This Shabbat is known as "Shabbat Shirah", the "Sabbath of Song". The famous Song of the Sea is read as part of the weekly Torah reading.

The Israelites begin their circuitous journey to the land of Israel. They deliberately avoid the Philistine territory, the Mediterranean coastal region of the land. Moses brings the remains of Joseph with him, fulfilling a promise made to that leader. A pillar of cloud represents the presence of G-d during the day while a pillar of fire signifies the divine presence at night.

Again, the Torah shares that G-d hardened the heart of Pharaoh. Pharaoh prepares his chariots and pursues the Israelites in their flight to freedom. Six hundred chariots escort the Pharaoh in this pursuit. The Israelites are trapped between the Egyptian army and the Sea of Reeds.

The Israelites complain to Moses that it would have been better to remain in Egypt. This protest of the Generation of the Desert will continue to characterize the dialogue of the Book of Exodus. Israel nostalgically looks back to the glories of Egypt rather than the challenge of the future. The inability to accept the gift of freedom is the essence of the slave mentality. It has been stated that Moses could bring Israel out of Egypt but he could not take "Egypt", so to speak, out of Israel.

Moses protests to G-d, but G-d's response is that action speaks louder than words. The midrash shares the legend of Nahshon ben Aminadav, the prince of Judah. Nahshon, the heroic figure of the midrash, jumps into the waters of the Sea as an act of faith and personal courage. Because of Nahshon's spirit, the waters of the Sea divide.

A strong east wind creates a path through the waters while the waters form walls to the right and left. The Israelites walk through the dry path.

The Egyptians pursue the Israelites, only to drown in the waters of the Sea. Jewish lore claims that Pharaoh was brought to the gates of Gehinnom where he warns against defying G-d. Alternatively, a beautiful midrash asserts that Pharaoh became the King of Nineveh. During the time of Jonah, the "re-born" Pharaoh did have a change of heart and committed himself to repentance.

The moment of salvation at the Sea is Israel's zenith of faith. She bursts out in joy with the Song of the Sea. The Song of the Sea is one of the gems of early Biblical poetry. The poem is characterized by parallelism, the classic form of Biblical poetry. The words in one phrase of the poem are reconstructed in similar words in the second phrase.

The Song of the Sea notes that the G-d of the ancestors has now become the personal Redeemer of the Generation of the Dessert. G-d must be revealed anew in each generation and encountered personally through life experience. The glorification of G-d is the source of the religious aesthetic in Judaism. G-d is glorified through beautiful works of ritual folk art. This concept is known as "hiddur mitzvah", "the beautification of the mitzvah".

The Song describes G-d as a "man of war". This image provoked a rabbinic response. The sages taught that "Shalom" is one of the sacred names of G-d.

The origins of the Mi Chamocha, enshrined in Jewish prayer, are in the Song of the Sea. The third beracha, blessing, of daily Jewish prayer, focuses on the theme of redemption. The words of the Song are incorporated as they share a message of redemption.

Miriam, Moses' sister, led the Israelite women in song and dance. The image of Miriam has inspired contemporary Jewish feminists.

After the redemption of the Sea of Reeds, the Israelites arrive at Marah, the place of the bitter waters. Moses sweetened the waters by the use of a special tree. The Israelites encamp at Elim.

The tension between Moses and the Israelites develops as the wandering in the wilderness continues. The Israelites nostalgically yearn for the "fleshpots of Egypt". The manna, the special food of the wilderness, is the divine response to the Israelite murmuring. The origin of the name manna is from the words "man hu?", "what is it?" Manna was to be eaten on the day it was collected. Manna left over night would rot. The Israelites were to gather a double portion of manna on Friday for the Shabbat. The two challot of the Shabbat table are in commemoration of the gift of the manna. The taste of the manna is compared to wafers made with honey. Jewish lore claims its taste would vary according to the desire of the consumer. The manna sustained Israel throughout her forty years of wandering in the wilderness.

The Israelites encamp at Refidim. They complain there is no water to drink. Again, the Israelites grumble against the leadership of Moses and express their desire to return to Egypt. G-d commands Moses to strike the rock with his rock. The place is named "Massah and Merivah", a place of trial and tribulation.

The Amalekites threaten Israel at Refidim. The battle is conducted through the assistance of Aaron and Hur. In Jewish lore, Hur is said to be the son of Miriam and Caleb. When Aaron and Hur support the arms of Moses, Israel has the upper hand in battle. Ultimately, Joshua is able to weaken the Amalekites. Amalek becomes the eternal enemy of Israel. Amalek is utilized by rabbinic literature to symbolize the power of evil that threatens Israel in every generation.