The meaning of the passage being clear, Rashi has
recourse to Haggadic elaborations, which, it must be admitted,
are wholly charming. Rashi will be seen to be more original in
his commentary on the Song of the Red Sea, the text of which
offers more difficulties.
3. SONG OF THE RED SEA (Ex. xv. 1)
1.
Then sang Moses]. "Then": when Moses saw the
miracle, he had the idea of singing a song; similar
construction in Josh. x. 12, I Kings vii. 8. Moses said to
himself that he would sing, and that is what he did. Moses
and the children of Israel "spake, saying, I will sing unto
the Lord." The future tense is to be explained in the same way
as in Josh. x. 12 (Joshua, seeing the miracle, conceived the
idea of singing a song, "and he said in the sight of Israel,"
etc.), in Num. xxi. 17 ("Then Israel sang this song, Spring
up, O well; sing ye unto it"), and in I Kings xi. 7 (thus
explained by the sages of Israel: "Solomon wished to build a
high place, but he did not build it"). The "yod" (of the
future) applies to the conception. Such is the natural
meaning of the verse. But, according to the Midrashic
interpretation, our rabbis see in it an allusion to the
resurrection, and they explain it in the same fashion as the
other passages, with the exception of the verse in Kings,
which they translate: "Solomon wished to build a high place,
but he did not build it.
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