Achron Shel Pesach: Then What

מַה־תִּצְעַק אֵלָי דַּבֵּר אֶל־בְּנֵי־יִשְׂרָאֵל וְיִסָּעו ּ

אֱמֶשׁ הָיִיתָ אוֹמֵר וּמֵאָז בָּאתִי אֶל פַּרְעֹה וְעַכְשָׁו אַתָּה עוֹמֵד וּמַרְבֶּה בִּתְפִלָּה

At the beginning of Parshas Beshalach , the Torah speaks about the events that preceded קְרִיאַת יַם סוּף, including the pursuit mounted be Pharoah and the Mitzriyim . After describing the army that Pharoah had gathered, שֵׁשׁ־מֵאוֹת רֶכֶב בָּחוּר וְכֹל רֶכֶב מִצְרָיִם וְשָׁלִשִׁם עַל־כֻּלּו ֹ, the Passuk tells us: וּפַרְעֹה הִקְרִיב וַיִּשְׂאו ּ בְנֵי־יִשְׂרָאֵל אֶת־עֵינֵיהֶם וְהִנֵּה מִצְרַיִם  נֹסֵעַ אַחֲרֵיהֶם. At some point Bnei Yisroel realized that the former masters had given chase, presumabley to bring them back to Mitzrayim , and they had a predictable reaction: וַיִּירְאוּ מְאֹד, they were fearful.

The next words of the Passuk are perhaps also to be expected: וַיִּצְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל ה׳, they creid out to Hashem. Rashi, there, explains just why they did so: תָּפְשׂוּ אֻמָּנוּת אֲבוֹתָם . As far removed from Keduahah as they may have been, Bnei Yisroel knew that they had but one option in their time of need: Teffilah .

The Pessukim continue, describing the complaints that Klal Yisroel brought to Moshe Rabbeinu , cries to which he responded unequivocally: אַל־תִּירָאו ּ הִתְיַצְּבוּ וּרְאוּ אֶת־יְשׁוּעַת ה׳. Moshe assured the nation that they were in no danger, because HKBH would protect them.

Then, the Passuk tells us that Hashem spoke to Moshe: וַיֹּאמֶר ה׳ אֶל־מֹשֶׁה מַה־תִּצְעַק אֵלָי דַּבֵּר אֶל־בְּנֵי־יִשְׂרָאֵל וְיִסָּעו ּ. Rashi explains that although the Passuk does not say so outright, it is clear that Moshe himself turned to Hashem in

Teffilah , and was in some way rebuffed with the words מַה־תִּצְעַק אֵלָי.

The question on this Passuk is manifest, and perhaps most eloquently expressed by the Ohr Hachaim HaKadosh here: וּלְמוּל מִי יִצְעַק אִם לֹא לַה׳ אֱלֹקיו , וּבִפְרָט בְּעֵת צָרָה? To whom should Moshe Rabbeinu have turned if not to Hashem, and what else is there to do in an עֵת צָרָה? As we saw from Rashi, Teffilah was not a novel concept, it is אֻמָּנוּת אֲבוֹתָם , the heritage we received from the Avos Hakedoshim —why would Hashem seem to admonish Moshe Rabbeinu for Davening at this time?

Although the Meforshei HaPshat each offers their own approach to these words, there is an answer to this question found in the Medrash, here, that is instructional.

At the end of Parshas Shemos , the Torah tells us that Moshe spoke to Pharoah, giving him the message that HKBH had sent: שַׁלַּח אֶת־עַמִּי וְיָחֹגּו ּ לִי בַּמִּדְבָּר. Pharoah responded in kind, refusing to entertain the notion of letting Bnei Yisroel free. As the Pessukim continue, we learn that this conversation had immediate consequences, as Pharoah told his underlings: תִּכְבַּד הָעֲבֹדָה עַל־הָאֲנָשִׁים וְיַעֲשׂוּ־בָה ּ וְאַל־יִשְׁעו ּ בְּדִבְרֵי־שָׁקֶר . Bnei Yisroel were no longer provided with the raw materials needed to complete their works, but their quotas were not diminished.

Moshe and Aharon were informed of these developments, and the Torah tells us that Moshe returned to Hashem and asked: לָמָה הֲרֵעֹתָה לָעָם הַזֶּה לָמָּה זֶּה שְׁלַחְתָּנִי. It seemed to Moshe that his actions had done more harm than good, and as the Passuk tells us, Moshe said: וּמֵאָז בָּאתִי אֶל־פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע לָעָם הַזֶּה.

The Medrash here refers to this episode and tells us that Hashem asked Moshe a question: אֱמֶשׁ הָיִיתָ אוֹמֵר וּמֵאָז בָּאתִי אֶל פַּרְעֹה וְעַכְשָׁו אַתָּה עוֹמֵד וּמַרְבֶּה בִּתְפִלָּה, yesterday you said וּמֵאָז בָּאתִי אֶל פַּרְעֹה and now you are offering Teffilos ? This is the meaning of the words מַה־תִּצְעַק אֵלָי—Moshe was admonished for Davening now, when he had previously said the words וּמֵאָז בָּאתִי אֶל פַּרְעֹה.

While this Medrash certainly explains the Passuk , teaching us why the Teffilos of Moshe Rabbeinu were questioned, but we must understand this Memra on its own as well.

What is the connection between the words וּמֵאָז בָּאתִי אֶל פַּרְעֹה and the Teffilos of Moshe Rabbeinu at the Yam Suf ? there is an urge to assume that the Medrash is pointing to an apparent inconsistency in Moshe’s actions: on one hand, the words וּמֵאָז בָּאתִי אֶל פַּרְעֹה seem to indicate a lack of confidence in the promise made by HBKH, וָאֵרֵד לְהַצִּילוֹ  מִיַּד מִצְרַיִם, on the other hand, Moshe was now placing his hope in HKBH by Davening. This understanding seems woefully inadequate, however.

First, we cannot assume that Moshe exhibited anything other than steadfast and unwavering Emunah in HKBH, with complete trust that every one of the Dvar Hashem would be fulfilled. The words וּמֵאָז בָּאתִי אֶל פַּרְעֹה must have a deeper, more essential meaning than a mere lack of Emunah. Second, even if that weren’t true, it doesn’t explain why these words are referenced here. Must we assume that if one exhibits a temporary lapse in his Emunah he may never again turn to Teffilah in a time of need? Why would the fact that Moshe Rabbeinu said וּמֵאָז בָּאתִי אֶל פַּרְעֹה so many years before disqualify him from Teffilah at this juncture?

Why was it that Hashem made reference to these words when Moshe offered his Teffilos at the Yam Suf ? How can we understand this Medrash?

This discussion becomes even more significant in light of another Medrash related to קְרִיאַת יַם סוּף.

As we know, following the Nes of קְרִיאַת יַם סוּף, Klal Yisroel sang a Shira, which is introduced with the words אָז יָשִׁיר־מֹשֶׁה . The Tanchuma , on these words, tells us: אָמַר מֹשֶׁה בָּאז קָרָאתִי תַּגָּר לִפְנֵי הקב"ה...וּבִלְשׁוֹן שֶׁסָּרַחְתִּי, בּוֹ בַּלָּשׁוֹן אֲנִי מִתְקַן וַאֲקַלֵּס אוֹתְךָ.

In choosing the words with which to begin שִׁירַת הַיָּם, Moshe turned to his past, recalling the words וּמֵאָז בָּאתִי אֶל פַּרְעֹה, and committing to use the same term to begin the Shira: בּוֹ בַּלָּשׁוֹן אֲנִי מִתְקַן וַאֲקַלֵּס אוֹתְךָ. Just as the word אָז was once used in a moment of complaint or protest, it would now be used in a moment of praise.

It emerges that Moshe Rabbeinu himself connected the words וּמֵאָז בָּאתִי אֶל פַּרְעֹה to the Nissim of קְרִיאַת יַם סוּף, seeking to link them with one another, בּוֹ בַּלָּשׁוֹן אֲנִי מִתְקַן וַאֲקַלֵּס אוֹתְךָ. Why would he do so? Even if we assume that he understood the message of the words אֱמֶשׁ הָיִיתָ אוֹמֵר וּמֵאָז בָּאתִי אֶל פַּרְעֹה וְעַכְשָׁו אַתָּה עוֹמֵד וּמַרְבֶּה בִּתְפִלָּה, which HKBH said to him before קְרִיאַת יַם סוּף, why would he specifically look for a way to link these words, which he himself recognized as something of a סִרְחָהּ, to שִׁירַת הַיָּם?

As we think about these Medrashim , a unifying question emerges as well.

When Moshe heard that Pharoah had said תִּכְבַּד הָעֲבֹדָה עַל־ הָאֲנָשִׁים , he returned to HKBH and first asked a question: לָמָה הֲרֵעֹתָה לָעָם הַזֶּה לָמָּה זֶּה שְׁלַחְתָּנִי. It was only after Moshe seemed to suggest that HKBH caused ill unto

Klal Yisroel, and then asked why he had been sent to Pharoah at all, that Moshe said the words וּמֵאָז בָּאתִי אֶל פַּרְעֹה. The words לָמָה הֲרֵעֹתָה לָעָם הַזֶּה would seem to be a more severe moment of סִרְחָהּ, yet the emphasis seems to be placed on the words וּמֵאָז בָּאתִי אֶל פַּרְעֹה—why? When HKBH seems to criticize Moshe for Davening it is this phrase that is referenced, אֱמֶשׁ הָיִיתָ אוֹמֵר וּמֵאָז בָּאתִי אֶל פַּרְעֹה, and Moshe himself says בָּאז קָרָאתִי תַּגָּר לִפְנֵי הקב"ה. Why? Why is so much weight placed on the fact that Moshe said וּמֵאָז בָּאתִי אֶל פַּרְעֹה particularly?

This importance of this question is highlighted by another Mamar Chazal, brought in the Yalkut Shimoni on the words אָז יָשִׁיר־מֹשֶׁה .

The Medrash there discussed the way that HKBH responded to the Shira: בְּשָׁעָה שֶׁאָמְרוּ יִשְׂרָאֵל אָז יָשִׁיר לָבַשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא חָלוּק שֶׁל תִּפְאֶרֶת שֶׁהָיוּ חֲקוּקִין עָלָיו כָּל אָז שֶׁבַּתּוֹרָה. Upon hearing the words אָז יָשִׁיר, says the Yalkut , HKBH was enrobed in a garment upon which was inscribed all the instances of אָז that appear in the Torah. The Medrash continues, telling us that this garment was removed at the time of the Chet HaEgel , but will be worn once again, when Moshiach

arrives.Although

we cannot grasp the true meaning of the חָלוּק שֶׁל תִּפְאֶרֶת שֶׁהָיוּ חֲקוּקִין עָלָיו כָּל אָז שֶׁבַּתּוֹרָה, it is clear from the Medrash that the words אָז יָשִׁיר were particularly dear to HKBH.

The Yalkut continues, with a seemingly unrelated Memrah : רַבָּנַן אַמְרֵי, כָּל פְּרַקְמַטְיָא שֶׁל מֹשֶׁה לֹא הָיְתָה אֶלָּא בְּאָז. We know that the Medrash cannot actually refer to פְּרַקְמַטְיָא, commerce, in the literal sense; rather, it refers to the fact that the word אָז appears so many times in stories related to Moshe Rabbeinu . Two of the examples brought by the Medrash are the Pessukim that we have been discussing: אָז יָשִׁיר־מֹשֶׁה and וּמֵאָז בָּאתִי אֶל פַּרְעֹה. The third is a Passuk that appears earlier in Parshas Shemos , after Moshe’s life is saved by Tzipporah performing Milah on her son, אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת , and the forth relates to the עָרֵי מִקְלָט that Moshe established before his Petirah : אָז יַבְדִּיל מֹשֶׁה שָׁלֹשׁ עָרִים.

This Yalkut certainly requires explanation: why indeed does the word אָז appear so often in relation to Moshe Rabbeinu , to the point that the Rabanan say כָּל פְּרַקְמַטְיָא שֶׁל מֹשֶׁה לֹא הָיְתָה אֶלָּא בְּאָז? What does this mean and how can it help understand the Medrashim related to שִׁירַת הַיָּם?

R’ Shlomo Kluger, in Chochmas Hatorah to Parshas Shemos , brings the Yalkut and explains the words כָּל פְּרַקְמַטְיָא שֶׁל מֹשֶׁה לֹא הָיְתָה אֶלָּא בְּאָז in a way that can shed some light on this discussion.

Everything that happens in the world has a cause and an effect, but they do not necessarily occur in that order: sometimes the cause occurs first and the effect second, and sometimes the opposite is true. For example, we know that winter brings colder weather and summer warmer temperatures. In this case the cause—the change in season—occurs first, and the effect—the change in weather—comes later. If, however, someone wished to have more space in which to live, he may choose to build a new home. In this case the effect—expanded living space— actually comes after the effect—the construction of the home.

R' Shlomo notes that the word אָז is used to connote cause and effect but can be used interchangeably: sometimes it refers to a cause that comes before the effect and sometimes to a cause that comes later. It was due to his Anivus that Moshe Rabbeinu employed the word אָז, for this word allowed him to explain matters in ways that concealed his Gadlus .

Although R’ Shlomo explains how each example of the word אָז cited by the Yalkut can be understood this way, his explanation of the words וּמֵאָז בָּאתִי אֶל פַּרְעֹה is perhaps most instructional.

When Moshe heard that Pharaoh had instructed his underlings to further oppress Bnei Yisroel, with the words תִּכְבַּד הָעֲבֹדָה עַל־הָאֲנָשִׁים , he assumed, due to his Middas HaAnvius , that this occurred because he fell short in his own role. The words וּמֵאָז בָּאתִי אֶל פַּרְעֹה were meant to convey these feelings: the word אָז is used to connote the cause, בָּאתִי אֶל פַּרְעֹה, which came prior to the effect: הֵרַע לָעָם הַזֶּה.

Where Moshe was mistaken, explains R’ Shlomo, is that Phaorah’s order, תִּכְבַּד הָעֲבֹדָה עַל־הָאֲנָשִׁים , was was actually the cause of the Geulah . It was only because the Shibud was enhanced, because Bnei Yisroel were made to work harder, that the Geulah was able to come when it did. It emerged, therefore that Moshe was the perfect Shaliach: his words to Pharoah, spoken exactly as HKBH had intended, had the desired effect, הֵרַע לָעָם הַזֶּה, which led to the Geulah . The words וּמֵאָז בָּאתִי אֶל פַּרְעֹה, then, are an example of an effect that came prior to the cause: the Geulah was a foregone conclusion, and the necessary steps only had to be put in place.

Based on this idea, we can perhaps understand the Medrash Rabba in Parshas Beshalach .

Moshe Rabbeinu saw מִצְרַיִם  נֹסֵעַ אַחֲרֵיהֶם, and therefore assumed that it was an עֵת צָרָה and Teffilah was necessary. It was then that HKBH reminded him of his earlier words: אֱמֶשׁ הָיִיתָ אוֹמֵר וּמֵאָז בָּאתִי אֶל פַּרְעֹה וְעַכְשָׁו אַתָּה עוֹמֵד וּמַרְבֶּה בִּתְפִלָּה. Moshe Rabbeinu had assumed that it was his actions that had caused Pharoah to enhance the Shibud , and that this indicated a failing on his part, when in fact this was the very root of the Geulah . The words of HKBH here were not meant to indicate that Moshe Rabbeinu was in some way disqualified for Teffilah , but to remind him that the Geulah was already planned and what seemed like an עֵת צָרָה was in fact the effect of that cause.

It was precisely for this reason that Moshe later said בָּאז קָרָאתִי תַּגָּר לִפְנֵי הקב"ה...וּבִלְשׁוֹן שֶׁסָּרַחְתִּי, בּוֹ בַּלָּשׁוֹן אֲנִי מִתְקַן וַאֲקַלֵּס אוֹתְךָ. We know that קְרִיאַת יַם סוּף gifted all whom witnessed it with total clarity as to the Hashgachas Hashem, and it was in the aftermath of these Nissim that Bnei Yisroel sang Shira. Moshe marked this occasion with the word אָז to show that he, and all who sang with him, had learned the lessons of this important word. Having seen the Yad Hashem with such clarity, they understood that what seems like a cause is often the effect, and visa versa, all in concert with the Ratzon Haborei . It was therefore appropriate to begin שִׁירַת הַיָּם with the exact word that signifies this reality: אָז יָשִׁיר־מֹשֶׁה .

It is for reason that HKBH celebrated these words by donning a חָלוּק שֶׁל תִּפְאֶרֶת שֶׁהָיוּ חֲקוּקִין עָלָיו כָּל אָז שֶׁבַּתּוֹרָה, as the Yalkut teaches. The use of the word אָז to begin שִׁירַת הַיָּם showed that the lessons of קְרִיאַת יַם סוּף had been subsumed, that we had attained the levels of Emunah and Bitachon that would prepare us for the ultimate goal of the Geulah : תַּעַבְדוּן אֶת־הָאֱלֹקִים עַל הָהָר.

The final days of Pesach are given to the celebration of the Nissim of קְרִיאַת יַם סוּף, and therefore present an opportunity to imbibe its messages. The words אָז יָשִׁיר־מֹשֶׁה teach us never to assume that we know what is a cause and what is an effect, but to remain steadfast in the knowledge that the Ratzon Hashem ensures that Geulah is the ultimate goal.