Beshalach - Knowledge

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insulted. He went up to his father arrogantly. But the father asked the son whether he thought that he was respected on his own account, when the son was respected only on account of the respect that was due to the father. So the father renounced the son, and as a result, no one took any notice of him. So when Israel went out of Egypt, the fear of them fell upon all the nations, as Exodus 15:14–16 reported, "The peoples have heard, they tremble; pangs have taken hold on the inhabitants of Philistia. Then were the chiefs of Edom frightened; the mighty men of Moab, trembling takes hold upon them; all the inhabitants of Canaan are melted away. Terror and dread falls upon them." But when Israel transgressed and sinned, God asked Israel whether it thought that it was respected on its own account, when it was respected only on account of the respect that was due to God. So God turned away from them a little, and the Amalekites came and attacked Israel, as Exodus 17:8 reports, "Then Amalek came, and fought with Israel in Rephidim," and then the Canaanites came and fought with Israel, as Numbers 21:1 reports, "And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel." God told the Israelites that they had no genuine faith, as Deuteronomy 32:20 says, "they are a very disobedient generation, children in whom is no faith." God concluded that the Israelites were rebellious, but to destroy them was impossible, to take them back to Egypt was impossible, and God could not change them for another people. So God concluded to chastise and try them with suffering.

2206:). The offender would thus be prevented from doing repentance and would not have the power to return from the offense, and the offender would die and be lost because of the offense. Maimonides read this to be what God said in Isaiah 6:10, "Make the heart of this people fat, and make their ears heavy, and their eyes weak, lest they see with their eyes and hear with their ears, and their hearts will understand, do repentance and be healed." Similarly, 2 Chronicles 36:16 reports, "They ridiculed the messengers of God, disdained His words and insulted His prophets until the anger of God rose upon the people, without possibility of healing." Maimonides interpreted these verses to teach that they sinned willingly and to such an egregious extent that they deserved to have repentance withheld from them. And thus because Pharaoh sinned on his own at the beginning, harming the Jews who lived in his land, as Exodus 1:10 reports him scheming, "Let us deal craftily with them," God issued the judgment that repentance would be withheld from Pharaoh until he received his punishment, and therefore God said in Exodus 14:4, "I will harden the heart of Pharaoh." Maimonides explained that God sent Moses to tell Pharaoh to send out the Jews and do repentance, when God had already told Moses that Pharaoh would refuse, because God sought to inform humanity that when God withholds repentance from a sinner, the sinner will not be able to repent. Maimonides made clear that God did not decree that Pharaoh harm the Jewish people; rather, Pharaoh sinned willfully on his own, and he thus deserved to have the privilege of repentance withheld from him. 1331:, who became a wall of fire between the Israelites and the Egyptians. The Egyptians wanted to follow the Israelites, but they are unable to come near because of the fire. The angels saw the Israelites' misfortune all the night, but they uttered neither praise nor sanctification, as Exodus 14:20 says, "And the one came not near the other all the night." God told Moses (as Exodus 14:16 reports) to "Stretch out your hand over the sea and divide it." So (as Exodus 14:21 reports) "Moses stretched out his hand over the sea," but the sea refused to be divided. So God looked at the sea, and the waters saw God's Face, and they trembled and quaked, and descended into the depths, as Psalm 77:16 says, "The waters saw You, O God; the waters saw You, they were afraid: the depths also trembled." Rabbi Eliezer taught that on the day that God said Genesis 1:9, "Let the waters be gathered together," the waters congealed, and God made them into twelve valleys, corresponding to the twelve tribes, and they were made into walls of water between each path, and the Israelites could see each other, and they saw God, walking before them, but they did not see the heels of God's feet, as Psalm 77:19 says, "Your way was in the sea, and Your paths in the great waters, and Your footsteps were not known." 1884:. The Gemara explained that Miriam was a prophetess, as Exodus 15:20 says: "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand." The Gemara asked why this verse mentions only Aaron and not Moses. Rav Naḥman said that Rav said that she prophesied when she was only Aaron's sister, before Moses was born, saying that her mother was destined to bear a son who would deliver the Jewish people to salvation. When Moses was born, the entire house was filled with light, and her father stood and kissed her on the head and told her that her prophecy had been fulfilled. But when Moses was cast into the river, her father patted her on the head, asking what had become of her prophecy, as it looked as though Moses would soon die. That is why Exodus 2:4 reports: "And his sister stood at a distance to know what would be done to him," for Miriam wanted to know how her prophecy would be fulfilled. Similarly, the 1143:

fight for you, and (4) you be quiet." The Jerusalem Talmud taught that at the sea, the Israelites divided into four groups. One group said, "Let us throw ourselves into the sea." A second group said, "Let us go back to Egypt." A third group said, "Let us fight against them." And a fourth group said, "Let us cry out against them." To the group that said, "Let us throw ourselves into the sea," Moses said (in Exodus 14:13), "Fear not, stand still, and see the salvation of the Lord." To the group that said, "Let us go back to Egypt," Moses said (in Exodus 14:13), "the Egyptians you have seen today, you shall never see them again." To the group that said, "Let us fight against them," Moses said (in Exodus 14:14), "The Lord will fight for you." And to the group that said, "Let us cry out against them," Moses said (in Exodus 14:14), "You be quiet."

1976:). Rabbi Johanan said to Rabbi Shimon ben Lakish that even school children know that the Torah protects against painful disease. For Exodus 15:26 says, "And He said: 'If you will diligently hearken to the voice of the Lord your God, and will do that which is right in His eyes, and will give ear to His commandments, and keep all His statutes, I will put none of the diseases upon you that I have put upon the Egyptians; for I am the Lord Who heals you." Rather one should say that God visits those who can study the Torah and do not do so with ugly and painful sufferings which stir them up. For Psalm 39:3 says, "I was dumb with silence, I kept silence from the good thing, and my pain was stirred up." "The good thing" refers only to the Torah, as Proverbs 4:2 says, "For I give you good doctrine; forsake not My teaching." 5617: 6202: 2231:

until a fixed time, because God knows what is good for me." Similarly, when their livelihood comes in only what they need for basic food, it is proper for them to tell themselves: "The God who prepared my sustenance at my mother's breast, in my beginning, according to my need, and what was sufficient for me day by day, until God replaced it for me with something better, and the milk's coming exactly did not damage me at all, so too I will not be damaged now at all, by God's sending me my food in this limited amount, until the end of my days. Baḥya taught that they will be rewarded for this, as God told our ancestors in the Sinai desert, who were in a similar situation, in Exodus 16:4, "The people shall go out each day and gather what they need for the day."

1335: 1043:." In another Midrash reading "heart" and "mouth" in Deuteronomy 30:11–14 to symbolize the beginning and the end of fulfilling a precept, Rabbi Levi said in the name of Hama bar Hanina that if one begins a precept and does not complete it, and another comes and completes it, it is attributed to the one who has completed it. The Midrash illustrated this by citing how Moses began a precept by taking the bones of Joseph with him, as Exodus 13:19 reports, "And Moses took the bones of Joseph with him." But because Moses never brought Joseph's bones into the Land of Israel, the precept is attributed to the Israelites, who buried them, as Joshua 24:32 reports, "And the bones of Joseph, which the children of Israel brought up out of Egypt, they buried in 2037: 1733: 1426: 1316: 1300: 997: 383: 290: 2319: 1031:, who began a precept and did not complete it. When Joseph came to his brothers and they sought to kill him, as Joseph's brothers said in Genesis 37:20, "Come now therefore, and let us slay him," Judah did not let them, saying in Genesis 37:26, "What profit is it if we slay our brother?" and they listened to him, for he was their leader. And had Judah called for Joseph's brothers to restore Joseph to their father, they would have listened to him then, as well. Thus because Judah began a precept (the good deed toward Joseph) and did not complete it, he buried his wife and two sons, as Genesis 38:12 reports, "Shua's daughter, the wife of Judah, died," and Genesis 46:12 further reports, " 1198:

Moses, in words parallel those of Exodus 14:15, "My beloved ones are drowning in the sea, and you prolong prayer before Me!" Moses asked God, "Lord of the Universe, what is there in my power to do?" God replied in the words of Exodus 14:15–16, "Speak to the children of Israel, that they go forward. And lift up your rod, and stretch out your hand over the sea, and divide it; and the children of Israel shall go into the midst of the sea on dry ground." Because of Naḥshon's actions, Judah merited becoming the ruling power in Israel, as Psalm 114:2 says, "Judah became His sanctuary, Israel His dominion," and that happened because, as Psalm 114:3 says, "The sea saw , and fled."

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required grinding. The Gemara concluded that the manna fell in different forms for different classes of people: For the righteous, it fell as bread; for average folk, it fell as cakes that required baking; and for the wicked, it fell as kernels that required grinding. The Gemara asked how one could reconcile Exodus 16:31, which reported that "the taste of it was like wafers made with honey," with Numbers 11:8, which reported that "the taste of it was as the taste of a cake baked with oil." Rabbi Jose ben Hanina said that the manna tasted differently for different classes of people: It tasted like honey for infants, bread for youths, and oil for the aged.

1980: 7692: 2315:—connoting heaviness, glory, wealth, and firmness—as a recurring theme in Exodus: Moses suffered from a heavy mouth in Exodus 4:10 and heavy arms in Exodus 17:12; Pharaoh had firmness of heart in Exodus 7:14; 8:11, 28; 9:7, 34; and 10:1; Pharaoh made Israel's labor heavy in Exodus 5:9; God in response sent heavy plagues in Exodus 8:20; 9:3, 18, 24; and 10:14, so that God might be glorified over Pharaoh in Exodus 14:4, 17, and 18; and the book culminates with the descent of God's fiery Glory, described as a "heavy cloud," first upon Sinai and later upon the Tabernacle in Exodus 19:16; 24:16–17; 29:43; 33:18, 22; and 40:34–38. 27: 6109: 1387: 2116:, King of Israel, built; there shall no more be a burden upon your shoulders; now serve the Lord your God and his people Israel.'" Rabbi Eleazar deduced that Josiah hid the anointing oil and the other objects at the same time as the Ark from the common use of the expressions "there" in Exodus 16:33 with regard to the manna and "there" in Exodus 30:6 with regard to the Ark, "to be kept" in Exodus 16:33 with regard to the manna and "to be kept" in Numbers 17:25 with regard to Aaron's rod, and "generations" in Exodus 16:33 with regard to the manna and "generations" in Exodus 30:31 with regard to the anointing oil. 410: 2363: 6664: 2024:

disobeyed and saved the manna, so God caused many worms to breed during that night so that the sinners should not be able to smell the staleness of the manna in the evening and throw it out. The Midrash told that Moses became so angry with them that he forgot to tell them to gather two omers for each person on the sixth day. So when they went out and gathered on the sixth day and found a double portion, the princes told Moses, as Exodus 16:22 reports, "And all the rulers of the congregation came and told Moses." The Midrash noted that Moses told them (in Exodus 16:23), "This is that which

6614: 1623: 1147: 1888:, reading the words, "And Miriam the Prophetess," in Exodus 15:20, asked where Miriam had prophesied. The Mekhilta reported that Miriam had told her father that he was destined to have a son who would save Israel from the hands of the Egyptians. Then, after the events of Exodus 2:1–3, Miriam's father reproached her, asking what had become of her prediction. But she still held on to her prophecy, as Exodus 2:4 says, "And his sister stood afar off, to know what would be done to him." For the Mekhilta taught that the expression "standing" suggests the presence the Holy Spirit, as in 826: 1718:

son of Hakkanah, thus cited Pharaoh as an example of the power of repentance. Pharaoh rebelled most grievously against God, saying, as reported in Exodus 5:2, "Who is the Lord, that I should hearken to His voice?" But then Pharaoh repented using the same terms of speech with which he sinned, saying the words of Exodus 15:11, "Who is like You, O Lord, among the mighty?" God thus delivered Pharaoh from the dead. Rabbi Nechunia deduced that Pharaoh had died from Exodus 9:15, in which God told Moses to tell Pharaoh, "For now I had put forth my hand, and smitten you."

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the cask to its proper place. So when the brothers sold Joseph, it was from Shechem that they sold him, as Genesis 37:13 reports, "And Israel said to Joseph: 'Do not your brothers feed the flock in Shechem?'" God told the brothers that since they had sold Joseph from Shechem, they needed to return Joseph's bones to Shechem. And as the Israelites completed the precept, it is called by their name, demonstrating the force of Deuteronomy 30:11–14, "For this commandment that I command you this day . . . is very near to you, in your mouth, and in your heart."

1464:: (1) the one that the Israelites recited at the first Passover in Egypt, as Isaiah 30:29 says, "You shall have a song as in the night when a feast is hallowed"; (2) the Song of the Sea in Exodus 15; (3) the one that the Israelites sang at the well in the wilderness, as Numbers 21:17 reports, "Then sang Israel this song: 'Spring up, O well'"; (4) the one that Moses spoke in his last days, as Deuteronomy 31:30 reports, "Moses spoke in the ears of all the assembly of Israel the words of this song"; (5) the one that Joshua recited, as 1383:

Egyptians failed to note that while God had sworn not to bring another flood on the whole world, God could still bring a flood on only one people. Alternatively, the Egyptians failed to note that they could fall into the waters, as indicated by the words of Exodus 14:27, "the Egyptians fled towards it." This all bore out what Rabbi Eleazar said: In the pot in which they cooked, they were themselves cooked—that is, with the punishment that the Egyptians intended for the Israelites, the Egyptians were themselves punished.

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the use of a motor vehicle for the purpose of synagogue attendance shall in no way be construed as a violation of the Sabbath but, on the contrary, such attendance shall be deemed an expression of loyalty to our faith. . . . n the spirit of a living and developing Halachah responsive to the changing needs of our people, we declare it to be permitted to use electric lights on the Sabbath for the purpose of enhancing the enjoyment of the Sabbath, or reducing personal discomfort in the performance of a mitzvah."

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day. The Tosefta also taught that God gave the Israelites seven clouds in the wilderness—one on their right, one on their left, one before them, one, behind them, one over their heads, and one among them. And the seventh pillar of cloud went ahead of them and would kill snakes and scorpions; burn off thorns, brambles, and prickly bushes; and level down high places and raise up low places, making for them a straight path, as Numbers 10:33 says, "the ark of the covenant of the Lord went before them."

6449: 7312: 2731: 1229: 276:)) within the open portion divisions. The first open portion divides the first reading. The second open portion covers the balance of the first and all of the second readings. The third open portion is coincident with the third reading. The fourth open portion covers the fourth and fifth readings. The fifth open portion is coincident with the sixth reading. The sixth and seventh open portion divisions divide the seventh reading. And the eighth open portion is coincident with the 2417: 1745: 465: 6062: 864:. Antiochus's soldiers attacked a group of them on the Sabbath, and when the Pietists failed to defend themselves to honor the Sabbath (commanded in, among other places, Exodus 16:22–30), a thousand died. 1 Maccabees 2:39–41 reported that when Mattathias and his friends heard, they reasoned that if they did not fight on the Sabbath, they would soon be destroyed. So they decided that they would fight against anyone who attacked them on the Sabbath. 2432: 2016: 6248: 2652: 7857: 6810: 7620: 6878: 1452:

explanation, Moses sang, "I will sing to the Lord," and the Israelites responded, "I will sing to the Lord"; then Moses sang, "For He has triumphed gloriously," and the Israelites responded, "For He has triumphed gloriously." Rabbi Nehemiah taught that Moses sang the opening, the Israelites repeated the opening, and then Moses and the Israelites recited the balance together, as where a schoolteacher recited the

1255:) taught that in Exodus 14:15, God was saying that the Israelites' faith in God was sufficient cause for God to divide the sea for them. For notwithstanding their fear, the Israelites had believed in God and followed Moses that far. Rabbi Akiva taught that for Jacob's sake God divided the sea for Jacob's descendants, for in Genesis 28:14, God told Jacob, "You shall spread abroad to the west, and to the east." 6757: 2613: 7209: 2359:

permits the wicked to accomplish some of their evil purposes against the just, but in the end frustrates them. And "thus was it with proud Pharaoh, he was lifted up on high, with sure expectations of destroying the Israelites and dividing the spoil, flushed with the hopes of certain success, he rushes forward, till his glory, his pomp and his multitude are altogether buried in the sea."

720: 1588:) and praised God. Rabbi Meir said that even fetuses in their mothers' wombs sang the song, as Psalm 68:27 says, "Bless the Lord in the Congregations, even the Lord, from the source of Israel." (And a person's "source" is the womb.) The Gemara asked how fetuses could see the Divine Presence. Rabbi Tanhum said that the abdomen of pregnant women became transparent and the fetuses saw. 7799: 6907: 2561: 2178: 6941: 7927: 8086: 406:, they could not drink the bitter water, so they grumbled against Moses. God showed Moses a piece of wood to throw into the water, and the water became sweet. God told Moses that if he would diligently hearken to God and obey God's commandments, then God would give the Israelites none of the diseases that God had given the Egyptians. A closed portion ends here. 6290: 1407:, however, said that Pharaoh alone survived, teaching that Exodus 9:16 speaks of Pharaoh when it says, "But in very deed for this cause have I made you to stand." And some taught that later on Pharaoh went down and was drowned, as Exodus 15:19 says, "For the horses of Pharaoh went in with his chariots and with his horsemen into the sea." 920:, and the land of the Philistines were ready to rise against the Israelites on their departure from Egypt, God thought that the Israelites must not see the battle, lest they return to Egypt, as God says in Exodus 13:17, "Lest peradventure the people repent when they see war, and they return to Egypt." So God led them by another route. 1525: 2583:

argued that the sin with which the Israelites were charged at Massah was that of trying to find out whether belief in God was worthwhile. Leibowitz said that the Israelites did not really need to ask if God was among them or not, for surely they had by then plainly benefitted from God's kindnesses on

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ruled: "Refraining from the use of a motor vehicle is an important aid in the maintenance of the Sabbath spirit of repose. Such restraint aids, moreover, in keeping the members of the family together on the Sabbath. However where a family resides beyond reasonable walking distance from the synagogue,

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read the report of Exodus 14:31 that "the Israelites saw and trusted in the Eternal and in Moses, his servant" along with the report of Genesis 15:6 that "Abraham trusted in the Eternal" to demonstrate that the word often translated as "faith" actually means, in most cases, "trust," "confidence," and

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The Mishnah quoted Exodus 17:11, which described how when Moses held up his hand, Israel prevailed, and asked whether Moses' hands really made war or stopped it. Rather, the Mishnah read the verse to teach that as long as the Israelites looked upward and submitted their hearts to God, they would grow

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asked about an apparent contradiction of Scriptural passages in the presence of Rabbi Eleazar, or, according to another version, he asked in the name of Rabbi Eleazar. Exodus 24:18 says: "And Moses entered into the midst of the cloud," whereas Exodus 40:35 reads: "And Moses was not able to enter into

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pillar of fire overlapped the pillar of cloud. So she thought of lighting the Sabbath lights very early. But an elder told her that one may kindle when one chooses, provided that one does not light too early (as it would not evidently honor the Sabbath) or too late (later than just before nightfall).

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5:12–15 commands that one observe the Sabbath day, keep it holy, and not do any manner of work or cause anyone under one's control to work—so that one's subordinates might also rest—and remember that the Israelites were servants in the land of Egypt, and God brought them out with a mighty hand and by

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and stank. On the sixth day they gathered double the food, Moses instructed them to put aside the excess until morning, and it did not turn foul the next day, the Sabbath. Moses told them that on the Sabbath, they would not find any manna on the plain, yet some went out to gather and found nothing. A

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12:14, "For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea." And the Mekhilta taught that the expression, "What would be done to him in Exodus 2:4 also suggested the Holy Spirit, as "doing" suggests the presence of the Holy Spirit in Amos 3:7, "For

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Ben Avvai said that everything is judged according to the principle of measure for measure; just as the Egyptians were proud, and cast the male children into the river, so God cast the Egyptians into the sea, as Exodus 15:1 says, "I will sing to the Lord, for he has triumphed triumphantly; the horse

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taught that God was telling Moses that there is a time to pray briefly and a time to pray at length. God was telling Moses that God's children were in trouble, the sea cut them off, the enemy pursued, and yet Moses stood and said a long prayer! God told Moses that it was time to cut short his prayer

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said that the Israelites advanced to enter the Reed Sea, but they turned backwards, fearing that the waters would come over them. The tribe of Judah sanctified God's Name and entered the sea first, as Psalm 114:2 says, "Judah became his sanctuary (in order to sanctify God), Israel his dominion." The

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said that the Egyptians pursued after the Israelites as far as the Reed Sea and encamped behind them. The enemy was behind them, and the sea was in front of them. The Israelites saw the Egyptians and became greatly afraid. The Israelites cast away all their Egyptian abominations, repented sincerely,

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A Midrash illustrated a precept to finish what one starts by citing how Moses began performing a commandment by taking the bones of Joseph with him, as Exodus 13:19 reports, but failed to complete the task. Reading Deuteronomy 30:11–14, "For this commandment that I command you this day . . . is very

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In the continuation of the reading, God told Moses that God would rain bread from heaven, and twice as much on the sixth day. Moses and Aaron told the Israelites that they would see God's glory, for God had heard their murmurings against God, and the Israelites saw God's glory appear in a cloud. The

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events, the Exodus from Egypt and the conquest of the land of Canaan." Oden compared the holy war poem of Exodus 15, which follows a prose version of the same event in Exodus 14, to Judges 5, which follows a prose version of the same event in Judges 4, arguing that both poems were already difficult

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to "that proud and haughty Monarch Pharaoh, king of Egypt." Fitch argued that God appeared to aid the Israelites when they shook off the yoke of Egyptian bondage, and Pharaoh and his host pursued them and seemed to leave them no way of escape, and so God would aid the colonists. Fitch said that God

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argued that if the Israelites lacked drinking water, then they were justified in complaining, and to whom should they have turned if not to their leader Moses? So Abravanel asked why Exodus 17:7 should term this conduct of theirs "trying," as it appeared to be an absolutely legitimate and essential

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and blossoms referred to in Numbers 17:23, and the coffer that the Philistines sent the Israelites as a gift along with the Ark and concerning which the priests said in 1 Samuel 6:8, "And put the jewels of gold, which you returned Him for a guilt offering, in a coffer by the side thereof ; and send

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9:1, "I saw the Lord standing beside the altar"; and in 1 Samuel 3:10, "And the Lord came and stood"; and in Deuteronomy 31:14, "Call Joshua and stand . . . ." The Mekhilta taught that the expression: "afar off" in Exodus 2:4 also suggests the presence of the Holy Spirit, as in Jeremiah 31:2, "From

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A Baraita taught that the words, "I will send My terror before you, and will discomfort all the people to whom you shall come, and I will make all your enemies turn their backs to you," in Exodus 23:27, and the words, "Terror and dread fall upon them," in Exodus 15:16 show that no creature was able

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The Pirke De-Rabbi Eliezer taught that when in Exodus 15:11 the Israelites sang, "Who is like You among the divine creatures, O Lord?" Pharaoh replied after them, saying the concluding words of Exodus 15:11, "Who is like You, glorious in holiness, fearful in praises, doing wonders?" Rabbi Nechunia,

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said that on the fourth day, the Israelites encamped by the edge of the sea. The Egyptians were floating like skin-bottles upon the surface of the waters, and a north wind cast them opposite the Israelites' camp. The Israelites saw the Egyptians and recognized them, saying that these were officials

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The Jerusalem Talmud noted that in Exodus 14:13–14, Moses made four responses to the complaining Israelites: "(1) Fear not, stand still, and see the salvation of the Lord, which God will work for you today; (2) for the Egyptians you have seen today, you shall never see them again. (3) The Lord will

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wife used to kindle the Sabbath lights late (just before nightfall). Rav Joseph told her that it was taught in a Baraita that the words of Exodus 13:22, "the pillar of cloud by day, and the pillar of fire by night, departed not," teach that the pillar of cloud overlapped the pillar of fire, and the

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brought up out of Egypt." And the Midrash explained that the reason that they buried Joseph's bones in Shechem could be compared to a case in which some thieves stole a cask of wine, and when the owner discovered them, the owner told them that after they had consumed the wine, they needed to return

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A Midrash compared the words of Exodus 13:17, "God led the people about," to a merchant who bought a cow for use in his home and not for slaughter. As the merchant's house was near the slaughterhouse, he thought to himself that he had better lead the new cow home by another route, for if he led the

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told how he saw some treading wine presses on the Sabbath, and others bringing all manner of burdens into Jerusalem on the Sabbath day, so when it began to be dark before the Sabbath, he commanded that the city gates be shut and not opened till after the Sabbath and directed the Levites to keep the

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read the listing of places in Deuteronomy 1:1 to allude to how God tested the Israelites with ten trials in the Wilderness, and they failed them all, including at Exodus 17:3. The Avot of Rabbi Natan interpreted the words "On the plain" in Deuteronomy 1:1 to allude to how they complained about not

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that the Lord has given you the Sabbath" in Exodus 16:29, a Midrash asked why it says "see" when "know" would have been better. The Midrash explained that God told them that when nonbelievers would come and question why the Israelites kept the Sabbath on the day that they did, the Israelites could

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Rabbi Jose the Galilean reasoned that as the phrase "the finger of God" in Exodus 8:15 referred to 10 plagues, "the great hand" (translated "the great work") in Exodus 14:31 (in connection with the miracle of the Reed Sea) must refer to 50 plagues upon the Egyptians, and thus to a variety of cruel

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The Midrash taught that the six days of darkness occurred in Egypt, while the seventh day of darkness was a day of darkness of the sea, as Exodus 14:20 says: "And there was the cloud and the darkness here, yet it gave light by night there." So God sent clouds and darkness and covered the Egyptians

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Rabbi Eliezer said that on the third day of Creation, when God said in Genesis 1:9, "Let the waters be gathered together," the waters of the Reed Sea congealed and were made into twelve valleys (or paths), corresponding to the twelve tribes of Israel. And they were made into walls of water between

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stepped forward and went into the sea first, praying in the words of Psalm 69:2–16, "Save me O God, for the waters come into my soul. I sink in deep mire, where there is no standing . . . . Let not the water overwhelm me, neither let the deep swallow me up." Moses was then praying, so God prompted

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noted that Exodus 14:6, "With three on all of them," reported chariots with three horses, while Genesis 41:43, "And he made him ride in his double chariot," reported chariots with two horses. The Baraita deduced that at first, though the time of Joseph, only two horses pulled chariots, but a later

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taught in Isaiah 1:12–13 that iniquity is inconsistent with the Sabbath. In Isaiah 58:13–14, the prophet taught that if people turn away from pursuing or speaking of business on the Sabbath and call the Sabbath a delight, then God will make them ride upon the high places of the earth and will feed

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In the continuation of the reading in chapter 14, God told Moses to tell the Israelites to turn back and encamp by the sea, so that Pharaoh might think that the Israelites were trapped and follow after them. When Pharaoh learned that the people had fled, he had a change of heart, and he chased the

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taught that religion only acquires the force of law by means of a sovereign power. Therefore, Moses was not able to punish those who, before the covenant, and consequently while still in possession of their rights, violated the Sabbath (in Exodus 16:27). However, Moses was able to do so after the

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The Gemara asked how one could reconcile Exodus 16:4, which reported that manna fell as "bread from heaven"; with Numbers 11:8, which reported that people "made cakes of it," implying that it required baking; and with Numbers 11:8, which reported that people "ground it in mills," implying that it

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also counted as Kingship verses Deuteronomy 6:4, "Hear, O Israel, the Lord our God the Lord is One"; Deuteronomy 4:39, "And you shall know on that day and lay it to your heart that the Lord is God, . . . there is none else"; and Deuteronomy 4:35, "To you it was shown, that you might know that the

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in the days of Joshua, and those who stood against them were immediately panic-stricken and lost control of their bowels. And the words, "till Your people pass over, O Lord," in Exodus 15:16 allude to the first advance of the Israelites into the Promised Land in the days of Joshua. And the words,

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20:21 reports: "when he had taken counsel with the people, he appointed them that should sing to the Lord, and praise in the beauty of holiness, as they went out before the army, and say, 'Give thanks to the Lord, for His mercy endures forever'"; and (10) the song that will be sung in the time to

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The Tosefta read Exodus 13:22, "the pillar of cloud by day, and the pillar of fire by night, departed not from before the people," to teach that the one who served by day completed the work of the one who served by night, and the one who served by night completed the work of the one who served by

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A Midrash employed a fanciful translation of Exodus 13:18 to imagine God's response to the Israelites' complaints in the wilderness. The Midrash taught that God asked the Israelites whether when a mortal king went into the wilderness, the king found there the same ease, the same food, or the same

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that "the finger of God has indeed been so conspicuous in every stage of our glorious struggle, that it seems as if the wonders and miracles performed for Israel of old, were repeated anew for the American Israel, in our day." Payson also likened George III to pharaoh, saying: "The hardness that

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Baḥya ibn Paquda taught that the proper way for those who trust in God, when their livelihood is withheld, is to say in their hearts: "The God who took me out from the womb to this world at a particular moment, and did not take me out earlier or later, is the One who is withholding my livelihood

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argued that the greatest benefit that God bestowed on humanity and the strongest proof of God's existence is the Torah that God gave humanity and God's manifestation of God's presence, as Exodus 14:31 says, "And Israel saw the great work which the Lord wrought upon the Egyptians, and the people:

1912:

The Mishnah taught that all Jews have a portion in the world to come, for in Isaiah 60:21, God promises, "Your people are all righteous; they shall inherit the land for ever, the branch of My planting, the work of My hands, that I may be glorified.' But Rabbi Akiva warned that one who whispered

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Rabbi Judah ben Simon expounded on God's words in Deuteronomy 32:20, "I will hide My face from them." Rabbi Judah ben Simon compared Israel to a king's son who went into the marketplace and struck people but was not struck in return (because of his being the king's son). He insulted but was not

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in the Synagogue. The Gemara explained that each of the three interpreted Exodus 15:1: Rabbi Akiva held that the word "saying" in Exodus 15:1 refers to the first clause, "I will sing to the Lord," and that was the Israelites' only response. Rabbi Eliezer son of Rabbi Jose the Galilean held that

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Reading Isaiah 43:12, "I have declared, and I have saved, and I have announced," a Midrash taught that God "declared" to Egypt that the Israelites had fled, so that they would hear, pursue after them, and be drowned in the sea, as Exodus 14:5 reports, "And it was told the king of Egypt that the

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In the continuation of the reading, Amalek attacked Israel at Rephidim. Moses stationed himself on the top of the hill, with the rod of God in his hand, and whenever Moses held up his hand, Israel prevailed; but whenever he let down his hand, Amalek prevailed. When Moses grew weary, he sat on a

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reported that on Sunday, September 23, 1492, the sea was calm and smooth, causing the crew to grumble, saying that since there were no heavy seas in those parts, no wind would ever carry them back to Spain. But later, to their astonishment, the seas rose high without any wind. Referring to the

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Reading the words "and it bred worms and rotted" in Exodus 16:20, a Midrash asked whether anything exists that first produces worms and then rots (implying that surely, rot precedes worms). Answering in the negative, the Midrash taught that God wished to reveal to people the deeds of those who

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that I command you, to do it, to love the Lord your God, to walk in all His ways, and to cleave to Him, then will the Lord drive out all these nations from before you, and you shall dispossess nations greater and mightier than yourselves." Rabbi Levi said that "this commandment" refers to the

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Rabbi Hama ben Hanina deduced from Exodus 1:10 that Pharaoh meant: "Come, let us outwit the Savior of Israel." Pharaoh concluded that the Egyptians should afflict the Israelites with water, because as indicated by Isaiah 54:9, God had sworn not to bring another flood to punish the world. The

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The Mekhilta of Rabbi Ishmael cited four reasons for why "Israel saw the Egyptians dead upon the sea-shore," as reported in Exodus 14:30: (1) so that the Israelites should not imagine that the Egyptians escaped the sea on the other side, (2) so that the Egyptians should not imagine that the

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cited Exodus 13:19 for the proposition that as Joseph had the merit of burying Jacob, so it was that only Moses took the trouble to care for Joseph's bones. The Tosefta deduced from this that the rest of the Israelites were occupied with plunder, but Moses occupied himself with performing a

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the Galilean taught that Moses sang the entire song, one verse at a time, and the Israelites respond after him by repeating the entire song, one verse at a time, as where a minor read the Hallel for a congregation and they repeated after the minor all that minor had said. According to this

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Reading Exodus 14:6, "And he made ready his chariot," to indicate that Pharaoh prepared his chariot personally, a Midrash remarked that surely, he had plenty of slaves who could have done so for him. The Midrash concluded that the intensity of Pharaoh's hate thus upset the natural order.

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each path, and between each path were windows. The Israelites could see one another, and they saw God walking before them, but they did not see the heels of God's feet, as Psalm 77:19 says, "Your way was in the sea, and your paths in the great waters, and your footsteps were not known."

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have spoken," because Moses had forgotten. For this reason, the Midrash taught, in Exodus 16:28, God asked, "How long will you refuse to keep My commandments and My laws?" including Moses among them (as Moses should not have given vent to his anger, thereby forgetting God's command).

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and his rider has he thrown into the sea." (Ben Avvai read the double expression of "triumphing" in Exodus 15:1 to imply that just as the Egyptians triumphed over the Israelites by casting their children into the sea, so God triumphed over the Egyptians by casting them into the sea.)

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Rabbis in the Talmud gave differing explanations of how, as Exodus 15:1 reports, the Israelites sang the song of Exodus 15:1–19 along with Moses. Rabbi Akiva taught that Moses sang the entire song, and the Israelites respond after him with the leading word, as where an adult read the

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and none of his brothers were greater than he was, so Joseph merited the greatest of Jews, Moses, to attend to his bones, as reported in Exodus 13:19. And Moses, in turn, was so great that none but God attended him, as Deuteronomy 34:6 reports that God buried Moses. Similarly, the

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to deliver one-and-a-half times as many bodies. To pay the debt, when Sisera came to attack the Israelites, God had the Kishon wash the Canaanites away. The Gemara calculated one-and-a-half times as many bodies from the numbers of chariots reported in Exodus 14:7 and Judges 4:13.

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In the incident of the manna in Exodus 16:22–30, Moses told the Israelites that the Sabbath is a solemn rest day; prior to the Sabbath one should cook what one would cook and lay up food for the Sabbath. And God told Moses to let no one go out of one's place on the seventh day.

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and called upon God, as Exodus 14:10 reports, "And when Pharaoh drew near, the children of Israel lifted up their eyes." Moses saw the Israelites' anguish and prayed on their behalf. God replied to Moses in Exodus 14:15, "Speak to the children of Israel, that they go forward."

888: 2132:

In the Mekhilta of Rabbi Ishmael, Rabbi Eliezer said that the Israelites at Massah said that if God satisfied their needs, they would serve God, but if not, they would not serve God. Thus, Exodus 17:7 reports their "trying the Lord, saying: 'Is the Lord in our midst or not?'"

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drink that he enjoyed in his own palace. The Midrash taught that the Israelites, however, were slaves in Egypt, and God brought them out of there and caused them to recline on lordly couches. In support of this, the Midrash reread Exodus 13:18, "But God led the people about, (

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Lord is God, there is none else beside Him"; but Rabbi Judah said that none of these three is a Kingship verse. (The traditional Rosh Hashanah liturgy follows Rabbi Jose and recites Numbers 23:21, Deuteronomy 33:5, and Exodus 15:18, and then concludes with Deuteronomy 6:4.)

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A Midrash taught that a slave's master wept when slaves escaped, while the slaves sang when they had thrown off bondage. So the Egyptians wept when the Israelites escaped (as Exodus 14:5 reports). The Israelites, however, chanted a song when they were released from bondage.

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the tent of meeting because the cloud abode thereon." The Gemara concluded that this teaches us that God took hold of Moses and brought him into the cloud. Alternatively, the school of Rabbi Ishmael taught in a Baraita that in Exodus 24:18, the word for "in the midst" (

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In the short second reading, Pharaoh overtook the Israelites by the sea. Greatly frightened, the Israelites cried out to God and complained to Moses. Moses told the people not to fear, for God would fight for them. The second reading and second open portion end here.

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In the third reading, God told Moses to lift up his rod, hold out his arm, and split the sea. Moses did so, and God drove back the sea with a strong east wind, and the Israelites marched through on dry ground, the waters forming walls on their right and left. The

742:. Exodus 20:8–11 commands that one remember the Sabbath day, keep it holy, and not do any manner of work or cause anyone under one's control to work, for in six days God made heaven and earth and rested on the seventh day, blessed the Sabbath, and hallowed it. 1447:"). According to this explanation, Moses sang, "I will sing to the Lord," and the Israelites responded, "I will sing to the Lord"; then Moses sang, "For He has triumphed gloriously," and the Israelites once again responded, "I will sing to the Lord." Rabbi 210:. The Sabbath when it is read is known as Shabbat Shirah, as the Song of the Sea is sometimes known as the Shirah (song). Some communities' customs for this day include feeding birds and reciting the Song of the Sea out loud in the regular prayer service. 1139:. The Gemara explained that of the two at the sea, one was in Exodus 14:11, when the Israelites said, "Because there were no graves in Egypt, have you taken us away to die in the wilderness? What is this you have done to us, to take us out of Egypt." 1023:

near to you, in your mouth, and in your heart," a Midrash interpreted "heart" and "mouth" to symbolize the beginning and end of fulfilling a precept and thus read Deuteronomy 30:11–14 as an exhortation to complete a good deed once started. Thus Rabbi

1762:. The Baraita thus concluded that the Israelites were worthy that God should perform a miracle on their behalf during the second advance as in the first advance, but that did not happen because the Israelites' sin caused God to withhold the miracle. 456:. The Israelites gathered as much of it as they required; those who gathered much had no excess, and those who gathered little had no deficiency. Moses instructed none to leave any of it over until morning, but some did, and it became infested with 1546:

A Baraita taught that the words of Exodus 15:2, "This is my God, and I will adorn him," teach that one should adorn oneself before God in the fulfillment of the commandments. Thus, the Gemara taught that in God's honor, one should make a beautiful

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it away that it may go." Having observed that Deuteronomy 28:36 predicted, "The Lord will bring you and your king . . . to a nation that you have not known," Josiah ordered the Ark hidden away, as 2 Chronicles 35:3 reports, "And he said to the

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Israelites were lost in the sea as the Egyptians had been, (3) so that the Israelites might take the Egyptians' spoils of silver, gold, precious stones, and pearls, and (4) so that the Israelites might recognize the Egyptians and reprove them.

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splitting of the sea in Exodus 14, Columbus then said, "I was in great need of these high seas because nothing like this had occurred since the time of the Jews when the Egyptians came out against Moses who was leading them out of captivity."

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The people's murmuring at Massah and Meribah, and perhaps the rock that yielded water, of Exodus 17:2–7 are reflected in Psalm 95, which is in turn the first of the six Psalms recited at the beginning of the Kabbalat Shabbat prayer service.

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deduced from Exodus 1:22 that the Egyptians took pride before God only on account of the water of the Nile, and thus God exacted punishment from them only by water when in Exodus 15:4 God cast Pharaoh's chariots and army into the Reed Sea.

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commandment. When the Israelites saw Moses caring for Joseph's bones, they concluded that they should let Moses do so, so that Joseph's honor would be greater when his rites were taken care of by great people instead of unimportant people.

2671:, recounts the reasoning of Rabbi Jose the Galilean that as the phrase "the finger of God" in Exodus 8:15 referred to 10 plagues, "the great hand" (translated "the great work") in Exodus 14:31 must refer to 50 plagues upon the Egyptians. 2288:

argued that the Bible thematically associates Pharaoh with the forces of chaos, and thus that God's vanquishing Pharaoh at the sea in Exodus 14–15 reenacts God's primordial victory over the sea monster and chaos in creating the world.

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The Mishnah taught that the manna that Exodus 16:14–15 reports came down to the Israelites was among 10 miraculous things that God created on Sabbath eve at twilight on the first Friday at the completion of the Creation of the world.

2727:, Sephardi Jews each week base the songs of the services on the content of that week's parashah. For Parashat Beshalach, Sephardi Jews apply Maqam Ajam, which commemorates the joy and song of the Israelites as they crossed the sea. 1729:." For the ministering angels sing praises on high, and Israel sings praises on earth below. Thus Exodus 15:11 says, "fearful in praises, doing wonders," and Psalm 22:4 says, "You are holy, O You Who inhabit the praises of Israel." 758:, God commanded that the Israelites keep and observe the Sabbath throughout their generations, as a sign between God and the children of Israel forever, for in six days God made heaven and earth, and on the seventh day God rested. 809:

20:10–22 how God gave the Israelites God's Sabbaths, to be a sign between God and them, but the Israelites rebelled against God by profaning the Sabbaths, provoking God to pour out God's fury upon them, but God stayed God's hand.

2271:) as the medium in which God appears on the terrestrial plane—in the Burning Bush of Exodus 3:2, the cloud pillar of Exodus 13:21–22 and 14:24, atop Mount Sinai in Exodus 19:18 and 24:17, and upon the Tabernacle in Exodus 40:38. 1063:

taught that the "certain men who were unclean by the dead body of a man, so that they could not keep the Passover on that day" in Numbers 9:6 were those who bore Joseph's coffin, as implied in Genesis 50:25 and Exodus 13:19. The

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possessed the heart of Pharaoh of old, seems to have calloused the heart of the British King; and the madness that drove that ancient tyrant and his hosts into the sea, appears to have possessed the British court and councils."

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The Gemara tied together God's actions in the parashah and the haftarah. To reassure the Israelites that their enemies did not still live, God had the Reed Sea spit out the dead Egyptians. To repay the seas, God committed the

7552:, volume 33 (number 4) (June 2009): pages 489–510. (Motifs from Exodus found in Ezekiel, including the call narrative, divine encounters, captivity, signs, plagues, judgment, redemption, tabernacle/temple, are considered.). 1893:

afar the Lord appeared to me." The Mekhilta taught that the expression "to know" in Exodus 2:4 also suggests the presence of Holy Spirit, as in Isaiah 11:9, "For the earth shall be full of the knowledge of the Lord" and in

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Citing Exodus 13:19, the Tosefta taught that just as "Moses took the bones of Joseph with him" into the Levites' camp, so one who was impure by reason of corpse contamination—and even a corpse—could enter the Temple Mount.

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reading that concludes the parashah, God instructed Moses to inscribe a document as a reminder that God would utterly blot out the memory of Amalek. The seventh reading, the eighth open portion, and the parashah end here.

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in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in Exodus 16:23 and 29; 20:8–11; 23:12; 31:13–17; 35:2–3; Leviticus 19:3; 23:3; Numbers 15:32–36; and Deuteronomy 5:12.

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Reading the words, "there remained not so much as one of them," in Exodus 14:28, Rabbi Judah taught that not even Pharaoh himself survived, as Exodus 15:4 says, "Pharaoh's chariots and his host has He cast into the sea."

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In the continuation of the reading, Moses ordered that a jar of the manna be kept throughout the ages. The Israelites ate manna 40 years. The sixth reading and the fifth open portion end here with the end of chapter 16.

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The statement of God's eternal sovereignty in Exodus 15:18, "God will reign for ever and ever!" may have found paraphrase in Psalm 146:10, "Adonai shall reign throughout all generations," which in turn appears in the

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The Mishnah cited Exodus 13:19 for the proposition that Providence treats a person measure for measure as that person treats others. And so because, as Genesis 50:7–9 relates, Joseph had the merit to bury his father

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assembled the Hebrew Bible. Oden grouped Exodus 15 along with Judges 5, Habakkuk 3, and Psalm 68 as exemplars of holy war hymns that revealed the religion of the Tribal League that preceded the formation of Israel.

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Noting that Ezekiel 29:3 addresses the Pharaoh as a "mighty monster," thus associating him with the primeval sea monster that Psalm 74:13–14 reports God defeated in establishing order and creating the world, Rabbi

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Reading Exodus 15:11, the Pirke De-Rabbi Eliezer taught that the Israelites said to God that there is none like God among the ministering angels, and therefore all the angels' names contain part of a Name for God

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taught that when God was giving Israel the Torah, God told them that if they accepted the Torah and observed God's commandments, then God would give them for eternity a most precious thing that God possessed—the

6502: 147:, in January or February. As the parashah describes God's deliverance of the Israelites from Egypt, Jews also read part of the parashah, Exodus 13:17–15:26, as the initial Torah reading for the seventh day of 2221:

Baḥya ibn Paquda cited Exodus 15:26 for the proposition that the relation of nature to the Torah is that of a servant to a master, and the forces of nature operate in harmony with the teaching of the Torah.

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spoke, as 2 Samuel 22:1 reports, "David spoke to the Lord the words of this song in the day that the Lord delivered him out of the hand of all his enemies, and out of the hand of Saul"; (8) the one that

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people had fled." God "saved," as Exodus 14:30 reports, "Thus the Lord saved Israel that day." And God "announced" to the rest of the world, as Exodus 15:14 says, "The peoples have heard, they tremble."

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stronger, but when they did not, they would fall. The Mishnah taught that the fiery serpent placed on a pole in Numbers 21:8 worked much the same way, by directing the Israelites to look upward to God.

1312:, as well, God will bring darkness to sinners, but light to Israel, as Isaiah 60:2 says: "For, behold, darkness shall cover the earth, and gross darkness the peoples; but upon you the Lord will shine." 2687:

The references to God's mighty hand and arm in Exodus 15:6, 12, and 16 are reflected in Psalm 98:1, which is also one of the six Psalms recited at the beginning of the Kabbalat Shabbat prayer service.

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come, as Isaiah 42:10 says, "Sing to the Lord a new song, and His praise from the end of the earth," and Psalm 149:1 says, "Sing to the Lord a new song, and His praise in the assembly of the saints."

343: 1650:‎) as a reward for the manner in which he praised God in two expressions that Moses employed. When the Israelites crossed the Red Sea, Moses began to chant, in the words of Exodus 15:11, "Who ( 1213:

said that God told Moses that because Naḥshon sanctified God's Name by the sea, he would get to be the first to present his offering in the newly constructed Tabernacle, as reported in Numbers 7:12.

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Abba Hanan interpreted the words of Psalm 89:9, "Who is a mighty one like You, O God?" to teach: Who is like God, mighty in self-restraint, that God heard the blaspheming and insults of the wicked

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that on the days of the 8-day Passover holiday, Jews read the various passages in the Torah relating to Passover. Thus, on the seventh day of Passover, Jews read Exodus 13:17–15:26 and as haftarah

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The Old Testament Pseudepigrapha: Volume 2: Expansions of the "Old Testament" and Legends, Wisdom and Philosophical Literature, Prayers, Psalms, and Odes, Fragments of Lost Judeo-Hellenistic works

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Egyptians wanted to follow the Israelites, but they turned back, fearing that the waters would return over them. God appeared before them like a man riding on the back of a mare, as it is said in

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concluded that it is possible for a person to commit such a great sin, or so many sins, that God decrees that the punishment for these willing and knowing acts is the removal of the privilege of

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The Gemara counted Exodus 15:18, "The Lord shall reign for ever and ever," among only three verses in the Torah that indisputably refer to God's Kingship, and thus are suitable for recitation on

1575:) in Exodus 15:2 to mean "and I will be like Him." Thus, Abba Saul reasoned, we should seek to be like God. Just as God is gracious and compassionate, so should we be gracious and compassionate. 1084: 4780:

A discourse, the substance of which was delivered at Hopkinton, on the Lord's-Day, March 24th, 1776, being the next Sabbath following the precipitate flight of the British troops from Boston

2806:) Israel's enemies. Both the parashah and the haftarah report waters sweeping away Israel's enemies. Both the parashah and the haftarah report singing by women to celebrate, the parashah by 1027:

taught that if one begins a precept and does not complete it, the result will be that he will bury his wife and children. The Midrash cited as support for this proposition the experience of

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A Midrash read the words "but some of them left of it until the morning" in Exodus 16:20 to refer to the people who lacked faith. Rabbi Simeon ben Lakish (Resh Lakish) identified them with

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The Gemara cited the language of Exodus 15:18, "The Lord shall reign for ever and ever," as a premier example of how Scripture indicates permanence. A Baraita taught at the school of Rabbi

2802:. Both the parashah and the haftarah report how the leaders of Israel's enemies assembled hundreds of chariots. Both the parashah and the haftarah report how God "threw . . . into panic" ( 4766:

The Four Voyages: Being his own log-book, letters and dispatches with connecting narrative drawn from the Life of the Admiral by his son Hernando Colon and other contemporary historians

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wrote that scholars have established that Semitic languages did not originally have a definite article (corresponding to the word "the" in English), but later developed one (the prefix

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The Standard Guide to the Jewish and Civil Calendars: A Parallel Jewish and Civil Calendar from 1899 to 2050 with Parashiyyot and Haftarot and Candle-Lighting Times for Selected Cities

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with darkness, but gave light to the Israelites, as God had done for them in Egypt. Hence Psalm 27:1 says: "The Lord is my light and my salvation." And the Midrash taught that in the

375:

In the long fourth reading, on God's instruction, Moses held out his arm, and the waters covered the chariots, the horsemen, and all the Egyptians. Moses and the Israelites—and then

1909:) indicate that God commanded the Israelites to observe the Sabbath when they were at Marah, about which Exodus 15:25 reports, "There He made for them a statute and an ordinance." 5546:. Translated by Jacob Neusner, volume 1, pages 357–470, 841, 845–46, 855, 870, 878, 890; volume 2, pages 1187, 1245, 1577. Peabody, Massachusetts: Hendrickson Publishers, 2002. 5481: 5473: 4323: 3696: 1457:"saying" refers to every clause of the song. And Rabbi Nehemiah held that "and spoke" indicates that they all sang together, and "saying" indicates that Moses began first. 1769:. The Gemara also counted Numbers 23:21, "The Lord his God is with him, and the shouting for the King is among them"; and Deuteronomy 33:5, "And He was King in Jeshurun." 5349:

Psalms 9:6 (God blots out the names of enemies); 95 (God as "the Rock," generation of the Wilderness); 114 (God's power over the sea); 146:10 (God's eternal sovereignty).

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Rabbi Meir taught in a Baraita that Exodus 15:1 provides a proof of the resurrection of the dead in the Torah. Exodus 15:1 says: "Then Moses and the children of Israel

7684: 7327:, pages 15, 22, 31–34, 39–40, 50, 56, 81, 86, 92–93, 95–96, 105, 108–10, 116, 121–22, 136–39, 151, 159, 164, 190, 195, 198. Sheffield: Sheffield Academic Press, 2000. 7962: 5590:, Yisroel Simcha Schorr, and Mordechai Marcus, volumes 1–3, 5, 7, 13, 16–19, 20, 22–26, 31, 33, 36, 45, 47. Brooklyn: Mesorah Publications, 2005–2020. And in, e.g., 2483:

Similarly, Propp considered it likely that the Song of the Sea (Exodus 15:1b–18HE) originally circulated independently and should thus be considered another source.

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In a Baraita, Rabbi Judah taught that the Israelites tried God with ten trials: two at the sea, two with water, two with the manna, two with the quail, one with the

1905:

you" (in which Moses used the past tense for the word "commanded," indicating that God had commanded the Israelites to observe the Sabbath before the revelation at

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of Pharaoh's palace, and those were taskmasters. The Israelites recognized every one, as Exodus 14:30 says, "And Israel saw the Egyptians dead upon the sea shore."

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covenant (in Numbers 15:36), because all the Israelites had then yielded up their natural rights, and the ordinance of the Sabbath had received the force of law.

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them with the heritage of Jacob. And in Isaiah 66:23, the prophet taught that in times to come, from one Sabbath to another, all people will come to worship God.

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Reading God's statement in Exodus 14:4, "I will harden Pharaoh's heart," and similar statements in Exodus 4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; and 14:8 and 17,

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When the Pharaoh Was Told that the People Had Escaped, He Changed His Mind (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

7740:"Was There an Exodus? Many are sure that one of Judaism's central events never happened. Evidence, some published here for the first time, suggests otherwise." 2139:

A Midrash taught that wherever Scripture uses the word "men," Scripture implies righteous people, as in Exodus 17:9, "And Moses said to Joshua: 'Choose us out

1543:

and Ezekiel had not, for she saw God. And as soon as the Israelites saw God, they recognized God, and they all sang, "This is my God, and I will glorify Him."

1371:) appears, and it also appears in Exodus 14:22: "And the children of Israel went into the midst of the sea." Just as in Exodus 14:22, the word "in the midst" ( 6506: 2263:

wrote that one may see the entire Exodus story as "the movement of the fiery manifestation of the divine presence." Similarly, William Propp identified fire (

7815: 7091: 1379:) implies a path, as Exodus 14:22 says, "And the waters were a wall unto them," so here too in Exodus 24:18, there was a path (for Moses through the cloud). 1327:

recounted that Moses cried out to God that the enemy was behind them and the sea in front of them, and asked which way they should go. So God sent the angel

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in the phrase "And one did not come near the other all the night" in Exodus 14:20 to teach that when the Egyptians were drowning in the sea, the ministering

4514:

For more on medieval Jewish interpretation, see, e.g., Barry D. Walfish, "Medieval Jewish Interpretation," in Adele Berlin and Marc Zvi Brettler, editors,

3569:

For more on early nonrabbinic interpretation, see, e.g., Esther Eshel, "Early Nonrabbinic Interpretation," in Adele Berlin and Marc Zvi Brettler, editors,

492:, there was no water and the people quarreled with Moses, asking why Moses brought them there just to die of thirst. God told Moses to strike the rock at 2701:

prayer in each of the three Jewish services/prayer services. And the statement of God's eternal sovereignty in Exodus 15:18 also appears verbatim in the

1860:

The Sages taught in a Baraita in the Babylonian Talmud that seven prophetesses prophesied on behalf of the Jewish people. The Gemara identified them as

286:‎) reading that concludes the parashah. Closed portion divisions separate the fourth and fifth readings, and divide the fifth and sixth readings. 1829:, Psalm 48:9 says, "As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God—God establish it forever. Selah." Using 1758:"till the people pass over whom You have gotten," in Exodus 15:16 allude to the second advance of the Israelites into the Promised Land in the days of 908:, although that was near" in Exodus 13:17 to indicate that God recognized that the way would have been nearer for the Israelites to return to Egypt. 798:

depended on whether the people abstained from work on the Sabbath, refraining from carrying burdens outside their houses and through the city gates.

4976: 3482: 2012:, reasoning that Numbers 16:26 uses the word "men" to refer to Dathan and Abiram, and thus the word "men" in Exodus 16:20 must also refer to them. 1517:

sing this song to the Lord." It does not say "sang" but "will sing," indicating that Moses will come back to life and sing the song in the future.

8379: 7995: 7834: 7304: 6794:. "East of Suez to the Mount of the Decalogue: Following the Trail Over Which Moses Led the Israelites from the Slave-Pens of Egypt to Sinai." 2092:

in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of not walking beyond permitted limits in Exodus 16:29.

6174:. Translated and annotated by H. Norman Strickman and Arthur M. Silver, volume 2, pages 266–341. New York: Menorah Publishing Company, 1996. 2463:

features) that "it has been preserved from a very early stage of the Hebrew language and thus may be one of the oldest parts of the Bible."

302:

In the first reading, when Pharaoh let the Israelites go, God led the people roundabout by way of the Sea of Reeds. Moses took the bones of

2794:" about God's deliverance of the Israelites from Pharaoh, and the haftarah in the "Song of Deborah" about the Israelites' victory over the 2073:. When Israel asked to see in this world an example of the World To Come, God replied that the Sabbath is an example of the World To Come. 1563:, and a beautiful Torah Scroll, and write it with fine ink, a fine reed pen, and a skilled penman, and wrap it about with beautiful silks. 2103:

referred to in Exodus 16:33, the Ark referred to in Exodus 37:1–5, the anointing oil referred to in Exodus 30:22–33, Aaron's rod with its

7907: 6693: 2394:

based on Exodus 14, with "Moses lifting up his Wand, and dividing the Red Sea, and Pharaoh, in his Chariot overwhelmed with the Waters."

2040:

Some people paid no attention and saved part of it. (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

6922:, pages 83–127. Baltimore: Johns Hopkins University, 1950; reprinted Whitefish, MT: Literary Licensing, 2013. (on “The Song of Miriam”). 4783: 1658:‎) is like You, o Lord." And when Moses completed the Torah, he said, in the words of Deuteronomy 33:26, "There is none like God ( 732:

Exodus 16:22–30 refers to the Sabbath. Commentators note that the Hebrew Bible repeats the commandment to observe the Sabbath 12 times.

9022: 8965: 7503: 1736:

The Women Celebrated as Moses' Sister Miriam Sang (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

5331:

Genesis 1:9–10 (God separated water to reveal dry land); 14:7 (Amalekites); 36:12 (Amalek); 36:16 (Amalek); 50:24–26 (Joseph's bones).

2455:, in Hebrew). That the song of Exodus 15:1–19 does not contain even one definite article indicated to Kugel (along with other ancient 735:

Genesis 2:1–3 reports that on the seventh day of Creation, God finished God's work, rested, and blessed and hallowed the seventh day.

8960: 6243:, pages 18, 21, 26, 28, 30–31, 37, 58, 61, 107, 203, 210, 213, 271, 305, 324, 326, 339, 349, 383. New York: Dover Publications, 1956. 1748:

Israel Enters the Promised Land (illustration from a Bible card published between 1896 and 1913 by the Providence Lithograph Company)

5307:, elucidated by Eliezer Herzka, Dovid Kamenetsky, Eli Shulman, Feivel Wahl, and Mendy Wachsman, edited by Yisroel Simcha Schorr and 9017: 765:, Moses again told the Israelites that no one should work on the Sabbath, specifying that one must not kindle fire on the Sabbath. 1243:

Reading Exodus 14:15, "And the Lord said to Moses: 'Why do you cry to Me? Speak to the children of Israel, that they go forward,"

6333:. Translated by Eliyahu Touger; edited and annotated by Avie Gold, volume 2, pages 653–711. Brooklyn: Mesorah Publications, 2000. 5418: 379:—sang a song to God, celebrating how God hurled horse and driver into the sea. The fourth reading and a closed portion end here. 6630: 5616: 1603:

and kept silent? In the school of Rabbi Ishmael, it was taught that the words of Exodus 15:11, "Who is like You among the gods (

993:) of the Israelites in Egypt left Egypt; and some say that only one out of 50 did; and others say that only one out of 500 did. 8903: 8873: 7674: 7010: 5414: 1630:

A Midrash taught that as God created the four cardinal directions, so also did God set about God's throne four angels—Michael,

2835: 6201: 2549: 1968:, refers only to painful sufferings, as Deuteronomy 32:24 says, "The wasting of hunger, and the devouring of the fiery bolt ( 1293:

replied that a close reading of Deuteronomy 28:63 shows that God does not rejoice personally, but does make others rejoice.

1289:

with angelic singing. But God rebuked them: "The work of my hands is being drowned in the sea, and you want to sing songs?"

1225:

1:9, "To a steed in Pharaoh's chariots." Pharaoh's horse saw the mare of God, and it neighed and ran into the sea after it.

1000:

Moses took with him the body of Joseph (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

927:

taught that God did not lead the Israelites by the way of the land of the Philistines (as reported in Exodus 13:17) because

1429:

Moses and the People Sang to the Lord (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

1303:

Moses Held Out His Hand Over the Sea (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

8893: 8868: 8372: 7988: 6187: 4534: 2085:(Deuteronomy 6:4–9), but the Rabbis said that it refers to the Sabbath, which is equal to all the precepts of the Torah. 6104:. Translated and annotated by Yisrael Isser Zvi Herczeg, volume 2, pages 143–204. Brooklyn: Mesorah Publications, 1994. 3643: 1901:

Rav Judah taught in Rav's name that the words of Deuteronomy 5:12, "Observe the Sabbath day . . . as the Lord your God

1539:

is my God, and I will glorify Him," indicate that the lowliest servant-girl at the Red Sea perceived what the prophets

7727: 6902:, volume 3 (Responsa), pages 1109–34. Jerusalem: The Rabbinical Assembly and The Institute of Applied Hallakhah, 1997. 4962:, volume 3 (Responsa), pages 1109–34. Jerusalem: The Rabbinical Assembly and The Institute of Applied Hallakhah, 1997. 2311:) are leading words throughout the book of Exodus that give it a sense of unity. Similarly, Propp identified the root 1582:

and I will exalt Him," Rabbi Jose the Galilean taught that even newborn and suckling children all saw God's Presence (

912:

cow past the slaughterhouse and it saw the blood there, it might turn tail and flee. Similarly, as the inhabitants of

6873:

Edited by Abraham E. Millgram. Philadelphia: The Jewish Publication Society, 1944; reprinted 2018. (Exodus 16:22–30).

6057:. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 volumes. Brooklyn: Mesorah Pubs., 2006. 4621: 4573: 1334: 367:

pursued, but God slowed them by locking their chariot wheels. The third reading and the third open portion end here.

7728:"Az—the great and powerful: Who else can withhold his actions for the sake of giving all people freedom of choice?" 7051:. Translated by E.S. Mazer, volume 2, pages 162–229. Brooklyn: Mesorah Publications, 1995. Originally published as 2355: 2036: 1732: 1425: 1315: 1299: 996: 382: 289: 124: 5035:, translated by Charles B. Chavel (London: Soncino Press, 1967), volume 2, page 296; Charles Wengrov, translator, 2790:

Both the parashah and the haftarah contain songs that celebrate the victory of God's people, the parashah in the "

2318: 2076:

A Midrash asked to which commandment Deuteronomy 11:22 refers when it says, "For if you shall diligently keep all

7917: 6827:

Abraham Isaac Kook: the Lights of Penitence, the Moral Principles, Lights of Holiness, Essays, Letters, and Poems

6546: 2391: 2331: 6633:. Hungary, 1864. Translated by Eliyahu Touger, volume 1, pages 387–88. New York: Moznaim Publishing Corp., 1991. 5343:

Joshua 3:16–17 (crossing waters); 4:22–24 (crossing waters); 11:20 (hardening of heart); 24:32 (Joseph's bones).

5340:

Deuteronomy 2:30 (hardening of heart); Deuteronomy 15:7 (hardening of heart); Deuteronomy 25:17–19 (Amalekites).

2470:

called Exodus 15 "almost certainly the oldest single extended poem in the Hebrew Bible," describing "the parade

1201:

Similarly, a Midrash taught that Naḥshon was called that name because he was the first to plunge into the wave (

1157:

taught that when the Israelites stood by the sea, the tribes competed over who would go into the sea first. The

772:

23:1–3, God told Moses to repeat the Sabbath commandment to the people, calling the Sabbath a holy convocation.

8551: 8365: 7981: 7470: 7391: 6957: 6145: 4972: 4638: 329:

Israel's Escape from Egypt (illustration from a Bible card published 1907 by the Providence Lithograph Company)

3506:

For more on inner-Biblical interpretation, see, e.g., Benjamin D. Sommer, "Inner-biblical Interpretation," in

1068:

cited their doing so to support the law that one who is engaged on one religious duty is free from any other.

7200: 6400:. Translation and explanatory notes by Raphael Pelcovitz, pages 346–71. Brooklyn: Mesorah Publications, 1997. 6149: 5488:. Translated by Jacob Neusner, pages 208–29; 304, 321, 449, 604, 686. New Haven: Yale University Press, 1988. 2409:" employed the image of Moses at the shore of the sea and the liberation of the Israelites in the context of 1391: 7922: 2112:

who taught all Israel, that were holy to the Lord, 'Put the Holy Ark into the house that Solomon the son of

6748: 6141: 5556:. Translated by Jacob Neusner, volume 1, pages 125–72; volume 2, pages 1–36. Atlanta: Scholars Press, 1988. 5161: 5079:

The Interlinear Haggadah: The Passover Haggadah, with an Interlinear Translation, Instructions and Comments

2410: 1443:(Psalms 113–118) for a congregation and they responded after him with the leading word (or some say, with " 1319:

The Water Was Divided (1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing)

7462:, pages 103, 217–32, 234, 237, 278, 291, 392, 414, 418, 425, 532, 631–32, 650. New York: Free Press, 2007. 4801:

A Memorial of Lexington Battle, and of Some Signal Interpositions of Providence in the American Revolution

7774: 7154: 7030: 7018: 6386:. Translated and annotated by Eliyahu Munk, volume 3, pages 968–1019. Jerusalem, Lambda Publishers, 2008. 6319:. Translated and annotated by Eliyahu Munk, volume 3, pages 921–1022. Jerusalem: Lambda Publishers, 2003. 6227: 6218:. Edited, annotated, and translated, with an introduction by Joseph I. Gorfinkle, pages 95–96. New York: 5148: 1296:

Rabbi Eliezer said that a maidservant at the sea saw what Isaiah and Ezekiel and the prophets never saw.

7190:

Assimilation versus Separation: Joseph the Administrator and the Politics of Religion in Biblical Israel

6093: 2019:

The Giving of Quail (illustration from a Bible card published 1901 by the Providence Lithograph Company)

1979: 8640: 6860: 6589: 5604:

2:2; 11:1; 15:4; 19:4–45:1; 48:2; 49:2; 50:2; 54:2; 61:2; 81:1. Land of Israel, 5th century. In, e.g.,

5595: 5578:; Megillah 2a, 8a, 25a, 32a; Ketubot 30a; Nedarim 12b; Sotah 8b, 27b; Sanhedrin 60b; Avodah Zarah 14b. 4992: 3557: 2540:

found continuity with the Mesopotamian view of divinity that freely granted the reality of other gods.

2154:(who would naturally be like him)"; and in 1 Samuel 1:11, "But will give to Your handmaid seed who are 7967: 7932: 7691: 6686:. Translated and annotated by Eliyahu Munk, volume 2, pages 634–96. New York: Lambda Publishers, 2012. 6418:. Translated and annotated by Eliyahu Munk, volume 2, pages 429–69. New York, Lambda Publishers, 2000. 6347:. Translated and condensed by Eliyahu Munk, volume 1, pages 367–94. New York, Lambda Publishers, 2001. 8888: 8627: 7567: 6933: 6421: 6219: 5549: 4589: 4553: 4395: 1885: 901: 34: 6108: 2335: 1277:

taught that God does not rejoice in the downfall of the wicked. Rabbi Johanan interpreted the words

26: 8511: 7522: 7442: 6720: 6389: 6216:

The Eight Chapters of Maimonides on Ethics (Shemonah Perakim): A Psychological and Ethical Treatise

5601: 4550:

The Eight Chapters of Maimonides on Ethics (Shemonah Perakim): A Psychological and Ethical Treatise

4014: 2456: 1869: 1386: 1193:

answered Rabbi Meir that in reality, no tribe was willing to be the first to go into the sea. Then

704:

Noting that the Hebrew Bible cited the events at the Sea recounted in Exodus 15:1–18 repeatedly—in

7947: 7350:

The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts

8645: 7633:

Covenant & Conversation: A Weekly Reading of the Jewish Bible: Exodus: The Book of Redemption

7125:

Bernard F. Batto. "Red Sea or Reed Sea? How the Mistake Was Made and What Yam Sûp Really Means."

6985: 6855: 6554: 6497: 6285:

Translated by Charles B. Chavel, volume 2, pages 176–248. New York: Shilo Publishing House, 1973.

5410: 4844: 3519: 2861: 2524:: The second core element, a triumphal procession of the Victor to the throne. (Exodus 15:13–17.) 2065: 1913:

Exodus 15:26 as an incantation over a wound to heal it would have no place in the world to come.

1028: 6470: 5146:

See Mark L. Kligman, "The Bible, Prayer, and Maqam: Extra-Musical Associations of Syrian Jews,"

3487:

Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement: 1986–1990

8728: 8665: 7826: 7739: 7670: 7582: 7492: 7353: 7240: 7049:

The Call of the Torah: An Anthology of Interpretation and Commentary on the Five Books of Moses

7006: 6925: 6900:

Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927–1970

6596: 6542: 5430: 5393: 4960:

Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927–1970

4720: 4387: 3833: 2476: 2406: 2362: 1324: 861: 6956:. Jerusalem, 1951. Translated by Israel Abrahams, pages 155–207. Jerusalem: The Magnes Press, 6240: 931:'s grandson was still alive, and God did not want the Israelites to violate Abraham's oath of 8546: 8516: 7957: 7222: 6984:. Edited by Howard N. Bream, Ralph D. Heim, and Carey A. Moore, pages 163–203. Philadelphia: 6791: 6672: 6636: 6602: 6336: 5434: 5387: 5377: 5365: 4778: 4657: 3606:, "Classical Rabbinic Interpretation," in ," in Adele Berlin and Marc Zvi Brettler, editors, 3590: 3582: 2195: 1622: 1146: 303: 7166:

God Was in This Place and I, I Did Not Know: Finding Self, Spirituality and Ultimate Meaning

5594:. Edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and 1920:(Resh Lakish) deduced that painful sufferings keep away from one who studies the Torah from 825: 409: 8768: 8635: 8004: 7731: 7518: 7514: 7395:, volume 122 (number 1) (Spring 2003): pages 3–21. ("The Lord is a warrior." Exodus 15:3.). 7345: 7076: 6967:, pages 28–29. B'nai B'rith Hillel Foundations, 1958. Reprinted Kessinger Publishing, 2007. 6746:

Franklin E. Hoskins. "The Route Over Which Moses Led the Children of Israel Out of Egypt."

6663: 6478: 6437: 6128:. Edited and translated by Martin I. Lockshin, pages 133–87. Atlanta: Scholars Press, 1997. 5440: 2810:, and the haftarah by Deborah. Finally, both the parashah and the haftarah mention Amalek. 2553: 2327: 1916:

The Gemara deduced from Exodus 15:26 that Torah study keeps away painful sufferings. Rabbi

1906: 1244: 1032: 472: 65: 7144:

The JPS Torah Commentary: Exodus: The Traditional Hebrew Text with the New JPS Translation

6803:

Sabbath Queen: Fifty-four Bible Talks to the Young Based on Each Portion of the Pentateuch

6613: 1358:) in Exodus 14:22 to resolve an apparent contradiction between two Biblical verses. Rabbi 8: 8996: 8723: 8587: 8346: 8316: 8288: 8268: 8233: 8020: 7762: 7334:. Edited by Ora Wiskind Elper and Susan Handelman, pages 430–46. New York and Jerusalem: 7293: 6977: 6895: 6714: 6527:. Translated by Eliyahu Munk, volume 2, pages 573–623. Brooklyn: Lambda Publishers, 1999. 6486: 6305:. Translated by Harry Sperling and Maurice Simon. 5 volumes. London: Soncino Press, 1934. 6256: 5574:; Pesachim 32a, 47b; Shekalim 2b; Sukkah 28b; Beitzah 19a; Rosh Hashanah 21b; Taanit 3b, 5567: 5563: 5381: 4955: 4887: 4706: 4601: 4361: 3821: 3494: 2889: 2772: 2379: 2367: 2125: 1898:

the Lord will do nothing, but God reveals God's counsel to God's servants the prophets."

1853: 1778: 1721:

The Pirke De-Rabbi Eliezer noted that Exodus 15:11 does not employ the words "fearful in

1639: 1506: 1498: 1328: 1290: 1274: 1267: 1186: 743: 254: 7667:

The Lives of Ordinary People in Ancient Israel: When Archaeology and the Bible Intersect

7122:. Edited by Howard Schwartz. New York: Avon, 1983. Reissue edition, Jason Aronson, 1991. 5608:. Translated by W. David Nelson, pages 7, 33, 50, 79–195, 214, 217, 228, 249, 279, 370. 5575: 3857: 1468:

10:12 reports, "Then spoke Joshua to the Lord in the day when the Lord delivered up the

420:

In the continuation of the reading, the Israelites traveled to the springs and palms of

248:) divisions (roughly equivalent to paragraphs, often abbreviated with the Hebrew letter 8806: 8713: 8440: 8296: 8190: 8180: 8170: 8132: 7902: 7713:. Edited by Ezra Bick and Yaakov Beasley, pages 157–233. Jerusalem: Maggid Books, 2012. 7558:. "Into Life: The Humanism of the Exodus: Parashat Beshalach (Exodus 13:17–17:16)." In 7341: 7195: 6818: 6586:

Rebbe Nachman's Torah: Breslov Insights into the Weekly Torah Reading: Exodus-Leviticus

6569: 6368:. Translated and annotated by Israel Lazar, pages 173–219. Brooklyn: CreateSpace, 2015. 5399: 3740: 2730: 2660: 2486: 2398: 2070: 1116:

Pharaoh made chariots drawn by three horses. And the Baraita further reported that the

1076: 108:

to split the sea, allowing the Israelites to escape, then closed the sea back upon the

7532:, pages 298–398. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2009. 7204:. Edited by Leander E. Keck, volume 1, pages 788–823. Nashville: Abingdon Press, 1994. 5571: 4456: 4424: 218:

In traditional Sabbath Torah reading, the parashah is divided into seven readings, or

8776: 8753: 8743: 8556: 8410: 8253: 8162: 8102: 7652: 7611: 7427: 7417: 7335: 7171: 6915: 6702:. Edited by Thomas H. Johnson, page 673. New York: Little, Brown & Company, 1960. 6563: 6530: 5063: 4891: 4857: 4755: 4665: 3534: 3511: 2693: 2580: 2460: 2424: 2402: 2387: 2150:

17:12, "And the man was an old man (and thus wise) in the days of Saul, coming among

1917: 1410: 1210: 1158: 1060: 769: 425: 389:(1984 illustration by Jim Padgett, courtesy of Distant Shores Media/Sweet Publishing) 342: 7874: 7792:

The Heart of Torah, Volume 1: Essays on the Weekly Torah Portion: Genesis and Exodus

7594:"Exodus and Asylum: Uncovering the Relationship between Biblical Law and Narrative." 5083:

JPS Commentary on the Haggadah: Historical Introduction, Translation, and Commentary

1805:; the process to which it refers never ceases. The Gemara cited these proofs: Using 716:

argued that the Bible treated those events "as proof of God's wonderous salvation."

8991: 8986: 8612: 8582: 8263: 8025: 7770: 7680: 7662: 7593: 7546: 7499: 7373: 7161: 7108: 6622: 6510: 6163: 5587: 5559: 5539: 5465: 5308: 4615: 4567: 4502: 3724: 2724: 2597: 2209: 2045: 1949: 1894: 1770: 1448: 1252: 1112: 852:

2:27–38 told how in the 2nd century BCE, many followers of the pious Jewish priest

814: 791: 755: 739: 8496: 7717: 6728: 2532:: The conclusion, an enthronement formula anticipating God's reign (Exodus 15:18.) 1744: 8898: 8842: 8660: 8536: 8238: 8225: 8012: 7869: 7822: 7700: 7383: 7330:

Jane Falk. "Rhetorical Questions: The First Words of the Children of Israel." In

7324: 7256: 7185: 6949: 6830: 6689: 6516: 6357: 6322: 6308: 6268: 6197:. Translated by Eliyahu Touger, pages 140–48. New York: Moznaim Publishing, 1990. 6160:

Introduction by Henry Slonimsky, pages 60, 167, 202–03. New York: Schocken, 1964.

6050: 5531: 5426: 4920:. Edited by Leander E. Keck, volume 1, page 802. Nashville: Abingdon Press, 1994. 4787: 4593: 2791: 2706: 2681: 2676: 2645: 2617: 2537: 2375: 2260: 2240: 2147: 2089: 1813:, Isaiah 57:16 says, "For I will not contend for ever, neither will I be always ( 1262: 1236: 1136: 943: 932: 857: 806: 529: 195: 172: 57: 7887: 7767:

Archaeology of the Bible: The Greatest Discoveries From Genesis to the Roman Era

3809: 2366:

Franklin's design for the Great Seal of the United States (1856 illustration by

1177:

threw stones at them, as Psalm 68:28 says: "the princes of Judah their council (

1161:

went first, as Psalm 68:28 says: "There is Benjamin, the youngest, ruling them (

1083: 830: 8955: 8940: 8708: 8692: 8677: 8655: 8577: 8392: 8301: 8094: 7835:“A Notice About Manna and Uprooted Oppression at Serabit el-Khadim (Improved).” 7628: 7578: 7563: 7555: 7438: 7311: 7139: 7025: 6972:

Canaanite Myth and Hebrew Epic: Essays in the History of the Religion of Israel

6743:, pages 99–104. Philadelphia: Jewish Publication Society, 1998. Reprinted 2012. 6267:. Translated and annotated by Eliyahu Munk, volume 2, pages 442–77. Jerusalem: 4548:, chapter 8 (Egypt, late 12th century), in, e.g., Joseph I. Gorfinkle, editor, 3667: 3640: 2755: 2668: 2568: 2467: 2351: 2285: 1848: 1754: 1481: 1465: 1404: 1190: 1174: 1024: 924: 846:

The parashah has parallels or is discussed in these early nonrabbinic sources:

709: 325: 258:)). Parashat Beshalach has four further subdivisions, called "closed portion" ( 229: 224: 164: 151:. And Jews also read the part of the parashah about Amalek, Exodus 17:8–16, on 101: 85: 7912: 7321:

Exodus to Deuteronomy : A Feminist Companion to the Bible (Second Series)

6475:

Chanukas HaTorah: Mystical Insights of Rav Avraham Yehoshua Heschel on Chumash

5477: 5469: 5288: 5275: 5262: 5247: 5235: 5231: 5219: 5215: 5203: 5048: 5024: 4648:, translated by Yehuda ibn Tibbon and Daniel Haberman, volume 1, pages 416–17. 4628:, translated by Yehuda ibn Tibbon and Daniel Haberman, volume 1, pages 184–87. 4477: 4271: 3797: 3469: 3439: 3353: 3341: 3316: 3304: 3292: 3280: 3268: 3206: 3181: 3169: 3157: 3145: 3108: 3083: 3071: 3059: 3034: 3022: 2948: 2936: 2924: 1228: 1185:

as "stoned them." For that reason, Benjamin merited hosting the site of God's

9011: 8883: 8878: 8786: 8650: 8526: 8420: 8112: 7648: 7535: 7246: 7232: 7226: 7098: 7037:

Charles R. Krahmalkov. "A Critique of Professor Goedicke's Exodus Theories."

6998: 6887: 6765: 6648: 6492: 6403: 6182: 6153: 6131: 6075: 5258: 5199: 5187: 5178: 5173: 5019: 4947: 4529: 3785: 3628: 3490: 3427: 3415: 3390: 3378: 3243: 3231: 3120: 3010: 2985: 2973: 2877: 2762: 2634: 2471: 2347: 1766: 1626:

Miriam and the Israelites Rejoicing (illustration from the 1890 Holman Bible)

1453: 1347: 1309: 1222: 713: 403: 160: 144: 109: 81: 7028:. "The Exodus and the Crossing of the Red Sea, According to Hans Goedicke." 5766: 5762: 5758: 5527: 5523: 5503: 4198: 4128: 2136:

The Mishnah reported that in synagogues at Purim, Jews read Exodus 17:8–16.

1642:—with Michael at God's right. The Midrash taught that Michael got his name ( 8919: 8748: 8602: 8597: 8592: 8501: 8243: 8040: 7562:. Edited by Gregg Drinkwater, Joshua Lesser, and David Shneer; foreword by 7489:

Unlocking the Torah Text: An In-Depth Journey into the Weekly Parsha: Shmot

7477: 7413: 7398: 7332:

Torah of the Mothers: Contemporary Jewish Women Read Classical Jewish Texts

6863:, pages 577, 788. New York: Alfred A. Knopf, 2005. Originally published as 6844: 6740: 6609:

Edited by Michael Warner, pages 665–73. New York: Library of America, 1999.

6482: 6448: 6441: 6371: 5998: 5994: 5609: 5519: 5515: 5511: 5507: 5499: 5495: 5154:

Maqam and Liturgy: Ritual, Music, and Aesthetics of Syrian Jews in Brooklyn

4988: 4803:, page 8. Boston: Benjamin Edes & Sons, 1782. Quoted in James P. Byrd. 4742: 4420: 4357: 4100: 4067: 3712: 3603: 3553: 3507: 2815: 2416: 2213:

feared the Lord, and they believed in the Lord and in Moses, His servant."

1889: 1150:

The Destruction of Pharaoh's Army (illustration from the 1890 Holman Bible)

1117: 421: 350: 237: 97: 6772:. Translated with an introduction by Simon Kaplan; introductory essays by 5990: 5986: 5902: 5535: 5461: 5457: 5346:

Isaiah 56:6–7 (keeping the Sabbath); 66:23 (universally observed Sabbath).

4481: 4416: 4353: 4234: 1983:

The Israelites Gather Manna in the Wilderness (illustration from the 1728

1524: 977:

The Mekhilta of Rabbi Ishmael interpreted the word translated as "armed" (

8945: 8738: 8733: 8718: 8607: 8195: 7467:“‘Enūma Elish’ and Priestly Mimesis: Elite Emulation in Nascent Judaism.” 7455: 7105:, pages xix–xx, 3, 47, 54–55, 74, 97. New York: HarperSanFrancisco, 1990. 6850: 6836: 6773: 6042: 5974: 5970: 5966: 5910: 5906: 5898: 5894: 5798: 4934: 4761: 4544:(New York: Moznaim Publishing, 1990), pages 140–48; see also Maimonides. 4222: 4170: 4030: 3845: 2865: 2621: 2444: 2292: 2171: 1921: 1578:

Reading the words of Exodus 15:2, "This is my God and I will praise Him,

1502: 1217: 1132: 905: 849: 505: 493: 464: 207: 129: 123:

The parashah is made up of 6,423 Hebrew letters, 1,681 Hebrew words, 116

7973: 7639: 7603: 7466: 7178:, volume 1, pages 231–89. Jerusalem: Haomanim Press, 1993. Reprinted as 7150: 7103:

The Early History of God: Yahweh and the Other Deities in Ancient Israel

6588:. Compiled by Chaim Kramer; edited by Y. Hall, pages 96–139. Jerusalem: 6102:

The Torah: With Rashi's Commentary Translated, Annotated, and Elucidated

6082:. Translated by Simon M. Lehrman, volume 3. London: Soncino Press, 1939. 6061: 5962: 5958: 5954: 5950: 5946: 5942: 5938: 5934: 5930: 5926: 5922: 5918: 5914: 5890: 5886: 5718: 5714: 5334:

Exodus 4:21; 7:3; 9:12; 10:1, 20, 27; 11:10 (hardening Pharaoh's heart).

5300: 4275: 3932: 1338:

Pharaoh and His Host Drowned in the Red Sea (illustration from the 1728

532:

of Torah reading read the parashah according to the following schedule:

8981: 8950: 8924: 8781: 8682: 8622: 8481: 8415: 8321: 8215: 8107: 8055: 8030: 7937: 7387: 7087: 6274: 6177: 6038: 6026: 6022: 6018: 6014: 6010: 5806: 5794: 5790: 5786: 5782: 5710: 5706: 5702: 5698: 5690: 5686: 5682: 5678: 5658: 5654: 5650: 5646: 5642: 5638: 4581: 4238: 4088: 3928: 3728: 3655: 2593: 2191: 1444: 1285:

wanted to sing a song of rejoicing, as Isaiah 6:3 associates the words

1154: 935:

21:23–24 not to deal falsely with Abimelech, his son, or his grandson.

853: 762: 488:

In the seventh reading, in chapter 17, when the Israelites encamped at

399: 314:

by night. The first open portion ends here with the end of chapter 13.

93: 20: 7474:, volume 126 (2007): 635–37. (“Priestly Mimesis in the Exodus Story”). 7069:

Trude Dothan. "Gaza Sands Yield Lost Outpost of the Egyptian Empire."

6982:

A Light unto My Path: Old Testament Studies in Honor of Jacob M. Myers

6366:

Abarbanel: Selected Commentaries on the Torah: Volume 2: Shemos/Exodus

6247: 6034: 6030: 6006: 5982: 5826: 5814: 5810: 5802: 5778: 5754: 5674: 5670: 5666: 5634: 5630: 5152:, volume 45 (number 3) (Autumn 2001): pages 443–479; Mark L. Kligman, 5135:

Or Hadash: A Commentary on Siddur Sim Shalom for Shabbat and Festivals

5122:

Or Hadash: A Commentary on Siddur Sim Shalom for Shabbat and Festivals

5109:

Or Hadash: A Commentary on Siddur Sim Shalom for Shabbat and Festivals

5096:

Or Hadash: A Commentary on Siddur Sim Shalom for Shabbat and Festivals

4440: 4287: 4259: 4186: 3773: 3670:

1:2; see also Exodus Rabbah 25:7 (making a similar playful reading of

2431: 2015: 904:

interpreted the words "God led them not by the way of the land of the

696:

The parashah has parallels or is discussed in these Biblical sources:

8801: 8672: 8435: 8127: 7840: 7787: 7586: 7044: 6710: 6656: 6644: 6046: 6002: 5882: 5878: 5830: 5822: 5818: 5774: 5750: 5746: 5742: 5738: 5662: 4980: 4790:(Boston: John Boyle, 1776; reprinted by Gale, Sabin Americana, 2012). 4597: 4365: 4210: 4140: 3752: 2912: 2651: 2281: 1584: 1564: 928: 913: 795: 364: 7897: 7856: 6566:, page 100. Hanover, New Hampshire: Brandeis University Press, 1983. 6462: 5978: 5874: 5870: 5866: 5862: 5858: 5854: 5850: 5846: 5838: 5770: 5694: 5081:(Brooklyn: Mesorah Publications, 2005), pages 51–52; Joseph Tabory, 4860:(Hanover, New Hampshire: Brandeis University Press, 1983), page 100. 4672:(Jerusalem: Haomanim Press, 1993), volume 1, page 285; reprinted as 4428: 4182: 4116: 4104: 4046: 4026: 3983: 3910:

Mekhilta of Rabbi Ishmael, Beshallah, chapter 4; Exodus Rabbah 21:8.

3869: 2674:

The Song of the Sea, Exodus 15:1–18, appears in its entirety in the

444:

In the sixth reading, God heard their grumbling, and in the evening

398:

In the short fifth reading, the Israelites went three days into the

16:

Sixteenth portion in the annual Jewish cycle of weekly Torah reading

8821: 8816: 8811: 8758: 8687: 8561: 8455: 8450: 8445: 8336: 8331: 8311: 8200: 8147: 8142: 8137: 8070: 8060: 7619: 7388:"The Zeal of Phinehas: The Bible and the Legitimation of Violence." 6970:

Frank Moore Cross Jr. "The Song of the Sea and Canaanite Myth." In

6809: 6577: 6539:

Moses Mendelssohn: Writings on Judaism, Christianity, and the Bible

6317:

Midrash Rabbeinu Bachya: Torah Commentary by Rabbi Bachya ben Asher

5842: 5834: 5734: 5730: 5726: 5579: 5423:

The Works of Josephus: Complete and Unabridged, New Updated Edition

5405: 4818:

Sacred Scripture, Sacred War: The Bible and the American Revolution

4805:

Sacred Scripture, Sacred War: The Bible and the American Revolution

4577: 4444: 4311: 4299: 3700: 2908: 2747: 2513: 2490: 1667: 1124: 917: 818: 787: 489: 148: 7942: 7892: 7599:, volume 34 (number 3) (March 2010): pages 243–66. (Exodus 14–15). 7450:

Dancing in the White Spaces: The Yearly Torah Cycle and More Poems

7192:, page 8. New Brunswick, New Jersey: Transaction Publishers, 1993. 7168:, pages 26–27. Jewish Lights Publishing, 1993. (crossing the sea). 6877: 6847:, pages 376–493. Hoboken, New Jersey: KTAV Publishing House, 1992. 5722: 3971: 3897: 3895: 3893: 3891: 3889: 3887: 512:

overwhelmed Amalek in battle. The seventh open portion ends here.

8852: 8847: 8826: 8541: 8521: 8506: 8491: 8460: 8357: 8341: 8326: 8152: 8050: 8045: 8035: 7113:

A Torah Commentary for Our Times: Volume II: Exodus and Leviticus

6785: 6777: 6581: 6513:, pages 437, 457. Harmondsworth, England: Penguin Classics, 1982. 6345:

Akeydat Yitzchak: Commentary of Rabbi Yitzchak Arama on the Torah

6117: 5491: 5453: 5396:

11:22 (Joseph's bones); 11:28 (first Passover). Late 1st century.

5157: 2784: 2601: 1873: 1865: 1631: 1619:)?" (For in the face of Titus's blasphemy, God remained silent.) 1592: 1560: 1497:

recited, as Psalm 30:1 reports, "a song at the Dedication of the

1494: 1485: 1473: 1469: 1194: 1044: 1011: 939: 877: 802: 776: 719: 497: 319: 176: 168: 140: 89: 77: 7952: 7640:"A Critical Analysis of the Formula 'Yahweh Strikes and Heals.'" 6756: 5544:

The Tosefta: Translated from the Hebrew, with a New Introduction

4718:

Shai Held, "Let Me Sing unto the Lord for He Surged, O Surged,"

4540:(Egypt. Circa 1170–1180), in, e.g., Eliyahu Touger, translator, 1189:, as Deuteronomy 33:12 says: "He dwells between his shoulders." 8531: 8258: 8248: 8185: 8075: 8065: 7794:, pages 155–64. Philadelphia: Jewish Publication Society, 2017. 7424:

Professors on the Parashah: Studies on the Weekly Torah Reading

7380:, pages 98–106. Philadelphia: Jewish Publication Society, 2002. 7282: 7271: 7208: 6732: 6713:, before 1889. Translated by Ben Josephussoro. 1911. Reprinted 6429: 6136: 6097: 5626: 5039:(Jerusalem: Feldheim Publishers, 1991), volume 1, pages 137–41. 4905:

Exodus 1–18: A New Translation with Introduction and Commentary

4849: 4738: 4703:

Exodus 1–18: A New Translation with Introduction and Commentary

3884: 2807: 2799: 2795: 2640: 2612: 2343: 2177: 2109: 2104: 2096: 2009: 2005: 1881: 1877: 1706:). For example, the names Michael and Gabriel contain the word 1556: 1548: 1540: 1461: 1440: 1359: 1065: 1040: 881: 779: 761:

In Exodus 35:1–3, just before issuing the instructions for the

705: 509: 496:

to produce water, and they called the place Massah (trial) and

376: 278: 272: 233: 188: 156: 117: 60:

for "when let go" (literally: "in (having) sent"), the second

7816:"Pharaoh's Administration Offers a Cautionary Tale for Today." 7811:, pages 50–52. Philadelphia: Jewish Publication Society, 2017. 7705:

Fifty-Four Pick Up: Fifteen-Minute Inspirational Torah Lessons

7146:, pages 68–97. Philadelphia: Jewish Publication Society, 1991. 2500:: The introduction announces the core theme. (Exodus 15:1–3.) 1837:, Exodus 15:18 says, "The Lord shall reign for ever and ever ( 8796: 8617: 8486: 8476: 8430: 8306: 8278: 8273: 8210: 8122: 7903:

American Jewish University—Ziegler School of Rabbinic Studies

7784:, pages 97–102. New Milford, Connecticut: Maggid Books, 2016. 7452:, pages 16, 78. Shelbyville, Kentucky: Wasteland Press, 2007. 7056: 6679: 6562:. Translated by Allan Arkush; introduction and commentary by 6411: 6298: 6232: 6085: 5322:

The parashah has parallels or is discussed in these sources:

5311:(Brooklyn: Mesorah Publications, 1998), volume 11, page 118b. 5028: 2769:

For Ashkenazi Jews, the haftarah is the longest of the year.

2113: 2100: 1861: 1635: 1600: 1552: 1489: 1477: 1282: 1006: 887: 873: 453: 449: 445: 429: 307: 203: 152: 113: 105: 64:

and first distinctive word in the parashah) is the sixteenth

7752:, pages 79–84. New Milford, Connecticut: Maggid Books, 2015. 7448:

Suzanne A. Brody. "I'm still groping" and "Desert Heat." In

5402:

17:17. Late 1st century. (changing hearts to God's purpose).

5183: 5181: 2905:

The Schottenstein Edition Interlinear Chumash: Shemos/Exodus

2239:

Reading the account of Massah and Meribah in Exodus 17:1–7,

966:, to mean God caused them "to recline" (using the same root 523: 191:, Agag fathered a child, from whom Haman in turn descended. 8205: 8175: 7798: 7750:

Lessons in Leadership: A Weekly Reading of the Jewish Bible

7500:"The Problem of Finite Verb Translation in Exodus 15.1–18." 7301:

Teaching Jewish Virtues: Sacred Sources and Arts Activities

7237:

The Five Books of Miriam: A Woman's Commentary on the Torah

7134:

Does God Have a Big Toe? Stories About Stories in the Bible

6906: 6805:, pages 48–51. New York: Behrman's Jewish Book House, 1936. 2536:

In Exodus 15:11, "Who is like you among the gods, O Lord?"

2506:: The first core element, a victory song (Exodus 15:4–10.) 1759: 1036: 311: 199: 184: 180: 61: 7685:"The Use of Electrical and Electronic Devices on Shabbat." 7083:, pages 67–70. Washington, D.C.: B'nai B'rith Books, 1987. 6940: 5085:(Philadelphia: Jewish Publication Society, 2008), page 95. 3986:; see also Mekhilta of Rabbi Ishmael, Beshallah chapter 6. 3602:

For more on classical rabbinic interpretation, see, e.g.,

2560: 1611:)?" may be read to mean, "Who is like You among the mute ( 8085: 7703:. "Defeating Evil: Thoughts on the Arizona Massacre." In 7657:

The Gift of Rest: Rediscovering the Beauty of the Sabbath

7460:

How To Read the Bible: A Guide to Scripture, Then and Now

7279:

Teaching Jewish Holidays: History, Values, and Activities

6833:, pages 137, 146. Mahwah, New Jersey: Paulist Press 1978. 6737:

The Language of Truth: The Torah Commentary of Sefat Emet

6379: 5552:: 19:1–46:2. Land of Israel, late 4th century. In, e.g., 5352:

Esther 3:1 (Agagite, read as Amalekite via Numbers 24:7).

4871:

How To Read the Bible: A Guide to Scripture, Then and Now

4556:, 1912; reprinted by Forgotten Books, 2012), pages 95–96. 4035:

How To Read the Bible: A Guide to Scripture, Then and Now

829:

Mattathias appealing to Jewish refugees (illustration by

457: 136: 7847:, pages 193–261. New Haven: Yale University Press, 2021. 7420:, pages 133–43. New York: Oxford University Press, 2004. 7120:

Gates to the New City: A Treasury of Modern Jewish Tales

6607:

American Sermons: The Pilgrims to Martin Luther King Jr.

6289: 6263:. France, circa 1240. In, e.g., Chizkiyahu ben Manoach. 6172:

Ibn Ezra's Commentary on the Pentateuch: Exodus (Shemot)

6126:

Rashbam's Commentary on Exodus: An Annotated Translation

3458: