“Israel saw the great power that the Lord wielded upon Egypt and the people feared the Lord; and they believed in the Lord, and in His servant Moses” (Exodus 14:31). “The people feared the Lord.” Our Rabbis taught: One who recites Shema is required to mention the splitting of the Red Sea and the plague of the firstborn in emet veyatziv,4Literally “true and firm,” these are the first words of the blessing recited after shema in the morning. but if he did not mention them, one does not require him to repeat it.
However, if he did not mention the exodus from Egypt, one requires him to repeat it, as it is stated: “So you will remember the day that you departed from the land of Egypt” (Deuteronomy 16:3). What is the difference between the exodus from Egypt and the splitting of the Red Sea? It is that the exodus from Egypt was more difficult, as it is stated: “Or has any god attempted [to go and take a nation for him from the midst of another nation…according to everything that the Lord your God did for you in Egypt?] (Deuteronomy 4:34).
“But the Lord has taken you…[from Egypt”] (Deuteronomy 4:20). Know that this is more difficult than that, as regarding the exodus from Egypt it is written: “I am the Lord your God [who took you out of the land of Egypt]” (Exodus 20:2), but regarding the splitting of the Red Sea, it does not mention the Name.5The fact that God says “I am the Lord your God who took you out of the land of Egypt” but does not say: “I am God who split the sea for you,” indicates that taking Israel out of Egypt was more difficult, and is a greater testament to God’s commitment to Israel.
Why must one mention the splitting of the Red Sea in emet veyatziv? It is because after He split the sea for them, they believed in Him, as it is stated: “And they believed in the Lord, and in His servant Moses.” Due to their belief, they were privileged to recite a song, and the Divine Spirit rested upon them, as it is written afterward: “Then Moses [and the Israelites] sang…” (Exodus 15:1). That is why a person must juxtapose redemption to prayer,6One should recite the Shemoneh Esrei prayer immediately after reciting the blessing mentioning the redemption from Egypt. just as they juxtaposed a song after their belief and the splitting.
Just as they purified their hearts and recited a song, as it is written: “And the people feared the Lord; and they believed,” and then: “Then…sang,” so a person must purify his heart before he prays. Likewise, Job said: “For there is no villainy in my hands, and my prayer is pure” (Job 16:17). Rabbi Yehoshua HaKohen ben Rabbi Neḥemya said: Is there a sullied prayer? Rather, anyone whose hands are sullied with robbery, he calls to the Holy One blessed be He and He does not answer him.
Why? Because his prayer is [carried out] in sin, as it is stated: “God said to Noah: The end of all flesh [has come before me, as the earth is filled with villainy7This is understood as a reference to robbery. because of them]” (Genesis 6:13). But Job, who did not engage in robbery, his prayer was pure; that is why it says: “For there is no villainy in my hands.” Because there is no injustice in my hands or in my actions, my prayer is pure.
Rabbi Ḥama bar Rabbi Ḥanina said: From where is it derived that anyone with stolen property in his possession, his prayer is sullied? It is as it is stated: “When you spread your hands…I will not hear” (Isaiah 1:15). Why? It is because “your hands are full of blood” (Isaiah 1:15).
From where is it derived that anyone who distances himself from robbery, his prayer is pure? It is as it is stated: “He who has clean hands, and a pure heart” (Psalms 24:4). What is written afterward? “He shall receive a blessing from the Lord…. This is the generation of those who seek Him” (Psalms 24:5–6).