Beshalach - Intimate Connection

Hashem said to Moses, Behold! I am going to rain down for you bread from heaven, and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching.

וַיֹּ֤אמֶר ה' אל־משֶׁ֔ה הִֽנְנִ֨י מַמְטִ֥יר לָכֶ֛ם לֶ֖חֶם מִן־הַשָּׁמָ֑יִם וְיָצָ֨א הָעָ֤ם וְלָֽקְטוּ֙ דְּבַר־י֣וֹם בְּיוֹמ֔וֹ לְמַ֧עַן אֲנַסֶּ֛נּוּ הֲיֵלֵ֥ךְ בְּתֽוֹרָתִ֖י אִם־לֹֽא

Shmot 16:4

The Slonimer Rebbe raises several questions around this pasuk: 

• Why is this mitzvah (mannah) the only mitzvah in the Torah to explicitly be used as a test to the Jewish people's commitment to Torah
• With this being presented as a test, why is the test not presented immediately adjacent to the mitzvah ( I am going to rain down for you bread from heaven so that I can test them, whether or not they will follow My teaching), rather another phrase interrupts - "the people shall go out and gather what is needed for the day"

Eternal Provisioning
Says the Slonimer Rebbe,  this idea comes to underscore the eternal nature of the Torah  and that it doesn't just address events in the past, but  remains relevant to Jews always. He brings insights from the works of the Baal Shem Tov, saying that this Parsha provides a foundation regarding faith and trust about one's livelihood.

Bringing Noam Elimelech, the Slonimer Rebbe explains this concept, saying that the word "מַמְטִ֥יר" (rain down) is written in the present tense, further supporting the eternal nature of these concepts. Just as Hashem brings down rain from heaven, so also does he bring down bread, and always has impact on our livelihood.

Trust
It is the responsibility of every Jew to prepare a vessel to receive all this goodness from heaven - this vessel is the trait of trust.

Thus "וְיָצָ֨א הָעָ֤ם" (the people shall go out) comes to show that when we go out and venture beyond the boundary of trust, then we left to toil everyday to find our own livlihood.

The story of mannah comes to set the foundations for faith and trust in Hashem, and that He ultimately is responsible for our livlihood.


A Parable
The Slonimer Rebbe brings a Gemarrah in Yoma (76A):

R. Simon b. Yohai was asked by his disciples: Why did not the manna come down unto Israel once annually? He replied: I shall give a parable: This thing may be compared to a king of flesh and blood who had one son, whom he provided with maintenance once a year, so that he would visit his father once a year only. Thereupon he provided for his maintenance every day, so that he called on him every day. The same with Israel. One who had four or five children would worry, saying:
Perhaps no manna will come down to-morrow, and all will die of hunger. Thus they were found to turn their attention to their Father in Heaven.

This is the lesson of Mannah, that for a Jew everyday there is a need for a direct line to Hashem to request a livelihood. Everyday a Jew has to turn towards heaven, and with heavy eyes, request help in getting livelihood.

This is why it says "לְמַ֧עַן אֲנַסֶּ֛נּוּ הֲיֵלֵ֥ךְ בְּתֽוֹרָתִ֖י אִם־לֹֽא" (so that I can test them, whether or not they will follow My teaching). That is the purpose of a Jew, for like the parable in Yoma, a Jew has to turn to Hashem and come to Him everyday. This is what Hashem wants, pleasing Him. Likewise we see this similarly by the curse brought up on the snake, that he had all the sustenance that he needed, since the snake is unwelcome before Hashem so he can always find his sustenance everywhere and never has to turn to Hashem for help.

However a Jew has been blessed, that he has to turn to Hashem everyday, as it says in Tehillim:

Everyone's eyes look to You with hope, and You give them their food in its time. You open Your hand and satisfy every living thing [with] its desire

עֵ֣ינֵי כֹ֖ל אֵלֶ֣יךָ יְשַׂבֵּ֑רוּ וְאַתָּ֚ה נוֹתֵֽן־לָהֶ֖ם אֶת־אָכְלָ֣ם בְּעִתּֽוֹ פּוֹתֵ֥חַ אֶת־יָדֶ֑ךָ וּמַשְׂבִּ֖יעַ לְכָל־חַ֣י רָצֽוֹן

Tehillim 145: 15-16

Beshalach - The Power of Torah

So Moses stretched out his hand over the sea, and toward morning the sea returned to its strength, as the Egyptians were fleeing toward it, and Hashem stirred the Egyptians into the sea.

יֵּט משֶׁה אֶת יָדוֹ עַל הַיָּם וַיָּשָׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ וּמִצְרַיִם נָסִים לִקְרָאתוֹ וַיְנַעֵר ה` אֶת מִצְרַיִם בְּתוֹךְ הַיָּם

Shmot 14:27

What does this mean "the sea returned to its strength" (לאיתנו), couldn't the verse have just said the sea returned, or went back?

Says the Or HaChaim Hakadosh, this expression "the sea returned to its strength" (לאיתנו), means that the sea went back to its initial condition. Bringing the Midrash Rabba on Breisheet, we learn:

R' Yochanan says: Hashem stipulated with the Sea that it should split before Yisrael; thus it is written (Shemos 14:27), 'And the sea returned... to its strength (l'eitano),' to the stipulation (l'tano) that [Hashem made] with it.

Breisheet Rabba 5:5

The  Or HaChaim Hakadosh says that he has a problem with the reference to this condition here, rather the condition belongs to the time of the separation of the earth and waters. So perhaps the verse is coming to explain that after the water returned, the sea realized that it was created with a special condition in place. 

What Makes Water Split?

What was the nature of this stipulation that Hashem made with the sea? What were the conditions required for the sea to respond accordingly?

First, the Or HaChaim HaKadosh looks at how the sea responded when Moshe approached for it to split.

Moses went to divide the sea as G-d had commanded, but the sea refused to comply, exclaiming: "What, before you shall I divide? Am I not greater than you? For I was created in the third day and you on the sixth." 

Shmot Rabbah 21:6

The Or HaChaim HaKadosh then contrasts Moshe's confrontation with the sea, to the encounter of R. Pinchas Ben Yair with the river.

Once, R. Pinchas b. Yair was on his way to redeem captives, and came to the river Ginnai. ‘O Ginnai’ , said he, ‘divide thy waters for me, that I may pass through thee’. It replied. ‘Thou art about to do the will of thy Maker; I, too, am doing the will of my Maker. Thou mayest or mayest not accomplish thy purpose; I am sure of accomplishing mine’. He said: ‘If thou wilt not divide thyself, I will decree that no waters ever pass through thee’. It, thereupon, divided itself for him.

Chulin 7a (Soncino Translation)

 Why did Moshe seem to face a much more stubborn body of water then R. Pinchas Ben Yair?

Created with Conditions
The Or HaChaim HaKadosh explains that within the outset of creation itself were special conditions set within all of creation.

R. Jeremiah b. Eleazar said: Not with the sea alone did God make a stipulation, but with everything which was created in the six days of creation, as it is written, "I made the earth, and I created man upon it; as for Me-My hands stretched out the heavens, and I ordained their host." (Isa. 45:12).

Breisheet Rabba 5:5

In fact the creations were made to be subordinate to Torah, and those that endeavor in it. This means that the creations are subjugated to the will of the Torah and those learned in Torah, as if Hashem Himself were ruling over them. As it says in Vayikra Rabba, "Hakodesh Baruch Hu said to the world 'Who created you? Who created Yisrael? It was all out of the power of the Torah.'

Before and After Torah
Here The Or HaChaim HaKadosh explains the fundamental issue at work. For at the time of the departure from Egypt, it was still BEFORE receiving the Torah. So the initial conditions set with the creations at the time of creation were not active yet. This explains the reason for the protests of the sea against Moshe's request to split. The sea's claim that "I was created in the third day and you on the sixth" indicates that Moshe was not yet considered a Ben Torah - a Master of Torah.

Moshe split the sea not from his status of a Torah Master, but with the help of Hashem. As the midrash says, "From my hand I (i.e Hashem) stretched the heavens, and all their legions I have commanded,': I commanded the sea to split before Yisrael; I commanded the heavens and the earth to be silent before Moshe. (Breisheet Rabba 5:5)"  This gave Moshe the appearance of being a Ben Torah to the sea, as it says "from His right hand was a fiery Law for them" (Devarim 33:2), causing the conditions from creation to activate and the sea to split.

Yet after receiving the Torah, every Torah Master, every Tzadik carries with him a divine contract giving him power over creation. Thus we see the innate power and confidence that R. Pinchas ben Yair showed when he confronted the river, that as a true Torah Master he could demand that the river succumb to his will.