(1) Then Moses and the Israelites sang this song to the LORD. They said: I will sing to the LORD, for He has triumphed gloriously; Horse and driver He has hurled into the sea. (2) The LORD is my strength and might; He is become my deliverance. This is my God and I will enshrine Him; The God of my father, and I will exalt Him. (3) The LORD, the Warrior— LORD is His name! (4) Pharaoh’s chariots and his army He has cast into the sea; And the pick of his officers Are drowned in the Sea of Reeds. (5) The deeps covered them; They went down into the depths like a stone. (6) Your right hand, O LORD, glorious in power, Your right hand, O LORD, shatters the foe! (7) In Your great triumph You break Your opponents; You send forth Your fury, it consumes them like straw. (8) At the blast of Your nostrils the waters piled up, The floods stood straight like a wall; The deeps froze in the heart of the sea. (9) The foe said, “I will pursue, I will overtake, I will divide the spoil; My desire shall have its fill of them. I will bare my sword— My hand shall subdue them.” (10) You made Your wind blow, the sea covered them; They sank like lead in the majestic waters. (11) Who is like You, O LORD, among the celestials; Who is like You, majestic in holiness, Awesome in splendor, working wonders! (12) You put out Your right hand, The earth swallowed them. (13) In Your love You lead the people You redeemed; In Your strength You guide them to Your holy abode. (14) The peoples hear, they tremble; Agony grips the dwellers in Philistia. (15) Now are the clans of Edom dismayed; The tribes of Moab—trembling grips them; All the dwellers in Canaan are aghast. (16) Terror and dread descend upon them; Through the might of Your arm they are still as stone— Till Your people cross over, O LORD, Till Your people cross whom You have ransomed. (17) You will bring them and plant them in Your own mountain, The place You made to dwell in, O LORD, The sanctuary, O LORD, which Your hands established. (18) The LORD will reign for ever and ever! (19) For the horses of Pharaoh, with his chariots and horsemen, went into the sea; and the LORD turned back on them the waters of the sea; but the Israelites marched on dry ground in the midst of the sea. (20) Then Miriam the prophetess, Aaron’s sister, took a timbrel in her hand, and all the women went out after her in dance with timbrels. (21) And Miriam chanted for them: Sing to the LORD, for He has triumphed gloriously; Horse and driver He has hurled into the sea. (22) Then Moses caused Israel to set out from the Sea of Reeds. They went on into the wilderness of Shur; they traveled three days in the wilderness and found no water. (23) They came to Marah, but they could not drink the water of Marah because it was bitter; that is why it was named Marah. (24) And the people grumbled against Moses, saying, “What shall we drink?” (25) So he cried out to the LORD, and the LORD showed him a piece of wood; he threw it into the water and the water became sweet. There He made for them a fixed rule, and there He put them to the test. (26) He said, “If you will heed the LORD your God diligently, doing what is upright in His sight, giving ear to His commandments and keeping all His laws, then I will not bring upon you any of the diseases that I brought upon the Egyptians, for I the LORD am your healer.” (27) And they came to Elim, where there were twelve springs of water and seventy palm trees; and they encamped there beside the water.
Shirat HaYam is read in the service at the end of the pesukei d'zimra, during the torah reading Beshallach, as the reading for seventh day Pesach, and was also recited by the Levites to accompany the tamid sacrifice at mincha on shabbat (see Talmud RH31a).
Was the liberation a result of divine intervention or human effort?
The people were led by an angel of God and by a pillar of fire by night and a pillar of cloud by day. God split the waters of the sea so that they could walk safely, and then let the waters roll onto the Egyptians so that they drowned.
"Said Rabbi Isaac: when the Israelites approached the Reed sea, God called upon the great angel who had been appointed to rule over it. At the time I created the world, said God, I appointed you angel over this sea and made an agreement that when the Israelites needed to pass through your waters you would divide them. Now they have arrived at your sea, open it and allow them to pass through safely"(Zohar Beshallach 48a-49a)
Why would tradition suggest that it was God, not Moses' efforts, that liberated the people?
Era la liberazione a seguito di un intervento divino o di sforzo umano?
Le persone sono stati guidati da un angelo di Dio e da una colonna di fuoco di notte e una colonna di nube di giorno. Dio divise le acque del mare, in modo che potessero camminare in modo sicuro, e poi lasciare che le acque rotolare sulla Egiziani in modo che essi annegati. "Ha detto il rabbino Isaac: quando gli Israeliti si avvicinò al mare Reed, Dio ha invitato il grande angelo che era stato nominato per governare al momento ho creato il mondo, ha detto Dio, ho nominato si angelo sopra questo mare e ha fatto un accordo. che quando gli israeliti bisogno di passare attraverso le acque li dividerebbe. Ora sono arrivati a mare, aprirlo e permettere loro di passare attraverso in sicurezza "(Zohar Beshallach 48a-49a)
Perché la tradizione suggerirebbe che era Dio, gli sforzi non Mosè ', che ha liberato il popolo?
What is a miracle?
A miracle cannot prove what is impossible, it is useful only to confirm what is possible" Maimonides Guide, 3:24 b Cordoba 1135- 1204
"The miracle at the Reed Sea consisted in the fact that at the very moment when it was necessary, in just the manner conducive to the achievement of the desired goal, and on a scale that was abnormal, there occurred, in accordance with God's will, phenomena that brought about Israel's salvation" Umberto Cassuto (b.Florence 1883–1951)
"What is decisive is that the children of Israel understood this as an act of their God, as a miracle.... A miracle is an abiding astonishment", a feeling of surprise and awe felt at especially significant moments. Buber bVienna 1878-1965
Che cosa è un miracolo? Un miracolo non può dimostrare ciò che è impossibile, è utile solo a confermare ciò che è possibile "Maimonide Guida, 03:24 b Cordoba 1135- 1204 "Il miracolo al Mar Reed consisteva nel fatto che nel momento stesso in cui è stato necessario, in un solo modo favorevole al raggiungimento della meta desiderata, e su una scala che era anormale, non si è verificato, in accordo con la volontà di Dio , fenomeni che hanno portato la salvezza di Israele "Umberto Cassuto (b.Florence 1883-1951) "Quello che è decisivo è che i figli di Israele, inteso questo come un atto del loro Dio, come un miracolo .... Un miracolo è uno stupore costante", un sentimento di sorpresa e stupore sentiti a momenti particolarmente significativi. Buber bVienna 1878-1965
This is understood to be one of the oldest fragments of biblical text. It follows the pattern (for eg Song of Deborah) of a song that follows a narrative, adding emotion and power to the prose version. There is a tight structure to the poem:
The poem has an introductory first line, then follow three sections each punctuated by the use of a simile and the poetic device of a second line repeating and extending the first line of the pair.
First section ends with v5b and v6; Second section ends with v10b and v11; third section ends with v16.
vv17 and 18 look to the future establishment of the people and God in God's land and the Temple God makes (nb - not people). v19 summarises the event. v20 brings Miriam into the action. Miriam was at the beginning of the story when Moses was rescued from the waters of the Nile and she is here at the end when the Israelites are rescued from the waters of the Reed Sea.
Questo è inteso per essere uno dei più antichi frammenti di testo biblico. Si segue il modello (per esempio, Canto di Debora) di una canzone che segue una narrazione, aggiungendo l'emozione e il potere di versione in prosa. C'è una struttura stretta al poema: La poesia ha una prima linea introduttivo, poi seguono tre sezioni ciascuna punteggiati con l'uso di una similitudine e il dispositivo poetico di una seconda linea di ripetere ed estendere la prima linea della coppia. Prima sezione si conclude con V5B e v6; Seconda sezione si conclude con v10b e V11; terza sezione si conclude con V16. vv17 e 18 sguardo al futuro creazione del popolo e Dio in terra di Dio e le marche Tempio di Dio (nb - non le persone). V19 sintetizza l'evento. v20 porta Miriam in azione. Miriam era all'inizio della storia quando Mosè fu salvato dalle acque del Nilo ed è qui alla fine, quando gli Israeliti sono salvati dalle acque del Mar Reed.
We can see that women would come out with their drums, and sing of the victory of the men coming back from the war. Is this Miriam's song or that of Moses?
Possiamo vedere che le donne sarebbe venuto fuori con i loro tamburi, cantano e della vittoria degli uomini che ritornano dalla guerra. È brano o di questo Miriam quella di Mosè?
(2) The Eternal is my strength and might; God is become my deliverance. This is my God and I will enshrine Him; The God of my father, and I will exalt Him.
Further Questions:
“Zeh E-li v’anvei'hu: this verse is taken as being about the imitation of God (I will enshrine God) and is also taken to mandate the obligation to hiddur mitzvah - to make our mitzvot more beautiful (see BTShabbat 133)
"How is a human being truly capable of “glorying” God? The Mechilta d’Rabbi Ishmael, a rabbinic midrash from the period of the Mishnah, raised a number of alternative interpretations to try to contend with this question by offering creative readings of this verse: “Rabbi Ishmael asked: ‘Is it possible for a person of flesh and blood to glorify His Creator? Rather, it must mean: I will be beautiful before Him in the mitzvot that I perform – before Him, I will prepare a beautiful Lulav, a beautiful Sukkah, beautiful tzitziyot (tallit), beautiful tefillin.’ Abba Shaul said (offering an alternative interpretation): ‘Let us make ourselves like Him (God). Just as He is gracious and merciful, so, too, you should be gracious and merciful.’
How do we enshrine God?
Ulteriori domande: "Zeh E-li v'anvei'hu: questo versetto è preso come circa l'imitazione di Dio (io sancire Dio) ed è anche portato al mandato l'obbligo di hiddur mitzvah - per rendere il nostro mitzvot più bella (vedi BTShabbat 133 ) "Come un essere umano veramente in grado di" gloriarsi "Dio? Il Mechilta d'Rabbi Ishmael, un midrash rabbinico del periodo della Mishnah, ha sollevato una serie di interpretazioni alternative per cercare di fare i conti con questa domanda, offrendo letture creative di questo ? verso: "Rabbi Ishmael ha chiesto: 'e' possibile per una persona in carne e sangue per glorificare il suo creatore Piuttosto, si deve dire: sarò bella davanti a Lui nella mitzvot che eseguo - davanti a Lui, preparerò una bella . lulav, una bella Sukkà, bella tzitziyot (tallit), bella tefillin 'detto Abba Shaul (che offre un'interpretazione alternativa):' facciamo noi stessi come Lui (Dio) così come Egli è misericordioso e pietoso, così, anche, voi. dovrebbe essere clemente e misericordioso '. Come possiamo sancire Dio?
Further Question:
God is called Ish Milchama - a man of war. Why?
Ulteriore domanda: Dio è chiamato Ish Milchama - un uomo di guerra. Perché?