What are the connotations of ?Az Yashir Yisrael ? ??
Rashi (in Beshalach Shmos, 15:1): ?Then, when they witnessed the miracle, it entered their minds to sing ? and so they did, as the Torah goes on to record ?Ali Be?er ? ?.
What are the connotations of "Ali Be'er Enu lah"?
Rashi: It means that they sang to the well 'Come up well, from the valley and bring up what you found there!'
Targum Yonasan: It means that, when - following Miriam's death - the well was hidden from them, they sang to it 'Come up well; Come up well!' and it came up. 1
Da'as Zekenim: It means 'Sing loudly to the well!'
Oznayim la'Torah (citing the Zohar): Some mornings, when the well would not produce sufficient water, Talmidei-Chachamim would come and Daven to Hashem and say to the well "Ali Be'er, and the well would comply.
Rashbam: And the reason that they did not sing then was because Moshe and Aharon were punished on account of it.
Why did they only sing the praises of the miraculous well now, and not during the forty years that it accompanied them on the merit of Miriam?
Rashi: Because of the supernatural miracle that Hashem had just performed through it. 1
Rashbam: Refer to 21:17:1:2*
As opposed to the ongoing presence of the roving well, which was more of a natural miracle. Moreoever, we only find Shiros in connection with military victories, not with other kinds of miracles. See also Oznayim la'Torah DH 'Az Yashir', for a more profound explanation.
Why are the names of Hashem and Moshe not mentioned in Shiras ha'Be'er?
Rashi (in Pasuk 20): Moshe is not mentioned because he was punished on account of it. And since Moshe's is not mentioned, Hashem's Name is not mentioned either. 1
Seforno: Moshe is not mentioned because the current miracle came to rectify the mistake he made 2 by not speaking to the rock. 3
Oznayim la'Torah: Moshe's name is not mentioned because his praise is included in the Shirah "Be'er Chafaruhah Sarim ... ", 4 and it would not be fitting for the humblest of all men to sing his own praises (And since Moshe's is not mentioned, Hashem's Name is not mentioned either). 5
Michtav me'Eliyahu (2, p.251): At Shiras ha'Yam, Moshe saw Hashem's Chesed with total clarity (Aspaklaryah ha'Me'irah), and through him, also Yisrael merited a clear vision ? ?Ashirah la'Hashem?. Here, Moshe did not see Hashem?s Chesed with such clarity, because he felt Midas ha'Din striking him. And since Moshe lacked clarity, Yisrael could also not see the revelation of Hashem with such clarity (therefore, Hashem's name is missing).
