[Par-reg] for Parshat Beshalach

Wed Jan 23 06:41:40 EST 2013

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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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