Mekhilta to Deuteronomy, MS Oxford Heb.c.18/5-6

September 9, 2019
by gvaryahu
comment 1
Uncategorized

Mekhilta ad deuteronomium

Translation by Amit Gvaryahu (c) all rights reserved. Do not re-use or cite without permission.

MS Oxford Heb.C.18.5-6

<<Parasha 25>> (Deut 11:31)

<<8>> and when you occupy it and live in it, you must diligently observe (Deut 11:31-32). <<A story of R. Judah b. Bathyrah and R. Matthiah b. Harash and R. Hanania the Nephew of R. Joshua and R. Jonathan who were going abroad, and they walked[1] and arrived at Ptolemais, and remembered the Land of Israel, and looked up and their tears fell and they rent their garments and read this verse: and you shall occupy it and live in it and you must diligently observe.”>>[2] They said: living in the Land of Israel is tantamount to all the commandments in the Torah. R. Jonathan said, I vow that I will never go abroad.

  1. Once, R. Lazar b. Shamu‘ and R. Yohanan the cobbler were going to R. Judah b. Bathyrah to Nisibis, to learn from him. They arrived at Sidon[3] and looked up and their tears fell and they rent their gardments and read this verse: and you shall occupy it and live in it and you must diligently observe.” They said: living in the Land of Israel is tantamount to all the commandments in the Torah. And they returned to the Land.
  2. From here they said: a man should live in the land of Israel in a city which is all gentiles, and a man should not live abroad in a city which is all Israel. One who is buried in it – it is as if he is buried in Jerusalm, and one who is buried in Jerusalem – it is as if he is buried under the throne of glory.
  3. and so it says and I will put beauty in the land of the living (Ezek 26:20) – a land whose dead live before all other lands. Some say fourty days, some say fourty years, as it says who gives breath to the people upon it (Is 42:5).
  4. For what reason? These are the statutes and ordinances that you must diligently observe (Deut 12:1). From here R. Yohanan b. Zakkai would say If you have done much Torah do not hold it as a credit to yourself <<for you were made for it…>>[4] labour in Torah all of your life.
  5. Utterly destroy (Deut 12:2). The verse speaks of after occupying and living [in the land]. You say the verse speaks of after occupying and living in the land or perhaps it only speaks of the time when they come to the land and onwards. It teaches, saying: and you shall occupy it and live in it and you must diligently observe etc. (Deut 11:31-32): utterly destroy [thus] the verse speaks of after occupying etc.
  6. From here R. Yohanan b. Zakkai would say: do not hurry to destroy gentile altars, so you will not build them with your hands. So that you do not break down those of brick and they will tell you: make them of stone; of stone and they will tell you: make them of wood[5] and so it says by this shall Jacob’s sin be purged away (Isa 27:9).
  7. Utterly Destroy. And whence even if they destroyed them one time, they should destroy them many times? It teaches, saying: utterly destroy,[6] according to the words of R. Akiva.
  8. And whence even if they destroyed them from one place, they should destroy them in all places? It teaches, saying: utterly destroy [all the places].
  9. R. Ishmael says: as long as you live on earth (Deut 12:1) utterly destroy (idem 2).
  10. Utterly destroy [all the places]. In this meaning are included even the mountains, the hills, the seas, the rivers and the deserts. It teaches, saying tear down [their altars, smash their pillars, put their sacred trees to the fire and cut down the images of their gods] (Deut 12:3). These were in the group and were removed out of the group to indicate about the group. Just as these as special, as the hand of idolatry holds them, and they are in the group of “annihilate and destroy” thus everything which is held by the hand of idolatry should be annihilated and destroyed.
  11. From here they said: he who worships the mountains, the hills, the channels and the ravines, and he who pours a libation to them and bows down to them is liable for stoning and benefit derived from them is forbidden.[7]Seeds, trees and vegetation: he is liable for stoning and benefit derived from them is forbidden.[8]
  1. He who worships any living thing is liable for stoning and benefit derived from them is forbidden.
  2. Or perhaps you say: pure cattle and pure fowl: they are permitted and what is on them is forbidden? It says: you shall not covet the silver and gold on them etc. (Deut 7:25). R. Simeon says: one verse says on them and another verse says with them (Deut 29:16). On them – that whose species (?) is sacrificed to heaven is forbidden, that whose species (?) is not sacrificed to heaven is permitted. With them – whether their species is sacrificed to heaven or whether it is not sacrificed to heaven – it is forbidden.
  3. All the places where they worshipped etc – do I hear that this includes [places] outside the land in its meaning? It teaches, saying: [the nations] which you are to | disposess etc. (Deut 12:2). Gentiles which you disposess – you may destroy their gods.
  4. All the places – to include vessels used by an idol, that benefit from them is forbidden.
  5. Or perhaps even if they were made and not finished. Finished and were not brought [to the temple?], brought and were not used by the idol, do I hear that they will be forbidden? It teaches, saying where the nations worshipped (‘BD)– they are not forbidden until they are used (yŠtMŠ).[9]
  6. From here they said: a gentile’s idol is forbidden immediately, and a Jew’s [idol is forbidden] when it is worshipped. The words of R. Ishmael. R. Akiva says: a Jew’s immediately, and a gentile’s when it is worshipped.
  7. You shall surely destroy – the gentiles whose land you disposess – you may destroy their gods.
  8. On the mountains – R. Jose the Galilean says: their gods on the mountains, not “the mountains are their gods.” Their gods on the hills not “the hills are their gods.” And under every green tree not under very green tree? It teaches, saying and cut down their sacred trees (Ex 34:13)[10] – regardless.
  9. Another interpretation: so as to not give Israel the opportunity[11] to say: the verse denounces idolators, in that they see a high mountain and a lofty hill[12] and a green tree and place an idol there, and you [Israel] are not so. But in fact they sacrifice to the mountains and offer to the hills (Hos 4:13).[13]
  10. And some say: the Torah spoke by the letter (?). Lest Israel say: since we are commanded regarding idolatry, we will search (BLŠyn) in the wells and and the cisterns and the caves. It teaches, saying: on the high mountains and on the hills and under every green tree – on the visible [places], not in the hidden [places].

     Parasha 26 (12:3)

  1. Tear down their altars – this is a stone which was first hewn for a bômos. Smash their pillars – this is a stone which was hewn and then worshipped. Put their sacred trees to the fire – this is an ashera which was first planted for worship. And chop down the graven images[14] of their gods – this is one which was planted and then worshipped. From here they said: there are three [kinds of] houses, there are three [kinds of] stones, there are three [kinds of] asherot (m. Av. Zar. 3:7).
  2. Tear down their altars – do I hear that one should tear them down and leave them? It says, teaching: smash their pillars. Do I hear that one should smash them and leave them? It says, teaching: Put their sacred trees to the fire. Do I hear that one should burn them and leave them? It says, teaching: And chop down the graven images of their gods. Do I hear that one should chop them down and leave them? It says, teaching: and destroy their name from that site. A destruction of obliteration. Obliterate and annihilate and burn and destroy and remove from the world.
  3. From here they said: burn what can be burned. And what cannot be burned – one should file down and disperse in the wind or throw into the sea, or rub it into the ground until it is obliterated.
  4. We can learn that idols are <<annulled>>[15] in four ways, and ashera-trees in three: by cutting down, and uprooting and burning.
  5. [Idols] cause impurity like a crawling thing, as it says completely abhor it, etc (Deut 7:26).[16] R. Akiva says: like a menstruant, as it says you will cast them away like a menstruant woman etc (Isa 30:22). And they cause impurity in tents as it says they attached themselves to Baal-Peor etc (Ps 106:28). For a people may inquire of its divine beings etc (Isa 8:19).
  1. Destroy their name – change their name. If you have heard that their name is Baria say it Galalia. If you have heard that their name is Phanebaal say it Phanekaleb. If you have heard that their name is ‘En-Kos say it ‘En-Qoş.
  2. Nathan says: one verse says you shall destroy […]|

<<Parasha 30; 12: -28>>

  1. You shall offer your burnt offerings, both the flesh and the blood. R. Liezer says: Do I hear from this that if there is no flesh, there is no blood? It teaches, saying: the priest shall dash the blood (Lev 17:6). Thus, even if there is no flesh, there is blood.
  2. R. Joshua says: the priest shall dash the blood. Do I hear from this that if there is no flesh there is blood? It says, teaching, you shall offer your burnt offerings, both the flesh and the blood. Thus, if there is no flesh, there is no blood.
  3. From here R. Liezer would say: If there is no blood there is no flesh, but if there is no flesh there is blood. If there is no scoop there is no remainder, but even if there is no remainder, there is a scoop. R. Joshua says: if there is no blood there is no flesh, and if there is no flesh there is no blood. If there is no scoop there is no remainder and if there is no remainder there is no scoop.
  4. R. Nathan says: this is not necessary. It has already been said and of your other sacrifices, the blood shall be poured out on the altar of the Lord your God, and you shall eat the flesh (Deut 12:27). And what does it teach, saying you shall offer your burnt offerings, both the flesh and the blood? To the inclusion of the firstborn, and the [animal]-tithe and the Paschal offering, that they require one dashing [of blood against the altar], which we have not heard from the entire Torah.
  5. (12:28) Take care and hear etc. Why was this said? For it says Obey O Israel and take care to observe (Deut 6:3). I have only that he is renumerated for taking care, but whence [renumeration] for the heeding? It teaches, saying: take care and heed. Whence for doing? It teaches, saying: take care and observe them etc (Deut 4:6).
  6. Whence for study? It teaches, saying: study them and take care to observe them (Deut 5:1). Whence for teaching? It teaches, saying: and teach them to your children etc (Deut 11:19).
  7. Take care and hear – if he said: I undertake to offer a burnt-offering, and they told him: bring its libations as well, and he says: had I known it was so, I would not have made the undertaking. Do I hear that he is not liable? It teaches, saying: take care and heed. Take care of what you have, and you will come to learn in the future.
  8. Take care and hear – if he said: I undertake to be a nazarite, on the condition that I will drink wine and come into contact with the dead, and they told him: know that the nazarite is forbidden to drink wine and come into contact with the dead, and he says: had I known it was so, I would not have made the undertaking. Do I hear that he is not liable? It teaches, saying: take care and heed. Take care of what you have and you will come to learn in the future.
  9. Take care and hear – If you take care of what you have heard, you will come to care for what you have not heard. If you have heard little, you will come to hear much. If you have retained a little you will come to retain much.
  10. Take care and hear etc. – this teaches that a man brings merit through Torah study to himself and his generations and generations of generations until the end of all generations.
  11. For you will be doing what is good and right in the sight of the Lord your God – good in the eyes of Heaven and right in the eyes of man. And some reverse the matters: good in the eyes of man and right in the eyes of Heaven. And another matter. For you will be doing what is good and right in the sight of the Lord your God – not to be comely in the eyes of man but to be comely in the eyes of the Lord your God. And another matter. For you will be doing what is good and right in the sight of the Lord your God – this is an instruction for the court.

Parasha 31 (12:29)

  1. When the Lord your God has cut down the nations, etc – Here Moses admonishes Israel not to imitate the deeds of the gentiles, whose land they come to posess. Their payment for undertaking to not do so, is that they come to inherit the land.
  2. And you shall dispossess them – how? And you shall settle in their land – by use. We are thus able to learn that real estate is acquired by settlement.[17]
  3. On our way we learned that the feet of Israel purify the land of the nations.
  4. And you shall dispossess them and you shall settle in their land – Why was this said? For it says and you shall dispossess them and settle in their towns etc. (Deut 19:1). I have not except those which they found, and settled in. Whence [do I know] that if they wished to conquer that they may conquer? It says, teaching and you shall settle in their land, in any event. Shall I read, and you shall settle in their land, which includes both towns and houses in its meaning? And what does it teach, saying and you shall dispossess them and settle in their town and in their houses? Rather, not to give Israel an opportunity to say:[18] the country, which was not soiled with idolatry, will be permitted, but cities, which were soiled with idolatry will be forbidden. [Rather,] it says, teaching: and you shall settle in their towns and in their houses. [Thus, we must wait] Until both verses are said, and without [either one], we have not heard.[19]
  5. (12:30) Take care that you are not snared by following them – he said to them: beware that you not be trapped by your own words. For “snare” in all places means naught but “trap.” As it says May the creditor snare all that he has (Ps 109:11). And it says in order that they may go, and fall backward, and be broken, and snared, and taken (Isa 28:13).
  6. After they have been destroyed before you – he said to them: beware that you do not give the nations of the world an opportunity to say: why did the Omnipresent exile us from his land, not because we were idol-worshippers? But his people are idol-worshipers and they dwell on it, and this is favoritism.[20] They offered a parable. To what is the matter similar? To the son of kings, who would be fed something that he could not accept, and it would not remain in his stomach, and he would vomit it. So too the land of Israel is not like the other lands, and it cannot accept sinners, as it says lest the land vomit you out for defiling it (Lev 18:28).
  7. For they did all these abhorrent things, and I abhorred them etc. But I said to you: you shall inherit their land etc. (Lev 20-23-24).[21]
  8. Lest you say: our fathers sinned and you forgave them, and we are like them. I say: I only forgave them so that my name will not be profaned in the world, as it says and they shall say to the inhabitants of this land etc. and you shall kill this people etc. it is because the Lord was not able etc. and now may the power of the Lord be great etc. The Lord is slow to anger etc. forgive the iniquity of this people etc. And the Lord said etc. (Num 14:14-20).[22] Lest you say: why do gentiles – who are idolators, worship idols and bow to statues – live? By the merit of Noah. As it says As long as the earth endures etc. (Gen 8:22).

When will this covenant be annulled? When day and night cease, as it says as long as the earth endures etc. And there shall be continuous day, it is known to the LORD (Zech 14:7) etc.

  1. And matters are a fortiori: if idolatrous gentiles live through the merit of Noah, shall we not live through the merit of Abraham, Isaac and Jacob? It teaches, saying provided you diligently observe this entire commandment (Deut 19:9) – you live through the wages of the commandment, you do not live through the merit of the fathers.
  2. Lest you not inquire concerning their gods, etc. – Lest you say: since gentiles snort and castrate and offer abhorrent things and crawling things to their idols we shall do so as well, it teaches, saying: you shall not do so to the Lord your God.
  3. If you attempt to do as they do, see their observance of the commandments that I commanded them at the beginning: Whoever sheds the blood of a human (Gen 9:6). In this matter, regarding which they believe that they are meritorious, they are debtors, as it says even their sons and their daughters etc.

<<12>>.[23] Lest you say: with what shall we busy ourselves? It teaches, saying: All things that I etc.

  1. Do not add to the matter[24] — from this, they said: “those which are placed once”

[…]

[1] תבע; see כהנא, מנחם יצחק. “מעלת ישיבת ארץ-ישראל במכילתא דברים.” תרביץ סב, ד (1993): 501–54.
.

[2]  Supplied by Kahana, “Dwelling” from Sifre Deut 80, 146

[3] Must be Sidon, following story is about Ptolemais. Sidon is also mentioned as the northern border of the land of Israel in TN

[4]  Cf. AdRN B, 31 ed. Schechter 33b. Perhaps: <<for you were made for it. For people were not created for words of nonsense but for words of Torah as it says for it is your life and the length of your days (Deut 30:20)>> labour in Torah all of your life.

[5]  Perhaps עץ, wood, should be corrected to בעץ, lead; however it seems that the verse from Isaisah suggests that breaking the altar

[6]  Expounding on dual verb+infinitive form in the Hebrew.

[7]  This is likely a mistake, and should read: “permitted” to contrast with the following clause.

[8]  Perhaps an expansion of the law הם מותרים ומה שעליהם אסורים.

[9]  The homily reads BH ‘BD, “worshipped” as Ar. ‘BD, “made” and then translates into MH, ŠMŠ.

[10]  NJPS “posts,” but the rabbis clearly read “tree” here.

[11] Lit. “opening of mouth.”

[12]  Cf. Isa. 30:25.

[13]  Cf. MT: “they sacrifice on the mountaintops and offer on the hills, under oaks poplars and terebinths whose shade is so pleasant.” The homilist clearly offers this verse in Hosea, denouncing Israel wor idol worship on mountains and hills and under green trees, to counter the characterization of idolatry as a gentile practice found in the verse.

[14]  PSYLY; the images are clearly envisioned as being made of wood. this is not the usual meaning of the word but it is clearly the rabbinic reading, likely predicated on the verb GD‘, “chop down.”

[15]  Fragment has “causes impurity” but this is a mistake, influenced by the laws of impurity of idolatry, below.

[16] Lit. “treat is as a crawling thing [שקץ].”

[17] Kahana reads במשיכה; however a careful examination shows that this was emended to בישיבה.

[18] Lit., “an opening of mouth.”

[19] I.e. we cannot understand (“hear”) before both verses have been said. On this term, see excursus A.

[20]  On משוא פנים In this context, see Rosen-Zvi, Ishay. “Pauline Traditions and the Rabbis: Three Case Studies.” Harvard Theological Review 110, no. 2 (2017): 169–194.

[21]  “All these abhorrent things,” cf. Neofiti and Ps.-Jonathan. MT, LXX, Peshitta and Samaritan: “all these things.”

[22]  The quotations match the MT verse divisions, quoting the first few words of each verse.

[23] The MS says “13,” but this number is repeated below.

[24] The lemma here is a conflation of Deut 13:1  לא תסף עליו ולא תגרע ממנו and 4:2 לא תספו על הדבר אשר אנכי מצוה אתכם.