What is the significance of the dual command, a. "Raise your staff;" b. "... and stretch out your hand"?
Seforno: Hashem instructed Moshe to raise his staff towards the wind, to direct it to blow on the sea and cause it to become dry, and then to stretch out his staff over the sea to cause it to split.
Tosfos ha'Shalem (in Pasuk 1, citing Moshav Zekenim): It means 'Remove your staff from your hand, and stretch out your hand [to split the sea];' so that Yisrael will know that it is not through [Kishuf via] the staff that he was doing the miracles. 1
Hadar Zekenim: It means that Moshe only needed to raise his staff for the sea to split, since Hashem had already stipulated from the six days of Creation that it would so. 2
As the Torah wrote in Bereishis, "Yikavu ha'Mayim... v'Seira'eh ha'Yabashah" (Bereishis 1:9).
After the numerous miracles that Hashem performed in Egypt, what was the necessity for an additional miracle at the sea?
Maharal (Gevuros Hashem Ch. 34, p. 128): The Eser Makos in Egypt each attacked one specific (Prati) aspect 1 of Egypt. (The Makos are referred to as "Etzba Elokim" (8:15)); whereas Keri'as Yam Suf was an encompassing (Kelali) Makah (called "ha'Yad ha'Gedolah" (14:31).) In the aftermath of Makas Bechoros, Pharaoh understood that Yisrael has a G-d, and that therefore Yisrael would no longer be under his control. Yet Pharaoh still thought of E-lokei Yisrael as a specific power; and he therefore thought that he might still be able to defeat Yisrael under the right circumstances. Thus, he led Mitzrayim in chasing after them. Only as Mitzrayim drowned in the sea, which is "encompassing" in essence, did they learn that Hashem's might is all-encompassing. 2
For example, plagues in Egypt stuck the Nile, a specific body of water; whereas here the sea itself was split - and all of the world's seas are one. Also refer to 14:21:5.2 ; 14:31:1.3 , and 14:31:3:1 .
Maharal: Refer to 8:15:2:5 and its notes, as to what further lessons Bnei Yisrael would learn from the Exodus - from the war against Amalek, and at Matan Torah. For our discussion regarding the order of the Eser Makos, and what lesson was demonstrated by each one (and then ultimately by Keri'as Yam Suf), see our commentary to Shemos 7:14 ; and specifically 7:14:4:1. Also see the following question (14:16:3:3)
The Mishnah in Avos (5:4) teaches that Hashem performed ten miracles in Egypt, and ten at the Sea. Why are these categorized separately?
Maharal #1 (Derech Chayim to Avos 5:4, p. 223): Hashem performed these miracles for Yisrael, so that they would become completely His. Salvation has two aspects - a. from the threat of human beings, who possess intelligence and free-will; b. from the threat of natural elements. 1 Hashem delivered us both from the Egyptians themselves, and from the sea. Each salvation came via ten miracles.
Maharal #2 (ibid. p. 224): Our initial Exodus from Egypt (on 15 Nisan) was, in effect, only an escape from that particular Pharaoh, a temporary salvation. We had not yet divested ourselves from being part of the Egyptian nation. The salvation at the Yam Suf was from the Egyptian nation as a whole. 2
Maharal #3 (Gevuros Hashem Ch. 59, p. 260): The Piyut of "Dayeinu," in the Hagadah, lists 15 aspects of Hashem's salvation, for which we owe Him thanks. This list should be viewed as three segments of five. a. The first five raised us out of the degradation of slavery; out of being a non-entity. b. The next five, beginning with "Kara Lanu Es ha'Yam," tell how His miracles raised us up over the natural world. 3 c. The third group, beginning with "Nasan Lanu Es ha'Shabbos," then describe our new attachment and connection with Hashem.
Maharal: The former threat is more serious. A thinking person can calculate how to overpower his opponent; and a person ranks higher than other aspects of Creation. Yet on the other hand, a person can change his mind, which a natural element cannot.
Maharal: Thus, the Sar Shel Mitzrayim now descended to assist his nation (Rashi to 14:10). All of the Egyptians would drown at once in the Yam Suf, and "we would never see them again" (14:13).
The Mishnah in Avos (5:4) teaches that Hashem performed ten miracles in Egypt, and ten at the Sea. Why specifically the number ten?
Maharal (Derech Chayim to Avos 5:2, p. 219): The number 10 is encompassing; thus "ten miracles" means all types of miracles. 1
Maharal (loc. cit.): Each number prior to 10 is distinct; after which the digits merely repeat themselves. (Those Mishnayos draw a parallel between the Ten Plagues, and the Ten Utterances with which the world was created; refer to 7:14:5 and 7:14:6 at length. Avraham was likewise tested ten times; refer to Bereishis 22:1:2.4).
In the Hagadah Shel Pesach, Rebbi Yosi ha'Gelili teaches that in Mitzrayim, the Mitzrim were hit with ""Etzba Elokim" (8:15); whereas at the sea they were hit by "ha'Yad ha'Gedolah" (14:31). What is meant by this distinction?
Maharal #1 (Gevuros Hashem, beg. Ch. 58, p. 257): The ten Makos in Egypt were not intended to destroy the Egyptians; rather, each Makah was against one specific aspect of Egypt. At the Yam Suf, Hashem punished the Egyptians for all they had done to Bnei Yisrael; and as such, He struck them "with a full hand." 1
Maharal #2 (ibid.): The Land of Egypt is a specific place; so they were stricken there with "Etzba'os" - i.e., individual Makos. The sea is a general location; so there they were hit with the general blow of the "Yad."
Maharal #3 (ibid.): At Yetzi'as Mitzrayim, Hashem brought down miracles from the upper Nivdal worlds, to the natural world. 2 10 is the number set apart (Nivdal) for sanctity; thus there were 10 Makos in Egypt. 3 But there is yet a higher level -- the inherent perfection of the Nivdal realms, independent of any reflection in the natural realm. That is represented in the "Yad ha'Gedolah" (a hand is complete, 4 in contrast to the finger). 5
Also refer to 14:31:1.3:1* , and 14:31:3:1 .
This will be explained below, in answer 14:27:0.3:2 .
Maharal: Graphically speaking, a point has neither length nor width. Two points form a line segment, with one dimension - length. Four points describe a full two-dimensional area. A fifth point, set in the center, connects and unifies the four sides. Thus, the number 5 represents completion.
Maharal: Thus, in the specific place (Egypt), the Mitzrim were hit by 10 Makos - reflecting the relationship of the transcendent world to this world, but not its fullness. At the general location (the sea), this number was multiplied by five, to represent fullness and completion. (The Hagadah also cites Rabbi Eliezer, who says that in Egypt there were 40 Makos; and Rabbi Akiva, that there were 50. Both opinions then multiply by five, to determine the number of Makos at the sea. Refer to 7:14:10 for Maharal's comments.)
In the Hagadah Shel Pesach, Rebbi Yosi ha'Gelili teaches that at the sea, the Mitzrim were hit with 50 Makos. How can one Makah consist of so many?
Maharal (Gevuros Hashem Ch. 58, p. 259): One strike can contain many aspects. 1 As an example, if a man hits his fellow with a stick, it might cause a whole list of effects - dislocation and pain, then over-heating of the body (infection), as well as a blister or runny scab.
