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Why did Moshe need to "think" before singing at the Red Sea, and why were the Jews allowed to sing while the angels were not? The shiur develops the idea that the entire Red Sea miracle was not about physical salvation—the Jews were already free—but about God making a "personal appearance" to show He cares. The proper response to a gesture of love is not gratitude but reciprocal love, which is what the Shira represents.
Rabbi Zweig analyzes three fundamental questions about the Song at the Sea. First, Rashi (רש"י)'s comment on "oz yoshir" seems to say Moshe thought before he sang—but why does the Torah (תורה) need to tell us that? Second, the Gemara (גמרא) in Megillah states the angels wanted to sing but were told not to because Egyptians were dying—so why were the Jewish people permitted to sing? Third, and most puzzling, why was the entire Red Sea miracle necessary at all? The Jews were already out of Egypt; Pharaoh had expelled them. Why did Hashem (ה׳) harden Pharaoh's heart to chase them, creating terror and the need for salvation? The shiur turns to Rashi on the first of the Ten Commandments: "I am Hashem your God who took you out of Egypt." Why does God define Himself by the limited act of the Exodus rather than as Creator of the universe? Rashi's second answer explains that at the Red Sea, God appeared as a mighty warrior, while at Sinai He appeared as an old man full of compassion. God says, "Do not think there are two gods—I am the same God you saw at the sea." But this seems obvious—Jews have believed in monotheism since Avrohom. Why would we think there are different gods?
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Parshas Beshalach, Shemos 15:1 (Song of the Sea)
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