What are the connotations of "Shirah"?
Targum Onkelos and Targum Yonasan: "Shirah" has connotations of thanks and praise (i.e., to sing the praises of).
Maharal (Chidushei Agados Vol. 3, p. 191, to Sanhedrin 94a): That which is material (Chomer) is said to be in potential; whereas that which is above the material is actualized. 1 The Bnei Yisrael had just experienced a supernatural miracle; 2 it was fitting that they say Shirah - thus actualizing themselves, by opening their mouths and bringing out their praises. To refrain from singing Shirah, would be to remain merely in potential. 3
"Chomer" and "Tzurah" are common terms in Maharal's thought; refer to 14:15:4:1* and to 14:13:4:1* . Raw material contains untapped potential. Shaping that material into some function-specific form, is what brings out that potential into practice. So too in abstract; the world's material aspect is as-yet untapped potential, whereas the world's non-material or spiritual aspect, already has its specific form with which it has been actualized.
Maharal (see 14:27:0.3:2 and its note) - A miracle is a momentary connection of this natural world, to the transcendent (Nivdal) world.
That Gemara discusses Chizkiyahu's failure to sing Shirah upon the downfall of Sancheriv. Chazal write that Chizkiyahu had the potential to be the Mashiach, yet this was not fulfilled. It is fitting for the Mashiach to sing Shirah, for at that time the world will reach perfection, actualizing its potential. Maharal (Netzach Yisrael Ch. 43, p. 176) - When a person is complete, he offers song and praise to He Who brings perfection. In contrast, a mourner, who is incomplete having suffered a loss, sits silently. (For more about the nature of Shirah, see 15:1:2.4:2 , and the references at the end of note 15:1:2.4:2 4
.)
When did Yisrael sing the Shirah?
Rashi (to Sotah 12b): On the 21st of Nisan. On the 15th, 16th and 17th, they had travelled from Ra'meses to Sukos... to Eisam and to Pi-ha'Chiros. On the 18th, Pharaoh was informed that the people had fled; and on the 19th and 20th the Egyptians chased after them. On the eve of the 21st, they entered the Yam-Suf; and on the morning of the 21st - which is synonymous with the last day of Pesach - they sang the Shirah.
After all the wonders that Bnei Yisrael experienced, why did they recite Shirah only now, after Keri'as Yam Suf?
Maharal (Derush l'Shabbos Ha'Gadol, p. 219): This Shirah reveals how Bnei Yisrael reached their peak level - to truly recognize Hashem, as they said "Zeh Keli, v'Anveihu" (15:2). They could say this only now, after Hashem had performed all of His miracles for them, including this final one. 1
For further references from Maharal about the miracle of Keri'as Yam Suf, and what Bnei Yisrael learned and achieved as a result, refer to 14:15:4 and to 14:16:2 . (Keri'as Yam Suf amounted to negation of the material world before Bnei Yisrael -see 14:21:6:1. The plagues meted out to the Egyptians at the sea, were qualitatively greater than those in Egypt - see 14:31:1.3 . Bnei Yisrael reached Emunah in Hashem (14:31), and Emunah brings about firm existence, as well as joy and song -see 14:31:153:1 . For further references about the nature of Shirah, see above 15:1:2.4:2 , and the references at the end of note 15:1:2.4:2 2
.)
Why does the Torah write "Az Yashir Moshe" (in the future tense)?
Rashi #1: What the Pasuk means is that, the moment Moshe saw the miracle, it entered his mind 1 to sing, 2 and that is what he proceeded to do. 3
Rashi #2 (citing the Mechilta): It refers to after Techiyas ha'Meisim. 4
Ramban: It is common for the Pasuk to speak in the future even when it is referring to the past. 5
Hadar Zekenim: To teach us that whoever sings Shirah in this world will merit to sing Shirah in the world to come. 6
Rashi: As we find regarding Yehoshua (Yehoshua 10:12), and regarding the Song of the Well (Bamidbar 21:17). See also Melachim I 7:8 .
Rashi: Because the 'Yud' represents Machshavah. (Also see Gur Aryeh, 15:1:2.6:1 .)
Rashi citing Sanhedrin 91b: On other occasions, the person concerned had in mind to do something, and did not put his thoughts into practice - see for example, Melachim I 11:7. The Ramban queries Rashi from a number of sources - See for example, Tehilim 106:19, 108:14 and from that entire chapter.
Rashi: This is one of the places where Techiyas ha'Mesim is hinted in the Torah. (See the opening Sugya in the last Perek of Sanhedrin). See also Torah Temimah, note 1.
Ramban explains why the Torah does so, and cites numerous examples of this (e.g., Shemos 33:7). But see Gur Aryeh, 15:1:2.6:1 .
Also see Maharal, 15:1:2.4:2* .
Why does the Torah use the doubled expression, "va'Yomeru Leimor"?
Ohr ha'Chayim: Each one prompted the other to sing, until they all sang in unison. 1
Chasam Sofer: To teach us that it is an obligation to recite the Shirah every day.
Sotah 30b: To teach us that Yisrael responded to Moshe, like one responds to the Chazan who recites Hallel. 2
What are the implications of the words "Ki Ga'oh Ga'ah"?
Rashi #1, Targum Onkelos and Targum Yonasan: It implies that Hashem was proud 1 over the proud ones. 2
Rashi #2: Doubled expressions refer to something that nobody else could possibly emulate. When one fights against a man riding a horse, he can only defeat him by toppling him from the horse, whereas Hashem cast the horse together with its rider into the sea.
Rashi #3: It implies that however much one praises Hashem, there are always more praises to add - in stark contrast to a human king, whose praises are undeserved. 3
Seforno: It implies that Hashem is deserving of praise for the goodness that He possesses; and not Pharaoh, who claimed that the Nile River was his and that he made himself.
Rashbam: The term 'Gei'us' is often used in connection with victory in war - as it does in this case. 4
Chagigah 13b: 'Sing to the One who is Proud over the proud ones' - The lion is king of the Chayos; the ox, of the Behemos; the eagle is king of the birds; man is king of all of them; and Ha'Kadosh-Baruch-Hu is King over them all and over the entire world. 5
Ramban: The horse is proud (vain) in battle, and the rider is proud over the horse (when he rides on its back), and Hashem was proud over both when He cast them together into the sea. See also answer #6.
Targum Yonasan: Hashem does not tolerate people who are conceited before Him, and raises Himself above them and punishes them. Consequently, when Pharaoh, in his conceit, chased after Yisrael, He cast his horses together with their riders into the Yam-Suf and drowned them.
Maharal (Gevuros Hashem Ch. 47, p. 187): How is this additional explanation derived from the text? The Shirah does not open with 'Hashem Ga'oh Ga'ah' (from which Rashi arrives at his first explanation), but rather with "Ashirah La'Shem" - meaning, 'I shall sing that which I wish to praise about Hashem; and He indeed has.'
See for example, Tehilim 94:2 and Tehilim 10:2.
Maharal (Gevuros Hashem Ch. 47, p. 187): Hashem set these four on the Kisei ha'Kavod (see Yechezkel 1 ); and Hashem Himself is exalted above all four of them. Hashem gave these creations four different aspects of greatness - Chochmah (wisdom) to man; Gevurah (power) to the lion; Osher (wealth) to the ox (i.e. its strength, and its fortitude to withstand hard labor, which maintain its existence); and He gave Kavod (glory) to the high-flying eagle. Although these are creations with aspects of greatness, they are all subservient to Hashem, Who is exalted above all; and thus we praise Him. (In other words, whatever greatness Hashem granted them is not their own, but rather, they serve to bring honor to Hashem. (EK) This idea will be echoed at the end of the Shirah; refer to 15:18:3:1 . )
Why does the Torah here write "Ramah ba'Yam" (which implies throwing upwards); whereas in Pasuk 15:4, "Yarah ba'Yam" (which implies casting downwards)?
Rashi: To teach us that the riders together with their horses were cast from the depths of the sea to the top and then down to the bottom again. 1
Why does the Torah write "Sus (singular) v'Rochevo"?
Rashi (to Bereishis 49:6, and to 14:23 above): Because in the Eyes of Hashem , many horses are considered like one horse. 1
Seforno: It refers specifically to Pharaoh and his horse. 2
Gur Aryeh (to 14:23): If the Mechilta derives this from our Pasuk, why does Rashi derive it from "Kol Sus Pharaoh" (14:23)? Refer to 14:23:1.1:1 .
What are the implications of "Sus v'Rochevo Ramah ba'Yam"?
Rashi: It implies that Hashem cast the horse together with its rider up to the top, and down to the depths ("Yarah" - 15:4) - all while the rider was still attached to the horse. 1
Maharal #1 (Gevuros Hashem Ch. 47, p. 188): Riding upon a horse means raised stature (like that of a king 2 - see Shabbos 152a). Hence, because Hashem is "exalted [even] upon the proud ones," 3 "He cast down the riders into the sea." 4
Maharal #2 (ibid.): The term "Ramah" implies the lifting up that comes before the fall. This cannot refer to the Egyptians themselves; rather, Chazal interpret it as referring to the [heavenly] officer over Egypt. The Egyptians were the 'horse,' their angel was the 'rider' -- and Hashem was exalted over both.
Gur Aryeh: How is this derived? The verse does not say 'Sus v'Rochev' (a rider), but rather "its rider," in the possessive. This means that the rider was still on the horse.
Gur Aryeh (to Bereishis 49:11): A person who rides upon an animal is analogous to a king who 'rides' on the people. Also see Maharal (Ohr Chadash p. 181, to Esther 6:8) - The horse lifts itself off the ground as it walks; to ride it is to be a king.
What are the implications of the word "Az [Yashir Moshe]"?
Da'as Zekenim #1 and Hadar Zekenim #1: Moshe said to Hashem, 'I complained to You with the word 'Az' - 'u'me'Az Basi El Pharaoh' (Shemos 5:23); so I will praise You with the word 'Az' - 'Az Yashir Moshe.'' 1
Da'as Zekenim #2 and Hadar Zekenim #2: The Gematriya of "Az" - eight - alludes to Bris Milah, which is on the eighth day, in the merit of which the sea split. 2
Maharal (Gevuros Hashem Ch. 47, p. 184): The Midrash points out that the Generation of Enosh sinned with the word "Az [Huchal]" (Bereishis 4:26); and as a result, their dry land was overrun by the sea (see Rashi to Bereishis 6:4). Now, the reverse occurred - the sea turned into dry land for Bnei Yisrael, and they sang "Az [Yashir]." Turning the dry land into sea, and the sea into dry land, shows Hashem's Unity and His Omnipotence. 3 (An angel, in contrast, can be appointed over at most one item; and it cannot transform something into its opposite). The generation of Enosh witnessed the introduction of idolatry among mankind; consequently the sea overtook the dry land. Now, the opposite took place. The word "Az" refers to 'the present' ('Atah' with an Ayin), which comes from the word for 'moment' ('Eis'). A moment cannot be sub-divided; thus, it implies unity. 4 The word "Az" is spelled Alef-Zayin, numerical value 1 before 7 . Seven is the number of multiplicity; and One refers to Hashem, Who rules over all the components at once. 5 Furthermore, 1 + 7 = 8 . (Nature is represented by number 7, and then number 8 represents surpassing nature.) The sea was split on a plane above the natural. 6 Thus, it is fitting here to use the word "Az" to praise Hashem, Who is One without any division. 7
Also see note 15:1:151:3*** below.
As the Pasuk writes in Tehilim, "L'Gozer Yam Suf li'Gezarim" (136:13); and Targum Onkelos translates the term "va'Yamol" (Avraham performed Bris Milah - Bereishis 17:23), as 'u'Gezar.' Also see note 15:1:151:3*** 3
below.
Maharal (ibid.) cites a Midrash, which says that the term "Az" can refer to either past or present, and gives examples of each. Maharal comments - How can the same term be used for both? Rather, "Az" refers to 'Atah' (now, the present), which is above time. To explain, time ('Zeman') is a process; the term comes from 'Zimun,' pre-designation. The 'Eis' or 'Atah' (now, the moment) is what connects the past to the future (also see Maharal, Tif'eres Yisrael Ch. 25, p. 76). Maharal (Derush Al ha'Torah, p. 23) - 'Eis' means the completion of the past and the beginning of the future; it is not in itself a 'Zeman.' The Torah is associated with 'Eis' and with the Sechel. Also see Maharal (Gevuros Hashem, beg. Ch. 46, p. 175) - 'Zeman' relates to physical entities, as both have physical duration and are divisible. Time is measured and renewed by motion (of the heavenly bodies), and motion is a property of the physical. Also refer to Shemos 12:2:4.1:3 and its notes. (EK)
I have heard it explained that there are seven Midos by which Hashem guides the world, each of them a distinct classification; yet there is also a direction that unites these Midos into one process with one goal. That Midah transcends our world, which is the realm of division. (EK) Maharal (ibid.) continues explaining the Midrash - Just as Moshe had erred with the word "Az" (Shemos 5:23) by complaining about the delay prior to the Redemption, he now rectified that sin with "Az [Yashir]." Maharal explains that Moshe had linked in to that lofty Midah of unity, but he had erred regarding it. Maharal adds (ibid. p. 185) - The Midrash comments that all of Moshe's "business" was conducted with the word "Az" (other examples are Shemos 4:26, and Devarim 4:41). As Maharal explains, Moshe was the "man of G-d" (Devarim 33:1);he was above the physical, like "Az" is above time (see preceding note). Perhaps we can explain similarly - Moshe had a grasp of the world in terms of its source, wherein Hashem's guidance is unified, over and above our realm of divisibility. That is what led to his difficulty in understanding how his fulfilling his mission had brought about harm for Bnei Yisrael ("U'me'Az Ba'si..." - Shemos 5:23); and that is what he now rectified with "Az Yashir." (EK)
Maharal also cites the Midrash that "Az" (value of 8) alludes to Milah, performed on the 8th day. By nature, man is born an Arel; then through the Milah, Yisrael is raised above nature. For other connections between Keri'as Yam Suf and Bris Milah, see above, 14:15:5:3 , 14:29:3:3, and 14:29:4:1 .
As Maharal (Gevuros Hashem, beg. Ch. 65, p. 300) summarizes the above ideas - Hashem is praised with "Az;" He is upraised over the natural world; He is The 1 above the 7 days of creation. "Az" implies a pinpointed moment taken outside of time. Thus, Bnei Yisrael praised Hashem with "Az," meaning He has no association and nothing in common with the physical. (Maharal (ibid.) also makes reference to 8 instances of Shirah in Tanach; however, other sources count 10 Shiros (Mechilta here, Targum to Shir ha'Shirim 1:1, and other Midrashim.)
The Gemara (Sotah 30b) brings a discussion of the Tana'im, as to how Moshe and the Bnei Yisrael recited the Shiras ha'Yam; a. According to Rebbi Akiva, when Moshe recited each part of the Shirah, the Bnei Yisrael responded with the 'headline' - "Ashirah La'Shem." b. Rebbi Eliezer - Moshe recited each part, and the Bnei Yisrael repeated after him. c. Rebbi Nechemyah - Moshe initiated the Shirah, whereupon the Shechinah rested upon Yisrael, and they all proclaimed the Shirah in unison (according to Rashi; also see Tosafos loc. cit). What is behind these opinions?
Maharal (Gevuros Hashem Ch. 47, p. 186): Shirah is commensurate with the level of the person who recites it - i.e., how much he, as a creation, yearns for his Prime Cause; or as a recipient, for his Benefactor. 1 A person will have such yearning when he, in-and-of himself, is the end-goal of his creation (rather than having been created merely to serve or assist another creation). 2 The more primary a person's existence, the more fitting it is that he sing Shirah. a. According to Rebbi Akiva, because Moshe was on a level all his own, only he expressed the Shirah in its entirety; whereas the Bnei Yisrael said only the headings, expressing the Shirah in essence. b. Rebbi Eliezer - The Bnei Yisrael must have said the entire Shirah. Because they reached their level via Moshe, they recited Shirah by repeating after him. c. Rebbi Nechemyah - The Bnei Yisrael were worthy of saying Shirah in their own right; so once Moshe initiated, they continued.
In Maharal's terminology - Ilah and Alul (Cause and effect); or Mashpi'a and Mekabel (Benefactor and recipient).
Maharal: For example, the animals are created for the sake of man; they would not be called 'a creation yearning for its Creator.' Shirah is appropriate for Bnei Yisrael, who are 'children unto Hashem' (Devarim 14:1); whereas everyone else is to assist. Maharal uses this idea to explain the Gemara (Sotah ibid.), that even toddlers and nursing babies, and even those still in their mother's womb, joined in the Shirah. See Maharal (Netzach Yisrael, beg. Ch. 11, p. 65) - Hashem calls Yisrael "My firstborn son" (Shemos 4:22). A son is influenced by the father's inner essence. Yet a father might have many sons; the term "firstborn" means that Yisrael alone is influenced so by Hashem's Essence (see our comments in Shemos 4:22:1:5 and 4:22:1:6). Hashem, Who is One, chose only one such nation. To explain - A child brings his father's potential into actuality, turning him into a father. So too, Yisrael is the purpose of creation; it is through them that Hashem is a Benefactor; whereas the nations are the intermediaries for Yisrael's existence. Thus, Yisrael is intrinsically a creation (Alul b'Etzem); they are the goal; and they yearn to cleave to their Source. That is why they sing Shirah. (EK) (For further references about the nature of Shirah, see above 15:1:2.4:2 , and the references at the end of note 15:1:2.4:2 3
.)
The Pasuk singles out Moshe, among the rest of Bnei Yisrael, as having sang the Shirah. What does this show?
Maharal (Gevuros Hashem Ch. 47, p. 186): Shirah is an indicator of the true spiritual level of the one who utters it. Moshe's level was far above that of the rest of Yisrael.
The Midrash teaches that after the events of Keri'as Yam Suf, the angels wished to sing Shirah; but Hashem decided that Bnei Yisrael must precede them. The Midrash gives a parable - 'A king returned victorious from battle, and his son and his servant both approached the throne room bearing wreaths. Who should be admitted first? The king said, 'Let my son enter first!'' Who was next to sing Shirah? Opinions differ in the Midrash, as to whether the women of Yisrael said Shirah next, and only then the angels; or the reverse. Why?
Maharal (Gevuros Hashem, beg. Ch. 68, p. 313): It was at Keri'as Yam Suf that Bnei Yisrael attained their great levels, and as a newly-formed nation, they immediately sang Shirah. In truth, everything is created for Hashem's glory, and so, every creation glorifies Him with Shirah. The Midrash here refers to the angels as 'Avadim,' for they were created to serve and oversee the world; indeed the name 'Mal'ach' means emissary or messenger. But Yisrael are called 'Banim' - they are the primary Alul (goal, product) of Creation; it is they who bring to light Hashem's role as Ilah (Prime Cause). 1 Thus, Bnei Yisrael are primary, so they said Shirah first; whereas the angels play a supporting role, and they come second. The opinions in the Midrash differ as to whether the women are also viewed as 'supportive,' as in the verse "Ezer k'Negdo" (Bereishis 2:18) - and so the angels should say first, as they are from the upper realms - or, since women and men are together called "Adam" (see Bereishis 5:2), they too precede the angels. 2
See above, 15:1:152:1 and its notes. The existence of the Alul, testifies to the influence of the Ilah, the Prime Cause.
Maharal aligns these two approaches with the Gemara's discussion (Berachos 61a) as to whether the "Tzela" from which the Ishah was created (Bereishis 2:21-22) was a 'Partzuf' or a 'Zanav' - i.e. a primary facet, or a secondary appendage.
The Gemara (Avodah Zarah 24b) describes the events when the Pelishtim returned the Aron to Bnei Yisrael. It interprets the verse "va'Yisharnah ha'Paros" (Shmuel I 6:12) (literally meaning that the cows pulling the wagon with the Aron walked 'Yashar,' straight, to the land of Yisrael), to mean that the cows sang Shirah! One opinion as to what exactly they sang, is this Shirah, "Az Yashir." What does this mean; and why specifically this Shirah?
Maharal #1 (Chidushei Agados Vol. 4, p. 53, to Avodah Zarah 24b): Chazal do not mean that the cows actually verbalized these words; but rather, that their walking a straight line ("Yashar") to bring the Aron back home, in itself constituted a "Shirah." The idea that this event expressed was that of Shiras ha'Yam - i.e., that Hashem took Yisrael out of Egypt to be His nation; and He does not abandon them in the hands of their foes.
Maharal #2 (ibid.): The miracle of the Aron's return involved cows; this reminds us of the Mitzvah of Parah Adumah. The Shirah of "Az Yashir" which is attributed to Moshe, is parallel to the topic of Parah Adumah that was revealed to Moshe. Additionally, our Shirah opens with the word "Az" (see footnote). 1 The miracle of the return of the Aron was so great, that it came about through animals.
Maharal's comments here are mysterious; but perhaps we can explain along these lines. As we learned above, the word "Az" has value one above seven - meaning to rise above this world of division, to the realm that has no division. (See 15:1:151:3 , and note 15:1:151:3 2
- Hashem guides the world via various Midos, yet there is a higher perspective, from which all processes are united towards one goal - and this will be revealed in the future. That was the level of Moshe Rabeinu, who is associated with "Az" (ibid.)). Parah Adumah is what purifies Tum'as Mes - in other words, it connects us with that perfected world, in which there is no death or evil. The Parah is likewise associated with the Midah of Moshe (see Gur Aryeh to Bamidbar 19:2). Hence the connection to "Az Yashir" - which, as Rashi cited above, is a reference from the Torah to Techiyas ha'Mesim. Rashi and Gur Aryeh to Bamidbar 19:2 - The Parah Adumah atones for the sin of the Egel; and were it not for that sin, Bnei Yisrael who received the Torah would have been immune from death. (EK)
QUESTIONS ON RASHI
Rashi writes: "'Az Yashir' (lit., 'Then, will Moshe sing') - Then, when [Moshe] saw the miracle, the thought entered his heart that he would sing Shirah." What is Rashi explaining to us?
Gur Aryeh: The textual difficulty is that the word "Az" implies the past, whereas the verb "Yashir" is in the future tense. Rashi explains this to mean that Moshe decided that he would sing at a later hour.
Rashi writes: "'Az Yashir'- When [Moshe] saw the miracle, the thought entered his heart that he would sing Shirah." But why is the future tense needed at all? Why not suffice to say 'Moshe sang,' in past tense?
Gur Aryeh: Upon witnessing great miracles, a Tzadik rejoices. More than merely knowing intellectually that one should thank Hashem at such a time, rather his very heart is moved. The future tense tells us that this was the case here; Moshe's heart was overjoyed, and he knew that he would sing.
Rashi writes: "... But the Midrashic interpretation is as our Sages said; [the future tense] is a reference in the Torah to the revival of the dead (Techiyas ha'Mesim)." Why interpret this way?
Gur Aryeh: According to Chazal, the future tense may be applied to any process that has a duration; for example, to a past event that will serve as the precedent for future recurrences. 1 But if the word "Az" appears (as it does here), it must refer to one specific moment - and not to a duration or a process. That moment would be in the absolute future (or else, in the absolute past). 2 Thus, Chazal interpret the verse "Az Yivneh Shlomo" (Melachim I 11:7) as absolute past - meaning (in that context) that he planned to build, but then did not actualize his plans. In our verse, despite that reciting Shirah does have a time duration, 3 Chazal interpret "Az Yashir" as taking place absolute future - i.e. that the righteous will sing in the World-to-Come. 4
Gur Aryeh: E.g., "Ya'aseh Iyov" (Iyov 1:5); or "Ya'asu Egel" (Tehilim 106:19). Gur Aryeh differs from Rashi on this point (who says that the future tense can be 'borrowed' only for a constant event).
See below, 15:1:151:3 .
Gur Aryeh: And therefore, we would expect the future-tense verb "Yashir" to appear without the word "Az;" but now that "Az" is used....
Maharal (Nesivos Olam, Nesiv Ha'Avodah Ch. 11, p. 112): The letter Yud, which is used for the future tense, alludes to Olam ha'Ba. Indeed, the letter Yud symbolizes the nature of Olam ha'Ba (see Menachos 29b, and Rashi to Bereishis 2:4).
Rashi writes: " ...This is a reference in the Torah to the Revival of the Dead." Why does the Torah allude to this tenet, specifically here, in the context of Shiras ha'Yam?
Maharal #1 (Gevuros Hashem Ch. 47, p. 185): The ultimate level that a person acquires via his deeds, is not actualized in this world - but rather in the next world, after Techiyas ha'Mesim. The Bnei Yisrael reached their highest levels through reciting this Shirah.
Maharal #2 (Chidushei Agados Vol. 3, p. 181, to Sanhedrin 91b): It is when the world as a whole, or an individual, is in a state of completion, that they offer song and thanks to Hashem. At present, this world is not in a state of perfection 1 - and so the Shirah must be for the Next World. 2
Maharal (loc. cit.): There is no absolute perfection in this world. But if one initiates Shirah in this world, it is fitting that he be allowed to compete his deed by reciting perfect Shirah in the next world. See above, 15:1:1:2 .
This explains why the term "Az" is used; see 15:1:151:3; also see 5:23:1 at the end of Parshas Shemos. Maharal - The Gemara in Sanhedrin 91b cites our verse (among others) as textual proof for the Resurrection of the Dead (Techiyas ha'Mesim). Maharal (Intro. to Gevuros Hashem; Tif'eres Yisrael Ch. 57) - Why isn't this fundamental tenet discussed explicitly in the Torah? Nevu'ah (prophecy) differs fundamentally from Sechel (knowledge). Nevu'ah is limited to that which is [already] within existence, whereas the intellect can even grasp theoretical or hidden matters. This explains why the Nevi'im did not discuss Olam Ha'Ba. A Navi is also known as a 'Ro'eh' or 'Chozeh' (a seer); his prophecy 'sees' only that which is tangible. (This may be explained as follows. Nevu'ah is not abstract intellectual grasp, but rather sensory perception of the world (or of the world in its perfected state, from the true Divine perspective). Thus, the Nevi'im prophesied about the era of Mashiach, but they did not prophesy about Olam Ha'Ba or Techiyas ha'Mesim .(For an additional reason, see Gevuros Hashem, p. 3 . For a parallel discussion regarding Nevu'ah vs. Chochmah regarding Kidush ha'Chodesh, see 12:2:2.04 - EK.) Also reference the following questions about the nature of "Shirah," according to Maharal - 15:1:152:1 , 15:1:1.2:1, 15:1:1:2 , 15:1:155:2* , and 15:19:1:6 .
Rashi writes: "... We cannot resolve the [future-tense] expression ("Yashir") as we do in the verse, 'Kacha Ya'aseh Iyov' (Iyov 1:5), etc. ... because those [examples of future-tense] refer to events that took place constantly; they can be referred to as either future or past ...." Why can the future tense be used for a constant event?
Gur Aryeh: An event that occurs constantly exists currently, and it will also be in existence in the future.
Rashi writes: "... We cannot resolve the [future-tense] expression like other [expressions describing a constant event], which can be referred to as either future or past... whereas this [Shirah] was a one-time event." Ramban asks - Yet we sometimes do find the future tense used for a one-time past event, such as in the verse, "Ya'asu Egel" (lit. they will make a calf at Horeb) (Tehilim 106:19)?
Gur Aryeh: Were the verse in Tehilim to describe their sin in past-tense, it would refer only to the deed itself - which could have been either Meizid, or Shogeg (unwittingly, without pre-meditation). Rather, it uses future tense, to incorporate the thought that preceded the future deed - making it clear that their sin was Meizid (planned beforehand). In general, whenever the text refers to a past event in future tense, we should interpret it as referring to the planning stage that preceded that action. 1
Ramban cited an additional example of a future-tense verb referring to the past - "[Hashem] will strike their vines with hail" (Tehilim 78:47), describing the plagues against the Egyptians. It would seem that Gur Aryeh's answer cannot be applied here, seeing as it refers to Hashem, and Hashem's deeds are always pre-planned! Perhaps in that context, the future-tense means that Barad was part of an ongoing process of Makos that struck Egypt, which together resulted in the Exodus. Yet the difficulty remains regarding Ramban's other examples. (EK)
