The Path to Freedom

"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

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 Israel's 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 referenced in 1st Chronicles 7:20-22. In the Talmud, Rav states that some from the tribe of Ephraim miscalculated the time of Israel’s release from enslavement and the redemption from Egypt. Instead of counting from the Covenant Between the Pieces, they calculated from the birth of Isaac. Thus, 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 how God leads Israel away from what should have been the speediest route to the Promised Land, instead they turn 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." (Exodus 15:8)providing an escape between the walls of ice, which later thaws, drowning the Egyptians. Their chariots became mired in the mud. 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.

Yam Suf, the Hebrew name for the body of water they crossed, can be rendered as either, Sea of the End or Reed Sea, where pharaoh’s army met their end in the Sea of Reeds. There is another opinion that Sea of the End referred to the what we today call the Gulf of Suez. The coastline marked the end of the land mass identified as the Sinai Peninsula.

Later prophets characterized 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 plant was a mainstay of Egyptian life and religion with its multiple deities, however like the reed it offered nothing resembling support. The reed could split apart, piercing the hand, vividly symbolizing the dangers of trusting Egypt. Their subtle trickery had led the Twelve Tribes into years of oppression and slavery.

Emerging from the waters, Moses leads the people in The Song of the Sea (Exodus 15:1-21) a powerful expression of faith and gratitude that references the impact of the miracle and demonstrating, not only God’s power but also His unique protection of Israel.

In the verses that follow, the women of Israel, led by Mirriam, the sister of Moses, break into song. This is the first time her name is mentioned in the Torah, a name that can be linguistically connected to water (miri-yam). The women, through their unwavering faith, sing of God’s dominion over creation. Their joy reflects total belief in HaShem. The song, echoes the ultimate truth, that Torah, 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 awakening that is 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 curious episode seems to be mentioned in the ancient Egyptian text known as The Ipuwer Papyrus, which offers an extensive list of calamities that befell the 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.