Beshalach 5632 תרל”ב

תרל”ב

מה שנאמר לבנ”י שישובו כו’. כדי לקרוע להם הים ושיאמרו שירה. כי יצ”מ הי’ בהבטחה לאבות. ולא הי’ שייך לומר שירה ע”ז. 

The reason why Bnei Yisrael were told to turn back and encamp in front of Pi-hachirot (and risk being killed by the Egyptians), was because the exodus from Mitzrayim was already promised to Bei Yisrael, it was only through saving them now by splitting the sea that they would be able to sing the song of the sea. (However they could not say the song just due to the exodus for it was already promised). 

והנה עיקר יצ”מ הי’ לתקן מעשה בראשית כמ”ש בפרשיות הקודמין נגד עשרה מאמרות כו’. 

Now the main reason for the exodus was to repair the creation of the world as we have explained above the ten utterances (turned into the ten commandments through the ten plagues. For all of this proved HaShem’s existnce)

ולכך כ’ אנכי ה’ כו’ הוצאתיך. והקשו אמאי לא כ’ אשר בראתיך. וגם קושית הרמב”ן ז”ל עמ”ש רש”י הי’ צריך להתחיל מהחודש הזה ע”ש פ’ בראשית שהקשה כי באמונת חידוש עולם מהש”י תלוי הכל. 

This explains why in the first commandment HaShem says “I am HaShem that took you out of Mitzrayim, and it doesn’t say “I am HaShem that created you”(For in the exodus a further clarity of HaShem’s control of the world was established). And so too (we see the same idea) from the question of the Ramban on Rashi’s question (Bereishis 1:1): Why did the Torah not start from the first Mitzvah? The Ramban asks on this question that our emuna is all dependent on the knowledge that HaShem created the world. 

מכל זה נראה כי ביצ”מ נתברר כי ברית שמים וארץ מהש”י בלבד. 

From all the above we see that the exodus from Mitzrayim proved that the covenant of existence of the world is only from HaShem.

וקריעת ים סוף הוא בחי’ גדולה מזה. לברר כי יכולין בנ”י לפעול במעש”ט שינוי הטבע לגמרי. להיות הנהגתו עמהם למעלה מהטבע. 

Yet the splitting of the sea proved something even greater than this, and that is that it clarified that Bnei Yisrael can affect a change in nature through their actions. That their entire relationship with HaShem can be supernatural.

[כמ”ש מהר”ל ז”ל שיש סדר מיוחד להטבע וסדר מיוחד לנסים].

[As the Maharal explains that there is an order to nature and there is also an order to miracles]

וז”ש וישובו לשורש העליון שלמעלה מהטבע. וזה פי החירות. כי אין חירות רק בשורש שלמעלה מן הטבע:

Therefore Bnei Yisrael “turned back (returned)” for they went back to their original source which is above nature. And so too the encamped in front of Pi-Hachirot ( חירות, which is the same word as freedom), for one can only be truly free when one is connected to one’s source above nature.

2

מ”ש ואכבדה בפרעה כמה פעמים. הלא בוודאי כל הענין הי’ רק לטובת ישראל. כי לרשע אמר כו’ מה לך לספר חוקי. 

The reference to HaShem becoming honored through Paroh’s downfall that is mentioned several times, is difficult, for the whole story of the splitting of the sea was for the sake of Bnei Yisrael, and HaShem does not need the praise of the wicked (Tehillim 50:16).

אך בוודאי כיון שהיו בנ”י משועבדים לפרעה. הי’ תחת רשות פרעה איזה כח מהקדושה שהי’ נצרך לצאת מת”י. 

However since Bnei Yisrael were enslaved to Paroh, there was some holy energy that was in Paroh’s hand that had to be removed from him.

וכמ”ש לא נשאר כו’ עד אחד הוא אותה נקודה האחדות שהי’ ת”י. לצאת להתגלות יחוד ה’:

We see this is the pasuk (Shmot 14:28) (Paroh’s entire army was destroyed) “Not one of them remained”. (The word אחד one is referring to) the point of oneness (that really belongs to Bnei Yisrael) had to be removed from Paroh and be revealed to show the Oneness of HaShem. (This is the honour that HaShe ‘received’ from Paroh).

3

שבו איש תחתיו כו’ ביום השביעי. בזוה”ק פי’ תחת עול מלכות שמים. 

“Each person must stay in their place…on the Shabbos day”. The Zohar (2:63b) explains this as not leaving the yoke of Heaven.

כי בש”ק מתגלה מלכותו ית’ שהכל ממנו. 

For it is on the Shabbos day that HaShem’s dominion over the entire world is revealed

והוא בחי’ מקומו של עולם. שעש”ז נק’ הקב”ה מקום. 

Which is the idea of “the place מקומו of the world”. HaShem is called מקומו the place of the world, (and the world is not HaShem’s place. This means that every part of the world even the part that is hiding HaShem is also a part of His G-dliness)

וזה אל יצא איש כו’. 

This is the meaning therefore of “Do not leave your place” (when HaShem is revealed on Shabbos do not leave your place מקומו, rather remain attached to HaShem).

והנה יום ש”ק קדוש לה’. אף כי לכאורה השביעי מדרגה אחרונה מששת ימים הקודמים. 

Now the day of Shabbos is Holy for HaShem, even though at first glance it is the last stage of creation, and the six days preceding it, so how can the Shabbos be sustaining something that is higher than it?

אך היא הנותנת. שששת ימים עליונים במעלה. ולכך נתלבשו בעוה”ז בלבושים ובמלאכה גשמיית ג”כ. 

Really that is the very point, that the six days are actually on a very high plane, and they can therefore be enclothed in this world with physical clothing and physical work (and they will not be affected negatively, because they are on such a high level! – as we know the higher something is the lower it falls).

אבל בש”ק מתגלה בו הארת יום השביעי בעצמו. ולכך צריך לשבות מכל מעשה. רק להיות בטל לשורש החיים שהיא הארה עליונה. 

However on the Holy Shabbos the actual day as it is above is revealed here in this world! (whereas the sx days are enclothed), therefore we need to refrain from all work on Shabbos. And therefore we need to nullify ourselves to the source of this upper light.

וכ”כ בזוה”ק יתרו מיני’ מתברכין שיתא יומין. וכ’ שבת לא יהי’ בו. כיון דלא אישתכח מנא כו’ מה ברכתא כו’ ע”ש. 

So too in the Zohar (2:88a) “From the Shabbos day all the rest f the days receive blessing, it says that on the Shabbos day there was no Manna, so what sort of blessing i it if there was no Manna (seemingly it is an absence of blessing?)

והתירוץ כנ”ל כי ש”ק לא שייך הכנה גשמיית. 

The answer is as above, for on Shabbos (since it is in this world as it is above) it is not possible to do physical preparations on this day.

וחול מכין לשבת. ושבת נותנת ברכה לכל ימי החול. 

and (the Gemara Beitza 2b explains) that the days of the week can prepare for Shabbos (however Shabbos cannot prepare for the days of the week). Yet it is the Shabbos that gives blessing to the days of the week (for it is only through Shabbos which remains as it is in this world, exactly as it is above), 

שיוכלו להתדבק בימים העליונים בשורשם ע”י יום השביעי כנ”ל. 

that enables us to connect to the source of the six days above (for the Shabbos is unchanged, yet the days of the week are changed, therefore the Shabbos is what enables us to connect to the source of the days of the week). as above.

וזהו ויברך ויקדש שנותן ברכה ודביקות לכל הימים כנ”ל:

This is the meaning of “He blessed and He sanctified the Shabbos day” for the Shabbos is the day that gives blessing and enables us to connect (to the very source) of the six days. as above.