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<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>*************************************************************************</span></font></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>THE TANACH STUDY
CENTER www.tanach.org<o:p></o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>In
Memory of Rabbi Abraham Leibtag<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>Shiurim in Chumash
& Navi by Menachem Leibtag<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>*************************************************************************<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>PARSHAT
BESHALACH - A Desert Seminar<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt;font-weight:bold;
font-style:italic'><o:p> </o:p></span></font></i></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt;font-weight:bold;
font-style:italic'>ALL ON THE WAY TO HAR SINAI<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal align=center style='margin-left:85.0pt;text-align:center;
text-indent:17.0pt'><font size=1 face=Arial><span style='font-size:8.0pt'>[revised
5769]<o:p></o:p></span></font></p>
<p class=MsoNormal align=center style='margin-left:85.0pt;text-align:center;
text-indent:17.0pt'><font size=1 face=Arial><span style='font-size:8.0pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Did something go wrong, or were all of these events
part of God's original 'plan'?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Furthermore, if these 'tests of faith' were
indeed part of a divine 'plan' - did God really expect for Bnei Yisrael not to
complain?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> <b><span style='font-weight:bold'> <o:p></o:p></span></b></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>INTRODUCTION - THREE DAYS OR SEVEN
WEEKS?<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>Hence, it only makes sense that Bnei
Yisrael would expect to travel directly from Egypt to Eretz Canaan. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>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).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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
six weeks do they finally arrive at Har Sinai. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>A SECOND CHANCE<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'> </span></font></b><span
style='letter-spacing:-.15pt'>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 promise Avraham's offspring salvation from a future
oppressor; rather God was ‘planting the seeds’ of a people that
were to become His model nation - to make His Name known to all nations. <o:p></o:p></span></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>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 ‘model
nation’. After receiving and studying those laws, the nation would be
'spiritually' ready to inherit the Promised Land.<o:p></o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'> </span></font></b><span
style='letter-spacing:-.15pt'>For this very reason, God found it necessary to
first call upon<b><span style='font-weight:bold'> </span></b>Bnei Yisrael to
perform 'teshuva' [repentance] even <b><span style='font-weight:bold'>before</span></b>
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.)<o:p></o:p></span></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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!<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>THE NEW PLAN<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> The following table lists the key events that
take place during Bnei Yisrael's journey from Egypt to Har Sinai:<o:p></o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'> LOCATION EVENT<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>1) Yam Suf (14:11) Am Yisrael is <b><span
style='font-weight:bold'>attacked</span></b> by Mitzraim;<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>2) Mara (15:24) the <b><span
style='font-weight:bold'>water</span></b> is bitter;<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>3) Midbar Sin (15:2) there is no <b><span
style='font-weight:bold'>food</span></b> to eat;<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>4) Refidim I (17:3) there is no <b><span
style='font-weight:bold'>water</span></b> to drink;<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>5) Refidim II (17:8) Am Yisrael is <b><span
style='font-weight:bold'>attacked</span></b> by Amalek.<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-indent:-28.8pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'>
[Note the chiastic structure: war-water-food-water-war.] <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-indent:-28.8pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Despite the distinctive nature of each of these
events, we will show how and why God <i><span style='font-style:italic'>intentionally</span></i>
initiates these incidents in order to catalyze Bnei Yisrael's spiritual growth,
to 'train' them to become His Nation!<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> To appreciate the specific purpose of each
individual event, we must first consider WHY Bnei Yisrael had not performed
proper 'teshuva' in Egypt.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>BREAKING SLAVE MENTALITY<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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 did not listen to God's original call
because of their 'crushed spirits and hard labor': "v'e-<b><span
style='font-weight:bold'>lo sham'u</span></b> el Moshe, mi-kotzer <b><span
style='font-weight:bold'>ruach</span></b> u-me<b><span style='font-weight:bold'>avoda
kasha</span></b>" (see 6:9). <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> The strain of their prolonged bondage and the
fatigue of their daily routine had drained them of all spirituality. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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
for a discussion of this topic.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:64.8pt;text-indent:-64.8pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'> 1) A
traumatic experience - which may facilitate a sudden change.<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:64.8pt;text-indent:-64.8pt'><font size=1
face=Arial><span style='font-size:8.5pt;letter-spacing:-.15pt'> 2) A change
of daily routine - which affects instinctive behavior. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> As we will see, God employs both approaches.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> <o:p></o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>1) KRIYAT YAM SUF - SPLITTING OLD TIES<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>This purpose becomes clearer in
light of Bnei Yisrael's reaction to the imminent threat of the approaching
Egyptian army:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"And they complained to
Moshe saying... What have you done to us by taking us out of Egypt? Is this
not the very thing <b><span style='font-weight:bold'>we</span></b> <b><span
style='font-weight:bold'>told you in Egypt</span></b>: Let us be and <b><span
style='font-weight:bold'>we will serve the Egyptians</span></b>, for it is
better for us to <b><span style='font-weight:bold'>serve</span></b> the
Egyptians than die in the desert?!" (14:11-12)<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:31.2pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[See Ibn Ezra on 14:13 where he
explains why Bnei Yisrael did not even consider confronting the Egyptians in
battle.]<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:31.2pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> God responds to Bnei Yisrael's complaint by
commanding them to ‘break away’ from this instinctive dependence:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"Do not fear, stand upright
and watch God's salvation... for the manner in which you see Mitzraim today -
you will <b><span style='font-weight:bold'>never see them again</span></b>"
["<b><span style='font-weight:bold'>lo tosifu</span></b> lir'otam od ad
olam"] (14:13).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Although God's reassurance appears to be a <b><span
style='font-weight:bold'>promise</span></b>, for some reason Chazal interpret
this statement as a <b><span style='font-weight:bold'>commandment</span></b>!
According to Ramban (14:13), Chazal interpret this pasuk as follows:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"In the manner by which you
look at Mitzraim today - <b><span style='font-weight:bold'>do not look at them
this way ever again</span></b>" (14:13).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> God here does <b><span style='font-weight:bold'>not</span></b>
promise His nation that they will never face an Egyptian army again. Rather,
He <b><span style='font-weight:bold'>commands</span></b> them to 'never again'
look to Egypt for their salvation. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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 <b><span style='font-weight:bold'>lo
shama'ta </span></b>be-kol Hashem..."). Their condition will deteriorate
to such an extent, the Torah warns, that they will actually <b><span
style='font-weight:bold'>hope</span></b> that someone will 'purchase them as
slaves'. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> To emphasize this point, note how the end of
that Tochacha employs a phrase very similar to the phrase used to describe
God's command before "kriyat Yam Suf":<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"And God will return you to
Egypt in ships, in the manner that I told you: <b><span style='font-weight:
bold'>'lo tosif od lir'otah</span></b>" [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). <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:28.8pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[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 their ‘state of mind’ as they are
exiled to Egypt inside of those crowded ships.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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! In the
slave-market, their only hope for survival would be for an Egyptian to buy them
(to become his slave); otherwise they will starve to death. [See also Devarim
17:16 & Yeshayahu 31:1-3 to support this interpretation of <b><span
style='font-weight:bold'>"lo tosifu li'rotam..."</span></b>.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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 arrive at the 'proper' conclusion:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"...and Yisrael recognized
His great Hand.. and the people <b><span style='font-weight:bold'>feared God </span></b>and
<b><span style='font-weight:bold'>believed</span></b> in God and Moshe His
servant" <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> (Shmot
14:30-31).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'>Then,<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> They instinctively respond with a song of praise
to God:<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> "Az yashir Moshe u-vnei
Yisrael..." (see 15:1).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>2) MARA - A DESERT SEMINAR<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Certainly God realized that the people could not
survive without water, nonetheless He led them to a location <i><span
style='font-style:italic'>without</span></i> water - <b><span style='font-weight:
bold'>in order </span></b>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.]<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>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:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"And He said - im <b><span
style='font-weight:bold'>shamoa tishma </span></b>le-kol Hashem Elokecha -
Should you <b><span style='font-weight:bold'>listen </span></b>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.).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Note how Bnei Yisrael's acceptance of this offer
can 'cure' their original 'attitude problem' reflected by "<b><span
style='font-weight:bold'>ve-lo sham'u</span></b> <b><span style='font-weight:
bold'>el Moshe</span></b>..." (see 6:9, and our shiur on Parshat Va'era).
<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>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.<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[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...").]<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>A ‘MODEL CAMP’ FOR A ‘MODEL
NATION’<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> At their next camp-site, at Eilim (see15:27),
God gives Am Yisrael a short 'rest' - as there is plenty of water and food. But
note how they ‘just so happen’ to find <b><span style='font-weight:
bold'>twelve</span></b> springs and <b><span style='font-weight:bold'>seventy</span></b>
palm trees! <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> The ‘twelve springs’ obviously
reflect the twelve Tribes. [Recall the twelve monuments erected at Har Sinai
to represent Am Yisrael when they accept the covenant in Shmot 24:4-7.] We
posit as well that the seventy palm trees represent the ‘seventy
nations’. Just as the spring provides ‘water’ – so the
trees can bear their best fruit; so too when Bnei Yisrael will become a nation
properly keeping God’s Laws, the other nations can learn form this
‘model’ and thus reach their fullest potential.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>After this educational
‘time out’, Bnei Yisrael arrive in Midbar Sin, where God creates
yet another crisis.<o:p></o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>3) MIDBAR SIN - BASIC TRAINING<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"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).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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 <b><span style='font-weight:bold'>daily routine </span></b>that
hopefully will slowly change their instinctive behavior.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"And He tormented you and
starved you, then gave you 'manna' to eat<b><span style='font-weight:bold'>...
in order to teach you </span></b>that man does not live on bread alone, rather,
man lives by whatever God commands" (Devarim 8:3).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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: <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>"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 <b><span style='font-weight:bold'>anasenu </span></b>(=
'nisayon') <b><span style='font-weight:bold'>- in order that I may test them</span></b>,
to see whether or not they <b><span style='font-weight:bold'>will follow my
instructions</span></b>..." (16:4).<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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 <b><span style='font-weight:bold'>nisa</span></b> et
Avraham..." /see Breishit 22:1] - not to find out <b><span
style='font-weight:bold'>if</span></b> he is worthy, but rather <b><span
style='font-weight:bold'>to make </span></b>him worthy.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> The manna served a similar purpose. God is not
testing Bnei Yisrael to find out IF they will obey Him, rather He is <b><span
style='font-weight:bold'>training</span></b> them in order that they learn HOW
to obey Him.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>4) REFIDIM - PREPARING FOR HAR SINAI<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Once again, God <b><span style='font-weight:
bold'>wants</span></b> Bnei Yisrael to complain! <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>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 <b><span style='font-weight:bold'>travel</span></b>
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.] <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>But would it not have made more
sense for God to supply this dearly needed water at Refidim, where the people
are encamped!<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>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. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>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. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'> <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>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 <b><span style='font-weight:
bold'>new source </span></b>of water. [For proof that hitting the rock created
a gushing river flowing down the mountain - see Devarim 9:21.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> This initial encounter with Mount Sinai –
where it becomes the source for their physical existence, sets the stage for
Matan Torah, when Har Sinai will become the source for their spiritual
existence. Not only has heaven replaced earth as the source of bread (the
manna food), but now Har Sinai has replaced the Nile as their constant source
of water. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>In this manner, Bnei Yisrael's
total dependence on Mitzraim has now been replaced by their total dependence on
God. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> <o:p></o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>5) THE WAR WITH AMALEK - LOOKING UP TO
HAR SINAI<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>In contrast to passive nature of Bnei
Yisrael's participation in battle against the Egyptian army – when God split
the Red Sea, here Bnei Yisrael do the fighting themselves. But to assure that
the people 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?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>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.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt;letter-spacing:-.15pt'>[See Midrash in Rashi (17:11)
& Rosh Hashana 29:1.]<o:p></o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>FROM PESACH TO SHAVUOT<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> 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. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> Each year, after we thank God for our freedom
from slavery, we prepare ourselves for seven weeks - to become worthy of, and
to be thankful for - our receiving of the Torah.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> shabbat
shalom,<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'> menachem<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>=================<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
letter-spacing:-.15pt;font-weight:bold'>FOR FURTHER IYUN<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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 </span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>PHYSICAL<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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).
</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.)</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>SPIRITUAL<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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 <i><span style='font-style:italic'>Studies</span></i>
on this parsha, 1.) </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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.</span></font></p>
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