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Moshiach in the Parsha
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AND THE NATIONS FEARED G-D
Exodus 14:31
Sources: Seder Eliyahu Rabbah 129 quoted in Torah Shleimah After the Jews witnessed the splitting of the Sea of Reeds (Yam Suf), the drowning of the Egyptians and all the miracles that occurred with these events, the Torah says, "And the people feared G-d, and believed in G-d and in Moses His servant."  Our Sages teach us that we can learn two things from what our forefathers did at that time. First of all, they, "feared G-d," and secondly, they "believed in G-d.". In the merit of our awe of G-d and our belief, G-d will reward us by redeeming us from the nations in the days of Moshiach.
THE SONG OF MOSES
Exodus 15:1
Sources: Mechilta. Rashi. Perek Shira in Torah Shleimah After the splitting of the sea, Moses sang a song of praise and gratitude to G-d. But in describing that event, the Torah doesn't say, "Moses sang," (shar) but rather, "Moses will sing" (yashir). From here we can see reference in the Torah to the resurrection of the dead (techiyas hameisim) which will take place in the time of redemption. At that time, "Moses will sing," once again praises to G-d. Furthermore, R. Eliezer says, anyone who recites the song of Moses now before the redemption, will merit to recite it in the future, in the Messianic Age.
THE 10TH SONG
Exodus 15:1
Sources: Mechilta. Shmos Rabbah 23:11 Various songs of praise of G-d have been sung throughout Jewish history, and our Sages tell us that there are nine all together. In describing these songs, including the one from this week's parsha, the Torah uses the expression, "Hashirah Hazos," which is in the feminine form. In Hebrew, the word, "song," can be either masculine shir) or feminine (shirah). Why is the feminine form used here? All previous redemptions were not permanent; once one kingdom disappeared, another came to replace it. This recurrence is described as, "feminine," because it is like a woman who gives birth to a child. After experiencing the pain of birth, she finally is rewarded with the child's birth. But later, she becomes pregnant again and once again experiences the pain of birth. So too with each redemption; the Jewish people suffer and then are redeemed. But these redemptions are not complete, since they were followed by other exiles and enslavements. The final redemption will be permanent, never to be followed by another exile. At that time we will sing the 10th song (shir), the song of redemption.
THIS IS IT
Exodus 15:2
Sources: Shmos Rabbah 23:15 All of G-d's creations have yearned to view His presence. Moses begged G-d to reveal Himself in all His glory, but was answered that it was impossible. Even the angels strive to see His presence, but are unable to do so. They therefore say, "Blessed is G-d from his Place," that is to say, from wherever His place is, since they cannot perceive Him. But when the Jewish people went through the parting of the Sea, they were able to see G-d's presence so clearly that they were able to point with their finger and say, "this (zeh) is my G-d." But even this cannot compare with our ability to experience G-dliness in the Messianic Age. G-d tells the Jewish people, "At the parting of the Sea you said, `this' (zeh) only once, but in the Messianic Age you will say `this' (zeh) twice, as said in the prophecy Isaiah (25:9), "And you will say on that day, `Behold this (zeh) is my G-d. We have trusted Him and He has redeemed us; this (zeh) is G-d who we have trusted, let us rejoice and be happy in His redemption.' " This means that there will be an incomparably higher revelation in the Messianic Age, much higher than that experienced when the Jewish people left Egypt.
EVEN GREATER WONDERS
Exodus 15:11
Sources: Mechilta In the song recited by Moses and the Jewish people after they miraculously crossed through the Sea, one of the praises that they sung was, "Who is like You, among the mighty, G-d, ... awesome in praise, and performs wonders." The "wonders" and miracles, however, had already been performed in Egypt and at the splitting of the Sea. The verse should say, "Who did wonders" ! Why does it say "Who does wonders" ? Our sages say that this hints to the wonders of the Messianic Age and in particular to the return of the Jewish people to Israel. The prophet Jeremiah (16:14) told us, "Days will come, G-d said, that one will no longer say `G-d who brought out the Jewish people from the land of Egypt,' but rather, `G-d who brought out the Jewish people from the north, and from all the lands that they were driven to.'" It also hints to the great wonders which will be at the time of redemption. G-d tells the Jewish people, "I will show you miracles that were not even seen by your forefathers in Egypt." Since the statement refers both to the past and the future, neither is used and it is written, "Who does wonders."
Exodus 15:20
Sources: Rashi, Shaloh
After the splitting of the Sea, and Moses and the men finished singing praises to G-d, Miriam and the women also sang praises. But the women added something over the men: they accompanied their singing with musical instruments. But where did they get musical instruments from in the middle of the desert? Rashi explains that even in Egypt the women were sure that G-d would make miracles for them in the desert. They therefore brought the instruments with them. This is done by the truly righteous: their faith in G-d is so complete that they praise Him for His miracles even before He performs them! We see how important this is from the Talmud's statement (Sanhedrin 94a) about King Chizkayahu: G-d wanted to make him Moshiach, but didn't do so, "Because He didn't sing before You." But we see that he did praise G-d for the miracles He did (Isaiah 38:9ff). Why does the Talmud say that he didn't sing praises? The answer is that King Chizkiyahu should have said his praises even before G-d made the miracles! From this we see the greatness of the Jewish women in Egypt, and can understand why it was, "In the merit of the righteous women our forefathers were redeemed from Egypt." So too when we are told that the redemption is imminent, we should praise G-d for His imminent miracles!
IF YOU KEEP SHABBOS CAREFULLY ...
Exodus 16:25-26
Sources: Rashi. Mechilta. Meir Ayin
When the Jewish people were miraculously fed with manna in the desert, they had to gather it each and every morning. They were given just enough for each day and weren't allowed to leave any over for the next day. When Friday came, they found a double portion of manna -- one portion for Friday and one for Shabbos. On Shabbos morning there was no manna to gather, and they asked Moses what to do. He answered, "Eat it [the manna from Friday] today, because today is Shabbos for G-d; today you will not find it in the field. Six days shall you gather." Moses could have given the same message more simply and without repeating the word, "today...today...today" three times. Why did he make this repetition? Our Sages say that these three mentions of "today," hint to the fact that anyone who keeps the Shabbos carefully, and especially one who eats the three Shabbos meals, is saved from three punishments: the "birthpains" of Moshiach, the war of Gog and Magog, and the "Great Day of Judgement." For keeping the Shabbos carefully, one is also rewarded with six special gifts, as hinted to in the words, "Six days shall you gather."
These six gifts are:
Eretz Yisroel, the World to Come, the Resurrection of the Dead, the Monarchy of King David, the Kohanim and the Levites.
* * *
This is my G-d and I shall glorify Him, my father's G-d and I shall exalt Him."
(B'shalach 15:2)
The Midrash states that at the splitting of the sea, after the exodus, each one pointed with his finger and said, "This is my G-d and I shall glorify Him." This means that there was a prophetic manifestation of G-dliness to the point of everyone being able to point a finger and say literally "THIS IS..!" The Midrash notes also that the children born under Egyptian servitude were the first ones to perceive and recognize that Divine manifestation. "As in the days of your going out from Egypt, I shall show [the people] wondrous things." (Michah 7:15) Thus the Messianic redemption, too, will be marked by a Divine manifestation. In fact, the revelation of the future redemption will be even greater. The expression "This is.." appears but once at the time of the exodus; with the coming of Moshiach it appears twice, as it is written, "It will be said on that day, Behold, THIS is our G-d in whom we put our hope that He will deliver us, THIS is G-d for whom we hoped.." (Isaiah 25:9) Just as at the time of the exodus it was the children born under Egyptian servitude who recognized G-d first, so it will also be with the Messianic redemption: the children born in the harshness of this bitter galut, in the very depth of darkness - [for the darkest moments of the night are immediately before daybreak, and it is precisely then that the desire for sleeping is most powerful] - they will be the first to recognize the Divine manifestation. Thus it is written, "Out of the mouths of babes and sucklings You have established strength.. to silence foe and avenger." (Psalms 8:3) The silencing of our foes is effected precisely by the mouths of children who study Torah in times when attempts are made to prevent that study, when difficulties and impediments are put in their way. These children who fortify themselves to overcome those obstacles will be the generation of redemption and the first to proclaim "Behold, THIS is our G-d.. THIS is G-d for whom we hoped.. !"
* * *
"G-d will have war with Amalek from generation to generation."
(Beshalach 17:16)
A Jew is to remember every day what Amalek did, and we are commanded to "blot out the memory of Amalek" (Deuteronomy 25:19). Nowadays we do not know the identity of the physical Amalek. There is, however, a spiritual Amalek as well, lurking in the recesses of our hearts: of Amalek it is said, "karcha - he made you cool off" (Deuteronomy 25:18), that is, he cooled Israel's fervor and enthusiasm for G-dliness after the exodus from Egypt on their way to Sinai to receive the Torah. This spiritual Amalek is anything that would cool our bond with Torah and mitzvot. To battle this spiritual Amalek prepares and clears the road to the revelation of the inner dimension of the Torah that will be manifested by Moshiach, speedily in our days.
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