Beshalach - Exodus 14:15-25: "Rebellion to Tyrants is Obedience to God"
Chapter 14
| 15. The Eternal said to Moses, Why do you cry out to Me? Speak to the children of Israel and let them travel. | | טו. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה מַה תִּצְעַק אֵלָי דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ: |
| 16. And you raise your staff and stretch out your hand over the sea and split it, and the children of Israel shall come in the midst of the sea on dry land. | | טז. וְאַתָּה הָרֵם אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה: |
| 17. And I, behold! I shall harden the hearts of the Egyptians, and they will come after you, and I will be glorified through Pharaoh, and through all his force, through his chariots, and through his horsemen. | | יז. וַאֲנִי הִנְנִי מְחַזֵּק אֶת לֵב מִצְרַיִם וְיָבֹאוּ אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל חֵילוֹ בְּרִכְבּוֹ וּבְפָרָשָׁיו: |
| 18. And the Egyptians shall know that I am the Eternal, when I will be glorified through Pharaoh, through his chariots, and through his horsemen | | יח. וְיָדְעוּ מִצְרַיִם כִּי אֲנִי יְהֹוָה בְּהִכָּבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו: |
| 19. Then the angel of God, who had been going in front of the Israelite camp, moved and went behind them, and the pillar of cloud moved away from in front of them and stood behind them. | | יט. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם: |
| 20. And he came between the camp of Egypt and the camp of Israel, and there were the cloud and the darkness, and it illuminated the night, and one did not draw near the other all night long. | | כ. וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶעָנָן וְהַחשֶׁךְ וַיָּאֶר אֶת הַלָּיְלָה וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה: |
| 21. And Moses stretched out his hand over the sea, and the Eternal led the sea with the strong east wind all night and made the sea into dry land and the waters split. | | כא. וַיֵּט משֶׁה אֶת יָדוֹ עַל הַיָּם וַיּוֹלֶךְ יְהֹוָה | אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל הַלַּיְלָה וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם: |
| 22. Then the children of Israel came into the midst of the sea on dry land, and the waters were to them as a wall from their right and from their left. | | כב. וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חוֹמָה מִימִינָם וּמִשְּׂמֹאלָם: |
| 23. The Egyptians pursued and came after them all Pharaoh s horses, his chariots, and his horsemen, into the midst of the sea. | | כג. וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל תּוֹךְ הַיָּם: |
| 24. It came about in the morning watch that the Eternal looked down over the Egyptian camp through a pillar of fire and cloud and threw the Egyptian camp into confusion. | | כד. וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף יְהֹוָה אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם אֵת מַחֲנֵה מִצְרָיִם: |
| 25. And [God] removed the wheels of their chariots, and He led them with heaviness, and the Egyptians said, Let me run away from the Israelites because the Eternal is fighting for them against the Egyptians | | כה. וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי יְהֹוָה נִלְחָם לָהֶם בְּמִצְרָיִם: |
Guide Questions
1. Rashi brings three explanations of verse 15. What is different about each one? How is the first one different from the second and third? What do you think of this?
2. On the beginning of verse 20, "וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל" to what situation does Rashi compare this to? How does this describe the relationship between God and the people Israel? What do you think of this?
3. What famous midrash is cited in The Stone Edition Chumash (p. 373) on בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה? What other midrash is added on to the idea that the water formed walls on the right hand and on the left? If you were to give a d'var torah on these two midrashim, what lesson could you teach?
4. In Rebbe Nachman's Torah (Exodus, bottom of p. 104), how does the splitting of the sea relate to the idea of your willpower overcoming obstacles? Do you think it is true that if you want something badly enough, you can make it happen? Why or why not? How does this compare with the first Zionist, Theodor Herzl, who said, "If you will it, it is no dream?"
5. The Great Seal of the United States is an image that is supposed to represent the values of the country. Two images were proposed. Look below: the one on the left was accepted: The eye of God above a pyramid with Latin words meaning "He approves of our deeds" and "a new order for the ages." (It is on the back of the one dollar bill.) Benjamin Franklin, however, wanted the image on the right, of the splitting of the sea, with the motto, "Rebellion to tyrants is obedience to God." His idea was rejected. What values do each image represent? How are they both about the story of the American Revolution? Which would you have preferred, and why?
6. In the Torah: A Modern Commentary by W. Gunther Plaut under "Compassion," two things are explained: a midrash about the angels and a custom at the Passover seder. (See p. 486.) How do these things change the tone of the story? Do you like or dislike this approach? Why?
7. In Etz Hayim (p. 404), what does the commentary on verse 21 say about the rabbis' attitudes toward supernatural miracles? Do you agree or disagree? Why? Does a "natural" or "scientific" explanation of the splitting of the sea appeal to you? Why or why not?
8. Look at two paintings of the parting of the Red Sea (one image by Arnold Friberg, the other one by Yoram Raanan. What is the mood of each one? How do they compare to each other? Which do you prefer? Why?
Arnold Friberg:
9. The Jewish philosopher Martin Buber taught that the splitting of the sea is an example of a miracle, and a miracle is anything that produces "abiding astonishment." It becomes more amazing the more you explain it. Can you think of something else that could be called a "miracle" according to this definition? What? Why?
According to the definition of Martin Buber's miracle (That the occurrence being described gets more amazing the more you think about it) the splitting of the red sea is a real miracle. Another example of this that we thought of was Holocaust survivors. This miracle truly "abides astonishment". The more we think about what the survivors went through, the more awful and amazing it becomes that they went though that and survived.
ReplyDeleteDanielle and Rebecca
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Deletewe answered number 9
ReplyDeletewe thought of babe ruth pointing where he was going to hit a homerun. it is a miracle because every time the story is told it becomes more and more amazing. it has never been proven.
made by ben and alex
I really like that connection. However, I think that hitting the homerun was a big miracle but it took a lot of hard work. I think that it was less of a miracle because babe ruth had to work really hard for it, instead of it just happening.
DeleteI agree. Hitting a homer is a human skill.
Delete-Adin
Pure skill!
DeleteI agree with Giselle. It takes skill to hit a home run, as well as luck.
DeleteIn this weeks parsha the Jews escape from Egypt. We chose to focus on Rebbe Nachmans commentary which says if you truly want to do a mitzvah you can overcome any obstacles standing in your way. We agree that your willpower allows you to do any mitzvah you set your mind on.
ReplyDeleteAri and Adin
We agree with that because we think that when you set your mind to something (in this case a mitzvah) you can achieve anything.
DeleteDanielle & Rebecca
I think this is really inspiring because anything can be overcome is you work towards it.
Delete--Mia and Clara
I definitely agree, and I feel that this "rule", that if you set your mind to something you can do it, can apply to anything in life, not just mitzvot.
Deletethats beautiful
DeleteFrom Giselle and Kol:
ReplyDeleteWe are using the commentator Rashi. Rashi answered the question: 1. Rashi brings three explanations of verse 15. What is different about each one? How is the first one different from the second and third? What do you think of this?
Rashi is saying that even though they are all from the same part, the mean different things. "And he will speak for you" is different than "He will be your speaker" because the first one sounds like he will speack for you if you need help. However, the second one sounds like he will be your speaker because you are not capable of speaking for yourself. This relates to when it says "leader" because it means that he has to speak for you because you aren't capable, therefore he is your leader.
I am answering question 5. I think that the first image represents that God is always with us, whatever we do. I think that the second image encourages rebellion, and not following the rules just because we can. I prefer the first one, because I think that we should not encourage rebellion, because rebellion, while sometimes freeing people from a bad situation, also costs many lives. I also think that some rules should be necessary and should not be broken, for instance, laws about prison. Criminals in prison are taught to stop their "addiction" of sorts, to crime, and to lead a better life in society. If we had no prison, criminals would just be running around committing crimes willy-nilly, and with no punishment for it, they would never stop.
ReplyDeleteIt is interesting that you said that the second image encourages rebellion. It may be a good thing to encourage rebellion against tyrants, but not on the dollar bill.
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ReplyDeleteDid they kill Abraham Lincoln and Martin Luther King Jr, Ghandi, Robert Kennedy, Jimi Hendrix, and the Arch Duke?
DeleteOur Torah question is no. 3 which asks what the famous midrash is in the Stone Chumash on page 373, citation "Within the sea on dry land". The Commentator is cited from Sotah 7b; Shemos Rabbah 21:10. He says that the Israelite Tribes had to prove their trust in God by plunging into the sea without doubt or backup. Nachson ben Aminadav proacted by plunging into the water and the seas split and formed walls on the right and left. The Ten Commandment Tablets and the covenant of accepting God's mitzvot are what made the waters split and protect the Israelites from danger and water. The sides symbolize Tefillin on the left and the shma on the right. Therefore, the last resort from danger is God's Mitzvot. We agree with the conclusion but not some of the reasons.
ReplyDeleteFrom me, Nadav and Josh
Delete1. Rashi brings three explanations of verse 15. What is different about each one? How is the first one different from the second and third? What do you think of this?
ReplyDeleteHeb. לַמְיַלְּדֹת. This is an expression similar מוֹלִידוֹת, [meaning] causing to give birth, but there is a light form and there is a heavy form, similar to שׁוֹבֵר, breaks, and מְשַׁבֵּר, shatters, דּוֹבֵר, says, and מְדַבֵּר, speaks. So are מוֹלִיד and מְיַלֵּד. Rashi classifies the Hebrew conjugations, those that have a dagesh in the second root letter, and those that do not. Of the seven conjugations, three have a dagesh, and four do not. Since it is more difficult to pronounce the letters with the dagesh, those conjugations are referred to as the heavy form, and those without the dagesh are referred to as the light (קַלִּים) [Sefer Hazikkaron]
למילדת: הוא לשון מולידות, אלא שיש לשון קל ויש לשון כבד, כמו שובר ומשבר, דובר ומדבר, כך מוליד ומילד:
Shifrah: This was Jochebed, [called Shifrah] because she beautified [מְשַׁפֶּרֶת] the newborn infant. [From Sotah 11b]
Puah: This was Miriam, [called Puah] because she cried (פּוֹעָה) and talked and cooed to the newborn infant in the manner of women who soothe a crying infant. פּוֹעָה is an expression of crying out, similar to “Like a travailing woman will I cry (אֶפְעֶה) " (Isa. 42:14). Rashi on Sotah 11b explains that she played with the infant to soothe and amuse him.
Maya and Josh Bermel
ReplyDeleteThe first picture indicates war and aggression. The second shows a more peaceful image. We like the second because it makes a happier message. But I actually like the first one but don't tell Maya.
1ST COMMENT!
DeleteLeora and Micah
ReplyDeleteWe looked at the picture of the 2 proposals of The Great Seal of the United States. The first image represents the value of God protecting the nation. The second image represents the value of the nation obeying God. They both include sayings that the soldiers in the American revolution seemed to believe in. We like the first seal better because it is reminding us that God is watching over us and appreciates our actions. The second one is more of a responsibility and less positive.
Clara and I thought about question number 9. The splitting to the Red sea is a miracle and another similar miracle is breathing. Without breathing we would not be alive. Alought it may seem boring that breathing is a miracle, it isn't boring to someone who can't breath anymore or someone who has trouble breathing.
ReplyDeleteI agree. we take all these things for granted but we really shouldent
DeleteAdin, you misspelled "shouldent" it's actually spelled "shouldn't", but i doubt anyone cares.
DeleteI also think that although breathing may be a miracle people who can't breathe anymore are dead, so nothing is boring or fun.
Also I'm not sure breathing is a miracle--I think it is simply an act of unconscious self-preservation.
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ReplyDeleteYosef and I, see that not much has changed that much
ReplyDeleteI am answering question 7, using Etz Hayim. Etz Hayim says that the rabbis were reluctant to think that there were no scientific explanations for this "miracle".
ReplyDeleteI actually talked a lot about this issue at my bat mitzvah, in my d'var. While doing research, I found out that there is a possible scientific explanation for the splitting of the sea. It was something about the wind and sand shifting, I think. I think that it is easier for me to believe a scientific explanation, because, well, there's proof. You can see with your own eyes that something is true. Although, in this situation, I find it difficult to have a strong opinion in either direction. The scientific explanation for the splitting of the sea is only a possible explanation, it isn't a definite fact.
I think of miracles more as things that are explainable, but still inspire awe in people, for instance, a sunrise, or a baby being born. In the case of the sea splitting, there isn't proof in either direction. In that case, I feel that opinions and belief really come in, for instance, what you think happened, instead of focusing on fact. I think that you can find a good balance between spirituality and focusing on facts.
Shai and Tani
ReplyDeleteWe think this an inaccurate description of a miracle because there can be astonishing things that are not miracles--for example: neutrinos. (the subatomic particles that pass through solid matter) We think a more accurate description of miracle event that has a almost 0% chance of happening when someone needs it and it does happen at just the right moment or something that defies all laws of science. An example is simply that life exists.
Well then how comes it happens most of the time people need it to
DeleteThe idea of a miracle is different to different people. I think that something may seem a miracle to someone but not to someone else.
DeleteI agree--this was just our idea
DeleteIn Verse 15, Rashi has three explanations for the verse. The first one is that God is telling Moses that he shouldn't be praying. The second is God asking Moses why he doesn't have faith in God, and third is that God is upset that Moses is commanding God rather than God commanding Moses. They are all different because they all come up with different meanings from the way you say the sentence. We think this is good because it's good to be able to analyze text in different ways.
ReplyDeleteItai and Jareed
Jules, Ruby, & Noah
ReplyDeleteWe're doing question 9.
We think a another amazing miracle would be finding the cure to cancer. This would be great because we would be saving so any lives, just as G-d did when he split the sea!
*so many lives
Deletewhich cancer?
Delete