Split Ends

Kapital 136 begins with the words “Hodu LaHashem Ki Tov Ki L’Olam Chasdo”, and it is the Perek identified by the Gemara in Pesachim as “Hallel HaGadol.” This is certainly an appropriate title for the Perek, as its entirety is given to praise of HKBH for the myriad Tovos which he bestows upon us both in the past and the present. Adding to its noteworthiness, the Perek is written in unique form: Each of the twenty-six Pessukim in the Perek mentions one specific praise, and concludes with the words “Ki L’Olam Chasdo”. Metzudos explains that these words allude to the fact that the Chesed of Hashem is different than any other, as it is eternal.

While its ultimate purpose—Hallel V’Hoda’ah—is clear, it is not immediately obvious to whom Dovid Hamelech speaks with these Pessukim. The Gemara in Pesachim explains that the twenty-six Pessukim, each given to a separate praise—are K’Neged the twenty-six Doros which spanned from Brias HaOlam to Kabbalas HaTorah. Because the Torah had not yet been given, the entire world was sustained B’Chesed, as opposed to after Kabbalas HaTorah, when the Zechus of the Torah upholds the world.

If we subsume the words of the Gemara, as some Meforshim do, it emerges that the entire Perek is to be seen as past-tense: we praise HKBH for the Chesed that was done in the millennia that preceded Mattan Torah. Sforno, however, explains that in this Perek Dovid Hamelech looks towards the future, speaking to those who will live to see Moshiach. He urges them to offer Hallel V’Hoda’ah to HKBH for the Chesed that has been done for all of us since Brias Haolam.

Although the Gemara very clearly states that the statements of Hallel are “K’Neged” the twenty-six Doros from Brias HaOlam to Har Sinai, it is interesting to note that the Pessukim themselves are not limited to that time period. While many of the events mentioned in fact occurred prior to Mattan Torah, others did not. The Perek mentions the Nissim that were done with Sichon Melech Emori and Og Melech HaBashan, as well as Yerushas HaEretz, all of which occurred well after Mattan Torah. Sforno explains that these Nissim are mentioned as open examples of the Chesed Hashem, and perhaps we can understand that the correlation of twenty-six Pessukim and twenty-six Doros is also not limiting: this Perek speaks about the Tovos that HKBH bestows upon us always, reminding us that there was even a time when we existed solely through the Chesed Hashem, and no Zechus of our own.

Whether we understand the perspective of the Perek according to Radak or Sforno, we can easily understand the purpose of Hallel HaGadol: giving Shevach V’Hoda’ah to HKBH for His constant Hatava, including the many Nissim that were done in the early days of our Nation. While the Perek speaks about Makkos Bechoros and Yetzias Mitzrayim, at length there are also two Pessukim that are especially relevant to the last days of Pesach: “L’Gozer Yam Suf L’Gezarim….V’Hevir Yisroel B’Socho…”

Dovid Hamelech seems to split the Nissim of Krias Yam Suf into two separate causes for Hoda’ah: first, that Hashem split the Yam, and second that Klal Yisroel was able to pass through to the opposite side. Although we are perhaps familiar with this bisection from Dayenu, in truth it’s hard to understand why the two should be mutually exclusive: what is the virtue in “L’Gozer Yam Suf L’Gezarim” if not for “V’Hevir Yisroel B’Socho”? Why do we give Shevach to HKBH for the Krias Yam Suf itself and not only the Yeshua that it engendered?

The truth is that the words “L’Gozer Yam Suf L’Gezarim” are themselves noteworthy: we refer to Krias Yam Suf, and not Gezeras Yam Suf, and indeed the Pessukim in Parshas Beshalach never use this word in reference to the Nissim of that day. Why, then, does Dovid Hamelech choose these words for Hallel HaGadol?

Rashi, perhaps sensitive to this question, explains these words based on a Medrash in Shmos Rabba: the Yam was not split into two, but rather divided into twelve, one for each Shevet. Now, the Medrash there does not cite these words in regard to this Nes, and does not even use the term “Gazar”, but it seems that Rashi felt that the usage of the words “L’Gozer Yam Suf L’Gezarim….” alludes to this aspect of the Nes.

If this is the case, it emerges that the Hallel V’Hoda’ah of this Perek is focused on the fact that the Kriah was done in this way. We offer Shevach that indeed Hashem was “Gozer Yam Suf L’Gezarim” independently of the next part of the Nes, “V’Hevir Yisroel B’Socho”. This may help us understand the Passuk but a new question arises: why? Why was it necessary to split the Yam in this way, into twelve lanes, and why is this cause for particular praise as part of Hallel Hagadol?

This question is even more pressing if we take into account an interesting Maamar Chazal that mentions this Nes.

The Avos D’Rebi Nosson discusses the moments that proceeded Krias Yam Suf in great detail, conveying to us an exchange that took place between Moshe Rabbeinu and Klal Yisroel. The Mishna tells us that as they stood at the edge of the Yam Suf, Moshe instructed Bnei Yisroel to enter, and they refused to do so: “Lo Naavor Ad SheNeireh HaYam Nekavim Nekavim”, they wished to see the Yam split. The Mishna continues, telling us that Moshe indeed caused the Yam to become “Nekavim Nekavim”, but Bnei Yisroel still refused to enter, issuing another demand. This cycle repeated itself a total of ten times, each with a new request that was fulfilled, until they finally crossed the Yam Suf.

In the third part of this exchange, Bnei Yisroel said: “Lo Naavor Ad SheNaseh Lifanenu Gezarim Gezarim”, they would not enter the Yam until it was made into Gezarim. The Mishna tells us that this occurred, as the Passuk says “L’Gozer Yam Suf L’Gezarim….”

While the entire discussion between Moshe and Bnei Yisroel must be explained, we can assume that the nation was not being pedantic, there must have been specific reasons for each of their requirements. That said, it seems that Bnei Yisroel knew that the Yam must be split in this fashion, twelve Gezarim. Why? What did these Gezarim signify and why were Bnei Yisroel so adamant that the Yam be split in this way?

Perhaps we can answer this question based on another Medrash that mentions these words.

There is perhaps no more seminal moment in our history than the Bris Bein HaBesarim, a moment in which the destiny of his children was laid before Avraham Avinu both plainly and through Remez. Chazal explain how each word of these Pessukim relates to the events that would define our history, with many fascinating Medrashim.

At the end of the Bris Bein HaBesarim, after Hashem promises Avrohom that his children would one day return to Eretz Yisroel, the Torah tells us: “VaYehi Hashemesh Ba’ah V’Atala Haya V’Hinei Tanur Ashan V’Lapid Esh Asher Avar Bein HaGezarim HaEleh”. The sun had set, and it was very dark, and a smoking oven and flaming torch passed through the pieces of the animals that Avrohom earlier had laid out.

This entire Passuk is somewhat cryptic, and begs explanation, but it is interesting to note that word “Gezarim” appears instead “Besarim”—the term earlier used by the Torah. The Medrash Rabba, there, indeed explains the meaning of the Passuk in the Derech of Remez, and then turns to these final words.

Avrohom was shown many things at the Bris Bein HaBesarim, explains the Medrash, including Krias Yam Suf, which is hinted to with the words “Bein HaGezarim HaEleh”, as the Passuk in Tehillim says “L’Gozer Yam Suf L’Gezarim”.

We see that Avrohom was also told about Krias Yam Suf, but specifically in the guise of L’Gozer Yam Suf L’Gezarim, as alluded to by the words “Bein HaGezarim HaEleh”. Why was this the case? What was the message given to Avrohom with these words, and what does it tell us?

As we mentioned, the entirety of the Passuk beginning with the words “VaYehi Hashemesh Ba’ah..” requires explanation. The son of the Ksav Sofer, Rav Simcha Bunim Sofer known as the Shevet Sofer, takes on this task in his Sefer Sharei Simcha on Parshas Lech Lecha.

Earlier in the Parsha of Bris Bein HaBesarim, the Passuk tells us that Avrohom Avinu was gripped by “Aimah Chasheicha Gedolah”, an intense fear. Rashi, there, explains that this fear is a Remez to the “Tzaros V’choshech Shel Golios”, the fear and darkness of Galus. Similarly, Ramban explains that each of these words refers to one of the Arba Galus that Klal Yisroel was destined to endure.

Upon receiving these Remazim, explains the Shevet Sofer, Avrohom became distressed: how would his descendants manage through these long Galus? How would they survive as the preverbal Keves Bein Shivim Ze’evim? What were all his efforts worth if the nation Avrohom established was destined to disintegrate in the current of assimilation?

To address these fears, explains R’ Simcha Bunim, Hashem passed the “Tanur Ashan V’Lapid Esh” between the Gezarim. These items were Meramez to the Torahl, given among Anan V’Arafel V’Ashan V’Esh, which would accompany Bnei Yisroel into each Galus. By clinging to the Torah, we would pass through the Gezarim, a Remez to the Gezeiros HaMalchus, and emerge into the light of day, ripe for Geulah.

The message of this Passuk is therefore clear: we would be chased and persecuted, but the Torah would be there to protect us and allow us to pass through the Galus with our name as Am Hashem intact.

It was at this point that Avrohom was shown Krias Yam Suf, with the words Bein HaGezarim HaEleh.

If we think about it, the events leading to Krias Yam Suf were in a way our first experience of Galus. We were far from the land in which we were comfortable—Mitzrayim—travelling in unknown territory, with enemy armies giving chase. As has occurred many times since then, we had no choice but to flee, only to be confronted with another obstacle: the Yam Suf.

At that point, however, we had not yet received the Torah, and one might wonder in what Zechus we were to be saved. Avrohom was therefore shown the Tanur Ashan V’Lapid Esh in connection to the Gezarim of the Yam Suf, to tell him that the Zechus HaTorah, which we were soon to accept, would stand for us then as well. We had left Mitzrayim with a primary goal—Tavdun Elokim B’Har HaZeh—and the determination to reach that milestone would be the Zechus that would save us on that day, Bein HaGezarim HaEleh.

Based on this we can understand the request made by Bnei Yisroel at that juncture: “Lo Naavor Ad SheNaseh Lifanenu Gezarim Gezarim”. They wished to see the Krias Yam Suf promised to Avrohom Avinu, in which the Zechus of their commitment to Kabalas HaTorah would allow them to pass Bein HaGezarim HaEleh.

It is this Chesed that we recall with the words “L’Gozer Yam Suf L’Gezarim Ki L’Olam Chasdo”. On that day HKBH allowed not only our actions but our commitments and intentions to stand as a Zechus, saving us from the Mitzriyim and allowing the next stage of Nes: “V’Hevir Yisroel B’Socho”.

As we recall the Nissim of Krias Yam Suf, we must also recall the Chesed done by HKBH on that day, allowing our potential to act as a Zechus. We can also ask that He do the same today, using our fervent commitment to Torah and Mitzvos in the place of Zechusim we may lack, allowing us to finally pass Bein HaGezarim HaEleh to the day in which our voices will be raised in song as the Hallel HaGadol takes flight.