Parashat Beshalach   Rav Menachem Leibtag

1. QUESTIONS FOR PREPARATION
2. SHIUR ON PARASHAT BESHALACH

1. QUESTIONS FOR PREPARATION

1. As you read the opening pasuk of Parshat Beshalach (13:17), attempt to explain the phrase "ki karov hu". Did you translate "ki" - 'because', or 'even though'? How would this affect how you understand this pasuk? For a discussion on this topic, see first Ibn Ezra (aroch) and Chizkuni. Note the other examples that they bring. Then see Ramban.

2. In your opinion, when Bnei Yisrael left Egypt, did the people know for sure where they were going to? Did they realize that they were supposed to 'stop on the way' at Har Chorev? If so, for what purpose: to thank God; or to receive the Torah; or both?
If possible, support your answer with psukim.
How would your answer to this question affect the way you understand Bnei Yisrael's behavior in the desert?

3. When Bnei Yisrael first left Egypt, for how long (in your opinion) did they expect to be traveling for in the desert (until reaching the Promised Land)?
[How long of a journey is it from Egypt to Canaan? (Relate to Devarim 1:2.)]
See Shmot 16:1-3. Based on these psukim, what conclusion can we reach re: the food supply that Bnei Yisrael took with them for their journey? Can you explain why?

4. Review 14:1-4, noting how God instructs Bnei Yisrael to do a maneuver. Does this appear to be a trick? In your opinion, does there appear to be a 'moral' problem with this?
See Ibn Ezra (aroch) on 14:1 and Ibn Ezra (katzar) or 14:8 for an interesting perspective!

5. As you review "shirat ha'yam" (15:1-19), note how just about all of the psukim describe the events of how the sea split and how Egyptians were killed and Bnei Yisrael were saved. However, towards the end of the "shira" [song] we find a slightly different topic.
With this is mind, attempt to explain 15:17. How does this pasuk relate to the rest of the "shira"?
In a similar manner, attempt to explain 15:18!
Finally, see 15:19. In your opinion, is this pasuk part of the "shira"? If not, what is it doing here? - For an interesting discussion re: this question, see Ramban on 15:19. [See also Chizkuni on 15:19 for a very novel approach.]

PART II - QUESTIONS FOR PREPARATION (for weekly shiur)

1. In your opinion, what was the purpose of "Kriyat Yam Suf":
a) for Bnei Yisrael to recognize God;
b) for the Egyptians to recognize God;
c) for both (a) & (b) ;
d) for a different reason?
[Support your answer with psukim.]
Make sure that according to your answer, you can explain why the 'Ten Plagues' were not sufficient to accomplish this same purpose.
If you have time, answer the Parshanut section - question #1. Relate this to your answer to the above question.
See also Ibn Ezra on 14:13 for an interesting perspective on why Bnei Yisrael didn't 'fight back'.

2. After crossing the Red Sea, Bnei Yisrael finally began their travel into the desert. Based on their original request that Pharaoh allow them a three day journey to worship their God, where 'should' Bnei Yisrael now travel to? For what purpose?
[Relate to 3:12,18 & 5:1-3.]
Where DO Bnei Yisrael arrive at after their first three days of travel? What happens there? How (and why) is this significant?
When do they finally arrive at Har Chorev? What happens there? Did they actually bring korbanot there? /Relate to 24:5-8.

3. Note how many situations of peril arise in Parshat Beshalach whereupon Bnei Yisrael complain to God. In your opinion, do these situations arise by chance, or are they intentional (i.e. are they part of God's plan)? If so, what was the purpose of each?
Does God expect Bnei Yisrael NOT to complain when there is a lack of water or food?

4. Chart the events that transpire in Parshat Beshalach, as Bnei Yisrael travel towards Har Sinai. Is there a pattern? A purpose?
See if you can find the word "nisayon" (or similar) in any or all of these events. If so, can you explain why?

5. The famous story of Moshe hitting the rock begins when Bnei Yisrael are encamped in Rfidim (17:1).
To the best of your recollection (don't look at the psukim yet), was the rock that Moshe hit also in Rfidim? If not, where was it?
Does the entire nation gather when he hits the rock? If not, who is with him at that time?
Now, read 17:5-7, and answer the above questions once again. Can you explain why Moshe is instructed to hit a rock in Chorev instead of a rock in Refidim?
How did the water get from the rock to the camp in Rfidim?
If you were in Rfidim and thirsty, would you have waited for the water to come to you? What do you think most of the people did? Does your answer to this question help you understand why, when and where Amalek attacked (see 17:8-16 AND Devarim 25:17-19). How does your answer to these questions affect your understanding of Har Sinai? ["eyn mayim elah Torah...?"] [See also Ibn Ezra 17:9 & Devarim 9:21!]

PART III - PARSHANUT

1. In 14:9-12, Bnei Yisrael - with their 'backs to the sea' and Egypt attacking - cry out to God for help. Moshe responds to Bnei Yisrael as follows (14:13):

"Do not fear, stand strong and witness God's deliverance today - FOR in the way which you see Mitzrayim today - LO TOSIFU Li'ROTAM AD OLAM - you will NEVER SEE THEM AGAIN...

Next, see Ramban (on 14:13), quoting Chazal. Note that he claims that this pasuk is indeed to be understand as a COMMANDMENT!

Can you explain, according to Chazal, precisely what this commandment entails? Does it apply only to Egypt? Would you consider this interpretation as "pshat"?
Explain why yes and why not.
Next, read Parshat Ha'Melech in Sefer Devarim (17:14-20), noting especially 17:16:

"He (the king) must not gather too many horses (i.e. for chariots & calvary to strengthen his army), and he must not return the people to MITZRAYIM in order to add horses, FOR God has already warned you - LO TOSIFU LA'SHUV b'DERECH HA'ZEH OD - you must not go back this way again.

2. In 17:14, God instructs Moshe to write down the story of what Amalek did in a SEFER. In your opinion, what "sefer" is this, and what was the purpose in writing it down?
Also, why must he 'put it' in Yehoshua's ears? [See Rashi!]
First, see Ibn Ezra (aroch & katzar) re: which book this is. [See also Chizkuni.]
Then see Ramban, noting how and why he disagrees.
Finally, see Seforno, for a very interesting explanation!

3. Read 15:25 in the context of 15:23-26.
What laws do you think "chok u'misphat" refers to?
Now see Rashi. How does he explain each?
Next see Ramban. Why are his reasons for not accepting Rashi's pirush? How does he explain? Would you consider Ramban's pirush closer to "pshat" than Rashi's?
Finally see Rashbam. How is his pirush totally different than Rashi and Ramban's? [How does he solve the problem of what specific laws these refer to?]
See also Ibn Ezra. Is his pirush the same as Rashbam's?

2. SHIUR ON PARSHAT BESHALACH

Along their journey from Egypt towards Har Sinai, Bnei Yisrael encounter frightening war and life-threatening shortages of food and water. Are they expected not to complain, to passively accept this fate and just sit back and wait patiently for God's salvation? Is God simply 'testing' their patience?
To answer these questions, this week's shiur analyzes the progressive nature of these events, in an attempt to show how they relate to the overall theme of Sefer Shmot.

PART I - ALL ON THE WAY TO HAR SINAI

INTRODUCTION
When Bnei Yisrael leave Egypt, for some reason they don't travel directly to Eretz Canaan. From the opening pasuk of Parshat Beshalach, the reason appears to be due to a fear of war (see 13:17). However, when we consider all of the other events in the Parsha, a more comprehensive picture emerges that will lead us to a different conclusion.
In fact, from what Moshe had requested from Pharaoh (see 3:18 and 5:1-3) it seems that Bnei Yisrael's first stop was supposed to be Har Sinai - a three day distance into the desert (away from Egypt) - in order to 'worship' God. However, in Parshat Beshalach, events unfold quite differently.

THREE DAYS OR SEVEN WEEKS?
Instead of leading Bnei Yisrael directly to Har Sinai, God reroutes their journey towards the Red Sea. Then, after crossing the Red Sea, Bnei Yisrael do embark on a 'three-day journey' into the desert, but only to arrive at Mara, rather than Har Sinai. Then, over the course of their five-week excursion from Mara to Har Sinai, they run out of food at Midbar Sin, run out of water at Refidim and then face Amalek's unprovoked attack. Only after some seven weeks do they finally arrive at Har Sinai.
Are these events simply incidental, or are they all part of some Divine 'master plan'? As you probably expect by now, in the following shiur we will attempt to find the underlying reason (and purpose) for this sequence of events.

A SECOND CHANCE
Recall (from our shiur on Parshat Va'eyra) that God had called upon Bnei Yisrael to perform "teshuva" BEFORE the Exodus. [See Yechezkel 20:4-10.] Presumably, had Bnei Yisrael indeed obeyed that call, the redemption process would have proceeded as originally planned and they would have journeyed from Egypt directly to Har Sinai in three days. (see Seforno's introduction to Sefer Shmot; see also Ibn Ezra, Rashbam, and Ramban on 2:23-25).
Unfortunately, the nation did not repent. As we explained in last week's shiur, the offering of the "korban Pesach" may have rendered them worthy enough to survive the Tenth Plague, nevertheless, at the time of the Exodus Bnei Yisrael were far from being 'spiritually prepared' for Matan Torah. We will use this background to explain why God finds it necessary to 'change' His original plan.

THE NEW PLAN
The following table lists the key events that take place during Bnei Yisrael's 'round about' trek to Har Sinai:

4) Refidim I (17:3) 5) Refidim II (17:8)

LOCATION	EVENT
1) Yam Suf (14:11)	Am Yisrael is ATTACKED by Mitzraim;
2) Mara (15:24)	the WATER is bitter;
3) Midbar Sin (15:2)	there is no FOOD to eat;
there is no WATER to drink;
Am Yisrael is ATTACKED by Amalek.

[Note chiastic structure: war-water-food-water-war.]
Despite the distinctive nature of each of these events, they all share a common purpose; we posit that the purpose of each incident is to help prepare Bnei Yisrael for Matan Torah. In other words, God INTENTIONALLY initiates these events IN ORDER to catalyze Bnei Yisrael's spiritual growth, to 'train' them to become His Nation!
To appreciate the specific purpose of each individual event, we must first consider WHY Bnei Yisrael had not performed proper "teshuva" in Egypt.

BREAKING SLAVE MENTALITY
It is extremely difficult for a slave, even after having gained his freedom, to act or think like a free man. As we explained in Parshat Va'eyra, Bnei Yisrael do not listen to God's original call because of their 'crushed spirits and hard labor':"v'LO SHAMU el Moshe, mikotzer RUACH u'mAVODAH KASHA" (6:9). The strain of their prolonged bondage and the fatigue of their daily routine had drained them of all spirituality.
It is specifically because of their bondage that Bnei Yisrael grow instinctively dependent upon their Egyptian masters. Therefore, before they can become God's servants, they must transform their instinctive physical dependence on Egypt to a cognitive spiritual dependence on God.
We all know how difficult it is for an individual to change his character, all the more so for an entire nation. Therefore, the rebuilding of Am Yisrael's character becomes a very complex process. A change of character usually occurs in one of two ways:

1) A traumatic experience - which will usually facilitate a sudden change.
2) A change of daily routine - which slowly changes instinctive behavior.
As we will see, God employs both approaches.

"And they complained to Moshe saying... What have you done to us by taking us out of Egypt? Is this not the very thing WE TOLD YOU IN EGYPT: Let us be and WE WILL SERVE THE EGYPTIANS, for it is better for us to SERVE the Egyptians than die in the desert?!" (14:11-12)

"In the manner by which you look at Mitzraim today - DO NOT LOOK AT THEM THIS WAY EVER AGAIN." (14:13)

"And God will return you to Egypt in ships, in the manner that I told you: 'LO TOSIF OD LI'ROTA" [Do not look at them this way again], and you will offer yourselves to your enemies for sale as slaves and maidservants, but no one will purchase you." (28:68)

"...and Yisrael recognized His great Hand.. and the people FEARED GOD and BELIEVED in God and Moshe His servant." (Shmot 14:30-31)

"Az ya'shir Moshe u'bnei Yisrael..." (see 15:1)

Now 'it's official' - Bnei Yisrael agree to obey God and follow His laws; the 'bitter' water of Mara becomes drinkable. By linking the sweetness of the water to Bnei Yisrael's willingness to obey Him and follow His laws, God teaches them an important lesson about spiritual dependence. [The 'message' of the "eytz" which God instructs Moshe to cast into the water (see 15:23-25) may relate back to Gan Eden, the motif of an environment that demands obedience to God. The famous "drash" of "ein mayim ela Torah," that the term "water" in Tanach actually refers to Torah, almost emerges as "pshat"! See also Mishlei 3:18 and its context ("etz chayim hi l'machazakim bah...").]
In the more ideal situation at Eylim (15:27), where there is plenty of water and food, no one complains. However, when the 'going gets tough' in Midbar Sin, one gets the impression that the short 'seminar' at Mara warranted a 'follow-up' program.

3) MIDBAR SIN - BASIC TRAINING
After arriving in Midbar Sin the food supply runs out, triggering yet another round of complaints (16:2-3). Even though Bnei Yisrael have the right to ask for food, the way in which they ask is inexcusable:

"If only we had died by the Hand of God in Egypt, when we had plenty of meat and bread to eat! Now you have brought us out into this desert to die of famine." (16:3)

"And He tormented you and starved you, then gave you 'manna' to eat... IN ORDER TO TEACH YOU that man does not live on bread alone, rather, man lives by whatever God commands." (Devarim 8:3)

"Behold I will rain down bread for you from the heavens, and the people shall go out and gather each day that day's portion - l'maan A'NA'SENU (="nisayon") - IN ORDER THAT I MAY TEST THEM, to see whether or not they WILL FOLLOW MY INSTRUCTIONS..." (16:4)

4) RFIDIM - PREPARING FOR HAR SINAI
Before actually arriving at Har Sinai, Bnei Yisrael encamp at Refidim, where they can't find any water to drink (17:1-3). Why does God lead them to such a location? Does He really expect Bnei Yisrael to survive without water?
Once again, God WANTS Bnei Yisrael to complain!
This time, God's scheme at Refidim will prepare Bnei Yisrael both physically and spiritually for Har Sinai. Note that even though God agrees to provide Bnei Yisrael with water, He does not supply the water at Refidim! Instead, He instructs Moshe to gather some elders (17:5-6) and TRAVEL to the rock at Har Chorev (= HAR SINAI / see 3:1,12 & Devarim 5:2). After Moshe hits the rock, the water gushes forth from Chorev and flows from Har Sinai into the desert. But to drink that water, Bnei Yisrael will now have to travel from Refidim to Har Sinai, to their NEW SOURCE of water.
[For proof that hitting the rock created a gushing river flowing down the mountain - see Devarim 9:21.]
Not only has heaven replaced earth as the source of bread (food), but also Har Sinai has replaced the Nile as the constant source of water. Bnei Yisrael's total dependence on Mitzraim has now been replaced by their total dependence on God.
Significantly, Har Sinai becomes a source of water for Bnei Yisrael before it becomes the source of Torah! In order for them to appreciate Har Sinai as the source of spiritual life, they must first identify the mountain as the source of physical life.

5) THE WAR WITH AMALEK - LOOKING UP TO HAR SINAI
While Bnei Yisrael begin to journey from Refidim to Har Sinai (their new source of water), Amalek attacks the 'slow travelers' left behind at Refidim (see PART II).
War breaks out, and God orders that Yehoshua lead Bnei Yisrael in battle. In contrast to Kriyat Yam Suf, here Bnei Yisrael themselves do the fighting. In order for the people to recognize that God Himself brings them victory - despite their own military efforts - God instructs Moshe to climb the hill and raise his staff heavenward. Upon which hill does Moshe stand?
Based on the juxtaposition between this narrative and the incident at "masa u'mriva," Ibn Ezra explains that Moshe here stands on Har Sinai! Just as Har Sinai has become their source of water, it now becomes their source of military salvation, as well. For Yisrael to become victorious, Moshe must raise his hands (17:11) to show and teach the people to look to Hashem, to Har Sinai, for their salvation. [See Midrash in Rashi (17:11) & Rosh Hashana 29:1.]

FROM PESACH TO SHAVUOT
We have shown that during the seven weeks from the Exodus to Har Sinai, Bnei Yisrael encounter several traumatic experiences and changes in their daily routine that helped prepare them for Matan Torah. During this 'training period' they have also become more active in the process of their redemption - they are now ready to take on the next stage of the redemption process: to receive the Torah in order to become God's special Nation in His land.
Not only was this seven week time period significant for Bnei Yisrael at the time of Exodus, this same time period of the year remains no less significant for future generations as well. It is not by chance that Chazal identify a similar purpose in the seven weeks of the Sefirat ha'Omer, where we count the seven weeks from the celebration of our freedom from Egypt [on Pesach] in preparation for our commemoration of Matan Torah on Shavuot.
Each year, after we thank God for our freedom, we prepare ourselves for seven weeks to be worthy of thanking Him once again for giving us the Torah.

PART II - AMALEK - V'LO YA'RAY ELOKIM
Many nations have attacked and oppressed Am Yisrael throughout its history. Yet, for some reason, Amalek is singled out as Israel's 'arch enemy.' What was so terrible about Amalek's attack that requires a battle for all generations? By carefully examining the Torah's description of this event, Part II of this week's shiur will suggest a reason by uncovering some very interesting details that are often overlooked."

WHO'S IN RFIDIM?
Note how the Torah begins the story of Amalek, immediately after the story of "massa u'meriva":

"And Amalek came, and attacked Israel at RFIDIM..." (see Shmot 17:8)

To prove this, we must review the story of MASA U'MRIVA, which begins with Bnei Yisrael's arrival at Refidim:

"And Bnei Yisrael traveled from MIDBAR SIN... and encamped in RFIDIM, and there was NO WATER for the people to drink... and they quarreled with Moshe..." (17:1-3)

"God said to Moshe, PASS BEFORE the people, TAKE with you SOME OF THE ELDERS, and take the staff... I will be standing before you at the ROCK at CHOREV; strike the rock [there] and water will issue from it..." (17:5-6)

AMALEK ATTACKS
It is precisely at this point when Amalek attacks: "Amalek came, and attacked Israel at RFIDIM..." (17:8). But who is in Refidim? Only a remnant of the camp - the weak and the tired - the women and children. Agreed, our interpretation thus far has been based on conjecture and 'reading between the lines.' However, in the parallel account of this story in Sefer Devarim, we find precisely these missing details:

"Remember what Amalek did to you BA'DERECH (on your journey) when you left Egypt - for he surprised you BA'DERECH [i.e. while you were traveling] and cut down ALL THE STRAGGLERS IN YOUR REAR, while you were FAMISHED & WEARY..." (25:17-18)

YIRAT ELOKIM
Further support of this interpretation may be drawn from the conclusion of the pasuk cited earlier from Sefer Devarim:

"...v'LO YA'RAY ELOKIM - and he (Amalek) did not fear God."
(Devarim 25:18)

"And Avraham explained (to Avimelech), for I said (to myself) there is no YIRAT ELOKIM in this place, and therefore they will kill me (to take my wife)…" (Breishit 20:11)

"... ET HA'ELOKIM ANI YA'RAY... [therefore] only one of you must remain in jail and the rest of you can bring food to your family and bring back your youngest brother [to prove that you are telling the truth]..." (See Breishit 42:15-18)

"Go fight Amalek... MACHAR - TOMORROW - I (Moshe) will be standing at the top of the hill with the MATEH ELOKIM..." (17:9/ See Ibn Ezra - "givah" = Har Sinai!)

SPOILING HAR SINAI
Up until this point we have discussed the particularly unethical nature of Amalek's attack. Yet, the eternal mitzvah to 'erase the memory of Amalek' for all generations suggests a spiritual theme, as well. Recall from Part I that the entire journey from Egypt to Har Sinai served as a 'training mission' of sorts to spiritually prepare Bnei Yisrael for Matan Torah. As we explained above, in their first encounter Bnei Yisrael perceive Har Sinai as a spring flowing with water, the source of their salvation from the threat of thirst. The 'stage has been set' for Matan Torah.
Amalek's attack almost 'spoils' this encounter. [See Shir Ha'shirim 1:4.] In effect, Amalek attempts to prevent Am Yisrael from achieving their Divine destiny. The nature of this struggle remains throughout our history. Even once Am Yisrael conquers its internal enemy and is finally prepared to follow God, external, human forces of evil, unwilling to allow God's message to be heard, will always make one last attack.

Am Yisrael must remain prepared to fight this battle against Amalek for all generations: "ki yad al kes Kah, MILCHAMA l'HASHEM b'AMALEK, m'dor dor." (17:16)

For more articles by Rav Menachem Leibtag, visit his web site,  www.tanach.org