We Are Miracle

Acharon Shel Pesach, which in Chutz L’Aretz includes the Seventh and Eighth day, is in some ways unique compared to our other Yomim Tovim. Whereas the second days of Sukkos are really their own Yom Tov—Shemini Atzeres and Simchas Torah—the last days of Pesach are a continuation of the first days. It is for this reason that we do not say Shehechiyanu in Kiddush or at Candle lighting on either day of Achron Shel Pesach—the only days of Yom Tov that this is the case.

This may lead us to assume that these days have no qualities of their own, and that their essence is that of the first days of Pesach. It seems, however, that this is not the case. Many Seforim talk about the awesome Kedusha of Acharon Shel Pesach as well as the enormous Koach HaTefillah that exists on these days. These qualities emanate from the fact that Krias Yam Suf, which occurred on the Seventh Day of Pesach, continues to affect the essence of these days. This being the case, it would seem appropriate to focus on Krias Yam Suf, and explore the ways in which that watershed event might affect us to this very day.

The Torah tells us that at the time of Krias Yam Suf Moshe stretched out his hand over the Yam Suf and the Ruach Kadim came and pushed the water to the side. The Passuk then says: “VaYibaku Hamayim” the water split.

The Medrash Rabbah explains that the Torah doesn’t say “VaYibaku HaYam”, but “Hamayim” because at the time of Krias HaYam, not only did the waters of the Yam Suf split, all the waters in the world were split as well. Rashi also uses this Medrash to explain why the Torah seems to tell us more than once that the waters of the Yam split: the second time, the Passuk is referring to the waters of the world.

This Medrash is quite well-known, and certainly explains the words of the Passuk, but there is a question that must be asked.

The Ran, in his Drashos, explains that Hashem performs Nissim only when they are necessary—and not just of the sake of making miracles. If this is the case, asks the Sar Shalom of Belz, why did He make the waters of the world split during Krias Yam Suf? Krias Yam Suf itself was necessary in order to provide Bnei Yisroel with a way to escape the Mitzrim—as well as to entrap the Mitzrim and provide the means to their demise—but why was it necessary to perform the Nes of the waters throughout the world?

I would like to offer a thought that may answer this question while providing us with an important insight into Krias Yam Suf.

While Krais Yam Suf occurred on the Shevi’i Shel Pesach, it was of course an integral part og Geulas Mitzrayim, and so it is mentioned numerous times at the Seder, when we discuss Yetzias Mitzrayim. One of those places is in Dayenu when we say: “Ilu Kara Lanu Es HaYam V’Lo Hevirenu B’Socho B’Charava—Dayenu”.

If we think about this line, there is a clear question: what benefit would we have had from Krias Yam Suf if the waters had been split but he had not been led through on dry land? The Mitzriyim were closing in on us and the sea was blocking our path forward—if the waters had been split but we were not allowed to pass through, our fate would have been the same as if they had never split—why would that have been a “Dayenu” moment?

The truth is that this question can be asked about many of the stanzas in Dayenu. In fact, my great-grandfather R’ Moshe Yehudah Jacobowitz, in the Hagaddah Zichron Moshe newly compiled from his writings, analyzed the entire Dayenu through this lens, seeking to understand why each step of the way would have been “Dayenu”.

He explains that the Apikorsim explained many of the Nissim of the Maakos and Yetzias Mitzrayim away as acts of Teva. Rather than recognizing the Yad Hashem that was clearly apparent in each of these wondrous acts, they point to “natural” phenomenon that could easily have caused the same results. This was certainly the case during the times of Moshe Rabbeinu, and is still true: scientists have “explained” that Maaka of Dam, for example, was caused by copper deposits in the Nile River. The water indeed turned red for a time, and may have even had a foul taste, but this was not due to any super-natural cause, it was mere happenstance.

When it came to Krias Yam Suf, the same Apikorsim could easily have pointed to the natural rising and falling of the sea levels that come with the changing tides and other nautical realities. They would have said that the sea levels had changed because the tide was particularly low at that time, perhaps giving off the appearance that the water had split at that particular time and location. Had this been the case, the Kiddush Shem Shamayim made possible by Krias Yam Suf would have been substantially diminished, as the Nissim could have been otherwise “explained.”

The waters did not merely split—dry land appeared as well. If the Yam had only been moved aside by the Ruach Kadim, allowing Bnei Yisroel to wade across the sea with water at ankle height, for example, we would have been saved, but this would have left room for the Apikorsim to do their damage. Therefore, Hakadosh Baruch Hu made dry land appear—as phenomenon that could in no way be chalked up to natural causes. This indicated that the entire Krias Yam Suf was a Nes, and limited the abilities of the cynics to mitigate the Nes.

R’ Jaobowitz explains that this is the Dayenu aspect of “Ilu Kara Lanu Es HaYam”. Had we been brought to the Yam Suf, and the waters split, but not led through, we would have been satisfied. This does not mean that we would have perished—we had been told “Hashem Yilachem LAchem V’Attem Tacharishun”, certainly there were many ways for our salvation to occur—but there would still have been a value to Krias Yam Suf: the Kiddush Shem Shamayim resulting from this clear Nes. Because the Apikorsim would not have been able to explain away this Nes, perhaps their machinations when it came to other apparent Nissim would have been brought into question as well, allowing the Yad Hashem that is so clear to us, to have been made clear to others. This itself would have been of great value to us as Klal Yisroel—after all our ultimate dream is to see the fulfillment of the Passuk “Ki Malah HaAretz De’ah Es Hashem.” For this alone we can certainly say “Dayenu.”

Based on this thought, maybe we can answer the question of the Sar Shalom.

As we have explained, Krias Yam Suf, which was really the final moment of Geulas Mitzrayim, was used to disprove the claims of the Apikorsim. It was this Nes that would show once and for all that the Yad Hashem was at work throughout the process of Geulas Mitzrayim.

This being the case, the fact that all the waters of the world were split at that time would not fall into the rubric of “Nisa D’Magna”, a “free Nes” as defined by the Ran. This Nes had a clear purpose: when the waters throughout the world split at the exact same moment, it would be clear that this was not a matter of Teva, but a Nes Min HaShamayim, There would be no way for even the most accomplished non-believers to attribute such an occurrence to natural causes—the addition of this Nes would ensure that the entire Krias Yam Suf would could seen in the proper light, and in fact all the Nissim of Yetzias Mitzrayim be recognized as exactly that.

But maybe the message was not just for the Apikorsim, be they at the time of Yetzias Mitzrayim or even today.

There is a section of Avos D’Rebbe Nosson that discusses Krias Yam Suf. We are told that when Bnei Yisroel reached the Yam Suf, Moshe Rabbeinu told them to enter and cross to the other side. But, rather than following this directive, Bnei Yisroel began to make a series of ten demands, refusing to enter the Yam until it took specific forms, including dry land, a desert, walls of water, and finally Noados, flasks—meaning that the water would be drinkable as they crossed. After this final request, Hakadosh Baruch Hu not only made the water into Noados, but also caused oil and honey flow into the mouths of the children.

Upon learning this Medrash we cannot help but wonder why Bnei Yisroel acted in this way. If Moshe Rabbeinu told them to enter the Yam and walk across—it would seem from the Medrash that this was prior to him even splitting it—obviously there would be a way for them to safely do so. Why then did they begin to make such demands? Even if they perhaps wished for the Yam to split or for there to be dry land to walk across, why did they continue to ask for more and more Nissim? In addition, these demands were met and even exceeded, as we see. Why did Hashem perform such a variety of Nissim based on these seemingly unreasonable requests?

I saw a beautiful explanation of this Chazal from R’ Mordechai Dovid Noigershel, a Ba’al Machashava in Yerushalayim.

When someone masters a certain skill or task, there are two ways to prove to others that he has done so: either he can perform that skill in their presence, or he can provide proof that others have seen him do so. When someone learns to drive, for example, his driver’s license serves as a proof of this ability, as it shows that he has been tested by a government agency and found to be proficient at this skill. He need not take a new test every time he wishes to drive, because his license is valid proof of his ability.

R’ Noigershal explains that at the time of Yetzias Mitzrayim and Krias Yam Suf, Hakadosh Baruch Hu more than adequately displayed His control over every aspect of Teva. By performing the variety of Nissim that He did, it was clear to all present that He was the Borei Olamim and as such could manipulate the Briah in any way He wished. These Nissim we recorded in the Torah—both Shebiksav and Sheba’al Peh—for all eternity. By relating these Nissim, the Torah serves the role of a certification or sorts, and a proof that Hakadosh Baruch Hu has complete control over the world,. If at any time our Emunah wavers, if anyone at any time in history questions the Shlita of Hashem, we need only look at the Torah, to be immediately reassured.

Bnei Yisroel understood this, and they knew that after Krias Yam Suf they would escape from the Mitzriyim and this chapter of history would end. Therefore they requested a number of further Nissim, for the more Nissim performed, the stronger the proof the Torah could provide. Bnei Yisroel knew that as we learn these Pessukim and Medrashei Chazal we are reminded that Hakadosh Baruch Hu is the Kol Yachol, and our Emunah is strengthened, and that is why they made these demands at the Yam Suf—so that those Nissim would become part of this living proof. It is now clear why Hashem provided them with these Nissim and even exceeded their requests—their intentions were nothing but pure.

We see then that the Nissim of Krias Yam Suf serve a purpose that goes beyond the Apikorsim and Kofrim—they are for each and every one of us. Had Bnei Yisroel reached the Yam Suf and experienced these Nissim, but been saved in another manner, there would certainly have been a value, cause to say Dayenu—as the Nissim would still be able to inspire us today.

As we noted, the Medrash says that the words VaYibaku Hamayim refer to all the waters of the world. The Sar Shalom the word Mayim can mean troubles as well, as the Passuk says “Hosheni Elokim Ki Ba’u Mayim Ad Nafesh.” Thus we are told that at the time of Krias Yam Suf, all the troubles and Yisurim in the world can be split, or destroyed. He adds that this occurs every year during time of Krias Yam Suf, on Acharon Shel Pesach, making this a day that is Mesugal for personal Yeshuos.

As we enjoy the final days of Pesach, let us take the opportunity to reflect on these Nissim, and the countless others that took place during the Shibud and Geulas Mitzrayim. This will enable us to make the best use of these days, strengthening our Emunah and Bitachon. In that Zechus we will be Zoche to access the unique Kedusha and Kochos of Achron Shel Pesach, and to the Kriah of any of our personal Mayim.