[Par-reg.w] 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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