Following this line of reasoning, we will now proceed to explain the reason HKB”H chose to conclude galus Mitzrayim with the incredible miracle of Krias Yam Suf. As we have learned many times before, the exile in Mitzrayim was necessary to prepare Yisrael and refine their neshamos for receiving the Torah. As it is written (Devarim 4, 20): "ואתכם לקח ה' ויוציא אתכם מכור הברזל ממצרים להיות לו לעם נחלה כיום הזה"—but Hashem has taken you and withdrawn you from the “iron crucible,” from Mitzrayim, to be a nation of heritage for Him, as this very day. This is also evident from HKB”H’s remark to Moshe (Shemos 3, 12): "בהוציאך את העם ממצרים תעבדון את האלקים על ההר הזה"—when you take the people out of Mitzrayim, you will worship G-d on this mountain.” Rashi comments that this meant that Yisrael were destined to receive the Torah on that particular mountain.
Thus, it appears that this is why HKB”H arranged to bring an end to galus Mitzrayim with the miracle of Krias Yam Suf by instructing Moshe Rabeinu: “Speak to Bnei Yisrael and have them move forward” into the stormy sea in an act of self-sacrifice. This was designed to instill in Yisrael the attribute of self-sacrifice, which is a mandatory prerequisite for receiving the Torah—which can only be retained by someone who is willing to devote himself to it and sacrifice himself on its behalf.
It appears that we can embellish this thought. To understand why HKB”H chose to inculcate the attribute of self-sacrifice in Yisrael specifically by having them jump into the sea, let us refer to the following Gemara (A.Z. 3b): "אמר רב יהודה אמר שמואל, מאי דכתיב ותעשה אדם כדגי הים, למה נמשלו בני אדם כדגי הים, לומר לך מה דגים שבים כיון שעולין ליבשה מיד מתים, אף בני אדם כיון שפורשין מדברי תורה ומן המצוות מיד מתים". Rav Yehudah said in the name of Shmuel: What is the meaning of that which is written (Chabakuk 1, 14): “You have made man like the fish of the sea”? Why are human beings compared to the fish of the sea? To teach you that just as the fish of the sea die immediately if they go up onto dry land, so, too, do people who separate themselves from the words of Torah and from the mitzvos die immediately.
We can explain this in light of a teaching in the Gemara (Kiddushin 30b): "יצרו של אדם מתגבר עליו בכל יום ומבקש המיתו, שנאמר צופה רשע לצדיק ומבקש המיתו"—a man’s yetzer overwhelms him daily and attempts to kill him, as it states (Tehillim 37, 32): “The wicked one watches for the tzaddik and seeks to kill him.” Additionally, they teach (ibid.) that HKB”H announced to Yisrael: "בני בראתי יצר הרע ובראתי לו תורה תבלין, ואם אתם עוסקים בתורה אין אתם נמסרים בידו"—My son, I created the yetzer hara, and I have created Torah as its antidote. If you engage in Torah-study, you will not be delivered into its hand. Furthermore, we know that the Torah is compared to water (B.K. 17a): "אין מים אלא תורה שנאמר הוי כל צמא לכו למים"—there is no water other than Torah, as it says (Yeshayah 55, 1): “Ho! All that are thirsty, go to the water.”
This explains very nicely the analogy of Yisrael to fish, since their existence relies solely on the waters of Torah. When they study it diligently, they are able to overcome the deadly, spiritual influence of the yetzer hara. Yet, when they abandon the waters of Torah, they perish spiritually under the influence of the yetzer hara.
It Is Imperative to Immerse Ourselves in the Waters of Torah with Self-sacrifice
Thus, we have succeeded in explaining why HKB”H chose to conclude galus Mitzrayim with the miracle of Krias Yam Suf, having Yisrael jump into the stormy sea performing an act of self-sacrifice. He intended to create a symbolic gesture for having Yisrael immerse themselves in the sea of Talmud, delving into the world of Torah with self-sacrifice. If they do so, HKB”H will split the waters for them, and they will walk assuredly with confidence, with an understanding and appreciation of the Torah, in keeping with the notion of (Vayikra 26, 3): "אם בחוקותי תלכו"—if you will follow My decrees. This concurs with the teaching (Megillah 6b): "יגעתי ומצאתי תאמין"—if a person claims, “I exerted myself and I succeeded,” believe him.
In keeping with what we have discussed, we can suggest a wonderful interpretation of the events chronicled at Krias Yam Suf (Shemos 14, 22): "ויבואו בני ישראל בתוך הים ביבשה והמים להם חומה מימינם ומשמאלם"—and Bnei Yisrael entered the sea on dry land; and the water formed a wall for them on their right and on their left. The Torah is alluding to the fact that when Jews immerse themselves in the study of Torah (which is compared to water) with self-sacrifice, they merit the protection of the Torah; it functions like a wall to their right and to their left. Hence, it is written with regards to the virtues of the Torah (Mishlei 3, 16): "אורך ימים בימינה בשמאלה עושר וכבוד"—length of days is at its right; at its left is wealth and honor.
Let us take a closer look at what transpired at Krias Yam Suf. Yisrael were camped near the sea, and Pharaoh and his legions decided to pursue them, as it states (Shemos 14, 10): "ופרעה הקריב וישאו בני ישראל את עיניהם והנה מצרים נוסע אחריהם וייראו מאד ויצעקו בני ישראל אל ה'"—and Pharaoh drew near; Bnei Yisrael raised their eyes and behold!—Mitzrayim was pursuing them, and they were very frightened; Bnei Yisrael cried out to Hashem. Then, HKB”H instructs Moshe: “Speak to Bnei Yisrael and have them move forward” into the sea. As explained, these events hint that Jews should immerse themselves in the sea of Torah with an attitude of self-sacrifice. As a result, not only will they be spared from enemies like Pharaoh and the Egyptians, but those pursuing them will be drowned in the stormy waters; not a single one will remain.
This was indeed a marvelous symbolic gesture to a teaching in the Gemara (Kiddushin 30b): "תנא דבי רבי ישמעאל, בני אם פגע בך מנוול זה משכהו לבית המדרש, אם אבן הוא נימוח, אם ברזל הוא מתפוצץ". A Baraisa was taught in the Academy of Rabbi Yishmael: If this despicable character engages you, draw him into the Beis Midrash. The “despicable character” under discussion is the yetzer hara. If he is like a stone, he will dissolve; if he is like iron, he will shatter. The situation Bnei Yisrael were in in Mitzrayim was just like the harassment of the yetzer hara, who does not allow a person a moment’s rest. Pharoh and the Egyptians, the root of the powers of tumah, pursued them in a threatening manner. Their only chance for survival was to jump into the sea—an act of self-sacrifice. Similarly, a Jew who is accosted by the despicable yetzer must drag it by force into the Beis Midrash to study Torah. When the despicable yetzer follows him into the Beis Midrash, its power vanishes just like Pharoah and his legions vanished in the sea.
This explains the Midrash that associates Krias Yam Suf with Matan Torah fantastically: “Then Moshe sang”: Regarding this it is written (Tehillim 59, 17): “I will sing of Your might, and I will rejoice toward morning in Your kindness” . . . “I will sing of Your might”: When did this occur? When Yisrael stood by the sea and were uttering words of song, as it is stated, “Then Moshe . . . sang.” . . . “And I will rejoice toward morning in Your kindness” . . . refers to that morning of Matan Torah, as it is stated (ibid. 19, 16): “On the third day when it was morning.” Solely in the merit of the characteristic of self-sacrifice that Bnei Yisrael demonstrated and acquired at Krias Yam Suf did they merit receiving the Torah, which can only be acquired and retained by someone who is willing to sacrifice himself on her behalf.
