Tafsiran yang Mengutip untuk Mazmur 118:5

ויאמרו לאמור, “they said as follows:” the reason the word אמירה is repeated here is to make it parallel the previous duplication of the word שירה. One look at the entire song will convince you that repeating words is the salient feature of the syntax of this entire song. It is impossible not to notice that either the same words are repeated or that the same meanings are expressed in different verbs and adjectives.
We find something similar in Hallel, i.e. the combination of psalms arranged by our sages to be recited on festivals. Examples are: Psalms 118,5 מן המצר קראתי י-ה ענני במרחב י-ה, all the way till verse 24. David repeats himself albeit using different words. The few lines in which David did not repeat himself (from verse 21-24) the sages have ordered us to repeat verbatim in order to maintain the rhythm of the whole chapter. The reason these praises of G’d are repeated altogether is to show that when G’d orchestrated this event there were forces within forces at work. Moses praised both the attribute of Mercy and the attribute of Justice which combined to achieve the results which triggered this whole song of thanksgiving. As an example of the truth of this statement simply look at the words אשירה לה' “I will sing to Hashem” (the attribute of Mercy), followed by עזי וזמרת י-ה, “my strength and might is י-ה,” i.e. the attribute of Justice. When Moses adds in verse three ה' שמו, that His name is Hashem;” there is no dichotomy. Even though on occasion it appears as if two different powers are at work this is not so. Two forces, both part of the same power, are at work. This theme of alternating references to the attribute of Justice on the one hand and the attribute of Mercy on the other recurs again and again such as in verse six where the word ימינך refers to the attribute of Justice whereas the words מי כמוכה באלם ה' are clearly addressed to the attribute of Mercy. In verse seventeen the words עד יעבור עמך ה' are clearly addressed to the attribute of Mercy, i.e. Hashem, whereas the words מקדש א-ד-י-נ clearly speak of the attribute of Justice.
Another approach to the words ויאמרו לאמור: “they enunciated every word clearly.” This would be analogous to Exodus 17,4 ויצעק משה אל ה' לאמור, “Moses cried out to G‘d saying, etc.” What need was there for the word לאמור, seeing surely Moses did not mean for G’d to pass along what he said to anyone else? It meant that he formulated his words very precisely. Similarly, here. The Israelites formulated every word precisely. This verse contains the important lesson that when praying we must formulate every word very clearly so as not to leave room for misunderstanding. I have found support for this in Mechilta Shirah, section one, where Rabbi Nechemyah is quoted as saying that the Holy Spirit rested on all the Children of Israel at that time; This enabled them to recite the שירה as if it were the קריאת שמע which every normal person recites by carefully enunciating every word.

בעת רצון עניתיך In an acceptable time I have heard thee. This expression is likewise a proof of the correctness of my opinion.¹¹See preceding note. The meaning of the phrase according to I. E. is: In the time of favour, viz., for the Israelites, when their redemption was prepared, I have also heard thee, the prophet, and decreed to cause thee to be honoured by all. Many, in opposition to the context, refer the pronoun thee to Cyrus. R. Moses thinks that the preposition ב in בעת רצון has the same meaning as in במרחב יה (Ps. 118:5), namely: with. It is not at all unlikely that his opinion is right.

מה תצעק אלי, "why are you crying out to Me, etc.?" The word "to Me" is difficult. Who else was Moses supposed to cry out to if not to G'd? We find both in Jonah 2,3 and in Psalms 118,5 that in times of distress one is supposed to cry out to G'd as did both Jonah and David successfully. If G'd meant that Moses indulged in too much prayer that would seem an unjustified criticism as long as Moses' prayer had not yet been answered. Besides, we see from G'd's instructions in verse 16 that Moses was to raise his staff that G'd did answer his prayer. If so, why did G'd ask Moses: "why do you cry out to Me? What is G'd's answer "speak to the children of Israel so that they will move on" supposed to mean? Where were they supposed to move to? The Egyptians were behind them and the sea was in front! If G'd meant that they should move after they would observe the sea split, G'd should first have told Moses to raise his staff and afterwards have given the command that the Israelites were to move into the bed of the sea!