The Eternal People And The Eternal Malchus

A write up of a recent shiur:

It says in the Torah HaKedosha (Holy Torah):
"V'lo kam navi od b'Yisrael k'Moshe..." (And there has not arisen a prophet since in Israel like Moses),
"asher yeda'o Hashem panim el panim" (whom the Lord knew face to face),
"U'lechol ha'osos vehamofsim..." (And for all the signs and the wonders),
"asher shlachao Hashem la'asos b'eretz Mitzrayim" (which the Lord sent him to do in the land of Egypt),
"l'Pharoah u'lechol avadav" (to Pharaoh and to all his servants),
"u'lechol ha'yad hachazaka" (and to all the strong hand),
"u'lechol hamora hagadol" (and to all the great awe),
"asher asa Moshe l'einei kol Yisrael" (which Moses did before the eyes of all Israel).


The verse states that no prophet stood for the Jewish people like Moshe, who knew God face to face. His uniqueness is described through his deeds: the signs and wonders performed for Pharaoh and his servants, the "strong hand," and the "great awe" displayed before the eyes of the Jewish people.


The uniqueness of Moshe Rabbeinu is thus divided into three distinct parts across these verses:


One pasuk (verse) tells us that Moshe Rabbeinu was the greatest Navi (prophet).


Another pasuk tells us that Moshe Rabbeinu performed the osos, mofsim, and makkos (signs, wonders, and plagues).


A final pasuk speaks of the Yad Hachazaka (strong hand) and Mora Gadol (great awe).


The Ramban (Nachmanides) explains that Yad Hachazaka refers to Krias Yam Suf (the splitting of the sea). Regarding the Sea, the Torah says, "Vayar Yisrael es hayad hagedola" (And Israel saw the great hand). This is God's "great hand."
U'lechol hamora hagadol (and for all the great awe) refers to Ma'amad Har Sinai (the Standing at Mount Sinai), that great Sinaitic revelation.


We see from the Ramban that although Krias Yam Suf was one miracle among many during Yetzias Mitzrayim (the Exodus), this nes (miracle) has its own distinct category. It is grouped together with the Giving of the Torah (Matan Torah). The Ramban classifies Krias Yam Suf (the Strong Hand) and Ma'amad Har Sinai (the Great Awe) together, distinguishing them from the other signs and wonders performed in Egypt.


We must understand the uniqueness of the nes of Krias Yam Suf that distinguishes it from the other miracles.


The Foundation: Melucha vs. Memshala


The nes of Krias Yam Suf caused the Jewish people to proclaim: "Hashem Yimloch L'olam Va'ed" (The Lord shall reign for ever and ever). What is the deeper explanation of this proclamation? What was novel in these words?


To clarify this, we must first analyze this expression independently of the Splitting of the Sea. Once we understand the concept, we can connect it back to the event itself.


The best way to explain this foundation is to look at the alternative. What would the situation be if the verse "Hashem Yimloch L'olam Va'ed" did not exist?


We have a tradition from the Beis Medrash of the Vilna Gaon regarding the difference between Melucha (Kingship) and Memshala (Dominion/Rule):


Melucha is mida'ato—it exists with the agreement and will of those being ruled.


Memshala is baal korcho—it is imposed willy-nilly, against the will of the subjects.


Adam HaRishon (the first man) was the first to say "Hashem Melech" (God is King) because he was the first creation with koach hada'as (the power of intellect) and free will (bechira). Only a being with free choice can use the language of Malchus, as he voluntarily crowns God. The Gemara in Rosh Hashanah tells us that Adam HaRishon said "Hashem Melech," which is why that is the Psalm of the Sixth Day, the day of his creation.


However, Memshala is forceful. The purpose of Knesses Yisrael (the Congregation of Israel) in this world is specifically Kabbalas Malchus—to willingly accept God's yoke. That is our will, our work (avodah), and our function.


In contrast, regarding the nations (Goyim), the language used is Memshala: "Ki la'Hashem hamelucha, u'moshel bagoyim" (For Kingship belongs to the Lord, and He rules over the nations). Melucha applies to the Jewish people (who accept Him), while Memshala applies to the nations (upon whom His rule is forced). With the Seven Laws of Noah, there is no "give and take" or acceptance; the law is simply given.


The Problem of the Future


In light of this distinction, we face a difficult question regarding the Future to Come (L'asid Lavo).


There will arrive a period in the world when free will (habechira) will be nullified. This period is called "Zman shel milas orlas halev"—the time of the circumcision of the foreskin of the heart. If there is no free will, there is no room to clearly "accept" His Kingship (mekabel Malchuso). Consequently, God’s Malchus would turn into Memshala—a forced reality where it is obvious that God is God.


Since Memshala is the conduct usually reserved for the nations, does this mean the specific avodah of Knesses Yisrael—voluntary acceptance—will be nullified? If our raison d'etre is Kabbalas Malchus, and we can no longer voluntarily accept it, does the need for the Jewish people cease to exist?


There is only one way out of this thicket: If one says, "You are ruling over me against my will, but this is exactly what I have always wanted."


This reveals that a rulership appearing as Memshala (coercive) is, in essence, Malchus (willing).


This will be the situation of Knesses Yisrael during the time of bitul habechira (nullification of free will). Even though the world will be filled with the "knowledge of Hashem" and everyone will be compelled to recognize Him, Am Yisrael will note with pride that this was our desire for all of time.


Specifically, we—who carried the burden of faith through all the difficult periods of history—proclaimed "Hashem Hu Melech." Therefore, when the era of Memshala arrives, nothing essentially changes for us. We can say, "This forced rule is what we wanted all along!" For us, His Memshala is actually Malchus.


This is the content of the proclamation "Hashem Yimloch L'olam Va'ed." It means that even in the future, the conduct will remain an aspect of Malchus. This is the "Great Joy" (Simcha Rabbah) we mention in our nightly prayers: "B'simcha rabbah v'amru chulam, Mi chamocha..." The joy is that even in the era of Memshala, our relationship with God remains one of Melucha.


Connecting to the Sea


Now we can connect this to Krias Yam Suf.


The Shira (Song at the Sea) is the first time Knesses Yisrael speaks about herself with self-awareness: "Zeh Keili v'anveihu" (This is my God and I will glorify Him). Like a baby gaining self-awareness, the Jewish nation was "born" leaving Egypt and now recognized its eternal nature. They realized: "We are eternal because God’s rule over us will always be a Melucha, for that is what we desire."


Why did Krias Yam Suf specifically arouse this recognition?


The nes of Krias Yam Suf differs from the plagues (Makkos) in Egypt. The plagues were temporary disruptions of nature (l'sha'ah). Krias Yam Suf, however, represented an absolute, permanent change.


The Midrash tells us that God needed a special decree (t'nai) to force the sea to return to its natural state after the splitting. Without that condition, the sea would have remained split forever.


We know that the current laws of nature are not the "original" laws God intended. Originally, Adam was meant to live forever. Only after the sin did death enter the world ("machatz makaso shel olam"). Therefore, our current nature is a "fallen" nature; it is not the nature about which God said "Ki Tov" (It is good) at the beginning of Creation.


Just as God’s Name is currently written as Havayah (Yud-Kei-Vav-Kei) but read as Adnus (Lordship)—a duality that will only be unified in the future—so too, nature is currently in a state of concealment.


Therefore, when the Sea split, it wasn't a "change" in the true sense; it was a return to the Original Nature (Teva HaRishoni). It was a glimpse of the world as God originally intended it—a world of Shem Havayah, where God’s presence is revealed.


This explains why the staff Moshe used at the Sea was engraved with the name Havayah. The splitting of the sea was a revelation of the "Good and Beneficent" nature (HaTov V'HaMeitiv) that existed before the sin of Adam. If God had not commanded the sea to return to its fallen state, the split would have been permanent, because that represents the true, ideal reality.


Therefore, when Knesses Yisrael saw the nes of Krias Yam Suf, they recognized that their existence is eternal. They saw that they belong to that original, eternal system of nature that is destined to return. They realized that they relate to the nature of "All Good," preceding the decree of death.


At that moment of clarity, they proclaimed: "Hashem Yimloch L'olam Va'ed." They declared that the Kingdom of Heaven spreads to all eternity. They understood that even when the future comes—when the "unnatural" nature of this world falls away and God's rule becomes obvious—it will be a Malchus for them. It will be the fulfillment of their deepest desire.


This is why Krias Yam Suf is in a unique category, grouped with Matan Torah by the Ramban. It was not just a temporary miracle to punish Pharaoh; it was a revelation of the Eternal Malchus and the Eternal Nature of God.


May we be zoche (merit) b'ezras Hashem bekarov (with God's help soon) to see the full Divine revelation of "Hashem Yimloch L'olam Va'ed"—when "the earth shall be full of the knowledge of the Lord as the waters cover the sea."


Amen v'Amen. Shalom Shalom, sweetest friends. Thank you so much for listening.





[עפ”י תורת מרן ראש הישיבה זצ”ל ולע”נ אבי מורי ולזכות אמי מורתי וכל יוצאי חלציה]





To summarize:


The Uniqueness of Krias Yam Suf: Melucha vs. Memshala


This summary explores the unique significance of Krias Yam Suf (the splitting of the Red Sea) in Jewish thought, particularly its connection to the concepts of Melucha (Kingship) and Memshala (Dominion/Rule). It argues that Krias Yam Suf, unlike the other plagues in Egypt, revealed an eternal aspect of God's Kingship and the Jewish people's relationship with Him.


Key Arguments:


Moshe's Uniqueness: The Torah emphasizes Moshe's unparalleled prophecy and his role in performing signs and wonders, including the "strong hand" (splitting of the sea) and the "great awe" (Standing at Mount Sinai). The Ramban distinguishes these two events from the other miracles of the Exodus.


Melucha vs. Memshala:


Melucha is Kingship accepted willingly, based on free will (mida'ato). Adam HaRishon was the first to declare "Hashem Melech" because he possessed free will.


Memshala is Dominion imposed forcefully, against the will of the subjects (baal korcho). This is the type of rule applied to the nations (goyim).


The Jewish people's purpose is Kabbalas Malchus – the voluntary acceptance of God's Kingship.


The Problem of the Future (L'asid Lavo): In the future, free will will be nullified ("Zman shel milas orlas halev"). This raises the question of whether God's Malchus will become Memshala, negating the Jewish people's unique role of voluntary acceptance.


The Solution: Even in an era of diminished free will, the Jewish people can maintain Melucha by recognizing that the seemingly forced rule is what they have always desired. Their historical proclamation of "Hashem Hu Melech" demonstrates their eternal commitment to God's Kingship.


Krias Yam Suf and "Hashem Yimloch L'olam Va'ed": The proclamation "Hashem Yimloch L'olam Va'ed" (The Lord shall reign forever and ever) signifies that even in the future, the relationship between God and the Jewish people will remain one of Melucha.


The Uniqueness of Krias Yam Suf:


Unlike the temporary plagues, Krias Yam Suf represented a permanent change, a glimpse of the original, ideal nature of the world (Teva HaRishoni) before the sin of Adam.


The Midrash states that God needed a special decree to return the sea to its natural state, implying that the split was a revelation of a deeper, more fundamental reality.


The staff Moshe used was engraved with the name Havayah, symbolizing the revelation of God's true nature.


Connection to Matan Torah: Krias Yam Suf is grouped with Matan Torah because it revealed the Eternal Malchus and the Eternal Nature of God, not just a temporary miracle.


Key Quotes:


"V'lo kam navi od b'Yisrael k'Moshe... asher yeda'o Hashem panim el panim" (And there has not arisen a prophet since in Israel like Moses... whom the Lord knew face to face).


"Hashem Yimloch L'olam Va'ed" (The Lord shall reign for ever and ever).


"Ki la'Hashem hamelucha, u'moshel bagoyim" (For Kingship belongs to the Lord, and He rules over the nations).


"Zeh Keili v'anveihu" (This is my God and I will glorify Him).


Conclusion:


Krias Yam Suf was more than just a miracle; it was a revelation of the eternal relationship between God and the Jewish people, a relationship based on voluntary acceptance and a shared destiny that transcends the limitations of the current world. It foreshadowed a future where God's Kingship will be universally recognized, yet for the Jewish people, it will always be a Melucha – a Kingship willingly embraced.