Dvar Torah on Parashah "Beshellach"

Given by Regina Carmel on February 11, 2006 (2 Shevat 5766 )

We have, in today's sidra, three main events following the Exodus: the crossing of the Red Sea, the gift of Manna, the attack of Amalek. At the center, of course, is the splitting and crossing of the Sea - Reed Sea, it should be, Yam Suf. That will teach you the importance of correct spelling!

As a teacher, I'm often asked by my students, "Did that really happen, Mrs. Carmel?" Of course, there are scientific explanations for how an entire nation can come safely across a sea on dry land while its enemy perishes in the mud: a strong east wind (that's even mentioned in the parsha, itself), another body of water, not as large as Yam Suf, which, at low tide, enabled pedestrians to cross but not chariots, especially as the tide came rolling in. But this is beside the point. And for me, it's the wrong question.

My question is, "What can we learn from this?" The Torah remains a relevant guide to our lives not because of facts but because of its timeless lessons. Imagine a book whose contents not only withstand but thrive on a constant analysis in thousands of places, by countless people, over milennia. As it is written, "turn it, turn it, and turn it again, for everything is in it."

So, what have I learned to share with you on yet another analysis of Beshellach? A plethora of contrasts and connections, both hidden and obvious thread throughout, making this narrative one of endless interest.

Miriam, the Prophetess

For instance: Miriam. It is in this portion that she is given both a name and title: Miriam HaNiviah, the prophetess. Within her name, we have the allusion to water (yam) but also bitterness - Mir. It is Miriam who stood at the Nile to float her baby brother to safety in the bitterness of slavery. It is Miriam who will lead the women in ecstatic song at the shores of Yam Suf - from agony to ecstasy. It is here Miriam's Well comes into being, the well, which, according to Midrash, is inside the rock that Moses will strike, that follows Bnai Israel throughout their desert journey - a well of sweet water and sustenance - that will disappear at Miriam's death in Parshat Chukkat. Miriam, HaNiviah, who, again in Midrash, may be Puah, and, along with Shifra - possibly her mother, Yochevd - is one of the midwives that delivered Hebrew babies from Pharoah's decree before the exodus. Biblical characters often have more than one name

We are told Miriam and the women sing and dance in praise to G'd with drums. Moses leads the people forward but Miriam and the women prepare for a desert journey with such faith that they include drums, along with provisions for survival, because later, they believe there will be cause for celebration and dancing. Today, the hand-held drum used in Israeli dancing is still called a tof Miriam, Miriam's drum.

The Yo-yo of Faith and Doubt

The ups and downs of trust and faith throughout the sidra are quite striking. Bnai Israel leave Egypt en masse in triumph and ecstacy. As long as they are focused on what is immediately before them, they can progress in concert. However, the very first obstacle they face is enough to plummet them into doubt and disarray.

We are told that G'd chooses a meandering path to Eretz Canaan just so the newly-freed Israelites cannot easily return straight away to Egypt, to slavery and its knowns, even though that way held long and hard suffering. Repeatedly, the Israelites demand of Moses: why did you lead us here, into the desert, only to die of thirst? Of hunger? They are even sarcastic: Was it for want of graves in Egypt that you brought us to die in the wilderness? Remember, Egypt is the country of great tombs. Their complaints make it obvious that the Israelites are far from prepared for independence.

Despite Moshe's words of reassurance and his promises of G'd's protection the Israelites want to return to Egypt and when Moshe complains to G'd about them, he is chided, "Why do you cry out to Me? Tell the Israelites to go forward!?" As if to say, this is a time for action, not words!

Bnai Israel come to the Red Sea, but who among them believes enough in the G'd that just freed them to take that first jump? Midrash tells us Nachshon Ben Aminadav does just that but he is only reluctantly joined by the others. Only then, does the sea actually part. Quite a different midrash tells us that the Sea did not part until the Israelites stood in it with water up to their chins.

The narrative is replete with a yo-yo of G'd and the Israelites testing each other. And so begins a pattern that continues throughout the next 40 years. Even the first words of the Shir: As yashir Moshe - have been interpreted as a delayed song, not a spontaneous break into ecstatic praise. Were the people too stunned to immediately break into song?

We don't know whether Moses sang alone or along with the Israelites. Miriam, on the other hand, seems to forcefully step forth with her drum and commands the women: Shiru La'shem! Right here and now: sing to the Lord! She and the women together adorn Moses' song and dance as a sort of chiddur mitzvah - a beautification of worship. This is the celebration she hoped for when she carried her drum from Egypt.

The Gifts of Water and Manna

It takes no more than three days following the Red Sea crossing for the Israelites to once more dissolve into kvetching. Now, three days without water in the desert can't have been easy. And then, the water they found was bitter (mar - as in Miriam, there she is again.) How terrified they must have been with all that nothingness around them! Another miracle, and the water is sweetened but here G'd also uses this experience to remind the people of their role as His servants, 15:25: Sham sam lo chok u'mishpat v'sham ni'sah'u: There he established decree and ordinance and there he tested it. Again, we see this continuing test of faith, whether it be G'ds faith in His chosen or their belief in Him.

Two and one half months after the exodus, the Israelites are again anxious and hungry. They long for "pots of meat when we ate to our satisfaction" in Egypt. Surely not! We then have the miracle of Manna along with a lesson about Shabbat. To slaves, shouldn't Shabbat have been a great gift? Interestingly, rather than rejoicing at a day of rest, we see a rather bland, "So the people remained inactive on the seventh day". Then again, they must have been exhausted. Certainly no gratitude or praise from them here.

The story continues, even though the Israelites were fed with manna their entire sojourn in the desert, we see no thanksgiving. Yet again, they see the void rather than the fullness of the Force that guides them. They can believe as long as they are in the midst of a miracle but any span of time without a clear sign of G'd's presence is a void they fill with doubt. Faith and doubt. G'd tests the Israelites and they, Him.

Is it not enough to be rescued from slavery as a whole people, in huge numbers - we are told 600,000 men alone, perhaps as many as 3 million including women, children, the old and infirm? Is it not enough to walk on dry land in the midst of the sea? Is it not enough to be rescued finally from Pharoah? Is it not enough to be provided for continually in the wilderness?

There seems to be no memory of past miracles and wonders... Moses is once again prevailed upon to give the demanding Israelites water. In despair, he wails, "Mah e'eseh l'am ha-zeh" - What shall I do for this people? Od m'at u'skaluni! - He fears he may even be stoned, such is their anger. Again, Moses' strong hand and staff become actors. He strikes the rock "va yatzu mimenu mayim" and water gushes forth. The place is named Merivah (another allusion to Miriam!), from reev, to argue, for it is a place of near-violent contention, a place of bitterness. It is in this same place, Merivah, that Moses will later strike the rock in angry response to the dissatisfied throng and be meted out the ultimate punishment for him: to lead the Israelites, teach them for four decades, but not pass with them over to The Promised Land.

It is at this point that the Israelites also ask the amazing question: HaYesh Adomai b'keerbenu eem ayin? Is G'd among us or not? After all they have experienced!

The Attack of Amalek - Then and Now

Ecstasy and bitterness, elation and backlash. This time, however, the people are met with Amalek's infamous attack and Moshe, whose strong arm and staff have led the people across both desert and sea, who has brought forth water from a rock, is shown in all his very human frailty. His arms grow weak and Chur (Miriam's son or husband, depending on your source), and Aaron must keep his arms raised while Joshua fights the Amalekites. With Moses' arms raised, the Israelites overcome the Amalekites; when they can't see his raised arms, the tide of battle turns against them. The faith of the people rises and falls very much like Moses' arms. When they witness miracles, they believe. In their absence, they doubt.

Finally, our sidra ends with Moses naming the place of victory: Adonai nissi: G'd is my miracle, an interesting choice of words. Nes - the same nes as in "nes gadol hayah sham" is miracle but it also means banner. Miracles are the banners by which we recognize G'd. Moses remembers G'd but the people are still the tattered rabble of slavery. They have yet to pass the test of Nationhood and they have just begun the journey.

We are so like our ancestors of almost 4000 years ago. We hope for miracles but fail to recognize them in the ordinariness of every day. Such is one of the purposes of daily prayer. We are told we should aspire to the mitzvah of 100 brachot daily. The Amidah has 19. Most of the rest are up to us as we pass through our day. Buddhists would admire such mindfulness! That we wake up each morning, whole, able to swing our feet over the side of the bed; that we walk, talk, live in a free country; that we have access to doctors for whatever ails us, that we have enough to eat, that as Jews, we are a thriving people despite history, that Israel, despite Hamas, is a reality, that WE ARE: banners, nissim. The force of Amalek in our lives is the disenchantment, the cyncism, and depression that too often pull us down. We are warned to remember Amalek, beware of the forces that can defeat us. And to realize that life is full of tests. The reward for passing? You get to go on to another test.

It isn't the facts of Torah that should take precedence in our quest for knowledge; it's the symbolism, the lessons, the tests of our faith, the similarities between ourselves and the heroes and anti-heroes of Tanach. Do we remember that not by us alone the universe continues? How can we remind ourselves of and recognize the nissim of our daily existence in order to live our finite lives more fully? How equipped are we for all the tests constantly cast upon us

For me, today, I will think upon Moses' naming of the place of battle against Amalek: HaShem Nissi: G'd is my miracle. The place on which I stand, right here, right now, is a miracle. And you? I challenge all of us to come up with 100 brachot - one hundred reasons for giving thanks - starting with right now.

Shabbat Shalom!

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