A Beautiful Relationship

The events that appear in the Pessukim of Parshas Beshalach are wide ranging. We are told of the first travels of Klal Yisroel after leaving Mitzrayim, the troubles that were found at Marah, the arrival of the Man, and even Milchemes Amalek. Indeed as we learn the Parsha the history of Klal Yisroel unfolds before our eyes. Perhaps the highlight of the Parsha, though, is Krias Yam Suf and especially Shiras HaYam, the presence of which leads many to refer to this week as Shabbos Shira. Being that the Mechilta tells us that Shiras HaYam was said B’Ruach Hakodesh—meaning that every member of Klal Yisroel received this special gift at that time—it is certainly worthwhile to try and understand any message contained within these elevated words.

The Shiras HaYam stars with the words “Ashira L’Hashem Ki Ga’ah Ga’ah”, which serves as something of an introduction, explaining why it was appropriate to sing Shira at this time: “Sus V’Rochvo Ramah B’Yam”. The actual Shira, then, begins with the next Passuk: “Azi V’Zimras Kah…” While the words of the Shira roll off our lips, familiar to us from its daily recital, there are some phrases that have are even a little more prominent. The next words of this Passuk are one such phrase: “Zeh Keli V’anvehu”. It is a little difficult to translate the word V’Anvehu literally, as it is not really found elsewhere, but perhaps we can get a sense of its intent based on the words of our Meforshim.

Although Onkleos generally provides a somewhat literal translation, here he offers a more expansive definition, rendering the word “V’Anvehu” as “V’Evnei Lah Mikdasha”, which means “I will build him a Mikdash.” It seems, then, that Onkelos understands these words to mean that Klal Yisroel, at the time of the Shira, proclaimed their intent to build a Bais Hamikdash.

Rashi cites the Targum, as he often does, explaining that the word V’Anvehu is rooted in the word “Naveh” as in “Niveh Shaanan”, a phrase used by Yeshaya Hanavi to describe Yerushalayim. Other Rishonim echo this approach, assuming that the phrase “Zeh Keli V’Anvehu” in some way relates to the Mikdash.

Interestingly, none of the Meforshim mention a Mamar Chazal that is perhaps most commonly related to these words.

The Gemarah in Shabbos discusses the issue of Tzitzin HaMe’akvin Es HaMilah and whether there is a requirement that the results of the actual Milah to be appealing. As part of its discussion, the Gemarah makes a distinction between a Mitzvah that requires “Zeh Keli V’Anvehu” and one that does not. To explain the meaning of this litmus test, the Geamrah cites a Braisah which offers a Drasha: “Zeh Keli V’Anvehu—Hisnaeh Lifanav B’mitzvos”.

The words Zeh Keli V’Anvehu, as explained by the Braisah, are the source of the Inyan of “Hidur Mitzvah”, the Chiyuv to make our Mitzvos beautiful. The Braisah continues, citing numerous examples of this concept: “Aseh Lifanav Sukka Na’eh V’Lulav Na’eh V’Shofar Na’eh Tzitzis Na’eh…” We are enjoined not only to do the Mitzvos Hashem, but to make sure that we beautify them. While the term Hidur Mitzah is sometimes used to refer to something that is “nice” but not required, it seems that beautifying our Mitzvos are indeed an essential part of their Kiyum, as learned from these words.

That said, one wonders why this concept, Hidur Mitzvah, is in fact learned from these words. Rashi, on the words “Zeh Keli”, brings the Mechilta, which famously tells us: “Ra’ah Shifcha Al HaYam Mah Shelo Ra’ah Yechezkel Ben Buzi.” The Medrash is based on the fact that the word “Zeh” means that there was something for people to point to, a physical manifestation of some sort. These words were then said at a time of unparalleled Giluy Shechina, where one could actually point to the Shechina Hakedosha, Kaviyachol. Why is it that the concept of Hidur Mitzvah, “Hisnaeh Lifanav B’mitzvos”, is learned specifically from words said at the time of such Ruchniasdik elevation?

Before trying to answer this question, it is worthwhile to note that there is another approach to these words brought in the Gemarah: “V’Anvehu—Hevi Doma Lo. Mah Hu Chanun V’Rachum Af Atah Heyeh Chanun V’Rachum.” This approach echoes a similar Drasha learned from the words “V’Halachta B’Drachav”, which teach us that we must emulate Hakadosh Baruch Hu, showing our fellow man mercy and kindness which reflects that of the Borei Olam.

A similar question can be asked on this approach of the Gemarah as well: why do we learn the idea of “Hevi Doma Lo” from these words specifically? This is even a bit more difficult to understand as there is another source for this Chiyuv: “’Halachta B’Drachav”. What do the words “Zeh Keli V’Anvehu” add to this idea, and why would it be learned from words said during the Giluy Shechina experienced at that time?

The truth is that we must examine the approach of the Rishonim through lens of the Mechilta as well. According to the Pshat of Onkelos, Klal Yisroel experienced a unique level of Ruach Hakodesh, one that was never to be repeated, and their reaction was: “V’Evnei Lah Mikdasha”. How are we to understand this? Why was a promise to build a Mikdash their response to Giluy Shechina?

Perhaps we can explain these words, and understand the message of this part of the Shira, based on a thought brought by R’ Leib Chasman in Ohr Yahal on Parshas Kedoshim.

Generally, we assume that there are two types of Mitzvos: those that are Bein Adam L’Makom and those that are Bein Adam L’Chaveiro. In discussing the Mitzvah of V’Ahavta L’Reyacha Kamocha, R’ Leib posits that there is actually no distinction: all Mitzvos are really Bein Adam L’Makom. He continues, explaining that really all Mitzvos Bein Adam L’Makom are rooted in Emunah, in an understanding that there is a Borei and a Nivrah, and the Nivrah is Battul to the Borei. In R’ Leib’s words, we must perfect our acceptance of the fact that Hashem is “Hakol” and we are “Efes”.

What then of Mitzvos that are limited to our interactions with others? R’ Leib brings the second Pshat in the Gemarah in Shabbos, “V’Anvehu—Hevi Doma Lo. Mah Hu Chanun V’Rachum Af Atah Heyeh Chanun V’Rachum” and notes that really this should be impossible—how can we possibly hope to match the Rachamim or Chesed of the Borei Olam himself? He explains that the Gemarah is telling us that our performance of Mitzvos Bein Adam L’Chaveiro are also rooted in Emunah. The greater our Emunah, the more expansive our conception of Hakadosh Baruch Hu and His ways, the more perfect our human interaction will be.

Thus, the two merge: when we improve our relationship with Hashem, our interpersonal relations are affected. The more we come to understand the Chessed and Rachamim of Hashem, internalizing the extent of Hashgaha Elyona on our lives, the better we will be able to perform Chessed towards others, in the Derech of “Ma Hu…Af Attah.”

R’ Leib also notes that the relationship between Emunah and Mitzvos Bein Adam L’Makom applies not only to Chovos Helvavos, Mitzvos of the mind and heart, but extend to those Mtizvos which we perform with our Guf as well. Once we understand that Hashem is “Hakol”, and we are “Efes”, we will be eager to connect ourselves to Him and show proper Hakaras Hatov for the endless Hatavah which we receive. This is accomplished through those Mitzvos which are physical in nature, such as Teffilin, Shofar and the like.

Based on this idea, we can perhaps understand what was happening at the time of Krias Yam Suf, and why Chazal learn these concepts from the words of the Shira.

As we noted, the Mechilta teaches us that when the words “Zeh Keli” were said as members of Klal Yisroel pointed to the Shechina. The Targum Yerushalmi expands on this, telling us that the children pointed up to the heavens and told their fathers: “Dain Hu Avunan D’Havei MiYanek Lan Devash Min Keifa U’Mashach Yasan Min Shamir Tinra…” The children told their fathers that they saw He who nursed them and smeared them with oil when, for fear of being taken by the Mitzrim, their mothers abandoned them at birth in the fields.

The Giluy Shechina of Krias Yam Suf, then, was an expression of the Hasgacha Eloyona itself: every member of Klal Yisroel saw that the same Hashem that vanquished the Mitzriyim was the same Shechina that cared for their children on a personal level. At the moment that Bnei Yisroel pointed and said “Zeh Keli V’Anvehu”, they experienced supreme clarity in terms of Emunah on a very personal level.

This being the case we can understand the approach of Onkelos as well as the two Peshatim of the Gemarah.

Sforno brings a Pshat that is similar to that of the other Rishonim, with a slight difference—he discusses that which will take place in the Mikdash: “U’Bo Esplallel Elav Bilvad V’Avod Karoei L’Metiv U’meriah”. The promise was not just to build a Mikdash, but to use it as a place to connect to Hashem, a natural outgrowth of the Shleimus in Emunah reached by each member of Klal Yisroel at the time. Having seen that not only does Hashem protect His nation as a whole, but also having heard of the Hashgacha Pratis, “Dain Hu Avunan D’Havei MiYanek Lan”, Klal Yisroel expressed a desire to connect to the Borei Olam through Tefilah.

This clarity, as we explained, affects not only the direct relationship between the Nivrah and the Borei, however. It is also the impetus for improved Asiyas Hamitzvos, as we recognize that the Mitzvos themselves are a way to be Mishabed our Guf to the Borei Olam. Thus, the Inyan of “Hidur Mitzvah” is learned from these words because the Giluy Shechina of “Zeh Keli V’anvehu” is what drives us to do Mitzvos in a more beautiful manner. When we have a greater appreciation for the enormity of the Shechina, our desire to perfect and enhance our Asiyas Hamitzvos is a natural response.

And, as R’ Leib himself explained, this Emunah relates to our interpersonal relationships as well. even as there is a separate Mitzvah of V’Halachta B’Drachav, we cannot hope to do so unless we can concieve of just what “Drachav” are. The greater our understanding of the Hashgcha Elyona, the better we realize how we are responsible to act toward others. The moment of “Zeh Keli V’anvehu”, then, is the perfect context for the Torah to teach us about the responsibility of “Ma Hu…Af Attah”, as at that time we could perfectly conceive of the “Drachav” we must follow.

The message to us is now clear. We live in a time of Hester Panim, but the Yad Hashem is visible to those who seek it out. If we look at the world through the lens of Emunah, we can constantly gain a new understanding of the fact that the Borei is “Hakol” and we, as the Nivraim, are “Efes”. We must, however, not relegate this realization to mere intellect, we must allow it to affect us. As we come to new heights in Emunah we have to allow our not only our Chovos Halevavos to be affected, but also our Asiyas Hamitzvos, and our relationships with those around us, acting in the manner of “Ma Hu…Af Attah.” As we perfect this approach, we bring closer the day of the ultimate Giluy Shechina that will accompany the Geulah Sheleima,