Parshat Beshalach
10 Shevat 5774 / January 11, 2014
Daf Yomi: Yoma 64, Nach Yomi: Judges 14
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The Song of Bnai Yisrael
Rabbi Yitzchak Meir Goodman
Rabbi Emeritus, Young Israel of Far Rockaway
(15:1) THEN Moshe and Bnai Yisrael sang this song to G-d….
The Midrash Shmos Rabbah (23:4) comments on this verse: This is as it is stated “She opened
her mouth with wisdom and the law of kindness is on her tongue…” (Proverbs).
From the day G-d created the world until Yisrael stood at the sea, we find no man who recited
“song” to the Holy One. Adam, Avraham, Yitzchak and Yaakov, did not recite Shirah. And
when the sea split for them, Bnai Yisrael immediately recitedShirah…
This Midrash interprets the verse from Proverbs as referring to Yisrael, and “opening” the
mouth, as doing something entirely new in history: Shirah. Elsewhere in the Talmud (Sanhedrin
94a) we find that King Chizkiyahu, a potential candidate to be the Messiah, was disqualified
because he did not sing Shirah after he was miraculously saved from a huge attacking army.
This leads to an interesting question: Why were our forefathers not condemned for this same
reason?
We might suggest using an idea found in many volumes called a “tzinor.” This is the concept
that great people develop a new holy dimension – a new or revolutionary level of Mitzvah – and
this becomes a “channel” for the idea to spread further, and even to develop to still higher
levels. The one who conceives the new idea is like a pioneer who sets a precedent, while
others who follow are simply continuing on a path already trodden.
A classic example might be Avraham who, in his time, created the new tzinor of hachnosas
Parshat Beshalach
10 Shevat 5774 / January 11, 2014
Daf Yomi: Yoma 64, Nach Yomi: Judges 14
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orchim ─ inviting strangers into one’s home for food and shelter, without expecting to receive
any payment. We can see how this was a revolutionary idea in his time. Surely, many people
must have thought he was either foolish or insane. To this day, it is his children especially who
are tuned to this tzinor ─ to the amazement of gentiles all over the world. They (gentiles) are
the children of Noach, and did not inherit this quality, so it seems strange to them.
Crossing the sea on dry land, Yisrael and Moshe created a new tzinor ─ singing praises to G-d
─ something never done before, as the Midrash said. We cannot criticize those who did not
create a new tzinor. Our forefathers were satisfied with building altars and thanking G-d in their
own way. We cannot criticize them for not creating the tzinor of Shirah, just as we do not
criticize scientists through the centuries for not creating air travel or developing space travel to
the moon. But once the tzinor of Shirah was created, we may indeed condemn King Tzidkiyahu
for not following this example which, from his knowledge of the Torah. he was fully aware of!
With this concept we can now also appreciate, on a simple level, the introductory word in our
quoted text, “THEN” since this is a special moment in Jewish history ─ the creation of a new
tzinor at that awesome moment.
Nevertheless, we recognize King David, not Moshe, as the great singer of Israel. This can only
be because he must have created a new tzinor for Shirah. And indeed he did; for he was the
first who sang Shirah to G-d even in trouble and tribulation.Within his first ten psalms, there are
already two such psalms ─ one when he was fleeing his own son Avshalom who was planning
to kill him, and the other, when Bat-Sheva had a stillborn after her first encounter with King
David.
This tzinor is surely the one that helped countless Jews sing “Ani maamin” even as they were
led to the gas chambers in the last century. In view of the sad fact that most of our history has
been in Golus and tragedies, the tzinor of David was more fundamental to Jews for their
survival ─ giving them the ability to dream, to hope, and to sing, even in sorrow and misfortune.
Perhaps that is why the prophet Yirmiyahu can inform us that eventually, King David himself will
return as our Mashiach (Yirm. 30:9). (Yirmiyahu does not speak of Mashiach Ben Dovid. Thus,
on Shabbos morning, we sat in the Kedushah “al yedai Dovid Mashiach Tzidkecha.”)
Parshat Beshalach
10 Shevat 5774 / January 11, 2014
Daf Yomi: Yoma 64, Nach Yomi: Judges 14
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Based on the famous Talmudic dictum which calls upon us to imitate G-d in His ways: “As he is
merciful, be thou merciful….as He buries the dead, thou too bury the dead…” it may be argued
that each pioneer who creates a new tzinor actually does not truly create it, but is the first to
draw it down from the Heavens ─ for G-d is the ultimate Creator of every tzinor. Indeed, while
Yisrael presented the world with a new tzinor at the crossing of the sea, G-d created song with
the Torah itself which Moshe calls Shirah (Devarim, 31:19). Hence, had Yisrael crossed the sea
after receiving the Torah, no true tzinor would have been fashioned then. Since it occurred
before receiving the Torah, this song becomes the first song of the people and rates being
considered the creation of the tzinor of Shira to G-d.
Shabbat Shalom.
[The above essay is an extension of a Torah maamar in Rabbi Goodman’s volume on
Shmos ─ “And There Was Light” (Targum)].
The Weekly Sidra
Rabbi Moshe Greebel
Associate Member, Young Israel Council of Rabbis
For those with more ‘Fleishig’ preferences, it must be more frustrating that the ‘finer’ cuts of
meat such as the sirloin, tenderloin, T-bone, porterhouse, and club steak are not readily
available on the Kosher market. This is so, because all these particular cuts are of the lower
end of the animal, and in that lower end there are many very thin tendons of Chailev (forbidden
fat from the Torah). The only way to remove these threads of Chailev is through the process of
Nikkur Gidim, the gouging out of tendons, which is not a simple practice, as seen from the
words of the Remah (Rav Moshe Issreles 1520- 1572) of blessed memory, in Shulchan Aruch
Yoreh Dai’ah Siman 64, S’if 7:
Parshat Beshalach
10 Shevat 5774 / January 11, 2014
Daf Yomi: Yoma 64, Nach Yomi: Judges 14
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“The order of this Nikkur (gouging) of Chailev must be overseen by an expert (in Nikkur
Gidim), and cannot be well explained in any text…..”
In today’s general Kosher meat market, Nikkur Gidim would of course, cause a cost
prohibitive situation, in which the financial burden of finding and employing such experts would
be significantly greater than the benefit. That is why the finer cuts of meat are generally not
available to us in these times. But, we shall soon return to this topic of interest.
In this week’s Sidra, the following is written concerning the Mannah:
“Then said HaShem to Moshe, ‘Behold, I will rain bread from heaven for you; and the people
shall go out and gather a certain portion every day, that I may test them, whether they will walk
in my Torah, or not.”’ (Sh’mos 16:4)
On this Passuk (verse), the M’chiltah in Parshas Vayisa (B’Shalach) #2 learns the following:
“From here, Rabbi Shimon Bar Yochai would say, ‘The interpretation of the Torah was only
given to those who ate the Mannah.’ How did this come about? One would sit and interpret,
and knew not from where his food, drink, and clothing came…..”
In essence, the eating of the Mannah meant not having to be concerned with daily needs,
which made it possible to devote the entire time to correctly interpreting the Torah without
interruption or distraction. In the text Iturei Torah (Sh’mos page 132), the following incident is
described.
In 19th century Galicia, for reasons unexplained, Jews experienced a terrible shortage of
meat. So severe was this shortage, that HaRav HaGoan Rav Yosef Shaul Nathanson (18081875) of blessed memory, permitted butchers in the city of Lvov to have the process of Nikkur
Gidim done, in order to make up for some of the loss of meat.
Hearing of this, the Divrei Chayim (Rav Chayim Halberstam of Sanz 1760- 1828) of blessed
memory, wrote a scathing letter to Rav Yosef Shaul, severely criticizing his Heter (permission)
Parshat Beshalach
10 Shevat 5774 / January 11, 2014
Daf Yomi: Yoma 64, Nach Yomi: Judges 14
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for Nikkur Gidim in Lvov. The Heter was, argued the Divrei Chayim, an affront to earlier
generations which, due to the inherent difficulties involved, discontinued the practice of Nikkur
Gidim, as displayed by the words of the Remah above.
After receiving this disapproval from the Divrei Chayim, Rav Yosef Shaul wrote a lengthy and
very erudite and Lomdish (scholarly) reply back, complete with sources, that Nikkur Gidim is
perfectly permissible especially in times of need (lack of meat).
And, at this, the Divrei Chayim wrote back that now he finally comprehended the Midrash
which states that the interpretation of the Torah was only given to those who ate the
Mannah. That is, every ‘Chiddush’ (new interpretation of the Torah previously unrealized)
always takes into account an emergency situation, or a time of need, or shortage. Now, argued
the Divrei Chayim, it is quite possible that many will be ensnared by thinking these Chiddushim
are also applicable even in normal times when there is no emergency or distress. That is
specifically why the interpretation of the Torah was only given to those who ate the Mannah,
who lacked absolutely nothing, and were never in a situation of distress. This is so, because all
their interpretations were only dependant on Torah knowledge, and never on outside
factors. This is as the Gemarah in M’gillah 28b states:
“….. Because the discussion of a legal point of Torah requires clarity, like a clear day.”
That is, argued the Divrei Chayim, legal points of Torah and other Chiddushim can only be
interpreted when there are no distractions of shortages or any other form of emergency
present. Making such Chiddushim now when there is a meat crisis, is not the time to do so. To
this missive of the Divrei Chayim, Rav Yosef Shaul wrote no reply, which served as an
admittance that he acted inappropriately when creating a Heter for Nikkur Gidim in times of a
meat shortage.
It is always most fascinating to read of the interaction of our Rabbanim of blessed memory,
one with the other, and to realize their more personal and individual self character. May they
always serve us as role models from which to continuously learn.
Parshat Beshalach
10 Shevat 5774 / January 11, 2014
Daf Yomi: Yoma 64, Nach Yomi: Judges 14
Weekly Dvar Torah
A project of the
NATIONAL COUNCIL OF YOUNG ISRAEL
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May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our
times. Good Shabbos.
Confidential matters may be sent to Rabbi Greebel at: [email protected]
Are You Underrated?
Rabbi Dov Shapiro
Associate Member, Young Israel Council of Rabbis
My first rabbinic position was in the Pelham Parkway section of the Bronx. In our Shul there
was an individual who studiedmishnayos prodigiously; he was rarely seen without his Artscroll
mishnayos. Before davening, between aliyos, and during breaks, this man diligently
completed mesechtos and sedorim of mishnayos. I rarely saw him
studying gemara; mishnayoswas his thing. Then about eight years ago, in 2005, his wife
witnessed the 11th Siyum Hashas of the daf yomi. She was so inspired that she was mkabel
(committed) that her husband would begin learning the daf yomi. Not wanting to renege on his
wife’s “pledge”, he began studying the daily daf. He has since completed shas and is now on
his second time throughtalmud bavli. I was not surprised that he honored his wife’s pledge; he
is a gentleman and a wonderful husband. Nor was I surprised that he was able to complete the
entire shas; he is highly intelligent and yeshiva educated. What I find remarkable about this
incident is that had his wife not committed him to learning the daf yomi, he might have never
joined, feeling that his diligent studying of mishnayos was enough of an undertaking for him.
Like many people, he saw studying an entire dafof gemara every day as being beyond his
abilities until he tried it and realized that he had underestimated his own potential. Thankfully,
his wife had not.
Parshat Beshalach
10 Shevat 5774 / January 11, 2014
Daf Yomi: Yoma 64, Nach Yomi: Judges 14
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In his defense, underestimating one’s potential is a mistake made even by great, well-meaning
people.
In Parshas B’shalach, we read how three days after leaving Egypt, the Jews reached the
impassable Yam Suf (Red Sea). With the Egyptian army pursuing them from behind and the
turbulent sea in front of them, their situation seemed desperate. They cried out to Hashem in
prayer and then turned and spoke to Moshe: “Are there not sufficient graves in Egypt that you
have taken us out to be killed by our enemies in the desert?!” Moshe joined the Jews in prayer
and then reassured them that Hashem would rescue them from the approaching Egyptians.
Indeed before Moshe had even finished davening, Hashem interrupted his prayers and
instructed Moshe to order the Jews to enter the Yam Suf which led to the miraculous kriyas
Yam Suf (splitting of the red Sea).
In explaining the sequence of events, the Sforno points out that while Moshe did indeed join the
Jews in prayer, his prayer was different than the Jews’. Moshe himself felt no fear at the
approaching army; he was confident that Hashem was in control and would protect the Jews.
Moshe’s prayer concerned the Jews’ attitude and their reaction to the danger they were in.
The Sforno (14:15) explains that Moshe understood that for the sea to split it was necessary for
the Jews to demonstrate their faith. Moshe was therefore alarmed when he heard the Jews
complaining about the fact that Hashem had taken them out of Mitzrayim. He prayed to
Hashem because he felt that their cynicism indicated that they lacked the faith to follow
Hashem’s instructions and enter into the raging sea. To Moshe’s prayer Hashem responded
“There is no need for this prayer, instruct the Jews to enter the sea and they will do so. You are
being choshed b’ksheirim, (placing inappropriate suspicion) by questioning their level of faith.
Moshe followed Hashem’s insructions and indeed the Jews marched into theyam suf, causing
the sea to split.
From the dialogue between Hashem and Moshe, we can learn an interesting lesson. Moshe
Rabbeinu was a great friend and protector of the Jewish people. If there ever was an
unflinching advocate for Klal Yisroel, a loyal representative who consistently defended them
when they sinned, prayed for them when they were in need, and tolerated their indiscretions, it
was Moshe Rabbeinu. In fact, Hashem chose Moshe to be the leader of Klal Yisroel precisely
Parshat Beshalach
10 Shevat 5774 / January 11, 2014
Daf Yomi: Yoma 64, Nach Yomi: Judges 14
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because he possessed the selfless love that allowed him to always see them in the best
possible light. Yet even Moshe, with all his love for Klal Yisroel and his desire to see the innate
goodness within them, underestimated what they were capable of accomplishing at this
moment. Hearing their response to the fear of being chased by the Egyptians, seeing that they
were lacking in their appreciation of Hashem’s kindness and protection, Moshe evaluated that
they were lacking the faith to be able to enter into the raging sea. Hashem told Moshe that his
evaluation was incorrect. While it is true that they spoke improperly, they have greater faith than
you think. They possess the faith to do exactly as you instruct them and their faith will earn the
splitting of the Red Sea.
We all want to feel successful and accomplished in life. Whether our goals are in Torah
learning, davening, initiating achesed project, or becoming involved in a community
organization, there are many worthwhile projects awaiting our attention. Often we dismiss a
project without even attempting it because we have decided that we cannot succeed. Since we
don’t want to fail we are reluctant to even make the attempt.
From this chazal we see how susceptible we are to underestimating the abilities that exist within
us. Just as Moshe underestimated the Jews’ potential, we are prone to the same mistake
regarding our own potential. So the next time you whimsically dismiss a goal as unrealistic,
remember the words Hashem told Moshe: “Don’t underestimate the ability of my children. Tell
them what is expected of them and they will succeed”. Those words resonate as powerfully
today as they did atkrias Yam Suf. If we allow them to inspire us and inject new optimism into
our aspirations, we will surprised at what we can accomplish.
Rabbi Dov Shapiro is the Rav of Kehillas Bnei Aliyah in New Hempstead, and a Certified
Mohel. He can be reached at 877-88-Mohel or www.eastcoastmohel.com. To receive an email of his weekly parsha column, [email protected].
The Merit of a Mitzvah: You Get Credit for Consequence as
Well as Performance
Parshat Beshalach
10 Shevat 5774 / January 11, 2014
Daf Yomi: Yoma 64, Nach Yomi: Judges 14
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Rabbi David Sochet
Associate Member, Young Israel Council of Rabbis
Shlomo HaMelech (King Solomon) writes [1] ‫ חכם לב יקח מצוות ואויל שפתים ילבט‬- One of wise
heart gathers mitzvohs, but a fool's lips stumble". Chazal [2] relate this pasuk to a pasuk in this
week's parsha. The pasuk [3] states: ‫ – ויקח משה את עצמות יוסף עמו‬Moshe took the bones of
Yosef with him. While all of Bnei Yisroel was occupied with gathering gold and silver from their
Egyptian neighbors, Moshe Rabeinu was involved in the search for Yosef's remains. For the
Bnei Yisroel to take the gold and valuables from the Egyptians was also Hashem’s will, as the
pasuk says [4] ‫" – דבר נא באזני העם וישאלו איש מאת רעהו ואשה מאת רעותה כלי כסף וכלי זהב‬please
speak in the ears of the people. Let each man request of his fellows and each woman from her
fellows silver vessels and gold vessels." The Gemarah [5] comments that this was a Divine
obligation to fulfill Hashem’s promise to Avraham Avinu that his descendants would
leave Egypt with great wealth.
The commentators ponder as to what was so special about Moshe Rabeinu's actions that he is
described as “wise of heart” in gathering mitzvohs, namely the mitzvah of gathering Yosef’s
bones. After all, the Torah openly commands the people in ‘that each man ask his fellow
(Egyptian) man and each woman ask her fellow (Egyptian) woman for gold and silver utensils’.
If this was also a mitzvah, why is this mitzvah considered to be of greater value? Another
difficulty is the wording ‘wise of heart in gathering 'mitzvohs’ where mitzvohs is written in its
pluralistic form instead of being written in its singular state 'mitzvah'.
Before Yosef passed away he made his brothers take an oath that when they leave Egypt
they would take his remains with them. As the pasuk [6] says ‫ויאמר יוסף אל אחיו אנכי מת ואלקים‬
‫ וישבע יוסף את בני‬,‫פקד יפקד אתכם והעלה אתכם מן הארץ אל הארץ אשר נשבע לאברהם ליצחק וליעקב‬
‫ – ישראל לאמר פקד יפקד אלקים אתכם והעליתם את עצמתי מזה‬Yosef said to his brothers “I am about
to expire, but Hashem will surely remember you and bring you up out of this land to the land
that He swore to Avraham, to Yitzchock and to Yaakov.” Then Yosef adjured the children
of Israel, saying, “Indeed Hashem will remember you, and you will bring my bones up out of this
place.” Although Yosef made this demand of all his brothers, in fact, Moshe was the only one
who sought out the remains of Yosef in order to take them out of Egypt. Moshe understood that
Parshat Beshalach
10 Shevat 5774 / January 11, 2014
Daf Yomi: Yoma 64, Nach Yomi: Judges 14
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by his locating the remains of Yosef, the Jews would not have to do so and therefore they
would be free to undertake the task of asking their Egyptian neighbors for their utensils. Moshe
actually enabled the rest of Bnei Yisroel to fulfill the mitzvah of getting the gold and silver of
Mitzrayim.
More so Chazal tell us [7] that the Red Sea only split when it saw Yosef's bier. Ultimately
without Yosef’s bones the Bnei Yisroel would not have been able to leave Egypt, regardless of
all the miracles that had taken place. Moshe Rabeinu's efforts was what brought about Klal
Yisroel’s ability to fulfill the mitzvah that they had chosen to perform (indeed the reason that the
Yam Suf split in the first place, was to save the Jews from certain death, making a great miracle
and causing great Divine revelation as the sea split, and giving the Jews the added bonus of
bizas hayam, the spoils of the Egyptian army that subsequently washed up on the shores of the
Yam Suf. The Medrash [8] says that these spoils taken from the Egyptian army at Yam
Suf were of even greater value than the gold and silver taken from the Egyptians in the
land of Egypt.).
Moshe, by virtue of his ‘wise heart’ realized that it is impossible for a person to do these two
mitzvohs simultaneously; locating Yosef's bier and gathering the wealth of Egypt. He therefore
took it upon himself to fulfill the task of taking Yosef’s bones enabling everyone else to fulfill the
duty of acquiring Egypt’s wealth and ultimately crossing the sea which brought them additional
wealth. Moshe deserves credit for the fulfillment of both mitzvohs although he personally
performed only one. We can thus understand why the Medrash refers to Moshe as 'the wise
heart who gathers "mitzvohs"- written in plural - as opposed to the singular form "mitzvah". The
Medrash is alluding to Moshe's enabling of the fulfillment of both mitzvohs.
We can learn a valuable lesson from the above. When we perform a good deed we merit
reward not only for this particular act, but we are also credited with all consequential benefits
that result from our actions.
Additionally the pluralistic word of Mitzvohs can be explained that although ‘mitzvah’ simply
means "commandment", it is also from the same Hebrew root as the Aramaic word of tzavsa
(tzavta) [9], which means "to cleave and connect." This is indicative of the concept that
whenever one performs a Mitzvah, he is (if one were permitted to use an expression that
Parshat Beshalach
10 Shevat 5774 / January 11, 2014
Daf Yomi: Yoma 64, Nach Yomi: Judges 14
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approaches apotheosis) becoming bound and attached to Hashem!
The Gemarah [10] states that as a reward for his efforts toward Yosef’s burial, Moshe Rabeinu
merited being buried by Hashem Himself. Moshe attached himself to Hashem (again we must
distance ourselves from apotheosis) by fulfilling the Mitzvah of handling Yosef’s bones as a
totally selfless act and as a result of this deed Hashem Himself buried Moshe which is
the expression of the ultimate connection to Hashem that a person in
his physical state can possibly have.
Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it.
Feel free to contact me at [email protected] with any questions and comments.
Good Shabbos.
[1] Mishlei / Proverbs 10:8
[2] Tractate Sotah 13A and Shemos Raba 20:19
[3] Shemos / Exodus 13:19
[4] Shemos / Exodus 11:2
[5] Tractate Berachos 9A
[6] Bereishes / Genesis 50:24-25
[7] Tractate Sotah 13B
[8] Medrash Tanchuma Yashan 16
[9] See Tractate, Bava Metzia 28A
[10] Tractate Sotah 13B
‫‪Parshat Beshalach‬‬
‫‪10 Shevat 5774 / January 11, 2014‬‬
‫‪Daf Yomi: Yoma 64, Nach Yomi: Judges 14‬‬
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‫‪Meafar Kumi‬‬
‫‪Rabbi Ronen Shaharabany‬‬
‫‪Graduate, Young Israel Rabbinic Training Program‬‬
‫מובא בחז"ל מספר דברים שגרמו לנס קריעת ים סוף‪ .‬איתא בחז"ל (מדרש תהלים‪ ,‬מזמור קיד) "הים ראה וינס" (תהלים קיד‪ ,‬ג)‪ .‬מה ראה‪ ,‬את ארונו של יוסף‪ .‬אמר‬
‫הקב"ה ינוס מפני הָ נַס‪ ,‬דכתיב אצל יוסף "וינס ויצא החוצא" (בראשית לט‪ ,‬יב)‪ .‬ועוד‪ ,‬רבי עקיבא אומר בזכות יעקב אני קורע להם את הים (שמות רבה כא‪ ,‬ח)‪ .‬ועוד‬
‫איתא (הובא בישמח משה)‪" ,‬הים ראה וינס"‪ ,‬מה ראה‪ ,‬ברייתא דרבי ישמעאל ראה‪ .‬וצריך ביאור‪ ,‬מדוע הים נקרע מסיבות אלו? ועוד‪ ,‬איתא בסוטה (ל‪ ,):‬דרש רבי‬
‫?"ליבם לומר שירה"‪ ,‬היה לו לומר "נתנו עיניהם ע"ש‪ .‬והקשו המפרשים (אפריון‪ ,‬ועוד)‪ ,‬מהו הלשון "נתנו ‪,‬נתנו עיניהם לומר שירה עקיבא בשעה שעלו ישראל מן הים‬
‫בברית בין הבתרים נגזרה גלות על בני ישראל ל‪ 044‬שנה‪ .‬אך למעשה בני ישראל היו במצרים רק ‪ 014‬שנה‪ .‬ומבואר בספרים (מעדני אשר עמ' פו)‪ ,‬שים סוף לא רצה‬
‫להקרע לישראל כי סבר שבני ישראל יצאו ממצרים קודם זמנם‪ .‬ואיך באמת יצאו ישראל לאחר ‪ 014‬שנה? חז"ל גילו לנו שבני ישראל‪ ,‬אכן‪ ,‬השלימו את חובת גלותם‪.‬‬
‫בשכר נשים צדקניות שהיו באותו הדור נגאלו ישראל ממצרים‪ .‬מה עשו‪ ,‬בשעה שהיו הולכות לשאוב מים‪ ,‬הקב"ה מזמן להן דגים קטנים בכדיהן רבי עקיבא "דרש‬
‫ושואבין מחצה מים ומחצה דגים‪ ,‬ומוליכות אצל בעליהן ושופתות להם שתי קדרות‪ ,‬אחת של חמין ואחת של דגים‪ ,‬ומאכילות אותם ומרחיצות אותם וסכות אותם‬
‫ומשקות אותם (כדי לעורר בהם רצון מצו ות הפריה) ונזקקות להם" (שמות רבה א‪ ,‬יב)‪ ,‬ע"ש‪ .‬ופירש ה"פרשת דרכים" (דרך מצרים‪ ,‬דרוש חמישי)‪ ,‬שבזכות הנשים זכינו‬
‫ריבוי העם השלים את ‪,‬להשלים את ה‪ 044‬שנה‪ .‬עבודת ‪ 044‬שנה נגזרה על ישראל כל זמן שמתרבים כדרך הטבע‪ ,‬אך מכיון שישראל פרו ורבו שלא כדרך הטבע‬
‫דהיינו‪ ,‬גזירת גלות ל‪ 044‬שנה נגזרה על בני ישראל בהתאם לכמות האנשים שהיו צריכים להיות במצרים על פי דרך הטבע‪ .‬אך מכיון שפרו ורבו ביותר‪ ,‬ריבוי ‪.‬הזמן‬
‫‪.‬העם השלים עבודת ‪ 044‬שנה בפחות זמן‬
‫מבואר בספרים‪ ,‬שריבוי העם השלים את הזמן רק מכיון שישראול גדרו את עצמם בעריות‪ .‬אם ישראל היו מתערבבים עם המצריות‪ ,‬הוולדות לא היו יהודים ולא היו‬
‫‪.‬עולים לריבוי העם כדי להשלים את הזמן‬
‫זה שבני ישראל היו גדורים בעריות גופא צריך ביאור‪ .‬בני ישראל נפלו למ"ט שערי טומאה‪ ,‬ועבדו עבודה זרה‪ .‬אם כן פלא הוא שגדרו עצמם דווקא בעריות‪ .‬מאיפה להם‬
‫הכח לעמוד בנסיו ן הקשה של עריות‪ ,‬בהיותם שקועים במצרים‪ ,‬ערוות הארץ‪ ,‬עם המצרים שידועים כשטופי זימה? אומרו חז"ל (ויקרא רבה לב‪ ,‬ה)‪ ,‬בני ישראל לא זכו‬
‫‪.‬עם אשת פוטיפר‪ ,‬ובזכות זה בני ישראל זכו לגדור עצמם בעריות במצרים במצרים לזה מצד עצמם‪ ,‬אלא בזכות יוסף הצדיק‪ .‬יוסף הצדיק עמד בנסיון של עריות‬
‫רב ושמואל‪ ,‬חד אמר לעשות מלאכתו ממש‪ ,‬וחד אמר ‪",‬אבל איך יוסף עצמו זכה לעמוד בנסיון כה קשה? איתא בגמרא (סוטה לו‪" ,):‬ויבא הביתה לעשות מלאכתו‬
‫אותו היום יום חגם היה‪, ,‬תנא דבי ר' ישמעאל ?לעשות צרכיו [עמה] נכנס‪" .‬ואין איש מאנשי הבית שם בבית"‪ ,‬אפשר בית גדול כביתו של אותו רשע לא היה בו איש‬
‫באותה שעה ‪ ",‬והלכו כולן לבית עבודת כוכבים שלהם‪ ,‬והיא אמרה להן חולה היא‪ .‬אמרה‪ ,‬אין לי יום שניזקק לי יוסף כיום הזה‪" .‬ותתפשהו בבגדו לאמר שכבה עמי‬
‫אמר לו‪ ,‬יוסף‪ ,‬עתידין אחיך שיכתבו על אבני אפוד ואתה ביניהם‪ ,‬רצונך שימחה שמך מביניהם ותקרא רועה זונות? מיד‪, ,‬באתה דיוקנו של אביו ונראתה לו בחלון‬
‫מי גרם ‪",‬מידי אביר יעקב" ‪" ,‬ותשב באיתן קשתו"‪ ,‬אמר רבי יוחנן משום ר' מאיר‪ ,‬ששבה קשתו לאיתנו‪" ,‬ויפוזו זרועי ידיו"‪ ,‬נעץ ידיו בקרקע ויצאה ש"ז מבין ציפורני ידיו‬
‫‪.‬ע"ש ‪,‬אלא אביר יעקב ‪,‬לו שיחקק על אבני אפוד‬
‫עתה הדברים מאירים כספירים‪ .‬הים לא רצה להקרע לישראל כי סבר שיצאו ממצרים קודם זמנם‪ .‬אך למעשה‪ ,‬ריבוי העם השלים את הזמן‪ .‬אבל זה רק בגלל שישראל‬
‫היו גדורים בעריות בזכות יוסף שנס מאשת פוטיפר‪ .‬ממילא "הים ראה וינס"‪ ,‬נס מפני יוסף הצדיק שנס מאשת פוטיפר‪ .‬ורבי עקיבא אמר שבזכות יעקב נקרע הים‪,‬‬
‫ראה‪ ,‬שהרי רבי דרבי ישמעאל שהרי כל הסיבה שיוסף זכה לעמוד בנסיון‪ ,‬היה בגלל שראה דמות דיוקנו של יעקב‪ .‬ושפיר אמרו חז"ל‪ ,‬מה ראה הים ונס‪ ,‬ברייתא‬
‫‪.‬ישמעאל הוא זה שחידש שדמות דיוקנו של יעקב נראתה ליוסף בחלון‪ ,‬כדאיתא בגמרא הנ"ל‬
‫ונפלא ביותר ששתי מימרות אלו דרבי עקיבא – ריבוי העם השלים את הזמן‪ ,‬ובזכות יעקב נקרע הים – הם לשיטתו‪( .‬ודו"ק‪ ,‬שהפסוק המגלה שדמות דיוקנו של יעקב‬
‫‪").‬רבי עקיבא" שהם אותיות ‪",‬אביר יעקב" הציל את יוסף‪ ,‬קורא לו‬
‫רבי עקיבא בא לרמוז באופן נפלא מדוע זכו ישראל לנס קריעת ים ‪".‬נתנו עיניהם לומר שירה ‪,‬בשעה שעלו ישראל מן הים רבי עקיבא עתה נבין את דברי הגמרא "דרש‬
‫‪Parshat Beshalach‬‬
‫‪10 Shevat 5774 / January 11, 2014‬‬
‫‪Daf Yomi: Yoma 64, Nach Yomi: Judges 14‬‬
‫‪Weekly Dvar Torah‬‬
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‫זו "ואחרי עיניכם" ‪.‬זו מינות "אחרי לבבכם" – "סוף‪ ,‬שבגללו אמרו שירה‪ .‬איתא בחז"ל (ספרי במדבר‪ ,‬פיסקא קטו) על הפסוק "ולא תתורו אחרי לבבכם ואחרי עיניכם‬
‫‪,‬של ישראל היו מתוקנים "עיניהם" ע"כ‪ .‬בני ישראל עבדו עבודה זרה‪ ,‬ועבודה זרה כנגד הלב‪ ,‬וממילא "לבם" היה פגום ולא יכלו "לתת ליבם לומר שירה"‪ .‬אך ‪,‬זנות‬
‫דהיינו בזכות ‪",‬נתנו עיניהם לומר שירה ‪,‬שהרי גדרו עצמם בעריות‪ ,‬ובזכות זה גופא נקרע הים‪ .‬וזה שדרש רבי עקיבא בדקדוק לשונו‪" ,‬בשעה שעלו ישראל מן הים‬
‫‪.‬עיניהם – שגדרו עצמם בעריות‬
‫חידש שריבוי העם השלים את הים לא רצה להקרע כי סבר שישראל יצאו ממצרים קודם זמנם‪ .‬ורבי עקיבא ‪.‬רבי עקיבא הוא לשיטתו ומתוקים הדברים מדבש‪ ,‬שהרי‬
‫הזמן‪ .‬ולכן אמר רבי עקיבא שהים נקרע בזכות יעקב שגרם ליוסף לגד ור עצמו בעריות‪ ,‬שממילא גרם לישראל לגדור עצמם בעריות‪ ,‬וממילא לריבוי העם להשלים את‬
‫‪.‬בשעה שעלו ישראל מן הים‪ ,‬נתנו עיניהם לומר שירה"‪ ,‬דהיינו בזכות שגדרו עצמם בעריות זכו לקריעת הים" רבי עקיבא הזמן‪ .‬ולכן אמר‬
‫בני ישראל פתחו את שירתם על הים "אשירה לה' כי גאה גאה ‪ ,‬סוס ורכבו רמה בים" (שמות טו‪ ,‬א)‪ .‬וקשה‪ ,‬ראשית‪ ,‬מה פשעו הסוסים שמתו ביחד עם המצרים? ועוד‪,‬‬
‫?מדוע ישראל בחרו לשבח את ה' על מיתת הסוסים בראשונה‪ ,‬האם דבר זה כה חשוב‬
‫עתה ניתן להבין עוד דבר נפלא‪ .‬איתא במשנה (מכות ה‪" :):‬על פי שנים עדים או שלשה עדים יומת המת" (דברים יז‪ ,‬ו)‪ .‬אם מתקיימת העדות בשנים‪ ,‬למה פרט הכתוב‬
‫אומר‪ ,‬לא בא השלישי להקל אלא להחמיר עליו ולעשות דינו כיוצא באלו‪ .‬ואם כן ענש הכתוב לנטפל לעוברי העבירה כעוברי עבירה‪ ,‬על אחת כמה רבי עקיבא ‪.‬בשלשה‬
‫וכמה ישלם שכר לנטפל לעושי מצווה כעושה מצווה‪ ,‬ע"כ‪ .‬דהיינו‪ ,‬עדות מתקיימת בשני עדים‪ ,‬ועדותו של השלישי לא מעלה ולא מוריד‪ .‬נמצא שהוא נטפל לשני העדים‪,‬‬
‫ובכל זאת התורה מענישה אותו כשני העדים‪ .‬כאן למד רבי עקיבא‪ ,‬שאם הנטפל לעוברי עבירה נענש כעוברי עבירה‪ ,‬על אחת כמה וכמה שהקב"ה ישלם שכר לנטפל‬
‫לעושי מצווה כעושה מצווה‪ .‬לאור זה נר אה לומר‪ ,‬שהסוס מת יחד עם המצרי‪ ,‬כי היה "נטפל לעוברי עבירה"‪ ,‬שנענש כעוברי העבירה (ושוב ראיתי שכן פירש בספר‬
‫?"נופך משלי"‪ ,‬לרבי משה האלטער‪ ,‬עמ' עח‪ .‬נדפס בשנת תר"פ)‪ .‬אך בכל זאת‪ ,‬מדוע דבר זה כה חשוב שישראל קבעו הודיה על כך בתחילת שירתם‬
‫אפשר לומר‪ ,‬שישראל חששו שלא יקבלו שכר על שגדרו עצמם בעריות‪ ,‬שהרי עשו זאת בזכות יוסף‪ ,‬וכן הים נקרע בזכות יעקב ויוסף‪ ,‬ומדוע מגיע להם שכר על דבר‬
‫שלא עשו בכח עצמם‪ .‬לכן ה' למדם את חידושו של רבי עקיבא שהנטפל לעוברי עבירה נענש כעוברי עבירה‪ ,‬שהסוס נענש יחד עם הרוכב‪ .‬מכאן למדו ישראל קל וחומר‬
‫לעצמם‪ ,‬אף שגדרו עצמם בעריות בזכות יוסף‪ ,‬והיו כ"נטפלים לעושי מצווה"‪ ,‬על אחת כמה וכמה שיקבלו שכר טוב כעושי מצווה‪ .‬ושפיר הודו ישראל להקב"ה על זה‬
‫‪.‬ילמד זאת לישראל רבי עקיבא בראשונה‪ .‬ומה נפלאו הדברים שדווקא‬