This week’s parasha, Parashat Beshalach, describes the final steps of the liberation of the Jewish People from Egypt.
In last week’s parasha, the Torah describes b’nei yisrael leaving Egypt. After destroying the Egyptian firstborns, Hashem guided b’nei yisrael out of Egypt – leaving Ra’amses on the way to Sukkot. The Torah then inexplicably leaves aside the exodus story and introduces a series of commandments – specifically, the mitzvot of Pesach, tefilin, and redeeming the first born. The Torah resumes the exodus story in the beginning of our parasha. Why does the Torah interrupt the exodus story with the presentation of specific mitzvot?
In resuming the exodus story, the Torah writes: vayasev Elokim et ha’am derecho yam suf; vachamushim alu b’nei yisrael me’eretz mitzrayim – And Hashem took the nation the long way, the way of the desert to the Reed Sea; and the children of Israel brought arms up from the land of Egypt. (Shemot 13:18)
The Midrash is puzzled by the Torah’s inclusion, at this time, of the fact that the children of Israel were armed; instead of earlier in the exodus story. The Midrash notes that the ideal place to record this fact would seem to be at the beginning of the story – when the Jews first left Ra’amses (Egypt) and traveled to Sukkot (Shemot 12:37). Why does the Torah mention b’nei yisrael’s weapons at this point in the story?
To answer this question, let us consider the Torah’s use of a peculiar word, vayasev – within this story. Rashi adopts the simple translation, “and He took them the long way,” coming from the word sibev – to go around. However, the Midrash offers an alternate translation and suggests that this word comes from the word yesev – to eat in a leisurely manner (the word used by our sages for eating at the Pesach seder, haseba, also comes from this root). Now, in Sukkot, b’nei yisrael ate in a leisurely manner.
Based on the understanding of the Midrash, b’nei yisrael had a complete change of mindset. When the Jewish People first left Egypt they had been fearful of the desert ahead of them and Paroh behind them. Now, in Sukkot, they were free of these insecurities. Whereas, b’nei yisrael had had no time to let their dough rise when they first left Egypt, now they had time for a relaxing meal. Whereas, when they first left Egypt, b’nei yisrael would have been too overwhelmed with fear to use weapons, now they were prepared for battle.
What caused this change in b’nei yisrael’s mindset? Perhaps, the shift in the mindset of b’nei yisrael came from their reaction to their experience on the road from Ra’amses to Sukkot. At Sukkot, Hashem revealed mitzvot to b’nei yisrael. At Sukkot, the Jewish People became secure in their relationship with Hashem and in their knowledge of the truth of His revelation. They became Jews with a mission and a purpose. They became a nation ready for battle.
The Jewish People experienced this transformation through learning these mitzvot. For our generation, as well, Torah learning enables us to forge a relationship with Hashem through developing an understanding of His ways and His creations. Through Torah learning, we refine our understanding of our purpose as Jews and we gain the tools to pursue our nation’s mission.
In last week’s parasha, the Torah describes b’nei yisrael leaving Egypt. After destroying the Egyptian firstborns, Hashem guided b’nei yisrael out of Egypt – leaving Ra’amses on the way to Sukkot. The Torah then inexplicably leaves aside the exodus story and introduces a series of commandments – specifically, the mitzvot of Pesach, tefilin, and redeeming the first born. The Torah resumes the exodus story in the beginning of our parasha. Why does the Torah interrupt the exodus story with the presentation of specific mitzvot?
In resuming the exodus story, the Torah writes: vayasev Elokim et ha’am derecho yam suf; vachamushim alu b’nei yisrael me’eretz mitzrayim – And Hashem took the nation the long way, the way of the desert to the Reed Sea; and the children of Israel brought arms up from the land of Egypt. (Shemot 13:18)
The Midrash is puzzled by the Torah’s inclusion, at this time, of the fact that the children of Israel were armed; instead of earlier in the exodus story. The Midrash notes that the ideal place to record this fact would seem to be at the beginning of the story – when the Jews first left Ra’amses (Egypt) and traveled to Sukkot (Shemot 12:37). Why does the Torah mention b’nei yisrael’s weapons at this point in the story?
To answer this question, let us consider the Torah’s use of a peculiar word, vayasev – within this story. Rashi adopts the simple translation, “and He took them the long way,” coming from the word sibev – to go around. However, the Midrash offers an alternate translation and suggests that this word comes from the word yesev – to eat in a leisurely manner (the word used by our sages for eating at the Pesach seder, haseba, also comes from this root). Now, in Sukkot, b’nei yisrael ate in a leisurely manner.
Based on the understanding of the Midrash, b’nei yisrael had a complete change of mindset. When the Jewish People first left Egypt they had been fearful of the desert ahead of them and Paroh behind them. Now, in Sukkot, they were free of these insecurities. Whereas, b’nei yisrael had had no time to let their dough rise when they first left Egypt, now they had time for a relaxing meal. Whereas, when they first left Egypt, b’nei yisrael would have been too overwhelmed with fear to use weapons, now they were prepared for battle.
What caused this change in b’nei yisrael’s mindset? Perhaps, the shift in the mindset of b’nei yisrael came from their reaction to their experience on the road from Ra’amses to Sukkot. At Sukkot, Hashem revealed mitzvot to b’nei yisrael. At Sukkot, the Jewish People became secure in their relationship with Hashem and in their knowledge of the truth of His revelation. They became Jews with a mission and a purpose. They became a nation ready for battle.
The Jewish People experienced this transformation through learning these mitzvot. For our generation, as well, Torah learning enables us to forge a relationship with Hashem through developing an understanding of His ways and His creations. Through Torah learning, we refine our understanding of our purpose as Jews and we gain the tools to pursue our nation’s mission.
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