(א) ד"א ולא נחם אלהים, לא נחם כדרך כל הארץ, כיצד דרך ארץ העבד טוען את רבו, שמא אדונו טוענו, הקב"ה לא נהג עמם כך, אלא ובמדבר אישר ראית אשר נשאך ה' אלהיך וגו' (דברים א לא), ואומר ואשא אתכם על כנפי נשרים וגו' (שמות יט ד), דרך ארץ העבד מרחיץ את רבו, אבל כאן הקב"ה היה מרחיץ אותנו, שנאמר וארחצך במים (יחזקאל טז ט). דרך ארץ העבד מלביש את אדונו, אבל כאן הקב"ה מלביש אותם, שנאמר ואלבישך רקמה (שם שם י), דרך ארץ העבד מנעיל את רבו, אבל כאן ואנעלך תחש (שם), דרך ארץ העבד מאיר לרבו, אבל כאן הקב"ה מאיר לישראל, שנאמר וה' הולך לפניהם וגו' (שמות יג כא), הוי ולא נחם אלהים כדרך כל הארץ, וכל כך למה, כי קרוב הוא, שהם קרובין של הקב"ה שנאמר וירם קרן לעמו [תהלה לכל חסידו] לבני ישראל עם קרובו (תהלים קמח יד).
(1) [(Exod. 13:17, cont.:) THAT GOD DID NOT LEAD THEM <IN THE WAY OF THE EARTH (derekh-erets)>. He did not lead them according to the way of the whole earth.20The biblical text reads: GOD DID NOT LEAD THEM IN THE WAY OF THE LAND OF THE PHILISTINES. By interpreting WAY OF THE LAND (OR EARTH) separately from OF THE PHILISTINES, the midrash can understand the expression idiomatically to mean ACCORDING TO UNIVERSAL CUSTOM. See PRK 11:8; Exod. R. 20:11. In what manner <did he lead them>? According to custom the slave carries his master.21On such customs, see Exod. R. 25:6; also Qid. 22b; yQid. 1:3 (59b); BB 53b. Would his lord carry him? The Holy One did not lead his people in such a way. Rather (according to Deut. 1:31) AND IN THE WILDERNESS, WHERE YOU SAW HOW THE LORD YOUR GOD CARRIED YOU…. And it says (in Exod. 19:4): I CARRIED YOU ON EAGLES' WINGS…. According to custom (derekh-erets) the slave bathes his master, but in this case the Holy One washed us, as stated (in Ezek. 16:9): AND I WASHED YOU WITH WATER. According to custom the slave dresses his lord, but in this case the Holy One dressed them, as stated (in Ezek. 16:10): I CLOTHED YOU WITH EMBROIDERED GARMENTS. According to custom the slave puts shoes on his master, but in this case (ibid., cont.): I SHOD YOU WITH SEALSKIN. According to custom the slave gives light to the master, but in this case the Holy One gave light to Israel, as stated (Exod. 13:21): AND THE LORD WENT BEFORE THEM <BY DAY IN A PILLAR OF CLOUD TO GUIDE THEM ON THE WAY AND BY NIGHT IN A PILLAR OF FIRE TO GIVE THEM LIGHT>…. Ergo, he did not lead them in the manner of the whole earth. And why all this? (Exod. 13:17:) BECAUSE HE WAS NEAR,22A more traditional translation would read: ALTHOUGH IT (the way of the Philistines) WAS NEARER. because they were near to the Holy One. Thus it is stated (in Ps. 148:14): HE HAS RAISED UP A HORN FOR HIS PEOPLE, [PRAISE FOR ALL HIS SAINTS,] EVEN THE CHILDREN OF ISRAEL, A PEOPLE NEAR TO HIM.
(ד) ד"א [תשורי מראש אמנה] בזכות מה זכו ישראל לומר שירה על הים, בזכות האמנה שהאמינו, מה כתיב למעלה מן הענין, וירא ישראל את היד הגדולה וגו' [ויאמינו בה' ובמשה עבדו] (שמות יד לא). אמר ר' נחמיה בזכות מה אמרו שירה, בזכות האמנה שהאמינו תחילה, שנאמר ויאמן העם (שם ד לא), תשורי מראש אמנה, בזכות האמנה זכו לומר שירה שנאמר אז ישיר משה וגו'.
(4) Another interpretation [(of Cant. 4:8, cont.): SING FROM THE TOP OF AMANA.] By what merit did Israel merit uttering a song over the sea? By the merit of the faith with which they believed. What is written above of the matter (in Exod. 14:31)? WHEN ISRAEL SAW THE MIGHTY POWER <WHICH THE LORD HAD EXERCISED AGAINST THE EGYPTIANS >,… [THEY BELIEVED IN THE LORD AND IN HIS SERVANT MOSES.] R. Nehemiah said: By what merit did they utter a song? By the merit of the faith with which they believed at the beginning, as stated (in Exod. 4:31): AND THE PEOPLE BELIEVED. (Cant. 4:8:) SING FROM THE TOP OF AMANA. By the merit of faith they were worthy of uttering a song, as stated (in Exod. 15:1): THEN SANG MOSES….
(א) ד"א [אז ישיר משה]. זש"ה קוה קויתי ה' וגו' (תהלים מ ב), אמר ' פנחס הכהן בר חמא אם קויתה ולא באח זורוקוה, אמר דוד קוה אל ה' [חזק ויאמץ לבך וקוה אל ה'] (תהלים כז יד), אם בא קויך יפה, אם לאו חזור וקוה אל ה', ואמר דוד קוה קויתי אל ה', מתוך הקיווי ויט אלי וישמע שועתי (שם מ ב). וישמע אלהים אתל נאקתם וגו' (שמות ב כד), ויעלני מבור שאון מטיט היון וגו' (תהלים שם ג), מטיט לבינים, ויקם על סלע רגלי (שם), שנתן לי בזת מצרים ובזת הים, (כונן אשורי), ויתן בפי שיר חדש (שם שם ד), אז ישיר משה וגו'. מהו אז, באז עשה הקב"ה לדורו של אנוש היבשה ים, שנאמר אז הוחל לקרא בשם ה' (בראשית ד כו). ולנו עשה הים יבשה, באז אנו מקלסין אותו.
(1) Another interpretation [(of Exod. 15:1): THEN (az) SANG MOSES….] This text is related (to Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD…. R. Pinhas ben Hama the Priest said: If you waited patiently and he did not come, continue to wait. David said (in Ps. 27:14): WAIT FOR THE LORD; [BE STRONG AND LET YOUR HEART TAKE COURAGE! O WAIT FOR THE LORD]. If he came, your expectation was right. If not, continue to WAIT FOR THE LORD. David said (in Ps. 40:2 [1]): I WAITED PATIENTLY FOR THE LORD. Because of the waiting, (ibid., cont.:) HE INCLINED TOWARD ME AND HEARD MY CRY. (Exod. 2:24:) AND GOD HEARD THEIR MOANING…. (Ps. 40:3 [2]:) AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY CLAY…, <i.e.,> from the clay of bricks. (Ibid.:) AND HE SET MY FEET UPON A ROCK, in that he gave me the booty of Egypt and the booty of the sea. {(Ibid., cont.:) HE ESTABLISHED MY STEPS.} (Ps. 40:4 [3]:) AND HE HAS PUT A NEW SONG IN MY MOUTH. (Exod. 15:1) THEN (az) SANG MOSES. What is the meaning of (az)? With an az the Holy One made the dry land into sea for the generation of Enosh. It is so stated (in Gen. 4:26): THEN (az) THERE WAS PROFANATION IN CALLING <OTHER GODS> BY THE NAME OF THE LORD.31The verse is consistently understood in this sense throughout Rabbinic literature. Thus the wickedness resulting in the flood had its beginning in the generation of Enosh. But for us he made the sea into dry land. With az we praised him.32The midrash is alluding here to Exod. 15:1: THEN (az) SANG MOSES…. See above, Gen. 1:32; below, Lev. 6:14.
(ג) ד"א אז, א' אחד, ז' שבעה הרי שמונה, אמר משה בזכות המילה שניתנ לשמונה נקרע הים, ונקלס באז. אמר ר' לוי לגוזרי ים סוף לגזרים (תהלים קלו יג), שכן בלשון ארמי קורין למהולין גזורים, בזכות המילה נקרע הים.
(3) Another interpretation of az (spelled with the two Hebrew letters alef and zayin). Alef is one and zayin is seven for a total of eight. Moses said: By the merit of circumcision, which was ordained for <day> eight (Lev. 12:3), the sea was rent asunder. So let us praise him with an az. R. Levi cited (Ps. 136:13): TO HIM WHO RENT THE REED SEA IN PIECES (gezarim), because in the Aramaic language they call those who are circumcised clipped (gezurim).33Note that the midrash has substituted the Hebrew equivalent for the Aramaic gezirin. By the merit of circumcision (milah) the sea was rent asunder.
(א) ד"א [אז ישיר משה]. אז שר לא נאמר אלא אז ישיר, לעתיד לבא עתידין ישראל לומר שירה לה', (נאה השירה) [הוא נאה לשירה], והשירה נאה לה'.
(1) Another interpretation [(of Exod. 15:1): THEN SHALL MOSES <AND THE CHILDREN OF ISRAEL> SING.] "Then sang Moses," is not <actually> stated here, but THEN SHALL [MOSES] SING.34Cf. Mekhilta de Rabbi Ishmael, Shirata 1; also Tanh., Exod. 4:10. In the world to come Israel is going to utter a song to the LORD. {The song is suitable} [He is suitable for the song], and the song is suitable for the LORD.
(ב) ויאמרו לאמר (שמות טו א), מהו לאמר, לאמר הנסים לדורות שעשה הקב"ה עם ישראל.
(2) (Exod. 15:1, cont.:) AND THEY SPOKE, SAYING: What is the meaning of SAYING? SAYING: The miracles which the Holy One has done with Israel belong to <all> generations.
(ג) ד"א אז ישיר, בשעה שהיו ישראל חונים על הים באו מלאכי השרת לקלס להקב"ה, ולא הניחן הקב"ה, שנאמר ולא קרב זה אל זה וגו' (שם יד כ), ואומר וקרא זה אל זה (ישעי' ו ג), למי היו דומין, למלך שנשבה בנו, לבש נקמה באויביו והלך להביא אותו. ובאו הבריות לומר לו אימנון, אמר להן לכשאני פודה את בני אתם מקלסין אותי, כך ישראל היו נתונים בצרה בים, באו מלאכי השרת לקלס להקב"ה נזף בהם, אמר להם הקב"ה בניי נתונים בצרה, ואתם מקלסין לפני, כיון שעלו מן הים בקשו ישראל ומלאכי השרת לומר שירה, אמר ר' אבין הלוי למה הדבר דומה, למלך שירד למלחמה ונצח, ואו בנו ועבדו ועטרה בידם ליתן בראשו של מלך, באו למלך ואמרו לו בנך ועבדך עומדים ועטרה בידם, מי יכנס תחילה, אמר להם שוטים שבעולם, עבדי קודם לבני, יכנס בני תחילה, כך כיון שעלו ישראל מן הים, באו ישראל ומלאכי השרת לומר שירה, אמר הקב"ה למלאכי השרת הניחו לישראל תחילה, אז ישיר משה [ובני ישראל], נמצאו הנשים ומלאכי השרת עומדים, מי יקלס תחילה, אמר ר' חייא בר אבא רב השלום עשה שלום ביניהם, שנאמר קדמו שרים אחר נוגנים בתוך עלמות תופפות (תהלים סח כו), קידמו שרים (אחר נוגנים) אלו ישראל, (ואחר כך) [אחר] נוגנים, אלו המלאכים, (ואחר כך) בתוך עלמות תופפות, [אלו הנשים], אמר ר' לוי השמים, לא אקבל הדבר הזה, אלא הנשים קילסו תחילה, שאלא שאחר נוגנים אלו ישראל, בתוך עלמות תופפות, אלו הנשים, התחילו מלאכי השרת להתרעם לפני הקב"ה, אמרו לא דיינו שקדמו לנו האנשים, אלא אף הנשים כן, אמר להן הקב"ה חייכם כן, אמר ר' חלבו בשם ר' שמואל בר נחמן ראה מה כתיב ותשאני רוח ואשמע אחרי (יחזקאל ג יב), מהו אחרי אחרי שקילסתי אני וחבירי, אחר כך הלכו מלאכי השרת ואמרו ברוך כבוד ה' ממקומו (שם), אמר ר' פנחס הכהן בר חמא מה כתיב בעמדם תרפינה כנפיהן (שם א כד), מהו [בעמדם], מי ששומע בעמדם סבור שמא יש ישיבה למעלה, [חס ושלום, אין ישיבה למעלה], אלא הכל עומדים שנאמר שרפים עומדים וגו' (ישעי' ו ב), וכן הוא אומר קרבת (אל) [על] חד מן קאמיא (דניאל ז טז), מהו בעמדם, אלא כשישראל עומדים ומקלסין להקב"ה אותה שעה תרפינה כנפיהם.
(3) Another interpretation (of Exod. 15:1): THEN SANG. When Israel was camping by the sea, the ministering angels came to praise the Holy One, but the Holy One did not give them permission, as stated (in Exod. 14:20): AND THE ONE DID NOT COME NEAR THE OTHER….35Cf. Exod. R. 23:7. It also says (in Is. 6:3): AND ONE CRIED UNTO THE OTHER. To whom are they comparable? To a king whose son was taken prisoner.36Cf. above, 4:4. He clothed himself in vindictiveness against his enemies. When he went to bring him <back>, the people came to utter a hymn37Gk.: hymnos. for him. He said to them: When I have redeemed my son, <then> you will praise me. Similarly Israel was put in distress by the sea. The ministering angels came to praise him. He rebuked them. The Holy One said to them: When my children are put in distress, would you offer me praise? When they came up from the sea, Israel and the ministering angels wanted to utter a song. R. Abbin the Levite said: To what is the matter comparable? To a king who went down to battle and won. His son and his servant came to him, and in their hands was a crown to put on the king's head. They came to the king and said to him: Your son and your servant are standing by with a crown in their hands. Who will enter first? He said to them: <You are> the world's greatest fools! Shall my servant precede my son? Let my son enter first. Similarly, when Israel came up from the sea, Israel and the ministering angels came to utter a song. The Holy One said to the ministering angels: Let Israel be first. (Exod. 15:1:) THEN SANG MOSES [AND THE CHILDREN OF ISRAEL]. The women and the ministering angels were found to be standing by. Who would offer praise first? R. Hiyya bar Abba bar Shallum said: He made peace between them, as stated (in Ps. 68:26 [25]): SINGERS COME FIRST; THEN FOLLOW MUSICIANS IN THE MIDST OF TIMBREL-PLAYING MAIDENS. (Ibid.:) THE SINGERS COME FIRST {THEN FOLLOW MUSICIANS}. These are Israel. {AND AFTERWARDS} [THEN FOLLOW] MUSICIANS. These are the angels. {And afterwards} IN THE MIDST OF TIMBREL-PLAYING MAIDENS. [These are the women.] R. Levi said: By the heavens, I do not accept this interpretation. Rather the women first offered praise, simply because <it says:> THEN FOLLOW THE MUSICIANS. These are Israel. IN THE MIDST OF TIMBREL-PLAYING MAIDENS. These are the women. The ministering angels began to complain to the Holy One. They said: Is it not enough for the men to precede us? But are the women to do so as well? The Holy One said to them: As you live, yes. R. Helbo said in the name of R. Samuel bar Nahman: See what is written (in Ezek. 3:12): THEN THE SPIRIT RAISED ME UP, AND AFTER ME38On this translation, see below, Lev. 7:6, and the note there. I HEARD A <GREAT ROARING> SOUND. What is the meaning of AFTER ME ('HRY)? After ('HRY) I and my friends have offered praise.39Gen. R. 65:21. Then afterwards the ministering angels went and said (ibid., cont.): BLESSED IS THE GLORY OF THE LORD FROM HIS PLACE. R. Pinhas ben Hama the Priest said: What is written (in Ezek. 1:24)? WHEN THEY STOOD, THEY WOULD LET THEIR WINGS DROOP. What is the meaning of [WHEN THEY STOOD]? Whoever hears WHEN THEY STOOD is thinking: Perhaps there is sitting above. [Heaven forbid. There is no sitting above.]40Gen. R. 65:21; Exod. 43:4. Rather they all stand, as stated (in Is. 6:2): THE SERAPHIM STOOD…. And so it says (in Dan. 7:16): I DREW NEAR TO ONE OF THOSE STANDING THERE. What is the meaning of WHEN THEY STOOD? Simply that when Israel stands and praises the Holy One, at that time THEY LET THEIR WINGS DROOP.
(א) וְאַתָּה הָרֵם אֶת מַטְּךָ. עֲשָׂרָה נִסִּים נַעֲשׂוּ לָהֶם עַל הַיָּם. נִבְקַע לָהֶם הַיָּם וְנִבְקַע כְּמִין כִּפָּה, שֶׁנֶּאֱמַר: נָקַבְתָּ בְּמַטָיו רֹאשׁ פְּרָזָיו וְגוֹ' (חבקוק ג, יד). וְנֶחֱלַק לִשְׁנֵים עָשָׂר שְׁבִילִים, שֶׁנֶּאֱמַר: וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ. וְנַעֲשָׂה יַבָּשָׁה, שֶׁנֶּאֱמַר: וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה (שמות טז, יד). וְנַעֲשׂוּ כְּמִין טִיט, שֶׁנֶּאֱמַר (שמות יד, כט): דָּרַכְתָּ בַיָּם סוּסֶיךָ חֹמֶר מַיִם רַבִּים (שמות יד, טו). וְנַעֲשׂוּ הַמַּיִם פֵּרוּרִים, שֶׁנֶּאֱמַר: אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם (תהלים עד, יג). וְנַעֲשׂוּ סְלָעִים סְלָעִים, שֶׁנֶּאֱמַר: שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם (תהלים עד, יג). וְנַעֲשׂוּ גְּזָרִים, שֶׁנֶּאֱמַר: לְגֹזֵר יַם סוּף לִגְזָרִים (שמות קלו, יג). וְנַעֲשׂוּ עֲרֵמוֹת עֲרֵמוֹת, שֶׁנֶּאֱמַר: וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם (שמות טו, ח). וְנַעֲשׂוּ כְמוֹ נֵד, שֶׁנֶּאֱמַר: נִצְּבוּ כְמוֹ נֵד (שמות טו, ח). וְיָצְאוּ לָהֶם כַּדֵּי מַיִם מְתוּקִין מִתּוֹךְ מְלוּחִין. וְקָפְאוּ הַמַּיִם וְנַעֲשׂוּ כִּכְלִי זְכוּכִית, שֶׁנֶּאֱמַר: קָפְאוּ תְהֹמוֹת (שמות טו, ח).
(1) And lift thou up thy rod (Exod. 14:16). Ten miracles were performed in their behalf at the sea. The sea was split asunder for them, and became a kind of vault, as it is said: Thou hast struck through with his own rods the heads, etc. (Hab. 3:14). It was divided into twelve paths, as it is said: And stretch out thy hand over the sea and divide it (Exod. 14:16). It was turned into dry land, as it is said: And the children of Israel walked upon dry land the midst of the sea (ibid., v. 29). It was converted into a kind of clay, as is said: Thou hast trodden the sea with thy horses, the mud of mighty waters (Hab. 3:15). The water was made into pieces, as it is said: Thou didst break the sea into pieces by Thy strength (Ps. 74:13). It was changed into rocks, as is said: Thou didst shatter the heads of the sea monsters in the waters (ibid.). It was torn asunder, as it is said: To him who divided the Red Sea asunder (ibid. 136:13). It was piled up into stacks, as it is said: And with the blast of Thy nostrils, the waters were piled up (Exod. 15:8). It was made into a heap, as is said: Stood upright like a heap (ibid.). Barrels of sweet water flowed out of the salt water for them, and the sea congealed and became like a glass vessel, as it is said: The deeps were congealed (ibid.).
(ב) רַבִּי יְהוּדָה אוֹמֵר: הֲרֵי מִקְרָאוֹת עֶשֶׂר מִמְּקוֹמוֹת הַרְבֵּה. מָשָׁל לְאֶחָד שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְהָיָה מַנְהִיג בְּנוֹ לְפָנָיו. בָּאוּ לִסְטִים לִשְׁבּוֹתוֹ מִלְּפָנָיו, הֶחֱזִירוֹ לַאֲחוֹרָיו. בָּא הַזְּאֵב, נְטָלוֹ מֵאֲחוֹרָיו, נְתָנוֹ לְפָנָיו. רָאָה לִסְטִין מֵאֲחוֹרָיו וּזְאֵב מִלְּפָנָיו, נְתָנוֹ עַל זְרוֹעוֹתָיו. אַף כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, הַיָּם לִפְנֵיהֶם וּמִצְרַיִם לַאֲחוֹרֵיהֶם, קָחָם עַל זְרוֹעוֹתָיו (הושע טו, ג). הִתְחִיל מִצְטַעֵר, פָּרַשׂ עָלָיו בִּגְדּוֹ, שֶׁנֶּאֱמַר: פָּרַשׂ עָנָן לְמָסָךְ (תהלים קה, לט). הִרְעִיב, נָתַן לוֹ לֶחֶם שֶׁנֶּאֱמַר: הִנְּנִי מַמְטִיר לָכֶם לֶחֶם. צָמָא, נָתַן לוֹ מַיִם שֶׁנֶּאֱמַר: וַיּוֹצִא נוֹזְלִים מִסָּלַע (תהלים עח, טז).
(2) R. Judah declared: These ten verses are derived from various sources. It may be compared to a man traveling over a road, preceded by his son. If robbers approach from the front to seize the lad, he places him behind himself. If a wolf comes from behind to snatch him, he puts the lad in front of him. If he sees robbers behind him and the wolf before him, he takes his son in his arms. The Holy One, blessed be He, did likewise for Israel. When the sea was before them and the Egyptians behind, He bore them in His arms. When Israel began to suffer from the sun, He spread His cloak over them, as it is said: He spread a cloud for a screen (Ps. 105:39). When Israel became hungry, He gave them bread, as is stated: Behold, I will cause to rain bread from heaven for you (Exod. 16:4). When they became thirsty He gave them water, for He brought streams also out of the rock (Ps. 78:15).
(ג) וּכְנֶגְדָּן אָמְרוּ לוֹ יִשְׂרָאֵל עֶשֶׂר שִׁירוֹת. הָרִאשׁוֹנָה בְּמִצְרַיִם, שֶׁנֶּאֱמַר: הַשִּׁיר יִהְיֶה לָהֶם כְּלֵיל הִתְקַדֶּשׁ חָג (ישעיה ל, כט). הַשֵּׁנִית עַל הַיָּם, שֶׁנֶּאֱמַר: אָז יָשִׁיר מֹשֶׁה. הַשְּׁלִישִׁית עַל הַבְּאֵר, אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה (במדבר כא, יז). רְבִיעִית אָמַר מֹשֶׁה: וַיְהִי כְּכַלּוֹת מֹשֶׁה לִכְתֹּב וְגוֹ' (דברים לא, כד). הַחֲמִישִׁית, אָז יְדַבֵּר יְהוֹשֻׁעַ לַה' בְּיוֹם תֵּת ה' אֶת הָאֱמֹרִי (יהושע י, יב). הַשִּׁשִּׁית, וַתָּשַׁר דְּבוֹרָה וּבָרָק בֶּן אֲבִינֹעַם (שופטים ה, א). הַשְּׁבִיעִית, וַיְדַבֵּר דָּוִד לַה' אֶת דִּבְרֵי הַשִּׁירָה (ש״ב כב, א). הַשְּׁמִינִית, מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד (תהלים ל, א). וְכִי דָּוִד חֲנָכוֹ, וַהֲרֵי שְׁלֹמֹה חֲנָכוֹ. אֶלָּא מִתּוֹךְ שֶׁדָּוִד נָתַן נַפְשׁוֹ עָלָיו, נִקְרָא עַל שְׁמוֹ. כַּיּוֹצֵא בּוֹ, וַתֵּתַצַּב אֲחֹתוֹ (שמות ב, ד). וַהֲלֹא אֲחוֹת שְׁנֵיהֶם הָיְתָה, אֶלָּא שֶׁנָּתְנָה נַפְשָׁהּ עָלָיו, נִקְרֵאת עַל שְׁמוֹ. כַּיּוֹצֵא בוֹ, וַיִּקְחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה (בראשית לד, כה). וַהֲלֹא אֲחוֹת כָּל הַשְּׁבָטִים הָיְתָה, אֶלָּא מִתּוֹךְ שֶׁנָּתְנוּ נַפְשָׁם עָלֶיהָ, נִקְרֵאת עַל שְׁמָם. כַּיּוֹצֵא בוֹ, עַל דְּבַר כָּזְבִי בַת נְשִׂיא מִדְיָן אֲחֹתָם (במדבר כה, יח). וְכִי אֲחוֹתָם הָיְתָה? אֶלָּא מִתּוֹךְ שֶׁנָּתְנָה נַפְשָׁהּ עַל אֻמָּתָהּ, נִקְרֵאת עַל שְׁמָם.
(3) The Israelites sang ten songs because of the ten miracles performed in their behalf. The first was in Egypt, as is said: You shall have a song as in the night when a feast is hallowed (Isa. 30:29). The second was at the Red Sea, as it is said: Then Moses sang (Exod. 15:1). The third was at the well: Then Israel sang this song (Num. 21:16). The fourth took place when Moses said: And it came to pass when Moses had made an end of writing (Deut. 31:24). The fifth: Then spoke Joshua to the Lord (Josh. 10:12). The sixth: Then sang Deborah and Barak the son of Abinoam (Judg. 5:6); the seventh: And David spoke unto the Lord the words of this song (II Sam. 22:1); the eight: A song at the dedication of the House; of David (Ps. 30:1). Did David actually dedicate the House (Temple)? The fact is that Solomon dedicated it, but inasmuch as David had set his heart upon erecting it, the song of dedication was ascribed to him. A similar example is contained in the verse And his sister stood far off (Exod. 2:4). Was she not the sister of both of them? Indeed she was, but inasmuch as she had devoted herself to Moses’ welfare, she is referred to by his name. Another instance of this is contained in the verse And the two sons of Jacob, Simeon and Levi, Dinah’s brothers took (Gen. 34:25). Was she not the sister of each of the tribal ancestors? She was indeed, but because these two had devoted themselves to her welfare, she is mentioned with their names. Another illustration is contained in the verse Cozbi the daughter of the chief of Midian, their sister (Num. 26:18). Was she actually a sister to all of them? (Hardly!) She was called their sister because she was deeply devoted to her people.
(ו) וְאֵין הַגָּלֻיּוֹת עֲתִידוֹת לְהִגָּאֵל אֶלָּא בִּשְׂכַר אֲמָנָה, שֶׁנֶּאֱמַר: אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה וְגוֹ' (שה״ש ד, ח). וְאוֹמֵר: וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה (הושע ב, כב). הָא לָמַדְתָּ, שֶׁגְּדוֹלָה אֲמָנָה, שֶׁבִּשְׂכַר אֲמָנָה, שָׁרְתָה עֲלֵיהֶם שְׁכִינָה וְאָמְרוּ שִׁירָה, שֶׁנֶּאֱמַר: וַיַּאֲמִינוּ בַּה', אָז יָשִׁיר מֹשֶׁה. וְאוֹמֵר: וַיַּאֲמִינוּ בִדְבָרָיו יָשִׁירוּ תְּהִלָּתוֹ (תהלים קו, יב).
(6) In the future exiles will not be redeemed except as a reward for faithfulness, as it is said: Come with me from Lebanon, my bride, with me from Lebanon; look from the top of Amana (Song 4:8). It says likewise: And I will betroth thee unto Me in faithfulness (Hos. 2:28). Thus you learn that faith is powerful, for in reward for faith, the Shekhinah hovered over them and they sang the song, as it is said: And they believed in the Lord … and Moses sang (Exod. 14:31–15:1), and it says also: Then believed they his words; they sang his praise (Ps. 106:12).
(ח) וּמֹשֶׁה וּבְנֵי יִשְׂרָאֵל, מֹשֶׁה שָׁקוּל כְּנֶגֶד כָּל יִשְׂרָאֵל. דָּבָר אַחֵר, מֹשֶׁה וּבְנֵי יִשְׂרָאֵל, מֹשֶׁה אָמַר שִׁירָה כְּנֶגֶד כָּל יִשְׂרָאֵל.
(8) Moses and the children of Israel (Exod. 15:1). This verse implies that Moses was equal to all the Israelites. Another explanation of Moses and the children of Israel is that Moses sang the song before the children of Israel did.
(ה) רַבִּי יוֹסִי הַגְּלִילִי אוֹמֵר: מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז (תהלים ח, ג). עוֹלְלִים, אֵלּוּ שֶׁבִּמְעֵי אִמָּן, שֶׁנֶּאֱמַר: אוֹ כְנֵפֶל טָמוּן לֹא אֶהְיֶה כְּעֹלְלִם לֹא רָאוּ אוֹר (איוב ג, טז). יֹנְקִים, אֵלּוּ שֶׁיּוֹנְקִים מִשְּׁדֵי אִמָּן, שֶׁנֶּאֱמַר: אִסְפוּ עוֹלָלִים וְיוֹנְקֵי שָׁדָיִם (יואל ב, טז). רַבִּי אוֹמֵר: עוֹלְלִים, אֵלּוּ שֶׁבַּחוּץ, שֶׁנֶּאֱמַר: לְהַכְרִית עוֹלָל מִחוּץ (ירמיה ט, כ). וְאוֹמֵר: עוֹלָלִים שָׁאֲלוּ לֶחֶם (איכה ד, ד). וְאֵלּוּ וָאֵלּוּ פָּתְחוּ פִּיהֶם וְאָמְרוּ שִׁירָה, רַבִּי מֵאִיר אוֹמֵר אַף עֻבָּרִין שֶׁבְּמֵעֵי אִמָּן אָמְרוּ שִׁירָה שֶׁנֶּאֱמַר: בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים, אֲדֹנָי מִמְּקוֹר יִשְׂרָאֵל (תהלים סח, כז). וְאַף מַלְאָכִים אָמְרוּ שִׁירָה, שֶׁנֶּאֱמַר: ה' אֲדֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ (תהלים ח, ב).
(5) R. Yosé the Galilean explained: Out of the mouths of babes and sucklings hast Thou founded strength (Ps. 8:3). Babes are those still in their mother’s wombs, as is said: Or as a hidden untimely birth I had not been; as babes that never saw life (Job 3:16). Sucklings are those who suckle at their mother’s breasts, as is said: Gather the children and those that suck the breasts (Joel 2:16). Rabbi maintained: Babes refers to children out on the street, as it is said: To cut off the children from the street (Jer. 9:20). Likewise it says: The young children ask bread (Lam. 4:4). All opened their mouths and sang the song unto the Lord. R. Meir declared: Even the embryos in their mother’s wombs sang the song, as it is said: Bless ye God in full assemblies, even the Lord, ye that are from the fountain of Israel (Ps. 68:27). Even the angels sang the song, as it is said: O Lord our Lord, how glorious is Thy name in all the earth! Whose majesty is rehearsed above the heavens (ibid. 8:2).
(351) The angels in heaven learnt what was happening on earth. When they were about to begin their song of praise to God, He silenced them with the words, "My children on earth are singing now," and the celestial hosts had to stop and listen to the song of Israel.
(22) Moses also addressed himself to God, saying: "O Lord of the world! I am like the shepherd who, having undertaken to pasture a flock, has been heedless enough to drive his sheep to the edge of a precipice, and then is in a despair how to get them down again. Pharaoh is behind my flock Israel, in the south is Baal-zephon, in the north Midgol, and before us the sea lies spread out. Thou knowest, O Lord, that it is beyond human strength and human contrivance to surmount the difficulties standing in our way. Thine alone is the work of procuring deliverance for this army, which left Egypt at Thy appointment. We despair of all other assistance or device, and we have recourse only to our hope in Thee. If there be any escape possible, we look up to Thy providence to accomplish it for us." With such words Moses continued to make fervent supplication to God to succor Israel in their need. But God cut short his prayer, saying: "Moses, My children are in distress-the sea blocks the way before them, the enemy is in hot pursuit after them, and thou standest here and prayest. Sometimes long prayer is good, but sometimes it is better to be brief. If I gathered the waters together unto one place, and let the dry land appear for Adam, a single human being, should I not do the same for this holy congregation? I will save them if only for the sake of the merits of Abraham, who stood ready to sacrifice his son Isaac unto Me, and for the sake of My promise to Jacob. The sun and the moon are witnesses that I will cleave the sea for the seed of the children of Israel, who deserve My help for going after Me in the wilderness unquestioningly. Do thou but see to it that they abandon their evil thought of returning to Egypt, and then it will not be necessary to turn to Me and entreat My help."
(23) Moses, however, was still very much troubled in mind, on account of Samael, who had not left off lodging accusations before God against Israel since the exodus from Egypt. The Lord adopted the same procedure in dealing with the accuser as the experienced shepherd, who, at the moment of transferring his sheep across a stream, was faced by a ravening wolf. The shepherd threw a strong ram to the wolf, and while the two engaged in combat, the rest of the flock was carried across the water, and then the shepherd returned and snatch the wolf's supposed prey away from him. Samael said to the Lord: "Up to this time the children of Israel were idol worshippers, and now Thou proposest so great a thing as dividing the sea for them?" What did the Lord do? He surrendered Job to Samael, saying, "While he busies himself with Job, Israel will pass through the sea unscathed, and as soon as they are in safety, I will rescue Job from the hands of Samael."
(27) God spake to Moses, saying, "Why dost thou stand here praying? My children's prayer has anticipated thine. For thee there is naught to do but lift up thy rod and stretch out thine hand over the sea, and divide it." Moses replied: "Thou commandest me to divide the sea, and lay bare the dry ground in the midst of it, and yet Thou didst Thyself make it a perpetual decree, that the sand shall be placed for the bound of the sea." And again God spake to Moses: "Thou has not read the beginning of the Torah. I, yea, I, did speak, 'Let the waters under the heaven be gathered together unto one place, and let the dry land appear,' and at that time I made the condition that the waters shall divide before Israel. Take the rod that I gave unto thee, and go to the sea upon Mine errand, and speak thus: 'I am the messenger sent by the Creator of the world! Uncover thy paths, O sea, for My children, that they may go through the midst of thee on dry ground.'"
(29) Thereupon Moses raised up his rod-the rod that had been created at the very beginning of the world, on which were graven in plain letters the great and exalted Name, the names of the ten plagues inflicted upon the Egyptians, and the names of the three Fathers, the six Mothers, and the twelve tribes of Jacob. This rod he lifted up, and stretched it out over the sea.
(30) The sea, however, continued in its perverseness, and Moses entreated God to give His command direct to it. But God refused, saying: "Were I to command the sea to divide, it would never again return to its former estate. Therefore, do thou convey My order to it, that it be not drained dry forever. But I will let a semblance of My strength accompany thee, and that will compel its obedience." When the sea saw the Strength of God at the right hand of Moses, it spoke to the earth saying, "Make hollow places for me, that I may hide myself therein before the Lord of all created things, blessed be He." Noticing the terror of the sea, Moses said to it: "For a whole day I spoke to thee at the bidding of the Holy One, who desired thee to divide, but thou didst refuse to pay heed to my words; even when I showed thee my rod, thou didst remain obdurate. What hath happened now that thou skippest hence?" The sea replied, "I am fleeing, not before thee, but before the Lord of all created things, that His Name be magnified in all the earth." And the waters of the Red Sea divided, and not they alone, but all the waters in heaven and on earth, in whatever vessel it was, in cisterns, in wells, in caves, in casks, in pitchers, in drinking cups, and in glasses, and none of these waters returned to their former estate until Israel has passed through the sea on dry land.
(34) On the morning after the eventful night, though the sea was not yet made dry land, the Israelites, full of trust in God, were ready to cast themselves into its waters. The tribes contended with one another for the honor of being the first to jump. Without awaiting the outcome of the wordy strife, the tribe of Benjamin sprang in, and the princes of Judah were so incensed at having been deprived of pre-eminence in danger that they pelted the Benjamites with stones. God knew that the Judaeans and the Benjamites were animated by a praiseworthy purpose. The ones like the others desired but to magnify the Name of God, and He rewarded both tribes: in Benjamin's allotment the Shekinah took up her residence, and the royalty of Israel was conferred upon Judah.
(35) When God saw the two tribes in the waves of the sea, He called upon Moses, and said: "My beloved are in danger of drowning, and thou standest by and prayest. Bid Israel go forward, and thou lift up thy rod over the sea, and divide it." Thus it happened, and Israel passed through the sea with its water cleft in twain.
(36) The dividing of the sea was but the first of ten miracles connected with the passage of the Israelites through it. The others were that the waters united in a vault above their heads; twelve paths opened up, one for each of the tribes; the water became transparent as glass, and each tribe could see the others; the soil underfoot was dry, but it changed into clay when the Egyptians stepped upon it; the walls of water transformed into rocks, against which the Egyptians were thrown and dashed to death, while before the Israelites could slake their thirst; and, finally, the tenth wonder was, that this drinking water was congealed in the heart of the sea as soon as they had satisfied their need.
(37) And there were other miracles, besides. The sea yielded the Israelites whatever their hearts desired. If a child cried as it lay in the arms of its mother, she needed but to stretch out her hand and pluck and apple or some fruit and quiet it. The waters were piled up to the height of sixteen hundred miles, and they could be seen by all the nations of the earth.
(38) The great wonder of Israel's passage through the sea took place in the presence of the three Fathers and the six Mothers, for God had fetched them out of their graves to the shores of the Red Sea, to be witnesses of the marvelous deeds wrought in behalf of their children.
(60) Mighty is faith, for the spirit of God came upon the Israelites as a reward for their trust in God, and in His servant Moses; and it was in this exaltation that they sang to the Lord a song that moved Him to grant forgiveness for all their sins. This song was the second of the nine songs that in the course of history of Israel sang to their God. They assembled to sing the first in Egypt, on the night when they were freed from captivity; their second was the song of triumph by the Red Sea; their third, when the well sprang up in the wilderness; Moses sang the fourth before his death; the fifth was Joshua's song after his victory over the five Amorite Kings; Deborah and Barak sang the sixth when they conquered Sisera; the seventh was David's psalm of thanksgiving to God for his deliverance out of the hand of all his enemies; the eighth was Solomon's song at the dedication of the Temple; the ninth Jehoshaphat sang as, trusting in God, he went to battle against the Moabites and the Ammonites. The tenth and last song, however, will be that grand and mighty song, when Israel will raise their voice in triumph at their future deliverance, for that will be the final release of Israel for all time.
(61) When Israel prepared to sound their praises to God for delivering them from destruction in the Red Sea, God, to show His recognition of Israel's fulfillment of the token of the Abrahamic covenant, bade the angels who came to intone their song, wait: "Let My children sing first," He said. This incident with the angels is like the story of the king who, upon returning from a victorious campaign, was told that his son and his servant were waiting with wreaths in their hands, and were asking who should first crown him. The king said, "O ye fools, to question if my servant should walk before my son! No, let my son come first!"
(62) This was the second time the angels were obliged to retire before Israel. When Israel stood by the Red Sea, before them the rolling waters, and behind them the hosts of Egypt, then, too, the angels appeared, to sing their daily song of praise to the Lord, but God called to them, "Forbear! My children are in distress, and you would sing!"
(63) But even after the men had completed their song, it was not yet given to the angels to raise their voices, for after the men followed the women of Israel, and only then came the turn of the angels. Then they began to murmur, and said, "Is it not enough that the men have preceded us? Shall the women come before us also?" But God replied, "As surely as ye live, so it is."
(64) At first Israel requested their leader Moses to begin the song, but he declined, saying, "No, ye shall begin it, for it is a greater mark of honor to be praised by the multitude than by a single one." At once the people sang: "We will glorify the Eternal, for He has shown us signs and tokens. When the Egyptians passed the decree against us, and said, 'Every son that is born ye shall cast into the river,' our mothers went into the field, and Thou didst bid a sleep to fall upon them, and they bore us without any pain; and the angels descended from Heaven, washed and anointed us, and robed us in many-colored silken garments, and placed in our hands two lumps, one of butter and one of honey. When our mothers awoke and saw us washed, anointed, and clothed in silk, then they praised Thee, and said, 'Praise be God who has not turned His grace and His lasting love from the seed of our father Abraham; and now behold! they are in Thy hand, do with them as Thou wilt.' And they departed. When the Egyptians saw us, they approached to kill us, but Thou in Thy great mercy didst bid the earth swallow us and set us in another place, where we were not seen by the Egyptians, and lo! in this way didst Thou save us from their hand. When we grew up, we wandered in troops to Egypt, where each recognized his parents and his family. All this hast Thou done for us, therefore will we sing of Thee."
(66) The song by the Red Sea was as much the song of Moses as of all Israel, for the great leader counted as not less than all the other Israelites together, and, besides, he had composed a large portion of the song. In virtue of the spirit of God that possessed them while they sang, Moses and the people mutually supplemented each other, so that, as soon as Moses spoke half the verse, the people repeated it, and linked the second complementary part to it. So Moses began with the half verse, "I will sing unto the Lord, for He hath triumphed gloriously," whereupon the people answered, "The horse and his rider hath He thrown into the sea." And in this wise developed the whole song.
(69) As Moses and the race that wandered from Egypt with him sang a song to the Lord by the Red Sea, so shall they sing again in the world to come. In the world to come, all generations will pass before the Lord and will ask Him who should first intone the song of praise, whereupon He will reply: "In the past it was the generation of Moses that offered up to me a song of praise. Let them do it now once more, and as Moses conducted the song by the Red Sea, so shall he do in the world of the hereafter."
(71) After the men had completed the song, the women under the guidance of Miriam sang the same song to the accompaniment of music and dancing. The Israelites had had perfect faith, that God would perform for them miracles and deeds of glory, hence they had provided themselves with timbrels and with flutes, that they might have them at hand to glorify the anticipated miracles. Then Miriam said to the women, "Let us sing unto the Lord, for strength and sublimity are His; He lords it over the lordly, and He resents presumption. He hurled Pharaoh's horses and chariots into the sea, and drowned them, because wicked Pharaoh in his presumption pursued God's people, Israel."
(יא) וְחִזַּקְתִּי אֶת לֵב פַּרְעֹה, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, מָשָׁל לִשְׁנֵי אַתְלֵיטִים אֶחָד חַלָּשׁ וְאֶחָד גִּבּוֹר, נָצַח הַגִּבּוֹר לַחַלָּשׁ וְנָטַל עֲטָרָה בְרֹאשׁוֹ, מִי גָרַם לַגִּבּוֹר לִטֹּל הָעֲטָרָה לֹא הַחַלָּשׁ. כָּךְ מִי גָרַם לְהַקָּדוֹשׁ בָּרוּךְ הוּא לִטֹּל שֶׁבַח וְכָבוֹד לֹא פַרְעֹה שֶׁנִּעֲרוֹ, שֶׁנֶּאֱמַר (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, לְפִיכָךְ וְאִכָּבְדָה בְּפַרְעֹה. וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, רָמַז לְאֶרֶץ מִצְרַיִם וְעָלְתָה, וְהָיוּ רוֹאִין מִלְחָמָה בַּיָּם, שֶׁנֶּאֱמַר: וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל.
(11) "And the Children of Israel came into the Sea on the Land" - If they were in the sea, why "on the Land," and if on land why "into the Sea?" Rather, from here you learn that the sea was not split for them [, the Children of Israel] until they came into it [, the Sea,] up until their noses, and only afterwards [the Sea was torn asunder and] they had dry land [in the middle]. Explained Rabbi Nehorai: If a Daughter of Israel was crossing [in the dry land created by the absence of the] Sea, and her child was in her hand, and she cried and stretched out her hand, she could reach into the Sea and grab an apple or pomegranate to give to him, as it says: (Tehillim 106:9) "And he led them in the depths as he did in the desert" - just as in the desert, they lacked nothing, so too in the "depths" they lacked nothing. And this [, that God provided for them in the desert], is the meaning of what Moshe told them (Devarim 2:7): "These forty years, God has been with you, and you have not lacked a single thing" - Nothing was lacking as all they had to do was call out for an object, and it appeared in front of them. Rabbi Shimon said: Even speech was not required, rather one simply had to think of an object, and it appeared for him, as it says (Tehillim 78:18): "And they tested God in their hearts to ask food to their cravings." Another derivation: They did not lack anything, except for one thing: Repentance [for testing God] as it says (Hoshea 14:3): "Takes for yourselves things and return to God."
(א) 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.
(1) 8. R. Judah said: "It was those babies whom Pharaoh had sought to cast into the Nile that sang praises to the Blessed Holy One, whom they recognized at the Sea." Why was this? Because when Israel were in Egypt and a Hebrew woman was about to give birth, she would go to a field and be delivered there; and as soon as the child was born, she would forsake him and entrust him into the hands of God, saying, 'Master of the Universe! I have done my part; now do Yours.' R. Yochanan said: Immediately, God would descend in Divine glory-as if one can say thus!-cut their navel, and wash and anoint them, for so Ezekiel says... God placed two pieces of flint in its hand, one of which fed the child with oil and the other with honey... They grew up in the field...; and as soon as they had grown up they would return to their parents’ home. When they were asked, ‘Who looked after you?’ They replied, ‘A fine handsome young man came down and attended to all our needs,’... When the Israelites came to the Sea, and their children with them, and the latter beheld God at the Sea, they said to their parents: ‘This is the one who did all those things for us when we were in Egypt,’ as it says, ‘This is my God, and I will glorify Him (Ex. XV, 2).