Is God A Man Of War? – Midrash On The Exodus

Is G-d a Man of War?

All these sources are Midrashim from the Mechilta, the earliest Midrash on the book of Exodus. These sources are analyzing Exodus 15:3. Before studying the Midrash, look at the verse itself. What problems and difficulties can you find in the verse? Try to list as many as possible for before looking at the Midrashim.

I have broken the Midrash into parts but it appears consecutively in the text.

I recommend that to study these and all the Midrashim we will look at, you have a Tanach handy and check each verse that is referenced in its context.

מכילתא דרבי ישמעאל בשלח – מס’ דשירה בשלח פרשה ד

Mechilta of Rabbi Yishmael, Tractate Shirah Beshalach, Section 4

1.

The Lord is a Man of War, the Lord is His Name. Why is this said? For this reason. At the sea, He appeared to them as a mighty hero as it is said, “The Lord is a man of war.” At Sinai, He appeared to them as an old man full of mercy. It is said, “They saw the God of Israel” (Exodus 24:10). And of the time after they had been redeemed what does it say? “And the like of the very heaven for clearness” (Exodus 24:10). …

Scripture, therefore, would not let the nations of the world have an excuse for saying that there are two Powers, but declares: The Lord is a man of war, the Lord is His name. He it is who was in Egypt and He who was at the sea. It is He who was in the past and He who will be in the future. It is He who is in this world and He who will be in the world to come, as it is said: See now that I, even I, am He… (Deut. 32:39). And it also says: Who has wrought and done it? He that called the generations from the beginning. I the Lord, who am the first and with the last am the same.

Questions for discussion: According to this Midrash, how do we know that G-d appeared in different ways at different times? What are the implications of this for our theology?

What would it mean to believe that there are two powers? Why is this verse important for proving that there are not two powers?

2.

There may be a hero in a country who is fully equipped with all the implements of warfare, but possesses neither strength nor courage, nor the knowledge of the tactics and the order of warfare. He by whose word the world came into being, however, is not so, but He has strength, courage and knowledge of the tactics and the order of warfare, as it is said: For the battle is the Lord’s and He will give you into our hands (I Samuel 17:47). And it is written: A Psalm of David. Blessed be the Lord my Rock who trains my hands for war and my fingers for battle (Psalm 144:1).

There may be a hero in a country, but the strength which he has at the age of forty is not like that which he has at sixty; nor is the strength which has at sixty the same as at seventy but, as he goes on, his strength becomes diminished. He by whose word the world came into being, however, is not so,
but “I the Lord change not “(Malachi 3:6).

Questions for discussion: Why do you think G-d’s strength and prowess in war is important to the author’s of the Midrash? Is it important to you? Why or why not?

3.

There may be a mighty hero in a country who when wrapped in zeal and courage goes on to strike in his anger even his father and his mother and his near relative. He by whose word the world came into being, however, is not so but, “The Lord is a man of war, the Lord is His name.” “The Lord is a man of war,” in that He fights against the Egyptians. “The Lord is His name” in that He has mercy over his creatures, as it is said, “The Lord, the Lord, God merciful and gracious…” (Exodus 34:6).

Questions for discussion: What aspect of Exodus 15:3 is this Midrash highlighting? Why do you think the Midrash links the second part of the verse with Exodus 34:6? Here and in Midrash 1 above, the Mechilta is bringing verses from elsewhere in Exodus to expand our understanding of Exodus 15:3. What do the verses chosen have in common?

Why is the message of this short Midrash important? Do you find it valuable for your own theology or understanding?

4.

When a king of flesh and blood prepares to go out to war and the provinces close to him come and ask their needs of him, they are told: The king is troubled now, he is preparing to go to war. When he returns victorious, you come then and ask your needs of him. He by whose word the world came into being, however, is not so, but: “The Lord is a man of war,” in that He fights against the Egyptians; “the Lord is His name,” in that He hears the petitions of all those who come into the world, as it is said: “O You who hears prayer, to you all flesh comes” (Psalm 65:3).

A king of flesh and blood engages in war and is not able to feed his armies nor to supply them with their other provisions. He by whose word the world came into being, however, is not so, but “The Lord is a man of war,” in that He fights against the Egyptians, “the Lord is His name,” in that He sustains and provides for all His creatures, as it is said: “To Him who divided the Red Sea…” (Psalm 136:13) and following it is written: “Who gives food to all flesh” (Psalm 136:25).

Questions for discussion: Why is it important for the Midrash on Exodus 15:3 to distinguish between kings of flesh and blood and the “King of Kings”?

These paragraphs relate to G-d’s omnipotence and to G-d’s universal care for all creation. Why are these themes of particular significance in the Exodus story?

These Midrashim reference two Psalms. How do these Psalms expand our view of the themes of G-d’s omnipotence and universal care of creation? How might they illuminate our view of the Exodus?

Finally, going back to Exodus 15:3 – how have all these Midrashim expanded or changed your understanding of this verse?

Video Conclusion