[Par-lite] for Parshat Beshalach - shiur #1

[Menachem Leibtag]

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