On the Water

“רַבָּנָן אָמְרֵי בּוֹא וּרְאֵה כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא עֲשָׂאָן אֶלָּא עַל הַמַּיִם ”

As Klal Yisroel prepares to bring the years in the Midbar to a close, Moshe Rabbeinu speaks to them about their way that they will enter Eretz Yisroel: “אַתָּה עֹבֵר הַיּוֹם אֶת הַיַּרְדֵּן”. As the travels of the Midbar placed them not in Midbar Sinai, but to the east, they would have to enter Eretz Yisroel by crossing the Yarden.

The Medrash here explains why this was specifically noteworthy: “בּוֹא וּרְאֵה כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא עֲשָׂאָן אֶלָּא עַל הַמַּיִם”, the Nissim that HKBH does for Klal Yisroel generally involve water. The Medrash continues, detailing a number Nissim that indeed involved water: the ability for Bnei Yisroel to drink water during Makkas Dom, Krias Yam Suf, the sweetening of the waters in Marrah, and the Be’er. Moshe concludes, telling Bnei Yisroel that this trend will continue: “וְאַף בְּשָׁעָה שֶׁתַּעַבְרוּ אֶת הַיַּרְדֵּן לִירַשׁ אֶת הָאָרֶץ עָתִיד הוּא לַעֲשׂוֹת לָכֶם נִסִּים בְּמֵי הַיַּרְדֵּן”, they too would experience Nissim with the waters of the Yarden.

There are a few immediate questions that can be asked on this Medrash.

First, and more generally, why is it true that “כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא עֲשָׂאָן אֶלָּא עַל הַמַּיִם”? What is special about Mayim, water, that renders it so central to Nissim? Why, in fact, were so many Nissim that were done for Bnei Yisroel, both while in Mitzrayim and after, tied to water?

A correlating question may be asked as well: why does the Medrash make such an absolute statement? The words “כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל“ seem to indicate that water is involved in each and every Nes. We know, however, that this is not the case: there were many Nissim during the process of Yetzias Mitzrayim that were not related in any way to Mayim. Why, then, does the Medrash seem to state that each Nes is tied to water?

In addition, we must understand the presence of this message here. The words of Moshe Rabbeinu, “אַתָּה עֹבֵר הַיּוֹם אֶת הַיַּרְדֵּן לָבֹא לָרֶשֶׁת גּוֹיִם גְּדֹלִים וַעֲצֻמִים מִמֶּךָּ”, are found in middle of a long, detailed, discussion of the attitude that Bnei Yisroel must have as they enter Eretz Yisroel. Pessukim such as “וְזָכַרְתָּ אֶת ה׳ אֱלֹקיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל לְמַעַן הָקִים אֶת בְּרִיתוֹ אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ כַּיּוֹם הַזֶּה” make it clear Bnei Yisroel will experience Nissim as they face their enemies, enabling them to see that HKBH is clearing the way and making it possible for them to inhabit Eretz Yisroel. We see, then, that Moshe Rabbeinu spoke openly about Nissim and their purpose. Why does the Medrash seem to teach us that the words “אַתָּה עֹבֵר הַיּוֹם אֶת הַיַּרְדֵּן” contained a hidden message about the nature of the Nes? Why did Moshe tell them about the Nes of the Yarden, couching within his words the message “כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא עֲשָׂאָן אֶלָּא עַל הַמַּיִם”?

Besides these questions, which concern the Medrash itself, its introductory passage must be explained as well.

This Medrash, like many others, begins with the discussion of a Halacha: “הֲלָכָה אָדָם מִיִּשְׂרָאֵל שֶׁשּׁוֹתֶה מַיִם לִצְמָאוֹ אוֹמֵר בָּרוּךְ שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ”. The Medrash teaches that if one drinks water becayuse he is thirsty, he must make a Bracha of “שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ”. While this Halacha is of course extremely practical, and indeed relevant on a daily basis, we must understand why it appears here. This is by far not the only Medrash that is related to Mayim—why is it here specifically that this Halacha is taught? How the central statement of the Medrash, “כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא עֲשָׂאָן אֶלָּא עַל הַמַּיִם”, related to the Halachic statement of “אָדָם מִיִּשְׂרָאֵל שֶׁשּׁוֹתֶה מַיִם לִצְמָאוֹ”?

The Nes described in the Medrash requires some explanation as well.

The Pessukim in Sefer Yehoshua, which discuss the crossing of the Yarden, speak very openly about the purpose of the Nes: “...וַיֹּאמֶר יְהוֹשֻׁעַ בְּזֹאת תֵּדְעוּן כִּי קֵל חַי בְּקִרְבְּכֶם וְהוֹרֵשׁ יוֹרִישׁ מִפְּנֵיכֶם אֶת הַכְּנַעֲנִי”. The Yarden was split so that Bnei Yisroel would know that HKBH was with them. In the abstract, this is understandable, but taking the entire series of events into account, it is curious. The battles that followed, as Bnei Yisroel faced the inhabitants of the land, were themselves nothing short of miraculous as the small and untrained army of Bnei Yisroel defeated formidable enemies. The Nes of the Yarden was a display of the power of HKBH over Teva, but we must still understand: why was it necessary if the battles that followed contained open Nissim?

Adding to this question is an indication that the Nes of the Yarden was to have lasting implications.

After they had safely crossed the Yarden, Hashem told Yehoshua to issue a set of instructions to Klal Yisroel: “קְחוּ לָכֶם מִן־הָעָם שְׁנֵים עָשָׂר אֲנָשִׁים אִישׁ...וְצַוּוּ אוֹתָם לֵאמֹר שְׂאוּ־לָכֶם מִזֶּה מִתּוֹךְ הַיַּרְדֵּן מִמַּצַּב רַגְלֵי הַכֹּהֲנִים הָכִין שְׁתֵּים־עֶשְׂרֵה אֲבָנִים”. Each Shevet was to send a representative who would be charged with removing a stone from the dry part of the Yarden, where the Kohanim had stood. That stone should be taken with them to their lodging: “וְהִנַּחְתֶּם אוֹתָם בַּמָּלוֹן אֲשֶׁר־תָּלִינוּ בוֹ הַלָּיְלָה”. Those stones were later set up in Gilgal, as a monument, with a specific purpose: “אֲשֶׁר יִשְׁאָלוּן בְּנֵיכֶם מָחָר אֶת־אֲבוֹתָם לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה”, later generations would ask about the purpose of the stones, and they would be told about the Nes of the Yarden “וְהוֹדַעְתֶּם אֶת־בְּנֵיכֶם לֵאמֹר בַּיַּבָּשָׁה עָבַר יִשְׂרָאֵל אֶת־הַיַּרְדֵּן הַזֶּה”.

Later the Passuk compares the Nes of the Yarden to an earlier Nes: “ אֲשֶׁר־הוֹבִישׁ ה' אֱלֹהֵיכֶם אֶת־מֵי הַיַּרְדֵּן מִפְּנֵיכֶם עַד־עׇבְרְכֶם כַּאֲשֶׁר עָשָׂה ה' אֱלֹקיכֶם לְיַם־סוּף אֲשֶׁר־הוֹבִישׁ מִפָּנֵינוּ עַד־עׇבְרֵנוּ׃”. The similarity between the events of the Yarden and Krias Yam Suf, as noted in the Passuk, brings up an interesting question: why was the monument in Gilgal created from the stones of the Yarden, when no such reminder of Krias Yam Suf was created? It seems that the stones were taken to create a situation of “ אֲשֶׁר יִשְׁאָלוּן בְּנֵיכֶם מָחָר” so that they could be told “בַּיַּבָּשָׁה עָבַר יִשְׂרָאֵל אֶת־הַיַּרְדֵּן הַזֶּה”. Why? What was the nature of Nes that took place at the Yarden that required it to be memorialized in a way that would generate the curiosity of later generations?

Perhaps a better understanding of the rule that “כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא עֲשָׂאָן אֶלָּא עַל הַמַּיִם”, will provide us with an insight that can help explain not only the Medrash itself as well as the events surrounding the crossing of the Yarden as well. To help us understand this idea, it is helpful to understand the nature of Mayim, water, as explained by Chazal.

So basic is the element of Mayim that it is mentioned at the very beginning of the Torah, in the second Passuk of Parshas Beraishis: “וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם”. The Medrash, there, tells us: “וְרוּחַ אֱלֹהִים מְרַחֶפֶת, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ”, the Ruach referred to in the Passuk is related to Moshiach himself. The Medrash then asks, “בְּאֵיזוֹ זְכוּת מְמַשְׁמֶשֶׁת וּבָאָה”, what is the Zechus that will bring Moshiach? The Medrash answers: “בִּזְכוּת הַתְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם.” It is the Zechus of Teshuva, which is compared to Mayim, as the Passuk in Eicha says: “שִׁפְכִי כַמַּיִם לִבֵּךְ”.

How do we understand this Medrash? What is the connection between Mayim, water, and Teshuva? And, why is the Teshuva that will bring Moshiach specifically alluded to in this Passuk with the words “וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם”?

The Avnei Nezer, in his Pirush on this Passuk, explains the connection between Mayim and Teshuva in a most striking way.

Water, as everyone knows, has no physical properties of its own: it has no taste, no smell, no texture. Beyond that, it has no form of its own: it takes the shape of its container, whether natural or manmade. Its movement is similarly dependent on outside factors: on its own, water is still, yet it flows freely in the direction of the surface it is upon. In many ways, Mayim is a blank canvas, taking on only external qualities, offering no resistance or conflict.

This is the key to true Teshuva, explains the Avnei Nezer: if one wishes to engage in pure Teshuva, he must act as water does. If a person can suppress his own needs and desires, his own motives, biases, and preconceptions, he can be Zoche to Teshuva Sheliema. He must be like water, bringing nothing to the table, willing to constrain himself to the Ratzon HaBorei and flow only in the direction of the Derech HaTorah. If he does so, he will be able to engage in the “תְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם”, the ultimate impetus for Bias HaMoshiach.

With this idea in mind, we can understand the statement of the Medrash: “כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא עֲשָׂאָן אֶלָּא עַל הַמַּיִם”.

The purpose of Nissim is explained by the Ramban at the end of Parshas Bo: “וּמִן הַנִּסִּים הַגְּדוֹלִים הַמְּפֻרְסָמִים, אָדָם מוֹדָה בְּנִסִּים הַנִּסְתָּרִים שֶׁהֵם יְסוֹד הַתּוֹרָה כַּלָּה, שֶׁאֵין לְאָדָם חֵלֶק בְּתוֹרַת מֹשֶׁה רַבֵּנוּ עַד שֶׁיַּאֲמִין שֵׂכֶל דְּבָרֵינוּ וּמִקְרֵינוּ כֻּלָּם נִסִּים אֵין בָּהֶם טֶבַע וּמִנְהָגוֹ שֶׁל עוֹלָם”. The events classified as “הַנִּסִּים הַגְּדוֹלִים הַמְּפֻרְסָמִים” are meant to remind us that all of Teva is really Nissim and Hashgacha Elyona is the only true force in the world.

The confluence of Mayim and Nissim is related to this goal: when a person sees a Nes, he is reminded that our lives take the path that HKBH ordains, and even that which we see as Teva is in fact Hashgacha. If a person truly takes this to heart, he can become as Mayim, suppressing his human needs, negating his physical properties, in the hopes of becoming constrained by the Ratzon Hashem.

Of course, it is true that not all Nissim involve Mayim in the physical sense, but every Nes is meant to call to mind the lesson of Mayim: our existence on this world should be “שֶׁנִּמְשְׁלָה כַּמַּיִם”, free of self and committed in totality to the Ratzon Hashem. Whenever a person sees a Nes, whether or not it involves Mayim, he is meant to think of water and apply those lessons to his own life.

This is why the Nes of the Yarden was so important. As Bnei Yisroel entered Eretz Yisroel, they would engage in a military campaign that would feature Nissim, but would also sometimes appear to include Teva. The purpose of the Nes at the Yarden, which fit the rubric of “כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא עֲשָׂאָן אֶלָּא עַל הַמַּיִם”, was to engender within them the feelings of Mayim, which would allow them to perceive later events through the proper lens. This idea can be seen from the way Rashi explains the words “כִּי אַתֶּם עֹבְרִים אֶת הַיַּרְדֵּן לָבֹא לָרֶשֶׁת אֶת הָאָרֶץ“, which appear at the beginning of Parshas Re’eh: “נִסִּים שֶׁל יַרְדֵּן יְהוּ סִימָן בְּיֶדְכֶם שֶׁתָּבֹאוּ וְתִירְשׁוּ”. The purpose of the Nissim at the Yarden was to help Bnei Yisroel understand the events that would follow, to take with them “בְּיֶדְכֶם “.

It was this message that Moshe Rabbeinu wished to highlight in his words to Klal Yisroel. As expressed in Parshas V’Eschanan, Moshe knew that the battles fought in Eretz Yisroel would present a Nisayon of “כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה” and he wished to arm his nation against those feelings. He therefore told them “אַתָּה עֹבֵר הַיּוֹם אֶת הַיַּרְדֵּן “, urging them to take the message of that Nes to heart. By alluding to the idea of “כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא עֲשָׂאָן אֶלָּא עַל הַמַּיִם”, Moshe helped Klal Yisroel prepare for the Nissim of the Yarden in a way that would be lasting and help frame their understanding of those events. If they understood the message of the Mayim, Moshe felt that there was a greater chance that they would remember what he taught them: “וְזָכַרְתָּ אֶת ה׳ אֱלֹקיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל “. Free of their own desires, akin to Mayim, they would be better equipped to learn the lessons of the Nes.

This is why the Avanim of the Yarden were brought to Gilgal: the message of the Nes was one that was meant to endure. When later generations saw the monument, they would ask about its meaning and they too would be treated to the lessons taught by this Medrash: “כָּל הַנִּסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לֹא עֲשָׂאָן אֶלָּא עַל הַמַּיִם”.

With this in mind, we can understand the Halacha with which the Medrash opens: “הֲלָכָה אָדָם מִיִּשְׂרָאֵל שֶׁשּׁוֹתֶה מַיִם לִצְמָאוֹ אוֹמֵר בָּרוּךְ שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ”. When a person drinks water, he experiences no pleasure. Even if his thirst is slaked, he has no benefit of flavor, scent, or texture. Still, he makes a Bracha that is all encompassing: “שֶׁהַכֹּל נִהְיָה בִּדְבָרוֹ”. Just as the Nissim that take place with Mayim teach us a lesson in Hashgachas Hashem, the very act of drinking can bring the same ideas to mind. If we reflect upon this substance, which is vital to life itself even absent its physical qualities, we will remember that our role in life is to subject our physical needs and aspirations to the Ratzon Hashem, to constrain our lives to the vessel created by the Ratzon Hashem. If we do so, then we too will be Zoche to the “תְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם”, which, as Chazal teach us, is the answer to our ultaimte question: “בְּאֵיזוֹ זְכוּת מְמַשְׁמֶשֶׁת וּבָאָה”.