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EXODUS XIV, 28 against it; and the Lord overthrew Ihe Egyptians in the midst of the sea. 28. And the waters returned, and covered the chariots, and the horsemen, even all the host of Pharaoh that went in after them into the sea; there remained not so much as one of them. 29. But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. 30. Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore. 31. And Israel saw the great work which the Lord did upon the Egyptians, and the people feared the Lord ; and they believed in the Lord, and in His servant Moses. ■

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Chapter XV

Cap. XV.

1. Then sang Moses and the children of Israel this song unto the Lord, and spoke, saying:

IB

I will sing unto the Lord, for He is

highly exalted; The horse and his rider hath He thrown into the sea.

Gehinnom and, when heathen tyrants enter, he

greets them with the words: 'Why have ye not profited by my example?' 29. dry land.

Dry ground.

30. the LORD saved Israel It was not a victory in which a feeling of pride or self-exaltation could enter. Unlike any other nation that has thrown off the yoke of slavery, neither Israel nor its leader claimed any merit of glory for the victory. In the Haggadah shel Pesach, the story of the Redemption is told without any reference to the Leader. Once only, indirectly in a quota tion, does the name Moses occur at all in the whole Seder Service!

Egyptians dead upon the sea-shore. The fact that the Egyptians had to perish mars the com

pleteness of Israel's victory. 'When the Egyptian hosts were' drowning in the Red Sea,' say the Rabbis, 'the angels in heaven were about to break forth into songs of jubilation. But the Holy One, blessed be He, silenced them with the words, "My creatures are perishing, and ye are ready to sing!" * In the same spirit, a medieval rabbi explained why a drop of wine is poured out of the wine-cup on Seder eve at the mention of each of the plagues that were inflicted on the Egyptians. Israel's cup of joy, he said, cannot be full if Israel's triumph involves suffering even to its enemies.

31. the great work.

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passage through the Red Sea, must have been reckoned by all who participated in them as a direct act of God. Moses was thereby authenti

cated in the eyes of his people' (Kittel)'.

Their

new-born faith in God, and their witnessing of His marvellous help, led to' the wonderful out burst of song in the next chapter. Whenever Israel has faith in God and in the Divine Mission of Moses, Israel sings. Chapter XV.

The Song at the Red Sea

1-21. This Song, notable for poetic fire, vivid imagery and quick movement, gives remarkable expression to the mingled horror, triumph and gratitude that the hosts of Israel had lived through during the fateful hours when they were in sight of Pharaoh's pursuing hosts. In Jewish literature it is spoken of as the Song, HTtf, and the Sabbath on .which it is read in the Synagogue as TITV T\2V.

1. Moses and the children of Israel. Moses composed the Song,-and the Israelites joined their Leader in praising God. From v. 20 and 21, it appears that there was musical accompaniment, with male and female choruses. It is probably the oldest song of national triumph extant. unto the LORD. In His honour. for He is highly exalted. Or, 'for He hath triumphed gloriously.' the horse and his rider hath He thrown into the

sea. In four Heb. words is the complete ruin of

lit. 'the great hand', i.e.

power, achievement.

believed in the LORD, and in His servant Moses.

'An experience such as the Exodus, and the

the military power of Egypt described. 'Its chariots and horses, the mainstay of its strength, are, by Divine might, cast irretrievably into the sea' (Driver).

270

ro

EXODUS XV, 2

toahfi 2

2. The Lord is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father's God, and I will exalt Him. 3. The Lord is a man of war, The Lord is His name.

JTtT

4. Pharaoh's chariots and his host hath He cast into the sea,

And his chosen captains are sunk in the Red Sea.

5. The deeps cover them—

They went down into the depths like a stone.

6. Thy right hand, O Lord, glorious in power,' Thy right hand, O Lord, dasheth in pieces the enemy.

7. And in the greatness of Thine excel lency Thou overthrowest them that rise up against Thee;

Thou sendest forth Thy wrath, it con-

sumeth them as stubble.

9. The enemy said:

8. And with the blast of Thy nostrils the

4I will pursue, I will overtake, I will

waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.

My lust shall be satisfied upon them; I will draw my sword, my hand shall

divide the spoil;

destroy them.'

the LORD is His name. Tor He has wrought justice' (Rashbam); see note on vi, 3.

2. the LORD. Heb. Yah, the shortened form of the Tetragrammaton, as in Hallelujah (lit. 'praise ye Yah').

4. his chosen captains,

my strength and song. He is the source of my

strength arid the theme of my song.

and He is become my salvation, lit. 'and He is become to me a salvation', i.e. the source of deliverance.

this is my God. Who has saved me. The redeemed at the Red Sea had a unique realization of the Presence and of the present help of God, The Rabbis say, 'A maidservant at the Red Sea had a more vivid and vitalizing experience of '

5. cover them. lit. 'are covering them/ The Heb. verb is in the imperfect tense, and graphically describes the event as if taking place before the eyes of the singers.

the Divine than many a prophet.'

and I will glorify Him. The rendering, 'I will prepare him an habitation' (AV), follows Onkelos and the Rabbis, who translate, 'I shall build Thee a sanctuary.'

my father's God. The continuity of worship among the children of the Patriarchs is emphasized here. The God of tradition has justified Himself by redeeming Israel. The promises made to the forefathers have now been fulfilled. 4My father's God' stands here for 4the

W

lit. 'the choice of his

captains', i.e. the flower of his warriors.

God of my fathers'; see m, 6.

6. Thy right hand., i.e. the power of God. 7. excellency. Better, majesty.

8. blast of Thy nostrils. Is .the poetical version of xiv, 22-23. Used figuratively for the wind. stood upright as a heap, See xiv, 23. The fine poetic image is sustained throughout the verse. The effect of the wind was to pile up the waters into a wall-like formation.

9. / will pursue, I will overtake, I will divide

the spoil. A magnificent specimen of Hebrew poetry. The short crisp words express the eager

ness of the exultant foe, and his assurance of complete victory.

3. the LORD is a man of war. God has fought

the battle of His persecuted children and over

my lust. lit. 'my soul', which in Heb. psy chology is the seat of desire, here for vengeance and plunder.

thrown the cruel oppressor. 271

EXODUS XV, 10 10. Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters.

11. Who is like unto Thee, O Lord, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?

12.

Thou

stretchedst

out

Thy

right

hand— The earth swallowed them.

13. Thou in Thy love has led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.

14. The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia.

15.

Then

were

the

chiefs

of

16. Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O Lord, Till the people pass over that Thou hast

Edom

affrighted;

The mighty men of Moab, trembling taketh hold upon them;

All the inhabitants of Canaan are melted

gotten.

away.

nr*,:i': v. 13. nn:*? 'r v. 11.

11. glorious in holi?tess. Exalted in the majesty of holiness,, which is the essential distinguishing attribute of the God of Israel. fearful in praises. Or, 'revered in praises,' i.e. praiseworthy acts; inspiring awe by the mighty deeds for which His people are to praise Him.

12. Thou stretchedst out Thy right hand. As a man puts forth his hand to indicate his will to his servants (Luzzatto).

13. Thou in Thy love. God at the same time shows his abounding love to those who had been persecuted by the Egyptians. hast led. Better, leadest. The verbs pf this and the following verses are, according to the sense, futures. In v. 16 the text itself passes over into the future tense. Thou hast guided. Better, thou guidest them, gently as a shepherd leads his flock. The following part of the Song describes in prophetic images the providence of God for the Israelites, shielding them till they have overcome the dangers of the desert, conquered the nations of Canaan, and erected the sanctuary on Zion' (Kalisch)..

Thy holy habitation. Mount Sinai, on which God's glory abode when Moses received the Torah (Ibn Ezra); or the Temple on Mount Moriah. Rashbam considers that Canaan is 272

meant here,

as

it is

sometimes

called

'the

habitation of God'; see Ps. cxxxii, 13.

14. peoples have heard. The story of God's miracles on behalf of Israel. The defeat of the Egyptians would be a source of terror'to the heathens who hear the report; see Josh, n; 9-11. they tremble, lit. 'are trembling'. The poet

sees the nations trembling at the approach of God's people (Luzzatto). pangs. As of childbirth. Philistia. See xiii, 17.

15. chiefs of Edom affrighted. Edom embraced the ranges of Mount Seir on either side of the Arabah, the depression which runs southward from the Dead Sea to the head of the Gulf of Akabah.

'

mighty men- of Moab.

'

Moab was the. high

tableland east of the Dead Sea and the southern most section of the Jordan.

are melted away. fig. for, 'are helpless through terror and despair'; cf. Josh, n, 9, 24. 16. terror and dread falleth upon them. Or, Met terror and dread fall upon them ... let them be still as a stone' (Septuagint). of Thine arm. Of Thy power. pass over. On their way to Canaan. hast gotten, lit. 'hast purchased'; God acquired

Israel by redeeming them from the power of Pharaoh.

EXODUS XV, 17 17. Thou bringest them in, and plantest them in the mountain of Thine in heritance, The place, O Lord, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.

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18. The Lord shall reign for ever and ever.

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19. For the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and the Lord brought back the waters of the sea upon them; but the children of

at

Israel walked on dry land in the midst of

:

p sirftl zh kheai tana

the sea. II 20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her

with timbrels and with dances.

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Sing ye to the Lord, for He is highly exalted:

The horse and his rider hath He thrown into the sea.

If 22. And Moses led Israel onward from the Red Sea, and they went out into the wilder ness of Shur; and they went three days in r.ri:i': v. 21.

17. Thou bringest them in. The final goal of Israels triumphant progress was to be the land of Canaan, promised to the forefathers. mountain of Thine inheritance, i.e. Canaan, and thus spoken of owing to the mountainous character of many of its most important parts;

cf. Deut. in, 25; Is. xi, 9; Ps. lxxviii, 54 (with allusion to this passage).

the sanctuary.

Mount Moriah is probably

referred to here.

have established.

To stand firm;

see Ps.

XLvm, 9.

sister of Aaron. Miriam being more closely associated with Aaron than with Moses; see Num. xii, 1 f. went out after her. She led the women in the praise of God. dances. Seen Sam. vi, 14 and Ps. cxlix, 3. In the East, dancing was, and is, part of the language of religion. 21. sang unto them. i.e. answered as a chorus; see 1 Sam. xvni, 7. Miriam sang, and the women responded (Luzzatto).

18. the LORD shall reign for ever and ever. The Song closes, not with the conquest of material domains, but with the promise of the Kingdom

of God. This is the climax. The redemption from Egypt was to be followed by the Revelation on Mount Sinai, when God's Kingdom on earth was inaugurated. That Kingdom is eternal.

19. This verse does not belong to the Song. It is a summary of the great event culminating in the Song of victory, and forms the transition to the following narrative. for the horses of Pharaoh.

It is better to com

The Journey to Sinai

22-27. Israel -at Marah and Elim.

22. led Israel onward,

the wilderness of Shur. The district of the N.E. frontier of Egypt, see Gen. xvi, 7 and xxv, 18. Along the coast of the Gulf of Suez is a strip of level country: the northern part is called the

wilderness of Shur; the southern, the wilderness of Sin.

The station where Moses and the Israelites

halted after their passage of the Red Sea is believed by the Arabs to be Ayun Musa, 4the springs of Moses,' 9 miles below Suez, on the

Mendelssohn).

20. the prophetess.

lit. 'made Israel to

journey'.

bine this and the following verse; thus, when the horses of Pharaoh went in... but the children of Israel walked on dry land in the midst of the sea, Miriam the prophetess ... took (Rashi,

Judg. iv, 4.

nri:i 'p v. 17. nri:- "2 v. 16.

east side of the Gulf, and H miles from the coast. three days. About 45 miles would thus be covered by a caravan, travelling with baggage.

See Num. xn, 2, and cf. 273

rbvi

EXODUS XV, 23 the wilderness, and found no water. 23. And when they came to Marah, they could not drink of the waters of Marah, for they were bitter. Therefore the name of it was called xMarah. 24. And the people mur mured against Moses, saying: 'What shall we drink?' 25. And he cried unto the Lord ; and the Lord showed him a tree, and he

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cast it into the waters, and the waters were made sweet. There He made for them a

statute and an ordinance, and there He proved them; 26. and He said: 'If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all- His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the Lord that healeth thee.'* lv ■•" v aU 27. And they came to Elim, where were

26

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twelve springs of water, and three score and ten palm-trees; and they encamped there by the waters.

16

Chapter XVI

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their departing out of the land of Egypt. 2. And the whole congregation of the children of Israel murmured against Moses

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1 That is, Bitterness.

23. Marah. Has been identified by some with Bir Huwara, about 47 miles S.E. of Ayun Musa,

and 7 miles from the coast, on the usual route to Mt. Sinai. Others identify Marah with 4Ain Naba* (also called el-Churkudeh), a fountain with a considerable supply of* brackish wafer, about 10 miles S.E. of Suez, and 50 miles from Lake Timsah.

25. the LORD showed him a tree. There are certain shrubs" that sweeten bitter water.

a statute and an ordinance. The moral and social basis of the Hebrew Law is here taught the people in connection with the sweetening of the bitter waters. God set before them the fundamental principle of implicit faith in His providence, to be shown by willing obedience to His will. The healing of the bitter waters was

a symbol of the Divine deliverance from all evils. there He proved them. Man is tried by the gifts of God, and also by the lack of them, 26. diligently hearken. At Marah the Israelites found themselves threatened with one of the plagues of Egypt, undrinkable water. God delivered them from this; and similarly, if they were obedient, He would protect them from the diseases which had afflicted the Egyptians.

TB

Cap. XVL'IB

1. And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after

2. 'ra

tfiat healeth thee. lit. 4thy physician*. 'A master demands obedience in order to assert his own authority. A physician likewise demands obedience, but only for the purpose of securing the patient's welfare. Such are the statutes of the Lord, our Physician' (Malbim).

27. Elim. ' lit. •terebinths',

pften identified

with Wady Gherandel, which is situated two and a half miles north of Tor, in a very beautiful valley, with excellent fountains and many palm trees.

Chapter XVI, 1-36.

The Manna

1. the wilderness of Sin. See on xv, 22. fifteenth day of the second month, i.e. one month after the departure from Egypt.

2. murmured.

The moment that the want of

food was felt. The fact that these constant murmurings of the people are recorded is evidence

for 'the historic truthfulness of the narratives of the wanderings. A purely ideal picture of the Chosen People would have omitted them. They also serve to display the wonderful personality of Moses, who could control, pacify, and lead such a collection of rude nomad tribes' (McNeile).

274

EXODUS XVI, 3

and against Aaron in the wilderness; 3. and the children of Israel said unto them: 4Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh-pots, when we did eat bread

met?

I*

to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.' If 4. Then said the Lord unto Moses: 'Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day's portion every

day, that I may prove them, whether they will walk in My law or not. 5; And it shall come to pass on the sixth day that they

shall prepare that which they bring in, and it shaU be twice as much as they gather daily.' 6. And Moses and Aaron said unto all the children of Israel: 'At even, then ye shall know that the Lord hath brought you out from the land of Egypt; 7. and in the

morning, then ye shall see the glory of the

Lord; for that He hath heard your mur murings against the Lord; and what are

we, that ye murmur against us?' 8. And

Moses said: This shall be, when the Lord shall give you in the evening flesh to eat, and in the morning bread to the full; for

that the Lord heareth your murmurings which ye murmur against Him; and what

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are we? your murmurings are not against us, but against the Lord.' 9. And Moses said unto Aaron: 'Say unto all the con gregation of the children of Israel: Come near before the Lord; for He hath heard

your murmurings.' 10. And it came to pass, as' Aaron spoke unto the whole

congregation of the children of Israel,

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v. 7.

3. sat by the flesh-pots. They remembered the bread and the flesh-pots, but not the slavery.

6. the LORD hath brought you out. And not Moses and Aaron, as you have falsely said-

borne commentators infer from this that the Israelites in Egypt must have had a good and full diet. Such inference is quite unwarranted,

place; see v. 8.

upon their slave-fare, served to them from pots large enough to supply a whole gang, as the

bread from heaven.

ine. pangs of hunger cause them to look back-

height of luxury.

4. prove them.. The food that God will send will save them from hunger, but the manner in which it will be given will test their faith and

obedience.

5. the sixth day. Of the week, i.e. Friday. they shall prepare. As no cooking was to take

place on the Sabbath.

twice as much. As the supply will be more abundant on the sixth day, every one will

275

see v. 3.

at even.

The gift of the quails would take

7. and in the morning.

They would have the

see the glory of the LORD. Manifested by the wonderful gift of the manna (Rashi, Luzzatto). murmurings against the LORD.

Really against

Moses and Aaron, but they were merely the

servants of God.

8. this shall be. i.e. the fulfilment of the promise referred to in v. 6 and 7, is about to take place.

10. toward the wilderness. In the direction of

the impending journey (Strack).

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EXODUS XVI, 11 and,

behold,

the

glory

of

the

(tjg2 nsnjlrfj,^ mas nsrn

Lord

appeared in the cloud.* * a, vi a. . H. And

V

the Lord spoke unto Moses, saying: 12. 4I have heard the murmurings of the children of Israel. Speak unto them, saying: At dusk ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the Lord your God.' 13. And it came to pass at even, that the quails came up, and covered the camp; and in the morning there was a layer

of dew round about the camp. 14. And when the layer of dew was gone up, behold upon the face of the wilderness a fine, scalelike thing, fine as the hoar-frost on the ground, 15. And when the children of Israel saw it, they said one to another: 14What is it?'—for they knew not what it was. And Moses said unto them: 'It is the bread which the Lord hath given you to eat. 16. This is the thing which the Lord hath commanded: Gather ye of it every man according to his eating; an omer a head, according to the number of your persons, shall ye take it, every man for them that are in his tent.' 17. And the children of Israel did so, and gathered some more, some less. 18. And when they did mete it with an omer, he that gathered muqh had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. 19. And Moses said unto them: 'Let no man leave of it till the morning.' 20. Notwithstanding they

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14. was gone up. Had risen or evaporated. a fine, scale-like thing, i.e. the manna. Accord

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Wl

v. 13.

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v. 12.

knew not what it was'; i.e. they called it by the name of the substance that resembled it most in appearance, and was well known to them in Egypt. The Arabs give the name man to a sweet, sticky, honey-like juice, exuding in heavy drops, in May or June, from a shrub found in the Sinai peninsula. This, however, is found only in small quantities and does not correspond to the description given in our text, where the manna is clearly a miraculous substance. God in His ever-sustaining providenge fed Israel's hosts during the weary years of wandering in His own unsearchable way. the bread. The food.

16. this is the thing. The commandment con cerning the manna. an omer. A measure, less than two quarts.

ing to Rashi, and other Jewish commentators,

first dew had fallen, then manna over the dew, and then dew again over the manna. Con sequently the manna was enclosed between two layers of dew.

18. when they did mete it. However much or little the individual gathered, when he measured it in his tent, he found that there was just an omer apiece for his family.

15. what is it? Or, 4It is manna' (RV Margin). The Heb. word man may really be Egyptian

20. Moses was wroth. Because of their disobedience and lack of faith in God's loving providence.

(Rashbam, Ebers); the translation would then be, They said one to another, It is man, for they 276

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Judges, chapter 4, verse 4 to chapter 5, verse 31

NgtuB^s*'

Introduction Connection ofsidra and haftarah:

Both sidra and haftarah bring us tales of confrontation with an enemy of Israel, and

when victory is won the leaders celebrate the' occasion with song. But while the shirah of Moses is a paean to God alone, Deborah sings of both God and of her people, thereby providing us with insight into the life and relationships of the tribes some hundred years later. The setting:

^^taft/'

The turbulent history of Israel between the death of Joshua and the time of the prophet Samuel is covered by the book of Judges. It describes the long years during which the tribes struggled with Canaanites and Philistines and then sank roots into the land assigned to them. They considered themselves partners in a loose confederation, bound together by historical memory and a common religious cult. Especially in times of external and internal crises-(which occurred frequently), they elected a military-judicial-head, called judge, to ward off the enemy and to foster their common interests. Deborah was such a leader, one of • the five women whom the Tanacfi calls "prophet." In the annual cycle of haftarot, this is the longest and—because of its many historical allusions—one of the most challenging. For more on the book of Judges, see our General Introduction. Content of the haftarah:

1. Introducing Deborah (4:4-5)

2. The battle with Sisera, general of King Jabin of Hazor: Preparation for the battle with Sisera (4:6-8) Decisive victory over the Canaanites (4:9-1.6)

The death of Sisera at the hand of Jael (4:17-22) Postscript to the battle (4:23-24)

3. The Song of Peborah

Hymn to the God of Israel (5:1 -11)

Assessment of the contribution of the tribes (5:12-23) In praise of Jael (5:24-30)

:;

.

Postscript (5:31)

:

149

f HAFTARAH FOR B'SHALACH

Judges, chapter 4, verse 4 to chapter 5, verse 31

J1"

4:4. Deborah, wife of Lapidoth, a woman,

was a prophet; at that time, she was the

Tiri r.22

leader of Israel.

5. She used to sit under Deborah's Palm,

"3 I?

between Ramah.and Beth El in the hill country of Ephraim, when the people of Israel crime to her for decisions.

6. So she sent for Barak son of Abinoam of Kedesh [in the territory] of Naphtali and said to him: The Eternal, the God of Israel,

Sfr2§~]2 ?~d?

"^ PK ^ ^g T^ ^-H ^ TOn 1112 FDE/C

commands you to draw up at Mount

V

" T :

.Tabor; take with you ten thousand men

|llT!

from the tribes of Naphtali and Zebulun. Commentary

^ :w The Prose Tale

u

4-4 Deborah wife of lapidoth. Her name means "bee"; her father's and mother's names are omitted, and after this initial notation so is any further mention of her husband.

The reason, some say, may be that Lapidoth ("flames" or "torches") was a nickname for Barak ("lightning"), her general.1

_

A woman. The text points this out specifically; she was clearly an exception to the other judges, all of whom were men. Four other women are called prophets: Miriam, sister of Aaron and Moses, a leader of the exodus from Egypt; the unnamed wife of Isaiah was called a "woman prophet";2 Hulda played a leading role in the religious reformation under King losiah of Judah, at the end of the 7th century B.C.E.;3 and aprophet named Noadiah was an opponent of Nehemiah.4

,«.**♦,

Leader of Israel. The last verse of the haftarah says that she held the office for forty years. This number occurs several times as the tenure of judges and is therefore considered by modern scholars to have been a round number, meaning "for a whole generation." > 5 Deborah's Palm. That seems to have been the popular name for the tree. Trees were

important landmarks for public business and often served as shrines; two of Abraham s revelations came to him in such a locale.6 6. Sent for Barak. His name means "lightning" (see comment on verse 4). The formality

of the text makes it doubtful that he was indeed Deborah's husband.7 ■-,;_-. Kedesh. In-the.area of today's Tiberias.

■ 150

•

•-■.••.-

B'SHALACH

7. Then I will draw Sisera, Jabin's army commander, with his chariots and troops,

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to the Wadi Kishon, and I will hand him over to you.

8. Barak answered: I will go only if you come with me; if you don't, I won't go

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,

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either.

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9. I will most certainly go with you, she said, but you will gain no glory on the path you are taking, for now the Eternal will

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hand Sisera over to a woman. So Deborah

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went with Barak to Kedesh.

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10. Barak called the tribes of Naphtali and

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Zebulun to Kedesh. Ten thousand men

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then followed him on his march, and

.

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Deborah too went up with him.

^

Commentary

NaphtaU. The tribal territory in central Galilee, west and northwest of Uke^Kinneret

Some beUeve Deborah to have been a Naphtalite; others, that she belonged to Ephra.m, in whose territory Deborah's Palm stood.

'Mount Tabor. Which commands the plain of Jezreel.

7 Sisera. He is the luckless center of the story that follows. Nothing further is known

about him, but the Midrash was extravagant in its speculation about his prowess and

*"1 S^Swtt you. She will go with Barak, but there will be a price-.; for Barak will not obtain the glory of a victor in the battle to come.

A woman. She agrees, but warns Barak that, if she goes along, p ople wUlt« herthe real leader and that she, instead of Barak, will be the one who will-be remembered an accurate prediction, as it turned out.8

.

Nanhtali

10. Naphtali and Zebulun. Barak's headquarters were in Kedesh, located « Naphte*.

which therefore supplied part of the army. The tribe of Zebulun livedi to t^ e west: c.

ap

and volunteered many of its fighting men, while some other tribes declined altogether participate in the Campaign (see the song that follows, 5:2 ff.). -

151

-

B'SHALACH

*" 11. Now it happened that Heber the Kenite

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had moved away from the other Kenites,

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the descendants of Hobab, Moses' father-

.^_.p-_,

in-law; he had pitched his tent by Kedesh,

_

at Oak of Beza'ananim. • 12. When [his scouts] told Sisera that Barak had gone up to Mount Tabor,

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13. he called out his chariots—he had nine

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hundred iron chariots—and his troops from

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Haroshet-Goyim to the Wadi Kishon.

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Commentary

11. Heber the Kenite. This notation comes now, before the drama unfolds in which his wife plays the major role. The Kenites were a wandering tribe of smiths and general "fixers" (not unlike modern-day Gypsies), who were loosely affiliated with Israel. Their general habitat was in the Negev and Sinai, but Heber had moved away and lived in the Jezreel valley. '

.

„.....'

Hobab, Moses' father-in-law. This is one of his names; others are Jethro and Reuel. Oak of Beza'ananim. Another tree that plays a-cultic role, like Deborah's Palm. Its location is uncertain, for while it is said to be near Kedesh, this raises a strategic problem. As the story to follow reveals, Sisera, the general of the defeated Canaanite army, flees to this place. But would he flee here, near Barak's headquarters? Perhaps there was another place called Kedesh.10 Beza'ananim is the way tradition says the text ought to be read. 13. He called out. psn (vayaz'ek). The rootpm usually denotes "to cry" and suggests that his troops were summoned either by the war-cry of bugles, or by "town criers" who informed the people of the call-up.

Iron chariots. These instruments of war are elsewhere depicted as giving the Canaanites a distinct military advantage over Israel.11 So far, however, archaeologists have not found even fragmentary remains of chariots from ancient Canaan.12 Haroshet-Goyim. Called Haroshet-hagoyim in an earlier verse,13 it may have been near the point where Wadi Kishon flows into the Mediterranean (north of Haifa).

■'7* v

.152"

]1

beshallah' EXODUS 13;17-17:l6 OUTLINE OF THE SEDRAH

A.

The Route From Egypt

1.

Although the shortest route from Egypt to the Promised Land (Can

aan) was along the coast of the Mediterranean Sea, Moses does not take this route because it led through the territory of the Phil-

.

istines, who were a very-warlike people.

a.

The Israelites were not yet prepared"to face great hardships, such as those of war, in order to keep their freedom. Moses, therefore, takes the longer but safer route.

2.

However, it was not only the desire for safety which decided the choice of routes. Moses had been told by God that when the peo ple left Egypt, they were to journey to Mt. Horeb, where he had seen the "Vision of the Burning Bush", in order that they too ' might worship God in that holy spot.

a.

To do this they had to take the route along the Red Sea down to the Sinai desert.

3.

B.

Before leaving Egypt Moses fulfills the request which Joseph had made to his brothers that when the Lord will take them out of Egypt, they should take his "bones" (remains) with them. (13:19)

The Pursuit of the Egyptians

1.

Moses leads the people to a certain point near the Red Sea (Ethain), thinking that they will be able to cross there. God ; tells Moses, however, to lead the people back (as though they

were returning to Egypt) and to encamp on the shores of the Red Sea at another point.

2.

This rather strange zig-zag march of the Israelites was reported to Pharaoh, probably by spies that had followed the people at a distance.

Pharaoh and his courtiers interpreted this news to mean

that the Israelites had lost their way.

3.

Moreover, they now realize how great was their loss in slavelabor as a result of the Israelites' going out. Pharaoh, there fore, orders his cavalry and infantry forces to pursue the Is raelites and to bring them back to Egypt.

U.

The Israelites see the Egyptians from a distance and become panicky with fear. They turn on Moses, blaming hi* for having taken them out of Egypt only to have the* killed by the Egyptians at the edge of the desert.

23

a.

This was the first of many instances when the people rebelled against Moses and came to him with all sorts of complaints.

b.

Many of the

Israelites who left Egypt must have thought that freedom would mean - "no work and all play, plenty to eat and

nothing to pay",

c.

etc.

Most of the

times Moses was patient with them because he knew how much they had suffered in Egypt and that their bodies and spirits were broken from slavery and torture. They did not as yet know nor could they appreciate the fact that freedom

is such a precious possession that sacrifices have to be made for it.

d.

The people had to learn from experience what freedom meant and how it was really won through faith, courage, hard work and sacrifice,

e.

We" had to re-learn the sane lesson in the war against Nazi tyranny and we are facing it again in our efforts to save the world from Communist slavery.

5.

Moses tells the Israelites not to be afraid because the Lord will save

C.

them from Pharaoh and the Egyptians.

The Crossing of the Red Sea 1.

At the command of God, Moses tells the people

to cross the Red

Sea.

a.

Note Ch. lU:l5 from which we learn that "actions speak louder than words11 and that while prayer is important, we must not rely on prayer alone, when we are faced with critical situa tions.

b.

Thus the Rabbis say that Moses began to pray to the Lord at that moment but the Lord interrupted him and said: "This is no time for long prayers; tell the children of Israel to march forward"»

2.

God caused a strong east wind to blow all night (Ch. 1U:21) which drives the'waters back so that the Israelites are able to cross to the other side.

3.

The Egyptians in their chariots also, plunge into the Red Sea, but the weight of the chariots causes them to sink down into the wet,

rate.

sandy bottom and they can axove only at a very slow '

In the morning,

their normal level,

U.

the wind stops and the waters return to

thus causing the Egyptians to be drowned.

The Israelites, safe on the Eastern shore of the Red Sea and viewing the end to which the Egyptians had come,

find in their deliverance from danger further proof of the greatness of God and of the leader whom Ke had sent them, Hoses.

L

^

a.

The Torah tells us (Ch. lUOl) that after they saw what God

b.

This is not an example of great religious faith, and we shall

c.

had done, they believed in God and in Moses, His servant.

see later that the people showed how much they still had to learn about God and how to be true to Him.

If the class is capable of understanding it, teachers might point out in this connection the differences between verses

22 and 29 in this chapter (lU).

In the fonner, the word

J77O77T

is written with a " 7 ", so that it can be read

milT

, meaning "wrath".

only as iT»l']T , meaning "wall". In the latter, the same word is written without a " 1 ", so that it can be read

A great Rabbi interpreted these

verses as follows: "The Israelites who had faith in God and jumped into the waters of the Red Sea, even before the dry

land appeared, for them the waters were like a protecting Trail. But those who lacked faith and waited for the dry land, to appear before they dared to cross, for them the waters were almost like a stormy, wrathful sea that might have drowned them also., if not for God's pity on them." How do we know that the first verse refers to those who had faith and the second to those who did not? If you will examine these verses again, you will find that verse 22 reads: "the. chil dren of Israel went into the midst of the sea on dry land" (the sea is mentioned first, that is, it was "s.ea" when they entered and then it became "dry land"). The second verse reads: "and the children of Israel walked on dry land in the midst of the sea (the dry land is mentioned first, that is,

it was dry land when they entered).

D.

The Song at the Red Sea (15:1-19) 1.

Overjoyed at their deliverance, the people led by Moses, sing a song of praise to God.

2.

a.

Note that the women organized their own chorus, both vocal and

b.

The men sang a verse and the worsen responded.

instrumental, and joined in the singing (15:20-21).

Compare verses

1 and 21 -' "I will sing to the Lord" and "Sing ye to the Lord",

This song or poem gives us a very Israelites felt when they saw the fusion and terror which came down the Red Sea, and of-the gratitude

vivid picture of the fear the Egyptians., of the noise and con or. the • Egyptians that night in of the Israelites for the great

deeds wrought by God in saving them.

3.

Our ancestors remembered the crossing of the Red Sea as one of the

k.

The song which they sang at the Red Sea has wen a place in our Prayer Book and is said ever/ day as part of the morning prayers.

greatest experiences which happened to them. It was the last great act in the drana of their going out of Egypt.

Verses 11 and 18 may be pointed out especially because they

a.

5.

are also found elsewhere in our Prayer Books.

It has also given its name

TTl^JJ

("Song") to the

on which this.Sedrah .is read in the Synagogue, so that "TT'pWlL" S>US~)9

known as

- ■ :

-,VitV jin^y

is read,

n^lW'

J'-^z

that

-"■^■t

"the Sabbath of The Song",

In their discussion of this beautiful poem, the Rabbis taught us a wonderful lesson in human kindness. They said that the happi

ness of the Israelites was not complete because their victory w« accompanied by the loss of so many Egyptian lives ^he Egyptians

too were human beings, creatures of God, and their death was, therefore, a- source of sorrow.

a

In this spirit King Solomon said (Proverbs 2b:17):

"Rf;joice

not wnen Sine enemy falleth, and let not thine heart be .glad n

when he stumbles".

E.

The Complaints of The People

1

For three days the people march in the desert without finding any

water Then they c«e to Marah where the waters were bitter. They complain to Moses, who puts certain shrubs m to sweeten the water's taste.

2

On the 15th day of the second month (that is, just one month)

Ster their departure from Egypt, they reach the wilderness of Sin. a

Here the people complain because they lacK food.

How quickly people forget their past troubles can be seen

from the'fact that Egypt now seents not to have be en suei a

bad place after all.

They remeaber the fleshpots .of Egypt

and they long for a return to the land of their oppression.

Srgotten are the back-breaking slavery and the terrible sufferings they had endured there.

3.

Moses tells them that God will give them meat to eat (avails.) that very evening and bread in the morning.

a

a*

"Quails are to be found in immense numbers in the region of

The Red Sea in the spring of the year

?hey always fly wxth

the winds-and when exhausted after a long flight, they a.e easily captured even with'the hand.'.'

(Hertz)- •

God

them

F.

The Manna (

1.

to eat.

J1^ )

-oses tells the people that each Boming they will find this 26

grain-li*e substance on the

2. igaih see or the people ^£»XJ£?£%£ onf

il%CX S Ki'AS oecoDe «W and unfit to be eaten.

Sabbath to gather any Manna.

seed G.

■

Water Froa The Rock

!

The peopie continue their Mrch and reach the region of Mt^oreb.

2. Th,y atoc at Hephidi* and here too there is a .horta.e of «Ur. a

This t^e their complaints take on more violent for*, so that

b..

o,, tells Moses to

ioses fears for his life (17 .U.

c. K.

Uoses does as he is commanded.

The War With Amalek

1. While the Israelite, -ere encamped at Rephidl,, the MaleKites swoop donn.to attack them. y the sword, robbing

■ .

'

on peaceful, defenseless towns. be

2.

.

Fro. that Pf sage we lear^ that the ^ale.ites .tu*jd the

S%flSia1rV.o could hardTHrSia the rest of the marchins forces.

he r^ar lines reaches Moses

^

27

1"h s

ekites

a

away.

He does not go himself so as not to cause great alarm in the ZJ, Hoover in order that Joshua and his men might feel

CtSPt*Moses ias'^h the. in spirit at 1-st he tells them that he will watch the battle from the top ox the nearby

mountain*

ceeded in driving the_Aaalekites Oxf.

c.

The Rabbis of the Talmud asked:

"Could the| hmdaof Uoses

cause victory if they were raised, or defeat if they were

SSwS" Zd they answered that we are to understand these

verses as meaning that when the Israelites looked up to God

(raised hands) they were victorious; when they did not, they

were defeated.

A

We mar also interpret these verses in another manner.

"uphold their hands".

Moses

Given this

h serves as encouragement to the men engaged in actual combat*

I. ^ T/^n.a WAR AGAINST AMALEX (17:lU-l6)(CWRAT, IDEA OF THIS SEDRAH) 1.

The Literal Meaning

a.

Moses is commanded to write down the story of the Amalekites'. attack in a special record.

-

Amalek.

26

2.

The Spiritual Meaning of This Passage a.

Araalek is a symbol representing cruelty,

injustice,

treachery

and opposition to God's rule in the world.

b.

In every generation there is an Amalek.

It may be one people

or several peoples.

c.

Any people that chooses to live by the sword, to attack peace ful, weak, defenseless peoples and to take away their life and property,

d.

is an Amalek♦

It may be Assyria at one time, Babylonia at another, Greece, Rome, Italy, Germany, Russia or Japan at other times in his tory.

e.

So long as there is brute force and injustice in the ^ the war of the Lord against Amalek must go on. Unfortunate ly, it happened frequently that the peoples that fought

against these Amaleks did so, not to fight God!s battle but because they wished to have the field free for themselves^ so that they might rule and oppress the smaller peoples. That is why the spirit of Amalek has lived on from generation to generation.

f.

The Torah, therefore, does not speak of destroying "Amalek" but of destroying "the remembrance of Amalek" ( p?733J IDT),

the spirit of Amalek whenever it appears.

g. The words

' " r ":

&1 O? k» T; \p, which mean

"The Lord has sworn by his throne", are interpreted by the Rabbis to mean, that so long as Amalek1 s spirit is found iji the world, God's rule is incomplete. Therefore, the name of God appears here only in'a shortened form and the word which

means His throne ( h.

-^9"? ) " also shortened to

O3

When people will fight not only against Amalek but for the Lord and justice, when they will say in truth " nOJ '77 -

the Lord is our Banner, we follow His teachings" -' then the

war against Amalek will be won and Godfs rule in the world will be firmly established.

i.

In our own days, especially, when several of the worst Amaleks of -all history banded together against God's laws of justice and kindness, it is important' that' we remember this lesson. • •* •• 1.

It is not enough to fight to destroy Fascism,

Nazism

and Communism.

2.

We must see to it that in destroying these forces of evil we do not allow the spirit of Amalek - of vengeance, cruelty and of injustice

Fifth Colusin.

of

to enter our own peoples like a

3,

We in the United States must fight this war not merely for ourselves and the United Nations, but for the Lord, for true justice and equality to all peoples.

30