Yehoshua at the Yarden: Preparation, Leadership, and Goy Echad

Topics

• Yehoshua at the Yarden: Preparation, Leadership, and Goy Echad
• Hashkamah: Beginning the Day with Zerizus
• The Shotrim and the Distance from the Aron
• Hitkadashu: Preparing to Notice a Nes
• Seeing a Revelation and Becoming Changed by It
• The Kohanim Carry the Aron
• Greatness Given for the Sake of the Tzibbur
• Kel Chai B’kirbechem
• Life with the Shechinah Among Us
• Adon Kol Ha’aretz: The Way Opens Before the King
• The Yarden at Flood Stage
• Adam, the Kesiv and Keri
• Why Cross by Walking?
• Charavah and Yabashah
• When Teva Ceases to Be an Obstruction
• “Until the Entire Nation Crossed”
• Goy Echad: Standing Together as Klal Yisrael

Transcript

# Yehoshua at the Yarden: Preparation, Leadership, and Goy Echad

## Hashkamah: Beginning the Day with Zerizus

Let us begin Yehoshua, perek gimmel. “וישכם יהושע בבקר”—Yehoshua rose early in the morning (Yehoshua 3:1). Why does the pasuk emphasize that he rose early?

We find this lashon repeatedly with tzaddikim: vayashkem. Think of the Brisker rabbanim. Even when there was no particular task waiting for them, they got up early. Sleeping late was not the way they approached the day. Today we have a whole concept that during bein hazmanim there should be a later minyan. Yet by Avraham and by Yehoshua, the lashon is hashkamah.

By the Akeidah, “וישכם אברהם בבקר” (Bereishis 22:3), we understand the point: zerizin makdimin lemitzvos. The Gemara in Pesachim 4a learns this principle from Avraham’s early rising. But what is the particular mitzvah here? Perhaps this is already the beginning of kibush Eretz Yisrael. That is a possibility. Still, I was thinking that there may be a broader yesod: hashkamah is itself a matter of mussar and hashkafah, even when the pasuk does not identify one particular mitzvah for which a person is getting up.

A person is involved in mitzvos throughout his day. Perhaps zerizin makdimin lemitzvos therefore describes the way he begins the day altogether: when it is time to get up, he gets up early. I am leaving that as a possibility.

The pasuk continues: “ויסעו מהשטים ויבאו עד הירדן הוא וכל בני ישראל”—they traveled from Shittim and came to the Yarden, he and all Bnei Yisrael. What does “hu” add? We already know that Yehoshua arose and traveled. Of course the leader went with the people. Why emphasize “he and all Bnei Yisrael”?

Before we continue, let us see the Malbim on Yehoshua 3:1. He places the sending of the meraglim within the days of mourning for Moshe. On the seventh of Nissan, when the mourning ended, Hashem spoke to Yehoshua, and he announced that they would cross within three days. The meraglim returned on the eighth, and Yehoshua rose early on the ninth. Malbim explains that they lodged there so that they could cross by day, making the nes visible to everyone and bringing kiddush Hashem.

That explains the sequence and the overnight stay. I am still considering whether the word vayashkem also teaches the broader approach to hashkamah that we discussed.

“וילנו שם טרם יעברו”—they lodged there before crossing. Then, “ויהי מקצה שלשת ימים ויעברו השטרים בקרב המחנה” (Yehoshua 3:2): at the end of three days, the shotrim passed through the camp.

Who were these shotrim? Do not picture only policemen or soldiers. They had a role in seeing that mitzvos and instructions were carried out. We know the expression “שפטים ושטרים תתן לך בכל שעריך” (Devarim 16:18). Here too, their work concerns the conduct of the people.

They instructed the nation: when you see the Aron bris Hashem Elokeichem, with the Kohanim carrying it, leave your places and follow it (Yehoshua 3:3). This is interesting. I do not recall seeing this same arrangement in Chumash.

## The Shotrim and the Distance from the Aron

When Moshe Rabbeinu gave instructions in the midbar, I do not recall finding the shotrim going around to convey them in this way. Here, Yehoshua’s instructions are carried out through the shotrim. Perhaps people listened directly to Moshe, whereas Yehoshua already needed this additional arrangement. I do not know; it is a question worth noticing.

The instruction is: when you see the Aron bris Hashem Elokeichem and the Kohanim carrying it, travel from your places and follow it. Then comes a qualification: “אך רחוק יהיה ביניכם וביניו כאלפים אמה במדה אל תקרבו אליו”—keep a distance of approximately two thousand amos; do not approach it (Yehoshua 3:4). The pasuk speaks of knowing the way, since they had not traveled in this manner before.

Why the distance? Rashi on Yehoshua 3:4 says, “כבודו של מקום הוא.” The kavod is the kavod of Hashem. When you show respect to the Aron, understand Whose kavod you are honoring.

Rashi also discusses the word “uveinav.” His first explanation is that it functions like “uveino”; he compares it with the expression “ישמח ישראל בעושיו” in Tehillim 149:2. His second explanation is that two aronos were traveling together: the Aron of the Shechinah and the aron containing Yosef’s remains.

But why specifically two thousand amos? Rashi explains that the distance would allow them to go and daven before the Aron on Shabbos. He cites Midrash Tanchuma and connects this with their being encamped against Yericho on Shabbos.

You hear? There is an inyan of techum Shabbos here. We can separate the two questions: why must there be a distance, and why must that distance be two thousand amos? The distance expresses kevodo shel Makom; the measurement allows them to reach the Aron on Shabbos.

There is another question. Why did they need to daven before the Aron? Could they not make a minyan in their tents? Suppose fifty Jews gathered together; why would that not be sufficient?

Perhaps going before the Aron would help their kavanah. That is a suggestion about the person davening. But was there a special inyan in davening specifically before the Aron bris Hashem? I do not know. It is not so pashut.

## Hitkadashu: Preparing to Notice a Nes

“ויאמר יהושע אל העם התקדשו כי מחר יעשה ה׳ בקרבכם נפלאות”—Yehoshua told the people to prepare, because tomorrow Hashem would perform wonders among them (Yehoshua 3:5). Rashi explains “hitkadashu” with one word: “הזדמנו”—prepare yourselves.

Usually we associate hitkadashu with kedushah. Why does Rashi explain it as readiness? I think there is a tremendous yesod here. A person can see extraordinary nissim and still fail to absorb what he has seen. Without the right preparation, the miracles can pass him by.

Consider Kriyas Yam Suf and Matan Torah. Which revelation was greater? By the sea, Chazal describe what even a shifchah was able to see. Yet what lasting effect did that vision have? That is the question we have to examine.

## Seeing a Revelation and Becoming Changed by It

Chazal say that a shifchah at the sea saw what the great nevi’im did not see. The Mechilta, Shirata, parashah 3, on Shemos 15:2, describes her seeing what Yeshayahu and Yechezkel did not see.

Think of Yechezkel ben Buzi. His nevuah includes the mar’os of the Merkavah in Yechezkel, perek aleph. We speak with awe about the giluyim of the Arizal and the Baal Shem Tov; now think about the revelations of the Tannaim and of Yechezkel. And Chazal tell us that a shifchah at the sea experienced such an extraordinary revelation.

These are not ordinary matters that anyone can simply sit down and expound. The Mishnah in Chagigah 2:1 places severe restrictions on teaching ma’aseh merkavah: “ולא במרכבה ביחיד אלא אם כן היה חכם ומבין מדעתו.” It can be taught to an individual only when he is a chacham who understands on his own. The depth of these matters is tremendous; a person who is not ready for them can be overwhelmed.

The question I recall in the name of the Alshich is: if the shifchah saw so much, why did she remain a shifchah? Why did everyone not become a Yechezkel ben Buzi? With a revelation like that, they should all have become kedoshim elyon!

This is what I want to bring out. We live in a world where, unless we pay attention, nissim can pass us by. If you prepare yourself in the morning and say, “I want to see the yad Hashem; I want to notice Hashem’s hand in this world,” you can see remarkable things.

Look carefully at Rashi’s “hizdamnu.” Here the pasuk does not spell out particular acts of taharah or preparation. By Matan Torah, we find specific instructions, including “אל תגשו אל אשה” (Shemos 19:15). Here, the instruction is simply to prepare.

Prepare for what? What are you supposed to do? If a Chassidishe rebbe were telling you to prepare for something great, he might tell you to go to the mikvah or put on your gartel. That is not what is specified here.

I am suggesting that the preparation here is in the mind and heart. Know that tomorrow there will be nissim. Be ready to notice them and take them in. There is preparation through acts of kedushah, and there is also preparation to recognize what Hashem is showing you. Perhaps that is the pshat here: prepare yourself, so that when you see the wonders, they will affect you.

## The Kohanim Carry the Aron

“ויאמר יהושע אל הכהנים לאמר שאו את ארון הברית ועברו לפני העם”—Yehoshua told the Kohanim to carry the Aron and pass before the people. They lifted it and went ahead (Yehoshua 3:6).

What is the chidush in this instruction? Rashi on Yehoshua 3:6 says that until now the Levi’im had carried it, and on this day the Kohanim would carry it. That is the change being emphasized.

Then Hashem says to Yehoshua: “היום הזה אחל גדלך בעיני כל ישראל”—today I will begin to make you great in the eyes of all Yisrael (Yehoshua 3:7). “Achel” is a lashon of hatchalah, beginning. The pasuk continues: they will know that just as I was with Moshe, I will be with you.

Why must Hashem tell Yehoshua about the greatness he is going to receive? Do you think Yehoshua needed kavod? What is the purpose of announcing to him, “Today I will make you great”?

## Greatness Given for the Sake of the Tzibbur

Perhaps Hashem is reminding Yehoshua to continue in Moshe’s path. Still, why emphasize, “I will make you great”? There are many meforshim here. Look at the question: Yehoshua is going to receive tremendous public recognition. Why does he need to be told about it in advance?

Rabosai, I think Hashem is teaching him how to deal with greatness.

Yehoshua was a person of the ohel, absorbed in serving and learning. Giving a person greatness is dangerous. Once everyone begins to look up to him, he can start thinking about himself.

The pasuk says, “אחל גדלך בעיני כל ישראל,” but it immediately gives the purpose: “אשר ידעון כי כאשר הייתי עם משה אהיה עמך.” The people must know that Hashem is with him. The greatness serves the people.

A shliach has to understand that the kochos Hashem gives him are letovas hatzibbur. That does not mean denying his abilities. A person should not say, “I am nothing; I have no talent,” when Hashem has given him tremendous talent. He should recognize what he has been given. The anavah lies in knowing what it is for: to use those kochos properly for the tzibbur.

Tomorrow Yehoshua will receive a great measure of kavod. He has to know that its purpose is the nation’s recognition of Hashem’s guidance.

The same applies to kavod haTorah. A talmid chacham has to understand that the kavod is for the people. It is not a personal possession. You understand the nekudah? When people honor Torah through you, do not turn that into a statement about yourself. Understand what that kavod is doing for the nation.

## Kel Chai B’kirbechem

Hashem then tells Yehoshua to instruct the Kohanim carrying the Aron: “כבאכם עד קצה מי הירדן בירדן תעמדו”—when you reach the edge of the waters, stand in the Yarden (Yehoshua 3:8).

Yehoshua tells Bnei Yisrael, “גשו הנה ושמעו את דברי ה׳ אלהיכם”—come here and hear the words of Hashem your God (Yehoshua 3:9). He continues: “בזאת תדעון כי אל חי בקרבכם והורש יוריש מפניכם”—through this you will know that the living God is among you, and that He will drive out the nations before you (Yehoshua 3:10).

The pasuk lists each nation: the Kena’ani, Chitti, Chivvi, Perizzi, Girgashi, Emori, and Yevusi.

I have two questions. First, why does he call Hashem “Kel chai,” the living God? What is the emphasis on “chai”? Someone suggests that Hashem is always involved in our lives. Perhaps. But we still have to understand why that particular expression appears here.

Second, why name every nation individually? Why not speak generally of the nations of Canaan? What does the full list add?

Let us hear the explanation being read. Abarbanel on Yehoshua 3:9–10 distinguishes between Yehoshua calling them to hear Hashem’s words and the statement he then made himself. He explains the words “Kel chai” in light of Moshe’s death: Moshe had died, but Hashem remained among them; He does not die and is eternal.

You hear the answer? They might feel that with Moshe’s passing, the Divine presence that accompanied him had also left them. Yehoshua tells them: Moshe has died, but Kel chai remains among you.

That explains the emphasis on the living God. Let us consider another way of understanding it.

## Life with the Shechinah Among Us

I would like to suggest a slightly different pshat. What does “b’kirbechem” mean? Within you, among you. “Kel chai b’kirbechem”: where is this life being expressed? Within Klal Yisrael.

We know the expression about the neshamah, “מאן דנפח מתוכיה נפח”—one who breathes out does so from within himself, as quoted in Tanya, Likutei Amarim, perek 2. Perhaps the word chai here points to the life Hashem gives us, the life of His presence among us.

Why is that important specifically at this moment? Let us look at the role of the Aron. Why does the Aron play such a central part in the crossing of the Yarden?

At Kriyas Yam Suf, did they need the Aron bris Hashem? They did not yet have that Aron. Perhaps you will speak of Yosef’s aron, but that is a different discussion. Here, the Aron bris Hashem is at the center.

Were these the only occasions when waters split? There is also the account of Yaakov crossing the Yarden. Rashi on Bereishis 32:11, on “ki v’makli,” brings the Midrash that Yaakov placed his staff in the Yarden and it split. And there is Rabbi Pinchas ben Yair, whose crossing of the river Ginai is described in Chullin 7a. Those cases did not require the Aron.

So what is the role of the Aron here?

I am getting at the Shechinah, at “ושכנתי בתוכם”—I will dwell among them (Shemos 25:8). “Kel chai b’kirbechem” describes Hashem’s presence within the nation, and the Aron expresses that presence.

Let me suggest this as a preliminary pshat.

Ordinary life proceeds al pi derech hateva. But when Hashem’s presence is among you, the whole metzius is different. Imagine a house with ordinary people living in it: its affairs proceed in the ordinary way. Put a tzaddik in that house, and the house sees brachah and hatzlachah. Think of Yaakov and the brachah that came through him, as Lavan acknowledges in Bereishis 30:27.

The chayim of the house are different because the tzaddik is there. Here we are speaking about the Shechinah among Klal Yisrael.

They are going to see nissim venifla’os. I want to distinguish the picture of a particular act that brings about a nes—Moshe raising his staff or stretching out his hand—from a life in which the nation walks with the Shechinah and miracles unfold before it.

Look at “והורש יוריש מפניכם.” What does “mipneichem” mean? From before you. We also find “כל מקום אשר תדרך כף רגלכם בו” (Yehoshua 1:3). They go forward, and the obstacles fall away before them.

This is the pshat I am suggesting in “Kel chai b’kirbechem.” It can also teach us something in our own lives. A person can live with Hashem distant from his awareness and need a special intervention. Or he can live with Hashem, and wherever he goes, the doors open before him.

Return now to Yehoshua’s words: come close and hear the words of Hashem; through this, you will know that Kel chai is among you.

## Adon Kol Ha’aretz: The Way Opens Before the King

How will the Yarden split? The Aron goes forward, and the waters open before it. Why? The Shechinah is there. “Kel chai b’kirbechem”—Hashem lives among you.

Someone points to the Targum. Is that what it says? That is the direction I wanted to bring out: the Ribono Shel Olam’s presence among Klal Yisrael, and nissim unfolding as they go. The waters open; the Kena’ani, Chitti, and Perizzi are driven away before them. I am drawing the same lesson for a person’s life.

“הנה ארון הברית אדון כל הארץ עבר לפניכם בירדן”—the Aron of the covenant of the Master of all the earth passes before you in the Yarden (Yehoshua 3:11).

That is the emphasis: Adon kol ha’aretz. Hashem is the King. When a king walks, people make way for him. The way opens before him.

Yehoshua then instructs them to take twelve men, one from each shevet (Yehoshua 3:12). He tells them that as soon as the soles of the Kohanim carrying the Aron rest in the waters, the waters of the Yarden will be cut off; the waters coming from above will stand in one heap (Yehoshua 3:13).

I have a question that I have never understood. How did Yehoshua know exactly what would happen?

Perhaps Hashem told him. After all, he said, “Shimu divrei Hashem Elokeichem.” But in the explanation we just read, some of Yehoshua’s words are described as what he said me’atzmo. Was he explicitly told that the Yarden would split in this manner? Or did Yehoshua understand that when the Aron goes forward, the way opens before it?

Look at Hashem’s instruction: “כבאכם עד קצה מי הירדן בירדן תעמדו.” It says that the Kohanim should stand in the Yarden. Perhaps the outcome is included in that command. Rashi on Yehoshua 3:8 explains that they are to stand there until the entire people crosses to the other side.

I do not know. Perhaps there was a nevuah whose full detail is not explicit here. Perhaps the point is what we are discussing: they go forward with the Aron, and the crossing becomes possible. It is a good question.

Notice the word “k’noach”: as soon as the Kohanim’s feet come to rest in the water. And notice that the pasuk again calls Hashem “Adon kol ha’aretz.” That emphasis appears again: the Master of all the earth. The waters are cut off and stand in one heap.

## The Yarden at Flood Stage

The people leave their tents to cross, with the Kohanim carrying the Aron before them (Yehoshua 3:14). The pasuk describes their feet as “nitbelu,” immersed at the edge of the water. Then it adds: “והירדן מלא על כל גדותיו כל ימי קציר”—the Yarden was full over all its banks during the harvest season (Yehoshua 3:15).

Why tell us that? It brings out the greatness of the nes. There was a great deal of water.

People try to explain Kriyas Yam Suf as an ordinary event: the wind, a particular set of circumstances, some scientific explanation. Whatever explanation a person wants to offer, look at what the pasuk emphasizes here. This was not an empty riverbed. The Yarden was full.

A person could say, “They crossed the waters, but perhaps there was no water there at the time.” People speak about Jesus walking on water; if the riverbed is dry, anyone can walk across it. I have sometimes thought about such claims: what is so extraordinary if the conditions make it easy? Even floating can seem remarkable until you consider the conditions of a place such as the Yam HaMelach.

Here the pasuk removes that suggestion: the Yarden was overflowing. Do not tell me that they merely walked through because there was no water.

The waters coming down from above stood in one heap, far away at the city of Adam beside Tzaretan. The waters going down toward the Yam Ha’Aravah, the Yam HaMelach, were cut off, and the people crossed opposite Yericho (Yehoshua 3:16).

## Adam, the Kesiv and Keri

What does “Adam ha’ir” mean? Adam is the name of the place, the city beside Tzaretan. It is an interesting name.

There is also a kesiv and keri here. The word is written “b’Adam” and read “me’Adam.” What does that difference teach us? If we are speaking simply about the name of a city, why the different reading? Do you have something from the Radak? Look at it. I am leaving the question open.

The people crossed opposite Yericho. Then the pasuk says that the Kohanim carrying the Aron bris Hashem stood “בחרבה בתוך הירדן הכן,” while all Yisrael crossed on dry ground, “עד אשר תמו כל הגוי לעבר את הירדן”—until the entire nation had finished crossing (Yehoshua 3:17).

## Why Cross by Walking?

Why does Hashem make the nes in this way? There are different ways in which a miracle could take place. He could cause everyone to fly across. We know the expression that the Aron carried those who carried it; the Gemara in Sotah 35a describes “נשא ארון את נושאיו ועבר.” Such a crossing is certainly possible.

Yet here the nation walks through the riverbed. Why do we find this form of a nes, where the waters give way?

I think this connects to the pshat we discussed. Hashem is showing that nature creates no obstruction when you go al pi Hashem, following the Aron bris Hashem.

Flying would be a distinct miraculous act. Here, you walk. A mountain stands in the way? You go forward. Water stands in the way? You go forward. The point is that teva does not prevent Klal Yisrael from proceeding on the derech Hashem.

Look again at the pasuk: the Kohanim stand b’charavah, within the Yarden, hachen. Rashi on Yehoshua 3:17 explains hachen: “מכוונים ונצבים זה כנגד זה”—aligned and standing opposite one another.

What is the significance of that arrangement? Why tell us that they stood zeh keneged zeh? Is there a particular order being described? Look it up; tell me what you understand.

The pasuk also calls the people “kol hagoy.” Why use the word goy here? What is the emphasis in speaking of the whole nation?

## Charavah and Yabashah

I want to suggest a few pshatim that I think are beautiful.

They stood b’charavah. The place where they were standing was described as dry land. A river? At that moment, for their crossing, it was charavah.

Now take out the pesukim of Kriyas Yam Suf. What does the Torah say about Bnei Yisrael’s walking? “ובני ישראל הלכו ביבשה בתוך הים”—Bnei Yisrael walked on dry ground in the midst of the sea (Shemos 14:29).

There, the word describing their walking is yabashah. Here, it is charavah. What is the difference I want to bring out? Yabashah suggests something that had water and became dry. Charavah brings to mind dry terrain, a place without water.

Rabosai, listen carefully to the nekudah. I think this is a beautiful pshat, worth coming to the shiur for. The wording of the people’s crossing can help us understand two different ways of looking at a nes.

## When Teva Ceases to Be an Obstruction

By Kriyas Yam Suf, Moshe raises his hand and Hashem makes the sea dry. There is a sea, and a nes makes a path through it. The people walk “bayabashah b’soch hayam.”

Here, I want to read the emphasis of “b’charavah” differently. Klal Yisrael walks, and the place through which it walks is dry land. “ויעמדו הכהנים נשאי ארון ברית ה׳ בחרבה בתוך הירדן.” They stand on dry ground within the Yarden.

Technically, of course, the waters of the Yarden were there and were stopped. But I am trying to explain a different nekudah in how we understand the nes. From the perspective of walking on the derech Hashem, the Yarden is no obstruction. The path before them is charavah.

Someone asks: but there was water! Yes, and that is precisely the point of the nes. When Hashem tells the nation to go, the water does not remain an obstacle in its path. Teva becomes ois teva, so to speak. They go forward as on dry land.

I am speaking about Klal Yisrael’s entrance into Eretz Yisrael: a metzius that is lema’alah min hateva, with no natural barrier holding it back.

Let me give an example. You will be mochel me if I touch on a matter whose hashkafic implications are complicated. We have to think about it.

Do you think of the Six-Day War simply as Israel winning a war? I am suggesting a different way of viewing it: six days of nissim venifla’os. Ordinarily, you describe a war, and then the nissim that happened within the war. What I am trying to describe is an event that appears, in its entirety, as nissim venifla’os.

Someone mentions the Yom Kippur War. Perhaps that was a different kind of situation. I am not developing that comparison now. My point is the distinction: sometimes there is the framework of teva and a nes within it; sometimes what you see is a whole course of events that is lema’alah min hateva.

That is what I am trying to express with charavah. Klal Yisrael goes forward, and the path is dry land. I keep repeating it because I want the olam to understand the exact nekudah.

## “Until the Entire Nation Crossed”

Now consider “עד אשר תמו כל הגוי.” What is the expression kol hagoy? A goy is a nation. Whose nation is this? Hashem’s nation.

The life of Klal Yisrael here is a life of nissim. They go forward, and Hashem is morish mipneichem. Notice “mipneichem”—from before you. The obstacles are removed from before the nation as it proceeds.

Let us return also to hachen. Rashi says, “mechuvanim venitzavim zeh keneged zeh.” Why was that important?

At first we were speaking about their crossing, but read the pasuk carefully: “ויעמדו הכהנים ... בחרבה בתוך הירדן הכן.” The word hachen appears with the Kohanim’s standing. What does their ordered arrangement add? Why did they need to stand opposite one another? Tell me a pshat.

## Goy Echad: Standing Together as Klal Yisrael

Lichorah, hachen describes the Kohanim. They stood zeh keneged zeh. Why is it important to specify how they stood? Perhaps that is simply the way it was. I do not have a definite answer to that detail.

But the broader point I want to suggest is this: the kinyan of Eretz Yisrael comes when Klal Yisrael stands as Klal Yisrael, as a goy.

We know the expression “גוי אחד בארץ”—one nation in the land (Shmuel II 7:23). What is goy echad? The nation standing together, complete.

Here, “עד אשר תמו כל הגוי לעבר את הירדן” speaks of the entire nation crossing. I want to connect that completeness, and the picture of standing together in order, with one unit of Klal Yisrael. Then there are no obstructions standing in its way.

Of course achdus is the ingredient. Do you think Mashiach is being held back because of Aharon Walkin personally? Believe me, I am not claiming to be the explanation for why Mashiach has not come. Nor is the question answered by pointing at you alone. Look at the tremendous sinas chinam in Eretz Yisrael and in America. We do not stand together.

Chassidim, Sefardim, the different groups—we have to stand together. When we do not, we are missing goy echad. When Klal Yisrael is one nation, you have no idea what becomes possible. It can go forward, and Hashem removes what stands before it.

Understand the words “morish mipneichem.” I am emphasizing “from before you.” The picture I am drawing is of the nation walking, while the obstacles fall away before it. That is the inyan of the Aron bris Hashem and “b’kirbechem.” With the Shechinah among you, you proceed, and the way becomes charavah, dry land.

This is the nekudah of lema’alah min hateva that I have been trying to explain.

Kriyas Yam Suf had a different emphasis. There was a need for a nes, for going forward with mesirus nefesh. Here, I am describing the manner in which Klal Yisrael was koneh Eretz Yisrael. This is the picture of geulah.

Rabosai, we will stop here. It is already ten-thirty. Next week we will begin perek daled.

Goy echad: “ad asher tamu kol hagoy.” The entire nation, together. That is the beautiful pshat I wanted to bring out.