A New Emunah

When it comes to a Parsha such as Beshalach—which includes so many significant occurrences: Krias Yam Suf, Marah, the Man, the first Shabbos and Milchemes Amalek—it is difficult to encompass the entire Parsha in a short format. Instead, I would like to focus on just one Pasuk that I think carries a vital message for each of us.

The Torah tells us that after the Nes of Krias Yam Suf, as Bnei Yisrael emerged on dry land, they saw the remains of the Mitzriyim, none of whom survived. At that point the Passuk says: “VaYar Yisrael es HaYad HaGedolah Asher Asah Hashem BiMitzrayim, Vayiru HaAm Es Hashem, VaYaminu BaHashem, Uvimoshe Avdo.”

A simple reading of this Pasusk raises a number of questions.

First, the Passuk seems to imply that Bnei Yisroel only began to have Emunah in Hashem—and by extension to his Eved Ne’eman Moshe—upon seeing the Nes of Krias Yam Suf. These were the Yotzei Mitzrayim, they had lived through all the Makkos, would they not already have been instilled with Emunah in Hashem? Why does it seem that there is a sudden epiphany of Emunah after Krias Yam Suf?

Second, the Passuk is discussing the immediate aftermath of Krias Yam Suf, yet the response of Bnei Yisroel is attributed to “HaYad HaGedolah Asher Asah Hashem BiMitzrayim” which seems to reflect on the all that happened in Mitzrayim, as opposed to only that which happened on the Yam. If the Passuk was referring to Bnei Yisrael’s reaction to Krias Yam Suf, perhaps it should have said “HaYad HaGedolah Asher Asah Hashem Al HaYam?”

Lastly, the Passuk seems to speak of a causal relationship: They saw the Yad Hachazakah, and therefore they had Emunah in Hashem, as well as Moshe Rabeinu. Why did these events—which apparently sparked a sense of Emunah in Hashem—also cause Bnei Yisrael to have faith in Moshe Rabbeinu?

One may even assume the opposite would be true. The more Emunah we have, the more realize that everyone is a Shliach of Hashem, which may reduce the statur of those intermediaries in our eyes. Thus, an increased level of Emunah in Hashem might have served to humanize Moshe Rabbeinu to an extent, but it seems from the Passuk that this Emunah increased.

Further understanding of this Passuk is needed to answer these questions, and gain insight into one of the lessons of Krias Yam Suf.

The Darchei Mussar explains the term “Asher Asah Hashem BiMitzrayim” with a novel insight. He notes that the Nissim that took place in Mitzrayim—specifically the Makkos—we different than the Nissim of Krias Yam Suf. In Mitzrayim, each one of the Makkos was in some way wrapped in Teva: while there were clear Nissim in the way that the afflictions manifested themselves, each Makkah was rooted in a somewhat common occurrence: pestilence, lice, epidemics, hail—these are all calamities that have been recorded elsewhere in history. Even though it was clear that these Makkos were aimed at only the Mitzriyim and were being brought at the whim of Hashem, through Moshe Rabeinu, nonetheless they were rooted, or wrapped, in Teva.

Krias Yam Suf, on the other hand, was in no way related to Teva: there is nothing natural or common about a large body of water spontaneously splitting. Taking into account the myriad Midrashim about the various Nissim that took place as Bnei Yisroel were crossing the Yam Suf, it is clear that no one could mistake this event for Teva.

The Darchei Mussar explains that because the Nissim in Mitzrayim were wrapped in Teva—so to speak—it was less likely for Bnei Yisroel to be affected by experiencing those Nissim. Once they saw the Nissim of Krias Yam Suf, however, the Hashgacha of Hashem was unquestionable—there could be no mistake made that the Borei Kol Olamim had created this Nes expressly.

After seeing the Nissim at the Yam Suf, they reflected back on the Makkos, and Bnei Yisroel realized that each of the Makkos and Nissim in Mitzrayim were also the Yad Hashem. In this way, Krias Yam Suf caused them to recognize the “HaYad HaGedolah Asher Asah Hashem BiMitzrayim” in retrospect.

I would like to take the basis of this Darchei Mussar—that Krias Yam Suf cause Bnei Yisroel to reexamine all that occurred in Mitzrayim—and suggest a slightly different approach.

Chazal tell us that the Sar Shel Mitzrayim asked HaKadosh Baruch Hu why he was punishing the Mitzriyim and saving Bnei Yisroel. Afterall, reasoned the Sar Shel Mitzrayim: “Halalu Ovdei Avodah Zarah, V’Halalu Ovdei Avodah Zarah: These serve idols, and these serve idols.” Prior to Yitzias Mitzrayim, Bnei Yisroel found themselves on a very low level. They were greatly affected by the Shibud Mitzrayim, and their Ruchnias was affected to great detriment.

It is clear that Bnei Yisroel themselves recognized their level, they knew that they were virtually unworthy of Geulah, and they may even have had the same question as the Sar Shel Mitzrayim: “Halalu Ovdei Avodah Zarah, V’Halalu Ovdei Avodah Zarah.” As Bnei Yisroel left Mitzrayim, it is easy to imagine that they themselves wondered why they were Zoche to leave and be saved.

Then came Krias Yam Suf.

The Sfas Emes explains that Krias Yam Suf took place through no Zechus of Bnei Yisroel. Indeed they were on such a low level that they did not deserve to be saved. The only reason they were Zoche to these Nissim is because they were Hashem’s children. It is for this reason that when we discuss Krias Yam Suf in Davening, the Jews are refered to as Banav, as in “Rau Bnav Gevurosav” or “Malchuscha Rau Banecha.” The Nissim of Krias Yam Suf were a display of the love that Hashem has for his children, and a reminder that he needs no other reason to show them Rachamim.

As Bnei Yisroel emerged from the Yam Suf, having experienced boundless Nissim—they were met with the sight of all the Mitzriyim who did not survive: “Vayar Yisroel Es Mitzrayim Mes Al Sefas Hayam.” Reflecting on the Nissim of the Yam, they recognized that they were saved precisely because they were not the Mitzriyim—because they were the Banim of Hashem.

This realization in turn allowed them to look back on the all the events of Mitzrayim and recognize that those Nissim were also done because of the love Hashem has for his children. The claim of “Halalu Ovdei Avodah Zarah” never had any merit because their status as Banim Lamakom outweighed their relative unworthiness.

This is why, upon looking back at Krias Yam Suf, Bnei Yisroel appreciated not only the Nissim of the Yam Suf, but also “HaYad HaGedolah Asher Asah Hashem BiMitzrayim.”

Perhaps this can also help us understand why their Emunah in Hashem was increased because of Krias Yam Suf.

There is a well-known Memra from R’ Tzadok Hacohen: “Just as a person is required to have Emunah in Hashem, he must have Emunah in himself.” It is incumbent upon each and every one of us to recognize the capacity we have be virtue of the fact that we are members of the Am Hanivchar. Our status as Banim Lamakom affords us the ability to become closer to Hashem, to grow in Ruchnias and achieve great heights.

One of the prime resons that people often fail to fulfill their potential is because they don’t have the correct amount of Emunah in their own abilities—they sell themselves short and don’t believe they can achieve greatness. This lack of Emunah Atzmis allows the Yetzer harah to steer their lives, and prevents them from true growth.

At the Yam Suf, Klal Yisroel was reminded of their status as Banim Lamakom—they were saved purely because of this standing. This realization immediately increased their own self worth, their Emunah in themselves. They recognized that they possesed an endless capacity for growth and Ruchnias, and they were eager to fulfill this potential.

If a person appreciates his own capacity—and the Kochos granted to him by Hashem—he will surely come to a greater Hakarah of the Koach of Hashem himself. Realizing that we are indeed more powerful than we first imagined, that we have so much potential, allows us to come to a more impactful realization of the Kol Yachol.

For this reason, when Bnei Yisroel came to a new appreciation for their own Kochos as Banim Lamakom, they were also Zoche to new levels of Emunah in Hashem.

This would also explain their newfound Emnuah in Moshe Rabbeinu—for if they recognized their own potential, they would understand the work that went into becoming Moshe Rabeinu. When we realize the lengths that our own Chachamim have gone to ion their path to greatness, our own Emunas Chachimim is increased. Seeing someone as great as Moshe Rabeinu, and realizing that he has been able to actualize his Emunas Atzmis, would no doubt have a profound effect.

With all of this in mind, Klal Yisroel reached a point of VaYaminu BaHashem, Uvimoshe Avdo. If we work to increase our Emunah in ourselves, we can be similarly Zoche, and reach a point of Az Yashir as we celebrate our own personal Geulos and Simchos.