The Status of "Bonim" (Children) at the Sea
The Imrei Emes discusses the splitting of the sea (Krias Yam Suf). At this moment, Klal Yisrael is remembered with the terminology of Bonim—children.
The verse says: "And God caused His children to pass between the parts of the Sea of Reeds, and His children saw His might."
At that time, Israel was elevated to the status of Bonim—God’s children. This makes sense following Makkas Bechoros (the Plague of the Firstborn), where we acquired the title of Ben HaBechor (the firstborn son). While every human is created in the image of God, the Jewish people hold the specific status of being the "main children" (Ikkar Bonim).
The Zohar Hakadosh (Part 2, 170b) mentions that there was a great prosecution (Kitrug) in Heaven at the sea. The angels argued: "These [the Egyptians] are idol worshippers, and these [the Jews] are idol worshippers."
However, the Torah states: "And I carried you on the wings of eagles." (Exodus 19:4).
God says, "I am like an eagle." An eagle flies highest and says, "I would rather the arrow enter me than my son."
Even though the Jewish people had sinned with Avodah Zarah (idolatry) and were not perfect, God said, "I will take the arrow." I will take the hit, not My son. The "arrow" here represents the Kitrug (prosecution). This demonstrates the power of the status of a son: even if a child has sinned, the father can still draw him close. As we say in the prayers: "Hashiveinu Avinu l'Torasecha" (Return us, our Father, to Your Torah) and "Slach Lanu Avinu" (Forgive us, our Father). We appeal to Him specifically as our Father.
"Why Do You Cry Out?"
This concept explains the verse in the Mechilta regarding God’s response to Moshe before the splitting of the sea: "Mah titzak eilai?"—"Why do you cry out to Me?"
God is essentially saying: "I do not need a command regarding My sons or the work of My hands." (Based on Isaiah 45:11).
Since we reached the level where we are called God's Bonim, prayer and crying out (Tzakos) were essentially unnecessary. The salvation was natural and inevitable because of that father-son relationship.
Shabbos, Amalek, and Divine Protection
The Gemara (Shabbos 118b) states: "Had Israel kept the first Shabbos, no nation or tongue would have ruled over them." However, they did not keep it perfectly; some went out on the seventh day to gather Manna. Immediately following this, the Torah says: "Vayavo Amalek"—"And Amalek came."
Rashi brings a parable to explain this: A father is carrying a child on his shoulders. As long as the child is on the father's shoulders, he is safe. But if the child asks, "Where is my father?"—ignoring the one carrying him—the father puts him down, and a dog comes and bites him.
Similarly, as long as Israel clung to Shabbos—which represents the holiness connecting them to the Master of the World—Amalek could not touch them. But because there was a Chillul Shabbos (desecration of the Sabbath) when they went out to gather, they lost that special protection (Shemira), and the "dog" (Amalek) was able to attack.
Why did they go out on Shabbos? Because they did not prepare properly on Friday. The concept of Shabbos is rooted in preparation (Hachana). As the Gemara says: "He who prepares on Friday will eat on Shabbos."
Deep Dive: Parshas Toldos and "Expansion"
The Sefas Emes Parshas Toldos (5638) discusses the three wells dug by Yitzchak: Esek (Business/Strife), Sitnah (Hatred), and Rechovos (Expansion). Rechovos corresponds to Shabbos and peace.
The verse says: "For now the Lord has made room for us (hirchiv), and we shall be fruitful in the land."
The Sefas Emes explains: "Wisdom cries out in the streets (ba'rechovos)." This refers to expanding the Torah into the "streets"—meaning, bringing holiness into the physical world.
The Voice (Kol): "The voice is the voice of Jacob." This voice represents the internal spirit (Ruach Pnimi) within every Jew. Man is defined as a Medaber (a speaker). Therefore, the main vitality of a person is their spiritual voice.
The Hands (Yadayim): "The hands are the hands of Esau." This represents the body and physical actions.
The goal is to expand the "Voice" (spirituality) into the "Hands" (physicality).
The Sefas Emes makes a distinction between Orech (Length) and Rochav (Width/Expansion):
Orech (Length): This is the vertical connection to the Divine, going higher and higher without interruption (hefsek). This corresponds to "Length of Days" (Arichus Yamim).
Rochav (Width/Expansion): This is the horizontal expansion. Even when engaging in physical acts (Ma'asim Gashmiyim), one must infuse them with holiness.
Shabbos is the root of this "expansion-width." It gathers all the spiritual energy of the week. By connecting to Shabbos, one gains the ability to achieve "Width" (Rechovos)—expanding godliness into the mundane week without being negatively affected.
The Failure of Preparation
Returning to Parshas Beshalach: The people went out on Shabbos to gather Manna because they lacked Hachana (preparation).
Man is a speaking being (Medaber), which implies intellect. The foundation of serving God in this world is using that intellect to prepare—to act with foresight ("Who is wise? He who sees the outcome"). This is the concept of preparing in Olam HaZeh (This World) for Olam HaBa (The World to Come).
Yosef vs. Amalek
This brings us to the connection between Yosef HaTzaddik and Amalek.
Yosef: His name implies Hosafeh (addition/increase). He goes from strength to strength. He represents preparation (preparing food during the years of plenty for the years of famine).
Amalek: Represents cooling off and decay.
The Manna on Shabbos did not rot ("There were no worms in it"). Similarly, the grain of Yosef did not rot [בראשית רבה צ”א ה]. This is the quality of Yosef HaTzaddik—constant vitality and preservation through connection to holiness.
However, regarding the Jews in the desert, because they lacked preparation and their trust wavered, they went out on Shabbos. When they disconnected from the "width" (the spiritual source of Shabbos), they became vulnerable to the "worm"—Amalek—who represents rot and spiritual decay.
If they had maintained the level of Yosef (preparation and holding onto the "Father's shoulders"), the worm of Amalek could not have touched them.
Conclusion
We see a "new order" here. We must go from strength to strength (Meichayil el Chayil). We must utilize the power of Yosef to overcome Amalek. By preparing properly for Shabbos and recognizing our status as Bonim, we are protected from the "rot" of the world.
