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Mekhilta d'Rabbi Ishmael

Halakhic Midrash

About this book
Chapter 62

(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."

Texts in conversation

Compare Matthew 13:44 and Mekhilta d'Rabbi Ishmael 62:5

New Testament · Rabbinic

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Summary

In Matthew, Jesus tells a parable of a man who finds treasure in a field and sells everything to get it, emphasizing the worth of what is discovered. Rabbinic tradition in the Mekhilta of Rabbi Ishmael uses similar language in a parable about treasure.

Passages

Matthew 13:44

New Testament
42 They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. The one who has ears had better listen! 44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field. 45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 46 When he found a pearl of great value, he went out and sold everything he had and bought it.
70–90 CE (scholarly estimate) Read in Matthew

Mekhilta d'Rabbi Ishmael 62:5

Rabbinic · Halakhic Midrash
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."
135 CE (scholarly estimate) Read in the Mekhilta d'Rabbi Ishmael

References

"... The situation described here resembles the one described in the Gospel of Thomas and the Mekhilta on Exodus 14:5 (with its later parallels): the buyer of a property finds a treasure in it of which the seller was not aware. In Matthew 13:44, on the other hand, the treasure is found before the field is purchased. In contrast to the parable in the Gospel of Thomas 109, where the buyer uses the treasure for his own benefit on the assumption that it belongs to him, the rabbinic story in the Alexander narrative problematizes the ownership issue and has both the buyer and seller distance themselves from ownership of the find. None of them wants to appear greedy. Both try to uphold their moral inculpibility. In the context of mishnaic law, the solution to the case is uncertain. On the one hand, one could argue that the treasure, if bundled, would be identifiable by the owner; on the other hand, the seller forsakes possession of the field and everything it contains. Theoretically, both could claim ownership of the treasure, but in the story both decide to abandon it ..."
Catherine Hezser, Finding a Treasure: The Treasure Motif in Jewish, Christian, and Graeco-Roman Narratives in the Context of Rabbinic Halakhah and Roman Law (Tübingen: Mohr Siebeck, 2019), 295–325.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Matthew 13:44 and Mekhilta d'Rabbi Ishmael 62:5

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