Lang: he;
Title: שמות פרק טו;
Content:
(א) אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַי״י וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַי״י כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם.
(ב) עׇזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ.
(ג) י״י אִישׁ מִלְחָמָה י״י שְׁמוֹ.
(ד) מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם סוּף.
(ה) תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ אָבֶן.
(ו) יְמִינְךָ י״י נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ י״י תִּרְעַץ אוֹיֵב.
(ז) וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ.
(ח) וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב יָם.
(ט) אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי.
(י) נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלְלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים.
(יא) מִי כָמֹכָה בָּאֵלִם י״י מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא.
(יב) נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ.
(יג) נָחִיתָ בְחַסְדְּךָ עַם זוּ גָּאָלְתָּ נֵהַלְתָּ בְעׇזְּךָ אֶל נְוֵה קׇדְשֶׁךָ.
(יד) שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת.
(טו) אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן.
(טז) תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד יַעֲבֹר עַמְּךָ י״י עַד יַעֲבֹר עַם זוּ קָנִיתָ.
(יז) תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ י״י מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ.
(יח) י״י יִמְלֹךְ לְעֹלָם וָעֶד.
(יט) כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב י״י עֲלֵהֶם אֶת מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם.
(כ) וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כׇל הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת.
(כא) וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַי״י כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם.
(כב) וַיַּסַּע מֹשֶׁה אֶת יִשְׂרָאֵל מִיַּם סוּף וַיֵּצְאוּ אֶל מִדְבַּר שׁוּר וַיֵּלְכוּ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר וְלֹא מָצְאוּ מָיִם.
(כג) וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה כִּי מָרִים הֵם עַל כֵּן קָרָא שְׁמָהּ מָרָה.
(כד) וַיִּלֹּנוּ הָעָם עַל מֹשֶׁה לֵּאמֹר מַה נִּשְׁתֶּה.
(כה) וַיִּצְעַק אֶל י״י וַיּוֹרֵהוּ י״י עֵץ וַיַּשְׁלֵךְ אֶל הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ.
(כו) וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל י״י אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כׇּל חֻקָּיו כׇּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי י״י רֹפְאֶךָ.
(כז) וַיָּבֹאוּ אֵילִמָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים וַיַּחֲנוּ שָׁם עַל הַמָּיִם.
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Lang: en;
Title: Shemot 15;
Content:
(1) Then Moshe and the Children of Israel sangThen… sang | אָז יָשִׁיר – Though "יָשִׁיר" is an imperfect, commonly referring to an action to be done in the future, see Ibn Ezra (second commentary), that often in Tanakh when an imperfect verb is preceded by the word "אָז", it might take the meaning of a perfect and refer to an action done in the past. For other examples, see Bemidbar 21:17, Yehoshua 10:12, and Melakhim I 11:7. Cf. Rashi that the verse implies future intent: "Then (during the miracle) Moshe thought to sing". For further discussion of ambiguous tenses in Tanakh, see Tenses. this song to Hashem, and they said, "Let me sing to Hashem for He has triumphed gloriously;triumphed gloriously | גָאֹה גָּאָה – See Rashbam and Shadal. The root "גאה" means "to rise up" and in the context of war might mean to rise over the enemy. Alternatively: "has acted exaltedly" or "is highly exalted" (Ibn Ezra). The doubling appears to be for emphasis, though see Targum Onkelos who suggests: "he triumphed over the proud". The word choice might be motivated by the fact that the root "גאה" is often used in the context of rising waters (see Yechezkel 47:5), and thus evokes an image of God triumphing by engulfing His enemies in surging waters. a horse and his rider He has hurled into the sea.
(2) YahYah | יָהּ – This name of God is found only once more in Torah, and close to 50 times total in Tanakh, almost exclusively in Sefer Tehillim. It might be a shortened form of Hashem's proper name יהו-ה. is my mightmy might | עׇזִּי – This translation assumes that the final "י" is a sign of the first person possessive. One would have then expected "עֻזִּי" rather than "עׇזִּי", but see Ibn Ezra that there is no difference between the two forms. Cf. Rashi who, bothered by the anomalous vocalization, suggests that the "י" is superfluous (comparing it to "שֹׁכְנִי סְנֶה" of Devarim 33:16 or "הַיֹּשְׁבִי בַּשָּׁמָיִם" of Tehillim 123:1) and that "עז" is a noun in the construct state. The verse would read: "The might of Hashem… was for me a salvation". and my song;my song | וְזִמְרָת – See Radak (Sefer HaShorashim) that "זִמְרָת" is short for "זמרתי" (with the "י" a sign of possession), understanding the noun to relate to the verbal root "זמר", to sing. Alternatively: "the cutting power (i.e. vengeance) of Hashem", reading "וְזִמְרָת" as a noun in the construct state, related to the root "זמר", to prune or cut off (Rashi, R"Y Bekhor Shor). Ralbag suggests a third possibility: "the good of Hashem", understanding "זִמְרָת" to refer to something good or praiseworthy, as in Bereshit 43:11, "קְחוּ מִזִּמְרַת הָאָרֶץ". He was for me a salvation. This is my God and I will beautify Him,will beautify him | וְאַנְוֵהוּ – Or, perhaps: "beautify Him with praises", i.e. "extol Him". See Rashbam and Shadal who connect the word to the adjective "נָאוֶה" (beautiful), as per its usage in Shir HaShirim 2:14 and Yirmeyahu 6:4. Alternatively: "I will make for Him a dwelling place" (perhaps alluding to the Temple), connecting the word to the noun "נָוֶה", a habitation (Targum Onkelos, Ibn Ezra and others). the God of my father and I will exalt Him.
(3) Hashem is a man of war; Hashem is His name.
(4) The chariots of Paroh and his army, He cast into the sea; and the choicest of his captains were drowned in the Sea of Reeds.
(5) The depths covered them;covered him | יְכַסְיֻמוּ – One would have expected "יְכַסְיֻמוֹ" (vocalized with a cholam instead of a shuruk). See Rashbam that the word might be written in this exceptional manner for aesthetic purposes, to rhyme with the "יֻ" in the previous syllable. Compare Yechezkel 43:11, where the unusual form "מוֹבָאָיו" (as opposed to the expected "מבואיו") might similarly be explained as coming to parallel and rhyme with the earlier "וּמוֹצָאָיו". Cf. Shadal who instead suggests that this is a form of onomatopoeia, with the "u" sound expressing the fall into the darkness of the sea. they descended into the deep like a stone.
(6) Your right hand, Hashem, gloriousglorious | נֶאְדָּרִי – Similarly: "majestic" or "mighty" (see Shadal). See Ibn Ezra that the final "י" is superfluous so that the word is equivalent in meaning to "נֶאְדָּר" of verse 11. [For other examples of the phenomenon, see the note on verse 2.] The word might modify either "Hashem" (Rashbam) or "right hand" (Ibn Ezra, who must posit that though the word "ימין" is normally feminine, it can also take masculine modifiers). in power, Your right hand,Your right hand, Hashem | יְמִינְךָ י"י – Regarding the repetition of this phrase, see Rashbam that such poetic doublings are common features of Biblical poetry, pointing to other examples in Tehillim 93:3, 94:3, or 118:16. Cf. Ibn Ezra that the doubling conveys that the action spoken of was repeated time and again. Hashem, shattersshatters | תִּרְעַץ – The word appears only here and in Shofetim 10:8, where it is paired with the root "רץץּ", to crush. The tense is disputed, with some suggesting: "shattered," referring to the recent destruction of the Egyptians (R. Avraham b. HaRambam), and others suggesting: "will shatter", with the people expressing a hope for future salvation (Seforno). [Throughout the song, the tense of many other words is similarly ambiguous. Regarding the general phenomenon, see Tenses in Tanakh.] the enemy.
(7) And in Your great triumph,Your triumph | גְּאוֹנְךָ – Alternatively: "your excellency", "pride" or: "majesty". You tear down those who rise against You; You send forth Your wrath, consume them like stubble.You send forth Your wrath… | תְּשַׁלַּח חֲרֹנְךָ – As "חרון" in Hebrew relates to the root "חרה", to burn, the verse depicts Hashem's anger as burning the Egyptians like straw.
(8) And with the breath of Your nostrils,breath of Your nostrils | וּבְרוּחַ אַפֶּיךָ – See Ralbag. As the word "רוּחַ" means both "breath" and "wind", the verse neatly alludes to the eastern wind brought as if by God's breath to split the sea. Alternatively: "with the blast of your anger" (Ibn Ezra, second commentary, and see Rashi). the waters were piled up; streamsstreams | נֹזְלִים – The word refers to flowing waters. In the Hebrew, the verse is alliterated, with a four-fold repetition of the letter nun (נֹזְלִים נֶעֶרְמוּ, נִצְּבוּ, נֵד,). stood upright like a wall;wall | נֵד – See Targum Onkelos, with the verse parallel to Shemot 14:10: "וְהַמַּיִם לָהֶם חֹמָה". Similarly: "a heap" (Shadal). Alternatively, the word relates to "נאד", a water skin, perhaps implying that the waters were contained (see Targum Yerushalmi (Yonatan)). the depths frozefroze | קָפְאוּ – See Ibn Ezra, relating the verb to the noun "קִפָּאוֹן" (frost) in Zecharya 14:6. Similarly: "solidified" or "congealed", as per the verb's usage in Iyyov 10:10. in the heart of the sea.
(9) The enemy said,The enemy said | אָמַר אוֹיֵב – The translation has not captured the full alliteration of the Hebrew where each of the first five words open with the letter "א". The alliterative, staccato rhythm might convey Paroh's haste, or perhaps his hubris ("I will, I will…"). "I will chase, I will overcome, I will divide the spoils. My appetite will be sated by them.My appetite will be sated… | תִּמְלָאֵמוֹ נַפְשִׁי – See Rashi and Shadal, pointing to Devarim 23:5 for similar usage. The word "נפש", commonly translated as "soul", might have originally related to the Akkadian "napistu", neck or throat (leading some to translate it here as "gullet"), and only later came to metaphorically refer to a life source, the seat of appetite, emotionת or desire, or to man himself (modern scholars, see: L. Durr, "Hebr. נפש = akk. napistu = Gurgel, Kehle", ZAW 43 (1925): 262-269.) Alternatively: "I will cut them off". [See Ralbag who points to Iyyov 40:31 for such usage of the root "מלא" and see commentators there who suggest that this is a variant of the root "מלל" (to scrape), with the "א" replacing the "ל".] I will unsheathe my sword; my hand will dispossess them."dispossess | תּוֹרִישֵׁמוֹ – Alternatively: "impoverish them, " as per the root's usage in Shemuel I 2:7 (Rashi), or: "destroy them," as per the root's usage in Bemidbar 14:12.
(10) You blew with Your breath and the sea covered them. They sanksank | צָלְלוּ – See Rashi that the verb relates to the noun "מְצוֹלָה", depths. Alternatively: "they quivered" or "tingled", from the root "צלל" (opinion in Ibn Ezra), perhaps implying that the Egyptians were trembling or shrieking as the waters covered them. If so, though, the comparison to lead is not clear. like lead in the mighty waters.mighty waters | בְּמַיִם אַדִּירִים – Alternatively: "The mighty sank like lead in the waters".
(11) Who is like You among the gods, Hashem? Who is like You, glorious in holiness, awesome in praises,awesome in praises | נוֹרָא תְהִלֹּת – Rashi and others suggest that the verse implies that Hashem is an object of dread whom people fear to praise, as they will be unable to do His deeds justice. Cf. Shadal that the connotation is: "one who is worthy of awesome praises" or Rashbam: "one who is feared due to His praiseworthy deeds". worker of wonders?
(12) You stretched forth Your right hand; the land swallowed them.
(13) You led forth, in Your kindness, this nation whom You redeemed; You guided themYou guide them | נֵהַלְתָּ – As the people have not yet reached Hashem's "holy abode", Rashbam suggests that though the verbs of the verse are formulated in the perfect, they should be understood as referring to actions done in the present. Ibn Ezra, instead, posits that the verse refers to the future, noting that often in prophetic writing, a prophet speaks of the future as if it already has come to pass. with Your strength to Your holy abode.Your holy abode | נְוֵה קׇדְשֶׁךָ – This might refer to Mt. Sinai (Ibn Ezra), the land of Israel (Rashbam. R"Y Bekhor Shor), or to the Temple (Ramban, Ralbag).
(14) The peoples heard; they shuddered. Writhingwrithing | חִיל – The word is often used in the context of labor pangs ("חִיל כַּיּוֹלֵדָה"). took hold of the dwellers of Philistia.
(15) Then the chiefs of Edom were terrified; trembling took hold of the leaders of Moav.leaders of Moav | אֵילֵי מוֹאָב – An "אַיִל" is a ram, but can also metaphorically refer to leaders. See Melakhim II 254:15 and Yechezkel 17:13. All the inhabitants of Canaan melted away.
(16) May terror and fear fallMay terror… fall upon them | תִּפֹּל עֲלֵיהֶם אֵימָתָה – The imperfect might indicate a request for the future, that just as the nations were frightened upon hearing of the miracles in Egypt, they will be afraid to battle against the nation later (Seforno). Alternatively, despite the imperfect formulation, the verbs of the verse should be understood as referring to the past. upon them. By the strength of Your arm may they be still as stone, until Your people passes, Hashem; until this people whom You have acquired passes.passes | יַעֲבֹר – If the verse is a request regarding the future, it might refer to traversing the wilderness or the Jordan.
(17) You shall bring them and plant them on the mountain of your inheritance, the place which You have wrought for Your dwelling, Hashem, the sanctuary, Adonai,sanctuary, Adonai | מִקְּדָשׁ אֲדֹנָי – See Rashi who reads this as a direct address to God, and not as two words in the construct state, "the sanctuary of Adonai". which Your hands have established.have established | כּוֹנְנוּ – See Shadal that the verb is more intense than "פָּעַלְתָּ", connoting something which is firmly fixed.
(18) Hashem will reign forever and ever.
(19) ForFor | כִּי – See R. Avraham b. HaRambam that this statement explains why the song was sung. Alternatively: "when" (many commentators), with the words either introducing the next verse and stating when Miryam sang (R"Y Bekhor Shor) or referring back to verse 1 and stating when Moshe sang (Ramban). Alternatively, the verse is part of the song, highlighting a double miracle, that at the very same time that the Egyptians were drowning, the Israelites passed on dry land (Ibn Ezra and see the note on 14:29). the horses of Paroh came with his chariots and with his horsemen into the sea, and Hashem turned back the waters of the sea upon them; but the Children of Israel walked on dry land in the midst of the sea.
(20) Miryam the prophetess, Aharon's sister, took the tambourinetambourine | הַתֹּף – The noun "תֹּף" relates to the verbal root "תפפ", to beat, suggesting that this is some type of percussion instrument. in her hand and all the women went out after her with tambourines and dances.dances | וּבִמְחֹלֹת – See Shadal that the word might relate to the root "חול", which means to move in a circle in Arabic. He, though, prefers to view it as an instrument, and see Radak that it might stem from the root, "חלל", to bore a hole, referring to a wind instrument such as a pipe or flute.
(21) MiryamMiryam | מִרְיָם – This is the first time that Miryam is named in Tanakh. She might be referred to as the sister of Aharon rather than Moshe for it is the way of the text to identify a woman in relationship to her oldest brother (Rashbam). sang responsivelysang responsively | וַתַּעַן – The root "ענה" is normally translated as "reply" or "answer" but see Shadal that in the context of song it likely refers to responsive singing. Compare Shemuel I 18:7, 29:5, and Ezra 3:11. Alternatively: "responded", with the verse implying that Miryam's song was a response to the song sung by Moshe and the men. to them, "Sing to Hashem for He has triumphed gloriously; a horse and his rider He has hurled into the sea."
(22) Moshe had Israel travel from the Sea of Reeds; they went out towards the Wilderness of Shur and did not find water.
(23) They came to Marah, but they could not drink water from Marah for it was bitter; therefore it was named Marah.Marah | מָרָה – The name means: "bitter".
(24) The people grumbled against Moshe, saying, "What are we to drink?"
(25) He cried out to Hashem, and Hashem showed him a piece of wooda piece of wood | עֵץ – Alternatively: "a tree". and he cast it into the water and the water was sweetened. There He set for them statutes and ordinances;statutes and ordinances | חֹק וּמִשְׁפָּט – As no laws are stipulated in the continuation, commentators debate which commandments were given now, and even whether the verse refers to actual laws at all. See Miracles and Mitzvot at Marah for discussion. and there He tested them.He tested them | נִסָּהוּ – Alternatively: "They [the nation] tested Him [God]" (Targum Yerushalmi (Yonatan) and Ralbag). The meaning of the root "נסה" is also debated, with others suggesting: "elevated" (R. Yehoshua in Meklhilta DeRabbi Yishmael), "accustomed" (see Rashbam here and on 16:4), or "performed miracles" (Abarbanel). See Miracles and Mitzvot at Marah for discussion of how the various readings impact one's understanding of the story and its purpose.
(26) He said, "If you surely listen to the voice of Hashem, your God, and you do what is right in His eyes, and you heed His commandments and keep His statutes, all the diseases that I put upon Egypt I will not put upon you, for I am Hashem your healer."
(27) They came to Elim where there were twelve springs of water and seventy palm trees, and they camped there by the water.