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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial><FONT size=2><SPAN
class=843543218-31012007>
</SPAN>PARSHAT BESHALACH - A Desert Seminar</FONT></FONT></DIV>
<DIV><FONT face=Arial><FONT size=2><BR><SPAN
class=843543218-31012007>
</SPAN>ALL ON THE WAY TO HAR SINAI</FONT></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial><FONT size=2><SPAN class=843543218-31012007>
</SPAN> 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.<BR> <SPAN
class=843543218-31012007> </SPAN>Did something go wrong, or were all
of these events part of God's original 'plan'?<BR> <SPAN
class=843543218-31012007> </SPAN>Furthermore, if these 'tests of
faith' were indeed part of a divine 'plan' - did God really expect for Bnei
Yisrael not to complain?<BR> <SPAN class=843543218-31012007>
</SPAN>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. <BR> <BR>INTRODUCTION - THREE DAYS OR
SEVEN WEEKS?<BR><SPAN class=843543218-31012007>
</SPAN> 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. <BR> <SPAN class=843543218-31012007> </SPAN>
Hence, it only makes sense that Bnei Yisrael would expect to travel directly
from Egypt to Eretz Canaan. <BR> 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).<BR> 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. <BR> 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.</FONT></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A SECOND CHANCE<BR> 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.
<BR> 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.<BR> 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.)<BR> 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!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE NEW PLAN<BR> The following table lists the
key events that take place during Bnei Yisrael's journey from Egypt to Har
Sinai:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2> LOCATION EVENT<BR>1) Yam Suf
(14:11) Am Yisrael is attacked by Mitzraim;<BR>2) Mara
(15:24) the water is bitter;<BR>3) Midbar Sin
(15:2) there is no food to eat;<BR>4) Refidim I
(17:3) there is no water to drink;<BR>5) Refidim II
(17:8) Am Yisrael is attacked by Amalek.<BR> [Note
the chiastic structure: war-water-food-water-war.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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!<BR> To appreciate the specific purpose of each
individual event, we must first consider WHY Bnei Yisrael had not performed
proper 'teshuva' in Egypt.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BREAKING SLAVE MENTALITY<BR> 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).
<BR> The strain of their prolonged bondage and the fatigue of their daily
routine had drained them of all spirituality. <BR> 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.]<BR> <BR> 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:<BR> 1) A traumatic experience - which may facilitate a sudden
change.<BR> 2) A change of daily routine - which affects instinctive
behavior. <BR> As we will see, God employs both
approaches.<BR> <BR>1) KRIYAT YAM SUF - SPLITTING OLD
TIES<BR> 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.<BR> 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.<BR> This purpose becomes clearer in light of Bnei
Yisrael's reaction to the imminent threat of the approaching Egyptian
army:<BR>"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)<BR>[See Ibn Ezra on
14:13 where he explains why Bnei Yisrael did not even consider confronting the
Egyptians in battle.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> God responds to Bnei Yisrael's complaint by
commanding them to break away from this instinctive dependence:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR>"In the
manner by which you look at Mitzraim today - do not look at them this way ever
again" (14:13).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> 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'. <BR> 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":<BR>"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). <BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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...".]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR>"...and Yisrael
recognized His great Hand.. and the people feared God and believed in God and
Moshe His servant" <BR> (Shmot
14:30-31).<BR>Then,<BR> They instinctively respond with a song of praise to
God:<BR> "Az yashir Moshe u-vnei Yisrael..." (see
15:1).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2) MARA - A DESERT SEMINAR<BR> 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).<BR> 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.]<BR> 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:<BR>"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.).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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).
<BR> 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.<BR>[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...").]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3) MIDBAR SIN - BASIC TRAINING<BR> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:
<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4) REFIDIM - PREPARING FOR HAR
SINAI<BR> 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.<BR> Once again,
God wants Bnei Yisrael to complain! <BR> 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.
<BR> 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.] <BR>
But would it not have made more sense for God to supply this dearly needed water
at Refidim, where the people are encamped!<BR>
<BR> 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. <BR> 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. <BR>
<BR> 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.]<BR> 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. <BR> In this
manner, Bnei Yisrael's total dependence on Mitzraim has now been replaced by
their total dependence on God. <BR> <BR>5) THE WAR WITH AMALEK -
LOOKING UP TO HAR SINAI<BR> 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.
<BR> 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?<BR> 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.
<BR> 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.<BR> [See Midrash in Rashi (17:11) &
Rosh Hashana 29:1.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FROM PESACH TO SHAVUOT<BR> 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.<BR> 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. <BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> shabbat
shalom,<BR> menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>=================<BR>FOR FURTHER IYUN<BR> 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 <BR>PHYSICAL<BR> 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).
<BR> 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.)<BR> 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. <BR> 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. <BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SPIRITUAL<BR> 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.
<BR> 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.
<BR> 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. <BR> 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.
<BR> 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. <BR> 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. <BR> 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.<BR> 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. <BR> 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.
<BR> 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.)
<BR> 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.</FONT></DIV>
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