Beshalach 5637 תרל”ז

תרל”ז

במדרש לזכור בכ”י יצ”מ וקי”ס. וקי”ס אם לא הזכיר אין מחזירין. ויצ”מ מחזירין כו’ שיצ”מ קשה כו’ ולמה מזכירין קי”ס שכיון שקרע להם הים האמינו כו’. 

Midrash (Shemos Rabbah 22:3) We mention the exodus from Mitzrayim and the splitting of the sea in our daily prayers. Yet if one forgets to mention the splitting of the sea he does not go back and repeat the prayer, however if one forgot to mention the exodus one does go back. This is because the exodus was more ‘difficult’ (as will be explained). Why do we mention the splitting of the sea? Because HaShem split the sea and we trusted (emuna) in Him.

אף שכ’ גם מקודם ויאמן העם כו’. 

Even though it says that when Bnei Yisrael were in Mitzrayim they trusted in HaShem (so what was unique about the emuna that they had at the splitting of the sea)? 

אך ביאור ענין אמונה להיות כולו נמשך אחר הנהגת הבורא ית’. 

However the explanation of emuna is when one’s entire being is drawn to follow the direction of HaShem

כי זה שמשבחין האבות והאמין בה’ כו’. היתכן שלא הי’ לו להאמין באלקים אמת. רק פי’ אמונה להיות נמשך אחר הנהגות הבורא 

For when we see that our forefathers were praised that they “trusted in HaShem”, surely they had emuna, (why is this considered a prais)? Rather it is as above (not only is it a matter of trusting) it is when one is completely drawn after HaShem (that the emuna permeates one’s actions)

[כמו אומן את הדסה לשון הנהגה]. 

[As we see the word אומן connected to the word emuna referring to guiding or leading- Mordechai guided Hadassah]

וביצ”מ לא היו בנ”י נמשכין אחר הנס. כי לא היו מוכנים אל הגאולה עדיין. וזה ענין חפזון. 

(This level was attained only at the splitting of the sea) for when Bnei Yisrael left Mitzrayim they were not yet drawn after the miracle (it did not penetrate so deeply into them) for they were not yet ready for the redemption. As we see that they left in a hurry חפזון (meaning that they were not holding on the level they received)

וזה הי’ טענת בנ”י עם מרע”ה חדל ממנו כו’. כי ידעו שאין נמשכין אחר הנס. 

And that is why Bnei Yisrael said to Moshe (Shemos 14:12) “Letus be and we will serve the Egyptians’ ‘, for Bnei Yisrael realised that they were not (yet worthy) and were not drawn after the miracle. (They were not on that level and wanted to return to Mitzrayim and attain that level on their own)

אמנם הש”י בחסדו ראה כי אם יהיו עוד זמן בגלות. יגבור עליהם סט”א. כאשר חכמים הגידו כי אם היו עוד רגע לא היו יכולין להגאל. לכן הקדים ה’ הגאולה קודם הזמן. 

However HaShem in His infinite kindness saw that had we remained in exile for another moment the evil forces would overpower us (and we could no longer be redeemed), as our sages taught “Had we remained another moment in Mitzrayim we could no longer be redeemed”. HaShem therefore ‘hurried’ and preceded the exile before the original time.

ולכן נא’ ויהי בשלח לשון צרה. כי כיון שלא היו מוכנים לזה היו עי”ז בסכנה עצומה. 

This is why the word “And it was ויהי when Paroh sent the nation forth”. The word ויהי is an expression of distress. For since Bnei Yisrael had not merited of their own accord such a miracle to be performed for them, they were in grave danger.

כי כל נס שאינו בזכות מעשה האדם הוא בסכנה. כי הקיטרוג מתעורר עליו ביותר. 

This is because any miracle that one experiences that is not due to his attaining the level, puts one in danger, for the heavenly prosecutor attacks him more.

ולכן הי’ צריך אח”כ להיות קי”ס לתקן הנ”ל להיות הגאולה שנית ע”י אמונת בנ”י שמסרו נפשם והאמינו לדבר ה’ וחזרו לצד מצרים כו’. 

This is why we then needed the experience of the splitting of the sea. to repair the gap mentioned above (between where they were holding and the miracle they received). For Bnei Yisrael now merited to be redeemed the second time due to their own actions. For now they had emuna where they prepared to give up their lives and trusted HaShem by turning back towards the Egyptians chasing them. 

ואז כיון שנקרע להם הים האמינו. כמ”ש וירא ישראל כו’ ויאמינו. 

Then when HaShem split the sea they had (real) emuna, as it says (Shemos 14:31) “They saw…and they trusted”. 

ויפלא כיון שראו מה האמינו. 

Now this is a wonder, if they saw then what did they trust in. (Once someone sees something they no longer need to trust)?

רק כנ”ל שנמשכו אחר הנס. 

Rather (the answer is) as explained above, that they were drawn after the miracle. (Emuna does not mean that they trusted, rather it means that it permeated all their actions),

וז”ש המד’ יצ”מ קשה. וכי יש קישוי לפני המקום ב”ה. 

This is the meaning of the Midrash above: “The exodus from Mitzrayim was more ‘difficult’. Is anything difficult for HaShem?!

רק כיון שלא היו ראוין עדיין לנס כנ”ל. 

Rather the ‘difficulty’ was on Bnei Yisrael’s behalf for they were in a situation of danger for they were not worthy of such a miracle. as explained above.

והש”י עשה להם בעבור שראה כי אח”כ ימסרו נפשם לה’.

The reason why HaShem saved them (even though they were not worthy) is because HaShem saw that they would afterwards be prepared to sacrifice their lives for His sake, and therefore he saved them beforehand.

כי לפניו ית’ עתיד והוה הכל שוה. 

This is because for HaShem the future and the present is all the same (for He is beyond time).

וכן בכל חסד ה’ משלם ג”כ על אח”כ. 

This is true for all kindness that HaShem bestows, (it is taking into account the good that one will do afterwards). 

וזה ענין מי הקדימני ואשלם:

This is also the idea of (Iyov 41:3) “Who preceded me that I will pay”. (HaShem who is all knowing can pay (bestow kindness) for future actions).

Yesod: Emuna means that all of one’s actions are following HaShem. It is not just trusting, rather it is actually evident in one’s actions.

Yesod: One who merits a miracle beyond their own deeds is in danger, for the heavenly prosecutor has a claim against him.

2

ובמדרש ויהי בשלח וכי פרעה שלחם והא כ’ אל מוציאם ממצרים כו’ ואין שילוח כו’ אלא לוי’ כו’ ע”ש. 

The Midrash (Shemos Rabbah 20:3) on the pasuk “And Paroh sent בשלח the nation”. How can it be that Paroh sent us, Bilam said “HaShem took them out of Mitzrayim”? Rather the meaning of the word בשלח is actually that Paroh accompanied Bnei Yisrael out of Mitzrayim, and begged them to pray for him to be saved. 

פי’ ע”י שלא הי’ הגאולה בזכות ישראל רק בחסד ה’. לכן לא הי’ יכול לשלוט מדה”ד לגמרי לאבד המצריים. והי’ להם קצת שייכות וחיבור עוד אל בנ”י. 

The meaning is that since the redemption from Mitzrayim was because of the kindness of HaShem (because Bnei Yisrael were not worthy of such a miracle being performed for them. As explained above) therefore the attribute of HaShem’s harsh judgement could not completely destroy the Egyptians. And the Egyptians still maintained some connection to Bnei Yisrael (which protected them)

ולכן נאמר ויהי. 

Therefore the word ויהי is used. (Which expresses distress, for it was not an ideal situation that the evil forces were not completely destroyed. Also see above תרל”ז 1)

אמנם אח”כ שמסרו בנ”י נפשם לה’. אז נאבדו המצריים ובאבוד רשעים רנה. 

However once Bnei Yisrael were prepared to sacrifice their lives for the sake of HaShem, then the Egyptians were completely destroyed. And “When the wicked are destroyed, there is joy”, 

ואז נתברר כי אל מוציאם ממצרים.

and now it was clear that it was really HaShem that took them out of Mitzrayim (and not Paroh sending us out)

והנה קי”ס הי’ בירור ותיקון על יצ”מ שבראשונה. 

This therefore shows us that the splitting of the sea was repairing the exodus that took place before

[ובזה פרשנו הפסוק אבותינו במצרים לא השכילו נפלאותיך. פי’ שלא נמשכו אחר הנס כמ”ש]:

[With this we can explain the pasuk (tehillim 106:7) “Our forefathers in Mitzrayim did not perceive your wonders”. Meaning that they were not drawn after the miracle (they were not worthy of the miracle they received. As explained above)

Yesod: According to the Midrash, the word Beshalach means accompanied, not sent.

Yesod: The reason why HaShem did not destroy the Egyptians in Mitzrayim was because they were attached to Bnei Yisrael to an extent, because Bnei Yisrael had not attained such a high level.

Yesod: The splitting of the sea repaired the level that was missing in the exodus.

Yesod: The reason for the word ויהי distress was 

(1) because we weren’t worthy of the miracle experienced and therefore in danger

(2) Because Paroh was not completely destroyed and maintained some sort of attachment to us.

3

במדרש ראו כי ה’ נתן לכם השבת לכם ולא לאומות כו’. משל למלך ומטרוניתא כו’. 

The Midrash (Shemos Rabba 25:11) on the pasuk “See HaShem gave you the Shabbos”. It was given only to Bnei Yisrael and not to the nations of the world. If a gentile keeps the Shabbos he is subject to the death penalty. This can be compared to a king and a queen together, if someone walks between them they receive the death penalty.

כבר כ’ במ”א ביאור זוה”ק כיון דלא אשתכח בי’ מנא מה ברכתא אשתכח. 

We explained elsewhere (תרל”ב 3) The meaning of the Zohar, “What blessing is there on the Shabbos if no manna fell?”

ובקיצור הפי’ כי ששת ימים עשה ה’ שהם ימי המעשה. שיש לכל יום התלבשות בזמן שמצד זה יש השפעה לכל הנבראים גם לאומות. 

And in short the explanation is as follows. (Shemos 20:11) “In six days HaShem created the world”. These six days are the days of doing work. Meaning that each day takes a shape in time, and it therefore has an effect on all of creation and on the nations of the world. (*)

אבל בש”ק כ’ ויקדש אותו כמו קידושין אסר אכ”ע כהקדש. 

However on Shabbos it is “sanctified ויקדש” which is an expression of removed from everyone else and forbidden (to the nations of the world) Just as things that are sanctified to the Beis Hamikdash cannot be used for mundane uses.

פי’ שאין התלבשות חיצוני להשבת רק מצד הקדושה בלבד. 

This means that the Shabbos (unlike the days of the week) does not have an external form, it is only holiness. (The days of the week take o a mundane form and therefore one can perform mundane matters in that time, however Shabboss doesn’t have a mundane form, it remains in it’s holy state even in this world and therefore no mundane work is permitted)

[כמ”ש לית שולטנא אחרא כו’].

[As it says (Zohar 2:135b) “There is no other power” on the Shabbos day]

ורק בנ”י שהם יכולין להתדבק בגופא דמלכא ניתן להם השבת. 

It is only Bnei Yisrael that (due to their holiness) are able to connect to the actual king, and only they therefore merit to receive the Shabbos.

ולכן לא היו יכולין לקבל השבת עד אחר יצ”מ שנזדככו נפשות בנ”י. 

Therefore Bnei Yisrael could only receive the Shabbos after they had left Mitzrayim, once their souls had been purified.

וז”ש וזכרת כי עבד היית כו’. אף שעיקר השבת כי בו שבת. רק שהוא זכר ליצ”מ. כי ע”י יצ”מ נעשים בנ”י ראוין להשבת כנ”ל. 

That is why it says (regarding the Shabbos) “You shall remember that you were slaves in Mitzrayim ”. This is because even though the main idea of Shabbos is because HaShem rested, (we nevertheless still need to remember leaving Mitzrayim) for the Shabbos reminds of Mitzrayim, that it was only through leaving Mitzrayim that we merited to receive the Shabbos. As explained.

כי המה דבוקים בשורש השפעות החיות מחי החיים. 

This was only possible because Bnei Yisrael were attached to the source of life force from the Ultimate source of Life.

ולכן האכילנו את המן שהוא שורש המזון שמשם מתפשטין כל מיני מזון. 

This is why HaShem fed us manna, which is the source of all food, and from which all food comes from.

לכן טעמו בו כל הטעמים. 

That’s why they could taste every food in the manna

לכן קראו שמו מן. כי לא ידעו מה. פי’ שאין להשיגו. כי הוא למעלה מן התפשטות המזון. רק הוא שורש המזון.

And that is also why they called it manna, because they did not know “What it is”, meaning that they could not comprehend it, for the manna was above the effect of food, rather it was the source of food. 

ונק’ מן כמ”ש המפ’ מלשון מינה את מאכלכם. וימן ה’ דג כו’:

It is called manna, as our sages explained to provide their food (in a supernatural way), as we find the word וימן “HaShem provided a huge fish” (to swallow Yona).

4

בפסוק וחמשים עלו בנ”י מזוינים כו’. 

(Shemos 13:18) “And Bnei Yisrael left Mitrayim chamushim חמשים” This means that Bnei Yisrael were armed. (See Rashi)

ולמה להם כלי זיין. 

Why did Bnei Yisrael need arms?

אך י”ל כי באמת החרב ניתן לעשו כמ”ש על חרבך תחי’. ובנ”י להם הקול. 

However we can explain that really the trait of the sword was given to Eisav, and Bnei Yisrael the power of calling out to HaShem.

אך ע”י שהקדים גלות מצרים. עי”ז הרויחו בנ”י גם להיות להם החרב נגד עשו. 

However, through going through the exil in Mitzrayim, Bnei Yisrael were able to also attain the sword to use it too against Eisav. (See תרנ”ה that one needs to attain all different traits to serve HaShem. 

ואפשר שהי’ כל הגלות רק הכנה נגד עשו ועמלק. 

And it could be that thee entire reason for the exile was as a preparation to be used against Eisav and Amalek

לכן נא’ אח”כ ויחלוש יהושע כו’ לפי חרב:

Therefore it says afterwards that Yehoshua weakened Amalek by the sword” (For now after taking that power from the gentiles, Bnei Yisrael could use it against Amalek).

5

במדרש נכון כסאך. אעפ”י שמעולם אתה. נתיישבה כסאך מאז ישיר. משל מלך עומד על הלוח ואגוסטוס יושב כו’. 

Midrash (Shemos Rabba 23:1) “Your throne stands firm” (Tehillim 93:2) Even though HaShem was eternal however His dominion was firmly established when Bnei Yisrael sang at the sea. This can be compared to a king and an emperor “augustus” (a king over other kings). A regular king is pictured standing whereas an augustus is pictured sitting. (Because his rule is firmly established, and no one challenges him, he is pictured sittin whereas a regular king needs to be ready to take on enemies).

כבר דברנו בזה וקיצרן של דברים כי מלך עומד לשמור המלוכה פן ילכדנו אחר. אבל זה שכבר נתגדל שמו במלחמותיו והכל יריאין ממנו. יושב על כסאו וא”צ לשמור המלוכה. 

We have already explained this (Pesach תרל”ו) and in short the difference between a king is that he needs to be ready to protect the kingdom, yet an augustus who has already proven his power in battle and everyone is scared of him, can sit on his throne, without concern of being challenged.

וביאור הענין דכ’ ה’ מלך גאות כו’ עוז התאזר כו’ תכון תבל בל תמוט. 

The explanation is based on the pasuk (Tehillim 93:1)

ה’ מָלָךְ֮ גֵּא֪וּת לָ֫בֵ֥שׁ לָבֵ֣שׁ ה’ עֹ֣ז הִתְאַזָּ֑ר אַף־תִּכּ֥וֹן תֵּ֝בֵ֗ל בַּל־תִּמּֽוֹט׃

HaShem is king,  He is robed in grandeur;  HaShem is robed,  He is girded with strength.  The world stands firm;  it cannot be shaken.

ה’ מלך ביצ”מ. גאות לבש בקי”ס דכ’ גאה גאה. עוז התאזר מתן תורה שנק’ עוז. 

“HaShem is king” is referring to the exodus from Mitzrayim. “He is robed in grandeur” is referring to the splitting of the sea. As it says “He has surely been glorified”. “he is girded with strength” is at the giving of the Torah which is called “strength עוז”

ועי”ז תכון תבל ב”ט. 

And through this “the world stands firm, it cannot be shaken”

כי ע”י יצ”מ וקי”ס וקבלת התורה נתברר כבוד מלכותו ית’ בין הנבראים. וידיעה זאת מקיימת העולם. 

This is because through the exodus, the splitting of the sea and the receiving of the Torah, HaShem’s glory has become clarified amongst the creation. It is this knowledge that sustains the world (“It stands firm”).

וז”ש אז ישיר ולא כ’ שר. 

This answers why it says “Then Moshe will sing” (future tense) and not “Then Moshe sang”

כי מעת בריאת העולם מצפין לזאת השירה. 

This is because from the beginning of creation the entire world has been waiting for this song (which clarifies HaShem as the sole ruler of the world)

כי לא הי’ השירה על מה שניצולו בנ”י. כי פסוק אמר אויב ארדוף נכתב אח”כ. 

For the reason why Bnei Yisrael was not because they had been saved as the verse “the enemy said I will chase and destroy” was only said afterwards. (The beginning of the song proclaims HaShem’s glory and the miracle of Bnei Yisrael’s salvation is only mentioned afterwards).

להודיע כי עיקר השירה הי’ רק בעבור שנתברר כבוד מלכות שמים בעולם. ע”ז שמחו בנ”י. 

This teaches us that the main idea of the song was because the HaShem’s glory was now clarified, and this is what gave them joy.

ובנ”י השתוקקו מעודם לזאת השירה. אך כ”ז שהיו משועבדים למלכות ב”ו לא היו יכולין לשיר השירה. וכיון שנאבדו הרשעים ונתרוממו בנ”י. אז הוציאו השירה מכח אל הפועל. 

Now Bnei Yisrael really always wanted to sing this song, however since they were under the power of a human kingdom, they couldn’t sing it. Yet once the wicked were destroyed then Bnei Yisrael were uplifted. Then they were able to to bring out their inner feelings from the potential to the actual

וז”ש רש”י עלה בלבו כו’ כנ”ל:

This is the meaning of Rashi on the pasuk “אז ישיר” it entered (Moshe’s) heart to sing”. Literally it lifted up in his heart. Because now was finally the expression of the deep feelings, and now they finally burst forth in song).

(*Why future)