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Why does the Torah (תורה) require Moshe to actively command the waters' return after splitting the sea? The shiur develops a novel reading that two simultaneous miracles occurred: the waters split for the Jews while simultaneously drowning the Egyptians. This dual nature explains why vayibaku hamayim (orderly splitting) differs from Dovid HaMelech's kriyas Yam Suf (violent tearing).
This shiur presents a revolutionary understanding of Kriyas Yam Suf by carefully analyzing the pesukim describing the splitting and return of the sea. Rabbi Zweig opens with a fundamental question: why did Moshe need a special command from Hashem (ה׳) to return the waters? By the other makkos, either the plagues subsided on their own after a limited duration, or Moshe prayed and Hashem removed them. But here we find an unusual formulation: "neteh es yodcha al hayam, veyashuvu hamayim" - Moshe must actively effectuate the return of the waters. The answer emerges from a close reading of the pesukim. The splitting of the sea was not simply undone to drown the Egyptians. Rather, there were two distinct miraculous acts: first, the splitting to save Klal Yisrael, and second, a separate makah to drown the Egyptians. The return of the waters was not merely the reversal of the first miracle but a new creation with its own purpose - the destruction of Egypt. This explains why Moshe needed to actively bring about this second miracle.
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Beshalach - Kriyas Yam Suf
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