not take it. David and Mordecai were given a hint and they took it. Moses, wherefrom? \"and place it in the ears of Joshua.\" He was thereby intimating that Joshua would cause Israel to inherit the land,",
                "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 king decrees that his son not enter his palace with him. He enters the first door and he is met with silence; and so, the second. At the third, he is rebuked and told: It is enough for you until here. Similarly, when Moses conquered the land of the two nations, Sichon and Og, and he gave it to Reuven and Gad and the half tribe of Menasheh, he said: It seems to me that the decree (of the L–rd) is conditional,",
                "at which he said to the Holy One Blessed be He: Can it be that Your ways are like those of flesh and blood? The apitoropos makes a decree and the kalidikos abrogates it; the kalidikos makes a decree and the dikorion abrogates it; the dikorion makes a decree and the hegmon abrogates it; the hegmon makes a decree and the ipitikos abrogates it; the ipitikos makes a decree and the overlord comes and abrogates all of them? Why so? For all are appointees of his, one above the other; but his decree cannot be abrogated? — But You are not like this! You decree and a tzaddik can abrogate it. (Devarim, Ibid.) \"For who is Almighty in the heavens and in the earth to do as Your deeds ad as Your strength\": \"as Your deeds\" — at the Red Sea; \"and as Your strength\" — at the streams of Arnon.",
                "(Ibid. 25) \"Let me pass over, na and see\": \"na\" is a term of imploration. \"the good land\" — Eretz Yisrael; \"this good mountain\" — the mountain of the King (i.e., Jerusalem); \"and the Levanon\" — the Temple. As it is written (Zechariah 11:1) \"Open your doors, O Levanon,\" and (Isaiah 10:34) \"And the Levanon will fall by a mighty one.\"...",
                "(Devarim 3:26) \"And the L–rd was wroth with me (\"bi\") because of you\": R. Elazar b. Shamua says: \"bi\": This, (cognate with \"I pray you,\") is a conventional form of request in human intercourse. Lest you say that it lies in me (that I cannot enter the land); it is, therefore, written \"because of you,\" and not because of me, that I cannot enter the land.",
                "\"and the L–rd said to me: 'It is much for you'\" — Enough, until here! R. Yehoshua says: \"It is much for you.\" The world to come is enough for you.",
                "But Moses persisted in standing there and making all those requests. Moses said before Him: L–rd of the universe, was Your intent in (Numbers 20:12) \"therefore, you shall not bring this congregation to the land,\" that I not enter it as a king? I will enter it as a commoner. The L–rd: A king does not enter as a commoner.",
                "He persisted in standing before Him and making all those requests. Moses said before the Holy One Blessed be He: L–rd of the universe, since it has been decreed that I not enter the land, neither as a king nor as a commoner, let me enter through the tunnel of Caesarea, which is beneath it. The L–rd: (Devarim 34:4) \"but there shall you not pass through.\"",
                "Moses: L–rd of the universe, since it has been decreed upon me that I enter neither as a king nor a commoner nor through the tunnel of Caesarea which is beneath it, let my bones, at least, cross the Jordan. The L–rd (Devarim 3:27) \"for you will not cross the Jordan.\"",
                "R. Shimon b. Yochai says: This verse is not needed, for it is already written (Ibid. 4:22) \"For I shall die in this land. I shall not cross the Jordan.\" Now is it possible for a dead man to cross? It must have been told to Moses that his bones would not cross the Jordan.",
                "R. Chananiah b. Iddi says: Moses bewept himself, viz.: \"for you shall cross, but I shall not cross.\"",
                "Others say: Moses bent over the feet of Elazar and said to him: Elazar, my brother's son, implore mercy for me as I did for Aaron your father, viz. (Devarim 9:20) \"And against Aaron the L–rd was wroth to destroy him, and I prayed for Aaron, too.\" He said before Him: L–rd of the universe, If so, let me (at least) see it with my eyes. And in response to this it was said (Ibid. 3:27) \"Go up to the top of Pisgah and lift up your eyes, etc.\"",
                "R. Chanina b. Akiva says: \"More beloved\" was the seeing of our father Abraham than that of Moses. For Abraham was not caused to exert himself whereas Moses was. What is stated of Abraham? (Genesis 13:14) \"Lift up your eyes now and see from the place where you are north and south and east and west. \"And of Moses what is stated? (Devarim, Ibid.) \"Go up to the top of Pisgah and lift up your eyes to the west, to the north, to the south and to the east, and see with your eyes\" — Go up, and look, and see.",
                "And whence is it derived that all of Moses' requests were granted by the Holy One Blessed be He? From (Ibid. 34:1) \"And the L–rd showed him the whole land.\" This is Eretz Israel. He asked to see the Temple and He showed it to him, viz. (Ibid.) \"and Gilead,\" Gilead being the Temple, viz. (Jeremiah 22:6) \"Gilead are you (the Temple) to Me, the head of the Levanon.\"",
                "Whence is it derived that He showed Him also Shimshon the son of Manoach? From (Devarim, Ibid.) \"until Dan,\" it being written elsewhere (Judges 13:2) \"And there was a man from Tzarah, of the family of Dan, whose name was Manoach, etc.\"",
                "Variantly: \"until Dan\" (\"ad Dan\"). The tribes had not yet come to the land, and Eretz Yisrael had not yet (\"adayin\" [acronymic of \"ad dan\"]) been apportioned among the tribes. What, then, is the intent of \"ad Dan\"? The L–rd had said to Abraham: Twelve tribes are destined to issue from your loins, and this is the portion of one of them.",
                "Similarly, (Genesis 14:14) \"And he (Abraham) pursued (them) until Dan.\" The tribes had not yet come to the land, and Eretz Yisrael had not yet been apportioned among the tribes. What, then, is the intent of \"until Dan\"? It was told to our father Abraham: In this place your children are destined to serve idolatry, and his strength (in pursuing them) waned.",
                "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.\"",
                "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.\"",
                "And whence is it derived that He showed him Gideon? From (Devarim, Ibid.) \"Menasheh,\" it being written (of Gideon) elsewhere (Shoftim 6:15) \"My clan is the humblest in Menasheh\".",
                "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 whence is it derived that He showed him all the west? From (Devarim, Ibid.) \"until the western sea (the Mediterranean).\"",
                "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.)",
                "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.\"",
                "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.",
                "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.",
                "And whence is it derived that He showed him Devorah? From (Ibid.) \"the city of palm trees until Tzoar,\" it being written elsewhere (Judges 4:5) \"and she sat under the Palm of Devorah.\"",
                "And whence is it derived that He showed him the wife of Lot? From \"until Tzoar,\" and elsewhere (Genesis 19:23) \"and Lot came to Tzoar.\"",
                "(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.)",
                "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.",
                "(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.",
                "R. Elazar Hamodai says: \"remembrance\" — Agag; Amalek — as stated. \"erase\" — him and all his descendants; \"shall I erase\" — him and all that generation.",
                "\"from under the heavens\": that there be no son or grandson of Amalek under the heavens.",
                "",
                "R. Yehoshua says: \"a remembrance in the book\": When Amalek came to harm Israel under the wings of their Father in heaven, Moses said before the Holy One Blessed be He: L–rd of the universe, this wicked one is coming to destroy Your children under Your wings. The book of Torah that You gave them — who will read it?",
                "R. Elazar Hamodai says: When Amalek came to harm Israel under the wings of their Father in heaven, Moses said before the Holy One Blessed be He: L–rd of the universe, Your children, who You are destined to scatter under the winds of heaven, viz. (Zechariah 2:10) \"for as the four winds of heaven have I scattered you, etc.\" — this wicked one is coming to destroy them under Your wings. The book of Torah that You gave them — who will read it?",
                "R. Elazar Hamodai says: When will the name of these go lost? When idolatry will be uprooted, it and its servants, and the L–rd will be One in the world, and His kingdom will endure forever and ever — at that time (Ibid. 14:3) \"The L–rd will go out and He will war against those nations, etc.\" (Ibid. 9) \"And the L–rd will be King over all the land, etc.\"",
                "(Eichah 3:66) \"You will pursue them with wrath and You will destroy them.\"",
                "R. Yehoshua says: Haman came only as a remembrance for the generations, as it is written (Esther 9:28) \"And these days of Purim will not pass from the midst (i.e., from the remembrance) of the Jews.\"",
                "(Exodus 17:15) \"And Moses built an altar and he called its name 'the L–rd is my miracle.'\" Moses (hereby) said: The miracle that the L–rd wrought (for me) — He wrought it for Himself (i.e., for the sanctification of His name.)",
                "And thus do you find: Whenever a miracle is performed for Israel, that miracle, as it were, is before Him — \"The L–rd is my miracle.\" (Isaiah 63:9) \"In all of their afflictions, He was afflicted.\" Joy to Israel — Joy to Him. (I Samuel 2:1) \"I rejoice in Your salvation!\"",
                "(Exodus 17:16) \"And he said: For (the) hand by the throne of Kah: The L–rd is at war with Amalek, etc.\": R. Yehoshua says: When the Holy One Blessed be He sits on the throne of His kingdom, at that time \"The L–rd is at war with Amalek.\"",
                "R. Elazar Hamodai says: The Holy One Blessed be He swears by His throne of glory: I shall not leave child or grandchild of Amalek under the heavens,",
                "(to the extent) that it not be said: \"This camel is of Amalek.\"",
                "R. Eliezer says: The L–rd swears by His throne of glory: If there comes a man of all the nations to be proselytized, he will be accepted; but Amalek and his household will not be accepted, viz. (II Samuel 1:13) \"And David asked the youth who told him: Where are you from? And he said: I am the son of an Amalekite convert.\" David remembered at that time what had been told to Moses our teacher, that if there comes a man of all the nations of the world to be proselytized, he should be accepted, but if he is of the house of Amalek, he should not be accepted, whereupon (II Samuel , Ibid.) \"David said to him: Your blood is on your own head, for your mouth testified against you.\" This is the intent of (Exodus 17:17) \"from generation to generation.\"",
                "Variantly: \"from generation to generation\": R. Yehoshua says: \"from generation\" — the life of this world: \"to generation\" — the life of the world to come. R. Eliezer Hamodai says: from the generation of Moses and from the generation of Samuel, (who commanded that revenge be taken of Amalek.) R. Eliezer says: \"from the generation of the Messiah\" — two generations. And whence is it derived that the generation of the Messiah is two generations? From (Psalms 72:5) \"They will fear You (in the time of the Messiah) with the sun and before the moon, generation, generations.\""
            ],
            [
                "(Exodus 18:1) \"And Yithro heard\": What did he hear that caused him to come (and join Israel)? The war with Amalek, which is juxtaposed with this section. These are the words of R. Yehoshua. He heard of the (prospective) giving of the Torah and he came. For when the Torah was to be given to Israel, all the kings of the earth shook in their palaces, viz. (Psalms 29:9) \"and (each king) in his palace accorded glory\" (to the L–rd). At that time, all the kings of the nations convened with the wicked Bilam and said to him: Is it possible that He is going to do to us as He did to the generation of the flood? He replied: Fools that you are! The Holy One Blessed be He already swore to Noach that he would not bring (another) flood to the world, viz. (Isaiah 54:9) \"For this to Me is like the waters of Noach, of which I swore that the waters of Noach would no more pass over the earth.\" They: Perhaps he will not bring a flood of water, but He will bring a flood of fire? Bilam: He will bring neither a flood of fire nor a flood of water, but the Holy One Blessed be He is giving Torah to His people and to His loved ones, viz. (Psalms, Ibid. 10) \"the L–rd will give strength (\"oz\" = Torah) to His people.\" When all of them heard this from his mouth, they all responded (Ibid.) \"May the L–rd bless His people with peace,\" and they turned and went, each to his place.",
                "R. Eliezer says: Yithro heard the splitting of the sea and came (to join Israel). For the splitting of the sea was heard from one end of the world to the other, viz. (Joshua 5:1) \"And it was, when all the kings of the Emori heard, etc.\" And thus did Rachav the harlot say to the messengers of Joshua (Ibid. 2:10-11) \"For we heard how the L–rd dried up the waters of the Red Sea before you when you went out of Egypt … and when we heard, our hearts melted, and no spirit was left in a man before you.\"",
                "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 converted, saying: L–rd of the universe, I have sinned in three areas: niddah, challah, and candle lighting. Forgive me by virtue of three things: the rope, the window, and the wall, viz. (Ibid. 15) \"And she let them down by a rope through the window, for her house was on the side of the wall, and she lived within the wall.\"...",
                "\"And Yithro heard\": Yithro had seven names: Yether, Yithro, Chovav, Reuel, Chever, Putiel, Keni. Yether — he added (yiter) a section in the Torah; Yithro — he was \"abundant\" (yiter) in good deeds. Chovav — he was beloved (chovev) by the L–rd. Reuel — he was a \"friend\" (rea) to the L–rd. Chever — he was a \"companion\" (chaver) to the L–rd. Putiel — he \"weaned himself\" (niftar) from idolatry. Keni — he was zealous (kinei) for Heaven and he acquired (kanah) Torah.",
                "Variantly: \"And Yithro heard\": In the beginning, he was called \"Yether,\" viz. (Exodus 4:18) \"And Moses went and he returned to Yether, his father-in-law,\" and when he \"added\" good deeds (to himself), a letter (vav) was added to his name.",
                "And thus do you find with Avraham. In the beginning he was called \"Avram,\" and when he \"added\" good deeds, a letter (heh) was added to his name and he was called \"Avraham.\"",
                "And thus do you find with Sarah. In the beginning she was called \"Sarai,\" and when she \"added\" good deeds, a \"great\" letter (heh) was added to her name and she was called \"Sarah.\"",
                "And thus do you find with Yehoshua, viz. (Numbers 13:16) \"And Moses called Hoshea the son of Nun Yehoshua.\"",
                "And there are others whose name was diminished, e.g., Efron. In the beginning he was called \"Efron,\" but when he took the money from Abraham, a letter was dropped from his name, viz. (Genesis 23:16) \"and Abraham hearkened to Efron,\" \"and Abraham gave the money to Efron.\"",
                "And thus do you find with Yonadav. In the beginning he was called \"Yehonadav,\" but after \"that deed\" a letter was dropped from his name and he was called \"Yonadav,\" as it is written (II Chronicles 20:37) \"When you befriended Achazyahu, etc.\" — whence the sages ruled: Let one not befriend an evildoer, even to draw him close to Torah.",
                "(Exodus 18:1) \"the Cohein of Midian\": R. Yehoshua says: He was a priest, as in (Judges 18:30) \"And Jonathan the son of Gershom the son of Menasheh — he and his sons — were Cohanim (for idolatry) to the tribe of Dan until the day the land was exiled.\" R. Elazar Hamodai says: He (Yithro) was an officer, as in (II Samuel 8:18) \"And the sons of David were Cohanim.\"",
                "\"the father-in-law of Moses\": In the beginning, Moses prided himself in his father-in-law, viz. (Exodus 4:18) \"And Moses went and he returned to Yether, his father-in-law.\" Now, his father-in-law prided himself in him. When asked \"Who are you?\" he replied \"I am Moses' father-in-law.\"",
                "\"all that G–d had done with Moses and with Israel, His people\": Moses is equated with Israel, and Israel with Moses; the master, with the disciple, and the disciple with the master.",
                "\"that the L–rd had taken Israel out of Egypt\": We are hereby apprised that the exodus from Egypt is over and against all the miracles and acts of might that the Holy One Blessed be He wrought for Israel.",
                "\"And Yithro, Moses' father-in-law, took Tzipporah, Moses' wife, after she had been sent\": R. Yehoshua says: after she had parted from him with a divorce (a \"get\"). It is written here \"sending,\" and elsewhere (Devarim 24:1) \"sending.\" Just as there, with a get, so, here, with a get.",
                "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. (Exodus 3:10) \"Go and I will send you to Pharaoh, etc.\", he took his wife and his two sons and brought them to Egypt, as it is written (Ibid. 4:20) \"and Moses took his wife and his sons, and he rode them on the ass, and he returned to the land of Egypt.\" At that time He said to Aaron: Go to meet Moses. He went out to meet him and embraced him and kissed him. Aaron: Moses, where were you all these years? Moses: In Midian. Aaron: Who are these women and little ones with you? Moses: My wife and my sons. Aaron: Where are you taking them? Moses: To Egypt. Aaron: We are afflicted with the first ones, and now shall we be afflicted with these, too? At that time he said to Tzipporah: Go to your father's house. At that time she went to her father's house, taking her two sons — wherefore, \"after she had been sent.\"",
                "(Exodus 18:3) \"and her two sons … in a foreign land\": R. Yehoshua says \"foreign\": as stated (i.e., literally).",
                "R. Elazar Homadai says: in a land of foreign (gods, i.e., idolatry). Moses said: Since the whole world serves idolatry, I will serve Him who spoke and brought the (whole) world into being. For when Moses said to Yithro, Give me your daughter Tzipporah as a wife, Yithro answered, If you do what I ask of you, I will give her to you as a wife. Moses: What do you ask? Yithro: Your first son must serve idolatry. Thenceforward, they may serve (G–d) in heaven. Moses accepted. Yithro: Swear. And he swore, as it is written (Exodus 2:21) \"Vayoel Moses, etc.\", this being an expression for swearing, as in (I Samuel 14:24) \"Vayoel Saul the people\" (in context: \"And Saul beswore the people.\") And it is written (II Kings 5:3) \"Hoel (in context: \"Swear\") and take two talents, etc.\" Therefore, the angel came forward to kill Moses (viz. Exodus 4:24), whereupon (Ibid. 25) \"Tzipporah took a flint and cut off the foreskin of her son … (26) \"And he (the angel) let go of him.\"",
                "R. Elazar b. Azaryah says: Repulsive is the foreskin, by which the wicked are demeaned, viz. (Jeremiah 9:25) \"for all the nations are uncircumcised, and all the house of Israel is uncircumcised of heart.\"",
                "R. Yishmael says: Great is circumcision over which thirteen covenants was made.",
                "R. Yossi Haglili says: Great is circumcision, which overrides the Sabbath, which is liable to kareth (cutting-off).",
                "R. Yehoshua b. Karcha says: Great is circumcision, laxity in which did not permit all of Moses' merits to protect him for even a short time.",
                "R. Nechemiah says: Great is circumcision, which overrides (non-cutting of) plague-spots (viz. Devarim 24:8).",
                "Rebbi says: Great is circumcision, all of Moses' merits not standing for him in his duress. When the L–rd told him \"Take out My people, the children of Israel from the land of Egypt,\" because he was lax for a short time in (the) circumcision (of his son), the angel sought to kill him, viz. (Exodus 4:24) \"and he was on the way in the lodging, etc.\"",
                "R. Yossi says: G–d forbid that tzaddikim should be lax in circumcision for even a short while, but Moses expounded: Shall he circumcise (his son) and journey (to Egypt) — that would involve a risk of life (for the child.) Shall he wait and circumcise — the L–rd has said to him: \"Go and take My people Israel out of Egypt.\" But (his lapse was that) he preoccupied himself with his lodging before circumcising, wherefore the L–rd sought to kill him, viz.: \"And he was on the way in the lodging, etc.\" R. Shimon b. Gamliel says: The angel did not seek to kill Moses, but the child, viz. (Ibid. 25) \"for you are a groom of blood to me.\" Who is called a \"groom\" (in this context), the child or Moses? The child.",
                "(Exodus 18:4) \"and the name of the second, 'Eliezer,' for (Moses said: 'The G–d of (Elokei) my father was my help (ezri), and He saved me from the 'sword of Pharaoh.'\" R. Yehoshua says: When did the L–rd save him? When Dathan said to him (Ibid. 2:14) \"Who made you a man, an officer and a judge over us, etc.?\" and when Pharaoh heard of it, he said: \"Seize Moses and bring him up to the (decapitation) block!\" When they placed the knife on his neck, an angel descended in the guise of Moses, at which they seized the angel and let go of Moses,",
                "at which the L–rd rendered them groups of mutes, deaf ones, and blind ones. They said to the mutes: Where is Moses? But they could not speak. To the deaf, but they could not hear. To the blind, but they could not see, as it is written (Ibid. 4:11) \"Who made a mouth for man, or who makes one mute or deaf or seeing or blind?\" Thus, \"for the G–d of my father was my help.\"",
                "(Exodus 18:5) \"and Yithro, Moses' father-in-law, and his sons and his wife came to Moses\": Now is it not already written (Ibid. 6) \"and your wife and her two sons with her\"? — I might think that these were her sons from another. It is, therefore, written \"and his sons and his wife came to Moses\": They were Moses' sons and not another's.",
                "\"to the desert\": Scripture here is registering wonder. He lived in the lap of luxury, and yet elected to go to a desert wasteland.",
                "(Ibid. 6) \"And he said to Moses: I, your father-in-law, Yithro, am coming to you; and your wife and her two sons with her\": R. Yehoshua says: He wrote this to him in a letter.",
                "R. Elazar Hamodai says: He sent it by messenger, writing therein: Do it for me; and if not for me, then come out for your wife. And if not, do it for her sons.",
                "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. (Jeremiah 23:23) \"Am I only a G–d from near, says the L–rd, and not a G–d from far?\" I am the one who drew Yithro near and did not distance him. You, too, when a man comes to you to be converted, he does so only for the sake of Heaven. You, too, draw him near and do not distance him. From here we learn that a man should distance with the left hand and draw near with the right, and not do as Elisha did to Gechazi, rejecting him with both hands.",
                "(Exodus 18:7) \"And Moses went out to his father-in-law\": They said: There went out (also) Aaron, Nadav, and Avihu and seventy of the elders of Israel, followed by all of Israel. Other say: Even the Shechinah went out with them.",
                "\"and he bowed down to him and he kissed him\": I would not know who bowed down to whom or who kissed whom, were it not written (Ibid.) \"And they greeted, a man, his neighbor, in peace.\" Who is called \"a man\"? Moses, as it is written (Numbers 12:3) \"And the man, Moses, was exceedingly humble.\" It was Moses, then, who bowed down to his father-in-law and kissed him. From here they ruled that a man should be solicitous of the honor his father-in-law. \"and they came into the tent\": the house of study.",
                "(Ibid. 8) \"And Moses related to his father-in-law: to appeal to his feelings, to draw him near to Torah. \"all that the L–rd did\": in the exodus from Egypt. \"all the ordeals that they had undergone\": at the Red Sea. \"on the way\": the war with Amalek. \"and the L–rd had rescued them\": from everything.",
                "(Ibid. 9) \"And Yithro rejoiced over all the good\": R. Yehoshua says: Scripture speaks of the good of the manna. They said to him: In this manna that the L–rd has given us we savor the taste of the loaf, of flesh, of fish, of hoppers, of all the delicacies in the world, it being written \"good,\" \"the good,\" \"all the good,\" \"over all the good.\"",
                "R. Elazar Hamodai says: Scripture speaks of the good of the well. They said to him: In the well that the L–rd has given us we savor the taste of old wine, of new wine, of milk, of honey, of all the sweets in the world, it being written \"good,\" \"the good,\" \"all the good,\" \"over all the good.\"",
                "R. Eliezer says: Scripture speaks of the good of Eretz Yisrael. They said to him: The L–rd is destined to give us six good \"measures\": Eretz Yisrael, the world to come, the kingdom of the House of David, the new world, the (institution of) the Kehunah and that of the Leviyah, it being written \"good,\" \"the good,\" \"all the good,\" \"over (adding three to the first three) all the good.\"",
                "(18:10) \"And Yithro said: 'Blessed is the L–rd'\": R. Pappis said: Scripture speaks to the discredit of Israel, six hundred thousand men having been there and not one of them having stood up to bless the L–rd until Yithro came and did so, viz. \"And Yithro said: Blessed is the L–rd, who rescued you, etc.\"",
                "\"from the hand of Egypt and from the hand of Pharaoh\": from the great serpent, viz. (Ezekiel 29:3) \"the great serpent sprawling in its Nile, who said 'Mine is the Nile and I have made it for myself.'\" \"from under the hand of Egypt\": from under subjugation to Egypt.",
                "(Ibid. 11) \"Now I know that greater is the L–rd than all the gods\": Until now he had not conceded anything to Him. \"that the L–rd is greater\": They said: In the beginning there was no slave that could escape from Egypt, it being entirely sealed off, and now He has taken six hundred thousand men out of Egypt!",
                "\"than all the gods\": They said: There was no idolatry in the world that Yithro did not come across and did not worship, viz.: \"than all the gods. And Na'aman was even more conceding in this regard than he, viz. (II Kings 5:15) \"Now I know that there is no G–d in all the land, but only in Israel.\" And thus, Rachav the harlot (Joshua 2:11) \"for the L–rd your G–d is the G–d in the heavens above and on the earth below.\"",
                "",
                "(Exodus 18:12) \"And Yithro, Moses' father-in-law took a burnt-offering and peace-offerings (for sacrifice) to G–d.\": Scripture registers wonder here: A man who had worshipped idolatry and who had poured libations and bowed down to idolatry now brings a burnt-offering and sacrifices to G–d!",
                "\"and Aaron and all the elders of Israel came to eat bread with Moses' father-in-law before G–d\": And where did Moses go? Did he not go out to him in the beginning? viz. (Ibid. 3) \"and Moses went out to his father-in-law.\" We are hereby apprised that he stood and waited upon them. Whence did he learn (to do this)? From our father Abraham.",
                "They said: This thing was expounded by R. Tzaddok, viz.: When R. Gamliel made a feast for the sages, all the sages of Israel were seated before him and R. Gamliel arose and served them, whereupon they said: We are not worthy of this. At this, R. Yehoshua said to them: Let him serve us. We find one greater than R. Gamliel who served men. They: Who? R. Yehoshua: Our father Abraham, the greatest in the world, who served ministering angels thinking them to be Arab idolators. How much more so (should this be done by) R. Gamliel, serving sages, students of Torah!",
                "At this, R. Yitzchak said: We find one greater than R. Gamliel and than Abraham, who served men. They: Who? R. Gamliel: The Shechinah, who at all times supplies food for all who enter the world in accordance with their needs, and sates all living things with good will. And not only men who are worthy and tzaddikim, but even evildoers, idolators! How much more so should R. Gamliel pay attendance upon sages and Torah scholars!",
                "\"And Aaron and all the elders of Israel\": Why \"before G–d\"? We are hereby apprised that all who pay attendance upon sages are accounted as paying attendance upon the Shechinah."
            ],
            [
                "(Exodus 18:13) \"And it was on the morrow that Moses sat to judge the people.\": on the morrow of Yom Kippur (after Moses had descended with the second tablets.) \"from morning to evening\": Now did Moses judge Israel from morning to evening? Do not judges judge only until the time of eating? We are hereby taught that if one judges a judgment of truth Scripture accounts it to him as if he were a partner with the Holy One Blessed be He in the creation, of which it is written (Genesis 1) \"and it was evening and it was morning.\"",
                "(Exodus 18:14) \"And Moses' father-in-law saw\": What did he see? He saw him sitting like a king sitting on his throne and all paying attendance upon him, whereupon he said to him: \"What is this that you are doing to the people? Why are you sitting alone?\"",
                "\"and Moses said to his father-in-law, etc.\": They said: This is what Yehudah of Kfar Acco asked R. Gamliel: Why did Moses see fit to say (Ibid.) \"Because the people come to me\"? (i.e., Does this not seem vain in him?) R. Gamliel: What else should he say? His concluding (Ibid.) \"to enquire (concerning the law) of G–d\" suffices (to free him of this charge).",
                "(Ibid. 16) \"When they have a matter (to be resolved), he (the one who 'has the matter') comes to me\": (\"a matter\") as to uncleanliness or cleanliness. \"and I judge between a man\": This is a judgment where there is no compromise. \"and his neighbor\": this is a judgment where there is compromise, where they take leave of each other as \"neighbors.\"",
                "\"And I make known to them the statutes of G–d\": These are inferences (from what is written). \"and His Toroth\": His (written) teachings. These are the words of R. Yehoshua.",
                "R. Elazar Hamodai says: \"statutes\" (the laws governing) illicit relations, as in (Leviticus 18:30) \"not to follow the abominable statutes (i.e., the lewd practices) which were practiced before you.\" \"and His Toroth\": His teachings.",
                "(Exodus 18:18) \"You will languish\": R. Yehoshua says: They will wear you out and cause you to collapse. R. Elazar Hamodai says: They will belabor you and vex you, as a fig tree whose leaves are wilted, viz. (Isaiah 1:30) \"like an elah of wilted leaf.\" \"also you\": Moses; \"also\": Aaron; \"also this people\": the seventy elders. These are the words of R. Yehoshua.",
                "R. Elazar Hamodai says: \"you\" — Moses; \"also\" — Aaron, Nadav, and Avihu; \"this people\" — the seventy elders.",
                "\"for this thing is beyond your strength\": He said to him: Look at that beam. When it is moist, two or three get under it but cannot lift it; four or five get under it and can lift it. \"For this thing is beyond your strength you will not be able to do it alone.\"",
                "(Ibid. 19) \"Now, hearken to my voice\": If you hearken to me, it will go well with you. \"I will counsel you and G–d will be with you.\" Go and consult the Omnipotent. \"You be to the people\": as a vessel, full of pronouncements. \"And you shall bring the matters\": The things that you hear, bring and relate to them.",
                "(Ibid. 20) \"And you shall exhort them in respect to the statutes\": the inferences; \"and the Toroth,\" the teachings. These are the words of R. Yehoshua.",
                "R. Elazar says: \"statutes\" — illicit relations (see above); \"and the Toroth\" — the teachings.",
                "\"and you shall apprise them of the way\": Torah study; \"and of the deed that they shall do\" — the good act (i.e., the performance of mitzvoth.) These are the words of R. Yehoshua.",
                "R. Elazar Hamodai say: \"And you shall apprise them\": Make known to them \"the house of their life\" (i.e., instruct them in the earning of a livelihood.) \"the way\": the visiting of the sick. \"they shall go\": the burial of the dead. \"in it\": the practice of lovingkindness. \"and the deed\": the law. \"that they shall do\": above and beyond the letter of the law.",
                "(Ibid. 21) \"And you shall see from all the people\": by prophecy. \"men of valor\": men of wealth and men of means. \"fearers of G–d\": in judgment. \"men of truth\": trustworthy men. \"haters of gain\": who hate to accept money (for collusion) in judgment. These are the words of R. Yehoshua.",
                "R. Elazar Hamodai says: \"And you shall see from all the people\": clearly, as by the glass through which the kings look. \"men of valor\": trustworthy men. \"fearers of G–d\": those who compromise in judgment. \"men of truth\": such as R. Chanina b. Dossa and his colleagues. \"haters of gain\": who \"hate\" (i.e., who are prepared to lose) their own money in judgment. If they (thus) \"hate\" their own money, how much more so (are they solicitous for) the money of others!",
                "\"and place over them officers of thousands, officers of hundreds, officers of fifties, and officers of ten\": \"officers of thousands\" — six hundred, (the population being six hundred thousand); \"officers of hundreds\" — six thousand; \"officers of fifties\" — twelve thousand; officers of tens\" — sixty thousand. So that all the officers of Israel totaled seventy-eight thousand and six hundred.",
                "(Ibid. 22) \"And they shall judge the people at all times\": R. Yehoshua says: men who are not bound to labor and who are occupied with Torah study, so that they can judge the people at all times.",
                "",
                "(Ibid.) \"And it shall be, every great thing shall they bring to you\": (The intent is:) Major things shall they bring to you; minor things shall they themselves judge. You say this, but perhaps (the intent is:) The matters of the great men shall they bring to you and the matters of ordinary men shall they themselves judge? From (Ibid. 26) \"The hard thing they brought to Moses\" we see that Scripture here is not speaking of (great) men, but of great (i.e., formidable) things.",
                "(Ibid. 23) \"If you would do this thing, etc.\": Go and take counsel with the Omnipotent. \"and G–d command you, you will be able to bear up.\" If He consents to you, you will be able to bear up. If not, you will not be able to bear up.",
                "\"and also all of this people, etc.\": Aaron, Nadav and Avihu and the seventy elders of Israel \"shall come to their place in peace.",
                "(Ibid. 24) \"And Moses heeded his father-in-law's voice\": as stated. \"and he did all that he said\" — all that his father-in-law said to him. These are the words of R. Yehoshua.",
                "R. Elazar Hamodai says: \"And Moses heeded his father-in-law's voice, and he did all that He (G–d) said to him.\"",
                "(Ibid. 27) \"And Moses sent his father-in-law\": R. Yehoshua says: He sent him with gifts.",
                "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,\" telling him: You gave us good and beautiful counsel, and the L–rd consented to your words. \"I pray you, do not leave us.\" Yithro replied: Is a candle of benefit other than in a place of darkness? Can sun and moon benefit from a candle? You are the sun and Aaron your brother is the moon. What can a candle do between you? Let me go to my land and I will convert all of my countrymen and bring them to the study of Torah and under the wings of the Shechinah.",
                "One might think that he went but did not do so. It is, therefore, written (Judges 1:16) \"And the children of Keni, the father-in-law of Moses, went up from the city of date-palms,\" and (Ibid.) \"and they went and settled with the people,\" \"the people\" signifying \"wisdom,\" (in this instance, Torah study), viz. (Iyyov 12:2) \"Truly you are a people, but will wisdom die with you?\" Read if not \"tamuth\" (\"die\"), but \"tumath\" (\"put to death\"). So long as a sage lives, his wisdom endures. When he dies, his wisdom is lost with him.",
                "(And thus we find, when R. Yochanan b. Zakkai died, that his wisdom was lost with him.) They went and settled with Yaavetz, it being written of them (I Chronicles 2:55) \"the dwellers of Yaavetz.\" Now were they dwellers of Yaavetz? Rather, they were disciples of (a man called) Yaavetz, viz. \"And the families of scribes, 'dwellers' of Yaavetz — Tirathim, Shimathim, Suchathim — These were the Kenites who descended from Chamath, the father of the house of Rechav.\" \"Tirathim\" — They sounded the alarm (\"mathri'im\") and were answered. \"Shimathim\" — They heard (\"shamu\") the sound of shofar of Torah at Sinai. \"Suchathim\" — They dwelt in succoth, viz. (Jeremiah 35:10) \"And we (the descendants of Rechav) live in tents, etc.\"",
                "It once happened that one of the water drinkers (the descendants of Rechav, viz. Jeremiah 35:6) sacrificed an offering and a Heavenly voice issued forth from the holy of holies, saying: \"He who accepted your sacrifices in the desert, He will accept your sacrifices at this time!\"",
                "R. Nathan says: Great is the covenant that was made with Yonadav the son of Rechav than that made with David. For that made with David was conditional, viz. (Psalms 132:12) \"If your sons keep My covenant, etc.\", and if not, (Ibid. 89:33) \"then I will punish their offense with the rod,\" but the covenant with Yonadav the son of Rechav was unconditional, viz. (Jeremiah 35:19) \"There will not be cut off a man of (the descendants of) Yonadav the son of Rechav standing before Me all of the days.\"...",
                "Three things were given conditionally: Eretz Yisrael, the Temple, and the kingdom of the house of David, but not the Torah scroll and the covenant of Aaron, which were not given conditionally. Eretz Yisrael — (Devarim 11:16-17) \"Take heed unto yourselves lest your hearts be enticed … and the wrath of the L–rd will burn against you.\" The Temple — (I Kings 6:12) \"This Temple that you build, if you follow My statutes and keep all of My mitzvoth to walk in them, then I shall uphold My word with you that I spoke to David your father, etc.\" And if not, (Michah 7:15) \"… then the land will be a ruin (together) with its inhabitants.\" The kingdom of the house of David — (Psalms 132:12) \"If your sons keep My covenant, etc.\", and if not, (Ibid. 89:33) \"then I will punish their offense with the rod.\"",
                "And whence is it derived that the Torah scroll was given unconditionally? From (Devarim 33:4) \"The Torah which Moses commanded us is the (eternal) inheritance of the congregation of Jacob.\" Whence is it derived that the covenant with Aaron was made unconditionally? From (Numbers 18:19) \"It is a covenant of salt forever,\" (Ibid. 25:13) \"And it shall be unto him and to his seed after him a covenant of eternal priesthood.\"",
                "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 father of Rechav.\" They sought a master and Yaavetz sought disciples, viz. (Ibid. 4:10) \"and Yaavetz called out to the G–d of Israel, saying: 'If You bless me and expand my borders, and Your hand be with me and You keep (me) from evil, not to sadden me …' And the L–rd brought what he asked.\" \"If you bless me\" — with Torah study.. \"and You expand my borders\" — with disciples. \"and Your hand be with me\" — that I not forget my learning. \"and You keep (me) from evil\" — that You give me friends such as I am. \"not to sadden me\" — that the evil inclination not keep me from Torah study. \"And the L–rd brought what he asked\" — He granted him what he asked,",
                "and them what they asked. As it is written (Proverbs 29:13) \"the poor man and the man of means meet. The L–rd brightens the eyes of both,\" and (Ibid. 22:2) \"The rich man and the poor man have met. The L–rd makes them all.\" How so? A disciple who pays attendance upon his master, and his master desires to teach him — \"The L–rd brightens the eyes of both.\" Both acquire life in the world to come. But if a disciple pays attendance upon his master, and his master does not desire to teach him — \"The L–rd makes them all\" — The one whom He made wise, He makes stupid in the end; and the one He made stupid, He makes wise in the end.",
                "",
                "",
                "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 my borders with sons and daughters, \"and Your hand be with me\" — in my dealings, \"and You keep (me) from evil\" — that the life You have given me be free of intestinal disorder, or eye ailments, or headaches, \"not to sadden me\" — that the evil inclination not sadden me … But if You do not do this for me, I will descend with my grief to the grave. \"And the L–rd brought what he asked\" — He granted him what he asked."
            ]
        ],
        "Tractate Bachodesh": [
            [
                "(Exodus 19:1) \"On the third month of the exodus of the children of Israel from the land of Egypt\": We are hereby apprised that we number the months from the exodus from Egypt.",
                "This tells me only of months. Whence do I derive (the same for) years? From (Numbers 1:1) \"in the second year of their exodus from Egypt.\"",
                "This tells me only of that period (i.e., the general period of the exodus.) Whence do I derive the same for succeeding periods? From (Ibid. 33:38) \"in the fortieth year of the exodus of the children of Israel from the land of Egypt in the fifth month\" (Av).",
                "All this, until they entered Eretz Yisrael. Whence do I derive the same for (the period) after they entered Eretz Yisrael? From (I Kings 6:1) \"In the four hundred and eightieth year of the exodus of the children of Israel from the land of Egypt.\" All this, until the Temple was built. Once the Temple was built, they began to count from (the time of) its building, viz. (II Chronicles 8:1) \"And it was, at the end of forty years of Solomon's building of the Temple of the L–rd, etc.\" If they did not merit numbering from its building they numbered from its destruction, viz. (Ezekiel 40:1) \"in the fourteenth year after the city was smitten.\" If they did not merit numbering for themselves, they numbered for others, viz. (Daniel 2:1) \"And in the second year of the reign of Nevuchadnezzar, etc.\", and (Chaggai 1:15) \"In the second year of the reign of King Darius.\"",
                "And it is written (Song of Songs 1:8) \"If you do not know, you fairest among the women, etc.\" and (Devarim 28:47-48) \"Because you would not serve the L–rd your G–d … you will serve your foes, etc.\"",
                "Once, R. Yochanan b. Zakkai went up to Maon Yehudah, where he saw a young girl picking barley from under the dung of a horse, whereupon he asked (the bystanders): Did you see that young girl? What is she? They: A Hebrew. He: Who owns this horse? They: An Arab rider. R. Yochanan to his disciples: All of my days I was aggrieved over this verse, reading it and not knowing what it meant — \"If you do not know, you fairest among the women\" — If you did not wish to subserve Heaven, you will subserve gentiles. If you did not wish to pay the half-shekel for a head to Heaven, you will pay fifteen shekels in the kingdom of your foes.",
                "If you did not wish to repair the roads and the thoroughfares for the festival pilgrims, you will repair the station houses for the pilgrims to the royal vineyards.",
                "And thus is it written (Devarim 28:47-48) \"Because you would not serve the L–rd your G–d in joy and gladness … you will serve your foes in hunger and in thirst, in nakedness and in want of all.\"",
                "What is \"in want of all\"? In want of sanity. Variantly: \"in want of all\" — in want of Torah study.",
                "(Exodus 19:1) \"On this day they came to the desert of Sinai\": It was Rosh Chodesh.",
                "(Ibid. 2) \"And they journeyed from Refidim and they came to the desert of Sinai\": Is it not already written (Ibid. 1) \"they came to the desert of Sinai\"? — Their journeying from Refidim is being likened to their coming to the desert of Sinai. Just as the latter was in a state of repentance, so, the former.",
                "Variantly: Their coming to the desert of Sinai is being likened to their journeying from Refidim. Just as in their journeying from Refidim, they angered the L–rd for a short time, repented, and were accepted, so, in their coming to the desert of Sinai.",
                "R. Elazar b. R. Yossi Haglili said: It is written (Psalms 81:8) \"In distress you called and I rescued you. I answered you from the recesses of thunder. I tested you at the waters of Merivah\": At the (very) time that I answered and protected you and made the whole world thunder for you — at that very time it was revealed before Me what you were destined to do at the waters of Merivah!",
                "Abba Shaul says: It is written \"I will answer you\": You call \"in secret,\" and I will answer you in the open and cause the whole world to thunder (for your sake). ...",
                "R. Yehudah b. Lakish says: It is written (Exodus 2:25) \"And G–d saw the children of Israel\": He saw that they had repented, but they did not see (this in) each other. (Ibid.) \"and G–d knew\": He knew that they had repented, but they did not know (this about) each other. ...",
                "R. Eliezer says in the name of Abba Yossi b. Dormaskith: \"and G–d saw the children of Israel\": that they are destined to anger (Him), that they are destined to rebel. And why all this (readiness to forgive them)? Because of the omnipotence of repentance. ...",
                "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 lie.'\" But did He not know that they would lie? It is, therefore, written \"Surely.\" (i.e., it was surely known to Him (that they would lie.) How, then, are we to understand (Ibid.) \"and I will be their salvation\"? — He did not save them as men who were destined to anger Him, but as men who (by repentance) were not destined to be faithless to Him forever. And thus is it written (Psalms 78:36-37) \"And they deceived Him with their mouths, and with their tongues they lied to Him, and their hearts were not constant with Him, and they were not faithful to His covenant\" — in spite of which (Ibid. 38) \"But He, being merciful, will forgive transgression,\" and (Isaiah 6:10) \"The heart of this people has become fat, and its ears have become heavy, etc.\" (— in spite of which) (Ibid.) \"if he repents, he will be healed.\"",
                "\"and they encamped in the desert\": The Torah was given openly, in a public place. For if it were given in Eretz Yisrael, they could say to the nations of the world: You have no portion in it. But it was given openly, in a public place, and all who want to take it may come and take it.",
                "I might think it was given at night; it is, therefore, written (Ibid. 19:16) \"And it was on the third day, when it was morning, etc.\" I might think that it was given in silence; it is, therefore, written (Ibid.) \"and there were thunders and lightnings.\" I might think that they did not hear the thunders; it is, therefore, written (Ibid. 20:15) \"And all the people saw the thunders and the lightnings,\" and (Psalms 29:4) \"the voice of the L–rd in majesty, etc.\"",
                "The wicked Bilam said to all those standing with him (Ibid. 11) \"The L–rd will give strength to His people,\" and they all responded (Ibid.) \"The L–rd will bless His people in peace.\"",
                "R. Yossi says: It is written (Isaiah 45:19) \"Not in secrecy did I speak, in a place of darkness, etc.\" In the very beginning, when I gave it, I did not give it in secret or in a dark, dusky land. And I did not say to the seed of Jacob \"Seek Me in vain\" (i.e., gratis). I did not give it as a pledge (to be taken back), viz. (Ibid.) \"I am the L–rd, who speaks righteousness, who declares what is just.\" Even before I gave you the mitzvoth I \"prefaced\" their reward, viz. (Exodus 16:5) \"And they shall prepare what they shall bring (of the manna) and it shall be double, etc.\" And it is written (Leviticus 25:21) \"And I shall command My blessing for you in the sixth year, etc.\" I might think (that reward is given) only for these (Shabbath and Shevi'ith) alone (and not for other mitzvoth). It is, therefore, written (Psalms 105:44) \"And He gave them the land of nations, etc.\" Why? (Ibid. 45) \"So that they keep His statutes and observe His laws.\" ...",
                "R. Eliezer, the son of R. Yossi Haglili was wont to say (Ibid. 147:19) \"He relates His statutes to Jacob, His statutes and His judgments to Israel. He did not do so for any other nation.\" Now what did these poor nations do that He declined to give them the Torah? (Ibid. 20) \"Judgments they would not know\" — they declined to accept (the Torah), viz. (Habakkuk 3:3) \"G–d came from the south … (4) with a glow like light … (5) \"Before Him went a plague … (6) \"He stood and measured out the land. He saw and He released the nations\" (viz. Avodah Zarah 2b).",
                "(Exodus 19:2) \"And Israel encamped there\": Elsewhere it is written \"and they journeyed,\" \"and they encamped\" — they journeyed in quarrel and encamped in quarrel. Here, they were of one heart — wherefore it is written \"and (it) encamped.\" \"and Israel encamped there\": He said to them, you will be there for a (relatively) long time. And, indeed, we find that they were there for twelve months less ten days. \"opposite the mountain\": to the east of the mountain. \"opposite\" always signifies to the east."
            ],
            [
                "(Exodus 19:3) \"And Moses went up to G–d\": This was on the second day. \"and the L–rd called to him\": We are hereby apprised that the calling preceded the speaking. \"Thus shall you say\": \"thus\" — in the holy tongue. \"Thus\" — in this order. \"Thus\" — on this matter. \"Thus\" — that you do not detract and that you not add.",
                "\"Thus shall you say to the house of Jacob\" — the women, \"and speak to the children of Israel\" — the men.",
                "\"Thus shall you say to the house of Jacob\" — gently\"; \"say\" — Give the women the basic ideas. \"and speak to the children of Israel\": \"speak\" in detail to the men.",
                "\"You have seen what I did to Egypt\": I am not speaking to you from tradition. They (i.e., their punishment) is not written down for you. I am not sending you missives. I am not producing witnesses. But you yourselves have seen what they were guilty of — idolatry, illicit relations, and the spilling of blood. In the past, I did not exact punishment of them. (I did so) only for your sakes.",
                "\"and I bore you on eagles' wings\": R. Eliezer says: This refers to the day of the exodus, when all of them were gathered together and came to Ramses in an instant.",
                "\"and I brought you to Me\": before Mount Sinai. R. Akiva says: It refers to the day of the giving of the Torah, when Israel recoiled twelve mil and returned twelve mil — so that they \"traveled\" twenty-four mil for each pronouncement. \"and I will bring you\" — to the Temple.",
                "Variantly: \"and I bore you on eagles' wings\": How is the eagle different from all other birds? All other birds keep their young under their feet, fearing other birds that fly above them — unlike the eagle, who fears man alone, that he not shoot an arrow at him. Better that it strike it and not its young.",
                "An analogy: A man was walking on the road leading his son before him, when robbers came to snatch his son — whereupon he placed him behind him — whereupon a wolf came to snatch him from behind — whereupon he placed him before him. Robbers before him and a wolf behind him, he took his son and placed him on his shoulder, viz.: (Devarim 1:31) \"… and in the desert, where you saw how the L–rd your G–d bore you, as a man bears his son.",
                "(Ibid. 19:5) \"And now, if you hearken to My voice\": Take it upon yourselves now, all beginnings being difficult. \"If hearken you shall hearken\": From here it was derived: If a man hearkened to one mitzvah, he is caused to hearken to many mitzvoth. If he forgot one mitzvah, he is caused to forget many mitzvoth, viz.",
                "(Devarim 8:19) \"If forget you shall forget, etc.\" \"and you keep My covenant\": the covenant of Torah. R. Akiva says: the covenant of circumcision.",
                "\"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 beloved by him, so, you will be beloved by Me. R. Yehoshua b. Karcha says \"to sharpen the ear\": I might think (the intent is) that just as a woman \"scrimps\" from her husband, and a son from his father, and a servant from his master, and a maid from her mistress, so, you, \"scrimp\" from Me. It is, therefore, written (Ibid.) \"for all the earth is Mine.\"",
                "(Ibid. 6) \"And you shall be unto Me\": I am not setting up any others over you, but only \"Me.\" And thus is it written (Psalms 121:4) \"He will not slumber and He will not sleep, the (sole) Keeper of Israel.\"",
                "\"a kingdom of Cohanim\": I do not crown kings from the peoples of the world, but only from you. And thus is it written (Song of Songs 6:9) \"She is one, My dove, My perfect one, etc.\"",
                "R. Eliezer, the son of R. Yossi Haglili says: Whence is it derived that every one of Israel will have sons like those who left Egypt? From (Psalms 45:17) \"In place of your fathers will be your sons.\" If \"sons,\" I might think (even) the sick and the humble. It is, therefore, written (Ibid.) \"You will make the princes.\" If \"princes,\" I might think merchants. It is, therefore, written (here) \"a kingdom.\" If a king, I might think that he reverts to being a conqueror. It is, therefore, written \"Cohanim,\" \"idlers\" (from war), as in (II Samuel 8:18) \"And the sons of David were Cohanim.\"",
                "Variantly: From here (\"a kingdom of Cohanim\") it is derived that all of Israel were fit to eat of the offerings — until they made the golden calf. Once they made the golden calf, it (i.e., the status of Cohanim) was taken from them and given to the (official) Cohanim, as it is written (Jeremiah 50:17) \"A scattered sheep is Israel, harried by lions … first it was devoured by Nevuchadnezzar, king of Bavel, etc.\" It (Israel) is compared to a sheep. Just as a sheep, when one of its lambs is smitten, all of its lambs feel it, so, Israel, if one of them is smitten, all of them feel it. As opposed to the nations of the world. If one of them is killed, all of them rejoice in his downfall.",
                "\"and a holy nation\": They are called \"a holy nation,\" as it is written (I Chronicles 17:21) \"And who is like Your nation, Israel, one nation in the land,\" holy of holies, separate from the peoples of the world and from their abominations. \"These are the things\" — not less and not more; \"that you shall speak to the children of Israel\" — in this order.",
                "(Ibid. 7) \"And Moses came, and he called to the elders of the people\": We are hereby apprised that Moses accorded honor to the elders. \"and he put before them\": He enlightened their eyes; \"all these things\": first, first; last, last. \"that the L–rd had commanded him\" — to the women as well.",
                "(Ibid. 8) \"And all the people answered together\": They did not answer deceptively, and they did not consult each other, but they were all one in heart and answered (Ibid.) \"Whatever the L–rd has spoken we shall do.\"",
                "\"And Moses returned the words of the people to the L–rd\": Now was this necessary? The Torah hereby teaches us derech eretz (proper deportment). Moses came and returned an answer to his sender, saying: Though He knows, I shall return an answer to my sender.",
                "Variantly: (Its purpose is) to accord reward to Moses for every ascent and for every descent.",
                "(Ibid. 9) \"And the L–rd said to Moses: Behold, I shall come to you in the thickness of the cloud\": In a thick cloud. Which is that? \"arafel,\" viz. (Ibid. 20:18) \"and Moses drew near to the arafel, where G–d was. (Ibid. 19:9)",
                "\"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\").",
                "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.\"",
                "(Ibid. 19:9) \"and also in you will they believe forever.\": also in you, also in the prophets destined to arise after you.",
                "\"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.",
                "",
                "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.\"",
                "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.\""
            ],
            [
                "(Exodus 19:10) \"And the L–rd said to Moses: Go to the people and make them ready today\" — the fourth day — \"and tomorrow\" — the fifth day. (Ibid. 11) \"And have them be ready for the third day\": the sixth (of Sivan) when the Torah was given. And what did Moses do on the fifth day? He rose early in the morning and built an altar, viz. (Ibid. 24:4) \"and he rose early in the morning and he built an altar at the foot of the mountain.\" He set up twelve monuments for the twelve tribes of Israel. These are the words of R. Yehudah.",
                "And the sages say twelve monuments for each tribe. He built an altar, sacrificed thereon a burnt-offering and peace-offerings, took of the blood of the burnt-offering in two receptacles, part for the L–rd, part for the congregation; he took of the blood of the peace-offerings in two receptacles, part for the L–rd, part for the congregation, as it is written (Ibid. 6) \"And Moses took half the blood\" — the part for the congregation — \"and half the blood he sprinkled on the altar\" — the part for the L–rd.",
                "(Ibid. 7) \"And he took the book of the covenant and he read (it) in the ears of the people.\": But we do not know from where (he read it). R. Yishmael b. R. Yossi says: From the beginning of the creation until here.",
                "Rebbi says: The mitzvoth that were commanded to Adam, the mitzvoth that were commanded to the sons of Noach, and the mitzvoth that were commanded in Marah and all of the other mitzvoth.",
                "R. Yishmael says: What is written at the beginning, viz. (Leviticus 25:1-3) \"And the L–rd spoke to Moses on Mount Sinai, saying … then the land shall rest a Sabbath to the L–rd. Six years shall you sow your field, etc.\", sabbatical years, Jubilee years, blessings and curses. What is written at the end? (Ibid. 26:46) \"These are the statutes and the ordinances and the Toroth that the L–rd gave between Himself and the children of Israel on Mount Sinai by the hand of Moses.\" (At this,) they said: We take it upon ourselves. When Moses saw this, he took the blood and sprinkled it on the people, viz. (Exodus 24:8) \"And Moses took the blood and sprinkled it upon the people,\" saying to them: You are (hereby) tied and bound and committed. Tomorrow come and take upon yourselves all of the mitzvoth. R. Yossi b. R. Yehudah says: On that day all of the acts (of their induction into the covenant) were performed....",
                "(Ibid. 19:10) \"and have them wash their garments\": Whence is it derived that they (themselves) required immersion? It follows a fortiori, viz.: If where washing of garments is not required (e.g., in an instance of touching a sheretz), immersion is required, how much more so here, where washing of garments is required. There is no washing of garments in the Torah where immersion is not required.",
                "(Ibid. 11) \"And have them ready for the third day\": the sixth day (of Sivan) on which the Torah was given, viz. (Ibid.) \"for on the third day the L–rd will go down, etc.\" \"the L–rd will go down before the eyes of all the people on Mount Sinai\": This is one of the ten \"descents\" in the Torah.",
                "\"before the eyes of all the people\": We are hereby apprised that there were no blind ones among them.",
                "Variantly: \"before the eyes of all the people\": We are hereby apprised that they saw at that time what Ezekiel and Isaiah could not see, it being written (Hoshea 12:11) \"and by the prophets I shall be imaged,\" (but at Sinai they saw the Shechinah.)",
                "Variantly: \"before the eyes of all the people\": We are hereby apprised that if they lacked (in unity of heart) even one, they could not receive (the Shechinah). R. Yossi says: Even if they numbered 22,000, they could receive it, it being written (Numbers 10:36) \"And when it (the ark) rested, he (Moses) would say: 'Return, O L–rd (to) the (two) ten thousands (two) thousands of Israel.'\"",
                "(Exodus 19:12) \"And you shall 'bound' the people\": I might think only at the east of the mountain, (where they were encamped). It is, therefore, written \"roundabout.\" \"saying\": We are hereby apprised that they exhorted each other in this regard. \"Take heed unto yourselves\": this constitutes a negative commandment. \"not to go up on the mountain\": I might think that he may not go up, but he may touch it; it is, therefore, written \"Whoever touches the mountain.\" I might think that he may not climb and that he may not touch it but he may ascend in a sedan-chair; it is, therefore, written \"not to go up on the mountain\" (in any manner). \"Whoever touches the mountain shall be put to death\": This is the punishment.",
                "(Ibid. 13) \"No hand shall touch it\": not (i.e., this does not apply to) Shiloh, not the tent of meeting, and not the Temple. \"for stoned shall he be stoned\": Whence is it to be derived that he is to be pushed down (from a high place)? From \"cast down.\" And whence is it derived that if he died by being pushed down this satisfies the commandment? From \"stoned shall he be stoned or cast down shall he be cast down.\" And whence is it derived that all stoning is thus satisfied? From (the redundant) \"stoned shall he be stoned or cast down shall he be cast down.\" \"beast\": This tells me only of a beast. Whence do I derive the same for an animal? From \"whether beast.\" Whence do I derive the same for a woman? From \"whether man.\" \"he shall not live\":",
                "R. Akiva says: It is written here \"he shall not live,\" and elsewhere (Ibid. 22:17) \"A witch you shall not let live.\" Just as here, by stoning, so, there, by stoning.",
                "\"When the ram's horn sounds\": (lit.,) when the ram's horn \"draws out\" its sound, you may ascend the mountain. R. Yossi says: It is not a man's place that honors him, but he that honors his place. As long as the Shechinah was on the mountain — \"Whoever touches the mountain shall be put to death.\" Once the Shechinah has left the mountain, all are permitted to ascend it.",
                "(Exodus 19:14) \"And Moses went down from the mountain\": We are hereby apprised that Moses did not turn to his affairs or go down to his house, but (directly) from the mountain to the people. I might think, only for this directive. Whence do I derive (the same for) all other directives? It is, therefore, written (Ibid. 20) \"And the L–rd descended upon Mount Sinai, etc.\" Now this has already been stated. Why need it be stated (Ibid. 25) \"And Moses went down to the people\"? To teach that Moses did not turn to his affairs or go down to his house, but (directly) from the mountain to the people. This tells me only of the directives of Mount Sinai. Whence do I derive (the same for) the directives of the tent of meeting? From (Ibid. 34:34) \"And he would go forth (from the tent of meeting) and speak to the children of Israel what he had been commanded.\" And whence is it derived that all of his ascents were in the morning? From (Ibid. 24) \"And be ready in the morning … and let no man go up with you … And he hewed two stone tablets, etc.\" Let it not be written (4) \"as the L–rd commanded him.\" It serves as a prototype, viz.: Whenever Moses ascended, it was in the morning.",
                "(Ibid. 19:14) \"Vayekadesh the people\": He readied them. \"and they washed their garments,\" and they cleansed themselves.",
                "(Ibid. 15) \"And he said to the people: Be ready in three days\": But we did not hear the L rd telling him (in Ibid. 11) that they should separate from their wives! — But \"Be ready\" — \"Be ready\" constitutes a gezeirah shavah (identity), viz.: Just as \"Be ready\" here is linked to separation, so, \"Be ready\" there.",
                "Rebbi says: It (that separation is implied) is derived from the verse itself, viz. (Ibid. 10) \"Go to the people and make them ready today and tomorrow.\" If immersion itself is meant, let him immerse on the fifth day, so that he will be clean at sunset (for receiving the Torah on the sixth day.) It is, therefore, written \"Go to the people (i.e., the married couples) to direct them to separate (for three days).",
                "(Ibid. 15) \"Do not draw near to a woman\": From here it was ruled that if a woman ejects semen on the third day (after intercourse) she is pure, as is implied by the Sinai directive. These are the words of R. Elazar b. Azaryah.",
                "(Ibid. 16) \"And it was, on the third day, when it was morning, etc.\" We are hereby apprised that the L–rd \"arose\" before they did, viz. (Song of Songs 1:12) \"While the King was on his couch, my nard gave forth its fragrance.\" \"that there were thunderings\": One different from the other.",
                "\"and lightnings\": one different from the other. \"and a heavy cloud upon the mountain\": \"arafel\" (a thick mist) as in (Ibid. 20:18) \"and Moses drew near to the arafel.\"",
                "\"And the sound of the shofar, very strong\": as in (Ibid. 19:19) \"And the sound of the shofar grew exceedingly strong.\" The normal phenomenon, the longer the sound is sustained the weaker it grows. But here, the longer it was sustained, the stronger it grew. Why so? In the beginning, to accustom the ear to (the progressive strengthening of) the sound. \"Vayecherad all the people in the camp\": They were shaken.",
                "(Exodus 19:17) \"And Moses took out the people\": R. Yossi said: R. Yehudah was wont to expound: (Devarim 33:2) \"And he (Moses) said: 'The L–rd came from Sinai.'\" Do not read it thus, but \"to Sinai,\" to give Torah to Israel. But I do not say this but (rather) \"The L–rd came from Sinai\" to receive Israel, as a groom goes out to receive his bride.",
                "",
                "\"and they stood under the mountain\": We are hereby apprised that the mountain was torn from its place and they came forward and stood under the mountain.",
                "Concerning this it is stated in the Tradition (Song of Songs 2:14) \"My Dove in the clefts of the rock … Show me Your face; let me hear Your voice. For Your voice is sweet and Your face is fair.\" \"Show me Your face\" — the twelve monuments for the twelve tribes of Israel (viz. Exodus 24:4). \"Let me hear Your voice\" — the Ten Commandments. \"For Your voice is sweet\" — after (hearing) the Ten Commandments. \"and Your face is fair\" — (Leviticus 9:5) \"And the entire congregation came forward (on the eighth day of the investiture of the Cohanim) and they stood before the L–rd.\"",
                "R. Eliezer says: It speaks of the Red Sea, viz.: \"Show me Your face\" (lit., \"Your sight\") — (Exodus 14:13) \"Stand and see the salvation of the L–rd.\" \"Let me hear Your voice\" — (Ibid. 10) \"and they were exceedingly afraid, and the children of Israel cried out to the L–rd.\" \"for your voice is sweet\" — (Ibid. 2:23) \"and their outcry ascended to G–d. \"and your face (= sight) is fair\" — (Ibid. 4:30-31) \"and he performed the signs before the eyes of the people, and the people believed.\"",
                "Variantly: \"for your voice is sweet\" — at the Red Sea, viz. (Ibid. 15:1) \"I shall sing to the L–rd, for He is exalted (over all the) exalted.\" \"and Your face is fair\" — (Psalms 8:24) \"From the mouths of babes and sucklings You have founded strength … When I see Your heavens, etc.\""
            ],
            [
                "(Exodus 19:18) \"And the whole of Mount Sinai smoked\": I might think the place of the divine Presence alone; it is, therefore, written \"the whole.\" \"for the L–rd had come down upon it in fire\": We are hereby apprised that the Torah is fire, that it was given from fire, and that it is comparable to fire, i.e., just as with fire, if one gets (too) close to it, he is burned, and if he is (too) far from it, he is chilled, so, (with Torah) one must \"heat\" himself only by its light, (and not in its \"flames\").",
                "\"and its smoke rose like the smoke of a lime kiln\": If \"lime kiln\" (alone were written) I might think, only as a lime kiln (and not more); it is, therefore, written (Devarim 5:20) \"and the mountain burned in fire.\" Why, then, \"like a lime kiln\"? To \"help\" the ear by what it is accustomed to hear.",
                "Similarly, (Amos 3:8) \"The lion has roared. Who will not fear? (The L–rd G–d has spoken. Who will not prophesy?\") Who has given power and strength to the lion? Is it not He? (i.e., What need have we, then, of epithets?) We use the epithet of His creations to \"help\" the ear (by what it is accustomed to hear.)",
                "Similarly (Ezekiel 43:2) \"And the glory of the G–d of Israel came by way of the East, His voice like the voice of many waters.\" Who has given power and strength to the waters? Is it not He? (What need have we, then, of epithets?) We use the epithet of His creations to \"help\" the ear (by what it is accustomed to hear.)...",
                "\"and the whole mountain trembled\": (Mount Sinai) was included in all of the mountains, viz. (Judges 5:5) \"The mountains quaked before the L–rd — This is Sinai, etc.\" and (Psalms 68:17) \"Why do you quake, you mountains gavnunim\"? (\"givnonim\" = \"peaked\"), as in (Leviticus 21:20) \"or a hunchback ('gibein') or a dwarf.\" He said to them: You are all givnonim (in spite of which He chose [the 'lowly'] Sinai).",
                "And why was the Holy Spirit (i.e., the Temple) reposed on the portion of Benjamin? For all of the tribes took part in the selling of Joseph, but Benjamin was not with them. And also, all the tribes were born outside of Eretz Yisrael, and Benjamin was born in Eretz Yisrael.",
                "(Exodus 19:19) \"And the voice of the shofar\": This is a propitious sign in Scripture. Wherever \"shofar\" is mentioned, this is propitious for Israel, viz. (Psalms 47:6) \"G–d has risen with teruah (the shofar blast); the L–rd, with the sound of the shofar\", (Isaiah 27:13) \"And it shall be on that day, it shall be sounded by a great shofar, etc.\", and (Zechariah 9:14) \"And the L–rd G–d will blow the shofar, and will go in a tempest against Teiman (Edom).\"",
                "",
                "(Exodus 19:19) \"Moses spoke and the L–rd answered him with a voice\": R. Eliezer says: Whence is it derived that the Holy One Blessed be He would not speak (a new commandment) until Moses said to Him that His children had already accepted (the previous commandment)? From \"Moses spoke, etc.\"",
                "R. Akiva to R. Eliezer: This goes without saying. What, rather, is the intent of \"Moses spoke, etc.\"? That the Holy One Blessed be He gave power and strength to Moses and assisted him with his voice, so that Moses could speak (the commandment) to Israel in the same manner that he had heard it from Him. Thus, \"Moses spoke, G–d answering (i.e., assisting) him with (the) voice.\"",
                "(Exodus 19:20) \"And the L–rd descended upon Mount Sinai\": I might think that the \"Glory\" itself descended on Mount Sinai. It is, therefore, written (Ibid. 20:19) \"that from the heavens I spoke to you.\" We are hereby apprised that the Holy One Blessed be He bent the lower heavens and the upper heavens of heaven and spread them over the top of the mountain and the Glory descended on top of the mountain. (He did this) as one spreads a bolster on a bed, (and He spoke) as a man speaking from a bolster, viz. (Isaiah 63:19-64:1) \"Had You not split the heavens and descended, the mountains quaking before You, as fire kindles brushwood, fire boiling water, etc.\"",
                "R. Yossi says (Psalms 115:16) \"the heavens are the heavens of the L–rd, etc.\" Moses and Eliyahu did not ascend above, and the glory did not descend below. But the L–rd said to Moses: I will call you from the top of the mountain, and you ascend, viz. (Exodus 19:20) \"And the L–rd called Moses to the top of the mountain, and Moses ascended.\"",
                "(Exodus 19:21) \"And the L–rd said to Moses: Go down and warn the people\": lest they break their bounds to see.",
                "\"and there fall of them many\": If one of them falls, it is (to Me) as if all have fallen; the one detracts from the many. One of them who falls is reckoned against the entire act of creation, viz. (Zechariah 9:2) \"for to the L–rd (will be) the eye of (one) man and (it will be reckoned as) all the tribes of Israel.\"",
                "(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 (Leviticus 16:33) \"for the Cohanim and for all the people of the congregation shall he make atonement\" — the Cohanim are not included in \"the people.\" And who are \"the Cohanim\"? R. Yehoshua b. Karcha says: Nadav and Avihu, (i.e., even the most prominent of them.) (For) it is not written (merely) \"the Cohanim,\" but \"the Cohanim who draw near to the L–rd.\"",
                "\"And also\": to include the elders with them.",
                "(Exodus 19:23) \"And Moses said to the L–rd, etc.\": I have already warned them and set bounds for them.",
                "(Ibid. 24) \"And the L–rd said to him: Go descend\": Well have you spoken. This is as R. Yehudah says: Whence is it derived that the Holy One Blessed be He said to Moses: I will say something to you, and you will answer Me, and I will acknowledge what you have said — so that Israel will say: Great is Moses, whom the Holy One Blessed be He acknowledged? (From the above.)",
                "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. (Rather,) He spoke thus because one is prompted to zeal at the time of learning (what he must do) and at the time of acting.",
                "",
                "(Ibid. 24) \"And go up, you and Aaron with you\": I might think that all are to go up. It is, therefore, written (Ibid.) \"but the people, let them not break (their bounds at all) to ascend to the L–rd, lest He make a breach in them.\"",
                "(Ibid. 25) \"And Moses went down to the people and he said (this warning) to them\": He said it to them immediately, without delay.",
                "(Ibid. 20:1) \"And G–d (Elokim) spoke\": \"Elokim\" connotes \"a judge,\" to exact punishment and trusted to reward.",
                "",
                "\"all of these things\": in a single utterance, an impossibility for flesh and blood.",
                "If so, how are we to understand \"I am the L–rd your G–d,\" There shall not be unto you,\" etc.\" We are hereby apprised that the Holy One Blessed be He uttered all of the Ten Commandments in one pronouncement and then reiterated each commandment individually. I might then think that all of the commandments in the Torah were thus uttered. It is, therefore, written \"all of these things\": These were uttered in one pronouncement, and all the others, individually.",
                "\"saying\": They responded to an affirmative (i.e., \"You shall, etc.\") in the affirmative (\"Yes\") and to a negative, in the negative. R. Akiva says: to an affirmative in the affirmative, and to a negative in the affirmative. Variantly: \"saying\": Go and say to them (what I have told you) and return their reply to Me. And whence is it derived that He did so? From (Ibid. 19:8) \"And Moses returned the words of the people to the L–rd.\" And whence is it derived that He acknowledged their words? From (Devarim 18:17) \"They have done well in speaking as they did.\""
            ],
            [
                "(Yithro 20:2) \"I am the L–rd your G–d\": Why were the ten commandments not stated at the beginning of the Torah? An analogy: A man enters a province and says (to the inhabitants): I will rule over you. They respond: Did you do anything for us that you would rule over us? Whereupon he builds the (city) wall for them, provides water for them, wages war for them, and then says: I will rule over you — whereupon they respond: Yes! Yes!",
                "Thus, the L–rd took Israel out of Egypt, split the sea for them, brought down manna for them, raised the well for them, brought in quail for them, waged war with Amalek for them, and then said to them: I will rule over you — whereupon they responded: Yes! Yes!",
                "Rebbi says: (The thrust of \"your [singular] G–d\") is to apprise us of the eminence of Israel, that when they all stood at Mount Sinai to receive the Torah, they were all of one heart, to receive the kingdom of Heaven with joy. And, what is more, they all stood security for each other (for observance of the mitzvoth.) And not only over what was revealed alone did the Holy One Blessed be He appear to them (in Arvoth Moav, viz. Devarim 29:9) to forge a covenant with them, but even over what was concealed, as it is written (Devarim 29:28) \"What is hidden (is known to) the L–rd our G–d, and what is revealed is for us and for our children forever\" — this, by way of saying: Over what is revealed we will enter into a covenant with you, but not over what is concealed, so that one not sin in secret and the congregation be bound thereby.",
                "\"I am the L–rd your G–d who took you out of the land of Egypt.\" What is the intent of this? Because He appeared at the Red Sea as a hero waging war, viz. (Exodus 15:3) \"The L–rd is a Man of war,\" and at Mount Sinai, as an elder full of mercy, so as not to provide an opening for the nations of the world to say that there are two Deities, (He said) \"I am the L–rd your G–d.\" It was I at the Red Sea, and it is I on the dry land. It was I in the past and it will be I in time to come. I in this world and I in the world to come. As it is written (Devarim 32:39) \"See, now, that I, I am He,\" (Isaiah 46:4) \"And until you grow old, it is I,\" (Ibid. 44:6) \"Thus said the L–rd, the King of Israel, and its Redeemer, the L–rd of hosts: I am first and I am last,\" and (Ibid. 41:4) \"Who wrought and did, the caller of the generations from the beginning? I, the L–rd, am first, and with the last it will be I.\"",
                "R. Nathan says: This is the retort to those heretics who would contend that there are two Deities. When the Holy One Blessed be He stood (at Mount Sinai) and said \"I am the L–rd your G–d,\" who stood up and contended with Him? If you would say that this took place in concealment, is it not written (Ibid. 45:19) \"Not in secret did I speak, etc.\" I did not reserve it (the Torah) for them alone. And thus is it written (Ibid.) \"I, the L–rd, speak righteously; I tell what is true.\"",
                "Variantly: \"I am the L–rd your G–d\": When the Holy One Blessed be He stood and said \"I am the L–rd your G–d,\" the mountains shook and the hills quivered, and Tavor came from Be'er Elim and Carmel from Aspamia, as it is written (Jeremiah 46:18) \"As I live, says the King — the L–rd of hosts is His name — that as Tavor among the mountains and as Carmel by the sea shall he come,\" each one saying \"It is I who was called.\" But once they heard from His mouth \"who took you out of the land of Egypt,\" each remained in its place, saying \"He intends only those whom He took out of Egypt.\"... Variantly: \"I am the L–rd your G–d\": When the Holy One Blessed be He arose and proclaimed \"I am the L–rd your G–d,\" the earth took ill, as it is written (Judges 5:4) \"O L–rd, when You came forth from Seir, when You strode from the field of Edom, the earth shook; the heavens, too, dripped,\" and (Ibid. 5) \"Mountains dripped before the L–rd,\" and (Psalms 29:4) \"The voice of the L–rd in strength; the voice of the L–rd in glory!\" … (Ibid. 9) \"And in His sanctuary all proclaim \"'Glory!'\" Until their houses were suffused with the splendor of the Shechinah…",
                "And it was for this reason that the nations of the world were solicited (to accept the Torah.) So as not to give them a pretext vis-à-vis the Shechinah — to say: Had we been solicited, we would have accepted it. They were solicited and did not accept it! As it is written (Devarim 33:2) \"And he said: L–rd came from Sinai, etc.\"",
                "He came and revealed Himself to the sons of the wicked Esav and asked them: Will you accept the Torah? They: What is written in it? He: \"You shall not kill.\" They: But this is what we have inherited from our father, as it is written (Genesis 27:40) \"By your sword shall you live!\"",
                "He revealed Himself to the sons of Ammon and Moav and asked them: Will you accept the Torah? They: What is written in it? He: \"You shall not commit adultery.\" They: But we are all the sons of incest, as it is written (Genesis 19:36) \"And the two daughters of Lot conceived by their father.\" How, then, shall we accept it?",
                "He came and revealed Himself to the sons of Ishmael and asked them: Will you accept the Torah? They: What is written in it? He: \"You shall not steal.\" They: But this is the blessing by which our father was blessed, as it is written (Genesis 16:12) \"And he (Ishmael) shall be a brutish man, etc.\" And when He came to Israel (Devarim 32:2), \"in His right hand, the fire of the Law for them,\" they all opened their mouths and cried (Exodus 24:7) \"All that the L–rd says, we shall do and we shall hear!\" And thus is it written (Habakkuk 3:6) \"He stood and measured the land; He looked and dispersed the nations.\"",
                "R. Shimon b. Elazar said: If the sons of Noach could not abide by the seven mitzvoth commanded them, how much more so (could they not abide) by all the mitzvoth of the Torah! An analogy: A king appoints two caretakers, one over stores of grain, and one over stores of silver and gold. The first bridles at not having been appointed over the stores of silver and gold, and the second says to him: Empty one, if you were faithless with grain, how much more so with silver and gold! If the sons of Noach could not abide by seven mitzvoth alone, how much more so (could they not abide by the six hundred and thirteen mitzvoth (of the Torah)! Why was the Torah not given in Eretz Yisrael? So as not to provide a pretext to the nations of the world, viz.: Because it was not given in our land, that is why we did not accept it. Variantly: So as not to rouse contention among the tribes, one saying, it was given in my land; the other: it was given in my land. That is why it was given in the open desert. In three settings was the Torah given — desert, fire, and water. Just as these are free for all, so, Torah.",
                "\"who took you out from the land of Egypt\": They were servants of kings. You say, they were servants of kings, but perhaps they were servants of servants. (Devarim 7:8) \"And he redeemed you from the house of servants, from the hand of Pharaoh, the king of Egypt,\" makes it clear that they were servants of kings and not servants of servants. Variantly: (\"from the house of servants\":) from the house of the servants of idolatry."
            ],
            [
                "(20:3) \"There shall not be unto you any other gods before My presence\": What is the intent of this?",
                "An analogy: A king of flesh and blood enters a province and his servants say to him: Make decrees for them. He: When they accept my rule, I will make decrees for them. For if they do not accept my rule, they will not accept my decrees.",
                "Thus did the L–rd say to Israel: \"I am the L–rd your G–d. There shall not be unto you, etc.\": Am I He whose rule you have accepted? They: Yes. He: Just as you have accepted My rule, accept My decrees —",
                "There shall not be unto you any other gods before My presence. R. Shimon b. Yochai says: As stated elsewhere (Leviticus 18:2) \"Am I the L–rd (whose rule you accepted on Sinai)? They: Yes. He: You accepted My rule? Accept My decrees —",
                "(Ibid. 3) \"As the deeds of the land of Egypt in which you dwelt you shall not do, etc.\" And so here: Am I the L–rd your G–d who took you out of the land of Egypt, whose rule you accepted? — Accept My decrees.",
                "\"There shall not be unto you\": What is the intent of this? (Ibid. 4) \"You shall not make for yourself a graven image or the likeness, etc.\" would imply only that it is forbidden to make it. Whence do we derive that you may not keep what is already made? It is, therefore, written \"There shall not be unto you.\"",
                "\"other gods\": Now are there other gods? Is it not written (Isaiah 37:18) \"and placed their gods into fire, for they are not gods\"? What, then, is the intent of \"other gods\"? That others call \"gods.\"",
                "Variantly: \"elohim acherim\"? They \"delay\" (\"me'achorim\") good from entering the world. Variantly: \"elohim acherim\": They are \"others\" (i.e., indifferent) to those who serve them. And thus is it written (Ibid. 46:7) \"He cries out to it, but it does not answer; it does not save him from his affliction.\"",
                "R. Yossi says: Why \"other gods\"? Not to give a pretext to the nations of the world to say: If they were called by His name, they would be effectual. Behold, they were called by His name and they remained ineffectual! And when were they called by His name? In the days of Enosh the son of Sheth, viz. (Genesis 4:26) \"Then (men and images) were called profanely in the name of the L–rd, (being rendered deities)\" — whereupon Oceanus rose and flooded a third of the world, the L–rd, as it were, telling them: You did a new thing and \"called\"; I, too, shall do a new thing and I shall \"call\" (to the waters of the sea), as it is written (Amos 5:8) \"He 'calls' the waters of the sea, etc.\"",
                "R. Eliezer says: \"elohim acherim\": They \"renew\" gods for themselves every day. How so? If one had a golden god and he needed gold, he make it of silver. If he needed that, he made if of copper. If he had a copper god and he needed copper, he made it of iron or of lead. And thus is it written (Devarim 32:17) \"new ones (gods), newly come.\"",
                "R. Yitzchak says: If we were to write down all the names of their gods, all the hides in the world would not avail, (wherefore, perforce, they must be referred to generically as \"gods.\"",
                "R. Chanina b. Antignos says: (in confirmation of the above) Witness the Torah's denomination of (the god) Molech — anything (is called \"a god\") that you make a king (\"melech\") over you, even a chip or a shard.",
                "Rebbi says: \"elohim acherim\": They (these \"gods\") are the last (achronim) of the creations (i.e., men). And who is the \"last\" of the creation? One who calls them \"gods.\"",
                "\"before My presence\": What is the intent of this? So that no pretext be given to Israel to say that idolatry was forbidden only to those who left Egypt — wherefore it is written \"My presence,\" i.e., Just as I live and endure forever and ever, so, you and your children and your children's children may not serve idols — to the end of all the generations.",
                "(Ibid. 4) \"You shall not make for yourself an idol (lit., \"a carving\")\": I might think that he may not make one that projects but he may make one that is flat. It is, therefore, written \"any likeness.\" I might think that he may not make a flat one, but that he may make (an idol of) a planting. It is, therefore, written (Devarim 16:25) \"You shall not plant for yourself an asheirah.\" I might think that he may not plant one, but that he may make one of wood. It is, therefore, written (Ibid.) \"any wood.\" I might think that he may not make one of wood, but that he may make one of stone. It is, therefore, written (Leviticus 26:1) \"And a covering stone, etc.\" I might think that he may not make one of stone, but that he may make one of silver. It is, therefore, written (Exodus 20:20) \"gods of silver.\" I might think that he may not make one of silver, but that he may make one of gold. It is, therefore, written (Ibid.) \"and gods of gold.\" I might think that he may not make one of gold, but that he may make one of copper or tin or lead. It is, therefore, written (Exodus 34:13) \"Molten gods you shall not make for yourself.\" I might think that he may not make for himself the likeness of all these but that he may make one of any form. It is, therefore, written (Devarim 4:16) \"Lest you corrupt yourselves and make … of any form.\" I might think that he may not make one of any form, (of human being), but that he may make one of the likeness of an animal, beast, or bird. It is, therefore, written (Ibid. 17) \"the figure of any beast, etc.\" I might think that he may not make the likeness of all of these, but that he may make the likeness of fish, hoppers, reptiles, and creeping things. It is, therefore, written (Ibid. 19) \"any thing that creeps on the ground.\" I might think that he may not make the likeness of sun, moon, stars, and constellations. It is, therefore written (Ibid. 19) \"And lest you lift your eyes to the heavens, etc.\" I might think that he may not make the likeness of any of these, but he may make the likeness of angels, cherubs, ofanim and chashmalim (angelic entities). It is, therefore, written (Ibid. 39) \"in the heavens.\" If \"in the heavens,\" I might think that he may not make the likeness (only) of sun, moon, and stars. It is, therefore, written (Ibid.) \"above\" — neither the likeness of cherubs or ofanim. I might think that he may not make the likeness of all these, but he may make the likeness of the depths or of darkness. It is, therefore, written",
                "(Ibid. 18) \"which is in the waters beneath the earth.\" To include reflected images. These are the words of R. Akiva. Others say: To include shavririm (water creatures). So far did the Holy One Blessed be He pursue the yetzer hara (the evil inclination) to give it no pretext for permissiveness (in this area).",
                "(20:5) \"You shall not bow down to them and you shall not serve them.\" What is the intent of this? From (Devarim 17:3) \"… and he go and serve other gods and he bow down to them,\" I would not know whether he is liable for the serving in itself and for the bowing down in itself or that he is not liable until he serves and bows down; it is, therefore, written (here) \"You shall not bow down to them and you shall not serve them\" — to make each liable in itself.",
                "Variantly: What is the intent of \"You shall now bow down\"? (Exodus 22:19) \"He who slaughters to a god shall be put to death — only to the L–rd alone\" tells us of the punishment. Whence (do we derive) the exhortation? From \"You shall not bow down.\"",
                "(Ibid.) \"for I am the L–rd your G–d, a G–d of rancor\": I rule over wrath and wrath does not rule over Me. As it is written (Nachum 1:2) \"The L–rd is vengeful and the Master of wrath.\"",
                "Variantly: \"I am the L–rd your G–d, a G–d of rancor\": With rancor I exact payment for idolatry, but I am merciful and compassionate in other things.",
                "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 envious of another; one sage is envious of another, one man of wealth is envious of another. But is there power in idolatry to arouse wrath (in G–d)? He answered: If a son called a dog by his father's name, and when he bowed, he did so \"by the life of this dog\" (\"father'), against whom will the father's wrath be aroused? Against the son or the father? He (the philosopher) then said to him: Do you call it (idolatry) \"a dog\"? Is there not a need for some of it? He answered: What did you see (that makes you think so)? He answered: A fire once consumed a certain province except for their house of idolatry. Is it not that it (the idolatry) stood up for itself? R/ Gamliel: I will give you an analogy. A king of flesh and blood, when he goes out to war, with whom does he fight? With the living or with the dead? The philosopher: With the living. The philosopher (asks further): If He does not need some of it (i.e., those things which are the object of idolatry), why does He not destroy them? R. Gamliel: Do you serve only one thing? You serve the sun, the moon, the stars, the constellations, the mountains, the hills, the water courses, the ravines, and even men! Shall His world go lost because of the fools?",
                "(Ibid.) \"He visits the sins of the fathers upon the children (for the third and the fourth generations\"): when they (the generations) are consecutive. How so? An evildoer, the son of an evildoer, the son of an evildoer; a renegade, the son of a renegade, the son of a renegade. When Moses heard this, he bowed to the ground and prostrated himself, saying, G–d forbid, there is no evildoer, the son of an evildoer, the son of an evildoer in Israel! If G–d's measure for punishment is four generations, is his measure for good also four generations? It is, therefore, written (6) \"for thousands.\" From \"thousands\" I would understand the minimum of \"thousands\" — two. It is, therefore, written (Devarim 7:9) \"for a thousand generation\" — without limit and without number.",
                "(Ibid. 6) \"for My lovers and for the keepers of My mitzvoth\": \"for My lovers\": our father Abraham and the like. \"and for the keepers of My mitzvoth\": the prophets and the elders.",
                "R. Nathan says: \"for My lovers and the keepers of My mitzvoth\": the Jews who dwell in Eretz Yisrael, and give their lives for the mitzvoth. Why are you going out to be executed? Because I circumcised my son, the Jew. Why are you going out to be burned? Because I read in the Torah. Why are you going out to be crucified? Because I ate matzoh. Why are you being given a hundred lashes? Because I took the lulav. And (Zechariah 13:6) \"wherewith I was beaten in the house of my Lover\" — these lashes have caused me to be beloved by my Father in heaven."
            ],
            [
                "(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 removed it from its class to exempt it from an oath, viz. (Leviticus 5:4) \"Or if a soul swear in uttering with his lips, etc.\", Scripture being more stringent with it (a vain oath) and exempting it from an offering — I would think that just as it is exempt from an offering, it is exempt from stripes. It is, therefore, written \"You shall not take the name of the L–rd your G–d in vain\" — It was exempt from an offering, but not from stripes.",
                "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 to take it upon oneself to swear? From \"You shall not take the name of the L–rd your G–d in vain.\" So long as you do not take it upon yourself to swear I am your G–d, (tempering justice with mercy.) Once you take it upon yourself to swear, I am your \"Judge\" (connoting absolute justice). For it is written (Exodus 34:7) \"and cleanse He will not cleanse.\" It cannot be said that he will not be cleansed (at all), for it is written \"and cleanse,\" and it cannot be said that he will be (entirely) cleansed for it is written \"He will not cleanse.\" The meaning must perforce be that He cleanses those who repent, and He does not cleanse those who do not repent. I might think that here, too, (in the instance of a vain oath) the same obtains. It is, therefore, written (Ibid. 20:7) \"for the L–rd will not cleanse, etc.\"",
                "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 expounded by R. Yishmael? He answered: One verse states (Jeremiah 3:14) \"Repent, you wayward sons\" — which indicates that penitence atones. Another verse states (Leviticus 16:30) \"On this day, atonement will be made for you\" — which indicates that Yom Kippur atones. One verse states (Psalms 89:33) \"I will punish their offense with the rod, and their transgression with plagues\" — which indicates that afflictions atone. And another verse states (Isaiah 22:14) \"This transgression will not be forgiven you until you die\" — which indicates that death atones. How are these four verses to be reconciled? If one transgresses a positive commandment and repents, he \"does not move from there\" until he is forgiven. And of this it is written \"Repent, you wayward sons.\" If one transgresses a negative commandment and repents, there is no power in penitence to atone; but penitence suspends (punishment) and Yom Kippur atones. And of this it is written \"On this day atonement will be made for you.\" If one willfully transgresses (sins punishable by) krithuth (cutting-off) and judicial death penalty and repents, there is no power in penitence to suspend, but penitence and Yom Kippur atone for one half, and afflictions purge and atone for the other half. And of this it is written \"I will punish their offense with the rod, and their transgression with plagues.\" If one desecrates the name of heaven and repents, there is no power in penitence to suspend or on Yom Kippur to atone, or in afflictions alone to purge. But penitence, Yom Kippur, and afflictions suspend, and the day of death purges. And of this it is written (\"This transgression will not be forgiven you) until you die.\" And (I Samuel 3:14) \"The transgression of the house of Eli will not be atoned for by sacrifice or offering.\" It is not atoned for by sacrifice or offering, but it is atoned for by death.",
                "Rebbi says: I used to think that they day of death does not atone, but (Ezekiel 37:13) \"when I open your graves (and take you out of your graves, etc.\") indicates that the day of death does atone.",
                "Rebbi says: For everything from \"You shall not take the name\" and down, penitence does atone. From \"You shall not take the name\" and up, including \"You shall not take the name,\" penitence suspends and Yom Kippur atones. And which is from \"You shall not take the name\" and down? A positive commandment and a negative commandment, aside from \"You shall not take the name.\" (Which is) from \"You shall not take the name\" and up? Transgressions punishable by judicial death penalty, death at the hands of Heaven, kareth, forty lashes, sin-offerings and guilt-offerings, and \"You shall not take the name\" among them.",
                "(Ibid. 20:8) \"Remember the Sabbath day to sanctify it\": \"Remember\" and \"Keep\" (the Sabbath day to sanctify it [Devarim 5:12]) were both stated in one pronouncement. (Exodus 31:14) \"Its profaners shall be put to death\" and (Numbers 28:9) \"And on the Sabbath day, (sacrifice) two yearling lambs\" were both stated in one pronouncement (Leviticus 18:16) \"the nakedness of your brother's wife\" and (Devarim 25:5) \"Her yavam (levir, i.e., her brother-in-law) shall come upon her\" were both stated in the same pronouncement. (Ibid. 22:11) \"You shall not wear sha'atnez, wool and linen together\" and (Ibid. 12) \"Fringes (involving sha'atnez) shall you make for yourself\" were both stated in the same pronouncement — something beyond the powers of a human being to say. As it is written (Psalms 62:12) \"One thing has G–d spoken, these two have I heard.\" (Jeremiah 23:29) \"Is My word not like fire, says the L–rd (and like a hammer shattering rock!\")",
                "\"Remember\" and \"Keep\" — Remember it beforehand and keep it afterwards — whence they ruled: We are to add from the mundane to the holy — as a wolf tears both what is before him and what is behind him.",
                "Elazar b. Chananiah b. Garon says: \"Remember the Sabbath day to sanctify it\": Remember it from the first day of the week, so that if you come upon a rare bit, ready it for the Sabbath.",
                "R. Yitzchak says: Do not count (the days) as others count, but count vis-à-vis the Sabbath (e.g., \"Today is the fourth day of the Sabbath\")",
                "\"to sanctify it\": with a blessing — whence they ruled: It is sanctified by wine (i.e., \"kiddush\") upon its entry. This tells me only of kiddush at night. Whence do I derive (the same for )kiddush in the daytime? From \"Remember the day of Sabbath.\" This tells me only of (kiddush for) the Sabbath. Whence do I derive (the same for) the festivals? From (Leviticus 23:4) \"These are the festivals of the L–rd, which (including the Sabbath) you shall \"call\" (in the kiddush) in their times.\"",
                "(Exodus, Ibid. 9) \"Six days shall you work\": Now is it possible for a man to do his work in six days? The meaning is, rather: Rest as if all your work has been done.",
                "Variantly: Rest from thoughts of work. As it is written (Isaiah 59:13) \"If you turn your feet back from the Sabbath,\" (Ibid. 14) \"then you will find pleasure in the L–rd.\"",
                "(Exodus, Ibid. 10) \"And the seventh day is Sabbath to the L–rd your G–d. You shall not perform any labor.\" What is the intent of this? (Exodus 31:15) \"Everyone who does labor on the seventh day, die, he shall die\" tells us of the punishment. Whence do we derive the exhortation? From \"And the seventh day … you shall not perform any labor.\" This tells me only of the punishment and the exhortation for the labor of the day. Whence do I derive (the same for) the labor of the night? From (Ibid. 14) \"those who desecrate it (subsuming both day and night), die, he shall die.\" This tells me only of punishment (for labor at night). We have not yet heard the exhortation. It is, therefore, written \"And the seventh day is Sabbath to the L–rd your G–d. Let \"Sabbath\" not be mentioned (i.e., \"seventh day\" is sufficient). It is mentioned to include the night in the exhortation.",
                "R. Achai b. Yoshiyah says: (Ibid.) \"you and your son, and your daughter\" — These are minors. But perhaps grown children are referred to. Would you say that? Have they not already been exhorted/ What, then, must be the intent of \"you and your son and your daughter'? These are minors (i.e., the father is exhorted to keep them from labor.)",
                "(Ibid.) \"your man-servant and your maid-servant\": These are children of the covenant. You say they are children of the covenant, but perhaps (by \"man-servant\") an uncircumcised servant is referred to. (This cannot be,) for (Exodus 23:12) \"and there be refreshed the son of your maid-servant and the stranger already refers to an uncircumcised servant. How, then, are \"your man-servant and your maid-servant to be understood? As children of the covenant....",
                "\"and your sojourner in your gates\": This is a ger tzedek (a \"righteous sojourner,\" one who has converted to Judaism.) But perhaps it is a ger toshav (a \"resident sojourner,\" one who does not serve idols and who observes the seven Noachide laws)? (This cannot be, for) (23:12) \"and the sojourner\" already speaks of a ger toshav. How, then, am I to understand \"and your sojourner\"? As referring to a ger tzedek.",
                "\"For six days, etc.\": We are hereby apprised that the \"day\" (of Sabbath) is equivalent to the entire creation.",
                "\"and He rested on the seventh day\"? Now is He subject to \"weariness\"? Is it not written (Isaiah 40:28) \"He does not tire and He does not weary,\" and (Ibid. 29) \"He gives strength to the weary,\" and (Psalms 33:6) \"By the word of the L–rd the heavens were made\"? What, then, is the intent of \"and He rested\"? The L–rd is writing of Himself that He created the world in six days and \"rested\" as, it were, on the seventh. Now does this not follow a fortiori: If He, who is not subject to weariness, writes of Himself that He created the world in six days and rested on the seventh, then a man, of whom it is written (Iyyov 5:7) \"Man is born for toil, how much more so (should he rest)!",
                "\"For this the L–rd blessed the Sabbath day and He sanctified it\": He blessed it with the manna (by providing a double portion on the sixth day), and he sanctified it with the manna (by not having it fall on the Sabbath). These are the words of R. Yishmael. R. Akiva says: He blessed it with the manna and sanctified it with a blessing (\"who sanctifies the Sabbath\"). R. Yitzchak says: He blessed it with the manna and sanctified it with (abstention from) labor. R. Shimon b. Yochai says: He blessed it with the manna and sanctified it with the luminaries, (which functioned the entire night of the first Sabbath.) R. Shimon b. Yehudah of Kfar Acco says in the name of R. Shimon. He blessed it with the manna and sanctified it with the luminescent countenance of Adam. Thus: \"For this the L–rd blessed the day of Sabbath and sanctified it.\""
            ],
            [
                "(Ibid. 12) \"Honor your father and your mother\": I would think (that they are to be honored) with words. It is, therefore, written (Mishlei 3:9) \"Honor the L–rd from your wealth.\" Just as there, \"wealth,\" here, too, food, drink, and a new garment (are understood).",
                "Variantly: \"Honor your father and your mother': (Leviticus 19:3) \"A man, his mother and his father shall you fear,\" this tells me only of a man. Whence do I derive (the same for) a woman/ Whence do I derive (the same for) a tumtum (one of indeterminate six) or a hermaphrodite? It is, therefore, written \"Honor your father and your mother,\" — in any event. Just as with honor (of parents) there is no distinction between a man or a woman, so, with fear.",
                "R. Yehudah b. Betheira says: It is written: \"A man, his mother and his father shall you fear and My Sabbaths shall you keep.\" Just as with (keeping of) Sabbath, there is no distinction between a man or a woman, so, with honor (of parents), there is no distinction between man or woman, tumtum or hermaphrodite.",
                "Rebbi says: Beloved is the honoring of parents by Him who spoke and brought the world into being, His having equated their honor and fear to His honor, and their curse (i.e., their being cursed) to His. It is written \"Honor your father and your mother\" and, correspondingly, \"Honor the L–rd from your wealth\" — their honor being equated. It is written \"A man, his mother and his father shall you fear\" and (Devarim 6:13) \"The L–rd your G–d shall you fear\" — their fear being equated. I is written (Exodus 21:17) \"And one who curses his father and his mother\" and \"A man, if he curse his G–d\" — their cursing (i.e., their being cursed) being equated.",
                "Come and see their reward. It is written \"Honor the L–rd from your wealth\" and, correspondingly, (Ibid. 10) \"And your bread will be filled with grain\"; Honor your father and your mother\" and correspondingly, (Ibid.) \"so that your days be prolonged.\" The L–rd your G–d shall you fear\" — (Malachi 3:20) \"And there shall shine for you, who fear My name, a sun of bounty.\"",
                "\"A man, his mother and his father shall you fear and My Sabbaths shall you keep.\" It (fear of mother and father) is likened to Sabbath. What is written of Sabbath? (Isaiah 58:13) \"If you keep your feet from (dishonoring) the Sabbath … (14) then you will find pleasure in the L–rd and I will set you on the heights of the earth, etc.\"",
                "R. Eliezer says; It is revealed and known to Him who spoke and brought the world into being that a man honors his mother more than he does his father because she cajoles him with words — wherefore he placed father before mother vis-à-vis honor (i.e., \"Honor your father and your mother\"). And it is revealed and known to Him who spoke and brought the world into being that a man fears his father more than he does his mother because he teaches him Torah — wherefore he placed mother before father vis-à-vis fear (i.e., \"A man, his mother and his father shall you fear\"), \"compensating,\" as it were, for the lack. But perhaps whoever comes first in Scripture takes precedence in practice? (This is not so,) for it is written \"A man, his mother and his father shall you fear,\" (the Hebrew phrasing implying that) they are equivalent vis-à-vis practice.",
                "\"Honor your father and your mother, etc.\": If you honor them, \"so that your days be prolonged.\" If not, so that they be shortened. For the words of Torah are terse, the positive implying the negative and the negative, the positive.",
                "\"on the earth, etc.\" And beth-din is not exhorted to this end (i.e., to force one to honor his parents), ad they stated: Any mitzvah whose reward is alongside it (e.g., \"so that your days be prolonged\"), the terrestrial beth-din is not exhorted to that end.",
                "(Ibid.) \"You shall not kill\": (Genesis 9:6) \"One who spills a man's blood, etc.\" tells us of the punishment. Whence the exhortation? \"You shall not kill.\"",
                "(Ibid.) \"You shall not commit adultery\": (Leviticus 20:10) \"The adulterer and the adulteress shall be put to death\" tells us of the punishment. Whence the exhortation? \"You shall not commit adultery.\"",
                "(Ibid.) \"You shall not steal\": (Exodus 21:14) \"One who steals a man and sells him, etc.\" tells us of the punishment. Whence the exhortation? \"You shall not steal.\" This is an exhortation against stealing a soul (i.e., kidnapping). You say this, but perhaps it is an exhortation against stealing money. (Leviticus 19:11) \"You shall not steal\" is an exhortation against stealing money. What, then, must be the meaning of \"You shall not steal\" (here)? You shall not steal a soul.",
                "But perhaps this, (and not the other) is an exhortation against stealing money, and not an exhortation against stealing a soul? Would you say that? Go out and learn from the thirteen principles (by which the Torah is expounded, one of which is learning a thing from its context),",
                "viz.: Three mitzvoth are stated in this context, two (\"You shall not kill\" and \"You shall not commit adultery\") and one (\"You shall not steal\") ambiguous. Just as the explicit are mitzvoth punishable by judicial death penalty, so, the ambiguous must be a mitzvah punishable by judicial death penalty. You cannot understand it, then, as per the second option (i.e., You shall not steal money), but as per the first (i.e., You shall not kidnap.) This, (our verse, then, must be an exhortation against stealing a soul, and the other, an exhortation against stealing money.",
                "(Ibid.) \"You shall not testify against your neighbor false testimony.\" (Devarim 19:19) \"And you shall do to him as he (a scheming witness) schemed to do against his brother, etc.\" tells us of the punishment. Whence the exhortation? \"You shall not testify against your neighbor, etc.\"",
                "How were the Ten Commandments given? Five on one tablet and five on the other. \"I am the L–rd your G–d,\" and opposite it \"You shall not kill,\" whereby Scripture apprises us that spilling blood is tantamount to \"diminishing\" the likeness of the King.",
                "An analogy: A king of flesh and blood enters a province, sets up statues of himself, makes images of himself, and mints coins in his likeness. After some time, they upset his statues, break his images, devalue his coins — and \"diminish\" the likeness of the king. Likewise, Scripture equates spilling blood to \"diminishing\" the likeness of the King, as it is written (Genesis 9:6) \"One who spills the blood of man … (For in the image of G–d did He make man.\")",
                "It is written \"There shall not be unto you any other gods in My presence,\" and, opposite it, \"You shall not commit adultery,\" whereby Scripture apprises us that idolatry is tantamount to adultery. As it is written (Ezekiel 16:32) \"You are the (very essence of the) adulterous woman, who (though) living with her husband, (still) takes strangers,\" and (Hoshea 3:1) \"And the L–rd said again to me: \"Go and love a woman beloved by her husband, and playing the harlot under him — just as the L–rd loves the children of Israel, while they turn to other gods…\"",
                "It is written \"You shall not take the name of the L–rd your G–d in vain,\" and, opposite it, \"You shall not steal,\" whereby we are apprised that one who steals, in the end comes to swear in vain, as it is written (Jeremiah 7:9) \"Shall one steal, murder, commit adultery, swear falsely (… and go after the gods of others, etc.?\" And it is written (Hoshea 4:2) \"swearing, lying, murdering, stealing, (committing) adultery…\"",
                "It is written \"Remember the Sabbath day to sanctify it,\" and, opposite it, \"You shall not testify (falsely),\" whereby Scripture apprises us that one who desecrates the Sabbath thereby testifies before Him who spoke and brought the world into being that He did not create His world in six days and did not rest on the seventh day, and that one who keeps the Sabbath thereby testifies before Him who spoke and brought the world into being that He created His world in six days and rested on the seventh day, as it is written (Isaiah 43:10) \"You are My witnesses, says the L–rd … that I am He. Before Me no god was created and there will be none after Me.\"",
                "It is written \"Honor your father and your mother,\" and, opposite it, \"You shall not covet,\" whereby Scripture apprises us that whoever covets, in the end comes to beget a son who curses his father and honors one who is not his father. This is why the Ten Commandments were given, five on one tablet and five on the other. These are the words of R. Chanina b. Gamliel.",
                "The sages say: (They were given) ten on one tablet and ten on the other. As it is written (Devarim 5:19) \"These things (the ten commandments) the L–rd spoke … And He wrote them on two tablets of stone.\" And (Song of Songs 4:5) \"Your two breasts are like two fawns, twins of a gazelle.\" And (Ibid. 5:14) (\"The tablets of) His hands are wheels of gold, set with emeralds.\"...",
                "\"You shall not covet\": Rebbi says: One verse states \"You shall not covet,\" and, another, (Devarim 5:18) \"You shall not desire.\" How are these two verses to be reconciled? As positing liability for desiring in itself and for coveting in itself, and as teaching that if one desires, in the end he will covet, i.e., \"Do not desire and you will not covet.\" And if he does covet, in the end, he will use force and steal, as it is written (Micah 2:2) \"and they will covet fields and steal (them).\"",
                "\"You shall not covet your neighbor's house\" — general. \"and his man-servant, and his maid-servant, and his ox, and his ass — particular. general-particular (The rule is:) There exists in the general only what exists in the particular. \"and all that belongs to your neighbor\" — reversion to the general. (This leaves us with) general-particular-general (The rule is:) You deduce only what is in accordance with the particular, viz.: Just as the particular is something which is acquired and bestowed, so, all that is acquired and bestowed (comes under \"You shall not covet,\" [and not coveting another's learning]). But then, why not say: Just as the particular speaks of movable property, which does not serve as surety, so, all such property ([and not land] comes under \"You shall not covet\")? Since it is written (in this context) in the second Decalogue (Devarim 5:18) \"his field,\" (we must revert to) \"Just as the particular is something which is acquired, etc.\") Or, just as the particular does not enter your domain except with the acquiescence of the owner, so all such things (are subsumed in \"You shall not covet') to exclude one's coveting another's daughter for your son or his son for your daughter. I might think that (if one covets) in speech, (he is in transgression of \"You shall not covet; it is, therefore, written (Devarim 7:25) \"You shall not covet the silver and gold upon them and take, etc.\" Just as there, he is not (in transgression of \"You shall not covet\") until he performs an act, so, here."
            ],
            [
                "(Ibid. 20:15) \"And all the people saw the sounds and the lightnings\": They saw what was visible and heard what was audible. These are the words of R. Yishmael. R. Akiva says: They saw and heard what was audible. There was nothing that left the mouth of the Omnipotent which was not inscribed on the tablets, as it is written (Psalms 29:7) \"The voice of the L–rd hews (with) flames of fire.\"",
                "\"And all the people saw\": the sounds of sounds and the flames of flames. How many sounds were there and how many flames were there? The intent is that each heard according to his power (to absorb what he experienced), viz. (Psalms 29:4) \"the voice of the L–rd in power, the voice of the L–rd in majesty.\"",
                "Variantly: \"And all the people saw\": to apprise us of the exalted state of Israel. When they all stood at Mount Sinai to receive the Torah, as soon as they heard the pronouncement, they assimilated it. As it is written (Devarim 32:10) \"He encircled him; he invested him (with understanding). As soon as they heard the pronouncement, they assimilated it.",
                "R. Eliezer says: to apprise us of the exalted state of Israel. When they all stood at Mount Sinai to receive the Torah, there were no blind ones among them, viz. \"And all the people saw.\" And whence is it derived that there were no mutes among them? From (Exodus 19:8) \"And all the people answered together.\" And whence is it derived that there were no deaf ones among them? From (Ibid. 24:7) \"All that the L–rd has spoken, we shall do and we shall hear.\" And whence is it derived that there were no large ones among them? From (Ibid. 17) \"And they stood at the foot of the mountain.\" And whence is it derived that there were no fools among them? From (Devarim 4:35) \"You have been shown to know, etc.\"",
                "R. Nathan says: Whence is it derived that the L–rd showed our father Abraham, Gehennom, the giving of the Torah and the splitting of the Red Sea? From (Genesis 15:17) \"And it was, when the sun had set, and it was dark, and, behold, a smoking furnace\" — Gehennom, viz. (Isaiah 31:9) \"He has an oven in Jerusalem.\" And \"the torch of fire\" (Genesis, Ibid.) — the lightning, viz. (Exodus 20:15) \"And all the people saw the sounds and the lightnings. (Genesis, Ibid. 19) \"between these pieces\" — the splitting of the Red Sea — viz. (Psalms 136:13) \"Who split the Red Sea into pieces.\"",
                "He showed him the Temple and the order of sacrifices, viz. (Genesis, Ibid. 9) \"Take for Me a three-year-old heifer, etc.\"",
                "He showed him the four kingdoms that were destined to subjugate his children, viz. (Ibid. 12) \"And when the sun was about to set, and a deep sleep fell upon Avram, and, behold, a great dark dread fell upon him\": \"dread\" — the kingdom of Bavel. \"dark\" — the kingdom of Madai. \"great' — the kingdom of Greece. \"fell\" — the wicked Rome. Some transpose it: \"fell\" — the kingdom of Bavel, viz. (Isaiah 21:9) \"Bavel has fallen.\" \"great\" — the kingdom of Madai, viz. (Esther 3:1) \"King Achashverosh made great, etc.\" \"dark\" — the kingdom of Greece, which darkened the eyes of Israel with afflictions. \"dread\" — the fourth kingdom, viz. (Daniel 7:7) \"… fearful, dreadful, and of great strength.\"...",
                "(Exodus 20:15) \"And the people saw and 'yanu'u.'\" \"Nua\" connotes quaking, as in (Isaiah 24:10) \"The land noa tanua.\"",
                "(Ibid.) \"And they stood from afar\": outside of twelve mil (the distance of the Israelite encampment). We are hereby apprised that Israel receded twelve mil and returned twelve mil for each pronouncement. So that on that day they are found to have walked two hundred and forty mil. At that time the Holy One Blessed be He said to the ministering angels: Go down and help your brothers, as it is written (Psalms 68:13) \"The kings of legions will move, will move\" — they will move in going and they will move in returning. And not the ministering angels alone, but the Holy One Blessed be He Himself. As it is written (Song of Songs 2:6) \"His left hand under my head, and His right hand will embrace me.\"",
                "R. b. R. Ilai says: Because they were scorched by the sun above them, the Holy One Blessed be He said to the clouds of glory: Drip the dew of life upon My children, etc. (Psalms, Ibid. 9) \"The earth quaked. The heavens, too, dripped before G–d. This is Sinai, etc.\", and (Ibid. 11) \"A bounteous rain did You drip, O G–d.\" When was all this honor conferred? When Israel was the most comely of the nations and honored the Torah. As it is written (Ibid. 13) \"And the beauteous of the house divides the spoil, \"spoil\" being nothing other than Torah, viz. (Ibid. 119:62) \"I rejoice over Your word as one who finds great spoil.\"",
                "(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 strength to receive no more than ten pronouncements, viz. (Devarim 5:22) \"If we continue hearing the voice of the L–rd our G–d, we will die,\" but (Ibid. 6) you draw near,\" and we will hear. At that time, Israel merited the L–rd's establishing prophets for them, as it is written (Ibid. 18:18) \"A prophet shall I raise up for them, etc.\" I was destined to set up a prophet for them (later), but their merit preempted it, viz. (Ibid. 17) \"And the L–rd said to me: They have done well in speaking as they did\" (viz. Ibid. 16). Happy are those in whose words the L–rd concurs! And thus is it written (Numbers 27:7) \"Rightly do the daughters of Tzelafchad speak,\" (Ibid. 36:5) \"Rightly does the scribe of the sons of Yosef speak.\" Happy are those in whose words the L–rd concurs! And thus is it written (Ibid. 14:20) \"I have forgiven because of your (Moses') words.",
                "(Devarim 5:26) \"Would that this heart of theirs (were in them to fear Me and to keep all of My mitzvoth all of the days so that it be good for them and for their children forever.\") If it were possible to remove the angel of death from them, I would do so — but the decree has already gone forth. R. Yossi says: On this condition did they stand on Mount Sinai, that the angel of death not prevail over them, as it is written (Psalms 82:6) \"I said (when I gave you the Torah): You are angels and all heavenly creatures. But, as Adam you will die, (having perfected your ways as he did), and as one of the (first) princes will you fall.\"",
                "(Exodus, Ibid. 17) \"And Moses said to the people: Do not fear, etc.\": to apprise us of Moses' wisdom, how he stood and appeased them, the thousands and the ten thousands. Of him it is written in the tradition (Koheleth 7:19) \"Wisdom strengthens the wise more than ten rulers, etc.\"",
                "(Exodus, Ibid.) \"For in order to exert you\": In order to make you great did G–d come. (Ibid.) \"and so that His fear be upon your faces.\" \"fear\" (here) is shame-facedness. Shame-facedness is a good sign in a man. ... \"so that you not sin.\" We are hereby apprised that shame-facedness leads to fear of sin, viz. (Jeremiah 6:15) \"Were they ashamed that they committed abominations?",
                "(Exodus, Ibid. 18) \"And the people stood from afar\": twelve mil, the distance of the Israelite encampment. And whence is it derived that this was the distance? From (Numbers 32:49) \"And they encamped by the Jordan from Beth Hayeshimoth until Aveil Hashittim in the plains of Moav\" (a distance of twelve mil.)",
                "(Ibid.) \"And Moses entered into the mist\": This (his closeness to the L–rd) was a function of his humility, viz. (Numbers 12:3) \"And the man Moses was extremely humble, etc.\" Scripture hereby apprises us that if one is (truly) humble, in the end, he will cause the Shechinah to repose upon a man upon the earth, viz. (Isaiah 57:15) \"For thus said the High and Exalted, who abides forever and whose name is holy (… I dwell with the oppressed and with the lowly of spirit, etc.\"), and (Ibid. 61:1) \"The spirit of the L–rd G–d is upon me, for the L–rd has anointed me to bring tidings to the humble, etc.\", and (Ibid. 66;2) \"And all of these things My hand created (… but it is to this that I look, to the poor and broken-spirited, etc.\"), and (Psalms 51:19) \"The sacrifices of G–d are a broken spirit. A heart broken and oppressed, G–d will not despise.\"",
                "And all who are haughty of heart cause the land to be defiled and the Shechinah to depart, as it is written (Ibid. 101:5) \"The haughty of eyes and the broad of heart, him will I not abide.\" And all the haughty of heart are called \"abomination,\" as it is written (Mishlei 16:5) \"The abomination of the L–rd are all the haughty of heart.\" And idolatry is called \"abomination,\" as it is written (Devarim 7:26) \"And you shall not bring an abomination into your house.\" Just as idolatry defiles the land and causes the Shechinah to depart, so do all the haughty of heart.",
                "\"And Moses entered into the mist\": within the three partitions: darkness, cloud, and mist. Darkness, the outermost; cloud, within; mist, the innermost. As it is written \"And Moses entered into the mist, where G–d was.",
                "(Ibid. 19) \"And the L–rd said to Moses: Thus shall you say to the children of Israel\" — In the language that I speak, thus shall you speak to the children of Israel — in the holy tongue. Wherever \"koh\" (\"thus\"), \"kachah\" (\"in this wise\"), \"aniyah\" (\"answering\"), and \"amirah\" (\"Saying\") are used, the holy tongue is understood.",
                "(Ibid.) \"You saw that from the heavens I spoke to you.\" There is a difference between one's seeing something (with his own eyes) and others' relating something to him. When others relate something to him, sometimes his heart is \"divided\" within him; but here — \"You (yourselves) saw!\"",
                "R. Nathan says: What is the intent of this? From (Psalms 138:4) \"All the kings of earth will acknowledge you, O L–rd, for they have heard the words of Your mouth,\" I might think that just as they heard, so, they saw. It is, therefore, written \"You saw,\" but the nations of the world did not see.",
                "(Ibid.) \"that from the heavens I spoke to you\": One verse states \"that from the heavens, etc.\", and another (Ibid. 19:20) \"And the L–rd went down upon Mount Sinai!\" How are these two verses to be reconciled? A third verse reconciles them, viz. (Devarim 4:36) \"From the heavens He made you hear His voice to exhort you, and on the earth He showed you His great fire, and His works you heard from the midst of the fire.\" These are the words of R. Yishmael.",
                "R. Akiva says: We are hereby taught that the Holy One Blessed be He bent the upper heavens over the top of the mountain, and He spoke to them from the heavens. As it is written (Psalms 18:10) \"And He bent the heavens and descended, with mist between His feet.\"",
                "Rebbi says: \"And the L–rd went down upon Mount Sinai upon the top of the mountain. And the L–rd called Moses to the top of the mountain, and Moses went up\": Is this to be understood literally? Can you say such a thing? If one of His servants (e.g., the sun) makes his presence felt in its place and outside of its place, how much more so the glory of Him who spoke and brought the world into being! (The above, then, must perforce be understood figuratively and not literally.)"
            ],
            [
                "(Ibid. 20) \"You shall not make unto Me gods of silver and gods of gold\": R. Yishmael says: The likeness of My servants who serve before Me on high (\"you shall not make unto Me.\") Neither the likeness of angels nor the likeness of ofanim (heavenly creatures), nor the likeness of cherubs.",
                "R. Nathan says: \"You shall not make (alongside) with Me,\" i.e., Do not say I will make a kind of image and I will bow down to it. And thus is it written (Devarim 4:15) \"And you shall take great heed to your souls. For you did not see any likeness (on the day that the L–rd spoke to you in the midst of the fire.\")",
                "R. Akiva says: \"You shall not do (i.e., deport yourselves) with Me\" as others do with their gods. When good befalls them, they honor their gods, viz. (Habakkuk 1:16) \"Therefore, he sacrifices to his \"nets\" (i.e., to his idols, which \"net\" him riches). And when evil befalls them, they curse their gods, viz. (Isaiah 8:21) \"… and he will curse his king and his gods.\" But, as for you, if I bring good upon you, you give thanks, and when I bring afflictions upon you, you give thanks. And thus did David say (Psalms 116:3) \"the cup of salvation shall I raise, and in the name of the L-td will I call\" — (Ibid. 4) \"Trouble and sorrow will I find, and in the name of the L–rd shall I call.\" And thus, Iyyov says (Iyyov 1:21) \"the L–rd has given and the L–rd has taken — Let the name of the L–rd be blessed!\" Both for the good and for the evil. What does his wife say to him? (Ibid. 2:9) \"Do you still hold on to your innocence? Blaspheme G–d and die!\" He answers (Ibid. 10) \"You speak as one of the lowly ones!",
                "The men of the generation of the flood, who were \"ugly\" in good (i.e., when good befell them), accepted distress perforce. But we, who were amiable in good, should we not be amiable in distress!\" — wherefore he said \"You speak as one of the lowly ones!\"",
                "And, what is more, one should rejoice in affliction more than in good. For even if one were to bask in good all of his days, his transgressions would not be forgiven. Whereby are they forgiven? By afflictions.",
                "R. Eliezer says: It is written (Mishlei 3:11) \"The chastisement of the L–rd, my son, do not despise … (12) \"For whom the L-=rd loves He chastises, as a father, the son whom he favors. What caused this son to conciliate his father? Afflictions.",
                "R. Meir says (Devarim 8:5) \"And you shall know in your heart that just as a man chastises his son, the L–rd your G–d chastises you.\"",
                "",
                "R. Yonathan says: Beloved are afflictions. Just as a covenant is forged with the land (viz. Genesis 15:18), a covenant is forged with afflictions, viz. \"the L–rd your G–d chastises you … (7) for the L–rd your G–d brings you to a good land.\"",
                "R. Shimon b. Yochai says: Beloved are afflictions, for three goodly gifts were given to Israel and are desired by the nations of the world, and they were given to them only through afflictions — Torah, Eretz Yisrael, and the world to come. Torah, (Mishlei 1:2) \"to know wisdom and chastisement, to comprehend words of understanding,\" and (Psalms 94:12) \"Happy is the man whom you chastise, O L–rd, and whom you teach from Your Torah.\" Eretz Yisrael, (Devarim 8:5) \"… the L–rd your G–d chastises you … (7) for the L–rd your G–d brings you to a good land.\" The world to come, (Mishlei 6:23) \"For a mitzvah is a lamp, and Torah, light, and the way of life, the chastisements of mussar.\" Which is the way which leads a man to life in the world to come? Afflictions.",
                "R. Nechemiah says: Beloved are afflictions. Just as offerings conciliate, so, afflictions conciliate. What is written of offerings? (Leviticus 1:5) \"and it shall conciliate for him to atone for him.\" What is written of afflictions? (Ibid. 26:43) \"… and they shall conciliate for their sin.\" And, what is more, afflictions conciliate more than offerings do. For offerings are (effected) with one's money, and afflictions, with one's body.",
                "Once, R. Eliezer was sick, and four elders came to visit him: R. Tarfon, R. Yehoshua, R. Elazar b. Azaryah, and R. Akiva … R. Tarfon responded: \"You are more beloved by Israel than the solar orb\" … whence we derive that afflictions are beloved (see Sanhedrin 107b)",
                "",
                "(Exodus, Ibid.) \"gods of silver and gods of gold\": What is the intent of this? Though it is written (Exodus 25:18) \"And you shall make two golden cherubs,\" one should not say I shall make four. To this end it is written \"gods of gold.\" If you make more than two, they are considered \"gods of gold.\"",
                "\"gods of silver\": What is the intent of this? Is it not already written \"gods of gold\"? Why, then, add \"gods of silver\"? Because we find with all the implements of the Temple, if there is no gold they are to be made of silver, the same obtains with the cherubs, it is, therefore, written \"gods of silver\" — If gold is not used, they are considered \"gods of silver.\"",
                "(Exodus 25:20) \"you shall not make for yourselves\": Do not say: Since the Torah permitted this (the making of cherubs) in the Temple, I shall do the same in synagogues and in houses of study; it is, therefore, written \"You shall not make for yourselves.",
                "Variantly: \"… gods of silver you shall not make for yourselves\": Do not say: We shall do for ourselves as others do in the provinces. It is, therefore, written \"You shall not make for yourselves.\""
            ],
            [
                "(Ibid. 21) \"An altar of earth shall you make for Me\": specifically for Me, and not for another (i.e., not for any other purpose).",
                "R. Yishmael says: \"an altar of earth\": fixed upon the earth, and not upon domes or pillars.",
                "R. Nathan says: It was hollow (and filled) with earth, viz. (Exodus 23:8) \"a hollow, or boards shall you make it.",
                "Issi b. Akiva says: an altar of copper filled with earth. As it is written (I Kings 8:64) \"For the copper altar before the L–rd was too small to contain the burnt-offerings, etc.\" Now was it too small? Is it not written (Ibid. 3:4) \"A thousand burnt-offerings did Solomon sacrifice on that altar\"? What is the intent of \"small\"? As people speak, \"He is a dwarf\" — i.e., he is unfit for the service. On the day that the new altar was built, the other was secreted.",
                "(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 this would follow, viz.: If the north of the altar, which is not kasher for atonement (i.e., for the sprinkling of the blood [viz. Leviticus 1:5]), is kasher for slaughtering, then the top of the altar, which is kasher for atonement, how much more so should it be kasher for slaughtering! This (a fortiori argument) is refuted by the inner altar, which, though it is kasher for atonement, (the blood of the bullocks for burning being sprinkling upon it) is not kasher for slaughtering, (which is to be performed at the entrance of the tent of meeting.) And this would indicate of the outer altar that though it is kasher for atonement, is not kasher for slaughtering. No, this may be true of the inner altar, which does not render (a leper) kasher (to eat of the offerings) and does not render (an offering) permitted (to be eaten), and does not consummate the atonement, (for after the blood was sprinkled on the inner altar, the remnant had to be spilled on the outer altar) — wherefore it is not kasher for slaughtering. It is, therefore, written (Devarim 12;27) \"And you shall offer your burnt-offerings — the flesh and the blood — upon the altar': \"the flesh and the blood upon (i.e., on top of) the altar,\" and not slaughtering on top of the altar, (but alongside it).",
                "R. Assi says: Slaughtering also is on top of the altar. And Scripture supports him, viz. \"An altar of earth shall you make for Me and you shall slaughter therein, etc.\" One verse states \"your burnt-offerings and your peace-offerings,\" and, another \"And you shall offer your burnt-offerings — the flesh and the blood, etc.\" How are these two verses to be reconciled?",
                "R. Yossi b. R. Yehudah says: From half the altar northwards is regarded as north, and from half the altar southwards is regarded as south. And this tells me only that the north of the altar is kasher for slaughtering. Whence do I derive (the same for) all the north of the azarah (the Temple court)? From (Leviticus 14:13) \"And he shall slaughter the lamb in the place where he shall slaughter the sin-offering and the burnt-offering, in the holy place.\" Let this not be written. (Why is it written?) To render kasher the entire northern side (of the azarah)?",
                "\"And you shall slaughter therein your burnt-offerings and your peace-offerings.\" This tells me only of burnt-offerings and peace-offerings. Whence do I derive (the same for) all offerings/ This tells me (that it is permitted to slaughter on the altar only burnt-offerings and peace-offerings. Whence do I derive (the same for) all offerings? From (Ibid. 20:21) \"your sheep and your cattle.\" — But this would imply that he could slaughter there both offerings and non-offerings! Would you say that? What is the context? That of offerings (and not of non-offerings).",
                "(Ibid.) \"Wherever I shall mention My name\": where I am revealed to you, in the Temple — whence they ruled: It is forbidden to mention the explicit Name (the Tetragrammaton) in the borders (i.e., outside of the Temple).",
                "R. Eliezer b. Yaakov says: If you come to My house, I will come to your house. And if you do not come to My house, I will not come to your house. The place that My heart loves, there My feet will lead Me — whence they derived: Whenever ten men enter a synagogue, the Shechinah is with them, as it is written (Psalms 82:1) \"G–d stands in the congregation of the Almighty.\" And whence is it derived (that the Shechinah reposes) even on three who judge? From (Ibid.) \"In the midst of the judges, (three), does He judge.\" And whence is it derived (that it reposes) even with two? From (Malachi 3:16) \"Then there conversed, the fearers of the L–rd, one to the other, and the L–rd listened, etc.\" And whence is it derived (that the same obtains) even with one? From \"Wherever I shall mention My name I shall come to you and I shall bless you.\"",
                "(Exodus, Ibid. 22) \"And if an altar of stones you make for Me\": R. Yishmael says: Every \"if\" in the Torah connotes optionality, except for three; (Leviticus 2:14) \"And if you offer an offering of first-fruits\" — This is mandatory. You say it is mandatory, but perhaps it is optional. (This is not so, for) it is written (Ibid.) \"You shall offer the offering of your first-fruits.\" It is mandatory, not optional.",
                "Similarly, (Exodus 22:24) \"If you lend money to My people, the poor man with you, etc.\" This is mandatory. You say it is mandatory, but perhaps it is optional. It is, therefore, written (Devarim 15:8) \"Lend shall you lend him.\" It is mandatory, not optional.",
                "Similarly, \"And if an altar of stones you make for Me.\" This is mandatory. You say it is mandatory, but perhaps it is optional. (This is not so,) for it is written (Devarim 27:6) \"Of whole stones shall you build the altar of the L–rd.\" It is mandatory and not optional (to build an altar). And what is the intent of \"if an altar of stones\"? If he wishes to build it of stones, he may do so. (If he wishes to build it) of bricks, he may do so. Now does this not follow a fortiori for the other vessels, viz. If he may vary (i.e., either stones or bricks) for the altar, the more \"formidable,\" how much more so may he do so for other vessels (of lesser formidability) (e.g., the menorah and the table, to make them of silver.)",
                "(Exodus 20:22) \"Do not build them gazith\": \"gazith\" is \"gezuzoth\" (hewn,) iron having been lifted upon them. R. Nathan says: I might think that if one built two stones (into the altar) upon which iron had been lifted (that) the entire altar is unfit, it is, therefore, written \"Do not build them hewn\" — They are unfit, but not the entire altar.",
                "(Ibid.) \"Do not build them hewn\": In it (the altar) you may not build them hewn, but you may build them hewn in the sanctuary and in the holy of holies. For it would follow (otherwise), viz.: If in the altar, the less formidable, it is forbidden to build them hewn, how much more so, in the sanctuary and the holy of holies, the more formidable. It is, therefore, written (of the altar) \"Do not build them hewn.\" In it, you may not build them hewn, but you may build them hewn in the sanctuary and in the holy of holies. How, then, am I to understand (I Kings 6:7) \"And hammers, chisels, or any iron tools were not heard in the Temple when it was being built\"? In the Temple they were not heard, but outside (where they were hewn) they were heard.",
                "(Exodus, Ibid.) \"For if you lift your sword upon it\": R. Shimon b. Elazar was wont to say: Iron was created to shorten a man's days, and the altar was created to lengthen them. It is not fit that the \"shortener\" be lifted over the \"lengthener.\"",
                "Rabban Yochanan ben Zakai says: it is said (Devarim 27:6) \"Of whole (shleimoth) stones shall you build the altar of the L–rd\" — stones which repose peace (\"shalom\"). Now does this not follow a fortiori, viz.: If the stones of the altar, which do not see or hear or speak — because they repose peace between Israel and their Father in heaven, the Holy One Blessed be He says: Do not lift iron upon them, then one who reposes peace between a man and his wife, between one city and another, between one nation and another, between one government and another, between one family and another — how much more so will he not meet with adversity!",
                "(Exodus, Ibid. 22) \"And you shall not go up with steps in My altar\": From here they ruled: Make a ramp for the altar. This tells me only of ascending. Whence do I derive (the same for) descending? It is, therefore, written \"so that your nakedness not be revealed upon it.\" It is not the ascending or descending which is the determinant, but the \"covering.\"",
                "R. Yishmael says: The verse is not needed (for this purpose). Is it not already written (Ibid. 28:42) \"And make for them trousers of linen\"? What, then, is the intent of \"so that your nakedness not be revealed upon it\"? That they not take broad strides, but walk heel-by-toe.",
                "\"Do that your nakedness not be revealed upon it\": Upon it (the altar) you may not take broad strides, but you may in the sanctuary and in the holy of holies. For it would follow (otherwise), viz.: If on the altar, the less formidable, it is forbidden to take broad strides, how much more so in the sanctuary and the Temple, the more formidable! It is, therefore, written \"So that your nakedness not be revealed upon it.\" Upon it (the altar) you may not take broad strides, but you may in the sanctuary and the holy of holies. Now does this not follow a fortiori, viz.: If of stones, which have no consciousness of evil or of fear, the Holy One Blessed be He said: Do not deport yourself upon them boldly, then your friend, created in the image of Him who spoke and brought the world into being — how much more so should you not deport yourselves boldly with him!",
                "\"so that your 'nakedness' not be revealed upon him.\""
            ]
        ],
        "Tractate Nezikin": [
            [
                "(Exodus 21:1) \"And these are the judgments\": R. Yishmael says: \"And these\" — What follows is being added to what precedes, viz.: Just as what precedes was stated at Sinai, so, what follows.",
                "R. Akiva says: What is the intent of \"And these are the judgments\"? From (Leviticus 1:2) \"Speak to the children of Israel and say to them,\" I would think, only once. Whence do I derive that it is to be repeated two, three, and four times until it is assimilated? From (Devarim 31:19) \"and teach it to the children of Israel.\" I might think that it is to be taught but not repeated. It is, therefore, written (Ibid.) \"Place it in their mouths.\" I might think that it is to be repeated (even) if it is not understood. It is, therefore, written \"And these are the judgments.\" Set them out before them as a set table, as it is written (Ibid. 4:35) \"You have been shown to know, etc.\"",
                "R. Yehudah says: \"And these are the judgments\" (alluded to) in Marah, viz. (Exodus 15:25) \"There (in Marah) He made for them statute and judgment.\"",
                "R. Elazar b. Azaryah says: I might think that if gentiles judged according to the laws of Israel their judgments stand; it is, therefore, written \"And these are the judgments\":",
                "From here it was ruled: Divorce under coercion — by an Israelite (court) is valid; by a gentile (court), invalid. But if gentiles coerce him, saying: Do as the Israelites ruled, it is valid.",
                "R. Shimon says: Why do (the mitzvoth of) adjudication take precedence over all the mitzvoth of the Torah? For when there is litigation between a man and his neighbor, there is strife between them. Once the ruling has been given, there is peace between them. And thus did Yithro say (Exodus 18:23) \"If you do this thing (i.e., if you provide for adjudication) … then all this people will come to their place in peace.\"",
                "(Exodus 21:2) \"If you buy a Hebrew man-servant\": Scripture here speaks of one sold by beth-din (to pay for what he has stolen), in which instance he serves both the father and the son. But perhaps it speaks of one who sells himself (because of poverty)? (This is not so, for (Leviticus 25:39) \"And if your brother grows poor with you, and he is sold to you\" speaks of one who sells himself. How, then, am I to understand \"If you buy a Hebrew man-servant\"? As referring to one who is sold by beth-din because of his theft, that he serves the master and his son.",
                "(Ibid.) \"If you buy (lit.,) a servant Hebrew\": Is Scripture speaking of a servant who is a Hebrew, or the servant of a Hebrew? And how am I to understand (Leviticus 25:46) \"And you shall hold them as an inheritance for your sons after you, etc.\"? As referring to (a gentile servant) bought from a gentile; but if he were bought from a Jew, (I would say that) he serves six years and goes free on the seventh. It is, therefore, written (Devarim 15:12) \"If there be sold to you (by beth-din for his theft) your brother, the Hebrew man or the Hebrew woman, etc.\" Let it not be written \"Hebrew man\" or \"Hebrew woman,\" for it is already written \"your brother.\"",
                "Why is it written? It is deliberately superfluous to signal a gezeirah shavah (i.e., \"identity\"), viz.: It is written here (in Exodus) \"Hebrew,\" and there (in Devarim) \"Hebrew.\" Just as there, \"Hebrew\" refers to the servant (and not to the master); here, too, \"Hebrew\" refers to the servant (and not to the master). And though there is no proof for this (i.e., that \"servant Hebrew\" is to be understood as \"a servant who is a Hebrew\" (and not as \"the servant of a Hebrew\"), there is support for it, viz. (Exodus 5:3) \"The G–d of the Hebrews revealed Himself to us\" — (the G–d) of \"Avram the Hebrew\" (Genesis 14:13).",
                "",
                "\"If you buy a Hebrew man-servant\": What is the intent of this? To include a proselyte. These are the words of R. Yishmael.",
                "R. Eliezer says: This (inclusion) is not needed. If a Jew serves, how much more so a proselyte! — But perhaps (I would say) If a Jew serves six years, a proselyte should serve twelve years. Would you say this? \"It suffices that the object of an a fortiori argument, (in this instance, a proselyte,) be like the subject\" (a Jew), viz. Just as a Jew serves six (years), so, a proselyte. Because it is written (Exodus 22:2) \"If he lacks it, he is to be sold for his theft,\" I might think (that he is sold) forever; it is, therefore, written \"six years shall he serve,\" Scripture hereby apprising us that he serves for six years and goes free on the seventh.",
                "\"Six years shall he serve\": I might think (that he performs) both demeaning and non-demeaning service. It is, therefore, written (Leviticus 25:39) \"Do not have him work the service of a slave\" — whence they ruled: He should not wash his feet or tie his sandals or carry his clothing to the bath-house or gird his loins for an ascent or carry him in a litter or in a chair or in a sedan-chair, as slaves do. Whence is this derived? From (Ibid. 46) \"And in your brothers, the children of Israel, one may not lord it over another.\" But with his son and his disciple, it is permitted.",
                "\"Six years shall he serve\": I might think, both demeaning or non-demeaning service; it is, therefore, written (Ibid. 40) \"as a hired laborer or a bound laborer.\" Just as you may not deflect a hired laborer from his trade, so, a Hebrew man-servant. From here they ruled that one may not set him at a trade which is public-oriented, such as that of a tailor, a bath-house attendant, a barber, a butcher, or a banker. R. Yossi says: If that were his trade, he may keep him at it, but his master may not alter it (for a different form of public service.)",
                "Variantly: \"as a hired laborer or a bound laborer\": Just as a hired laborer works in the daytime, but not at night, so, a Hebrew man-servant. R. Yossi says: All according to his (original) trade.",
                "\"And on the seventh (he shall go out free\"): the seventh year of his sale. You say \"the seventh year of his sale,\" but perhaps the reference is to the seventh (calendar) year. It is, therefore, written \"Six years shall he serve (and on the seventh he shall go our free\") — the seventh year of the sale, and not the seventh (calendar) year.",
                "\"and on the seventh year he shall go out to freedom\": What is the intent of this? From (Devarim 15:13) \"And when you send him away, etc.\" I might think that he must write him a writ of emancipation; it is, therefore, written \"he shall go out to freedom.\" Or I might think that he (the servant) must indemnify him; it is, therefore, written \"he shall go out to freedom, gratis.\"",
                "(Exodus 21:3) \"If alone (i.e., without a wife) he came, alone shall he go out.\" What is the intent of this? It is written (9) \"If his master gives him a woman\" (a Canaanite bondswoman). (\"If\" here is) optional (and not mandatory). You say \"optional,\" but perhaps it is mandatory. It is, therefore, written \"If alone he come, alone shall he go out\" — It is optional and not mandatory. These are the words of R. Yishmael.",
                "R. Akiva says: \"If alone (i.e., intact) he came, alone shall he go out\" — If he came with his organ prominences (intact), he goes out with them intact (i.e., the master must indemnify him for any organ prominence loss that he caused him). R. Yishmael says: Our verse is not needed for this.",
                "For it is written (Ibid. 7) \"And if a man sells his daughter as a maidservant, she shall not go out as the (Canaanite) bondsmen go out\" — by (loss of) organ prominences, as the Canaanite bondsmen do go out. You say (it means) this; but perhaps (it means that) she should not go out with (six) years (of service) or with Jubilee years, as the (Hebrew) bondsmen do go out. It is, therefore, written (Devarim 15:12) \"If your Hebrew brother or sister is sold to you, etc.\" — whereby we are apprised that she does go out with (six) years (of service). Whence do we derive (the same for) the Jubilee? From (Leviticus 25:42) \"For they (i.e., all Hebrews are My servants.\" In any event, (it has been shown that) it is not the second conclusion (i.e., that she does not go out with years of service and with Jubilee), which is correct, but the first (i.e., that she does not go out with loss of organ prominences).",
                "This tells me only of a Hebrew maidservant. Whence do we derive (the same for) a Hebrew bondsman? It is, therefore, written (Devarim 15:12) \"the Hebrew man or the Hebrew woman.\" The first is likened to one second. Just as the Hebrew woman does not go out with (loss of) organ prominences, so, the Hebrew man (But why is a verse needed for this?)",
                "Can it not be deduced a fortiori? viz.: If a Hebrew maidservant, who goes out with (the appearance of pubertal) signs, does not go out with (loss of) organ prominences, then a Hebrew bondsman, who does not go out with signs, how much more so should he not go out with (loss of) organ prominences! — No, this (that she does not go out) may be true of a Hebrew maidservant, who was not sold for thieving — wherefore she does not go out with (loss of) organ prominences — as opposed to a Hebrew bondsman, who was sold for thieving — wherefore he does go out with (loss of) organ prominences. It must, therefore, be written \"the Hebrew man or the Hebrew woman\" — to liken the first to the second, viz.: Just as she does not go out with organ prominences, so, he.",
                "(Exodus, Ibid.) \"If he were the husband of a woman\": Scripture speaks of a Jewish woman. You say \"a Jewish woman,\" bur perhaps a gentile woman is intended? (This cannot be, for) (4) \"If his master gives him a woman\" speaks of a Canaanite woman. How, then, is \"If he were the husband of a woman\" to be understood? As referring to a Jewish woman.",
                "(Ibid. 3) \"then his wife shall go out with him\": R. Yitzchak says: Who brought her in (to the mater) that Scripture takes her out? What, then, is the intent of \"then his wife shall go out with him\"? We are hereby apprised that he (the master) is liable for the food of his wife.",
                "Whence do we derive (the same for) the food of his children? From (Leviticus 25:41) \"And he shall go out from you (in the Jubilee year), he and his children with him.\" From \"going out\" you derive \"coming in\" (i.e., that he is liable for the feeding of his children.) I might think that he is (also) liable for the feeding of his betrothed and for that of a woman awaiting levirate marriage to him; it is, therefore, written \"his wife\" — to exclude the latter, who is not his wife; \"with him\" — to exclude his betrothed, who is not \"with him.\""
            ],
            [
                "(Exodus 21:4) \"If his master gives him a wife\": (\"If\" here connotes) optionality. But perhaps it is mandatory? (This is not so, for) \"If alone (i.e., without a wife) he came, alone shall he go out\" connotes what is optional and not what is mandatory. These are the words of R. Yishmael.",
                "R. Akiva says: \"If his master gives him a wife\" — a woman that is exclusively his, and not an abandoned maid-servant.",
                "(Ibid.) \"a wife\": Scripture here speaks of a Canaanite woman. But perhaps it speaks of a Hebrew woman. (This cannot be, for) \"the woman and her children shall belong to her master\" indicates that it is a Canaanite woman that is being spoken of.",
                "(Ibid.) \"and she bears him sons or daughters\": This tells me only of sons or daughters. Whence do I derive (the same for) a tumtum (one whose sex is in doubt) and a hermaphrodite? From \"the woman and her children shall belong to her master\" — in any event. R. Nathan says: It is written \"and she bears him\": to include the master who lived with his bondswoman, that her children are slaves.",
                "\"the woman and her children\": What is the intent of this? That her children are (slaves) as she is. This tells me only of a bondswoman, that her children are as she is. Whence do I derive the same for a gentile woman (that her children are regarded as hers and not as the father's)? R. Yishmael was wont to say: It follows inductively, viz.: Just as the children of a Canaanite bondswoman, who is not betrothed to any man, are considered hers, so, the child of any woman who is not betrothed to any man (i.e., a woman with whom betrothal is not binding) is considered hers. And who is that: The child of a gentile woman.",
                "\"and he shall go out alone\": We are hereby apprised that a (Canaanite) bondswoman does not require a get (a divorce) from a Jew. Whence do we derive the same (i.e., that she does not require a get) for a Hebrew maid-servant who cohabited with a (Canaanite) bondsman? From (Leviticus 25:49) \"From them (the Canaanites) shall you buy a man-servant and a maid-servant.\" A man-servant is being likened to a maid-servant, and a maid-servant to a man-servant. Just as a maid-servant does not require a get from a (Hebrew) man-servant, so a Hebrew maid-servant does not require a get from a man-servant.",
                "Variantly: What is the intent of \"and he shall go out alone\"? Because it is written (of a Hebrew man-servant) \"six years shall he serve,\" I might think that it is only with such a servant that the above provision obtains (i.e., that his master may give him a Canaanite maid-servant). Whence do I derive the same for one whose ear has been bored? (see below) From \"and he shall go out alone\" — to include one whose ear has been bored.",
                "R. Yitzchak said: This (verse) is not needed (for this learning, for it may be derived a fortiori, viz.:) If this provision obtains with one who served for (only) six years, how much more so does it obtain with one who serves for a longer time (i.e., until the Jubilee)!",
                "\"Six years shall he serve\": to include one who was sick (and incapacitated for six years — in which instance he must make up the time lost.) This tells us of one who was sick. Whence do we derive (the same for) one who ran away (and was recaptured)? From \"Six years shall he serve\" — Scripture speaks of one who is able to serve.",
                "(Ibid. 5) \"And if say, will say, the man-servant\": We are hereby apprised that he is not bored until he says it twice, (once in the beginning of the six years, and once at the end.)",
                "\"I love my master, etc.\": This tells me only of one who has a wife and children and his master has children (that his ear is bored). Whence do we derive that if his master does not have a wife and children (that his ear is not bored)? From (Devarim 15:16) \"and it shall be, if he say to you, etc.\" From here it is derived that he is not bored unless both he and his master have wife and children.",
                "\"I love my master, etc.\": He loves his master and his master \"loves\" him, his possessions prospering through him, wherefore it is written (Devarim, Ibid.) \"because it is good for him with you\" — that his good be comparable to yours.",
                "Variantly: \"because it is good for him with you\": From here it is derived that his master should not vary his food, drink, and bedding from his own.",
                "Variantly: \"because it is good for him with you\" — If one of them were lame or blind, he is not bored.",
                "\"Then his master shall bring him near to elohim\": These are the judges, that he might consult those who sold him.",
                "Rebbi says: We are speaking of one who was sold in beth-din for his theft, but if he sold himself, he is not bored.",
                "\"and he shall bring him near to the door or to the door-post\": The door is being compared to the door-post, viz.: Just as a door-post stands in its place, so, the door must be standing in its place. And this would follow a fortiori, viz.: If the door, which is not kasher for the mitzvah (of mezuzah), is kasher for boring, then the door-post, which is kasher for the mitzvah of mezuzah, how much more so should it be kasher for boring! It is, therefore, written (Devarim 15:17) \"Then you shall take the awl and place it in his ear and in the door\" — You place it in the door, but not in the door-post. But perhaps the awl is to pierce both his ear and the door-post; it is, therefore, written (Exodus 21:6) \"then his master shall bore his ear with an awl\" — his ear is pierced and not the door. It is the first reading, then, which is to be accepted — The door is being compared to the door-post, viz.: Just as a door-post stands in its place, so, the door must be standing in its place.",
                "\"then his master shall bore his ear\": Why is this stated? For we find everywhere that a man's messenger is equivalent to the man himself; but here, only he, (the master, can do the boring) and not his messenger.",
                "\"his ear\": His right ear is intended. You say, the right ear, but perhaps it is the left! — It follows (that the right ear is meant.) It is written here \"his ear,\" and elsewhere (Leviticus 14:25, in respect to a poor leper,) \"his ear.\" Just as there, the right ear is specified, so, here, the right (is intended).",
                "\"his ear\": (It is pierced) in the lobe. These are the words of R. Yehudah. R. Meir says: Also, in the cartilage. For R. Meir was wont to say: A Cohein (man-servant) is not bored, (for a pierced lobe would be considered a blemish, which would disqualify him from the priestly service.) And they say: A Cohein is bored.",
                "And why was the ear singled out for boring from all the other organs? R. Yochanan was wont to interpret it symbolically, viz.: The ear which heard (on Mount Sinai): \"Thou shalt not steal\" — and he went and stole (for which reason beth-din sold him) — let it be bored!",
                "\"With an awl\": with any instrument. The Torah writes \"then his master shall bore his ear with an awl\" — and the halachah is, with any instrument. Rebbi says: with a metal instrument only.",
                "\"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.\"",
                "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.",
                "\"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."
            ],
            [
                "(Exodus 21:7) \"And if a man sells his daughter\": Scripture speaks of a minor (under twelve). You say that it speaks of a minor, but perhaps it speaks of an adult! — Would you say that? (The rationale for his selling is) Since he is permitted to annul her vows, he is permitted to sell her. Just as he may annul the vows of a minor but not of an adult, so, he can sell a minor but not an adult. But (reason from) the \"place\" you are coming from (i.e., from vows). Just as there, (he may annul her vows) when she is a na'arah, (a maiden), (from twelve years and a day until twelve and a half years, viz. [Numbers 30:17]) here, too, (he should be able to sell her) when she is a na'arah! — Would you say that? if (pubertal) signs remove her from servitude, how much more so (may he not sell her [a na'arah]) when she has not yet been sold!",
                "\"And if a man sells his daughter\": A man may sell his daughter, but a woman may not sell her daughter. For it would follow (otherwise), viz.: If a man, who is not permitted to sell his son, is permitted to sell his daughter, should a woman not be permitted to sell her daughter? It is, therefore, written \"And if a man sells his daughter.\" A man may sell his daughter, but a woman may not sell her daughter.",
                "\"And if a man sells his daughter\": A man may sell his daughter, but not his son. For it would follow (otherwise), viz.: If a father may sell his daughter, who (as an adult) is not sold (by beth-din) for stealing, how much more so may he sell his son, who (as an adult) is sold by beth-din for stealing! It is, therefore, written \"And if a man sells his daughter.\" A man may sell his daughter, but not his son.",
                "\"And if a man sells his daughter\": He sells her, but she does not sell herself. For it would follow (otherwise), viz.: If a son, whose father is not permitted to sell him, sells himself, then a daughter, whose father is permitted to sell her, how much more so should she (be permitted to) sell herself! — No, this may be true of a son, who is sold for his theft, as opposed to a daughter, who is not sold for her theft.",
                "Let her, then, be sold for her theft, and it would, indeed, follow that she should be, viz.: If a son, whose father is not permitted to sell him, is sold for his theft, then a daughter, whose father is permitted to sell her, how much more so should be sold for her theft! — No, this may be true of a son, whose ear is bored, wherefore he is sold for his theft, as opposed to a daughter, whose ear is not bored, wherefore she is not sold for her theft.",
                "Let her, then, be bored, as it would, indeed, follow that she should be, viz.: If a son, whose father is not permitted to sell him, is bored, how much more so a daughter, whose father is permitted to sell her! It is, therefore, written \"And if a man sells his daughter\" — He sells her, but she does not sell herself. If Scripture has excluded her from being sold (a second time), the more formidable (restriction upon her father), how much more so is she excluded from boring, the less formidable (restriction).",
                "\"And if a man sells\": We are hereby apprised that he may sell her (as a maid-servant). And whence is it derived that he is permitted to betroth her? — If he can remove her from (the possibility of) betrothal to (the status of) maid-servant, how much more so can he betroth her (to another ab initio)! And whence is it derived that she (a Jewess) is acquired (as a wife) by money? R. Yishmael says: It follows a fortiori, viz.: If a Canaanite maid-servant, who is not acquired (as a maid-servant) by cohabitation (with the master), is acquired by money, then a Jewess, who is acquired (as a wife) by cohabitation, how much more so is she acquired by money! And whence do we derive (the same for acquisition of a wife by) a writ? It is written (Devarim 24:2) \"Then she may go (by a writ of divorce, from her husband's house) and become another man's wife.\" \"Becoming\" is being likened to \"going\" — Just as going is \"going\" is with a writ, so, \"becoming.\" R. Akiva says: It is written (Exodus 21:10) \"If another (wife) he take for himself (in addition to the maid-servant)\" — Just as the first, (the maid-servant, is taken) with money, so, the second, (the wife, is taken) with money....",
                "(Exodus 21:7) \"And if a man sells his daughter as a maid-servant\" — He sells her once as a maid-servant, and not twice. R. Yossi Haglili says: We find, then, that he (a father) can betroth her betrothal after betrothal (i.e., if she were divorced after the first betrothal, he may betroth her to another), and betrothal after (having sold her as a) maid-servant, but not maid-servant after maid-servant, and, it goes without saying, not maid-servant after betrothal.",
                "(Ibid.) \"she shall not go out as the bondsmen go out\": i.e., she shall not go out as the Canaanites go out. You say (that the intent is) she shall not go out by (the mutilation of) organ prominences, as the Canaanites do. But perhaps the meaning is, she does not go out after (six) years or with the (advent of the) Yovel, as the Hebrews do! It is, therefore, written (Devarim 15:12) \"If there be sold to you your brother, the Hebrew man or the Hebrew women, etc.\", whence we are apprised that she does go out after (six) years or with the (advent of the) Yovel. This (\"she shall not go out as the bondsmen go out\") tells me only of the Hebrew maid-servant, that she does not go out by (the mutilation of) organ prominences.",
                "Whence do I derive (the same for) the (Hebrew) man-servant? From \"the Hebrew man or the Hebrew woman\" — the first is being likened to the second. Just as she does not go out — with (mutilation of) organ prominences, so, he.",
                "And, furthermore, if she, who goes out with (pubertal) signs, does not go out with mutilation of organ prominences, how much more so, he.",
                "No, this may be true of a Hebrew maid-servant, who is not sold for her theft, wherefore she does not go out with mutilation of organ prominences, (as opposed to a man-servant, who is sold for his theft.) (Exodus 21:8) \"If she be evil in the eyes of her master\": \"evil\" here connotes her not finding favor in his eyes.\"",
                "\"who did not designate her (to be his wife), then he shall redeem her\": From here they ruled that the mitzvah of marrying her takes precedence to that of his redeeming her.",
                "Variantly: \"who did not designate her\": If her master does not take her to wife, her father should redeem her. \"who did not designate her\": He should not designate two (as wives) at the same time. He (the father) should not sell her on condition that she be taken as a wife. These are the words of R. Yossi. R. Akiva says: He may sell her (on this condition). If he (the master) wishes to take her as a wife, he does so (and if not, the sale is annulled).",
                "\"To a strange nation he should not sell her\": This is an exhortation to the father not to sell her to a gentile.",
                "\"After he (the father) has been faithless (\"bagdah\") to her\" (by selling her,) by degrading her and not treating her as a Jewish daughter, he, too, is not permitted to retain her (i.e., to sell her a second time). These are the words of R. Yonathan b. Avtalmos. \"bagdah\" here connotes deceit\" as in (Malachi 2:11) \"bagdah Yehudah\" and (Jeremiah 5:11) \"for the house of Israel bagod bagdu against Me.\"",
                "R. Yishmael says: Scripture is speaking of the master, who took her to marry her and did not do so. He, too, may not retain her (to sell her to another as a maid-servant).",
                "R. Akiva says: \"bevigdo bah\": after \"he has spread his garment ('beged') over her\" (to take her as a wife and did not do so).",
                "(Exodus, Ibid. 9) \"And if to his son he designate her (as a wife)\": He designates her to his son, but not to his brother. For it would follow (that he does designate her to his brother), viz.: If he designates his son, who does not take his place through yibum (levirate marriage), how much more so, his brother, who does take his place through yibum! — No, this may be true of his son, who takes his place vis-à-vis (reversion to his father of) a (field of) holding (on the Yovel), (as opposed to his brother, who does not.) It is, therefore, written \"And if to his son he designate her\" — to his son and not to his brother.",
                "\"according to the ordinance of the daughters shall he provide for her\": Now what do we learn from \"the ordinance of the daughters? — It (apparently) comes to \"teach\" (about a maid-servant), but it ends up \"learning\" (about daughters in general), viz.: Just as this one (the maid-servant), (10) \"her food, her clothing, and her (conjugal) time he shall not diminish,\" so, a Jewish daughter (in general), her food, her clothing, and her time he shall not diminish. These are the words of R. Yoshiyah.",
                "R. Yonathan says: It (\"according to the ordinance, etc.\") speaks of a Hebrew (maid-servant, i.e., that he is to do with his maid-servant according to the ordinance of the Jewish daughters.) You say this, but perhaps the intent of the verse is to shed light upon a Jewish daughter (in general, as per R. Yoshiyah)! — (This is not so, for [10]) \"If another wife he take for himself, etc.\" already speaks about a Jewish daughter (in general). What, then, is the intent of \"according to the ordinance of the daughters\"? Scripture speaks of a Hebrew maid-servant (as per R. Yonathan).",
                "\"If another he take for him\": From here they ruled: A man is obligated to marry off his \"small\" son (i.e., one who is still \"under his wing.\") And elsewhere it is written (Devarim 4:9) \"and you shall make them known to your sons and to your sons' sons.\" When do you merit seeing your sons' sons? When you marry off your sons when they are small.",
                "\"she'eirah\": This is her food, as in (Michah 3:3) \"and who eat the she'er of My people\", and (Psalms 78:27) \"He rained she'er (manna) upon them as dust.\" (Exodus, Ibid.) \"kesuthah\": as stated (i.e., \"her clothing\"), \"and onathah\": her (conjugal) time, as in (Genesis 34:2) \"And he lay with her and ye'anehah.\" These are the words of R. Yoshiyah. ",
                "R. Yonathan says: \"she'erah\" is her clothing, i.e., clothing that is adapted to her flesh (\"she'er\"). If she were young, he should not give her (the clothing) of an elderly woman. If she were elderly, he should not give her (the clothing) of a young woman. \"and her onah\" (time): He should not give her summer (clothing) in the winter or winter (clothing) in the summer, but each (garment) in its time. Whence is \"her food\" derived? It follows a fortiori, viz.: If he is not permitted to withhold from her things which are not life sustaining, how much more so things which are life sustaining! Whence is \"her (conjugal) time derived? It follows a fortiori, viz. If he is not permitted to withhold from her things which she was not married for in the beginning, how much more so things which she was married for in the beginning! ",
                "Rebbi says: \"she'erah\" is her conjugal time, as in (Leviticus 18:6) \"A man, to all the she'er (flesh) of his kin shall not draw near\" (for cohabitation), and (in the same connection) (Ibid. 12, 13) \"She is the she'er of your father\", \"She is the she'er of your mother.\" \"kesuthah\": as per its plain meaning (i.e., \"her clothing.) \"onathah\" — \"her food\", as in (Devarim 8:3) \"vayeanchah\" and He caused you to hunger.\"",
                "(Exodus, Ibid. 10) \"he shall not diminish\": R. Yoshiyah says: What is the intent of this? From (Ibid.) \"If another (wife) he take for himself,\" I might think that this (\"he shall not, etc.\") refers to the Jewess (that he is taking); it is, therefore, written \"he shall not diminish.\" With whom does \"diminution\" obtain? With one who has already been given something (i.e., the Hebrew maid-servant).) ",
                "R. Yonathan says: Scripture (in \"he shall not withhold\") speaks of a Jewess (in general). You say it speaks of a Jewess, but perhaps it speaks of the Hebrew maid-servant. — (No, for [9]) \"according to the ordinance of the daughters shall he provide for her\" already speaks of the Hebrew maid-servant. How, then, am I to understand \"If another he take for himself\"? As applying to a Jewess (in general).",
                "(Ibid. 11) \"And if these three he does not do to her, then she shall go out free, without money\": (\"these three\":) Marry her yourself, marry her to your son, or redeem her. You say this, but perhaps it refers to (withholding) her food, clothing, or (conjugal) time. Would you say that? The verse speaks of a Hebrew maid-servant (who has not been betrothed [and with whom \"food, clothing or time\" do not obtain.])",
                "\"And if these three … then she shall go out free\": I might think, \"free\" of a get (a divorce, if he marries her). How, then, would I understand (Devarim 24:1) \"then he shall write her a bill of divorce\"? As obtaining with other women, other than a Hebrew maid-servant. It is, therefore, written \"And if these three … then she shall go out free\" — free of money (payment), but not free of a get.",
                "\"then she shall go out free\": when she is a bogereth (i.e., after twelve and a half years); \"without money\": when she is a na'arah (from twelve and a day until twelve and half.) Now it follows that if she goes out in the days of na'aruth, she does not go out in the days of bagruth. (Why, then, write both?) If only one were written, I would say that it referred to the days of bagruth. And this would follow, viz.: Since (at a certain stage) she leaves her father's jurisdiction and (at a certain stage) she leaves her master's jurisdiction, then just as she leaves her father's jurisdiction when she changes from what she was, so, she leaves her master's jurisdiction when she changes from what she was — i.e., when she had been a na'arah and becomes a bogereth. Therefore, so that there be no room to contest (her leaving the master's jurisdiction when she is a na'arah), both are written: \"then she shall go out free\" — (uncontestedly,) when she is a bogereth; \"without money\" — when she is a na'arah. R. Yonathan says: \"Then she shall go out free\": when she is a na'arah; \"without money\": when she is a bogereth.",
                "R. Eliezer says: \"Then she shall go out free\" — when she is a bogereth; \"without money\" — with signs (of puberty). We are hereby taught that (in the absence of signs) she goes out by deducting from the value (of the years served to the value of those to be served.)",
                "R. Nathan says: Since (on the one hand) the Torah says \"Give money,\" and, (on the other hand,) \"do not give money,\" then just as the first obtains before the advent of signs, so, the latter obtains after the advent of signs."
            ],
            [
                "(Exodus 21:12) \"If one strikes a man and he dies, he is to be put to death.\" What is the intent of this? From (Leviticus 24:17) \"And a man, if he strike any soul of a man, etc.\", I might think (that he is to be put to death) even if he slapped him; it is, therefore, written \"If one strikes a man and he dies.\" He is not liable (for the death penalty) unless he kills him.",
                "(Exodus, Ibid.) \"If one strikes a man\": This tells me (that he is liable) only if he strikes a man. Whence is it derived (that he is likewise liable) if he strikes a woman or a minor? From (Leviticus 24:17) \"And if a man strikes any soul of a man\" — to include his striking a woman or a minor.",
                "\"If one strikes a man\": This (i.e., both verses) tells me only of a man or a woman who kills a man or of a man who kills a woman or a minor. Whence do I derive (the same for) a woman who kills a minor or (another) woman? It is, therefore, written (Numbers 35:16-17) \"The murderer shall be put to death … he is a murderer.\" It comes for this teaching (i.e., that a woman, too, is liable for killing a woman or a minor).",
                "\"And if a man strikes any soul of a man\": I might think that an eight-month birth, (who is destined to die,) is also included. It is, therefore, written \"If one strikes a man\" — whereby we are apprised that he is not liable unless he kills one who is destined to live.",
                "(Exodus, Ibid.) \"he shall be put to death\": (only) after having been forewarned by witnesses. You say this, but perhaps (he is put to death even) if he has not been forewarned by witnesses? It is, therefore, written (Devarim 17:6) \"By the mouth (i.e., forewarning) of two witnesses\" (shall one be put to death)., What, then, is the intent (here) of \"he shall be put to death\"? After having been forewarned by witnesses.",
                "\"he shall be put to death\": in beth-din. You say this, but perhaps it need not be in beth-din. It is, therefore, written (Numbers 35:12) \"and the slayer shall not die until he stand before the congregation for judgment.\" What, then, is the intent of \"he shall be put to death\"? In beth-din.",
                "\"he shall be put to death\": by the sword. You say, by the sword. But perhaps (it is to be) by strangulation! — You reason thus: It is written here \"moth yumoth, and elsewhere, in respect to an adulterer, \"moth yumoth.\" Just as there, by strangulation, so, here, by strangulation.",
                "You compare it to an adulterer — Compare it to a blasphemer, (and say:) It is written here \"moth yumoth,\" and elsewhere, in respect to a blasphemer, \"moth yumoth.\" Just as there, by stoning, so, here, by stoning.",
                "It is, therefore, written (Genesis 9:6) \"One who spills the blood of man, by man shall his blood be spilled.\" (And in strangulation and stoning, there is no spilling of blood.)",
                "But still, let his blood be spilled from other limbs (and not through \"the sword\" [i.e., decapitation])! It is, therefore, written (in respect to eglah arufah [the \"heifer of the broken neck\"], Devarim 21:4) \"And they shall break there (with a hatchet) the neck of the heifer in the river-bed … (9) and you shall remove the innocent blood from your midst.\" All spillers of blood are likened to eglah arufah — Just as eglah arufah, by decapitation, so, all spillers of blood by decapitation. We have heard of the punishment. Whence (is derived) the exhortation? (Exodus 20:13) \"Thou shalt not kill.\"",
                "(Exodus 21:13) \"And if he did not lie in wait (for him) etc.\": One killed unwittingly, and one killed wittingly (in the absence of witnesses). The second falls by the hand of the first.",
                "How so? If one were rolling a roller (down), and it fell on him and killed him; if he were descending a ladder, and it fell on him and killed him; if he were letting a bucket (down), and it fell on him and killed him — he is exiled.",
                "But if he were pulling a roller up, and it fell on him and killed him; if he were ascending a ladder, and it fell on him and killed him; if he were pulling up a bucket, and the rope tore and it fell upon him and killed him — he is not exiled. The witting one comes and falls by the hand of the unwitting one.",
                "And thus is it written (I Samuel 24:19) \"As stated in the apothegm of the Primal One: 'From the evil shall evil go forth.'\" And where is it stated? \"And if he did not lie in wait (for him), but G–d put (him) into his hand, etc.\"",
                "(Ibid. \"then I shall make for you a place [even now, in the desert,] where he shall flee\":) We did not hear (where that place is.) It follows (by identity) A (temporary) \"refuge\" (in the desert) is spoken of, and a permanent \"refuge\" (i.e., the cities of the Levites) is spoken of. Just as the latter is in the cities of the Levites, so, the former is in the camp of the Levites.",
                "Issi b. Akiva says: \"then I shall make for you a place\": What is the intent of this? (It is written in respect to the Sabbath boundary) (Exodus 16:29) \"Let a man sit in his place\" — two thousand ells.",
                "You say it is two thousand ells, but perhaps it is four ells! (three ells for his body, and one to stretch his hands and feet). It follows (by identity that it is two thousand ells), viz.: It is written here (16:29) \"place,\" and it is written elsewhere (in respect to the cities of refuge, 21:13) \"place.\" Just as the latter is two thousand ells, so, the former. Thus, (the intent of) \"I shall make for you a place, etc.\"",
                "(Exodus 21:14) \"And if a man be deliberate against his neighbor to kill him, etc.\": What is the intent of this section? From (Leviticus 24:17) \"And a man if he strike any soul of man shall be put to death,\" I might think, even if he kills others (i.e., gentiles), or if he were a deaf-mute or an imbecile who killed (another), or if he were a doctor (who killed while) engaged in his profession, of (if he killed while) administering stripes by authority of beth-din, or (if he killed while) chastising his son or his disciple. It is, therefore, written \"And if a man be deliberate\" — to exclude one who kills unwittingly; \"a man\" — to exclude a minor (who killed); \"a man\" — to include others (i.e., gentiles who killed); \"his neighbor\" — to include (his killing) a minor; \"his neighbor\" — to exclude (his killing) others.",
                "Issi b. Akiva says: Before the giving of the Torah, we were exhorted against the spilling of blood (of gentiles). After the giving of the Torah, instead of being more stringent, shall we be more lenient? In truth, they said: He (one who kills a gentile) is exempt from the laws of flesh and blood, but his judgment is relegated to Heaven. (Exodus, Ibid.) \"to kill him with subtlety\": to exclude a deaf-mute, an imbecile, and a minor, who are not \"subtle.\"",
                "\"to kill him with subtlety\": to exclude (from liability for killing) a doctor engaged in his profession, one administering stripes by authority of beth-din, and one chastising his son or his disciple, who, although they are witting (in what they are doing) are not subtly (contriving to kill)....",
                "(Ibid. 14) \"From My (very) altar shall you take him to die\": We are hereby apprised that we keep him (a Cohein who has committed a murder) from performing the sacrificial service, and he is taken out to be executed,",
                "Scripture hereby teaching us that murder (i.e., one's having murdered) overrides the sacrificial service. For it would follow (otherwise), viz.: If the Sabbath, which is overridden by the sacrificial service, is not overridden by murder (i.e., one is not executed on the Sabbath), then the sacrificial service, which overrides the Sabbath, how much more so should murder (i.e., one's having murdered) not override it! It is, therefore, written \"From My very altar shall you take him to die.\" And whence is it derived that murder (i.e., execution for murder) does not override the Sabbath? For it would follow (that murder does override the Sabbath), viz.: If the sacrificial service, which overrides the Sabbath, is overridden by murder, then the Sabbath, which is overridden by the sacrificial service, how much more so should murder override it!",
                "No, this may be true of the sacrificial service, which is overridden by the burial of a meth-mitzvah (a body with no kin to bury it), wherefore it is overridden by murder, as opposed to the Sabbath, which is not overridden by the burial of a meth-mitzvah, wherefore murder should not override it. ...",
                "One of the disciples of R. Yishmael said: It is written (Exodus 35:3) \"You shall not light a fire in all of your dwellings on the Sabbath day.\" Burning was in the category (of all the forbidden Sabbath labors), and it left that category (for special mention) to teach that just as burning, which is distinct in being one of the judicial death penalties, does not override the Sabbath, so, all the judicial death penalties do not override the Sabbath. But let the burial of a meth-mitzvah override the Sabbath, and it would follow (that it does so), viz.: If the sacrificial service, which overrides the Sabbath, is overridden by the burial of a meth-mitzvah, then the Sabbath, which is overridden by the sacrificial service, how much more so should it be overridden by the burial of a meth-mitzvah.",
                "No, this may be true of the sacrificial service, which is overridden by murder, wherefore the burial of a meth-mitzvah overrides it, as opposed to the Sabbath, which is not overridden by murder, wherefore the burial of a meth-mitzvah should not override it. And it is written (Devarim 21:23) \"His body shall not remain all the day upon the tree.\" (i.e., On the day that you are permitted to execute him [excluding the Sabbath], you are permitted to bury him.)",
                "Murder overrides the sacrificial service — how much more so, the saving of a life! For it follows, viz.: If the Sabbath, which is not overridden by murder, is overridden by the saving of a life, then the sacrificial service, which is overridden by murder — how much more so is it overridden by the saving of a life!",
                "",
                "\"From My (very) altar shall you take him to die\": to die, but not to be judged (in a monetary litigation), and not to receive stripes, and not to be exiled. (In all of these instances, he is not prevented even from beginning to sacrifice.)",
                "\"From My (very) altar shall you take him to die\": whence we learn that Sanhedrin (which metes out judgment) presides near the altar."
            ],
            [
                "(Exodus 21:15) \"And if one strikes his father and his mother, he shall be put to death\": What is the intent of this? Because it is written (Leviticus 24:20) \"an eye for an eye, etc.\", and Scripture took it (striking father or mother) out of its category to make it more stringent, to make it liable to the death penalty, this section was, therefore, stated.",
                "\"And if one strikes his father and his mother\": This tells me only of (one who strikes both) his father and his mother. Whence do I derive (liability for one who strikes) his father and not his mother, or (one who strikes) his mother and not his father? It follows, viz.: Just as with cursing — each one, individually (viz. Leviticus 20:9), so, with striking, each one, individually. No, this may be true of cursing, for which he is liable both for (cursing) the dead as well as the living, wherefore he is liable for each individually, as opposed to striking for which he is not liable for striking the dead as well as the living, wherefore he should not be liable for striking each individually. It is, therefore, written (Leviticus 24:21) \"And one who strikes a man shall be put to death.\" Let it not, then, be written \"And if one strikes his father and his mother he shall be put to death.\" (The meaning must be, then,) even if he strikes only one of them. These are the words of R. Yoshiyah.",
                "R. Yonathan says: (\"and\") implies both together and each by itself unless Scripture specifies otherwise.",
                "R. Yitzchak says: \"his mother\" must be added for purposes of stringency (i.e., he is liable even for striking his mother). But (if you understand it as \"and his mother\") you will be implying leniency instead of stringency (i.e., that he is not liable until he strikes both his father and his mother). Perforce, then, it must be understood as \"or\" his mother.",
                "\"And if one strikes his father or his mother\": a blow which causes a wound. You say a blow which causes a wound, but perhaps even a blow which does not cause a wound? Would you say this? If (payment) for injuries — the greater — (obtaining both wittingly and unwittingly) there is no liability without a wound, then for punishment — the lesser — (obtaining only wittingly), how much more so should there be no liability without a wound. What, then, is the intent of \"If one strikes his father or his mother? A blow which causes a wound.",
                "\"he shall be put to death\": by strangulation. You say by strangulation, but perhaps by one of the (other) deaths mentioned in the Torah? Would you say that? This is a principle in the Torah: Any (unqualified) \"death\" mentioned in the Torah — you are not permitted to incline it to severity, but to lenity. These are the words of R. Yehoshiyah. R. Yonathan says: Not because it is of lesser severity, but because all \"death\" unqualified is strangulation.",
                "Rebbi says: There is \"death\" at the hands of Heaven and \"death\" at the hands of man. Just as the first leaves no outward sign, so, the second.",
                "From here they ruled: The mitzvah of strangulation — They would stand him in foliage until his hips and they placed hard scarves in soft ones and twisted it around his neck. One pulled from one side, and the other, from the other, until his soul expired. This is \"strangulation.\"",
                "We have heard the punishment, but not the exhortation. It is, therefore, written (of one who administers stripes, Devarim 25:3) \"Forty shall he smite him, not more.\"",
                "It follows a fortiori, viz.: If one who is commanded (by beth-din) to smite is exhorted not to smite (more), then one who is commanded not to smite (his father or mother) how much more so is he exhorted not to smite (ab initio).",
                "(Exodus 21:16) \"And one who steals a man and sells him\": What is the intent of this? From (Devarim 24:7) \"If a man be found (by witnesses) to have stolen a soul of his brothers, etc.\" I know only of (the necessity for) witnesses to the stealing. Whence do I derive (the same for) witnesses to the selling? From \"And one who steals a man and sells him.\"",
                "\"And one who steals a man\": This tells me only of one who steals a man. Whence do I derive (the same for) one who steals a woman or a minor? From \"If a man be found to have stolen a soul of his brothers\" — to include his stealing a woman or a minor.",
                "This (\"If a man be found\") tells me only of a man who stole. Whence do I derive (the same for) a woman who stole? From \"And one who steals a man.\" This tells me only of a man or a woman who stole a man, and a man who stole a woman or a minor. Whence do I derive (the same for) a woman who stole her neighbor (woman) or a minor? From (Devarim, Ibid.) \"Then that thief (man or woman) shall die.\"",
                "\"And one who steals a man\": This would exclude (from liability) his stealing a minor. Whence is it derived that he is liable for stealing a minor? From \"If a man be found to have stolen a soul, etc.\" — to include a minor. This (\"a soul\") would imply that both a minor and an eight-month birth are included. It is, therefore, written \"And one who steals a man.\" He is not liable unless he steals someone who is destined to live (to man's estate, [as opposed to an eight-month birth]). (Then) \"one who steals a man\" would also include a minor, (who is destined to live to man's estate)! It is, therefore, written \"If a man be found to have stolen a soul of his brothers\" (connoting \"his peers\") — to exclude a minor.",
                "(Then) \"If a man be found to have stolen a soul\" would also connote an eight-month birth. It is, therefore, written \"And one who steals a man and sells him,\" which implies that he is not liable until he steals one who is destined to reach man's estate.",
                "\"and sells him\": and not half of him. \"and he is found\": \"finding\" is only with witnesses. \"in his hand\": \"in his hand\" always connotes \"his domain.\" And though there is no proof for this, it is intimated in (Numbers 21:26) \"And he took all his land from his hand\", and (Genesis 24:10) \"And the servant took ten camels … and all the good of his master in his hand,\" — whence we infer that \"in his hand\" always connotes \"his domain.\"",
                "\"he shall be put to death\": by strangulation. You say by strangulation, but perhaps by one of the (other) deaths mentioned in the Torah? Would you say that? This is a principle in the Torah: Any unqualified death mentioned in the Torah — You are not permitted to incline it to severity, but to lenity. These are the words of R. Yoshiyah. R. Yonathan says: Not because it is of lesser severity, but because all \"death\" unqualified is strangulation.",
                "Rebbi says: There is \"death\" at the hands of heaven and \"death\" at the hands of man. Just as the first leaves no outward sign, so, the second.",
                "From here they ruled: The mitzvah of strangulation, etc.",
                "(See above) We have heard the punishment, but not the exhortation. It is, therefore, written (Exodus 20:13) \"Thou shalt not steal\"",
                "— an exhortation against stealing a soul (i.e., kidnapping). You say it is an exhortation against stealing a soul, but perhaps it is an exhortation against stealing money? (Leviticus 19:4) \"You shall not steal and you shall not deal falsely, etc.\" is already an exhortation against stealing money. What, then, is the intent of \"Thou shalt not steal\"? It is an exhortation against stealing souls.",
                "But perhaps the first is an exhortation against stealing money, and the second an exhortation against stealing souls? Would you say that? Three mitzvoth are mentioned in this section (Exodus — \"Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal.\" (the first) two are explicit, and the third unqualified. We learn the unqualified from the explicit. Just as the explicit are mitzvoth which are liable to judicial death penalty, so, the unqualified. You must perforce adopt not the second assumption, but the first — This (Exodus) is an exhortation against stealing souls, and the other (Leviticus) is an exhortation against stealing money.",
                "(Exodus 21:7) \"And if one curses his father and his mother, etc.\": What is the intent of this? From (Leviticus 20:9) \"Every man who curses his father or his mother shall be put to death,\" I would know only of a man. Whence do I derive (the same for) a woman? From \"if one curses his father or his mother.\"",
                "\"And if one curses his father and his mother\": This (\"and\") tells me (that he is liable) for cursing only his father and his mother (together). Whence do I derive the same for (cursing) his father and not his mother, or his mother and not his father? From (Leviticus, Ibid.) \"His father or his mother he has cursed\" — in any event (i.e., either one.) These are the words of R. Yoshiyah.",
                "R. Yonathan says: (\"his father and his mother\") implies both together or either one, unless Scripture specifies one.",
                "",
                "And what is the intent of \"And if one curses his father and his mother\"? From (Leviticus, Ibid.) \"Every man\" I would think that only a man (who cursed) is liable. Whence do I derive (the same for) a woman, a tumtum (one of doubtful sex), and a hermaphrodite? From \"if one curses his father and his mother.\"",
                "This tells me (that he is liable if he curses them) only when they are alive. Whence do I derive (the same for cursing) the dead? From \"And if one curses his father and his mother\" — in any event, (alive or dead).",
                "\"And if one curses his father and his mother\": with the explicit Name (i.e., the Tetragrammaton). But perhaps an epithet is intended? Let it not be written redundantly, (Leviticus 24:16) \"When he blasphemes the Name he shall be put to death.\" (It is written thus) to include one who curses his father and mother. He is not liable until he curses them with the explicit Name. These are the words of R. Achai.",
                "R. Chanina b. Iddi says: Since Scripture states \"Swear\" and \"Do not swear,\" \"Curse\" and \"Do not curse,\" since swearing is by the Name, so, not swearing is by the Name (i.e., \"Do not swear by the Name of\"); just as cursing is by the Name, so not cursing is by the Name. \"he shall be put to death\": by stoning. You say by stoning; but perhaps by one of the other \"deaths\" of the Torah? It follows thus: It is written here (in respect to cursing father and mother, Leviticus 2:9) \"his blood is in him,\" and elsewhere (Ibid. 27) \"their blood is in them.\" Just as there, (he is killed) by stoning, so, here, by stoning. We have heard the punishment, but whence do we derive the exhortation? From (Exodus 22:27) \"Elohim you shall not curse.\"",
                "If your father is a judge, he is included in \"Elohim you shall not curse.\" And if he is a Nassi (\"president\"), he is included in (Ibid.) \"and a Nassi in your people you shall not curse.\" If he is neither, it follows by induction from both, viz.: A judge is not like a Nassi, and a Nassi is not like a judge. The common element between them is that they are \"in your people,\" and you are exhorted against cursing them. Your father, too, is \"in your people,\" and you are exhorted against cursing him.",
                "But perhaps the common element between them is that they are dignitaries, and it is their eminence that accounts for this, wherefore you are exhorted against cursing them — as opposed to (the status of) your father! It is, therefore, written (Leviticus 19:14) \"You shall not curse a deaf-mute,\" the most abject of men, and you reason by induction among the three, viz.: A judge is not like a Nassi, and a Nassi is not like a judge, and neither is like a deaf-mute, and a deaf-mute is not like either. The common element among them is that they are \"in your people,\" and you are exhorted against cursing them. Your father, too, is \"in your people,\" and you are exhorted against cursing him."
            ],
            [
                "(Exodus 21:18) \"And if men quarrel\": What is the intent of this section? It is written (Ibid. 21:24) \"an eye for an eye,\" but sheveth (work-disability payment) and ripui (medical expenses) are not mentioned. It is, therefore, written (Ibid. 19) \"If he arise, etc.\" Scripture comes to teach of (other payments) that are due him.",
                "\"And if men quarrel\": This tells me only of men. Whence do I derive (the same for) women? R. Yishmael says: Since all of the injuries in the Torah are unqualified (as to women) and Scripture specified one as pertaining to women as well as to men (viz. Exodus 21:29), so, I specify all injuries in the Torah as applying to women as well as to men.",
                "R. Yoshiyah says: (If men and women are equated,) let neither a man or a woman be stated (in 21:29). \"Because it is written (Ibid. 33) \"If a man open a pit,\" this tells me only of a man, whence do I derive (the same for) a woman? From (29) \"a man or a woman,\" to equate a woman with a man for all of the injuries of the Torah.",
                "R. Yonathan says: This (derivation) is not needed. Is it not already written (Ibid. 34) \"The owner (whether man or woman) shall pay\", (Ibid. 22:5) \"Pay shall pay the lighter (whether man or woman) of the fire.\" Why, then, is it written (29) \"a man or a woman\"? For its learning (i.e., to equate a woman with a man in all other instances where \"a man\" is written.)",
                "\"and a man strike his neighbor with stone or fist\": to impose liability for each in itself.",
                "",
                "\"with stone or fist\": I might think that he is liable (only if he strikes) with these, but otherwise he is not liable; it is, therefore, written (Numbers 35:17) \"And if with a hand-stone (i.e., a stone the size of a full hand) (whereby he can die he strike him\"). He is not liable until he strikes him with something that has the potential to kill and in a locus which is critical to life.",
                "",
                "R. Nathan says: Stone is being likened to fist, and fist to stone. Just as a stone has the potential to kill, so, a fist which has the potential to kill (is intended). And just as a fist is specific, so, the stone must be specific — so that if it is intermixed with other stones, he is not liable.",
                "",
                "\"and he not die, but become bedridden\": But if he struck him a blow which was potentially lethal, he is not liable for payment for work disability and for medical expenses.",
                "(Exodus 21:19) \"If he arise and walk\": I might think, even in his house; it is, therefore, written \"al mishanto\" (lit., \"on his support'), i.e., on his own power.",
                "This is one of three things in the Torah which R. Yishmael expounded metaphorically. Similarly, (Exodus 22:2) \"If the sun shone upon him.\" Now is it upon him alone that the sun shines? Does it not shine upon the whole world? But, (the intent is) just as the sun is peace for the world, so, this one, if it were known about him that he (the one breaking into his house) were at peace with him (i.e., would not kill him, as in the instance of a father breaking in to steal from his son), and he (the son) killed him, he is liable.",
                "Similarly, (Devarim 22:17) \"And they (the parents of the girl accused of infidelity) 'spread the garment' (i.e., make her innocence as manifest as a spread-out garment.) Here, too, \"al mishanto\" is understood (metaphorically) as \"on his own power.\"",
                "\"then the striker shall be absolved\": I might think that he provides guarantors and goes free. It is, therefore, written \"If he arise and walk outside, etc.\" We are hereby apprised that he is incarcerated until the other is healed.",
                "\"then the striker shall be absolved\": from the death penalty. I might think, from disability payments (sheveth) and ripui (medical expenses). It is, therefore, written \"but his sheveth shall he give, and heal shall he heal.\" Aside from what he pays for (injury to his limbs [nezek]), he pays for sheveth and ripui.",
                "\"but his sheveth shall he give\": I might think, forever (i.e., for life-long disability.) It is, therefore, written \"and heal shall he heal\" (i.e., he pays) sheveth only for so long as it takes for the wound to heal.",
                "But perhaps just as there is no distinction in ripui (between the wound itself and outgrowths of the wound), so, there should be no distinction in sheveth (between healing of the wound itself and long-term results of the wound)? It is, therefore, written \"but his sheveth shall he give\" — There is (such) distinction in sheveth.",
                "\"and heal shall he heal\": (Whence do I derive that if) he were healed once, and then healed again, even four or five times, he is liable (if necessary) to keep on healing him? If growths sprouted because of the wound around the wound, he is liable to heal him. If not because of the wound, he is not liable. The Torah states: \"but his sheveth shall he give, and heal shall he heal.\" Just as sheveth, because of the wound, so, ripui, because of the wound.",
                "Variantly: The Torah comes to teach us proper deportment — \"but his sheveth shall he give, and heal shall he heal.\""
            ],
            [
                "(Exodus 21:20) \"And if a man strike his man-servant or his maid-servant\": His man-servant and his maid-servant were also included in (Ibid. 29) \"it killed a man or a woman,\" Scripture singling it out for special mention of (Ibid. 21) \"But if one day or two days, etc.\" for lenity towards the master (as opposed to one who is not his master who kills him), wherefore this section is stated.",
                "\"And if a man strike\": This tells me only of a man (who kills). Whence do I derive the same for a woman? R. Yishmael says: Since all the injuries in the Torah are unqualified, etc. (see above on 21:18).",
                "",
                "",
                "\"his man-servant or his maid-servant\": to make one liable for each in itself.",
                "R. Eliezer says: Scripture speaks of a Canaanite (as opposed to a Hebrew) man-servant. You say this, but perhaps it speaks of a Hebrew? (This is not so, for) it is written here \"his man-servant or his maid-servant,\" and elsewhere, (Leviticus 25:44) \"From them (the Canaanites) shall you buy a man-servant or a maid-servant.\" Just as there, the Torah speaks of the Canaanites, so, here. Variantly: man-servant is being likened to maid-servant, and maid-servant to man-servant. Just as \"maid-servant\" — (she may be sold as a maid-servant,) whether adult or minor, so \"man-servant,\" adult or minor — to exclude a Hebrew man-servant, who although (he may be sold as) a man-servant when he is an adult, may not (be sold as) a man-servant when he is a minor. And to exclude a Hebrew maid-servant, who, although she may be a maid-servant when she is a minor, may not be a maid-servant when she is an adult, (leaving her master, as she does, with the advent of pubertal signs.) R. Yitzchak said: I might understand that (also included is) a servant of two partners or one who is half-free, half-slave; it is, therefore, written \"his man-servant or his maid-servant.\" Just as the first implies a servant that is entirely his, so, the second — to exclude the servant of two partners or one that is half-free (half-slave). R. Yishmael says: Scripture speaks of a Canaanite man-servant, it being written (Exodus 21:21) \"for he (the servant) is his money.\" Just as his money is his for all time and he exercises complete control over it, (so, the servant being spoken of) — to exclude a Hebrew man-servant, who, though under his complete control, is not his for all time, (leaving, as he does in Yovel), and to exclude a servant of two partners or one who is half-free (half-slave), who, though he is his for all time, is not under his complete control.",
                "(Exodus 21:20) \"with a rod\": I might think, whether or not it is of killing potential; it is, therefore, written (Numbers 35:38) \"Or if with a wooden implement, whereby he can die he strike him,\" whereby we are apprised that he is not liable until he strikes him with something that has the potential to kill.",
                "And whence is it derived that it must be in a locus which is critical to life? From (Devarim 19:11) \"and he lie in wait for him and he rise up against him and he smite him mortally,\" whereby we are apprised that it (the weapon) must be of killing potential in a locus which is critical to life.",
                "Now if (in the killing of) an Israelite, the graver (instance), not being subject to (the provision of [Exodus 21:21]) \"But if one or two days,\" he is not liable unless it be with an implement of killing potential and in a locus which is critical to life, then (in the killing of) a Canaanite, the instance of lesser gravity, being subject to the above provision, how much more so should he not be liable unless it be with an implement of killing potential and in a locus which is critical to life! (Why, then, need it be written?) For if you say this, you have ruled for punishment through a fortiori reasoning, wherefore it is written \"with a rod, etc.\", to teach that punishment is not to be ruled for through such reasoning.",
                "Rebbi says: What is the intent of \"with a rod\"? It is \"extra\" towards the formulation of an identity (gezeirah shavah ), viz.: it is written here \"rod,\" and, elsewhere, (vis-à-vis tithing, Leviticus 27:32) \"rod.\" Just as here, excluding (a servant) acquired by two partners, so, there, excluding (from the tithe a beast) acquired by two partners.",
                "\"and he die under his hand\": His striking and his (the servant's) dying must be in his domain. If he struck him (in his domain) and then sold him to another, he is not subject (to the provisions of \"But if one day or two days, etc.\")",
                "\"vengeance shall be taken\": \"Vengeance\" connotes death. You say \"death,\" but perhaps money (i.e., monetary restitution) is referred to. (This is not so.) It is written here \"vengeance,\" and, elsewhere (Leviticus 26:25) \"vengeance.\" Just as there, death (is indicated), so, here, death (is intended.) Just as there, (death by) the sword (is indicated), so, here, ([death by the sword] is intended.)",
                "Just as here, by beth-din, so, there, by beth-din.",
                "(Exodus 21:21) \"But if one day or two days\": I understand this literally. It is, therefore, (i.e., negating this,) written \"if one day\": How (are these two verses to be reconciled?) One day which is like two days; two days which are like one day. How so? A twenty-four hour period.",
                "R. Yossi Haglili says: \"But if one day or two days\": I might take this literally, but \"But\" delimits it (to the above interpretation).",
                "\"Vengeance shall not be taken, for he (the servant) is his money\": About this R. Yishmael says: Scripture speaks of a Canaanite man-servant.",
                "R. Shimon says: Why need this (\"for he is his money\") be stated. Even if it were not stated I would know it by induction, viz.: Since his ox is killed for (killing) his man-servant or his maid-servant, and another's ox is liable for (killing) his man-servant or his maid-servant; he is killed for (killing) his man-servant or his maid-servant, and another is killed for killing his man-servant or his maid-servant — then if you have learned that there is no difference between his ox and that of another in the killing of his man-servant or his maid-servant, then we should make no distinction between him and another (vis-à-vis the application of the \"one or two day\" provision) in the killing of his man-servant or his maid-servant. It is, therefore, written \"Vengeance shall not be taken, for he is his (the owner's) money.\" Scripture hereby apprises us that though no distinction is made between his ox and that of another in the killing of his man-servant or his maid-servant, a distinction is made (in the application of the afore-mentioned provision) between himself and another, (the provision applying only if he killed them, but not if another killed them.)"
            ],
            [
                "(Exodus 21:22) \"And if men fight, etc.\" What is the intent of this section? From (Ibid. 14) \"And if a man be bent against his neighbor to kill him,\" we hear only that one who intends to smite his foe and does so is to be put to death; but we do not hear the same for one who intends to smite his foe and smites his friend. It is, therefore, written (to this effect) \"And if men fight … and if there be death (in his friend) then you shall give a life for a life.\"",
                "",
                "Rebbi says: If one intends to smite this foe and smites a different foe it follows that he should be liable; but if one intends to smite his foe and smites his friend, should he not be exempt? The verse, rather, comes to teach that payment for a wife's injury belongs to the husband, and payment for (the death of) fetuses belongs to the husband.",
                "R. Yitzchak says: Even a man who intends to smite one and smites another is not liable — until he makes it clear that it is this man that he wishes to smite, as it is written (Devarim 19:11) \"and he rise up against him and he smite him, etc.\" What, then, is the intent of \"and if men fight, etc.\"? From (Leviticus 24:17) \"And if a man smite any soul of man\" I would understand even an eight-month birth, (who is destined to die); it is, therefore, written (\"and if men fight,\" to indicate that) he is not liable unless he kills one who is (otherwise) destined to live.",
                "\"And if men fight, etc.\": This tells me only of men. Whence do I derive (the same for) women? R. Yishmael said, etc. (See 21:18 above).",
                "",
                "",
                "\"and they hit a pregnant woman, and her fetuses miscarry\": Abba Chanin said in the name of R. Eliezer: Why \"a pregnant woman\"? From \"and her fetuses miscarry\" it is obvious that she is pregnant! — I might think that if he struck her head or one of her limbs (and she miscarried) he is liable; it is, therefore, written \"pregnant.\" To apprise us that he is not liable unless he strikes the region of her pregnancy.",
                "Variantly: What is the intent of \"and they hit a pregnant woman\"? From \"as the woman of the husband imposes upon him\" I might think, even if the pregnancy is not his; it is, therefore, written \"pregnant,\" to teach that he is liable only to the impregnator.",
                "\"and her fetuses miscarry\": The minimum of \"fetuses\" is two. Whence do I derive (the same for) even one? From \"pregnant\" — in any event.",
                "\"and there be no death\": in the woman. \"then he shall be punished\": for the fetuses (i.e., payment for the fetuses shall be exacted of him.) You say this, but perhaps (the meaning is that there be no) death in the fetuses, then he shall be punished for the woman? It is, therefore, written (Ibid. 23) \"And if there be death, then you shall give a life for a life\" (which, perforce, refers to the life of the woman) — But perhaps (the meaning is) if there be no death either in the woman or in the fetuses, (then he must pay; but if there is death in either, he is put to death and there is no payment.) — But if you say this, he (the father) must pay the midwife (for delivery of the fetuses). (How, then, is \"he shall be punished\" to be understood?) How, then, must the verse be understood? \"and there be no death\" — in the woman; \"then he shall be punished\" — for the fetuses.",
                "\"then he shall be punished\": (by payment of) money. You say this, but perhaps death is meant? It follows, inductively. It is written here \"punish,\" and, elsewhere (Devarim 22:19) \"and they shall punish (i.e., fine) him a hundred (shekels of) silver.\" Just as there, money; so, here, money.",
                "\"As the husband of the woman imposes (payment) upon him\": Scripture hereby apprises us that payment for injury to the woman reverts to the husband, and payment for the fetuses reverts to the husband, and all who are liable to the death penalty are exempt from (monetary) payment.",
                "",
                "Variantly: \"As the husband of the woman imposes (payment) upon him\": I might think, as much as he likes! It is, therefore, \"and he shall give it by pelilim,\" whereby we are taught he pays by word of judges, \"pelilim\" being judges, as in (Devarim 32:31) \"And (now) our foes judge us\" (\"veoivenu pelilim\"), and (I Samuel 2:25) \"If a man sins against a man, then a judge judges ('pilel') him.\"",
                "(Exodus 21:23) \"And if there be ason\": \"Ason\" is death. And though there is no proof for this, it is intimated in (Genesis 42:38) \"and he will be met with ason.\"",
                "\"then you shall give a life for a life\": It is a life that he pays; he does not pay money for a life.",
                "Variantly: \"then you shall give a life for a life\": It is a life that he pays; he does not pay life and money for a life.",
                "Rebbi says; \"nefesh for nefesh\": Money is intended. You say \"money,\" but perhaps \"life\" (literally) is intended? It follows inductively, viz.: \"imposed\" (\"yashith\") is written here (Ibid. 23) and \"imposed\" (\"yushath\") is written elsewhere (Ibid. 30). Just as there monetary payment (is indicated); here, too, monetary payment (is intended).",
                "\"an eye for an eye\" money. You say \"money,\" but perhaps an eye (literally) is intended? R. Elazar was wont to say (Leviticus 24:21) \"One who strikes a beast shall pay for it, and one who strikes a man shall be put to death.\" Scripture likens the injuries of a man to the injuries of a beast, and the injuries of a beast to the injuries of a man. And just as the injuries of a beast are subject to monetary payment, so, the injuries of a man.",
                "R. Eliezer says: It is written (Exodus 21:30) \"When kofer ('atonement payment') is imposed upon him, he shall give the redemption of his soul.\" Now does this not follow a fortiori, viz.: If where Scripture makes him liable for death, he only pays money, then here (re an eye), where Scripture does not make him liable for death, how much more so does he pay only money!",
                "R. Yitzchak says: \"an eye for an eye\": I understand this to mean that whether or not he intends (to blind him), he pays only money. And, indeed, Scripture limits one who intends to cause a blemish to monetary payment, as it is written (Leviticus 24:19) \"And a man if he maims his neighbor\" — general; \"an eye for an eye\" — particular. general-particular. (The rule is:) The general subsumes only what exists in the particular. Then, in (20) \"as he maims a man,\" there is a reversion to the general. Perhaps the first general is generalized (i.e., all maimings are to be included.) Would you say that? We have here an instance of general-particular-general, where (the rule is that) you judge in accordance with the particular, viz.: Just as the particular specifies permanent maimings, external organ prominences, and intended (injuries) as paying only money (and not being punishable by death) (so, all such maimings are included.) Thus, \"as he maims a man\" — when he intends to maim him.",
                "(Exodus 21:25) \"A burn for a burn\": If you say (the meaning is that he burned him and spilled his blood, this is already subsumed in \"a wound for a wound.\" If you say that he made a welt, this is already subsumed in \"a welt for a welt.\" How, then, is \"a burn for a burn\" to be understood? As his burning him on his nail or on the sole of his foot without leaving an impression, lading him with stones and causing him suffering thereby, placing snow on his head and making him cold — in which instances he compensates him for his suffering. But if he were frail, indulged, and pampered, how much more so is his \"suffering\" allotment to be doubled. This is the (type of) suffering intended in \"a burn for a burn.\""
            ],
            [
                "(Exodus 21:26) \"And if a man strike the eye of his (Canaanite) man-servant\": What is the intent of this? From (Leviticus 25:26) \"Forever shall you have them serve you,\" I might think, even if he knocked out his tooth or blinded his eye; it is, therefore, written \"And if a man strike the eye of his man-servant or the tooth of his maid-servant, etc.\" Scripture took his Canaanite man-servant out of his class (of serving forever) to the end of leniency, (a Hebrew man-servant not going free in this manner.)",
                "\"And if a man strike\": When do I derive the same for a woman? R. Yishmael said, etc. (See 21:18 above).",
                "",
                "",
                "\"the eye of his man-servant or the eye of his maid-servant\": to make him liable for each in itself.",
                "R. Eliezer says: The verse speaks of a Canaanite man-servant. You say this, but perhaps a Hebrew is intended? It is, therefore, written (Leviticus 25:44) \"From them (the Canaanites) shall you buy a man-servant and a maid-servant.\"",
                "\"the eye of his man-servant\": I might think (that he goes free) even if it developed a leucoma; it is, therefore, written \"and he destroy it.\" Only a blow that causes destruction (is intended). I might think, even if he performed no act upon it; it is, therefore, written :\"And if a man strike the eye\" — whence it was ruled: If he struck his ear and deafened him, or his eye and blinded him, he goes free. (If he struck) near his eye, so that he does not see, or near his ear, so that he does not hear, he does not go free.",
                "If he knocked out two of his teeth at the same time or blinded two of his eyes at the same time, he goes free and takes nothing, it being written \"an eye for an eye, a tooth for a tooth.\" If he knocked out one after the other, he goes free for the first and takes his injury (payment) for the second, it being written in lieu of his eye.\"",
                "\"free shall he send him\": I might think that he must write him a writ of emancipation; it is, therefore, written \"in lieu of his eye.\"",
                "R. Eliezer says: It is written here \"send\" (viz. \"free shall he send him\") and elsewhere, (in respect to a divorce) \"send\" (viz. Devarim 24:1 \"and he shall send her from his house\"). Just as there, with a writ, so, here with a writ.",
                "For I might think, since the Torah speaks of one who sends away and one who is sent away, that just as the first cannot send away unless he is an adult, so, the second cannot be sent away unless he is an adult; it is, therefore, written \"free shall he send him in lieu of his tooth\" — in any event (i.e., even if he is a minor).",
                "I might think (that he goes free) even if he knocked out a milk tooth, (which grows back); it is, therefore, written \"eye.\" Just as an eye does not grow back, so the tooth (in question must be one which) does not grow back. This tells me only of tooth and eye. Whence do I derive (the same for) all of the other organs? It is derived inductively (binyan av) from the two, viz.: Tooth is not like eye, and eye is not like tooth. What is common to them is that they (i.e., their maimings) are permanent maimings of external organ prominences which do not grow back, (the maiming of which) causes the servant to go free, so (the maimings of) all such organ prominences which do not grow back cause him to go free.",
                "",
                "R. Yishmael says: A Canaanite man-servant can never be redeemed and can go free only by consent (of the master), as it is written (Leviticus 25:46) \"And you shall hold them as an inheritance … to inherit as a holding, etc.\" And in our manner we have learned that a Canaanite man-servant is like a field of holding forever.",
                "But if his master persecuted him and knocked out his tooth or blinded his eye or (maimed) one of his (other) external organ prominences, he acquires himself (i.e., his freedom) with afflictions. Now does this not follow a fortiori, viz.: If one can acquire himself by afflictions from the hand of flesh and blood, how much more so, from the hands of Heaven! And thus is it written (Psalms 118:18) \"The L–rd has afflicted me exceedingly and He did not consign me to death.\""
            ],
            [
                "(Exodus 21:28) \"And if an ox gore\": The ox, too, was included in (Ibid. 12) \"the striker of a man — if he die — shall be put to death.\" Scripture singled it out here for severity, (that it be put to death) by stoning. Thus, the adducing of this section.",
                "\"An if an ox gore\": This tells me only of an ox. Whence do I derive (the same for) all beasts? It follows, viz.: It is written here \"ox,\" and elsewhere (in the second Decalogue, Devarim 5:14) \"ox.\" Just as the \"ox\" of Sinai is equated with \"all of your beasts,\" so, here, all beasts are to be equated with ox.",
                "And whence is it derived that all deaths (inflicted by the beast) are equated with goring? It follows, viz.: Since a mued (an ox that gored three times) is put to death (for killing a man) by stoning (viz. Ibid. 29), and a tam (an ox that gored a man to death even the first time) is put to death by stoning — if you have learned about a mued that all deaths (inflicted by it) are equated with goring, so, all deaths (inflicted) by a tam are to be equated with goring.",
                "No, this may be true of a mued, where he (the owner) pays kofer (viz. 21:30), as opposed to a tam, where he does not pay kofer. It is, therefore, written (29) \"and it killed a man or a woman,\" for purposes of formulating an identity (gezeirah shavah), viz.: It is written here (28) \"a man or a woman,\" and there (29) \"a man or a woman.\" Just as there, all deaths are equated with goring, so, here, all deaths are to be equated with goring.",
                "And whence is it derived that minors (who were killed by a tam) are equated with adults? It follows, viz.: Since a tam is to be stoned and a mued is to be stoned, if you have learned about mued that minors are to be equated with adults (viz. 21:31), then there (re a tam), too, minors are to be equated with adults.",
                "No, this may be true of a mued, where he (the owner) pays kofer, wherefore minors are equated with adults, as opposed to a tam, where he does not pay kofer. It is, therefore, written (31) \"Or if it gore a son (a minor), or if it gore a daughter (a minor). It (\"gore\") is extra for purposes of formulating an identity (gezeirah shavah ). It is written here (re tam [28]) \"gore,\" and there (re mued) \"gore.\" Just as there, minors are equated with adults, so, here.",
                "R. Shimon b. Yochai said: Why was this (gezeirah shavah ) stated? Even without it, it follows a fortiori, viz.: If in a \"place\" — killing others — where minors are not equated with adults (— adults being liable; minors not —) — (If in such a place) minors are equated with adults (to impose liability) for their being killed — then in a place where \"minors\" are equated with \"adults,\" (a young ox as well as a grown ox being stoned for killing a man) — how much more so should minors be equated with adults (to impose liability) for their being killed! — No, this may be true there, where intent (to damage) was equated with non-intent relative to (payment for) damages, wherefore minors were equated with adults in being killed, as opposed to our instance, where non-intent is not equated with intent, (the \"horn\" of the ox imposing liability only where the ox butts intentionally), wherefore we would say that minors are not equated with adults (to impose liability) for their being killed. It must, therefore, be written \"Or if it gore a son or if it gore a daughter,\" \"gore\" being extra for purposes of formulating an identity, as above.",
                "(Exodus 21:28) \"the ox shall be stoned and its flesh shall not be eaten\": Why is this stated? From \"the ox shall be stoned,\" do I not know that its flesh is forbidden? (It is neveilah [carcass].) But (the meaning is that) if the ox were taken out to be stoned, and its owner intervened and slaughtered it, its flesh may not be eaten.",
                "This tells me only of eating. Whence do I derive that it is even forbidden to derive benefit from it? — Do you ask? If follows a fortiori, viz.: If it is forbidden to derive benefit from eglah arufah, (viz. Devarim 21:1-9) which atones for the spilling of blood, how much more so is it forbidden to derive benefit from a stoned ox, which is itself a spiller of blood! — But reverse it, viz.: If it were permitted to derive benefit from a stoned ox, which is a spiller of blood, how much more so would it be permitted to derive benefit from an eglah arufah, which atones for the spiller of blood! It is, therefore, written (Devarim 21:4) \"and they shall break there the neck of the heifer in the river-bed\" (from which it is derived [hermeneutically] that benefit may not be derived from it.)",
                "I have reasoned and reversed. The reversal has been nullified and I have returned to the original a fortiori deduction, viz.: If it is forbidden to derive benefit from eglah arufah, which atones for the spiller of blood, how much more so is it forbidden to derive benefit from a stoned ox, which is itself a spiller of blood.",
                "Rebbi says: If it is forbidden to derive benefit from the burnt bullocks and the burnt he-goats, which do not come to atone for the world (viz. Leviticus 26:27), how much more so is it forbidden to derive benefit from eglah arufah, which does come to atone for the world! This tells me only of its flesh (i.e., that benefit may not be derived from the flesh of an ox that killed, which was slaughtered after judgment had been passed upon it.) Whence do I derive (the same for) its skin? R. Yishmael was wont to say: It follows a fortiori, viz.: If the skin of a sin-offering, whose flesh is permitted in its slaughtering, is forbidden (in the derivation of benefit) in its death, then an ox to be stoned, whose flesh is forbidden in its slaughtering, how much more so should its skin be forbidden in its death! — (No,) this is refuted by an ox which has become tamei, which, although its flesh is forbidden in its slaughtering, its skin is permitted in its death.",
                "One of the disciples of R. Yishmael said: This may be true of an ox which has become tamei, from which benefit may be derived, for which reason its skin is permitted in its death, as opposed to an ox to be stoned, which, since benefit is forbidden to be derived therefrom, its skin is to be forbidden in its death.",
                "(Exodus 21:28) \"eth its flesh\": to include (in the prohibition of benefit) its blood, its fats, and its hide.",
                "\"and the owner of the ox is absolved\": R. Yehudah says: He is absolved by Heaven. For it would follow (otherwise), viz.: Since a mued is stoned and a tam is stoned, then if we have learned about mued that even though the owner satisfied (the demands of) a beth-din of flesh and blood, he did not satisfy Heaven, (having to pay kofer), then there (in the instance of tam), too, even though he satisfied a beth-din of flesh and blood, he did not satisfy Heaven. It is, therefore, written \"and the owner of the ox (a tam) is absolved\" — by Heaven.",
                "Shimon b. Azzai says: \"and the owner of the ox is absolved\" — from half-kofer. For it would follow: Since an ox who killed an ox must pay, and an ox that killed a man must pay, then just as there, (in the first instance) a mued pays full damages and a tam, half-damages; here, too, (in the instance of an ox that kills) a man, it is so. And what is the intent of \"the owner of the ox is absolved\"? Of half-kofer.",
                "R. Gamliel says: \"and the owner of the ox is absolved\" — from the worth of a man-servant. For it would follow (otherwise), viz.: Since both a mued and a tam are stoned (for killing a man), then if we have learned about mued that he (the owner) pays for the worth of a man-servant, then it should be the same with a tam. It is, therefore, written (in the instance of a tam) \"the owner of the ox is absolved\" — from the worth of a man-servant.",
                "R. Akiva says: \"the owner of the ox is absolved\" — from the worth of fetuses. For it would follow (otherwise), viz.: Since both man and ox are liable for injury, then if we have learned about a man who intended to strike his fellow and struck a woman and caused her to miscarry that he is liable to pay for her fetuses, then the same obtains with an ox; it is, therefore, written \"and the owner of the ox is absolved\" — of payment for the fetuses.",
                "(Exodus 21:29) \"And if it were a goring ox\": Scripture comes to distinguish between a tam and a mued: A mued requires (that the owner be warned before) witnesses; not a tam. A mued pays kofer; not a tam. A mued pays thirty sela (viz. Ibid. 32); not a tam. A mued pays full damages; a tam, half-damages. A mued pays from the aliyah (the owner's choicest property); a tam, from (sale of) its body.",
                "\"mitmol shilshom\": today, yesterday, and the day before. Which is a tam and which is a mued? ",
                "A mued — one whose owner was warned three days. A tam — one which desisted (from goring) for three consecutive days. These are the words of R. Yehudah. ",
                "R. Meir says: A mued — one whose owner was warned three times (even in one day). A tam — one whom the children play with without (fear of) being gored. And what is the intent of \"mitmol shilshom\"? If he was warned three non consecutive days, it is regarded as a tam (and not as a mued).",
                "\"and the owner were warned\": We are hereby apprised that he is not liable unless he was warned. \"and he did not guard it\": to bring (even) a non-paid watcher. Variantly: \"and he did not watch it\": as befits it — whence they ruled: If he watched it as befits it, he is not liable; if not as befits it, he is liable. If he tied it with a harness and it freed itself and damaged, he is liable for both a tam and a mued, it being written (Ibid. 36) \"and its owner did not guard it\" — and this is not considered guarding. These are the words of R. Meir.",
                "R. Yehudah says: For a tam he is liable; for a mued, he is not liable, it being written (of the latter) \"and its owner not guard it\" — and this is considered guarding.",
                "R. Eliezer says: It has no \"guarding\" but the knife. R. Eliezer b. Yaakov exempts him in both instances.",
                "\"And it killed a man or a woman\": This is \"extra,\" towards comparison and the formulation of a gezeirah shavah (identity) (as above). \"the ox shall be stoned\": Why is this stated? It follows a fortiori, viz. :If a tam is to be stoned, how much more so a mued! — No, this may be so with a tam, for which he does not pay kofer, but not with a mued, for which he does pay kofer. It must, therefore, be written \"the ox shall be stoned.\"",
                "Variantly: Because it was in the class (of being stoned) and \"departed\" (from that class) for a new learning (i.e., that he pays kofer), Scripture restored it to its class.",
                "R. Akiva says: \"the ox shall be stoned, and its owner, too, shall die.\" The death of the owner is being likened to the death of the ox, viz.: Just as the death of the owner (requires a beth-din of) twenty-three, so, the death of the ox.",
                "\"and its owner, too, shall die\": at the hands of Heaven. You say at the hands of Heaven, but perhaps at the hands of man? It is written (Numbers 35:31) \"You shall not take kofer (ransom) for the soul of a murderer, who is liable to death\" — Redemption is not given for those who are put to death at the hands of man, but (only) to those who are liable to death at the hands of Heaven.",
                "(Exodus 21:30) \"When kofer is imposed upon him, he shall give the redemption of his soul\": the value of the victim. These are the words of R. Yishmael.",
                "R. Akiva says: the value of the killer (i.e., the owner of the ox). And thus do we find that redemption is not given for those who are put to death. In all places, those who are liable to death at the hands of man are not redeemed, as it is written (Leviticus 27:24) \"Any cherem that is devoted from a man (going out to be executed) shall not be redeemed, (for) he is going to be put to death\" (and has no valuation). But here \"he shall give the redemption of his soul.\"",
                "R. Yishmael says: Come and see the mercies of the One who spoke and brought the world into being, for flesh and blood. For a man acquires himself with money from the hands of Heaven, as it is written (Numbers 30:12) \"When you take the sum of the children of Israel according to their number, then each man shall give the ransom of his soul to the L–rd, etc.\", and (II Kings 12:5) \"each man, the money for the valuation of his soul,\" and (Mishlei 13:8) \"A man's wealth may redeem his soul,\" and (Daniel 4:24) \"But, O king, let my counsel be acceptable to you. Redeem your soul through charity,\" and (Job 33:23-24) \"If there will be for him but a single defending angel from a thousand to declare a man's uprightness for him, then He will be gracious to him and He will say: Redeem him from descending to the grave I have found kofer for Him!\"",
                "We find that certain consecrated objects can be redeemed and others cannot be redeemed; certain things that may not be eaten may be redeemed; things from which benefit may not be derived may not be redeemed. The nations of the world cannot be redeemed, as it is written (Psalms 49:8) \"A man cannot redeem his brother; he cannot give his kofer to G–d. Too costly is their soul's redemption and unattainable forever.\"",
                "Beloved is Israel for whose souls the Holy One Blessed be He has given the nations as kofer, as it is written (Isaiah 43:3) \"I gave Egypt as kofer for you.\" Why? (Ibid. 4) \"Because you were honored in My eyes, you were honored and I loved you, and I placed a man in your place and nations in place of your souls.\""
            ],
            [
                "(Exodus 21:31) \"Or if it gore a son, or it gore a daughter\": Why is this stated? (Ibid. 29) \"and it kill a man or a woman\" tells me only of adults. Whence do I derive (the same for) minors? From \"Or if it gore a son, or it gore a daughter.\" This tells me only of a distinct son or daughter. Whence do I derive (the same for) a tumtum (one of indeterminate sex) or a hermaphrodite? From \"Or if it gore a son, or it gore a daughter.\" This tells me only of another's son or daughter. Whence do I derive (the same for) his own son or daughter? From \"Or if it gore a son, or it gore a daughter\" — in any event. This tells me only of (its goring) an Israelite. Whence do I derive the same for a proselyte? From (Ibid. 12:49) \"One Torah shall there be for the citizen and for the proselyte.\"",
                "(Exodus 21:31) \"If the ox gore a man-servant or a maid-servant.\" These, too, were in the class of \"and it kill a man or a woman,\" and Scripture singled them out for both lenity and severity. For lenity — If he were worth a hundred maneh, he pays thirty selaim. For severity — If he were worth only a dinar, he pays thirty selaim.",
                "\"If the ox gore a man-servant or a maid-servant\" — to make him liable for each one individually.",
                "Variantly: \"If the ox gore a man-servant or a maid-servant\": Scripture speaks of a Canaanite (man-servant or maid-servant). But perhaps it speaks of an Israelite? (This cannot be, for) \"silver, thirty shekels, shall he give to his master\" indicates that a Canaanite is intended, (for if it were an Israelite, the money would go to his heirs.)",
                "\"silver, thirty shekels, shall he give to his master\": whether a man or a woman.",
                "",
                "\"and the ox shall be stoned\": Why is this stated? (i.e., it was stated already.) For if it were not stated, I would say (otherwise), viz.: Since he is put to death for killing his man-servant or his maid-servant, and another is put to death for killing his man-servant or his maid-servant, and his ox is put to death for killing his man-servant or his maid-servant, and the ox of another is put to death for killing his man-servant or his maid-servant — then if you have learned to make a distinction between his or another's killing his man-servant or his maid-servant (viz. Ibid. 21:21), then we should also make a distinction between his or another's ox killing his man-servant or his maid-servant; it is, therefore, written \"thirty shekalim … and the ox shall be stoned\" (i.e., no such distinction is made.)",
                "(Exodus 21:33) \"And if a man open a pit\": Why is this stated? It can be derived by reason, viz.: Since the ox is his possession and the pit is his possession, then if you have learned that he is liable for his ox, should he not be liable for his pit? No, this may be true of his ox, whose way it is to cause damage, as opposed to his pit, whose way it is not to go and cause and cause damage. It is, therefore, written \"And if a man open a pit or if a man dig a pit.\" Because I have not been able to derive this by reason, it must be stated by itself.",
                "",
                "\"And if a man open\": This tells me only of opening. Whence do I derive (the same for) digging? It is, therefore, written \"if a man dig.\" But even if this were not stated, I could derive it a fortiori, viz.: If the opener is liable, how much more, so the digger! If you say this you have punished by an a fortiori argument. It is, therefore, written \"if he dig\" — to teach that punishment is not mandated by an a fortiori argument.",
                "Variantly: \"if a man open a pit\": Opening is being likened to digging, and digging, to opening. Just as one who opens (a pit) with permission is exempt (from liability), so, one who digs it with permission. And just as digging (a pit) entails a specific size (for liability), so, opening.",
                "R. Yehudah b. Betheira says: Opening (a pit) is not like digging, or digging, like opening. What is common to them is that wherever one is liable for guarding it, he is liable for the damage that it causes — so, in all instances, wherever one is liable for guarding, he is liable for the damage. This tells me only of opening and digging. Whence do I derive (the same for) figuring, paneling, plastering or performing any other act in it (to which the damage is attributable)? From \"and he not cover it.\" It is not opening or digging which is the criterion (for liability), but covering (i.e., failure to cover it).",
                "Variantly: \"and he not cover it\": to include liability for (even) a non-paid watchman (who fails to cover it).",
                "Variantly: \"and he not cover it\": and he not cover it properly — whence they ruled: If he covered it properly, he is exempt; if improperly, he is liable. If he covered it and another uncovered it, the second is liable. If partners covered a pit and one of them uncovered it, the second is liable. If it were uncovered and one of them knew of it, the one who knew of it is liable, and the other, exempt.",
                "\"and there fall there an ox or an ass\": He is liable for each in itself. \"an ox\": and not an ox and its trappings. \"an ass\": and not an ass and its trapping. For it would follow (otherwise), viz.: If in a place (i.e., where he lit a fire), where he is not liable for a beast (that was burned), he is liable for vessels, here, where he is liable for the beast, how much more so should he be liable for vessels! It is, therefore, written \"and there fall into it an ox or an ass\": an ox, and not its trappings; an ass, and not its trappings.",
                "\"and there fall there\": in the (normal) mode of falling — whence they ruled: If it fell before it (the pit) because of the sound of the digging, he (the digger) is liable. (If it fell) behind it because of the sound of the digging, he is exempt. But (if he fell into) the pit itself, whether (walking) before it or (walking) behind it, he is liable.",
                "\"the owner of the pit shall pay\": in any event (i.e., whether before or behind it).",
                "\"Money shall he restore to its owner': This tells me only of money. Whence do I derive the same for a beast? (i.e., that he may pay with a beast.) It follows, viz.: It is written here \"and the carcass shall belong to him,\" and elsewhere, (Exodus 21:36) \"Then shall he pay an ox for an ox, and the carcass shall belong to him. Just as there (he pays) a beast, so, here (he may pay) a beast. Just as here, money; so, there, money.",
                "\"and the carcass shall belong to him\": to him who sustained the loss. You say this, but perhaps it belongs to him who caused the loss? (This cannot be, for) if so, why need it be mentioned \"and the carcass shall belong to him?\" (i.e., If he must compensate for the entire loss, then certainly the carcass belongs to him.) (It must be, then, that the carcass belongs to him who sustained the loss) and the intent of the verse is that the value of the carcass is deducted from the total loss (and that amount is restored in addition to the carcass.)"
            ],
            [
                "(21:35) \"And if the ox of a man butt\": Included in \"goring\" is butting, pushing, lying upon, kicking, and biting. These are the words of R. Yoshiyah. Abba Channan says in the name of R. Eliezer: Goring, butting, pushing, lying upon and kicking. Whence is biting derived? It is written (36) \"and its owner did not guard it.\" Now does this not follow a fortiori, viz.: If when he guards it he is liable, how much more so when he does not guard it! What, then, is the intent of \"and its owner not guard it\"? Scripture makes him liable for an additional guarding. And which is that? (Guarding against biting.)",
                "(21:35) \"And if the ox of a man strike\" to exclude the ox of a minor. \"the ox of a man\": to include the ox of others (i.e., gentiles). \"the ox of his neighbor\": to include the ox of a minor. \"his neighbor\": to exclude the ox of a Cuthite, the ox of a gentile, the ox of a sojourning proselyte (ger toshav).",
                "\"then they shall sell the living ox\": Scripture speaks of oxen of equal value (one of which gored the other). But perhaps it speaks of oxen of unequal value? Would you say that? What is the way of the damagers? To profit or to lose\" — To lose. And what is the way of the damaged? To take (the amount of) their damage or more than their damage? — Not more than their damage. (So that to avert this possibility, the first assumption [equal value] must be posited.)",
                "Rebbi says: \"Halving\" is written in respect to the living ox, and \"halving\" is written in respect to the dead ox\" — so it must be oxen of equal value of which Scripture speaks, (the halved shares of the dead ox, perforce being equal.)",
                "\"and also the carcass shall they halve\": whence they ruled: An ox worth a hundred which gored an ox worth a hundred, or an ox worth two hundred which gored an ox worth two hundred — he (the owner of the dead ox) takes half (of the value of the living ox.) An ox worth a hundred which gored an ox worth two hundred — he takes (the value of) all of it. An ox worth two hundred which gored an ox worth a hundred — he takes a quarter of it.",
                "An ox worth two hundred which gored an ox worth two hundred, and the carcass is worth nothing — R. Meir said: Of this it is written \"then they shall sell the living ox, etc.\" R. Yehudah said to him: Read all of this verse, viz. \"and also the (value of the) carcass shall they halve.\" What is being spoken of? An ox worth two hundred which gored an ox worth two hundred, and the carcass is worth one hundred, (in which instance) the living ox is sold, the (value of the) dead ox is divided equally, and the owner of the carcass deals with it. Of such an instance it is written \"and also the carcass shall they halve.\"",
                "",
                "(21:36) \"mitmol shilshom\": today, yesterday, and the day before.",
                "",
                "",
                "",
                "",
                "",
                "\"and he did not guard it\": to bring (even) a non-paid watcher, etc.",
                "\"pay shall he pay an ox for an ox\": This tells me only (that he pays) a beast. Whence do I derive (that he can also pay) money? It follows, viz.: It is written here \"and the carcass shall belong to him,\" and elsewhere (21:34) \"and the carcass shall belong to him.\" Just as here, (he can pay) with a beast, so, there, with a beast. Just as there, (he can pay) with money, so, here, (he can pay) with money.",
                "\"and the carcass shall belong to him\": (See before Section 12)",
                "(Exodus 21:37) \"If a man steal an ox or a lamb\": Both the slaughterer and the seller were in the (general) class (of thieves), viz. (Ibid. 22:6) \"if the thief is found, he shall pay double,\" and Scripture removed them from that class to make them liable for the more severe \"four and five\" payment, wherefore this section was stated.",
                "\"an ox or a lamb\": to impose liability for each in itself.",
                "\"and he slaughter it\": This tells me only of slaughtering. Whence do I derive (the same for) selling? From \"or he sell it.\"",
                "Variantly: Slaughtering is being likened to selling, and selling, to slaughtering. Just as selling is outside his (the owner's) domain, so, slaughtering (to make him liable for \"four and five\" payment) must be outside his domain. Just as (he is liable for \"four and five\") by selling (only) when the animal may be eaten, so, by slaughtering. Just as by selling, (only) when benefit may be derived from it, so by slaughtering. Just as by slaughtering, (only) when he (the thief) cannot revoke (his theft), so, by selling, (when the owner has despaired of the return of the theft, so that the thief has \"acquired\" the beast.) Just as with slaughtering, all (of the animal is involved), so, with selling.",
                "Variantly: \"If a man steal\": Consecrated animals were also included in the general class, that if he stole them and slaughtered them outside (the azarah) he would pay \"four and five.\" It is, therefore, written (Leviticus 17:2) \"This is the thing that the L–rd has commanded, etc.\" — They (consecrated animals slaughtered outside the azarah) have been singled out for kareth (cutting off, for the desecrator) and not for payment (of \"four and five\").",
                "(Exodus, Ibid.) \"Five (head of) cattle should he pay for the ox\": four and itself; \"and four sheep for the lamb\": three and itself.",
                "R. Meir said: Come and see how beloved is work by Him who spoke and brought the world into being. (For) an ox, which he took from its work, he pays five-fold. (For) a lamb which he did not take from its work he pays (only) four-fold.",
                "R. Yochanan b. Zakkai says: The Holy One Blessed be He is solicitous of human dignity. (For) an ox, which walks on his feet, (and need not be carried by the thief,) he pays five-fold. (For) a lamb, which he must carry on his back, he pays (only) four-fold, (having already made a kind of partial payment in the sacrificing of his dignity.)",
                "R. Akiva says: \"tachath ('in place of') the ox; \"tachath the sheep\" — to exclude (from \"four and five\" payment an animal [as opposed to a beast]). For it would follow (otherwise), viz.: Since he (the thief) must pay (money) for stealing a beast, and he must pay (money) for stealing an animal, then if you have learned about a beast that he pays \"four and five,\" so, he should be similarly liable for an animal. No, this may be so with a beast, which is sacrificed on the altar, as opposed to an animal, which is not — wherefore it does not pay \"four and five.\"",
                "But this is refuted by (the theft of) a blemished beast, which, although it is not sacrificed on the altar, does pay \"four and five.\" — No, this may be so with a blemished beast, whose \"kind\" (i.e., \"beast\") is sacrificed upon the altar, as opposed to an animal, whose \"kind\" is not sacrificed upon the altar — wherefore it is written \"tachath ('in place of') the ox\"; \"tachath ('in place of') the sheep\" — to exclude an animal."
            ],
            [
                "(Exodus 22:1) \"If the thief be found breaking in\": This speaks of a doubt (in the owner's mind) as to whether he is breaking in to steal or to kill. You say this, but perhaps the doubt is as to whether he is breaking in to steal or not to steal. Would you say that? If he (broke in) to steal of a certainty and he killed him, he would be liable (for murder), how much more so if there is a doubt as to whether he came to steal! We must thus perforce accept not the second supposition, but the first.",
                "From here it follows that a doubt (i.e., a possibility) of saving a life overrides the Sabbath. For if (the sin of) killing, (in this instance, the thief,) (— killing,) which defiles the land and causes the Shechinah to depart (from Israel) — is overridden by the possibility (of saving one's life, how much more so does it follow that the possibility of saving life overrides the Sabbath.)",
                "(Exodus 22:2) \"If the sun shone upon him\": Now does the sun shine upon him alone? Does it not shine upon the whole world? But (the intent is) Just as the sun is peace for the world, so this one (the thief) — If he knows that he is at peace with him, and he killed him nonetheless, he is liable.",
                "Similarly (Devarim 22:17) \"Then they shall spread out the garment\" — They shall make things clear, as a (new) garment.",
                "Similarly, (Exodus 21:19) \"on his cane\" — on his own power. Here, too, (this figurative interpretation is the intent of) \"If the sun shone upon him.\"",
                "R. Yishmael says: You say this, but perhaps the intent is (literally) to distinguish between day and night, viz.: If he killed him in the daytime, he is liable; if at night, he is not liable. It is, therefore, written (Devarim 22:26) \"and to the maiden you shall do nothing; for as a man would rise up against his neighbor and murder him, so, is this thing\" (raping a maiden).",
                "Now what do we learn (about raping) from (murdering)? But it (the instance of murdering) apparently comes to teach (something about that of raping), and ends up \"learning\" (something from it), viz.: Just as in the instance of raping, there is no difference between day and night, here, too, (in the instance of murdering,) no such distinction is to be made. Just as here, if he rose up (against the thief) and killed him, he is not liable, there, too, if she rose up against him and killed him, she is not liable. And just as there, if she had helpers against him and she killed him, she is liable (viz. Devarim, Ibid. 27), so, here, if he (the owner) had helpers against him and he killed him, he is liable.",
                "(Exodus, Ibid.) \"If he (the thief) has blood, pay shall he pay\": R. Eliezer b. Yaakov says: If there were before him (the thief) pitchers of wine and pitchers of oil and he broke them, so long as he (the owner) knows that he (the thief) is at peace with him, (as in the instance of a father coming to burglarize his son, where the son knows that if he resists his father he will not be killed, [so that he may not kill him]) then (even if) he does kill him, he is liable (retroactively for what he broke), it being written \"If he (the thief) has blood (i.e., if it is forbidden to kill him), pay shall he pay.\"",
                "(Ibid.) \"If he lacks it, he is to be sold for his theft\": I might think, forever; it is, therefore, written (Ibid. 21:2) \"Six years shall he serve, etc.\", whence we are apprised that he serves for six years and goes out free on the seventh.",
                "\"then he shall be sold for his theft\": not for less (than the value of the theft) and not for more. R. Yehudah says: If he stole less than what he was worth, he is not sold; more than what he is worth, the owner of the stolen article has the option of selling him or writing him a writ of emancipation.",
                "R. Eliezer says: If he stole less than what he is worth, he is not sold; more than what he is worth, it suffices him to gain half and lose half (of the value of the stolen article).",
                "(Exodus 22:3) \"If found will be found in his hand\": in his possession. Even though there is no proof for this, there is support for it, viz. (Numbers 21:26) \"and he took all his land from his hand\", and (Genesis 24:10) \"Then the servant took … and all the good of his master in his hand,\" — whence we find \"in his hand\" in all places to connote \"in his possession.\"",
                "\"from ox to ass, living\": Let \"living\" (\"chaim\") not be mentioned. (It is mentioned) to include an animal (\"chayah\" [and not only a beast, like ox and ass.)",
                "\"living, two shall he pay\": and not (the value of) dead (animals). There are seven \"thefts\": \"stealing men's minds\" (i.e., deceiving them), importuning one's neighbor to be his guest when he has no intention of inviting him; proffering gifts that he knows will not be accepted; opening one's barrels (ostensibly \"for him alone\") when they have already been sold to the shopkeeper; cheating in measuring; falsifying weights; mixing (other) stalks among stalks of fenugrec, sand with beans, and vinegar with oil (even though they ruled that oil is not subject to defilement (me'ilah), wherefore kings are anointed with it.)",
                "And, what is more, they say about such a one that if he could \"steal\" the Higher Mind, he would do so. And thus do we find with Avshalom, that he \"stole\" three thefts: the heart of his father, the heart of beth-din and the heart of the house of Israel, as it is written (II Samuel 15:6) \"And Avshalom stole the heart of the men of Israel.\"",
                "And who is the greater (thief)? The robber or the robbed? The robbed; for he knows that he is being robbed and remains silent.",
                "And thus do we find with our fathers, that when they stood on Mount Sinai, they sought to steal the Higher Mind, as it is written (Exodus 24:7) \"Everything that the L–rd has spoken, we will do and we will hear\" — and it (the Higher Mind) was, as it were, \"stolen\" by them. As it is written (Devarim 5:26) \"Would that this heart of theirs were in them to fear Me and to keep all of My mitzvoth all of the days, etc.\" And if you would say that not all is revealed and known to Him, it is written (Psalms 78:36-37) \"And they beguiled Him (only) with their mouths, and (He knew that) their hearts were not constant with Him\" — in spite of which (Ibid. 38) \"And He was merciful, forgiving sin and not destroying, etc.\" And it is written (Mishlei 26:23) \"As silver dross covering earthenware are lips running (with love) above an evil heart.\"",
                "Beyond these: If one stole things from which benefit may not be derived, he need not pay. (If he stole servants, land, and consecrated articles, he pays only the principal. (If he stole) garments, vessels, beasts, animals, or birds, he pays kefel (double payment).",
                "If he stole the first-born of an ass, he pays kefel, (for) even though benefit may not be derived from it now, it will be permitted later (when it is redeemed). For an ox he pays five-fold. For a sheep he pays four-fold, viz. \"Five (head) of cattle, etc.\"",
                "Beyond these is a kidnapper, who pays his life. R. Shimon b. Yochai says: It is written (Mishlei 29:24) \"One who divides with a thief hates his soul. (He hears the adjuration to swear and will not tell.\") An analogy: One leaves his neighbor's house laden with (stolen) articles. His friend finds him and asks him \"Where are you going?\" The thief: \"Take your share and don't tell anyone.\" Later, the robbed one comes and says to him \"Swear to me that you did not see that man laden with articles leaving my house.\" The other: \"I swear I know nothing.\" He is liable for his soul. Of him it is written \"One who divides with a thief hates his soul.\"",
                "But if one steals away from his friend, (who asks to be paid for teaching him), and goes (and hides behind a fence) to learn Torah (i.e., to overhear the lesson that he is teaching), though he is called a \"thief,\" he acquires merit for himself. Of him it is written (Mishlei 6:30) \"they will not shame a thief for stealing (to fill his soul that is hungry\" [for Torah].) In the end, he will be appointed (as a teacher) over the congregation (and he will return the \"theft\" in full.) As it is written (Ibid. 31) \"In the end he will repay seven-fold. All the wealth of his house will he give\" — \"seven-fold\" signifying Torah, viz. (Psalms 12:7) \"The words of the L–rd are pure words, silver purged in an earthen crucible, refined seven-fold.\""
            ],
            [
                "(Exodus 22:4) \"If a man ravage a field or a vineyard, and he send his beast, etc.\": Why is this written? (Even) if it were not written, it would follow a fortiori, viz.: If a pit is his property, and his (beast, that is) \"sent\" is his property, then if you have learned that he is liable for his pit, (which is stationary,) then should he not be liable for his beast, (which is sent)! If it is derivable a fortiori, why need the verse be stated? It comes to teach that the tooth is a mued (i.e., \"confirmed\") to eat what is appropriate for it, and a best is a mued to break (objects in its path) as it walks, (so that there is full liability even for the first instance of such damages).",
                "He is not liable unless the \"damager\" leaves his domain and causes damage, in which instance the damage is assessed (to be paid) from the best of his land — a fortiori (if the damage is) to consecrated property.",
                "\"If a man ravage a field or a vineyard\": each in itself. \"a field or a vineyard\": Just as a vineyard produces fruit, so \"field\" (here) is one which produces fruit.",
                "\"and he send his beast\": From here they ruled: If he gave his sheep to his son, his messenger, or his servant, he is not liable (for the damage it causes.) (If he gave it) to a deaf-mute, an imbecile, or a minor, he is liable.",
                "\"and it eat in another's field\": R. Nathan says: If one were stacking grain in another's field without permission, and the owner's beast came out and damaged it, (I might think that) he is subsumed in \"and he send his beast, etc.\" It is, therefore, written \"and it eat in another's field.\" And this is not \"another's.\"",
                "\"the best of his field and the best of his vineyard\": the best of the field of the nizak (the one damaged) and the best of the vineyard of the nizak. These are the words of R. Yishmael.",
                "R. Akiva says: Scripture (here) comes to apprise us that the damage is to be assessed (to be paid) from the best of his land — a fortiori (if the damage is) to consecrated property.",
                "(Exodus 22:5) \"If fire go out and it find thorns … pay shall pay he that lights the fire\": Why need this be written? It is derivable a fortiori, viz. If he is liable (if the fire proceeds) through thorns, how much more so if he himself lights it (directly)! If it is derivable a fortiori, why need the verse be stated? Scripture (thus) comes to equate (for liability) (damaging) perforce with (damaging) wilfully, (damaging) non-intentionally with (damaging) intentionally, and (to equate) a woman with a man for all the damaging in the Torah.",
                "\"If fire go out and it find thorns\": \"thorns\" are mentioned only to assign a limit (for his liability). If thorns are present (and carry the fire), there is a limit (for his liability). If they are not present (and he lights it directly) there is no limit.",
                "From here they ruled: If it crossed a river or a (public) way or a fence ten cubits high and caused damage, he is not liable. How is he perceived? He is perceived as standing in the midst of a beth-kor and damaging, (liability obtaining up to about 137 cubits on all sides.)",
                "R. Eliezer says: Sixteen cubits, as (the distance of) the public way. R. Akiva says: Fifty cubits. R. Shimon says: \"Pay shall he pay, he that lights the fire\" — all according to the fire (i.e., according to the height of the fire and its mass. The bigger it is, the farther it travels.)",
                "It once happened that a fire crossed the Jordan and caused damage because of its mass. When is this so? When it moves in spurts; but when it moves contiguously, even up to a mil, he is liable.",
                "\"and there be consumed sheaves\": All things are included: a pile of reeds and beams, a mound of stones, and of pebbles for the processing of lime. \"or the standing corn\": trees also are included. \"or the field\": even if it singed the ground. But perhaps even if there were vessels hidden in his stack and they were burned? It is, therefore, (to negate this) written \"or the standing corn or the field.\" Just as the field is in the open, so must (what is found) in the standing corn be in the open (for liability to obtain).",
                "\"Pay shall he pay, the lighter of the fire\": Why is this written? From (22:4) \"a man,\" I would know only of a man. Whence do I derive (the same for) a woman, a tumtum (one of indeterminate sex), and a hermaphrodite? From \"Pay shall he pay, the lighter of the fire\" — in any event. This tells me only of beast and fire. Whence do I derive the same for all of the other damagers in the Torah? It follows inductively from both. Beast is not like fire, and fire is not like beast. What is common to both is that it is their nature to damage, that they are your property, that it is your obligation to guard them, and that when they cause damage, you must pay for the damage with the best (produce) of the land.",
                "Four general rules were stated by R. Yishmael in the name of R. Meir in respect to damages. Wherever the mazik (\"the damager\") has permission (to be), but not the nizak (\"the damaged\"), he (the mazik) is not liable. Wherever the nizak has permission, but not the mazik, he (the mazik) is liable for everything. Where neither the nizak nor the mazik have permission (to be), such as property which belongs to neither of them, he (the mazik) is liable for (damage of) \"tooth\" and \"foot,\" and, for the rest, mued pays full damages, and tam, half damages. Wherever both have permission (to be), such as property owned in common, open land, the public domain, and the like, for \"tooth\" and \"foot\" he is not liable and, for the rest, mued pays full damages, and tam, half damages."
            ],
            [
                "(Exodus 22:6) \"If a man give to his neighbor money or vessels to watch\": R. Yishmael says: He must deposit it with him, explicitly, saying \"Here, watch this for me\"; but if he just says \"Keep an eye on it,\" he is not liable.",
                "\"money or vessels\": Just as money tends to be counted, so, vessels that tend to be counted — whence it was ruled: Any claim which is not susceptible of measurement, weighing and counting is not a claim.",
                "R. Nathan says: \"money\": to include money of (second-) tithe, (which, unlike first-tithe, reverts not to the Temple, but to the owner.) \"vessels\": to include any vessel. This tells me only of money and vessels. Whence do I derive (the same for) all things? From \"to watch\": to include any thing which requires watching.",
                "\"and it be stolen from the house of the man\": to exempt (from kefel) one who steals from the thief. But perhaps the meaning is \"and it be stolen from the house of the man, he pays double,\" but if it be found in his (the watcher's) possession, then even though he swore (that it was stolen), he is not liable (for kefel). It is, therefore, written (22:3) \"If the theft be found in his hand, double shall he pay\" — in any event (i.e., even if it were found in the watcher's possession. It is not the second assumption, then, which is to be posited, but the first, viz.: \"and it be stolen from the hand of the man\" — to exempt (from kefel) one who steals from the thief.",
                "\"if the thief is found, he pays double\": A thief (one who steals by stealth) pays kefel, but not a robber (one who steals openly). Why did Scripture see fit to be more severe with a thief than with a robber? R. Yochanan says: A robber likens the honor of a servant to the honor of his Master, (not fearing both). A thief accords more honor to a servant than to His Master, (fearing the first, but not the second). A thief makes the Eye on high, unseeing, as it were, and the Ear, unhearing. As it is written (Isaiah 29:15) \"Woe unto those who would probe deeper than the L–rd, to conceal (their) counsel, doing their work in the dark; saying: 'Who sees us? Who notices us?'\" And (Psalms 94:7) \"They say 'The L–rd does not see; the G–d of Jacob does not understand.'\" And (Ezekiel 9:9) \"For they said 'The L–rd has forsaken the land; the eye of the L–rd does not see.'\"",
                "(Exodus 22:7) \"If the thief not be found\": What is the intent of this? From \"If the thief is found, he shall pay double,\" I understand that if the thief is found and he has (what to pay) the watcher is not liable for anything. Whence do I derive that if the thief is found and does not have what to pay, the owner of the stolen objects may not say to the watcher: \"Come and swear to me that it did not enter your heart to sell them\"? From \"If the thief not be found,\" implying that if the thief were found, the watcher is not liable for anything (even if the thief does not have what to pay.)",
                "\"then the master of the house shall draw near\": I might think, to inquire of the urim vetumim (on the breast-plate of the high-priest.) It is, therefore, written (Ibid. 8) \"whom elohim incriminate.\" Elohim who incriminate (i.e., judges) are intended.",
                "\"then the master of the house (i.e., the watcher) shall draw near to the judges\": For an oath. You say, for an oath. But, perhaps for an oath or not for an oath? It follows (that it is for an oath), viz.: \"sending forth of the hand\" is stated here, and it is stated elsewhere (viz. Ibid. 10). \"Just as there, with an oath, so, here, with an oath. Just as there, with \"Yod-Keh\" (the Name of the L–rd), so, here, with \"Yod-Keh.\" Just as here, in beth-din, so, there, in beth-din. Just as there, (he must swear that he did not use it for) his own need, so, here, for his own need. Just as there, (Ibid. 8) \"For every matter of offense,\" so, here, \"for every matter of offense.\"",
                "(Ibid. 7) \"that he did not send his hand against his neighbor's deposit\": for his need. You say, for his need. But perhaps for his need or not for his need (but for the animal's)? It is, therefore, (to negate this) written \"For every matter of offense.\" Variantly: \"For every matter of offense\": (As per the difference between Beth Shammai and Beth Hillel,) Beth Shammai saying: One is liable (even) for negative intent vis-à-vis \"sending forth the hand.\" It being written \"For every matter of offense,\" (\"offense\" subsuming negative intent). And Beth Hillel say: One is not liable until he actually sends forth his hand, this being the thrust of \"that he did not send forth his hand.\"",
                "\"For every matter of offense\" — general. \"for an ox, for an ass, for a lamb, for a garment\" — particular. General-particular (The rule is:) There is subsumed in the general only what obtains in the particular. \"for every lost object about which he will say\" — reversion to the general. But perhaps (the idea is) to revert to the original generalization? Would you say that? We have here an instance of general-particular-general, (where the rule is:) The general is understood to be of the nature of the particular, viz. (In this instance,) Just as the particular are explicitly only movable, non-mortgaged possessions, so, the general (must be of that nature).",
                "Variantly: \"for an ox, for an ass\": Why is this stated? Because it is written (earlier [6]) \"If a man give to his neighbor money or vessels, etc.\" and (later 9]) \"If a man give to his neighbor an ox or a lamb, etc.\", Scripture comes here [8] to discriminate between (the first) watcher, (an unpaid watcher), and the second, (a paid watcher). But perhaps Scripture comes to differentiate between [6] \"money or vessels\" and [9] \"beast\"? It is, therefore, written [8] \"for an ox, for an ass,\" (indicating that this is not its purpose, but, rather to discriminate between watcher and watcher.)",
                "\"about which he will say that it is this\": i.e., the first says, it is this, and the second, it is not (exactly) this — whence they ruled: (The oath is administered) only where there is admission to part of the claim.",
                "(22:7) \"then the master of the house shall draw near to elohim (judge) — one, (Ibid. 8) \"until elohim shall come the matter of both\" — two. (Ibid.) \"Whom elohim shall incriminate\" — three. From here they ruled: Monetary litigations are (judged) by three. These are the words of R. Yoshiyah.",
                "R. Yonathan says: The first was stated in the beginning, and \"beginnings are not expounded.\" \"until elohim shall come the matter of both\" — one. \"Whom elohim shall incriminate\" — two. And \"there is no evenly balanced beth-din,\" wherefore one is added to them — so that we have three.",
                "Rebbi says: \"until elohim shall come the matter of both. Scripture speaks of two. You say this, but perhaps it speaks of one\" — It is not written \"Whom elohim shall incriminate (\"yarshiyen,\" with a vav, [which would signify two]), but \"yarshian,\" (without the vav, which signifies one), so that, (all together) Scripture speaks of two. And \"there is no equally balanced beth-din,\" wherefore one is added to them — so that we have three. From here they ruled: Monetary litigations are (judged) by three.",
                "R. Meir says: by five, so that the case be decided by (a majority of) three.",
                "\"he shall pay double to his neighbor\": R. Shimon says: I read here \"he shall pay double to his neighbor,\" and elsewhere, (Leviticus 5:24) \"and he shall pay it (the principal) at its head (and its fifth shall he add to it)!\" How are these two verses to be reconciled? One who pays (only) the principal must pay the fifth, and one who pays kefel is exempt from the fifth. \"to his neighbor,\" and not to the Temple; \"to his neighbor,\" and not to others (i.e., idolators)."
            ],
            [
                "(Exodus 22:9) \"If a man give to his neighbor an ass or an ox or a lamb, etc.\" R. Yishmael says: He must deposit it with him, explicitly, saying \"Here, watch this for me\"; but if he just says \"Keep an eye on it,\" he is not liable.",
                "\"an ass or an ox or a lamb\": This tells me only of these. Whence am I to derive all beasts (as included)? From all beasts to watch.\" For wherever the general adds to the particular, all are included. Then let only that (the general) be stated. Why need the others be specified? In that case I would say that he is not liable until he deposits all of them with him. It is, therefore, written \"an ass or an ox or a lamb,\" to make him liable for each individually.",
                "\"and it die\": at the hands of Heaven. \"or be broken\": by an animal. \"or be seized\": by robbers. I might think \"or be broken,\" \"or be seized,\" (that he is not liable) whether or not he could rescue it; it is, therefore, written \"and it die.\" Just as death is characterized by insusceptibility to rescue, so, (only) in all such instances he is not liable. These are the words of R. Eliezer.",
                "R. Akiva said to him: You are deriving what is possible from what is impossible. For it is impossible for (natural) death not to be at the hands of Heaven; but breaking and seizing may be either at the hands of Heaven or at the hands of man — whereupon R. Eliezer reversed himself and derived them from stealing (i.e., According to the parameters whereby he [a hired watcher] is liable for stealing, he is liable for them.)",
                "R. Shimon says: (Ibid. 12) \"For the torn (beast) he shall not pay.\" There is a torn beast for which he does pay, and there is a torn (beast) for which he does not pay, as when it was torn by a lion.)",
                "(22:9) \"no one seeing\": Scripture here speaks of (the absence of) witnesses. \"no one seeing, (10) the oath of the L–rd shall be between the two of them (that he did not send his hand against the deposit of his neighbor.\") But if there are witnesses (that he is speaking the truth), the watcher is exempt from all (payment).",
                "\"the oath of the L–rd (Yod-Keh) shall be between the two of them\": by Yod-Keh. From here you derive the same for all \"oaths\" in the Torah. Since all the \"oaths in the Torah are unqualified (as to the formula for the oath), and the Torah qualified an oath in one instance as being \"Yod-Keh,\" so all the oaths in the Torah must be by \"Yod-Keh.\"",
                "(22:10) (\"The oath of the L–rd shall be) between the two of them\": to exclude the heirs. \"between the two of them\": to include an oath (obtaining) in an instance in which the other is suspect (i.e., if one is suspect, the other swears and takes.) \"between the two of them\": to exclude the judge — that he not make him swear against his will. R. Nathan says: \"between the two of them\": We are hereby apprised that the oath devolves upon the two of them.",
                "\"that he did not send his hand against the deposit of his neighbor\": (See Section 15) \"and its owner shall accept, and he (the watcher) shall not pay\": From here it is derived that all who swear (by Torah mandate), swear and do not pay.",
                "\"and its owner shall take\": From here they ruled: The owner of the carcass must attend to his carcass.",
                "(Exodus 22:11) \"And if it were stolen from him, he shall pay its owner\": This speaks of a hired watcher, and the above (Ibid. 9-10), of a non-paid watcher. But perhaps the reverse is the case? It follows (otherwise), viz.: A watcher (here) is liable (for theft) and a hirer (of a beast) is liable (viz. Ibid. 14). Just as a hirer (is liable) because he derives benefit (from the beast), so it is a hired watcher, who derives benefit (i.e., payment) — to exclude a non-paid watcher, who does not derive benefit.",
                "It is not the second assumption, then, which is to be posited, but the first — this speaks of a hired watcher, and the above, of a non-paid watcher.",
                "\"And if stolen it shall be stolen from him\": This tells me only of stealing. Whence do we derive the same for loss (of the beast)? It follows, viz.: Its being stolen involves a lapse in watching, and its being lost involves a lapse in watching. If you have learned that he is liable for the first, so, should he be liable for the second.",
                "\"if stolen it shall be stolen\": R. Yossi says: By this (redundancy) loss is included. \"from him\": to exclude (liability for the watcher if he, in turn, give it to) his shepherd-boy (from who it was stolen), and to include (such liability for) a grown shepherd (whom he hired as a keeper).",
                "(Exodus 22:12) \"If it were torn (by a wild beast), let him bring ed.\" This (\"ed\") is its hide. These are the words of R. Yoshiyah. Even though there is no proof for this (interpretation), there is support for it in (Amos 3:12) \"Just as a shepherd can rescue from the mouth of a lion (just) two legs or the cartilage of an ear, etc.\" R. Yochanan b. Yoshiyah says: \"If it were torn, let him bring ed.\" — Let him bring witnesses (\"edim\") that it was torn, and he will be exempt from paying.",
                "R. Yonathan says: \"let him bring him ad the torn (beast)\": Let him lead the owner to (\"ad\" = until) the torn beast, and he will be exempt from paying.",
                "",
                "\"For the torn beast he shall not pay\": There is a torn beast for which he pays, and there is a torn beast for which he does not pay.",
                "Which is a torn beast for which he does pay? A beast torn by a cat, a fox, or a marten. Likewise, wherever it is possible for him to rescue (the beast, and he does not), he is liable to pay.",
                "And which is a torn beast for which he does not pay? A beast torn by a wolf, a lion, a bear, a tiger, a leopard, or a snake. Since the Torah writes (9) \"and it die, just as he is not liable to pay in an instance of (natural) death, so, in all instances where he cannot rescue the beast, he is not liable to pay. Thus, \"For the torn beast he shall not pay.\"",
                "(Exodus 22:13) \"And if a man borrow from his neighbor\": Scripture \"cuts off\" a borrower from the class of \"watcher,\" and treats it (as a class) in itself. \"from his neighbor\": We are hereby taught that he (the borrower) is not liable until he removes it from the lender's domain.",
                "\"and it be broken or die\": This tells me only of (a borrower's liability for) breaking or death. Whence do I derive (the same for) seizure? \"death\" is written here, and it is written elsewhere (9). Just as seizure there is juxtaposed with death, so, here (seizure is understood to be juxtaposed with death.)",
                "Whence do I derive (the same for) theft and loss? It follows a fortiori, viz.: If a hired watcher, who is not liable for death, is liable for theft and loss, then a borrower, who is liable for death, how much more so should he be liable for theft and loss!",
                "(13) \"if its owner were not with him, pay shall he pay. (14) If its owner were with him, he (the borrower) shall not pay\": From the first (13), do I not know the second (14)? (Why, then, need it be written?)",
                "To teach that if it went from the domain of the lender to that of the borrower even for one moment, then (if the beast were) with the owner, he (the borrower) is not liable; if it were not with the owner, he is liable.",
                "\"If it (the beast) were hired, it came by its hire (into the hands of the hirer\"): I might think that if he swears (viz. Ibid. 10), he is exempt from all payment, you, therefore, reason: Since a paid watcher gives benefit (to the owner) and a hirer gives benefit, and we have learned about a paid watcher, who swears (to exempt himself from liability) for accident, that he pays for theft and loss — then a hirer, too, pays for theft and loss.",
                "But this is refuted by (the ordinance for) an unpaid watcher, who, though he gives benefit (to the owner), nonetheless is exempt from (all) payment. Would you say that? There is a crucial difference (between a paid and an unpaid watcher), viz.: Since a paid watcher both derives benefit and gives benefit, and a hirer derives benefit and gives benefit, then the second is to be compared to the first, who swears (for exemption from liability) for accident and pays for theft and loss, and this is not to be refuted by an unpaid watcher, who gives benefit but does not derive it. This is the intent of \"If it were hired, it came by its hire\" (i.e., it is to be compared to a hired watcher and not to an unhired one.)"
            ],
            [
                "(Exodus 22:15) \"And if a man entice a virgin, etc.\": Scripture comes to teach about an enticed girl that knass (penalty [viz. 16]) is paid for her. (But why is the verse needed?) Can it not be derived by reason, viz. \"A ravished girl is in her father's jurisdiction, and an enticed girl is in her father's jurisdiction. If we have learned that knass is paid for the first (viz. Devarim 22:28-29) then knass should also be paid for the second.",
                "No, this may be true of a ravished girl, where he violates her will and the will of her father, as opposed to an enticed girl, where he violates her father's will alone — wherefore he should not pay knass. Since it could not be derived by reason, the verse must be adduced.",
                "\"who is not betrothed\": to exclude one who was widowed or divorced in betrothal. These are the words of R. Yossi Haglili. R. Akiva says: Even one who was divorced or widowed. And this follows by reason, viz. Since he can annul her vows and he can accept her knass, then just as the first obtains if she were widowed or divorced, so, the second.",
                "If so, why is it written \"who is not betrothed\"? It is \"extra\" for purposes of comparison and towards the formulation of a gezeirah shavah (identity), viz.: It is written here \"who is not betrothed\" and there (Devarim 22:28) \"who is not betrothed\": Just as there, fifty, so, here, fifty. Just as here, shekalim, so, there shekalim.",
                "\"mahor yimharenah to himself as a wife\": What is the intent of this? From (Devarim 22:29) \"then the man who lay with her shall give,\" I might think that just as when he ravishes her he gives (knass) immediately, so, when he entices her. We are, therefore, apprised that he (the father) imposes it (the fine) upon him as mohar,\"",
                "\"mohar\" being a kethubah, as in (Genesis 34:12) \"Impose upon me much mohar and dower, and I will give it as you tell me, but give me the maiden as a wife.\"",
                "\"mahor yimharenah to himself as a wife\": a wife that is permitted to him — to exclude (from marriage, but not from knass) a widow to a high-priest; a divorcée and a chalutzah (one who had undergone the ceremony dissolving the levirate marriage obligation) to a regular priest; a mamzereth (a bastard [halachically] and a Nathinah (a descendent of the Givonites) to an Israelite, and the daughter of an Israelite to a Nathin or a mamzer.",
                "\"mahor yimharenah to himself as a wife\": I might think whether or not the father consents. It is, therefore, written (Ibid. 15) \"If her father refuse, refuse, to give her to him, then money shall he pay according to the price of the virgins,\" whereby Scripture apprises us that if the father consents he may take her, and if he does not consent, he may not take her.",
                "This tells me only of one who was enticed. Whence do I derive (the same for) one who was ravished? It follows thus: Since a ravished one is under her father's jurisdiction and an enticed one is under her father's jurisdiction, then if we have learned about an enticed one that if the father consents, he may take her, and if not, not, the same obtains with a ravished one.",
                "Furthermore, it follows a fortiori, viz.: If with an enticed one, where he did not violate her father's will, the father may abrogate or sustain the marriage, then with a ravished one, where he violated both her will and that of her father, how much more so may the father abrogate or sustain as he wills!",
                "\"if her father refuse, refuse\": This tells me only of one who has a father. Whence do I derive the same for one who does not have a father (i.e., that she herself may refuse)? It is, therefore, written \"If refuse, refuse\" — in any event.",
                "\"money shall he pay\": R. Yossi Haglili says: We have not heard how much. I, therefore, reason as follows: It is written here \"money,\" and elsewhere (re one who was ravished, Devarim 22:29), \"money.\" Just as there, fifty, so, here, fifty.",
                "\"according to the mohar of the virgins\": What do we learn from \"the mohar of the virgins.\" This (seemingly) comes to teach, but it emerges as learning, i.e., just as there, (Devarim 22:29) fifty silver, so, here, fifty silver.",
                "(Exodus 22:17) \"A witch you shall not allow to live\": Both a man and a woman. R. Yishmael says: It is written here \"You shall not allow to live,\" and elsewhere (Devarim 20:16) \"You shall not allow to live. Just as there, (the death is) by the sword, so, here, by the sword.",
                "R. Akiva says: It is written here \"You shall not allow to live,\" and elsewhere (Exodus 19:13) \"Whether beast or man it shall not live.\" Just as there (the death is) by stoning, so, here, by stoning.",
                "R. Yishmael rejoined: I derive \"You shall not allow to live\" from \"You shall not allow to live,\" and you answer me from \"You shall not allow to live\" to \"it shall not live!\" R. Yossi Haglili says: It is written here \"A witch you shall not allow to live,\" and (Ibid. 18) \"Whoever lives with a beast shall be put to death.\" They are juxtaposed to teach that just as the second (is killed) by stoning, so, the first.",
                "R. Yehudah says: It is written (Leviticus 20:27) \"And a man or a woman, if there be in them an ov or a yidoni\" (shall be stoned). Now \"ov\" and \"yidoni\" are types of witchcraft. Why were they singled out for special mention? To teach that just as these are (killed) by stoning, so all (types of) witches are (killed) by stoning. We have heard the punishment. Whence do we derive the exhortation? From (Devarim 18:10) \"There shall not be found among you one who passes his son or daughter through fire, a diviner, a soothsayer an enchanter or a witch.\"",
                "(Exodus 22:18) \"Whoever lies with a beast shall be put to death\": What is the intent of this? It is written (Leviticus 20:15) \"And a man who cohabits with a beast shall be put to death\" — by stoning. You say by stoning, but perhaps, by one of the other death penalties in Scripture? It is, therefore, written (Ibid.) \"and the beast shall you kill.\" It is written here \"kill,\" and elsewhere (Devarim 13:10) \"kill.\" Just as there, stoning (is indicated), so, here, stoning. We have heard the penalty. Whence is the exhortation (derived)? From (Leviticus 18:23) \"And you shall not cohabit with any beast.\" This tells me only of the punishment and the exhortation for the active agent. Whence do we derive the punishment for the passive agent? From (our verse) \"Whoever lies with a beast shall be put to death.\" Scripture (hereby) equated the passive agent with the active one. Just as the second is to be stoned, so, the first. We have heard the punishment. Whence the exhortation (for the passive agent)? It is, therefore, written (Devarim 23:18) \"and there shall not be a (male) harlot among the children of Israel,\" and (I Kings 14:24) \"And there was also a (male) harlot in the land. They did according to all the abominations of the nations which the L–rd drove out.\"",
                "(Exodus 22:19) \"One who sacrifices to idolatry shall be put to death\": We have heard the punishment. Whence the exhortation? It is written (Exodus 20:5) \"You shall not bow down to them and you shall not serve them.\" Sacrifice was included (in serving), and it was singled out to teach that just as sacrificing is distinctive in that it is an inner Temple service and one is liable for it (if done for an idol) whether or not it is its conventional mode of worship, so, one is liable for all such modes of service (in the worship of idolatry.)",
                "All modes of service which are not inner Temple services — If one performs them in the worship of idolatry, he is liable; if not in the worship of idolatry, he is not liable.",
                "\"only to the L–rd alone\": Because others say: If the Israelites had not joined the name of the Holy One Blessed be He, with that of idolatry (i.e., the golden calf), they would have gone lost from the world, it is written \"One who sacrifices to idolatry shall be put to death — only to the L–rd alone!\" R. Shimon b. Yochai says: Are not all who join the name of the Holy One Blessed be He to the name of idolatry liable to destruction! As it is written (II Kings 17:33) \"They feared the L–rd and served their (the nations') gods, according to the custom of the nations that exiled them from there.\"",
                "Others say: Torah was given with its signs (i.e., with its warnings), so that Israel not say: Though we are commanded against idolatry, it will not be held against us if we secrete the idols in the recesses of the earth. It is, therefore, written (Isaiah 2:14) \"On all the high mountains and on all the lofty hills\" (and in the recesses of the earth) — whether revealed or hidden, (idolatry is forbidden) — \"only to the L–rd alone\" (with no admixtures of idolatry)!"
            ],
            [
                "(Exodus 22:20) \"And a stranger you shall not afflict and you shall not oppress him\": You shall not afflict him with words and you shall not oppress him in money matters. Do not say to him: \"Yesterday you worshipped the deity of Nevo, and (the flesh of) swine is still between your teeth, and you would dare contend with me!\" And whence is it derived that if you taunt him he can taunt you in return? From \"And a stranger you shall not afflict … for you were strangers in the land of Egypt\"",
                "— whence R. Nathan derived \"Do not attribute a blemish of your own to your neighbor.\"",
                "Beloved are the strangers, for in many places you are exhorted concerning them: \"And a stranger you shall not afflict\", (Devarim 10:19) \"And you shall love the stranger\", (Exodus 23:9) \"And you have known the soul of the stranger.\" R. Eliezer says: Because a stranger's past is to his disadvantage, Scripture exhorts concerning him in many places.",
                "R. Shimon b. Yochai says: It is written (Judges 5:31) \"And His lovers are like the rising of the sun in its might\", and it is written (Devarim 10:18) \"And He loves the stranger, etc.\" Now who is greater? One who loves the King or one whom the King loves? Certainly, one whom the King loves.",
                "Beloved are the strangers, for by every epithet that Israel is called, the strangers are called. Israelites are called \"servants,\" as it is written (Leviticus 25:55) \"For unto Me the children of Israel are servants.\" And the strangers are called \"servants,\" as it is written (Isaiah 56:6) \"… to love the name of the L–rd and to be servants unto Him.\" Israelites are called \"ministers,\" as it is written (Ibid. 6:6) \"And you, 'priests of the L–rd' shall you be called; 'ministers of our G–d' will it be said of you.\" And the strangers are called \"ministers,\" as it is written (Ibid. 56:6) \"… and the strangers who join the L–rd to minister unto Him.\" Israelites are called \"lovers,\" as it is written (Ibid. 41:8) \"the seed of Abraham, My lover.\" And the strangers are called \"lovers\" (i.e., beloved), as it is written (Devarim 10:18) \"And He loves the stranger.\"",
                "\"Covenant\" is written of Israel, viz. (Genesis 17:13) \"And My covenant (i.e., circumcision) shall be in your flesh.\" And it is also written of strangers, viz. (Isaiah 56:4) \"and they hold fast to My covenant.\" \"Acceptance\" is written of Israel, viz. (Exodus 28:38) \"for acceptance for them before the L–rd.\" And \"acceptance\" is written of strangers, viz. (Isaiah 56:7) \"their burnt-offerings and their sacrifices for acceptance upon My altar.\" \"Watching\" is written of Israel, viz. (Psalms 121:4) \"He neither slumbers nor sleeps, the Watcher of Israel.\" And \"watchers\" is written of the strangers, viz. (Ibid. 146:9) \"The L–rd watches the strangers.\"",
                "Abraham called himself a stranger, viz. (Genesis 23:4) \"A stranger and a sojourner am I with you.\" David called himself a stranger, viz. (Psalms 119:19) \"I am a stranger in the land,\" and (I Chronicles 29:15) \"For we are strangers before You and sojourners as all of our ancestors. As a shadow are our days upon the earth, without a prospect.\" And it is written (Psalms 39:13) \"For a stranger am I with You, a sojourner as all of my ancestors.\"",
                "Beloved are the strangers (i.e., the proselytes), as witness Abraham's not being circumcised until the age of ninety-nine. For if he were circumcised at twenty or thirty, a stranger could become a proselyte only if he were younger than thirty — wherefore the L–rd prolonged commanding him until he was ninety-nine, so as not to bar the door to future proselytes.",
                "And thus do you find (the L–rd's esteem for the stranger-proselyte) in the four classes who respond before Him who spoke and brought the world into being, (Isaiah 44:5) \"One shall say: 'I am the L–rd's'; another shall call in the name of Yaakov; another shall mark his arm 'of the L–rd'; and in the name of Israel he shall be called\": \"I am the L–rd's\" — these are the fearers of Heaven, untainted by sin. \"another shall call in the name of Yaakov\" — these are the minors (who died in childhood), the sons of the wicked in Israel. \"another shall mark his arm 'of the L–rd'\" — these are the penitents. \"and in the name of Israel he shall be called — these are the righteous strangers (i.e., the proselytes).",
                "(Exodus 22:21) \"Every widow and orphan you shall not afflict\": This tells me only of widow and orphan. Whence do I derive (the same for) all men? It is, therefore, written \"lo ta'anun\", (the additional \"nun\" implying an extension of plurality). These are the words of R. Yishmael. R. Akiva says: Widow and orphan are more vulnerable to affliction. Scripture speaks of the common instance.",
                "(Exodus 22:22) \"If afflict you afflict him\": whether greater or lesser affliction.",
                "Variantly: Rebbi says: \"If afflict you afflict\": There is no liability unless the affliction is repeated.",
                "R. Yishmael and R. Shimon were going out to be executed when R. Shimon said to R. Yishmael: Rebbi, my heart is faint, for I do not know why I am going to be killed. R. Yishmael: Did anyone ever come to you for judgment or ruling and you kept him waiting until you had finished your cup or taken your sandal or donned your garment? Scripture states\" If afflict you afflict\" — whether greater or lesser affliction.",
                "R. Shimon: \"You have consoled me, Rebbi.",
                "And when R. Shimon and R. Yishmael were executed, R. Akiva said to his disciples: Prepare yourselves for calamity. For if good were destined to come in our generation, only R. Shimon and R. Yishmael would receive it. But it is revealed and known before Him who spoke and brought the world into being that great calamity is destined to come in our generation wherefore these were taken from among us (so as not to witness it.) As it is written (Isaiah 57:1) \"the tzaddik perishes and no one takes it to heart. And men of lovingkindness are taken off and none understand (why). It is before the evil (that is destined to befall them) that the tzaddik was taken off. (2) Peace will come (to him). They will rest on their couches — those who walk in uprightness.\" And, in the end, (3) \"As for you, come closer, you sons of a sorceress, (to hear of your impending doom), seed of an adulterer and a harlot, etc.\"",
                "\"For if cry out, shall he cry out to Me, hear will I hear his outcry.\" If he cries out, I hear, and if he does not cry out I do not hear? What is the intent of hear will I hear? I am quicker to exact punishment for one who cries out than for one who does not.",
                "",
                "Now does this not follow a fortiori, viz.: If when an individual cries out against an individual, \"hear will I hear his outcry,\" how much more so when many cry out!",
                "",
                "Now if within the framework of the lesser measure (of the Holy One Blessed be He, that of punishment), if an individual cries out against the many, this (\"hear will I hear\") is the result, then within the framework of His greater measure, (that of mercy), if the many pray (i.e., cry out for) the individual, how much more so (will He be quick to hear!)",
                "\"and my wrath shall burn\": R. Yishmael says: Burning of wrath is mentioned here, and elsewhere (Devarim 11:17) \"And the wrath of the L–rd shall burn in you.\" Just as there, withholding of rain and exile are indicated, here, too, these (are understood). And just as here \"by the sword,\" so, there by the sword.",
                "\"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 need this be written? (They will be widows) as in (II Samuel 20:3) \"And they were bound up in living widowhood (never to remarry) until the day they died.\" Now does this not follow a fortiori, viz.: If when you do not do what is just, your wives will be widows, then, if you do what is just, how much more so will you not be widows, etc.! As it is written (Zechariah 7:9) \"Judge a true judgment,\" (Ibid. 8:16) \"Truth and a judgment of peace shall you judge in your gates,\" (Isaiah 56:1) \"Thus said the L–rd: Guard justice and do righteousness, for My salvation is sure to come\" — how much more so (if you do this,) your wives will not be widows, and your children, orphans! And thus is it written (Devarim 6:2) \"So that you fear the L–rd your G–d, etc.\", and (Ibid. 11:19) \"And you shall teach them to your sons,\" followed by (21) \"so that your days be prolonged,\" and (Isaiah 65:22) \"For as the days of the tree (of life) will be the days of My people\", (Ibid. 23) \"they will not labor in vain; they will not give birth for panic (i.e., to have their children die in their lifetime). For they (their children) will be seed blessed of the L–rd, and their children (will always be) with them\", and (Ibid. 48:19) \"and your seed will be as the sand, and your offspring as its (the sea's) offspring (in its abundance)\", (Ibid. 66:22) \"for just as the new heavens and the new earth which I will create (in those days) will endure before Me … so will endure (eternally) your children and your name (Israel)\", and (Ibid. 59:20) \"And the redeemer (the Messiah) will come to Zion, and to those who repent of sin in Yaakov\", and (Ibid. 21) \"And now, this is My covenant with them, says the L–rd: My spirit which is upon you, etc.\" How much more so will your days be prolonged in this world and you will see children and children of children, and you will merit life in the world to come!"
            ]
        ],
        "Tractate Kaspa": [
            [
                "(Exodus 22:24) \"Im you lend money to My people\": R. Yishmael says: Every \"im\" (generally \"if\") in the Torah connotes optionality, with the exception of this and two others; (Leviticus 2:14) \"And im (\"when\") you offer a meal-offering of first-fruits,\" where it is mandatory. You say it is mandatory, but perhaps it is optional? It is, therefore, written (Ibid. 14) \"You shall bring the meal-offering of your first-fruits.\" It is mandatory and not optional.",
                "Similarly, (Exodus 20:22) \"And im (\"when\") an altar of stones you make unto Me.\" It is mandatory. You say it is mandatory, but perhaps it is optional? (Devarim 27:6) \"Of whole stones shall you build the altar of your G–d\" indicates that it is mandatory and not optional.",
                "Here, too, \"Im (\"when\") you lend money.\" It is mandatory and not optional. You say it is mandatory, but perhaps it is optional? (Devarim 15:8) \"Lend shall you lend\" indicates that it is mandatory and not optional.",
                "\"When you lend money\": You lend money for money (i.e., you lend money to receive money), and not fruit for fruit. (this is relevant to the laws of interest.)",
                "",
                "\"My people\": If an Israelite and a gentile stand before you to borrow, \"My people\" take precedence. A poor man and a rich man — the poor man takes precedence. Your poor (i.e., the poor of your family) and the poor of your city\" — your poor take precedence. The poor of your city and the poor of a different city — the poor of your city take precedence. Thus, \"the poor man with you\" (i.e., closest to you). \"Do not be as a creditor to him\": Do not appear to him, (obviously, to collect the money) at all times.",
                "\"Do not impose interest upon him\": What is the intent of this? (Leviticus 25:37) \"Your money you shall not give him on interest\" is an exhortation to the lender. Whence do we derive (the same for) the borrower? From (Ibid. 36) \"You shall not take from him interest.\"",
                "This tells me only of an exhortation to the borrower and to the lender. Whence do we derive (the same for) the witnesses, the guarantors, and the scribe? From \"Do not impose\" — in any manner.",
                "From here they adduced: One who lends on interest is guilty of five transgressions: \"You shall not give,\" \"You shall not take,\" \"You shall not impose interest upon him,\" \"You shall not be as a creditor to him,\" (Leviticus 19:14) \"You shall not place a stumbling block before the blind man.\" Just as the lender and the borrower transgress, so, the guarantor, the witnesses, and the scribe. R. Meir excludes the scribe.",
                "R. Yossi says: One who lends on interest and says to the scribe \"Come and write,\" and to the witnesses \"Sign\" has no portion with Him who commanded against interest.",
                "(Exodus 22:25) \"Im chavol (lit., \"bundle\") tachbol\": R. Yishmael says: Scripture here comes to teach you that if you do mitzvoth, you will take (the reward) that is yours, (midrashically: \"If you 'bundle' (mitzvoth), you will have 'bundles.'\")",
                "\"Before the sun goes down, you shall return it to him\": This refers to a day-garment, that you can return the entire day.",
                "This tells me only of a day-garment. Whence do you derive of a night-garment that it can be returned the entire night? From (Devarim 24:13) \"Return shall you return the pledge to him when the sun goes down.\"",
                "From here they ruled: A day-garment is taken as a pledge during the night, and a night-garment, during the day. A day-garment is returned during the day, and a night-garment, during the night.",
                "(Exodus 22:26) \"for it is his solitary covering\": This is his cloak. \"it is his garment for his skin\" — this is his undergarment. \"On what shall he lie?\": to include his mat-skin. \"and it shall be, if he cries out to Me, I shall hear; for I am gracious.\" R. Nathan says: If one left beth-din owing his neighbor a hundred and wearing a garment worth two hundred, he (the creditor) should not say to him: \"Sell your garment for two hundred, cover yourself with one of one hundred, and give me the hundred (that you owe me.\") This is the intent of \"For it is his solitary covering\" — You are not permitted to deprive him of a garment which is \"familiar\" to his body.",
                "\"I shall hear; for I am gracious\": I created My world with mercy.",
                "(Exodus 22:27) \"Elokim you shall not curse\": What is the intent of this? From (Leviticus 24:16) \"One who utters blasphemously the name of the L–rd shall be put to death\" we hear the punishment. Whence the exhortation? \"Elokim you shall not curse.\" Variantly: This tells me only of the distinctive Name (the Tetragrammaton [i.e., \"Yod-keh-vov-keh\"]). Whence do we derive (the same for cursing Him with) one of His epithets? From \"Elokim you shall not curse\" — in any event. These are the words of R. Yishmael.",
                "R. Akiva says: Scripture (in \"elohim\") speaks of judges, as in (Exodus 22:8) \"Until the judges (\"elohim\") shall come the matter of both.\"",
                "\"elohim you shall not curse\": This tells me only of a judge. Whence do I derive the same for a prince? From (Ibid.) \"and a prince in your people you shall not revile.\" In \"and a prince in your people you shall not revile,\" I hear both a prince and a judge. Why, then, is it written \"elohim you shall not curse\"? To impose liability for each in itself.",
                "From here they derived: One may speak one thing and be liable for four. (How so?) If the son of a prince curses his father, he is liable for \"prince,\" \"father,\" \"judge,\" and \"in your people you shall not curse.\" R. Yehudah b. Bethira says: From \"elohim you shall not curse and a prince in your people you shall not revile,\" I hear that he is not liable unless he is both a judge and a prince. It is, therefore, written \"elohim you shall not curse\" — to impose liability (for cursing) a judge; \"and a prince in your people\" — to impose liability (for cursing) a prince.",
                "What is the intent of \"in your people\"? (You are liable for cursing them) when they conduct themselves as becomes your people (and not when they are renegades.)",
                "\"elohim you shall not curse, etc.\": This tells me only of a judge and a prince. Whence do I derive (the same for cursing) all men? From \"in your people you shall not revile.\"",
                "(Exodus 22:28) \"Your fullness and your dema (terumah) you shall not delay\": \"Your fullness\" — bikkurim (first-fruits, which are taken from fully ripened grain). \"you shall not delay\": You shall not give second-tithe before first-tithe, first-tithe before terumah, or terumah before bikkurim. But I do not know which takes precedence — terumah to bikkurim or bikkurim to terumah? Would you say that? Bikkurim takes precedence because they are called by four names — \"first,\" \"bikkurim,\" \"terumah,\" and \"dema.\" (They take precedence) to terumah, which is called by only three names — \"first,\" \"terumah,\" and \"ma'aser,\" which, in turn, takes precedence to ma'aser, which is called by only two names. And first-tithe, which is called by two names — \"first\" and \"ma'aser\" — takes precedence to second-tithe, which is called by only one name (\"ma'aser\"). From here they ruled: If one gives terumah before bikkurim or first-tithe before terumah or second-tithe before first-tithe — even though he transgresses the negative commandment \"Your fullness and your dema you shall not delay,\" what is done is done (i.e., he has fulfilled his obligation.) ",
                "(Exodus 22:29) \"Thus shall you do with your ox\": Just as with the first-born of an ox, miscarriages exempt (the next birth) from (the laws of) the first-born, so, with the first-born of a human being. Just as with the first-born of a human being you are permitted to redeem the first-born through any Cohein, wherever you wish, so, with the first-born of a beast, you are permitted to give it to any Cohein wherever you wish.",
                "Because it is written (Devarim 12:6) \"And you shall bring there your burnt-offerings and your sacrifices … and the first-born of your herds and flocks,\" I might think that he must bring them (the first-born) to the Temple; it is, therefore, written (Exodus 13:2) \"in man and beast, he (the first-born) is mine.\" The first-born of a beast is likened to the first-born of a human being, and the first-born of a human being, to the first-born of a beast.",
                "Just as with the first-born of a human being, you look after it for thirty days (before redeeming it), so, with the first-born of a beast, you look after it for thirty days (before giving it to the Cohein.)",
                "\"Seven days shall it be with its mother': What is the intent of this? Because it is written (Leviticus 22:27) \"then it shall stay seven days under its mother\" — with its mother (i.e., while its mother is living). But perhaps, \"under,\" literally, (i.e., instead of its mother, [when its mother has died]). It is, therefore, written (here) \"Seven days shall it be with its mother.\" Just as here, with its mother, so, there, with its mother.",
                "R. Nathan says: The verse \"under its mother\" comes to be expounded, viz.: \"under its mother\" — after its mother has died. You say \"under its mother\" — after its mother, but perhaps it is to be understood literally, (i.e., near its mother)? — You reason thus: It is written here \"its mother,\" and elsewhere, \"its mother\" ([Devarim 14:21] \"You shall not cook a kid in its mother's milk.\") Just as there, (the meaning is \"(milk) of the same kind\" (as it is, i.e., both it and the milk being of the same source), so, here, \"of the same kind.\" [This has a specific halachic implication.]",
                "What is the intent of \"Seven days shall it be with its mother\"? Just as a consecrated first-born nurses only from a non-consecrated animal, so, all of them.",
                "From here they ruled: All consecrated animals do not nurse their young, and a tithed animal does not nurse its young. And all are derived from the (instance of the) first-born.",
                "What is done (to nurse them)? Money is taken from Temple funds, with which a non-consecrated animal is bought, which (is placed before them and) \"pities\" them and nurses them — even though there are some who donate (an animal) with this intent (that if they are consecrated, their milk will be non-consecrated.)",
                "\"On the eighth day shall you give it to Me\": This tells me (that it is acceptable) only on the eighth day itself. Whence do I derive (that it is acceptable) from the eighth day onward? It follows, viz.: It is written here \"eighth,\" and elsewhere (Leviticus 22:27) \"eighth.\" Just as there, from the eighth day on, so, here, from the eighth day on. Just as here (it is acceptable) on the eighth day itself, so, there."
            ],
            [
                "(Exodus 22:30) \"And men of holiness shall you be to me\": R. Yishmael says: When you are holy, you are Mine. Issi b. Yehudah says: When the Holy One Blessed be He originates a mitzvah for Israel, He adds holiness to them. Issi b. Guriah says: It is written here (Devarim 14:21) \"holy\" (\"for a holy people are you … You shall not cook a kid in its mother's milk\"), and, elsewhere (Exodus, Ibid.) \"holiness.\" Just as here (\"a kid, etc.\") the prohibition is eating, so, there, (\"treifah\") the prohibition is eating.",
                "\"and flesh in the field, treifah (\"torn\"): This tells me only of the field. Whence do I derive (that a treifah is forbidden also) in the house? From (Leviticus 22:8) \"Neveilah (carrion) and treifah he shall not eat.\" Treifah is likened to neveilah. Just as neveilah is forbidden both in the house and in the field, so, treifah. If so, why is \"field\" (specifically) written here? Scripture speaks of the common instance.",
                "Similarly, (in respect to a ravished maiden) (Devarim 22:27) \"For in the field he found her\" — Scripture speaks of the common instance.",
                "",
                "Similarly (Ibid. 20:6) \"Who is the man who has planted a vineyard?\" This tells me only of a vineyard. Whence do I derive (the same for) all trees? Scripture speaks of the common instance.",
                "",
                "Here, too, \"in the field treifah\" — Scripture speaks of the common instance.",
                "\"to the dog shall you throw it\": \"to the dog\" — as to the dog (i.e., anything like a dog.) You say this, but perhaps it is to be taken literally? It is, therefore, written (Ibid. 14:21)\"You shall not eat any neveilah, etc.\" (but you may derive benefit from it). Now does this not follow a fortiori, viz.: If it is permitted to derive benefit from neveilah, which causes \"carrying uncleanliness,\" how much more so, from treifah, which does not cause \"carrying uncleanliness!\" Why, then, is it written \"to the dog shall you throw it\"?",
                "To teach that a dog is of higher station than a slave, a treifah being relegated to a dog, but only neveilah, to a slave, and to teach that the Holy One Blessed be He does not withhold the reward of any creature, viz.: It is written (Exodus 11:7) \"And against all the children of Israel (during the exodus) a dog will not sharpen its tongue.\" The Holy One Blessed be He says, as it were, \"Give it its reward (treifah)\" (for holding its tongue.) Now does this not follow a fortiori? If it is so — that He does not withhold \"reward\" — from animals, how much more so (does He not withhold it) from men! As it is written (Jeremiah 18:10) \"… to repay every man according to his ways …\" and (Ibid. 12) \"the Throne of Glory … (13) the hope of Israel, the L–rd!\"",
                "(Exodus 23:1) \"Do not bear a false report\": This is an exhortation against receiving slander.",
                "Variantly: It is an exhortation to a judge not to hear the words of one litigant before the other arrives, as it is written (Exodus 22:8) \"Unto the judges shall come the matter of both.\"",
                "Variantly: an exhortation to one litigant not to state his case to the judge until his fellow litigant arrives, as it is written (Devarim 19:17) \"And the two men shall stand.\"",
                "Abba Chanin says, in the name of R. Elazar: to include the oath (administered) by the judge as requiring \"Amen\" (being answered after it), lacking which it is rendered a vain oath.",
                "\"Do not place your hand with an evildoer, etc.\": If one said to him: \"That man owes me two hundred dinars, and I have one witness. Come and join him, and you will get one hundred, and I, one hundred\" — of this it is written \"Do not place your hand, etc.\"",
                "",
                "\"Do not place your hand with an evildoer\": This was the practice of the \"clean-minded men of Jerusalem.\" They would not go to a feast until they knew who was going with them, and they would not sign a writ of divorce until they knew who was signing with them. R. Nathan says: \"Do not place your hand, etc.\": Do not make violence a witness — to exclude evildoers and robbers from being witnesses. As it is written (Devarim 19:16) \"If a man of violence rise up against another to testify, etc. … (19) then you shall do to him as he schemed to do, etc.\"",
                "(Exodus 23:2) \"You shall not incline (judgment), after many for evil\": The implication is that you do not rule with them (beth-din) for evil, but you do rule with them for good.",
                "How so? If twelve (of the twenty-three judges) acquit and eleven incriminate, he is acquitted. If thirteen incriminate and ten acquit, he is incriminated. But perhaps if eleven acquit and twelve incriminate he is incriminated? It is, therefore, written (Ibid.) \"Do not speak (solitarily) in a quarrel\" — Scripture states: Kill by witnesses; kill by incliners — Just as witnesses, (a minimum of) two, so, incliners, two (and not one).",
                "If eleven acquitted and eleven incriminated, and one said I do not know, another is to be added — an exhortation to the judge to incline (by one) only for acquittal. Thus \"Do not speak (solitarily) in a quarrel.\"",
                "(Exodus 23:3) \"Do not honor a poor man in his quarrel\": Why is this needed? (i.e., it is already written [Leviticus 19:15] \"You shall not favor a poor man (in the verdict) and you shall not honor a great one.\") (From that verse) I would know only these (i.e., favoring the poor and honoring the rich). Whence do I derive that they (\"favoring\" and \"honoring\") are interchangeable, (both applying to the rich and the poor)? From \"Do not honor a poor man.\"",
                "Abba Chanan says in the name of R. Elazar: Scripture speaks of leket, shikchah, and peah (i.e., it is \"in his quarrel\" that you are not to honor a poor man, but you are to honor him by deciding in his favor in instances of doubt as to whether something is leket, shikchah or peah, [which revert to the poor] viz. Leviticus 23:22.)",
                "(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.",
                "We find him, then, (if he does not return the animal) as transgressing both a positive commandment (\"return shall you return\") and a negative commandment (Devarim 22:1) (\"You shall not see, etc.\")",
                "\"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.",
                "\"the ox of your foe or his ass\": to impose liability for each in itself.",
                "\"straying\": \"straying\" in all instances connotes outside of the boundary. Though there is no proof for this, there is support for it in (Genesis 37:15) \"and, behold, he was straying in the field.\"",
                "\"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.)",
                "\"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.",
                "",
                "",
                "(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.",
                "How so? The ass of a Jew and the burden of a gentile — \"help shall you help with him.\" The ass of a gentile and the burden of a Jew — \"and you forbear to help him.\"",
                "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.\"",
                "If his father said to him: Do not load with him; do not unload with him; do not return his lost object, he should not heed him, because his father and mother are obligated to perform the mitzvoth.",
                "\"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)",
                "— whence R. Yishmael says: Just as unloading is (commanded) by the Torah, so, loading.",
                "\"Help shall you help with him\": What is the intent of this? From (Devarim 24:4) \"Lift up shall you lift up with him,\" I would know only of unloading and loading (the load itself). Whence do I derive (the same for lifting) the animal itself? From \"lift up shall you lift up with him.\" — when you are like him (i.e., when he also does his part)."
            ],
            [
                "(Exodus 23:6) \"You shall not incline the judgment of your needy one in his quarrel\": What is the intent of this? From (Ibid. 3) \"You shall not honor a poor man in his quarrel,\" I would know only of a poor man. Whence do I derive (the same for) a needy pauper? (i.e., one who fell from his estate of wealth and now is in dire need [of almost everything])? From \"You shall not incline the judgment of your needy one.\"",
                "Abba Channan says in the name of R. Eliezer: Scripture (here) speaks of an evildoer.",
                "Do not say: Since he is an evildoer I will incline the judgment against him. This is the intent of \"You shall not incline the judgment of your needy one in his quarrel\" — one who is \"needy\" in mitzvoth.",
                "",
                "",
                "",
                "",
                "(Exodus 23:7) \"and a clean one and a righteous one you shall not kill\": If one testified against another that he worshipped the sun, and another, that he worshipped the moon, I might think that they combine (to constitute the necessary two witnesses) to incriminate him. It is, therefore, written \"and a righteous one (i.e., 'technically' righteous) you shall not kill.\" ",
                "If they saw him pursuing another to kill him, the knife in his hand, and they said to him: Be it known to you that he is a son of the covenant, and the Torah writes \"and a clean one and a righteous one you shall not kill,\" and (Genesis 9:6) \"The spiller of the blood of a man, by man shall his blood be spilled,\" and he said \"I know, and even so!\" And the witnesses averted their eyes (for a moment and afterwards they found him (the victim) in the death throes, the knife dripping blood in the hand of the murderer — I might think that he is liable (to execution); it is, therefore, written \"and a clean one and a righteous one you shall not kill.\" ",
                "Once Shimon b. Shetach had a (single) scheming witness (zomem) executed, whereupon Yehudah b. Tabbai said to him \"May I (not) see the consolation if you did not spill innocent blood! For the Torah writes \"Kill by witnesses, \"Kill scheming witnesses\" — Just as witnesses — two, so, scheming witnesses — two (must be killed)! ",
                "Once Yehudah b. Tabbai entered a ruin, where he found a man in his death throes, the knife dripping blood in the hand of the murderer — to whom he said \"May '—' come upon me if neither I nor you killed him; but what can I do (to you) when the Torah has written (Devarim 20:15) 'By word of two witnesses shall a thing be established!' But the Omniscient One will exact punishment of that man (i.e., 'you').\" He had hardly finished speaking before a snake bit him and he died. ",
                "Variantly: \"and a clean one and a righteous one you shall not kill\": If one left beth-din incriminated, and afterwards some defense were found for him, I might think that he remains incriminated; it is, therefore, written \"and a clean one and a righteous one do not kill.\" ",
                "",
                "Variantly: If one left beth-din vindicated and afterwards some incrimination were found against him, I might think that he is returned for incrimination; it is, therefore, written \"and a clean one you shall not kill.\" ",
                "(I might think that in such an instance) just as he left your beth-din vindicated, so, he will leave My beth-din (vindicated); it is, therefore, written (Ibid.) \"for I will not vindicate the evildoer.\" ",
                "Now does this not follow a fortiori, viz.: If re the (lesser) measure (of the Holy One), that of punishment, it is written \"for I will not vindicate the evildoer,\" how much more so in (implementation of) the greater measure, that of good, (will He bestow it to its outermost limits!)",
                "(Exodus 23:8) \"And a bribe you shall not take\": Lest you say: I will take a bribe and not pervert judgment; it is, therefore, written (Ibid.) \"for a bribe blinds the (eyes of) the wise\"",
                "— in Torah. You say, the wise in Torah, but perhaps (the meaning is) \"the wise,\" literally; it is, therefore, written \"blinds pikchim\" — the bright of mind, who rule clean or unclean by the power of their intellect. From here they said: Whoever takes money and perverts judgment does not leave the world until the light of his eyes dims. R. Nosson says: until one of these three things befalls him: failure of his mind in Torah, ruling clean what is unclean, or unclean what is clean; becoming beholden to men; dimming of the light of his eyes.",
                "R. Nathan says: (Ibid.) \"and perverts the words of the righteous\": He distorts the righteous words pronounced at Sinai.",
                "(Exodus 23:10) \"Six years shall you sow your land\": R. Eliezer says: When Israel does the L–rd's will, they observe one shemitah (fallow year) in a seven-year period, as it is written \"And six years shall you sow your land.\" And when they do not do His will, they observe four shemitoth in one seven-year period. How so? (The land is left) fallow one year and sown the next year, etc., so that they are found to observe four shemitoth in one seven-year period.",
                "\"and you shall gather in its produce (11) and the seventh year, etc.\": to include (as forbidden) the fruits of the sixth year which enter the seventh year. This tells me only of the above. Whence do I derive (the same for) the fruits of the seventh year which enter the eighth year? It is written (Ibid. 11) \"Thus shall you (also) do with your vineyard and with your olive grove.\" You reason from both as one, viz.: Olive grove is not like vineyard, and vineyard is not like olive grove. What is common to both is that they grow on the waters of the seventh year and are (forbidden) as are the fruits of the seventh year. So, all that grows on the waters of the seventh year are (forbidden) as the fruits of the seventh year. These are the words of R. Yoshiyah. R. Yonathan says: This (derivation) is not needed. Is it not already written (Ibid.) \"and what they leave shall be eaten by the animals of the field\" — to include (as forbidden) the fruits of the seventh year which enter the eighth year. And what is the intent of \"Thus shall you do with your vineyard and with your olive grove\"? Scripture comes to institute removal (of seventh-year growths) for olive grove in itself and for vineyard in itself.",
                "(Exodus 23:11) \"And the seventh year it shall lie fallow\" — with respect to working it; \"and you shall leave it\" — with respect to eating from it.",
                "This tells me only of fruits. Whence do I derive the same for herbs? From \"and you shall leave it\" — in all respects.",
                "Variantly: \"And the seventh … and you shall leave it\": So that you not say: Why did the Torah institute this? Is it not so that the poor shall eat it? I shall gather it in and distribute it to the poor! It is, therefore, written \"And the seventh … and you shall leave it,\" whereby we are taught that he (must \"leave it\" even to the extent of) allowing breaches in the fence; but the sages allowed repairs to be made for the general good.",
                "\"and the poor of your people shall eat it.\" And elsewhere it is written (Leviticus 25:6) \"for you and your man-servant and your maid-servant.\" How are these verses to be reconciled? When the fruits are many, all eat. When they are few, \"for you and your man-servant and your maid-servant,\" (your life taking precedence).",
                "R. Yehudah b. Betheira says: Before the time of removal arrived, all ate of it, the poor and the rich. Once the time of removal arrived only the poor ate of it and not the rich.",
                "\"and what they leave shall be eaten by the animals of the field\": What is the intent of this? From (Devarim 14:22) \"Tithe shall you tithe,\" I would understand even the fruits of shevi'ith, (but) (Leviticus 25:6) \"for you and your man-servant and your maid-servant … (7) and for your beast\" likens man to beast. Just as a beast eats what is fit for it, untithed, on shevi'ith, so, a man.",
                "You say it comes to tell us this; but perhaps it comes to liken beast to man, viz.: Just as a man eats only of what is tithed, so, a beast!",
                "It is, therefore, written \"and what they leave shall be eaten by the animals of the field.\" Just as an animal eats what is fit for it, untithed, on shevi'ith, so, a man.",
                "(Exodus 23:12) \"Six days shall you do your work\": The Sabbath of creation is juxtaposed with shevi'ith (to teach that on shevi'ith — a year of Sabbath) the (observance of the) Sabbath of creation is not superseded.",
                "\"so that there rest your ox and your ass\": Scripture adds an additional \"resting,\" so that (a beast be permitted) to tear (grass) from the ground and eat it.",
                "You say this, but perhaps the intent is that it be confined within the house, (even such tearing being forbidden, and not only labors for the sake of man)? Would you say that? That would not be \"resting\" (for the animal), but pain!",
                "\"and there be refreshed the son of your maid-servant\": This refers to an uncircumcised (Canaanite) servant. You say this, but perhaps it refers to a circumcised servant? — (This cannot be, for Ibid. 20:10) \"your man-servant and your maid-servant\" already refers to a circumcised man-servant. What, then, is the intent of \"and there be refreshed your man-servant and your maid-servant\"? An uncircumcised man-servant.",
                "\"and the stranger\": This refers to a ger toshav (a \"sojourning stranger [one who shuns idolatry and observes the seven Noachide laws]). But perhaps it refers to a ger tzedek (a \"righteous convert\" [one who embraces Judaism])? (This cannot be, for) (Ibid. 20:10) \"and your stranger within your gates already refers to a ger tzedek. What, then, is the intent of \"and the stranger\"? A ger toshav. He is on the Sabbath as a Jew on a festival. If one buys uncircumcised servants from the gentiles, they are on the Sabbath as a Jew on chol hamoed (the intermediate days of a festival). These are the words of R. Yoshiyah.",
                "R. Akiva interchanges (the halachah). When do they (sojourning strangers) render wine forbidden (to Jews [yayin nesech])? When they utter the names of their idolatries. And when do they do so? When they vow by them."
            ],
            [
                "(Exodus 23:13) \"And everything that I have spoken of to you, you shall observe\": What is the intent of this? From (Ibid. 20:11) \"You shall not perform any labor,\" I know only of labor per se. Whence do I derive (the same for) shvuth (things bordering on labor)? From \"Everything that I have spoken of to you, you shall observe.\"",
                "",
                "",
                "\"And the name of other gods you shall not mention\": You shall not swear to a gentile by his god. \"And the name of other gods you shall not mention\": Do not make a meeting house for him, or determine where he lives by reference to (a locale of) idolatry, or arrange to meet him by a certain idol.",
                "R. Nathan says: It is written (Genesis 11:4) \"Come, let us build for ourselves a city … and make for ourselves a name.\" Just as here \"name\" is identified with idolatry, so, there, \"name\" connotes idolatry. Rebbi says: \"And the name of other gods you shall not mention\"",
                "— in praise. But (you do mention it) in derogation, viz. (Devarim 7:26) \"Abominate shall you abominate it.\" Idolatry is mentioned in derogation: \"cherem,\" \"sheketz,\" \"toevah,\" \"pesel,\" \"masechah,\" \"elilim,\" terafim,\" \"atzabim,\" \"gilulim,\" \"shikutzim.\" But the L–rd is mentioned in praise: \"Kel,\" \"Elokim,\" \"Shakkai,\" \"Tzevakoth,\" \"Ehyeh asher Ehyeh,\" \"Chanun,\" \"Rachum,\" \"Erech Apayim,\" \"Rav chesed ve'emeth.\" (Psalms 92:16) \"to say that the L–rd is just — my Rock, in whom there is no flaw.\"",
                "(Exodus 23:14) \"Three festivals shall you celebrate for Me in the year\": What is the intent of this? Because it is written (Ibid. 17) \"Three times, etc.\", I might think at whatever place or time that one wishes; it is, therefore, written (Devarim 16:16) \"on the festival of Matzoth, and the festival of Shavuoth, and the festival of Succoth.\" (Exodus 23:17) \"shall be seen\" (yod, resh, alef, heh, [which can also be read as \"shall see\"])",
                "— to exclude the blind. \"your males\": to exclude women. \"all your males\": to exclude tumtum (one of indeterminate sex) and a hermaphrodite. (Devarim 31:11) \"You shall read this Torah in the presence of all of Israel in their ears\" — to exclude the deaf. (Ibid. 16:11) \"And you shall rejoice\" — to exclude one who is sick or a minor. (Ibid.) \"before the L–rd your G–d\" — to exclude one who is unclean",
                "— whence they ruled: All are obligated \"to be seen\" except a deaf-mute, a retard, a tumtum, a hermaphrodite, one who is blind, or sick, or aged. ",
                "(Exodus 23:15) \"the festival of Matzoth shall you keep\": From here R. Yehudah b. Betheira adduced: \"as I commanded you, at the appointed time in the month of aviv\" — Years are intercalated so that the festival (Pesach) falls out only in the month of aviv, (when the grain begins to ripen).",
                "\"they shall not appear before Me empty-handed\": but with sacrifices. You say with sacrifices, but perhaps with money? It follows (that it is with sacrifices), viz.: \"Rejoicing\" is written (here) in respect to man, and \"rejoicing\" is written in respect to peace-offerings. Just as there, with sacrifices, so, here, with sacrifices.",
                "Variantly: \"They shall not appear before Me empty-handed\": but with burnt-offerings. But perhaps, with peace-offerings. It follows (that it is with burnt-offerings), viz.: \"Rejoicing\" is written (here) in respect to men, and \"rejoicing\" is written in respect to peace-offerings. Just as \"rejoicing\" vis-à-vis men is with something that is fit for men (i.e., peace-offerings, of which a man eats) so, \"rejoicing\" vis-à-vis Heaven is with something that is (uniquely) \"fit\" for Heaven (i.e., burnt-offerings). It would not be fitting that your table be full ad the \"table\" of your Master, empty.",
                "(Exodus 23:16) \"And the festival of the harvest (Shavuoth) the (time of bringing the) first-fruits of your labor\": The three festivals are mentioned in the section of shevi'ith to teach that (in the shemitah year) the three festivals are not to be dislodged from their proper times (though these times correspond to those of planting, harvesting, etc., operations which are suspended in the shemitah year).",
                "(Exodus 23:17) \"in the presence of the Master, the L–rd\": What, then, is the intent of (Ibid. 34:23) \"the G–d of Israel\"? It is with Israel that He especially unifies His name.",
                "Similarly, (Devarim 6:4) \"Hear, O Israel, the L–rd our G–d, the L–rd is One.\" Is it not already written \"the L–rd our G–d.\" Why, then, \"the L–rd is One\"? It is with us that He especially unifies His name. nding which I have unified My name only with My people, Israel.",
                "Similarly (II Kings 21:12) \"Therefore, thus said the L–rd the G–d of Israel.\" Is it not already written (Jeremiah 32:27) \"the \"God of all flesh\"? Why, then, \"the G–d of Israel\"? It is with Israel that He especially unifies His name.",
                "Similarly, (Psalms 50:7-8) \"Hear, My people, and I will speak; Israel, and I will exhort you. I am G–d, your G–d. I will not rebuke you for (remissness in) your sacrifices and (because) your burnt-offerings are (not) constantly before Me.\" I am G–d to all who enter the world, notwithstanding which I have unified My name only with My people, Israel.",
                "(Exodus 23:18) \"You shall not slaughter in the presence of chametz the blood of My sacrifice\": You shall not slaughter the Pesach offering while chametz is still present. These are the words of R. Yishmael. R. Akiva says: This tells me only of slaughtering. Whence do I derive (the same for) sprinkling (of the blood)? From (Devarim 12:27) \"the blood of your sacrifices,\" (which equates the sprinkling of the blood with the sacrificing.) R. Yehudah says (\"My sacrifice\") — the sacrifice which is all Mine (i.e., which is entirely consumed). Which is that? The (afternoon) tamid, (which may not be slaughtered on Pesach eve in the presence of chametz.)",
                "\"and there shall not remain (unplaced on the altar) the fat of My festival offering until morning\": Scripture (here) comes to teach about the fats that they are rendered unfit by remaining on the floor overnight. [At this point, there is a discrepancy in readings (see Yalkut Shimoni.)]"
            ],
            [
                "(Exodus 23:19) \"The first of the first-fruits of your land\": What is the intent of this section? (Devarim 26:2) \"Then you shall take of the first of all the fruits of the earth\" tells me only of fruits per se. Whence do I derive (the same for) first-fruits which he trod into liquids? From (Ibid.) \"shall you bring to the house of the L–rd your G–d\" — in any event.",
                "And what is the difference between the former (i.e., fruits) and the latter (i.e., liquids)? The first — he brings and recites (the bikkurim declaration); the second — he brings and does not recite.",
                "\"the first-fruits of your land\": to exclude (from the mitzvah of bikkurim) tenant-farmers, renters, thieves and extortionists. (Devarim 26:3) \"which the L–rd swore to our fathers\": to exclude proselytes and servants. (Ibid.) \"which the L–rd your G–d gives to you (singular)\": to exclude women, tumtum (indeterminate gender), and hermaphrodite.",
                "Does this imply that they are excluded from reading (the bikkurim declaration) or from bringing (the fruit)? It is, therefore, written (Exodus 23:19) \"shall you bring\" — in any event.",
                "And what is the difference between the former and the latter? The former bring and read; the latter bring and do not read.",
                "(Exodus 23:19) \"You shall not cook a kid in its mother's milk\": R. Shimon says: Why is this written in three places? (here, (Exodus 34:26) and (Devarim 14:21). They correspond to the three covenants that the Holy One Blessed be He forged with Israel: one in Chorev, one Arvoth Moav, and one in Mount Gerizim and Mount Eival.",
                "R. Yoshiyah says: The first was stated first, and \"firsts\" are not expounded. Why is the second stated? A clean animal confers tumah (uncleanliness) by being carried, and an unclean animal confers tumah by being carried. If you have learned about a clean animal that it is forbidden to cook its flesh in its (mother's) milk, I might think that the same holds true for an unclean animal. It is, therefore, written \"in the milk of its mother,\" and not in the milk of an unclean animal. The third: \"in the milk of its mother,\" but not in human milk.",
                "R. Yonathan says: Why is it written in three places? Once for a beast, once for an animal, once for a bird.",
                "Abba Channan says in the name of R. Elazar: Why is it written in three places? Once for a large beast, once for goats, once for sheep.",
                "R. Shimon b. Elazar says: Why is it written in three places? Once for a large beast, once for a small beast, once for an animal.",
                "Variantly: Once to forbid eating, once to forbid derivation of benefit, once to forbid cooking.",
                "Variantly: whether in the land (Eretz Yisrael) or outside the land, once before the Temple (i.e., when it exists), once not before the Temple.",
                "Variantly: whether non-consecrated or consecrated (animals). Rebbi says: Because it is written (in the same context as meat and milk) \"the first of the fruits of your land,\" I might think that only at the time that bikkurim obtain and only in the place that bikkurim obtain, only there does (the prohibition of) meat and milk obtain, but not otherwise; it is, therefore, written (Devarim 14:21) \"You shall not eat all carrion (neveilah) … You shall not cook a kid in its mother's milk.\" Just as (the prohibition of) carrion obtains both in the land and outside the land, both before the Temple and not before the Temple, so (the prohibition of) meat and milk.",
                "R. Akiva says: Why is it written in three places? To exclude an animal, to exclude an unclean beast, to exclude a bird.",
                "R. Yossi Haglili says: It is written \"You shall not eat all carrion … You shall not cook a kid in its mother's milk.\" I might think that what is forbidden as carrion may not be cooked in milk, so that a bird which is forbidden as carrion, may not be cooked in milk. It is, therefore, written \"in its mother's milk\" — to exclude a bird, where \"mother's milk\" does not obtain.",
                " (\"You shall not eat all carrion\") to exclude (from being forbidden specifically as \"carrion\"), an unclean beast, which is one (i.e., forbidden) both in being slaughtered and in dying.",
                "\"You shall not cook\": This tells me only that cooking it is forbidden. Whence to I derive (the same for) eating it? It follows a fortiori, viz.: If the Pesach offering, which is not forbidden to be cooked, is forbidden to be eaten, meat and milk, which is forbidden to be cooked, how much more so may they not be eaten!",
                "No, this may be true of the Pesach offering, which may not be cooked in any liquid — wherefore it may not be eaten. Would you say the same for meat and milk, which (meat) is not forbidden, wherefore it should not be forbidden to be eaten?",
                "R. Akiva says: It need not be written (that eating meat and milk is forbidden), for it follows a fortiori, viz.: If the thigh sinew (gid hanasheh), which is not forbidden to be cooked, is forbidden to be eaten, then meat and milk, which is forbidden to be cooked, how much more so should it be forbidden to be eaten!",
                "No, this may be true of the thigh sinew, which was forbidden before the giving of the Torah, wherefore it is forbidden to be eaten, as opposed to meat and milk, which was not forbidden before the giving of the Torah, wherefore it should not be forbidden to be eaten.",
                "This is refuted by (the instance of) carrion, which, even though it was not forbidden before the giving of the Torah, is forbidden to be eaten.",
                "No, this may be true of carrion, which confers tumah by being carried, as opposed to meat and milk, which does not confer tumah by being carried!",
                "This is refuted by the instance of fats and blood, which, though they do not confer tumah by being carried are forbidden to be eaten, so that meat and milk, likewise, though it does not confer tumah by being carried, should be forbidden to be eaten.",
                "No, this (that they may not be eaten) may be true of fats and blood, which are liable to kareth, as opposed to meat and milk, which is not liable to kareth. It must, therefore, be written (Devarim 12:24) \"You shall not eat it,\" to include meat and milk as forbidden to be eaten.",
                "Issi says (Ibid. 23) \"You shall not eat the life with the flesh\" — to include meat (cooked) in milk as forbidden to be eaten.",
                "Issi b. Guria says: \"Holiness\" is mentioned here (in respect to meat and milk [Devarim 14:21]), and \"holiness\" is mentioned elsewhere (Exodus 22:30) \"And men of holiness shall you be unto Me, and flesh in the field, treifah (torn) you shall not eat.\" Just as there, eating is forbidden, so, here.",
                "This tells me only of the prohibition against eating. Whence do I derive the prohibition against the derivation of benefit? It follows a fortiori, viz.: If it is forbidden to derive benefit from arlah (the fruit of trees of the first three years), with which no transgression has been done, how much more so from meat cooked in milk, with which a transgression (the cooking) has been done!",
                "No, this may be true of arlah, which was never permitted, as opposed to meat and milk, which was permitted (before the cooking)!",
                "This is refuted by chametz on Pesach, which was permitted (before Pesach) and from which benefit may not be derived.",
                "No, this may be true of chametz on Pesach, which is liable to kareth (cutting-off), as opposed to (cooking) meat and milk, which is not liable to kareth.",
                "This is refuted by klai hakerem (forbidden hybridization of plants), which, though not liable to kareth is forbidden in the derivation of benefit.",
                "Rebbi says: It is written (Devarim 14:21) \"… or sell it to the gentile. You shall not cook a kid in its mother's milk.\" Scripture hereby tells us: If you sell it, do not cook it and sell it — whence it is derived that it is forbidden in the derivation of benefit.",
                "\"You shall not cook a kid, etc.\": This tells me only of its mother's milk. Whence do I derive (the same for) its older sister's milk? It follows a fortiori, viz.: If it is forbidden to cook it in the milk of its mother, who does not enter the shed alone with it to be tithed, how much more so is it forbidden in the milk of its sister, who does enter the shed along with it to be tithed!",
                "Whence is (the same derived for cooking) its flesh in its own milk? It follows a fortiori, viz.: If re shechitah (slaughtering), where \"fruit\" with \"fruit\" is permitted (i.e., it is permitted to slaughter two siblings on the same day), \"fruit\" (child) with mother is forbidden, then here (re cooking) where \"fruit\" (child) with \"fruit\" (milk) is forbidden, how much more so is it forbidden to cook \"fruit\" (milk) with mother! \" so here (these are intended).",
                "Whence is (the same derived for cooking) the milk of goats with sheep? It follows a fortiori, viz.: If in reviah (mating of animals) where the Torah permitted \"fruit\" with mother (in cooking) it forbade \"fruit\" with (milk of) mother, then here where in reviah it forbade \"fruit with fruit\" (i.e., mating goat and sheep), how much more so does it forbid (in cooking) \"fruit\" with (milk of) mother!",
                "And this is, likewise, the halachah for cattle.",
                "Why, then, does Scripture speak (specifically) of a goat? Because a mother goat has a plentiful supply of milk.",
                "Rebbi says: It is written here \"its mother,\" and elsewhere (Leviticus 22:27) \"its mother.\" Just as there Scripture writes \"ox, sheep, or goat, so here (these are intended).",
                "\"You shall not cook a goat in its mother's milk\": It is only meat and milk that you are forbidden to cook together and not other forbidden things. For it would follow (otherwise), viz.: If it is forbidden to cook together meat and milk, each of which, in itself, is permitted, how much more so the other forbidden things in the Torah, each of which, in itself, is forbidden! It is, therefore, written (to indicate otherwise) \"You shall not cook a kid in its mother's milk\" (—that, specifically).",
                "This tells me only of non-consecrated food (as being thus forbidden). Whence do I derive (the same for) consecrated food? How can you ask? If it is forbidden with non-consecrated food, would it not (certainly) be forbidden with consecrated food? — No, it may be so with non-consecrated food, where melikah (pinching a bird's neck to slaughter it) is forbidden, as opposed to consecrated food, where melikah is not forbidden. It is, therefore, written ([in juxtaposition] Exodus 34:26) \"… the house of the L–rd your G–d. You shall not cook a kid in its mother's milk.\" Thus far the section of judgments."
            ]
        ],
        "Tractate Shabbata": [
            [
                "(Exodus 30:11) \"And the L–rd spoke to Moses\": Not through an interpreter, and not through an angel, and not through a messenger.",
                "(31:13) \"but My Sabbaths shall you keep\": What is the intent of this? From (Ibid. 20:10) \"You shall not perform any labor,\" I would know only of labor per se. Whence would I derive (the same for) shvuth (\"resting,\" things bordering upon labor)? It is, therefore, written \"but My Sabbaths shall you keep,\" to include shvuth.",
                "R. Yishmael and R. Elazar b. Azaryah and R. Akiva were once walking on the road, with Levi Hasadar and R. Yishmael the son of R. Elazar b. Azaryah walking behind them, when this question was asked: Whence is it derived that the saving of a life overrides the Sabbath? R. Yishmael responded: It is written (Ibid. 22:1) \"If the thief be found breaking in, etc.\" — If in such an instance, where it is doubtful whether he is coming to steal or to kill, and the spilling of blood defiles the land and causes the Shechinah to depart, he is permitted to kill the thief to save his life — how much more so does the saving of life override the Sabbath!",
                "R. Elazar b. Azaryah responded: If circumcision, which includes only one of a man's organs, overrides the Sabbath, how much more so all of his body!",
                "",
                "R. Akiva says: If the saving of a life overrides the sacrificial service, which overrides the Sabbath, how much more so does the saving of a life override the Sabbath!",
                "R. Yossi Haglili says: \"My Sabbaths shall you keep\": \"but\" (\"ach,\" before \"My\") \"divides,\" i.e., there are Sabbaths that you override, and there are Sabbaths that you rest.",
                "R. Shimon b. Menassia says (Ibid. 14) \"And you shall keep the Sabbath, for it is holy to you\" — Sabbath is given to you and you are not given (i.e., \"surrendered\") to the Sabbath.",
                "R. Nathan says (Ibid. 16) \"And the children of Israel shall keep the Sabbath to observe the Sabbath for their generations\": Desecrate one Sabbath in order to keep many Sabbaths.",
                "(Ibid. 13) \"for it is a sign between Me and you\": and not between Me and the peoples of the world. \"for your generations\": to be observed throughout the generations. \"to know that I, the L–rd, sanctify you\": What is the intent of this? From (Ibid. 16) \"And the children of Israel shall keep the Sabbath,\" I might think, even a deaf-mute, an imbecile, and a minor. It is, therefore, written \"to know that I, the L–rd, etc.\" I spoke only of one who has knowledge (to internalize this.)",
                "\"that I, the L–rd, sanctify you\": in the world to come, as with the sanctity of Sabbath in this world — whence we derive that the sanctity of Sabbath is of a kind with that of the world to come. And thus is it written (Psalms 92:1) \"A psalm, a song for the day of Sabbath\" — for the world which is all Sabbath.",
                "",
                "(Exodus 31:14) \"for it is holy to you\": We are hereby apprised that the Sabbath confers holiness upon Israel. \"Why is that man's shop closed?\" \"Because he is a Sabbath observer.\" \"Why is that man not working?\" \"Because he is a Sabbath observer.\"",
                "He testifies about Him who spoke and brought the world into being that He created His world in six days and rested on the seventh. And thus is it written (Isaiah 43:12) \"And you are My witnesses, says the L–rd, that I am the Almighty.\"",
                "\"Those who profane it shall be put to death\": What is the intent of this? From (Ibid. 15) \"Whoever does work on the Sabbath day shall be put to death\" we know the punishment. Whence do we derive the exhortation? From (Ibid. 20:10) \"And the seventh day is Sabbath to the L–rd your G–d. You shall not perform any labor.\"",
                "This tells me only of the punishment and the exhortation for the labor of the day. Whence do I derive (the same for) the labor of the evening? From \"Those who profane it shall be put to death.\" We have heard the punishment. Whence the exhortation? It is, therefore, written \"And the seventh day is Sabbath to the L–rd your G–d. Let \"Sabbath\" not be written (i.e., it is obvious). Why is it written? To include the evening. These are the words of R. Yossi b. R. Yoshiyah.",
                "R. Yehudah b. Betheira says: Because the gentiles surrounded Eretz Israel and Israel (perforce) profaned the Sabbath, they should not say Since we profaned part, we may profane the whole; it is, therefore, written \"Those who profane it shall be put to death\" — even an instant of it.",
                "\"For whoever does work upon it, that soul shall be but off\" — a complete work. If one wrote one letter (on the Sabbath) in the morning, and another towards evening; or if he wove one strand in the morning and another towards evening, I might think that he is liable. It is, therefore, written \"And you shall keep the Sabbath, for it is holy to you. Those who profane it shall be put to death. For whoever does work upon it, that soul shall be cut off\" — a complete work.",
                "\"that soul shall be cut off from the midst of its people\": What is the intent of this? From (Ibid.) \"Those who profane it shall be put to death,\" I know only of one who profanes it wilfully after prior warning by witnesses. Whence do I derive (the same for) one who profanes it in and of himself? From \"and it shall be cut off.\"",
                "",
                "(Exodus 31:15) \"Six days will work be done.\" And a different verse (Ibid. 20:9) \"six days shall you work, and you shall do all of your work.\" How are these two verses to be reconciled? — When Israel do the L–rd's will, their work will be done by others, viz. \"will work be done.\" And thus is it written (Isaiah 61:8) \"And strangers will arise and graze your sheep, and the sons of strangers, your farmers and your vintners.\"",
                "And if they do not do the L–rd's will, their work will be done by themselves, viz. \"and you shall do all of your work.\"",
                "What is more, (Devarim 28:48) \"And you shall serve your foes whom the L–rd sends against you.\"",
                "What is the intent of (Exodus, Ibid. 150 \"And the seventh day, a Sabbath of resting, holy to the L–rd\"? From (Leviticus 23:4) \"These are the festivals of the L–rd, callings of holiness,\" I might think that just as the holiness of the festivals (i.e., the determination of their times by intercalation and the like) is relegated to beth-din, so, the holiness of Sabbath. It is, therefore written \"and the seventh day, a Sabbath of resting, holy to the L–rd\" — Sabbath is relegated to the L–rd, and not to beth-din. And thus is it written (Ibid. 14) \"And you shall keep the Sabbath.\"",
                "(Exodus, Ibid. 16) \"And the children of Israel shall keep the Sabbath to observe the Sabbath for their generations, etc.\" This is as R. Nathan says: Profane for him (one whose life is in danger) one Sabbath so that he will keep many Sabbaths.",
                "R. Eliezer says (Ibid.) \"to observe the Sabbath … an eternal covenant (to perform on Sabbath) that which seals the covenant — circumcision.",
                "R. Elazar b. Prata says: If one keeps the Sabbath, it is as if he made it, it being written (lit.,) \"to make the Sabbath.\"",
                "Rebbi says: If a man keeps one Sabbath as ordained, Scripture accounts it to him as if he kept (all of) the Sabbaths from the day the Holy Blessed be He created the world until the resurrection of the dead, it being written (Ibid. 17) \"It is a sign forever.\"",
                "\"Between Me and the children of Israel it is a sign forever\": and not between Me and the peoples of the world.",
                "\"It is a sign forever\": We are hereby apprised that Sabbath will never go lost from Israel. And thus do you find, that all things Israel gave their lives for — such as Sabbath, circumcision, Torah study, and immersion — remain with them and never go lost. And all things that Israel did not give their lives for — such as the Temple, shemitah years, Jubilee years, and (the institution of) judges — did not remain with them.",
                "\"He rested and was restored\": From what did He rest (on Sabbath)? From labor or from judgment\"? It is, therefore, written \"and He was restored,\" (which connotes \"from labor\"). We are hereby apprised that judgment never departs from Him. And thus is it written (Psalms 89:15) \"Righteousness and justice are the foundation of Your throne; lovingkindness and truth precede Your countenance,\" and (Devarim 32:4) \"The rock — perfect is His work, for all of His ways are justice, etc.:"
            ],
            [
                "(Exodus 35:1) \"And Moses assembled, etc.\" What is the intent of this section? From (Ibid. 25:8) \"and they shall make for Me a sanctuary,\" I might think both on a weekday and on the Sabbath. And how would I understand (Ibid. 31:14) \"Those who profane it shall be put to death\"? As referring to their labors, other than those for the sanctuary. (Or, even to the labors for the sanctuary.) And how would I understand \"And they shall make for Me a sanctuary\"? As referring to other days, other than the Sabbath. Or, even on the Sabbath, etc.",
                "And it would follow (that labors for the sanctuary would override the Sabbath, viz.:) If the sacrificial service, which comes only from the enablers, (i.e., the vessels, etc.) overrides the Sabbath, then the (fixing of) the enablers of the sacrificial service, which (service) comes only from them — how much more so should they (i.e., their fixing) override the Sabbath! So that if the horn of the altar were removed or if the (sacrificial) knife were damaged, I would think they could be repaired on the Sabbath. It is, therefore, written \"And Moses assembled, etc.\" (where the exhortation against working on the Sabbath (Ibid. 35:2-3) precedes their being charged with the work of the sanctuary — to teach that such work is to be done) on the weekday, and not on the Sabbath).",
                "(Exodus 35:1) \"These are the things that the L–rd commanded us to do\": Rebbi says: to include the thirty-nine (Sabbath) labors forbidden to them orally by Moses.",
                "(Ibid. 2) \"Six days may work be done\": And another verse states (Ibid. 20:9): \"Six days shall you work.\" (How are these to be reconciled?) When Israel do the will of the L-rd, their work is done by others. (Hence, the first verse.)",
                "When they do not do the will of the L-rd, their work is done by themselves. (Hence, the second verse.)",
                "(Ibid. 2) \"and on the seventh day it shall be holy for you\": That Israel not say: Since we are permitted to perform labor (i.e., the daily offering) in the Temple (on Sabbath), it should (also) be permitted outside the Temple. It is, therefore, written \"(Sabbath) shall be holy for you,\" (labor being forbidden to you), but for the L–rd (i.e., for sacrifice), it is \"mundane.\"",
                "",
                "(Ibid. 3) \"You shall not light a fire in all of your dwellings\": From (Exodus 34:21) \"From plowing and harvesting shall you rest,\" we derive: Rest from plowing at the time of harvesting, i.e., that one rests from the eve of shemitah to shemitah (i.e., he may not eat on shemitah what he has harvested on the eve of shemitah). I might think that just as he rests from the eve of shemitah to shemitah, so he rests from the eve of Sabbath to Sabbath.",
                "And, furthermore, it follows a fortiori, viz.: If on shemitah, transgression of which is liable to neither kareth (cutting-off) nor judicial death penalty, he rests from shemitah even to shemitah, then on Sabbath, transgression of which is liable to kareth and judicial death penalty, how much more so should he rest from Sabbath eve to Sabbath! So that he should not be permitted to light a candle (on Sabbath eve to burn on Sabbath or to put hot dishes in a chafing stove (to preserve their heat). It is, therefore, written \"You shall not light a fire in all of your dwellings on the day of Sabbath.\" On the day of Sabbath, you may not do so, but you may do so from the eve of Sabbath for Sabbath.",
                "Variantly: \"You may not light a fire in all of your dwellings\": From (Leviticus 6:6) \"A perpetual fire shall burn on the altar,\" I might think, both on the weekdays and on the Sabbath. And how would I understand (Exodus 31:14) \"Those who profane it shall be put to death\"? As referring to other labors, other than that of (lighting) the woodpile. (But perhaps, even the woodpile.) And how would I understand (Leviticus 6:4) \"It (the woodpile fire) shall not go out\"? As referring to weekdays, and not the Sabbath. It is, therefore, written \"You may not light a fire in all of your dwellings.\" For your dwellings you do not light it, but you do light it for the Temple (woodpile).",
                "One of the disciples of R. Yishmael asked: What is the intent of \"You shall not light a fire\"? — From (Devarim 21:21) \"And if there be in a man a sin whose judgment is death, then he shall be put to death,\" I would understand, both on a weekday or on the Sabbath. And how would I understand \"Those who profane it shall be put to death\"? As referring to other deaths, other than judicial death penalties. But perhaps, even judicial death penalties, and how would I understand \"then he shall be put to death\"? As referring to weekdays, and not on the Sabbath.",
                "Or perhaps even on the Sabbath … It is, therefore, written \"You may not light a fire in all of your dwellings.\" Burning was in the general category (of all the forbidden labors), and it left that category (for specific mention) to teach, viz.: Just as burning, one of the judicial death penalties, does not override the Sabbath, so, all of the judicial death penalties do not override the Sabbath.",
                "R. Yonathan says: What is the intent of \"You shall not light a fire\"? From \"And Moses assembled, etc.\", I might think that one is not liable until he transgresses all thirty-nine proto-labors. It is, therefore, written (Exodus 34:21) \"From plowing and from harvesting shall you rest.\" (I would think that he is not liable) until he transgresses two, and if not, he is not liable. It is, therefore, written \"You shall not light a fire.\"",
                "Lighting a fire was in the general category (of all the forbidden labors), and it left that category (for specific mention) to teach, viz.: Just as one is liable for lighting a fire — one of the thirty-nine proto-labors — in itself, so, is he liable for each one of the thirty-nine proto-labors in itself."
            ]
        ]
    },
    "versions": [
        [
            "Mechilta, translated by Rabbi Shraga Silverstein",
            "http://www.sefaria.org/shraga-silverstein"
        ]
    ],
    "heTitle": "מכילתא דרבי ישמעאל",
    "categories": [
        "Midrash",
        "Halakhah"
    ],
    "schema": {
        "heTitle": "מכילתא דרבי ישמעאל",
        "enTitle": "Mekhilta DeRabbi Yishmael",
        "key": "Mekhilta DeRabbi Yishmael",
        "nodes": [
            {
                "heTitle": "מַסֶּכְתָּא דְפִסְחָא",
                "enTitle": "Tractate Pischa"
            },
            {
                "heTitle": "מַסֶּכְתָּא דְוַיְהִי בְּשַׁלַּח",
                "enTitle": "Tractate Vayehi Beshalach"
            },
            {
                "heTitle": "מַסֶּכְתָּא דְשִׁירָה",
                "enTitle": "Tractate Shirah"
            },
            {
                "heTitle": "מַסֶּכְתָּא דְוַיַּסַּע",
                "enTitle": "Tractate Vayassa"
            },
            {
                "heTitle": "מַסֶּכְתָּא דַעֲמָלֵק",
                "enTitle": "Tractate Amalek"
            },
            {
                "heTitle": "מַסֶּכְתָּא דְבַחֹדֶשׁ",
                "enTitle": "Tractate Bachodesh"
            },
            {
                "heTitle": "מַסֶּכְתָּא דִנְזִיקִין",
                "enTitle": "Tractate Nezikin"
            },
            {
                "heTitle": "מַסֶּכְתָּא דְכַסְפָּא",
                "enTitle": "Tractate Kaspa"
            },
            {
                "heTitle": "מַסֶּכְתָּא דְשַׁבְּתָא",
                "enTitle": "Tractate Shabbata"
            }
        ]
    }
}