(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations."
Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang." The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L–rd on the day the L–rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L–rd the words of this song, etc."
The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L–rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L–rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L–rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name.
Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G–d? viz. (Psalms 19:8) "The Torah of the L–rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name.
And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L–rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L–rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L–rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name.
He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) "Judges and officers shall you appoint for yourself in all of your gates." Now is justice not the L–rd's? How, then, are we to understand "shall you appoint for yourself"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) "And he went out on the second day … and he said "Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name.
The ninth (song): (II Chronicles 20:21) "And he (Yehoshafat) took counsel with the people, and he set up singes to the L–rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L–rd, for His lovingkindness is forever!'" Why is this thanksgiving different from all the other sin the Torah, where it is written "Give thanks to the L–rd for (the good, for His lovingkindness is forever"? — It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) "And the righteous one is the foundation of the world."
The tenth (song) in time to come, viz. (Isaiah 42;10) "Sing to the L–rd a new song, His praise from the end of the earth (Ibid. 48:42) "Say: The L–rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine ("zoth"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine ("zeh" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) "Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) "Israel will be saved by the L–rd, an eternal salvation. You will not be ashamed or abashed forever."
(Exodus 15:1) "to the L–rd": They sang it to the L–rd, and not to flesh and blood as (they did) in (I Samuel 18:6) "And all the (rejoicing) women went out, etc." But here, they sang it to the L–rd, and not to flesh and blood.
(Exodus, Ibid.) "And they said, saying": R. Nechemiah says: The Holy Spirit reposed upon them and they intoned song as one reciting the Shema (i.e., one, beginning, and the other continuing).
R. Eliezer b. Tadai says; Moses would begin with his words, and Israel would respond (with theirs). Moses would begin: "I shall sing to the L–rd," and Israel would end with him and respond: "I shall sing to the L–rd for He is high on high. Horse and its rider He cast into the sea." Moses would say (2) "The strength and vengeance of the L–rd" and Israel would end with him and respond "The strength and vengeance of the L–rd has been salivation to me." Moses would begin (3) "The L–rd is a man of war," and they would end with him: "The L–rd is a man of war; the L–rd is His name."
(Ibid. 1) "I shall sing to the L–rd": Befitting is (the ascription of) "strength" to the L–rd. And thus did David say (I Chronicles 29:11) "To you, O L–rd, is (befitting [the ascription of]) greatness, might, splendor, triumph, and majesty."
A king of flesh and blood enters a province, and all praise him as "strong" — when he is weak; as "rich" — when he is poor; as "wise" — when he is foolish; as "merciful" — when he is cruel; as "trusty" — when he is not. He is lacking in all of these (fine) attributes — All men are flattering him. But it is not so with Him who spoke and brought the world into being. He transcends all that He is praised for. "I shall sing to the L–rd," who is strong — (Devarim 10:17) "the G–d who is great and strong and awesome," (Psalms 24:8) "the L–rd, mighty and strong, the L–rd, strong in war," (Isaiah 42;13) "The L–rd as a mighty one shall go forth. As a man of war, He will stir up wrath. He will shout; He will scream. He will overpower His foes," (Jeremiah 10:14) "There is none like You, O L–rd. Great are You and great is Your name in strength."
"I shall sing to the L–rd," who is rich" — (Devarim 10:19) "To the L–rd your G–d are the heavens, etc.", (Psalms 24:1) "To the L–rd is the earth and its fullness, etc.", (Ibid. 95:5) "His is the sea and He has made it," (Chaggai 2:8) "Mine is the silver and Mine is the gold," (Ezekiel 18:4) "All of he souls are Mine. The soul of the father and the soul of the son alike are Mine."
"I shall sing to the L–rd," who is wise — (Mishlei 2:6) "For the L–rd shall give wisdom. From His mouth are knowledge and understanding", (Daniel 2:21) "He gives wisdom to the wise, and knowledge to the knowers of understanding". (Jeremiah 10:7) "Who will not fear You, King of the nations? For among all the sages of the nations and in all of their kingdoms, there is none like You."
"I shall sing to the L–rd," for He is merciful — (Exodus 34:6) "Hashem, Hashem, the G–d who is merciful and gracious", (Devarim 4:31) "For a merciful G–d is the L–rd your G–d", (Psalms 25:6) "Remember Your mercies, Hashem, etc.", (Ibid. 145:8) "Good is the L–rd to all, and His mercies are on all his works", (Daniel 9:9) "To the L–rd our G–d is mercy and forgiveness."
"I shall sing to the L–rd," who is a Judge" — (Devarim 1:17) "… for the judgment is G–d's", (Psalms 82:1) "G–d stands in the assembly of the almighty. (In the midst of the judges shall He judge,:), (Devarim 32:4) "The Rock, perfect is His work, (for all of His ways are judgment.").
"I shall sing to the L–rd," who is comely, who is glorious, who is exalted, whose like does not exist — (Psalms 89:7) "For who in the heavens can be compared to the L–rd, can be likened to the L–rd among the sons of the mighty"? (Ibid. 8) "G–d greatly dreaded in the great council of the holy, (held in awe by all around Him?") And it is written (Ibid. 9), "O L–rd, the G–d of hosts ("tzeva'oth"), who, as You, is mighty, O L–rd?: What is "tzeva'oth" (acronymically)? He is an "oth" (i.e., unique) in the midst of His retinue ("tzava"). And thus is it written (Devarim 33:2) "Ve'atha" ('and He shall come') from Rivevoth Kodesh" (figuratively: "the ten thousands of His holy ones.") And thus did David say (Psalms 86:8) "There is none like You among the great ones, O L–rd, and there are none like Your works." And (Song of Songs 5:19-15) "My Beloved is clear and red," "His head is finest gold," "His eyes are like doves by water-courses," "His cheeks are like beds of spice," His hands are rods of gold," "His legs are pillars of marble" — His are comeliness, greatness, strength, and glory!
R. Yossi says (Psalms 8:3) "From the mouths of olelim and yonkim You have founded strength. "olelim" — infants in their mothers' womb, as in (Iyyov 3:16) "Why was I not like a buried stillbirth, like olelim who never saw the light"? "yonkim" — those who seek their mothers' breasts, as in (Joel 2:16) "Gather olelim and suckers ("yonkei") of the breasts."
Rebbi says: "Olelim are infants outside (their mothers' womb), viz. (Jeremiah 9:20) "to cut off the olel outside," and (Eichah 4:4) "Olelim begged for bread. "Yonkim" are those at their mother's breasts, viz.: "and suckers ("yonkei") of the breasts." These and those (at the splitting of the sea) opened their mouths and chanted song before the L–rd.
R. Meir says: Even fetuses in their mothers' wombs opened their mouths and chanted song before the L–rd, viz. (Psalms 68:27) "In assemblies bless G–d — the L–rd, from the source of Israel." And not Israel alone chanted song before the L–rd, but also the ministering angels, as it is written (Ibid. 8:2) "How mighty is Your name in all the earth — (You) who have spread Your splendor on the heavens!"
(שמות טו,א) ["אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַיי, וַיֹּאמְרוּ לֵאמֹר: אָשִׁירָה לַיי, כִּי גָאֹה גָּאָה, סוּס וְרֹכְבוֹ רָמָה בַיָּם."] "אָז יָשִׁיר מֹשֶׁה". יֵשׁ "אָז" לְשֶׁעָבַר, וְיֵשׁ "אָז" לֶעָתִיד לָבֹא. (בראשית ד,כו) "אָז הוּחַל לִקְרֹא בְּשֵׁם יי." (שמות ד,כו) "אָז אָמְרָה: חֲתַן דָּמִים אַתָּה לִי." (שמות טו,א) "אָז יָשִׁיר מֹשֶׁה", (במדבר כא,יז) "אָז יָשִׁיר יִשְׂרָאֵל", (יהושע י,יב) "אָז יְדַבֵּר יְהוֹשֻׁעַ", (דברי הימים א טו,ב) "אָז אָמַר דָּוִיד", (מלכים א ח,יב) "אָז אָמַר שְׁלֹמֹה", הֲרֵי אֵלּוּ לְשֶׁעָבַר. יֵשׁ "אָז" לֶעָתִיד לָבֹא: (ישעיה ס,ה) "אָז תִּרְאִי וְנָהַרְתְּ", (ישעיה נח,י) "אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ", (ישעיה לה,ו) "אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ", (ישעיה לה,ה) "אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים", (ירמיה לא,יב) "אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל", (תהלים קכו,ב) "אָז יִמָּלֵא שְׂחוֹק פִּינוּ", (תהלים קכו,ב) "אָז יֹאמְרוּ בַגּוֹיִם: הִגְדִּיל יי לַעֲשׂוֹת עִם אֵלֶּה." הֲרֵי אֵלּוּ לֶעָתִיד.
(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations."
רַבִּי אוֹמֵר: 'אָז שָׁר מֹשֶׁה' אֵין כָּתוּב כָּן, אֶלָּא "אָז יָשִׁיר מֹשֶׁה", נִמְצֵינוּ לְמֵדִין שֶׁתְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה.
Variantly: It is not written "Then Moses sang," but then Moses will sing" — whence we derive the resurrection from Scripture.
"מֹשֶׁה וּבְנֵי יִשְׂרָאֵל". מֹשֶׁה שָׁקוּל כְּנֶגֶד כָּל יִשְׂרָאֵל, וְיִשְׂרָאֵל שְׁקוּלִין כְּמֹשֶׁה בְּשָׁעָה שֶׁאָמְרוּ שִׁירָה. דָּבָר אַחֵר: "מֹשֶׁה וּבְנֵי יִשְׂרָאֵל", מַגִּיד שֶׁאָמַר מֹשֶׁה שִׁירָה כְּנֶגֶד כָּל יִשְׂרָאֵל.
(Exodus 15:1) "Moses and the children of Israel": Moses was equivalent to all of Israel, and all of Israel, to Moses, when they sang the song.
"אֶת הַשִּׁירָה הַזֹּאת". וְכִי שִׁירָה אַחַת הִיא? וַהֲלֹא עֶשֶׂר שִׁירוֹת הֵן: הָרִאשׁוֹנָה, שֶׁנֶּאֶמְרָה בְמִצְרַיִם, שֶׁנֶּאֱמַר: (ישעיה ל,כט) "הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ חָג". הַשְּׁנִיָּה, שֶׁנֶּאֶמְרָה עַל הַיָּם, שֶׁנֶּאֱמַר: (שמות טו,א) "אָז יָשִׁיר מֹשֶׁה". השְׁלִישִׁית, שֶׁנֶּאֶמְרָה עַל הַבְּאֵר, שֶׁנֶּאֱמַר: (במדבר כא,יז) "אָז יָשִׁיר יִשְׂרָאֵל". הָרְבִיעִית שֶׁאָמַר מֹשֶׁה, שֶׁנֶּאֱמַר: (על פי דְּבָרִים לא,כד) 'וַיְהִי כְּכַלּוֹת מֹשֶׁה לִכְתֹּב אֶת דִּבְרֵי הַשִּׁירָה הַזֹּאת'.*בפסוק כתוב: "אֶת דִּבְרֵי הַתּוֹרָה הַזֹּאת". הַחֲמִישִׁית שֶׁאָמַר יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר: (יהושע י,יב) "אָז יְדַבֵּר יְהוֹשֻׁעַ לַיי, בְּיוֹם תֵּת יי אֶת הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל, וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל: שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם, וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן." הַשִּׁשִּׁית, שֶׁאָמְרָה דְבוֹרָה וּבָרָק, שֶׁנֶּאֱמַר: (שופטים ה,א) "וַתָּשַׁר דְּבוֹרָה וּבָרָק בֶּן אֲבִינֹעַם". הַשְּׁבִיעִית שֶׁאָמַר דָּוִד, שֶׁנֶּאֱמַר: (שמואל ב כב,א) "וַיְדַבֵּר דָּוִד לַיי אֶת דִּבְרֵי הַשִּׁירָה הַזֹּאת".
Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang." The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L–rd on the day the L–rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L–rd the words of this song, etc."
הַשְּׁמִינִית שֶׁאָמַר שְׁלֹמֹה, שֶׁנֶּאֱמַר: (תהלים ל,א) "מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד." וְכִי דָּוִד בְּנָאוֹ? וַהֲלֹא שְׁלֹמֹה בְּנָאוֹ, שֶׁנֶּאֱמַר: (מלכים א ו,יד) "וַיִּבֶן שְׁלֹמֹה אֶת הַבַּיִת". וּמַה תִּלְמֹד לוֹמַר "מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד"? אֶלָּא, לְפִי שֶׁנָּתַן דָּוִד נַפְשׁוֹ עָלָיו לִבְנוֹתוֹ, נִקְרָא עַל שְׁמוֹ. וְכֵן הוּא אוֹמֵר: (תהלים קלב,א-ו) "זְכוֹר יי לְדָוִד אֵת כָּל עֻנּוֹתוֹ. אֲשֶׁר נִשְׁבַּע לַיי, נָדַר לַאֲבִיר יַעֲקֹב. אִם אָבֹא בְּאֹהֶל בֵּיתִי, אִם אֶעֱלֶה עַל עֶרֶשׂ יְצוּעָי. עַד אֶמְצָא מָקוֹם לַיי, מִשְׁכָּנוֹת לַאֲבִיר יַעֲקֹב. הִנֵּה שְׁמַעֲנוּהָ בְאֶפְרָתָה, מְצָאנוּהָ בִּשְׂדֵי יָעַר." וְכֵן הוּא אוֹמֵר: (מלכים א יב,טז) "רְאֵה בֵיתְךָ דָּוִד". הָא, לְפִי שֶׁנָּתַן נַפְשׁוֹ עָלָיו, נִקְרָא עַל שְׁמוֹ. וְכֵן אַתְּ מוֹצֵא, שֶׁכָּל דָּבָר שֶׁאָדָם נוֹתֵן נַפְשׁוֹ עָלָיו נִקְרָא עַל שְׁמוֹ.
The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L–rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L–rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L–rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name.
שְׁלֹשָׁה דְבָרִים נָתַן מֹשֶׁה נַפְשׁוֹ עֲלֵיהֶן, וְנִקְרְאוּ עַל שְׁמוֹ: נָתַן נַפְשׁוֹ עַל הַתּוֹרָה, וְנִקְרֵאת עַל שְׁמוֹ, שֶׁנֶּאֱמַר: (מלאכי ג,כב) "זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי". וַהֲלֹא תּוֹרַת אֱלֹהִים הִיא, שֶׁנֶּאֱמַר: (תהלים יט,י) "תּוֹרַת יי תְּמִימָה, מְשִׁיבַת נָפֶשׁ"! הָא, מַה תִּלְמֹד לוֹמַר "זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי"? אֶלָּא לְפִי שֶׁנָּתַן נַפְשׁוֹ עָלֶיהָ, נִקְרֵאת עַל שְׁמוֹ. וְכִי הֵיכָן מָצִינוּ בְמֹשֶׁה שֶׁנָּתַן נַפְשׁוֹ עַל הַתּוֹרָה? שֶׁנֶּאֱמַר: (שמות לד,כח) "וַיְהִי שָׁם עִם יי אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה". וְאוֹמֵר: (דברים ט,ט) "וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, לֶחֶם לֹא אָכַלְתִּי, וּמַיִם לֹא שָׁתִיתִי." הָא, לְפִי שֶׁנָּתַן נַפְשׁוֹ עַל הַתּוֹרָה, נִקְרֵאת עַל שְׁמוֹ.
Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G–d? viz. (Psalms 19:8) "The Torah of the L–rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name.
נָתַן נַפְשׁוֹ עַל יִשְׂרָאֵל, נִקְרְאוּ עַל שְׁמוֹ, שֶׁנֶּאֱמַר: (שמות לב,ז) "לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ". וַהֲלֹא עַם יי הֵם, שֶׁנֶּאֱמַר (דברים ט,כט) "וְהֵם עַמְּךָ וְנַחֲלָתֶךָ"? וְאוֹמֵר: (יחזקאל לו,כ) "בֶּאֱמֹר לָהֶם, עַם יי אֵלֶּה, וּמֵאַרְצוֹ יָצָאוּ." הָא, מַה תִּלְמֹד לוֹמַר (שמות לב,ז) "לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ"? לְפִי שֶׁנָּתַן נַפְשׁוֹ עַל יִשְׂרָאֵל, נִקְרְאוּ עַל שְׁמוֹ. וְכִי הֵיכָן מָצִינוּ בְמֹשֶׁה שֶׁנָּתַן נַפְשׁוֹ עַל יִשְׂרָאֵל? שֶׁנֶּאֱמַר: (שמות ב,יא) "וַיְהִי בַּיָּמִים הָהֵם, וַיִּגְדַּל מֹשֶׁה, וַיֵּצֵא אֶל אֶחָיו וַיַּרְא בְּסִבְלֹתָם", וְאוֹמֵר: (שמות ב,יב) "וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ, וַיַּךְ אֶת הַמִּצְרִי, וַיִּטְמְנֵהוּ בַּחוֹל." הָא, לְפִי שֶׁנָּתַן נַפְשׁוֹ עַל יִשְׂרָאֵל, נִקְרְאוּ עַל שְׁמוֹ.
And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L–rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L–rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L–rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name.
נָתַן נַפְשׁוֹ עַל הַדַּיָּנִין, וְנִקְרְאוּ עַל שְׁמוֹ, שֶׁנֶּאֱמַר: (דברים טז,יח) "שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן לְךָ בְּכָל שְׁעָרֶיךָ". וַהֲלֹא הַמִּשְׁפָּט לֵאלֹהִים הוּא, שֶׁנֶּאֱמַר: (דברים א,יז) "כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא"? מַה תִּלְמֹד לוֹמַר "תִּתֶּן לְךָ"? אֶלָּא, מִתּוֹךְ שֶׁנָּתַן נַפְשׁוֹ עַל הַדַּיָּנִין, נִקְרְאוּ הַדַּיָּנִין עַל שְׁמוֹ. וּמְנַיִן שֶׁנָּתַן נַפְשׁוֹ עֲלֵיהֶם? שֶׁנֶּאֱמַר: (שמות ב,יג-יד) "וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי, וְהִנֵּה שְׁנֵי אֲנָשִׁים עִבְרִים נִצִּים,*נִצִּים: רבים ומחליפים מכות. וַיֹּאמֶר לָרָשָׁע: לָמָּה תַכֶּה רֵעֶךָ? וַיֹּאמֶר: מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ? וַיִּשְׁמַע פַּרְעֹה אֶת הַדָּבָר הַזֶּה, וַיְבַקֵּשׁ לַהֲרֹג אֶת מֹשֶׁה, וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה, וַיֵּשֶׁב בְּאֶרֶץ מִדְיָן וַיֵּשֶׁב עַל הַבְּאֵר." (שמות ב,טז-יז) "וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת, וַתָּבֹאנָה וַתִּדְלֶנָה וַתְּמַלֶּאנָה אֶת הָרְהָטִים,*הָרְהָטִים: שקתות להשקיית הבהמות לְהַשְׁקוֹת צֹאן אֲבִיהֶן. וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם". מִדַּיָּנִין בָּרַח, וּלְדַיָּנִין חָזַר. (דברים לג,כא) "צִדְקַת יי עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל." הָא לְפִי שֶׁנָּתַן נַפְשׁוֹ הַדַּיָּנִין נִקְרְאוּ הַדַּיָּנִין עַל שְׁמוֹ.
He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) "Judges and officers shall you appoint for yourself in all of your gates." Now is justice not the L–rd's? How, then, are we to understand "shall you appoint for yourself"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) "And he went out on the second day … and he said "Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name.
הַתְּשִׁיעִית, שֶׁאָמַר יְהוֹשָׁפָט, שֶׁנֶּאֱמַר: (דברי הימים ב כ,כא) "וַיִּוָּעַץ אֶל הָעָם, וַיַּעֲמֵד מְשֹׁרְרִים לַיי, וּמְהַלְלִים לְהַדְרַת קֹדֶשׁ, בְּצֵאת לִפְנֵי הֶחָלוּץ, וְאֹמְרִים: הוֹדוּ לַיי, כִּי לְעוֹלָם חַסְדּוֹ!" וּמָה נִשְׁתַּנֵּית הוֹדָיָה זוֹ מִכָּל הוֹדָיוֹת שֶׁבַּתּוֹרָה? שֶׁבְּכָל הוֹדָיוֹת שֶׁבַּתּוֹרָה נֶאֱמַר: "הוֹדוּ לַיי כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ!" וּבָזוֹ לֹא נֶאֱמַר "כִּי טוֹב". אֶלָּא כִּבְיָכֹל לֹא הָיְתָה שִׂמְחָה לְפָנָיו בַּמָּרוֹם. עַל מִיתָתָן שֶׁלָּרְשָׁעִים, לֹא הָיְתָה שִׂמְחָה לְפָנָיו, קַל וָחֹמֶר עַל אֲבֵדָתוֹ שֶׁלְּצַדִּיק אֶחָד, שֶׁהוּא שָׁקוּל כְּנֶגֶד הָעוֹלָם כֻּלּוֹ, שֶׁנֶּאֱמַר: (משלי י,כה) "וְצַדִּיק יְסוֹד עוֹלָם."
The ninth (song): (II Chronicles 20:21) "And he (Yehoshafat) took counsel with the people, and he set up singes to the L–rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L–rd, for His lovingkindness is forever!'" Why is this thanksgiving different from all the other sin the Torah, where it is written "Give thanks to the L–rd for (the good, for His lovingkindness is forever"? — It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) "And the righteous one is the foundation of the world."
הָעֲשִׂירִית לֶעָתִיד לָבֹא, שֶׁנֶּאֱמַר: (ישעיה מב,י) "שִׁירוּ לַיי שִׁיר חָדָשׁ, תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ", וְאוֹמֵר: (תהלים קמט,א) "שִׁירוּ לַיי שִׁיר חָדָשׁ, תְּהִלָּתוֹ בִּקְהַל חֲסִידִים." כָּל הַשִּׁירוֹת שֶׁעָבְרוּ קְרוּיוֹת בִּלְשׁוֹן נְקֵבָה. כַּשֵּׁם שֶׁהַנְּקֵבָה יוֹלֶדֶת, כָּךְ הַתְּשׁוּעוֹת שֶׁעָבְרוּ, הָיָה אַחֲרֵיהֶם שִׁעְבּוּד, אֲבָל הַתְּשׁוּעָה הָעֲתִידָה קְרוּיָה בִּלְשׁוֹן זָכָר, שֶׁנֶּאֱמַר: (ירמיה ל,ו) "שַׁאֲלוּ נָא וּרְאוּ, אִם יֹלֵד זָכָר, מַדּוּעַ רָאִיתִי כָל גֶּבֶר יָדָיו עַל חֲלָצָיו?" כַּשֵּׁם שֶׁאֵין הַזָּכָר יוֹלֵד, כָּךְ הַתְּשׁוּעָה הָעֲתִידָה לָבֹא, אֵין אַחֲרֶיהָ שִׁעְבּוּד, שֶׁנֶּאֱמַר: (ישעיה מה,יז) "יִשְׂרָאֵל נוֹשַׁע בַּיי תְּשׁוּעַת עוֹלָמִים, לֹא תֵבֹשׁוּ וְלֹא תִכָּלְמוּ עַד עוֹלְמֵי עַד."
The tenth (song) in time to come, viz. (Isaiah 42;10) "Sing to the L–rd a new song, His praise from the end of the earth (Ibid. 48:42) "Say: The L–rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine ("zoth"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine ("zeh" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) "Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) "Israel will be saved by the L–rd, an eternal salvation. You will not be ashamed or abashed forever."
"לַיי". לַיי אֲמָרוּהָ, וְלֹא אֲמָרוּהָ לְבָשָׂר וָדָם. לֹא כָעִנְיָן שֶׁנֶּאֱמַר לְהַלָּן: (שמואל א יח,ו) "וַיְהִי בְּבוֹאָם בְּשׁוּב דָּוִד מֵהַכּוֹת אֶת הַפְּלִשְׁתִּי, וַתֵּצֶאנָה הַנָּשִׁים מִכָּל עָרֵי יִשְׂרָאֵל לָשִׁיר, וְהַמְּחֹלוֹת לִקְרַאת שָׁאוּל הַמֶּלֶךְ, בְּתֻפִּים בְּשִׂמְחָה וּבְשָׁלִשִׁים." וְאוֹמֵר: (שמואל א יח,ז) "וַתַּעֲנֶינָה הַנָּשִׁים הַמְשַׂחֲקוֹת וַתֹּאמַרְןָ: הִכָּה שָׁאוּל בַּאֲלָפָו, וְדָוִד בְּרִבְבֹתָיו!" אֲבָל כָּן "לַיי", לַיי אֲמָרוּהָ, וְלֹא אֲמָרוּהָ לְבָשָׂר וָדָם.
(Exodus 15:1) "to the L–rd": They sang it to the L–rd, and not to flesh and blood as (they did) in (I Samuel 18:6) "And all the (rejoicing) women went out, etc." But here, they sang it to the L–rd, and not to flesh and blood.
"וַיֹּאמְרוּ לֵאמֹר", רַבִּי נְחֶמְיָה אוֹמֵר: שָׁרַת רוּחַ הַקֹּדֶשׁ עַל יִשְׂרָאֵל וְהָיוּ אוֹמְרִין שִׁירָה, כִּבְנֵי אָדָם שֶׁהֵן קוֹרִין אֶת שְׁמַע.
(Exodus, Ibid.) "And they said, saying": R. Nechemiah says: The Holy Spirit reposed upon them and they intoned song as one reciting the Shema (i.e., one, beginning, and the other continuing).
רַבִּי עֲקִיבָה אוֹמֵר: רוּחַ הַקֹּדֶשׁ שָׁרַת עַל יִשְׂרָאֵל, וְהָיוּ אוֹמְרִין שִׁירָה, כִּבְנֵי אָדָם שֶׁהֵן קוֹרִין אֶת הַהַלֵּל.
R. Akiva says: As men reciting the Hallel.
רַבִּי אֱלִיעֶזֶר בֶּן תַּדַּי אוֹמֵר: מֹשֶׁה הָיָה פּוֹתֵחַ בִּדְבָרִים תְּחִלָּה, וְיִשְׂרָאֵל עוֹנִין אַחֲרָיו וְגוֹמְרִין עִמּוֹ. מֹשֶׁה הָיָה פּוֹתֵחַ בִּדְבָרִים וְאוֹמֵר: "אָשִׁירָה לַיי", וְיִשְׂרָאֵל עוֹנִין אַחֲרָיו וְגוֹמְרִין עִמּוֹ: "אָשִׁירָה לַיי, כִּי גָאֹה גָּאָה, סוּס וְרֹכְבוֹ רָמָה בַיָּם." מֹשֶׁה הָיָה פּוֹתֵחַ וְאוֹמֵר: (שמות טו,ב) "עָזִּי וְזִמְרָת יָהּ", וְיִשְׂרָאֵל עוֹנִין אַחֲרָיו וְגוֹמְרִין עִמּוֹ: "עָזִּי וְזִמְרָת יָהּ, וַיְהִי לִי לִישׁוּעָה". מֹשֶׁה הָיָה פּוֹתֵחַ וְאוֹמֵר: (שמות טו,ג) "יי אִישׁ מִלְחָמָה", וְיִשְׂרָאֵל עוֹנִין אַחֲרָיו וְגוֹמְרִין עִמּוֹ: "יי אִישׁ מִלְחָמָה, יי שְׁמוֹ."
R. Eliezer b. Tadai says; Moses would begin with his words, and Israel would respond (with theirs). Moses would begin: "I shall sing to the L–rd," and Israel would end with him and respond: "I shall sing to the L–rd for He is high on high. Horse and its rider He cast into the sea." Moses would say (2) "The strength and vengeance of the L–rd" and Israel would end with him and respond "The strength and vengeance of the L–rd has been salivation to me." Moses would begin (3) "The L–rd is a man of war," and they would end with him: "The L–rd is a man of war; the L–rd is His name."
"אָשִׁירָה לַיי", לַיי נָאָה גְּדֻלָּה, לַיי נָאָה גְּבוּרָה, לַיי הַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד! וְכֵן דָּוִד אָמַר: (דברי הימים א כט,יא) "לְךָ יי הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד".
(Ibid. 1) "I shall sing to the L–rd": Befitting is (the ascription of) "strength" to the L–rd. And thus did David say (I Chronicles 29:11) "To you, O L–rd, is (befitting [the ascription of]) greatness, might, splendor, triumph, and majesty."
"אָשִׁירָה לַיי, כִּי גָאֹה גָּאָה". מוֹשְׁלוֹ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ בָּשָׂר וָדָם שֶׁנִּכְנַס לַמְּדִינָה, וְהָיוּ הַכֹּל מְקַלְּסִין לְפָנָיו שֶׁהוּא גִּבּוֹר, וְאֵינוֹ אֶלָּא חָלָשׁ,*מְקַלְּסִין: משבחים. מן המנהג ההלניסטי לקבל את פני המלך ברחובות בקיאה: "קָלוֹס", יפה! שֶׁהוּא עָשִׁיר, וְאֵינוֹ אֶלָּא עָנִי, שֶׁהוּא חָכָם, וְאֵינוֹ אֶלָּא טִפֵּשׁ, שֶׁהוּא רַחְמָנִי, וְאֵינוֹ אֶלָּא אַכְזָרִי, שֶׁהוּא דַּיָּן, שֶׁהוּא נֶאֱמָן, וְאֵין בּוֹ אַחַת מִכֻּלָּן, אֶלָּא הַכֹּל מַחְנִיפִין לוֹ. אֲבָל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם אֵינוֹ כֵן, אֶלָּא "אָשִׁירָה לַיי" שֶׁהוּא גִּבּוֹר, שֶׁנֶּאֱמַר: (דברים י,יז) "הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא", וְאוֹמֵר (תהלים כד,ט) "יי עִזּוּז וְגִבּוֹר, יי גִּבּוֹר מִלְחָמָה." וְאוֹמֵר (ישעיה מב,יג) "יי כַּגִּבּוֹר יֵצֵא, כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה, יָרִיעַ אַף יַצְרִיחַ, עַל אֹיְבָיו יִתְגַּבָּר."*יַצְרִיחַ: ישמיע צרחה. וְאוֹמֵר (ירמיה י,ו) "מֵאֵין כָּמוֹךָ יי, גָּדוֹל אַתָּה, וְגָדוֹל שִׁמְךָ בִּגְבוּרָה."
A king of flesh and blood enters a province, and all praise him as "strong" — when he is weak; as "rich" — when he is poor; as "wise" — when he is foolish; as "merciful" — when he is cruel; as "trusty" — when he is not. He is lacking in all of these (fine) attributes — All men are flattering him. But it is not so with Him who spoke and brought the world into being. He transcends all that He is praised for. "I shall sing to the L–rd," who is strong — (Devarim 10:17) "the G–d who is great and strong and awesome," (Psalms 24:8) "the L–rd, mighty and strong, the L–rd, strong in war," (Isaiah 42;13) "The L–rd as a mighty one shall go forth. As a man of war, He will stir up wrath. He will shout; He will scream. He will overpower His foes," (Jeremiah 10:14) "There is none like You, O L–rd. Great are You and great is Your name in strength."
"אָשִׁירָה לַיי" שֶׁהוּא עָשִׁיר, שֶׁנֶּאֱמַר: (דברים י,יד) "הֵן לַיי אֱלֹהֶיךָ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם, הָאָרֶץ וְכָל אֲשֶׁר בָּהּ." וְאוֹמֵר (תהלים כד,א) "לַיי הָאָרֶץ וּמְלוֹאָהּ, תֵּבֵל וְיֹשְׁבֵי בָהּ." וְאוֹמֵר (תהלים צה,ה) "אֲשֶׁר לוֹ הַיָּם, וְהוּא עָשָׂהוּ". וְאוֹמֵר (חגי ב,י) "לִי הַכֶּסֶף וְלִי הַזָּהָב, נְאֻם יי צְבָאוֹת." וְאוֹמֵר (יחזקאל יח,ד) "הֵן כָּל הַנְּפָשׁוֹת לִי הֵנָּה, כְּנֶפֶשׁ הָאָב וּכְנֶפֶשׁ הַבֵּן, לִי הֵנָּה".
"I shall sing to the L–rd," who is rich" — (Devarim 10:19) "To the L–rd your G–d are the heavens, etc.", (Psalms 24:1) "To the L–rd is the earth and its fullness, etc.", (Ibid. 95:5) "His is the sea and He has made it," (Chaggai 2:8) "Mine is the silver and Mine is the gold," (Ezekiel 18:4) "All of he souls are Mine. The soul of the father and the soul of the son alike are Mine."
"אָשִׁירָה לַיי" שֶׁהוּא חָכָם, שֶׁנֶּאֱמַר: (משלי ג,יט) "יי בְּחָכְמָה יָסַד אָרֶץ". וְאוֹמֵר (איוב יב,יג) "עִמּוֹ חָכְמָה וּגְבוּרָה". וְאוֹמֵר (משלי ב,ו) "כִּי יי יִתֵּן חָכְמָה, מִפִּיו דַּעַת וּתְבוּנָה." וְאוֹמֵר *(דניאל ב,כא) "יָהֵב חָכְמְתָא לְחַכִּימִין, וּמַנְדְּעָא לְיָדְעֵי בִינָה."** נוֹתֵן חַחָכְמָה לַחֲכָמִים וְהַמַּדָּע לְיוֹדְעֵי בִינָה. וְאוֹמֵר (ירמיה י,ז) "מִי לֹא יִרָאֲךָ, מֶלֶךְ הַגּוֹיִם? כִּי לְךָ יָאָתָה, כִּי בְכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם, מֵאֵין כָּמוֹךָ."
"I shall sing to the L–rd," who is wise — (Mishlei 2:6) "For the L–rd shall give wisdom. From His mouth are knowledge and understanding", (Daniel 2:21) "He gives wisdom to the wise, and knowledge to the knowers of understanding". (Jeremiah 10:7) "Who will not fear You, King of the nations? For among all the sages of the nations and in all of their kingdoms, there is none like You."
"אָשִׁירָה לַיי" שֶׁהוּא רַחְמָן, שֶׁנֶּאֱמַר: (שמות לד,ו) "יי! יי! אֵל רַחוּם וְחַנּוּן, אֶרֶךְ אַפַּיִם, וְרַב חֶסֶד וֶאֱמֶת." וְאוֹמֵר (תהלים קמה,י) "חַנּוּן וְרַחוּם יי." וְאוֹמֵר (דברים ד,לא) "כִּי אֵל רַחוּם יי אֱלֹהֶיךָ, לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ, וְלֹא יִשְׁכַּח אֶת בְּרִית אֲבֹתֶיךָ אֲשֶׁר נִשְׁבַּע לָהֶם." וְאוֹמֵר (תהלים כה,ו) "זְכֹר רַחֲמֶיךָ יי וַחֲסָדֶיךָ, כִּי מֵעוֹלָם הֵמָּה." וְאוֹמֵר: (תהלים קמה,ט) "טוֹב יי לַכֹּל, וְרַחֲמָיו עַל כָּל מַעֲשָׂיו." וְאוֹמֵר (דניאל ט,ט) "לַאדֹנָי אֱלֹהֵינוּ הָרַחֲמִים וְהַסְּלִחוֹת".
"I shall sing to the L–rd," for He is merciful — (Exodus 34:6) "Hashem, Hashem, the G–d who is merciful and gracious", (Devarim 4:31) "For a merciful G–d is the L–rd your G–d", (Psalms 25:6) "Remember Your mercies, Hashem, etc.", (Ibid. 145:8) "Good is the L–rd to all, and His mercies are on all his works", (Daniel 9:9) "To the L–rd our G–d is mercy and forgiveness."
"אָשִׁירָה לַיי" שֶׁהוּא דַּיָּן, שֶׁנֶּאֱמַר: "כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא". וְאוֹמֵר (תהלים פב,א) "אֱלֹהִים נִצָּב בַּעֲדַת אֵל". וְאוֹמֵר (דברים לב,ד) "הַצּוּר, תָּמִים פָּעֳלוֹ, כִּי כָל דְּרָכָיו מִשְׁפָּט, אֵל אֱמוּנָה וְאֵין עָוֶל, צַדִּיק וְיָשָׁר הוּא."
"I shall sing to the L–rd," who is a Judge" — (Devarim 1:17) "… for the judgment is G–d's", (Psalms 82:1) "G–d stands in the assembly of the almighty. (In the midst of the judges shall He judge,:), (Devarim 32:4) "The Rock, perfect is His work, (for all of His ways are judgment.").
"אָשִׁירָה לַיי", שֶׁהוּא נֶאֱמָן, שֶׁנֶּאֱמַר: (דברים ז,ט) "וְיָדַעְתָּ כִּי יי אֱלֹהֶיךָ הוּא הָאֱלֹהִים, הָאֵל הַנֶּאֱמָן, שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֹתָו לְאֶלֶף דּוֹר." וְאוֹמֵר (דברים לב,ד) "הַצּוּר, תָּמִים פָּעֳלוֹ, כִּי כָל דְּרָכָיו מִשְׁפָּט, אֵל אֱמוּנָה וְאֵין עָוֶל, צַדִּיק וְיָשָׁר הוּא." הָא לַיי נָאָה גְבוּרָה, לוֹ הַתִּפְאֶרֶת הַנֶּצַח וְהַהֹד.
"I shall sing to the L–rd," who is trusty (Ibid. 7:9) "the trusty G–d, etc." (Ibid. 32:4) "… a G–d of trust, without wrong, etc."
"אָשִׁירָה לַיי", שֶׁהוּא נָאֶה, שֶׁהוּא הָדוּר, שֶׁהוּא מְשֻׁבָּח, שֶׁנֶּאֱמַר: (תהלים פט,ז) "כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַיי, יִדְמֶה לַיי בִּבְנֵי אֵלִים?" וְאוֹמֵר (תהלים פט,ח) "אֵל נַעֲרָץ בְּסוֹד קְדֹשִׁים רַבָּה". וְאוֹמֵר (תהלים פט,ט) "יי אֱלֹהֵי צְבָאוֹת, מִי כָמוֹךָ חֲסִין יָהּ". מַהוּ צְבָאוֹת? אוֹת הוּא בְּתוֹךְ צָבָא שֶׁלּוֹ. וְכֵן הוּא אוֹמֵר (דברים לג,ב) "וְאָתָה מֵרִבְבֹת קֹדֶשׁ", אוֹת הוּא בְּתוֹךְ רִבְבוֹת קֹדֶשׁ שֶׁלּוֹ. וְכֵן דָּוִד אוֹמֵר: (תהלים פו,י) "אֵין כָּמוֹךָ בָאֱלֹהִים אֲדֹנָי, וְאֵין כְּמַעֲשֶׂיךָ." וְכֵן הוּא אוֹמֵר (שיר השירים ה,י) "דּוֹדִי צַח וְאָדוֹם". וְאוֹמֵר (שיר השירים ה,יא) "רֹאשׁוֹ כֶּתֶם פָּז". וְאוֹמֵר (שיר השירים ה,יב) "עֵינָיו כְּיוֹנִים עַל אֲפִיקֵי מָיִם".*אֲפִיקֵי מָיִם: זרמים. וְאוֹמֵר (שיר השירים ה,יג) "לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם". וְאוֹמֵר (שיר השירים ה,יד) "יָדָיו גְּלִילֵי זָהָב". וְאוֹמֵר (שיר השירים ה,טו) "שׁוֹקָיו עַמּוּדֵי שֵׁשׁ".
"I shall sing to the L–rd," who is comely, who is glorious, who is exalted, whose like does not exist — (Psalms 89:7) "For who in the heavens can be compared to the L–rd, can be likened to the L–rd among the sons of the mighty"? (Ibid. 8) "G–d greatly dreaded in the great council of the holy, (held in awe by all around Him?") And it is written (Ibid. 9), "O L–rd, the G–d of hosts ("tzeva'oth"), who, as You, is mighty, O L–rd?: What is "tzeva'oth" (acronymically)? He is an "oth" (i.e., unique) in the midst of His retinue ("tzava"). And thus is it written (Devarim 33:2) "Ve'atha" ('and He shall come') from Rivevoth Kodesh" (figuratively: "the ten thousands of His holy ones.") And thus did David say (Psalms 86:8) "There is none like You among the great ones, O L–rd, and there are none like Your works." And (Song of Songs 5:19-15) "My Beloved is clear and red," "His head is finest gold," "His eyes are like doves by water-courses," "His cheeks are like beds of spice," His hands are rods of gold," "His legs are pillars of marble" — His are comeliness, greatness, strength, and glory!
רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (תהלים ח,ג) "מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז". "עוֹלְלִים", אֵלּוּ שֶׁבִּמְעֵי אִמָּן, שֶׁנֶּאֱמַר: (אִיּוֹב ג,טז "אוֹ כְנֵפֶל טָמוּן לֹא אֶהְיֶה, כְּעֹלְלִים לֹא רָאוּ אוֹר."*נֵפֶל טָמוּן: עובר שנולד מת ומטמינים אותו באדמה. "וְיֹנְקִים", אֵלּוּ שֶׁיּוֹנְקִים מִשְּׁדֵי אִמָּן, שֶׁנֶּאֱמַר: (יוֹאֵל ב,יב) "אִסְפוּ עוֹלָלִים וְיֹנְקֵי שָׁדָיִם".
R. Yossi says (Psalms 8:3) "From the mouths of olelim and yonkim You have founded strength. "olelim" — infants in their mothers' womb, as in (Iyyov 3:16) "Why was I not like a buried stillbirth, like olelim who never saw the light"? "yonkim" — those who seek their mothers' breasts, as in (Joel 2:16) "Gather olelim and suckers ("yonkei") of the breasts."
רַבִּי אוֹמֵר: "עֹלְלִים", אֵלּוּ עוֹלְלִים שֶׁבַּחוּץ, שֶׁנֶּאֱמַר: (ירמיה ט,כ) "לְהַכְרִית עוֹלָל מִחוּץ". וְאוֹמֵר (איכה ד,ד) "עוֹלָלִים שָׁאֲלוּ לֶחֶם". "יֹנְקִים", אֵלּוּ שֶׁעַל שְׁדֵי אִמָּן, שֶׁנֶּאֱמַר: (יואל ב,טז) "אִסְפוּ עוֹלָלִים וְיֹנְקֵי שָׁדָיִם". אֵלּוּ וָאֵלּוּ פָּתְחוּ פִיהֶם וְאָמְרוּ שִׁירָה לִפְנֵי הַמָּקוֹם, שֶׁנֶּאֱמַר: "אָשִׁירָה לַיי".
Rebbi says: "Olelim are infants outside (their mothers' womb), viz. (Jeremiah 9:20) "to cut off the olel outside," and (Eichah 4:4) "Olelim begged for bread. "Yonkim" are those at their mother's breasts, viz.: "and suckers ("yonkei") of the breasts." These and those (at the splitting of the sea) opened their mouths and chanted song before the L–rd.
רַבִּי מֵאִיר אוֹמֵר: אַף עֳבָרִין שֶׁבִּמְעֵי אִמָּן פָּתְחוּ פִיהֶן,*עֳבָרִים: עֻבָּרִים. וְאָמְרוּ שִׁירָה לִפְנֵי הַמָּקוֹם, שֶׁנֶּאֱמַר: (תהלים סח,כז) "בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים, אֲדֹנָי מִמְּקוֹר יִשְׂרָאֵל." וְלֹא יִשְׂרָאֵל בִּלְבַד אָמְרוּ שִׁירָה לִפְנֵי הַמָּקוֹם, אֶלָּא אַף מַלְאֲכֵי הַשָּׁרֵת, שֶׁנֶּאֱמַר: (תהלים ח,ב) "יי אֲדֹנֵינוּ, מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ! אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם."
R. Meir says: Even fetuses in their mothers' wombs opened their mouths and chanted song before the L–rd, viz. (Psalms 68:27) "In assemblies bless G–d — the L–rd, from the source of Israel." And not Israel alone chanted song before the L–rd, but also the ministering angels, as it is written (Ibid. 8:2) "How mighty is Your name in all the earth — (You) who have spread Your splendor on the heavens!"