1. <I>Then sang Moses</I>]. "Then": when Moses saw the miracle, he had the idea of singing a song; similar construction in Josh. x. 12, I Kings vii. 8. Moses said to himself that he would sing, and that is what he did. Moses and the children of Israel "spake, saying, I will sing unto the Lord." The future tense is to be explained in the same way as in Josh. x. 12 (Joshua, seeing the miracle, conceived the idea of singing a song, "and he said in the sight of Israel," etc.), in Num. xxi. 17 ("Then Israel sang this song, Spring up, O well; sing ye unto it"), and in I Kings xi. 7 (thus explained by the sages of Israel: "Solomon wished to build a high place, but he did not build it"). The "yod" (of the future) applies to the conception. Such is the natural meaning of the verse. But, according to the Midrashic interpretation, our rabbis see in it an allusion to the resurrection, and they explain it in the same fashion as the other passages, with the exception of the verse in Kings, which they translate: "Solomon wished to build a high place, but he did not build it." But our verse cannot be explained like those in which the future is employed, although the action takes place immediately, as in Job i. 5 ("Thus did Job"); Num. ix. 23 ("The Israelites rested in their tents at the commandment of the Lord") and 20 ("when the cloud was a few days"), because here the action is continued and is expressed as well by the future as by the past. But our song having been sung only at a certain moment, the explanation does not apply. <H>Ki gaoh gaah (Kaf Yod, Gimel Alef with holam He, Gimel with qamats, Alef with qamats He)</H>]. As the Targum[68] translates. Another explanation: "He is most exalted," above all praise, and however numerous our eulogies, I could add to them; such is not the human king whom one praises without reason. <I>The horse and his rider</I>] - The one attached to the other; the waters carried them off and they descended together into the sea. <H>Ramah (Resh Mem He)</H> (hath He thrown)] like <H>hishlich (He Shin Lamed Yod Final_Kaf)</H>; the same as in Dan. iii. 21. The Haggadic Midrash[69] gives this explanation: one verse employs the verb <H>(Yod Resh He)</H> the other the verb <H>Ramah (Resh Mem He)</H> which teaches us that the Egyptians mounted into the air in order then to descend into the ocean. The same as in Job xxxviii. 6, "who laid (<H>yarah (Yod Resh He)</H> ) the corner stone thereof" from top to bottom?