that the Song may fit into Crüsemann’s category of an “imperative hymn,” as does the declaration of praise (here not introduced by כי) in v. 4. According to Crüsemann, the Sitzim Leben of the imperative hymn “[i]s the regular cultus, its original content the experience of Yahweh’s historical treatment of Israel.”55 YHWH’s historical treatment of his people is indeed exhibited clearly in the Song of Moses. The argument here is not necessarily that every verse in the Song belongs to the category of