Parshat Beshalach - Tu BiShevat

Pharaoh drew near, and the children of Israel lifted up their eyes, and behold! the Egyptians were advancing after them. They were very frightened, and the children of Israel cried out to the Lord.

 

And behold! the Egyptians were advancing [nosei'a] after them - Nosim [the plural form] is not written here, but rather nosei'a [the singular form]. This tells us that they all formed squadrons marching as one man; from here the kings learned to govern over several groups.

(Mekhilta DeRabbi Yishmael Beshalah - Massekhta YaYehi 2)

 

They were very frightened, and the children of Israel cried out to the Lord. They said to Moses, Is it because there are no graves in Egypt that you have taken us to die in the wilderness? It does not appear logical that people who are crying out to God to help them should at the same time protest against the deliverance He performed for them and say that it would have been better if He had not saved them! The correct interpretation therefore is that there were conflicting groups and Scripture relates what all of them did. Thus, it narrates that one group cried out to God [for help] and another denied His prophet and did not acknowledge the deliverance done for them. They said it would have been better for them had He not saved them. It is with reference to this group that it is written, They were rebellious at the sea, even at the Red Sea (Psalms 106:7). This is why Scripture here repeats the very same term, the children of Israel, [saying: and the children of Israel lifted up their eyes...], and the children of Israel cried out to the Lord. It thus indicates that it was the better ones among the people that cried out to God; the remainder rebelled against His word. This is why Scripture says afterward, And the people feared the Lord; and they believed in the Lord and in His servant Moses (verse 31). It does not say, "and Israel feared the Lord, and they believed," but instead it says the people, for the term the children of Israel signifies the outstanding ones, while the people is a name for the multitude. Similarly, the verse, and the people murmured (15:24) [clearly indicates the usage of the term people in Scripture]. Our Rabbis have also mentioned it: "And the people began to commit harlotry (Bamidbar 25:1). Wherever it says the people, it is an expression of reproach, and wherever it says Israel, it is one of praise" (Bamidbar Rabbah 20:23).

(RaMBaN ad loc, based on Chavel translation)

 

Trees and Song, Sweetness and Torah

Esti Melamed

 

The parasha reaches its climax - which is also the climax of the entire process of redemption whose description takes up the first part of the book of Shemot - with the Song of the Sea: Shirat HaYam. It is a song full of loftiness, majesty, the forces of nature, and high points of faith and gratitude. It was created in response to a wondrous and unique revelation of the Divine Presence. How painful, yet also unsurprising, that none of this left an enduring impression on the hearts of the people. Immediately upon completing the Song, the Torah goes on to relate the following story:

Moses led Israel away from the Red Sea, and they went out into the desert of Shur; they walked for three days in the desert but did not find water. They came to Marah, but they could not drink water from Marah because it was bitter; therefore, it was named Marah. The people complained against Moses, saying, What shall we drink? So he cried out to the Lord, and the Lord showed him a tree, which he cast into the water, and the water became sweet. There He gave them a statute and an ordinance, and there He tested them. (Shemot 15:22-25)

Marching through the dry wilderness, the bitterness of water and soul, the thirst and exhaustion - all of these form a striking contrast to the tremendous quantities of water so vividly described in the Song just a few moments earlier. Nevertheless, from the bitter came forth sweetness, and the tree thrown into the water by Moses sweetened it and even brought a miniature "giving of the Torah" in its wake: There He gave them a statute and an ordinance.

Some of the Sages and later biblical commentators read this story literally; they even attempted to identify the miraculous tree. Others read the story symbolically. The Mekhilta already presents us with an array of opinions:

And the Lord showed him a tree. R. Yehoshua says: It was a willow tree. R. Eliezer HaModa'i says: It was an olive tree... R. Yehoshua ben Karha says: It was ivy. R. Shimon bar Yohai says: He showed him a teaching of the Torah. For it really says: And the Lord taught him [vayorehu] a tree. It is not written here: And he showed him [vayarehu] but: And He taught him [vayorehu], just as in the passage: And he taught me [vayoreni] and said unto me (Proverbs 4;4) [That is to say, the conjugation of the verb indicates that this goes beyond mere seeing to include instruction and study]... The allegorists say: He showed him words of the Torah, which is likened to a tree, as it is said: It is a tree of life to those who take hold of it (Proverbs 3:18). (Mekhilta DeRabbi Yishmael, Beshalah, Massekhta DeVayisa, 1, based on Lauterbach translation)

The sweetening tree can symbolize the Torah, or, to put it differently, it symbolizes the element of vitality, enthusiasm, and invigoration that almost dried up during the previous three days. The precious water easily takes on symbolic significance, even giving rise to a halakha:

they walked for three days in the desert but did not find water... The allegorists say: They did not find words of Torah which are likened to water. And whence do we know that they are likened to water? For it says: Ho! All who thirst, go to water (Isaiah 51:1). Having been removed from words of Torah for three days, they rebelled; therefore, the prophets and elders instituted that they should read from the Torah on the Sabbath, on Monday, and on Thursday. (ibid)

Many sages were certain that the story, even if it did take place in the literal, actual world, was principally concerned with the spiritual and psychological dimension. It appears that the distress described in the story and the manner of its relief are to be understood figuratively.

The story we are considering offers a striking example of the phenomenon of "the day after." The splitting of the Red Sea and the Song of the Sea were undoubtedly a high-point in our history; following such a highpoint decline seems inevitable. The return to everyday reality can be difficult and painful. As wonderful as it was, the Song of the Sea was not sufficient to leave a lasting impression on the hearts of those who sang and their audience. It did transform them and empower them to contend with the reality awaiting them and to take upon themselves a statute and an ordinance. Moses, their leader and educator, shouldered the responsibility to bring about that transformation - not through a thrilling revelation, but rather via a deep and protracted educational process. The nature of the change, which transforms bitterness into sweetness, seems linked to the tree involved and its characteristics.

The tree will not stand strong without roots deep in the soil, and it will not stand tall without a constant upwards aspiration. It is solidly and patiently planted in its place, constantly renewing itself and growing, always giving fruit. The good gardener knows how to care for his trees, paying close attention to the individual qualities and rate of growth of each tree while taking care to support and strengthen them, prune superfluous branches, and keep away pests. In order to cultivate a tree as a "tree of life" one requires patience, wisdom, love, and, of course, a lot of water. The combination of tree and water allows for growth and the production of sweet fruit.

Moses set out with the people on their great journey, during which they would become freemen and receive the Torah. At the end of the journey they will arrive at the Promised Land, where they will become planters of trees and devote themselves to the settlement of the world. The ability to sing is essential for this process. Song grants one the strength and inspiration to rise above the prosaic, above grey everydayness and also - quite differently - above the everyday observance of statutes and ordinances by the faithful. Song has a unique power which allows it to touch the deepest reaches of the soul and to inscribe itself on memories and hearts. It was no accident that Moses used song to complete both the Torah and his long relationship with Israel. Regarding that song God said, this song will bear witness before him, for it will not be forgotten from the mouth of their offspring (Devarim 31:21). Israel also sang after spending forty years in the wilderness. This time - in contrast to the Song of the Sea - it was a song born of long term closeness to God and the recognition of God's enduring kindness; it sprang from within, not from the depths of the Red Sea, but from the depths of the soul. It was not accidental that it was also a song relating to water: Then Israel sang this song: "'Ascend, O well,' sing to it! (Bamidbar 2:17). This song is much shorter than the Song of the Sea and also less well known and festive. It is, however, the fruit of the Israelites' growth during their trek - and that is its strength. The water in this later song is completely different from the rushing waters of the sea. This song speaks of water from the well which accompanied Israel through all their travels, and the song emerges from those travels.

Earlier I mentioned the simple and immediate identification of water with the Torah. If we now combine all four elements - the tree, the water, the song, and the Torah - we will be able to say that in order to make the Torah into song, in order to sweeten the water, it is necessary to bring the tree's special qualities to song: continuity and growth and a deep connection between past, present, and future. Perhaps the Sages' dictum from the Yerushalmi (Rosh Hashanah 1:5) should be mentioned in this context. Explaining why the 15^th of Shevat is considered to be the New Year for trees, they state: "Up until then the trees lived from last year's water; from there on in they live from the next year's water." Torah which combines vitality and inspiration from both past and future allows for the true flourishing of those who study it.

In recent generations, and especially in our present generation, we have witnessed a growing phenomenon of the sweetening of the Torah and the transformation of Torah into song. This process is based upon the understanding that in order to make Torah grow, to spread its branches, and to give forth its waters, Torah must be brought close to the soul and to the heart. Every student must be helped to find the sources of his or her own flourishing in Torah study and observance. Each person's own individual tree must be planted on the infinite waters, and thus give rise to new sweetness, a new song of redemption.

Esti Melamed devotes her time to motherhood and editing.

 

Miriam's Prophethood

And Miriam the Prophetess.. .took But where do we find that Miriam prophesied? It is merely this: Miriam said to her father, "You are destined to beget a son who will arise and save Israel from the hands of the Egyptians." Immediately, There went a man of the house of Levi and took a wife...and the woman conceived and bore a son... And when she could no longer hide him, etc. (Shemot 2:1-3). Then her father reproached her. He said to her: "Miriam! What of your prediction?" But she still held on to her prophecy, as it is said: And his sister stood afar off, to know what would be done to him (verse 4). For the expression standing suggests the presence of the Holy Spirit, as in the passage: I saw the Lord standing beside the altar (Amos 9:1). And it also says: And the Lord came and stood (I Samuel 3:10). And it also says: Call Joshua and stand, etc. (Devarim 31:14).

Afar off The expression afar off [merahok] everywhere suggests the presence of the Holy Spirit, as in the passage: From afar [merahok] the Lord appeared to me (Jeremiah 31:2).

To know "Knowledge" [de'ah] everywhere suggests the presence of the Holy Spirit, as in the passage: For the earth shall be full of the knowledge of the Lord (Isaiah 11:9). And it also says: For the earth shall be filled with the knowledge of the Lord, as waters cover the sea (Habakkuk 2:14).

What would be done to him The expression "doing" [asiyyah] suggests the presence of the Holy Spirit, as it is said: For the Lord will do nothing, but He reveals His counsel unto His servants, the prophets (Amos 3:7).

The sister of Aaron But not the sister of both Moses and Aaron? Why then does it say: the sister of Aaron? It is merely because Aaron was devoted with his whole soul to his sister that she is called his sister.

(Mekhilta DeRabbi Yishmael, Beshalah, Massekhta DeShira, 10, based on Lauterbach translation)

 

Therefore it says, and all the women came out after her, for the prophecy began with Miriam and all the women went out following in her footsteps on that occasion, for all of them achieved prophecy. And since the Divine Presence does not rest upon someone if not out of joy, and women bear the suffering of childbirth, therefore she took the drum in her hand, and all the women came out after her with drums and dancing in order that the Divine Presence rest on them when they were in a state of joyfulness.

(Kli Yakar Shemot 15:20)

 

I will utterly obliterate the keeping up of the remembrance of Amalek

The remembrance of Amalek - It is not Amalek who is so pernicious for the moral future of mankind but the remembrance of Amalek, the glorifying of the memory of Amalek that is the danger. As long as the annals of humanity cover the memory of the heroes of the sword with glory, as long as those that throttle and murder the happiness of mankind are not buried in oblivion, so long will each successive generation look up in worship to these "great ones" of violence and force, and their memory will awaken the desire to emulate these heroes, and acquire equal glory by equal violence and force. Only when the divine laws of morals have become the sole criterion as to the worth of the greatest and smallest of men, and no longer in inverse proportion but in direct proportion to greatness and power do the demands of morality grow, and the greater and more powerful a man is, the less any lapse in the laws of morality is excused, then, and only then will the reign of Amalek cease for ever in the world. That this is the final goal of God's management and direction of the history of the world is expressed here after the first weakening of Amalek, I will utterly obliterate the keeping up of the remembrance of Amalek as far as the heavens reach. So also in Psalms 9:7, the thought is poignantly expressed, that only with the doing away with the remembrance of devastations and conquests will the perpetrators of those deeds disappear, their remembrance is lost.

(Rabbi S.R. Hirsch on Shemot 17:14, Levi translation)

 

He Planted In Us Eternal Life: A Proper Ordering of Preferences

Rabban Zakai ben Gamliel would say: If you have a sapling in your hand, and they tell you: "Behold, the Messiah [has arrived]!" - first plant the sapling, and then go out to receive him.

(Avot DeRabbi Natan, b version, 31)

 

Rabbi Shmuel taught in the name of Rabbi Yehudah: If someone tells you when the redemption will come, do not believe him, as it is written, for it is a day of vengeance in My heart (Isaiah 63:4). My heart did not reveal it to My mouth, to whom shall My mouth reveal it?

Rabbi Brekhiah and Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: I have given you three indications of [the location of] Moses' grave, for it says, he buried him [1] in the valley [2] in the land of Moab, [3] near Beit-peor (Devarim 34: 6), but even so, no one knows his burial place to this day (loc. cit.). If no mortal can come to know that for which I have given several indications, how much more so is the End [hidden from you], for it is said: for these words are secret and sealed to the time of the end (Daniel 11: 9).

(Midrash Tehillim 9)

 

But those who fool themselves and say that they will stand in their place until the Messiah arrives in the West country (Morocco), and then they will go forth to Jerusalem - I do not know how they will avoid this sh'mad [religious persecution and campaign of forced conversion]. They transgress [against the Torah] and cause others to sin. The prophet, may peace be upon him, said of their ilk: They offer healing offhand for the wounds of My poor people, saying, "All is well, all is well," when nothing is well (Jeremiah 8: 11). For there is no set hour for the Messiah's arrival on which we can depend, and say that it is near or far. And the obligation to fulfill the commandments does not depend on the Messiah's arrival - rather, we are [simply] required to occupy ourselves with Torah and commandments, and to try to fulfill them perfectly. And after we do what we are required to do, if God grants us or our grandchildren to see the Messiah - that will be even better. And if not - we have lost nothing, but rather gained by performing our obligations.

(From RaMBaM's Iggeret Hashmad, pg. 66 in the RaMBaM La'Am edition of Iggrot HaRaMBaM.)

 

 

 

 

 

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