Time for a Road Trip

And it was when Paroh had sent forth the people that G-d did not lead them by the way of the Land of the Philistines, because it was near; for G-d said: Lest the people reassess when they see war, and they return to Egypt. And G-d led the people about, by the way of the wilderness, by the Reed Sea. And Bnai Yisrael went up armed out of the Land of Egypt. (Sefer Shemot 13:17-18)

1. Hashem led Bnai Yisrael on a detour

The passages above describe the initial travel plan of Bnai Yisrael in its exodus from the Land of Egypt. The Torah explains that the most direct route to the promised Land of Cana'an was the northern route. This route would have brought the Jewish people to the western border of the land in less than ten days.[1] However, Hashem did not lead them along this route. Instead, He led the Jewish people along a southerly route. This route would bring the people to the Reed Sea that separated Egypt from most of the Sinai Peninsula and its harsh desert. After crossing the Reed Sea, Bnai Yisrael would be able to approach the Land of Israel from the south or even enter the land from the east.

Why did Hashem lead the people along this detour? The passages seem to say that the Pelishtim blocked the western approach to the Land of Israel. They would oppose Bnai Yisrael's passage. Within a few days from escaping the Land of Egypt, the Jewish people would be confronted by a very capable and intimidating adversary. Rather than confront the Pelishtim, Bnai Yisrael would panic and seek to return to Egypt. Therefore, Hashem led the nation along a more southerly course. Immediate confrontation with an imposing enemy was avoided.

And Hashem spoke unto Moshe, saying: Speak to Bnai Yisrael, that they should turn back and encamp before Pi-Hahachirot, between Migdol and the sea, before Baal-Tz’fon, over against it shall you encamp by the sea. And Paroh will say of Bnai Yisrael, “They are entangled in the land, the wilderness has shut them in.” And I will harden Paroh's heart, and he shall follow after them. And I will glorify Myself through Paroh, and through all his host. And the Egyptians shall know that I am Hashem. And they did so. (Sefer Shemot 14:1-4)

2. The objective of the miracle of the Reed Sea was the destruction of Paroh

There are a number of difficulties with the Torah's explanation of this detour. This first difficulty is found in an interesting comment of Maimonides. Maimonides discusses the various wonders Moshe performed. He explains that each of these was done in order to address a need of the moment. He then details these wonders and their purposes. Among these is the splitting of the Reed Sea. He explains that this wonder was performed by Moshe in order to destroy the Egyptians.

Avodat HaMelech notes that this is an odd characterization of this wonder’s purpose. We would expect Maimonides to describe its purpose as the salvation of the Jewish people from their pursuers. In other words, why does Maimonides focus upon the death and destruction of the Egyptians and not upon the rescue and salvation of Bnai Yisrael?

Avodat HaMelech responds that a careful reading of the relevant passages confirms Maimonides's characterization of the splitting of the Reed Sea. In the above passages, Hashem tells Moshe that he should lead the nation back toward Egypt and encamp the people opposite Ba'al Tz'fon. Paroh will believe that the people are lost and wandering. This will induce him to reconsider his decision to free Bnai Yisrael. He will quickly assemble a force to recapture his escaped slaves. In other words, Hashem describes to Moshe a plan to entrap Paroh.

Of course, this elaborate scheme leads to Paroh chasing Bnai Yisrsael into the Reed Sea. Paroh and his mighty army are crushed by the collapsing waters of the Reed sea and destroyed. Avodat HaMelech explains that these passages clearly state that the purpose of the splitting of the Reed Sea was not to save the Jewish people. The purpose was to destroy Paroh and his legions.[2]

This analysis presents the first problem with the opening passages to the parasha. Those passages seem to explain that Bnai Yisrael was led along the more southerly route in order to avoid confrontation with the Pelishtim. However, the above analysis demonstrates that there was another more immediate reason for selecting the more southerly route. This route would lead to the shore of the Reed Sea and to the destruction of the Egyptians.

And Moshe said to G-d: Who am I, that I should go to Paroh, and that I should bring forth Bnai Yisrael out of Egypt? And He said: Certainly I will be with you. And this shall be the sign for you that I have sent you: when you have brought forth the people out of Egypt, you shall serve G-d upon this mountain. (Sefer Shemot 3:11-12)

3. Before entering the Land of Israel the nation must receive the Torah

The second problem with these opening passages is more obvious. The Torah describes Moshe's first prophecy. He experienced a vision while shepherding flocks. He took the flocks to the Sinai wilderness and at Mount Sinai he experienced a vision. In that prophecy, Hashem told Moshe that he will lead Bnai Yisrael out of Egypt. He will bring them to this mountain and there they will experience the Revelation.

In order for this prophecy to be fulfilled, Moshe would need to lead the nation out of Egypt and deep into the Sinai wilderness. A southerly route was required to arrive at the mountain of the Revelation. In other words, the most fundamental reason for not taking the northern route is that the nation's first destination was not the Land of Israel. Their first destination was a lonely mountain deep in the Sinai wilderness.

4. Hashem selected for Bnai Yisrael the less traveled road

Rabbaynu Ovadia Sforno answers these questions through reinterpreting the opening passages of the parasha. He understands these opening passages as communicating an enormous amount of information in a very abridged form.

According to Sforno, the most-traveled and developed route from Egypt to the Land of Cana'an was the “Land of the Pelishtim Road”. Hashem's plan was to lead the nation to Sinai and to Revelation. Along the way, he would bring Bnai Yisrael to the Reed Sea. He would induce Paroh and his army to chase after the Jewish nation and He would destroy these enemies. Only after Revelation would the nation turn north and proceed to the Land of Can'an. In other words, the Pelishtim Road could not bring the people to their initial destinations – the Sinai wilderness and to the site of Revelation. However, it would have been efficient to use this well maintained route for the initial stages of the journey and then to divert from the road and turn south. Instead, Hashem immediately led the nation into the wilderness.

The initial passages provide the reason for avoiding the well-traveled route. This is because it was the most efficient route between Egypt and the Land of Cana'an. The Torah continues to explain why this made the route unacceptable. Hashem will induce the Paroh to launch a campaign to recapture his escaped slaves. If Bnai Yisrael travels along the Pelishtim Road, they will quickly learn of Paroh's plans from the many travelers leaving Egypt. Bnai Yisrael will be overcome with fear and surrender their freedom.[3]

In other words, according to Sforno, the passage is not suggesting that Hashem's plan was to immediately take Bnai Yisrael to the Land of Cana'an. The plan was for the nation to proceed to the Reed Sea. There, their enemies will be destroyed. From the sea, they will travel into the Sinai wilderness and to Revelation. The passage is explaining why Hashem did not lead the nation along the most developed route for even the shortest portion of their journey. It is communicating the fragile state of the nation. Because of the nation's timidity, Hashem did not allow them to become aware of Paroh's pursuit until the very last moment.

Speak to Bnai Yisrael, and say to them: When you pass over the Jordan into the Land of Cana’an, then you shall drive out all the inhabitants of the land from before you, and destroy all their figured stones, and destroy all their molten images, and demolish all their high places. (Sefer BeMidbar 33:51-52)

5. Hashem delayed Bnai Yisrael’s entry into the Land of Israel

Rav Naftali Tzvi Berlin – Netziv – provides a simpler but more remarkable explanation of the parasha's opening passages. He explains that Hashem did not lead the people along the shorter northern route because this route would quickly bring the people to the Land of Cana'an. The people were not spiritually prepared for the challenge of entering a land occupied by idolaters. Rather than conquering these nations, these liberated slaves would try to settle among the land's population. Quickly, they would assimilate and lose their identity. Before they could face the inhabitants of the Land of Cana'an, Bnai Yisael needed to develop and mature into a confident and thoughtful people. This required Revelation and the other experiences they encountered – including the destruction of their former masters.

However, Hashem did not reveal to Bnai Yisrael His full motives for not leading them directly into the land He had promised to them. He did not reveal to them the extent of their deficits and the extensive process of education and maturation that they must undertake. Instead, He only told the people that they were not prepared to face war.[4]

6. The search for freedom during life

Both of these approaches to explaining the parasha's opening passages share a common theme. Freedom is not achieved through removal or restraint. It is only achieved when the liberated individual develops the capacity to boldly and confidently make choices. Sforno explains that Bnai Yisrael were so fragile when they left Egypt, that they would have quickly abandoned their newly won freedom rather than face their masters. Netziv explains that without an extensive process of education, Bnai Yisrael would have squandered its freedom and quickly assimilated.

In many ways, our lives are an ongoing search for freedom. As teenagers, we seek freedom from our parents and the liberation of living away from home. As we enter the professional world, we strive to achieve financial freedom for ourselves and our families. As we become older, we contemplate retirement and freedom from the schedules and demands of our professional lives. We imagine at each stage the anticipated freedom that will change our lives and secure our happiness.

The story of our ancestors tells us that freedom is not easily achieved. Removing the restraints imposed by parents, financial responsibilities, or professional obligation does not result in personal freedom. Personal freedom is achieved when we understand ourselves, and when we seize the courage and confidence to pursue goals and objectives that are truly meaningful and transformative.

 

[1] Rabbaynu Avraham ibn Ezra, Extended Commentary on Sefer Shemot, 13:17.

[2] Rav Menachem Krakavski, Avodat HaMelech, Commentary of Mishne Torah, Hilchot Yesodai HaTorah 8:1.

[3] Rabbaynu Ovadia Sforno, Commentary on Sefer Shemot, 13:17.

[4] Rav Naftali Tzvi Yehudah Berlin (Netziv), Commentary Hamek Davar on Sefer Shemot 13:17.