I Know I Can

Most of us, if asked to describe Krias Yam Suf, would include the story of Nachshon Ben Aminadav in our depiction: when Bnei Yisroel reached the Yam Suf, and were instructed by Moshe Rabbeinu to enter, the Shevatim argued about who would be the first to venture in, with no one willing to volunteer. Eventually Nachshon Ben Aminadav, from Shevet Yehudah, walked into the Yam Suf, and continued to wade in until the water reached his neck, at which point he cried out to Hashem and the water split. This description of the events is widely known, and is based on a Chzazl brought in the Gemarah in Sotah.

Some may be surprised to learn that in fact there is a Machlokes Tanaim about what happened at Krias Yam Suf, and there is an entirely different description of Krias Yam Suf which is brought in the same Gemarah. While the story of Nachshon Ben Aminadav is brought by R’ Yehudah, R’ Meir says that when Bnei Yisroel reached the Yam Suf they had an argument of a different sort: each one wanted to be the first to enter the sea—none of the Shevatim were willing to give up the chance to go first. Eventually, however, Shevet Binyomin entered the Yam, causing it to split—an act which raised the ire of Shevet Yehudah.

While the Shitah of R’ Meir may be less well known than that of R’ Yehudah, each side of any Machlokes must be fully understood, and there are a few questions that can be asked here.

First, why was Bnei Yisroel arguing at all? Pharaoh and his army were coming toward them and the only was to safety was through the Yam Suf—why the negotiation? Surely a more practical solution could have been found—maybe whichever Shevet was closest should have gone first—why were they seemingly wasting time arguing over whom would be the first to enter?

In addition, once we understand why they were arguing, we must also understand why Binyamin was the first to enter, disregarding whatever claims the other Shevatim may have had. What is it about Shevet Binyamin that caused them to be the trailblazers, and not perhaps Shevet Yehudah or Levi, the Shevatim generally regarded as the leaders of Klal Yisroel?

Also, R’ Meir uses an interesting term to describe the Sechar Shevet Benyamin recieved: “Lefichach Zacha Binyamin HaTzaddik V’Naseh Ushpizchan L’Gevurah.” While it is understood that the Bais Hamikdash was built in the Chelek of Binyamin as a reward for this act, why does R’ Meir say that Binyamin HaTzaddik was Zoche and not Shevet Binyamin? Obviously Benyamin himself was no longer alive at Krias Yam Suf—why is the Sechar attributed to him and not his Shevet?

I think that in order to explain the words of R’ Meir, we must have a better understanding of the situation Bnei Yisroel was in when they reached the Yam Suf.

The Pessukim in this week’s Parsha tell us that as Pharaoh and he legions approached Bnei Yisroel, and they realized that they were trapped between him and the Yam Suf, they began to panic. The Passuk tells us that they were afraid and they cried out to Hashem. They then expressed their fears to Moshe, seemingly accusing him taking them from Mitzrayim for naught, as they would now, just a few days later, die in the Midbar: “Hamibli Ain Kevarim b’Mitzrayim?” Moshe responds to them, attempting to allay their fears, and tells them that they will yet see the hand of Hashem and that they will not be required to play any role in their own salvation: “Hashem Yilachem Lachem V’Atem Tacharishun.”

Hashem then speaks to Moshe, and seems to chide him: “Mah Titzak Elai? Daber El Bnei Yisroel V’Yisau: Why are you crying out to me? Speak to Bnei Yisroel and tell them to travel.” At first glance we may wonder why Hashem was telling Moshe not to cry out to him, as he had been the one trying to calm the Jews.

It is clear from the Meforshim, however, that Hashem was not criticizing Moshe Rabbeinu, but rather was speaking to him as the representative of Klal Yisroel. The question of “Mah Titzak Elai” was directed at Bnei Yisroel, and therefore refers to the earlier Passuk which says “VaYitzaku Bnei Yisroel El Hashem.”

This being the case, we must understand why Hashem told them not to Daven. When faced with any sort of Eis Tzarah, and especially what would today be called an “existential threat to our national survival”, a Jew’s first instinct is Teffilah. We open our Sefer Tehillim and pour out our souls—and in fact many of us have been known to plead for Rachmei Shamayim in much less dangerous situations. Why in this case was our reflex for Teffilah almost derided, with Hashem asking “Mah Titzak Elai?”

The Ohr HaChaim Hakadosh seems sensitive to this question. He focuses on the word Elai which means “to me” and asks: Who else should they have cried out to in their time of need other than Hashem, and especially in an Es Tzarah? He adds that the criticism of Klal Yisroel could not have been that they perhaps had been excessive in their Teffilos, for they had not yet been answered. Hashem only told Moshe to split the Yam Suf after the question of “Mah Titzak Elai”, why would Bnei Yisroel have stopped Davening before learning of their Yeshuah?

He answers by explaining that Bnei Yisroel was not in fact being criticized for their Teffilos, but Hashem was telling them that in this case Teffilah was not the solution. The Medrash Rabbah tells us that when Bnei Yisroel reached the Yam Suf, and Hashem was preparing to save them while destroying Mitzrayim, the Satan was Mikatreg on Bnei Yisroel. He reminded Hashem that Bnei Yisroel had been Ovdei Avodah Zarah in Mitzrayim, and asked why they might be Zoeche to be saved over the Mitzriyim.

Thus, the real threat was not from Mitzrayim but from the Satan. The Ohr Hachaim explains that Bnei Yisroel found itself in a situation in which they were subject to Midas HaDin, and Hashem told them that in this Teffilos were not the answer—action was. Only through their own Maasim Tovim would they be able to combat the Middas HaDin and access the Midas HaRachamim. In a sense, Hakadosh Baruch Hu was telling Bnei Yisroel: “I want to save you, but without your actions I cannot.” When Hashem told Moshe “Mah Titzak Elai” it was not because He did not desire the Teffilos of Klal Yisroel, but because without the “VaYisau”, they would not be able to defeat the Middas HaDin.

Why though was this the case? We are told that Tefillah is effective in every situation: “Imo Anochi B’Tzarah Yekraeni V’Aneinu”, why in this case would the Teffilos of Bnei Yisroel be ineffective? Why were their actions necessary in order to affect the Nes needed to save them from this specific Tzarah?

Additionally, it does not seem that Bnei Yisroel were even given a chance to do any Maasim Tovim, as the Ohr HaChaim suggests was necessary. Immediately after Hashem tells Moshe that they could only be saved if they followed the directive of “V’Yisau”, Moshe is told to raise his Mateh and split the Yam Suf. At what point did Bnei Yisroel do the Maasim Tovim that would save them from the Midas HaDin?

Perhaps the reason that the Teffilos of Bnei Yisroel we not suffiecient in this case lies in the reason and the way in which they were Mispallel.

Rashi, on the words “VaYitzaku Bnei Yisroel El Hashem”, brings the words of the Mechilta: “Tafsu Umnos Avosam: They grabbed hold of the craft of their forefathers.” The Mechilta goes on to discuss all the instances of Tefillah that we find by the Avos. It would appear from the words of Chazal that when they reached the Yam and realized just how precarious their situation was, Bnei Yisroel knew that they had to Daven, but they decided to do so through the Teffilos of their Avos. Rather than Davening in their own Zechus, and asking for the Yeshuas Hashem, they relyed on the Teffilos of the Avos, and their Zechusim, to access the Rachmei Shamayim.

In a certain respect, this is understandable: Bnei Yisroel had left Mitzrayim only a few days earlier at a time when they were on the lowest possible level. Chazal tell us that Yitzias Mitzrayim had to happen at the exact moment that it did because if Bnei Yisroel had been in Mitzrayim any longer they never would have been able to leave. It is certainly reasonable that Bnei Yisroel would therefore have assumed that their Zechusim were insufficient for the Nes that they needed, and tried to access the Zechus Avos.

This is reminiscent of a comment the Ibn Ezra makes on the same Passuk. He asks why BNei Yisroel were scared by the approaching Mitzri army—after all they were a large nation, why not stand up and fight for themselves. He explains that after years and years of servitude, Bnei Yisroel could never see themselves standing up to the Mitzriyim. The long Shibud had instilled in them a mindset of inferiority, and the notion of standing up from themselves was farthest from their mind.

Similarly, as Klal Yisroel was all too aware of its deficiencies and their lowly spiritual level, they chose a path of “Tafsu Umnos Avosam”, clinging to the Zechus Avos as their only hope for the Yeshuas Hashem.

When Hashem told Moshe “Dabru El Bnei Yisroel V’Yisau” he was addressing this very mentality. As they entered their time in the Midbar, and approached Matan Torah, Bnei Yisroel had to know that they themselves were worthy of a Nes without the Zechus Avos. Their own Maasim Tovim would be enough to counteract and otherwise crippling Midas HaDin. Hashem told Moshe that Bnei Yisroel must act, and see that despite their previous shortcomings their own Zechuyos could bring Nissim—this would be the only path to Rachmei Shamayim in this case.

With this approach we can understand that the actions that were to key to their salvation was the very act of walking into the Yam Suf. By showing that they believed in themselves—that they understood that their actions, their Emunah in Hashem, would be enough to create the Nes—Bnei Yisroel were able to avoid the Midas HaDin and access the Midas HaRachamim. They were showing that while they were once Ovdei Avodah Zarah, they now understood that what is important is not where you have been, but where you are going. With this in mind they were able to walk into the Yam, confident in their own ability to counteract the claims of the Satan and arouse the Rachmei Shamayim.

This is why Shevet Binyamin was the first to enter the Yam, despite the fact that the other Shevatim wished to go first. The Netziv, in Parshas Zos HaBracha, explains the Teva of Shevet Binyamin: they go in the Derech HaChasidus above and beyond the normal nature of man. The members of this Shevet are not constrained by human nature, by a lack of self-confidence that so often holds us back from our goals. They rise to the occasion, standing strong in the face of adversity, and growing beyond what even they may have assumed possible. This is why the Bracha that was given Moshe Rabbeinu to Shevet Binyamin includes the words “Yishkon LaBetach Alav”, Binyamin’s confidence in their own abilities and their propensity to reach beyond their boundaries allows them to live in relative security, as they are not besieged by self-doubt.

This nature can only have come from their forbearer, Binyamin HaTzaddik. Chazal tell us that Binyamin was one of four people who died only because of the Chet of the Etz HaDaas: he was free of any Aveiros, and were it not for the Nachash, he would have remained alive. Benyomin was therefore the ultimate example of the endless capacity of mankind—by living his entire life free of Aveirah, he showed his descendants what it is possible to achieve. They were therefore imbued, for all eternity, with a confidence in their own abilities which went beyond man’s typical propensity for a sense of insecurity that can hold us back.

A prime example of this Middah of Binyomin was Mordechai HaTzaddik. When everyone else bowed to Haman, not because they wanted to but because they were unsure of their ability to withstand the consequences of standing up to him, it was the Ish Yimini who refused. Mordechai was confident in his own Zechuyos and those of Klal Yisroel as a whole, and knew that “Revach V’Hatzalah Ya’amod Layehudim.” When others begged him to fold, to give in to Haman’s wishes, in order to prevent disaster, Mordechai honed true to the nature of his Shevet, rising above the constraints that may have held others back.

As Klal Yisroel stood on the Yam Suf, they were aware that their ability to show their own self-confidence was the key to their achieving Yeshuas Hashem. Only if they displayed their Emunah in Hashem, and in themselves, could they counteract the claim of “Halalu Ovdei Avodah Zarah” by showing that their potential for greatness mattered more than their past inequities.

Shevet Binyamin was therefore a natural fit to enter the Yam first, despite the remonstrations of the other Shevatim. They, better than anyone else, understood their capacity for greatness. Inspired by their great-grandfather, the very essence of human perfection, they knew what they could be capable, and were eager to use this to turn the Midas HaDin into Midas HaRachamim. Because they were inspired by him, and able to enter the Yam first only because of his example, Binyamin HaTzaddik is given the credit for the Sechar.

times we look at a situation and think that we are not worthy of Yeshuas Hashem—we assume that our inadequacies prevent us from true growth and inhibit our ability to access Rachmei Shamayim. The message of this Parsha is that we must look beyond our current situation and toward the future. Confident in who we can become, and what we are capable of, we can indeed be Zoche to Nissim and our own personal Yeshuas Hashem.