After the Israelites have passed safely through the Sea of Reeds, and seen the Egyptians drowned, they sang a song of praise to G-d. The majority of that Song relates the downfall and death of the Egyptians. “I shall sing to G-d, for He is exalted above the arrogant, having hurled horse and rider into the sea… G-d is master of war… Pharaoh’s chariots and army He threw in the sea… In Your abundant grandeur you shatter Your opponents...” (Shemos 15; 1 ff.). Here it seems that G-d is praised through wreaking vengeance on His enemies.
This is in contrast to the specific prohibition against seeking revenge, “You shall not take revenge and you shall not bear a grudge...” (Vayikra 19; 18). The Talmud highly praises someone who does not seek revenge, “Those who are insulted, and don’t respond, that hear themselves being denigrated and don’t respond, who act from love, and rejoice in their suffering about them the verse states, ‘Those who love G-d are like the rising sun in its might’ (Shoftim 5; 31)” (Yoma 23a).
Furthermore, the song that the Israelites sang was forbidden to the angels to sing: After the Israelites had crossed through the Reed Sea the angels wanted to sing a song of praise of G-d. He said to them, ‘Should you sing a song while My handiwork [the Egyptians] are drowning in the sea? (Megillah 10b). It seems that the angels were expected to show compassion at the deaths of the Egyptians, despite the suffering that they caused to the Israelites. How were the Israelites themselves permitted to sing praises of G-d?
The Talmud also implies that revenge is not always a bad thing, “Rabbi Yochanan said in the name of Rabbi Shimon ben Yehotzadak, any Torah scholar who does not seek revenge and bear a grudge like a snake is not a true scholar” (Yoma 22b). Elsewhere it states, “How great is revenge, for it was written between two names of G-d, as the verse states, ‘G-d, Who seeks revenge is G-d’ (Tehillim 114; 1)” (Brachot 33a). Furthermore, the Midrash states that the revelation of G-d’s revenge that the nations witnessed at the Reed Sea brought great glory to G-d:
“Then Moshe sang...” (Shemos 15; 1). This is the meaning of the verse “Your [G-d’s] throne was established from then” (Tehillim 93; 2). Rav Berachiah stated in the name of Rabbi Abahu that even though You are eternal, but You were not seated on Your throne, and not known in Your world until Your children recited the Song of the Sea. (Shemos Rabba 23; 1).
The resolution of this apparent contradiction is that there are two kinds of revenge. The common usage of the word revenge implies something which is motivated by pride and a base desire for punishment for one’s enemies. The Talmud explains:
“What is revenge and what is bearing a grudge? A person asked to borrow their neighbour’s sickle, and was refused, then the following the day the same neighbour asks to borrow his axe. If he refuses saying, ‘Just as you wouldn’t lend to me’, this is revenge. What is bearing a grudge? A person asked to borrow their neighbour’s axe, and was refused, then the following the day the same neighbour asks to borrow an item of clothing. If he responds, ‘You may borrow it, because unlike you I do lend out my possessions’ this is bearing a grudge. (Yoma 23a).
There is also vengeance which is solely a quest for justice. Though in English the word ‘vengeance’ has a pejorative meaning, in Hebrew does not necessarily have connotations of vindictiveness. It is this type of vengeance which a Torah scholar must possess, and which was written in the Torah between two of G-d’s names.
The world was set up in a constant balance between G-d’s mercy and His strict justice. Without mercy the world would not have been able to exist for a moment, at the first sin everything would have been returned to emptiness and void. However, without justice G-d is not a G-d of truth. Therefore He must meet out justice, and reward and punishment so that fairness is preserved.
It is through G-d’s carrying out of justice that He is clearly perceived in the world. Every time that a sin goes unpunished, because of G-d’s mercy, there is an opportunity to think that there is no Judge and no justice. When the wicked are punished we see the Heavenly Judge in action.
However, only the injured party can seek this revenge. If someone else seeks revenge on their behalf it cannot be solely a quest for justice. This is why the Israelites were permitted to sing G-d’s praises, because they had suffered under the Egyptians. But the angels who had only observed their suffering were not permitted to rejoice at the downfall of the Egyptians.
We can now understand why G-d was not ‘seated on His throne’ until after the splitting of the sea. For 210 years the Egyptians had persecuted the Israelites with apparent impunity. They forgot that there was a G-d who ran the world. At the time of their punishment all the nations witnessed the fact that everyone ultimately receives their just desserts.
Showing posts with label beshalach. Show all posts
Showing posts with label beshalach. Show all posts
Thursday, January 17, 2008
Tuesday, January 15, 2008
Parshat Beshalach 2
“Az Yashir Moshe ...”, “Then Moshe sang ...”. This explains the verse “Your throne is established from then (Az)” (Tehillim 93; 2), Rabbi Berachia said in the name of Rabbi Abahu: Even though You (G-d) have existed forever, Your throne was not sat in, and You were not made known in Your world until Your children sang the song [at the Reed Sea]. Therefore the verse states “Your throne is established from then (Az)” (Shemos Rabba 23).
How did the splitting of the Reed Sea and the Jews singing the Song of the Sea make G-d’s presence in the world more known than any of the other miraculous events seen so far? The Midrash implies that this miracle was in some way quite different from that which had gone before. Singing a song in praise had never happened until this time, as expressed in the following Midrash (ibid.):
“Az Yashir Moshe ...”, “Then Moshe sang ...”. This explains the verse “Her mouth is open with knowledge, and the Torah of kindness is on her tongue” (Mishlei 31; 26). From the creation of the world until Israel sang the song at the sea we never find any person who sang G-d’s praises. Adam was created but never sang praise. G-d saved Avraham from the fiery furnace and from the kings. Similarly He saved Yitzchak from the sacrificial knife and Ya’akov from the angel and from Esav and from the inhabitants of Shechem, and none of them sang a song of praise. However when the Jews came to the Reed Sea and it split for them immediately they sang praise before G-d.
It perhaps does not make sense that no one had ever been moved to praise G-d before in spite of the miracles witnessed. Rabbi Y. Y. L. Bloch explains in Shi’urei Da’as that the essence of a song is found in a new experience, and all other songs written about a normal event will be but pale imitations of the original. So, when the Midrash says that no one had ever sung G-d’s praise until this time, it implies that until now miracles could be regarded as understandable in spite of their greatness. The splitting of the sea was something qualitatively different, and not so easily explained.
When G-d created the universe he set up systems of laws, the physical laws which have been understood and explained by scientists, and the spiritual laws which are metaphysical. The ancients had a clear understanding of the spiritual laws, as we see from the Egyptian advisors, who could also replicate many of the plagues and miracles. The Talmud (Chagiga 12a) states: “When G-d was creating the world it was continually expanding like the thread of a loom, until G-d stopped it … This is the meaning of the name Sha-dai; G-d who said “enough” to His world”. G-d is infinite, the act of creation necessitated limiting His influence (Tzimtzum) in order to make a finite world. Sha-dai is the name of G-d which connotes His role as limiting, setting rules and laws by which the world functions.
According to the spiritual laws, a righteous person deserves to have miracles performed for him or her. Avraham had demonstrated his unquestioning faith and trust in G-d, so it was not surprising that he was saved from the furnace or from the four kings. Conversely the Egyptians had harshly enslaved the Israelites, and deserved the plagues with which they were punished. To the discerning observer none of these events would be worthy of song, because they merely follow the laws which G-d set up at creation, implicit in the name Sha-dai.
However the miracles at the sea were of an entirely different nature. The Zohar (Exodus 56) states that the sea didn’t want to split. It complained that the Jews were no worthier of salvation that were the Egyptians, they were both idolaters. G-d chose to save the Israelites not based on laws of reward and punishment, but on future events, that they would eventually accept the Torah at Mount Sinai. By judging based not on the present but on the larger picture of the purpose of the world, G-d was displaying His true essence in this world, which we know as the name Y-HV-H. Only through showing His favouritism to the Jews did G-d reveal His true nature, and His larger role in world history. This is the explanation of the verses “And G-d spoke to Moshe, and said to him, ‘I am Y-HV-H. I appeared to Avraham, Yitzchak and Ya’akov by the name of G-d Sha-dai, but by my name Y-HV-H I was not known to them’” (Shemos 6; 2-3).
The Midrash, that G-d’s throne was not sat in until this time, nor was He known in the world is now clearly understood. Until this time everything could be attributed to the laws of creation, and Divine involvement with the world was concealed. But when the sea split before the Jews all of humanity witnessed and acknowledged G-d as the ruler of the world. This is why the Jews were moved to song, seeing a miracle, the like of which the world had never seen.
How did the splitting of the Reed Sea and the Jews singing the Song of the Sea make G-d’s presence in the world more known than any of the other miraculous events seen so far? The Midrash implies that this miracle was in some way quite different from that which had gone before. Singing a song in praise had never happened until this time, as expressed in the following Midrash (ibid.):
“Az Yashir Moshe ...”, “Then Moshe sang ...”. This explains the verse “Her mouth is open with knowledge, and the Torah of kindness is on her tongue” (Mishlei 31; 26). From the creation of the world until Israel sang the song at the sea we never find any person who sang G-d’s praises. Adam was created but never sang praise. G-d saved Avraham from the fiery furnace and from the kings. Similarly He saved Yitzchak from the sacrificial knife and Ya’akov from the angel and from Esav and from the inhabitants of Shechem, and none of them sang a song of praise. However when the Jews came to the Reed Sea and it split for them immediately they sang praise before G-d.
It perhaps does not make sense that no one had ever been moved to praise G-d before in spite of the miracles witnessed. Rabbi Y. Y. L. Bloch explains in Shi’urei Da’as that the essence of a song is found in a new experience, and all other songs written about a normal event will be but pale imitations of the original. So, when the Midrash says that no one had ever sung G-d’s praise until this time, it implies that until now miracles could be regarded as understandable in spite of their greatness. The splitting of the sea was something qualitatively different, and not so easily explained.
When G-d created the universe he set up systems of laws, the physical laws which have been understood and explained by scientists, and the spiritual laws which are metaphysical. The ancients had a clear understanding of the spiritual laws, as we see from the Egyptian advisors, who could also replicate many of the plagues and miracles. The Talmud (Chagiga 12a) states: “When G-d was creating the world it was continually expanding like the thread of a loom, until G-d stopped it … This is the meaning of the name Sha-dai; G-d who said “enough” to His world”. G-d is infinite, the act of creation necessitated limiting His influence (Tzimtzum) in order to make a finite world. Sha-dai is the name of G-d which connotes His role as limiting, setting rules and laws by which the world functions.
According to the spiritual laws, a righteous person deserves to have miracles performed for him or her. Avraham had demonstrated his unquestioning faith and trust in G-d, so it was not surprising that he was saved from the furnace or from the four kings. Conversely the Egyptians had harshly enslaved the Israelites, and deserved the plagues with which they were punished. To the discerning observer none of these events would be worthy of song, because they merely follow the laws which G-d set up at creation, implicit in the name Sha-dai.
However the miracles at the sea were of an entirely different nature. The Zohar (Exodus 56) states that the sea didn’t want to split. It complained that the Jews were no worthier of salvation that were the Egyptians, they were both idolaters. G-d chose to save the Israelites not based on laws of reward and punishment, but on future events, that they would eventually accept the Torah at Mount Sinai. By judging based not on the present but on the larger picture of the purpose of the world, G-d was displaying His true essence in this world, which we know as the name Y-HV-H. Only through showing His favouritism to the Jews did G-d reveal His true nature, and His larger role in world history. This is the explanation of the verses “And G-d spoke to Moshe, and said to him, ‘I am Y-HV-H. I appeared to Avraham, Yitzchak and Ya’akov by the name of G-d Sha-dai, but by my name Y-HV-H I was not known to them’” (Shemos 6; 2-3).
The Midrash, that G-d’s throne was not sat in until this time, nor was He known in the world is now clearly understood. Until this time everything could be attributed to the laws of creation, and Divine involvement with the world was concealed. But when the sea split before the Jews all of humanity witnessed and acknowledged G-d as the ruler of the world. This is why the Jews were moved to song, seeing a miracle, the like of which the world had never seen.
Sunday, January 13, 2008
Parshat Beshalach 1
The splitting of the Reed Sea was one of the most direct and open miracles in the history of the world. The Talmud relates that even the lowest person crossing through the sea saw more of the spiritual realms than the prophet Yechezkel (Ezekiel) who received one of the highest visions of G-d’s throne of Glory. The verse says “This is my G-d” (15; 2), meaning that each person was able to physically point to G-d and say “Here He is!”. Yet only a few chapters later the Torah says about these same people who have just seen G-d “That they tried G-d, saying ‘Is G-d in our midst or not?’”. How could they have forgotten in such a short space of time the miracles that G-d had performed for them?
Consider the manna. Each morning the Jews would receive their daily food from the heavens. Not only did it arrive fresh and tasty, but it was also shrink wrapped in a layer of dew to preserve the flavour. This miracle begins in today’s Torah portion (16; 4) and continues throughout the entire forty years that they remain in the desert. This was a clear miracle, perceived by every individual person in the nation. Furthermore, it also shows that G-d is constantly involved with the world, and providing for his creations.
Imagine someone who was born during those forty years in the Sinai desert. The only way he knows of getting food is by waiting for it to arrive on the doorstep each morning. To him or her, this is the way the world works. If they would have had science textbooks then, surely there would have been diagrams showing exactly how to recognise manna, and showing how it falls from the heavens. We can picture his or her shock upon entering the land of Israel after forty years. They have never known any other way of life. All of a sudden they are told that by putting seeds in the ground they can grow their own food. Yet, at first, when they experiment, all they see is that the seed disintegrates. How miraculous it must have been for them to actually see grain growing from the ground. Not only are they amazed that dirt can sustain life, but they can plant as much as they like, and have a storehouse full of food, not having to rely daily on G-d’s kindness. They can grow a variety of crops, each with a unique taste and texture, and they can actually feel that they are earning and deserving their food, rather than just receiving a handout form G-d. To this person, which is the greater miracle, bread form the heavens, or bread from the earth?
We define miracles as those occurrences which apparently defy the laws of nature. But surely those very laws themselves are no less miraculous. We become accustomed to the way in which the world works, and therefore there is a danger that we may begin to take it for granted. G-d has given us the independence to provide for ourselves, and at the same time instructs us to maintain and acknowledge our dependence upon Him for everything we have. He has given us blessings before and after everything we eat, and for many other of the pleasures of the world. “Blessed are You, G-d, King of the Universe, who sustains the entire world with His goodness.3” This is our challenge, to continually recognise G-d in the world, not only in the extraordinary, but also, and even more importantly, in the mundane.
This is the mistake that the Jews made when they first left Egypt. They acknowledged G-d as the Worker of Miracles. They saw Him at the Reed Sea, as they had seen Him in the plagues that He brought upon the Egyptians. But when there were no more overt miracles, they questioned “Is the L-rd among usor not?” They had not yet opened their eyes to realise that the greatest evidence of G-d is His presence among us, in our daily lives. They had not forgotten the miracles, and had not lessened their belief in G-d, but they couldn’t see Him with them continuously. It is up to us to constantly try to find the miracles, both overt and hidden, which G-d performs for us.
Consider the manna. Each morning the Jews would receive their daily food from the heavens. Not only did it arrive fresh and tasty, but it was also shrink wrapped in a layer of dew to preserve the flavour. This miracle begins in today’s Torah portion (16; 4) and continues throughout the entire forty years that they remain in the desert. This was a clear miracle, perceived by every individual person in the nation. Furthermore, it also shows that G-d is constantly involved with the world, and providing for his creations.
Imagine someone who was born during those forty years in the Sinai desert. The only way he knows of getting food is by waiting for it to arrive on the doorstep each morning. To him or her, this is the way the world works. If they would have had science textbooks then, surely there would have been diagrams showing exactly how to recognise manna, and showing how it falls from the heavens. We can picture his or her shock upon entering the land of Israel after forty years. They have never known any other way of life. All of a sudden they are told that by putting seeds in the ground they can grow their own food. Yet, at first, when they experiment, all they see is that the seed disintegrates. How miraculous it must have been for them to actually see grain growing from the ground. Not only are they amazed that dirt can sustain life, but they can plant as much as they like, and have a storehouse full of food, not having to rely daily on G-d’s kindness. They can grow a variety of crops, each with a unique taste and texture, and they can actually feel that they are earning and deserving their food, rather than just receiving a handout form G-d. To this person, which is the greater miracle, bread form the heavens, or bread from the earth?
We define miracles as those occurrences which apparently defy the laws of nature. But surely those very laws themselves are no less miraculous. We become accustomed to the way in which the world works, and therefore there is a danger that we may begin to take it for granted. G-d has given us the independence to provide for ourselves, and at the same time instructs us to maintain and acknowledge our dependence upon Him for everything we have. He has given us blessings before and after everything we eat, and for many other of the pleasures of the world. “Blessed are You, G-d, King of the Universe, who sustains the entire world with His goodness.3” This is our challenge, to continually recognise G-d in the world, not only in the extraordinary, but also, and even more importantly, in the mundane.
This is the mistake that the Jews made when they first left Egypt. They acknowledged G-d as the Worker of Miracles. They saw Him at the Reed Sea, as they had seen Him in the plagues that He brought upon the Egyptians. But when there were no more overt miracles, they questioned “Is the L-rd among usor not?” They had not yet opened their eyes to realise that the greatest evidence of G-d is His presence among us, in our daily lives. They had not forgotten the miracles, and had not lessened their belief in G-d, but they couldn’t see Him with them continuously. It is up to us to constantly try to find the miracles, both overt and hidden, which G-d performs for us.
Saturday, January 12, 2008
Beshalach Summary
You can read some divrei Torah from Tosefet Bracha by clicking on the link. (My translation, R' Baruch HaLevi Epstein's Divrei Torah - aka the Torah Temima)
Here is a summary of the Parsha.
When Pharaoh sends the Jews out of Egypt, G-d guides them on a long route through the wilderness in order to avoid seeing war, which might cause them to return to Egypt. G-d leads them with a pillar of cloud by day, and a pillar of fire at night. G-d instructs them to turn back towards the Reed Sea1 so that Pharaoh will think that they are lost and be tempted to pursue them.
Pharaoh and the Egyptians regret letting the Jews leave and chase after them with horses and chariots. The Jews are terrified; the Egyptians are right behind them and the sea is facing them. With no way out they complain to Moshe. G-d instructs Moshe to hold out his staff over the sea, and it splits, allowing the Jews to cross. Once they have all crossed safely , G-d again instructs Moshe to hold out his staff, and the sea returns to its normal state, drowning all the pursuing Egyptians. The Jews, led by Moshe, sing praise to G-d for all of the good that he has done for them.
They travel onward to the wilderness of Shur, walking three days without water. They arrive in Marra but the water is too bitter to drink. The Jews complain about Moshe, who prays to G-d and is told to place wood from a certain tree into the waters, which sweetens them. In Marra G-d gives them some of the 613 commandments.
They journey on to Elim, and camp by twelve springs surrounded by seventy palm trees. Next they go to the wilderness of Sin. The Jews complain about the lack of food and moan about Moshe and Aharon's leadership. G-d sends them Manna and quails, and instructs them about Shabbat. G-d instructs Aharon to take a container, place Manna in it, and keep it as an eternal reminder that He provided for them in the desert.
Again there is no water to drink, so G-d instructs Moshe to hit a rock with his staff in front of the entire nation. Water then flows from it, and this spring follows them throughout their journey in the desert.
The nation of Amalek attacks the Jews at Rephidim. Joshua leads the men in battle, and they eventually succeed in weakening Amalek. G-d instructs them to write down what Amalek did, as an eternal reminder. G-d also states that he will utterly blot out the memory of Amalek.
Here is a summary of the Parsha.
When Pharaoh sends the Jews out of Egypt, G-d guides them on a long route through the wilderness in order to avoid seeing war, which might cause them to return to Egypt. G-d leads them with a pillar of cloud by day, and a pillar of fire at night. G-d instructs them to turn back towards the Reed Sea1 so that Pharaoh will think that they are lost and be tempted to pursue them.
Pharaoh and the Egyptians regret letting the Jews leave and chase after them with horses and chariots. The Jews are terrified; the Egyptians are right behind them and the sea is facing them. With no way out they complain to Moshe. G-d instructs Moshe to hold out his staff over the sea, and it splits, allowing the Jews to cross. Once they have all crossed safely , G-d again instructs Moshe to hold out his staff, and the sea returns to its normal state, drowning all the pursuing Egyptians. The Jews, led by Moshe, sing praise to G-d for all of the good that he has done for them.
They travel onward to the wilderness of Shur, walking three days without water. They arrive in Marra but the water is too bitter to drink. The Jews complain about Moshe, who prays to G-d and is told to place wood from a certain tree into the waters, which sweetens them. In Marra G-d gives them some of the 613 commandments.
They journey on to Elim, and camp by twelve springs surrounded by seventy palm trees. Next they go to the wilderness of Sin. The Jews complain about the lack of food and moan about Moshe and Aharon's leadership. G-d sends them Manna and quails, and instructs them about Shabbat. G-d instructs Aharon to take a container, place Manna in it, and keep it as an eternal reminder that He provided for them in the desert.
Again there is no water to drink, so G-d instructs Moshe to hit a rock with his staff in front of the entire nation. Water then flows from it, and this spring follows them throughout their journey in the desert.
The nation of Amalek attacks the Jews at Rephidim. Joshua leads the men in battle, and they eventually succeed in weakening Amalek. G-d instructs them to write down what Amalek did, as an eternal reminder. G-d also states that he will utterly blot out the memory of Amalek.
Sunday, January 28, 2007
Beshalach
Rabbi Sedley's D'var Torah
REVENGE IS SWEET
After the Israelites have passed safely through the Sea of Reeds, and seen the Egyptians drowned, they sang a song of praise to G-d. The majority of that Song relates the downfall and death of the Egyptians. "I shall sing to G-d, for He is exalted above the arrogant, having hurled horse and rider into the sea; G-d is master of war; Pharaoh's chariots and army He threw in the sea; In Your abundant grandeur you shatter Your opponents..." (Exodus 15; 1 ff.). Here it seems that G-d is praised through wreaking vengeance on His enemies.
This is in contrast to the specific prohibition against seeking revenge, "You shall not take revenge and you shall not bear a grudge..." (Leviticus 19; 18). The Talmud highly praises someone who does not seek revenge, "Those who are insulted, and don't respond, that hear themselves being denigrated and don't respond, who act from love, and rejoice in their suffering about them the verse states, 'Those who love G-d are like the rising sun in its might' (Judges 5; 31)" (Yoma 23a).
Furthermore, the song that the Israelites sang was forbidden to the angels to sing: After the Israelites had crossed through the Reed Sea the angels wanted to sing a song of praise of G-d. He said to them, 'Should you sing a song while My handiwork [the Egyptians] are drowning in the sea? (Megillah 10b). It seems that the angels were expected to show compassion at the deaths of the Egyptians, despite the suffering that they caused to the Israelites. How were the Israelites themselves permitted to sing praises of G-d?
The Talmud also implies that revenge is not always a bad thing, "Rabbi Yochanan said in the name of Rabbi Shimon ben Yehotzadak, any Torah scholar who does not seek revenge and bear a grudge like a snake is not a true scholar" (Yoma 22b). Elsewhere it states, "How great is revenge, for it was written between two names of G-d, as the verse states, 'G-d, Who seeks revenge is G-d' (Psalms 114; 1)" (Brachot 33a). Furthermore, the Midrash states that the revelation of G-d's revenge that the nations witnessed at the Reed Sea brought great glory to G-d:
"Then Moshe sang..." (Exodus 15; 1). This is the meaning of the verse "Your [G-d's] throne was established from then" (Psalms 93; 1). Rav Berachiah stated in the name of Rabbi Abahu that even though You are eternal, but You were not seated on Your throne, and not known in Your world until Your children recited the Song of the Sea. (Shemos Rabba 23; 1).
The resolution of this apparent contradiction is that there are two kinds of revenge. The common usage of the word revenge implies something which is motivated by pride and a base desire for punishment for one's enemies. The Talmud explains:
"What is revenge and what is bearing a grudge? A person asked to borrow their neighbour's sickle, and was refused, then the following the day the same neighbour asks to borrow his axe. If he refuses saying, 'Just as you wouldn't lend to me', this is revenge. What is bearing a grudge? A person asked to borrow their neighbour's axe, and was refused, then the following the day the same neighbour asks to borrow an item of clothing. If he responds, 'You may borrow it, because unlike you I do lend out my possessions' this is bearing a grudge. (Yoma 23a).
There is also vengeance which is solely a quest for justice. Though in English the word 'vengeance' has a pejorative meaning, in Hebrew does not necessarily have connotations of vindictiveness. It is this type of vengeance which a Torah scholar must possess, and which was written in the Torah between two of G-d's names.
The world was set up in a constant balance between G-d's mercy and His strict justice. Without mercy the world would not have been able to exist for a moment, at the first sin everything would have been returned to emptiness and void. However, without justice G-d is not a G-d of truth. Therefore He must meet out justice, and reward and punishment so that fairness is preserved. It is through G-d's carrying out of justice that He is clearly perceived in the world. Every time that a sin goes unpunished, because of G-d's mercy, there is an opportunity to think that there is no Judge and no justice. When the wicked are punished we see the Heavenly Judge in action.
However, only the injured party can seek this revenge. If someone else seeks revenge on their behalf it cannot be solely a quest for justice. This is why the Israelites were permitted to sing G-d's praises, because they had suffered under the Egyptians. But the angels who had only observed their suffering were not permitted to rejoice at the downfall of the Egyptians.
We can now understand why G-d was not 'seated on His throne' until after the splitting of the sea. For 210 years the Egyptians had persecuted the Israelites with apparent impunity. They forgot that there was a G-d who ran the world. At the time of their punishment all the nations witnessed the fact that everyone ultimately receives their just desserts.
REVENGE IS SWEET
After the Israelites have passed safely through the Sea of Reeds, and seen the Egyptians drowned, they sang a song of praise to G-d. The majority of that Song relates the downfall and death of the Egyptians. "I shall sing to G-d, for He is exalted above the arrogant, having hurled horse and rider into the sea; G-d is master of war; Pharaoh's chariots and army He threw in the sea; In Your abundant grandeur you shatter Your opponents..." (Exodus 15; 1 ff.). Here it seems that G-d is praised through wreaking vengeance on His enemies.
This is in contrast to the specific prohibition against seeking revenge, "You shall not take revenge and you shall not bear a grudge..." (Leviticus 19; 18). The Talmud highly praises someone who does not seek revenge, "Those who are insulted, and don't respond, that hear themselves being denigrated and don't respond, who act from love, and rejoice in their suffering about them the verse states, 'Those who love G-d are like the rising sun in its might' (Judges 5; 31)" (Yoma 23a).
Furthermore, the song that the Israelites sang was forbidden to the angels to sing: After the Israelites had crossed through the Reed Sea the angels wanted to sing a song of praise of G-d. He said to them, 'Should you sing a song while My handiwork [the Egyptians] are drowning in the sea? (Megillah 10b). It seems that the angels were expected to show compassion at the deaths of the Egyptians, despite the suffering that they caused to the Israelites. How were the Israelites themselves permitted to sing praises of G-d?
The Talmud also implies that revenge is not always a bad thing, "Rabbi Yochanan said in the name of Rabbi Shimon ben Yehotzadak, any Torah scholar who does not seek revenge and bear a grudge like a snake is not a true scholar" (Yoma 22b). Elsewhere it states, "How great is revenge, for it was written between two names of G-d, as the verse states, 'G-d, Who seeks revenge is G-d' (Psalms 114; 1)" (Brachot 33a). Furthermore, the Midrash states that the revelation of G-d's revenge that the nations witnessed at the Reed Sea brought great glory to G-d:
"Then Moshe sang..." (Exodus 15; 1). This is the meaning of the verse "Your [G-d's] throne was established from then" (Psalms 93; 1). Rav Berachiah stated in the name of Rabbi Abahu that even though You are eternal, but You were not seated on Your throne, and not known in Your world until Your children recited the Song of the Sea. (Shemos Rabba 23; 1).
The resolution of this apparent contradiction is that there are two kinds of revenge. The common usage of the word revenge implies something which is motivated by pride and a base desire for punishment for one's enemies. The Talmud explains:
"What is revenge and what is bearing a grudge? A person asked to borrow their neighbour's sickle, and was refused, then the following the day the same neighbour asks to borrow his axe. If he refuses saying, 'Just as you wouldn't lend to me', this is revenge. What is bearing a grudge? A person asked to borrow their neighbour's axe, and was refused, then the following the day the same neighbour asks to borrow an item of clothing. If he responds, 'You may borrow it, because unlike you I do lend out my possessions' this is bearing a grudge. (Yoma 23a).
There is also vengeance which is solely a quest for justice. Though in English the word 'vengeance' has a pejorative meaning, in Hebrew does not necessarily have connotations of vindictiveness. It is this type of vengeance which a Torah scholar must possess, and which was written in the Torah between two of G-d's names.
The world was set up in a constant balance between G-d's mercy and His strict justice. Without mercy the world would not have been able to exist for a moment, at the first sin everything would have been returned to emptiness and void. However, without justice G-d is not a G-d of truth. Therefore He must meet out justice, and reward and punishment so that fairness is preserved. It is through G-d's carrying out of justice that He is clearly perceived in the world. Every time that a sin goes unpunished, because of G-d's mercy, there is an opportunity to think that there is no Judge and no justice. When the wicked are punished we see the Heavenly Judge in action.
However, only the injured party can seek this revenge. If someone else seeks revenge on their behalf it cannot be solely a quest for justice. This is why the Israelites were permitted to sing G-d's praises, because they had suffered under the Egyptians. But the angels who had only observed their suffering were not permitted to rejoice at the downfall of the Egyptians.
We can now understand why G-d was not 'seated on His throne' until after the splitting of the sea. For 210 years the Egyptians had persecuted the Israelites with apparent impunity. They forgot that there was a G-d who ran the world. At the time of their punishment all the nations witnessed the fact that everyone ultimately receives their just desserts.
Summary Beshalach
When Pharaoh sends the Jews out of Egypt, G-d guides them on a long route through the wilderness in order to avoid seeing war, which might cause them to return to Egypt. G-d leads them with a pillar of cloud by day, and a pillar of fire at night. G-d instructs them to turn back towards the Reed Sea1 so that Pharaoh will think that they are lost and be tempted to pursue them.
Pharaoh and the Egyptians regret letting the Jews leave and chase after them with horses and chariots. The Jews are terrified; the Egyptians are right behind them and the sea is facing them. With no way out they complain to Moshe. G-d instructs Moshe to hold out his staff over the sea, and it splits, allowing the Jews to cross. Once they have all crossed safely , G-d again instructs Moshe to hold out his staff, and the sea returns to its normal state, drowning all the pursuing Egyptians. The Jews, led by Moshe, sing praise to G-d for all of the good that he has done for them.
They travel onward to the wilderness of Shur, walking three days without water. They arrive in Marra but the water is too bitter to drink. The Jews complain about Moshe, who prays to G-d and is told to place wood from a certain tree into the waters, which sweetens them. In Marra G-d gives them some of the 613 commandments.
They journey on to Elim, and camp by twelve springs surrounded by seventy palm trees. Next they go to the wilderness of Sin. The Jews complain about the lack of food and moan about Moshe and Aharon's leadership. G-d sends them Manna and quails, and instructs them about Shabbat. G-d instructs Aharon to take a container, place Manna in it, and keep it as an eternal reminder that He provided for them in the desert. Again there is no water to drink, so G-d instructs Moshe to hit a rock with his staff in front of the entire nation. Water then flows from it, and this spring follows them throughout their journey in the desert.
The nation of Amalek attacks the Jews at Rephidim. Joshua leads the men in battle, and they eventually succeed in weakening Amalek. G-d instructs them to write down what Amalek did, as an eternal reminder. G-d also states that he will utterly blot out the memory of Amalek.
Pharaoh and the Egyptians regret letting the Jews leave and chase after them with horses and chariots. The Jews are terrified; the Egyptians are right behind them and the sea is facing them. With no way out they complain to Moshe. G-d instructs Moshe to hold out his staff over the sea, and it splits, allowing the Jews to cross. Once they have all crossed safely , G-d again instructs Moshe to hold out his staff, and the sea returns to its normal state, drowning all the pursuing Egyptians. The Jews, led by Moshe, sing praise to G-d for all of the good that he has done for them.
They travel onward to the wilderness of Shur, walking three days without water. They arrive in Marra but the water is too bitter to drink. The Jews complain about Moshe, who prays to G-d and is told to place wood from a certain tree into the waters, which sweetens them. In Marra G-d gives them some of the 613 commandments.
They journey on to Elim, and camp by twelve springs surrounded by seventy palm trees. Next they go to the wilderness of Sin. The Jews complain about the lack of food and moan about Moshe and Aharon's leadership. G-d sends them Manna and quails, and instructs them about Shabbat. G-d instructs Aharon to take a container, place Manna in it, and keep it as an eternal reminder that He provided for them in the desert. Again there is no water to drink, so G-d instructs Moshe to hit a rock with his staff in front of the entire nation. Water then flows from it, and this spring follows them throughout their journey in the desert.
The nation of Amalek attacks the Jews at Rephidim. Joshua leads the men in battle, and they eventually succeed in weakening Amalek. G-d instructs them to write down what Amalek did, as an eternal reminder. G-d also states that he will utterly blot out the memory of Amalek.
Saturday, January 27, 2007
Tosefet Bracha - Beshalach 3
“For as you have seen Egypt today, you shall not see them ever again.” (14; 13)
I have already written the following story in my book ‘Makor Baruch’. But since it relates to this verse, and since it contains a gem of Torah, and is also a story from my youth which is dear to me despite the passage of many years, I have decided to retell it here.
This is the story:
Many decades ago I spent Shabbat with my uncle (who was also my brother-in-law) the Netziv. It was Parshat Beshalach, and on Motzei Shabbat many of the wise men from the Yeshiva were sitting around the table, and I was with them. Just then a man came to the house, one of the people of the town, and came to ask my uncle a question about something that had just occurred on that day. He began to speak:
‘More than twenty years ago, after many years of partnership in business with Mr ‘A’, we had a fight. The dispute became so bitter that I took a vow that I would never look him in his face again. For all these years I have kept this vow completely. However, today this man has just passed away. I wanted to go now, on his last day on this earth, to look at him one last time and ask him for forgiveness, as is the custom. But I am afraid that I may not be permitted to do so because of my vow. This is my question. Am I permitted to look now at his face in order to ask his forgiveness?
My uncle turned to the assembled guests at the table and asked them to give their opinions on the matter. Almost all of them focussed on one point, which was that ‘had he known that this would happen he would not have made the vow’ (a phrase from the Gemara which allows the judge to nullify the vow). They discussed this at length, in all its details.
When it came my turn to give my opinion, I told them that I was amazed at their uncertainty. I told them that it was only a few hours ago that we read the solution to this problem in the Torah. And this answer is so clear that it does not leave room for any doubt or further discussion.
All of them looked at me incredulously and waited for my solution.
I explained: It has only been a few hours since we read in parshat hashavua (I have already explained that it was just after Parshat Beshalach). G-d promised us “For as you have seen Egypt today, you shall not see them again”. Later in the same parsha it states “And Israel saw Egypt dead….” We see clearly that ‘seeing’ normally applies only to live people and not to the dead.
Furthermore, perhaps you will tell me that this was only superficial ‘seeing’, glancing at the corpses. In which case this is not an answer to our question, since our questioner wishes to actually look at the face of the deceased. For this I will bring you the Midrash which tells us that each Israelite recognised the Egyptian who had persecuted him, and saw him dead. So we see that even looking properly at someone who is dead is not included in the normal usage of the word ‘to see’. Therefore the oath not to look at his partner again, only applies to during his lifetime, and not after his death.
Based on my words my uncle permitted the questioner to go and look at the deceased and ask for forgiveness. The next morning my uncle told me that he had spent the night thinking of beautiful gems hidden in the Torah, and that this insight of mine had been one of them. With great feelings of love he wished me ‘yashar kochacha’ - ‘well done’.
I have already written the following story in my book ‘Makor Baruch’. But since it relates to this verse, and since it contains a gem of Torah, and is also a story from my youth which is dear to me despite the passage of many years, I have decided to retell it here.
This is the story:
Many decades ago I spent Shabbat with my uncle (who was also my brother-in-law) the Netziv. It was Parshat Beshalach, and on Motzei Shabbat many of the wise men from the Yeshiva were sitting around the table, and I was with them. Just then a man came to the house, one of the people of the town, and came to ask my uncle a question about something that had just occurred on that day. He began to speak:
‘More than twenty years ago, after many years of partnership in business with Mr ‘A’, we had a fight. The dispute became so bitter that I took a vow that I would never look him in his face again. For all these years I have kept this vow completely. However, today this man has just passed away. I wanted to go now, on his last day on this earth, to look at him one last time and ask him for forgiveness, as is the custom. But I am afraid that I may not be permitted to do so because of my vow. This is my question. Am I permitted to look now at his face in order to ask his forgiveness?
My uncle turned to the assembled guests at the table and asked them to give their opinions on the matter. Almost all of them focussed on one point, which was that ‘had he known that this would happen he would not have made the vow’ (a phrase from the Gemara which allows the judge to nullify the vow). They discussed this at length, in all its details.
When it came my turn to give my opinion, I told them that I was amazed at their uncertainty. I told them that it was only a few hours ago that we read the solution to this problem in the Torah. And this answer is so clear that it does not leave room for any doubt or further discussion.
All of them looked at me incredulously and waited for my solution.
I explained: It has only been a few hours since we read in parshat hashavua (I have already explained that it was just after Parshat Beshalach). G-d promised us “For as you have seen Egypt today, you shall not see them again”. Later in the same parsha it states “And Israel saw Egypt dead….” We see clearly that ‘seeing’ normally applies only to live people and not to the dead.
Furthermore, perhaps you will tell me that this was only superficial ‘seeing’, glancing at the corpses. In which case this is not an answer to our question, since our questioner wishes to actually look at the face of the deceased. For this I will bring you the Midrash which tells us that each Israelite recognised the Egyptian who had persecuted him, and saw him dead. So we see that even looking properly at someone who is dead is not included in the normal usage of the word ‘to see’. Therefore the oath not to look at his partner again, only applies to during his lifetime, and not after his death.
Based on my words my uncle permitted the questioner to go and look at the deceased and ask for forgiveness. The next morning my uncle told me that he had spent the night thinking of beautiful gems hidden in the Torah, and that this insight of mine had been one of them. With great feelings of love he wished me ‘yashar kochacha’ - ‘well done’.
Tosefet Bracha - Beshalach 2
“Moshe took with him the bones of Yosef.” (13; 19)
The previous verse states that “G-d led them through the wilderness to the Sea of Reeds”, and the following verse says “they travelled from Succot”. These two verses are connected, i.e. they list the order and direction of travel. Therefore it is not easy to understand why the Torah interrupts these two verses with the fact that Moshe took Yosef’s bones with him. This should have been written later, after verse 22. Here it doesn’t seem to connect at all with what comes before or after, and appears to interrupt the flow of the narrative.
Perhaps it is possible to explain (allegorically) based on the Midrash brought on the verse in Tehillim (114; 3) “The Sea saw and fled.” What did the Sea see (that caused it to split)? – the coffin of Yosef. Therefore since the previous verse states that G-d led them towards the Sea of Reeds, the Torah comes to explain here that Moshe took Yosef’s bones in order that the Sea should split.
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“It was told to the king of Egypt that the people had fled” (14; 5)
It is hard to understand what they told the king. He himself went to Moshe and Aharon to hurry them out of Egypt. Also the rest of the Egyptians pressured B’nei Yisrael that they should leave as quickly as possible, as explained in Parshat Bo (12; 31 – 33) “Pharaoh arose in the night and called to Moshe and Aharon and said to them ‘Get up and leave, you and all of Israel’ and the Egyptians pressured the people to leave.” What suddenly awakened in Pharaoh and the Egyptians the strong regret that they had let the Israelites go?
Furthermore the phrase “that the people had fled” doesn’t seem to make sense. There is no indication in the Torah that they were fleeing or running away quickly. In fact it was just the opposite, “The Children of Israel left with a mighty hand” (verse 8). Not only were they not fleeing, but they were going determinedly and deliberately.
Even Rashi is forced to explain according to the Mechilta that Pharaoh’s intention was only to send them for three days, and when he saw that they were not returning he chased after them. But this is not the simple reading of the verses at the end of Parshat Bo. When Pharaoh told them to “Get out” it seems as though he was trying to get rid of them for good.
Perhaps we can explain that the word ‘flee’ here does not mean to run away quickly. Rather it means leaving a place before the appointed or appropriate time. We find this meaning in Parshat Vayetze (Bereishit 31; 20) “For he did not tell him that he was ‘fleeing’ (leaving’)”. In other words that Ya’akov left without Lavan’s knowledge. Similarly with Yonah we find that “he ‘fled’ from before G-d” (chapter 1). In other words he tried to leave the place of prophecy – to leave Israel. Similarly in the Talmud we find ‘a slave who ‘flees’ before his time’ (Kiddushin 16a). In all of these cases the meaning is not that they fled quickly, running, but rather that it was before the appropriate time and not according to the proper fair behaviour.
So too here, as is known, the Israelites were supposed to be enslaved for 400 years (as it says in Parshat Lech Lecha – Bereishit 15; 13) “They will enslave them and afflict them for four hundred years”. Their slavery was only shortened because of outside reasons – either because the slavery was too harsh, or because of the merit of the patriarchs, that G-d had pity on them.
Therefore it could be that Pharaoh’s advisors and magicians informed him that the Jews had only been enslaved for 210 years and not the full 400 that they deserved (this secret was only known to certain individuals from the time of Avraham, and it was made known to the magicians).
This is the meaning of ‘fled’. In other words that the Israelites were leaving before the appropriate time. According to the original decree they still had another 190 years of slavery in Egypt, and Pharaoh should have been able to keep them. These is what inspired Pharaoh to chase after the Israelites and try to bring them back, since he realised (according to this calculation) that he should still enslave them for many more years. Perhaps we can find a hint to this in the fact that the gematria of the word ‘barach’ (fled) is 210, which is the number of years that they had been in slavery.
The previous verse states that “G-d led them through the wilderness to the Sea of Reeds”, and the following verse says “they travelled from Succot”. These two verses are connected, i.e. they list the order and direction of travel. Therefore it is not easy to understand why the Torah interrupts these two verses with the fact that Moshe took Yosef’s bones with him. This should have been written later, after verse 22. Here it doesn’t seem to connect at all with what comes before or after, and appears to interrupt the flow of the narrative.
Perhaps it is possible to explain (allegorically) based on the Midrash brought on the verse in Tehillim (114; 3) “The Sea saw and fled.” What did the Sea see (that caused it to split)? – the coffin of Yosef. Therefore since the previous verse states that G-d led them towards the Sea of Reeds, the Torah comes to explain here that Moshe took Yosef’s bones in order that the Sea should split.
============================================================
“It was told to the king of Egypt that the people had fled” (14; 5)
It is hard to understand what they told the king. He himself went to Moshe and Aharon to hurry them out of Egypt. Also the rest of the Egyptians pressured B’nei Yisrael that they should leave as quickly as possible, as explained in Parshat Bo (12; 31 – 33) “Pharaoh arose in the night and called to Moshe and Aharon and said to them ‘Get up and leave, you and all of Israel’ and the Egyptians pressured the people to leave.” What suddenly awakened in Pharaoh and the Egyptians the strong regret that they had let the Israelites go?
Furthermore the phrase “that the people had fled” doesn’t seem to make sense. There is no indication in the Torah that they were fleeing or running away quickly. In fact it was just the opposite, “The Children of Israel left with a mighty hand” (verse 8). Not only were they not fleeing, but they were going determinedly and deliberately.
Even Rashi is forced to explain according to the Mechilta that Pharaoh’s intention was only to send them for three days, and when he saw that they were not returning he chased after them. But this is not the simple reading of the verses at the end of Parshat Bo. When Pharaoh told them to “Get out” it seems as though he was trying to get rid of them for good.
Perhaps we can explain that the word ‘flee’ here does not mean to run away quickly. Rather it means leaving a place before the appointed or appropriate time. We find this meaning in Parshat Vayetze (Bereishit 31; 20) “For he did not tell him that he was ‘fleeing’ (leaving’)”. In other words that Ya’akov left without Lavan’s knowledge. Similarly with Yonah we find that “he ‘fled’ from before G-d” (chapter 1). In other words he tried to leave the place of prophecy – to leave Israel. Similarly in the Talmud we find ‘a slave who ‘flees’ before his time’ (Kiddushin 16a). In all of these cases the meaning is not that they fled quickly, running, but rather that it was before the appropriate time and not according to the proper fair behaviour.
So too here, as is known, the Israelites were supposed to be enslaved for 400 years (as it says in Parshat Lech Lecha – Bereishit 15; 13) “They will enslave them and afflict them for four hundred years”. Their slavery was only shortened because of outside reasons – either because the slavery was too harsh, or because of the merit of the patriarchs, that G-d had pity on them.
Therefore it could be that Pharaoh’s advisors and magicians informed him that the Jews had only been enslaved for 210 years and not the full 400 that they deserved (this secret was only known to certain individuals from the time of Avraham, and it was made known to the magicians).
This is the meaning of ‘fled’. In other words that the Israelites were leaving before the appropriate time. According to the original decree they still had another 190 years of slavery in Egypt, and Pharaoh should have been able to keep them. These is what inspired Pharaoh to chase after the Israelites and try to bring them back, since he realised (according to this calculation) that he should still enslave them for many more years. Perhaps we can find a hint to this in the fact that the gematria of the word ‘barach’ (fled) is 210, which is the number of years that they had been in slavery.
Tosefet Bracha - Beshalach 1
Tosefet Bracha – R’ Baruch HaLevi Epstein
Translated by David Sedley
“And it was when Pharaoh sent the people” (13; 17)
In the Midrash Rabba it states:
“And it was, when Pharaoh sent out the people...”
Was it Pharaoh who sent them? It was G-d who sent them! As the verse states (Bamidbar 23; 22) “G-d brought them out of Egypt”. Rather ‘sent’ in this context means ‘accompanied’.
This Midrash is unbelievable! When the Midrash wants to prove that it was G-d who brought Israel out of Egypt could it find no other source than Bilaam? The whole Torah (from Shemot onwards), and the Prophets are full of quotes that it was G-d who took us out of Egypt. Almost every single parsha attests to this, both in the words of G-d and in the words of Moshe. Why did the Midrash leave all of those holy, trustworthy sources and had to search for this principle in the words of Bilaam! Is this not incredible?
I am amazed that none of the commentaries discuss this, and they all read it without question.
If this proof (that it was G-d who took us out of Egypt) would have been directed at the non-Jewish nations, in order that they should know, perhaps we could have explained that the Midrash wanted to bring a proof from a non-Jewish source (i.e. Bilaam). This would be saying that even their non-Jewish prophet accepts that G-d brought us out of Egypt. However this whole Midrash is clearly directed at Israel and for Israel, in order that we should understand the language of the Torah. It is explaining why the Torah used the word ‘when he sent’ and what it means. The Midrash is bothered as to why the Torah seems to make the Exodus from Egypt dependent on Pharaoh. The verse should have said ‘when G-d brought us out of Egypt’, or like the language of Tehillim “When Israel came out of Egypt” (114; 1). If so, why do we need the proof from Bilaam?
I have thought about this, and found one possible explanation based on something that appears many times in the Tanach and in Aggadata. This is that the word ‘Am’ (people) usually applies to people on the lowest level. This explains the phrase ‘Hamon Am’ (multitude of people – average person). There are many places in Tanach that show this, like in parshat Shelach (Bamidbar 13; 28) “The people that dwells in this land is powerful” and in Yishiahu (49; 1) “The people who are going in darkness” and in Yeremiah (8; 5) “Why is this rebellious people…” and in Tehillim (95; 10) “And errant hearted people are they” and in Iyov (12; 2) “Truly you are people” (meaning that they are unlearned and average). Also in the Midrash (Parshat Balak 20) ‘Every place that it says “Am” it is derogatory language. Rashi also explains based on this in Parshat Beha’alotecha on the verse “And the people were like complainers” (Bamidbar 11; 1) – the word ‘Am’ means wicked people. Also the normal word for unlearned people is ‘Am HaAretz’.
The root of the word ‘Am’ is ‘Amam’, meaning ‘dark (in colour), as Onkelos translates “The plague became darker” (Vayikra 13; 5) as “Amema Nagaah”. Aslo in Yechezkel (31; 8) “Even cedars could not obscure it (Amamuhu)”, or in the Talmud (Pesachim 27b) “Glowing coals” – meaning that they are about to become extinguished. We find similar language in Eicha (4; 1) “How did the gold become dimmed (yu’am)”, meaning that it has lost its shine.
Since most people are dim and their spirit and talents are ‘dark’, therefore they are called ‘am’. (The exception is when it is used with another word to describe holiness, for example “The people of G-d” or “A holy people”.)
It is known that the phrase used to describe the ‘Am’ in Egypt is ‘Erev Rav’. We see this in the Zohar (Parshat Ki Tissa) on the verse “The people (Am) saw that Moshe delayed” (32; 1) – ‘Who are the ‘Am’? The Erev Rav. It is explained in the Midrashim that there were people in Egypt who did not want to leave and they were forced by G-d to leave.
Look also in the Parsha there (Ki Tissa) on the verse “These are your gods Israel”, and “Go down because your people have sinned” (32; 8).
All of the statements of the Torah and the prophets that it was G-d who took the Israelites out of Egypt are only directed at the Children of Israel, who believe in G-d and observe the Mitzvot. Therefore it does not apply to the Erev Rav who abandon G-d and desecrate the Mitzvot.
But when Bilaam said “G-d brought them out of Egypt” he was speaking to Balak, who had said “Behold a people (Am) have left from Egypt” (Bamidbar 22; 5), “Go and curse this people (Am) for me” (verse 6). To this Bilaam responded that even the ‘people’, the Am did not leave on their own but only because “G-d brought them out of Egypt”.
According to this we can explain why the Midrash brings the proof from Bilaam. That G-d brought out the Am is only shown from there, and not from any of the other sources which refer to the Israelites. Since the verse here “When Pharaoh sent the people (Am)” and not the Israelites, the Midrash is correct in questioning that it was not Pharaoh who sent them but G-d. For this it needed to bring the proof from Bilaam.
Translated by David Sedley
“And it was when Pharaoh sent the people” (13; 17)
In the Midrash Rabba it states:
“And it was, when Pharaoh sent out the people...”
Was it Pharaoh who sent them? It was G-d who sent them! As the verse states (Bamidbar 23; 22) “G-d brought them out of Egypt”. Rather ‘sent’ in this context means ‘accompanied’.
This Midrash is unbelievable! When the Midrash wants to prove that it was G-d who brought Israel out of Egypt could it find no other source than Bilaam? The whole Torah (from Shemot onwards), and the Prophets are full of quotes that it was G-d who took us out of Egypt. Almost every single parsha attests to this, both in the words of G-d and in the words of Moshe. Why did the Midrash leave all of those holy, trustworthy sources and had to search for this principle in the words of Bilaam! Is this not incredible?
I am amazed that none of the commentaries discuss this, and they all read it without question.
If this proof (that it was G-d who took us out of Egypt) would have been directed at the non-Jewish nations, in order that they should know, perhaps we could have explained that the Midrash wanted to bring a proof from a non-Jewish source (i.e. Bilaam). This would be saying that even their non-Jewish prophet accepts that G-d brought us out of Egypt. However this whole Midrash is clearly directed at Israel and for Israel, in order that we should understand the language of the Torah. It is explaining why the Torah used the word ‘when he sent’ and what it means. The Midrash is bothered as to why the Torah seems to make the Exodus from Egypt dependent on Pharaoh. The verse should have said ‘when G-d brought us out of Egypt’, or like the language of Tehillim “When Israel came out of Egypt” (114; 1). If so, why do we need the proof from Bilaam?
I have thought about this, and found one possible explanation based on something that appears many times in the Tanach and in Aggadata. This is that the word ‘Am’ (people) usually applies to people on the lowest level. This explains the phrase ‘Hamon Am’ (multitude of people – average person). There are many places in Tanach that show this, like in parshat Shelach (Bamidbar 13; 28) “The people that dwells in this land is powerful” and in Yishiahu (49; 1) “The people who are going in darkness” and in Yeremiah (8; 5) “Why is this rebellious people…” and in Tehillim (95; 10) “And errant hearted people are they” and in Iyov (12; 2) “Truly you are people” (meaning that they are unlearned and average). Also in the Midrash (Parshat Balak 20) ‘Every place that it says “Am” it is derogatory language. Rashi also explains based on this in Parshat Beha’alotecha on the verse “And the people were like complainers” (Bamidbar 11; 1) – the word ‘Am’ means wicked people. Also the normal word for unlearned people is ‘Am HaAretz’.
The root of the word ‘Am’ is ‘Amam’, meaning ‘dark (in colour), as Onkelos translates “The plague became darker” (Vayikra 13; 5) as “Amema Nagaah”. Aslo in Yechezkel (31; 8) “Even cedars could not obscure it (Amamuhu)”, or in the Talmud (Pesachim 27b) “Glowing coals” – meaning that they are about to become extinguished. We find similar language in Eicha (4; 1) “How did the gold become dimmed (yu’am)”, meaning that it has lost its shine.
Since most people are dim and their spirit and talents are ‘dark’, therefore they are called ‘am’. (The exception is when it is used with another word to describe holiness, for example “The people of G-d” or “A holy people”.)
It is known that the phrase used to describe the ‘Am’ in Egypt is ‘Erev Rav’. We see this in the Zohar (Parshat Ki Tissa) on the verse “The people (Am) saw that Moshe delayed” (32; 1) – ‘Who are the ‘Am’? The Erev Rav. It is explained in the Midrashim that there were people in Egypt who did not want to leave and they were forced by G-d to leave.
Look also in the Parsha there (Ki Tissa) on the verse “These are your gods Israel”, and “Go down because your people have sinned” (32; 8).
All of the statements of the Torah and the prophets that it was G-d who took the Israelites out of Egypt are only directed at the Children of Israel, who believe in G-d and observe the Mitzvot. Therefore it does not apply to the Erev Rav who abandon G-d and desecrate the Mitzvot.
But when Bilaam said “G-d brought them out of Egypt” he was speaking to Balak, who had said “Behold a people (Am) have left from Egypt” (Bamidbar 22; 5), “Go and curse this people (Am) for me” (verse 6). To this Bilaam responded that even the ‘people’, the Am did not leave on their own but only because “G-d brought them out of Egypt”.
According to this we can explain why the Midrash brings the proof from Bilaam. That G-d brought out the Am is only shown from there, and not from any of the other sources which refer to the Israelites. Since the verse here “When Pharaoh sent the people (Am)” and not the Israelites, the Midrash is correct in questioning that it was not Pharaoh who sent them but G-d. For this it needed to bring the proof from Bilaam.
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