Midrash su Esodo 15:1

(Lev. 19:2:) “Speak unto the [whole congregation] of the Children of Israel, and say unto them, ‘You shall be holy.’” This text is related (to Is. 5:16), “The Lord of hosts has been exalted through justice, and the holy God has been sanctified through holiness.” When did the Holy One, blessed be He, become exalted in His world? When he brought about judgment and justice among the peoples of the world. It is so stated (in Is. 3:13), “The Lord stands up to plead a cause, and rises to judge peoples.” It also says (in Dan. 7:9), “I looked until thrones were set in place [or thrown down] (remiw).”¹The Aramaic word can mean both WERE SET IN PLACE and WERE THROWN DOWN. The former meaning better fits the biblical context; but one of the midrashic interpretations given here requires the latter meaning. What is the meaning of “thrones” (in the plural)? Were there a lot of thrones, when [there is] that which is written (in Is. 6:1), “I saw the Lord seated upon a throne (in the singular)?” What is the meaning of “thrones?” R. Jose the Galilean and R. Aqiva differed.²Hag. 14a. One said, “Thrones denotes the throne plus its footstool; and the other said, “These are thrones that belong to the nations of the world, since the Holy One, blessed be He, is going to throw them down, as stated (in Hag. 2:22), ‘Then I will throw down the throne of kingdoms, [and destroy the kingdoms of the gentiles].’” You know [for yourself] that this is so. "Thrones were set up," is not written here (in Dan. 7:9), but “thrones were thrown down.” Thus it is written (in Exod. 15:1 or 21), “the horse and his rider he has thrown (rt.: rmh) into the sea.” Our masters say, “What is the meaning of thrones? In the age to come the Holy One, blessed be He, will sit down, and the angels will place thrones for the great ones of Israel for them to sit down, so that the Holy One, blessed be He, will be sitting with them like the president of the court (av bet din). Then they shall judge the peoples of the world, as stated (in Is. 3:14), ‘The Lord will come in judgment along with the elders of His people and their princes.’³Exod. R. 5:12. ‘Against the elders of His people’ is not written here, but ‘along with the elders [of His people].’ [Scripture] is teaching that the Holy One, blessed be He, will sit along with the elders and princes of Israel to judge the nations of the world.” And which [thrones] are they? These are the thrones of the house of David and the elders of Israel, as stated (in Ps. 122:5), “There stood the thrones of judgment, thrones of the House of David.” R. Pinhas said in the name of R. Hilqiyah the Southerner (i.e., from Judah), [who said] in the name of R. Reuben, “If you say, ‘When thrones stand there for judgment,’ [that] they are thrones of the House of David; then what is [the meaning of (Dan. 7:9), ‘and the Ancient of days (God) took His seat?’ That He sits among them like the president of the court, and with them He judges the nations. It is therefore written (ibid.), ‘until thrones were set in place.’” What is the meaning of (ibid., cont.), “and the hair of his head was like clean wool?” When the Holy One, blessed be He, cleanses Himself from the worshippers of idolatry; He gives them compensation for the easy commandments which they have observed in this world. [He does so] in order to judge them and convict them in the world to come, so that they will have no excuse and have no merit found for them. Thus it is stated (in Is. 14:32), “And what will he answer the angels of⁴Mal’akhe. In the biblical context, the word should be rendered as “messengers of,” but the midrash interprets the passage eschatologically. a [given] nation? That the Lord has established Zion, and in it there shall the afflicted of His people take refuge.” Then He immediately renders the judgment against them. At that time the Holy One, blessed be He, becomes exalted in his world, as stated (in Is. 5:16), “The Lord of hosts is exalted in judgment.” What is the meaning of (ibid.), “and the holy God is sanctified in justice (tsedekah, which also means charity)?” That He is sanctified in His world in justice, because He advocates for the defense concerning Israel, as stated (in Is. 63:1), “it is I who speaks in justice (tsedekah), mighty to save.” The Holy One, blessed be He, said to Israel, “In the future, I will be sanctified in you, as stated (in Is. 29:23), ‘For when [Jacob] sees his children in his midst, the work of My hands, they shall sanctify My name.’” And so it says (in Is. 49:3), “Israel in whom I will be glorified.” So you are sanctified in Me, and I am sanctified in you, as stated (in Lev. 11:44; cf. 19:2), “so you shall sanctify yourselves and be holy.”

“I am a rose of Sharon, a lily of the valleys” (Song of Songs 2:1).
“I am a rose [ḥavatzelet] of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved [ḥaviva]. It is I whom the Holy One blessed be He loved me more than seventy nations. “A rose [ḥavatzelet] of Sharon,” I made Him shelter [tzel] by means of Betzalel, as it is written: “Betzalel crafted the Ark” (Exodus 37:1). “Of Sharon,” as I recited song [shira] before Him by means of Moses, as it is written: “Then Moses and the children of Israel sang” (Exodus 15:1).
Another matter, “I am a rose of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved. It is I who was shrouded in the shadow of Egypt, but the Holy One blessed be He brought me quickly to Rameses. I sprouted good deeds like a lily, and I recited a song before Him, as it is stated: “The song will be for you like the night of the consecration of the festival” (Isaiah 30:29).¹The song after the fall of Sennacherib will be like the Hallel that they recited in Egypt on the night before they left.
Another matter, “I am a rose of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved. It is I who was shrouded in the shadow of the sea,²I was in danger when Pharaoh was pursuing me. but I quickly sprouted good deeds like a lily, and I pointed to Him with my finger [and pronounced that He is] my Master, as it is stated: “This is my God and I will exalt Him” (Exodus 15:2).
Another matter, “I am a rose of Sharon.” I am as I am, yet I am beloved. It is I who was shrouded in the shadow of Sinai.³God suspended the mountain over the Israelites, threatening to obliterate them if they refused to accept the Torah (see Shabbat 88a). I quickly blossomed good deeds with my hand and my heart, and I said before Him: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).
Another matter, “I am a rose of Sharon.” I am as I am, yet I am beloved. It is I who was shrouded and trampled in the shadow of kingdoms. Tomorrow, when the Holy One blessed be He redeems me from the shadow of the kingdoms, I will blossom like a lily, and I will recite a new song before Him, as it is stated: “A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and His holy arm have wrought salvation for Him” (Psalms 98:1).

(Lev. 19:1–2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: YOU SHALL BE HOLY, [BECAUSE I, THE LORD YOUR GOD, AM HOLY]. This text is related (to Is. 5:16): THE LORD OF HOSTS HAS BEEN EXALTED THROUGH JUSTICE, AND THE HOLY GOD HAS BEEN SANCTIFIED THROUGH HOLINESS. When did the Holy One become exalted in his world?¹Tanh., Lev. 7:1. When he brought about judgment and justice among the peoples of the world. It is so stated (in Is. 3:13): THE LORD STANDS UP TO PLEAD A CAUSE, AND RISES TO JUDGE PEOPLES. It also says (in Dan. 7:9): I LOOKED UNTIL THRONES WERE SET IN PLACE < or THROWN DOWN > (remiw).²The Aramaic word can mean both WERE SET IN PLACE and WERE THROWN DOWN. The former meaning better fits the biblical context; but one of the midrashic interpretations given here requires the latter meaning. What is the meaning of THRONES (in the plural)? Were there a lot of thrones, when < there is > that which is written (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE (in the singular)? What is the meaning of THRONES? R. Jose the Galilean and R. Aqiva differed.³Hag. 14a. One said: THRONES denotes the throne plus its hypopodion⁴The Greek word means “footstool.” {i.e., its footstool}; and the other said: These are thrones that belong to the nations of the world, since the Holy One is going to throw them down, as stated (in Hag. 2:22): THEN I WILL THROW DOWN THE THRONE< S > OF KINGDOMS, AND DESTROY THE KINGDOMS OF THE GENTILES. You know [for yourself] that this is so. "Thrones were set up," is not written here (in Dan. 7:9), but THRONES WERE THROWN DOWN. Thus it is written (in Exod. 15:1 or 21): THE HORSE AND HIS RIDER HE HAS THROWN (rt.: RMH) INTO THE SEA. < Our > masters say: What is the meaning of THRONES? In the age to come the Holy One will sit down, and the angels will place thrones for the great ones of Israel for them to sit down, so that the Holy One will be sitting with them like the president of the court (av bet din). Then they shall judge the peoples of the world, as stated (in Is. 3:14): THE LORD WILL COME IN JUDGMENT ALONG WITH THE ELDERS OF HIS PEOPLE AND THEIR PRINCES.⁵Exod. R. 5:12; see Wisdom 3:8; I Enoch 38:5; 48:9; I Corinthians 6:2. "Against the elders of his people" is not written here, but ALONG WITH THE ELDERS < OF HIS PEOPLE >. < Scripture > is teaching that the Holy One will sit along with the elders and princes of Israel to judge the nations of the world. And which < thrones > are they? These are the thrones of the house of David and the elders of Israel, as stated (in Ps. 122:5): THERE STOOD THE THRONES OF JUDGMENT, THRONES OF THE HOUSE OF DAVID. R. Pinhas said in the name of R. Hilqiyah the Southerner (i.e., from Judah), < who spoke > in the name of R. Reuben: If you say: When thrones stand there for judgment, they are thrones of the house of David. Then what is < the meaning of > (Dan. 7:9): AND THE ANCIENT OF DAYS TOOK HIS SEAT? That he sits among them like the president of the court, and with them he judges the nations. It is therefore written (ibid.): UNTIL THRONES WERE SET IN PLACE. What is the meaning of (ibid., cont.): AND THE HAIR OF HIS HEAD WAS LIKE CLEAN WOOL? When the Holy One cleanses himself from the nations of the world,⁶Cf. the parallel in the traditional Midrash Tanhuma, Lev. 6:11 (Jerusalem: Eshkol, n.d.), which reads: “The Holy One cleanses himself from the worshipers of idols.” he gives them compensation for the easy commandments which they have observed in this world. < He does so > in order to judge them and convict them in the world to come, so that they will have no excuse and have no merit found for them. Thus it is stated (in Is. 14:32): AND WHAT WILL HE ANSWER THE ANGELS OF⁷mal’akhe. In the biblical context, the word should be rendered as “messengers of,” but the midrash interprets the passage eschatologically. A < GIVEN > NATION? THAT THE LORD HAS ESTABLISHED ZION, AND IN IT THERE SHALL THE AFFLICTED OF HIS PEOPLE TAKE REFUGE. Then he immediately renders the judgment against them. At that time the Holy One becomes exalted in his world, as stated (in Is. 5:16): THE LORD OF HOSTS IS EXALTED IN JUDGMENT, [AND THE HOLY GOD IS SANCTIFIED IN JUSTICE]. What is the meaning of (ibid.): THE LORD OF HOSTS IS EXALTED IN JUDGMENT? That he is sanctified in his world in justice, because he teaches concerning Israel what is stated (in Is. 63:1): I SPEAK IN JUSTICE. The Holy One said to Israel: I am sanctified in you, as stated (in Is. 29:23): FOR WHEN < JACOB > SEES HIS CHILDREN IN HIS MIDST, THE WORK OF MY HANDS, THEY SHALL SANCTIFY MY NAME; YES, THEY SHALL SANCTIFY THE HOLY ONE OF JACOB…. And so it says (in Is. 49:3): ISRAEL IN WHOM I WILL BE GLORIFIED. So you are sanctified in me, and I am sanctified in you, as stated (in Lev. 11:44; cf. 19:2): [SO YOU SHALL SANCTIFY YOURSELVES] AND BE HOLY, BECAUSE I AM HOLY.

“Your eyes are doves” – your eyes are the Sanhedrin, who are the eyes of the congregation. That is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them come and go only after the eyes. So too, Israel is unable to do anything without their Sanhedrin. “Doves” – just as this dove is faultless, so too, Israel is pleasant as they walk when they ascend on the occasions of the pilgrimage festivals. Just as the dove is conspicuous, so too, Israel is conspicuous in haircut, circumcision, and ritual fringes. Just as the dove is modest, so too, Israel is modest. Just as a dove extends its neck for slaughter, so too, Israel: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for evils, so too, Israel atones for the nations, as all the seventy bulls that they sacrifice on the festival [of Sukkot] correspond to the seventy nations, so that the world will not be bereft of them. That is what is written: “In return for my love, they accuse me; but I am all prayer” (Psalms 109:4).
Just as the dove, from the time it meets its mate, it does not exchange it for another, so too Israel, from the time they came to know the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and knows its nest, its dovecote, its fledglings, its chicks, and its windows, so are the three rows of Torah scholars when they sit before them,⁵Three rows of scholars would sit before the members of the Sanhedrin when the Sanhedrin would deliberate. When new judges for the Sanhedrin were needed, they were chosen from these scholars (see Sanhedrin 37a). each and every one knows his place. Just as the dove, even though you take its fledglings from beneath it, it will never forsake its dovecote, so too Israel, even though the Temple was destroyed, the three annual pilgrimage festivals were not abrogated. Just as the dove produces a new brood each and every month, so too Israel renew for themselves Torah, mitzvot, and good deeds each month. Just as the dove travels far afield and returns to its dovecote, so too Israel; that is what is written: “They will stir like a bird from Egypt” (Hosea 11:11) – this is the generation of the wilderness; “and like a dove from the land of Assyria” (Hosea 11:11) – these are the Ten Tribes. These and those, “I will settle them in their houses, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a type of dove that they feed it, and its counterparts smell it and come to its dovecote. So too, when an elder sits and teaches, many proselytes convert at that time, such as Yitro, who heard and came, and Raḥav heard and came. So too Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children” (Isaiah 29:23); what is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).
Rabbi [Yehuda HaNasi] was sitting and expounding, and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to [Rabbi]: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel. That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).⁶The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).’⁷The verse is formulated such that the last phrase quoted here can be translated as “Israel is like Moses.”
“Your eyes are doves” – like doves; your characteristic is like that of a dove; just as this dove brought light to the world, so too, Israel brings light to the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? In the days of Noah. That is what is written: “The dove came to him in the evening, and there was an olive leaf plucked in its mouth…” (Genesis 8:11). What is plucked [taraf]? Dead, just as you say: “Joseph has been torn apart [tarof toraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it,⁸Had the dove not plucked the olive leaf. it would have become a great tree.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the water of the Flood. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the upper millstones were dissolved in the water.⁹This strengthens the question: If the destruction was so great, where did the dove find an olive branch (Maharzu). Alternatively, this supports Rabbi Levi’s answer: Since the destruction was so great, it must be that the olive branch was found in a place that remained unaffected by the Flood (Etz Yosef). Rabbi Taryi said: The gates of The Garden of Eden were opened for it, and from there it brought it. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a quality item such as cinnamon or balsam? Rather, it was hinting to Noah as though saying to him: My master Noah, [it is preferable to have] something bitter like this from the hand of the Holy One blessed be He and not something sweet from you.

(Fol. 24b) (I Sam. 6, 12) (Vayisharna) And the cows went straight forward. What does the expression Vayisharna mean? Said R. Jochanan in the name of R. Mair: "They sang a song." And R. Zutra b. Tubiah, in the name of Rab, said: "They have straightened their faces to look upon the ark, and sang a song." What was their song? R. Jochanan in the name of R. Mair said (Ex. 15, 1) Then sang Moses, etc. R. Jochanan himself, however, said (Is. 12, 4) And ye shall say on that day, Give thanks unto the Lord, call on His name, etc. And R. Simon b. Lakish said: "The song the orphan chapter (a chapter in which the author's name is not mentioned) (Ps. 98, 1) Oh sing unto the Lord a new song; for He Hath done marvelous things, etc." And R. Elazar said (Ib. 99, 1) The Lord reigneth; let the people tremble. R. Samuel b. Nachmeni said (Ib. 93, 1) The Lord reigneth; He is clothed in majesty. R. Isaac Naphcha said: Sing, O ark, in beauty shining; Thou adorned with chains of gold — ever close the Word enshrining — glittering with gems untold." R. Ashi taught the saying of R. Isaac Naphcha in connection with this (Num. 10, 55) And it came to pass, when the ark set forward that Moses said, etc. And what did Israel say? Whereupon R. Isaac said: "Sing, O ark, etc."

“Your lips are like a scarlet thread, and your speech is lovely; your temple is like a pomegranate slice behind your braid” (Song of Songs 4:3).
“Your lips are like a scarlet thread” – when they sang the song: “Then sang Moses [and the children of Israel]” (Exodus 15:1). “Your speech is lovely [naveh]” – that they point with their finger and say: “This is my God and I will glorify Him [ve’anvehu]” (Exodus 15:2). At that moment, Moses began praising them: “Your temple [rakatekh] is like a pomegranate slice” – even the empty [hareikan] among you is packed with mitzvot like this pomegranate. It goes without saying: “Behind your braid [letzamatekh]” – regarding the modest and the fervent [metzumatin] among you.

(Deut. 16:18:) YOU SHALL APPOINT <JUDGES AND LAW OFFICERS> FOR YOURSELVES, and not for the peoples of the world.²¹Tanh., Deut. 5:5. Another interpretation (of Deut. 16:18): YOU SHALL APPOINT <JUDGES AND LAW OFFICERS> FOR YOURSELVES. <This> teaches that the judges were called in the name of Moses. Moreover, this is one of three things over which Moses risked his life and were called by his name.²²Mekhilta deRabbi Ishmael, Shirata, 1 on Exod. 15:1; Exod. R. 30:4; Numb. R. 12:9. He offered his life over the Torah, [as stated (in Exod. 34:28): AND HE WAS THERE <WITH THE LORD> FORTY DAYS AND FORTY NIGHTS; <HE ATE NO BREAD AND DRANK NO WATER>.] It was also called by his name, as stated (in Mal. 3:22 [4:4]): REMEMBER <THE> TORAH OF MY SERVANT MOSES. He offered his life over Israel, as stated (in Exod. 32:32): BUT NOW, IF YOU WILL FORGIVE THEIR SIN, <WELL AND GOOD;> BUT IF NOT, PLEASE BLOT ME OUT <OF THE BOOK THAT YOU HAVE WRITTEN >. And where is it shown that they were called by his Name? Where it is stated (in Exod. 32:7, in which the Holy One tells Moses): FOR YOUR PEOPLE <WHOM YOU BROUGHT UP FROM THE LAND OF EGYPT> HAVE ACTED BASELY. He also offered his life over the judges, as stated (in Exod. 2:12–14): HE SMOTE THE EGYPTIAN <AND HID HIM IN THE SAND. WHEN HE WENT OUT ON THE SECOND DAY, HERE THERE WERE TWO HEBREW MEN FIGHTING>; SO HE SAID TO THE WICKED ONE: WHY WOULD YOU STRIKE YOUR COMRADE? <BUT HE SAID: WHO APPOINTED YOU²³In an unvoweled text APPOINTED YOU could be read as “your name.” A PRINCE AND A JUDGE OVER US?> For that reason they were called in his name, as stated (in Deut. 16:18): YOU SHALL APPOINT JUDGES AND LAW OFFICERS FOR YOURSELVES IN ALL YOUR GATES.

(Deut. 16:18:) “You shall appoint [judges and law officers] for yourselves”; and not for the peoples of the world. Another interpretation (of Deut. 16:18), “You shall appoint [judges and law officers] for yourselves (literally, yourself)”: [This] teaches that the judges were called in the name of Moses. Moreover, this is one of three things over which Moses risked his life and were called by his name.¹³Mekhilta deRabbi Ishmael, Shirata, 1 on Exod. 15:1; Exod. R. 30:4; Numb. R. 12:9. He offered his life over the Torah, [as stated (in Exod. 34:28),] “And he was there with the Lord forty days and forty nights.” And it was called by his name, as stated (in Mal. 3:22), “Remember [the] Torah of My servant Moses.” He offered his life over Israel, as stated (in Exod. 32:32), “But now, if You will forgive their sin, [well and good; but if not, please blot me out].” And they were called by his name, as stated (in Exod. 32:7, in which the Holy One, blessed be He, tells Moses), “Go down, for your people have acted basely.” He also offered his life over the judges, as stated (in Exod. 2:12-14), “he smote the Egyptian [and hid him in the sand]. When he went out on the second day, [there were two Hebrew men fighting; so he said to the wicked one, ‘Why would you strike your comrade?’] But he said, ‘Who appointed you a prince and a judge?’” For that reason they were called in his name, as stated (in Deut. 33:21), “He chose for himself the best… he executed the Lord’s judgments, and His decisions for Israel.”

“Daughters of Jerusalem,” the Rabbis say: Do not read it as “daughters of [benot] Jerusalem, but rather, builders of [bonot] Jerusalem. This is the Great Sanhedrin of Israel, which convenes and instructs them with regard to every question and judgment.
Another matter, “daughters of [benot] Jerusalem,” Rabbi Yoḥanan said: Jerusalem is destined to become a metropolis for all countries, and to draw [people] to it in streams, for its glory, as it is stated: “Ashdod, its towns, [benoteha] and its surrounding areas; Gaza, its towns, and its surrounding areas up to ”¹⁹²The word Lasha does not appear in the verse and its inclusion in the text of the midrash appears to be an error (Etz Yosef). (Joshua 15:47). This is the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: It is written: “I will give them to you as daughters [levanot] and not due to your covenant” (Ezekiel 16:61). What is “levanot”? Towns. What is “not due to your covenant”? It is not due to your contract, but rather due to My contract.¹⁹³It is not because you have kept all of the responsibilities incumbent upon you due to our covenant; it is rather a gift from Me. Alternatively, the nations who will come to show honor to Jerusalem are not just the ten nations promised to Abraham in the Covenant of the Pieces, but rather are additional nations (Etz Yosef). Rabbi Beivai said in the name of Rabbi Reuven: “Sing, barren one, [who did not bear]” (Isaiah 54:1). What song is there for barrenness? Rather, “sing, barren one,” who did not bear children for Gehenna.
Rabbi Berekhya said in the name of Rabbi Shmuel bar Naḥman: Israel was likened to a female, just as a female takes one-tenth of the property from her father and leaves, so, too, Israel inherited the land of the seven nations, which is one-tenth of the seventy nations. Because they inherited like a female, they sang songs in the feminine, as it is stated: “Then Moses and the children of Israel sang this song [hashira hazot]¹⁹⁴These terms are in the feminine form. to the Lord” (Exodus 15:1). But, in the future, they are destined to inherit like a male, who inherits all his father’s property; that is what is written: “From the eastern side to the western side, Judah, one portion” (Ezekiel 48:7). “Dan one portion…Asher one portion” (Ezekiel 48:1–2), and all of them so, and they speak in the masculine, as it is stated: “Sing to the Lord a new song [shir ḥadash]” (Psalms 96:1); shira ḥadasha is not written, but rather shir ḥadash.
Rabbi Berekhya and Rabbi Yehoshua ben Levi [said]: Why was Israel likened to a female? Just as a female loads and unloads,¹⁹⁵This means that she becomes pregnant and gives birth. loads and unloads, and then unloads and does not load again, so, too, Israel is enslaved and redeemed, enslaved and redeemed, and is then redeemed and is never enslaved again. In this world, because their trouble is like the trouble of a female who gives birth,¹⁹⁶Their redemption is not permanent. they sing songs in the feminine; however, in the World to Come, where their trouble is not like the trouble of one who gives birth, they sing songs in the masculine. That is what is written: “On that day this song [hashir] will be sung” (Isaiah 26:1).

(Lev. 4:1–2:) “And the Lord spoke unto Moses, saying, … ‘When a soul sins [by mistake]….’” Let our master instruct us: Is it right for one to enter the Temple Mount with his staff or his money girdle?²³Lat.: funda (“moneybag”). Thus have our masters taught (in Ber. 9:5): One may not enter the Temple Mount with his staff, his money girdle, or with dust on his feet,²⁴Eccl. R. 4:17:1; cf. Mark 11:16; Josephus, Contra Apionem, 8:106; see Ber. 62a. lest he treat it with disrespect – even in its destruction. The Holy One, blessed be He, said (in Lev. 26:2), “You shall keep My Sabbaths and reverence My sanctuary.” And what was the reason for comparing keeping the Sabbath with the sanctuary? Thus did R. Hiyya the Great teach: Just as keeping the Sabbath is forever so is reverence for the sanctuary forever. Now Solomon cried out (in Eccl. 3:16), “To the place of justice, thither [came] wickedness.” Solomon was observing how the wicked subverted justice in the sanctuary. Solomon said, “The place where the Sanhedrin²⁵Gk.: Synedrion. sat to judge criminal law, civil law, decisions on scourgings, and decisions on clean and unclean, there they defiled it.”²⁶Cf. Lev. R. 4:1; Eccl. R. 3:16:1. See what is written (in Jer. 39:3), “Then all the officers of the king of Babylon came and sat in the middle gate: Negral-sarezer, Samgar-nebo, Sarsechim the Rab-saris ….” (Lam. 5:18:) “Because of Mount Zion, which lies desolate, the jackals walk over it.” The Holy One, blessed be He, said to him, “You name those entering, but you do not name those leaving, (in Eccl. 3:16) ‘to the place of justice, thither [came] wickedness.’” (Lam. 2:20:) “Should priest and prophet be slain in the sanctuary of the Lord?” Here is the blood of Zechariah shed on the stones, as stated (in Ezek. 24:7), “For her blood was in her midst; she set it upon bare rock.” Another interpretation (of Eccl. 3:16), “to the place of justice, thither [came] wickedness”: This is the central gate in which the great Sanhedrin sat. “Thither [came] wickedness,” (in Lam. 2:9) “Her gates have sunk into the ground.” The Holy One, blessed be He, said (in Eccl. 3:16), “To the place of justice, thither [came] wickedness (rsh').” There was one place for the Righteous One of the world, the holy Temple, which was set apart for the Divine Presence. Then Manasseh wronged (rt.: rsh') it, and brought an image into its midst .Another interpretation (of Eccl. 3:16), “to the place of justice.” The Holy One, blessed be He, said, “I created the soul, and it is delivered into My hand, as stated (in Job 12:10), ‘In Whose hand is every living soul.’ And justice also is delivered into My hand, as stated (in Deut. 32:41), “My hand lays hold on justice.’ But I only delivered the soul next to judgment [in My hand] so that it might see what is fitting for it and not sin; yet it does sin. (Eccl. 3:16:) “Thither [came] wickedness”; “When a soul sins,” for the soul is placed next to judgment (Lev. 4:2:) . That which Scripture stated (Prov. 19:2), “Also, a soul without knowledge is not good; and one who hastens with the feet is a sinner,” [is to say that] when someone sins, even by mistake, it is not a good sign²⁷Gk.: semeion. for him.²⁸Lev. R. 4:3; Eccl. R. 12:14:1. How so? There were two stores before him, one belonging to a stranger and one belonging to Israel. If he entered the one belonging to the stranger without knowing, it is not good. If he entered deliberately, he is called a sinner, as stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Rav Isaac bar Samuel bar Martha said, “There were two ways before him, one long and one short. The short one was full of pebbles, but the long one did not have a pebble in it. He left the long one and went by the short one on the Sabbath. Concerning him it was stated (in Prov. 19:2), ‘and one who hastens with the feet is a sinner.’” Our masters have taught (in Avot. 4:2): One good deed/commandment (mitzvah) leads to another, and one transgression leads to another. A person should not worry about a sin which he commits by mistake, but rather that an opening has been made for him to sin [again], even deliberately. Moreover, one should not rejoice over a good deed which comes to him (for fulfillment), but rather that many good deeds are going to come to him [as a result].²⁹Cf. Avot. 4:2: THE RECOMPENSE FOR A GOOD DEED IS A GOOD DEED. Therefore, if one has sinned by mistake, this is not a good sign, as stated, “Also, a soul without knowledge is not good.” How much the more so if he sins deliberately! About him it has been stated, “and one who hastens with the feet is a sinner.” So also (in Prov. 6:16-19), “Six things the Lord hates…: Haughty eyes, …. A heart plotting thoughts of deceit, feet quick to run to evil, […]” This refers to Ahab ben Kolaiah and Zedekiah ben Maaseiah (the false prophets of Jer. 29:21-23), who sinned in Jerusalem.³⁰Sanh. 93a; PRK 24:15. And that was not enough for them, but after they had gone into exile in Babylon, they added to their sin. And what had they done in Jerusalem? They were false prophets. Moreover, they did not forsake their trade in Babylon. Now they would pimp for each other. Ahab would go to visit [one of] the great ones in the kingdom and would say to him, “I am so-and-so, a prophet. The Holy One, blessed be He, has sent me to say something to your wife.” [So his interlocutor] would say to him, “Here she is before you. Go on in.” When he was alone with her, he would say to her, “The Holy One, blessed be He, wants to raise up prophets from you. Simply go, have intercourse with Zedekiah, and give birth to prophets from him.” So he would come and have intercourse with her. Then Zedekiah would similarly pimp for Ahab. And this was their trade for several years. Come and see how wicked they were: They gave themselves a reputation in Babylon for being great prophets. When some woman became pregnant and saw one of them, she would say to him, “If you are a prophet, what is in my womb? A male or a female?” He would say, “A male.” Then he would go to her neighbors and say, “So-and-so will bear a female.” If she bore a male, she would say, “So-and-so, the prophet, told me.” If it was a female, the neighbors would say, “Thus did so-and-so, the prophet, tell us; but he did not want to worry you.” Now they acted in this way until they came to Shemirah, the wife of Nebuchadnezzar. Zedekiah said to her, “The Holy One, blessed be He, has sent me to you. Simply go, have intercourse with Ahab, and give birth to prophets from him.” She said to him, “I may not do [this] without the agreement of my husband. Rather, let him come and let him inform us that he wants this thing.” She went to her husband and told [the matter] to Nebuchadnezzar. [So] he called for them and they both came. And he said to them, “Is this what you said to my wife?” They said, “Yes, as the Holy One, blessed be He, wants to raise prophets from her.” He said to them, “But have I not heard about your God that He hates licentiousness; and that as a result of that which Zimri breached sexual mores, twenty-four thousand [men] fell? And you tell me this? Perhaps He recanted? I don’t know if you are false prophets or true prophets, but I have already tested Hannaniah, Mishael and Azariah and I burned the fiery finance for them for seven days and threw them inside, and they came out alive and well. But for you, I will only burn it for one day and throw you inside. If you are saved from the furnace, I will know that you are certainly true prophets and we will do whatever you say, according to your testimony.” They said to him, “Hannaniah, Mishael and Azariah were three and we are two; and the miracle is [only] done for three.” He said to them, “Is there a third [person] like you?” They said, Yehosuha the High Priest,” thinking in their hearts that they would be saved by his merit. They brought Yehoshua the High Priest and threw him into the furnace with them. The two of them were burnt [to death], and Yehoshua the High Priest was saved, as stated (Zech. 3:2), “Is this not a brand pulled out of the fire?” (Jer. 29:22:) “And from Ahav and Zedekiah, a curse was taken for all of the exile of Judah in Babylon, saying, ‘May God make you like Zedekiah and Ahab, whom the king of Babylon consigned to the flames!‘“3 Who caused these wicked ones to be burned? It was because they ran with their feet towards abominations and sins. It is therefore stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Nevertheless (ibid.,) “Also, a soul without knowledge is not good.” Therefore, the Holy One, blessed be He, said to Moses, “Say unto Israel (in Lev. 4:2), ‘When a soul sins by mistake’” – the soul sins. The verse (Eccl. 3:16) says, “[….] to the place of justice (tsedeq), thither [came] wickedness.” The place is [the source of] the soul, which has been given out of righteousness (tsedeq), [i.e.] out of a place where there is no iniquity or sin.³¹Exod. R. 4:1. [When] it does sins, the verse (Lev. 4:2) cries out in surprise, “When a soul sins by mistake?” (Eccl. 3:16:) “To the place of justice (tsedeq), thither [came] wickedness.” To what is the matter comparable? To two people who sinned against the king. One was a country bumpkin, and one a person from the palace.³²Lat.: palatium; Gk.: palation. [When] he saw that both of them had committed a single offense, he released the country bumpkin but rendered a [guilty] verdict³³Gk.: apophasis. against the person from the palace. His palace people said to him, “Both of them committed a single offense; [yet] you released the country bumpkin [and] gave a verdict against the person from the palace.” He said to them, “I released the country bumpkin because he did not know the laws³⁴Gk. nomos. of the kingdom, but the person from the palace is with me every day and knows what the laws of the kingdom are, and what verdict will be pronounced against one who sins towards me?” So also the body is a country bumpkin, (according to Gen. 2:7) “Then the Lord God formed the human out of dust from the ground.” But the soul is a palace person from above, (according to ibid., cont.) “and blew into his nostrils the breath of life.” Yet both of them sinned. Why? Because it impossible for the body to exist without the soul.³⁵Cf. Lev. R. 4:5. Thus, if there is no soul, there is no body, and if there is no body, there is no soul. So both of them sinned, as stated (in Ezek. 18:20), “the soul that sins shall die.” Therefore the verse (Lev. 4:2) wonders, “When a soul sins by mistake against any of the Lord's commandments?” What is the significance of “by mistake (rt.: shgg) [against any of the Lord's commandments]?” [It is] to teach you that when anyone sins by mistake, [it is as if] one transgresses [intentionally] against the Lord's commandments. And so it says (in Numb. 15:22), “And when you sin unintentionally (rt.: shgg) and do not fulfill all these commandments….”³⁶The next verses explain how atonement is made. So also David has said (in Ps. 19:13–14), “Who can discern mistakes? Cleanse me from hidden faults. Also restrain Your servant from willful sins…, and I shall be clean of great transgression,” [i.e.] from the great sin which I have committed. But if you do so act (according to Ps. 19:15), “Let the words of my mouth be acceptable.” From here you learn that everyone who sins, even by mistake, is called a sinner. Our masters have said, “A mistake in study is accounted as willful sin.” It is therefore written (in Lev. 4:2), “When a soul sins,” because it is from [man’s soul, which is from] above; and it is not written, "[when] a person (Adam)." In the world to come the Holy One, blessed be He, will bring in the soul and say to it, “Why have you transgressed against the commandments?” Then it will say, “The body transgressed against the commandments. From the day that I left it, have I ever sinned?” [Then] He will go back and say to the body, “For what reason did you transgress the commandments?” It will say to Him, “The soul sinned. Since the soul left me, have I ever sinned?” What will the Holy One, blessed be He, do? He will bring them both in and judge them as one. To what is the matter comparable? To a king who had an orchard in which were ripened grapes, figs and pomegranates.³⁷Sanh. 91ab; Lev. R. 4:5; Mekhilta deRabbi Simeon b. Johay, edited by J.N. Epstein and E.Z. Melamed (Jerusalem: Mekize Nirdamim, 1955), pp. 76–77 (on Exod. 15:1); Mekhilta de Rabbi Ishmael, Shirata 2; The Apocryphon of Ezekiel, cited in Epiphanius, Panarion (Haereses), 64:70 (Origen), K. Holl edition in GCS31(1922), pp. 236–243 (not in the Migne edition), translated by J.R. Mueller and S.E. Robinson in The Old Testament Pseudepigrapha, vol. I, edited by J.H. Charlesworth (Garden City, NY: Doubleday, 1983), p. 492; see Tertullian, De resurrectione carnis, 15–17. The king said (to himself), “If I post someone there who can see and walk, he will eat the ripening fruit for himself. He [therefore] posted two guards, one lame and one blind. They stayed and watched the orchard. They smelled the ripened fruit. The lame one said to the blind one, “I see lovely ripened fruit in the orchard. Come and give me a ride, so we can get them and eat them.” The lame one rode upon the back of the blind one, so that he got them, and they ate them. One day the king came. He sought the ripened fruit, but he did not find any. He said to the blind one, “Did you eat them?” He [answered], “Do I have any eyes?” He said to the lame one. “Have you eaten them?” He said, “Do I have any feet?” He [therefore] mounted the lame person on the blind person's back and judged them as one. So the Holy One, blessed be He, will take a soul and toss it into a body, as stated (in Ps. 50:4), “He summoned the heavens above,” i.e., the soul; “and the earth to judge His people,” i.e., the body.” David foresaw how the Holy One, blessed be He, would judge His creatures. [So] he began to seek mercy for his soul. He said, “Master of the world, when you judge Your creatures, do not judge me like them. [(Ps. 143:2), ‘And do not enter into judgment with Your servant, for no one living shall be justified before You.’ Rather act charitably with me, as stated (in Ps. 17:15), ‘As for me, I will behold Your face in charity.’” The Holy One, blessed be He, said, “In this world because the evil drive rules in you, you have sinned; but in the world to come I will root it out from you, as stated (in Ezek. 36:26), ‘I will remove the heart of stone from your flesh and give you a heart of flesh.’”

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” You find that all of the [other] sacrifices that they would bring, they would bring for sins. In the case of the guilt offerings, they would sacrifice them for sins, as stated (in Ezra 10:19), “And they gave their word (literally, their hand) that they would put away their wives; and being guilty, [they gave] a ram of the flock for their guilt.” Now the sin offering [took place] for the unintentional sin, as stated (in Numb. 15:25), “and their sin offering before the Lord for their unintentional sin.” A burnt offering took place for a thought of the heart. Thus it is stated (in Job 1:5), “and rising early in the morning, he would offer burnt offerings, one for each of them, for Job said, ‘Perhaps my children have sinned and blasphemed God in their hearts.’” But when the thank offering took place, it took place on account of their gratitude. The Holy One, blessed be He, said, “This is the dearest to Me of all the offerings.” David said (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me (ykbdnni).” It does not say ykbdni but ykbdnni, [spelled with n] two times, [once] for this world and [once] for the world to come.²⁰Lev. R. 9:2; Rashi on Sanh. 43b. R. Judah said, “Whoever answers amen in this world merits answering amen in the world to come. Where is it shown? (In Ps. 41:14), ‘Blessed be the Lord, the God of Israel, from everlasting to everlasting (literally: from the world and unto the world); amen and amen.’ What is the meaning of ‘amen and amen?’ Amen in this world and amen in the world to come.” Ergo (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” R. Aqiva said, “Whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come, as stated (Exodus 15:1), ‘Then Moshe sang (literally, will sing).’ It does not say, ‘Then he sang,’ but rather, ‘Then he will sing.’ Ergo, whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come.” Therefore, it is stated, (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” (Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” Peace offerings are great because they make peace between Israel and their Father in heaven. Eleazar Haqappar says, “Peace is great, because even though Israel worships idols but [still] forms one fellowship (havurah), strict justice does not harm them.²¹Numb. R. 11:17; cf. Gen. R. 38:6 It is so stated (in Hos. 4:17), ‘Ephraim is associated (havur) with idols. Let him be.’” R. Levi says, “Peace is great, because there is no conclusion to the priestly blessing other than peace, as stated (in Numb. 6:26), ‘and grant you peace.’” R. Simeon ben Gamaliel said, “Peace is great, because the Holy One, blessed be He, has written things in the Torah that did not happen, which are there only because of peace.²²yPe’ah 1:1 (16a); see Gen. R. 48:18; 100:8; Lev. R. 9:9; Deut. R. 5:5; Yev. 65b. They are the following: When Jacob had died (Gen. 50:15), ‘And Joseph's brothers saw that their father was dead, and they said, “Perhaps Joseph begrudges us.”’ What did they do?²³Above, Exod. 1:2. They went to Bilhah and said to her, ‘Go in unto Joseph and say to him (in Gen. 50:16), “Before he died, your father gave a command saying, ‘So shall you say to Joseph, “Please forgive the transgression of your brothers.”’”’ Now Jacob never commanded any of these things at all; yet they said this thing on their own.” Rabban Simeon ben Gamaliel said, “See how much ink was spilled, how many pens²⁴Gk.: kalamoi. were broken, how many skins were prepared, and how many children were whipped in order to learn something which did not happen which is in the Torah. See how great is the power of peace!” And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14), ‘At the set time I will return unto you, at the time that life is due.’ At that time (according to Gen. 18:12), ‘Sarah laughed to herself, saying, “… and my husband is an old man.”’ The Holy One, blessed be He, said to Abraham (in vs. 13), ‘[But] why did Sarah laugh, saying, “Is it true that I also shall bear [a child] when I am old?”’²⁵Thus for the sake of peace the Holy One hid from Abraham the fact that Sarah had called him an old man. Now why all this? For the sake of peace.” Also in the world to come, when the Holy One, blessed be He, returns the diaspora to Jerusalem, He shall return them in peace. Thus it is stated (in Ps. 122:6), “Pray for the peace of Jerusalem, may those who love you have serenity.” And so it says (in Is. 66:12), “Behold, I will extend peace unto her like a river.”

Rabbi Abba bar Kahana began: “Tremble [rigzu] and do not sin…” (Psalms 4:5). David said before the Holy One, blessed be He: ‘How long will they be provoking [mitragzim] me, and saying: Does he not have flawed lineage? Does he not descend from Ruth the Moavite?’ ‘“…Say in your heart, on your bed…” (Psalms 4:5) – you also, do you not descend from two sisters?²⁵⁸You also have lineage that could be considered questionable, as Jacob married two sisters, Leah and Rachel. This would later be prohibited by the Torah. This is stated by David as a response to the elders of Judah, who had been taunting him due to his lineage. You, see what are your roots! “…and be silent, Sela” (Psalms 4:5). Tamar, too, whom Judah your grandfather took as a wife, is that not flawed lineage?²⁵⁹Judah married Tamar, who had previously been his daughter-in-law. This relationship too would later be prohibited by the Torah. And she was the daughter of Shem ben Noah.²⁶⁰The Sages identify him with Malkitzedek king of Shalem, who was a priest, and the Torah severely punishes the daughter of a priest who engages in licentiousness. Consequently, the lineage of her children Peretz and Zeraḥ were compromised by her act of having relations with Judah. What, do you have pedigree?’
Rabbi Yaakov bar Aviya said: Confront [argiz] your evil inclination and you will not sin. The Rabbis said: Anger your evil inclination and you will not sin.
“These are the generations of Peretz: Peretz begot Ḥetzron” (Ruth 4:18).
“These [eleh] are the generations of Peretz.” Rabbi Abba said: Anywhere that eleh is stated, it rejects what preceded it; ve’eleh, it adds to what preceded it. Bereshit Rabba 12 until “informed him that Ishmael repented,” end of quote>.
“Ḥetzron begot Ram and Ram begot Aminadav” (Ruth 4:19).
“Ḥetzron begot Ram.” But wasn’t Yeraḥme’el a previous son, [as it is stated:] “the sons of Ḥetzron who were born to him: Yeraḥme’el, Ram, and Keluvi” (I Chronicles 2:9)? Rather, he married a Canaanite woman in order to exalt himself [lehitater] through her, as it is written: “Yeraḥme’el had another wife, and her name was Atara” (I Chronicles 2:26).²⁶¹Since Yeraḥme’el married a Canaanite woman, the line of kingship did not come through him.
“Aminadav begot Naḥshon and Naḥshon begot Salma. Salmon begot Boaz and Boaz begot Oved” (Ruth 4:20–21).
“Ram begot Aminadav…and [Naḥshon begot…] Salmon.” To this point, they were the ladder for the princes;²⁶²Of the tribes. from this point on they were ladders to kings.²⁶³The name Salma, or Salmon, is similar to sulam, ladder. It appears in two different forms in these verses to allude to the change in status of the family: To this point, its members were tribal princes; from Boaz, Salmon’s son, the family was moving toward establishing the Israelite monarchy (Midrash HaMevoar). Rabbi Yitzḥak began: “Then [az] I said, behold, I have entered” (Psalms 40:8). I should have sung a song when I came.²⁶⁴When I was accepted into the congregation. Az means nothing other than song, as it is stated: “Then [az] Moses sang” (Exodus 15:1). I was included in “shall not enter,” and [yet] I entered.²⁶⁵David is cited as saying that he was assumed to be included within the prohibition against a Moavite convert entering the congregation, as he was a descendant of Ruth, but he was able to enter the congregation because of the acceptance of the halakha that this prohibition applies only to male converts.
“Oved begot Yishai and Yishai begot David” (Ruth 4:22).
“In the scroll of a book it is written about me” (Psalms 40:8). “In the scroll” – “whom You commanded that they should not enter into Your congregation” (Lamentations 1:10). “Of a book” – “An Ammonite and a Moavite shall not enter [into the assembly of the Lord]” (Deuteronomy 23:4). Not only did I enter, but in a scroll and a book it is written about me. In the scroll: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai, David.²⁶⁶The reference is to the verses in Ruth 4:18–22. In a book – “the Lord said: Arise, anoint him; for this is he” (I Samuel 16:12). Rabbi Huna says: It is written: “The Lord has provided me another [aḥer] offspring” (Genesis 4:25), an offspring that comes from another [aḥer] place, and who is this? It is the messianic king.²⁶⁷The messianic king is a descendant of David, and thus David is alluded to in the Torah itself.
Rabbi Berekhya and Rabbi Simon [said]: This is analogous to a king who would pass from place to place and a pearl fell from [the crown] on his head. The king and his entire entourage stopped there, and passersby would say: ‘What is the nature [of the stay] of the king and his entourage here?’ They saw and said: ‘A pearl fell from upon his head.’ What did he do? He piled up the dirt, and brought sifters, and sifted one pile but did not find it; the second, but did not find it; and the third, and he found it. They said: ‘The king found his pearl.’ So too, the Holy One blessed be He said to Abraham: “Go for yourself [lekha]” (Genesis 12:1) – It was you [lekha] that I was anticipating. What need was there to delineate the lineage: “Shem, Arpakhshad, Shelaḥ, Ever, Peleg… Naḥor, Teraḥ” (I Chronicles 1:24–26)? It was only for you. “Abram is [hu] Abraham” (I Chronicles 1:27)²⁶⁸It was he [hu] that God was anticipating, and for whom all the previous generations were listed. – “and You found his heart faithful before You” (Nehemiah 9:8). So too, the Holy One blessed be He said to David: ‘What need was there for Me to delineate the lineage: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai? Was it not for you?’ – “I have found David My servant” (Psalms 89:21).

(Lev. 17:1, 3:) “Then the Lord spoke unto Moses, ‘Speak to Aaron saying, “…. If any single person from the House of Israel slaughters.”’” The holy spirit proclaims (in Mal. 1:11), “From the rising of the sun to its setting, My name shall be great among the gentiles.” From the time that the sun rises until it sets, the praise⁶¹Qillus. Cf. the Greek, kalos (“beautiful”). of the Holy One, blessed be He, never ceases from its mouth, as stated (in Ps. 113:3), “From the rising of the sun to its setting, the name of the Lord is praised.” And you find it so when Joshua waged war with Gibeon. What is written there (in Josh. 10:12)? “Then Joshua spoke to the Lord…, ‘O sun, be quiet (dom)⁶²Although dom can mean “stand still”, it commonly means, “be quiet” in the sense of “be silent.” It is this latter sense which the midrash is stressing here. at Gibeon.’” [When] Joshua wanted to silence the sun, he did not say to it, "O sun, stand still ('amod) at Gibeon," but “Be quiet (dom).” Why did he say, “Be quiet?” Because every hour that it is traveling, it is praising the Holy One, blessed be He; and as long as it praises [the Holy One, blessed be He], it has the power to travel [its course]. Joshua therefore told it to be silent, as stated (ibid.), “O sun, be quiet at Gibeon.” The sun said to Joshua, “May someone younger be saying, ‘Be quiet,’ to someone older? I was created on the fourth [day], while human beings were created on the sixth; and are you saying, ‘Be quiet,’ to me?” Joshua said to [the sun], “When a young free person has an elderly slave, does he not say to him, ‘Be silent?’ In the case of our father Abraham, the Holy One, blessed be He, delivered (rt.: pnh) heaven and earth to him, as stated (in Gen. 14:19), ‘Then he blessed him, and said, “Blessed be Abram of God most high, acquirer (rt.: pnh)⁶³Apart from the context in the midrash, a traditional biblical translation would read: CREATOR. of heaven and earth.”’ And not only that, but you bowed down to Joseph, as stated (in Gen. 37:9), ‘here were the sun, the moon, [and eleven stars bowing down to me.’ So would you speak against me?]” Ergo (in Josh. 10:12), “O sun, be quiet at Gibeon.” The sun said to Joshua, “And so are you decreeing over me that I am to be quiet?” He said to it, “Yes.” It said to him, “Then who will speak the praise of the Holy One, blessed be He?“ He said to him, “You be quiet, and I will speak the praise of the Holy One, blessed be He,” as stated (in Josh. 10:12), “Then (az) Joshua spoke to the Lord.” Now az can only be a hymn, since it is stated (in Exod. 15:1), “Moses sang then (az).”⁶⁴THEN is understood as the object of the verb SANG. See Tanh. (Buber), Gen. 1:32; Exod. 4:12. (Mal. 1:11:) “And in every place incense is offered to My name, even a pure oblation.” R. Ammi asked R. Samuel bar Nahman, “Is it correct that ‘In every place incense is offered to My name, even a pure oblation?’⁶⁵See Numb. R. 13:4. The Torah warns (in Deut. 12:13-14), ‘Take heed that you do not offer up your burnt offerings in any place that you see. But only in the place that [the Lord] will choose….’ So also it says (in Lev. 17:3-4) ‘If any single person from the House of Israel slaughters an ox, a lamb, or a goat in the camp…. And does not bring it unto the entrance of the tent of meeting…, [bloodguilt shall be imputed to that person.’ So how can you] say (in Mal. 1:11), ‘and in every place incense (muqtar) is offered to My name, [even a pure oblation]?’” R. Samuel bar Nahman said to him (i.e., to R. Ammi), “What is a pure oblation (minhah) which is burned (muqtar) in every place and offered to the name of the Holy One, blessed be He?⁶⁶The Hebrew wording of this question reproduces almost exactly the wording in Mal. 1:11. This is the prayer of the afternoon service (minhah). Incense (muqtar) can only be the prayer of the afternoon service (minhah), since it is stated (in Ps. 141:2), ‘Let my prayer be set forth as the incense before you….’ [It also says] (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), Elijah drew near.’”

Another explanation of The wise shall inherit honor. This refers to Joshua, who inherited honor from Moses, our master, when the Holy One, blessed be He, said to him: As I was with Moses, so I will be with thee (Josh. 1:5). The Holy One, blessed be He, said to Moses: Put off thy shoes from off thy feet (Exod. 3:5), and to Joshua He said: Put off thy shoe from off thy foot (Josh. 5:15). Concerning Moses it is written: Then sang Moses and the children of Israel (Exod. 15:1), and about Joshua it is said: Then spoke Joshua to the Lord, in the day when the Lord delivered (Josh. 10:12). Moses led them out of Egypt, while Joshua led them into the Holy Land. Moses slew Sihon and Og, while Joshua slew thirty-one kings. Moses halted the revolution of the sun in the war with Amalek, as it is said: And Moses lifted up his hand (Exod. 17:11). The word lifted up refers to his halting of the revolution of the sun, as it is said: The deep uttereth its voice, and lifteth up its voice on high (Hab. 3:10). Joshua did likewise, as is said: Sun, stand thou still upon Gibeon; and thou, moon, in the valley of Aijalon (Josh. 10:12). Moses erected an altar, as it is said: And Moses built an altar (Exod. 17:15), and Joshua did likewise: Then Joshua built an altar (Josh. 8:3). Moses wrote the law, as is said: And Moses wrote this law (Deut. 31:9), and Joshua did also, as it is said: And Joshua wrote these words in the book of the law of God (Josh. 24:26). And so this was in every instance.

Our masters have said (concerning Exod. 26:28): THE CENTER BAR < THROUGH THE MIDDLE OF THE BOARDS > came down to Egypt at the hands of Jacob, the one which served <as a bolt> FROM END TO END.⁴²On the miraculous bending of the bar around three sides of the Tabernacle, see Rashi and the Tosafot on Shab. 94b. It did not do so without the cedars uttering⁴³So also Yalqut Shim’oni, Exod. 369–370. Cf. Codex Vaticanus, Ebr. 34; Tanh., Exod. 7:9; etc., which read, “Not only that, but the cedars uttered….” a song, <i.e.> that which David utters (in I Chron. 16:33 // Ps. 96:12): THEN (az) SHALL ALL FOREST TREES SHOUT FOR JOY. THEN (az) is nothing but a song which one utters to the Holy One⁴⁴Tanh., Exod. 7:9 adds Exod. 15:1 as another example of this use of az. and says: When will the Tabernacle be made? Now when the Holy One said [to Moses] that he should make the Tabernacle, what did he say to him (in Exod. 26:15)? AND YOU SHALL MAKE THE BOARDS INTO A TABERNACLE <OF ACACIA WOOD>,⁴⁵The traditional vocalization of the verse would be translated: AND YOU SHALL MAKE THE BOARDS FOR THE TABERNACLE OF ACACIA WOOD; but the midrash assumes that the boards were already prepared. Cf. Tanh., Exod. 7:9, which inserts the following clarification here: “And you shall make boards” is not stated here, but AND YOU SHALL MAKE THE BOARDS. the same boards which their father (Jacob) had prepared for them. R. Samuel bar Nahmani said: There were twenty-four kinds of cedar; but from all of them, only seven were chosen.⁴⁶yKet. 7:11 (31d). Thus it is stated (in Is. 41:19): IN THE WILDERNESS I WILL PLANT THE CEDAR, THE ACACIA, THE MYRTLE, AND THE OLIVE; IN THE DESERT I WILL SET THE CYPRESS, THE PLANE TREE, AND THE ELM TOGETHER. Cypress is silver fir;⁴⁷Gk.: elate, i.e., pinus picea. plane is maple;⁴⁸Gk.: sphendamnos, i.e., acer. elm is boxwood,⁴⁹Gk.: pyxinon or pyxos, i.e., buxos. which is more approved than all species of cedar. But of them all, none was selected except the acacia alone. [It is so stated] (in Exod. 26:15): <AND YOU SHALL MAKE THE BOARDS FOR THE TABERNACLE> OF ACACIA (shittim) WOOD. And why did he call it shittim? Simply in order to heal what Israel did in Shittim (Numb. 25:1–9). Another interpretation (of Exod. 26:15): ACACIA (shittim) WOOD. They sinned in Shittim, and they were stricken in Shittim. They sinned in Shittim (according to Numb. 25:1): WHILE ISRAEL WAS STAYING AT SHITTIM, <THE PEOPLE BEGAN TO GO WHORING WITH THE DAUGHTERS OF MOAB>. And they were stricken in shittim (according to Numb. 25:9): AND THOSE WHO DIED FROM THE PLAGUE WERE <TWENTY-FOUR THOUSAND >. Moreover, they did not move from there until they were healed. Phinehas arose and turned back the wrath from them, as stated (in vs. 11): PHINEHAS BEN ELEAZAR <BEN AARON THE PRIEST HAS TURNED AROUND MY WRATH FROM UPON THE CHILDREN OF ISRAEL >…. The Holy One said: In the world to come I will heal the shittim, as stated (in Joel 4:18 [3:18]): AND IT SHALL COME TO PASS ON THAT DAY THE MOUNTAINS SHALL FLOW WITH FRESH GRAPE JUICE, THE HILLS SHALL RUN WITH MILK, AND [ALL] THE WATERCOURSES OF JUDAH SHALL RUN WITH WATER. THEN A SPRING SHALL ISSUE FROM THE HOUSE OF THE LORD AND SHALL WATER THE WADI OF THE ACACIAS (shittim).

Another matter, “I have likened you [dimitikh], my love,” the Rabbis say: Because Israel appeared like mares, and [the horses of] the wicked Egyptians were aroused stallions, and they were pursuing them until they sank in the sea. Rabbi Simon said: Heaven forbid, Israel did not appear like mares, but rather the waves of the sea appeared like mares and [the horses of] the wicked Egyptians were aroused stallions, and they pursued them until they sank them in the sea. The Egyptian would say to his horse: ‘Yesterday, I would drag you to the Nile and you would not follow me, and now, you are sinking me in the sea?’ The horse would say to its rider: “He cast into the sea [rama bayam]” (Exodus 15:1); see what is in the sea [re’eh ma bayam]. A trap is prepared for you in the sea. Rabbi Yishmael taught: “The Lord overthrew Egypt in the midst of the sea” (Exodus 14:27); it teaches that the horse would cast its rider upward and he would descend downward with the horse above him. Rabbi Levi said: Like one who stirs a pot; what is below rises to the top and what is above descends below.
“My love [rayati]”—what is rayati? Rabbi Yonatan said: My benefactor; it is they who provide for Me two daily continual offerings. That is what is written: “The one lamb you shall offer in the morning” (Numbers 28:4), as Rabbi Yehuda bar Simon said: Israel would sacrifice two continual offerings each day, one in the morning and one in the afternoon. The one in the morning was sacrificed for transgressions that were performed at night, and the one in the afternoon was sacrificed for transgressions that were performed during the day. There was, then, no person in Jerusalem who would remain overnight with iniquity ascribed to him, as it is stated: “Righteousness would dwell there” (Isaiah 1:21).
Another matter, “I have likened you, my love [rayati]”—the shepherds [rayata] of My world, as you accepted the Torah. Had you not accepted it, I would have restored My world to emptiness and disorder, as Rabbi Ḥanina said in the name of Rabbi Aḥa: It is written: “The earth and all its inhabitants melt away; I set its pillars firm, Selah” (Psalms 75:4). Had Israel not stood at Mount Sinai and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7), the world would have melted away and returned to emptiness and disorder. Who firmly established the world? “I [anokhi] set its pillars firm, Selah.” Due to the merit of “I [anokhi] am the Lord your God” (Exodus 20:2),²⁵¹Due to the fact that Israel accepted the Torah, represented by the first of the Ten Commandments, “I am the Lord your God,” God set the the world on a firm foundation. “I set its pillars firm.”

Our sages of blessed memory said: And the middle bar in the midst of the boards (ibid., v. 28). They went down to Egypt with Jacob our patriarch, for it was difficult for them to bolt the boards from end to end. Furthermore, these cedars intoned a song before the Lord. Whence do we know that they sang a song? Because it is written: Then shall all the trees of the world sing for joy before the Lord (Ps. 96:12). The word then is employed in reference to a song, as is said: Then sang Moses (Exod. 15:1). When did that occur? At the time the Sanctuary was erected from them. The Holy One, blessed be He, commanded Moses concerning the Tabernacle: And thou shalt make the boards for the Tabernacle of acacia wood, standing up (ibid. 26:15). “Thou shalt make boards” is not written here, but rather Thou shalt make the boards standing, that is, they should use those boards that their fathers had previously prepared for them. The word standing refers to the boards that were already in existence.

For in their anger they slew a man (Gen. 49:6). Did they slay only one man? Is it not written: And they came upon the city unawares, and they slew all the males (ibid. 34:25)? The fact is that they were all considered by the Holy One, blessed be He, and by them as one man, as Scripture states: And thou shalt smite the Midianites as one man (Judg. 6:16). Similarly, it states: The horse and its rider hath He thrown into the sea (Exod. 15:1).

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.

Then sang Moses (Exod. 15:1). They had faith in God (ibid. 14:31) and therefore merited acquiring the land. You find that because of his faith in God, our patriarch Abraham inherited both this world and the world-to-come, as is written: And he believed in the Lord; and He counted it to him for righteousness (Gen. 15:6). Similarly, because the people believed (Exod. 4:31), it is written: The Lord preserveth the faithful and plentifully repayeth him that acteth haughtily (Ps. 31:24). Similarly, with reference to Moses it says: And his hands were steady (faithful) until the going down of the sun (Exod. 17:12).

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.

Unto the Lord (Exod. 15:1). They sang unto the Lord and not to a mere mortal. When will they sing unto man? When His right hand and His mighty arm have wrought salvation. That is to say, as it is written: He hath drawn back His right hand (Lam. 2:3). And spoke, saying. What is meant by the word saying? R. Eleazar the son of Taddai maintained: Moses would start the song and the Israelites would complete it. Moses began with the words: I will sing unto the Lord (Exod. 15:1), and Israel added: For He is highly exalted. Moses said: The Lord is my strength and song (ibid., v. 2), and Israel declared: And He is become my salvation. Moses sang: The Lord is a man of war (ibid., v. 3), and Israel responded with the words: The Lord is His name. The same procedure was followed in all the verses of the hymn. What is meant by I will sing unto the Lord? It implies that it is fitting to sing a song unto the Lord, to ascribe power unto the Lord, and to praise the greatness of the Lord. Thus, David said: Thine, O Lord, is the greatness, and the power, and the glory (I Chron. 29:11).

(Exod. 15:1:) THEN SANG MOSES…. This text is related (to Cant. 4:8): [COME] WITH ME FROM LEBANON, MY BRIDE, [WITH ME FROM LEBANON]. It was only necessary to say <a single> {COME} WITH ME FROM LEBANON, [MY BRIDE]. What is the meaning of <the second> COME WITH ME FROM LEBANON? Simply that in the world to come the Holy One will bring and assemble the dispersion of Israel. They shall go to Jerusalem, and the Divine Presence shall go forth for an apante²³The Greek word means “meeting.” with them {i.e., to their region}. Thus it is stated (in Cant. 4:8): COME WITH ME FROM LEBANON.

Another interpretation (of Is. 55:8): FOR MY THOUGHTS ARE NOT YOUR THOUGHTS. When a king of flesh and blood is provoked with < some > humans, he expels them from the country. Could he possibly make a way in the sea to bring them down < into it > and drown them in its midst? [The Holy One, however, is not like that. Rather, when he was angry with the Egyptians, he did make a way in the sea, bring them down < into it >, and drown them in its midst.] Where is it shown? Where it is stated (in Is. 43:16): < THUS SAYS THE LORD >, WHO SETS HIS WAY IN THE SEA AND A PATH IN THE MIGHTY WATERS. And what one is greater than all of them? The one who (according to Exod. 15:1, 21) brings forth rider and horse, army and warrior. Ergo (in Is. 55:8): FOR MY THOUGHTS ARE NOT < YOUR THOUGHTS, AND YOUR WAYS ARE NOT MY WAYS >.

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….

Our Rabbis were taught: I make one die and I make one alive; lest one say that this means, I make one person die and another one shall I bring to life, therefore it reads, I wound and I cure, i.e., just as wounding and curing apply to one person only, so also do death and life apply to one person. This is an answer to those who say that there is no intimation in the Torah about the resurrection of the dead. There is a Baraitha: R. Mair says: Whence do we learn of the resurrection in the Torah? It is written (Ex. 15, 1) Then Moses and the children of Israel will sing this song. It does not read (Shar) sang, but will sing (Yashir). This is an intimation of the resurrection in the Torah. Similar to this is (Josh. 8, 30) Then Joshua will build an altar. It does not read (Banah) did build, but (Yibna) will build. This is also an inference of the resurrection from the Torah. According to this, how will the passage (I Kings, 11, 7) Then did (Yibna) Solomon build an altar, be explained? Will you also explain here 'will build'? We must therefore say that it means in the past. R. Joshua b. Levi says: "Whence do we find an intimation in the Torah of the resurrection of the dead? It is written (Ps. 84, 3) Happy are they who dwell in thy house; they will be continually praising thee. It does not read praised thee (in the past) but will praise (in the future). Hence it is an intimation of the resurrection." R. Joshua b. Levi said again: "He who recited hymns to his Creator in this world will be rewarded by reciting the same in the world to come, as it is said, Happy are they who dwell in thy house." R. Chiya b. Abba said, in the name of R. Jochanan: "Whence do we learn of the resurrection in the Torah? It is written (Is. 52, 8) The voice of thy watchmen — they raise their voice, togeher shall they sing; for eye to eye shall they see, when the Lord returneth unto Zion . It does not read (Ran'nu) sang, [in the past,] but (Yeran'nu) will sing [in the future]. Hence the resurrection is inferred from the Torah." R. Chiya b. Abba said again in the name of R. Jochanan: "In the future all the prophets will sing together a song of praise, as it is said, The voice of thy watchmen, they raise their voice together."

For He is highly exalted (Exod. 15:1). He exalted me and I exalted Him. He exalted me in Egypt, saying: Israel is My son, My firstborn (Exod. 4:22), and I exalted him in Egypt, saying: Ye shall have a song as in the night when a feast is hallowed (Isa. 30:29). He exalted me at the sea: And the angel of God, who went before the camp (Exod. 14:19), and I exalted Him at the sea: I will sing unto the Lord (ibid. 15:1). He is exalted in this world and will be exalted in the world-to-come, as it is said: For the Lord of hosts hath a day upon all that is proud and lofty, and upon all that is lifted up, and it shall be brought low; and upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan; and upon all the high mountains, and upon all the hills that are lifted up; and upon every lofty tower, and upon every fortified wall, and upon all the ships of Tarshish, and upon all delightful imagery. And the loftiness of man shall be bowed down, and the haughtiness of men shall be brought low; and the Lord alone shall be exalted in that day. And the idols shall utterly pass away (Isa. 2:12–18).⁷The verb in the future tense coupled with then implies a future event. Then he will sing after resurrection.

“The blossoms have appeared in the land, the time of the nightingale has arrived, and the sound of the turtledove is heard in our land” (Song of Songs 2:12).
“The blossoms [hanitzanim] have appeared in the land,” the administrators [hanatzoḥot] have appeared in the land; these are Moses and Aaron, as it is stated: “The Lord said to Moses and Aaron in the land of Egypt, saying” (Exodus 12:1).¹¹⁰This is the month of redemption and they would be the leaders who facilitate that redemption.
“The time of the nightingale [hazamir] has arrived,” the time for Israel to be redeemed has arrived, the time for the foreskin to be cut off [shetizamer] has arrived, the time for Egypt to be cut off has arrived, the time for their idol worship to be uprooted has arrived, as it is stated: “And I will administer punishments against all the gods of Egypt” (Exodus 12:12). The time for the sea to have its water split has arrived, as it is stated: “The water split” (Exodus 14:21). The time for song has arrived, as it is stated: “Then Moses…sang” (Exodus 15:1). Rabbi Tanḥuma said: The time to compose paeans to the Holy One blessed be He has arrived, as it is stated: “The Lord is my strength and my song [vezimrat ya]” (Exodus 15:2); paeans to the Lord [zemirot ya]. Rabbi Beivai said: “Your statutes were paeans to me” (Psalms 119:54). ”The sound of the turtledove [hator] is heard in our land,” Rabbi Yoḥanan said: The voice of a good explorer [tayar] was heard in our land; this is Moses, at the time that he said: “Moses said: So said the Lord: At about midnight” (Exodus 11:4).

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.

In the world to come the Holy One will bring in the soul and say to it: Why have you transgressed against the commandments? Then it will say: The body transgressed against the commandments. From the day that I left it, have I ever sinned? <Then> he will go back and say to the body: For what reason did you transgress the commandments? It will say to him: The soul sinned. Since the soul left me, have I ever sinned? What will the Holy One do? He will bring them both in and judge them as one. To what is the matter comparable? To a king who had an orchard in which were grapes, figs, pomegranates, and early-ripening figs.⁴⁸Tanh., Lev. 1:6; Sanh. 91ab; Lev. R. 4:5; Mekhilta deRabbi Simeon b. Johay, edited by J.N. Epstein and E.Z. Melamed (Jerusalem: Mekize Nirdamim, 1955), pp. 76–77 (on Exod. 15:1); Mekhilta de Rabbi Ishmael, Shirata 2; The Apocryphon of Ezekiel, cited in Epiphanius, Panarion (Haereses), 64:70 (Origen), K. Holl edition in GCS31(1922), pp. 236–243 (not in the Migne edition), translated by J.R. Mueller and S.E. Robinson in The Old Testament Pseudepigrapha, vol. I, edited by J.H. Charlesworth (Garden City, NY: Doubleday, 1983), p. 492; see Tertullian, De resurrectione carnis, 15–17. The king said (to himself): If I post someone there who can see and walk, he will eat the early-ripening figs for himself. He <therefore> posted two guards, one lame and one blind. They stayed and watched the orchard. They smelled the early-ripening figs. The lame one said to the blind one: I see lovely early-ripening figs in the orchard. Come and give me a ride, so we can get them and eat them. The lame one rode upon the back of the blind one, so that he got them, and they ate them. One day the king came. He wanted the early-ripening figs, but he did not find any. He said to the blind one: Did you eat them? He said to him: Do I have any eyes? He said to the lame one: Have you eaten them? He said: Do I have any feet? He < therefore > mounted the lame person on the blind person's back and judged them as one. So the Holy One will take a spirit and toss it into a body, as stated (in Ps. 50:4): HE SUMMONED THE HEAVENS ABOVE, i.e., the soul; (ibid., cont.:) AND THE EARTH TO JUDGE HIS PEOPLE, i.e., the body. So David foresaw how the Holy One would judge his creatures. He began to seek mercy for his soul. He said: Master of the World, when you judge your creatures, do not judge me like them. [(Ps. 143:2): AND DO NOT ENTER INTO JUDGMENT WITH YOUR SERVANT, FOR NO ONE LIVING SHALL BE JUSTIFIED BEFORE YOU.] Rather act justly with me, as stated (in Ps. 17:15): AS FOR ME, I WILL BEHOLD YOUR FACE IN JUSTICE. The Holy One said: In this world because the evil drive rules in them.⁴⁹The parallel text in Tanh., Lev. 1:6, reads: “in you.” You have sinned, but in the world to come I will root it out from you, as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH….

Another interpretation (of Exod. 15:1): Why with az? Moses said: With an az I complained to the Holy One, as stated (in Exod. 5:23): FOR EVER SINCE (az) I CAME <TO PHARAOH TO SPEAK IN YOUR NAME, HE HAS DEALT WORSE WITH THIS PEOPLE>…. With the word by which I sinned, with that very word az I am making amends by praising you (in Exod. 15:1).

The horse and his rider (Exod. 15:1). Was there only one horse? (Of course not!) All the horses were considered by Him as one, as in the verse When thou goest forth to battle against thine enemy, and seest a horse and chariot (Deut. 20:1). All the horses were considered by Him as one in this instance as well. And his rider. Has it not already been stated that He took six hundred chariots (Exod. 14:7), and does not Scripture tell us Pharaoh’s chariots and his hosts (ibid. 15:4)? This indicates that when Israel performs the will of the Omnipotent One, all the nations are considered by Him as one horse and one chariot: The horse and his rider hath He thrown into the sea (ibid., v. 1). This verse informs us that the horse and the rider were joined together, and as Scripture tells us, they were cast (yarah) into the sea without separating. He hath thrown (ramah) into the sea and He Hath cast (yarah) into the sea imply that they were thrown into the depths of the sea. How can these two verses be reconciled? Thrown indicates that they were lifted up and then cast down. This indicates that they descended into the deep without separating.

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.

(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.

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.

(Exod. 15:1, cont.:) I WILL SING TO THE LORD FOR HE IS EXALTEDLY < EXALTED >. R. Abbin the Levite said: There are four exalted beings in the world. The most exalted among wild beasts is the lion, the most exalted among cattle is the ox, the most exalted among birds is the eagle, and the most exalted of them all is the human.⁴¹Exod. R. 23:13. The Holy One took and installed them in the glorious throne so that he was exalted over the exalted ones. Ergo (in Exod. 15:1): I WILL SING TO THE LORD FOR HE IS EXALTEDLY EXALTED.⁴²EXALTEDLY is for creatures, and EXALTED is for the Holy One, who is exalted even over them.

(Lev. 17:1 & 3:) THEN THE LORD SPOKE UNTO MOSES, SAYING…. IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB, OR A GOAT IN THE CAMP. The Holy Spirit proclaims (in Mal. 1:11): FROM THE RISING OF THE SUN TO ITS SETTING [MY NAME SHALL BE GREAT AMONG THE GENTILES AND IN EVERY PLACE INCENSE IS OFFERED TO MY NAME, EVEN A PURE OBLATION].⁷²Tanh., Lev. 6:9. From the time that the sun rises until it sets, the praise⁷³Qillus. Cf. the Greek, kalos (“beautiful”). of the Holy One never ceases from its mouth, as stated (in Ps. 113:3): FROM THE RISING OF THE SUN TO ITS SETTING, THE NAME OF THE LORD IS PRAISED. And you find it so when Joshua waged war with Gibeon. What is written there (in Josh. 10:12)? THEN JOSHUA SPOKE TO THE LORD…: O SUN, BE QUIET (dom)⁷⁴Although dom can mean “stand still”, it commonly means, “be quiet” in the sense of “be silent.” It is this latter sense which the midrash is stressing here. AT GIBEON. < When > Joshua wanted to silence the sun, he did not say to it: "O Sun, stand still ('amod) at Gibeon," but BE QUIET (dom). Why did he say; BE QUIET? Because every hour that it is traveling, it is praising the Holy One; and as long as it praises < the Holy One >, it has the power to travel < its course >. Joshua therefore told it to be silent, as stated (ibid.): O SUN, BE QUIET AT GIBEON. The sun said to Joshua: Is someone younger saying, BE QUIET, to someone older? I was created on the fourth < day >, while human beings were created on the sixth; so are you saying, BE QUIET, to me? Joshua said to < the sun >: When a young free person has an elderly slave, does he not say to him: Be silent? In the case of our father Abraham, the Holy One delivered (rt.: PNH) heaven and earth to him, as stated (in Gen. 14:19): THEN HE BLESSED HIM, AND SAID: BLESSED BE ABRAM OF GOD MOST HIGH, ACQUIRER (rt.: PNH)⁷⁵Apart from the context in the midrash, a traditional biblical translation would read: CREATOR. OF HEAVEN AND EARTH. And not only that, but you bowed down to Joseph, as stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME. [So would you speak against me?] Ergo (in Josh. 10:12): O SUN, BE QUIET AT GIBEON. The sun said to Joshua: And so are you decreeing over me that I am to be quiet? He said to it: Yes. It said to him: Then who will speak the praise of the Holy One? You be quiet, and I will speak the praise of the Holy One, as stated (in Josh. 10:12): THEN (az) JOSHUA SPOKE TO THE LORD. Now az can only be a hymn, since it is stated (in Exod. 15:1): MOSES SANG THEN (az).⁷⁶THEN is understood as the object of the verb SANG. See above, Tanh. (Buber), Gen. 1:32; Exod. 4:12. (Mal. 1:11): AND IN EVERY PLACE INCENSE IS OFFERED TO MY NAME, < EVEN A PURE OBLATION >. R. Ammi asked R. Samuel bar Nahman: Is it correct that IN EVERY PLACE INCENSE IS OFFERED TO MY NAME?⁷⁷See Numb. R. 13:4. The Torah warns (in Deut. 12:13–14): TAKE HEED THAT YOU DO NOT OFFER UP YOUR BURNT OFFERINGS IN ANY PLACE THAT YOU SEE, BUT ONLY IN THE PLACE THAT < THE LORD > WILL CHOOSE…. So also it says (in Lev. 17:3–4): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB, OR A GOAT IN THE CAMP…, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING…, < BLOODGUILT SHALL BE IMPUTED TO THAT PERSON >. But < there seems to be a contradiction when > the prophet says (in Mal. 1:11): AND IN EVERY PLACE INCENSE (muqtar) IS OFFERED TO MY NAME, < EVEN A PURE OBLATION >. R. Samuel bar Nahman said to him (i.e., to R. Ammi): What is A PURE OBLATION (minhah) which is burned (muqtar) IN EVERY PLACE and offered to the name of the Holy One?⁷⁸The Hebrew wording of this question reproduces almost exactly the wording in Mal. 1:11. This is the prayer of the afternoon service (minhah). INCENSE (muqtar) can only be the prayer of the afternoon service (minhah), since it is stated (in Ps. 141:2): LET MY PRAYER BE SET FORTH AS THE INCENSE BEFORE YOU…. [It also says] (in I Kings 18:36): AND IT CAME TO PASS AT THE TIME OF THE OFFERING OF THE OBLATION (minhah), < THE PROPHET > ELIJAH DREW NEAR < AND SAID >….⁷⁹Since Elijah carried out this minhah on mount Carmel, it could not have been a temple sacrifice. Thus here also minhah must refer to the afternoon service.

(Exod. 15:1, cont.:) THE HORSE AND HIS RIDER. Was there <only> one horse, in view of what is written: THE HORSE AND HIS RIDER? It is simply that, they were not all counted < individually > before the Holy One but <were counted > as a single <unit>.⁴³Cf. Exod. R. 21:5; 23:15, for a different explanation of the singular usage.

Rabbi Elazar interpreted the verse regarding Israel when they stood at the sea. “My dove, in the clefts of the rock,” as they were shadowed in the recesses of the sea.¹²⁷They were in danger of being flushed into the sea and destroyed. “Show me your appearance,” this is what is written: “Stand and see the salvation of the Lord” (Exodus 14:13). “Let me hear your voice,” this is the song, as it is stated: “Then Moses [and the children of Israel] sang” (Exodus 15:1). “For your voice is pleasant,” this is the song. “And your appearance [marekh] is lovely,” as Israel would point [marin] with a finger and say: “This is my God and I will glorify Him” (Exodus 15:2).

Another interpretation (of Exod. 15:1) THE HORSE AND HIS RIDER (RKB). [Bar Qappara said:] The Holy One bound them to one another.⁴⁴Thus they became a single unit, as implied by the singular nouns in Exod. 15:1. Why? So that Israel would benefit in the booty. Why? When Israel left Egypt, the Egyptians went after them. Pharaoh said to them: I know that they took your silver and gold, but pay no attention to booty. What did he do? He opened the treasury⁴⁵Gk.: thesauros. of Joseph. He said: Take silver and gold for yourselves. So they took <it> and adorned their horses. Thus it is stated (in the singular in Exod. 14:9): ALL THE HORSE OF PHARAOH'S CHARIOT (RKB). Therefore they were tied to one another so that Israel would benefit in the booty. In this world Israel has benefited in the plunder of her enemies, but in the world to come whatever the nations acquire will belong to Israel. It is so stated (of Tyre, which collects harlotry fees from all the kingdoms of the earth, in Is. 23:18): HER PROFITS AND HER HARLOT'S HIRE SHALL BE DEDICATED TO THE LORD.

Rabbi was sitting and expounding and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to him: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel.’ That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).²⁹⁸The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).²⁹⁹The verse could have said “Another prophet like Moses has never arisen in Israel,” but instead it states this sentence is such a manner that “Israel” and “Moses” are juxtaposed, in order to imply that Moses is the equivalent of all of Israel.

(Gen. 27:30:) AND IT CAME TO PASS, WHEN ISAAC HAD FINISHED BLESSING JACOB, AND < JACOB > HAD JUST GONE OUT, GONE OUT.⁶⁶Such verbal repetition, with the first verb vocalized as an infinitive absolute, is common in biblical Hebrew and generally indicates emphasis. Two departures are recorded here: GONE OUT, GONE OUT. {Isaac said:} Isaac's gateway⁶⁷The Buber text reads “window” (hallon) here, but the word makes little sense. Buber himself suggests this emendation of “gateway” (pilon, from the Gk.: pylon). So Gen. R. 66:5. had two ends, a gate to the north and a gate to the south. Jacob left with the plate⁶⁸Gk.: diskos; Lat.: discus. in his hand. He saw Esau and hid behind the door. One who is in the light does not see {him. He forgets him.} [one who is in the darkness].⁶⁹See Tanh., Gen. 6:11. Ergo: JUST GONE OUT, GONE OUT. < He hid > because, if Esau had seen him, he would have killed him. R. Joshua ben Levi said: At the second hour (8:00 A.M.) he learned Esau had gone in to his father, and at the sixth hour (12:00 M.) he was going out. But, while Jacob was detained [for so long] over all this business, where was Esau during this time? R. Joshua ben Levi said: He was catching game and binding it, but an angel was setting it free and driving it away.⁷⁰See above, 6:10. That is what is stated (in Prov. 12:27): A DECEPTIVE ONE SHALL NOT ROAST HIS GAME, BUT A DILIGENT ONE IS A PERSON OF PRECIOUS WEALTH.⁷¹According to Targum Pseudo-Jonathan, Gen. 27:31, Esau deceived his father by serving him dog meat instead of the venison he had been unable to catch. It was not known to Jacob what miracles were performed for him, for, while he was going out, Esau was coming in. Thus it is stated (in Gen. 27:30): AND < JACOB > HAD JUST GONE OUT, GONE OUT…. Therefore, David has said (in Ps. 86:10): FOR YOU ARE GREAT, AND YOU PERFORM WONDERS (rt.: PL'), YOU GOD BY YOURSELF. You know what miracles and wonders (rt.: PL') you are doing with such a person, but he does not know. This person sleeps upon his bed < and > arises to put on his clothes. Unless they make a search (rt.: PL') for whether there is a snake or a scorpion there, he will cast them off without knowing about them and < so > be delivered from them. Therefore, David has said to him: < It is > for you alone to do wonders (rt.: PL'); < it is incumbent > upon us to be blessing you, as stated (in Ps. 72:18): BLESSED BE THE LORD GOD < OF ISRAEL, WHO ALONE DOES WONDERS (rt.: PL') >. In Egypt you did miracles for us, and we on our part uttered a song by the sea for you (in Exod. 15:1-18). The Holy One said to them: In this world I have performed wonders (rt.: PL') for you and redeemed you from the bondage of Egypt. Thus I am going to redeem you in the world to come from the bondage of Edom (i.e., of Esau) and perform wonders for you. It is so stated (in Micah 7:15): AS IN THE DAYS OF YOUR EXODUS FROM [THE LAND OF EGYPT], I WILL SHOW HIM WONDERS (rt.: PL').

The Holy One exacted punishment from them in Egypt and afterwards he exacted punishment from them at the sea. What is written concerning Egypt (in Exod. 12:29)? AND IT CAME TO PASS IN THE MIDDLE OF THE NIGHT <THAT THE LORD SMOTE ALL THE FIRST-BORN, FROM THE FIRST-BORN OF PHARAOH, WHO WAS SITTING UPON HIS THRONE, TO THE FIRST-BORN OF THE CAPTIVE WHO WAS IN THE DUNGEON, AND ALL THE FIRST-BORN OF THE CATTLE>. When he had killed their prince, he afterwards killed them; and so it says (in Exod. 12:12): AND ON ALL THE GODS OF EGYPT <I WILL EXECUTE JUDGMENTS>…. <Gods > of stone have rotted; <those> of silver and gold have been melted. When he had exacted punishment from their gods, he afterwards exacted punishment from them. (Exod. 15:1, cf. 21:) THE HORSE AND HIS RIDER HE HAS THROWN INTO THE SEA. This is the prince. And after that (in vs. 4): PHARAOH'S CHARIOTS AND HIS ARMY <HE HAS CAST INTO THE SEA>. Also in the case of this evil Roman Empire, when the Holy One has exacted punishment from their prince, he will afterwards exact punishment from them, just as he did to the Babylonian Empire. When he had exacted punishment from their prince, he afterwards exacted punishment from Nebuchadnezzar. It is so stated (in Jer. 51:44): I WILL ATTEND TO BEL (the prince of Babylon) IN BABYLON.⁸⁰Cf. vs. 47: I WILL DEAL WITH THE IMAGES OF BABYLON…; AND ALL ITS SLAIN SHALL FALL IN THE MIDST OF IT. And so also he does to Edom (i.e., to Rome), as stated (in Jer. 46:15): WHY HAS ABBIREKHA BEEN WASHED AWAY?⁸¹The midrash understands ABBIREKHA as a singular subject, because the Hebrew verb translated, HAS BEEN WASHED AWAY, is singular; however, it is common to follow such a singular verb with a plural subject. Thus the new JPS translation reads: WHY ARE YOUR STALWARTS SWEPT AWAY? This is their prince since he is afflicting that Abbirekha with leprosy.⁸²See below, Lev. 4:16; cf. Gen. 41:43, where “Abrech” (‘BRK) can be taken as a princely title, which according to Gen. R. 90:3 has the homiletic meaning, “Father (‘B) in wisdom and tender (RK) in years.” In the biblical context Jer. 46:15 refers to Egypt, but the midrash regards Abbirekha as intimating the prince of Edom, since according to sec. 6, above, “All the plagues which the Holy One brought upon the Egyptians he is going to bring upon Edom.” Now WASHED AWAY (rt.: SHP) can only mean leprosy, since it is stated (in Lev. 13:2): <WHEN ANYONE HAS ON THE SKIN OF HIS FLESH > A SWELLING OR A SORE (rt.: SPH) <OR A BRIGHT SPOT, AND IT BECOMES ON THE SKIN OF HIS FLESH THE PLAGUE OF LEPROSY >…. Then afterwards he exacts punishment from it (i.e., the whole Kingdom of Edom, rt.: 'DM). It is so stated (in Jer. 46:15, cont.): BECAUSE THE LORD THRUST IT DOWN. And so it also says (in Is. 24:21): THE LORD SHALL PUNISH THE HOST OF HEAVEN IN HEAVEN; then afterwards (ibid.): AND THE KINGS OF THE EARTH (rt.: 'DM) {IN} [ON] THE EARTH (rt.: 'DM). But in the case of Israel, just as their God lives and abides forever and forevermore, so do they live and abide forever and forevermore. Thus it is stated (in Jer. 10:10): BUT THE LORD IS A TRUE GOD: HE IS A LIVING GOD AND AN EVERLASTING KING; while concerning Israel it is written (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY.

Four kinds of proud beings were created in the world: the proudest of all - man; of birds - the eagle; of domesticated animals - the ox; of wild animals - the lion; and all of them are stationed beneath the chariot of the Holy One..."

Another explanation. “Then Moses and the children of Israel sang this song…” (Exodus 15:1) This is what is written “I am black but comely…” (Song of Songs 1:5) Knesset Yisrael says: I am black through my actions and comely through the actions of my forefathers. Our Rabbis said: don’t read this as ‘the daughters (b’not) of Jerusalem’ but rather as ‘the builders (bonot) of Jerusalem.’ This is the Great Sanhedrin of Israel, who sits and directs its construction. Another explanation. “daughters (b’not) of Jerusalem” (Song of Songs 1:5) R’ Yochanan said: in the future Jerusalem will become the metropolis of all the lands, as it says “Ashdod with her towns (b’noteha)…” (Joshua 15:47) What does “Like the tents of Kedar…” (Song of Songs 1:5) mean? Just as the tents of the Ishmaelites are ugly on the outside and beautiful within, so are the wise. Even though they appear ugly in this world, within they are filled with Mishna, Talmud, laws and parables. If the tents of the Ishmaelites move from place to place, perhaps Israel also moves from place to place? The verse continues “…like the curtains of Solomon.” (ibid.) Like the curtains of the One who spoke and brought the world into being. From the moment they were spread out like a tent, they did not move from their location. If the tents of the Ishmaelites are never washed, perhaps to too Israel? The verse continues “…like the curtains of Solomon (Shlomo).” Just as this cloak (salma) gets dirty and then can become clean again, so too Israel - even though they sin, they repent before the Holy One. Another explanation. “I am black but comely…” (Song of Songs 1:5) In that which I am black, I am comely. They sinned at Mount Horev, as it says “At Horev, you angered the Lord…” (Deuteronomy 9:8) And at Horev they said “All that the Lord spoke we will do and we will hear.” (Exodus 24:7) At the sea they rebelled, as it says “…and they were rebellious by the sea, by the Sea of Reeds.” (106:7) And at the sea they sang a song, as it says “Then Moses and the children of Israel sang this song…” (Exodus 15:1)

Then Moses sang (Exod. 15:1). May our master teach us whether one may place a plaster upon a sore on the Sabbath? Thus do our masters teach us: It is forbidden to place a plaster upon a sore for the first time on the Sabbath, but if one has placed it there prior to the Sabbath, he is permitted (to change the plaster during the Sabbath). You find that if a man injures someone with a knife, he dresses the wound with a bandage, but the Holy One, blessed be He, does not do so. He heals with what He wounds. And so you find that when they reached Marah, and were unable to drink the water because it was extremely bitter, Moses was of the opinion that the Holy One, blessed be He, would tell him to sweeten it with honey or with pressed figs. Observe, however, what is written there: And he cried unto the Lord; and the Lord showed him a tree (Exod. 15:25). The Holy One, blessed be He, said to him: My way is not man’s way, and you must learn this fact. Thus it is said: The Lord showed him a tree. Actually, the verse does not say and the Lord showed him (vayir’shu) but rather taught him (vayorehu). He taught him His ways.

(Gen. 5:1:) THIS IS THE BOOK…. What did the Holy One do to Adam? He cast a sleep upon him and showed him Noah and all the unblemished, Abraham and all the proselytes, Isaac and all who sacrifice burnt offerings, Jacob and all tent dwellers, Moses and all the humble, Aaron and all the priests, Joshua and all the community leaders, David and all the kings, [Solomon and all the Judges]. Then, when he had seen them all, he awakened from his sleep. The Holy One said to him: Have you seen [these? By your life], all these righteous [are] coming forth from you. When he had told him this, his spirit was at rest. David said: Sovereign of the World, you have written me into the book of the first Adam, as stated (in Ps. 40:8 [7]): THEN SAID I: LO, I HAVE COME. IN THE SCROLL OF THE BOOK IT IS WRITTEN CONCERNING ME. Therefore I must utter a song to you, since it is stated: THEN SAID I. Now THEN can only be A SONG [according to what is stated (in Exod. 15:1): MOSES SANG THEN].⁹⁵THEN is understood as the object of the verb SANG. < David > therefore praises⁹⁶Gk.: kalos. him (in Ps. 40:6 [5]): YOU HAVE DONE MANY THINGS, O LORD MY GOD. When should we utter a song to you? In the world to come, as stated (in Ps. 98:1): A PSALM. O SING TO THE LORD A NEW SONG.

Ben 'Azzai said: Everything is (judged according to the principle of) measure (for measure); just as the Egyptians were proud, and cast the male children into the river, so the Holy One, blessed be He, cast them into the sea, as it is said, "I will sing unto the Lord, for he hath triumphed triumphantly; the horse and his rider hath he thrown into the sea" (Ex. 15:1).

Rabbi Reuben said: The entire body follows the head, and when the shepherd goes astray the sheep go astray after him, as it is said, "For the sins of Jeroboam which he sinned, and wherewith he made Israel to sin" (1 Kings 15:30). When the shepherd is good, all follow after him. Moses began to sing, and to utter praises before the Holy One, blessed be He, and all Israel followed him, as it is said, "Then sang Moses and the children of Israel" (Ex. 15:1). Miriam began to sing and to utter praises, before the Holy One, blessed be He, and all the women followed her, as it is said, "And Miriam the prophetess, the sister of Aaron, took a timbrel… and all the women went out after her" (Ex. 15:20). Whence did they have timbrels and chorus in the wilderness? But the righteous always know and conciliate (God), and are assured that the Omnipresent, blessed be He, performs for them miracles and mighty deeds. Before (the time of) their departure from Egypt they prepared for themselves timbrels and chorus.

Then sang Moses and the children of Israel this song unto the Lord, on the day when the Lord ‎caused the Egyptians to fall before them, and all Israel took up the song, saying: I will sing unto ‎the Lord for he hath triumphed gloriously, the horse and the rider hath he thrown into the sea; ‎behold it is written in the book of the law of God. And after this the children of Israel ‎journeyed and encamped in Marah, and the Lord gave them statutes and judgments in Marah, ‎and the Lord commanded the children of Israel to walk in his ways and to serve him. And they ‎journeyed from Marah and they came to Elim; and in Elim were twelve springs of water, and ‎three score and ten palm trees, and the children of Israel encamped there by the waters. And ‎they journeyed from Elim and they came into the wilderness of Zin, on the fifteenth day of the ‎second month after their going out of Egypt, and at that time the Lord gave the manna to the ‎children of Israel to eat, and thus the Lord caused food to rain from heaven for the children of ‎Israel, day after day. And the children of Israel ate manna for forty years, all the days of their ‎being in the wilderness, until they came to the land of Canaan to possess it.And they ‎journeyed from the wilderness of Zin and encamped in Alush, and they journeyed from Alush ‎and encamped in Rephidim.‎‏ ‏And when the children of Israel were in Rephidim, Amalek, the ‎son of Eliphaz, the son of Esau, brother of Zepho, came to fight against Israel, and there came ‎with him eight hundred and one thousand men, magicians and sorcerers, and they arrayed ‎themselves for a fight with Israel in Rephidim.‎‏ ‏And they fought a very terrible battle with ‎Israel, but the Lord delivered Amalek and his people into the hands of Moses and the children ‎of Israel, and into the hands of Joshua, son of Nun, the Ephratite servant of Moses, and the ‎children of Israel smote Amalek at the edge of the sword, but the battle was very disastrous ‎upon the children of Israel.‎‏ ‏And the Lord said unto Moses: Write this for a memorial in a book ‎and rehearse it in the ears of Joshua, thy servant, and thou shalt command it unto the children ‎of Israel, saying: When thou shalt come into the land of Canaan thou shalt utterly put out the ‎remembrance of Amalek from under heaven.‎‏ ‏And Moses did so, and he took the book and ‎made the following record, saying: Remember what Amelek hath done unto thee on the road ‎when thou wast going out of Egypt, for he surprised thee on the road and followed thee up to ‎smite the feeble ones in thy rear, when thou wast weak and weary, and he had no fear of ‎God. Therefore, when the Lord thy God shall have given thee rest from all thy enemies around ‎thee, in a land which the Lord thy God giveth unto thee for a possession, shalt thou wipe out ‎the remembrance of Amalek from under the heaven, forget it not.‎‏ ‏And it shall come to pass, if ‎a king will have pity upon Amalek, and upon his memory, and upon his seed, behold I will ‎require it of him, and I will blot him out from the midst of his people.‎‏ ‏And Moses wrote down ‎all these words in the book, and he gave the children of Israel commandments concerning this ‎matter.‎

An earthly king has dukes and viceroys who share with him in the burden of rule, and thus also share in the honor with which he is honored. But not so with The Holy Blessed One. God has no duke and no viceroy and no lieutenant. No other does God's work, only God alone. No other bears the burden, only God alone. Therefore, only God alone is to be praised.

(Devarim 20:1) "when you go out to war against your foes": Scripture here speaks of a non-obligatory (optional) war.

"horse and chariot": Now do they have only one horse? Is it not written "a great host"? (The meaning is that) when Israel do the L-rd's will, they are all reckoned as one horse. Similarly, (Shemoth 15:1) "Horse and its rider He has cast into the sea." Was there only one horse? Is it not written (Ibid. 14:7) "And he (Pharaoh) took six hundred choice, chariots, etc."? (The meaning is that) when Israel do the L-rd's will, they are all reckoned as one horse. (Devarim, Ibid.)

When they went out of Egypt, they broke out in song, as it is written: ‘then Moses and the children of Israel sang the song’ (Exodus 15:1); and when Israel went out of Jerusalem they broke out in tears, as it is written: ‘bitterly she weeps in the night, her cheek wet with tears.’ (Lamentations 1:2)