לזכות רפואת אבי מורי ר' יצחק יונה בן חנה הרב אברהם יוסף בן חנה ר' מרדכי דוד בן קריינא ודינה ברכה בת אסתר הדסה בתוך שח"י.
1. שהכל ברא לכבודו. The world was created to reveal כבוד שמים. The first time we hear about this idea is in the pasuk [preceding קריעת ים סוף] that says "ואכבדה בפרעה" - I will be honored through Paroh. Why are we told this specifically in this context?
2. First we will explain two streams of thought about the coming to Eretz Yisrael.
3. We were promised EY but it is a package deal. It comes with galus - "ידוע תדע כי גר יהיה זרעך". On a simple level, this is not a punishment. It is a fact. ידוע תדע. Something we must know as fact.
4. When we go to galus, Hashem goes with us. עמו אנכי בצרה. That is called שכינתא בגלותא. An expression of this galus is that the מדת המשפט of Hashem can't be actualized. Since we are in galus, Hashem [כביכול] can't relate to the גויים as they deserve b/c we are in their midst. [And Hashem כביכול can't judge us as we deserve b/c the גויים are in our midst.] Galus = inadequate משפט. Geulah = proper משפט.
5. This idea is expressed in Halacha as well. אין סמיכה בבבל [Sanhedrin 14a]. When Hashem is in galus and doesn't execute full judgment we too are limited and cannot carry out full judgement. So therefore, we don't have fully ordained judges. Thus, there are numerous aspects of משפט that don't apply in בבל [such as דיני קנסות]. There is no special source in the pasuk for אין סמיכה בבבל. It is an outgrowth of the fact that שכינתא בגלותא.
6. The root of galus is in the expulsion of אדם from גן עדן. We know that אדם in his highest form is represented by the Jewish people [אתם קרויים אדם - יבמות ס"א]. So true galus is experienced only by the Jewish people. When we are in galus - Hashem goes with us. עמו אנכי בצרה.
7. It works the other way as well. When the שכינה is in galus - we go with her. So the Jewish people say to the שכינה - "If your image [i.e. אדם] is in galus - we are going there, too. Before coming to EY we must first experience galus. So galus is not necessarily a punishment. It is the expression of our identification with the galus of the שכינה after the expulsion of אדם from גן עדן.
8. Now we proceed to the second stream of thought regarding the coming to EY.
9. The Maharal writes [גבורות השם מ"ז] that we proclaim "השם ימלוך לעולם ועד" after "עד יעבור עמך ... תביאמו ותטעמו" - meaning that Hashem is King after he plants us in EY, b/c there is no King w/o a nation and there is no nation w/o a Land. So we say that after we are in EY that Hashem is King. [Even the 70 nations need a land as we see by the דור ההפלגה - that it says "בארצותם בגוייהם"].
10. The gemara [ראש השנה ל"א] says that the שיר של יום of the third day [called by Goyim "Tuesday"] is א-להים נצב בעדת א-ל [Tehillim 82] b/c it was on this third day that שגילה ארץ בחכמתו והכין תבל לעדתו - He revealed the earth in His wisdom and prepared the land for his community [i.e. the Jewish people]. This refers to the fact that Hashem gathered the water in certain places and revealed the earth on this day. "יקוו המים אל מקום אחד ותראה היבשה". This is the ONLY מאמר in מעשה בראשית that relates to the Jews. "והכין תבל לעדתו"- He prepared the earth for His community. We find regarding no other מאמר any special relationship to the Jews. Why here specifically?? And what does the revealing the earth have to do with the judgment spoken about in this perek ["אלהים נצב בעדת א-ל בקרב א-להים ישפוט"]? [See Maharsha for the second question].
11. The whole gemara is built on the fact that this מאמר is fundamentally different than all the other מאמרים. All the other מאמרים created new realities. This מאמר just revealed an already existing reality i.e. the earth that was covered by water. The most basic reason to reveal something hidden - גילוי - is for the sake of כבוד. Hidden things don't receive כבוד b/c nobody knows about them. So this מאמר of מעשה בראשית declares that הכל ברא לכבודו!!
12. We know that Hashem's desire for כבוד is primarily that it should come from the Jewish people.
עַם־זוּ֙ יָצַ֣רְתִּי לִ֔י תְּהִלָּתִ֖י יְסַפֵּֽרוּ׃ [ישעיהו מ"ג כ"א]
The people which I formed for Myself, that they might tell of My praise.
We carry on our shoulders the entire vision of revealing כבוד שמים.
13. Now we understand clearly what before was so puzzling. Why does this מאמר relate specifically to the Jewish people? The מאמר of ותראה היבשה is to prepare מקום לעדתו - a place for His community - the Jewish people. The גילוי-REVELATION [i.e. כבוד] of the earth, is for His people. עַם־זוּ֙ יָצַ֣רְתִּי לִ֔י תְּהִלָּתִ֖י יְסַפֵּֽרוּ. Kavod Shomayim is from His people.
14. We continue this line of thought. The כבוד of Hashem is revealed through the Jews via the מדה of מלכות. The third day saw the preparation of a place for His community. הכין תבל לעדתו. The land was prepared for His עדה i.e. the Jewish people. The reason is that a king needs a land to lead his people and also regarding Hashem it says והיה ה' למלך על כל הארץ - Hashem will be King over all of the EARTH. And as we find in Shiras Ha-yom: תביאמו ותטעמו - first we come to EY and only then השם ימלוך לעולם ועד. At that time, Hashem's מלכות is revealed. And the Maharal already told us that the מלכות is specifically on the earth. So the coming into EY is the final complete, fulfillment of ותראה היבשה!! There is a land and full משפט.
15.We learned that the entry into EY heralded the reinstitution of סמיכה i.e. the reality of מדת המשפט. So the psukim in the perek that talk about משפט fit in naturally with the opening of א-להים נצב בעדת א-ל which is the מאמר of the third day when He was הכין תבל לעדתו. There is מלכות שמים when there is משפט and this מלכות שמים is a גילוי of Hashem's כבוד. So on the day of גילוי [of the earth] it follows that there will also be משפט. Now, from all of the miracles that were done for the Jews at יציאת מצרים there is only one which we can say was a microcosm of "יקוו המים וכו' ותראה היבשה". That of course is קריעת ים סוף. In both cases the water was moved aside to reveal the earth. So now it is so clear why דוקא at קריעת ים סוף Hashem said "ואכבדה בפרעה" - I will be honored by Paroh. קריעת ים סוף is the חזרה of the Jewish people of the מאמר that was said at the creation of the world on the third day. That מאמר of creation that was a model for קריעת ים סוף is the most clear indication from Above that His will is for the fulfillment of עם זו יצרתי לי תהילתי יספרו. So how fitting are the words "ואכבדה בפרעה"!!!
[עפ"י תורת מרן ראש הישיבה זצ"ל]
