חלשב תשרפ
Parshos Bo and B'Shalach form one long description of Y'tzi'as Mitz'ra'yim, the
Exodus from Egypt, and the Exodus from the Egyptians. Of course, that account concludes with the crossing of Yam Suf and the drowning of the Egyptians in that sea.
As our ancestors approached the Red Sea and became aware that their freedom from Egypt seemed to be short-lived, they had multiple responses. As we read in the beginning of the Parsha, not even the terrible plague that completed the punishments meted out to them in their country was sufficient to permanently bring about a new attitude for Par'o and his countrymen [see Or HaChaim HaKodosh at the beginning of our Parsha].
"Va'yei'ho'feich l'vav Par'o v'a'vo'dov" (Perek 14/Posuk 5). Par'o and his servants had a change of heart. They pursued B'nei Yisroel and many of B'nei Yisroel were overwhelmed when they saw them.
As we read the P'sukim (10-15), we can easily discern the four different groups described by the Midrash (Mechilta B'shalach Parshata 2/13). There we learn that the varying statements made were representative of the differing approaches favored by those groups. In response, Hashem offered four differing statements, each one related to the feelings and reactions of each of the groups.
We will focus on one of those statements and try to understand its true interpretation.
"Va'yo'mer Hashem el Moshe ma titz'ak ei'lai da'ber el B'nei Yisroel v'yi'so'u" (Posuk
15). Hashem said to Moshe, "why do you call to Me in prayer? Speak to B'nei
Yisroel and they will travel.
Those who err gravely and think that one understands Torah by merely translating the words literally can come to terrible conclusions from this verse. Why do you daven? Just go forward and do what is necessary. Needless to say, reaching such a conclusion from these verses goes against all the principles of belief that teach us that Hashem guides the world according to His will. If this Posuk would mean that they should ignore prayer at such a momentous time, whenever would prayer be necessary? [In fact, the Halacha teaches just the opposite. Though Rambam holds that there is a daily Torah Mitzvah to pray, Ramban holds there is not. Ramban, however, does agree that when there is an 'Eis Tzoroh, a time of danger, then there is a Torah Mitzvah to pray. Thus, crisis uniquely calls for prayer and not for the voice of Tefila to be silenced.]
A perusal of the commentators who deal with this issue is most necessary. Not one understands the verse to mean that prayer is unnecessary. All understand that prayer is a vital part of life and required precisely in times of emergency. All remember the Midrash in which we learn that Hashem appreciates the prayers of the righteous.
Thus, though the explanations vary, the underlying judgment is that prayer is most necessary. As Rashi notes, Hashem's words pointed out that "lo 'eis 'a'ta l'ha'a'rich bit'fi'lo she'Yisroel n'su'nim b'tzo'roh." It is not now the time to have lengthy prayers when Yisroel are suffering. As Ba'al HaTurim notes, Moshe Rabbenu would later say the shortest prayer, "K..eil no r'fo no loh" (B'midbar Perek 12/Posuk 13).
Hashem, please heal her [Miriam].

Now this connection is most important. It could well be that the record shortness of this latter prayer was learned from this encounter on Yam Suf. Miriam was in a state of distress. She was leprous, being struck by Hashem in a most vivid example of
Hashem's Providence. She was in a state that required that she receive immediate attention. In such a state it was virtuous to pray, but with fewer words.
Why is "eis tzo'roh" not an appropriate time for lengthy prayer? The answer is implicit in Rashi. Hashem says, "MY children are in distress. Your job, Moshe, is to relieve that distress. Of course prayer is required. Life cannot be imagined without prayer. But when a short prayer is possible and then one can look after the needs of
B'nei Yisroel, that is what is called for. Just as we learned from Avrohom Ovinu that one is allowed to go away from Hashem in order to fulfill the Mitzvah of Hachnosas
Orchim who are in need of hospitality, so one can go away from Hashem in order to relieve the stress of those who are suffering.
The rationale for leaving Hashem in the above two cases is not that people are more important than G-d. Such a thought is untenable. The reason is that such is G-d's will. G-d's will is that people should be given precedence in many situations. Thus, when Avrohom went to greet his guests he did not leave Hashem at all.
Prayer must be recited. We learn here that sometimes a small prayer can contain all that is necessary.
Rashi offers a second explanation as to the meaning of "ma titz'ak ei'lai. That explanation tells us to attend carefully to the "trop" in the verse. The note that accompanies the word "titz'ak" is a tip'cho, a note that makes a minor break, a comma, in the reading. Thus, we would punctuate the words as ma titz'ak, ei'lai and that would mean, "Why do you cry in prayer, [it is] to Me". The meaning is that
Hashem told Moshe, you do not have to pray. The responsibility is upon Me. I have undertaken to complete the Exodus by making the crossing of the sea one of the greatest miracles of all times and just "go ahead".
Other explanations focus on the fact that until this point we did not see Hashem relating to the prayers that B'nei Yisroel, or at least one of the four groups, offered.
Now we see that relating. Hashem said to Moshe why are you praying? B'nei
Yisroel are already davening (Posuk 10) and they do quite well by themselves. That is the way the Targum Yehonoson ben Uziel explains it.
Additional thoughts are added by Ramban and Seforno who offer similar explanations. They say that the prayer Moshe offered was not directly related to crossing the sea in safety from the pursuing Egyptians. That prayer related to the seemingly inappropriate behavior of B'nei Yisroel. This prayer of Moshe Rabbenu related to those who were rebelling against Hashem and said, "ma zos 'o'si'so lo'nu l'ho'tzi'o'nu mi'Mitz'ro'yim" (Posuk 13). What [terrible] thing you did to us when you took out of Egypt.
Ramban says that Moshe thought that this response interfered with the promises
Hashem made and B'nei Yisroel may have been unworthy of the fulfillment of those promises. Seforno says something similar and adds that when Hashem responded
"they should travel", that was His answer. Moshe violated the rule of "choshed bi'k'shei'rim (Masseches Shabbos 95 a) and this answer served as a rebuke. Your question was unnecessary. There was no indication that they will forsake Me now.

It is possible to suggest another answer. The more that we see the connection between Parshos Bo and B'shalach the easier it is to suggest an answer that relates the various episodes that form the one subject of the Exodus.
Last week we saw that the way B'nei Yisroel were commanded to eat the Korbon
Pesach was with being fully ready to depart Egypt (Perek 12/Posuk 11). Whether as an act of demonstrating devotion to G-d and thus being deserving of the salvation or because their belief in the impending deliverance was so deep and true they were fully clothed and prepared they were ready to go.
In the Hagada Shel Pesach we observe the Seder imitating the events of that night of the 15 th of Nissan. We know that "maggid" section emphasizes the slavery and
Shulchan Oreich the meal of salvation. After eating the afikomen, which symbolizes the Korban Pesach which is eaten "'al ha'so va'" at the end of the meal, we recite
Hallel because in the Beis HaMikdosh Hallel was recited during the offering of the
Korban Pesach.
Thus, it is surprising that when we recite the Hallel paragraph of B'tzeis Yisroel it is before the Yom Tov meal. This paragraph of Tehillim teaches us of the way that Gd's Redemption changed all of nature. The [Mediteranean?] sea, the Jordan River, the mountains and hills all behaved in a most unusual fashion reflecting the profundity of G-d's intervention in nature to take B'nei Yisroel from Egypt. Would it then not have been more appropriate to say this paragraph, which relates to the immediate post – Exodus phase, with the section of Hallel?
The answer, cited by various commentators, is that when we recite B'zeis Yisroel prior to the Yom Tov meal we are emphasizing the unique trust/bitachon our ancestors had in HaKodosh Boruch Hu. That is, though they were still slaves subject to the cruel role of Egypt, their belief in the impending redemption was so great that they were able to praise G-d fully, as if their salvation had already occurred. That was the level of trust in G-d even before the liberation took place.
With this new understanding, we can have another view of G-d's word in our Parsha and in light of Ibn 'Ezra's explanation. Ibn 'Ezra says that the words addressed to
Moshe, Ma titz'ak ei'lai, were referring to the cries of Bnei Yisroel (Posuk 10). That is, Moshe, as their leader and representative, was being addressed. It was not the prayers he offered, but those of his flock that were under discussion.
Ma titz'ak ei'lai? Why are B'nei Yisroel crying in prayer to me? This prayer seems one of desperation. It seems one in which hopelessness is the theme. That is totally inappropriate. The reason that it is so inappropriate is that they already had demonstrated greater trust in G-d only one week before, prior to observing any act of redemption.
If they were able to be fully trusting in G-d prior to the Exodus, certainly they could be trusting in G-d after He took them out of Egypt! "V'yi'so'u". They should travel. Why do they need to pray as if I Hashem will not take them out, will not fulfill My promise?
I promised that I would redeem them and I expect that their behavior will reflect the belief in the fact that I Hashem will fulfill My word.
That is, prayer is to reflect our belief in G-d. Prayer is one way of serving G-d.
Therefore, prayer is an act replete with faith and hope. It, in its ideal state, overflows with gratitude and belief. The words are not some robotic act, rather they reflect the understanding that Hashem can certainly do whatever He wishes to do. We need to deserve the salvation. But if we deserve it, He can certainly take care of it.

If prayer is uttered, but its contents are not those of prayer, it is inappropriate and sacrilegious. This prayer was not the one desired by G-d. It was not the one offered by the Ovos. This was not prayer. It was only anxiety. It was almost a nervous reflex, not a conscious effort to approach G-d and to truly ask for His guidance and help.
Prayer should always be a momentous occasion. It should be transformed into rite and ritual. It should reflect the inner depths of our being. "Rachmono li'bo bo'ei".
Hashem seeks our heart.
It is not necessarily measured by the length of words but by the "avodah she'ba'lev" which carries it. Thus, Shulchan Aruch writes in Siman 1 of Orach Chaim, "tov m'at b'cha'vo'no mei'har'bei b'lo ka'vo'no". When dealing with non-obligatory prayer, a little with Kavana, devotion and intent, is better than a lot without Kavana.
We recite Shiras HaYam daily. The reason for this is that it is so reflective of G-d's
Hand of salvation that this section inspires us to recognize it fully. As part of that recognition we can remember that the function of prayer is to offer us the opportunity of "l'ov'do b'chol l'vav'chem". If we serve G-d, and do some with the totality of our hearts, then we will deserve to recite the Shira of Moshe Rabbenu which he spoke in his time and introduced with the words "oz yoshir", that it will be sung again in the future. The future is here. Let us pray that we will appreciate it.
Shabbat Shalom
Rabbi Pollock