“The Lord said to Moses: Extend your hand over the sea, and the waters will return upon Egypt, upon their chariots, and upon their horsemen” (Exodus 14:26). “The Lord said to Moses: Extend your hand over the sea, and the waters will return…” – that is what is written: “Catch for us foxes [shualim], little foxes, [that spoil the vineyards, for our vineyards are in blossom]” (Song of Songs 2:15). When He analogizes the kingdoms, He likens them only to beasts, as it is stated: “Four great beasts arose from the sea” (Daniel 7:3).1The subsequent verses continue the description of Daniel’s vision of the beasts and state that these beasts represent four kingdoms. When He analogizes Egypt, He likens them only to foxes. Just as this fox is smaller than the four beasts, so, Egypt is smaller than the kingdoms, as it is stated: “It will be the lowliest of the kingdoms” (Ezekiel 29:15). Rabbi Elazar son of Rabbi Shimon said: The Egyptians were sly; that is why He likens them to foxes. Just as a fox walks and looks behind him, so the Egyptians were walking and looking behind them. What did they say? “Let us be cunning with it” (Exodus 1:10). They said: ‘Come and let us act against them wisely and consider how we can enslave them in such a manner that their God will not be able to bring upon us [a punishment] in a parallel manner. If we judge them by sword, He could bring a sword upon us. If by fire, He could bring fire upon us. We know that He took an oath that He would not bring a flood upon the world. Let us judge them with water, as He is unable to bring it upon us.’ The Holy One blessed be He said to them: ‘Wicked ones, I already took an oath that I will not bring a flood upon the world. But what will I do to you? I will bring you to the flood, and I will drag each and every one of you to his flood.’ That is what David said: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be prey for the foxes” (Psalms 63:11); these are the wicked Egyptians whom the Holy One blessed be He dragged [garar] to the dry land [leḥarbo] of the sea. What is: “They will be prey for the foxes”? The Holy One blessed be He said: This plague will be designated for the foxes, whom the Holy One blessed be He preserved and did not bring [death] upon them [during] the ten plagues, and they died there. Rabbi Berekhya said: The first shualim is with a vav and the second without a vav;sho’alyam is written, in the sense of the hollow of [sho’olo] the sea [yam].2Based on Isaiah 40:12. Rabbi Yoḥanan of Tzippori said: What would the upright and modest Israelite women do? They would take their sons and conceal them in underground chambers. The wicked Egyptians would bring little ones and take them into the Israelite houses and would pinch them and they would cry. The [Israelite] baby would hear the voice of the other baby who was crying and would cry with him. [The Egyptians] would take the [Israelite] baby and cast him into the Nile. That is why it is stated: “Catch for us foxes, little foxes…” – until our vineyard came into blossom.3This parallels the end of the verse in Song of Songs (2:15). In context, the midrash interprets this to mean that all that were left were undeveloped grapes; all the ripe ones, representing the babies already born, were cast into the Nile. That is why it is stated: “The waters will return upon Egypt,” as the punishment fits their crime. So Yitro said: “Now I know that the Lord is greater than all gods, as in the matter [that they conspired against them]” (Exodus 18:11). He said: I knew Him in the past, and more so now, as with the [very] strategy with which they thought to judge Israel, the Holy One blessed be He judged them, as it is stated: “As in the matter that they conspired against them.”
Another matter, “the waters will return” – Rabbi Yoḥanan said: When the last of the Israelites ascended from the sea, the last of the Egyptians descended into it. Rabbi Shimon ben Lakish says: For these and for those, the sea was closing in on them from [all] four directions. Moses said to the Holy One blessed be He: ‘What should Israel do?’ He said to him: ‘You need not ask. Why? It is because I will perform a miracle on their behalf.’ At that moment, the Holy One blessed be He extended His hand and took them up from the sea, as it is stated: “He sent from on high, He took me; He drew me out of many waters” (Psalms 18:17). Rabbi Abbahu said: This is analogous to one who saw marauders coming against him and his son was with him. What did he do? He took his child in one hand and battled the marauders with the other. His son said to him: ‘Father, may I never be without these two hands, one that holds me and one that kills the marauders.’ So too, Israel said to the Holy One blessed be He: ‘Let there be peace upon your two hands; one that rescues us from the sea, and one that would toss the Egyptians,’ as it is stated: “Your right hand, Lord, glorious in power, Your right hand, Lord, [shatters the enemy]” (Exodus 15:6). “The sea will return” is not stated, but rather, “the waters will return” – from here [it is derived that] all the waters returned. “Upon the Egyptians” is not stated, but rather, “upon Egypt,” as the Holy One blessed be He took their angel first and drowned him in the sea, and then all of them descended after him. That is why it is stated: “The waters will return upon Egypt,” and then “upon their chariots and upon their horsemen.”
“Israel saw the great power that the Lord wielded upon Egypt and the people feared the Lord; and they believed in the Lord, and in His servant Moses” (Exodus 14:31). “The people feared the Lord.” Our Rabbis taught: One who recites Shema is required to mention the splitting of the Red Sea and the plague of the firstborn in emet veyatziv,4Literally “true and firm,” these are the first words of the blessing recited after shema in the morning. but if he did not mention them, one does not require him to repeat it. However, if he did not mention the exodus from Egypt, one requires him to repeat it, as it is stated: “So you will remember the day that you departed from the land of Egypt” (Deuteronomy 16:3). What is the difference between the exodus from Egypt and the splitting of the Red Sea? It is that the exodus from Egypt was more difficult, as it is stated: “Or has any god attempted [to go and take a nation for him from the midst of another nation…according to everything that the Lord your God did for you in Egypt?] (Deuteronomy 4:34). “But the Lord has taken you…[from Egypt”] (Deuteronomy 4:20). Know that this is more difficult than that, as regarding the exodus from Egypt it is written: “I am the Lord your God [who took you out of the land of Egypt]” (Exodus 20:2), but regarding the splitting of the Red Sea, it does not mention the Name.5The fact that God says “I am the Lord your God who took you out of the land of Egypt” but does not say: “I am God who split the sea for you,” indicates that taking Israel out of Egypt was more difficult, and is a greater testament to God’s commitment to Israel. Why must one mention the splitting of the Red Sea in emet veyatziv? It is because after He split the sea for them, they believed in Him, as it is stated: “And they believed in the Lord, and in His servant Moses.” Due to their belief, they were privileged to recite a song, and the Divine Spirit rested upon them, as it is written afterward: “Then Moses [and the Israelites] sang…” (Exodus 15:1). That is why a person must juxtapose redemption to prayer,6One should recite the Shemoneh Esrei prayer immediately after reciting the blessing mentioning the redemption from Egypt. just as they juxtaposed a song after their belief and the splitting. Just as they purified their hearts and recited a song, as it is written: “And the people feared the Lord; and they believed,” and then: “Then…sang,” so a person must purify his heart before he prays. Likewise, Job said: “For there is no villainy in my hands, and my prayer is pure” (Job 16:17). Rabbi Yehoshua HaKohen ben Rabbi Neḥemya said: Is there a sullied prayer? Rather, anyone whose hands are sullied with robbery, he calls to the Holy One blessed be He and He does not answer him. Why? Because his prayer is [carried out] in sin, as it is stated: “God said to Noah: The end of all flesh [has come before me, as the earth is filled with villainy7This is understood as a reference to robbery. because of them]” (Genesis 6:13). But Job, who did not engage in robbery, his prayer was pure; that is why it says: “For there is no villainy in my hands.” Because there is no injustice in my hands or in my actions, my prayer is pure. Rabbi Ḥama bar Rabbi Ḥanina said: From where is it derived that anyone with stolen property in his possession, his prayer is sullied? It is as it is stated: “When you spread your hands…I will not hear” (Isaiah 1:15). Why? It is because “your hands are full of blood” (Isaiah 1:15). From where is it derived that anyone who distances himself from robbery, his prayer is pure? It is as it is stated: “He who has clean hands, and a pure heart” (Psalms 24:4). What is written afterward? “He shall receive a blessing from the Lord…. This is the generation of those who seek Him” (Psalms 24:5–6).
וַיֹּאמֶר ה' אֶל משֶׁה נְטֵה אֶת יָדְךָ עַל הַיָּם וְיָשֻׁבוּ הַמַּיִם וגו', הֲדָא הוּא דִכְתִיב (שיר השירים ב, טו): אֶחֱזוּ לָנוּ שֻׁעָלִים שֻׁעָלִים קְטַנִּים, כְּשֶׁהָיָה מוֹשֵׁל הַמַּלְכֻיּוֹת לֹא הָיָה מוֹשְׁלָן אֶלָּא בְּחַיּוֹת, שֶׁנֶּאֱמַר (דניאל ז, ג): וְאַרְבַּע חֵיוָן רַבְרְבָן סָלְקָן מִן יַמָּא. וּכְשֶׁהוּא מוֹשֵׁל אֶת הַמִּצְרִים אֵינוֹ מוֹשְׁלָן אֶלָּא לְשׁוּעָלִים, מַה שּׁוּעָל זֶה קָטָן מִן ד' חַיּוֹת, כָּךְ מִצְרַיִם קְטַנִּים מִן הַמַּלְכֻיּוֹת, שֶׁנֶּאֱמַר (יחזקאל כט, טו): מִן הַמַּמְלָכוֹת תִּהְיֶה שְׁפָלָה. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן עֲרוּמִים הָיוּ הַמִּצְרִים, לְפִיכָךְ הוּא מוֹשְׁלָן כְּשׁוּעָלִים, מַה שּׁוּעָל זֶה מְהַלֵּךְ וּמַבִּיט לַאֲחוֹרָיו, כָּךְ הַמִּצְרִים מְהַלְּכִין וּמַבִּיטִין לַאֲחוֹרֵיהֶם, וּמָה אָמְרוּ (שמות א, י): הָבָה נִתְחַכְּמָה לוֹ, אָמְרוּ בּוֹאוּ וְנָבוֹא עֲלֵיהֶן בְּחָכְמָה, וְנִרְאֶה הֵיאַךְ אֲנַחְנוּ מְשַׁעְבְּדִין עַל יִשְׂרָאֵל בְּדָבָר שֶׁלֹא יְהֵא אֱלֹהֵיהֶן יָכוֹל לְהָבִיא עָלֵינוּ בְּאוֹתָהּ מִדָּה, אִם נְדוּנֵם בַּחֶרֶב, יָכוֹל הוּא לְהָבִיא עָלֵינוּ חֶרֶב, וְאִם בָּאֵשׁ, יָכוֹל הוּא לְהָבִיא עָלֵינוּ אֵשׁ, יוֹדְעִין אָנוּ שֶׁנִּשְׁבַּע שֶׁאֵינוֹ מֵבִיא מַבּוּל לָעוֹלָם, אֶלָּא בּוֹאוּ וְנָדוּנֵם בַּמַּיִם שֶׁאֵינוֹ יָכוֹל לְהָבִיא אוֹתָם עָלֵינוּ. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא רְשָׁעִים כְּבָר נִשְׁבַּעְתִּי שֶׁאֵינִי מֵבִיא מַבּוּל לָעוֹלָם אֲבָל מָה אֶעֱשֶׂה לָכֶם, אֲנִי מֵבִיא אֶתְכֶם לַמַּבּוּל וְכָל אֶחָד וְאֶחָד אֲנִי גוֹרְרוֹ לְמַבּוּלוֹ, וְהוּא שֶׁדָּוִד אוֹמֵר (תהלים סג, יא): יַגִּירֻהוּ עַל יְדֵי חָרֶב מְנָת שֻׁעָלִים יִהְיוּ, אֵלּוּ הַמִּצְרִיִּים הָרְשָׁעִים שֶׁגְּרָרָן הַקָּדוֹשׁ בָּרוּךְ הוּא לְחַרְבּוֹ שֶׁל יָם. מַהוּ מְנָת שֻׁעָלִים יִהְיוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַמַּכָּה הַזּוֹ תְּהֵא מְתֻקֶּנֶת לָהֶם לַשּׁוּעָלִים שֶׁשְּׁמָרָן הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא הֵבִיא עֲלֵיהֶן י' מַכּוֹת, וְשָׁם מֵתוּ. אָמַר רַבִּי בֶּרֶכְיָה שׁוּעָלִים קַדְמָאָה מָלֵא, וְתִנְיָינָא חָסֵר, שֻׁעָלִים כְּתִיב, עַל שֵׁם שַׁעֲלוֹ שֶׁל יָם. אָמַר רַבִּי יוֹחָנָן דְּצִפּוֹרִי מָה הָיוּ בְּנוֹת יִשְׂרָאֵל הַכְּשֵׁרוֹת וְהַצְּנוּעוֹת עוֹשׂוֹת, הָיוּ נוֹטְלוֹת אֶת בְּנֵיהֶן וּמַטְמִינוֹת אוֹתָם בִּמְחִילוֹת, וְהָיוּ הַמִּצְרִים הָרְשָׁעִים מְבִיאִין קְטַנִּים וּמַכְנִיסִין אוֹתָם בְּבָתֵּיהֶם שֶׁל יִשְׂרָאֵל וְעוֹקְצִים אוֹתָם וּבוֹכִים, וְהָיָה הַתִּינוֹק שׁוֹמֵעַ קוֹלוֹ שֶׁל חֲבֵרוֹ שֶׁהָיָה בּוֹכֶה וְהָיָה בּוֹכֶה עִמּוֹ, וְהָיוּ נוֹטְלִין אוֹתוֹ וּמַשְׁלִיכִין אוֹתוֹ לַיְאוֹר. לְכָךְ נֶאֱמַר: אֶחֱזוּ לָנוּ שֻׁעָלִים שֻׁעָלִים קְטַנִּים וגו' עַד שֶׁנַּעֲשָׂה כְרָמֵינוּ סְמָדָר, לְכָךְ נֶאֱמַר: וַיָּשֻׁבוּ הַמַּיִם עַל מִצְרַיִם, שֶׁיָּשׁוּב הַגַּלְגַּל עֲלֵיהֶם. וְכֵן יִתְרוֹ אוֹמֵר (שמות יח, יא): עַתָּה יָדַעְתִּי כִּי גָדוֹל ה' מִכָּל הָאֱלֹהִים כִּי בַדָּבָר וגו', אָמַר מַכִּירוֹ הָיִיתִי לְשֶׁעָבַר וּבְיוֹתֵר עַתָּה, שֶׁבַּמַחְשָׁבָה שֶׁחָשְׁבוּ לְאַבֵּד אֶת יִשְׂרָאֵל בָּהּ דָּנָם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם.
“The Lord said to Moses: Extend your hand over the sea, and the waters will return upon Egypt, upon their chariots, and upon their horsemen” (Exodus 14:26).
“The Lord said to Moses: Extend your hand over the sea, and the waters will return…” – that is what is written: “Catch for us foxes [shualim], little foxes, [that spoil the vineyards, for our vineyards are in blossom]” (Song of Songs 2:15). When He analogizes the kingdoms, He likens them only to beasts, as it is stated: “Four great beasts arose from the sea” (Daniel 7:3).1The subsequent verses continue the description of Daniel’s vision of the beasts and state that these beasts represent four kingdoms. When He analogizes Egypt, He likens them only to foxes. Just as this fox is smaller than the four beasts, so, Egypt is smaller than the kingdoms, as it is stated: “It will be the lowliest of the kingdoms” (Ezekiel 29:15).
Rabbi Elazar son of Rabbi Shimon said: The Egyptians were sly; that is why He likens them to foxes. Just as a fox walks and looks behind him, so the Egyptians were walking and looking behind them. What did they say? “Let us be cunning with it” (Exodus 1:10). They said: ‘Come and let us act against them wisely and consider how we can enslave them in such a manner that their God will not be able to bring upon us [a punishment] in a parallel manner. If we judge them by sword, He could bring a sword upon us. If by fire, He could bring fire upon us. We know that He took an oath that He would not bring a flood upon the world. Let us judge them with water, as He is unable to bring it upon us.’
The Holy One blessed be He said to them: ‘Wicked ones, I already took an oath that I will not bring a flood upon the world. But what will I do to you? I will bring you to the flood, and I will drag each and every one of you to his flood.’ That is what David said: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be prey for the foxes” (Psalms 63:11); these are the wicked Egyptians whom the Holy One blessed be He dragged [garar] to the dry land [leḥarbo] of the sea. What is: “They will be prey for the foxes”? The Holy One blessed be He said: This plague will be designated for the foxes, whom the Holy One blessed be He preserved and did not bring [death] upon them [during] the ten plagues, and they died there. Rabbi Berekhya said: The first shualim is with a vav and the second without a vav; sho’alyam is written, in the sense of the hollow of [sho’olo] the sea [yam].2Based on Isaiah 40:12.
Rabbi Yoḥanan of Tzippori said: What would the upright and modest Israelite women do? They would take their sons and conceal them in underground chambers. The wicked Egyptians would bring little ones and take them into the Israelite houses and would pinch them and they would cry. The [Israelite] baby would hear the voice of the other baby who was crying and would cry with him. [The Egyptians] would take the [Israelite] baby and cast him into the Nile. That is why it is stated: “Catch for us foxes, little foxes…” – until our vineyard came into blossom.3This parallels the end of the verse in Song of Songs (2:15). In context, the midrash interprets this to mean that all that were left were undeveloped grapes; all the ripe ones, representing the babies already born, were cast into the Nile. That is why it is stated: “The waters will return upon Egypt,” as the punishment fits their crime. So Yitro said: “Now I know that the Lord is greater than all gods, as in the matter [that they conspired against them]” (Exodus 18:11). He said: I knew Him in the past, and more so now, as with the [very] strategy with which they thought to judge Israel, the Holy One blessed be He judged them, as it is stated: “As in the matter that they conspired against them.”
דָּבָר אַחֵר, וְיָשֻׁבוּ הַמַּיִם, אָמַר רַבִּי יוֹחָנָן כֵּיוָן שֶׁעָלָה אַחֲרוֹן שֶׁבְּיִשְׂרָאֵל מִן הַיָּם, יָרַד לְתוֹכוֹ אַחֲרוֹן שֶׁל מִצְרַיִם, וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹמֵר, עַל אֵלּוּ [ועל אלו] וְאֵלּוּ נִנְעַל הַיָּם מֵאַרְבַּע רוּחוֹתָיו, אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מַה יַּעֲשׂוּ יִשְׂרָאֵל, אָמַר לוֹ אִי אַתָּה זָקוּק, לָמָּה, שֶׁאֲנִי עוֹשֶׂה לָהֶם נֵס. בְּאוֹתָהּ שָׁעָה שָׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יָדוֹ וְהֶעֱלָן מִן הַיָּם, שֶׁנֶּאֱמַר (תהלים יח, יז): יִשְׁלַח מִמָּרוֹם יִקָּחֵנִי יַמְשֵׁנִי מִמַּיִם רַבִּים, אָמַר רַבִּי אַבָּהוּ מָשָׁל לְמִי שֶׁרָאָה הַגְּיָסוֹת בָּאוֹת עָלָיו וְהָיָה בְּנוֹ עִמּוֹ, מֶה עָשָׂה נָטַל בְּנוֹ בְּיָדוֹ וְהָיָה נִלְחַם עִם הַגַּיִּס בַּשְּׁנִיָה, וְאָמַר לוֹ בְּנוֹ אַבָּא לֹא אֶחְסַר אוֹתָן שְׁתֵּי יָדַיִם אַחַת שֶׁהִיא מַחֲזֶקֶת אוֹתִי וְאַחַת שֶׁהוֹרֶגֶת בַּגַּיִּס. כָּךְ אָמְרוּ יִשְׂרָאֵל לְהַקָּדוֹשׁ בָּרוּךְ הוּא, יְהִי שָׁלוֹם עַל אוֹתָן שְׁתֵּי יָדֶיךָ, אַחַת שֶׁהָיְתָה מַצֶּלֶת אוֹתָנוּ מִן הַיָּם, וְאַחַת שֶׁהָיְתָה מְנַעֶרֶת הַמִּצְרִים, שֶׁנֶּאֱמַר (שמות טו, ו): יְמִינְךָ ה' נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ ה' וגו'. וְיָשֹׁב הַיָּם לֹא נֶאֱמַר אֶלָּא וְיָשֻׁבוּ הַמַּיִם, מִכָּאן שֶׁכָּל הַמֵּימוֹת חָזְרוּ. עַל הַמִּצְרִיִּים לֹא נֶאֱמַר אֶלָּא עַל מִצְרַיִם, שֶׁנָּטַל הַקָּדוֹשׁ בָּרוּךְ הוּא שַׂר שֶׁלָּהֶם תְּחִלָּה וְטִבְּעוֹ בַּיָּם, וְאַחַר כָּךְ יָרְדוּ כֻלָּם אַחֲרָיו, לְכָךְ נֶאֱמַר: וְיָשֻׁבוּ הַמַּיִם עַל מִצְרַיִם, וְאַחַר כָּךְ עַל רִכְבּוֹ וְעַל פָּרָשָׁיו.
Another matter, “the waters will return” – Rabbi Yoḥanan said: When the last of the Israelites ascended from the sea, the last of the Egyptians descended into it. Rabbi Shimon ben Lakish says: For these and for those, the sea was closing in on them from [all] four directions. Moses said to the Holy One blessed be He: ‘What should Israel do?’ He said to him: ‘You need not ask. Why? It is because I will perform a miracle on their behalf.’ At that moment, the Holy One blessed be He extended His hand and took them up from the sea, as it is stated: “He sent from on high, He took me; He drew me out of many waters” (Psalms 18:17).
Rabbi Abbahu said: This is analogous to one who saw marauders coming against him and his son was with him. What did he do? He took his child in one hand and battled the marauders with the other. His son said to him: ‘Father, may I never be without these two hands, one that holds me and one that kills the marauders.’ So too, Israel said to the Holy One blessed be He: ‘Let there be peace upon your two hands; one that rescues us from the sea, and one that would toss the Egyptians,’ as it is stated: “Your right hand, Lord, glorious in power, Your right hand, Lord, [shatters the enemy]” (Exodus 15:6). “The sea will return” is not stated, but rather, “the waters will return” – from here [it is derived that] all the waters returned. “Upon the Egyptians” is not stated, but rather, “upon Egypt,” as the Holy One blessed be He took their angel first and drowned him in the sea, and then all of them descended after him. That is why it is stated: “The waters will return upon Egypt,” and then “upon their chariots and upon their horsemen.”
וַיִּירְאוּ הָעָם אֶת ה', שָׁנוּ רַבּוֹתֵינוּ הַקּוֹרֵא אֶת שְׁמַע צָרִיךְ לְהַזְכִּיר קְרִיעַת יַם סוּף וּמַכַּת בְּכוֹרִים בֶּאֱמֶת וְיַצִּיב, וְאִם לֹא הִזְכִּיר אֵין מַחֲזִירִין אוֹתוֹ, אֲבָל אִם לֹא הִזְכִּיר יְצִיאַת מִצְרַיִם מַחֲזִירִין אוֹתוֹ, שֶׁנֶּאֱמַר (דברים טז, ג): לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם, וּמַה בֵּין יְצִיאַת מִצְרַיִם לִקְרִיעַת יַם סוּף, אֶלָּא שֶׁיְצִיאַת מִצְרַיִם קָשָׁה, שֶׁנֶּאֱמַר (דברים ד, לד): אוֹ הֲנִסָּה אֱלֹהִים, (דברים ד, כ): וְאֶתְכֶם לָקַח ה', תֵּדַע לְךָ שֶׁזּוֹ קָשָׁה מִזּוֹ, שֶׁבִּיצִיאַת מִצְרַיִם כְּתִיב (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ וגו', אֲבָל בִּקְרִיעַת יַם סוּף אֵינוֹ מַזְכִּיר אֶת הַשֵּׁם, וְלָמָּה צָרִיךְ לְהַזְכִּיר קְרִיעַת יַם סוּף בֶּאֱמֶת וְיַצִּיב, לְפִי שֶׁכֵּיוָן שֶׁקָּרַע לָהֶם אֶת הַיָּם הֶאֱמִינוּ בּוֹ, שֶׁנֶּאֱמַר: וַיַּאֲמִינוּ בַּה' וּבְמשֶׁה עַבְדּוֹ, וּבִזְכוּת הָאֲמָנָה שֶׁהֶאֱמִינוּ זָכוּ לוֹמַר שִׁירָה וְשָׁרְתָה עֲלֵיהֶם שְׁכִינָה, שֶׁכֵּן כְּתִיב אַחֲרָיו (שמות טו, א): אָז יָשִׁיר משֶׁה, לְכָךְ צָרִיךְ אָדָם לִסְמֹךְ גְּאֻלָּה לִתְפִלָּה, כְּשֵׁם שֶׁהֵם הִסְמִיכוּ שִׁירָה אַחַר הָאֲמָנָה וְהַקְּרִיעָה, וּכְשֵׁם שֶׁהֵם טִהֲרוּ לִבָּם וְאָמְרוּ שִׁירָה, שֶׁכֵּן כְּתִיב: וַיִּירְאוּ הָעָם אֶת ה' וַיַּאֲמִינוּ, וְאַחַר כָּךְ: אָז יָשִׁיר, כָּךְ צָרִיךְ אָדָם לְטַהֵר לִבּוֹ קֹדֶם שֶׁיִּתְפַּלֵּל, וְכֵן אִיּוֹב אָמַר (איוב טז, יז): עַל לֹא חָמָס בְּכַפָּי וּתְפִלָּתִי זַכָּה. אָמַר רַבִּי יְהוֹשֻׁעַ הַכֹּהֵן בֶּן רַבִּי נְחֶמְיָה וְכִי יֵשׁ תְּפִלָּה עֲכוּרָה, אֶלָּא כָּל מִי שֶׁיָּדָיו מְלֻכְלָכוֹת בְּגָזֵל הוּא קוֹרֵא לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְאֵינוֹ עוֹנֶה אוֹתוֹ, לָמָּה, שֶׁתְּפִלָּתוֹ בַּעֲבֵרָה, שֶׁנֶּאֱמַר (בראשית ו, יג): וַיֹּאמֶר ה' לְנֹחַ קֵץ כָּל בָּשָׂר וגו', אֲבָל אִיּוֹב שֶׁלֹא הָיָה בַּעֲמָלוֹ גָּזֵל, הָיְתָה תְּפִלָּתוֹ זַכָּה, לְכָךְ אוֹמֵר: עַל לֹא חָמָס בְּכַפָּי, לְפִי שֶׁאֵין עָוֶל בְּכַפַּי וּבַעֲמָלִי, תְּפִלָּתִי זַכָּה. אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא מִנַּיִן שֶׁכָּל מִי שֶׁהַגָּזֵל בְּיָדוֹ תְּפִלָּתוֹ עֲכוּרָה, שֶׁנֶּאֱמַר (ישעיה א, טו): וּבְפָרִשְׂכֶם כַּפֵּיכֶם וגו' אֵינֶנִּי שֹׁמֵעַ, מִפְּנֵי מָה, שֶׁיְּדֵיכֶם דָּמִים מָלֵאוּ. וּמִנַּיִן שֶׁכָּל מִי שֶׁמַּרְחִיק עַצְמוֹ מִן הַגָּזֵל תְּפִלָּתוֹ זַכָּה, שֶׁנֶּאֱמַר (תהלים כד, ד): נְקִי כַפַּיִם וּבַר לֵבָב, מַה כְּתִיב אַחֲרָיו (תהלים כד, ה ו): יִשָֹּׂא בְרָכָה מֵאֵת ה', זֶה דוֹר דּוֹרְשָׁיו.
“Israel saw the great power that the Lord wielded upon Egypt and the people feared the Lord; and they believed in the Lord, and in His servant Moses” (Exodus 14:31).
“The people feared the Lord.” Our Rabbis taught: One who recites Shema is required to mention the splitting of the Red Sea and the plague of the firstborn in emet veyatziv,4Literally “true and firm,” these are the first words of the blessing recited after shema in the morning. but if he did not mention them, one does not require him to repeat it. However, if he did not mention the exodus from Egypt, one requires him to repeat it, as it is stated: “So you will remember the day that you departed from the land of Egypt” (Deuteronomy 16:3). What is the difference between the exodus from Egypt and the splitting of the Red Sea? It is that the exodus from Egypt was more difficult, as it is stated: “Or has any god attempted [to go and take a nation for him from the midst of another nation…according to everything that the Lord your God did for you in Egypt?] (Deuteronomy 4:34). “But the Lord has taken you…[from Egypt”] (Deuteronomy 4:20). Know that this is more difficult than that, as regarding the exodus from Egypt it is written: “I am the Lord your God [who took you out of the land of Egypt]” (Exodus 20:2), but regarding the splitting of the Red Sea, it does not mention the Name.5The fact that God says “I am the Lord your God who took you out of the land of Egypt” but does not say: “I am God who split the sea for you,” indicates that taking Israel out of Egypt was more difficult, and is a greater testament to God’s commitment to Israel.
Why must one mention the splitting of the Red Sea in emet veyatziv? It is because after He split the sea for them, they believed in Him, as it is stated: “And they believed in the Lord, and in His servant Moses.” Due to their belief, they were privileged to recite a song, and the Divine Spirit rested upon them, as it is written afterward: “Then Moses [and the Israelites] sang…” (Exodus 15:1). That is why a person must juxtapose redemption to prayer,6One should recite the Shemoneh Esrei prayer immediately after reciting the blessing mentioning the redemption from Egypt. just as they juxtaposed a song after their belief and the splitting. Just as they purified their hearts and recited a song, as it is written: “And the people feared the Lord; and they believed,” and then: “Then…sang,” so a person must purify his heart before he prays.
Likewise, Job said: “For there is no villainy in my hands, and my prayer is pure” (Job 16:17). Rabbi Yehoshua HaKohen ben Rabbi Neḥemya said: Is there a sullied prayer? Rather, anyone whose hands are sullied with robbery, he calls to the Holy One blessed be He and He does not answer him. Why? Because his prayer is [carried out] in sin, as it is stated: “God said to Noah: The end of all flesh [has come before me, as the earth is filled with villainy7This is understood as a reference to robbery. because of them]” (Genesis 6:13). But Job, who did not engage in robbery, his prayer was pure; that is why it says: “For there is no villainy in my hands.” Because there is no injustice in my hands or in my actions, my prayer is pure.
Rabbi Ḥama bar Rabbi Ḥanina said: From where is it derived that anyone with stolen property in his possession, his prayer is sullied? It is as it is stated: “When you spread your hands…I will not hear” (Isaiah 1:15). Why? It is because “your hands are full of blood” (Isaiah 1:15). From where is it derived that anyone who distances himself from robbery, his prayer is pure? It is as it is stated: “He who has clean hands, and a pure heart” (Psalms 24:4). What is written afterward? “He shall receive a blessing from the Lord…. This is the generation of those who seek Him” (Psalms 24:5–6).