וְהֶחֱרִ֣ים יְהוָ֗ה אֵ֚ת לְשׁ֣וֹן יָם־מִצְרַ֔יִם וְהֵנִ֥יף יָד֛וֹ עַל־הַנָּהָ֖ר בַּעְיָ֣ם רוּח֑וֹ וְהִכָּ֙הוּ֙ לְשִׁבְעָ֣ה נְחָלִ֔ים וְהִדְרִ֖יךְ בַּנְּעָלִֽים׃
여호와께서 애굽 해고를 말리우시고 손을 유브라데 하수 위에 흔들어 뜨거운 바람을 일으켜서 그 하수를 쳐서 일곱 갈래로 나눠 신 신고 건너가게 하실 것이라
Rabbeinu Bahya
ראו כי ה' נתן לכם השבת, “See that Hashem has given you the Sabbath.” We find a comment in Midrash Tehillim on Psalm 92, where the author asks about the significance of the word ראו in our verse. What precisely did the people of Israel “see” in this gift of the Sabbath? Rabbi Yossi quotes: “behold this pearl which He has given to you.” Rabbi Yitzchak says that it is a reference to the fact that everything connected with the Sabbath is repeated, i.e. has more than one dimension. The usual omer, measure of manna per person, was doubled. The Torah wrote in verse 22 “two omers for everyone.” The daily communal sacrifice consisted of two sheep instead of one sheep (Numbers 28,9). The penalty for desecrating the Sabbath is worded doubly, i.e. מות יומת (Exodus 31,14). The reward for observing the Sabbath is also worded twofold; Isaiah 58,13 writes: “If you call the Sabbath ‘delight,’ the Lord’s holy day ‘honoured,’ etc., etc.” The exhortation to observe the Sabbath is also couched in two words זכור ושמור, (compare Exodus 20,8 and Deut. 5,12). The hymn to be sung on the Sabbath is called by that name twice, i.e. מזמור שיר ליום השבת, (Psalms 92). When we examine the way Kohelet refers to the “vanities” of this world when he lists the word הבל or הבלים a total of seven times (Kohelet 1,2), these expressions are perceived as applying to the first 7 days of the universe. Solomon related to these days as follows: “what was created on the first day? Heaven and Earth. What will be their end? Look at Isaiah 51,6 who writes: “raise your eyes to the heavens and look upon the earth beneath; though the heavens should melt away like smoke and the earth wear out like a garment, etc., etc.” Solomon proceeds to find similar negative phenomena regarding everything that has been created up to and including the sixth day. Every creature created on any day was doomed sooner or later, hence הבל הבלים, it was all vanity; none of it would endure. When he came to evaluating the Sabbath, Solomon tried to find something negative but could not. The reason he could not do so was that the Sabbath is all sanctity and rest. Rabbi Yitzchak said that finally, Solomon observed that when a person desecrates the Sabbath he forfeits his life; then he exclaimed: הכל הבל, “everything is vanity, i.e. there is nothing on earth which does not have a potentially deadly ending!” This gives us a total of seven vanities.