וָאֶשְׁמַ֣ע אֶת־ק֣וֹל כַּנְפֵיהֶ֡ם כְּקוֹל֩ מַ֨יִם רַבִּ֤ים כְּקוֹל־שַׁדַּי֙ בְּלֶכְתָּ֔ם ק֥וֹל הֲמֻלָּ֖ה כְּק֣וֹל מַחֲנֶ֑ה בְּעָמְדָ֖ם תְּרַפֶּ֥ינָה כַנְפֵיהֶֽן׃
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Midrash Tanchuma Buber
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.
Shemot Rabbah
Another matter, “Moses implored [vayḥal],” what is this? Rabbi Berekhya said in the name of Rabbi Ḥelbo, in the name of Rabbi Yitzḥak: He dissolved the vow of his Maker. How so? When Israel crafted the calf, Moses rose to placate God, so He would pardon them. God said: ‘But I already took an oath: “One who sacrifices to gods shall be destroyed” (Exodus 22:19), and an oath that emerged from My mouth, I do not recant.’ Moses said: ‘Master of the universe, did You not give me [the laws of] nullification of vows, and You said: “If a man takes a vow to the Lord, or takes an oath to impose a prohibition upon himself, he shall not profane [yaḥel] his word”? (Numbers 30:3). He does not profane it, but a Sage may pardon [moḥel] his vow when he requests it. Any elder who issues rulings, who wants others to accept his ruling, must first fulfill it himself. You commanded me regarding the nullification of vows, it is only right that You nullify Your vow, as You commanded me to nullify for others.’ Immediately, he wrapped himself in his cloak and sat as an elder, and the Holy One blessed be He, may his name be blessed, was standing like one who requests nullification of his vow.
Likewise, it says: “I sat on the mountain” (Deuteronomy 9:9).10The verse is usually translate “I remained [va’eshev] on the mountain” but a more literal translation is “I sat on the mountain.” Is it possible that Moses was sitting, and God, may His name be blessed, was standing? Rabbi Derusai said: [God] crafted him a special chair like the chair of the scholars who enter before the sovereign; they appear to be standing but are actually sitting. Here too, it is sitting that appears like standing. That is, “I sat on the mountain.”
Another matter, “I sat on the mountain,” is there sitting above? You find that all of them are standing, as it is stated: “Seraphs standing above Him” (Isaiah 6:2); likewise, “when they stood their wings would slacken” (Ezekiel 1:24); and likewise, “I approached one of those standing” (Daniel 7:16). Likewise, even Moses would stand when he ascended on high, as it is stated: “I stood on the mountain” (Deuteronomy 10:10), and it is written: “I was standing between the Lord and you” (Deuteronomy 5:5). No one sits there other than the Holy One blessed be He, as it is stated: “I saw the Lord sitting on His throne” (II Chronicles 18:18); yet he says: “I sat on the mountain”? What is this? Rav Huna bar Aḥa said: He sat to dissolve the vow of his Maker. What did he say to Him? A difficult matter. Rabbi Yoḥanan said: The difficult matter he said to Him was: ‘Do You regret it?’11If the individual who made a vow regrets it, the rabbi may nullify it. Although it is difficult to speak of God as experiencing regret, that is what Moses asked Him. He said: ‘I regret the evil that I said I would perform against My people.’ At that moment, Moses said: ‘It is dissolved for You, it is dissolved for You. There is no vow here and there is no oath here.’ That is, “Moses implored [vayḥal]” – that he nullified the vow of his Maker, just as it says: “He shall not profane [yaḥel] his word’ (Numbers 30:3). Rabbi Shimon ben Lakish said: That is why he is called man of God, to say that he dissolved a vow for God.12Just as a man can dissolve his wife’s vow, Moses dissolved God’s vow. Likewise, “Moses implored [vayḥal].”
Likewise, it says: “I sat on the mountain” (Deuteronomy 9:9).10The verse is usually translate “I remained [va’eshev] on the mountain” but a more literal translation is “I sat on the mountain.” Is it possible that Moses was sitting, and God, may His name be blessed, was standing? Rabbi Derusai said: [God] crafted him a special chair like the chair of the scholars who enter before the sovereign; they appear to be standing but are actually sitting. Here too, it is sitting that appears like standing. That is, “I sat on the mountain.”
Another matter, “I sat on the mountain,” is there sitting above? You find that all of them are standing, as it is stated: “Seraphs standing above Him” (Isaiah 6:2); likewise, “when they stood their wings would slacken” (Ezekiel 1:24); and likewise, “I approached one of those standing” (Daniel 7:16). Likewise, even Moses would stand when he ascended on high, as it is stated: “I stood on the mountain” (Deuteronomy 10:10), and it is written: “I was standing between the Lord and you” (Deuteronomy 5:5). No one sits there other than the Holy One blessed be He, as it is stated: “I saw the Lord sitting on His throne” (II Chronicles 18:18); yet he says: “I sat on the mountain”? What is this? Rav Huna bar Aḥa said: He sat to dissolve the vow of his Maker. What did he say to Him? A difficult matter. Rabbi Yoḥanan said: The difficult matter he said to Him was: ‘Do You regret it?’11If the individual who made a vow regrets it, the rabbi may nullify it. Although it is difficult to speak of God as experiencing regret, that is what Moses asked Him. He said: ‘I regret the evil that I said I would perform against My people.’ At that moment, Moses said: ‘It is dissolved for You, it is dissolved for You. There is no vow here and there is no oath here.’ That is, “Moses implored [vayḥal]” – that he nullified the vow of his Maker, just as it says: “He shall not profane [yaḥel] his word’ (Numbers 30:3). Rabbi Shimon ben Lakish said: That is why he is called man of God, to say that he dissolved a vow for God.12Just as a man can dissolve his wife’s vow, Moses dissolved God’s vow. Likewise, “Moses implored [vayḥal].”
Bereshit Rabbah
Another matter, “the voice is the voice of Jacob” – his voice silences the celestial beings and the earthly beings. Rabbi Reuven said: It is written: “When they stood, their wings would slacken” (Ezekiel 1:25). “When they stood” – is there sitting on High? Did Rabbi Shmuel not say: There is no sitting on High, as it is stated: “Their legs were a straight leg” (Ezekiel 1:7). They have no joints – “I approached one of those angels [kamaya]” (Daniel 7:16). What is this expression kamaya? It is standing [kayamaya]. “Seraphim were standing above Him” (Isaiah 6:2). “[He said: Therefore, hear the word of the Lord. I saw the Lord sitting on His throne,] and all the host of the heavens were standing [to His right and His left]” (II Chronicles 18:18), and you say: “When they stood”? I wonder. What is “when they stood [beomdam]”? When the nation comes, [there is] silence [ba am dom]. When Israel recites Shema Yisrael, the angels are silent, and then their wings would slacken. What do they recite? “Blessed is the glory of the Lord from His place” (Ezekiel 3:12), and blessed is the name of the glory of His kingdom.
Rabbi Levi said: “When the morning stars sang together, and all the children of the great shouted” (Job 38:7) what the offspring of Jacob, who was likened to the stars, laud, as it is written in their regard: “Those who lead the multitudes to righteousness, like the stars” (Daniel 12:3). Then, “all the children of the great shouted” – these are the ministering angels. What do they recite? “Blessed is the glory of the Lord from His place” (Ezekiel 3:12).
Rabbi Shmuel bar Naḥman said: It is written: “A wind lifted me, and I heard behind me the sound of a great noise…” (Ezekiel 3:12). “Great noise” – I wonder. Rather, after I and my counterparts lauded, then, “ I heard behind me the sound of a great noise: Blessed is the glory of the Lord from His place.” What do they recite? Blessed is the name. Rabbi Yehuda bar Ilai would expound: “The voice is the voice of Jacob” screaming because of what “the hands are the hands of Esau” did to him. Rabbi Yoḥanan said: The voice [of Jacob, due to] the emperor Hadrian who killed eight hundred million people in Beitar.47The point is that a very large number of people were killed.
Rabbi Levi said: “When the morning stars sang together, and all the children of the great shouted” (Job 38:7) what the offspring of Jacob, who was likened to the stars, laud, as it is written in their regard: “Those who lead the multitudes to righteousness, like the stars” (Daniel 12:3). Then, “all the children of the great shouted” – these are the ministering angels. What do they recite? “Blessed is the glory of the Lord from His place” (Ezekiel 3:12).
Rabbi Shmuel bar Naḥman said: It is written: “A wind lifted me, and I heard behind me the sound of a great noise…” (Ezekiel 3:12). “Great noise” – I wonder. Rather, after I and my counterparts lauded, then, “ I heard behind me the sound of a great noise: Blessed is the glory of the Lord from His place.” What do they recite? Blessed is the name. Rabbi Yehuda bar Ilai would expound: “The voice is the voice of Jacob” screaming because of what “the hands are the hands of Esau” did to him. Rabbi Yoḥanan said: The voice [of Jacob, due to] the emperor Hadrian who killed eight hundred million people in Beitar.47The point is that a very large number of people were killed.