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What distinguishes Kriyas Yam Suf from all previous miracles, including the ten plagues? The shiur develops the fundamental insight that at the splitting of the sea, Hashem (ה׳) didn't merely unleash forces of nature but entered into nature itself—actively throwing the Egyptians up and down within the water. This revelation that Hashem exists within the same medium as man creates the possibility of relationship, making shira (song) and "zeh Keli v'anveihu" (beautifying mitzvos and emulating Hashem) meaningful responses for the first time.
Rabbi Zweig opens by citing the Sefer HaChinuch (mitzvah (מצוה) 132) on the principle that Hashem (ה׳) minimizes miracles to make them appear somewhat natural. The Chinuch brings proof from Kriyas Yam Suf, where Hashem brought an easterly wind before splitting the sea. But this raises a fundamental question: Kriyas Yam Suf is the most colossal miracle in Jewish history—the miracle that evoked shira, the miracle where "the maidservant saw more than Yechezkel ben Buzi." How can this be an example of minimizing a miracle? The shiur explores multiple difficulties: Why was Kriyas Yam Suf necessary at all when the Jewish people were already out of Egypt? Why does it constitute a separate language of redemption (v'ga'alti) beyond the earlier stages of the Exodus? Why specifically here does the Gemara (גמרא) in Sanhedrin derive the principle of techiyas hameisim from the Torah (תורה)? What is the meaning of "oz yashir"—that the idea to sing arose in Moshe's heart—and why didn't Avrohom Avinu sing shira when saved from the kivshan ha'eish? Finally, why does the immediate response to Kriyas Yam Suf involve "zeh Keli v'anveihu"—both beautifying mitzvos and imitating Hashem's ways?
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Parshas Beshalach - Kriyas Yam Suf
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