Horav Aryeh Leib Heyman, zl, observes that, from Adam HaRishon to Noach and on to the Avos, Patriarchs and the Shevatim, Tribes, never does the Torah use the term melech, king. The first time we “meet” Hashem as Melech is at the end of Shiras HaYam, when Bnei Yisrael declare: Hashem Yimloch l’olam va’ed, “Hashem shall reign for all eternity.” An unwritten rule is that the first time a term appears in Tanach, it becomes the source that defines that term. We see this idea in a number of places. Chazal (Berachos 7b), “From the time of Creation until Avraham Avinu – no one called/referred to Hashem as Adon, Master, until our Patriarch did so: Va’yomar Ado’nai, Elokim, ba’mah eida ki irashenah, “My Lord, Hashem Elokim, whereby shall I know that I am to inherit it?” (Bereishis 15:8). Avraham Avinu revealed a hanhagah, conduct, of Hashem that ascribes to Adon, Master. Having said this, we must endeavor to understand the term melech and how it applies to Krias Yam Suf.
Chazal (Shemos Rabbah 23:4) teach, “From the beginning of Creation until the time Klal Yisrael stood at the Yam Suf, we do not find anyone who sang shirah to Hashem until the Jewish People did.” This Midrash informs us that the praise known as shirah, song, was initiated after the Splitting of the Red Sea. Prior to this august moment, the praise of shirah had been unknown/uninitiated. With this in mind, Rav Heyman suggests that a relationship exists between the term and the concept of shirah, indicating that something extraordinary and innovative occurred, which resulted in the term melech/king being introduced in the seminal shirah. What event brought Klal Yisrael to the realization that Hashem was the Melech Malchei HaMelachim, King of Kings?
Rav Heyman explains that, prior to the Splitting of the Sea, a debate ensued between the Malachei Ha’Shaareis, Ministering Angels, and Hashem with regard to drowning the Egyptians while simultaneously sparing the Jews. It was not as if the Jews were without sin. Hallalu ovdei avodah zarah, v’hallalu ovdei avodah zarah, “These (the Egyptians) are idol worshippers, and these (the Jews) are also idol worshippers.” What made one superior to the other?
At that moment Hashem made a “royal” decision: The Jews would be spared, while the Egyptians would receive their due punishment. What about the accusations against the Jews? Why should they come out in a better position when, in fact, they were culpable for idol worship? This is where the hanhagah of malchus, monarchy, comes in. A king can do what he wants. He does not have to answer to anyone, nor does he have to rationalize his decisions. He rules.
Perhaps we may take this idea a step further. Chazal refer to Klal Yisrael as bnei melachim, princes, the chosen sons of the Melech Malchei HaMelachim. As such, we do not have to offer reasons for our religious conduct, our spiritual demeanor, our mode of dress or the way we live our lives. This, of course, does not in any way mean that we are free to do as we please. It does mean, however, that we live with a deep-rooted sense of pride in who we are and in Whom and what we believe. What will people say when: we dress differently; act differently; raise our children differently? As bnei Melech, we are not obliged to explain ourselves. As long as we are good, ethical and friendly citizens, we live our lives and answer to one Authority: Hashem.
