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, 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 read 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; and delays His anger, giving them a chance to repent!' 5 (Gitin 56b says similarly).
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.'
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.
Such as He did here, by exacting vengeance against those who transgressed His will and with the same stroke, saving those who served Him (Ramban).
As the Pasuk said (above, 14:31) "and the people feared Hashem" (Rashbam).
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 15:10:2:1*.
Why is "Mi Chamocha" repeated?
Da'as Zekenim (in Pasuk 8): It alludes to the double miracle that Hashem performed. Refer to 15:10:2:1*.
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. And 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.
