Exodus-Chap-15-Special
-hebraicstudies.net-
Please do NOT visit this site on שַׁבָּת - Shabbat or on the מוֹעֲדִים - Mo’a’dim - Feasts!
Re Tanakh versions:
Throughout this site I may use any of
three versions of the Tanakh: 1. “Jewish Publication Society” (JPS-1917), 2. “Mechon-Mamre.org” (MEC), and 3. “Sefaria.org” (SEF), three brilliant versions, However, the
JPS-1917 is my preferred version!
Colour coded details of
our beloved TaNaKh:
1. Torah =
History & Law, 2. Nevi’im = The Prophets. 3. *Ketuvim = all other Writings.
*The Ketuvim - Includes, Poetical books -
Psalms, Proverbs, Job, the Megillot, or
Scrolls - Song of Solomon, Ruth, Lamentations of
Jeremiah, Ecclesiastes, and Esther, prophecy of Daniel, and history
of Ezra, Nehemiah, and Chronicles I & II.
Please
Note: Some alterations or
(additions) have been made relating to ‘Names’ and ‘Attributes’ of אֱלֹהִים - Elohim (God), having been corrected like it once was pre
the “Masoretic Text”.
YYYYYYY
Remember the
following truth from our beloved Torah!
“Ye
shall NOT ADD
TO THE WORD which I command
you, NEITHER SHALL YE DIMINISH FROM IT,
that ye may keep the commandments of אֱלֹהֵיכֶם יְהוָה - the LORD your Eloleichem,
which I command you”. Davarim - Deuteronomy
4:2. (JPS-1917).
YYYYYYY
“A very special study”.
With Rabbi, Dr.
Reuven Ben Avraham-Goossens, PhD.
Introduction:
Exodus Chapter 15 marks one of the most
pivotal moments in the national consciousness of
The immediate and personal deliverance by אֱלֹהִים - Elohim at the
Please Note: All verses in this study were sourced from the JPS-1917 version).
YYYYYYY
This Chapter consists of two major structural units:
1. The Song at the Sea (‘Shirat HaYam’) - Verses 1-21: A monumental hymn of thanksgiving, acknowledging ‘Divine sovereignty’, ‘justice’, and the ‘ultimate triumph of אֱלֹהִים - Elohim over human oppression’.
2. The Journey to Marah and Elim - Verses 22-27: The immediate transition into the wilderness of Shur, where physical lack (bitter water) leads to ‘Divine instruction’, ‘moral discipline’, and ‘health statutes’.
In the thought of Maimonides (Guide for the Perplexed), this chapter illustrates the pedagogical transition of a newly freed nation moving from awe inspired by physical marvels to the real work of ‘intellectual’, ‘moral’, and physical governance’ through ‘Chok u’Mishpat (statutes and ordinances).
YYYYYYY
Let us now take a closer look
at the verses in order to understand it much better:
Part 1: The Song of the Sea (Shirat HaYam). Verses
1-19.
Verses 1-3:
“Then sang Moses and the children of
Exegesis: Moses and the Israelites burst into unified song. אֱלֹהִים - Elohim is ‘praised’ not merely as a local deity, but as ‘the supreme ruler’ who brings low the proud military power of Pharaoh!
Maimonides’ View on Anthropomorphism: In Guide for the Perplexed (Part I), Maimonides addresses phrases such as “יְהוָה - the LORD is a man of war” or “glorify Him” (Anvehu). Rambam emphasizes the foundational principle that “The Torah speaks in the language of human beings” (Dibra Torah ki-leshon benei adam). אֱלֹהִים - Elohim has no ‘physical form’ or ‘human traits’; rather, ‘physical descriptions’ describe אֱלֹהִים - Elohim’s actions as perceived by human observers experiencing Divine judgment against tyranny.
Verses 4-10:
“Pharaoh’s chariots and his host hath He cast into the sea... The deeps cover them; they went down into the depths like a stone. Thy right hand, O יְהוָה - LORD, glorious in power, Thy right hand, O יְהוָה - LORD, dasheth in pieces the enemy... The enemy said: 'I will pursue, I will overtake, I will divide the spoil...' Thou didst blow with Thy wind, the sea covered them; they sank as lead in the mighty waters”.
Exegesis: The poem contrasts the boastful hubris of the Egyptian oppressor (“I will pursue, I will overtake”) with the swift, effortless exercise of Divine power over nature (“Thou didst blow with Thy wind”).
Maimonides’ Perspective: Physical terms like “Thy right hand” or “blast of Thy nostrils” (v. 8) are metaphors representing supreme power and natural forces set into motion by the Divine Will.
Verses 11-13:
“Who is like unto Thee, O יְהוָה - LORD, among the mighty? Who is like Thee, ‘glorious in Holiness’, ‘fearful in praises’, and doing wonders? Thou stretchedst out Thy right hand, the earth swallowed them. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in ‘Thy strength’ to ‘Thy holy habitation’”.
Exegesis: Verse 11 represents the theological core of the song: an absolute rejection of pagan pantheons.
Maimonides’ Perspective: In Guide for the Perplexed (III:28), Maimonides explains that the Torah sometimes uses comparative language (“Who is like You among the mighty?”) to educate a population newly removed from widespread idolatry, guiding them step-by-step toward the pure, absolute unity of אֱלֹהִים - Elohim.
Verses 14-19:
“The peoples have heard,
they tremble; pangs have taken hold on the inhabitants of
Exegesis: The song shifts from ‘past redemption’ to ‘prophetic anticipation’:
the impact of this event on neighboring nations (
Part 2: Miriam’s Response - Verses 20–21.
Verses 20-21:
“And Miriam the prophetess, the sister of
Aaron, took a timbrel in her hand; and all the women went out after her with
timbrels and with dances. And Miriam sang unto them: ‘Sing ye
to יְהוָה -
the LORD, for He is highly
exalted; the horse and his rider hath He throw
Exegesis: Miriam leads the women in responsive refrain. Her leadership underscores that the experience of redemption was universal across all of Israelite society.
The Waters of Marah: - Verses 22-26.
Verses 22-25:
“And Moses led
Exegesis: After three days without water in the desert,
Maimonides’ Perspective (Guide for the Perplexed III:24 & III:32):
The Purpose of the Trial (There He proved them): Maimonides notes that trials in the Torah are not for אֱלֹהִים - Elohim to acquire information, but to demonstrate to human beings ‘what level of faith’, ‘endurance’, and reliance upon Divine providence’ is achievable.
The Enactment of Law: In Guide III:32, Rambam explains that at Marah, before reaching the Sinai wilderness, אֱלֹהִים - Elohim began introducing ‘basic social and moral laws’ to train the Israelites in ‘disciplined living’, moving them out of a ‘slave mindset into a law-governed society’.
Verse 26:
“And He said: ‘If thou wilt diligently hearken to the voice of יְהוָה אֱלֹהֶיךָ - the LORD thy Eloheicha, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am יְהוָה - the LORD that healeth thee’”.
Exegesis: אֱלֹהִים - Elohim outlines the covenantal relationship between obedience to moral and physical laws and protection from disease.
Maimonides’ Perspective (Mishneh Torah, Hilchot De'ot 4:1):
Maimonides, as both codifier of law and physician, often highlighted that Divine healing in this context acts as preventative care. ‘Maintaining a sound body, ‘avoiding destructive behaviours’ and ‘adhering to moral discipline’ naturally preserve health. אֱלֹהִים - Elohim as “your Healer” (Ani Adonai Rofe'ekha) works through the order of creation: adhering to Divine guidelines prevents the physical and spiritual ruin that afflicted Egypt.
Part 3: The Oasis of Elim - Verse 27
Verse 27:
“And they came to Elim, where were twelve springs of water, and three score and ten palm trees; and they encamped there by the waters”.
Exegesis: Following the trial at
Meaning: It represents a period of ‘restorative tranquillity’ provided by
YYYYYYY
My Closing Message:
Exodus Chapter 15 reminds us that true
freedom requires more than the breaking of physical chains. The triumph at the
Red Sea was a magnificent display of Divine justice, yet the true test of
As Maimonides consistently teaches, ‘emotional ecstasy’ even ‘the highest song of praise’ must lead directly to ‘moral responsibility’, ‘intellectual growth’, and ‘adherence to Divine law’. The sweetening of the bitter waters at Marah demonstrates that when human life is structured by ‘Chok u’Mishpat’ (Divine statutes and justice), even the bitterest trials of existence are rendered sweet and meaningful!
YYYYYYY
Please Note: “hebraicstudies”
links are located down the page!
This site was originally created, for those who desired to return to our blessed and wonderful faith. Thus be wise and work on your faith and pray at least two or three times a day (if possible) and always seek our beloved אֱלֹהִים - Elohim’s guidance, for His love is always with us, especially when we seek Him, blessed be He! However this site has become very much a teaching site with hundreds of studies!
Remember what אֱלֹהִים - Elohim, blessed be He, said the following through a
number of our prophets...
“The More Torah,
the More Life”,
For Elohim is the One who gave us our ... “Life!”
May the שָׁלוֹם - Shalom = Peace of צְבָאוֹת- יְהוָה= the LORD of hosts, be with you, and
please always uphold our blessed שַׁבָּת - Shabbat, as well as the מוֹעֲדִים - Mo’a’dim - Feasts, and continue saying your
daily תְּפִלָּה - Tefeelah’s - Prayers and
regular בְּרָכָה - Be’ra’chah’s - blessings before food
and drinks, etc!
שָׁלוֹם
עֲלֵיכֶם - Shalom Aleichem - Peace be with you!
Enter ...