The ancient rabbis certainly did. And they found ways to see even the most epic struggles, like the Exodus from Egypt, through a deeply human lens. They weren't just interested in the historical events; they wanted to understand the spiritual and moral lessons embedded within.
Take this passage from Shir HaShirim Rabbah, a collection of rabbinic interpretations on the Song of Songs. It grapples with a seemingly simple verse: "To a mare in Pharaoh's chariots" (Song of Songs 1:9). Now, what could a mare possibly have to do with spiritual growth and understanding God?
Rabbi Papis, in his interpretation, plays with the Hebrew word for "mare," lesusati. He points out that it's written without a vav, a Hebrew letter that often functions as a vowel. This allows it to also be read as lesisati, which sounds like "I was gladdened" (sasti). So, Rabbi Papis suggests, God is saying, "Just as I was gladdened to eliminate the Egyptians at the sea, so I would have been gladdened to eliminate the enemies of Israel."
But who caused Israel to be saved? According to Rabbi Papis, it was the merit of the Torah they were destined to receive, symbolized by God's right hand, "From His right, a fiery law to them" (Deuteronomy 33:2). And on their left? The mezuza, that small parchment scroll containing verses from the Torah, affixed to the doorpost. It's a constant reminder of God's presence as we enter and leave our homes. Alternatively, he suggests the right is reciting the Shema prayer and the left is the Amidah prayer.
However, Rabbi Akiva, ever the astute scholar, wasn't entirely convinced by Rabbi Papis's interpretation. He pointed out that the word for "gladness" (sisa) is usually spelled with a sin, not a samekh, the letter used in this verse. So, he challenges Rabbi Papis: how do you interpret "to a mare in Pharaoh's chariots"?
Rabbi Akiva then offers a powerful and visually striking interpretation. He suggests that just as Pharaoh rode on stallions, God, too, revealed Himself on a stallion – "He mounted a cherub and flew" (Psalms 18:11). Pharaoh, fearing the aggression of stallions, opted for mares. But God, in a way, mirrors Pharaoh's actions, meeting him on his own terms.
The midrash (rabbinic interpretive commentary) continues, drawing parallels between Pharaoh's war preparations and God's actions. Pharaoh brought armor, and God "donned righteousness like armor" (Isaiah 59:17). Pharaoh brought naphtha (a flammable liquid), and God sent "hail and coals of fire" (Psalms 18:13). The text meticulously compares Pharaoh’s arsenal to God’s, emphasizing that while Pharaoh relies on earthly weapons, God's power is cosmic and absolute.
Rabbi Levi adds that God's arrows didn't just strike the Egyptians; they scattered and confused them, dismantling their entire formation.
The climax arrives with Rabbi Berekhya's statement in the name of Rabbi Shmuel bar Naḥman: after Pharaoh exhausted all his weapons, God began to exalt Himself over him. "Wicked one, do you have wind, do you have a cherub, do you have wings?" God asks, rhetorically highlighting the limitations of Pharaoh's power compared to His own.
Where did God cause these elements to fly from? Rabbi Yudan suggests they were taken from between the wheels of the Divine Chariot. Rabbi Ḥanina bar Pappa adds a profound idea: humans ride on things that carry them, but God carries what He rides upon. "He mounted a cherub and flew, and He soared on wings of wind" (Psalms 18:11).
Rabbi Aḥa concludes with a breathtaking thought: God has many worlds, and He reveals Himself in each of them. This suggests that the Exodus, while a pivotal event in Jewish history, is just one manifestation of God's ongoing engagement with creation.
What does all this mean for us today? Perhaps it's a reminder that even in the face of overwhelming challenges, we can find strength and hope in our traditions. We can see God's presence in the everyday – in the mezuza on our doorpost, in the words of the Shema, and in the power of prayer. And maybe, just maybe, we can find a little bit of gladness, sisa, in the midst of it all.
Rabbi Papis expounded: “To a mare [lesusati] in Pharaoh's chariots”—lesisati is written.243The word lesusati is written without a vav such that it can also be read lesisati. The Holy One blessed be He said: ‘Just as I was gladdened [sasti] to eliminate the Egyptians at the sea, so I would have been gladdened to eliminate the enemies of Israel.’244The “enemies of Israel” is used here as a euphemism for the people of Israel themselves. Who caused them to be saved? “On their right and on their left” (Exodus 14:22); due to the merit of the Torah thay they were destined to receive from the right of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “And on their left,” this is mezuza.245The mezuza is situated to the left of the door when one is leaving the house. They were saved partially in the merit of their future fulfillment of the mitzva of mezuza. Alternatively, on their right, this is reciting Shema, “and on their left,” this is [the Amida] prayer.246Like the right, reciting Shema is superior because in it one does not request fulfillment of his own needs. By contrast, in the Amida prayer we request fulfillment of our own needs. This is exemplified in the verse: “Length of days is on its right; on its left is wealth and honor” (Proverbs 3:16) (Midrash HaMevoar). Rabbi Akiva said to him: ‘Enough, Papis. Every place that gladness [sisa] is stated, it is written with a sin, and here with a samekh.’ He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “to a mare in Pharaoh's chariots”?’ [Rabbi Akiva answered:] ‘Pharaoh mounted a stallion, and the Holy One blessed be He, as it were, revealed Himself on a stallion. That is what is written: “He mounted a cherub and flew” (Psalms 18:11). Pharaoh said: ‘A stallion kills its owners in war;247This is because its conduct is more aggressive. rather, I will ride on a mare.’ That is what is written: “To a mare in Pharaoh's chariots.” Pharaoh then rode on a red horse, on a white horse, or on a black one. As it were, the Holy One blessed be He revealed Himself on a red, white, and black horse. That is what is written: “You trampled in the sea with Your horses” (Habakkuk 3:15), interchanging horses. The wicked Pharaoh emerged with armor and a helmet; as it were, the same is true of the Holy One blessed be He, as it is stated; “He donned righteousness like armor [and a helmet of salvation on His head]” (Isaiah 59:17). [Pharaoh] brought naphtha;248A flammable liquid, which he brought in order to use in battle. as it were, the same is true of the Holy One blessed be He, as it is stated: “Hail and coals of fire passed through His clouds” (Psalms 18:13). [Pharaoh] brought catapult stones; as it were, the same is true of the Holy One blessed be He, as it is stated: “And the Lord provided thunder and hail” (Exodus 9:23). [Pharaoh brought] swords and spears; as it were, the same is true of the Holy One blessed be He, as it is stated: “Many bolts of lightning” (Psalms 18:15). [Pharaoh] brought arrows; as it were, the same is true of the Holy One blessed be He, as it is stated: “He shot His arrows” (Psalms 18:15). Rabbi Levi said: “He shot his arrows and dispersed them” (Psalms 18:15) [teaches] that the arrows would scatter them; “many bolts of lightning and they confounded them” (Psalms 18:15) teaches that they would confuse them and confound them. He removed their banners249Without the banners, the formation of their camp disintegrated. and they did not know what they were doing. Pharaoh emerged in full armor; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord will emerge like a mighty man” (Isaiah 42:13). [Pharaoh] thundered with his voice; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord would thunder from the heavens” (II Samuel 22:14). [Pharaoh] heartened them [his soldiers] with his voice; as it were, [the same is true of the Holy One blessed be He, as it is stated]: The Most High would project His voice” (II Samuel 22:14). Pharaoh emerged with fury; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “With fury You trod the earth” (Habakkuk 3:12). [Pharaoh emerged] with a bow; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Your bow will be bared” (Habakkuk 3:9). [Pharaoh emerged] with shield and armor; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Grasp Your shield and armor” (Psalms 35:2). [Pharaoh emerged] with a flashing spear; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “The glow of the flash of Your spear” (Habakkuk 3:11). Rabbi Berekhya [said] in the name of Rabbi Shmuel bar Naḥman: When Paharaoh exhausted all his weapons, the Holy One blessed be He began exalting over him. He said to him: ‘Wicked one, do you have wind, do you have a cherub, do you have wings?’ From where did the Holy One blessed be He cause them to fly [to the sea]? Rabbi Yudan said: The Holy One blessed be He removed them from between the wheels of the Divine Chariot and flew them at the sea. Rabbi Ḥanina bar Pappa said: One who is flesh and blood rides upon something that carries him, and it is an item that has substance; however, the Holy One blessed be He is not so; He carries what He rides upon, and He rides upon an item that has no substance. That is what is written: “He mounted a cherub and flew, and He soared on wings of wind” (Psalms 18:11). One verse says: “He soared [on wings of wind]” and one verse says: “He was seen on wings of wind” (II Samuel 22:11). In what sense can both verses be reconciled? Rabbi Aḥa said: From here [it may be derived] that the Holy One blessed be He has had many worlds and He emerges to be seen in them.
