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“And they came to Ailam, and there were twelve springs of water and seventy date palms and they camped there on the water.” (15:27)

In Parashas Masei, as the Torah recounts Bnei Yisrael’s travels and enumerates the places in which they camped, the Torah does not deem it appropriate to mention any of the great miracles that transpired for their benefit. The Torah does, however, mention their encampment in Ailim, a place where they found such material benefits as twelve springs and seventy date palms. Ramban notes this, citing a Mechilta that states that these twelve springs were created specifically for the benefit of the twelve tribes. He goes on to assert that the seventy date palms were exclusively set aside in order that…

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“And it was when Pharaoh let the people leave. (13:17)

The Talmud explains that where an episode in the Torah begins with the word “hvhu” (and it was) there is a negative implication. This seems puzzling in regard to the Exodus from Egypt; what negative aspect is there to leaving the bondage and depravity of Egypt? On the contrary, this should be a source of joy and excitement. There are various reasons given to explain the number of plagues and miracles which Hashem wrought in Egypt. One of the purposes of the plagues was to imbue in the Jewish people a strong belief in Hashem and His awesome powers, so…

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“Then Moshe sang.” (15:1)

  Moshe said, “With the word zt I sinned, because I said since I came to Pharaoh to speak in Your Name he has dealt worse with this nation; therefore, with the word zt I will say Shira.” [Midrash] Moshe Rabeinu indicated that by beginning the Shira with the same word (zt) that he used earlier to complain to Hashem, he would atone for his previous error in judgement. This Midrash needs further explanation. How can Moshe’s error be corrected by offering praise to Hashem, simply by using the same word by which he sinned? An individual acknowledges Hashem’s favors…

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“And Miriam answered them, “Sing to Hashem, for He is highly exalted, the horse and his rider He has thrown into the sea.” (15:21)

There are some questions concerning the Shira which Miriam sang with the women immediately following the Shira which Moshe sang with the men. The posuk alludes to a question that was asked by the women, as it says: “And Miriam answered them”. What was the question? Secondly, if Miriam is responding to the women, then the Torah should have used the word “ivk” which is the female gender rather than its male counterpart “ovk”? Finally, why of the various acclamations of Hashem’s might and glory, does Miriam specifically choose the verse of “The horse and his rider he has thrown…

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“And what are we that you complain against us.” (16:7)

Rava said, greater is that which is said regarding Moshe and Aharon, than that which is said regarding Avrohom. In Avrahom’s case it says, “I am mere dust and ashes,” while Moshe and Aharon said, “What are we?” (Chulin 89) The Talmud refers to the level of humility reached by Moshe and Aharon as opposed to Avrohom. Avrohom felt that he had some value, that of dust and ashes, while Moshe and Aharon viewed themselves as having no worth at all. Rabbi Meir Shapiro Zt”‘l explains the differences between these great leaders in relation to whom they were speaking rather…

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וירא ישראל את היד הגדולה אשר עשה ד' במצרים וייראו העם את ד' ויאמינו בד'

Yisrael saw the great hand that Hashem had inflicted upon Egypt; and the people revered Hashem and they had faith in Hashem. (14:31)

This pasuk teaches us an important principle for catalyzing fear of and faith in, Hashem: seeing the entire picture, past, present and future; looking at everything in the context that it is part of a larger picture. Horav Nissen Alpert, zl, distinguishes between the yad, hand, of Hashem, to which (the Torah states) Klal Yisrael had not been privy, and earlier images of spiritual expression, such as etzba Elokim, the finger of G-d. When Klal Yisrael stood at the banks of the Red Sea and looked back to the past, they realized that they were now seeing the hand of…

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