Chazal (Bereishis Rabah 5:5) interpret the word "l'Eisano" by its anagram 'le'Tena'o' - 'to its stipulation.' Hashem made a condition with the sea at Creation, that it should split in the future for Bnei Yisrael. Likewise, all future miracles were inherent in Creation. What does this mean, and why was this necessary?
Rambam, Perush ha'Mishnayos (to Avos 5:5): A miracle is not a brand-new expression of Hashem's Will (due to circumstances that have arisen); rather, this was always His will! Hashem built into this natural medium, that this miracle is what would occur. 1
Maharal #1 (Derech Chayim p. 233, to Avos 5:6): Chazal do not mean that Hashem stipulated as such with the sea in advance, regarding this particular hour, for He knew that Bnei Yisrael would need this miracle. Rather, more generally, Hashem built into the Creation, that sometimes He acts outside of the rules of nature. Hashem made this condition in advance, in accordance with the rule that "there is nothing new under the sun" (Koheles 1:9). It would be a paradox should two opposite processes - the world's order being broken and fixed - take place at one instance. However, due to the prior condition, a suspension of the rules of nature does not constitute 'breaking world order.' The stipulation caused that the natural world be connected to the transcendent (Nivdal) world, with no barrier between them. When needed, the natural world plugs into the Nivdal world, and a miracle occurs. 2
Maharal #2 (Gevuros Hashem, Introduction #2, p. 11): At Creation, Hashem put the world into an order that ought not to be altered. Chazal are explaining that a miracle is not a deviation from that order, but rather, part of the order Hashem set in place - as nature is not an absolute. 3
Also see Rambam in Moreh Nevuchim (2:29). Maharal comments at length (in Derech Chayim and Gevuros Hashem, as cited in the answers here) - Do not say that if Hashem had not stipulated this in advance, then the order of Creation could not be superseded by a miracle! On the contrary - miracles show us that the world has a Creator! Only the heretics, who say that the world always existed, dismiss the possibility of miracles. Maharal also disputes the approach that does not attribute new will to Hashem (who say that just as Hashem Himself is unchanging, so too His miracles aren't new developments, but rather present since Creation). Maharal argues forcefully; Hashem's will is distinct from His Essence; the Torah explicitly tells us that Hashem's will changes. As for Maharal's own approach to this Chazal, see the following answers. (EK)
According to Maharal, a miracle is not the suspension of world order. Rather, just as there are laws of nature in the physical world, the supernatural, transcendent world has rules of its own. Hashem enacted that there be a connection between these worlds, such that at times, this world runs by the laws of the supernatural world. This basis will help understand many of Maharal's comments about how miracles work. For example - Chazal discuss how many children were born at a time to the Jewish women in Mitzrayim (see our comments to Shemos 1:7, from question 1:7:1.3 and on). According to the rules of nature, a woman usually bears only one child at a time; that is how the world usually works. But at times, the world runs in accordance with its spiritual roots - and Chazal's discussion centers around which spiritual root came to the forefront at that time. (EK)
As explained in the preceding footnote. See Maharal further (ibid. p. 7) - Our world is connected to the Nivdal world, such that miracles have an orderly structure, from Hashem.
What are the implications of, "u'Mitzrayim Nasim Likraso"?
Rashi: Refer to 14:24:4:1 and its note .
Seforno: The moment Hashem began to wreak havoc with the Egyptians (from the beginning of the morning watch), they turned around and fled in the direction of the opening through which they had entered the channel. They continued to flee until dawn-break, when Hashem sent the water crashing down upon them, which means that they were fleeing towards the oncoming water.
Rashbam: After trying unsuccessfully to turn their wheels in the opposite direction to flee, 1 they finally succeeded, just as the water began to crash down upon them, and they found themselves facing the oncoming water.
Targum Onkelos: It implies that Mitzrayim was fleeing from before it.
Hadar Zekenim: It implies that if an Egyptian turneed to flee, the sea came to meet him.
What is the meaning of the word, "va'Yena'er Hashem ... b'Soch ha'Yam"? What are its ramifications?
Rashi #1: It implies that Hashem stirred the water 1 so that the Egyptians proceeded to rise to the top and sink to the bottom, their bones breaking in the process. 2
Rashi #2: It means that Hashem caused them to die of asphyxiation (Yeshayah 33:9), or by crashing against the sea-bed (Tehilim 88:16). 3
Seforno: It implies us that Hashem emptied (shook) them from their chariots to the bottom of the sea. 4
Targum Yonasan: Hashem gave them the strength 5 to withstand the suffering that they were going through, in order to receive the punishment that they deserved (for their cruel subjugation of Yisrael).
Hadar Zekenim: He handed the Egyptians over to youthful, cruel angels that would not have mercy on them.
Rashi: Like one stirs a pot (bearing in mind that the word 'Niy'ur' also means 'to stir').
See Rashi in Yeshayah and in Tehilim, loc. cit.
Seforno: As in Nechemyah 5:13 and Yeshayah 52:2.
Na'ar Yonasan: He invigorated them with the strength of youth ("va'Yena'er" as an expression of 'Na'arus' [youth]).
QUESTIONS ON RASHI
Rashi writes: "L'Eisano - To its original strength." Why explain this way?
Gur Aryeh: This is implied by the use of the word "va'Yashav" - the sea returned, to its original state.
Rashi writes: " L'Eisano - [The sea returned] to its original strength." What does this imply?
