Parshat Beshalach תשפ”ה
by RABBI AVI COHEN | February 4, 2025 11:41 pm
This Shabbat we read the Torah portion ofבשלח (Beshalach). Denoted שבת שירה (Shabbat Shira),the “Shabbat of the Song,” this portion contains the song that the Jewish people sang to Hashem in appreciation for the salvation that they experienced from the pursuing Egyptian army at the Reed (not “Red,” as is commonly translated) Sea.
The word שיר (shir) in Hebrew means a song, but not just any song. In Talmudic usage, the word shir also means a bracelet or necklace – something round. What is the significance of it being round?
A circle comprises a sequence of points, equidistant from the center, placed one after the other such that the last dot in the circle comes around to connect to the first dot that began the circle. As we create the circle by adding points, we don’t necessarily see where they are going or how their placement is crucial to the final outcome. However, when we insert the final point, we recognize retroactively that this dot (and all the others) was planned and expected when the first dot was placed on the paper. Moreover, as you move farther from the first point in the circle, you get closer to the end of the sequence. Each point on the circle is also critical to the circle, because, without it, the circle is broken and incomplete. Finally, in a perfect circle, we know from the very first arc that if the circle continues like this, the last dot will connect to the first one.
When a person undergoes circumstances that resemble a circle, it is time to recite a “shir.” How is that?
Sometimes a person experiences a difficult series of events that seem to have little connection with one another. They seem to comprise just a random set of challenges. Yet when Hashem sends the salvation, the person, in retrospect, realizes that each event was part of a series that from its inception was set into motion to reach this conclusion. As he was going through the events, it was impossible to perceive a connection. Only now, for the first time, as things have come “full circle,” does the progression become apparent. Recognizing that the difficulties endured constituted a deliberate plan to bring forth the salvation, transforms each of those difficulties into an independent reason for thanks. Looking at it from this perspective, there were no difficulties; they were just the steps needed to reach the desired conclusion. And the greater the difficulties, the greater the salvation and the deeper the thanks should be.
This is where a “shir” comes in. When things seemed to be going so poorly, with one thing happening after the other, and suddenly, when looking back one realizes that it was all planned for the ultimate salvation, this sudden turnabout in understanding evokes such joy and gratitude that the spontaneous reaction to it is to break out in a song of thanksgiving.
This is what happened to the Jewish people. They were freed from Egyptian bondage, and it seemed that they were well on their way to Mount Sinai. But when they were told to return to Pi Hachirot to camp in front of the Reed Sea, which they had just passed, it seemed that they were walking straight back into the lion’s mouth! Sure enough, Pharaoh came racing after them with 600 chariots and all of his army’s mounted soldiers. The Jewish people, trapped with no escape, were petrified. They complained bitterly to Moshe for getting them into that situation. “Aren’t there enough graves in Egypt? Why did you have to bring us out here to die?”
The Torah tells us in Exodus 13:20:
כ) וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּר
20) And they travelled from Succot, and they camped at Eitam at the edge of the desert.
(This is represented by the arrow going from Succot to Eitam)
Just four verses later, Hashem commands Moshe (Exodus 14:2) to tell the Jewish people to return to Succot, in front of Pi HaChirot, between Migdol and Baal Tzefon, opposite the sea.
ב) דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי בַּעַל צְפֹן נִכְחוֹ תַחֲנוּ עַל הַיָּם
(This is the arrow going in the opposite direction, retracing their steps back to Succot)
Despite this seeming suicidal mission, the Jewish people listened to Hashem and returned to Succot. But when they lifted their eyes, they saw the entire Egyptian army pursuing them. Just the sound of the chariots and the horse’s beating hoofs was terrifying. They thought that they were finished with nowhere to go. Then, at the last moment, Hashem split the sea and they went through. When the Egyptians followed them in, the water came crashing down, drowning them all.
Studying the above graphic depiction of their journey presents a significant problem: The fleeing Israelites didn’t cross the sea at all. Rather, they simply did a turnaround, exiting the sea on the very side that they entered it! (The 12 lines in the sea represent 12 pathways, one for each tribe.) Additionally, had they actually crossed the sea, they would have been close to Eitam, where they were before they went back to Pi Hachirot. So, if they could have just walked around the sea, what was the need for the whole miracle?
The answers to these questions are what, when the Jewish people realized it, caused them to break out in song. They recognized that this series of events was Hashem’s stratagem to lure Pharaoh’s entire army into the sea where it would perish. For when the Jewish people seemingly retreated to Succot, Pharaoh thought that they were in a panic and confused and would be easy targets. They were also camped right in front of Pharaoh’s last remaining god, Baal Tzefon. The Egyptians believed that he alone stood fast against the G-d of the Jews. With him there to help, recapturing the Jews would be a trivial matter.
Fire and hailstones suddenly started pelting the Egyptians. Disoriented, they charged right into the sea! They couldn’t control their horses, which dragged them into the sea, where, when the miraculous split ended, they drowned. The Sea then regurgitated their bodies onto the shore so that the Jewish people could see that their Egyptian pursuers were no more.
The Israelites also received a bonus. The Midrash tells us that the Egyptians customarily went to war wearing all their gold and silver necklaces and bracelets, diamonds, and other precious stones. This gave them incentive to fight with everything that they had, for, if they were to lose, they would lose everything. The Sages tell us that the sea as well expelled all the Egyptian’s precious possessions, and the spoils recovered at the sea from the drowned Egyptians far exceeded the great wealth that the Jewish people had taken with them when they left.
The Jewish people then realized that, from the start, this was Hashem’s strategy. He knew that if the Jews did not see the Egyptians dead, they would never feel completely free. The Jews would always fear that their erstwhile captors would again come after them and subjugate them. Therefore, His plan was to kill the Egyptians and give their wealth to the Jews. The Jews now realized that every difficult step was part of that carefully planned series, designed to bring forth their ultimate salvation and wellbeing. When all had come full circle and this reality set in, they all spontaneously broke out into a “shir” – a song of praise and thanksgiving to Hashem.
Our Sages teach us that this is Hashem’s “modus operandi.” Events don’t just “happen.” They are designed as part of a greater plan in Hashem’s mind, so-to-speak. Hashem always has a goal that He wishes to achieve through all the events that He brings upon us both as individuals and as a nation. We see this from the Torah, Hashem’s gift to man and the “playbook” for how Hashem runs the world.
Starting from creation, Hashem created for mankind a magnificent world with every pleasure possible. Hashem’s purpose for creating the world was to reveal Himself to man through His creation and to have man use the creation to serve Him. With this, Hashem would be able to reward man for his service and accomplish His goal of bestowing benefit onto humanity.
Hashem created Adam and placed him into His perfect world, instructing him not to eat from the tree in the center of the Garden of Eden, the Tree of Knowledge of Good and Bad. Unfortunately, Adam did not obey the commandment, and by eating from the forbidden fruit plunged the world and mankind into an abyss. Had Adam not eaten the forbidden fruit until the end of the day, Shabbat, man would have accomplished Hashem’s goal for him, man and the world would have reached perfection, and man would have spent the rest of his life serving Hashem and receiving reward for it.
Instead of reaching perfection, man was diminished, and the whole world underwent a drastic change for the worse. In the next ten generations, mankind experienced a downwards spiral of sins, starting with Enosh who started idol worship, and the generation of Noach that stole and was immoral. Man was engaged in every activity other than recognizing Hashem as His Creator and serving Him. At this point, Hashem almost destroyed the world thinking that mankind had lost its way and would never accomplish His goal.
Noach saved the world from destruction, but, after that, the world fared not much better. Save for a few individuals such as Shem, Noach’s son, and Eber, Noach’s grandson who, our rabbis tell us, had a yeshiva and studied Torah, the rest of the world followed Nimrod and built the Tower of Babel to rebel against Hashem. Once again, after another ten generations, the world looked no better. Virtually all mankind ignored Hashem, worshipped their idols, and did what it pleased.
Maimonides writes (Laws of Idol Worship 1:2)
אבל צור העולמים לא היה שום אדם שהיה מכירו ולא יודעו אלא יחידים בעולם כגון חנוך ומתושלח נח שם ועבר ועל דרך זה היה העולם הולך ומתגלגל עד שנולד עמודו של עולם והוא אברהם אבינו.
But as far as Hashem is concerned, no one acknowledged Him or knew of Him except for a few individuals such as Methuselah, Noach, Shem, and Ever. The world continued this way until the Pillar of the World, Avraham, was born.
Maimonides continues. (1:3)
(ג) כיון שנגמל איתן זה התחיל לשוטט בדעתו והוא קטן והתחיל לחשוב ביום ובלילה והיה תמיה היאך אפשר שיהיה הגלגל הזה נוהג תמיד ולא יהיה לו מנהיג ומי יסבב אותו כי אי אפשר שיסבב את עצמו ולא היה לו מלמד ולא מודיע דבר אלא מושקע באור כשדים בין עובדי כוכבים הטפשים ואביו ואמו וכל העם עובדי כוכבים והוא עובד עמהם ולבו משוטט ומבין עד שהשיג דרך האמת והבין קו הצדק מתבונתו הנכונה וידע שיש שם אלוה אחד והוא מנהיג הגלגל והוא ברא הכל ואין בכל הנמצא אלוה חוץ ממנו וידע שכל העולם טועים
Once this powerhouse was weaned, he began thinking day and night, wondering how is it possible that the world works with no one controlling it? Who is turning it? It can’t possibly be turning itself. He had no teachers, and no one revealed anything to him, but he remained immersed in Ur Kasdim between the stupid idol worshippers, with his father and mother and all the others, and he worshipped with them. But his heart was constantly searching until he finally hit upon the truth. He understood through clear and logical thinking that there is one G-d who controls the world, and He created everything, and there is no other G-d other than He. And the rest of the world is mistaken.
Avraham was a game changer, as he was not content to keep this earth-shattering revelation to himself. He embarked on a campaign to teach the entire world about Hashem.
Maimonides continues to tell us.
כיון שהכיר וידע התחיל להשיב תשובות על בני אור כשדים ולערוך דין עמהם ולומר שאין זו דרך האמת שאתם הולכים בה ושיבר הצלמים והתחיל להודיע לעם שאין ראוי לעבוד אלא לאלוה העולם ולו ראוי להשתחוות ולהקריב ולנסך כדי שיכירוהו כל הברואים הבאים
Once Avraham recognized Hashem, he started arguing with the people of Ur Kasdim telling them that they are on a false path. He broke their idols and began teaching that the only true G-d to serve is Hashem the Master of the Universe, and that to Him should go our sacrifices and libations, so that all the creations should recognize Hashem.
Avraham began the process of restoring the world to its purpose of recognizing Hashem. Hashem tested him with ten tests. Imagine being Avraham Avinu, with perfect faith in Hashem, yet having to endure ten difficult tests.
As soon as Avraham realized that Hashem was true, he was given the ultimatum by Nimrod: either your G-d or your life! Avraham didn’t flinch and was prepared to give up his life. Hashem intervened and miraculously saved him, but Avraham didn’t know Hashem would do that before he was thrown into the burning fire.
Hashem promised Avraham wealth and family in the land to which he must move, yet all that Avraham found there was famine. One test followed the other, until the climax when Avraham was commanded to sacrifice his beloved son, Yitzchak. Once again, Avraham didn’t flinch and passed even this daunting test with flying colors. These tests were the building blocks that Hashem used to build Avraham into the great person that he became. Avraham saw each test as an opportunity to serve Hashem and thus became the foundation of our nation.
This was the first gigantic step on the way to return the lost world to its purpose.
Yitzchak was the second step and his son, Yaakov, the third. Each in his unique way brought the entire habited world to realize that there is Hashem; He is the G-d of Yitzchak and the G-d of Yaakov, whose twelve righteous sons continued the process until they became seventy souls, the kernel of the nation that would be Hashem’s holy nation, Hashem’s representatives in the world.
The nation that would represent Hashem would need some grooming, however. Just as Hashem is one, they, too, would have to become a cohesive unit, a unity. They would need to learn that they are all part of one mission, Hashem’s purpose for the world; that through them and through how they act, man should recognize his Creator, Hashem.
They learned this lesson through the Egyptian slavery where they made a pact with one another to support and help each other through thick and thin. This melded them into one cohesive unit.
The ten plagues and the Jewish people’s miraculous journey out of Egypt and through the Reed Sea further brought the Jewish people closer to Hashem.
They came full circle at Mount Sinai, where they each reached the level of Adam prior to his sin. Had the Jewish people maintained this level of holiness, Hashem’s purpose for the world would have been accomplished. The Jewish nation keeping the Torah perfectly would have been Hashem’s holy nation, and, through them, the whole world would have seen Hashem very clearly.
Unfortunately, with the golden calf things went awry; once again, the Jewish people plummeted from their lofty level and lost their entitlement to the miraculous lifestyle they would have had, had they not made the golden calf.
The process now started again to bring the Jewish people back from the deep. The construction and service in the Tabernacle was next step in the process, and the second book of the Torah, Shemot, concludes with the Shechina, Hashem’s presence, hovering over the Tabernacle as it did over the homes of the Patriarchs and Matriarchs. With this, they came full circle to the holiness that the Forefathers created with their lives. As the Sages teach us,
האבות הן הן המרכבה
The Forefathers are (so to speak) the holy chariot that Hashem rides on.
As we proceed through the book of Numbers and travel through the wilderness with the Jewish nation, we learn of the ten tests that they put to Hashem. The greatest was the rejection of the good land of Israel that Hashem had promised to Avraham and his children. This sin was unforgivable, and the perpetrators perished in the wilderness never entering the land. The fruition of that promise would be realized by their children, symbolizing a new beginning.
The Torah ends with the death of Moshe and the Jewish people on the cusp of entering the Land of Israel under the capable leadership of Yehoshua, Moshe’s faithful servant.
The Jewish people, the Torah’s people, in the holy Land of Israel was designed to fulfill the Jewish nation’s role, to reveal Hashem to the world. Imagine an entire country of holy people, all of whom serve Hashem faithfully. This would have set a standard for the world, elevating all of humanity to recognize Hashem.
Once in the land of Israel, the cycle unfortunately continued. Until Yehoshua and the Elders died, Israel did flourish and fulfill its roll. But then the Jewish people experienced ups and downs. They followed the ways of other idolatrous nations, and they were persecuted by their enemies until they straightened out. This repeated itself numerous times until King David became king and established the Kingdom of Hashem in the Land of Israel. King David conquered all surrounding enemies and brought peace to the land. His son Shlomo built the first Holy Temple and reigned in peace for 40 years. The 80 years that King David and King Solomon ruled are considered the golden era of Israel. During their reigns, Hashem was recognized as the G-d of the Jews and the Master of the universe. No one could deny it.
But, again, things unraveled, and the Jewish nation would go through many more up and down cycles, throughout the almost 2,500 years since the destruction of the first Temple. There would be highs, like the stories of Purim and Chanukah, and lows like the destructions of both Temples and the exile to foreign lands. As we study deeply each of those events, we recognize that Hashem had set the stage for all of those salvations long in advance. When matters came full circle, and Hashem’s handiwork was seen, once again, the world recognized Hashem, and the purpose of the world was fulfilled.
The Midrash tells us: (Yalkut Shimoni Joshua Chapter 10: 20)
עשר שירות הם … ואחד לעתיד לבא שנאמר שירו לה’ שיר חדש תהלתו בקהל חסידים.
There are only 10 songs. Nine have already been sung, and the last one will be sung in the future, when the Mashiach comes.
We are currently waiting for the tenth and final “shir” to be sung. We will sing it when the Mashiach comes.
The Midrash continues to add an interesting point.
שכל השירות שעברו קרויות בלשון נקבה כשם שהנקבה יולדת, כך התשועות שעברו היו אחריהם שעבוד. אבל התשועה העתידה לבא קרויה לשון זכר שאין אחריה שעבוד שנאמר, “ישראל נושע בה’ תשועת עולמים”
All the songs until now were written in scripture in the feminine form, שירה , because a woman brings forth a child (but that child will bring forth another child, implying that there will be more trouble that follows), and there were subjugations after the songs were sung. The last song is written in the masculine formשיר , since it will be the final song, and there will be no further subjugation after it.
The nine “shirs” in the Midrash refer to all the times that we have sung a shir to Hashem for His salvation. They represent different stages and complete processes through which the Jewish people would pass. At the end of each process, a shir was sung to commemorate that cycle’s successful completion, that things had come full circle.
For example, the Midrash explains that the shir said after the splitting of the Reed Sea was the second shir. The first one was the הלל (Hallel) recited while the Jews ate the Pascal offering at the seder the night before they left Egypt, the first night of Passover. This shir encompassed all of the events that led up to their freedom from Egyptian slavery and subjugation. The process of freeing the Jewish nation from Egypt actually gave way to the next challenge at the Reed Sea, which they acknowledged with the second shir. The journey through the desert brought forth other shirs. Each shir brought the Jewish nation closer to Hashem as they realized how He planned everything for their good.
Each of the nine, however, was only but a steppingstone to the next one. We will sing the tenth and final shir when the Jewish nation has completed all the necessary processes that were prescribed for their role in this world, a song that we hope to sing very soon when the Mashiach comes.
We are currently in the middle of the process that will bring forth the 10th and final shir. As we look back at the events that have transpired over the last few years, we are baffled as to their meaning. October 7th, with all the atrocities that our people suffered; Over 16 months of war on many fronts, with numerous casualties and injuries. Then the Houttes, and now Yehuda and Shomron (called “The West Bank” by some news outlets). It doesn’t stop. And while Israel is just trying to neutralize its enemies who have vowed to eradicate it so that it can live in peace, virile and violent antisemitism has rapidly grown all over the world as its enemies accuse Israel of genocide. How preposterous!
It’s all about the Jews. The whole world is busy with Israel. Why don’t we get it? The world is pointing its finger at us and demanding something from us. What could that be? Perhaps to be more Jewish? To fulfill our role in the world as Hashem’s people?
As we get farther and farther away from the starting point of this circle, we get closer and closer to its end. This is what our Sages are telling us. We are nearing the end, and Mashiach is very close. These are the final steps of preparation for his coming. How that is, we have no clue, but when he comes, we will then see in retrospect how all these difficult and trying times were actually the very components that ultimately brought him. Recognizing this, we will all spontaneously break out in the final shir. May we all merit this auspicious occasion speedily in our time.
Source URL: https://partnersjewishlife.org/parshat-beshalach-5785/