*************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT B'SHALACH On their journey from Egypt towards Har Sinai, Bnei Yisrael encounter situations of frightening war, terrible hunger, and life-threatening thirst. Are they expected not to complain; to passively accept this fate, to wait patiently for God's salvation? Is God simply 'testing' their patience? To answer these question, Part I of this week' shiur considers these events in light of overall purpose of Yetziat Mitzraim. In Part II we focus more specifically on the connection between "milchemet Amalek" & Ma'amad Har Sinai. PART I - ALL ON THE WAY TO HAR SINAI INTRODUCTION - THREE DAYS OR SEVEN WEEKS? According to God's promise to Moshe at the "sneh" (3:8,17), Bnei Yisrael should have travelled directly from Egypt to Eretz Canaan, with a stop over at Har Sinai (after a three day journey) to offer korbanot of thanksgiving. However, the actual events unfold quite differently. Instead of travelling directly into the desert, God re-routes their journey towards Yam Suf (the Red Sea). After crossing the Red Sea, Bnei Yisrael do travel the 'three day journey' into the desert, however, they arrive at Mara - NOT at Har Sinai. Later, during their five week journey from Mara to Har Sinai, they run out of food at Midbar Sin, they run out of water at Rfidim, and they engage in battle with Amalek. Only after some seven weeks do they finally arrive at Har Sinai. Are these events incidental, or are they part of some Divine plan? If so, what is their purpose? A SECOND CHANCE Recall from our shiur on Parshat Va'eyra, God's original intention was for Bnei Yisrael to accept God BEFORE the Exodus. [See Yechezkel 20:4-10.] Had they done so, one could assume that they would have proceeded directly from Egypt to Har Sinai in three days. However, Bnei Yisrael did not heed God's original call. Although offering the "korban Pesach" made them worthy enough to survive the final Plague, they are far from being spiritually ready for Matan Torah. Owing to this unfortunate circumstance, God finds it necessary to 'change His plan'. THE NEW PLAN The following table lists the key events that take place during this 'round about' journey to Har Sinai: LOCATION EVENT 1) Yam Suf (14:11) Am Yisrael is ATTACKED by the Mitzrim; 2) Mara (15:24) the WATER is bitter; 3) Midbar Sin (15:2) there is no FOOD to eat; 4) Rfidim (17:3) there is no WATER to drink; 5) Rfidim II (17:8) Am Yisrael is ATTACKED by Amalek. [See further Iyun Section for an explanation of the chiastic structure: war-water-food-water-war.] Despite the distinctive nature of each of these events, they all share a common purpose, i.e. each incident helps prepare Bnei Yisrael for Matan Torah. In other words, one could suggest that 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 he has 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 deprived them of all spirituality. It is BECAUSE of their bondage, that Bnei Yisrael grow instinctively dependent on their masters - the Egyptians. Therefore, before they can become God's servants (accepting His laws at Har Sinai), they must transform their instinctive physical dependence on Egypt to a cognitive spiritual dependence on God. We all know how difficult it is for a individual to change his character, how much 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. We will show how God employs both approaches. 1) KRIYAT YAM SUF - SPLITTING OLD TIES Kriyat Yam Suf (the splitting of the Red Sea) can be understood as a traumatic experience that helps Bnei Yisrael break their instinctive dependance on Mitzraim. At Kriyat Yam Suf, God inflicts His final punishment upon Pharaoh and his army (14:4). Clearly, if God's lone intention was to punish the Egyptians, He could have done so during the Plagues. The fact that Bnei Yisrael must witness this event, while they themselves face a situation of peril, suggests that Kriyat Yam Suf served an additional purpose. To find that purpose, we must examine the psukim which describe the events which lead up to Kriyat Yam Suf. When first confronted by the Egyptian army, Bnei Yisrael's spontaneous complaint already echoes their instinctive dependance on the Egyptians: "And they complained to Moshe saying... What have you done to us 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) [See Ibn Ezra (14:13) which explains why Bnei Yisrael did not even consider encountering the Egyptians in battle.] Examining God's response will show that He is not only calming their fear, but He is also commanding them to break this instinctive dependence: "Do not fear, stand upright and watch God's salvation... for the manner in which you see Mitzraim today - you will NEVER SEE THEM AGAIN" ["LO TOSIFU li'rotam od ad olam".] (14:13) Although God's reassurance appears to be a PROMISE, Chazal interpret this statement as a COMMANDMENT! According to Ramban (14:13), Chazal interpret this pasuk as follows: "In this manner by which you look at Mitzraim today -DO NOT LOOK AT THEM THIS WAY EVER AGAIN." (14:13) God is NOT promising His nation that they will never face an Egyptian army again: rather He is COMMANDING them to NEVER again look to Egypt for their salvation. Although this interpretation of "Lo tosifu li'rotam" does not appear to be the simple "pshat" of this pasuk, it does finds support in a parallel pasuk in Sefer Dvarim. At the conclusion of the "Tochacha" in Kitavo (28:1-69), God warns Bnei Yisrael that should they disobey Him, they will be exiled and sold into slavery (see Dvarim 28:62-67 / note "ki lo shamata b'kol Hashem..."). Their predicament will be so bad, the Torah warns, that they will actually HOPE that someone will PURCHASE THEM AS SLAVES. To express this point, the Torah employs the same phrase used at Kriyat Yam Suf: "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). [The word "ba'derech" - in the manner - should not be understood as a description of the ship route to Egypt, rather as a description of Am Yisrael's predicament when they will be exiled to Egypt in those ships.] In other words, the last stage of the "tochacha" ironically returns Am Yisrael to the same state they were in before they left Egypt - i.e a state of yearning for total dependence on their human masters, in Egypt! [Further proof of this interpretation of LO TOSIFU can be deduced from Parshat ha'Melech/ Dvarim 17:16, and from Yeshayahu 31:1-3!] Based on this understanding of "Lo Tosifu ...", we find the primary purpose of Kriyat Yam Suf: God orchestrates a situation that encourages Bnei Yisrael to break their instinctive dependence on Egypt - and thus encouraging them to depend on God instead.. God's plan appears to succeed. Upon seeing the drowning of the Egyptians in the sea, Bnei Yisrael conclude: "...and Yisrael recognized His great Hand.. and the people FEARED GOD and BELIEVED in God and Moshe His servant." (14:30-31) Instinctively, Bnei Yisrael respond in a song of praise to God: "Az ya'shir Moshe u'bnei Yisrael..." (15:1) 2) MARA - A DESERT SEMINAR Crossing the Red Sea makes it possible to commence the 'three day journey' into the desert. However, instead of arriving at Har Sinai, Bnei Yisrael travel to Mara, a site where the water is bitter. Having severed their ties with Egypt, the time is now ripe to offer Bnei Yisrael a second chance to accept God's commandments and 'cure' their attitude problem of "V'LO SHAMMU EL MOSHE...": "An He said - iym SHMOA TISH'MAU l'kol Hashem Elokecha - Should you LISTEN to the voice of God, and do what is proper in His eyes, and listen to commandments, then the affliction that I put on the Egyptians I will not put on you, for I am God your Healer" (15:26) [See conclusion of shiur on Parshat Va'eyra where these psukim were discussed in further detail.] Once Bnei Yisrael agree to obey God and follow His laws, the 'bitter' water of Mara becomes drinkable. Obviously, Bnei Yisrael had become thirsty for water. However, by linking the sweetness of the water to Bnei Yisrael's willingness to obey Him and follow His laws, God teaches Bnei Yisrael an important lesson of spiritual dependence. [The 'message' of the "eytz" which God instructs Moshe to cast into the water obviously relates back to Gan Eden, the motif of an environment that requires obedience to God. The famous "drash" of "ein mayim elah Torah", i.e. when the Torah mentions water it is actually referring to Torah, almost emerges as "pshat"! See also Mishlei 3:18 and its context ("etz chayim hi l'machazakim bah...").] In the 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, they quickly revert to their stubborn ways. The short 'seminar' at Mara needed some follow up. 3) MIDBAR SIN - BASIC TRAINING After arriving in Midbar Sin the food supply runs out, setting off another round of complaints (16:2-3). Even though Bnei Yisrael have the right to ask for food, HOW 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 in famine" (16:3) The tone of their complaint indicates that Bnei Yisrael had remained instinctively dependent on Mitzraim. When hungry, they reminisce about the 'good old days' in Egypt. The traumatic experiences were not sufficient to totally change their character. Now, they require a DAILY ROUTINE that will slowly change their instinctive behavior. The manna served this very purpose. It provided a daily routine that transformed their physical dependence on Mitzraim to a physical dependance on God. As explained in Sefer Dvarim: "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, that man lives by whatever God commands" (Dvarim 8:3) By allowing Bnei Yisrael to gather only enough food for one day at a time, Bnei Yisrael learn to become dependant solely on God. To emphasize this point, their food falls directly from heaven. In describing this process, The Torah uses a key word - "nisayon" (a test): "Behold I will rain down bread for you from the heaven, 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). The word "nisayon" should not be understood simply as a test to measure the level of man's relationship with God. God already knows the heart of every individual. Rather, a Divine 'test' raises man to the level required for a relationship with God. For example, at the Akeyda, God 'tests' Avraham (Br. 22:1), not to find out IF he is worthy, rather He tests him IN ORDER TO make him worthy. Similarly, by the manna. God is not testing Bnei Yisrael to find out IF they obey Him, He is TRAINING them in order that they LEARN TO obey Him. 4) RFIDIM - PREPARING FOR HAR SINAI Before actually arriving at Har Sinai, Bnei Yisrael stop at Rfidim, a site WITHOUT water (17:1-3). Why does God lead them to such a location? Does He expect Bnei Yisrael to survive without water? When Bnei Yisrael cry for water at Rfidim, their complaint is not as before: that they would rather die in Egypt. In light of the fact that they might perish in the desert, Bnei Yisrael question only the purpose of Yetziat Mitzraim, but they do not express any yearning to return (17:3). Finally, at least some progress has been made. What could be the purpose of this terrible predicament? Moshe himself doesn't know how to deal with this situation. He too cries for God's assistance (17:2,4). The answer is - God WANTS Bnei Yisrael to complain! He purposely leads them to a location where there is no water. WHY? God's scheme at Rfidim had tremendous significance. It prepares Am Yisrael for 'Matan Torah'. Instead of providing Bnei Yisrael with water at Rfidim, God instructs Moshe to gather the elders (17:5-6) and go to the rock at Har Chorev (= HAR SINAI / see 3:1,12 & Dvarim 5:2). Upon hitting the rock the water gushes out, thence flowing from Har Chorev until the camp in Rfidim! The next step is obvious - Bnei Yisrael will travel from Rfidim to set up camp at Har Sinai, their NEW SOURCE of water. [For proof that hitting the rock created a gushing river flowing down the mountain - see Dvarim 9:21] Not only have the heavens replaced the earth as the source of bread (food), Har Sinai has replaced the Nile as the constant source of water. Natural dependence on Mitzraim has now been replaced by natural dependence on God. Thus, Har Sinai becomes a source of water for Bnei Yisrael before it becomes the source of Torah. In order to be appreciated as the source of spiritual life, it must first be identified as the source of physical life. 5) THE WAR WITH AMALEK - LOOKING UP TO HAR SINAI While Bnei Yisrael begin to journey from Rfidim to Har Sinai (their new source of water), Amalek attacks the 'slow travellers' left behind at Rfidim (as explained in PART I). War breaks out, and God commands Moshe to instruct Yehoshua to lead Bnei Yisrael in battle. In contrast to Kriyat Yam Suf, this time Bnei Yisrael themselves do the fighting. In order for the people to recognize that even though they are fighting, it is God who brings them their victory, God instructs Moshe to climb the hill and raise his staff high heavenward. What hill is Moshe standing on? Based on the juxtaposition between this narrative and "masa u'mriva", Ibn Ezra explains that Moshe is standing on Har Sinai! Just as Har Sinai has become their source of water, it now becomes a source of military salvation as well. For Yisrael to become victorious, Moshe must raise his hands (17:11) to show and teach the people that they must look to Hashem, to Har Sinai, for their salvation. [See Midrash quoted by Rashi (17:11 /Rosh Hashana 29:1).] FROM PHYSICAL TO SPIRITUAL - FROM PASSIVE TO ACTIVE We have shown that during the six week period after the Exodus, Bnei Yisrael encounter several traumatic experiences and changes in daily routine which help transform their instinctive physical dependence on Egypt to their instinctive physical dependence on God. During this 'training period', they have also become more active in the process of their redemption. Now, they are ready to take on a spiritual challenge: to receive the Torah in order to become God's special Nation. shabbat shalom menachem ====================== FOR FURTHER IYUN [on PART I] A. Relate the above shiur to Chazal's understanding of the seven weeks between Pesach and Shavuot as preparation for Matan Torah. B. Read Tehilim perek 78. Note that this perek describes most of the events that take place in Parshat B'shalach. Note also the use of "dor lo hechin libo" in pasuk 8 & 37. 1. How does this phrase "dor lo hechin libo" explain why Bnei Yisrael were never successful in achieving the proper level? 2. How does this perek enhance our understanding of the Parsha (based on the above shiur)? 3. Read pasuk 38 : "v'hu rachum y'chaper avon v'lo yashchit ..." [sounds familiar]. Based on the above shiur, this perek, and its context, explain the deeper meaning of this pasuk, and how it applies to daily life. Why do you think Chazal included it in our daily davening, shacharit and maariv? C. Chiastic structure (as noted in the shiur) war - water - food - water - war (1) As in any chiastic structure (ABCBA), emphasis is placed on the center (C). In this case, the food, indicates that the most important process towards change is daily routine. Use this to explain why the manna was placed next to the Aron. (2) War-> War & Sefer Yehoshua The contrast between the war at the beginning and end is also interesting. Note that at Yam Suf, the victory is miraculous and Am Yisrael is passive. ["God will fight for you, and you shall be silent "(14:14)]. By Amalek, the victory is natural and Bnei Yisrael do the fighting, Moshe's staff serves as a symbol of God's help. The next step is Matan Torah. In Sefer Yehoshua, we find a striking similarity. Yericho, is a miraculous victory, Am Yisrael is passive. The Ai, is a natural victory, Am Yisrael do the fighting. Yehoshua uses his staff in this battle as a sign (8:26) Immediately afterward, Am Yisrael goes to Har Eival to re-enact Matan Torah (8:30-35)! 1. What does tell you about the need for Am Yisrael to be 'active' in nature before receiving the Torah? 2. Why is the symbol of the staff so important. What is the danger of winning of natural victory. Was is the danger of God constantly performing miracles to save Am Yisrael. ========================================================= PART II - AMALEK - V'LO YA'RAY ELOKIM Many nations have attacked 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 reading the Torah's description of this event, this week's shiur uncovers some amazing details which will enhance our understanding of "Milchemet Amalek". WHO'S IN RFIDIM? "And Amalek came, and attacked Israel at RFIDIM..." (Shmot 17:8) When we read these psukim, we assume that ALL of Bnei Yisrael are encamped in Rfidim when Amalek attacked. However, a careful reading of the previous 'parsha' - the story of MASSA U'MRIVA - suggests quite the opposite! When Amalek attacks, Bnei Yisrael appear to be 'on the road' - on their WAY from Rfidim TO HAR SINAI. To prove this, we must review the story of MASA U'MRIVA, which begins with Bnei Yisrael's arrival at Rfidim: "And Bnei Yisrael travelled from MIDBAR SIN... and encamped it RFIDIM, and there was NO WATER for the people to drink... and they quarrelled with Moshe... (17:1-3) We all know how the story continues. God instructs Moshe to take his staff and STRIKE the ROCK. Water then gushes forth from the rock and Bnei Yisrael quench their thirst - end of story. Not so fast... There is a small detail in this story which is often overlooked. The rock which Moshe hits is NOT in Rfidim, RATHER, it is located at HAR SINAI! "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) In other words, God tells Moshe to go to CHOREV (=Har Sinai/ see 3:1,12), taking along a select group of national leaders to witness this miracle at the rock. Now the Torah informs that Moshe performed this miracle before the eyes of these elders (17:6), however, there are NO details of precisely how Bnei Yisrael drank this water. Considering that the rock is at Chorev and the people are at Rfidim, is it not likely that the elders carried back with them a sufficient supply of water to provide for the entire camp. More likely, the water gushing out from Har Chorev started a small river bed which meandered its way to Rfidim. That water quenched the people's thirst, but let's be realistic, if you had spent several days at Rfidim suffering from terrible thirst in a hot desert with no water to drink, and you saw a new river bed forming, you (and everyone else in your camp) would follow that river right to its source! Therefore, it is reasonable to assume that Bnei Yisrael, upon seeing this water, immediately decided to move their camp from Rfidim directly to Har Sinai. One could also assume that this journey was not very organized. The stronger people most probably ran ahead to secure the water and set up the new camp site, while those who were 'weak and tired' lingered behind. AMALEK ATTACKS It is precisely at this point when Amalek attacks! -"Amalek came, and attacked Israel at RFIDIM..." (17:8), but who is in Rfidim? 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 Dvarim, 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 travelling], and cut down ALL THE STRAGGLERS IN YOUR REAR, while you were FAMISHED & WEARY..." (25:17-18) Attacking in this fashion, Amalek takes advantage of Am Yisrael's predicament. [They break the laws of the 'Geneva Conference'.] Even in war there are accepted norms of conduct; men fight men, armies engage armies. Amalek's attack is unethical. YIRAT ELOKIM Further support of this interpretation is found in the conclusion of the pasuk which we quoted above from Sefer Dvarim: "...v'LO YA'RAY ELOKIM - and he (Amalek) did not fear God" (Dvarim 25:18) This phrase - YA'RAY ELOKIM - in the context of unethical (or immoral) behavior, is found numerous times in Chumash. For example, in Avraham's explanation to Avimelech why he lied to him about Sarah: "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) In this context, a lack of YIRAT ELOKIM describes a person who would kill a visitor in order to take his wife. [Quite unethical according to most any standards.] Similarly, Yosef's release of his imprisoned brothers is described as an act of YIRAT ELOKIM - ethical behavior: "... ET 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 42:15-18) THE COUNTER ATTACK This interpretation also explains a strange detail in the Torah's description of the counter attack, as detailed in Parshat Bshalach. When Moshe hears of Amalek's attack, he instructs Yehoshua to launch a counter attack - MACHAR - the next day: "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!) Shouldn't Yehoshua engage Amalek immediately? Based on our explanation, since the leaders (Moshe & the elders) and most of the men are already at Har Sinai, it will take a day for Yehoshua to organize the troops and march them back towards Rfidim. SPOILING HAR SINAI Up until this point we have discussed the 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 last year's shiur, that the entire journey from Egypt to Har Sinai served as sort of a 'training mission' 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 their terrible thirst. The 'stage has been set' for Matan Torah. Amalek's attack almost 'spoils' this encounter. [See Shir Ha'shirim 1:4.] 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, forces of evil in mankind, 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 HASHEM b'AMALEK, m'dor dor" (17:16) =================================================