We’re diving into Shemot Rabbah today, specifically section 23, which explores the verse, “Then Moses…sang” (Exodus 15:1). But this isn’t just about a song after crossing the Sea of Reeds. It’s about a deep, abiding connection between God and the people of Israel, a connection that endures even in the darkest of times.
The passage opens with a surprising interpretation of Song of Songs 4:8: “With me from Lebanon, my bride, with me from Lebanon, come.” Rabbi Levi offers a powerful image: Usually, a bride is adorned and perfumed before being led to the wedding canopy. But God didn't do that with Israel. Instead, God says, "With me from Lebanon, my bride… from the mortar and the bricks [levenim] I have taken you, and I have rendered you a bride.” Think about that for a moment. God chose Israel not in their glory, but in their hardship, in the very depths of their slavery in Egypt.
And why "Lebanon" twice? Here's where it gets really interesting. The Midrash connects "Lebanon" to the Temple, which was also called Lebanon. It suggests that God is saying, "With Me you have been exiled from the Temple that is called Lebanon." But it doesn't stop there. The repetition hints at a future redemption, a return with God from exile. The Holy One says, "With Me you will return," echoing the initial call.
So, where does God go when Israel is exiled? Does God abandon them? Absolutely not! The text brings several verses to prove the Shekhinah, the Divine Presence, accompanies Israel into exile. Isaiah 43:14 says, “Because of you I sent to Babylon.” We also see Ezekiel receiving prophecy in Babylon (Ezekiel 1:3) and Daniel by the Tigris River (Daniel 10:4). Even Leviticus 26:44 assures us that God will not forsake Israel, even in the land of their enemies. It's a constant reassurance: "I am the Lord their God." This is a profound statement about God's unwavering commitment.
The Midrash continues, linking this idea of exile and return to other kingdoms also called “Lebanon,” like Assyria (Ezekiel 31:3). It even quotes Micah 2:13: “The one who breaches goes before them…and their king passed before them and God is at their head.” It’s a powerful image of God leading the people out of exile.
Then comes the verse, "Look from the top of Amana" (Song of Songs 4:8). Rabbi Yusta says Amana is a mountain marking the border of Israel. Rabbi Elazar ben Rabbi Yosei adds that when the exiles reach Amana on their return, they will sing! That's why it says, "Look from the top of Amana.” It's a place of hope, a place of future rejoicing.
But why will Israel sing? What makes them worthy of this future redemption? The answer, according to Rabbi Nehemya, is emuna – faith. Israel merited to sing at the sea because "The people believed" (Exodus 4:31) and "They believed in the Lord" (Exodus 14:31). But Rabbi Shimon bar Abba takes it even further. He connects it all the way back to Abraham, the original believer. As Genesis 15:6 says, "He believed in God." This faith, this emuna, is the foundation upon which Israel's redemption is built.
The Midrash cleverly interprets "Look [tashuri] from the top [rosh] of Amana" to mean: "You will sing [tashiri] due to the leader [rosh] of those who had faith [emuna]," namely, Abraham. It's all connected: The exile, the redemption, the song, and the enduring faith of Abraham.
So, what does this all mean for us? It's a reminder that even in our darkest moments, when we feel like we’re stuck in the "mortar and bricks" of our own lives, we are not alone. God is with us, just as God was with Israel in Egypt, in Babylon, and in every exile throughout history. And just as Israel sang at the Sea of Reeds, and will sing again upon their return, we too can find our voice, our song of hope and faith, even in the midst of our struggles. Because, ultimately, our story is part of that grand, epic love story between God and humanity.