Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Exodus 15:1/אבן עזרא על שמות ט״ו:א׳

אאז ישיר משה. משפט לה"ק לומר לשון עתיד תחת עבר עם מלת אז אז יבנה שלמה (מ"א יא ז) אז ידבר יהושע (יהושע י יב) אז יבדיל משה (דבר' ד מא) וככה בלשון ישמעאל משה לבדו חבר השירה ולמדוה ישראל ושורר כל אחד ואומר אשירה לה' וכמוהו ויצו משה וזקני ישראל (דבר' כז א) כי המצוה משה לבדו אמרה, וזקני ישראל אמרוה לכל:

1THEN SANG MOSES. It is Hebrew style to employ an imperfect preceded by the word az (then) in place of a perfect.¹ (then sang Moses) literally means: then Moses will sing. I.E. points out that an imperfect preceded by the word az occasionally has the meaning of a perfect. Similarly, in the next three verses cited by I.E. verbs that are in the imperfect are to be translated as perfects, for the imperfects are preceded by the word az. Compare, Az yivneh shelomoh (then did Solomon build) (I Kings 11:7);² is an imperfect that means will build. Thus az yivneh shelomoh literally means: then will Solomon build. az yedabber yehoshu’a (then spoke Joshua) (Josh. 10:12);³ is an imperfect that means will speak. Therefore az yedabber yehoshu’a literally means: then will Joshua speak. az yavdil mosheh (then Moses separated) (Deut. 4:41).⁴ is an imperfect that means will separate. Thus az yavdil mosheh means: then Moses will separate. The same is true in Arabic. Moses composed the song by himself. He then taught it to all of Israel, each one of whom then sang and said, I will sing unto the Lord.⁵ (and spoke), which literally means: and they spoke. Then sang Moses and the children of Israel this song may be interpreted to mean that Moses and Israel simultaneously broke into song. However, this interpretation is untenable, as it is impossible for a whole nation to know the contents of a song without first being taught its words. Hence I.E.’s comment. And Moses and the elders of Israel commanded the people (Deut. 27:1) is similar. The commandment was first spoken only by Moses. The elders of Israel then repeated it to everyone.⁶

בויאמרו לאמר. כל אחד ואחד ככה או בכל דור ודור:

2AND SPOKE, SAYING.⁷ (saying). Lemor is used when a statement is directed to someone. However, what follows is a hymn, hence I.E.’s comment. Cf. Filwarg. Each one of the Israelites was to say the following, or the following was to be said in every generation.

גכי גאה גאה. הראה גאותו כי הסוס שיש לו גאוה וגבורה והרוכב שהוא גבור שניהם השליכם בים כמשליך חץ, כי רמה בים כמו נושקי רומי קשת (תה' עח ט):

3FOR HE IS HIGHLY EXALTED. He demonstrated His exaltation by casting both the mighty rider and his exalted and powerful steed into the sea as one casts an arrow. The meaning of ramah (thrown) in ramah va-yam (hath He thrown into the sea) is similar to the word rome (throws) in armed with that which a bow throws (Ps. 78:9).⁸