Rabbi Mansour 2011

Shabbat Morning Class

פרשת בשלח- שבת שירה

In this week’s Parasha we read about perhaps the greatest miracle of all time;

the splitting of the sea. The Jewish people actually entered the sea, and emerged on

the same side. Their route was like a semi circle. They initially thought that the

Egyptians who were pursuing them would also emerge unharmed and continue to

chase them. However the ocean began to "spit out" the dead bodies of the Egyptians,

and it was only then that the Jews were convinced that they were indeed saved.

The Gemarah Pesahim 118 quotes Rav Huna who says that the Jews of that

generation were " קטני אמנה "(men of "little faith") they thought that just as they walked

on dry land, the Egyptians would do the same and they too would soon emerge from

the ocean. Hashem commanded the minister of the sea (the angel in charge of the

sea) to "spit them out onto the shore". The sea responded "does a master give a

servant a present only to take it back?!" (This was considered a present to the sea

because the bodies provided plenty of food for the fish to eat). Hashem answered "I

will give you one and a half times as much in return". The sea responded "can there be

a servant who demands payment from his master!" (The sea could not demand

payment from Hashem so it requested a guarantor). Hashem said "the Kishon River

will be your guarantor. Immediately the sea spit out the bodies, and the Jews rejoiced

as the Pasuk says; " וירא ישראל את מצרים מת על שפת הים "-"the Jews saw the Egyptians

dead on the sea shore".

The Egyptians chased the Jews with 600 chariots. In the times of Sisrah, they

chased the Jewish people with 900 chariots. The ground under the feet of the horses

became boiling hot, and started to burn the hooves of the horses. They ran into the

nearby Kishon River to cool their feet, thereby drowning the riders of the 900 chariots.

Hashem said to the river (the guarantor of the ocean), "go pay your guarantee".

Immediately the river threw the bodies into the ocean (all rivers lead into the ocean). At

that time the fish of the sea realized it was exactly 900 chariots of people, and they

cried out " ואמת ה' לעולם הללוי-ה "-"Hashem is true forever Hallelujah". They testified to

the fact that Hashem was true to his word, and repaid exactly one and a half times the

600 chariots with the 900 chariots that had just drowned.

We see from this Gemarah that the fish were the ones who attested to the

integrity of Hashem in fully keeping his promises to the last detail. It is for this reason

that we eat fish on Shabbat. The Gemarah Shabbat 118b brings fish as the primary

example of honoring the Shabbat. Why does this quality of fish (in that it reminds us of

Hashem keeping his promises) cause us to partake of them every Shabbat??

The Gemarah in Beitzah Daf 16A says that the amount of money that a person

will earn from Rosh Hashanah to Rosh Hashanah (the entire year) is fixed, except for

what he spends on Shabbat, Yom Tob, and Torah education for his children. The more

he spends on those items - the more he is given. Hacham Baruch would teach a hint to

this. He said: "from Tishrei until Tishrei is fixed except for Tishrei". Tishrei is the month

of Rosh Hashanah. The Rabbi was saying that from Rosh Hashanah to Rosh

Hashanah the money you will make is fixed, except for what you spend on Tishrei. The

word " תשרי " stands for תלמוד תורה, שבת, ראש חודש, יום טוב . The Rabbi included Rosh

Hodesh, and said that whatever we spend on these four will be repaid in full by

Hashem.

Hashem goes so far as to say " לוו עלי ואני פורע "-"borrow on my account and I will

repay". Normally we are encouraged not to borrow, but in the case of a man who wants

to borrow for his Shabbat needs Hashem says "don’t worry", borrow and I will give it

back to you.

This concept is hinted in a Pasuk in איוב Perek 34 Pasuk 11 says: "כי פעל אדם

ישלם לו" -"a man will get paid according to his work". The word " פעל " can also be spelled

with a ' פועל .(פועל) ו stands for " לוו עלי ואני פורע " (borrow on my account and I will repay),

and the Pasuk finishes " ישלם לו "-"he will be repaid". Hashem will repay him for what he

borrowed to honor the holy Shabbat. How do we know the Pasuk refers to Shabbat?

The holiness of Shabbat sets in at midday on Friday (six hours before the onset of

Shabbat), and it remains until midnight after Shabbat (six hours after Shabbat has

ended. This is why when reciting the קריאת שמע על המטה on Saturday night we omit וידוי

if it is before midnight). Thus, the total amount of hours that we have the holiness of

Shabbat is 36. 24 hours of Shabbat itself, plus the 6 hours before, and the 6 hours

after, total 36. The Pasuk says " ישלם לו ", the numerical value of the word לו is 36.

Showing that it is regarding Shabbat that the Pasuk is hinting we will be repaid in full.

This is why we begin our Shabbat meal with fish. When a man sits down, and

begins to contemplate how much the meal his wife prepared just cost him, we bring out

the fish. They serve as a reminder to Hashem’s being true to his word to repay a

person in full! The fish thus soothes the man, and reminds him that he will be fully

repaid for all that he spent to honor the !שבת קודש

There is an additional connection to the fish’s declaration of - "ואמת ה' לעולם הללוי

ה" and the eating of fish on Shabbat. It may be a bit lofty for our understanding, but in

the Zechut of the Rashash (Rabbi Shalom Sharabi) Zechuto Yagen Aleinu, whose

Yahrzeit is today the tenth of Shevat we should merit understanding it.

The Jewish people were faced with a terrifying dilemma. The Egyptians were

behind them, and the sea was in front of them. They began to cry out to Hashem.

Hashem responded to Moshe " -"ויאמר ה' אל משה: מה תצעק אלי דבר אל בני ישראל ויסעו

"Hashem said to Moshe why are you crying out to me - tell the Jews to travel!" We

were always taught that we must pray to Hashem, especially in our most difficult

moments. How we to understand what Hashem was asking Moshe "why are you crying

out to me", what else are we supposed to be doing?!

In order to begin to gain an understanding in what Hashem’s message was to

Moshe, we must know the level the Jews were on at that moment, and on what tier

they were connecting to Hashem.

Hashem is the energy source, and at the different times that we serve him, we

attach ourselves to him at different levels of spiritual "voltage". For example, on

Shabbat we are on a high level of spiritual voltage, and we thereby connect to Hashem

in a more full extent then during the weekday. Even during the Shabbat itself, the level

of spiritual energy increase until it peaks at a time called " רעוה דרעוין " which is attained

at Minhah of Shabbat afternoon (this is why some Sadikim make sure to pray Minha

Gedolah [early Minhah] on Shabbat afternoon, in order to prolong the experience at

this maximum spiritual energy level).

At the time of the splitting of the sea, Hashem in his kindness revealed himself to

the Jews on this super high level of "spiritual voltage". This highest level is what the

Zohar refers to as " עתיק יומין " (or Keter). There are various filters or Midot that Hashem

reveals his light through. The highest level is this level called "Keter". It is the level

where Hashem himself is found, and this level is full of Hashem’s unbridled kindness

without any judgment at all mixed in (these are obviously very deep and esoteric

concepts, and the terminology being used throughout is only so we can gain a small

measure of understanding as to how this works). The Keter is compared to the crown

of Hashem. Just like the highest point on a mortal king is his crown, so to כביכול the

highest point of spirituality and connection to Hashem is on this level of Keter.

This level is normally "off limits" to us, and we almost never experience it (the only time

we experience the holiness of Keter is on Shabbat afternoon after Minha as

mentioned).

The Jewish people at the moment of the splitting of the sea were attached to

Hashem on the highest spiritual levels, and were connecting to Hashem through the

level of Keter! This is why Hashem said to Moshe מה תצעק אלי ""-"why do they cry out to

me! They are connecting to me through the level of Keter where it’s all kindness!

The Keter-crown of Hashem consists of 13 attributes. These are referred to as

the "13 attributes of mercy". We know them as the 13 attributes that we read in the

morning Tefilah when we say; " מי אל כמוך " and proceed to list 13 attributes. We also

read thirteen attributes in the ויעבר that we say in וידוי . The seventh attribute of the 13 is

אמת -truth. We read: 1) א -ל- 2) רחום - 3) וחנון- 4) ארך- 5) אפים - 6) רב חסד- 7) ואמת

There are 6 attributes before אמת , and 6 attributes after it. This is hinted in the letter ' ו

of ואמת . The ' ו is spelled ו' .ואו is numerically 6. The ' א which stands for אמת has a ' ו

before it and a ' ו after it symbolizing the attribute of אמת which has 6 attributes before it,

and 6 after it.

On the human body the various body parts correspond to the various attributes of

Hashem. The head corresponds to the level of Keter. The Zohar says that there are 13

points on the face that correspond to the 13 attributes of Hashem (the hair of the face

stands for mercy as it corresponds to the Keter which is full of mercy. This is why at

moments of judgment; we are required to let our beards grow in order to counteract the

Dinim. For example; someone who is mourning לא עלינו is required to let their beard

grow, since he has just experienced great judgment. During Sefirat Haomer, when the

24,000 students of R’ Akivah died is a time of judgment, and we let our beards grow.

The hair of the head however, stands for Dinim- judgement and it is therefore

recommended to keep it short). We mention these 13 attributes - and there

corresponding points on the face – during the Tashlich prayer of Rosh Hashana.

The seventh point on the face is the point just above the beard where the cheeks

protrude. This is the point that corresponds to the seventh attribute- אמת . The Zohar

calls this point on the face; תפוחין (literally apples)- the protrusion on the face by the

cheeks actually somewhat resembles an apple.

The בני יששכר says that the seventh attribute of Hashem is אמת , and it

corresponds to the seventh day of the week, the Shabbat. This is why some Sadikim

recommend eating apples on Shabbat. The apple is the seventh point on the face, and

corresponds to the seventh attribute of Hashem ( אמת ), which corresponds to the

seventh day of the week ( שבת ). This is why we refer to the meal of Shabbat (as we

read on Friday night) " דא היא סעודתא דחקל תפוחין קדישין "-"this is the meal of the "holy

apples".

This connection between אמת , and שבת explains the Gemarah in Yerushalmi

that says; that even though normally an עם הארץ may not be trusted when serving food

that he claims he already tithed, on Shabbat we do believe the עם הארץ when he tells

us he has properly tithed his produce, and the food he is serving may be eaten. This is

because Shabbat is synonymous with אמת -truth, and on this day we believe that even

the עם הארץ is not lying. Even common people today say "I would never lie on

Shabbat!" Shabbat and אמת go hand in hand.

The word אמת , besides for meaning truth, also has another, deeper connection.

There are 3 Pesukim in this Parasha (chapter 14 Pesukim 19,20,21) that each

contain 72 letters. In these three Pesukim there are 72 different combinations of three

letter names of Hashem. These names are formed by taking the first letter of the first

Pasuk, the last letter of the second Pasuk, and the first letter of the third Pasuk. The

same goes with the second letter. We take the second letter of the first Pasuk, the

second to last letter of the second Pasuk, and the second letter of the third Pasuk and

so on for all 72 letters (for example; the first letter of the first Pasuk is the ' ו of the word

ויסע , the last letter of the second Pasuk is the ' ה of הלילה and the first letter of the third

Pasuk is the ' ו of ויט . This spells ו -ה-ו and it is a holy name of Hashem). The fifth

combination forms the name מ-ה-ש (the מ of מלאך , the ה of הלילה and the ש of ,(משה

this holy name is the name that when contemplated, saves us from various plagues.

We see this in Bamidbar Perek 17 Pasuk 11, during a plague that was ravaging the

Jews, Moshe instructed Aharon to atone for the Jews with the Ketoret in order to stop

the plague. The Pasuk says " ויאמר משה אל אהרון " (lit. and Moshe said to Aharon). We

now understand the deeper meaning of the Pasuk, משה was telling Aharon the name

of Hashem of מ-ה-ש , which when rearranged spells משה , in order to stop the plague.

ויאמר משה אל אהרון" " - he was giving him the secret of the name מ-ה-ש in order to stop

the plague.

How does the contemplation of מ-ה -ש work to stop a plague? It’s not just the

simple thinking of these letters; it is knowing how to think them. These letters have to

be "opened up", we need to spell each letter. ' מ is ה' מם is הא and ' ש is שין . The total

numerical value of מם הא שין equals 446. This is the same Gematriyah as the word -מות

death.

Why would we want to equal מות -isn’t that exactly what we are trying to avoid?!

The explanation is that we must insert a letter into this name. The letter that represents

Hashem is the letter ' א (since Hashem is one). When we add a ' א to מות we show that

we remember that the plague is from Hashem and this helps stop it. The letter א

together with the word מות form the word ואמת . The word ואמת now represents the

complete Kavanah (intent), that one must have of the name מ-ה-ש in order to be saved

from impending danger. (It represents the "opening up" of the letters מ-ה-ש that equal

מות , plus the ' א representing Hashem).

It was this that Hashem was teaching Moshe at the moment when he told him

מה תצעק אלי" " ("why do you cry out to me"). The Pasuk begins " ויאמר ה' אל משה " (lit.

"Hashem said to Moshe") Hashem said to משה ,משה stand for the letters מ-ה-ש . The

Pasuk continues: " מה תצעק אלי " The first letters of these words spell אמת . Hashem was

teaching Moshe the Kavanah of מ-ה-ש and the way to activate it through .אמת

The Jewish people at that time were in great need of a salvation to be saved

from there impending annihilation. The Zohar explains that the Jews at that time faced

trouble from all sides, the waves of the ocean were raging in front of them, behind

them was the Egyptian army approaching, even above in the heavens there were

angels persecuting against them. There was no greater need for this holy name of

מ-ה-ש (represented by ואמת ) than now! Hashem gave the secret of this name to

Moshe, the sea split, and the Jews were saved. The only problem was, they didn’t

know they were saved!! As mentioned above, the Jews thought that the Egyptians

would emerge right behind them to attack! It was only until the sea spit out the bodies

of the Egyptians onto the shore that the Jews realized they were saved. This is why the

fish declared ואמת ה' לעולם הללוי-ה . The fish were the ones who notified the Jews that

there Kavanah of ואמת was indeed successful! They were saved from the impending

disaster, and were now finally free to serve Hashem.

When we put all this together, we understood another reason why we eat fish on

Shabbat. The fish notified the Jews that there Kavanah of ואמת had succeeded.

Therefore fish stand for אמת . The seventh attribute of Hashem is ואמת (notice how in

the ויעבר it says " רב חסד ואמת " with the ' ו). The seventh day (which as mentioned above

connects with the attribute of אמת ) is Shabbat. Shabbat is associated with אמת , and the

fish too are associated with אמת . The numerical value of דג (fish) is 7. This stands for

the Seventh attribute of Hashem – אמת , and also stands for the seventh day –

Shabbat. It is therefore appropriate to enjoy fish that stand for אמת , on Shabbat which

also stands for אמת . (It also says that the word דגים [fish] stands for יג מכילין דרחמי -the

13 paths of mercy actually hinting to all 13 attributes of mercy of Hashem).

This is why many Pesukim that discuss Shabbat say זכר ליציאת מצרים ("a

remembrance of the exodus from Egypt"). What does Shabbat have to do with the

exodus?! We now understand that the Shabbat represents אמת , and the final stage of

the exodus of Egypt was accomplished with ואמת . They are therefore linked in this

regard.

From all this we are able to get a small glimpse into how deep and wondrous our

Torah is! There are connections, and meanings to the most seemingly simple actions.

Shabbat, Keter, the Face, Truth, Apples, Fish, Cheeks, the Exodus, 13 Attributes of

Mercy, All Amazingly Linked!! How lucky are we to be given this treasure of the Torah!

Let us appreciate it, and study it.

Let us honor the holy Shabbat to the best of our ability. We should buy the best

food and drink, Hashem says it’s on him!! By honoring the Shabbat all our needs

become taken care of, as the Pasuk in Tehilim chapter 37 says: "והתענג על ה' ויתן לך

משאלות לבך" -"enjoy "on Hashem" (on his account) and he will fulfill all the desires of

your heart". May we merit properly honoring and appreciating the holy Torah and

Shabbat Kodesh Amen!