(Fol. 27b) Mishnah: In that same dayR. Akiba expounded: (Ex. 15, 1) Then sang Moses and the children of Israel, this song unto the Lord, and thus did they say: "Why is the word Lamor (saying) in the above passage repeated? From this it may be inferred that Israel answered the song after Moses had begun."
Gemara: (Fol. 30b) Our Rabbis were taught: This is how R. Akiba expounded: "When Israel ascended from the Red Sea they immediately began to look forward to singing a song of praise, and how did they utter the song? Just as one reads the Hallel and the Congregation after the reading at the beginning of each Chapter, so also did Israel do there. Moses said: (Ib., ib., ib.) I will sing unto the Lord and Israel repeated the same passage: Moses then said: For He hath triumphed gloriously, and Israel responded again: I will sing unto the Lord." R. Eliezer, the son of R. Jose, the Galilean, says: "The songs were recited in the manner of a minor who reads the Hallel and the rest of the audience repeats what he says; i.e., Moses said: I will sing unto the Lord, and Israel responded, I will sing unto the Lord; Moses said: For he hath triumphed gloriously, and Israel responded." R. Nechemia says: "It was like the Reader reads the Sh'mah, in the congregation, the reader begins and the rest of the congregation answer after him." What is the basis for the difference of opinion of the above Tanaim? R. Akiba holds that the word lamor (saying), mentioned in that passage refers to the preceding words. R. Eliezer, son of R. Jose the Galilean, believes the word lamor, refers to each and every word separately, while R. Nechemia holds: Wherever it is written they have said we must explain that all of them said together, but wherever the word Lamor is used then it means that Moses began it." Our Rabbis were taught, R. Jose the Galilean, lectured: "At the time when Israel descended the Red Sea they determined to sing praises, and how did they sing praises? An infant that was in the hips of his mother and a suckling that was nursing from his mother's breast, as soon as they saw the Shechina, the infant lifted up its neck and the suckling loosened the breast from its mouth and they said (Ib., ib. 2) He is my God, and I will declare His praise, as it is said (Ps. 8, 3) Out of the mouth of babies and sucklings hast thou founded [Thy] might." We are taught R. Maier used to say: "Whence do we know that even the embryos in the entrails of their mothers recited a song? It is said (Ib. 68, 27) In assemblies bless ye God, praise the Lord, ye sprung from Israel's fountain."
(Fol. 27b) MISHNAH: In this very day R. Joshua b. Hurkanus expounded that Job served the Lord for nothing else but out of love, as it is said (Job. 13, 15) Though He slay me, yet will I trust in Him. From this one may still think that Joab was in doubt as whether I shall trust in Him, or shall I not trust in Him. It therefore says, (Ib. 27, 5) Till I die I will not put away mine integrity from me, from which it may be inferred that he served the Lord out of love." R. Joshua then exclaimed: "O Rabban Jochanan b. Zakkai! Who will remove the dust from thy eyes [and make you alive]? For thou hast interpreted all your life-time that Joab served God only out of fear, [of punishment], as it is said (Ib. 1, 1) A man perfect and upright and fearing God, and shunning evil. Behold now that Joshua b. Hurkanus your disciple's disciple inferred that he did it out of love."
GEMERA: (Fol. 31) Let us see how the word lo is spelled? If it is spelled with Lamed Alef then it means is not, but if it is written Lamed Vav then it means to him, and why is the Mishnah in doubt as to the meaning of that word? Is it then a rule that wherever it is wTitten Lamed Alef that it means not? According to this then the passage (Is. 63, 9) In all their affliction he was afflicted. Where lo is spelled with Lamed Alef, does it also mean that he is not afflicted, and if you will say that this is of course the meaning of the passage, then how will you explain the next passage, And the Angel of His presence saved them and He carried them all the days of old? We must therefore say that the word [spelled with Lamed Alef] may be interpreted either way, no or to him .
We are taught R. Maier says, "It is said concerning Job, (Job. 1, 1) Fearing the Lord, and it is also said concerning Abraham, (Gen. 22, 12) Thou fearest God, just as the fearing of God mentioned concerning Abraham, was out of love, so also does the fearing of God mentioned in connection with Job mean out of love." But concerning Abraham himself how do we know that it was out of love? It is written (Is. 41, 8) The seed of Abraham My friend. What is the difference between one who serves God out of love, and one who serves Him out of fear [of punishment?] The difference is as mentioned in the following Baraitha: R. Simon b. Elazar says: "It is much more important that one serves God out of love than out of fear, for the rewards of the latter will endure for a thousand generations, while the reward of the former will endure for two thousand generations; it is written here, (Ex. 20, 6) And showing mercy unto the thousands of generations of them that love Me, and it is written, (Dent. 7, 9) That keep His commandments to the thousandth generation." Why, in the latter case, is it also mentioned who keepest the kindness and covenant of those who love Him and keep His commandments unto thousand generations? The reward of thousand generations, refers to the word next to it. There were two disciples who were standing before Raba, one said: "It was recited to me in my dream, (Ps. 31, 20), O how great is Thy goodness which Thou hast treasured up, with those that fear Thee." And the other one said it was recited to me in my dream, (Ib., ib. 12) And will rejoice all that put their trust in Thee. Forever will they shout for joy, etc." Raba then said to them: "Both of you are perfectly righteous; however, one of you is so out of love and the other out of fear [of punishment]."