אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּהוּ, אַף עַל פִּי שֶׁמֵּעוֹלָם אָתָּה, לֹא נִתְיַשֵּׁב כִּסְאֲךָ וְלֹא נוֹדַעְתָּ בְּעוֹלָמְךָ עַד שֶׁאָמְרוּ בָּנֶיךָ שִׁירָה, לְכָךְ נֶאֱמַר: נָכוֹן כִּסְאֲךָ מֵאָז, מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה מִלְחָמָה וְנָצַח, וְעָשׂוּ אוֹתוֹ אָגוּסְטוּס, אָמְרוּ לוֹ עַד שֶׁלֹא עָשִׂיתָ הַמִּלְחָמָה הָיִיתָ מֶלֶךְ, עַכְשָׁיו עֲשִׂינוּךָ אָגוּסְטוּס. מַה יֵּשׁ כָּבוֹד בֵּין הַמֶּלֶךְ לְאָגוּסְטוּס, אֶלָּא, הַמֶּלֶךְ עוֹמֵד עַל הַלּוּחַ וְאָגוּסְטוּס יוֹשֵׁב. כָּךְ אָמְרוּ יִשְׂרָאֵל, בֶּאֱמֶת עַד שֶׁלֹא בָּרָאתָ עוֹלָמְךָ הָיִיתָ אַתָּה, מִשֶּׁבָּרָאתָ אוֹתוֹ אַתָּה הוּא, אֶלָּא כִּבְיָכוֹל עוֹמֵד, שֶׁנֶּאֱמַר (חבקוק ג, ו): עָמַד וַיְמֹדֶד אֶרֶץ, אֲבָל מִשֶּׁעָמַדְתָּ בַּיָּם וְאָמַרְנוּ שִׁירָה לְפָנֶיךָ בְּאָז, נִתְיַישְׁבָה מַלְכוּתְךָ וְכִסְאֲךָ נָכוֹן, הֱוֵי נָכוֹן כִּסְאֲךָ מֵאָז, בְּאָז יָשִׁיר. “Then Moses and the children of Israel sang this song to the Lord, and spoke, saying: I will sing to the Lord, for He is exalted; the horse and his rider He cast into the sea” (Exodus 15:1).
“Then [az] Moses…sang” – that is what is written: “Your throne is established of old [me’az]; [You have existed from eternity]” (Psalms 93:2). Rabbi Berekhya said in the name of Rabbi Abahu: Even though “You have existed from eternity,” Your throne was not settled and You were not known in Your world until Your children sang a song. That is why it is stated: “Your throne is established of old.” This is analogous to a king who waged war and was victorious and they made him emperor. They said to him: ‘Until you waged war, you were king, now we have made you emperor.’ What is the difference between the deference accorded to a king and that accorded to an emperor? A king is depicted on a tablet standing, while an emperor is depicted seated.1In illustrations, a king is depicted standing, as though ready to do battle, while an emperor is depicted sitting, having already been victorious over his enemies and no longer being subject to threat. So, Israel said: ‘In truth, before You created the world You were You, and once You created the world You were You, but, as it were, standing, as it is stated: “He stood and measured the earth” (Habakkuk 3:6). But, when You stood at the sea and we sang a song before You with the term “az,” your kingdom was settled, and Your throne established.’ That is: “Your throne is established of old [me’az],” with “then [az] Moses…sang.”
דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִּכְתִיב (תהלים קו, יב): וַיַּאֲמִינוּ בִדְבָרָיו יָשִׁירוּ תְּהִלָּתוֹ, אָמַר רַבִּי אַבָּהוּ, אַף עַל פִּי שֶׁכָּתוּב כְּבָר שֶׁהֶאֱמִינוּ עַד שֶׁהָיוּ בְּמִצְרַיִם, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם, חָזְרוּ וְלֹא הֶאֱמִינוּ, שֶׁנֶּאֱמַר (תהלים קו, ז): אֲבוֹתֵינוּ בְמִצְרַיִם לֹא הִשְׂכִּילוּ נִפְלְאוֹתֶיךָ, כֵּיוָן שֶׁבָּאוּ עַל הַיָּם וְרָאוּ גְּבוּרָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הֵיאַךְ עוֹשֶׂה מִשְׁפָּט בָּרְשָׁעִים, כְּמָה דְתֵימָא (דברים לכ, מא): וְתֹאחֵז בְּמִשְׁפָּט יָדִי, וְשִׁקַּע אֶת מִצְרַיִם בַּיָּם, מִיָּד (שמות יד, לא): וַיַּאֲמִינוּ בַּה', וּבִזְכוּת הָאֲמָנָה שָׁרְתָה עֲלֵיהֶם רוּחַ הַקֹּדֶשׁ וְאָמְרוּ שִׁירָה, הֲדָא הוּא דִּכְתִיב: אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל, וְאֵין אָז אֶלָּא לָשׁוֹן אֲמָנָה, שֶׁנֶּאֱמַר (בראשית לט, ה): וַיְהִי מֵאָז הִפְקִיד אֹתוֹ בְּבֵיתוֹ, וּכְתִיב (בראשית לט, ד): וְכָל יֶשׁ לוֹ נָתַן בְּיָדוֹ, הֱוֵי וַיַּאֲמִינוּ בִדְבָרָיו יָשִׁירוּ תְּהִלָּתוֹ. Another matter, “then Moses…sang” – that is what is written: “They believed in His words, they sang His praise” (Psalms 106:12). Rabbi Abahu said: Although it is written that they already believed while they were in Egypt, as it is stated: “The people believed” (Exodus 4:31), they subsequently did not believe, as it is stated: “Our ancestors in Egypt did not comprehend Your wonders” (Psalms 106:7). When they came to the sea and saw the might of the Holy One blessed be He, how He administers justice to the wicked, as you say: “My hand grasps judgment” (Deuteronomy 32:41), and He sunk the Egyptians in the sea, immediately: “They believed in God” (Exodus 14:31). Due to that belief, the Divine Spirit rested upon them and they sang a song. That is what is written: “Then [az] Moses and the children of Israel sang.” Az means nothing other than faith, as it is stated: “It was from when [me’az] he appointed him in his house” (Genesis 39:5), and it is written: “Everything he had he placed in his hands” (Genesis 39:4).2When Potiphar trusted Joseph fully and placed him in charge of his entire household, the verse uses the word az in stating that Potiphar appointed Joseph in his house. That is: “They believed in His words, they sang His praise.”
דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִּכְתִיב (שיר השירים ד, יא): נֹפֶת תִּטֹּפְנָה שִׂפְתוֹתַיִךְ, אָמַר משֶׁה רִבּוֹן הָעוֹלָמִים בַּמֶּה שֶׁחָטָאתִי לְפָנֶיךָ בּוֹ אֲנִי מְקַלֶּסְךָ. אָמַר רַבִּי לֵוִי בַּר חִיָּא מָשָׁל לִמְדִינָה שֶׁמָּרְדָה עַל הַמֶּלֶךְ וְאָמַר הַמֶּלֶךְ לַדֻּכָּס שֶׁלּוֹ נֵלֵךְ וְנִלָחֵם בָּהּ, אָמַר לוֹ דֻּכָּס אֵין אַתָּה יָכוֹל, הֶחֱרִישׁ הַמֶּלֶךְ וְהָלַךְ בַּלַּיְלָה בְּעַצְמוֹ וּכְבָשָׁהּ. יָדַע דֻּכָּס עָשָׂה עֲטָרָה וְהֵבִיא לַמֶּלֶךְ, אָמַר לוֹ הָעֲטָרָה הַזּוֹ לָמָּה, אָמַר בִּשְׁבִיל שֶׁחָטָאתִי בְּדָבָר וְאָמַרְתִּי לְךָ אֵין אַתָּה יָכוֹל. כָּךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, יוֹדֵעַ אֲנִי שֶׁחָטָאתִי לְפָנֶיךָ בְּאָז, שֶׁנֶּאֱמַר (שמות ה, כג): וּמֵאָז בָּאתִי אֶל פַּרְעֹה, וַהֲרֵי טִבַּעְתָּ אוֹתוֹ לַיָּם, לְכָךְ אֲנִי מְשַׁבַּחֲךָ בְּאָז, הֲדָא הוּא דִּכְתִיב: אָז יָשִׁיר משֶׁה. בֹּא וּרְאֵה דֶּרֶךְ הַצַּדִּיקִים בַּמֶּה שֶׁהֵם סוֹרְחִים הֵם מְתַקְּנִים, הֱוֵי: נֹפֶת תִּטֹּפְנָה שִׂפְתוֹתַיִךְ כַּלָּה, מִמִּי הֵם לְמֵדִים מִן הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבַּדָּבָר שֶׁהוּא מַכֶּה הוּא מְרַפֵּא, שֶׁנֶּאֱמַר (ירמיה ל, יז): כִּי אַעֲלֶה אֲרֻכָה לָךְ וּמִמַּכּוֹתַיִךְ אֶרְפָּאֵךְ, מִמַּכּוֹת שֶׁאֲנִי מַכֶּה אוֹתָךְ, מֵהֶם אֲנִי מְרַפֵּא אוֹתָךְ. מִנַּיִן תֵּדַע כֵּן, מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, צֵא וּלְמַד מִמָּרָה, שֶׁהוֹרָה לְמשֶׁה דָּבָר מַר וְהִשְׁלִיךְ לַמַּיִם וְנִמְתְּקוּ הַמַּיִם, שֶׁנֶּאֱמַר (שמות טו, כה): וַיּוֹרֵהוּ ה' עֵץ וַיַּשְׁלֵךְ אֶל הַמָּיִם, אֵי זֶה הָיָה, רַבִּי נָתָן אוֹמֵר יַרְדִּינוֹן הָיָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר שֶׁל עֲרָבָה הָיָה. רַבִּי אֱלִיעֶזֶר הַמּוֹדָעִי אוֹמֵר שֶׁל זַיִת הָיָה, מִכָּל מָקוֹם עֵץ מַר הָיָה וְהִמְתִּיק הַמַּיִם הַמָּרִים. וְכָךְ משֶׁה לֹא קִנְטֵר אֶלָּא בְּאָז, וּבַמֶּה שֶׁסָּרַח תִּקֵּן מַעֲשָׂיו וְאָמַר: אָז יָשִׁיר משֶׁה. Another matter, “then Moses…sang” – that is what is written: “Your lips drip nectar, [my bride]” (Song of Songs 4:11). Moses said to the Holy One blessed be He: ‘Master of the universe, with what I sinned before You, I laud You.’ Rabbi Levi bar Ḥiya said: This is analogous to a province that rebelled against the king. The king said to his duke: ‘Let us go and wage war against it.’ The duke said to him: ‘You are unable [to conquer it].’ The king was silent and went himself at night and conquered it. The duke knew, and he crafted a crown and brought it to the king. [The king] said to him: ‘What is the reason for this crown?’ He said: ‘It is because I sinned in this regard and said that you were unable.’ So too, Moses said before the Holy One blessed be He: ‘I know that I sinned before you with the word az, as it is stated: “Since [me’az] I came to Pharaoh [to speak in Your name he has harmed this people, and You did not rescue Your people]” (Exodus 5:23), and you drowned him in the sea. That is why I am praising you with the word az; that is what is written: “Then [az] Moses…sang.”’
Come and see the path of the righteous, with that with which they sin and they atone; that is: “Your lips drip nectar, my bride.” From whom do they learn this? It is from the Holy One blessed be He, as with that that He strikes, He heals, as it is stated: “For I will restore health to you, and I will heal you of your wounds” (Jeremiah 30:17); with the wounds that I smite you, I heal you.3The phrase “of your wounds” may also be translated “with your wounds.” The midrash interprets the verse to mean that God says: I will use your wounds themselves to heal you. From where is it derived? Know that it is so from the Holy One blessed be He. Come and learn from [what happened with the waters of] Mara. He indicated a bitter item to Moses, [Moses] cast it in the water, and the water was made sweet, as it is stated: “The Lord showed him a tree and he cast it into the water” (Exodus 15:25). Which [tree] was it? Rabbi Natan says: It was oleander. Rabbi Yehoshua says: It was a willow. Rabbi Eliezer HaModa’i says: It was an olive tree. In any case, it was a bitter tree and it sweetened the bitter water. So too, Moses complained only with az, and with what he sinned, he atoned, and said: “Then [az] Moses…sang.”
דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִּכְתִיב (משלי לא, כו): פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ, מִיּוֹם שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם וְעַד שֶׁעָמְדוּ יִשְׂרָאֵל עַל הַיָּם לֹא מָצִינוּ אָדָם שֶׁאָמַר שִׁירָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא יִשְׂרָאֵל, בָּרָא אָדָם הָרִאשׁוֹן וְלֹא אָמַר שִׁירָה, הִצִּיל אַבְרָהָם מִכִּבְשַׁן הָאֵשׁ וּמִן הַמְּלָכִים וְלֹא אָמַר שִׁירָה, וְכֵן יִצְחָק מִן הַמַּאֲכֶלֶת וְלֹא אָמַר שִׁירָה, וְכֵן יַעֲקֹב מִן הַמַּלְאָךְ וּמִן עֵשָׂו וּמִן אַנְשֵׁי שְׁכֶם וְלֹא אָמַר שִׁירָה, כֵּיוָן שֶׁבָּאוּ יִשְׂרָאֵל לַיָּם וְנִקְרַע לָהֶם, מִיָּד אָמְרוּ שִׁירָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל, הֱוֵי: פִּיהָ פָּתְחָה בְחָכְמָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאֵלּוּ הָיִיתִי מְצַפֶּה, וְאֵין אָז אֶלָּא שִׂמְחָה, שֶׁנֶּאֱמַר (תהלים קכו, ב): אָז יִמָּלֵא שְׂחוֹק פִּינוּ, אָמַר רַבִּי יְהוּדָה בֶּן פַּזִּי, מָה רָאוּ יִשְׂרָאֵל לוֹמַר שִׁירָה בְּאָז, אֶלָּא אָמְרוּ מִתְּחִלָּה הָיָה הַיָּם הַזֶּה יַבָּשָׁה, וְעָמְדוּ דּוֹרוֹ שֶׁל אֱנוֹשׁ וְהִכְעִיסוּ לְפָנָיו בְּאָז, שֶׁנֶּאֱמַר (בראשית ד, כו): אָז הוּחַל לִקְרֹא בְּשֵׁם ה', וַעֲשָׂאוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יָם וּפָרַע מֵהֶם, שֶׁנֶּאֱמַר (עמוס ה, ח) (עמוס ט, ו): הַקּוֹרֵא לְמֵי הַיָּם וַיִּשְׁפְּכֵם עַל פְּנֵי הָאָרֶץ, וְעַכְשָׁיו יָם הָיָה, וְנַעֲשָׂה לָנוּ יַבָּשָׁה, שֶׁנֶּאֱמַר (שמות יד, כט): וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם, נְקַלְּסֶנוּ בְּאָז, שֶׁהָפַךְ לָנוּ יָם לְיַבָּשָׁה. הֱוֵי: אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל, וְאֵין אָז אֶלָּא לְשׁוֹן בִּטָּחוֹן, שֶׁנֶּאֱמַר (משלי ג, כג): אָז תֵּלֵךְ לָבֶטַח דַּרְכֶּךָ. Another matter, “then Moses…sang” – that is what is written: “She opens her mouth with wisdom and the teaching of kindness is on her tongue” (Proverbs 31:26). From the day that the Holy One blessed be He created the world until Israel stood at the sea, we do not find a person who sang a song to the Holy One blessed be He other than Israel. He created Adam, the first man, and he did not recite song. He rescued Abraham from the fiery furnace and from the kings, and he did not recite song. Likewise, [He rescued] Isaac from the knife and he did not recite song. Likewise, [He rescued] Jacob from the angel, from Esau, and from the residents of Shekhem, and he did not recite song. When Israel came to the sea and it was split for them, they immediately sang a song before the Holy One blessed be He, as it is stated: “Then Moses and the children of Israel sang.” That is, “she opens her mouth with wisdom.” The Holy One blessed be He said: “I have been waiting for [people such as] these [to recite song].” Az means nothing other than rejoicing, as it is stated: “Then [az] our mouth will be filled with laughter” (Psalms 126:2).
Rabbi Yehuda ben Pazi said: What did Israel see, that led them to recite song with az? They said: ‘Initially, this sea was dry land, and the generation of Enosh arose and incensed Him with az, as it is stated: “Then [az] they began profaning the name of the Lord” (Genesis 4:26). The Holy One blessed be He rendered it [dry land] sea and exacted retribution against them, as it is stated: “Who calls the waters of the sea and pours them on the face of the earth” (Amos 5:8; 9:6). Now it was sea, and it was transformed to dry land on our behalf, as it is stated: “The children of Israel went on dry land in the midst of the sea” (Exodus 14:29). We will laud him with az because he transformed the sea into dry land; that is, “then Moses and the children of Israel sang.” Az means nothing other than security, as it is stated: “Then [az] you shall walk on your path securely” (Proverbs 3:23).
דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִכְתִיב (שיר השירים ד, ח): אִתִּי מִלְּבָנוֹן כַּלָּה, אָמַר רַבִּי לֵוִי בְּנֹהַג שֶׁבָּעוֹלָם כַּלָּה מְקַשְּׁטִין וּמְבַשְֹּׂמִין אוֹתָהּ וְאַחַר כָּךְ מַכְנִיסִין אוֹתָהּ לַחֻפָּה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָשָׂה כֵן אֶלָּא אָמַר לִכְנֶסֶת יִשְׂרָאֵל: אִתִּי מִלְּבָנוֹן כַּלָּה, מִטִּיט וּלְבֵנִים לְקַחְתִּיךְ וַעֲשִׂיתִיךְ כַּלָּה. לָמָּה שְׁנֵי פְּעָמִים אִתִּי מִלְּבָנוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִתִּי גְלִיתֶם מִבֵּית הַמִּקְדָּשׁ שֶׁנִּקְרָא לְבָנוֹן, שֶׁנֶּאֱמַר (ישעיה לז, כד): אֲנִי עָלִיתִי מְרוֹם הָרִים יַרְכְּתֵי לְבָנוֹן, וּמִנַּיִן שֶׁהָלְכָה שְׁכִינָה עִם יִשְׂרָאֵל בַּגּוֹלָה, שֶׁנֶּאֱמַר (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָּה, וְאוֹמֵר (יחזקאל א, ג): הָיֹה הָיָה דְבַר ה' אֶל יְחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן, וְכֵן דָּנִיֵּאל אוֹמֵר (דניאל י, ד): וַאֲנִי הָיִיתִי עַל יַד הַנָּהָר הַגָּדוֹל הוּא חִדָּקֶל, וְכֵן משֶׁה אוֹמֵר (ויקרא כו, מד): וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם וגו', אֵינִי יָכוֹל לְהַנִּיחָם כִּי אֲנִי ה' אֱלֹהֵיהֶם, מִפְּנֵי קְדֻשַּׁת שְׁמִי עָשִׂיתִי, וְעִמִּי אַתֶּם חוֹזְרִים, הֲדָא הוּא דִכְתִיב (שיר השירים ד, ח): אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי, מִן הַמַּלְכֻיּוֹת שֶׁנִּקְרְאוּ לְבָנוֹן, שֶׁנֶּאֱמַר (יחזקאל לא, ג): הִנֵּה אַשּׁוּר אֶרֶז בַּלְּבָנוֹן, וְכֵן הוּא אוֹמֵר (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה' בְּרֹאשָׁם. (שיר השירים ד, ח): תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, אָמַר רַבִּי יוּסְטָא הַר הוּא וּשְׁמוֹ אֲמָנָה, עַד אוֹתוֹ הָהָר אֶרֶץ יִשְׂרָאֵל מִמֶּנּוּ וּלְהַלָּן חוּצָה לָאָרֶץ. אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי יוֹסֵי כְּשֶׁיַּגִּיעוּ הַגָּלֻיּוֹת לְשָׁם יִהְיוּ אוֹמְרִים שִׁירָה, לְכָךְ נֶאֱמַר: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. דָּבָר אַחֵר, תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, עֲתִידִין יִשְׂרָאֵל לוֹמַר שִׁירָה לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (תהלים צח, א): שִׁירוּ לַה' שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה, וּבְאֵיזֶה זְכוּת אוֹמְרִים יִשְׂרָאֵל שִׁירָה, בִּזְכוּת אַבְרָהָם שֶׁהֶאֱמִין בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית טו, ו): וְהֶאֱמִן בַּה', הִיא הָאֱמוּנָה שֶׁיִּשְׂרָאֵל נוֹחֲלִין בָּהּ, וְעָלָיו הַכָּתוּב אוֹמֵר (חבקוק ב, ד): וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה, הֱוֵי: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. מֵרֹאשׁ שְׂנִיר, בִּזְכוּת יִצְחָק, (חבקוק ב, ד): וְחֶרְמוֹן, בִּזְכוּת יַעֲקֹב, (חבקוק ב, ד): מִמְּעֹנוֹת אֲרָיוֹת, גָּלוּת בָּבֶל וּמָדָי. (חבקוק ב, ד): מֵהַרְרֵי נְמֵרִים, זוֹ אֱדוֹם. דָּבָר אַחֵר, תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה, אָמַר רַבִּי נְחֶמְיָה, לֹא זָכוּ יִשְׂרָאֵל לוֹמַר שִׁירָה עַל הַיָּם אֶלָּא בִּזְכוּת אֲמָנָה, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם, וּכְתִיב (שמות יד, לא): וַיַּאֲמִינוּ בַּה', אָמַר רַבִּי יִצְחָק הָיוּ רוֹאִין כָּל אוֹתָן נִסִּים שֶׁנַּעֲשׂוּ לָהֶם וְלֹא הָיָה לָהֶם לְהַאֲמִין, אֶלָּא אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא, בִּשְׁבִיל הָאֲמָנָה שֶׁהֶאֱמִין אַבְרָהָם לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וְהֶאֱמִן בַּה', מִמֶּנָּה זָכוּ יִשְׂרָאֵל לוֹמַר שִׁירָה עַל הַיָּם, שֶׁנֶּאֱמַר: אָז יָשִׁיר משֶׁה, הֱוֵי: תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה. Another matter, “then Moses…sang” – that is what is written: “With me from Lebanon, my bride, [with me from Lebanon, come]” (Song of Songs 4:8). Rabbi Levi said: The standard practice is that a bride is adorned and perfumed and then she is taken to the wedding canopy. But the Holy One blessed be He did not do so, but rather, He said to the congregation of Israel: “With me from Lebanon [Levanon], my bride,” – from the mortar and the bricks [levenim] I have taken you, and I have rendered you a bride.
Why does it say “with me from Lebanon” twice? The Holy One blessed be He said: ‘With Me you have been exiled from the Temple that is called Lebanon, as it is stated: “I climbed the highest mountain to the ends of Lebanon”’ (Isaiah 37:24). From where is it derived that the Divine Presence went with Israel into exile? It is as it is stated: “Because of you I sent to Babylon” (Isaiah 43:14), and it says: “The word of the Lord came to Ezekiel son of Buzi the priest” (Ezekiel 1:3).4This prophecy took place in Babylon. Likewise, Daniel says: “I was by the side of the great river, the Tigris” (Daniel 10:4). Likewise Moses said: “But despite all this, while they will be in the land of their enemies…I am not able to forsake them…as I am the Lord their God” (Leviticus 26:44). I have acted due to the sanctity of My name, and with Me you will return; that is what is written: “With me from Lebanon, my bride, with me from Lebanon, come” (Song of Songs 4:8). From the kingdoms that are called Lebanon, as it is stated: “Behold, Assyria was a cedar in Lebanon” (Ezekiel 31:3). Likewise it says: “The one who breaches goes before them…and their king passed before them and God is at their head” (Micha 2:13).5God leads them out of exile, from the kingdoms called Lebanon.
“Look from the top of Amana” (Song of Songs 4:8). Rabbi Yusta said: ‘There is a mountain named Amana. Until that mountain is the Land of Israel, and beyond it is outside the Land.’ Rabbi Elazar ben Rabbi Yosei said: When the exiles will reach there,6On their return from the exile. they will recite song; that is why it says: “Look from the top of Amana.”
Alternatively, “look from the top of Amana [from the top of Senir and Hermon, from the lions’ dens, from the mountains of leopards]” (Song of Songs 4:8). Israel is destined to recite song in the future, as it is stated: “Sing to the Lord a new song; as He has performed wonders” (Psalms 98:1). Due to whose merit does Israel recite song? It is due to the merit of Abraham, who believed in the Holy One blessed be He, as it is stated: ”He believed in God” (Genesis 15:6). This is the faith [emuna] by virtue of which Israel inherits [the Land], and in his regard, the verse states: “But the righteous shall live by his faith” (Habakkuk 2:4); that is: “Look from the top of Amana.” “From the top of Senir” – due to the merit of Isaac; “and Hermon” – due to the merit of Jacob; “from the lions’ den” – the Babylonian and Persian exile; “from the mountains of leopards” – this is Edom.
Another matter, “look from the top of Amana” – Rabbi Neḥemya said: Israel merited to recite song at the sea only due to the merit of belief [emuna], as it is stated: “The people believed” (Exodus 4:31), and it is written: “They believed in the Lord” (Exodus 14:31). Rabbi Yitzḥak said: Could they have seen all those miracles that were performed on their behalf and not have believed? Rather, Rabbi Shimon bar Abba said: It is because of the belief that Abraham believed in the Holy One blessed be He, as it is stated; “He believed in the Lord” (Genesis 15:6). Because of it, Israel merited to recite song, as it is stated: “Then Moses…sang” – that is: “Look from the top of Amana.”7The midrash interprets the verse “Look [tashuri] from the top [rosh] of Amana” to mean: You will sing [tashiri] due to the leader [rosh] of those who had faith [emuna], namely Abraham.
דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִכְתִיב (תהלים נט, יז): וַאֲנִי אָשִׁיר עֻזֶּךָ וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ, וַאֲנִי אָשִׁיר עֻזֶּךָ, לֶעָתִיד לָבֹא, שֶׁנֶּאֱמַר (ישעיה יב, ב): הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד. וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ, אוֹתוֹ בֹּקֶר שֶׁל יוֹם הַדִּין, שֶׁנֶּאֱמַר (ישעיה כא, יב): אָמַר שֹׁמֵר אָתָא בֹקֶר וְגַם לָיְלָה, (תהלים נט, יז): כִּי הָיִיתָ מִשְׂגָּב לִי, בֶּאֱדוֹם. (תהלים נז, יז): וּמָנוֹס בְּיוֹם צַר לִי, בְּגוֹג וּמָגוֹג. דָּבָר אַחֵר, וַאֲנִי אָשִׁיר עֻזֶּךָ, אֵימָתַי בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל עַל הַיָּם וְאוֹמְרִים שִׁירָה, שֶׁנֶּאֱמַר: אָז יָשִׁיר משֶׁה, וּמָה אָמְרוּ, עָזִי וְזִמְרָת יָהּ. וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ, אוֹתוֹ בֹּקֶר שֶׁהִשְׁקַפְתָּ עַל מַחֲנֵה מִצְרַיִם, שֶׁנֶּאֱמַר (שמות יד, כד): וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר. דָּבָר אַחֵר, אוֹתוֹ הַבֹּקֶר שֶׁהוֹרַדְתָּ לָנוּ אֶת הַמָּן, שֶׁנֶּאֱמַר (שמות טז, יג): וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטָּל. דָּבָר אַחֵר, אוֹתוֹ הַבֹּקֶר שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות יט, טז): וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹוֹת הַבֹּקֶר. כִּי הָיִיתָ מִשְׂגָּב לִי, בְּפַרְעֹה וּבְמִצְרַיִם. וּמָנוֹס בְּיוֹם צַר לִי, בַּעֲמָלֵק. Another matter, “then Moses…sang” – that is what is written: “But I will sing of Your might; I will sing aloud of Your mercy in the morning, [You were a fortress for me and a refuge on the day of my distress]” (Psalms 59:17). “I will sing of Your might” – in the future, as it is stated: “[And in that day you shall say…] Behold, God is my salvation I will trust and I will not fear [for God is my might and song]” (Isaiah 12:1–2). “I will sing aloud of Your mercy in the morning” – [in] that morning of the day of judgment, as it is stated: “The watchman said: Morning comes and also night” (Isaiah 21:12). “You were a fortress for me” in Edom; “and a refuge on the day of my distress” in Gog and Magog.
Alternatively, “but I will sing of Your might” (Psalms 59:17) – when [did this occur]? When Israel was standing at the sea and reciting song, as it is stated: “Then Moses…sang.” What did they say? “The Lord is my strength” (Exodus 15:2). “I will sing aloud of Your mercy in the morning,” – that morning when You looked down on the Egyptian encampment, as it is stated: “It was at the morning watch, [and the Lord looked down at the camp of Egypt]” (Exodus 14:24). Alternatively, that morning that You brought the manna down for us, as it is stated: “In the morning there was a layer of dew” (Exodus 16:13). Alternatively, that morning of the giving of the Torah, as it is stated: “It was on the third day, when it was morning” (Exodus 19:16). “You were a fortress for me” with Pharaoh and Egypt, “and a refuge on the day of my distress” with Amalek.
דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִכְתִיב (תהלים סח, כו): קִדְמוּ שָׁרִים אַחַר נֹגְנִים, אָמַר רַבִּי יוֹחָנָן, בִּקְּשׁוּ הַמַּלְאָכִים לוֹמַר שִׁירָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאוֹתוֹ הַלַּיְלָה שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיָּם, וְלֹא הִנִּיחָן הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לָהֶם לִגְיוֹנוֹתַי נְתוּנִין בְּצָרָה וְאַתֶּם אוֹמְרִים לְפָנַי שִׁירָה, הֲדָא הוּא דִּכְתִיב (שמות יד, כ): וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה, כְּמָה דְּתֵימָא (ישעיה ו, ג): וְקָרָא זֶה אֶל זֶה וְאָמַר, וְכֵיוָן שֶׁיָּצְאוּ יִשְׂרָאֵל מִן הַיָּם בָּאוּ הַמַּלְאָכִים לְהַקְדִּים שִׁירָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא יְקַדְּמוּ בָנַי תְּחִלָּה, הֲדָא הוּא דִכְתִיב: אָז יָשִׁיר משֶׁה, אָז שָׁר לֹא נֶאֱמַר אֶלָּא אָז יָשִׁיר, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל תְּחִלָּה. וְכֵן דָּוִד הוּא אוֹמֵר: קִדְמוּ שָׁרִים, אֵלּוּ יִשְׂרָאֵל שֶׁעָמְדוּ עַל הַיָּם, דִּכְתִיב: אָז יָשִׁיר משֶׁה. אַחַר נֹגְנִים, אֵלּוּ הַמַּלְאָכִים, וְלָמָּה כָּךְ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָכִים, לֹא מִפְּנֵי שֶׁאֲנִי מַשְׁפִּיל אֶתְכֶם אֲנִי אוֹמֵר שֶׁיְּקַדְּמוּ תְּחִלָּה, אֶלָּא מִפְּנֵי שֶׁבָּשָׂר וָדָם יֹאמְרוּ תְּחִלָּה, עַד שֶׁלֹא יָמוּת אֶחָד מֵהֶם, אֲבָל אַתֶּם כָּל זְמַן שֶׁאַתֶּם מְבַקְּשִׁים אַתֶּם חַיִּים וְקַיָּמִים. מָשָׁל לְמֶלֶךְ שֶׁנִּשְׁבָּה בְּנוֹ וְהָלַךְ וְהִצִּילוֹ, וְהָלְכוּ בְּנֵי הַפָּלָטִין מְבַקְּשִׁין לְקַלֵּס לַמֶּלֶךְ, וּבְנוֹ מְבַקֵּשׁ לְקַלְּסוֹ. אָמְרוּ לוֹ אֲדוֹנֵנוּ מִי יְקַלֶּסְךָ תְּחִלָּה, אָמַר לָהֶם בְּנִי, מִכָּאן וָאֵילָךְ מִי שֶׁרוֹצֶה לְקַלְסֵנִי יְקַלְסֵנִי. כָּךְ כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם וְקָרַע לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַיָּם וְהָיוּ הַמַּלְאָכִים מְבַקְּשִׁים לוֹמַר שִׁירָה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל תְּחִלָּה, וְאַחַר כָּךְ אַתֶּם, הֱוֵי: קִדְּמוּ שָׁרִים, אֵלּוּ יִשְׂרָאֵל. אַחַר נֹגְנִים, אֵלּוּ הַמַּלְאָכִים. (תהלים סח, כו): בְּתוֹךְ עֲלָמוֹת תּוֹפֵפוֹת, אֵלּוּ הַנָּשִׁים, שֶׁהֵן קִלְּסוּ בָּאֶמְצַע, כְּדִכְתִיב: וַתִּקַּח מִרְיָם הַנְּבִיאָה. Another matter, “then Moses…sang” – that is what is written: “The singers first, then the musicians” (Psalms 68:26). Rabbi Yoḥanan said: The angels sought to recite song before the Holy One blessed be He on that night that Israel crossed the sea, but the Holy One blessed be He did not allow them to do so. He said to them: ‘My legions are in distress, and you are reciting song before Me?’ That is what is written: “One did not approach the other [zeh el zeh] throughout the night” (Exodus 14:20), as it is stated: “One called the other [zeh el zeh] and said: [Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory]” (Isaiah 6:3). When Israel emerged from the sea, the angels came to precede [Israel with] their song before the Holy One blessed be He. The Holy One blessed be He said to them: ‘Let My children go first.’ That is what is written: “Then [az] Moses…sang [yashir].” “Az shar”8Past tense. is not stated, but rather, “[az yashir],”9Future tense. as the Holy One blessed be He said: ‘Let Moses and the children of Israel sing [yashir] first.’ Likewise David says: “The singers first,” – these are Israel who stood at the sea, as it is written: “Then Moses…sang.”
“Then the musicians,” – these are the angels. Why so?10Why did God say that the Israelites should recite their song before the angels recite theirs? The Holy One blessed be He said to the angels: ‘It is not because I am debasing you that I am saying that they will precede you. Rather, it is so the flesh and blood will recite first, before one of them dies. But you, whenever you seek [to recite song you can, as] you live and endure.’ This is analogous to a king whose son was taken captive and he went and rescued him. The residents of the palace sought to laud the king, and his son sought to laud him. They said to him: ‘Our master, who should laud you first?’ He said to them: ‘My son, and after that, anyone who seeks to laud me may laud me.’ So too, when Israel departed from Egypt, and the Holy One blessed be He split the sea for them, and the angels were seeking to recite song, the Holy One blessed be He said to them: “Then Moses and the children of Israel will sing” first, and then you.’ That is, “the singers first” – these are Israel, “then the musicians,” – these are the angels. “In the midst of young women drumming” (Psalms 68:26) – these are the women who drummed in the middle, as it is written: “Miriam the prophetess took […the drum in her hand]” (Exodus 15:20).
רַבִּי יְהוּדָה אוֹמֵר, מִי אָמַר קִלּוּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הַתִּינוֹקוֹת, אוֹתָן שֶׁהָיָה פַּרְעֹה מְבַקֵּשׁ לְהַשְׁלִיךְ לַיְאוֹר שֶׁהֵם מַכִּירִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא. כֵּיצַד, כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם וְהָיְתָה אִשָּׁה מִבְּנוֹת יִשְׂרָאֵל מְבַקֶּשֶׁת לֵילֵד, וְהָיְתָה יוֹצֵאת לַשָׂדֶה וְיוֹלֶדֶת שָׁם, וְכֵיוָן שֶׁהָיְתָה יוֹלֶדֶת, עוֹזֶבֶת הַנַּעַר וּמוֹסֶרֶת אוֹתוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְאוֹמֶרֶת רִבּוֹן הָעוֹלָם, אֲנִי עָשִׂיתִי אֶת שֶׁלִּי וְאַתָּה עֲשֵׂה אֶת שֶׁלָךְ. אָמַר רַבִּי יוֹחָנָן, מִיָּד הָיָה יוֹרֵד הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ כִּבְיָכוֹל וְחוֹתֵךְ טִבּוּרָן וּמַרְחִיצָן וְסָכָן, וְכֵן יְחֶזְקֵאל אָמַר (יחזקאל טז, ה): וַתֻּשְׁלְכִי אֶל פְּנֵי הַשָֹּׂדֶה בְּגֹעַל נַפְשֵׁךְ, וּכְתִיב (יחזקאל טז, ד): וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶדֶת אוֹתָךְ לֹא כָרַת שָׁרֵךְ, וּכְתִיב (יחזקאל טז, י): וָאַלְבִּשֵׁךְ רִקְמָה, וּכְתִיב (יחזקאל טז, ט): וָאֶרְחָצֵךְ בַּמַּיִם. וְהָיָה נוֹתֵן שְׁנֵי טִנָרִין בְּיָדוֹ אֶחָד מְנִיקוֹ שֶׁמֶן וְאֶחָד מְנִיקוֹ דְבַשׁ, שֶׁנֶּאֱמַר (דברים לב, יג): וַיֵּנִקֵהוּ דְבַשׁ מִסֶּלַע, וְהָיוּ גְדֵלִים בַּשָֹּׂדֶה, שֶׁנֶּאֱמַר (יחזקאל טז, ז): רְבָבָה כְּצֶמַח הַשָֹּׂדֶה נְתַתִּיךְ, וְכֵיוָן שֶׁהָיוּ גְדֵלִין הָיוּ נִכְנָסִין לְבָתֵּיהֶן אֵצֶל אֲבוֹתֵיהֶן וְהָיוּ שׁוֹאֲלִין לָהֶם מִי הָיָה זָקוּק לָכֶם, וְהָיוּ אוֹמְרִים לָהֶם בָּחוּר אֶחָד נָאֶה וּמְשֻׁבָּח הָיָה יוֹרֵד וְעוֹשֶׂה לָנוּ כָּל צְרָכֵינוּ, שֶׁנֶּאֱמַר (שיר השירים ה, י): דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה. וְכֵיוָן שֶׁבָּאוּ יִשְׂרָאֵל לַיָּם הָיוּ אוֹתָן הַתִּינוֹקוֹת שָׁם וְהֵם רָאוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בַּיָּם הִתְחִילוּ אוֹמְרִים לַאֲבוֹתֵיהֶם זֶהוּ אוֹתוֹ שֶׁהָיָה עוֹשֶׂה לָנוּ כָּל אוֹתָן הַדְּבָרִים כְּשֶׁהָיִינוּ בְּמִצְרַיִם, שֶׁנֶּאֱמַר: זֶה אֵלִי וְאַנְוֵהוּ. Rabbi Yehuda says: Who was reciting accolades to the Holy One blessed be He? It was the children, those whom Pharaoh sought to cast into the Nile, as they recognized the Holy One blessed be He. How so? When Israel was in Egypt, and one of the Israelite women sought to give birth, she would go out to the field and give birth there. When she would give birth, she would leave the child and deliver him to the Holy One blessed be He, and say: ‘Master of the universe, I did mine; You do Yours.’ Rabbi Yoḥanan said: Immediately, the Holy One blessed be He Himself would descend, as it were, cut their umbilical cord, bathe them, and smear them with oil. So Ezekiel said: “You were cast in the open field in the loathsomeness of your person [on the day you were born]” (Ezekiel 16:5). And it is written: “Regarding your birth, on the day you were born, your navel was not cut” (Ezekiel 16:4). And it is written: “I clothed you in embroidery” (Ezekiel 16:10). And it is written: “I bathed you in water” (Ezekiel 16:9).
He would place two round stone receptacles in [the child’s] hand, one from which he would suckle oil and one from which he would suckle milk, as it is stated: “He gave him to suckle honey from a stone, and oil from a flinty rock” (Deuteronomy 32:13). They would grow in the field, as it is stated: “I caused you to grow like the growth of the field” (Ezekiel 16:7). When they had grown, they would enter the houses of their fathers, who would ask them: ‘Who tended to you?’ They would say: ‘A certain handsome, outstanding young man would descend and provide all our needs,’ as it is stated: “My beloved is clear-skinned and ruddy, more eminent than ten thousand” (Song of Songs 5:10). When Israel arrived at the sea, those same children were there and they saw the Holy One blessed be He at the sea. They began saying to their fathers: ‘This is the One who was doing all those things for us when we were in Egypt,’ as it is stated: “This is my God, and I will glorify Him” (Exodus 15:2).11The phrase “this is my God” is taken to mean that they recognized Him.
דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִכְתִיב (תהלים ט, יז): נוֹדַע ה' מִשְׁפָּט עָשָׂה, מְדַבֵּר בְּמִצְרַיִם שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בָּהֶם מִשְׁפָּטִים בְּמִצְרַיִם וְעַל הַיָּם. רַבִּי יְהוֹשֻׁעַ אוֹמֵר עֶשֶׂר מַכּוֹת לָקוּ הַמִּצְרִים בְּאֶצְבַּע אַחַת, שֶׁנֶּאֱמַר (שמות ח, טו): וַיֹּאמְרוּ הַחַרְטֻמִים אֶל פַּרְעֹה אֶצְבַּע אֱלֹהִים הִיא, וְעַל הַיָּם לָקוּ חֲמִשִּׁים מַכּוֹת, שֶׁנֶּאֱמַר (שמות יד, לא): וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה, וְהַיָּד חָמֵשׁ אֶצְבָּעוֹת, וְחָמֵשׁ פְּעָמִים עֶשֶׂר הֲרֵי חֲמִשִּׁים. וְכֵן אַתָּה מוֹצֵא בְּאִיּוֹב שֶׁבָּאוּ עָלָיו חֲמִשִּׁים מַכּוֹת, שֶׁנֶּאֱמַר (איוב יט, כא): חָנֻּנִי חָנֻּנִי אַתֶּם רֵעָי כִּי יַד אֱלוֹהַּ נָגְעָה בִּי, רַבִּי אֱלִיעֶזֶר אוֹמֵר אַרְבָּעִים מַכּוֹת לָקוּ הַמִּצְרִים בְּמִצְרַיִם וּמָאתַיִם עַל הַיָּם, שֶׁכָּל מַכָּה וּמַכָּה שֶׁהָיְתָה בָּאָה עֲלֵיהֶן הָיוּ בָּאוֹת אַרְבַּע, כְּשֵׁם שֶׁנֶּאֱמַר (תהלים עח, מז): יַהֲרֹג בַּבָּרָד גַּפְנָם, וּכְתִיב (תהלים עח, מט): חֲרוֹן אַפּוֹ עֶבְרָה וָזַעַם וְצָרָה מִשְׁלַחַת מַלְאֲכֵי רָעִים. עֶבְרָה אַחַת, זַעַם שְׁתַּיִם, צָרָה שָׁלשׁ, מִשְׁלַחַת מַלְאֲכֵי רָעִים אַרְבַּע, הֱוֵי בְּאֶצְבַּע לָקוּ אַרְבָּעִים מַכּוֹת וּבַיָּד מָאתַיִם, הֱוֵי: מִשְׁפָּט עָשָׂה. וּמַהוּ נוֹדַע ה', כְּדִכְתִיב (שמות יד, יח): וְיָדְעוּ מִצְרַיִם כִּי אֲנִי ה', בְּשָׁעָה שֶׁאֶעֱשֶׂה הַדִּין לְפַרְעֹה, שֶׁכֵּן כְּתִיב אַחֲרָיו (שמות יד, יח): בְּהִכָּבְדִי בְּפַרְעֹה, וּכְתִיב (תהלים ט, יז): בְּפֹעַל כַּפָּיו נוֹקֵשׁ רָשָׁע, זֶה פַּרְעֹה, מַה אָמַר (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד וגו', וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה לוֹ כְּשֵׁם שֶׁעָשָׂה, שֶׁנֶּאֱמַר (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, מַהוּ (תהלים ט, יז): הִגָּיוֹן סֶלָּה, אָמְרוּ יִשְׂרָאֵל מֶה עָלֵינוּ לַעֲשׂוֹת, אֶלָּא לוֹמַר שִׁירִים וּזְמָרִים, שֶׁנֶּאֱמַר: אָז יָשִׁיר משֶׁה, אָז יָשִׁירוּ משֶׁה וּבְנֵי יִשְׂרָאֵל אֵינוֹ אוֹמֵר, אֶלָּא אָז יָשִׁיר משֶׁה, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מִכָּאן שֶׁנֶּאֶמְרָה הַפָּרָשָׁה עַל פִּי משֶׁה, וְאַחַר כָּךְ אֲמָרוּהָ אֲבוֹתֵינוּ עַל הַיָּם. Another matter, “then Moses…sang” – that is what is written: “The Lord is known, He executed justice” (Psalms 9:17). It refers to the Egyptians, as the Holy One blessed be He executed justice against them in Egypt and at the sea. Rabbi Yehoshua says: They were afflicted with ten plagues with one finger, as it is stated: “The magicians said to Pharaoh: It is the finger of God” (Exodus 8:15). At the sea they were afflicted with fifty plagues, as it is stated: “Israel saw the great power [hayad hagedola]” (Exodus 14:31).12The literal translation of hayad hagedola is “the great hand.” The hand has five fingers, and five times ten are fifty. Likewise, you find with Job that he was afflicted with fifty plagues, as it is stated: “Pity me, pity me; you are my friends, as the hand of God has touched me” (Job 19:21).
Rabbi Eliezer says: The Egyptians were afflicted with forty plagues in Egypt and two hundred at the sea, as each and every plague that came upon them, they would come as four, as it is stated: “He destroyed their vines with hail” (Psalms 78:47), and it is written: “[He sent upon them] His burning anger; rage, fury, trouble, a band of evil angels” (Psalms 78:49). “Rage” is one; “fury” is two, “trouble” is three; “a band of evil angels” is four. That is, with a finger they were afflicted with forty plagues and with a hand two hundred. That is, “He executed justice.” What is, “the Lord is known”? It is as it is written: “Egypt will know that I am the Lord,” (Exodus 14:18), when I impose punishment upon Pharaoh, as it is written afterward: “When I am glorified through Pharaoh” (Exodus 14:18). And it is written: “With the work of his hands, the wicked is snared” (Psalms 9:17) – this is Pharaoh. What did he say? “Every son that is born [you shall cast him into the Nile]” (Exodus 1:22). The Holy One blessed be He, too, did to him as he had done, as it is stated: “He tossed Pharaoh and his host in the Red Sea” (Psalms 136:15). What is: “Higayon Selah” (Psalms 9:17)? Israel said: What is incumbent upon us to do? It is only to recite songs and paeans, as it is stated: “Then Moses…sang [yashir].”13The term higayon is thus interpreted as referring to song [nigun] and thought (as in Psalms 19:15). Selah means forever (Eruvin 54a). Thus, the Israelites realized that they should sing to God forever (Midrash HaMevoar). Then Moses and the children of Israel sang [yashiru] is not stated, but rather, “then Moses sang [yashir].”14The term yashir is singular, whereas the plural term is yashiru. Rabbi Yehoshua ben Levi said: From here, the passage was sung by Moses, and then our ancestors sang it at the sea.
דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִכְתִיב (שיר השירים א, ה): שְׁחוֹרָה אֲנִי וְנָאוָה, כְּנֶסֶת יִשְׂרָאֵל אוֹמֶרֶת שְׁחוֹרָה אֲנִי בְּמַעֲשַׂי וְנָאוָה אֲנִי בְּמַעֲשֵׂה אֲבוֹתַי, אָמְרוּ רַבּוֹתֵינוּ אַל תְּהִי קוֹרֵא (שיר השירים א, ה): בְּנוֹת יְרוּשָׁלָיִם, אֶלָּא בּוֹנוֹת יְרוּשָׁלָיִם, זוֹ סַנְהֶדְּרֵי גְדוֹלָה שֶׁל יִשְׂרָאֵל שֶׁהֵן יוֹשְׁבִין וּמַבְנִין אוֹתָהּ. דָּבָר אַחֵר, בְּנוֹת יְרוּשָׁלָיִם, אָמַר רַבִּי יוֹחָנָן עֲתִידָה יְרוּשָׁלַיִם לְהֵעָשׂוֹת מֶטְרוֹפּוֹלִין לְכָל הָאֲרָצוֹת, כְּדִכְתִיב (יהושע טו, מז): אַשְׁדּוֹד [ו] בְּנוֹתֶיהָ. מַהוּ (שיר השירים א, ה): כְּאָהֳלֵי קֵדָר, מָה אֹהָלִים שֶׁל יִשְׁמְעֵאלִים כְּעוּרִים מִבַּחוּץ וְנָאִים מִבִּפְנִים, כָּךְ הֵם תַּלְמִידֵי חֲכָמִים, אַף עַל פִּי שֶׁהֵן נִרְאִים כְּעוּרִים בָּעוֹלָם הַזֶּה הֵם מְלֵאִים מִבִּפְנִים, מִקְרָא מִשְׁנָה תַּלְמוּד הֲלָכוֹת וְאַגָּדוֹת. אִי מָה אָהֳלֵיהֶם שֶׁל יִשְׁמְעֵאלִים מִטַּלְטְלִין מִמָּקוֹם לְמָקוֹם יָכוֹל אַף יִשְׂרָאֵל יִטַּלְטָלוּ, תַּלְמוּד לוֹמַר (שיר השירים א, ה): כִּירִיעוֹת שְׁלֹמֹה, כַּיְרִיעָה שֶׁל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁמִּשָּׁעָה שֶׁמְּתָחָן כְּאֹהֶל לֹא זָזוּ מִמְּקוֹמָן. אִי מָה אָהֳלֵיהֶם שֶׁל יִשְׁמְעֵאלִים אֵין לָהֶם תִּכְבֹּסֶת, יָכוֹל אַף יִשְׂרָאֵל כֵּן, תַּלְמוּד לוֹמַר: כִּירִיעוֹת שְׁלֹמֹה, מָה הַשַֹּׂלְמָה הַזֹּאת מִתְלַכְלֶכֶת וְחוֹזֶרֶת וּמִתְלַבֶּנֶת, כָּךְ יִשְׂרָאֵל, אַף עַל פִּי שֶׁהֵן חוֹטְאִים הֵן שָׁבִים בִּתְשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. דָּבָר אַחֵר, שְׁחוֹרָה אֲנִי וְנָאוָה, בַּמֶּה שֶׁאֲנִי שְׁחוֹרָה בּוֹ אֲנִי נָאוָה. חָטְאוּ בְּחוֹרֵב, שֶׁנֶּאֱמַר (דברים ט, ח): וּבְחֹרֵב הִקְצַפְתֶּם אֶת ה', וּבְחֹרֵב אָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע. בַּיָּם הִמְרוּ, שֶׁנֶּאֱמַר (תהלים קו, ז): וַיַּמְרוּ עַל יָם בְּיַם סוּף, וּבַיָּם אָמְרוּ שִׁירָה, שֶׁנֶּאֱמַר: אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת. Another matter, “then Moses…sang” – that is what is written: “I am black but comely [daughters of Jerusalem–like the tents of Kedar, like the curtains of Solomon]” (Song of Songs 1:5). The congregation of Israel says: ‘I am black in my actions and comely in the actions of my ancestors.’ Our Rabbis said: Do not read “daughters of [benot] Jerusalem,” but rather, “builders of [bonot] Jerusalem,” – these are the Great Sanhedrins of Israel, who sit and fortify it. Alternatively, “daughters of [benot] Jerusalem” – Rabbi Yoḥanan said: Jerusalem is destined to become a metropolis of all the lands, as it is written: “Ashdod and its environs [benoteha]” (Joshua 15:47).
What is “like the tents of Kedar” (Song of Songs 1:5)? Just as the tents of the Ishmaelites are ugly on the outside and pleasant on the inside, so, too, Torah scholars, even though they appear ugly in this world, on the inside they are full of Bible, Mishna, Talmud, Halakhot, and Aggadot. If so, just as the Ishmaelite tents move from place to place, [could it be] that Israel would also be itinerant? The verse states: “Like the curtains of Solomon [shelomo]” (Song of Songs 1:5), – like the curtains of He who spoke and the world came into being,15The verse compares Israel to the “curtains of Solomon [shelomo].” The midrash interprets the word shelomo as a reference to God, as peace is His [shalom shelo] (Shir HaShirim Rabba 1:5). which, from the moment that He stretched them like a tent, they did not move from their place. If so, just as the tents of the Ishmaelites cannot be laundered, [could it be] that Israel is the same? The verse states: “Like the curtains of Solomon,” – just as a garment gets dirty and then becomes clean again, so, Israel, even though they sin, they repent before the Holy One blessed be He.
Another matter, “I am black but comely” – In the place where I have become black, I have become comely. They sinned at Ḥorev, as it is stated: “At Ḥorev you provoked the Lord” (Deuteronomy 9:8). And at Ḥorev they said: “Everything that the Lord said, we will do and we will obey” (Exodus 24:7). At the sea they were defiant, as it is stated: “They were defiant at the sea, the Red Sea” (Psalms 106:7). At the sea, they sang a song, as it is stated: “Then Moses and the children of Israel sang this song [to the Lord].”
כָּל הַשִּׁירוֹת שֶׁנֶּאֶמְרוּ בָּעוֹלָם לְשׁוֹן נְקֵבוֹת, לוֹמַר מָה הַנְּקֵבָה הַזֹּאת מִתְעַבֶּרֶת וְיוֹלֶדֶת וְחוֹזֶרֶת וְיוֹלֶדֶת, כָּךְ הֵן הַצָּרוֹת בָּאוֹת עֲלֵיהֶן, וְהָיוּ אוֹמְרִים שִׁירוֹת בִּלְשׁוֹן נְקֵבוֹת, לְכָךְ עָמְדוּ בָּבֶל וּמָדַי וְיָוָן וֶאֱדוֹם, וְשִׁעְבְּדוּ אֶת יִשְׂרָאֵל, אֲבָל לֶעָתִיד לָבוֹא, אֵין עוֹד צָרוֹת בּוֹ, שֶׁנֶּאֱמַר (ישעיה סה, טז): כִּי נִשְׁכְּחוּ הַצָּרוֹת הָרִאשֹׁנוֹת, וּכְתִיב (ישעיה לה, י): שָׂשׂוֹן וְשִׂמְחָה יַשִֹּׂיגוּ וגו', בְּאוֹתָהּ שָׁעָה אוֹמְרִים שִׁיר לְשׁוֹן זָכָר, שֶׁנֶּאֱמַר (תהלים צח, א): שִׁירוּ לַה' שִׁיר חָדָשׁ. All the songs that were sung in the world are in the feminine form,16Shira and not shir. to say: Just as a female becomes pregnant, gives birth, and again gives birth, so it was, with all the troubles that befall them, they would recite songs in the feminine form. That is why Babylon, Media, Greece, and Edom arose and enslaved Israel. But in the future, there will be no more troubles, as it is stated: “For the earlier troubles will have been forgotten” (Isaiah 65:16), “They will attain gladness and joy” (Isaiah 35:10). At that moment they will recite song in the masculine form, as it is stated: “Sing to the Lord a new song [shir]” (Psalms 98:1).
דָּבָר אַחֵר, אָז יָשִׁיר משֶׁה, הֲדָא הוּא דִכְתִיב (תהלים מ, ג): וַיַּעֲלֵנִי מִבּוֹר שָׁאוֹן, מִמִּצְרַיִם. (תהלים מ, ג): מִטִּיט הַיָּוֵן, מִטִּיט וּלְבֵנִים. (תהלים מ, ג): וַיָּקֶם עַל סֶלַע רַגְלַי, זֶה הַיָּם. (תהלים מ, ג): כּוֹנֵן אֲשֻׁרָי, שֶׁעָבְרוּ בַּיַּבָּשָׁה, מִיָּד (תהלים מ, ד): וַיִּתֵּן בְּפִי שִׁיר חָדָשׁ, מָשָׁל לְאִשָּׁה שֶׁהָיְתָה נִדָּה, הִשְׁלִימָה יְמֵי נִדָּתָהּ וְטָהֵרָה, בָּאתָה אֵצֶל אִישָׁהּ אָמַר לָהּ מִי מֵעִיד עָלַיִךְ שֶׁטָּהַרְתְּ, אָמְרָה לוֹ הֲרֵי שִׁפְחָתִי מְעִידָה שֶׁטָּהַרְתִּי לְפָנֶיהָ וְטָבַלְתִּי, לְכָךְ נֶאֱמַר: אֶת הַשִּׁירָה הַזֹאת, נָאִים אָנוּ לוֹמַר שִׁירָה לְפָנֶיךָ, שֶׁאֵין בָּנוּ טֻמְאָה, וַהֲרֵי הַמִּילָה מְעִידָה עָלֵינוּ שֶׁאָנוּ טְהוֹרִים, לְכָךְ נֶאֱמַר: אֶת הַשִּׁירָה הַזֹּאת, וְאֵין זֹאת אֶלָּא מִילָה, שֶׁנֶּאֱמַר (בראשית יז, י): זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ. וַיֹּאמְרוּ לֵאמֹר, נִהְיֶה אוֹמְרִים לְבָנֵינוּ, וּבָנֵינוּ לִבְנֵיהֶן, שֶׁיִּהְיוּ אוֹמְרִים לְפָנֶיךָ כַּשִּׁירָה הַזֹּאת בְּעֵת שֶׁתַּעֲשֶׂה לָהֶם נִסִּים. Another matter, “then Moses…sang [this song]” – that is what is written: “He raised me from the tumultuous pit,” (Psalms 40:3) – from Egypt. “From the miry mortar” (Psalms 40:3) – from mortar and bricks. “He set my feet upon a rock” (Psalms 40:3) – this is the sea. “He steadies my footsteps” (Psalms 40:3) – as they crossed on dry land. Immediately, “he placed a new song in my mouth” (Psalms 40:4). This is analogous to a woman who was a menstruant. She completed her days of menstruation and became pure. She came to her husband, and he said to her: ‘Who attests that you are ritually pure?’ She said to him: ‘My maidservant will attest that I purified in her presence and I immersed.’ That is why it is stated: “This song,” – we are fit to recite song before you, as there is no impurity among us. The circumcision attests that we are pure; that is why it is stated: “This [hazot] song.” “This” means nothing other than circumcision, as it is stated: “This is my covenant that you shall observe…[circumcise every male]” (Genesis 17:10).
“And spoke, saying” (Exodus 15:1) – we will say to our children, and our children to their children, so they will recite a song like this before You when You perform miracles on their behalf.
אָשִׁירָה לַה' כִּי גָאֹה גָּאָה, הֲדָא הוּא דִּכְתִיב (איוב מ, י): עֲדֵה נָא גָאוֹן וָגֹבַהּ, הַכֹּל מִתְגָּאִין זֶה עַל זֶה, חשֶׁךְ מִתְגָּאֶה עַל הַתְּהוֹם שֶׁהוּא לְמַעְלָה הֵימֶנּוּ, וְהָרוּחַ מִתְגָּאָה עַל הַמַּיִם שֶׁהוּא לְמַעְלָה הֵימֶנּוּ, וְהָאֵשׁ מִתְגָּאֶה עַל הָרוּחַ שֶׁהוּא לְמַעְלָה הֵימֶנּוּ, וְהַשָּׁמַיִם מִתְגָּאִים עַל הָאֵשׁ שֶׁהֵם לְמַעְלָה מִמֶּנּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְגָּאֶה עַל הַכֹּל, הֱוֵי: כִּי גָאֹה גָּאָה. אָמַר רַבִּי אָבִין, אַרְבָּעָה מִינֵי גֵּאִים נִבְרְאוּ בָּעוֹלָם: גֵּאֶה שֶׁבַּבְּרִיּוֹת, אָדָם. גֵּאֶה שֶׁבָּעוֹפוֹת, נֶשֶׁר. גֵּאֶה שֶׁבַּבְּהֵמוֹת, שׁוֹר. גֵּאֶה שֶׁבַּחַיּוֹת, אֲרִי. וְכֻלָּן נָטְלוּ מַלְכוּת, וְנִתְּנָה לָהֶם גְּדֻלָּה, וְהֵם קְבוּעִים תַּחַת הַמֶּרְכָּבָה שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יחזקאל א, י): וּדְמוּת פְּנֵיהֶם פְּנֵי אָדָם, וּפְנֵי אַרְיֵה וּפְנֵי שׁוֹר וּפְנֵי נָשֶׁר, וְכָל כָּךְ לָמָּה, כְּדֵי שֶׁלֹא יִתְגָּאוּ בָּעוֹלָם, וְיֵדְעוּ שֶׁיֵּשׁ מַלְכוּת שָׁמַיִם עֲלֵיהֶם, וְעַל זֶה נֶאֱמַר (קהלת ה, ז): כִּי גָבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם, הֱוֵי: כִּי גָאֹה גָאָה. “I will sing to the Lord, for He is exalted” (Exodus 15:1) – that is what is written: “Adorn yourself now with majesty and excellence” (Job 40:10). All things exalt themselves over others. Darkness exalts itself over the depths, as it is above it. The wind exalts itself over the water, as it is above it. The fire exalts itself over the wind, as it is above it. The heavens exalt themselves over the fire, as it is above it. The Holy One blessed be He exalts Himself over everything, as it is stated: “For He is exalted [ga’o ga’a].”17The double term gao gaa implies that God is exalted above all else.
Rabbi Avin said: Four types of exalted ones were created in the world: The most exalted of living creatures is man; the most exalted of birds is the eagle; the most exalted of domesticated animals is the ox; the most exalted of beasts is the lion. All of them received kingship, they were granted prominence, and they are fixed beneath the chariot of the Holy One blessed be He, as it is stated: “The likeness of their faces…the face of a man…the face of a lion…the face of an ox…the face of an eagle” (Ezekiel 1:10). Why was it so? It was so they would not exalt themselves in the world and they would know that the kingdom of Heaven is above them. In that regard it is stated: “For One higher than high watches, and there are higher than they” (Ecclesiastes 5:7); that is, “for He is exalted.”
דָּבָר אַחֵר, כִּי גָאֹה גָאָה, הֲדָא הוּא דִכְתִיב (שיר השירים א, ט): לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, דָּרַשׁ רַבִּי פָּפּוֹס לְסֻסָתִי כְּתִיב [כמו שכתוב בשיר השירים רבה]: עַד יֵשׁ לְךָ רוּחַ יֵשׁ לְךָ כְּנָפַיִם, מִיָּד הֱסִיטָן הַקָּדוֹשׁ בָּרוּךְ הוּא וְהֵבִיאָן מִבֵּין גַּלְגַּלֵּי הַמֶּרְכָּבָה וֶהֱסִיטָן עַל הַיָּם. מַהוּ (שיר השירים א, ט): דִּמִּיתִיךְ רַעֲיָתִי, שֶׁנִּדְמוּ גַּלֵּי הַיָּם לְסוּסְיוֹת נְקֵבוֹת וּמִצְרִיִּים הָרְשָׁעִים לְסוּסִים זְכָרִים מְזֻהָמִים, וְהָיוּ רָצִים אַחֲרֵיהֶם עַד שֶׁנִּשְׁתַּקְּעוּ בַּיָּם, שֶׁנֶּאֱמַר: סוּס וְרֹכְבוֹ רָמָה בַיָּם. וְהָיָה הַמִּצְרִי אוֹמֵר לְסוּסוֹ אֶתְמוֹל הָיִיתִי מוֹשְׁכֲךָ לְהַשְׁקוֹתְךָ מַיִם וְלֹא הָיִיתָ בָּא אַחֲרַי, עַכְשָׁו אַתָּה בָּא לְשָׁקְעֵנִי בַּיָּם, וְהָיָה הַסּוּס אוֹמֵר לוֹ: רָמָה בַיָּם, רְאֵה מַה בַּיָּם, רוּמוֹ שֶׁל עוֹלָם אֲנִי רוֹאֶה בַיָּם: Another matter, “for He is exalted” – that is what is written: “[I have likened you my love] to a mare [lesusati] in Pharaoh’s chariots” (Song of Songs 1:9). Rabbi Pappos expounded: Lesusati is written18Without a vav, and therefore it can be read lesisati, meaning My gladness. The Holy One blessed be He exalted over Pharaoh.
דָּבָר אַחֵר, סוּס וְרֹכְבוֹ רָמָה בַיָּם. סוּסֵיהֶם וְרוֹכְבֵיהֶם לֹא נֶאֱמַר, אֶלָּא סוּס וְרֹכְבוֹ, מְלַמֵּד שֶׁנָּטַל הַקָּדוֹשׁ בָּרוּךְ הוּא שַׂר שֶׁלָּהֶם תְּחִלָּה וְהִשְׁלִיכוֹ לְתוֹךְ הַיָּם. עָזִי וְזִמְרָת יָהּ, עָזִי הוּא וַעֲטָרָה לְרֹאשִׁי וְהוּא כֹחִי. וַיְהִי לִי לִישׁוּעָה, יְהִי לִי אֵין כָּתוּב כָּאן אֶלָּא וַיְהִי לִי לִישׁוּעָה, הָיָה לִי וְיִהְיֶה לִי. זֶה אֵלִי וְאַנְוֵהוּ. אָמַר רַבִּי בֶּרֶכְיָה בֹּא וּרְאֵה כַּמָּה גְּדוֹלִים יוֹרְדֵי הַיָּם, משֶׁה כַּמָּה נִתְחַבֵּט וְנִתְחַנֵּן לִפְנֵי הַמָּקוֹם עַד שֶׁרָאָה אֶת הַדְּמוּת, שֶׁנֶּאֱמַר (שמות לג, יח): הַרְאֵנִי נָא אֶת כְּבֹדֶךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות לג, כ): לֹא תוּכַל לִרְאֹת אֶת פָּנָי, וּבַסּוֹף הֶרְאָה לוֹ בְּסִימָן, שֶׁנֶּאֱמַר (שמות לג, כב): וְהָיָה בַּעֲבֹר כְּבֹדִי. הַחַיּוֹת הַנּוֹשְׂאוֹת אֶת הַכִּסֵּא אֵינָן מַכִּירוֹת אֶת הַדְּמוּת, וּבְשָׁעָה שֶׁמַּגִּיעַ זְמַנָּן לוֹמַר שִׁירָה הֵן אוֹמְרִים בְּאֵיזֶה מָקוֹם הוּא אֵין אָנוּ יוֹדְעוֹת אִם כָּאן הוּא אִם בְּמָקוֹם אַחֵר הוּא, אֶלָּא בְּכָל מָקוֹם שֶׁהוּא (יחזקאל ג, יב): בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ, וְעוֹלֵי הַיָּם כָּל אֶחָד וְאֶחָד מַרְאֶה בְּאֶצְבָּעוֹ וְאוֹמֵר: זֶה אֵלִי וְאַנְוֵהוּ. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּעוֹלָם הַזֶּה אֲמַרְתֶּם לְפָנַי פַּעַם אַחַת זֶה אֵלִי, אֲבָל לֶעָתִיד לָבוֹא אַתֶּם אוֹמְרִים אוֹתוֹ דָּבָר שְׁתֵּי פְּעָמִים, שֶׁנֶּאֱמַר (ישעיה כה, ט): וְאָמַר בַּיּוֹם הַהוּא הִנֵּה אֱלֹהֵינוּ זֶה קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ זֶה וגו'. Another matter, “the horse and his rider He cast into the sea” (Exodus 15:1) – “their horses and their riders” is not written, but rather, “the horse and his rider.” This teaches that the Holy One blessed be He took their angel first and cast him into the sea.
“The Lord is my strength and song, and He has become my salvation; this is my God, and I will glorify Him; my father's God, and I will exalt Him (Exodus 15:2).
“The Lord is my strength [ozi] and song” – He is my strength, and a crown21The letters zayin and dalet can sometimes be interchanged, as is common for words that appear otherwise identically in Hebrew and Aramaic. Thus ozi can be rendered adi, which means ornament or crown (Midrash HaMevoar). on my head, and He is my might.
“And He has become my salvation.” “He will be [yehi] for me” is not written here, but rather, “he has become [vayhi] my salvation,” – He was for me and will be for me.
“This is my God, and I will glorify Him.” Rabbi Berekhya said: Come and see how great were those who descended into the sea. Moses, how much he prostrated himself and entreated before the Omnipresent, until he saw the image [of the glory of God], as it is stated: “Please, show me Your glory” (Exodus 33:18). The Holy One blessed be He said to him: “You are unable to see My face” (Exodus 33:20). Ultimately, He showed him indirectly, as it is stated: “It will be when My glory passes […You shall see My back but My face shall not be seen” (Exodus 33:22–23). The beasts that bear the chariot do not recognize the image, and when the time arrives to recite song, they say: ‘Where is He? We do not know whether He is here, or whether He is elsewhere, rather, wherever He is: “Blessed is the glory of the Lord from His place”’ (Ezekiel 3:12). Yet those who emerged from the sea, each and every one of them would point with his finger and say: “This is my God, and I will glorify Him.” The Holy One blessed be He said to Israel: ‘In this world, you said before Me once: “This [zeh] is My God,” but in the future you will say the same thing twice, as it is stated: “It will be said on that day: Behold, this [zeh] is our God, we waited for Him to save us. This [zeh] [is the Lord; for whom we waited. We will be glad and rejoice in His salvation]” (Isaiah 25:9).