In Parashat Beshalach (Ex.13:17-17:16), HaShem leads Israel away from the direct route to the Promised Land for many reasons, for the most part they were not yet a nation, lacking the maturity and strength to take the land as evidenced by the fact that they would likely flee in fear when they would see war, a reference to massive mounds of exposed bones near the Way of the Philistines. The remains were from the tribe of Ephraim who departed Egypt thirty years before their promised Redemption. Overly confident, the fighting men struck out unprepared. When they decided to approach the people of Gath (near present-day Kiryat Gat) and purchase cattle for provisions, the locals refused to sell and a battle broke out. Thousands from the tribe of Ephraim were slaughtered, their remains left bleaching in the sun.
That tragedy is mentioned in 1st Chron. 7:20-22. In the Talmud, Rav states that some from the tribe of Ephraim miscalculated the time of the end of the enslavement and the redemption from Egypt. Instead of counting from the Covenant Between the Pieces, they calculated from the birth of Isaac. They departed before the appointed time and were killed, as it is stated in 1st Chronicles 7:20--22: “And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, and Eleadah his son, and Tahath his son. And Zabad his son, and Shuthelah his son, and Ezer and Elead whom the men of Gath that were born in the land slew, because they came down to take their cattle”
Returning to the opening narrative of Beshalach, we read our the Creator leads Israel away from what should have been the speediest route to the Promised Land, instead they turning back toward Yam Suf, pursued by pharaoh’s army. By faith, they leapt into the waters of the sea and the “…deeps froze in the heart of the sea.”(Ex.15:8) providing an escape between the walls of water, which later thaws, drowning the Egyptians. Their chariots became mired in the mud and Rashi suggests that it was a particularly sticky variety of mud so that the Egyptians were being punished measure for measure because they forced Israel to work in mud and slime for their brickwork. The Hebrew name, Yam Su, can be rendered as either “sea of the end” or "Reed Sea". Certainly, pharaoh’s army met their end in the Sea of Reeds. Later prophets characterized nation of Egypt as a splintered reed, a description that invokes the culture's extensive use of the papyrus plants. According to historian Joshua J. Mark:
"Papyrus was used as a food source, to make rope, for sandals, for boxes and baskets and mats, as window shades, material for toys such as dolls, as amulets to ward off throat diseases, and even to make small fishing boats. It also played a part in religious devotion as it was often bound together to form the symbol of the ankh and offered to the gods as a gift."
In effect this tall, thin reed plant was a mainstay of Egyptian life and religion with its multiple deities but as a support for the people of Israel, it offered no actual support, easily splitting apart and piercing the hand, vividly symbolizing the dangers of trusting Egypt. Their subtle trickery is had led the Twelve Tribes into years of oppression and slavery.
The Song of the Sea, inspired by Miriam, Moses' sister, is a powerful expression of faith. This is the first time her name is mentioned in the Torah, a name linguistically connected to water, symbolizing Torah that sustains those who thirst for it. The women of Israel, through their unwavering faith, sing of God’s dominion over creation. Their voices, full of joy and gratitude reflect their unwavering belief in HaShem. The song, echoes the ultimate truth of Torah, which like the waters of the sea, will eventually cover the earth.
The Splitting of the Sea is not just a physical event but also a profound spiritual moment. Even so, that moment dissolved when they are later challenged by Amalek, a people who specialize in terrorism and psychological warfare. The extensive commentary, Me' Am Lo' Ez reveals that prior to the attack, Amalek stormed into Egypt and looted the Egyptian hall of records that contained the census lists of the Twelve tribes. Midrash Tanchuma, relates:
"What did Amalek do? He went down to the Egyptian hall of records and obtained the records on the tribes, where their names were inscribed against them for the number of bricks. Then he would stand outside [Israel's protective] cloud and call out to them, ‘Reuben, Simeon, Levi, come out, for I am your brother; and I want to transact business with you.’ When they came out, he killed them.”
This is quite remarkable when you consider, the ancient Egyptian text known as The Ippuwer Papyrus, which offers an extensive list of calamities that befell Egyptian Empire in their distant past. It was written sometime between the fall of the Old Kingdom Era and opening days of the Middle Kingdom. The text describes a foreign tribe terrorizing the Egyptians, marauding and even looting their records:
"Forsooth, public offices are opened and their census-lists are taken away. Serfs have become lords of serfs..."
Despite Amalek’s trickery, Israel defeats them, under God’s direction.
All of the pivotal events in Parashat Beshelach, including the Splitting of the Sea and Israel's battle with Amalek, provide a profound lesson for anyone who seeks a return to the path of the righteous: Return appears fearful, neither simple nor easy. The path will be unexpected--in hindsight, miraculous. But complete return is possible by following a path through the sea of troubles awash in Amalek's denial of the God of Israel. For Jew and gentile believers (B'nei Noach), HaShem allows us to face challenging experiences, first by casting away doubt so that we can grow as souls. That growth comes from recognizing that we have a partnership with God in shaping our destiny by clinging to the miracle of God’s unseen influence in our lives.
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