“Then Moshe and the Children of Israel sang, etc.” Shmos 15,1
The word ישיר is a present tense. Mechilta (Shirah, section two) points out that the Torah did not write שר which would have been the appropriate past tense. The tense used by the Torah here is proof that the resurrection of the dead in the future is a Biblical promise.
The Mechilta also mentions that the word אז is sometimes used in the future tense and sometimes in the past tense. Examples of the word occurring in the past tense are Genesis 4,26, Exodus 4,26, Numbers 21,17, Joshua 10,12 and others. At the same time there are numerous examples of the word אז referring to future events such as in Isaiah 60,5 אז תראי ונהרת, Isaiah 58,8 יבקע כשחר אורך אז, Isaiah 35,6 אז ידלג כאיל and many others. Moshe reasoned that since he had used the word אזwhen he had criticised G’d’s apparent indifference to Pharaoh’s additional decrees worsening the condition of the Jewish slaves (Exodus 4,10), it was now up to him to make amends by using the same word in exalting Him. The word אז, i.e. 1+7, is an allusion to the Unique One who reigns supreme above the seven heavens.
According to a Midrash Tanchuma on Genesis 4,26 the Israelites reasoned that seeing that word had been used when G’d punished mankind for the first time collectively when He caused one third of the dry land mass to be inundated in response to the idolatry introduced by the generation of Enosh, it was appropriate to use the same word at a time when G’d’s sovereignty on earth had been demonstrated by means of the water which had been made to retreat even from its own habitat.
The words משה ובני ישראל לאמור, teach that Moshe and the Children of Israel had the good fortune to personally use this formula of exalting G’d, i.e. praising the attribute called זאת לה'. This was like the bride who applauds her husband the King and says: שיר השירים אשר לשלמה . [This mystical approach is based on the apparent redundancy otherwise of the extra words את השירה הזאת. Ed.]
ויאמרו לאמור, “they said as follows:” the reason the word אמירה is repeated here is to make it parallel the previous duplication of the word שירה. One look at the entire song will convince you that repeating words is the salient feature of the syntax of this entire song. It is impossible not to notice that either the same words are repeated or that the same meanings are expressed in different verbs and adjectives.
We find something similar in Hallel, i.e. the combination of psalms arranged by our sages to be recited on festivals. Examples are: Psalms 118,5 ה-ה ענני במרחב י-מן המצר קראתי י, all the way till verse 24. David repeats himself albeit using different words. The few lines in which David did not repeat himself (from verse 21-24) the sages have ordered us to repeat verbatim in order to maintain the rhythm of the whole chapter. The reason these praises of G’d are repeated altogether is to show that when G’d orchestrated this event there were forces within forces at work. Moshe praised both the attribute of Mercy and the attribute of Justice which combined to achieve the results which triggered this whole song of thanksgiving. As an example of the truth of this statement simply look at the words אשירה לה' “I will sing to Hashem” (the attribute of Mercy), followed by עזי וזמרת י-ה, “my strength and might is י-ה,” i.e. the attribute of Justice. When Moshe adds in verse three ה' שמו, that His name is Hashem;” there is no dichotomy. Even though on occasion it appears as if two different powers are at work this is not so. Two forces, both part of the same power, are at work. This theme of alternating references to the attribute of Justice on the one hand and the attribute of Mercy on the other recurs again and again such as in verse six where the word ימינך refers to the attribute of Justice whereas the words מי כמוכה באלם ה' are clearly addressed to the attribute of Mercy. In verse seventeen the words עד יעבור עמך ה' are clearly addressed to the attribute of Mercy, i.e. Hashem, whereas the words מקדש א-ד-י-נ clearly speak of the attribute of Justice.
Another approach to the words ויאמרו לאמור: “they enunciated every word clearly.” This would be analogous to Exodus 17,4 ויצעק משה אל ה' לאמור, “Moshe cried out to G‘d saying, etc.” What need was there for the word לאמור, seeing surely Moshe did not mean for G’d to pass along what he said to anyone else? It meant that he formulated his words very precisely. Similarly, the Israelites formulated every word precisely. This verse contains the important lesson that when praying we must formulate every word very clearly so as not to leave room for misunderstanding. I have found support for this in Mechilta Shirah, section one, where Rabbi Nechemyah is quoted as saying that the Holy Spirit rested on all the Children of Israel at that time; This enabled them to recite the שירה as if it were the קריאת שמע which every normal person recites by carefully enunciating every word.
“There (in Marah) He established for it (the Jewish people) statute and social legislation.” Shmos 15,25
According to the plain meaning of the text Moses (at the instruction of G’d) laid down some ground rules for the Israelites’ conduct while they journeyed in the desert. Moses occupied the de facto position of king, lawgiver. He rebuked the people and told them how to treat their wives and children. He also established rules how to relate to other nations with whom the Israelites could expect to come in contact during their trek to the land of Canaan. They would have to engage in trade relations with surrounding nations.
Some commentators say that he taught them details about the vegetation they would encounter in the desert, which plants had therapeutic value, which were poisonous, etc., etc. The word חק applied to phenomena which were known only empirically, whereas the word משפט applies to knowledge of the inner workings and the why and wherefore of the phenomena in question.
and there He tested it” “It” refers to the various plants which were unfamiliar to the people. This is why Moses added (verse 26): “if you will surely listen to the instructions of the L-rd your G’d...for I am your healer.” In view of the new-found knowledge about nature’s remedies, etc. the people might have considered themselves as self-sufficient, less dependent on G’d. Moses therefore warned them that in the final analysis not their familiarity with what nature had to offer would ensure their well-being but their obedience to G’d. These were the considerations which prompted Chizkiyah King of Yehudah to hide the medical textbooks as the people had come to believe that cures to illnesses were to be found there rather than by faith in the L-rd and observance of His commandments (compare Pessachim 56 where the sages of his time are recorded as having approved of Chizkiyah’s measure).
A Midrashic approach: the words חק ומשפט refer to the legislation preceding the Torah which G’d revealed at Marah, notably certain aspects of the Sabbath legislation and the laws of the red heifer (known as חוקים as they cannot be arrived at by means of human logic) as well as laws about litigation which the Torah here mentioned under the heading משפטים . Sanhedrin 56 lists 10 laws which were revealed at Marah.
If you will read this paragraph carefully you will note that at this point of their wanderings the celestial force ruling the deserts began to actively try and interfere with the Israelites’ obedience to G’d and Moses. The obstacles to a smooth journey which this שר המדבר, the celestial agent in charge of the desert, placed in the path of a smooth journey of the Israelites led to their complaints against Moses and indirectly against G’d. In the ספר הבהיר by Rabbi Nechunyah Hakanah the matter is described in the following words: “Satan said to the Israelites: ‘although these bitter waters which have now become sweet are sufficient for you for the moment, as you progress deeper and deeper into the desert you will not even find enough water to wash your faces.’” Another comment found in connection with the bitter waters turning sweet, on the words “He taught them about a certain wood” teaches that this was the tree of life (from Gan Eden) which surrounded the bitter waters. When Satan became aware of the presence of that tree he removed it in order to confuse the Israelites and to lead them into sin As a result, וילונו העם, the people complained. This was followed immediately by Moses crying out to G’d (verse 25), and He showed him an alternative wood to sweeten the water.” In other words, G’d intervened and weakened the power of Satan. He did so by providing the Israelites with the legislation mentioned so that performance of these commandments would fortify them against temptation by the Satan. Had G’d not weakened the power of Satan at that time the Israelites could not have prevailed against him. This is the reason the Torah condensed all this into the few words: “there He gave them certain laws and there He had tested them.” The manifest presence of Satan at that time and at that place had made it necessary for Moses to engage in prayer to secure G’d’s assistance. The very words שם שם לו are an allusion to the presence there of סמאל, Satan (similarity of pronunciation of these letters). Bileam alludes to this in Numbers 24,23: אוי מי יחיה משמו, “who will survive when He imposes these!”
