Why did Hashem stop Moshe from crying out to Him?
Rashi #1: Because, since Yisrael were in trouble, it was not the time for lengthy Tefilos.
Rashi #2: The salvation of Yisrael is not dependent on Moshe (or on anybody else), but rather on Hashem Himself. 1
Ramban: Moshe knew that the Egyptians were about to be destroyed, 2 and he was crying out to Hashem for advice on how Yisrael should proceed. Hence Hashem told him that there was no need to cry out, and that simply asking would have sufficed.
Seforno: When Yisrael Davened (refer to 14:10:3:1 ), Moshe Davened too, and his Tefilah here was (not out of fear of the Egyptians, 3 but) on account of the Resha'im, who brazenly asked about a shortage of graves, thinking that they would not listen to him to enter the sea. That is why Hashem ordered him to stop Davening and to instruct Yisrael to enter the sea - and to see for himself whether the Resha'im would not obey him. 4
Targum Yonasan: Because the Tefilos of Yisrael had preceded his. 5
Hadar Zekenim: Hashem was telling Moshe that his Tefilos were not necessary, because Yisrael's merits and those of the Avos would suffice to save them.
Lev Eliyahu, p. 82: Because it did not depend on Hashem, but on Yisrael, who were being accused of idolatry. The only way to negate this was through Emunah - by entering the sea.
As if the Torah had written "Alai" (on Me) with an 'Ayin' (see Sifsei Chachamim). See also Yeshayah 45:11.
Ramban: As Hashem had told him earlier (in 14:4).
Seforno: Seeing as he had already informed Yisrael of their downfall in 14:13.
Seforno: To prove that he had been guilty of being Choshed bi'Kesheirim (suspecting people who were innocent).
Since the Tefilos of a Tzibur are more effective than those of a Yachid.
How were they expected to travel, seeing as the Sea was in front of them?
Rashi: Based on the merits of their fathers and of their own, and the faith that they displayed by going into the desert, the sea would split before them.
QUESTIONS ON RASHI
Rashi writes: "... Moshe was standing in prayer; so Hashem said to him, 'Now is not the time to pray at length; for Yisrael is in distress!'" Is that not an appropriate time to pray?
Gur Aryeh: Moshe was standing in prayer -- and Hashem would not answer, until Moshe had finished! 1 Hashem therefore cut Moshe's prayers short, so the Bnei Yisrael would not remain in distress.
Maharal (Gevuros Hashem Ch. 40, p. 150): Various answers are presented in the Mechilta. a. Rebbi Yehoshua - Moshe had already seen how Hashem Himself was leading them, with pillars of cloud and fire. Hashem told Moshe, 'All they have to do is go!' (as Rashi later cites). 2 b. Rebbi Eliezer - Indeed, lengthy prayers were inappropriate when Yisrael was in distress. 3 c. Rebbi Meir - If on behalf of one Adam, I made the sea into dry land (at Creation), how much more so will I do so for the Holy Nation! If left to natural forces, the sea should overrun the entire earth. 4 Just as Hashem revealed the dry land for the sake of Adam, pushing aside the material 5 waters in favor of man's aspect of G-dliness; so too were Yisrael worthy of such a miracle now, as they became a 'holy assembly.' 6
Compare to Panim Yafos (Ba'al Hafla'ah) - Shemos Rabah points to the verse, "It shall be that [even] before they cry out, I shall answer them; they are yet speaking, and I shall hear" (Yeshayah 65:24). Hashem knows what a Tzadik is about to request, and He answers 'Yes,' even before one word of prayer is uttered! Nevertheless, Hashem lets them speak anyway, for He desires the prayers of the righteous. In this case, however, due to Yisrael's great fear and distress, Hashem told Moshe, "I have accepted your prayer" (Targum Onkelos) - meaning the prayers which you intended to say - and there is no need to actually say them.
Maharal in Gur Aryeh (see 14:15:2.1:1 ) : Hashem said, 'Even without My command, there is nothing holding you back from proceeding' - which implies that Hashem expected Bnei Yisrael to proceed into the sea on their own. But Maharal here (in Gevuros Hashem) implies that they were still being led by the Pillar of Fire - which had already progressed forward into the sea! Hashem was telling Moshe, 'There is no need to wait for an explicit command; simply keep following My lead.' (EK)
As Rashi explains here.
See Maharal.
Maharal frequently uses the terminology of "Chomer" and "Tzurah;" for explanation refer to 14:15:4:1* and 14:13:4:1* .
Maharal: The name "Ivrim" stands for "Averu Yam" (they passed through the sea); also see Maharal (Gevuros Hashem, beg. Ch. 68). If so, Keri'as Yam Suf was not merely the means of our salvation from Egypt. Rather, just as Adam ha'Rishon was defined by his designated place (dry land - 'Adamah'); so too was Yisrael's emergence as a nation, defined by our own place, which no other nation could share.
Rashi writes: "... V'Yisa'u - All they have to do is go; as the sea will not stand in their way!" What is the derivation?
Gur Aryeh: Had the verse said in one phrase, 'Tell the Bnei Yisrael to go' (li'Sa'), it would mean, 'Go - because I commanded to do so.' Rather, it says "v'Yisa'u," implying, 'Even without My command, there is nothing holding you back from proceeding.'
Rashi writes: "... The merit of their forefathers, their own [merit], and the faith they had in Me to leave [Egypt], are sufficient [reason] that I should split the sea for them." Why does Rashi need to add this?
Gur Aryeh: Rashi is explaining why it was true that "all they have to do is go." 1
See the answer to the preceding question (14:15:2.1:1). If the sea would not stand in their way, it surely was due to these merits.
Rashi writes: "The merit of their forefathers, their own [merit], and the faith they had in Me to leave [Egypt], are sufficient [reason] that I should split the sea for them." But from Rashi to 14:19, it seems that the outcome was not so simple. He writes that Bnei Yisrael's judgement hung in the balance, as to whether they would be saved - or destroyed along with the Egyptians!
Gur Aryeh: Although the merits listed here indeed put the Bnei Yisrael in good stead, they nevertheless stood in judgment for having complained, "... were there insufficient graves in Egypt?!" (14:11). 1
But doesn't Hashem tell them here that they may proceed safely - despite their prior complaints? Perhaps Bnei Yisrael would now trust in Hashem, and go straight into the sea, thus rectifying their prior sin - which was lack of Bitachon. Yet, despite that the Bnei Yisrael then presumably proceeded forward, as Hashem had commanded - they still they stood in judgement, as Rashi interprets below! It would seem that this in itself was the test. Would they descend into the sea with their trust in Hashem intact, thus repairing their sin of having complained; or would they wade into the sea even while continuing to complain - in which case they would not be saved! (EK) According to Chazal, they did show a lack of Bitachon -- but Hashem saved them anyway. The Gemara (Arachin 15a and Pesachim 118b) comments based on the verses, "They rebelled about the sea, [while] in the Yam Suf. Yet He saved them for the sake of His Name" (Tehilim 106:7-8). (CS)
Rashi writes: "All they have to do is go; the sea will not stand in their way!" On a conceptual level, why did the sea split before the Bnei Yisrael?
Maharal #1 (Gevuros Hashem Ch. 40, p. 151): The waters of the sea are Chomer, material; and the Bnei Yisrael were now becoming Hashem's nation. It is appropriate that the material cede the way before the G-dly (see 14:15:1.1:2, part c). 1 (The Mechilta offers numerous opinions as to what specific aspect of G-dliness enabled the Bnei Yisrael to overcome the sea; refer to the following question, 14:15:5). 2
Maharal #2 (ibid. p. 153): During the Ten Plagues, nature was suspended towards the Egyptians (to punish them); whereas now, at the Yam Suf, nature was suspended due to Yisrael (to save them). 3
Maharal #3 (ibid.): Unlike the Ten Plagues, each of which struck the Egyptians in one specific way, Keri'as Yam Suf was the negation of the sea in general. 4 Thus, it amounted to overpowering the natural world. This took place on the seventh day of the Exodus. The entire world is encapsulated by the seven days of Creation; therefore this inclusive Makah came on Day 7. 5 (In a similar vein, each Makah was via an "Etzba," whereas Keri'as Yam Suf was with the "Yad ha'Gedolah." 6 )
Maharal #4 (ibid. p. 154): The Mitzrim themselves were material Chomer; whereas Yisrael had attained the level of Tzurah. 7 Just as Chomer is initially of primary concern, and only later does Tzurah supersede it; so too did the Mitzrim rule at first over Yisrael. Now, as the Bnei Yisrael approached the Yam Suf, they found the water - which is Chomer with no Tzurah at all 8 - in opposition to them; but then the sea split on their behalf! At this time, Yisrael left the realm of Chomer completely, acquiring the name 'Ivrim' - 'Averu Yam.' 9
Maharal's thought often includes the terms 'Chomer' and 'Tzurah.' For example, in a knife, the raw material it is made from is the Chomer, and the function-specific form it takes on (a sharpened blade) is its Tzurah. In general terms, the Chomer of something means its potential, and Tzurah is the actualization of that potential. Water is categorized as Chomer, because in its natural state it lacks any shape or form. Tzurah must rule over and define Chomer. Hence, the G-dly level the Bnei Yisrael were now attaining, pushed aside the waters of the Yam Suf. Also refer to Shemos 2:10:1.4:1 about Moshe's name.
Maharal develops this idea due to the previous discussion - Why did Hashem tell Moshe, that it was not even necessary to pray; why would the sea surely split? Maharal took note that Chazal give numerous reasons for this miracle, many more than regarding the plagues in Egypt. He explains that now at Keri'as Yam-Suf, Bnei Yisrael attained new heights - more so than from the other miracles they had experienced. This spiritual growth must have come from some special aspect they now had - as Maharal will discuss below. (EK)
Yet the Mishnah in Avos (5:4), "Ten miracles were performed for Yisrael in Egypt," seems to view even the Eser Makos as miracles on Yisrael's behalf? Indeed, Maharal (Derech Chayim, loc. cit., citing the Rambam) explains, that each Makah included the miracle that Bnei Yisrael were not stricken. Nevertheless, clearly the main purpose of the Makos was to strike the Egyptians. Only at Keri'as Yam-Suf was the primary purpose to save Bnei Yisrael.
Refer to 14:16:2:1 , 14:21:5.2:1 , 14:31:1.3 , and 14:31:3:1 .
See also 14:5:1.3:1 .
About Maharal's terminology, see above 14:15:4:1* . The Mitzrim were base Chomer, steeped in immorality; refer to Shemos 1:1:2.8:1.
See above, 14:15:4:1* .
A name does not reflect a passing event, but rather a permanent spiritual acquisition. At Keri'as Yam-Suf, the Bnei Yisrael completely overcame the natural, negating the rules of the natural world; thus the name "Ivrim." (EK)
Rashi writes: "All they have to do is go; as the sea will not stand in their way." What specific merit enabled the Bnei Yisrael to overcome the rules of nature, and split the sea? (Also review the preceding question, 14:15:4:1 and 14:15:4:4 .)
Maharal #1 (Gevuros Hashem Ch. 40, p. 151): The Mechilta lists numerous opinions. Rebbi Yishmael - It split in the merit of Yerushalayim. 1 The sanctity of location, pushed aside the material waters from their location.
Maharal #2 (ibid.): Rebbi Banai - In the merit of Avraham, who split wood for the Korban Olah (of Akeidas Yitzchak). Avraham pushed aside his nature as a father, and allowed his intellect to follow HaSh-m's command at the Akeidah, getting ready to slaughter his son. So too, HaSh-m suspended the water's nature at the Yam Suf. The specific act of splitting the wood highlights the rationale of a Korban. Offering up material elements before HaSh-m demonstrates that HaSh-m is over and above (is Nivdal from) anything material; that nothing material can exist at His level. 2 Thus, the splitting of material constitutes the beginning of the offering. 3
Maharal #3 (ibid.): Shim'on ha'Timni - In the merit of Bris Milah. The seven days of Creation are days of nature; Bris Milah, performed on the eighth day, brings us above nature. 4
Maharal #4 (ibid.): Chachamim - Hashem acted for the sake of His Name. This was the purpose of Keri'as Yam Suf; that "Egypt shall know that I am Hashem" (14:18). It was His Holy Name that split the natural waters. 5
Maharal #5 (ibid. p. 152): Rebbi - The sea split in the merit of our Emunah in Hashem, when we returned towards Egypt to encamp before Pi ha'Chiros (14:2-4). Through Emunah, we cleave to Hashem; and then Hashem in His sanctity trounces nature on our behalf.
Maharal #6 (ibid.): Rebbi Elazar ben Azaryah - The sea split in the merit of Avraham, as we learn in Tehilim, "For He recalled His Holy Word, unto His servant Avraham. He brought out His nation with joy; His chosen ones with song" (Tehilim 105:42-43). 6 These verses imply that the sea split due to Avraham's sanctity. 7
Maharal #7 (ibid.): Rebbi Elazar ben Yehudah - In the merit of the Shevatim. The Shevatim are the segments (Gezarim) of Yisrael; it is their sanctity that split the sea into pieces. 8
Maharal #8 (ibid.): Shemaya - The sea split in the merit of Avraham's Emunah in Hashem at the Bris Bein ha'Besarim (Bereishis 15:6). As above, Emunah is the G-dly trait that transcends nature. 9
Maharal #9 (ibid.): Avtalyon - In the merit of Bnei Yisrael's Emunah in Hashem when they were first told of the impending Redemption (Shemos 4:31). 10
Maharal #10 (ibid.): Shimon Ish Kitron 11 - The sea split in the merit of Yosef's remains (which the Bnei Yisrael carried); because Yosef fled from before Potifar's wife, the sea fled from before Bnei Yisrael. 12 Overcoming one's natural Yetzer for Arayos leads to G-dliness. 13
Maharal #11 (ibid.): Rebbi Yochanan - As the Torah will say about Moshe, "In all of My House, he is Ne'eman" (Bamidbar 12:7). Moshe is appointed treasurer of everything belonging to Hashem - including the sea. Moshe attained prophecy, and he prophesied faithfully; thus he could overcome entities of nature. 14
Maharal #12 (ibid. p. 153): Rebbi Chananya - The verses compare Hashem to a brother that comes to save Yisrael in times of distress. As above, the natural waters split before that which transcends the natural. Hashem himself split the sea, because of Yisrael's connection to Him. 15
Maharal #13 (ibid.): Acherim - The sea split in the merit of our Emunah in Hashem; when we "followed Him into the wilderness, a land with no provisions." As a result, "Yisrael is holy unto Hashem... evil will come upon all those who wish to devour them!" (Yirmeyahu 2:2-3; and see Rashi to Shemos 12:39). As above, Emunah is how a person attaches himself to Hashem. 16
Maharal #14 (ibid.): Rebbi Yosi ha'Gelili - At this time of national distress, Hashem recalled Akeidas Yitzchak.
Maharal #15 (ibid. Ch. 42, p. 159): The sea split in the merit of the Torah and the Tefilin. Refer to 14:22:2:1 .
I.e., the waters split before Yisrael, who would be worthy of building and sanctifying Yerushalayim.
Maharal is emphasizing that a Korban does not mean giving something to Hashem; indeed the entire world belongs to Hashem! Rather, a Korban shows that we are dependent upon Hashem, and make ourselves subservient to Him. No creation exists independent of Him; even our possessions are His, for whatever an Eved acquires, accrues to his master. See further in Maharal (Gevuros Hashem, beg. Ch. 69, p. 316; Nesivos Olam, Nesiv ha'Avodah Ch. 1, p. 77).
Maharal: Splitting means separating an item into two. This act shows that the item is material -- for only HaSh-m is One. Also see Bereishis 22:3:5.1 .
Rashi to Bamidbar 15:41 associates Keri'as Yam Suf itself with the 'eighth day of Pesach' (and the eight strings of the Tzitzis); refer to 14:5:155 . Indeed, the Piyut for Shevi'i Shel Pesach and for Bris Milah ("Yom l'Yabashah," composed by Rav Yehuda Ha'Levi) mentions both Milah and Tzitzis. (CS)
That chapter in Tehilim discusses numerous miracles. Perhaps Keri'as Yam Suf is implied specifically in the preceding verse, "They walked [through] the river [as if] through parched land" (105:41). (EK)
Maharal: Avraham saddled his Chamor (on the way to the Akeidah) - and this indicates transcending Chomer (materialism); refer to Bereishis 22:3:2.1:1. Also see Maharal as to how this answer differs from that of Rebbi Banai in Answer #2.
As in the verse, "L'Gozer Yam Suf li'Gezarim" (Tehilim 136:13).
Maharal (Gevuros Hashem Ch. 7, p. 42): Avraham's greatness was in his Emunah. Avraham was the foundation of Am Yisrael, and a foundation must be strong. (That is why Avraham was tested ten times; also refer to Bereishis 22:1:2.2:1 .) A Ma'amin has firm existence; whereas material Chomer is flimsy existence. (This fits neatly with what Maharal writes here - Chomer is overcome by someone who transcends Chomer.) Maharal (ibid.) - A Ma'amin is happy; he will not become angry. If so, Emunah is not merely intellectual knowledge that Hashem runs the world, but rather to live by that Emunah. (EK)
Avtalyon emphasizes the Emunah exhibited by Am Yisrael as a whole; whereas Shemaya (in answer #8) highlights Avraham's Emunah, which was stronger.
A town also known as Tzipori (Megilah 6a).
"Va'Yanos va'Yetzei ha'Chutzah" (Bereishis 39:12); "Ha'Yam Ra'ah va'Yanos" (Tehilim 114:3).
This is what Yosef accomplished in Mitzrayim, setting the stage for Yisrael's sojourn there as a nation apart. Refer to Shemos 1:1:2.8:1, and Shemos 1:5:1.3:1, with their notes.
See below, 14:21:1.1:1 .
Maharal (Gevuros Hashem Ch. 23, p. 99): The Midrash portrays three metaphors for the relationship of Yisrael to Hashem; a. A daughter - Hashem is our Prime Cause, and we are the result, dependent upon Him; b. A sister - We join together in partnership, so to speak; c. a mother - There can be no cause without an effect; the child is what makes its mother into a parent. Also see Maharal above, 13:21:1.1:3 .
In Answer #9, Avtalyon mentioned the Emunah that Bnei Yisrael displayed at the beginning of the Redemption process. Acherim highlight their Emunah at its culmination.
