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Three puzzles emerge from the Jews' response to the splitting of the sea. Why did they point at God ("zeh ke'li")? Why commit to beautifying mitzvos rather than doing them? And what does it mean that Moshe first had to think to sing?
The shiur examines three difficulties in understanding the Jewish people's response to the miracle of the splitting of the Red Sea, as expressed in the Song at the Sea (Oz Yashir). These questions revolve around the peculiar nature of their declarations and actions immediately following this momentous miracle. The first question concerns Rashi (רש"י)'s comment on "Zeh ke'li v'anveihu" (This is my God and I will praise Him). Rashi explains that God revealed Himself to the Jewish people in His glory, and they would actually point to Him with a finger—"zeh," this—as if they could see Him. The question arises: What does it mean that they pointed to God? How could they physically point to the Divine, and what is the significance of this gesture after witnessing the miracle?
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Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Beshalach, Shemos 15:1-2
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
