Beshalch (Exodus 13:17-17:16)
OVERVIEW
The Israelites have finally left Egypt. God does not lead the Israelites along the closest route to the Land of Israel, which is through territory occupied by the Philistines. Rather, the people are lead in the direction of the Yam Suf - the Sea of Reeds. One final time, God hardens Pharaoh's heart, and Pharaoh decides to chase after the Israelites with his army. The Egyptian army catches up with the Israelites as they camp by the edge of the sea. Dramatically, the Israelites are caught between the sea on one side, and Pharaoh's chariots on the other. Moses reassures the people that they only have to trust God, and, as he raises his staff, God parts the waters, and the Israelites are able to cross in safety. The Egyptians chase after them into the parted waters of the sea, but are drowned as the waters return to their natural state. Moses and Miriam lead the people in the "Song of the Sea," a spontaneous song of exaltation and thanksgiving.
Faced with the new reality of survival in the wilderness, the people begin to complain almost right away. Principal concerns include water and food. God promises that if the people follow the commandments, God will always provide and care for them. God provides fresh water at Marah, and again later at Horeb, and then provides the people with Manna, the miraculous food that will sustain them throughout their years of wandering. Also, through the detailed instructions about the Manna, the notion of Shabbat is introduced. The Parasha ends with the Amalekites' surprise attack. This is the Israelites first experience with war.
IN FOCUS
Now when Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although it was nearer, for God said, "The people may have a change of heart when they see war, and return to Egypt." (Exodus 13:17)
PSHAT
The shortest and most direct land route from Goshen, the Egyptian province in the north-east along the Nile delta where the Israelites lived, to Canaan - the Promised Land - would have been to simply follow along the coast of the "Great Sea" (the Mediterranean) through the land of the Philistines (the current Gaza Strip). However, this is not the route of the Israelites' exodus. Instead, God leads the Israelites on an alternate route, south, across the Yam Suf (literally the "Sea of Reeds", often mistakenly translated as the "Red Sea") and then down along the Sinai peninsula. God's decision is explained in the text itself as an effort to avoid exposing the newly released slaves to war. Such an experience too early on may cause the Israelites to change their minds and want to return to Egypt.
DRASH
In this case, the Torah seems to provide a pretty satisfying explanation for God's actions. The possibility of war makes real sense. The coastal road from Egypt to Canaan was heavily fortified by the Egyptians. There is abundant archaeological evidence that this entire route was dotted by Egyptian strongholds and way stations. Even if the Israelites themselves were not attacked (highly unlikely, as they were chased by Pharaoh's army all the way to the Sea and were attacked later by the Amalekites), they would definitely be exposed to clashes between other warring peoples. Still weak in faith, not yet moulded into an organized nation, and concerned merely with issues of survival in the wilderness, it was highly likely that the Israelites would be freaked out by the prospect of having to militarily defend themselves. Exposed to such a possibility, they may very well decide they prefer slavery to war. Sensitive to the people's needs, God decides then to take them on a longer but less populated route, away from the major area of conflict.
But many of the classic commentators are not content with this simple, stated, explanation. They suspect that God had higher level or ulterior motives for taking the Israelites on the long route. Keep in mind that it has not yet been determined that the Israelites will wander for forty years. So why take this detour?
TEST
Rashi sees it as a geographic issue. He focuses on the phrase ki karov hu - "it [Egypt] was near," suggesting that exposure to war was inevitable, just as they ran straight into war with the Amalekites. However, if that war came while they were still near Egypt, they may simply retreat back to that familiar place. Since they were farther away when they were first attacked, returning to Egypt was not an option.
Others (Minhah B'lulah, quoted in Etz Hayim, the wonderful new Torah commentary of the Conservative movement) translate that same phrase completely differently. Ki karov hu can also be translated as "For He was close," meaning that God was close to the Israelites and it was a pure act of love and compassion that motivated God to take the Israelites on the long route, to have them avoid war and potential harm.
Yet others take an entirely different approach, suggesting that there were other reasons for God to lead the Israelites along the longer, more indirect route. Ibn Ezra proposes that God specifically did not want the Israelites to arrive in the Promised Land too soon, as they were not ready. They would not be equipped to conquer Canaan until they had time to organize and more fully experience freedom. Maimonides extends this idea by noting that God wanted the Israelites to experience some hardship, to prepare them for settling in their own land.
The sages of the Talmud are more philosophical in their understanding of the text. There it states that, "There is a long way which is short and a short way which is long" (BT Erusin 53b). The longer way may be the better way, since we don't always appreciate that which comes to us too easily.
One little passage of Torah, so many different explanations, all good. What do you think?
DAVAR AHER
"...and Moses took the bones of Joseph with him..." (Exodus 13-19)
The Hebrew term atzmot (literally "bones") is related to atzimut, the Hebrew for "personality" or "good character." Hence the verse can be interpreted to mean that Moses took with him the good qualities of Joseph, learning from Joseph's example how to lead a people and keep it satisfied in times of hunger. (Torat HaMoreh VeHaTalmud)
