{"id":48602,"date":"2020-04-12T11:51:24","date_gmt":"2020-04-12T11:51:24","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=48602"},"modified":"2020-04-12T11:51:24","modified_gmt":"2020-04-12T11:51:24","slug":"a-cryptic-footnote-to-the-bris-bein-habesarim","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/a-cryptic-footnote-to-the-bris-bein-habesarim\/","title":{"rendered":"A Cryptic Footnote to the Bris Bein Habesarim"},"content":{"rendered":"

Did you ever notice how bizarre everything about the Bris Bein Habesarim<\/em> is and how unintelligible is most of the symbolim? Everything about it has a surreal quality.<\/p>\n

Much of it will remain so after this explanation, however we will employ a fascinating Mechilta from Parshas<\/em> B\u2019Shalach<\/em> to help us fill in the symbolism of several critical pieces of the jigsaw.<\/p>\n

To start, let\u2019s picture the setting in our mind\u2019s eye. Although Rashi may dispute the chronology, several narratives in which HaShem promises many offspring to Avram have already been presented in Lech<\/em> L\u2019cha<\/em>. Yet as of the Bris Bein Habesarim<\/em>, Avram has remained childless.<\/p>\n

HaShem comes to Avram in a vision and says, \u201cDon\u2019t be afraid Avram, I have protected (or am a shield for) [\u05de\u05b8\u05d2\u05b5\u05df<\/strong>] you, your reward is very great.\u201d<\/p>\n

Avram counters with a protest, most likely to the effect that nothing God can give him will endure without offspring to inherit \u2013 so God\u2019s gift will be transient and devalued. The only candidate for inheritance Avram can appreciate is his servant and companion, \u2018Damesek Eliezer,\u2019 hardly his own seed.<\/p>\n

God [again] promises him many offspring, and takes him \u05d4\u05b7\u05d7\u05d5\u05bc\u05e6\u05b8\u05d4<\/strong>, \u2018outside,\u2019 and avers his seed will be as numerous as the stars, uncountable.<\/p>\n

Then comes an editorial posuk (15:6), nearly impossible to understand in the context of Avram\u2019s next question: He [Avram] believed in HaShem and He [HaShem] considered it as righteousness on his behalf. HaShem then states His Name, \u05d9-\u05d4-\u05d5-\u05d4 \u00a0, and identifies Himself as the One Who took him out of Ur Kasdim to give him this land as an inheritance [i.e., to be passed on to his children].<\/p>\n

Yet in the next posuk, Avram still desires a Divine sign that he will inherit the Land, in essence coming back to his original plaint: \u201cWhere are my children?\u201d<\/p>\n

HaShem\u2019s answer is to command Avram to initiate the setting of the Bris Bein Habesarim<\/em>: to take the three calves, goats, and rams, a turtledove, and a fledgling (\u05d5\u05b0\u05ea\u05b9\u05e8 \u05d5\u05b0\u05d2\u05d5\u05b9\u05d6\u05b8\u05dc<\/strong>, possibly only a single<\/em><\/strong> \u2018turtledove-which\u2013is\u2013also-a-fledgling<\/em>\u2019, a similar idiom to \u2018Ger v’thoshav anochi imachem<\/em>\u2019, \u2018A stranger and-a-sojourner<\/em> I am among you\u2019 [23:4] \u2013 and note the singular \u2018hatzipor<\/em>\u2019 employing a hei<\/em> hayedi\u2019a<\/em> in the very next posuk [15:10]:<\/p>\n

\u05d9<\/strong>\u00a0\u05d5\u05b7\u05d9\u05bc\u05b4\u05e7\u05bc\u05b7\u05d7-\u05dc\u05d5\u05b9 \u05d0\u05b6\u05ea-\u05db\u05bc\u05b8\u05dc-\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05d5\u05b7\u05d9\u05b0\u05d1\u05b7\u05ea\u05bc\u05b5\u05e8 \u05d0\u05b9\u05ea\u05b8\u05dd \u05d1\u05bc\u05b7\u05ea\u05bc\u05b8\u05d5\u05b6\u05da\u05b0 \u05d5\u05b7\u05d9\u05bc\u05b4\u05ea\u05bc\u05b5\u05df \u05d0\u05b4\u05d9\u05e9\u05c1-\u05d1\u05bc\u05b4\u05ea\u05b0\u05e8\u05d5\u05b9, \u05dc\u05b4\u05e7\u05b0\u05e8\u05b7\u05d0\u05ea \u05e8\u05b5\u05e2\u05b5\u05d4\u05d5\u05bc \u05d5\u05b0\u05d0\u05b6\u05ea-\u05d4\u05b7\u05e6\u05bc\u05b4\u05e4\u05bc\u05b9\u05e8<\/strong> \u05dc\u05b9\u05d0 \u05d1\u05b8\u05ea\u05b8\u05e8)<\/p>\n

As per the above posuk, Avram takes the animals, splits the livestock and arranges the halves opposite each other, but leaves the bird(s) intact. Birds of prey descend upon the animal corpses, but Avram repels them.<\/p>\n

It is evening. As the sun sets, a deep sleep falls over Avram. However, this is no ordinary sunset. Everything is confused, fearsome, inky black\u2014 and Avram is seized by formless terror. Comments Rashi cryptically (15:17), \u201c\u05d7\u05e9\u05da \u05d4\u05d9\u05d5\u05dd\u2014 the day darkened.\u201d<\/p>\n

God then gives His famous prophecy, a summary of the galus<\/em> and ge\u2019ulas<\/em> Mitzrayim<\/em>, and promises that the fourth generation of B\u2019nei Yisrael will return to the Land.<\/p>\n

There follows a description of what are apparently symbols or agents of God, as He seals His covenant, His bris<\/em> with Avram: a smoky oven and a fiery torch, both of which cross through the corridor formed by the halved animals [\u05d4\u05b7\u05d2\u05bc\u05b0\u05d6\u05b8\u05e8\u05b4\u05d9\u05dd<\/strong>].<\/p>\n

Avram is not the only one who is confused. Nearly everything about this entire scene, except for the promise itself (which is clarified mostly by the historical account in the beginning of Shemos) is totally<\/em> unfathomable.<\/p>\n

Before we leave Avram for the Mechilta, one brief comment: HaShem comes to Avram with a prophecy, and gives him a task to accomplish, which then becomes a part of the prophecy itself. This is a pattern we are very familiar with\u2014 from N\u2019vi\u2019im Acharonim<\/em>. For example, HaShem told Yirmiyahu to buy and wear a linen belt, but then to conceal it among the rocks adjacent to the river, so that when he much later returns, it has decayed beyond utility, a metaphor for how useless K\u2019nessess Yisrael has become (13:1-8); He told Yechezkhel to take a brick, label it \u2018Yerushalayim,\u2019 then to attack the brick with toy soldiers and to erect an iron saucepan as a symbolic barrier that prayers from the city will not be received in heaven (4:1-3). Presumably the actions on the part of the navi<\/em> lend a sense of reality to that which HaShem foretells, but which at the time of the prophecy has not yet entered the world of human experience.<\/p>\n

Now, fast forward to the Mechilta on Shemos 14:20. Starting one verse earlier for context, the pesukim are:<\/p>\n

[\u05d9\u05d8<\/strong>\u00a0\u05d5\u05b7\u05d9\u05bc\u05b4\u05e1\u05bc\u05b7\u05e2 \u05de\u05b7\u05dc\u05b0\u05d0\u05b7\u05da\u05b0 \u05d4\u05b8\u05d0\u05b1-\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d4\u05b7\u05d4\u05b9\u05dc\u05b5\u05da\u05b0 \u05dc\u05b4\u05e4\u05b0\u05e0\u05b5\u05d9 \u05de\u05b7\u05d7\u05b2\u05e0\u05b5\u05d4 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b7\u05d9\u05bc\u05b5\u05dc\u05b6\u05da\u05b0 \u05de\u05b5\u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd; \u05d5\u05b7\u05d9\u05bc\u05b4\u05e1\u05bc\u05b7\u05e2 \u05e2\u05b7\u05de\u05bc\u05d5\u05bc\u05d3 \u05d4\u05b6\u05e2\u05b8\u05e0\u05b8\u05df \u05de\u05b4\u05e4\u05bc\u05b0\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b2\u05de\u05b9\u05d3 \u05de\u05b5\u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd.\u00a0] \u05db<\/strong>\u00a0\u05d5\u05b7\u05d9\u05bc\u05b8\u05d1\u05b9\u05d0 \u05d1\u05bc\u05b5\u05d9\u05df \u05de\u05b7\u05d7\u05b2\u05e0\u05b5\u05d4 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05d5\u05bc\u05d1\u05b5\u05d9\u05df \u05de\u05b7\u05d7\u05b2\u05e0\u05b5\u05d4 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b7\u05d9\u05b0\u05d4\u05b4\u05d9 \u05d4\u05b6\u05e2\u05b8\u05e0\u05b8\u05df \u05d5\u05b0\u05d4\u05b7\u05d7\u05b9\u05e9\u05c1\u05b6\u05da\u05b0 \u05d5\u05b7\u05d9\u05bc\u05b8\u05d0\u05b6\u05e8 \u05d0\u05b6\u05ea-\u05d4\u05b7\u05dc\u05bc\u05b8\u05d9\u05b0\u05dc\u05b8\u05d4 \u05d5\u05b0\u05dc\u05b9\u05d0-\u05e7\u05b8\u05e8\u05b7\u05d1 \u05d6\u05b6\u05d4 \u05d0\u05b6\u05dc-\u05d6\u05b6\u05d4 \u05db\u05bc\u05b8\u05dc-\u05d4\u05b7\u05dc\u05bc\u05b8\u05d9\u05b0\u05dc\u05b8\u05d4.<\/p>\n

The usual drill throughout the 40-year desert sojourn, is for only one of the Divine Amudim<\/em> to be present at any one time, with a changing of the guard at bein hashemashos<\/em>. Tonight is different however. As the Midrash will clarify, at dusk the Amud Ha\u2019anan<\/em> instead circles around to the rear flank of the camp of Israel, to protect them from the Mitzri projectiles, and to enshroud the Egyptians in darkness, while the Amud Ha\u2019Eish<\/em> leads the way in front, as usual during the night.<\/p>\n

Comes the Mechilta (arbitrarily split into 3 paragraphs by me for contrast. Translation follows):<\/p>\n

\u05d5\u05d9\u05d1\u05d0 \u05d1\u05d9\u05df \u05de\u05d7\u05e0\u05d4 \u05de\u05e6\u05e8\u05d9\u05dd \u05d5\u05d1\u05d9\u05df \u05de\u05d7\u05e0\u05d4 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d5\u05d9\u05d4\u05d9 \u05d4\u05e2\u05e0\u05df \u05d5\u05d4\u05d7\u05e9\u05da<\/strong>, \u05d4\u05e2\u05e0\u05df \u05d0\u05dc \u05d9\u05e9\u05e8\u05d0\u05dc \u05d5\u05d4\u05d7\u05e9\u05da \u05d0\u05dc \u05de\u05e6\u05e8\u05d9\u05dd \u05de\u05d2\u05d9\u05d3 \u05d4\u05db\u05ea\u05d5\u05d1 \u05e9\u05d4\u05d9\u05d5 \u05d9\u05e9\u05e8\u05d0\u05dc \u05e0\u05ea\u05d5\u05e0\u05d9\u05df \u05d1\u05d0\u05d5\u05e8\u05d4 \u05d5\u05de\u05e6\u05e8\u05d9\u05dd \u05d1\u05d0\u05e4\u05dc\u05d4 \u05e9\u05e0’ “\u05dc\u05d0 \u05e8\u05d0\u05d5 \u05d0\u05d9\u05e9 \u05d0\u05ea \u05d0\u05d7\u05d9\u05d5 \u05d5\u05dc\u05d0 \u05e7\u05de\u05d5 \u05d0\u05d9\u05e9 \u05de\u05ea\u05d7\u05ea\u05d9\u05d5 \u05e9\u05dc\u05e9\u05ea \u05d9\u05de\u05d9\u05dd” (\u05e9\u05de\u05d5\u05ea \u05d9:\u05db\u05d2). \u05d5\u05db\u05df \u05d0\u05ea\u05d4 \u05de\u05d5\u05e6\u05d0 \u05dc\u05e2\u05ea\u05d9\u05d3 \u05dc\u05d1\u05d0 \u05d4\u05e8\u05d9 \u05d4\u05d5\u05d0 \u05d0\u05d5\u05de\u05e8 “\u05e7\u05d5\u05de\u05d9 \u05d0\u05d5\u05e8\u05d9 \u05db\u05d9 \u05d1\u05d0 \u05d0\u05d5\u05e8\u05da \u05d5\u05db\u05d1\u05d5\u05d3 \u05d4’ \u05e2\u05dc\u05d9\u05da \u05d6\u05e8\u05d7” (\u05d9\u05e9\u05e2\u05d9\u05d4 \u05e1:\u05d0) \u05de\u05e4\u05e0\u05d9 \u05de\u05d4 “\u05db\u05d9 \u05d4\u05e0\u05d4 \u05d4\u05d7\u05e9\u05da \u05d9\u05db\u05e1\u05d4 \u05d0\u05e8\u05e5 \u05d5\u05e2\u05e8\u05e4\u05dc \u05dc\u05d0\u05d5\u05de\u05d9\u05dd \u05d5\u05e2\u05dc\u05d9\u05da \u05d9\u05d6\u05e8\u05d7 \u05d4’ \u05d5\u05db\u05d1\u05d5\u05d3\u05d5 \u05e2\u05dc\u05d9\u05da \u05d9\u05e8\u05d0\u05d4”. \u05d5\u05dc\u05d0 \u05e2\u05d5\u05d3 \u05d0\u05dc\u05d0 \u05db\u05dc \u05de\u05d9 \u05e9\u05d4\u05d5\u05d0 \u05e0\u05ea\u05d5\u05df \u05d1\u05d0\u05e4\u05dc\u05d4 \u05e8\u05d5\u05d0\u05d4 \u05db\u05dc \u05de\u05d9 \u05e9\u05d4\u05d5\u05d0 \u05e0\u05ea\u05d5\u05df \u05d1\u05d0\u05d5\u05e8\u05d4 \u05e9\u05d4\u05d9\u05d5 \u05de\u05e6\u05e8\u05d9\u05dd \u05e9\u05e8\u05d5\u05d9\u05dd \u05d1\u05d0\u05e4\u05dc\u05d4 \u05e8\u05d5\u05d0\u05d9\u05dd \u05d0\u05ea \u05d9\u05e9\u05e8\u05d0\u05dc \u05e9\u05d4\u05d9\u05d5 \u05e0\u05ea\u05d5\u05e0\u05d9\u05df \u05d1\u05d0\u05d5\u05e8\u05d4 \u05d0\u05d5\u05db\u05dc\u05d9\u05dd \u05d5\u05e9\u05d5\u05ea\u05d9\u05dd \u05d5\u05e9\u05de\u05d7\u05d9\u05dd \u05d5\u05d4\u05d9\u05d5 \u05de\u05d6\u05e8\u05e7\u05d9\u05dd \u05d1\u05d4\u05dd \u05d1\u05d7\u05e6\u05d9\u05dd \u05d5\u05d1\u05d0\u05d1\u05e0\u05d9 \u05d1\u05dc\u05d9\u05e1\u05d8\u05e8\u05d0 \u05d5\u05d4\u05d9\u05d4 \u05d4\u05de\u05dc\u05d0\u05da \u05d5\u05d4\u05e2\u05e0\u05df \u05de\u05e7\u05d1\u05dc\u05df<\/p>\n

\u05e9\u05e0’ “\u05d0\u05dc \u05ea\u05d9\u05e8\u05d0 \u05d0\u05d1\u05e8\u05dd \u05d0\u05e0\u05db\u05d9 \u05de\u05d2\u05df<\/strong> \u05dc\u05da \u05e9\u05db\u05e8\u05da \u05d4\u05e8\u05d1\u05d4 \u05de\u05d0\u05d3” (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d8:\u05d0) \u05d5\u05d0\u05d5\u05de\u05e8 “\u05de\u05d2\u05d9\u05e0\u05d9<\/strong> \u05d5\u05e7\u05e8\u05df \u05d9\u05e9\u05e2\u05d9 \u05de\u05e9\u05d2\u05d1\u05d9 \u05d5\u05de\u05e0\u05d5\u05e1\u05d9 \u05de\u05d5\u05e9\u05d9\u05e2\u05d9 \u05de\u05d7\u05de\u05e1 \u05ea\u05d5\u05e9\u05d9\u05e2\u05e0\u05d9” (\u05e9\u05de\u05d5\u05d0\u05dc \u05d1’, \u05db\u05d1:\u05d2) \u05d5\u05d0\u05d5\u05de\u05e8 “\u05de\u05d2\u05df<\/strong> \u05d4\u05d5\u05d0 \u05dc\u05db\u05dc \u05d4\u05d7\u05d5\u05e1\u05d9\u05dd \u05d1\u05d5” (\u05e9\u05dd,\u00a0 \u05db\u05d1:\u05dc\u05d0):<\/p>\n

\u00a0\u05d5\u05dc\u05d0 \u05e7\u05e8\u05d1 \u05d6\u05d4 \u05d0\u05dc \u05d6\u05d4 \u05db\u05dc \u05d4\u05dc\u05d9\u05dc\u05d4<\/strong>, \u05de\u05d2\u05d9\u05d3 \u05d4\u05db\u05ea\u05d5\u05d1 \u05e9\u05d4\u05d9\u05d4 \u05d4\u05de\u05e6\u05e8\u05d9 \u05e2\u05d5\u05de\u05d3 \u05d5\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05d9\u05db\u05d5\u05dc \u05dc\u05d9\u05e9\u05d1 \u05d9\u05d5\u05e9\u05d1 \u05d5\u05dc\u05d0 \u05d4\u05d9\u05d4 \u05d9\u05db\u05d5\u05dc \u05dc\u05e2\u05de\u05d5\u05d3 \u05e4\u05d5\u05e8\u05e7 \u05d5\u05d0\u05d9\u05e0\u05d5 \u05d9\u05db\u05d5\u05dc \u05dc\u05d8\u05e2\u05d5\u05df \u05d8\u05d5\u05e2\u05df \u05d5\u05d0\u05d9\u05e0\u05d5 \u05d9\u05db\u05d5\u05dc \u05dc\u05e4\u05e8\u05d5\u05e7 \u05de\u05e4\u05e0\u05d9 \u05e9\u05d4\u05d5\u05d0 \u05de\u05e9 \u05d1\u05d0\u05e4\u05dc\u05d4 \u05e9\u05e0\u05d0\u05de\u05e8 “\u05d5\u05d9\u05de\u05e9 \u05d7\u05e9\u05da” (\u05e9\u05de\u05d5\u05ea \u05d9:\u05db\u05d0). \u05d3”\u05d0 \u05d5\u05dc\u05d0 \u05e7\u05e8\u05d1 \u05d6\u05d4 \u05d0\u05dc \u05d6\u05d4 \u05db\u05dc \u05d4\u05dc\u05d9\u05dc\u05d4, \u05dc\u05d0 \u05e7\u05e8\u05d1 \u05de\u05d7\u05e0\u05d4 \u05de\u05e6\u05e8\u05d9\u05dd \u05dc\u05de\u05d7\u05e0\u05d4 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d5\u05dc\u05d0 \u05de\u05d7\u05e0\u05d4 \u05d9\u05e9\u05e8\u05d0\u05dc \u05dc\u05de\u05d7\u05e0\u05d4 \u05de\u05e6\u05e8\u05d9\u05dd.<\/p>\n

\u201cAnd [the Pillar of Cloud] entered between the camps of Egypt and Israel, and there was the Cloud and the darkness.<\/strong>\u201d The Cloud toward Israel, and the darkness toward Egypt. The posuk reveals that Israel was bathed in light and the Egyptians in inky blackness, as it says [by the plague of Choshech] \u201cNo man saw his brother, and no man arose from underneath [i.e., his place] for 3 days.\u201d And similarly you will also find in Time to Come, Yeshiyahu foretells \u00a0(immediately prior to this quote is the posuk familiar from the davening, \u05d5\u05d1\u05d0 \u05dc\u05e6\u05d9\u05d5\u05df \u05d2\u05d5\u05d0\u05dc \u05d5\u05dc\u05e9\u05d1\u05d9 \u05e4\u05e9\u05e2 \u05d1\u05d9\u05e2\u05e7\u05d1 \u05e0\u05d0\u05dd \u05d9-\u05d4\u05d5\u05d4) \u201cArise, give light [O Tzion], for your light has come, and the glory of HaShem shines forth upon you.\u201d Why (or in contrast to what)? [Says the next posuk:] \u201cFor behold, the darkness [\u05d7\u05b9\u05e9\u05da] shall cover the earth and inky blackness the nations; but upon you, HaShem will shine forth, and His glory will be seen upon you.\u201d [Returning to the subject of the Egyptians] Not only that, but everyone placed in blackness could see all who were placed in light\u2014the Egyptians bathed in blackness could see Israel, placed in light, eating, drinking, and rejoicing, and they were casting arrows and catapult boulders, but the Malach, [and] the Cloud intercepted them.<\/p>\n

As it says [by the Bris Bein Habesarim<\/em>], \u201cDo not fear, Avram, I am your Shield [\u05de\u05d2\u05df<\/strong>], your reward is very great.\u201d And it says [in David\u2019s Shirah<\/em>], \u201c\u2026You are my Shield [\u05de\u05d2\u05d9\u05e0\u05d9<\/strong>], and the horn of my salvation, my high tower, my refuge, my savior, You save me from violence.\u201d And slightly further down it says, \u201c\u2026He is a shield [\u05de\u05d2\u05df<\/strong>] to all who trust in Him\u201d.<\/p>\n

\u201cAnd the whole night, one did not approach the other.<\/strong>\u201d The posuk tells us that if an Egyptian was standing, he could not sit, and if sitting, he was unable to stand; if he had released [his weapon, or perhaps his gold and jewels, brought for the planned victory celebration] he could not pick it up, and if bearing [it], he could not release it, because he was enmeshed by the blackness. As it says [by the ninth plague], \u201cAnd darkness that was palpable.\u201d Another interpretation of \u201cone did not approach the other all night\u201d: neither the Egyptian nor the Israelite camp could approach each other.<\/p>\n

The first and third sections form a single unit, and at least come to reveal a comprehensible chidush<\/em>. Each of the first nine makkos<\/em> lasted for a duration of one week\u2014 with the exception of the Choshech<\/em>; that one lasted only six days, three of inky black darkness and three of frozen immobilization, but throughout it all the Jews enjoyed clear illuminated vision and freedom of movement.<\/p>\n

So what happened to that last, seventh day which the Darkness should<\/em> have had, just as all of Choshech\u2019s<\/em> predecessors had? Comes the Mechilta and informs us that Choshech\u2019s<\/em> seventh day didn\u2019t just disappear. Rather, it was hidden away and saved for the seventh day after they left Mitzrayim! Why that should be so, and the precise relationship between Krias<\/em> Yam<\/em> Suf<\/em>\u00a0 and the Choshech<\/em> remains unexplained, but clearly the Midrash specifies that the Mitzrim pursuers in their chariots suffered the same fate as all Egyptians during the Choshech<\/em>. Interestingly the Midrash also relates this same aspect of the redemption from Egypt to the final ge\u2019ula<\/em>, l\u2019asid<\/em> lavo \u00a0<\/em>(perhaps because the Choshech<\/em> of the Yam Suf<\/em> lasted only for the nighttime<\/em> of that seventh day, leaving the remaining 12 hours of daylight<\/em> darkness for messianic times).<\/p>\n

But the middle section is very<\/em> difficult to understand. The Mechilta cites it apparently just to make the mental association between Krias Yam Suf<\/em> and the Bris Bein Habesarim<\/em>, based on the word\u00a0 \u05de\u05d2\u05df<\/strong>, and then brings that same shoresh<\/em> from Shmuel II 22 (\/Tehilim 18), Dovid\u2019s Shirah. All well and good, except that the shoresh<\/em> \u05de\u05d2\u05df<\/strong> is nowhere to be found anywhere in the entire narrative of Krias Yam Suf<\/em>\u2014so the entire association is completely contrived<\/em>.\u00a0 It doesn\u2019t belong, at least not within the framework the Midrash erects, based on the shoresh\u00a0 <\/em>\u05de\u05d2\u05df<\/strong> [1]<\/a> .<\/p>\n

Nevertheless the Mechilta does make<\/em> the connection, and allows us to see Krias Yam Suf <\/em>in the context of Bris Bein Habesarim<\/em>. Just as importantly, it allows us to view the Bris Bein Habesarim in the light of Krias HaYam<\/em>!<\/p>\n

We are told in 14:20 that the events of Krias Yam Suf<\/em> began essentially as the sun was setting, since the ensuing action occurs all night long. However, it quickly becomes apparent this is no ordinary sunset. Everything is confused, fearsome, inky black. And the Jews are seized by terror. Earlier (14:10-13) we are told why, as they first sight Paro\u2019s army bearing down upon them (note bolded words whose sherashim<\/em> are shared in the narrative of the Bris Bein Habesarim<\/em>, further connecting the two narratives):<\/p>\n

\u05d9<\/strong>\u00a0\u05d5\u05bc\u05e4\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4, \u05d4\u05b4\u05e7\u05b0\u05e8\u05b4\u05d9\u05d1 \u05d5\u05b7\u05d9\u05bc\u05b4\u05e9\u05c2\u05b0\u05d0\u05d5\u05bc \u05d1\u05b0\u05e0\u05b5\u05d9-\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d0\u05b6\u05ea-\u05e2\u05b5\u05d9\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b0\u05d4\u05b4\u05e0\u05bc\u05b5\u05d4 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05e0\u05b9\u05e1\u05b5\u05e2\u05b7 \u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b7\u05d9\u05bc\u05b4\u05d9\u05e8\u05b0\u05d0\u05d5\u05bc \u05de\u05b0\u05d0\u05b9\u05d3<\/strong> \u05d5\u05b7\u05d9\u05bc\u05b4\u05e6\u05b0\u05e2\u05b2\u05e7\u05d5\u05bc \u05d1\u05b0\u05e0\u05b5\u05d9-\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d0\u05b6\u05dc-\u00a0\u00a0\u00a0 \u05d9\u05b0\u2011\u05d4\u05d5\u05b8\u05d4.\u00a0 \u05d9\u05d0<\/strong>\u00a0\u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05d0\u05b6\u05dc-\u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d4\u05b2\u05de\u05b4\u05d1\u05bc\u05b0\u05dc\u05b4\u05d9 \u05d0\u05b5\u05d9\u05df-\u05e7\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd<\/strong> \u05d1\u05bc\u05b0\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05dc\u05b0\u05e7\u05b7\u05d7\u05b0\u05ea\u05bc\u05b8\u05e0\u05d5\u05bc<\/strong> \u05dc\u05b8\u05de\u05d5\u05bc\u05ea \u05d1\u05bc\u05b7\u05de\u05bc\u05b4\u05d3\u05b0\u05d1\u05bc\u05b8\u05e8 \u05de\u05b7\u05d4-\u05d6\u05bc\u05b9\u05d0\u05ea \u05e2\u05b8\u05e9\u05c2\u05b4\u05d9\u05ea\u05b8 \u05dc\u05bc\u05b8\u05e0\u05d5\u05bc \u05dc\u05b0\u05d4\u05d5\u05b9\u05e6\u05b4\u05d9\u05d0\u05b8\u05e0\u05d5\u05bc<\/strong> \u05de\u05b4\u05de\u05bc\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd.\u00a0 \u05d9\u05d1<\/strong>\u00a0\u05d4\u05b2\u05dc\u05b9\u05d0-\u05d6\u05b6\u05d4 \u05d4\u05b7\u05d3\u05bc\u05b8\u05d1\u05b8\u05e8<\/strong> \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d3\u05bc\u05b4\u05d1\u05bc\u05b7\u05e8\u05b0\u05e0\u05d5\u05bc<\/strong> \u05d0\u05b5\u05dc\u05b6\u05d9\u05da\u05b8 \u05d1\u05b0\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05dc\u05b5\u05d0\u05de\u05b9\u05e8 \u05d7\u05b2\u05d3\u05b7\u05dc \u05de\u05b4\u05de\u05bc\u05b6\u05e0\u05bc\u05d5\u05bc \u05d5\u05b0\u05e0\u05b7\u05e2\u05b7\u05d1\u05b0\u05d3\u05b8\u05d4<\/strong> \u05d0\u05b6\u05ea-\u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u05d9\u05b4\u05dd\u00a0 \u05db\u05bc\u05b4\u05d9 \u05d8\u05d5\u05b9\u05d1<\/strong> \u05dc\u05b8\u05e0\u05d5\u05bc \u05e2\u05b2\u05d1\u05b9\u05d3<\/strong> \u05d0\u05b6\u05ea-\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05de\u05b4\u05de\u05bc\u05bb\u05ea\u05b5\u05e0\u05d5\u05bc \u05d1\u05bc\u05b7\u05de\u05bc\u05b4\u05d3\u05b0\u05d1\u05bc\u05b8\u05e8.\u00a0 \u05d9\u05d2<\/strong>\u00a0\u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d0\u05b6\u05dc-\u05d4\u05b8\u05e2\u05b8\u05dd \u05d0\u05b7\u05dc-\u05ea\u05bc\u05b4\u05d9\u05e8\u05b8\u05d0\u05d5\u05bc<\/strong>…<\/p>\n

So let\u2019s return to Avram and see how this novel awareness might play out:<\/p>\n

\u2026Avram once again asks, \u201cWhere are my children?\u201d<\/p>\n

HaShem answers with the Bris Bein Habesarim<\/em>: \u201cAvram, take the animals\u2026 and build a stage, a theater for what I will show you. I will show you a video\u2014or, as I prefer to call it, \u2018home movies of the kids.\u2019\u201d The sun sets and the theater darkens. But this is no ordinary sunset. Everything is confused, fearsome, inky black, and Avram is seized by a formless terror. Then the video starts, slowly and gradually piercing the dense gloom, only to reveal an even more fearful scene, not a bit formless: B\u2019nei Yisrael about to be exterminated by the Mitzrim on the shores of the Yam Suf<\/em>. (Perhaps the Choshech<\/em> upon the Yam Suf <\/em>relates to why Rashi in Lech L\u2019cha <\/em>states \u05d7\u05e9\u05da \u05d4\u05d9\u05d5\u05dd?)<\/p>\n

HaShem narrates: \u201cLook, Avrami, look. See that guy there? He\u2019s Nachshon ben Aminadav. Watch what he\u2019s about to do, just as the guy who looks a little like Charley Heston first raises, then lowers his staff toward the Sea (that\u2019s Moshe!) — NOW<\/em> watch what happens.\u201d<\/p>\n

The \u05d2\u05bc\u05b0\u05d6\u05b8\u05e8\u05b4\u05d9\u05dd of Avram\u2019s split animal carcasses of the stage merge imperceptibly into the majestic \u05d2\u05b4\u05bc\u05d6\u05b0\u05e8\u05b5\u05d9 \u05d9\u05b7\u05dd \u05e1\u05d5\u05bc\u05e3 (cf. Tehilim 136:13) as Avram\u2019s reality and the reality of HaShem\u2019s n\u2019vuah<\/em> fuse into oneness. The undivided fledgling \u05ea\u05bc\u05d5\u05b9\u05e8 \u00a0transforms into the undivided fledgling Nation, the \u05ea\u05bc\u05d5\u05b9\u05e8 \u05d5\u05b3\u05d9\u05d5\u05b9\u05e0\u05b8\u05d4\u00a0 of Shir HaShirim (1-2, and note Rashi on Breishis 15:10!).<\/p>\n

Then the scene pans out, and the agents of HaShem\u2019s leadership are visualized from the perspective of a bird\u2019s-eye (or “God\u2019s-eye”) view. From 10,000 feet, the Amud Ha\u2019Anan <\/em>appears as a smoky oven, and the Amud Ha\u2019Eish<\/em> as a fiery torch, as they march between the split waters\/animals, flanking their precious cargo, Avraham\u2019s many, many children.<\/p>\n

\u201cHere, Avi, here, catch the looks on the Mitzrim\u2019s faces as the night wears on, and it gradually dawns on them that all their weapons are totally useless. Finally only Paro remains smug, full of grim determination, buoyed by My hardening his heart. Now it\u2019s almost dawn, time for the waters to return to their original state. LemMe zoom in on Paro\u2019s face and switch to slo-mo\u2014Here it is, I love<\/em><\/strong> this shot of his face as he suddenly realizes\u2014 too late\u2014that he is about to take a bath he will never<\/em> forget. He looks up and abruptly sees over 145 billion<\/em> gallons, that\u2019s over 1.2 trillion<\/em> pounds of water [2]<\/a>, about to crash onto his head in the next millisecond. There, see that sudden look of abject terror in his eyes? Lookit, Avi, just lookit! LemMe freeze the action!\u201d<\/p>\n

Hey\u2014 Paro, buddy!! You fancied yourself a god? Well here\u2019s a bar o\u2019 soap\u2014catch, boy! Ya know what they say, cleanliness is next to godliness! Yessiree, Next. To. Godliness, eh, amigo?<\/em><\/strong><\/p>\n

\u201cMan, I musta seen that a bajillion times, and it still<\/em> cracks Me up, every<\/em> time. In fact, I blew that picture up, framed it and put in front of the Kisei HaKavod<\/em>. Confidentially, I entitle it \u2018Man\u2019s Sudden Knowledge of Good and Evil, Take 2<\/em>\u2019 \u201d [3]<\/a> [4]<\/a>.<\/p>\n

\u201cOK, seriously. Now watch as K\u2019lal Yisrael collects the Bizas haYam<\/em>, just as I promised you.\u201d<\/p>\n

\u201cSo Avrami\u2014you ask Me where your children are?\u00a0 Well here they are\u2014all 600,000 of them, and that\u2019s just the men. Not bad, hey? And in only four generations. What God promises, God delivers.\u201d<\/p>\n

\u201cSeeing is believing, hey Avrami?\u201d<\/p>\n

Thus suggests the Mechilta[5]<\/a>, to my understanding. Recall as well, that the entire episode was introduced (15:1) as a \u05de\u05bc\u05b7\u05d7\u05b2\u05d6\u05b6\u05d4<\/strong>, \u00a0a \u2018vision\u2019<\/strong>. Therefore it follows that HaShem might show Avram visual imagery<\/em> in support of His nevu\u2019ah<\/em>.<\/p>\n

Except I have a sneaking suspicion that it wasn\u2019t a video that Avram was watching; those are my words of course, not the Mechilta\u2019s. Rather it may have been a real-time view<\/em> of Yitzias Mitzrayim<\/em>, relayed straight to Avram as an Os Bris,<\/em> backward across 430 years (or whichever interval it was) and across about the same number of miles, as it was actually happening<\/em><\/strong>; something only HaShem can do from His vantage point outside of the pale of time and place, that space which the Chumash calls \u201c\u05d4\u05b7\u05d7\u05d5\u05bc\u05e6\u05b8\u05d4<\/strong>\u201d\u2026<\/p>\n

[1]<\/a> One possible understanding of this Midrash may be to establish Dovid\u2019s Shirah<\/em> in Shemuel II 22 as a \u2018central connector\u2019 between: 1) Bris Bein Habesarim<\/em>; 2) Yetzias Mitzrayim\/Krias Yam Suf<\/em>; 3) The final Ge\u2019ula L\u2019asid Lavo<\/em> described by Yeshiyahu; and of course 4) Dovid\u2019s own salvation. (And K\u2019nessess Yisrael<\/em>\u2019s salvation from the beginning through the end of time, perhaps the essential message!)<\/p>\n

This can be appreciated textually\/linguistically by the use of overlapping sets of sherashim<\/em> within Dovid\u2019s Song: For the Bris Bein Habesarim<\/em>, (1), through sherashim such as \u05de\u05d2\u05e0, \u05e6\u05d3\u05e7, \u05e2\u05e9\u05e0, \u05d0\u05e9, \u05d7\u05e9\u05db, \u05d7\u05d5\u05e6, \u05e2\u05d1\u05d3; for Krias Yam Suf<\/em>, (2), through \u00a0\u00a0\u05e8\u05db\u05d1, \u05d9\u05e9\u05e2, \u05d7\u05e9\u05db, \u05d7\u05e6, \u05e8\u05d5\u05d7-\u05d0\u05e4, \u05d9\u05dd, \u05e1\u05db\u05d4, \u05d9\u05d4\u05de, \u05d0\u05d9\u05d1, \u05e2\u05d6 and others; for L\u2019asid Lavo<\/em>, (3), through \u05de\u05d2\u05e0, \u05d9\u05e9\u05e2, \u05e8\u05d2\u05dc, \u05d7\u05e9\u05db \u05e2\u05e4\u05e4, \u05db\u05e4\u05e4, \u05d9\u05dd, \u05e2\u05e8\u05e4\u05dc \u05e0\u05d2\u05d4, \u05dc\u05d1\u05d1, \u05d6\u05e8\u05d5\u05e2, \u05e6\u05d3\u05e7, \u05e8\u05d7\u05d1, \u05e0\u05d7\u05e9, \u05d7\u05d5\u05de\u05d4, \u05e2\u05d1\u05d1, \u05e2\u05d1\u05d3,\u05e0\u05db\u05e8, \u05d7\u05de\u05e1, \u05e1\u05d2\u05e8 and others. There are also textual connections to bri\u2019as haOdom<\/em>, and Ma\u2019amud Har Sinai<\/em>, and others as well, Va\u2019akmal<\/em>.<\/p>\n

[2]\u00a0 Based on a rough calculation of the size of the Israelites\u2019 camp x an arbitrary 10 amos<\/em> depth for the Yam Suf<\/em> \u00a0(at least as deep as Moshe\u2019s stature, given in Maseches Brachos 54b). That\u2019s 12×12 mil<\/em> x 10 amos<\/em> depth; if 1 amah<\/em>=18\u201d and one mil<\/em>=2000 amos<\/em>, that\u2019s 12 x 12 x 3000 ft x 3000ft x 15ft=19,440,000,000 cubic feet of water=550,479,498 cubic meters=550,479,497,748 liters= 550,479,497,748 Kg =1,213,599,553,599 lbs<\/strong>=606,799,777 tons=145,421,298,701 gallons.<\/p>\n

By contrast, the largest \u2018free-standing\u2019 container of water (AKA aquarium) built by man is the Ocean Voyager Whale Shark tank at the Georgia Aquarium, weighing in at a paltry 6,300,000 gallons, 52,576,048 lbs, a factor of about 23,000 times less<\/em> than the Yam<\/em> Suf<\/em> estimate. Nevertheless, to retain the enormous weight and pressure of the tank water, two-foot thick <\/em>acrylic is necessary.<\/p>\n

This is a fairly minimal<\/em> assumption, and also considers only that volume of displaced water which occupied the actual Machaneh Yisrael<\/em>, since only water in the vicinity of the Mitzrim would have inundated them, and besides, the length of the traversed Yam Suf<\/em> is completely unknown\u2026<\/p>\n

[3]<\/a> \u00a0An anthropomorphic embellishment upon Shemos 10:1-2, HaShem\u2019s statement that we should tell our offspring how He mocked<\/em><\/strong> Egypt:<\/p>\n

\u05d0<\/strong>\u00a0\u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d9\u05b0-\u05d4\u05d5\u05b8\u05d4 \u05d0\u05b6\u05dc-\u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d1\u05bc\u05b9\u05d0 \u05d0\u05b6\u05dc-\u05e4\u05bc\u05b7\u05e8\u05b0\u05e2\u05b9\u05d4\u00a0 \u05db\u05bc\u05b4\u05d9-\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d4\u05b4\u05db\u05b0\u05d1\u05bc\u05b7\u05d3\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea-\u05dc\u05b4\u05d1\u05bc\u05d5\u05b9 \u05d5\u05b0\u05d0\u05b6\u05ea-\u05dc\u05b5\u05d1 \u05e2\u05b2\u05d1\u05b8\u05d3\u05b8\u05d9\u05d5 \u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df \u05e9\u05c1\u05b4\u05ea\u05b4\u05d9 \u05d0\u05b9\u05ea\u05b9\u05ea\u05b7\u05d9 \u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05d1\u05bc\u05b0\u05e7\u05b4\u05e8\u05b0\u05d1\u05bc\u05d5.\u00a0\u00a0\u05d1<\/strong>\u00a0\u05d5\u05bc\u05dc\u05b0\u05de\u05b7\u05e2\u05b7\u05df \u05ea\u05bc\u05b0\u05e1\u05b7\u05e4\u05bc\u05b5\u05e8 \u05d1\u05bc\u05b0\u05d0\u05b8\u05d6\u05b0\u05e0\u05b5\u05d9 \u05d1\u05b4\u05e0\u05b0\u05da\u05b8 \u05d5\u05bc\u05d1\u05b6\u05df-\u05d1\u05bc\u05b4\u05e0\u05b0\u05da\u05b8 \u05d0\u05b5\u05ea \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4\u05b4\u05ea\u05b0\u05e2\u05b7\u05dc\u05bc\u05b7\u05dc\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d1\u05bc\u05b0\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd<\/em><\/strong> \u05d5\u05b0\u05d0\u05b6\u05ea-\u05d0\u05b9\u05ea\u05b9\u05ea\u05b7\u05d9 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8-\u05e9\u05c2\u05b7\u05de\u05b0\u05ea\u05bc\u05b4\u05d9 \u05d1\u05b8\u05dd \u05d5\u05b4\u05d9\u05d3\u05b7\u05e2\u05b0\u05ea\u05bc\u05b6\u05dd \u05db\u05bc\u05b4\u05d9-\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d9\u05b0-\u05d4\u05d5\u05b8\u05d4.<\/p>\n

Additionally, it is a partial portrayal of the promise within the Bris Bein HaB\u2019sarim<\/em>,<\/p>\n

\u05d9\u05d3<\/strong>\u00a0\u05d5\u05b0\u05d2\u05b7\u05dd \u05d0\u05b6\u05ea-\u05d4\u05b7\u05d2\u05bc\u05d5\u05b9\u05d9 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d9\u05b7\u05e2\u05b2\u05d1\u05b9\u05d3\u05d5\u05bc \u05d3\u05bc\u05b8\u05df \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d5\u05b0\u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9-\u05db\u05b5\u05df \u05d9\u05b5\u05e6\u05b0\u05d0\u05d5\u05bc \u05d1\u05bc\u05b4\u05e8\u05b0\u05db\u05bb\u05e9\u05c1 \u05d2\u05bc\u05b8\u05d3\u05d5\u05b9\u05dc.<\/p>\n

[4]<\/a> \u00a0This Anthropomorphism is perhaps rendered a little less whimsical in the light of the narrative of Bava Metzia 59b, one the few places in the Talmud where God is depicted as laughing. There too, it is in the setting of battle, although of a different sort, the Milchamtah shel Torah<\/em>. There, the Beis Midrash upholds the pesak against Rabbi Eliezer even against multiple Heavenly signs and a Bas Kol to the contrary, under the aegis of \u201cLo bashamayim Hi<\/em>\u201d and with a laugh God concedes defeat: \u201cNitzchuni Banai, nitzchuni Banai\u2014You have vanquished Me, My sons, you have vanquished Me, My sons!\u201d [ or paradoxically, perhaps, \u201cYou have given Me Eternity and rendered Me\u00a0 victorious!<\/em>\u201d See below.]<\/p>\n

Why does God laugh? He is after all an \u2018Ish Milchamah<\/em>\u2019 (Shemos 15:3), and no warrior relishes defeat!<\/p>\n

However, God is also Avinu shebaShamayim<\/em>, and He regards the Rabanan as \u201cBanai<\/em>\u2014My sons.\u201d Every father kvells when his children follow in his footsteps, and do so with mastery, even surpassing the father. In a sense such is really the father\u2019s victory<\/em>, as his children attain independent maturity, the father\u2019s ultimate goal for his offspring all along.<\/p>\n

At the same time, there is a sense of irony, ruefulness on the part of the \u2018vanquished\u2019 Elder. Perhaps that is reflected in the Gemorah\u2019s description of HaShem\u2019s Laugh as \u05d7\u05d9\u05d9\u05da. This is similar to the translation by Targum Onkeles of Sarah\u2019s ironic<\/em> laugh upon hearing of her impending pregnancy as \u05d5\u05d7\u05d9\u05db\u05ea (Breishis 18:12), and contrasts with Avraham\u2019s joyful<\/em> laugh at the end of Lech L\u2019cha<\/em>, translated as \u05d5\u05d7\u05d3\u05d9 (17:17).<\/p>\n

Regardless, HaShem laughs in the Gemorah, kaviyochol<\/em> savoring victory in battle<\/em>\u2014even though there the victory He savors belongs to his \u2018adversaries\u2019 and \u2018the joke\u2019s on Him\u2019\u2026<\/p>\n

[5]<\/a>\u00a0 \u00a0The Mechilta may be understood as coming \u2018l\u2019shitaso<\/em>\u2019 in its commentary later, on the pesukim<\/em> in B\u2019Shalach<\/em> [14:30-31]:<\/p>\n

\u05d5\u05b7\u05d9\u05bc\u05a8\u05d5\u05b9\u05e9\u05c1\u05b7\u05e2 \u05d9\u05b0-\u05d4\u05d5\u05b8\u059c\u05d4 \u05d1\u05bc\u05b7\u05d9\u05bc\u05a5\u05d5\u05b9\u05dd \u05d4\u05b7\u05d4\u059b\u05d5\u05bc\u05d0 \u05d0\u05b6\u05ea\u05be\u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u0596\u05dc \u05de\u05b4\u05d9\u05bc\u05b7\u05a3\u05d3 \u05de\u05b4\u05e6\u05b0\u05e8\u05b8\u0591\u05d9\u05b4\u05dd \u05d5\u05b7\u05d9\u05bc\u05b7\u05a4\u05e8\u05b0\u05d0 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc\u0599 \u05d0\u05b6\u05ea\u05be\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u0594\u05d9\u05b4\u05dd \u05de\u05b5\u0596\u05ea \u05e2\u05b7\u05dc\u05be\u05e9\u05c2\u05b0\u05e4\u05b7\u05a5\u05ea \u05d4\u05b7\u05d9\u05bc\u05b8\u05bd\u05dd\u05c3 \u05d5\u05b7\u05d9\u05bc\u05b7\u05a8\u05e8\u05b0\u05d0 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u059c\u05dc \u05d0\u05b6\u05ea\u05be\u05d4\u05b7\u05d9\u05bc\u05b8\u05a3\u05d3 \u05d4\u05b7\u05d2\u05bc\u05b0\u05d3\u05b9\u05dc\u05b8\u0597\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05a8\u05e8 \u05e2\u05b8\u05e9\u05c2\u05b8\u05a4\u05d4 \u05d9\u05b0\u2011\u05d4\u05d5\u05b8\u05d4\u0599 \u05d1\u05bc\u05b0\u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u0594\u05d9\u05b4\u05dd \u05d5\u05b7\u05d9\u05bc\u05b4\u05bd\u05d9\u05e8\u05b0\u05d0\u05a5\u05d5\u05bc<\/strong> \u05d4\u05b8\u05e2\u05b8\u0596\u05dd \u05d0\u05b6\u05ea\u05be\u05d9\u05b0-\u05d4\u05d5\u05b8\u0591\u05d4 \u05d5\u05b7\u05d9\u05bc\u05bd\u05b7\u05d0\u05b2\u05de\u05b4\u0599\u05d9\u05e0\u05d5\u05bc\u0599<\/strong> \u05d1\u05bc\u05b7\u05bd\u05d9-\u05d4\u05d5\u05b8\u0594\u05d4 \u05d5\u05bc\u05d1\u05b0\u05de\u05b9\u05e9\u05c1\u05b6\u0596\u05d4 \u05e2\u05b7\u05d1\u05b0\u05d3\u05bc\u05bd\u05d5\u05b9<\/strong>\u05c3<\/p>\n

Says the Mechilta:<\/p>\n

\u05d5\u05d9\u05d5\u05e9\u05e2 \u05d4’ \u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0 \u05d0\u05ea \u05d9\u05e9\u05e8\u05d0\u05dc \u05de\u05d9\u05d3 \u05de\u05e6\u05e8\u05d9\u05dd<\/strong>. \u05db\u05e6\u05e4\u05d5\u05e8<\/em> \u05e9\u05d4\u05d9\u05d0 \u05e0\u05ea\u05d5\u05e0\u05d4 \u05d1\u05d9\u05d3 \u05d0\u05d3\u05dd \u05e9\u05d0\u05dd \u05d9\u05db\u05d1\u05d5\u05e9 \u05d9\u05d3\u05d5 \u05de\u05e2\u05d8 \u05de\u05d9\u05d3 \u05d4\u05d5\u05d0 \u05d7\u05d5\u05e0\u05e7\u05d4 \u05e9\u05e0’ “\u05e0\u05e4\u05e9\u05e0\u05d5 \u05db\u05e6\u05e4\u05d5\u05e8 \u05e0\u05de\u05dc\u05d8\u05d4 \u05de\u05e4\u05d7 \u05d9\u05d5\u05e7\u05e9\u05d9\u05dd \u05d4\u05e4\u05d7 \u05e0\u05e9\u05d1\u05e8 \u05d5\u05d0\u05e0\u05d7\u05e0\u05d5 \u05e0\u05de\u05dc\u05d8\u05e0\u05d5” \u05d5\u05d0\u05d5\u05de\u05e8 “\u05e2\u05d6\u05e8\u05e0\u05d5 \u05d1\u05e9\u05dd \u05d4’ \u05e2\u05d5\u05e9\u05d4 \u05e9\u05de\u05d9\u05dd \u05d5\u05d0\u05e8\u05e5” “\u05d1\u05e8\u05d5\u05da \u05d4’ \u05e9\u05dc\u05d0 \u05e0\u05ea\u05e0\u05e0\u05d5 \u05d8\u05e8\u05e3” \u05d5\u05d2\u05d5’ (\u05ea\u05d4\u05dc\u05d9\u05dd \u05e7\u05db\u05d3: \u05d5 – \u05d7)…\u05d5\u05d9\u05d0\u05de\u05d9\u05e0\u05d5 \u05d1\u05d4’<\/strong>. \u05d2\u05d3\u05d5\u05dc\u05d4 \u05d4\u05d0\u05de\u05d5\u05e0\u05d4 \u05e9\u05d4\u05d0\u05de\u05d9\u05e0\u05d5 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d1\u05de\u05d9 \u05e9\u05d0\u05de\u05e8 \u05d5\u05d4\u05d9\u05d4 \u05d4\u05e2\u05d5\u05dc\u05dd, \u05e9\u05d1\u05e9\u05db\u05e8 \u05e9\u05d4\u05d0\u05de\u05d9\u05e0\u05d5 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d1\u05d4’ \u05e9\u05e8\u05ea\u05d4 \u05e2\u05dc\u05d9\u05d4\u05dd \u05e8\u05d5\u05d7 \u05d4\u05e7\u05d3\u05e9 \u05d5\u05d0\u05de\u05e8\u05d5 \u05e9\u05d9\u05e8\u05d4 \u05e9\u05e0\u05d0’ “\u05d5\u05d9\u05d0\u05de\u05d9\u05e0\u05d5<\/strong> \u05d1\u05d4’ \u05d5\u05d1\u05de\u05e9\u05d4 \u05e2\u05d1\u05d3\u05d5” \u05d5\u05e0\u05d0\u05de\u05e8 “\u05d0\u05d6 \u05d9\u05e9\u05d9\u05e8 \u05de\u05e9\u05d4 \u05d5\u05d1\u05e0\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc<\/em>“. \u05d5\u05db\u05df \u05d0\u05ea\u05d4 \u05de\u05d5\u05e6\u05d0 \u05e9\u05dc\u05d0 \u05d9\u05e8\u05e9 \u05d0\u05d1\u05e8\u05d4\u05dd \u05d0\u05d1\u05d9\u05e0\u05d5 \u05d4\u05e2\u05d5\u05dc\u05dd \u05d4\u05d6\u05d4 \u05d5\u05d4\u05e2\u05d5\u05dc\u05dd \u05d4\u05d1\u05d0 \u05d0\u05dc\u05d0 \u05d1\u05d6\u05db\u05d5\u05ea \u05d0\u05de\u05e0\u05d4 \u05e9\u05d4\u05d0\u05de\u05d9\u05df \u05d1\u05d4’ \u05e9\u05e0’ “\u05d5\u05d4\u05d0\u05de\u05d9\u05df<\/strong> \u05d1\u05d4’ \u05d5\u05d9\u05d7\u05e9\u05d1\u05d4 \u05dc\u05d5 \u05e6\u05d3\u05e7\u05d4 (\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d8\u05d5: \u05d5)<\/p>\n

And they believed in HaShem.<\/strong> So great is Emunah<\/em>, that Israel believed in the One-who-Said-and-the-World-Was, for in the reward that Israel believed in HaShem, there settled upon them Ruach<\/em> Hakodesh<\/em>, and they said \u2018Shirah\u2019<\/em>; as it says \u201cAnd they believed<\/strong> [\u05d5\u05d9\u05d0\u05de\u05d9\u05e0\u05d5<\/strong>] in HaShem and in His servant, Moshe.\u201d \u201cThen Moshe AND THE CHILDREN OF ISRAEL sang<\/em>\u201d (i,e., like Moshe, they merited Ruach<\/em> Hakodesh<\/em> to desire to erupt in spontaneous song). And similarly you find that Avraham Avinu did not inherit this<\/em> world and the Next<\/em>, except for the merit of belief<\/em>, that he believed<\/strong> in HaShem, as it says [by the Bris Bein Habesarim] \u201cAnd he BELIEVED<\/em> [\u05d5\u05d4\u05d0\u05de\u05d9\u05df<\/strong>] in HaShem and He considered it on his behalf as tzedakah<\/em>.\u201d<\/p>\n

Thus, here the Midrash makes another \u2018contrived\u2019 connection\u2014this time between Krias Yam Suf<\/em> and a \u2018Tzipor<\/em>\u2019\u2014 perhaps the Tzipor<\/em> of Bris Bein Habesarim <\/em>[Breishis 15:10].<\/em><\/p>\n

More importantly the final Midrash above explicitly connects<\/em><\/strong> Krias Yam Suf<\/em> \u00a0to the Bris Bein Habesarim<\/em>\u00a0via the relatively uncommon hiphil<\/em> of the shoresh<\/em> \u05d0\u05de\u05e0, and further reveals to us the central importance<\/em> in our faith and belief in the promises which HaShem communicates to us via His nevi\u2019im!<\/em><\/p>\n

Yashar Kochacheih<\/em> to \u2018Morah\u2019 Rivka Lipschutz for drawing attention to this marvelous insight!<\/p>\n","protected":false},"excerpt":{"rendered":"

Did you ever notice how bizarre everything about the Bris Bein Habesarim is and how unintelligible is most of the symbolim? Everything about it has a surreal quality. Much of it will remain so after this explanation, however we will employ a fascinating Mechilta from Parshas B\u2019Shalach to help us fill in the symbolism of […]<\/p>\n","protected":false},"author":27421,"featured_media":48607,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[350],"tags":[],"class_list":["post-48602","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-passover"],"yoast_head":"\nA Cryptic Footnote to the Bris Bein Habesarim - Jewish Holidays<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/a-cryptic-footnote-to-the-bris-bein-habesarim\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"A Cryptic Footnote to the Bris Bein Habesarim - Jewish Holidays\" \/>\n<meta property=\"og:description\" content=\"Did you ever notice how bizarre everything about the Bris Bein Habesarim is and how unintelligible is most of the symbolim? Everything about it has a surreal quality. 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