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

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edu:
There is a famous saying of the Sages. The Sustenance of a person is as difficult for G-d as the splitting of Yom Suf.
Torah Temima asks, G-d can do anything. How could the Sages describe the splitting of Yom Suf as difficult?
He answers there are certain activities in this world that are dependent on merits.
And the accuser offers reasons why G-d should not allow a particular beneficial activity to happen according to G-d's rules of justice. And sometimes it is difficult for G-d to find a counter claim against the accuser, why a particular group does have sufficient merit to gain that benefit.
This was the case at Yom Suf where, the accuser said, these (the Egyptians) are idol worshippers and these (the Israelites) are idol worshippers. Why split the sea for one but not the other?
See comment 11 of Torah Temima to Breishit/Genesis chapter 48 for his comments in full on the subject.
As I have indicated before at Yom Suf there was at least a possibility while the Israelites were in the middle of the sea, that the claims of the accuser would be partially accepted and cause damage to Israel. This is what G-d meant by "the works of my hand are drowning or alternately translated, sinking in the Yom". I am bringing up the alternate translation for the Aramaic word attributed to Rabbi Yochanan, in Megilla 10b,
טובעין {pronounced Tovin, which might denote sinking} because the word Yom, although it is often associated in Hebrew with the water of the sea, at least sometimes means the sea bed, which is why the container of water in the Beit Hamikdash for immersion was called the Yom Shel Shlomo and why Yishayahu 11:9 describes the water as covering the Yom (see Rabbeinu Bachayei to Breishit 1:10 for details).

edu:
The 2nd example brought by the Talmud in tractate Megilla 10b, concerning the downfall of the wicked, namely, Divrei Hayamim/II Chron. XX, 21, also should be understood as G-d not being happy with the downfall of the wicked of Israel. I will now try to explain this in depth.
Divrei Hayamim/II Chronicles chapter 20 informs us that during the reign of the righteous king Yehoshafat, Amon and Moav (Moab) had gathered a strong army together in order to expel the Jews from their country. Yehoshafat called for a public fast and urged his fellow Jews to repent with the hope that this would also gain him support from G-d to solve the problem.
A prophet informed Yehoshafat that the Jews would indeed be saved without even having to fight. He also told the Jews in what area the enemy soldiers would suffer their defeat. Yehoshafat's people, unlike the religious leftists of our days said, it is fitting to say Hallel while G-d is bringing the miraculous downfall of our enemies, so in verse 19 they start to say Hallel, (prayers of thanks and praise) and verse 22 makes it clear that the Hallel prayer was being said right at the time that the enemy was starting to fall, namely, as the enemy decided to fight among themselves.
But although they were saying Hallel over the downfall of their enemies, in verse 21, we learn that they were saying it in a slightly flawed way. They said, "Give thanks unto the L-rd, for his mercy endureth for ever", instead of saying the more complete praise, Give thanks unto the L-rd, for he is good (alt. translation for it is good), for his mercy endureth for ever". It is from this omission that Rabbi Yochanan concludes, that G-d is not happy with the downfall of the wicked, which is why the children of Israel omitted for he is good (alt. translation for it is good) from their Hallel.
The question arises, the downfall of which wicked people, caused the children of Israel to say a flawed Hallel? Some Bible interpreters mistakenly think it was the downfall of Moav and Ammon that were attempting to expel the Jews from their land that caused Israel to say a flawed version of Hallel. However, the more logical explanation as Yehoshua Rosenberg points out, is that the flawed Hallel was a result of the distress of the Jews, because until the enemy was defeated, there was always the chance that some of the wicked of Israel might be harmed before the final victory. The distress of Israel over the potential danger from the enemy to harm some of the Jewish people, according to Rabbi Yochanan, resulted in a flawed Hallel prayer. This was similar to the situation of the night of Yom Suf, where the ministering angels did not sing their songs of praise at all, because at that time the wicked of Israel were in danger of receiving  a similar punishment to the one befalling the enemy.
Further indication that we are not sad at all about the downfall of our non-Jewish enemies comes later in the Talmud in tractate Megilla which records a conversation between Mordechai and Haman, when Haman was forced to give royal honor to Mordechai and was publicly humiliated by Mordechai. Haman at that time complained to Mordechai that he was violating the Biblical verse in the book of Mishlei/Proverbs 24:17, "when your enemy falls do not rejoice". Mordechai answered back, that the verse applies to an enemy who is part of the Jewish people, but against you (and your type), the verse of Dvarim/Deut. 33:29 is applicable.
Furthermore, if Moshe (Moses) and Bnei Yisrael (the children of Israel) sang praises to G-d about the drowning of the Egyptians in the sea, it would also indicate that this is nothing to feel sad about. Furthermore, the Bible states outright in Tehillim/Pslams 58: "The righteous shall rejoice when he sees vengeance".

Kahane-Was-Right BT:

--- Quote from: edu on April 16, 2013, 10:40:38 AM ---This is basically the Soncino translation to Talmud Sotah 37aWe 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.

--- End quote ---

Wow, I never realized this.   Yasher Koach.

Kahane-Was-Right BT:
I guess it should have troubled me "why would Hashem refer to the Egyptians as "His beloved" "   Because He obviously doesn't.  That is probably one of the kashiyot behind the Talmudic explanation.   
Not that Hashem doesn't consider all humankind 'beloved' - He of course does.   But "My Beloved" refers to the relationship with the Jewish people which is likened by scripture to a husband and wife.   And the egyptians were behaving quite badly, so they were a step below God's love for all of human kind IMO.

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