How We Were Zocheh to Kriyas Yam Suf – Rav Yeruchem Olshin

Introduction to Parshas Beshalach – Rav Yeruchem Olshin Shlita

In the last paragraphs of Hoshanos that are said every day of Sukkos, we say, “k’hoshata tevuim betzul gezorim yikorcho imom mavirim” – Like You saved the drowning ones in the depths etc. when they were transporting Your glory along with them. “In explaining these words, the Siddur Otzar HaTefillos quotes Rav Yehoshua Leib Diskin who teaches us something absolutely incredible. With the words, “tevuim betzul gezorim,” the paytan refers to Klal Yisroel at the moment they were drowning in the Yam Suf.

The Initial Crisis at the Yam Suf

For, as we know, it was then that midas hadin claimed that the yam shouldn’t split. After all, “halolu ovdei avodah zora v’halolu ovdei avodah zora” – Both the Mitzriyim and the Yidden were ovdei avodah zora. In fact, as the Gemara tells us in Sanhedrin 103, at the very moment that they walked into the Yam Suf they were actually carrying the avodah zora of pesel Michah. Why, then, asked the midas hadin, should the yam split for one and drown the other? And it was for that reason, Chazal tell us, that the Yam Suf refused to split. And, the Yidden were, indeed, “tevuim batzul.” The water was already up to their noses. They were truly beginning to drown.

The Divine Intervention

However, as the Medrash tells us, “v’hamayim lahem chomah miminam u’mismolem.” The water stood up like walls alongside them. But only for two reasons. “Miminam” – in the zechus of the Torah, which is referred to as, “mimino aish das lamo” – in the zechus of the Torah that they were about to be mekabel at Har Sinai. And, “mismolem” – in the zechus of the tefillin that they wore on their left arms.

The Deeper Understanding from the Midrash

This same idea, says the Otzar HaTefillos, can be found in the Pesikta Zutrasa d’Rebbi Tovia in Parshas Beshalach. If one studies the words of the posuk, says the Medrash, he will notice that when the posuk says, “v’hamayim lahem choma,” the word, “choma,” is spelled without a “vav,” thus also understood as “anger”. At that moment the malachim were filled with anger. Because, as we mentioned, they were carrying avodah zora along with them. And it was only in the zechus of the Torah and the mitzvah of tefillin that they were saved.

The Historical Timing of Tefillin

In explaining these Medrashim, Rav Yehoshua Leib makes an incredible revelation. When did Klal Yisroel begin to wear tefillin? While we on our own would have no idea, Rav Yehoshua Leib tells us. Right after the Yidden finished eating their korban Pesach there was still much time left until Yetzias Mitzrayim. And it was then that the Borei Olam said the parsha of, “kadesh li kol bechor”. And it was in that parsha that He commanded them, “v’haya l’os al yodcha u’lezikaron bein einecha”. It was then that He commanded them regarding the mitzvah of tefillin. In fact, it was at that moment, says Rav Yehoshua Leib, that the Yidden took the skins and sinews of the animals that they had just brought as the korban Pesach and made tefillin. And from that moment on they would walk around crowned with the mitzvah of tefillin.

Understanding the Paytan’s Words

With this, says Rav Yehoshua Leib, we can well understand the words of the paytan. “Tevuim betzul gezorim” – The Yidden were about to drown. Midas hadin wouldn’t allow a nation that was carrying avodah zora to be zoche to krias Yam Suf. But, “mavirim imom yikorcho” – With Your “yikor” they were able to pass through. The word, “yikor,” as the Gemara says in Megillah 16, refers to tefillin. As the Medrash says, it was only in the zechus of their tefillin that they were able to pass through the Yam Suf unharmed. Because, as the Medrash says, it was only in the zechus of, “miminam u’smolem” – in the zechus of their Torah and tefillin – that they were zoche to krias Yam Suf. That, says Rav Yehoshua Leib, is the meaning of the words, “yikorcho imom mavirim”. It was with Your “yikor” – with their tefillin – that they were able to pass through the Yam Suf – that they were zoche to krias Yam Suf.

The Special Role of Tefillin

However, both these Medrashim and this piyut require explanation. Of all the mitzvos in the Torah, why was it specifically in the zechus of tefillin that they were zoche to krias Yam Suf?

The answer to this question lies, perhaps, in the words of the Chofetz Chaim. In describing the greatness of the mitzvah of tefillin, the Chofetz Chaim in Parshas Bo says, “gufei ha’emunah teluyim bahem.” There is no yesod of emunah that is not contained within one’s tefillin. When one wears his tefillin he is proclaiming all the necessary elements of emunah.

The Divine Response to Midas Hadin

And it is, perhaps, therefore, understood why it was in the zechus of their tefillin that they were zoche to krias Yam Suf. As we mentioned earlier, midas hadin refused to let the Yam Suf split. Look, they’re carrying the pesel Michah. They’re ovdei avodah zora. How can You split the Yam Suf for them? To which the Borei Olam responded, “Look, they’re wearing tefillin. Those tefillin declare all the yesodos of emunah. Those tefillin demonstrate that they are maaminim bnei maaminim. They’re not ovdei avodah zora at all”. And it was in that zechus that the Yam Suf split.

The Unique Nature of Tefillin’s Brachos

However, perhaps there is another reason why it was specifically their tefillin that enabled them to be zoche to krias Yam Suf. In Siman 25, the Aruch HaShulchan teaches us something absolutely incredible. As we know, every time we put on tefillin we make two brachos. We make the bracha of, “l’haniach tefillin,” and the bracha of “al mitzvas tefillin.” This halacha, says the Aruch HaShulchan, begs the obvious question. Where do we ever find one making two brachos on one inyan? In fact, the Tosefta says in Brachos that although terumos, terumos maasros and maaser sheni are all separate mitzvos, if one separates them all at once he makes one bracha on all three. Why, then, would Chazal be mesaken that we make two brachos on the mitzvah of tefillin?

The Deeper Understanding of the Second Bracha

In addressing this question, the Aruch HaShulchan teaches us something amazing. The second bracha – the bracha of “al mitzvas tefillin” – he says, is not a birchas mitzvah at all. It is a birchas hodaah. It is a bracha where we thank the Borei Olam for giving us the mitzvah of tefillin. However, this, too begs a question. Of all the 613 mitzvos in the Torah why does this specific mitzvah require a birchas hashevach?

Tefillin as the Great Bond

The answer to this question, continues the Aruch HaShulchan, lies in a true understanding of this special mitzvah. The mitzvah of tefillin, he says, is the “kesher hagodol” – the great knot – that binds Klal Yisroel to Avihem shebashamayim. That is what we are  thanking the Borei Olam for. With the bracha of, “al mitzvas tefillin,” we give hodaah to the Borei Olam for this gift – of being so closely bound to Him.

The Connection to Shema Yisroel

In fact, adds the Aruch HaShulchan, it is for this reason that following this bracha we add the words, “Boruch shem kvod malchuso l’olam va’ed.” After all, the true kesher that exists between us and the Borei Olam lies in the posuk of Shema Yisroel. And it is, therefore, understood that after donning those tefillin that are a declaration of, “Shema Yisroel Hashem Elokeinu Hashem Echad” – that are a true declaration of kabolas ol malchus shamayim – that we then add the words, “Boruch shem kvod malchuso l’olam va’ed.” After all, as the Gemara says in Pesachim 56, when immediately before the petira of Yaakov Avinu the shevatim declared, “Shema Yisroel Hashem Elokeinu Hashem Echad,” Yaakov Avinu answered with the words, “Boruch shem kvod malchuso l’olam va’ed.” That is the conclusion of that kabolas ol malchus shamayim – of that kesher between us and the Borei Olam.

The Etymology and Significance of Tefillin

This idea , says the Aruch HaShulchan is alluded to by the very word, “tefillin”. Because, as the Gemara says in Pesachim 56, the word, “tefillin,” is a lashon of “plilah”. It is an “os v’eidus l’kol roanu shehashechina shorah aleinu.” It is a sign and a testimony for everyone that sees us that the Shechina rests upon us. Of course, this concept is well known to us by that which the Gemara refers to tefillin shel rosh as, “ki shem Hashem nikra alecha v’yaru mimeka.” The tefillin are the symbol of the hashraas haShechina that rests on a Yid. With this in mind, says the Aruch HaShulchan, we can well understand the bracha of, “al mitzvas tefillin.” With this bracha we are giving shevach v’hodaah to the Borei Olam for connecting to us – for resting His Shechina on us.

The True Story of Krias Yam Suf

With this we can, perhaps, understand why it was specifically in the zechus of the mitzvah of tefillin that the Yam Suf split. In explaining the perek of, “b’tzeis Yisroel miMitzrayim,” there is an incredible Medrash Shocher Tov that tells the true story of krias Yam Suf. Originally, says the Medrash, the yam refused to split. “I,” the sea told Moshe Rabbeinu, “was created on the third day of brias haolam, while you, human beings, weren’t created until the sixth day of brias haolam. Why should I split for you?”

Yet, as the posuk then tells us, “hayam raah vayanos” – the sea saw and it fled. Which caused Moshe Rabbeinu to ask, “mah lecha hayam ki sanus” – Why are you all of a sudden fleeing? Why did you decide to split? To which the yam answered, “milifnei adon chuli aretz milifnei Eloka Yaakov”. It’s not from before you that I am running and fleeing. Rather, from the “adon chuli aretz”. I am running from Hashm.

The Final Understanding

With this we can well understand why it was in the zechus of the mitzvah of tefillin that Klal Yisroel was zoche to krias Yam Suf. It wasn’t Moshe Rabbeinu that brought about krias Yam Suf, nor was it the Yidden themselves. It was the Shechina. However, what symbolized the hashraas haShechina that accompanied the Yidden was the tefillin that they were wearing. Those tefillin were the kesher that connected them to the Borei Olam. They were and are the symbol of the hashraas haShechina to which every Yid can be zoche. And it was, therefore, when the Yam Suf saw those tefillin – when it saw the Shechina that accompanied them – that it immediately fled.