“And the L-RD said unto Moses: ‘Wherefore criest thou unto Me? Speak unto the children of Israel, that they go forward.'” – Exodus 14:15, JPS 1917 Tanach
The seventh day of Pesach, Nissan 21 corresponds to the day on the Hebrew calendar when the Sea parted: The Children of Israel hesitated. Moshe cried out to G-d. H’Shem told him to “Speak to the Children of Israel, that they go forward.” Having already prayed for deliverance, the time was at hand; there was no further need for prayer, despite the imminent threat of the Egyptian army, poised opposite the encampment of B’nei Yisrael at the Sea of Reeds.
An east wind from H’Shem caused the sea to part, and dried the floor of the sea for the safe passage of the Children Israel. Of this miracle, Melchita notes, as commentary to the Children of Israels words in the song of Moshe, “this is my G-d, and I will exalt Him” (Exodus 15:2), that even the lowliest handmaid saw in terms of HShem’s revelation through the forces of nature, what the prophets, later in Jewish history did not see.
Additionally, the level of kedushah (holiness) that they received after crossing through the Sea, and the sublime experience at Sinai, when H’Shem revealed Himself to them, brought them to a level, where as a cleansed vessel, the Shechinah could dwell within them. The sea served as a mikveh (receptacle); and, tevillah (immersion) in the waters of the sea signified the beginning of a new start, a renewal of mind, body, and spirit; in essence, a rebirth, through purification in a mikveh, and the indwelling of the Shechinah, as mentioned in Exodus Rabbah 23:12.
Shabbos HaGadol, the Sabbath before Pesach (Passover) commemorates the tenth of Nissan: “Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their father’s houses, a lamb for a household” (Exodus 12:3, JPS 1917 Tanach). This lamb was to be without blemish (Exodus 12:4). And ye shall keep it unto the fourteenth day of the same month” (Exodus 12:6).
The sages explain that this Passover lamb was tied to the bedposts in the homes of the B’nei Yisrael in Egypt. The lamb was inspected for four days for blemishes. On the afternoon of the fourteenth of Nissan at dusk the lamb was slaughtered; its blood was placed upon the doorposts and lintels as a sign. “The blood shall be to you for a token upon the houses where you are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt” (Leviticus 12:13).
What is the significance of Shabbos HaGadol today? In other words, why do we commemorate this day in particular? The tenth of Nissan was on a Shabbos, preceding the redemption. Therefore, its commemoration is always on the Shabbos that precedes Pesach, irrespective of the actual date on the Hebrew calendar. For example, the tenth of Nissan was on Tuesday, whereas this Shabbos will be the fourteenth of Nissan.
Because the lamb was a deity to the Egyptians, they were none to happy about being told, when they asked their Jewish neighbors about the lambs each family obtained, that the lambs would be slaughtered. Yet, despite their angst, we proceeded, with H’Shems protection on the Great Sabbath. The redemption was put into motion, in its final stage. Those four days that passed served as a countdown to the Exodus. The blood of the lamb protected the Jewish homes from the plague of death; and, procured our redemption through the demonstration of our emunah (faith) towards HShem.
The Mishkan (portable sanctuary in the wilderness) was established. All of the accoutrements, necessary for avodah (service) were in place – the outer mizbeach, where the offerings would be made in the courtyard; the inner mizbeach, where incense was offered; also, where the showbread table, and the menorah were located. These were all placed outside of the paroches (curtain) that separated from the Kadosh Kadoshim, where the Ark rested with the two golden cherubim on its cover (kaporah).
“Then the cloud covered the tent of meeting, and the glory of H’Shem filled the tabernacle” (Exodus 40:34, JPS 1917 Tanach). Moses was unable to enter, because of the settling of the Cloud of Glory over the Miskan (Tabernacle). Yet, H’Shem called to Moshe, from within the Sanctuary. “Then he heard the Voice speaking unto him from above the ark-cover that was upon the ark of the testimony, from between the two cherubim; and He spoke unto him.” (Numbers 7:89, JPS).
“H’Shem called unto Moses, and spoke unto him out of the tent of meeting, saying: Speak unto the children of Israel, and say unto them: When any man of you bringeth an offering unto H’Shem”
– Leviticus 1:1-2 , JPS 1917 Tanach
Maimonides explains that the institution of the korbanot (offerings) was necessary, because the Israelites were used to the mode of worship of the times. The difference between the offerings of the nations, and those of Israel, was that Israel’s offerings were to be made only to the One True G-d. Even so, the korbanot (offerings) were meant to be a transitional step towards the ultimate mode of avodah (worship) – prayer.
For, “it is, namely, impossible to go suddenly from one extreme to the other: it is therefore according to the nature of man impossible for him suddenly to discontinue everything to which he has been accustomed” (Maimonides, guide for the Perplexed, Part 3, Ch. 32, wikipedia.com). To have gone directly to the avodah (service) of the heart, in other words, “heartfelt prayer,” after leaving Egypt would have been an impossibility.
“Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the L-RD.”
– Exodus 35:2, JPS 1917 Tanach
Before giving the commandment to B’nei Yisrael, concerning the terumah (offerings) that are to be brought – silver, gold, and various materials for the building of the Mishkan – a free will offering from the heart of each and every individual – H’Shem instructs Moshe to remind the B’nei Yisrael about Shabbat. The juxtaposition of the commandment to observe Shabbos, with the commandment, concerning the construction of the Mishkan is significant. The significance is that as holy as the project of the Mishkan is, the building of the Mishkan does not supersede the sanctity of Shabbos.
Commentary further explains that acknowledgment of H’Shem, who created the world in six days, and rested on the seventh day, is a greater imperative than the services performed in the Mishkan. Not that belief precludes service; rather, that belief is primary. This is reflected in the teaching, that the first commandment encompasses the belief in H’Shem that is incumbent upon us, before we can accept His commandments as authoritative. That is, in effect, the essence of what is truly necessary: first, a belief in the existence of G-d; then, a desire to draw near to Him through our avodah (service).
Although the Mishkan was the officially prescribed way to serve H’Shem, through the bringing of offerings, today the main way to do so is through the service of the heart, i.e., prayer. And, this may be performed on a communal basis, as well as a personal level. Often, the gathering together at a place of worship is emphasized in the lives of many, while the more personal aspects of heartfelt prayer in one’s own words, within the confines of one’s own home is neglected. This is an unfortunate reality that underscores the nature of service in modern times, where many focus more on community than an actual heartfelt connection to H’Shem.
Both communal and personal prayer are important; yet, it is advisable to strengthen ourselves in regard to the inner dimension of our soul. Moreover, whether we attend communal prayer worship or not, our service towards H’Shem should still take into consideration the sanctity of Shabbos: this is an ideal time to set aside for personal reflection, prayer, and strengthening our connection to H’Shem.
“Yet now, if Thou wilt forgive their sin; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.’” – Exodus 32:32, JPS 1917 Tanach
“Moses refers to the ‘Book of life’ in which every human being is inscribed on Rosh Hashanah if he was found deserving on the basis of his past record.” – Chizkuni on Exodus 32:32; sefaria.org
After the debacle of the golden calf, Moses pleaded with H’Shem on behalf of B’nei yisrael, saying, “Alas, this people is guilty of a great sin in making for themselves a god of gold” (32:31, JPS). In asking of H’Shem to forgive the sin of the people, Moses offers to have his name written out of the Book of Life. This is an unmistakable gesture of mesiras hanefesh (self-sacrifice), that Moshe offers on behalf of B’nei Yisrael. Yet, G-d declines the offer, stating in what appears to be an impromptu decree for the ages: “He who has sinned against Me, him only will I erase from My record” (Exodus 32:33, JPS).
Nevertheless, the immediate punishment, concerning H’Shem’s intent to destroy this generation, and start over again with Moses had already been averted through Moshe’s prayer. Now, forgiveness does not seem to be sanctioned; rather, a newly mentioned punishment is delayed, “when I make an accounting, I will bring them to account for their sins.” (Exodus 33:34, JPS). After this statement, the Torah records that a plague is sent amongst the people. So, the question remains, when will H’Shem make an accounting, thereby bringing them to account for their sins? The question continues to ring, like a bell of proclamation.
“And this is the thing that thou shalt do unto them to hallow them, to minister unto Me.”
– Exodus 29:1, JPS 1917 Tanach
During Moshe’s forty days on Mount Sinai, the pattern of the Mishkan (Tabernacle) was shown to him, complete with all the details necessary to construct a Mishkan on earth, where H’Shem’s Presence – the Shechinah – would dwell. Also, the commandments and details in regard to the Kohein Gadol (High Priest), and the kohein (priests) were given.
Aaron was chosen as the first Kohein Gadol; however, Moshe served unofficially in that position, during the seven-day inauguration, when he brought the offerings. His role was given to him by H’Shem, who said to Moses: “This is the thing [word] that thou shalt do to them [the kohein] to set them apart as kodesh [holy];” i.e., to sanctify them for service to H’Shem.
The verse continues with the offerings, necessary for the inauguration. Also, the commandment is given for the kohein to cleanse themselves in a mikveh. Also mentioned are the garments that Moses will place upon the Kohein Gadol, before anointing him with oil. These garments, referred to previously, are described as “holy garments for Aaron thy brother, for splendour and glory” (Exodus 28:2, JPS).
“Let Thy priests [kohanim] be clothed with righteousness” (Psalm 132:9, JPS 1917 Tanach ). Righteousness is likened to clothes, because righteous thought, speech, and acts clothe the soul; they have everlasting value, whereby our righteousness will be rewarded in Olam Haba.
“Speak to the children of Israel, that they take [lakach] for Me an offering [terumah]; of every man whose heart maketh him willing ye shall take My offering [terumah].”
– Exodus 25:2, JPS 1917 Tanach
While H’Shem conversed with Moshe on Mount Sinai, He gave him the instructions for the building of the Mishkan. In order for the Mishkan [portable tabernacle in the desert] to be built, first, a collection was necessary. The collection was a freewill offering of the people for H’Shem, for the sake of building a sanctuary, where H’Shem would dwell. Everyone gave according to what their heart inspired them to give.
The Hebrew word, “lakach” is translated as “take;” although, “bring for Me an offering” would seem more linguistically correct. According to many commentators, the Torah is teaching us that when we bring an offering, we are actually taking for ourselves. I.e., the benefits of giving to a G-dly cause, outweigh the cost. We receive much for our efforts, for we have a reciprocal relationship with H’Shem. When we give, we are blessed with abundance.
For example, regarding the tithes, brought during the first Temple period, it is written, “Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, saith the L-RD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency” (Malachi 3:10, JPS).
“And let them make Me a sanctuary, that I may dwell among them. According to all that I show thee, the pattern of the tabernacle.”
– Exodus 25:8-9, JPS 1917 Tanach
The Hebrew word, mishkan [tabernacle], literally means “dwelling place.” The Mishkan, or tabernacle was a structure that served as a Mikdash (sanctuary). Within the Mikdash, or sanctuary, the Ark of the Covenant rested within the inner part of the sanctuary, the Kadosh Kadoshim (Holy of Holies). It was here that H’Shem’s Presence, the Shechinah rested, between the two golden cherubim [angels] on the cover [kapporet] of the Ark.
From this holy place, surrounded by a Cloud of Glory, H’Shem spoke to Moses. After the Revelation at Mount Sinai, H’Shem’s Presence dwelt within the Sanctuary. Yet, According to Sforno, the Shechinah would have rested upon each and every individual, who was at Sinai, because of the high degree of spiritual elevation present. Only because of the sin of the Golden Calf did the Tabernacle become necessary, wherein the Shechinah dwelt in the Sanctuary.
“And six years thou shalt sow thy land, and gather in the increase thereof; but the seventh year thou shalt let it rest and lie fallow.” – Exodus 23:10-11, JPS 1917 Tanach
“Six days thou shalt do thy work, but on the seventh day thou shalt rest” – Exodus 23:12
“For a thousand years in Thy sight are as yesterday when it is past, and as a watch in the night.” – Psalms 90:4, JPS 1917 Tanach
For six thousand years of history shall pass; then, the sabbatical millenium according to traditional Jewish thought. This understanding is based upon the shemittah cycle as well as the weekly Sabbath, and other commandments mentioned in parashas. The Shemittah year, the seventh year whereof the land lies fallow, follows six years of work on the land, whereof the land is sown with seed, and the produce is gathered (see above, Exodus 23:10-11). The weekly Sabbath is a day of rest, following a six day work week; the seventh day being when G-d rested from creating the world, we are commanded to rest as well.
Thus, a comparison may be drawn, based upon these examples, pointing towards the six thousand years of history that will be followed by a thousand year rest, an era of peace and prosperity. “For a day is like a thousand years, and thousand years is like a day to Elokim G-d.” After the sabbatical millenium, when the natural cycle of seven days is completed, the new heavens and the new earth will appear. “For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind” (Isaiah 65:17, JPS).
“If thou buy a Hebrew servant, six years he shall serve; and in the seventh he shall go out free for nothing” (Exodus 21:2). A remez (hint) to the Messianic Redemption, can be found in the commandment in regard to a Hebrew servant who serves another Hebrew. He is redeemed from bondage at the end of six years; a Hebrew who was a slave in Egypt is not meant to be a perpetual slave again. At the completion of six thousand years of history, the Geulah (Redemption) occurs, bringing a restoration to Israel, & the Malchus Elokim (Kingdom of G-d).
Additionally, another commandment obligates a fellow Hebrew to redeem a brother who had been sold as a servant to a gentile. In this case, he is redeemed by a relative, through a redemption price, given to the gentile. “Any that is nigh of kin unto him of his family may redeem him” (Leviticus 25:49, JPS 1917 Tanach). The relative who redeems his brother is called the goel. The Hebrew word goel (redeemer), may also be understood as a reference to the Moshiach (Messiah). He is like the goel who is obligated to redeem his Jewish brother from slavery. How much more so is He sent to redeem his Jewish brethren?
“And He said: ‘Certainly I shall be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain.”
– Exodus 3:12, JPS 1917 Tanach
“I promise thee that when thou hast brought them forth from Egypt ye will serve Me upon this mountain — i.e. that ye will receive the Torah upon it.” – Rashi, sefaria.org
When G-d spoke to Moshe at the burning bush, Moshe asked, “Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?” (Exodus 3:11, JPS). G-d assured Moshe, despite his own doubts, that he would know that he was chosen as the Redeemer of B’nei Yisrael, when he would “serve G-d on this mountain.” In other words, that B’nei Yisrael “would serve Him at the very spot Moses was standing on at that moment” (Or HaChayim, sefaria.org). For this was the culmination of the Exodus from Egypt – the giving of the Torah on Mount Sinai. “And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn [shofar] exceeding loud; and all the people that were in the camp trembled” (Exodus 19:16, JPS).
The impressive array of fireworks was more than a celebration of the liberation of a people from slavery. Rashi explains that H’Shem preceded the people, by appearing on Mount Sinai first, even before Moshe went up to receive the commandments. He explains that usually a teacher does not wait for the pupil; however, H’Shem’s august Majesty preceded Him, and His Presence alighted on the mountaintop. “Now mount Sinai was altogether on smoke, because the L-RD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mountain quaked greatly” (Exodus 19:18, JPS). “And the L-RD came down upon mount Sinai, to the top of the mount; and the L-RD called Moses to the top of the mount; and Moses went up” (Exodus 19:20, JPS 19 Tanach).
Moshe, who had previously “hid his face; for he was afraid to look upon G-d,” when H’Shem appeared to him at the burning bush, must have gained some confidence since that time. Only Moshe was permitted to climb Mount Sinai, to speak with G-d. Furthermore, he was told by H’Shem to “charge the people, lest they break through unto the L-RD to gaze, and many of them perish” (Exodus 19:21, JPS 1917 Tanach). For as is written elsewhere, “G-d is a consuming fire” (Deuteronomy 4:24). He is to be approached with awe and respect. “Thou shalt fear the L-RD thy G-d; Him shalt thou serve; and to Him shalt thou cleave [deveykus]” (Deuteronomy 10:20, JPS 1917 Tanach).
The Torah given on Mount Sinai is eternal. It was given to the B’nei Yisrael (Children of Israel) as a ketubah (a marriage contract) between G-d and Israel. This is why when a synagogue receives a new sefer Torah, it is placed under a chupah (a marriage canopy), and paraded around, while people celebrate. At Sinai, the people entered the covenant with great awe and respect. And, even before receiving the commandments, they said, “na’aseh v’nishmah,” we will do and we will understand. In other words, first we will do, then we will understand; only after performing the commandments, will we begin to fully understand their value, meaning, and intent. This was the commitment that B’nei Yisrael made, in regard to the commandments given by the L-RD our G-d, who redeemed us from slavery in Egypt (Exodus 20:2).
“Moses stretched out his hand over the sea; and the L-RD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left.”
– Exodus 14:21-22, JPS 1917 Tanach
“If they came into the sea, why does the Torah write: “they came unto dry land?” If they came unto dry land why does the Torah call it “sea?” (Shemot Rabbah 21.10). The verse teaches that the sea was not split for them until they had set foot in it while it was still sea up to the level of the nostrils (to demonstrate their faith). Immediately after they had done this the sea was converted to dry land.
– R’ Bachya on Exodus 14:22, sefaria.org
The midrashimare not always meant to be taken literally, rather to make a point. Perhaps, one inference to be drawn from this particular midrash, concerns the nature of emunah (faith). While the faith required by B’nei Yisrael to enter into the narrow passage created in the midst of the sea is comprehensible, an even greater faith would have been required if they began to enter the water, even before the splitting of the sea.
The nature of faith, is not only an abstract quality of belief, per se, in something that is unseen. True emunah is to actually believe in what one cannot see, beyond speculation, as if it exists in actuality, and has an influence in a person’s life. Therefore, while many people confess a belief in G-d, only in tandem to the day to day challenges, does that belief become more of an actuality.
Belief in G-d is more than an intellectual exercise in speculation, in order to compel us to have a reference point (usually, somewhere in Heaven) to direct our prayers towards in times of need. The nature of faith denotes an interface between a person’s belief system and practice, not as something removed from a person’s life, compartmentalized in a region of the mind, wherein a disconnect exists to that person’s practical existence.
At the Sea of Reeds, the Almighty’s Presence within the pillar of fire, and the pillar of cloud, were manifestations of His actual existence. Additionally, the splitting of the sea served as a sign of His power, not only to the Children of Israel, also to the rest of the world at that time. The existence of G-d, the manifestation of His Presence, and the signs of His interaction in this world are not as easily found in our lives, surroundings, or greater environmental milieu. Instead, emunah (faith) requires a profound degree of awareness.
“The L-RD is my strength and song, and He is become my salvation; this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him.”
– Exodus 15:2, JPS 1917 Tanach
The midrash states that even a lowly handmaid saw more at the Sea of Reeds than the prophet Ezekiel saw in his visions (see Ezekiel ch. 1). In other words, she was able to perceive more in regard to H’Shem, because of her actual experience, where G-d’s intervention was clear. The midrash emphasizes the importance of seeing G-d’s direct interaction in our lives; this type of interaction is referred to as hashgacha peratis – G’d’s guidance over the life of every individual on earth, even on a personal level. Once we begin to open our eyes to this truth, then our belief will take root in our soul.
The Tree of Life 