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The Ministering Angels wanted to say Shira at Yom Suf (the Red {or Reed} Sea)

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edu:
שמות רבה (וילנא) פרשת בשלח פרשה כג

א"ר יוחנן בקשו המלאכים לומר שירה לפני הקב"ה באותו הלילה שעברו ישראל את הים ולא הניחן הקב"ה א"ל לגיונותי נתונין בצרה ואתם אומרים לפני שירה, הה"ד ולא קרב זה אל זה כל הלילה, כמה דתימא (ישעיה ו) וקרא זה אל זה ואמר, וכיון שיצאו ישראל מן הים באו המלאכים להקדים שירה לפני הקדוש ב"ה א"ל הקב"ה יקדמו בני תחלה הה"ד אז ישיר משה, אז שר לא נאמר אלא אז ישיר שהקב"ה אמר ישיר משה ובני ישראל תחלה,Midrash Shmot Rabba, Beshalach (Parsha 23):
--- Quote ---Rabbi Yochanan stated, the angels sought to sing a song of praise (Shira) before the Holy One Blessed be he on the night that Israel crossed over the sea but the Holy One Blessed be He would not let them. He said my legion is in distress and you are saying Shira before me?
This is as it is stated, and this one did not near that one throughout the night, the Hebrew words
Zeh el Zeh (which means this one to that one) in the verse in Shmot/Exodus 14:20 has the same connotation as "this one to that one" (Zeh el Zeh) used to describe the praise of the ministring angels in Yishayahu/Isaiah (chapter 6).
And when Israel came out from the sea, the angels came to say Shira first, before the Holy One Blessed be He. The Holy One Blessed be He said to them, let my sons say it first, "Then Moshe will sing" (Shmot/Exodus 15:1). The verse did not say then Moshe sang. It says then Moshe will sing, to inform us that the Holy One Blessed be he, said, Moshe and the sons of Israel will sing first.
--- End quote ---

edu:
Why did I bring this midrash up?
As one counterargument against one of the claims made by religious leftists.
If you are not familiar with their claims already, I do not choose to bring it up right now.

Tag-MehirTzedek:

--- Quote from: edu on April 15, 2013, 04:10:52 AM ---Why did I bring this midrash up?
As one counterargument against one of the claims made by religious leftists.
If you are not familiar with their claims already, I do not choose to bring it up right now.

--- End quote ---


 Yes unfortunately it is often stated (that we shouldn't be happy at the downfall of our enemies). It is funny and sad ow they ignore all of Az Yashir which is said every day!

muman613:
I have heard it said that when the Torah says, in Az Yashir, that 'then Moshe will sing' is a reference to the age of Moshiach...

http://ohr.edu/explore_judaism/parsha/parsha_q_and_a/1467


--- Quote ---To what future time is the verse hinting when it uses the future tense of "Then Moshe and Bnei Yisrael will sing"?
15:1 - Resurrection of the dead during the time of mashiach .
--- End quote ---

http://www.shemayisrael.com/parsha/jersey/archives/beshalach60.htm

--- Quote ---
SING A SONG
Rabbi Reuven Semah
"Then Moshe and the Children of Israel chose to sing" (Shemot 15:1)

The Children of Israel at the Red Sea experienced such a thrill that it caused them to spontaneously break out into song. The grammar of the word 'yashir' requires study. 'Yashir' means 'in the future, they will sing.' But they actually sang! Why say "will sing?" Rashi explains that when Moshe saw the miracle, the urge entered his heart to sing. That is what the word means - that they will sing. However, this requires more explanation, because all actions of man begin with an impulse to act before he acts.

The Sefat Emet explains that they wanted to sing but there was a thought that was stopping them. What was it? Many years later there was a Jewish king, Hizkiyahu, who witnessed a tremendous miracle. The army of Sanherib that came to destroy Jerusalem was destroyed by Hashem.

However, he didn't sing to Hashem about this miracle. He felt he couldn't sing because he was so aware of Hashem's control of every natural event, that if he sang it would mean that only this miracle was from Hashem. This would imply that nature was not. So he wasn't aroused to sing any more than he would be from nature. This is why the Jews hesitated. How can we sing? Isn't nature an equally great miracle? But they sang anyway. Why? Because they knew that the reason why man doesn't see Hashem's Hand in nature is because man thinks he is in control. It is his ego. It is called "ga'avah." They realized that the true grandeur, or ego, is attributable only to Hashem, as the next phrase in the song says, "ki ga'oh ga'ah - I will sing to Hashem for he is absolutely lofty." Their own shortcomings made them realize how great Hashem is, and caused them to want to sing even more.

We learn that everything in the world sings the praise of Hashem, even our own shortcomings! Shabbat Shalom.
--- End quote ---


--- Quote ---http://www.kby.org/english/torat-yavneh/view.asp?id=3665

The Mechilta comments on the pasuk, "Then Moshe sang" (Shemot 15:1): "Is does not say, 'Then Moshe sang (shar),' but rather, 'Then Moshe will sing (yashir).' From this we derive the resurrection of the dead from the Torah." We need to understand, where is the resurrection of the dead hinted to in these words?

"They believed in Hashem." (14:31) Yalkut Shimoni comments on this: "In the merit of their faith, Ruach Hakodesh (the Holy Spirit) dwelled upon them and they sang song ... Avraham inherited this world and the world to come only in the merit of his faith, as it says, 'And he believed in Hashem.' Similarly, you find that our forefathers were redeemed from Egypt only in the merit of their faith, as it says, 'The people believed.'" We learn from this Midrash that the reward for faith is redemption, the world to come, and Ruach Hakodesh. What is "faith," and why does one merit for it to be redeemed?

We can understand this based on a passage in Masechet Bava Batra (75a).

In the future G-d will bring precious stones and pearls which are thirty by thirty [cubits] ... and will place them in the gates of Yerushalayim. A certain student mocked, "Nowadays it is not even possible to find [gems] the size of a small bird's egg, is it possible to find such big ones?" Some years later he traveled across the sea and saw the Heavenly angels sitting and sawing precious stones that were thirty by thirty. He asked them, "For whom are these?" They said to him, "G-d will place them in the gates of Yerushalayim." The student returned to R. Yochanan and said to him ... "Just as you said I saw!" R. Yochanan said to him, "Fool, had you not seen you would not have believed?! You are one who mocks the words of the Sages." He fixed his eyes on him and he became a heap of bones.

>From this Gemara we can conclude that that student was lacking faith because he did not believe in what he didn't see before him, or what didn't seem logical to him. Accordingly, a person who has faith is one who believes even in what he doesn't see, is not tangible, or he does not comprehend.
--- End quote ---

edu:
This is basically the Soncino translation to Talmud Sotah 37a

--- Quote ---R. Judah said to [R. Meir]: That is not what happened; but each tribe was
unwilling to be the first to enter the sea. Then sprang forward Nahshon the son of Amminadab and
descended first into the sea; as it is said: Ephraim compasseth me about with falsehood, and the
house of Israel with deceit; but Judah yet ruleth with G-d.
 Concerning him it is stated in Scripture,
Save me O God, for the waters are come in unto my soul. I sink in deep mire, where there is no
standing etc.  Let not the waterflood overwhelm me, neither let the deep swallow me up etc. At that time Moses was engaged for a long while in prayer; so the Holy One, blessed be He, said to him,
‘My beloved ones are drowning in the sea and thou prolongest prayer before Me!’ He spake before
Him, ‘Lord of the Universe, what is there in my power to do?’ He replied to him, Speak unto the
children of Israel that they go forward. And lift thou up thy rod, and stretch out thy hand etc.
For that reason Judah was worthy to be made the ruling power in Israel, as it is said: Judah became His
sanctuary, Israel his dominion. Why did Judah become His sanctuary and Israel his dominion?
Because the sea saw [him] and fled.
--- End quote ---
We see from this source that it was Israel who were considered by the Talmud as "drowning in the sea", during the night that the ministering angels did not sing Shira at Yom Suf.
This is a point to come back to when we discuss G-d willing and bli neder, the Talmudic selection from Megilla 10b that certain Jews like to distort in order to encourage us to feel bad about the downfall of national enemies.

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