Midrash su Giosuè 10:12

(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations." Variantly: It is not written "Then Moses sang," but then Moses will sing" — whence we derive the resurrection from Scripture. (Exodus 15:1) "Moses and the children of Israel": Moses was equivalent to all of Israel, and all of Israel, to Moses, when they sang the song. Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang." The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L rd on the day the L rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L rd the words of this song, etc." The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name. Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G d? viz. (Psalms 19:8) "The Torah of the L rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name. And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name. He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) "Judges and officers shall you appoint for yourself in all of your gates." Now is justice not the L rd's? How, then, are we to understand "shall you appoint for yourself"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) "And he went out on the second day … and he said "Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name. The ninth (song): (II Chronicles 20:21) "And he (Yehoshafat) took counsel with the people, and he set up singes to the L rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L rd, for His lovingkindness is forever!'" Why is this thanksgiving different from all the other sin the Torah, where it is written "Give thanks to the L rd for (the good, for His lovingkindness is forever"? __ It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) "And the righteous one is the foundation of the world." The tenth (song) in time to come, viz. (Isaiah 42;10) "Sing to the L rd a new song, His praise from the end of the earth (Ibid. 48:42) "Say: The L rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine ("zoth"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine ("zeh" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) "Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) "Israel will be saved by the L rd, an eternal salvation. You will not be ashamed or abashed forever."

Our Rabbis were taught: "For the sake of each of the following three men the sun broke through (reappeared): Moses, Joshua and Nakdimon ben Gurion." Regarding Nakdimon ben Gurion we have the above. In the case of Joshua it is written (Jos. 10, 13) And the sun stood still in the midst of the heavens. But whence do we adduce that the sun reappeared for the sake of Moses? R. Elazar said: "This may be inferred through the rule of analogy, comparing the words Acheil. It is written (Deut. 2, 25) This day will I commence (Acheil) to put the dread of thee, and (Jos. 3, 7) This day will I commence (Acheil) to make thee great. R, Samuel b. Nachmeni, in the name of R. Jonathan, said, "We infer it through the word Teith. It is written (Deut. 2, 25) Will I begin to put (Teith) the dread of you, and it is written (Jos. 10, 12) In the day when the Lord delivered up (Teith) the Emorites." R. Jochanan said: "It may be adduced from the passage itself (Deut. 2, 25) Whoever will hear of thee shall tremble and shall quake because of thee. When did they tremble and quake? At the time when the sun remained still for the sake of Moses."

And while they were fleeing the Lord sent down upon them hail stones from heaven, which ‎slew of them more than the Israelites had slain. And while they were engaged in smiting the ‎Amorites, the day was turning towards evening, and Joshua said before the eyes of Israel: Sun ‎stand thou still upon Gibeon; and thou, moon, upon the valley of Ajalon, until this people has ‎avenged itself on his enemies. And the Lord hearkened unto the voice of Joshua, and the sun ‎stood still in the midst of the heaven for thirty-six minutes, and the moon also stayed and did ‎not move on for nearly an entire day. And there was no day like this, before or after it, that ‎the Lord hearkened unto the voice of a man; for the Lord fought for Israel. Then sang Joshua ‎this song, and he said before the eyes of Israel: Oh Lord thou hast performed mighty deeds, ‎thou hast done great things, and who is thy like? Let my lips sing praises to thy name. My ‎goodness and my strength and my high tower art thou; I will sing unto thee a new song, with ‎thanksgiving will I praise thee, for thou art the strength of my salvation. Let all the kings of the ‎earth give praise unto thee, let the princes of the earth sing unto thee; and Israel will sing unto ‎thee, and glorify thy power. In thee, oh God, did we trust, we said thou art our God, our shield ‎and our fortress against our enemies. We cried unto thee and we were not humbled in shame, ‎we trusted in thee and we were delivered. When we cried unto thee, thou hast heard our ‎voice, thou hast rescued our souls from the sword, thou hast shown unto us thy mercy and thy ‎salvation, thou hast caused our hearts to rejoice in thy might. Thou hast gone forth for our ‎salvation, with the strength of thy arm hast thou redeemed thy people. Thou hast delivered us ‎from tens of thousands. Sun and moon stood still in heaven and thy wrath thou hast continued ‎against our oppressors, and thou hast executed thy judgment upon them. The earth quaked ‎and trembled from the noise of thy storm against them, thy whirlwinds consumed them, and ‎their rain thou hast turned into hail over them. They were consumed and they perished in ‎thine anger, thou hast delivered thy people in thy might. Therefore our hearts rejoice in thee, ‎our souls are entranced with thy salvation. Our tongues shall speak of thy might, we will sing ‎unto thee and praise thy wonderful works forevermore.‎