Our Perasha opens with the final victory and retribution over Pharoah and the Egyptian empire. The persasha ends however with what appears to be a marginal victory over what the Torah represents as an eternal and ongoing nemesis – Amalek. Those very same Egyptians, who hurled innocent babies into the sea were themselves drowned in those very same raging waters. This reckoning represents the ultimate manifestation of – ????? ???? – Divine Providence – measure for measure.

I suggest that Perashat Beshalach from beginning to end represents a paradigm for us of life’s challenges; challenges that marked our birth as a people over 3000 years ago and that continues to reflect our status as God’s chosen free-willed creatures; both on a national and personal basis.

The Rabbis of the midrash, sensitive to the nuances of the text, noted the metaphor between the exodus of the Israelites from Egypt with birth of a baby. The nation suffered the pains of pregnancy through the hardships of slavery in Egypt. The climax of birth witnesses the nation violently expelled from its host. With the crossing through the midst of the sea , the nascent nation represents the passage of the child through the birth canal , accompanied by blood (the Egyptians drowning) and exhilaration – with ???? ???.

Upon their exodus from Egypt the newly born nation is “a babe in the desert.” The text points out that G-d takes them on a circuitous path away from the Philistines, lest they upon seeing an armed enemy seek to return to Egypt. Much as a newborn child, they are helpless- totally dependent. With the splitting of the sea marking their miraculous salvation the people emerge into the dry dessert.

After 3 days of travelling in the desert the parched people cry out for water. They could not drink from the waters of Bitterness” “Marah.” The text, in a unusual terminology tells us – “?????? ? ??” – not ??????. It is this special tree that G-d instructs , not shows Moses to throw into the water – turning the bitter water – sweet. Apparently this tree had a characteristic to neutralize the brackish water , rendering it potable. Following this incident the people travel to Elim, where they camp by “twelve springs of water and seventy date palms.” So far we have the very natural needs of a mass of people, met by what appear to be very natural solutions.

Exactly one month after the exodus the people arrive to the wilderness of sin where they cry out for fear of hunger. Moses is told that the nation will be sustained from “heaven-sent food,” “??? ?? ?????.” Indeed in a miraculous manner the manna is sent daily – six times per week, with a double portion on Friday , for it does not fall on the Sabbath. In a direct manifestation of G-d’s presence the nation is supported during its sojourn in the desert. In the formative and developmental phase of the young nation G-d’s providence must sometimes be direct.

Near the close of the perasha once again we find the people in the Sinai dessert , now camped at Rephidim, and thirsty for water. Moses is instructed to take the Elders and travel (app. 10 miles – Ramban 17:5) to the rock at Horeb. From there Moshe is told to strike the rock from which water flows down to the people.

Our perasha ends with a battle against a formidable foe; one that is not easily vanquished. Amalek attacks the weak and aged at the same Rephidim , where the nation is parched – thirsty.

I suggest the Torah is teaching us a very powerful lesson concerning G-d’s Providence through these “stories” of what occurred to the nation immediately after the exodus? This lesson is also highlighted by the the various formulations of the verb “ ?-?-? “ translated “ to test “ or “to try “ in our perasha.
It occurs five times.
1″ ????? ?? ? ?????? ? ?? ????? ?? ???? ?????? ???? ?? ?? ?? ?? ??? ???? ”
15:25
2″ ????? ? ?? ??? ???? ????? ??? ??? ?? ?????……. ???? ????? ???? ?????? ?? ?? ” 16:4
3″ ???? ??? ?? ??? ????? ??? ??? ??? ????? ????? ??? ??? ?? ?????? ???? ?? ????? ?? ? ” 2 : 17
4- “????? ?? ????? ???? ??? ?????? ?? ??? ??? ????? ??? ????? ?? ? ????? ??? ? ?????? ?? ???. ” 17:7
5- “???? ??? ???? ????? ??? ? ???. ” 17:16

We, as a nation then, and as individuals, were birthed through circumstances beyond our control. We come into the world, as infants – ill prepared to deal with the realities of life. Our people, a collection of rag-tag tribal slaves, are expelled from a well known, bleak but nevertheless familiar reality ,into an unknown arid wilderness. They have no choice but to cling unto Moses and Aaron, for every need and whim. Their constant cries for water and food are understandable – and our G-d does not hold them accountable for their complaints at this point of their development. (This is a stark contrast to those similar incidents in the Book of Bemidbar, whereby G-d holds a more mature nation to task for its lack of faith in G-d’s watchfulness.)

In the first usage of the verb , Moses is instructed, using the verb vayorehu to cast a “tree” into the bitter waters – rendering them sweet. The metaphor is profound. Moses, and the people are taught that a specific tree acts as a natural sweetener to the bitter waters. At the same time the verb used represents the Torah as divine elixir to life – the “Tree of Life.” It represents a panacea.

“If you obey God your Lord and do what is upright in His eyes , carefully heeding all His commandments and keeping His decrees, then I will not strike you with any of the sicknesses that I brought on Egypt. I am God who heals you. ” (Exodus 17:26)

The second usage of the verb ??? with the phenomena of the mann heavenly bread – represents Divine sustenance in a miraculous manner. That nourishment would fall from heaven , exactly as needed, for 6 days , and not on Shabbat , represents a supernatural level of Providence. It is only Gods inscrutable wisdom that can ordain what appears to be a natural solution to our needs versus what at times seems to us totally miraculous and awesome. The lesson is the same ; God’s Providence is with us.

As we mature as a nation, and as individuals, the message is that we need to take responsibility for our actions, and know, that being the freely willed creatures that we are, it is up to us to either follow – or reject – Gods Directives – as presented to us through the Torah and guided by the 12 tribal Princes and 70 Elders of the Sanhedrin. This is the exquisite metaphor of the sustenance of the People at Elima, with the twelve springs and seventy date palms.

The 3rd and 4th usage of the verb ??? teach us a profound lesson. At the very same time where we appreciate Gods watchful presence, we must also understand that it is not for us to test His benificense. One month after the exodus, once again the People suffer thirst and cry out . Moses is told to take the Elders and travel to Horeb , some distance away, and there strike the rock from which water flows back to the People. Strikingly , this rock is at the very same place from which the life saving Torah would soon be revealed – to Moses , the Elders and the entire People. The solution to lifes challenges, lifes tribulations, life’s deprivations , lies in trust of God , and in his Instruction -the Torah.

With the closing episode of our perasha , the confrontation with Amalek, we learn that the initial travels and tribulations of the people represent but isolated moments in the saga of life. Those very same challenges to our trust , to our confidence in God , appear to us as Amalek. They strike at us when our faith waivers. It is an ongoing and eternal battle. Joshua succeeds to weaken Amalek; however the struggle is ongoing . Moses , upon Joshua’s success, builds an altar and calls it ? ??? . This very same altar built by Moses is our proclamation – loud –clear – and eternal that indeed God is our Savior/flag.

Shabbat shalom
Joseph Haddad