출애굽기 14:30 할라카: Mishneh Torah, Prayer and the Priestly Blessing, The Sabbath Epistle & Kol Bo

In some places, it is the custom, after the blessing beginning, "Praised by Thy name," to read daily "The Song of the Red Sea" (Exodus 15:1-18), and then the blessings before the Shema. In other places, the custom is to read Haazinu (Deuteronomy Chapter 32.) Some individuals read both Songs. In this regard, custom always rules.

Similarly,⁹⁷ Now Ibn Ezra brings other examples from Scripture where a phrase does not refer to what is adjacent to it in the verse but rather to a part of the verse that is some distance away. “from the first day until the seventh day” (Exodus 12:15)⁹⁸ The verse reads: “Seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your homes, for whoever eats leavened bread will be cut off from Israel, from the first day until the seventh day.” Reading this verse literally, it gives the impression that one who eats leavened bread will be cut off from Israel for only seven days, from the first day of Passover until the seventh day. This is not a correct reading. is not connected to the adjacent phrase, rather to “whoever eats leavened bread etc.” (ibid.) which is some distance away.⁹⁹ The verse is to be understood as: “whoever eats leavened bread from the first day to the seventh day will be cut off from Israel.” Similarly, “and Israel saw Egypt dead upon the bank of the sea” (ibid. 14:30) is to be understood as “and Israel saw, while standing upon the bank of the sea, Egypt dead.” For “they went down like a stone into the depths” (ibid. 15:5), and “the earth swallowed them” (ibid. 15:12).¹⁰⁰ Therefore, verse 14:30 cannot mean that Israel saw Egypt’s dead upon the bank of the sea, since the Egyptian bodies sank and were not thrown upon the bank. Similarly, “to fall before you in siege” (Deuteronomy 20:19) is connected with “you may not cut it down” (ibid.).¹⁰¹ The verse is to be understood as: “you may not cut down the tree so that the city should fall before you in siege, for man is dependant on the tree of the field.” There are many similar verses.

And it is customary on the seventh of Pesaḥ and on the first day of Atzeret that is to say, Shavuot to translate the entire portion, so as to make the miracles and wonders understandable for women and the hoi polloi, and make it intelligible for their ears that they may give thanks and praise to the Name for the matters. At the time when the custom was fixed, everyone spoke the Aramaic language. And in this time, the custom has not moved from its place, but they add to it, to elaborate on the Ten Commandments in the vernacular, and also on the seventh of Pesaḥ from And He saved¹ Exodus 14:30 to the end of the song, and tell of wonders that the Name did for us and our ancestors in a language that all can understand. And also extrapolating on what the Holy Blessed One in the future will do when bringing us from exile, just as those of blessed memory said, In Nisan we were redeemed, and in Nisan we will be redeemed.² Rosh Hashanah 11a:2 And in the future is the revival of the dead and the days of the Messiah, to strengthen the hearts of all who don't know of the matter of redemption and the revival of the dead. And that is the crux of the ordinance that Moses ordained upon Israel to extrapolate the laws of Pesaḥ on Pesaḥ and similarly for all holidays.