Talmud su Esodo 15:1

Rebbi Jehudah bar Pazi in the name of Rebbi: May one read this and not be ashamed³⁰In B: afraid. In the biblical narrative, all good actions are ascribed to individuals, the bad to the entire people.? In a good sense, every one of goodwill³¹Ex. 35:5.; in a bad sense, all the people took off the gold rings in their ears³²Ex. 32:3.. In a good sense, Moses led the people out³³Ex. 19:1.; in a bad sense, all of you ganged up against me³⁴Deut. 1:22.. In a good sense, then Moses and the Children of Israel sang³⁵Ex. 15:1.; in a bad sense, the entire congregation started wailing³⁶Num. 14:1.. Rebbi Ḥiyya bar Abba said, indeed they got up early to destroy³⁷Zeph. 3:7.. Any destructive action they made early in the morning. Rebbi Abba bar Aḥa said, one cannot understand the character of this people; they are asked for the {golden} calf and are giving, for the Sanctuary and are giving. Rebbi Yose ben Ḥanina stated this baraita:³⁸To answer R. Ḥiyya bar Abba’s question. You shall make a cover of pure gold³⁹Ex. 25:17., may the gold of the cover come and atone for the gold of the calf.

All the Torah is in Hebrew but it contains some Aramaic words.⁴¹lit. ‘translation’ (Targum). What is in Hebrew may not be written in Aramaic and the Aramaic words may not be altered; for example, Jegar-sahadutha and Galeed.⁴²Gen. 31, 47, ‘the heap of witness’ in Aramaic and Hebrew. Others hold that the rule applies only to Jegar-sahadutha and Galeed because they are two specifically Aramaic and Hebrew expressions respectively.⁴³In the case of the other parts, however, although one language should not be changed for another, the scroll is not disqualified if a change was made (cf. N.Y. ad loc.). If Hebrew words were written in Aramaic or Aramaic words in Hebrew, the scroll may not be used for the lection. The Aramaic [and Hebrew] words referred to are Jegar-sahadutha, Galeed and the like.
If ha’azinu hashshamayim⁴⁴Give ear ye heavens, the opening words of Deut. 32, 1-43, which is arranged in the scroll as follows:
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_________________ was arranged like the Song of Moses⁴⁵Ex. 15, 1-18 written as:
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or, according to others:
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_________________ or if the Song of Moses was arranged like ha’azinu; if continuous lines were written in broken ones or vice versa; [35b] or if the breaking up was not done according to the rule, the scroll may not be used for the lection.

MISHNAH: On the same day³³According to the Babli (Berakhot 28a), any Mishnah which starts “on the same day” was formulated on the day Rabban Gamliel was deposed. There is no proof that this ever was a Galilean tradition., Rebbi Aqiba explained: “¹²⁶Ex. 15:1. Then would Moses and the Children of Israel sing the following song to the Eternal to tell.” The verse should not have said “to tell”; why does the verse say “to tell”? It was that Israel were repeating after Moses every word, as one reads the Hallel¹²⁷Ps. 113–118, the holiday songs. The way of recital is described in the Tosephta/Halakhah.: “I shall sing to the Eternal for He is very highly high;” therefore “saying” was said. Rebbi Neḥemiah said, they were reciting it as one recites the Šema‘¹²⁸The entire recital which starts with “Hear, o Israel,” cf. Berakhot Chapter 1, Note 1., not as one reads the Hallel.

HALAKHAH: “On the same day, Rebbi Aqiba explained: “Then would Moses sing,” etc. ¹²⁹Tosephta Soṭah 6:2–4; Babli 30b/31a. A small part of the text is in Mekhilta dR. Ismael, Shirah, Parashah1 (Mekhilta dR. Simeon bar Ioḥai, p. 72, cf. Note 137). Like a minor who recites the Hallel in school and all repeat every word after him¹³⁰The entire class, until they know Hallel by heart.. Moses said, “I shall sing¹³¹Ex. 15:1.”, and they repeat after him: “I shall sing”. Moses said: “Strength”, and they say: “Strength¹³²Ex. 15:2.”. Rebbi Eliezer the son of Rebbi Yose the Galilean said, like an adult who recites the Hallel in the synagogue, and they repeat the first word¹³³This is prescribed by the Babli, Sukkah 38b, and retained in the Yemenite balādī rite, where the congregation answer hallelujah (the first word of Ps. 113) at each caesura and end of sentence. The Galilean Amoraic way was for several people to recite the Hallel, with each of them saying half a verse (Berakhot 8:9 fol. 12c, Megillah 1:11 fol. 72a).. Moses said, “I shall sing”, and they repeat: “I shall sing”. Moses said: “My strength”, and they repeat after him: “I shall sing”. Rebbi Yose the Galilean says, when our forefathers were in the sea, the toddler was resting on his mother’s knees and the baby was suckling from his mother’s breast; but when they saw the Divine Glory, the toddler lifted his head from his mother’s knees and the baby took away his mouth from his mother’s breast; they opened their mouths in song and praise and said, “that is my God and I shall declare Him Beautiful¹³²Ex. 15:2.”. Rebbi Meïr said, even the fetuses were saying a song from their mothers’ wombs, as it is said: “¹³⁴Ps. 68:27. In Mishnaic Hebrew, מָקוֹר means the female womb; cf. Lev. 20:18. In choirs praise God, the Eternal from the source of Israel.” Rebbi Nehemiah said, when our forefathers rose from the sea they saw the corpses of the sinners who had subjected them to hard, forced labor, all of them dead corpses thrown on the sea shore. They wanted to sing and the holy spirit rested upon them. Even the most insignificant in Israel sang the song just as Moses did. That is what is written: “¹³⁵Is. 63:11. The verse ends: “Where is He Who put His Holy Spirit in their midst.” He remembered the days of old, Moses, his people; where is He Who raised them from the sea?” It is not written “the sheeps’ shepherd” but “His sheeps’ shepherd”; this teaches that He turned all of them into shepherds¹³⁶Since the first half of the verse equates Moses and His people, the singular of the second clause is taken as collective..

Why does the verse say, “to tell”? To tell to [future] generations. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina, the entire verse. Moses said, “I shall sing”, and they recite after his lead: “I shall sing to the Eternal for He is very highly high; horse and rider He cast into the sea¹³¹Ex. 15:1..” Moses said: “strength and growth”, and they recite after his lead: “strength and growth is Yah¹³²Ex. 15:2.”.¹³⁷In the Mekhiltot, this is attributed to R. Eleazar ben Thaddai, a Tanna whose time is difficult to determine and who is never quoted in Yerushalmi sources. Cf. B.-Z. Wacholder, The Date of Mekilta deRabbi Ishmael, HUCA 39 (1968), 117–144. It is written: ¹³⁸Jud. 5:2. In rabbinic Hebrew, פרע means “to pay one’s debt”.“When retribution is retributed for Israel, when the people volunteers;” the heads of the people volunteered. When the Holy One, praise to Him, does wonders for Israel, they should sing a song. They objected: There is the redemption from Egypt! That is something else since it was the beginning of their redemption¹³⁹Meaning that the Song of the Sea also covers the Exodus, since the latter was confirmed only at the Sea. In the Babli and midrashic literature, Ps. 113 is the song of the Israelites during Passover night [Pesaḥim 117a; cf. Cant. rabba 1(37), Mekhilta deR. Ismael, Shirah 1; deR. Simeon bar Ioḥai p. 71]. Cf. the author’s The Scholar’s Haggadah, pp. 314–319.. They objected. There is redemption of Mardocai and Esther¹⁴⁰Who instituted a “day of feasting and joy” but not the recitation of Hallel, Esth. 9:22.! That is something else since they were outside the Land¹⁴¹Babli, Megillah 14a.; some want to say that Mardocai and Esther were freed of their enemies, they were not freed from [Gentile] government¹⁴¹Babli, Megillah 14a..

HALAKHAH: “One does not interrupt curses.” Rebbi Ḥiyya bar Gamda said, do not be repelled by his reproach¹²⁸Prov. 3:11. Babli 31b. The entire paragraph is more or less reproduced in Soferim 12:1–6., do not split it into many thorns¹²⁹An untranslatable pun, identifying the roots קוּץ “to be repelled” (Accadic קצצ “to be enraged”) and קוֹץ “thorn” (without obvious cognate).. Rebbi Levi said, the Holy One, praise to Him, said that it is not logical that My children be cursed and I praised. Rebbi Yose ben Rebbi Abun said, not because of that reason¹³⁰He rejects the homiletic reason given by preachers (accepted in the Babli 31b) and points to a simple technicality which makes stopping during the reading of the curses impossible. but because one who stands up to read in the Torah needs to start with something good and conclude with something good. Levi bar Paṭi asked Rav Ḥuna: these curses¹³¹The curse formulas Deut. 27:15–26. which we read as one, should one recite a benediction before and after? He said to him, nothing needs a benediction before and after except the curses in Leviticus and the curses in Deuteronomy¹²⁵Either Lev. 26:3–46 or Deut. Chapter 28.. Rebbi Jonathan the scribe of Gufta came down here¹³²To Tiberias.; he saw Bar Abuna reading the Song of the Well¹³³Num. 21:17–20. and recite a benediction before and after. He said to him, does one do this? He answered him, you still are about this? All songs need a benediction before and after. Rebbi Simon was asked. Rebbi Simon told them in the name of Rebbi Joshua ben Levi, only the Song on the Sea¹³⁴Ex. 15:1–19., and the Ten Commandments, and the curses [in Leviticus and the curses]¹³⁵The addition by the corrector is questionable since the Babli requires benedictions only for the text of Lev. and excludes that of Deut. in Deuteronomy need a benediction before and after. Rebbi Abbahu said, I did not hear¹³⁶The topic never came up in his studies.. It seems reasonable for the Ten Commandments¹³⁷The special treatment accorded here to the Song on the Sea and the Ten Commandments may be the reason for the Ashkenazic custom to stand during the recitation of these texts; a custom otherwise unexplained.. Rebbi Yose ben Rebbi Abun: the eight verses in Deuteronomy¹³⁸The last 8 verses, Deut. 34:5–12, about Moses’s death and its aftermath, which are ascribed either to Joshua or to Moses who wrote them by Divine command without separation of words. Babli Bava batra 15a. need a benediction before and after. Without this do not the one who starts and the one who finishes recite the benediction before and after¹³⁹The original Palestinian usage was that a benediction was recited before the start of the Torah reading (“Who choose us from all peoples and gave us His Torah”) and after the end (“Who gave us His Torah”) recited, respectively, by the first reader before and the last reader after his reading. Separate benedictions for every reader, which make all the preceding discussion unnecessary, are Babylonian usage. It follows that the benedictions mentioned here for the Song on the Sea, the Ten Commandments, and Blessings and Curses, must be different from the beginning and ending benedictions.? But it is needed for a New Moon which falls on a Sabbath¹⁴⁰Since the reading has only 5 verses (Note 123) it cannot be split; the text has to be recited seven times. Since starting and finishing readers read the same text, it remains questionable why they should differ in their benedictions..

When Jonathan, a children’s teacher from Gufta,¹⁶In Galilee. V incorrectly ‘Gufthera’. came down here,¹⁷Tiberias where R. Abuna re-sided. The city is a on lower level, hence the verb ‘came down’. he saw a children’s teacher, R. Abuna, reading the Song of the Well¹⁸Num. 21, 17-20. and reciting the benedictions before and after it. ‘Is it proper,’ he asked him, ‘to act in this manner?’¹⁹The rule is that the benedictions are recited only at the beginning and end of the entire section to be read. The Song of the Well, appearing in the middle of a section, should consequently require no benedictions before and after its reading. ‘Do you,’ the other retorted, ‘still require [a ruling] on this subject? All poems²⁰Such as the Song of the Sea (Ex. 15, 1-19), the Song of the Well and probably also Deut. 32, 1-43. must be preceded and followed by benedictions.’

R. Ze‘ira, quoting R. Jeremiah, in the name of Rab, said; The Song at the Sea¹²⁹Ex. 15, 1-18. and the Song of Deborah¹³⁰Judg. 5, 1-31. are written in the form of a half-brick over a whole brick,¹³¹Or ‘blank space’; the Heb. לבינה may bear both meanings. and a whole brick over a half-brick.¹³²Cf. above. p. 215, n. 45.

The Song at the Sea consists of thirty lines [beginning with the words:] ’az,¹³³Then (Ex. 15, 1). le’mor,¹³⁴Saying (ibid.). werokebo,¹³⁵And his rider (ibid.). lishu‘ah,¹³⁶Salvation (2). ’abi,¹³⁷My father’s (ibid.). shemo,¹³⁸His name (3). shalishaw,¹³⁹His … captains (4). ’aben,¹⁴⁰A stone (5). the Tetragrammaton,¹⁴¹O Lord (6, the second occurrence). kameka,¹⁴²Them that rise up against Thee (7). ’appeka,¹⁴³Thy nostrils (8). nozelim,¹⁴⁴The floods (ibid.). ’oyeb,¹⁴⁵The enemy (9). nafshi,¹⁴⁶My lust (ibid.). beruṭaka,¹⁴⁷With Thy wind (10). ’addirim,¹⁴⁸Mighty (ibid.). kamokah,¹⁴⁹Like unto Thee (11). pele’,¹⁵⁰Wonders (ibid.). beḥasdeka,¹⁵¹In Thy love (13). kodsheka,¹⁵²Thy holy (ibid.). ’aḥaz,¹⁵³Have taken hold (14). ’Edom,¹⁵⁴Edom (15). kol,¹⁵⁵All (ibid.). wafaḥad,¹⁵⁶And dread (16). ya‘abor,¹⁵⁷Pass over (ibid., the first occurrence). ḳanitha,¹⁵⁸Thou hast gotten (ibid.). leshibteka,¹⁵⁹For Thee to dwell in (17). yadeka,¹⁶⁰Thy hands (ibid.). ba’,¹⁶¹Went in (19). më.¹⁶²The waters of (ibid.). Others read הים (the sea) which follows מי; while GRA, quoting Maimonides, reads את (the sign of the defined accusative) which precedes מי.