What are the connotations of the phrase, "Mi Chamocha ba'Eilim, Hashem"? To whom does "Eilim" refer?
Rashi: With reference to all mighty ones, 1 it means, "Who can compare to You among the mighty ones, Hashem"?
Ramban and Targum Yonasan: The Pasuk means "Who can compare to You among the angels, 2 Hashem"?
Seforno: In thanking Hashem for His victory over the third group of enemies, 3 Moshe is asking in wonderment, who among the strong ones is like Hashem, Who is able to change the nature of things that are unchangeable.
Gitin 56b: We interpret it like 'Ilemim' (mutes). 4 Moshe is asking in amazement, 'who can compare to Hashem, Who is silent like a mute to those who anger Him; 5 and delays His anger, giving them a chance to repent!' 6
Rashi: As in Yechezkel 17:13.
Ramban: Although the word per se has connotations of 'strength,' it is specifically the angels who are called "Eilim." See Ramban, who cites many examples of this, adding that that is why Hashem bears the title 'Elokei ha'Elokim.' Also see Maharal, 15:11:153:1** .
Da'as Zekenim in Pasuk 8: Which explains why, in Sefarim with accurate texts, "ba'Eilim" is Chaser (missing the first 'Yud' - in our versions, both 'Yudim' are missing).
See Torah Temimah, note 19.
What are the connotations of "Ne'dar ba'Kodesh"?
Rashbam: The Pasuk is saying, "who is like You, Hashem; who is Mighty in sanctity like You?" 1
Seforno: "Kadosh" means eternal (constant). 2 What the Pasuk therefore means, is that there is none among the holy and eternal celestial powers like Hashem, who is King over all the 'gods.' Consequently, it is He alone who is able to change even that what is unchanging.
Yerushalmi Berachos, 9:1: It teaches us that Hashem is awesome and mighty in Kedushah.
What are the ramifications of "Nora Sehilos"?
Rashi and Ramban #1 (citing also the Ibn Ezra): Hashem is so awesome that one is afraid to praise Him, lest one fails to do Him justice. 1
Ramban #2: The Pasuk is saying that Hashem is awesome and praiseworthy through the acts which He performs, 2 as opposed to human kings, who become feared via robbery and deviousness.
Seforno: Someone who understands the extent of Hashem's praises, fears Him (stands in awe of Him) on account of it, and not for fear of the punishment
Rashbam: Through the praises that one sings to Hashem, He becomes feared. 3
Rashi: As the Pasuk indicates in Tehilim 65:2.
Ramban: Such as He did here, by exacting vengeance against those who transgressed His will; and with the same stroke, saving those who served Him.
Rashbam: As the Pasuk said (above, 14:31) "and the people feared Hashem."
What is "Oseh Pele" then referring to?
Targum Onkelos and Targum Yonasan: It refers to the miracles in general that Hashem performs continually (on behalf of Yisrael - Targum Yonasan).
Seforno: It refers to the supernatural acts that Hashem performs that are impossible to emulate, such as the Pillar of Cloud and the Pillar of Fire.
Hadar Zekenim: Refer to 15:10:2:2* .
Why is "Mi Chamocha" repeated?
Da'as Zekenim (in Pasuk 8): It alludes to the double miracle that Hashem performed. Refer to 15:8:2:3 and 15:10:2:2 .
Moshav Zekenim: Because initially, Yisrael said it softly; and when Hashem was angry that they did not say it with all their hearts, they repeated it fervently.
Why is the first "Mi Chamocha" written with a 'Chaf', and the second, with a 'Kaf'?
Moshav Zekenim: Refer to 15:11:151:2 ; the Dagesh implies that they said it more forcefully.
Rosh: The former is grammatically correct. The latter contains a Dagesh, to avoid mentioning Hashem's name is followed by Mi-chah 1 (the name of a Rasha who brought an idol through the Yam-Suf).
Beis Yosef (OC 51:9, citing Orchos Chayim): We are not concerned for "Kal Atzmosai Tomarnah Hashem Mi Chamocha" (Tehilim 35:10), since it was not said regarding the Yam-Suf.
According to Maharal, what idea is this Pasuk expressing, in the progression of the Shirah?
Maharal (Gevuros Hashem Ch. 47, p. 190): Up until this point, the Shirah has described Hashem's deeds and wonders at the Yam Suf. Now it exclaims Hashem's uniqueness - in two ways (indicated by the repeated phrase "Mi Kamocha"). Rashi translates "Ba'Elim" as 'among the powerful ones.' A human warrior might avoid defeat by one opponent, yet no warrior is powerful enough to defeat everyone! But Hashem is all-powerful and invincible; 1 Hashem defeats all of His opponents to carry out His will (Mi Kamocha ba'Elim, Hashem). Furthermore, Hashem is above and separate (Nivdal) from all creations (and thus He overcomes all others to perform His wonders at will). Separation is an expression of sanctity ("Ne'dar ba'Kodesh"). All creations 2 are associated with material Chomer, except for Hashem Himself; 3 that is why His awe is upon His creations. (To illustrate, when two related parties work together, there is no place for awe. Hashem, however, has nothing in common with His creations.) This does not mean that He instills fear, but rather, His praise is what instills awe ("Nora Tehilos"), via the wonders He performs. 4 Because Hashem is above and beyond all other existence; He overcomes and changes it ("Oseh Peleh"). 5
Rashi: The term "Elim" expresses might.
Maharal: Even the Mal'achim have some association with Chomer. Sifrei, Ha'azinu (306) - The Nefesh and Guf of Mal'achim are created from Shamayim. Michtav me'Eliyahu (Vol. 4, p. 153) - "Guf" in this context can refer to any point of "Hester." (When the Midrash refers to the "Nefesh" of a Mal'ach, it means its attachment and subservience to Hashem; as opposed to its "Guf" - i.e. its self-identity, and its drive to receive its needs.) This approach explains what Maharal says here as well - that all created entities, even the Mal'achim, have an association with Chomer. (EK)
Thus, we refer to Hashem as "Ha'Kadosh, Baruch Hu." As Maharal writes many times, Chomer is by definition 'recipient' (in that a Tzurah takes hold of it, giving it form and purpose). Thus, any created being is a recipient (Mekabel), with an inherent drive to fill its needs. Only Hashem is the Benefactor (Mashpi'a) and never a recipient. To summarize the ideas that Maharal derives from this verse - Hashem is unique; He overcomes all. All creations are Chomer to some degree; whereas Hashem is holy, above Chomer. Hence, He inspires awe, and He overpowers everything. (EK) (Maharal frequently uses the terminology "Chomer" and "Tzurah;" for explanation refer to 14:15:4:1* and 14:13:4:1* .)
Maharal (ibid., beg. Ch. 56, p. 247): "Nora" (awesome), rather than 'Meyarei' (instills awe). Hashem does not activate the fear; but rather, when He reveals Himself, the creations fear Him of their own accord.
Maharal: No created being, even the Mal'achim, can perform wonders, because they are not Nivdal from the world (see above). Maharal (ibid. Ch. 61, p. 275) - The ability to change nature is exclusively Hashem's. He is Nivdal from the world and not dependent on it; whereas any created entity is a part of the world, and has no power to change it. As an addendum, see our comments to; a. Shemos 12:6:2.02:2 - A 'Mofes' indicates attachment to Hashem, Who is apart from nature. b. 14:15:5:8 - Chomer miraculously splits asunder before someone who is above it. c. 13:9:10:1 - Miracles are performed by His Specific Name Havayah. As explained in Shemos 3:15:1.01:1 , the Name means that Hashem is Nivdal, and not dependent upon any creation. In order to merit a miracle, one must attach oneself to the Name Havayah specifically; this means disassociating from the physical, as explained above. d. See 14:27:0.3:2 - A miracle is a temporary linking of the natural world into the Nivdal world, by removing the barrier between them. (EK)
The Gemara in Gitin (56b) interprets our verse as, 'Mi Kamocha ba'Ilemim' - "Who is like You, [Hashem,] among the silent ones?" Hashem remains silent and hides His face, even before the blasphemy of His enemies - such as Titus, when he brazenly defiled the Kodesh ha'Kodashim as he destroyed the Beis Ha'Mikdash. Why interpret the verse this way?
Maharal 1 (Chidushei Agados Vol. 2, p. 106, to Gitin 56b): As we have learned, this Pasuk expresses how Hashem is above and apart (Nivdal) from anything in this physical world (see 15:11:153:1 ). Only something physical will be affected by something else (Mispa'el); whereas Hashem is not affected or moved by a Rasha's words or deeds. Nor is He rushed to punish him in this world. 2 Just as an 'Ilem' (a mute) does not have to hold his tongue, because he is naturally silent; likewise is Hashem silent 3 to a Rasha's blasphemy. He has no need even to quash His anger. 4
Also see Maharal, Netzach Yisrael Ch. 5, p. 33.
As above, note 15:11:153:1*** - Any physical entity, by very fact of its having been created, can be affected and set in motion by others. Hashem acts upon everything else, and He is not acted upon. Also see below.
Maharal: Rashi writes that the term "Kel" means powerful. The word for mute is its derivative, "Ilem" (Alef-Lamed-Mem) - i.e. rigid as stone and incapable of uttering a sound. Hence, Hashem, due to His might, has no need to speak out.
Indeed, this idea connects Chazal's interpretation of the verse with its simple meaning (see the preceding question, 15:11:153:1 and its notes, and also reference Shemos 3:15:1.01:1 ) - We praise Hashem with the Unique Name (Havayah), as being Nivdal from Chomer, He thus performs miracles. Hashem's will is going to be fulfilled in the world no matter what; and the creations have no real power, despite any evil choices on their part, to spoil Hashem's plan. Hence, because "Who is like You, Hashem, among the mighty ones," it follows that "Who is like You among the silent ones." You hear blasphemy and remain silent; for You are not dependent upon Your creations, nor are You affected by them.
QUESTIONS ON RASHI
Rashi writes: "'Nora Sehilos' (lit., Awesome of praises) - [His creations] fear Him to tell His praises, lest they diminish [them], as in the verse, 'To You, silence is praise' (Tehilim 65:2)." Chazal discuss this idea in Megilah 18a - 'One who relates Hashem's praise excessively, will be uprooted from the world; only for someone who can voice all of His praises is it fitting to relate his mighty deeds (cf. Tehilim 106:2).' Yet in Berachos 33b, the Gemara rules that we may address Hashem as 'Ha'Gadol, Ha'Gibor, vHa'Nora' (Great, Mighty and Awesome) in our Tefilah, because Moshe used these words (Devarim 10:17), and the Anshei Keneses ha'Gedolah instituted their recitation. Why is this permitted? What is the distinction between these two Sugyos?
Maharal (Nesivos Olam, Nesiv ha'Avodah, beg. Ch. 12, p. 114): Any [excessive] praise to Hashem does not relate to this world, but is rather at a level above this world. 1 Someone who is unworthy, and expands upon Hashem's praises, is 'removed from the world' - for having gone out-of-bounds. The above applies after one's formal Tefilah; whereas during the Amidah we are permitted to praise Hashem. Tefilah is the expression of man's dependence upon his Creator 2 (and as such, the praise is not for its own sake). When we praise Hashem at the beginning and end of the Amidah (in the first three and last three blessings), we are saying that Hashem is the beginning and the end for us, and therefore it is fitting that He should attend to our needs. 3
Maharal (ibid.): I.e., the "Sha'ar ha'Chamishim" (the gate of fifty). Examining the two verses that Chazal cited from Tehilim - "Lecha Dumiyah Sehilah" (Tehilim 65:2), and "Mi Yemalel Gevuros Hashem, Yashmi'a Kol Tehilaso" (Tehilim 106:2), we find that the Gematriya of the words "Lecha," 'Dom' (root of "Dumiyah"), "Mi," and "Kol" all equal 50. In truth, no mortal can reach this level.
In Maharal's expression, 'Telos he'Alul b'Ilaso.'
Which we ask for in the 16 middle blessings of the Amidah. Maharal (ibid.) discusses how much praise one may say outside the context of Tefilah. He draws a distinction between specific praises, which are forbidden, and general praises (e.g. the expressions listed in Yishtabach), which are permitted. Hence, Maharal is of the opinion that one should not recite Shir ha'Yichud, or other such praises, after the Tefilah (see Maharal regarding its recitation on Yom Kipur). Also see Tur (O.C. 113) - According to the Ri, although it is forbidden to change the text of the Tefilah set by the Sages, an individual may recite what he wishes; whereas according to the Rambam, that too is forbidden. Shulchan Aruch (ibid. 9) rules like the Ri, as he explains at length in Beis Yosef. (EK)
Rashi writes: "[His creations] fear Him to tell His praises, lest they diminish [them]." As cited above, we may nevertheless address Hashem as 'Ha'Gadol, Ha'Gibor, vHa'Nora' in our Tefilah, because Moshe used these words (Devarim 10:17). But why was Moshe permitted to use these praises in the first place?
Maharal #1 (Nesivos Olam, Nesiv ha'Avodah Ch. 12, p. 115): Whatever Moshe said in the Torah was not of his own initiative, but rather the word of Hashem.
Maharal #2 (ibid.): In the context of that section of Sefer Devarim, Moshe's theme was not to praise Hashem, but rather to admonish the people to fear Hashem and to heed His word. 1 The terms "'Ha'Gadol, Ha'Gibor, vHa'Nora" express the fact that Hashem rewards those who do His will, and punishes those who transgress it. 2
That section is known as Parshas ha'Yir'ah - "And now, Yisrael, what does Hashem your G-d ask of you, only to fear Hashem your G-d, to follow all His ways..." (Devarim 10:12 thru 11:9).
Maharal (Gevuros Hashem Ch. 1, p. 23): As such, the problem of "Nora Sehilos," expanding upon Hashem's praises, is not relevant there.
Rashi writes: "[His creations] fear Him to tell His praises, lest they diminish [them]." As cited above, we may address Hashem as 'Ha'Gadol, Ha'Gibor, vHa'Nora' in our Tefilah, because Moshe used these words (Devarim 10:17), and the Anshei Keneses ha'Gedolah instituted their recitation (Berachos 33b). But doesn't the problem remain - we are thereby diminishing His praises?
Maharal (Gevuros Hashem Ch. 1, p. 23): In the context of that section of Sefer Devarim, Moshe's theme was not to praise Hashem, but rather to admonish the people to fear Hashem and to heed His word. Because the Anshei Keneses ha'Gedolah instituted to recite exactly as Moshe said, it does not appear that we are trying to say all of Hashem's praises (but rather, we are only echoing the Pasuk).
Rashi writes: "'Nora Sehilos' - [His creations] fear Him to tell His praises, lest they diminish [them], as in the verse, 'To You, silence is praise' (Tehilim 65:2)." The Gemara (Berachos 33b) gives a parable to a king who had a million gold coins in his possession, and his subjects praised him about silver ones. What does this parable teach us?
Maharal (Gevuros Hashem Ch. 1, p. 22): Our ability to complete Hashem's praises, falls short both in terms of quality (i.e., how great His mighty deeds are), and in terms of quantity (for they are infinite). Chazal compare this to praising a king with a million gold coins, as having a thousand (such praise is deficient in quantity), or to mentioning silver coins instead of gold ones (deficient in quality). 1
Maharal's idea has its source in the Rambam, Moreh Nevuchim (1, 59). However, our text of the Gemara's parable does not use a diminished number of coins, rather only silver coins in place of gold. (Perhaps Maharal is based on Ein Yaakov's text.) (EK)
Rashi writes: "[His creations] fear Him to tell His praises, lest they diminish [them]." If so, why are we commanded to praise Hashem, as part of retelling the story of the Exodus (Sipur Yetzi'as Mitzrayim) on Pesach night?
Maharal (Gevuros Hashem Ch. 1, p. 22): The purpose of retelling the Exodus from Egypt is not to praise Hashem, but to thank him. The fact that it is impossible to tell all of Hashem's praises, does not exempt us from the obligation to thank Him for his kindnesses to us - even if only for some of them.
