Moshe's staff (which he was commanded to "raise" in 14:16) is not mentioned here, regarding the splitting of the sea!
Targum Yonasan: [When the verse says that Moshe outstretched his hand, the staff is implied as well.] This was the precious staff that was created on Erev Shabbos of the creation, on which was engraved the Holy Name of Hashem (Havayah), the ten plagues, the three Avos, the six Imahos, 1 and the twelve tribes. 2
Tosfos ha'Shalem (in Pasuk 16, citing Moshav Zekenim): In fact, "Hareim Es Matecha" (14:16) means "remove the staff from your hand"! Refer to 14:16:1:2.
Rosh (to 14:26, citing his father): Yisrael were mocking Moshe, and saying that [anyone] could do wonders if he had Hashem's staff. Therefore, Hashem commanded him to 'remove staff from his hand,' and Moshe split and subsequently returned the sea without it. 3
Including Bilhah and Zilpah.
Refer also to Shemos 2:21:1:1** .
As a result of which the people believed in Moshe - see 14:31 - and realized that also the previous miracles were not merely due to the staff.
This Pasuk is ambiguous; was it Moshe who caused the Yam Suf to split, using the Mateh in his hand; or was it Hashem Himself?
Maharal (Gevuros Hashem, beg. Ch. 42, p. 158): Our verse implies that even after "Moshe extended his hand over the sea," this act was not enough, and so "Hashem caused the sea to move." 1 The Mechilta explains this with a parable. A king had two gardens - one within the other. He bestowed the inner garden to a certain person, but he could not enter, because the watchman of the outer garden would not allow him to pass. Finally, the king himself arrived, and the watchman fled. Moshe had already been granted spiritual, G-dly stature; and as such, he certainly should have had control over the physical as well. 2 Yet, nature did not wish that Moshe have this power -- until Hashem Himself arrived and split the sea. 3
In 14:19:5 above, Gur Aryeh addresses an additional point - Even if it was done by Moshe, did he split the sea via his Mateh, or using the Name of Hashem?
Also see above, 14:15:5:11.
Chazal derive this from the Pasuk - "The sea saw, and fled" (Tehilim 114:3) - i.e., the sea had refused to split, until Hashem came. In other words, even though Moshe had indeed reached the level that the rules of nature should be suspended before him, nature in practice tends to maintain its usual course. That is why when Hashem appeared, the sea immediately fled - because it ought to have done so already, for Moshe. Maharal (loc. cit., Ch. 41, p. 156) cites a similar story (Chulin 7a) about R. Pinchas ben Yair; the river at first didn't split on his behalf either, despite that he was worthy of it. (EK)
Why does the Torah describe the east wind as "Azah"?
Rashi: Because the east wind, the most powerful of all the winds, 1 is the wind with which Hashem punishes the Resha'im. 2
Gur Aryeh: What is Rashi clarifying? Do not translate that this particular east wind was a strong one. Rather, the east wind is always strong, as proven by the verses Rashi will cite (see below).
Rashi: As the Navi indicates in Yirmeyah 18:17, Hoshe'a 13:15, Yechezkel 27:26, and Yeshayah 27:8.
Why did Hashem spend the whole night drying the sea using the east wind, rather than doing so with His word, which would have taken a split second?
Ramban: In order to trick Pharaoh into believing that the splitting of the sea was the work of the wind and not of Hashem, thereby removing the fear of Hashem that would otherwise have prevented him from chasing Yisrael into the sea. 1
See Ramban - Refer also to 15:9:2:2** .
What are the ramifications of the statement, "and the water split"?
Targum Yonasan: It split into twelve pathways (tunnels), corresponding to the twelve tribes. 1
One for each tribe.
Which water split?
Rashi: All gatherings of water throughout the world split. 1
So that the entire world became aware of the great miracle. See Sifsei Chachamim.
In the Hagadah Shel Pesach (Dayeinu), the splitting of the sea and our being led across on dry land are listed as separate, distinct reasons to praise Hashem. Why is each significant?
Maharal (Gevuros Hashem Ch. 59, p. 261): The sea turning to dry land shows an absolute negation of it being a "sea. 1 "
Maharal (see 14:15:4 ) - At Keri'as Yam Suf, Bnei Yisrael ascended to the level of being able to overcome the physical world. Walking in the midst of the sea on dry land shows absolute negation of physical Chomer. For more about the role of Keri'as Yam Suf, in terms of the progression of Hashem's miracles for us in the course of Yetzias Mitzrayim, see 14:16:2:1 , 14:16:3:3 , and 14:26:2:2. (EK)
How will we reconcile the current Pasuk - that the water split, with the Pasuk later, in 15:8, which states that it froze?
Moshav Zekenim: Had all the water split, Yisrael would have had to descend to the sea- floor (Da'as Zekenim to 15:8), and they would not have been able to get out. 1 Had all the water frozen, they would have had to ascend to the sky. Therefore, one third (Godesh) 2 split, and the rest froze, so they did not need to ascend or descend. 3
Refer to 15:8:4:2 , and the note there.
Due to the steepness of the slope (PF).
When water freezes, it expands. We say (Shabbos 35a) that the Godesh (the amount that one can pile up above the walls of the Kli) is a third. These Mefarshim learned from the Piyut (see below) that the same applies to the Godesh of ice. But even for dry measures, it is a third only for a Kli of a standard shape! Nowadays, ice is only about a 10th bigger than the water from which it came! (PF)
A Piyut alludes to this - 'Kan v'Kan Rom Shelish Mayim So'os ha'Nosarim Midras Pe'amos.' See Kerovah l'Pesach of R. Moshe ben Klonimus ("Tehom El Tehom"), p. 206 in Piyutei R. Shimon be'R. Yitzchak, with minor changes.
QUESTIONS ON RASHI
Rashi writes: "'And the waters split' - all the waters in the world." How can this be derived?
Gur Aryeh (citing Shemos Rabah 21:6): The verse does not say 'the sea split' (ha'Yam), but rather 'the waters' (ha'Mayim) in general.
Rashi writes: "All the waters in the world [split]." Conceptually speaking, why did this occur?
Gur Aryeh: Conceptually, the sea is the root of all the world's waters. 1 Just like the heart is central to the person, and if the heart is diseased, the entire body suffers; so too when Hashem struck the sea, all waters split - according to the Midrash, even water contained in a pitcher. 2
Maharal (Gevuros Hashem, beg. Ch. 42, p. 158): At Keri'as Yam Suf, the Bnei Yisrael ascended to the level of sanctity of being above nature, and ruling over it. Water in general, representing all Chomer as a concept, stepped aside on their behalf. 3
Gur Aryeh: See Koheles' description of the water cycle - "All the streams flow to the sea... [from] there they return to flow" (Koheles 1:7).
Rashi writes that all water in the world split. Why does the Gemara in Chulin 7a then say that R. Pinchas ben Ya'ir was as great as Moshe, because a river split for him?
Based on Daf Al ha'Daf (Chulin 7a, citing Botzina d'Nehora): Once a Chacham brings a Chidush to the world, it is easy for others to access it. The Gemara means that R. Pinchas ben Ya'ir was 'Nafish mi'Moshe,' i.e. great due to Moshe. Because Moshe split the sea (and all water), R. Pinchas ben Ya'ir was able to split the river. 1
This is fine for the Havah Amina, that he was Nafish mi'Moshe. However, the conclusion is that he was 'k'Moshe'! Perhaps that explains why Moshav Zekenim left this question difficult. (PF)
