Rashi: It is synonymous with the great might with which Hashem dealt with the Egyptians.
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Ramban #1 (citing Targum Onkelos): It refers to the Might of Hashem's Right Hand (the Midas ha'Din
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), with which He struck the Egyptians.
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Ramban #2 (citing the Ibn Ezra): "Yad ha'Gedolah" is another way of saying 'the great plague (lit. stroke). '
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Ramban #3 (according to Kabalah): It is written with reference to Hashem's Midas ha'Din.
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Targum Yonasan: It refers to the Mighty Hand of Hashem with which He performed miracles in Egypt.
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Lev Eliyahu (p. 122) It is His supernatural Hashgachah.
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Berachos 58a: It is synonymous with the Midah of "Gevurah," as in, "Lecha Hashem ha'Gedulah v'ha'Gevurah ...." (Divrei Hayamim I 29:11)
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Sanhedrin 95b: The 'Hei' in "ha'Yad" refers to the Hand of Hashem that would later smite Sancheriv and his army.
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Maharal #1 (Gevuros Hashem Ch. 47, p. 180): Chazal interpret, based on this Pasuk - [that in the Heavenly Court,] Uza, the Heavenly officer over Mitzrayim, pleaded for mercy for his nation. His plea was rejected. The Egyptians had enslaved Bnei Yisrael with a heavy hand, "with mortar and bricks" (Shemos 1:14) - which is the most difficult type of labor.
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Just as the Egyptians had no mercy upon Yisrael, so too Hashem would have no mercy upon the Egyptians. This was the "Yad ha'Gedolah" that Bnei Yisrael perceived -- that the Mitzrim were punished with a heavy hand, just as they deserved for their deeds.
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Maharal #2 (ibid. p. 181): As Chazal teach us in the Hagadah Shel Pesach, the Egyptians were hit with fifty Makos at the sea - five times as many as in Egypt.
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Each plague was referred to as "Etzba" (8:15); whereas their punishment at the Yam Suf is called a "Yad." This was discussed in Parshas Va'era, in our comments to Shemos 8:15. Also refer to 14:16:2:1 , to 14:16:5 , and see the following questions on this verse.
2)
The Hagadah Shel Pesach highlights the distinction between the Ten Makos in Mitzrayim, which are called "Etzba Elokim" (8:15), and Keri'as Yam Suf, which our verse calls "Yad." (This indicates that the Mitzrim suffered five times as many Makos at the Yam Suf.) But we find instances when the Makos are also referred to as 'Yad' (e.g., in 7:4)?
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Maharal #1 (Gevuros Hashem, beg. Ch. 58, p. 257): Keri'as Yam Suf is called the "Yad Ha'Gedolah," with the definite article; a term that implies use of the entire hand. Although Shemos 7:4 does say, "I shall set My hand (Yadi) against Egypt," so to speak, it means just "the finger" - in the sense that a component part may assume the name of the whole.
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Maharal #2 (ibid.): In the Makos, Hashem did dispatch His entire hand (so to speak) against Egypt (7:5); only that the actual blow came only from the Etzba. But here at the Yam Suf, "the great hand that Hashem set upon Egypt" means that the blow itself was with the entire hand.
3)
The Hagadah Shel Pesach teaches that the Mitzrim suffered five times as many Makos at the Yam Suf. But why was this the case?
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Maharal #1 (Gevuros Hashem, beg. Ch. 58, p. 257): The ten Makos in Egypt were not supposed to destroy the Egyptians; rather, each Makah was against one specific aspect of Egypt.
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But at the Yam Suf, Hashem was punishing the Egyptians for all they had done to Bnei Yisrael
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-- and so He struck them "with a full hand."
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Maharal #2 (ibid.): The Land of Egypt is a specific place; so they were stricken there by "Etzba'os" - i.e. by individual Makos. The sea is a general location;
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as such, they were hit there with general blow of the "Yad."
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Maharal #3 (Chidushei Agados Vol. 3, p. 198, to Sanhedrin 95b): Hashem wanted to strike the Mitzrim with both the Etzba and the Yad. A hit with the finger is a mere touch; if that is sufficient to do the job, it shows the opponent's weakness.
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But Hashem also wished to display His own great power! So He also struck them with the "hand" - at the Yam Suf.
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Gur Aryeh (to 18:1): The idolaters believed in individual forces that act independently upon the world. That is why they referred to the Makos as "Etzba Elokim" (8:15) - i.e., a specific power that was taking action upon the world. See our notes to answer 8:15:2:5 .
Hashem had promised Avraham, "Also the nation that they will serve, I shall punish!" (Bereishis 15:14). (Does this refer primarily to the ten plagues, or to the Egyptians' drowning at the sea? Refer to Bereishis 15:14:3 .)
Maharal (Be'er Ha'Golah, Be'er #4, p. 65): To refer to a Makah as "Etzba" indicates that the blow could have been even more. Calling it "Yad" means that it could not possibly have been any greater. Also see above, 14:16:5:1 and 8:15:2:5 ; as well Maharal's comments to "Chamushim Alu" (13:18), a term that hints to the number five (see 13:18:1:6).
Maharal (loc. cit.): "Yad" implies the left hand; while "Etzba" means from the right hand (see Menachos 36b, and Zevachim 24a). [Conceptually, the left side symbolizes Din, whereas the right side symbolizes Chesed. Maharal (Netzach Yisrael Ch. 7, p. 44) - The term Yad always indicates Din, as it does in Makas Dever (also refer to 9:3:2:4 and its note).]
4)
What are the ramifications of the fact that "they believed in Hashem"?
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Rashbam: They now knew that, even in the desert, they would not die of starvation.
5)
What aspect of Emunah in Hashem, did Bnei Yisrael acquire at the Yam Suf?
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Maharal #1 (Gevuros Hashem Ch. 47, p. 181): The Bnei Yisrael saw that everything in existence is under Hashem's domain, to act upon as He pleases; that Hashem is Omnipotent.
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Maharal #2 (ibid.): Hashem turned the sea into dry land; this shows His mastery over opposing elements. This is what demonstrated His power over all (and not merely over specific things).
Maharal (ibid.): Bnei Yisrael already knew (by witnessing the Makos) of Hashem's power over specific entities. The sea is not a specific place (e.g. a river), but rather an inclusive one - and so they learned of Hashem's absolute control over the world. As explained by Maharal (Gevuros Hashem Ch. 34, p. 128) - "All rivers go to the sea" (Koheles 1:7); one sea includes them all. (All the world's seas are connected; representing the 'element' of water in Creation as a whole - EK). The nations of the world would also now learn this lesson (see 14:31:1.3:1* ).
6)
Why does the Torah write "va'Yire'u ha'Am Es Hashem" before "va'Ya'aminu Ba'Shem" - and not the other way round?
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Lev Eliyahu (p. 122): In order to attain fear, they needed to see Hashem's supernatural Hashgachah, after which, they were able to reach the level of Emunah Chushis - like someone who is holding his father's hand.
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Lev Eliyahu, ibid.: Which is a higher level than fear.
7)
The Torah mentions three times in the account of the Exodus, that Bnei Yisrael had Emunah (faith) in Hashem. a. When Moshe first arrived in Egypt, "The nation believed ... that Hashem had recalled His people" (Shemos 4:31); b. In our verse, at Keri'as Yam Suf; c. At Har Sinai, "... So that the nation will hear when I speak to you (Moshe), and also in you they will believe forever" (19:9). What is the significance of each?
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Maharal (Gevuros Hashem Ch. 47, p. 181): Three aspects of Emunah are the foundation of our faith. a. Hashgachah - Hashem supervises the world below.
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Bnei Yisrael understood this, when Moshe informed them that Hashem had seen their suffering (Shemos 4:31). b. Hashem's existence - Everything is in His control; nothing is outside of His domain. We learned this now, when He split the sea on their behalf.
2c. Divine Revelation - Hashem speaks to man, and gave us His Torah - as we all witnessed at Mt. Sinai.
Maharal: Unlike the deniers, who profess that "Hashem does not see us, Hashem has abandoned the world" (Yechezkel 8:12). Maharal (ibid. p. 183) - This awareness of Hashem's Hashgachah, brings us to Emunah in reward and punishment after death.
The Midrash says that in the merit of this Emunah, Ru'ach ha'Kodesh descended upon the Bnei Yisrael, and they sang Shirah. How does faith in Hashem lead to Shirah?
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Maharal (Gevuros Hashem Ch. 7, p. 43): One who has faith in Hashem does not let his thoughts waver (in doubt). He merits firm existence; unlike a material being (Chomer) whose existence is flimsy and fickle, constantly changing, the Ma'amin is G-dly and unchanging.
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That is why he merits that the Shechinah rests upon him, and he is joyous.
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In Maharal's thought, Chomer means raw material, which can assume a Tzurah (function-defined form) that actualizes its potential. Hence, Chomer is apt to change. One who has faith in Hashem, on the other hand, has the stability of a Tzurah; he depends upon the strong and stable. Also refer to 14:15:5:5, 14:15:5:8 and its note, 14:15:5:9, and 14:15:5:13.
And joy leads to song (Shirah); as in Arachin 11a. Maharal (Netzach Yisrael Ch. 29, p. 139) - Emunah means leaving one's own control, and attaching oneself to Hashem with all his heart and soul. This is what brings Ru'ach ha'Kodesh and Simchah.
QUESTIONS ON RASHI
9)
Rashi writes: "The Bnei Yisrael saw the Yad Ha'Gedolah..." - [I.e.,] they saw the great Gevurah [mighty deed] that Hashem's 'hand' had done." What is Rashi explaining?
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Gur Aryeh: Certainly, the verse is not to be understood in the literal sense. The term "Yad" must be explained according to its context.
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In this case, what they saw was Hashem's might.
Gur Aryeh (from Ramban): Onkelos translates similarly to Rashi; only that he inserts the word 'Gevurah' along with 'Yad,' instead of using it to replace 'Yad.' (Mizrachi, however, sees no distinction here.)
