Pharaoh drew near, and the children of Israel lifted up their eyes, 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

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

for three days in the desert but did not find water. They came to Marah, but they could not drink water from Marah

(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

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

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"

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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