Exodus 13:17-17:16 Judges 4:4-5:31 (Judges 5:1-5:31)
Sometimes I find myself just trying to relate all the events of each week's parsha in my own words. In the case of parshat B'shalah the archetype is so strong that it needs little esoteric analysis. The title B'shalah is from the root "to send". Pharaoh 'sends' the Israelites from Egypt. Carrying the bones of Joseph out of Egypt with them they camp by the Sea of Reeds. That is 'the Sea of Reeds' not often mistranslated 'Red Sea.'
There are several views in our commentaries as to what the Yam Suf is. It may have been the Gulf of Suez, which branches up from what is today called the Red Sea. Others identify it with the large delta at the mouth of the Nile in the North of Egypt; interestingly, in ancient Egyptian, the swampy Delta districts were called "sufi."
Sources:
"The Living Torah" by Rabbi A. Kaplan, Exodus 10:19, 13:18
Artscroll Chumash Stone Edition, Exodus 13:18
13:21 states "and the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night." This avatar, which is sometimes considered and angel is present in most of the Torah; all through the years in the wilderness.
It isn't long before the Israelites are in danger.
14:4 "I will harden Pharaoh's heart, and he shall follow after them; and I will get Me honor upon Pharaoh, and upon all his host; and the Egyptians shall know that I am the LORD."
14:7 "I will get Me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen."
Famously,
14:21 "And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided"
What follows of course is one of the most famous events in world history and literature as 14:19-31 describes the breath taking and violent action wherein the Egyptians are destroyed by G*d beneath the crashing of the waters of the sea.
An essay I read mentioned that in (Talmud, Tractate Sotah 36b) it is taught: "Nachshon ben Aminadav [of the tribe of Judah] plunged with his tribe after him into the waves of the sea. For this reason, Judah was granted dominion in Israel."
After these events comes the Shirat Hayam, Song of the Sea. (15:1-21) These verses relate the Israelites, led by Moses praise H’’m. “Who is like unto thee..”, "Mi komocha..." Moshe’s sister Miriam then leads a celebratory dance.
This song ties to the haftorah (Judges 4:4-5:31) in which the judge and prophetess Deborah sings a victory song after a battle.
In 15:22-27, Suffering from thirst, the Israelites camp at Marah. They cannot drink from the bitter waters. The waters are sweetened when G*d commands Moshe to throw a 'certain' wood in the water, "Vayorehu Hashem etz" (15:25)
Chapter 16 is concerned with the giving of the manna specifically that it disappeared each day except the sixth when it was collected as double portion to be stored for Sabbath. The Israelites were in a sense taught Shabbat by the manna. The commandments not to leave the manna over till the next day or collect it on Shabbat are given in 16:19-27.
Again there are rebellious and fearful sentiments among the people over water. This time G*d allows Moshe to bring water from a rock 17:6.
The parsha ends with a battle against Amalek 17:8:-14. Moshe requires the help of Aaron and Hur to keep his hands raised ensuring they will prevail. Joshua leads the Israelite warriors.
Esoteric analysis may not be needful but a little homiletic is always fun. I take away from B'shalah that everything we have is manna. A great deal is revealed by contrasting the undeniable miracle of the Sea of Reeds with the fear and panic of the Israelites over physical necessities. After having direct experience of G*d delivering them they still immediately become contentious and expect more aid. In the lesson of the manna they cannot store for the next day, we are taught that the Torah feeds the soul each day. Our accomplishments are nothing. It matters not if we live (eat/drink) if when we don't recognize our purpose. This realization, though one of many interpretations, is at the heart of my own personal religious commitment.
This struggle is an archetype because it reflects the constant struggle in all of us at each moment to recognize there is something greater than our existence. Moreover, it expresses that psychologically each moment we leave one state and enter another. Such a representation of the human soul in the actions of a society is, when the giving of law follows, a profound expression of our human condition. Moreover, this event in the way it has shaped our world, is more important than any demonstrable historical event. A world without Israel is truly difficult to imagine. A world without transformation is impossible. A world without G*d is a meaningless chaos in which nothing has value. Thanks be to G*d for his compassion.
No comments:
Post a Comment