What are the connotations of, "Ozi v'Zimras Kah, va'Yehi Li li'Yeshu'ah"?
Rashi #1 (citing Targum Onkelos) and Targum Yonasan: My strength and my praise 1 is the fear of Hashem 2 (which extends over the whole world -Targum Yonasan); He issued the command and it became my salvation.
Ramban (citing Ibn Ezra): My might is Hashem and Hashem is my song (of praise), for He was my salvation. 5
Rashbam: Hashem is the might and the praise of Yisrael; He was for me a salvation.
Ba'al ha'Turim (14:10): It refers to Uza, the angel of Egypt, who had descended to assist his nation. "Ozi ... " refers to Hashem's opposion to Uza.
See Rashi's objection (on grammatical grounds) to this explanation.
The Name 'Kah' represents fear (Rashi in Tehilim 68:5, citing Targum Onkelos).
Rashi: The 'Yud' is superfluous; and like "Zimras," the word "Ozi" goes together with "the Name "Kah." See Rashi.
Because by casting the horse and rider into the sea He revealed His might, that He is King of the world, and that it is therefore befitting for those who were saved to praise Him with song, in their rejoicing to be servants of the King of the world (Seforno).
See Ramban, 'Al Derech ha'Emes.'
Bearing in mind that throughout the Torah, Moshe uses Hashem's Name of 'Havayah', why here does he refer to Him as 'Kah'?
Rashi (to Tehilim 68:5), Targum Onkelos and Targum Yonasan: "Kah" is a Lashon of Fear (befitting the circumstances - as opposed to Havayah, which is the Name of Mercy).
Ramban (citing the Midrash Tanchuma): Hashem swore that His Throne and His Name will not be complete until the seed of Amalek is wiped out. 1
What did they see that elicited the exclamation "Zeh Keili!"?
Rashi: In all His glory Hashem revealed Himself to Yisrael (at the Yam-Suf), and they pointed at Him with their fingers. 1
Targum Yonasan: The babies 2 left their mothers' breasts (and the little children their mothers' laps - Sotah 30b) to point out the Shechinah to their fathers, and to tell them that this was the G-d who had fed them honey from the rock and oil from the hard rock. 3
Menachos 53b: This teaches us that Hashem is called 'Zeh.'
Hence Chazal said that a maidservant at the Yam-Suf saw more than the prophets (Yechezkel ben Buzi) - with regard to the actual vision, but not as far as the depth of understanding is concerned (See Sifsei Chachamim). See also Torah Temimah, note 10.
Sotah 30b: As the Pasuk writes, "mi'Pi Olelim v'Yonekim Yisad'ta Oz" (Tehilim 8:3).See Torah Temimah, note 8.
Targum Yonasan: With reference to when, in Egypt, their mothers had gone out to the fields, and, after giving birth to them and leaving them there, Hashem had sent an angel to bathe them and dress them. This was on the merit of the righteous women in Egypt, inasmuch as Hashem supported their faith in Him by ensuring that thgeir babies survived the attmepts of the Egyptian to extermoinate them. See Torah Temimah citing Sotah 11b, and note 7.
What is the meaning of "V'Anveihu"?
Rashi #1 (citing Targum Onkelos), Ramban (citing Ibn Ezra) and Seforno: It means 'I will build Him a Sanctuary.' 1
Rashi #2: It means, 'I will relate His beautiful characteristics to the whole world.' 2
Targum Yonasan: It means 'And we will praise Him.'
Shabbos 133b #1: The Torah is teaching us here that we should perform Mitzvos beautifully. 3
Sukah 33a: It teaches us that it is a Mitzvah to bind the Arba Minim on Sukos 6 (Gitin 20a - By the same token, if a Sofer, who is supposed to write the Name Havayah next, by mistake, intending to write the word "Yehudah," leaves out the 'Dalet' (thus forming the letters of the Name but without intent to sanctify them), then writes over the letters of the Name of Hashem, Lishmah, it is not ideal. 7
As in Yeshayah (33:20, 65:10). The Seforno adds 'and to Him alone I will pray.'
As in Shir ha'Shirim, 5:9-10 [Rashi]).
Shabbos, Ibid.: A beautiful Sukah, a fine Lulav, a nice Sefer-Torah, written with good-quality ink and with a nice pen, written by a good Sofer and wrapped in fine silks. See Torah Temimah, note 11.
Rashi (Shabbos 133b): "V'Anveihu" is the acronym of 'Ani v'Hu' (two of the names of Hashem derived from Pesukim 14:19-21 (see Rashi to Sukah 45a). See also Torah Temimah, note 13 (Moshe used this name to split the sea, therefore we use it when Davening for water on Hoshana Raba - Chizkuni).
Lev Eliyahu (p. 75): It does not say to have mercy like Him, but 'to be merciful like Him' - without limit, and to the extent of one's ability! This is like the difference between doing Chesed and loving Chesed.
Sukah (ibid.): It is not, however, crucial to the Mitzvah, and one is Yotzei if one did not bind them.
See Torah Temimah, note 14.
What is the significance of "Elokei Avi"?
Rashi: My connection with Hashem did not begin with me; it is a legacy that I received from my fathers.
Seforno: It means specifically the G-d of Yaakov, who announced 1 that Kel is the G-d of Yisrael. 2
In Bereishis 33:20.
Seforno: That He is awesome in His greatness - Midas ha'Rachamim, and in His Hashgachah - Midas ha'Din.
What is the meaning of "va'Aromemen'hu"?
Rashi: "and I will exalt Him (the G-d of my fathers)!" 1
Ramban (citing Ibn Ezra): "and I will publicize His mighty deeds." 2
Targum Onkelos: It means "and I will worship Him."
QUESTIONS ON RASHI
Rashi writes that a Shifchah at the Yam-Suf saw more than the prophets. What is the source for this?
