Our Water

The last two days of Pesach are unique among other days of the Shalosh Regalim in that they have no real Mitzvos or Avodah of their own. In fact, these are the only days of Yom Tov on which we do not recite Shehechyanu—an indication that they are not a new Yom Tov, but a continuation of the days of Pesach which began last week. This being the case, one would assume that there would be some sort of connection between the first and last days of the Yom Tov, but none seems to exist. While the first two days of Yom Tov are consumed by ideals of Avdus and Cheirus, we have no expression of those themes within the final days of Pesach. How can we come to view these days of Yom Tov as the continuation of the first days, with all of their meaning, and in what way can this inform our outlook and Avodah as the Yom Tov wanes?

Perhaps we can begin to answer this question, and clarify the message of the Yom Tov, based on a Yerushalmi in Arvei Pesachim.

The Passuk in Shoftim says “B’Froah Piraos B’Yisroel…Barchu Hashem”, and the Gemara brings a Drasha telling us that when the Hashem exacts retribution upon our enemies we are to say Shira. The Gemara challenges this rule: at the time of Geulas Mitzrayim there were certainly Nissim, but we do not find that Bnei Yisroel sang Shira? The Gemara answers that Yetzias Mitzrayim was merely “Techilas Geulasan”, the onset of the Geulah and therefore Shira was not called for. The Meforshim on Yerushalmi explain that the conclusion of the Geulah came when the Mitzriyim perished in the Yam, when we did indeed say Shira.

If there is one running theme throughout the final days of Pesach, it is Krias Yam Suf and its Shira. The Krias HaTorah of Shvi’i Shel Pesach begins with the events following Yetzias Mitzrayim and continues through the Shira, and the Yotzros and Piyutim said on both day focus on these motifs as well. Based on the Yerushalmi we can now understand how the first and last days of Yom Tov are connected: at the beginning of Pesach we celebrate the Techilas HaGeulah—the actual moments of Yetzias Mitzrayim—and at the end we focus on the conclusion of the Geulah—Krias Yam Suf.

If this is true—that the last days of Pesach are focused on the Hashlamas HaGeulah of Krias Yam Suf, we must understand this concept in order to fully appreciate the Yom Tov. This being the case, an important question must be answered: why was Krias Yam Suf indeed the conclusion of the Geulah? It seems from the Meforshei HaPshat that the Geulah was not complete until the Mitzriyim perished at the Yam, but why was this necessary? Why did HKBH wait until Bnei Yisroel reached the Yam Suf in order to fully punish the Mitzriyim, thereby concluding the Geulah?

In a sense, the question really is why Krias Yam Suf was necessary? Why did the end of the Geulah have to happen at the Yam specifically?

To answer this question, let us examine the way the Torah describes Krias Yam Suf itself.

In the Pessukim that speak about the moments of this great Nes, the Torah twice tells us that Bnei Yisroel walked through the Yam on dry land, “V’Hamayim Lahem Choma M’Yiminam U’Mismolam”. The literal meaning of these words is easy to understand: the water formed walls on either side of Bnei Yisroel as they passed through the Yam.

What is more difficult to understand is why this was the case. Why did the water form walls on either side of Bnei Yisroel as they walked BaYabasha B’Soch HaYam? It would certainly have been enough of a Nes for the water to dry up as Bnei Yisroel walked through—why did it have to pile up at their sides, forming Chomos? What message was HKBH passing along as the Yam became walls M’Yiminam U’Mismolam?

Medrash Lekach Tov addresses these words, explaining that the Mayim protected them B’Zechus Mezuzah SheBiYemin U’Bzechus Tefillin SheBiSmol. The Mitzvos of Mezuza and Teffilin, which are done with the right and left, respectively, caused the Mayim to form a protective Choma. Similar ideas are found in other Medrashim as well.

While these Drashos help us understand why the Torah tells us the Choma was M’Yiminam U’Mismolam, they do not address the Mayim specifically. They also do not allow us to understand the greater question—why the Geulah had to end with Krias Yam Suf. Another approach is therefore needed.

Although we understand the literal meaning of the word Mayim, and even some of its symbolic references based on Medrashim, it seems that there is another, less common, implication to this word.

The Mechilta in Parshas Beshalach tells a well-known story: when Bnei Yisroel reached the shores of the Yam Suf, they were unsure how to proceed—to enter or not—until Nachshon ben Aminadav took the initiave and entered the waters. The Medrash tells us that Nachshon waded into the Yam Suf until he could no longer walk and then cried out “Hoshieni Elokim Ki Ba’u Mayim Ad Nafesh”.

These words, “Hoshieni Elokim Ki Ba’u Mayim Ad Nafesh”, appear in Tehillim, in a Kapital that begins with the words “Lamenatzeach Al Shoshanim L’Dovid”. Rashi there explains that the Shoshanim are Klal Yisroel, and the Medrash Tehillim explains that Bnei Yisroel received this title at the Yam Suf. What is interesting about the words “Hoshieni Elokim Ki Ba’u Mayim Ad Nafesh” is that they seem to have a more universal meaning. Metzudos there explains that Dovid Hamelech uses the word “Mayim” to symbolize Tzoros in general.

There is another instance of a similar usage later in Tehillim, in the Kapital that begins with the words “Shir HaMa’alos L’Dovid”. The Passuk there says “Azai HaMayim Shetafunu” and Radak explains that Dovid uses the word Mayim as a Mashal to Tzaros.

We see that the word Mayim, as used by Dovid Hamelech, and by Nachshon at the Yam Suf itself, has a symbolic meaning beyond water itself. How can we understand the words V’Hamayim Lahem Choma M’Yiminam U’Mismolam in this light?

Perhaps we can answer this question based on an understanding of the word “Mayim” used elsewhere in these Pessukim.

Throughout the Pessukim describing Krias Yam Suf, the word “Yam” is generally used to describe the water, with the term “Mayim” appearing sparingly. The words is of course used twice in the phrase “V’Hamayim Lahem Choma M’Yiminam U’Mismolam”, as we have seen. One of the other times is when the Yam itself is split, when the Torah tells us that Moshe spread his hand over the Yam, “VaYibaku HaMayim”.

Rashi, on these words, explains that the word “HaMayim” is very general: “Kol Meimos ShebaOlam”. This is a reference to the Medrash that tells us that at the time of Krias Yam Suf all the water in the world split, just as the Yam did.

The Sar Shalom of Belz asks a basic question on this Medrash: why was this Nes at all necessary? Why did HKBH have to split Kol Meimos ShebaOlam at the time of Krias Yam Suf?

He answers this question based on the meaning of the word Mayim assigned by Dovid Hamelech.

When Bnei Yisroel reached the Yam Suf, explains the Sar Shalom, they faced a Tzara of unimaginable proportion: the sea at their front, the Mitzriyim at their back, and seemingly no way out. HKBH of course confounded all expectations and brought a Nes heretofore unconceivable. The Mayim, which is Nimshal to Tzaros, split.

At that moment, all the water in the world was Nivka as well, to drive home an important message: whenever we find Tzaros, whenever we think “Ba’u Mayim Ad Nafesh”, the Yeshuas Hashem is in the offing—the waters can be split once more. The Nes of Krias Yam Suf was not limited to that moment—we can always experience a reality of Hisyatzevu U’Reu Es Yeshuas Hashem, as the Tzaros a split before our very eyes.

Perhaps we can explain the words V’Hamayim Lahem Choma based on this approach as well.

As Bnei Yisroel walked through the Yam Suf, they knew that they were entering a new milieu. No longer Avdei Pharoah, they were now solely Avdei Hashem. The way in which their Yeshua occurred provided a message about their new reality.

As we travel through life, as individuals and as a nation, we encounter Tzaros, but it is important to know that we do so as Avdei Hashem. When we face troubles we do so as members of the Am Hanivchar, as Bni Bechori Yisroel, and the Ahava that this engenders is never far off. The Tzaros themselves, symbolized by the Mayim, are Choma, a wall between us and everyone else. Our entire reality is different than the Umos HaOlam—in good times and and difficult times. We, the Shoshanim, have the ability to cry out Hoshieni Elokim Ki Ba’u Mayim Ad Nafesh, and this itself sets us aside. We are, in affect, protected by the Chomos of our Tzaros.

This can help us understand why Krias Yam Suf specifically served as the Hashlama of the Geulah. It was specifically at the Yam that the message carried by Mayim HaNimshalu L’Tzaros could be given to us. The process of transformation from Avdei Pharoah to Avdei Hashem was complete only once we understood that the Chomos of our Tzaros make it possible to hope for a reality of Hisyatzevu U’Reu Es Yeshuas Hashem.

This is an important focus as we enjoy the final days of Zman Cheirusenu. As the Avodas HaYom turns to Krias Yam Suf, and the Hashlamas HaGeulah, we can remind ourselves that the “VaYibaku HaMayim” of those moments affected “Kol Meimos ShebaOlam”. Our approach to any Tzaros we may encounter must be based in the lessons of Krias Yam Suf: an awareness of Chomos of our Tzaros, and the privileges we, the Shoshanim, have. With these thoughts in mind we can begin to prepare ourselves for the ultimate end to all Tzaros as we welcome the ultimate Yeshuas Hashem.