Beshalach 5631 תרל”א

תרל”א

במדרש אז ישיר. נכון כסאך מאז כו’ אע”פ שמעולם כו’ כסאך כו’. 

Medrash (Shmos Rabba 23:1) After splitting of the sea, HaShem’s dominion was more established. This can be compared to a king that after he won a decisive battle his nation declared him an emperor, (an even more elevated position over a king).

כי בעת הבריאה נסתר השגחתו ית’ בעולם. ובעת גאולת מצרים נתגלה. 

When HaShem created the world His presence was hidden, and when He redeemed Bnei Yisrael from Mtzrayim He was revealed. (When HaShem created the world, he ‘hid’ himself in nature, it was only in Mitzrayim, that he performed open miracles and revealed Himself.)

וז”ש נתיישב כסאך שנתיישב ידיעת השגחתו ית’ בנבראים.

This is the meaning of the Medrash “Your dominion became more established נתיישב”. For the dominion of HaShem became more established in man’s understanding that HaShem 

[ולכך כ’ אנכי ה’ כו’ אשר הוצאתיך. ולא אשר בראתיך. כי ביצ”מ נתגלה אמונתו ית’. ובזה י”ל קושית רמב”ן ז”ל בפ’ בראשית על מ”ש רש”י לא הי’ צריך להתחיל אלא מהחודש הזה כו’ ע”ש] 

[This explains also why HaShem said in the first one of the ten commandments, “I am HaShem…who took you out of Mitzrayim” why didn’t He say I am HaShem who created you?

For it was during the exodus that HaShem revealed Himself,(and only at that stage did we reach such a clarity awareness of His existence.). So too we can better understand the question of the Ramban on Rashi in Bereishis. (Rashi asks why didn’t the Torah begin from the first mitzvah? The Ramban asks that it was necessary to teach us emuna? (According to the above, the main lesson in emuna is learnt here when we get the first mitzvah, so it would make sense to start the Torah from these parshas?). 

ובזה מיישב המד’ קושית שר הול”ל. 

With this we can also explain the question of why does it say “Then Moshe will sing ישיר, it should say “Then Moshe sang” in past tense?

כי בכל נברא יש נקודה שנתברר ע”י כבודו ית’. כמ”ש כל פעל ה’ למענהו. ולכבודי כו’. וזה ענין פרק שירה שיש לכל נברא שיר ושבח להש”י. 

For every creation has a part of them that is from the glory of HaShem. (The life force of HaShem that is in them and sustains them). As it says (Tehillim 16:4) “All that HaShem made testifies about Him”. And he created everything :”For My honor” (Yeshaya 43:7). We see this in Perek Shira how every single creature praises HaShem with its own unique song.

ואז ישיר ישראל כו’ השירה הזאת. פי’ שירה הידועה שעולה מכל הנבראים. ובנ”י עשו שכל הנבראים ישירו. ויגלו נקודה אמיתית שהם עומדים מחיות הש”י שמחדש בכל יום מ”ב. 

Therefore “Then Moshe and Bnei Yisrael will sing this השירה song” This is referring to the song that  will be sung from the entire creation, and they will revela this essential truth that everything is dependent on the life force of haShem. As it says “He renews in His Kindness the creation of the world every day” 

וכ”ז תלוי במעשה האדם. 

Yet it is all dependent on the actions of man (to bring out this revelation)

כי כשעושה מעשה בדביקות הש”י ע”י ידיעה זו שכל מעשה יש לו חיותו ית’. ע”פ ידיעתו נתברר זה בגוף המעשה. ומסיר עי”ז ההסתר ונתגלה הפנימיות. 

For when a person does an action with connection to HaShem with the understanding that everything comes from the life force of HaShem.This clarity and revelation comes out in the action and removes the hiddenness until the pnimius is revealed. (*Rewrite)

ופי’ שירה. הוא להיות הכל נמשך בקו ושורה למקור שורשו שהוא חיותו ית’. וז”ש שע”י אמונה אמרו שירה כנ”ל. 

The idea of song שירה is connected to the word שורה a line. For song represents the direct connection to the source of the life force of HaShem. And it was through their emuna that they sang. as above. (The emuna in this point inside of them and all of creation that they were bringing out).

ואא”ז מו”ר זצלה”ה אמר עמ”ש חז”ל שחזקי’ לא אמר שירה ולכך לא עשהו משיח. כי הי’ ברור אצלו השגחת הש”י עד שלא נתפעל ע”י הנס. כי ידע שגם הטבע רק מחיות הש”י כו’ ודפח”ח. 

The Chidushei Harim explained the chazal that says that Chizkiya was not made the Mashiach, because he didn’t sing (and was therefore not greater than David who did sing songs yet was still not the Mashiach.). (This was not because Chizkiya was on a low level, rather) since he had such an absolute clarity of HaShem’s presence he was not excited from miracles, for they were no different to him than nature which is also a revelation of HaShem. (And therefore the concept of song, which is based on emuna, did not apply to him). 

והוא שכ’ עליו טוב בעיניך עשיתי. פי’ ז”ל שסמך גאולה לתפילה. והוא כנ”ל שידע שבכל מעשה יש נקודה חיות ונק’ גאולה שעי”ז בא גאולה להסיר הערלה דחפיא ברית. שהוא הפנימיות שבכל דבר חיות הש”י. וזה הטוב בעיניך כו’. שכל מעשיו הי’ כעושה לפני המלך. שידע שכל הפעולות מכחו כמ”ש אין אדם נוקף כו’. 

This is the meaning of Chizkiya’s statement “I did good before  your eyes בעיניך” (Malachim2:20:3). The Gemara (Brachos 10b) explains that Chizkiya said he juxtaposed redemption to prayer. The explanation is that Chizkiya realised that with every action has an element of life force and redemption in it, for the redemption really just removes the ‘foreskin that covers the bris’, for redemption is the pnimius. Therefore he was saying every action I did was with the awareness that I am in front of you (Your eyes) בעיניך. With the knowledge that everything was done with the energy of HaShem, as it says: (Chulin 7b) “One cannot lift a finger in this world, without it being decreed from above”.

ולכך קשה לו לומר שירה. כי ההסתר הי’ שוה לפניו כמו הפנימיות כנ”ל. 

Therefore it was difficult for Chizkiya to sing, for HaShem’s hiddenness was equal to him, as His pnimius. (As above, there was no difference to Chizkiya between nature and miracles). 

ונקבע שירה זו בכל יום שיכול אדם לעורר כל הנבראים לשירה זו. 

And the reason why our sages established this song is said every day, is because one is able to awaken the entire creation through this song.

וגם בכח השבת דכ’ מזמור שיר כו’ ג”כ כנ”ל [וגם שירת הלוים בכל יום שהוא] להביא הארת ש”ק לימות החול. שזה עיקר שמירת שבת. 

Similarly through Shabbos “The song of Shabbos” [and the song of the Levi’im in the Beis Hamikdash was daily] to bring the light of Shabbos into the days of the week, which is what guarding the Shabbos is about (that the Shabbos protects the entire week). 

וז”ש במד’ בפ’ זו כי אם היו משמרין שבת א’ יום אחד היו נגאלין. והפי’ כנ”ל שיום אחד יהי’ מקושר לשבת כנ”ל. 

This therefore is the meaning of the Medrash that says “If Bnei Yisrael keep one Shabbos they will b redeemed”, meaning that if just one day will be properly connected to Shabbos (which is the pnimius which is redemption, as explained, then they are instantly in a state of redemption).

ובכ”מ שנזכר שבת כ’ מקודם ששת ימים. תלקטוהו כו’ אח”כ שבת כו’ כמ”ש במ”א:

Therefore whenever Shabbos is mentioned, it also mentions six days of work, and then Shabbos, (for the purpose of Shabbos is to uplift the world and reveal HaShem.) as above.

1

דבר אל בנ”י וישובו כו’. 

“Tell Bnei Yisrael they should turnback and camp in front of Pi-hachirot” (Shmos 14:2)

י”ל טעם הענין שיצ”מ הי’ נס שלא בהדרגה. והיא לשעה. ורצה הש”י שישאר גאולה זו בעצמות ישראל. 

The reason why HaShem did this (and made Bnei Yisrael turn back and become trapped in the desert and in danger of being attacked by Pharaoh) was because the exodus from Mitzrayim was disproportionate (to what they were themselves worthy of), and therefore only temporary. However HaShem wanted this level of redemption  to remain with them always in their essence. 

וכן רצון הש”י תמיד מכל איש ישראל. לעת מצוא השעה. שאין לך אדם שאין לו שעה. ואז צריך לקבוע בלבו על אח”כ שידע להתנהג גם בעת ההסתר. 

So too HaShem always wants every Jew, that he will have an ‘auspicious time’ for everyone has their time, however one needs to firmly establish the experience deep inside himself, so that when he experiences a moment when HaShem is hidden, he will be able to draw on the deep inner knowledge.

ולכך צוה שיחזרו ויעלו מעצמותם. ולכך ויצעקו. 

Therefore HaShem commanded them to turn back, and be redeemed on their own, and they therefore shouted out to HaShem (and firmly established that knowledge of HaShem deep inside themselves).

ולכאורה מאחר שראו נפלאותיו שאין להם שיעור למה יראו. אך כי ידעו שעתה צריכין לגבור מעצמם. וז”ש שהיו נתונים בדין שע”פ דין יגאלו עתה. והרי זכו ליגאל גם בדין. 

(This explains an apparent difficulty) once Bnei Yisrael saw such open miracles why did they then fear Paroh, (Surely HaShem would save them again?) However now they realised that this was a time when they needed to strengthen themselves, (only if they were worthy would they be saved). This is why it says at that moment they were in a state of harsh judgement, and they were redeemed in fairness (through their own merit).

וכל מעשה הש”י לטובה כמ”ש נפלאותיך ומחשבותיך אלינו כו’. שהי’ הרצון שיגאלו גם ע”פ דין. והי’ מקודם בנס שיהי’ הכנה על אחר כך שיהי’ גם ע”פ דין כנ”ל. 

Now everything that HaShem does is for our benefit, as it says (Tehillim 40:6) “Your wonders and thoughts are for us”. For whereas in the exodus HaShem had saved us through a miracle even though we were not worthy, now He wanted us to be saved through our own worthiness. Through judgement. 

ואפשר ז”ש בנ”י טוב לנו עבוד כו’. פי’ שחששו שלא יוכלו לגבור מעצמם. והי’ רצונם שבמצרים עצמו יאריך הזמן עד שיהיו ראוין מעצמם. והי’ בנקל יותר. 

Perhaps this i why Bnei Yisrael said they would “prefer to have served the Egyptians than die in the desert” (Shmos 14:4), for they were saying that they would rather be in Mitzrayim longer so that they would be more worthy and able to merit redemption on their own, and it would be easier than reaching this level in the desert under the imminent threat of Paroh.

כי הש”י הבטיח אנכי אעלך כו’. אך כי רצון הש”י הי’ שהם בעצמם ממש יזכו ע”י נס הקדום כנ”ל. 

even though HaShem promised Bnei Yisrael “I will take you out”, nevertheless HaShem desired they should merit the redemption through (Firmly establishing HaShem’s love for them that they experienced) in the previous miracles.

וכעין זה י”ל עמ”ש חז”ל אלו משמרין ב’ שבתות נגאלין ושמעתי מאא”ז מו”ר ז”ל שהגיד בשם הרב ר’ שמעלקא ז”ל [כמדומה לי כך] ששבת ראשון הכנה שיהי’ בימות החול עבודה כראוי להיות אח”כ שבת כראוי [שצריך להיות אחר ימי עבודה] עכ”ד. 

We find the same idea in the (Gemara Shabbos 118b) If Bnei Yisrael keeps two Shabbos’s they will be redeemed. And the Chidushei Harim said in the name of R’ Shmelke [as I recall] that the first Shabbos (is a gift so that) the days of the week (following it) will be in the proper fashion so that the following Shabbos will be kept properly (with the correct preparation of the day of the week). [For a proper Shabbos can only come after correct preparation of the days preceding it].

והוא כנ”ל ששבת ראשון הוא מהש”י בלי התעוררת להיות ראוין לזה. ואח”כ צריך אדם ללמוד מהארת שבת גם על ימות החול. כדי שיהי’ אח”כ שבת בסיוע עבודת ימי החול כנ”ל:

We can explain this with the above idea, that the first Shabbos was a gift from haShem without us being worthy of it, However afterwards we need to merit the closeness on our own accord. This comes during ones toil during the days of the week, that though having the proper experience of the first Shabbos we can properly prepare for the following Shabbos, which we merit through our own accord. 

3

אא”ז מו”ר ז”ל הגיד פי’ המד’ מה תצעק כו’ ב’ ירושות כו’. 

The Chidushie Harim explained the Medrash on the pasuk “Why do you call out to Me tell Bnei Yisrael to travel”. (The medrash explains that there were 2 inheritances, (*) 

כי ע”י הקול מעוררין בנ”י דביקתם בקול קול יעקב. וכשמתעורר רצון זה. שואלין מה תצעק שאין צריך צעקה כלל. 

When Bnei Yisrael use their gift of crying out to HaShem then it immediately awakens their connection to the voice of Yaakov. Now that HaShem’s desire (for us) is awakened, He says why are you calling out, for no calling out is needed. (For really the main calling out, is the preparation to call out!)

[כענין על בני ועל פועל ידי תצוני]. ומ”מ כ”ז נעשה ע”י הקול. וז”ש מתגאה בירושתו שמגיע ע”י הקול לשלמעלה מהקול כו’ ודפח”ח וש”י. 

[WE find a similar idea in Yeshaya 45:11 “Will you question Me on the destiny of My children, Will you instruct Me about the work of My hands?”] Nevertheless all of this is done through the calling out, as the Medrash says they are proud of their inheritance which comes from the calling Above. 

כי פשוט תמוה לשון המדרש במ”ש כבר שמעתי צעקתך כו’ ע”ש עוד במד’ טרם יקראו כו’ 

For the simple reading of the Medrash is difficult, why does HaShem say I have already heard their crying out?

נראה הפי’ כי מה שמוכן האדם להצעקה זה עיקר המכוון. ושוב אין צריך לגוף הצעקה כלל. 

However we can explain that when a person is ready to call out (the preparation) is what HaShem really wants, and then He actually doesn’t need the actual calling out!

וזה מה תצעק כשהגיע לבחי’ הצעקה כנ”ל. [וזה ענין צעק לבם כו’. וכן צעקו וה’ שמע. אף שבלב שאינו נשמע כלל. מ”מ ה’ שומע. ואין צריך לצעוק בפה ממש]:

This is the meaning of “Why are you calling out to me” for they had done the correct preparation and no longer needed the actual calling out. [This is the meaning of “the calling of their hearts (before they actually called out), and “They called and HaShem heard” even though it is in the heart and cant be heard, nevertheless HaShem hears, and an actual calling is no longer necessary for they have done the correct preparation.

4

וא”ע ורמב”ן מקשים על צעקת מרע”ה. הלא הקב”ה הבטיחו שאכבדה בפרעה כו’. 

The Ibn Ezra and Ramban ask why did Moshe call out to HaShem to be saved, HaShem had already promised Moshe that he will destroy Paroh?

וצעקת בנ”י י”ל שלא ידעו מזה כי אין מפורש שמרע”ה הגיד להם וי”ל שא”ל רק שישובו. 

Regarding Bnei Yisrael we can answer that they did not know about the promise to be saved, for perhaps Moshe only told them to return and encamp in front of Pi-hachirot.

[ומה שלא אמר להם. נראה כי לשון מאמר ה’ ואמר פרעה לבנ”י כו’ משמע שזה נאמר לו. והפסיק הציווי של אמירתו לישראל וישובו ע”ש].

[The reason why Moshe didn’t tell Bnei Yisrael about the promise to destroy Paroh, is because HaShem used the word ואמר which did not imply that Moshe should tell that part to Bnei Yisrael].

אבל מרע”ה למה צעק. 

However we still need to understand why did Moshe cry out to HaShem to be saved (if he knew that they would be saved?

אך נראה כי מדרך הצדיק לצעוק אף על מה שנבטח. שמאמר הש”י הוא אחר שלימות פעולותיו של האדם. ותפילה וצעקה בכלל פעולת אדם השלם לאלהיו. 

However it would seem that it is the way of the tzadik to cry out to HaShem even for things that have already been promised to him. (The reason for this is because) the promise of HaShem is dependent on the perfection of one’s actions, and prayer and crying out to HaShem are included in the actions of one seeking perfection in service of HaShem.

ולזאת מה שיהי’ נושע ע”י תפילה וצעקה. הוא הישועה שנבטח עליו. 

Therefore when one is saved through prayer and crying out to HaShem this is then the fulfillment of the promise.

ונראה שאין מבטיחין באמת. רק למי שיודע זה. שצריך צעקה גם אחר ההבטחה. 

It would (also) seem that HaShem only promises one to be saved when He knows that the person realises he still has to cry out for the promise to be fulfilled.

[וז”ש אין הבטחה לצדיקים. וי”ל שלכך לא נאמר לישראל ההבטחה שלא היו צועקין. והש”י רצה שיצעקו כמ”ש במד’ השמיעיני את קולך. אבל מרע”ה אף שנבטח צעק. ולכך נאמר לו ההבטחה כנ”ל]:

[As it says there is no promise to tzadikim. Furthermore the reason why Bnei Yisrael weren’t promised to be saved, for they wouldn’t have cried out to HaShem (completely), and HaShem wanted them to cry out to him as it says “let me hear your voice (Shir HaShirim 2:14). However, since Moshe Rabeinu cried out even though he was already promised to be saved, therefore HaShem could promise him that he would be saved].

5

אז ישיר כו’. ברש”י ז”ל עלה בלבו שישיר וכן עשה. ומאי קא משמע לן וודאי כששר הי’ מקודם רצון בלבו לשיר. 

“Then Moshe will sing” Rashi explains that Moshe first thought about singing, and then he sang. (See Rashi Shmot 15:1).

However what is Rashi teaching surely, when Mose sang he first thought about it?

אך להבין הענין כי איך בכח אנשים לשיר שירה הכתובה בתורה. ואין שיעור וערך לסודות ורזין הגנוזים באות א’ מהתורה. והרי הכ’ אומר ששרו הם השירה הזאת. 

To understand this idea, we need to understand how was it possible that humans could sing a song that was written in the Torah, for there is unlimited depth to the secrets that are in the every word of the Torah, yet Bnei Yisrael actually sang this song הזאת. (As is, implying that it was with all the depths included in it!)?  

אך כי זה ענין כל תורה והמצות הניתן לישראל. שהש”י נתן לנו זה להיות נתלה אור התורה בכל פה ולשון שבישראל. כמ”ש קרוב הדבר בפיך כו’. שהש”י תלה ע”י מעשה כ”א מישראל. וקול ודיבור והבל הלב יוכל לעורר אותיות התורה עד שורשן ולהאיר במקום עליון. 

However this is actually the (amazing) idea of Torah and Mitzvos that were given to Bnei Yisrael. That HaShem gave us the gift that the Torah is ours in our mouths and words. As it says “it is close to you in your mouth” (Devarim 30:14). Meaning that HaShem actually made the Torah dependent on the actions of Bnei Yisrael. The voice and talking words of Torah, and the awakening of one’s heart, can awaken the words of the Torah, to the very depths of their source, and shine up above!

(This comes from the idea that Yisrael, HaShem and the Torah are one.)

וז”ש ישיר שע”י כחם נתפעלו האותיות ונתגלו הארות פנימיות של רזין הגנוזין בכל דברי השירה כנ”ל. 

This therefore is the meaning “then he sang ישיר”. the word ישיר can also mean cause to sing since it was through the actions of Bnei Yisrael singing the words of the song, that caused the words to be revealed, with all their hidden lights, and secrets.

ונקרא על שמם. כמ”ש אין המצוה נק’ כו’ מי שגומרה. ג”כ הפי’ כנ”ל. שעיקר מה שנעשה ע”י המצוה למעלה. מ”מ הגומר הוא האדם בעשי’ ממש. ונק’ ע”ש הגמר. אף שהעיקר נעשה ממילא. ע”י שתלה הש”י דברים עליונים בתחתונים. 

(Now even though they simply dida physical action of singing, why is it considered that Bnei Yisrael caused all this to happen in the greatest of depths? this is because) it is credited to their actions, just as we have a concept that a mitzva is called by the one who completes it (Medrash Tanchuma Eikev 6).  This means that even though all the real changes and effects of the mitzva are taking place above, nevertheless since man is the one that actually completes it, thanks to HaShem making it dependent on man (therefore it is all credited to man).

וכן בתפילות שבקעו רקיעים כו’. וודאי לא בכח אדם. רק ע”י שתלה הש”י האותיות בכח האדם כנ”ל. וחבל בחבל ונימא בנימא. עד שעולה להש”י. 

We have the same idea in tefila. That they penetrate the heaven, surely this is not through the strength of man alone? Rather it is because HaShem made the words (of Torah) dependent on man, andone string attaches to another string (to make a thick rope) until it reaches all the way up to HaShem! 

וכן י”ל מ”ש רש”י ע”ש המחשבה. 

We can furthermore explain the Rashi (above) that the letter yud in ישיר is referring to the thought. 

כי במחשבה מוכן האדם לעשות כרצון הש”י. ושיעלה למעלה למעלה. 

For in one’s level of thought of every Jew, one is prepared to do the will of HaShem to the very highest level (However when it comes down to the level of speech and action, there are physical interferences)

ומחשבה טובה הקב”ה מצרפה למעשה בישראל. והטעם ע”י שמוכן האדם ורוצה באמת לקיים רצון אביו שבשמים. רק מה שמצד אונס. 

However HaShem combines a Jews good intentions to actual actions, because every Jew really is prepared and wants to do the will of HaShem, but there is just an interference out of our control.

וז”ש רש”י שע”י שעלה בלבו לשיר ממש שירה הזאת. אף שבמעשה אין בכח אנושי לשיר כראוי. עכ”ז נאמר וכן עשה כו’. 

This is therefore the meaning of Rashi, “Moshe thought about singing”, meaning that even though it was not physically possible for man to sing properly (and effect the highest levels, as explained above), nevertheless Rashi says “he did it so” (That it had the effect, through HaShem giving us the power to have such an effect). 

[שע”י הרצון נתעורר הפנימיות. שתלה הש”י זה בזה. וכן מ”ש בזוה”ק שבדחילו ורחימו פרחין לעילא. ודחילו ורחימו הוא במחשבה והבן ]:

[This is because it is through the desire that the pnimius is awakened, for HaShem made them dependent on one another. 

As it says in Zohar (Tiikunim 10:25b)  with fear and mercy it goes up above (the mitzvos to have the desired effect), yet (in light of the above) the fear and mercy is in the level of thought as above. and understand. (That even if in the level of action one doesn’t have that level of fear and mercy, nevertheless on the level of thought, that one desires to have it, that in itself has an effect!)]