What are the connotations of, "Ozi v'Zimras Kah, va'Yehi Li li'Yeshu'ah"?
Rashi #1 (citing Targum Onkelos) and Targum Yonasan: 'My strength and my praise 1 is the fear of Hashem 2 (which extends over the whole world -Targum Yonasan); He issued the command and it became my salvation.'
Ramban (citing Ibn Ezra): My might is Hashem, and Hashem is my song (of praise), for He was my salvation. 5
Rashbam: Hashem is the might and the praise of Yisrael; He was for me a salvation.
Ba'al ha'Turim (to 14:10): It refers to Uza, the angel of Egypt, who had descended to assist his nation. "Ozi ... " refers to Hashem's opposition to Uza.
See Rashi's objection (on grammatical grounds) to this explanation; 15:2:1.1:1 .
The Name 'Kah' represents fear (Rashi to Tehilim 68:5, citing Targum Onkelos).
Rashi: The 'Yud' is superfluous; and like "Zimras," the word "Ozi" goes together with "the Name "Kah." See Rashi.
Seforno: Because by casting the horse and rider into the sea, He revealed His might, that He is King of the world. It is therefore befitting for those who were saved to praise Him with song, in their rejoicing to be servants of the King of the world.
See Ramban, 'Al Derech ha'Emes.'
Bearing in mind that throughout the Torah, Moshe uses Hashem's Name of 'Havayah', why here does he refer to Him as 'Kah'?
Rashi (to Tehilim 68:5), Targum Onkelos and Targum Yonasan: "Kah" is a Lashon of Fear (befitting the context - as opposed to Havayah, which is the Name of Mercy).
Ramban (citing the Midrash Tanchuma): Hashem swore that His Throne and His Name will not be complete until the seed of Amalek is wiped out. 1
What did they see that elicited the exclamation, "Zeh Keili!"?
Rashi: In all His glory Hashem revealed Himself to Yisrael (at the Yam-Suf), and they pointed at Him with their fingers. Hence, Chazal said that a maidservant 1 at the Yam-Suf saw more than the prophets! 2
Targum Yonasan: The babies 3 left their mothers' breasts (and the little children their mothers' laps - Sotah 30b) to point out the Shechinah to their fathers, and to tell them that this was the G-d who had fed them honey from the rock and oil from the hard rock (cf. Devarim 32:13). 4
Menachos 53b: This teaches us that Hashem is called 'Zeh.'
Gur Aryeh: How is this derived from this verse? The term "Zeh" (this) always implies that they could see what they were pointing out. Because the entire Shirah is in singular, it applies to every individual independently - even the maidservants.
Even Yechezkel ben Buzi. This is with regard to the actual vision, but not as far as the depth of understanding is concerned (see Sifsei Chachamim). See also Torah Temimah, note 10.
Sotah 30b: As the Pasuk writes, "mi'Pi Olelim v'Yonekim Yisad'ta Oz" (Tehilim 8:3). See Torah Temimah, note 8.
Targum Yonasan: With reference to when, in Egypt, their mothers had gone out to the fields, and, after giving birth to them and leaving them there, Hashem had sent an angel to bathe them and dress them. This was on the merit of the righteous women in Egypt, inasmuch as Hashem supported their faith in Him by ensuring that their babies survived the attempts of the Egyptians to exterminate them. See Torah Temimah citing Sotah 11b, and note 7.
What is the meaning of "v'Anveihu"?
Rashi #1 (citing Targum Onkelos), Ramban (citing Ibn Ezra) and Seforno: It means, 'I will build Him a Sanctuary.' 1
Rashi #2: It means, 'I will relate His beautiful characteristics to the whole world.' 2
Targum Yonasan: It means 'And we will praise Him.'
Shabbos 133b #1: The Torah is teaching us here that we should perform Mitzvos beautifully. 3
Sukah 33a: It teaches us that it is a Mitzvah to bind the Arba Minim on Sukos 6 (Gitin 20a - By the same token, if a Sofer, who is supposed to write the Name Havayah next, by mistake, intending to write the word "Yehudah," leaves out the 'Dalet' (thus forming the letters of the Name but without intent to sanctify them), then writes over the letters of the Name of Hashem, Lishmah, it is not ideal. 7
As in Yeshayah (33:20, 65:10). The Seforno adds, 'and to Him alone I will pray.'
Rashi: As in Shir ha'Shirim 5:9-10. For Maharal's analysis of the various interpretations of "v'Anveihu," see 15:2:4.1:1 .
Shabbos (ibid.): A beautiful Sukah, a fine Lulav, a nice Sefer-Torah, written with good-quality ink and with a nice pen, written by a good Sofer and wrapped in fine silks. See Torah Temimah, note 11.
Rashi (to Shabbos 133b): "V'Anveihu" is the acronym of 'Ani v'Hu' (two of the names of Hashem derived from Pesukim 14:19-21 (see Rashi to Sukah 45a)). See also Torah Temimah, note 12. (Chizkuni - Moshe used this name to split the sea, therefore we use it when Davening for water on Hoshana Raba.)
Lev Eliyahu (p. 75): It does not say to have mercy like Him, but 'to be merciful like Him' - without limit, and to the extent of one's ability! This is like the difference between doing Chesed and loving Chesed.
Sukah (ibid.): It is not, however, crucial to the Mitzvah, and one is Yotzei if one did not bind them.
See Torah Temimah, note 14.
What is the significance of "Elokei Avi"?
Rashi: My connection with Hashem did not begin with me; it is a legacy that I received from my fathers. 1
Seforno: It means specifically the G-d of Yaakov, who announced 2 that "Kel is the G-d of Yisrael." 3
Maharal (Gevuros Hashem Ch. 47, p. 189): It was not by happenstance that Hashem performed this salvation for us! His attachment with us is inherent, because He is G-d of my forefathers - since our very inception as the nation of Yisrael.
Gur Aryeh: How does this idea emerge from the Pasuk? The verse has already stated, "This is my G-d." It echoes the same idea by adding "the G-d of my father," to express this idea - that our relationship with Hashem goes back to our forefathers.
In Bereishis 33:20.
Seforno: That He is awesome in His greatness - Midas ha'Rachamim, and in His Hashgachah - Midas ha'Din.
What is the meaning of "va'Aromemen'hu"?
Rashi: "... And I will exalt Him (the G-d of my fathers)!" 1
Ramban (citing Ibn Ezra): "... And I will publicize His mighty deeds." 2
Targum Onkelos: It means, "and I will worship Him."
Maharal (Gevuros Hashem Ch. 47, p. 189): The Vav of "va'Aromemen'hu" implies that we must exalt Hashem without pause - now and forever.
Divrei Eliyahu: Hashem calls Himself 'Elokei Avoseichem.' He considers this glory; therefore saying 'Elokei Avi' glorifies Him.
Refer to 15:2:1:2** .
What is the logical progression in the first three lines of the Shirah (15:1-2) - "Ashirah La'Shem," "Ozi v'Zimras Kah," "Zeh Keli"?
Maharal (Gevuros Hashem Ch. 47, p. 189, summarizing his commentary above): These verses express our rationale for singing Shirah; a. The Shirah is about how "Hashem, in His might, was exalted over the proud ones." b. We ourselves were the beneficiaries of His mighty deed; "The might of Hashem... and 1 He was for me a salvation." c. We sing to Him because we feel a personal connection; "This is my G-d... the G-d of my father." It is fitting that I sing Shirah before Him; no one else. 2
"Va'Yehi" comes with a Vav - His salvation is constant; and likewise our Shirah should be constant.
"Va'Aromemenhu" with a Vav - A constant exalting (15:2:6:4 ). As Maharal explained above (15:1:152:1 ) - Shirah is the yearning of a created being for its Creator; and Yisrael is an essential creation (i.e. for its own sake) - children unto Hashem.
The Mechilta associates the term "Ozi" (strength) with a. the Torah, b. Malchus (the monarchy of Am Yisrael) c. with power (Tokef), d. with Hashem's help and support - for the entire world, but for us in particular. How can this Midrash be explained?
Maharal (Gevuros Hashem Ch. 47, p. 188): How does Hashem grant strength to Yisrael? a. Through Torah. All physical things are acted upon and shaped by others; thus they are classified as 'weak.' Spiritual matters, which cannot be affected by others, are strong. 1 b. Hashem gives the Malchus of Yisrael strength from Above, symbolized by anointment with the Shemen ha'Mishcha. c. Yisrael themselves have intrinsic power; the entire nation is holy. d. The Midrash concludes, that it is Hashem Who is the strength and power of Yisrael. 2
"Chomer" and "Tzurah" are common terms in Maharal's thought; refer to 14:15:4:1* and to 14:13:4:1* . To illustrate, iron as raw material cannot function; only when it is shaped into the form of a knife is it put into action. The spiritual, on the other hand. in and of itself is a defined form with a purpose; it need not be acted upon by others. (Also see 15:1:1:2 and notes.)
Maharal (ibid.): An individual person has three aspects that empower its existence - Sechel, Nefesh and Guf. So too for the nation of Yisrael as a whole - Torah corresponds to Sechel, Malchus (leadership and direction) to the Nefesh, and the nation itself is the Guf.
QUESTIONS ON RASHI
Rashi writes: "'Ozi v'Zimras Kah' - ... Similarly, when any two-letter word with the vowel Melapum, is lengthened by a third letter (and the second does not receive a Chataf-Sheva), the first letter is given the vowel Shuruk; as in Oz -- Uzi; Rok -- Ruki...." Rashi's names for the vowels are unfamiliar to us; what does Rashi mean?
Gur Aryeh: The vowel that Rashi calls a Melapum, we today call a Cholam. The column of three dots known today as a Kubutz, Rashi calls a Shuruk - for the reasons explained above, see 14:12:1.1:1 . Rashi is pointing out that when a two-letter noun with a Cholam (e.g. 'Oz' - strength) is given a possessive suffix (e.g. 'Uzi' - my strength; 'Uzo' - his strength), the Cholam that was on the first letter is replaced by a Kubutz. Because, in our case, the word "Ozi" does not have a Kubutz, but rather a Kamatz (Katan), it follows that the Yud cannot be a possessive suffix. The Yud must be here for a different reason. (Rashi also notes an exception; if the letter preceding the possessive suffix will receive a Sheva, 1 the first vowel does not become a Kubutz - e.g. in the word "Ozecha" (Your strength - 15:13) which appears later in the Shirah.)
Gur Aryeh: Rashi refers to a Sheva Nach as 'Sheva ba'Chataf,' because its sound is cut off when reading, and we do not hear it. (It should be noted that in Gur Aryeh's example, "b'Ozecha" (15:13), although based on the Nikud under the Ayin alone (Kamatz Katan), the Sheva under the Zayin would be Nach, yet because the Zayin has a Dagesh we do read it as Sheva Na. Examples of Rashi's exception with a Sheva Nach would include "Chok-chem" (Shemos 5:14); "Chok-cha" (Vayikra 10:13). (CS))
Rashi writes: "Do not be surprised by the expression "va'Yehi Li," instead of 'Hayah,' as there are numerous verses that use such an expression...." But why is such an extra Vav used specifically in this context?
Maharal (Gevuros Hashem Ch. 47, p. 188): (The Vav of "Va'Yehi" is an example of Vav ha'Mehapeches - The verb 'Yehi' would mean 'will be,' in future tense; then the Vav switches it to past tense.) This alludes that "Hashem was my salvation" in the past, and so too 'He will be' in the future.
Rashi writes: "... Another example [of the use of a Vav for a past- tense verb, even in mid-thought] is in Divrei Hayamim - 'Whereas the Bnei Yisrael who dwelt in the cities of Yehudah, and Rechav'am reigned over them' (Divrei Hayamim II 10:17); [that verse says "va'Yimloch", where] it should have said [simply] 'Malach.'" Why does Rashi go as far as Divrei Hayamim? He could have cited the parallel verse in Melachim (Melachim I 12:17)!
Gur Aryeh: Due to the structure of the verses in Melachim, it is not so clear that the verb "va'Yimloch" comes in mid-thought. That verse says, "a. ... And Yisrael returned to their tents. b. And the Bnei Yisrael who dwelt in the cities of Yehudah; c. and Rechavam reigned (va'Yimloch) over them" (Melachim I 12:16-17). Perhaps phrase (b) continues phrase (a) , (i.e. that Bnei Yehudah also went home), and then phrase (c) introduces a new matter - that Rechav'am reigned over Yehudah. Rashi therefore chooses Divrei Hayamim II 10:16-17, which adds the term 'all' in phrase (a) - "... and all of Israel returned to their tents." As such, phrase (b) must start a new thought, 1 and phrase (c) is its continuation - despite the Vav in the word "va'Yimloch." 2
Rashi writes: "V'Anveihu - Onkelos translates based on the word 'Naveh' (dwelling or habitat; thus he translates, 'I will build Him a Mikdash'). ... Alternatively, the word comes from 'Noy' (beauty) - 'I shall tell His beauty and praise to the inhabitants of the world.'" In addition to these, Chazal give two more interpretations - a. To perform His Mitzvos in a beautiful manner (Shabbos 133b); b. To emulate Hashem; just as He is merciful and gracious, so must I be (Mechilta). How do all of these interpretations emerge from the Pasuk?
Maharal (Gevuros Hashem Ch. 47, p. 188): "V'Anveihu" literally means, "and I will beautify Him" (i.e. Hashem Himself). How is it possible for man to beautify his Creator? a. Chazal tell us that when we add the aspect of Hidur (beauty) to the Divine Mitzvos, 1 this publicizes to the world that Hashem is Mehudar (for this Hidur comes from Him). Thus, "v'Anveihu" does not mean to beautify, but rather, to display His beauty. b. Acting with Hashem's ways, with beautiful Midos, shows the beauty of Hashem -- as the nature of a creation reflects upon its Creator. 2 c. Rashi #1 (citing Onkelos) 3 - As above; we must build the Beis Hamikdash with beauty and splendor, as befits Hashem's splendor. d. Rashi #2 4 - Yisrael themselves are the honor of Hashem in the eyes of the nations; who can see their sanctity, their Torah, and their conduct. This brings glory to Hashem. 5
Maharal (Nesivos Olam, Nesiv ha'Torah Ch. 18, p. 76): The physical is bleak and opaque; whereas light (which does not have physical properties) is beautiful. Thus, the verse, "A Mitzvah is a Ner (lamp)" (Mishlei 6:23) - means that a Divine Mitzvah should be beautified. Maharal (Chidushei Agados Vol. 1, p. 71, to Shabbos 133b) - Hashem reveals Himself to a person in accordance with his worthiness. When we beautify ourselves with Mitzvos, He reveals Himself in His beauty. Maharal (Nesiv ha'Torah ibid.) - Hidur Mitzvah is limited to one third extra expenditure (Bava Kama 9b), because a Mitzvah is not completely on the Divine level. (To explain - The Torah itself is called "Ohr" (light - Mishlei ibid.); it is completely Ruchani. In contrast, the Mitzvos do depend upon the physical world, and the verse calls them a "lamp" - the receptacle that contains light (EK)). Thus, we express Hidur only with a small fraction - a third. Also see Chidushei Agados Vol. 3, p. 1, to Bava Kama 9a. Also see Mesilas Yesharim, Ch. 19, regarding the Kavod and Hidur required when observing the Mitzvos.
In Maharal's terms, the Alul indicates the Ilah (see above, 15:1:152:1 and 15:1:154:1 ). (This answer in the Mechilta is that of the Tana, Abba Shaul.)
This answer in the Mechilta is that of Rebbi Yosi ben Durmaskis.
In Maharal's text of the Mechilta, this is the answer of Rebbi Yosi.
Maharal concludes - To all opinions, Hashem's beauty becomes apparent in this world, via Yisrael.
Rashi writes: "'The G-d of my father' - He is; 'and I will exalt Him.'" Why does Rashi need to add the short phrase, "He is"?
Gur Aryeh: Rashi is explaining why a Vav (the conjunctive 'and') is needed before the word 'Aromemenhu.' We should read it as, 'The G-d of my father He is,' closing the phrase with a comma; 'and [that is why] I shall exalt Him.'
Rashi writes that a Shifchah at the Yam-Suf saw more than the prophets. What is the source for this?
