[Par-lite] Parshat Beshalach - shiur

[Menachem Leibtag]

This week's TSC shiurim are dedciated in memory of:
Clara Tanner - Kayla Necha bat Yerucham Fishel - 
my beloved aunt who passed away last week.
May her memory be a blessing for the people of Israel.

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

		PARSHAT BESHALACH - A Desert Seminar

		        ALL ON THE WAY TO HAR SINAI

	Bnei Yisrael's journey from Egypt to Har Sinai was
certainly not easy.  Instead of the anticipated cheerful
'three day journey', Bnei Yisrael endured several weeks of
life-threatening situations - including lack of food & water,
and military attacks by both Egypt and Amalek.
	Did something go wrong, or were all of these events
part of God's original 'plan'?
	Furthermore, if these 'tests of faith' were indeed
part of a divine 'plan' - did God really expect for Bnei
Yisrael not to complain?
	To answer these questions, this week's shiur analyzes
the progressive nature of the events that occur from the time
that Bnei Yisrael leave Egypt until they reach Har Sinai,
while considering their relationship to the overall theme of
Sefer Shmot.  
		
INTRODUCTION - THREE DAYS OR SEVEN WEEKS?
	Prior to the actual Exodus, God had made several
specific promises that He would take Bnei Yisrael from Egypt
to the Promised Land (see Shmot 3:16-17 and 6:5-8, as well as
Breishit 15:13-18); yet we never found even a hint that God
wanted Bnei Yisrael to dwell for any length of time in the
desert (other than to cross it).  True, Moshe had told Pharaoh
that Bnei Yisrael requested a three day journey to worship God
in the desert; however, Moshe was never instructed to convey
that message to his own people. 
    Hence, it only makes sense that Bnei Yisrael would expect
to travel directly from Egypt to Eretz Canaan.  
    Furthermore, the opening pasuk of Parshat Beshalach
implies that traveling directly to Eretz Canaan remained the
primary goal of the Exodus, while the 're-routing' of that
journey (to the southeast) was simply a 'maneuver' taken due
to 'military considerations' (see 13:17, and 14:1-3).
	However, in Parshat Beshalach, a very different set of
events unfold.  Instead of leading Bnei Yisrael directly to
Israel (or to stop at Har Sinai on the way to Israel), 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. 
	In the following shiur we will attempt to find the
purpose of this sequence of events - by considering the
underlying reason for Bnei Yisrael's redemption from Egypt.

A SECOND CHANCE
	In our study thus far of Sefer Shmot, we have shown
how the Exodus served as a fulfillment of God's covenant with
Avraham Avinu (at "brit bein ha'btarim").  However, the
purpose of that covenant was not merely to provide Avraham's
offspring with salvation from a future oppressor; rather, God
entered that covenant  towards the purpose that Avraham's
offspring would become His model nation, acting in an
exemplary manner -to make God's Name known to all nations.  
    From this perspective, the redemption that God promised in
"brit bein ha'btarim" was only the first stage in a long
historical process.  After their redemption from Egypt, Bnei
Yisrael would first need to receive the special set of laws
and guidelines (better known as 'Matan Torah') - that would
facilitate their becoming that nation.  After receiving and
studying those laws, the nation would be 'spiritually' ready
to inherit the Promised Land.
	For this very reason, God found it necessary to first
call upon Bnei Yisrael to perform 'teshuva' [repentance] even
before the Exodus began.  [See Yechezkel 20:4-10, and our
shiur on Parshat Va'era.]  Presumably, had Bnei Yisrael indeed
obeyed that original call, the redemption process could have
proceeded as originally planned, i.e. the nation would have
traveled directly to Har Sinai (in three days) - to thank God
and receive the Torah.  (See Seforno's introduction to Sefer
Shmot; see also Ibn Ezra, Rashbam, Ramban and Seforno on
2:23-25.)
	Unfortunately, the nation did not repent in the manner
that God had expected.  As we explained in last week's shiur,
the offering of the 'korban Pesach' may have rendered them
worthy 'just enough' to survive the Tenth Plague;
nevertheless, at the time of the Exodus Bnei Yisrael were far
from being 'spiritually ready' for Matan Torah.   Therefore,
we posit that God found it necessary to first challenge His
people with a series of 'tests' (as described in Parshat
Beshalach) - to help prepare them for Matan Torah!

THE NEW PLAN
	The following table lists the key events that take
place during Bnei Yisrael's journey from Egypt to Har Sinai:

	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;
4)	Refidim I (17:3)		there is no water to
drink;
5)	Refidim II (17:8)		Am Yisrael is attacked
by Amalek.
		  [Note the chiastic structure:
war-water-food-water-war.] 

	Despite the distinctive nature of each of these
events, we will show how and why God intentionally initiates
these incidents 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'era, Bnei Yisrael do not listen
to God's original call because of their 'crushed spirits and
hard labor': "v'e-lo sham'u el Moshe, mi-kotzer ruach
u-meavoda kasha" (see 6:9). 
	The strain of their prolonged bondage and the fatigue
of their daily routine had drained them of all spirituality. 
	Specifically because of this bondage - Bnei Yisrael
had grown instinctively dependent upon their Egyptian masters.
Therefore, to facilitate their transformation - from Pharaoh's
slaves to God's servants - they must change their instinctive
physical dependence on Egypt to a cognitive spiritual
dependence on God.  [See an amazing Ibn Ezra on Shmot 14:10
which discusses this topic.]
 
	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.  This background can help us understand
the need for the variety of events that transpire from the
time that Bnei Yisrael leave Egypt.  To explain how, we will
show how that a change of character occurs in one of two
patterns - via:
  1)  A traumatic experience - which may facilitate a sudden
change.
  2)  A change of daily routine - which affects instinctive
behavior. 
	As we will see, God employs both approaches.
	
1)  KRIYAT YAM SUF - SPLITTING OLD TIES
	Kriyat Yam Suf [the splitting of the Red Sea] may be
understood as the traumatic experience that helps Bnei Yisrael
break away from their instinctive dependence upon Egypt.
	Recall that, at Kriyat Yam Suf, God inflicted His
final punishment upon Pharaoh and his army (14:4).  Were God's
sole intention merely to punish the Egyptians, He could have
done so during the Ten Plagues.  The fact that Bnei Yisrael
must witness this Egyptian defeat suggests that these events
occur for the sake of Bnei Yisrael as well.
    This purpose becomes clearer in light of Bnei Yisrael's
reaction to the imminent threat of the approaching Egyptian
army:
"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)
[See Ibn Ezra on 14:13 where he explains why Bnei Yisrael did
not even consider confronting the Egyptians in battle.]

	God responds to Bnei Yisrael's complaint by commanding
them to break away from 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 lir'otam od ad olam"] (14:13).

	Although God's reassurance appears to be a promise,
for some reason Chazal interpret this statement as a
commandment!  According to Ramban (14:13), Chazal interpret
this pasuk as follows:
"In the manner by which you look at Mitzraim today - do not
look at them this way ever again" (14:13).

	God here does not promise His nation that they will
never face an Egyptian army again.  Rather, He commands them
to 'never again' look to Egypt for their salvation. 
	Although this interpretation of "lo tosifu lir'otam"
does not appear to be the simple 'pshat' of this pasuk, it
does find support in a parallel reference in the 'tochacha' in
Parshat Ki Tavo (see Devarim 28:1-69).  At the conclusion of
that lengthy rebuke, God warns Bnei Yisrael that - should they
disobey Him - they will be exiled and sold into slavery (see
Devarim 28:62-67 / note "ki lo shama'ta be-kol Hashem...").
Their condition will deteriorate to such an extent, the Torah
warns, that they will actually hope that someone will
'purchase them as slaves'.  
	To emphasize this point, note how the end of the
Tochacha uses a phrase very similar to the phrase used to
describe God's command before "kriyat Yam Suf":
"And God will return you to Egypt in ships, in the manner that
I told you: 'lo tosif od lir'otah" [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, but
rather as a description of the crisis Am Yisrael will face as
they are exiled to Egypt in those ships.]

	Ironically, the last stage of the 'tochacha' has Am
Yisrael returning to the same state they were in before they
left Egypt, where they yearn for total dependence on their
human masters!  Their only hope for survival is for an
Egyptian to buy them to become his slave.  [See also Devarim
17:16 & Yeshayahu 31:1-3 to support this interpretation of "lo
tosifu li'rotam...".]

	Thus, after the miracle of "kriyat Yam Suf", it
appears as though God's plan had succeeded.  Upon seeing the
drowning of the Egyptians, Bnei Yisrael reach the 'proper'
conclusion:
"...and Yisrael recognized His great Hand.. and the people
feared God and believed in God and Moshe His servant" 
	
(Shmot 14:30-31).
Then,
	They instinctively respond with a song of praise to
God:
		 "Az yashir Moshe u-vnei Yisrael..." (see
15:1).

2)  MARA - A DESERT SEMINAR
	 After crossing the Red Sea, Bnei Yisrael set out on
their 'three-day journey' into the desert.  However, instead
of arriving at Har Sinai, they arrive at Mara, where the only
water they could find is bitter and hence undrinkable (see
15:22-23).  As we'd expect, the people complain to Moshe,
their leader; who in turns complains to God.  As their
complaints appear to be justified, God provides Moshe with a
solution to 'sweeten' the water (see 15:24-25).
	Certainly God realized that the people could not
survive without water, nonetheless He led them to a location
without water - in order that the people would complain.  In
this manner, God teaches the nation not to take their water
supply for granted; rather - it now becomes clear to them that
their physical survival is dependent upon God - who now tends
to their water supply.  [Recall that in Egypt, the Nile River
supplied drinking water for the entire country, and hence it
became like a God to Egypt - and Pharaoh considered himself as
the god-like master over the Nile / see Yechezkel 29:1-3.]
    Now, after these two traumatic events have shown the
nation who their real 'master' is, Chumash informs us how God
gives the people another chance to show their readiness to
accept His laws:
"And He said - im shamoa tishma le-kol Hashem Elokecha -
Should you listen to the voice of God, and do what is proper
in His eyes, and listen to His 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 shiur on Parshat
Va'era.).

	Note how Bnei Yisrael's acceptance of this offer can
'cure' their original 'attitude problem' reflected by "ve-lo
sham'u el Moshe..." (see 6:9, and our shiur on Parshat
Va'era).  
    Furthermore, by linking the sweetness of the water to
their readiness to obey His laws, God teaches Bnei Yisrael an
important lesson of spiritual dependence.  This connection
between 'water' and 'following God' will emerge numerous times
in Chumash, and forms the basis of the famous Midrash Chazal
of 'ein mayim ela Torah' - that the term 'water' in Tanach
symbolically refers to Torah.
[The 'message' of the 'eitz' which God instructs Moshe to cast
into the water (see 15:23-25) may also relate back to Gan
Eden, itself a motif of an environment that demands obedience
to God.  See also Mishlei 3:18 and its context ("etz chayim hi
la-machazikim bah...").]

	At their next camp-site, at Eilim (see15:27), God
gives them a short 'rest' - as there is plenty of water and
food.  However, as soon as Bnei Yisrael arrive in Midbar Sin,
God creates yet another crisis.

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).

	The very tone of their complaint (and its content),
indicate that Bnei Yisrael had retained their instinctive
dependence upon Mitzraim.  Their instinctive reaction to this
terrible hunger includes reminiscing about the 'good old days'
in Egypt.  The trauma they had experienced heretofore was not
sufficient to totally change their character.  To rectify
this, God will force them into a daily routine that hopefully
will slowly change their instinctive behavior.
	The manna served this very purpose, as it provided a
daily routine that transformed what was once their physical
dependence on Mitzraim into a physical dependence on God.  As
explained in Sefer Devarim:
"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).

	By allowing only enough food for one day at a time,
Bnei Yisrael learn to become dependent solely on God.  To
emphasize this point, their food falls directly from heaven.
Note how the Torah uses a key word - 'nisayon' (a test) in its
description of the purpose of the manna: 
"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
- lema'an anasenu (= 'nisayon') - in order that I may test
them, to see whether or not they will follow my
instructions..." (16:4).

	The word "nisayon" here should not be understood
simply as a 'test' that will help God assess Bnei Yisrael's
obedience.   The purpose of this "nisayon" was to raise the
nation to a higher level in their relationship with God.  In a
similar manner, we find that the Torah uses this same root in
the story of the Akeida where God 'tests' Avraham ["ve-Hashem
nisa et Avraham..." /see Breishit 22:1] - not to find out if
he is worthy, but rather to make him worthy.
	The manna served a similar purpose. God is not testing
Bnei Yisrael to find out IF they will obey Him, rather He is
training them in order that they learn HOW to obey Him.

4)  REFIDIM - PREPARING FOR HAR SINAI
	The next stop on their journey (and the last stop
before arriving at Har Sinai) is Refidim - where they can't
find any water to drink (17:1-3).  But why does God lead them
to such a location?  Certainly He realizes that Bnei Yisrael
cannot survive without water.
	Once again, God wants Bnei Yisrael to complain! 
	However, this time God's plan is more complex, as His
scheme at Refidim will prepare Bnei Yisrael both physically
and spiritually for Har Sinai.  As you review the details of
that story (see 17:1-6), note how God solves their water
shortage.  
    As you probably remember, God instructs Moshe to hit the
rock - and it would supply water.  But we would expect that
rock (and hence the water source) to be in Refidim - where the
people are suffering from thirst.  Instead, God instructs
Moshe to gather some elders (see 17:5-6) and travel from
Refidim to the rock at "Chorev " - the same site where God
first appeared to him at the burning bush (see 3:1)  - the
same site that later becomes Har Sinai! [See Shmot 3:12 &
Devarim 5:2.] 
    But would it not have made more sense for God to supply
this dearly needed water at Refidim, where the people are
encamped!
    
    One could suggest that God is providing water purposely
only at Har Sinai, for He wants the nation to first encounter
Har Sinai as a source for their physical salvation - that will
quench their terrible thirst.  By providing water at Har
Sinai, the nation will now eagerly travel from Refidim
directly to Har Sinai. 
    Note the wording 17:5, where God instructs Moshe to take
his staff with which 'he hit the Nile' - to hit the rock at
Chorev.  Even though Moshe's staff also turned into a
"nachash", and had also split the sea, etc. - yet God
specifically refers to it here as the one with which he 'hit
the Nile' - for Har Sinai will now become the new source of
water for Bnei Yisrael, replacing their old source of water -
the mighty Nile River of Egypt. 
     
    Let's consider the reality of this situation.  After Moshe
hits the rock, the water would gush forth from Chorev and flow
into the desert.  But to drink that water, Bnei Yisrael will
need 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.]
	After this initial encounter with Sinai as their
source for physical existence, Har Sinai will later become the
site of Matan Torah - the source for their spiritual
existence.  Not only has heaven replaced earth as the source
of bread (the manna food), but also Har Sinai has replaced the
Nile as the constant source of water.  
    In this manner, Bnei Yisrael's total dependence on
Mitzraim has now been replaced by their total dependence on
God. 
	
5)  THE WAR WITH AMALEK - LOOKING UP TO HAR SINAI
	As Bnei Yisrael begin their journey from Refidim to
Har Sinai (to their new source of water), Amalek attacks. War
breaks out, and God orders that Yehoshua lead Bnei Yisrael in
battle.  
    In contrast to the level of Bnei Yisrael's participation
in battle at the splitting of the Red Sea, here Bnei Yisrael
do the fighting themselves.  But 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-meriva', Ibn Ezra explains that Moshe
stands with his hands raised high - 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 (see 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 from
slavery, we prepare ourselves for seven weeks - to be worthy
of, and to be thankful for - our receiving of the Torah.

						shabbat
shalom,
						menachem

=================
FOR FURTHER IYUN
	Many traditional sources indicate that Bnei Yisrael
required an educational process of one sort or another upon
their departure from Egypt in order to recover from the
effects of the lengthy period of bondage.  The type of process
required comes in two forms: PHYSICAL & SPIRITUAL 
PHYSICAL
	Military training and the development of confidence.
Several mefarshim emphasize that, as they leave Egypt, Bnei
Yisrael are in no position to conduct a war - the implication
of the opening pasuk of Parshat Beshalach ("pen yinachem ha-am
bir'otam milchama. ").  The Ibn Ezra stresses this point at
least twice in his commentary (peirush ha-katzar - 13:17;
peirush ha-aroch - 14:13).  
	The Ibn Ezra (in the second source mentioned) goes so
far as to say that Hashem had to see to it that this
generation would die in the wilderness rather than enter the
land, because the period of bondage had crushed their spirits
to the point where they would never be able to fight for the
land.  (This comment obviously has ramifications with regards
to the sin of the spies and other related topics.)
    The Malbim (commenting on the parsha's opening pasuk)
likewise writes that Benei Yisrael needed time to develop the
courage necessary to wage war.  Hashem therefore decided not
to lead them along the shortest route to Canaan.  
    The Abarbanel comments that the second pasuk of the parsha
mentions Bnei Yisrael's being equipped with arms to emphasize
that their resources were useless as they had no heart for
battle.  
    The Rambam (Moreh Nevuchim 3:24, 32) writes that the
grueling experience of the wilderness travel was necessary to
physically prepare Bnei Yisrael for the conquest.

SPIRITUAL
    Spiritual rehabilitation - the approach we take in the
shiur.  Within this approach, however, we find two versions:
Bnei Yisrael's spiritual growth is necessary as preparation
for Matan Torah, or for their entry into Eretz Canaan.  
    In the shiur we adopt the former view, which appears
explicitly in Rabbenu Bechaye's comments to the opening pasuk
of the parsha.  He writes that all the travails that Bnei
Yisrael experienced constituted a 'nisayon' - "in order that
their inner intellect would grow in the levels of trust [in
Hashem], which forms the root of faith, in order that they are
worthy to receive the Torah."  This approach may have a much
earlier source, as well.  The Midrash Tanchuma (Yitro 10)
writes that Hashem did not give Bnei Yisrael the Torah
immediately upon their departure from Egypt because they had
'blemishes'.  A recovery period was therefore necessary before
they could receive the Torah.  The Abarbanel (Yitro 19)
interprets these 'blemishes' as the spiritual influence of
Egypt.  As we claim in the shiur, he explains that the
miracles at sea and in the wilderness cured these spiritual
ills by reinforcing Bnei Yisrael's trust in Hashem.  
    In a similar vein, the Alshich (14:10) writes that the Yam
Suf experience was necessary in order to prevent any arrogance
on Bnei Yisrael's part.  The threat posed at the sea humbled
them in preparation for Matan Torah.  Later, in his comments
to 19:1, the Alshich compares the process that Bnei Yisrael
undergo during this period to the period of purification
required after the onset of certain forms of tum'a.  Yetziat
Mitzraim constituted the cessation of tum'a; the following
seven weeks correspond to the 'shiv'a nekiyim' - the seven
'clean days' - that spiritually prepared them for Matan Torah.

    On a more kabbalistic level, the Ramchal (Choker U-mekubal
18) writes that after Bnei Yisrael had sunken to the
forty-nine 'levels of impurity' in Egypt, over the next 49
days Hashem shone upon them the forty-nine 'levels of
sanctity' to render them worthy of Matan Torah.  All this
relates to the point made in the shiur, that the events that
occurred in between yetziat Mitzraim and Matan Torah served to
spiritually prepare Bnei Yisrael for Matan Torah.  
    By contrast, Rav Meir Simcha Hakohen of Dvinsk (Meshech
Chochma) and the Netziv (in He-amek Davar) maintain that
Hashem led the people into the wilderness in order to
spiritually prepare them for their entry into the land.  
    Rav Meir Simcha focuses specifically on the need for Bnei
Yisrael to rid themselves of Egyptian paganism; the Netziv
speaks more generally about the need for Bnei Yisrael to
establish their individual character, which necessitated a
journey through the wilderness, far away from other societies
and cultures.  
    We should perhaps note in this context a passage in Pirkei
De-Rabbi Eliezer 42, which states that, as Bnei Yisrael saw
the Egyptians closing in on them at sea, they repented and
discarded their Egyptian idols.  Apparently, they had not
adequately repented from their avoda zara while in Egypt.
	There are also indications of the fact that Bnei
Yisrael had not yet broken their sense of dependence on Egypt,
for one reason or another.  The Mechilta (on the first pasuk
of the parsha) writes that Pharaoh had sent escorts to
accompany Bnei Yisrael as they departed from Egypt.  
    Rav Baruch Epstein (Torah Temima) and Rav Dov Rabinowitz
(Da'at Sofrim) use this Midrash to explain how Bnei Yisrael
could have considered returning to Egypt (as Hashem was
concerned about - "ve-shavu Mitzrayma").  As the Egyptians had
begun treating Bnei Yisrael with dignity, they felt that all
the plagues and miracles had brought about a change of heart
on the part of the Egyptians.  Thus, Bnei Yisrael had yet to
turn their backs entirely on Egypt. 
    Furthermore, the Da'at Sofrim notes that the parsha's
opening pasuk describes yetziat Mitzraim as "be-shalach Par'o
et ha-am" - Pharaoh letting the people go, rather than Hashem
taking them out.  (This was noted already by the Abarbanel,
who explains differently; see also Oznayim La-Torah and
Nechama Leibowitz's Studies on this parsha, 1.) 
    Da'at Sofrim explains that Bnei Yisrael still felt
dependent on Pharaoh's decision to set them free, rather than
guided by Hashem's providence.  An extreme expression of Bnei
Yisrael's continued sense of dependence on Egypt appears in
the Akeidat Yitzchak, in his comments to 14:11.  He claims
that Bnei Yisrael had thought that Hashem intended for them to
live permanently in Ramses (as they had when Yaakov and his
family first resettled in Egypt).  It was Moshe, they felt,
who forced them to leave Ramses and continue into the
wilderness.  This clearly reflects that they had not yet seen
themselves as an independent nation.  They were content to
live as free people under Egyptian rule; they had not resigned
themselves to the fact that they would establish  their own
society in Canaan.

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