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Benjamin and Nahshon Race Into the Unparted Sea

Tribes quarrel on the shore while Egypt thunders behind. Benjamin leaps. Nahshon walks until water climbs his neck and heaven splits the road.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Shore That Would Not Open
  2. Benjamin Leaps First
  3. Nahshon Walks Until the Water Reaches His Soul
  4. One Sea, Two Smells
  5. Belief That Cuts Both Ways
Benjamin and Nahshon Race Into the Unparted Sea Click for full size

The Shore That Would Not Open

The water stood black and flat in front of them. Behind them the dust of Egypt rose like a wall, and chariot wheels cut the air into a scream. Moses raised his staff. The sea did not move. Men shoved. Women clutched children against their ribs. The tribes began to shout each other down for the honor of going first into a place that still looked like death.

Judah's princes pushed forward. Benjamin's men pushed harder. Someone raised a stone. Another answered with a stone of his own. On the edge of a miracle, Israel nearly broke itself with pride. The staff stayed high. The water stayed shut. Pride made more noise than faith.

A child asked if the sea was a door. No one answered him. The only door they could see was the one Egypt was about to kick in from behind.

Benjamin Leaps First

In one telling the whole tribe of Benjamin stopped arguing and jumped. They hit the water while it was still water. Salt slammed their mouths. Current tore at their legs. They went in as if the promise were already solid under their feet, and the princes of Judah, mad with zeal, pelted them with stones for daring to claim the first step.

A Benjaminite went under and came up choking, still moving forward. Another held a brother by the collar so the current would not peel him back to shore. They did not wait for walls of water to stand like cliffs. They treated the deep as a road before it had agreed to be one.

Heaven watched both the leap and the stones. The leap earned Benjamin a future portion where the Temple would stand. The stones, strange as they were, earned Judah the kingship, because even their violence was a hunger to go first into danger for God's people. Reward for the dive. Reward for the hunger. The sea still had not parted. The staff still had not finished its work.

Nahshon Walks Until the Water Reaches His Soul

In another telling one man does what a tribe cannot. Nahshon son of Amminadab of Judah leaves the quarrel behind him. He does not throw a stone. He does not claim a speech. He walks into the water alone.

Ankle. Knee. Waist. Chest. The cold climbs him like a second army. Fish flash past his calves. The bottom drops. When the water reaches his neck, the verse that will later sound like a psalm is already his prayer in the throat. "Save me, O God, for the waters have come up to my soul."

At that height of drowning, Heaven turns on Moses. Stop praying. My beloved is going under. Stretch out your hand. Split the sea. The staff that had waited for a better moment moves because a body has already paid the price of faith in advance. Nahshon's mouth fills. Then the road opens under him like a held breath finally released.

Walls of water stand like frozen cliffs. Israel walks between deaths and lives. Children stare up at fish frozen mid-turn in the wall of the deep. The quarrel on the shore becomes a line of wet feet and silence.

One Sea, Two Smells

Egypt drives in after them. The same sea that held still for Israel turns cunning against the army that once said, "Come, let us deal craftily." Measure for measure. The craft they used on slaves becomes the craft of the deep against chariots.

To the Egyptians the water stinks like a boiling pot. They choke on air that has turned against them. They faint inside armor that cannot float. They thrash like wineskins sealed shut, neither breathing in nor breathing out. Wheels lock. Horses scream and go under. Captains shout orders that die in salt.

To Israel the same salt corridor smells like every spice of the market. Inside the bitter sea they taste sweet drinking water. They eat as they walk. They rejoice while walls of judgment stand over their heads. A woman passes a cup of sweet water to a child while, a spear's throw away through the wall of the deep, an Egyptian officer claws at a chariot that will not rise.

What a finger of God did in Egypt, a whole hand does at the water. Plague multiplies into plague until the arithmetic of judgment grows almost too large to hold, and still the heart of the moment is not the body count. It is the look on Israel's face when they reach the far shore and finally believe.

Belief That Cuts Both Ways

They fear the LORD. They believe in Him and in Moses His servant. Before this hour their trust was thin, a thing that cracked every time water or meat ran short. Now it hardens into something that can hold a nation for a little while. To trust the shepherd of Israel is to trust the One who spoke and the world stood. Later, when they slander Moses in the wilderness, they will be slandering Heaven with the same mouth that sang here.

Benjamin's wet clothes dry on the bank. Nahshon's hair still drips into his collar. Judah's princes lower the stones they never needed. Behind them the sea closes over Egypt's boasts with a sound like a gate. The people who almost tore each other apart for the first step stand quiet in the knowledge that the first step was never theirs to stage. It belonged to the one willing to drown before the road appeared.

Night comes to the far shore with a different kind of dark. No chariot dust. No shopkeeper's whip. Only the smell of salt and the memory of a neck-deep man who kept walking when walking looked like suicide. Somewhere in the column a boy from Benjamin touches the bruise a Judahite stone left on his shoulder and does not raise a hand in return. The Temple is still centuries away. The kingship is still a promise. The sea has already collected its fee in faith.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Mekhilta DeRabbi Shimon Ben Yochai 14:20Mekhilta DeRabbi Shimon Ben Yochai

Translation of the source text.Mechilta de-Rabbi Simon b. Jochai, ed. D. Hoffmann, Frankfurt 1905 · Public Domain

"And the children of Israel went into the midst of the sea on dry land" (Exodus 14:22). Rabbi Meir and Rabbi Judah differ. Rabbi Meir says: When the tribes came and stood at the sea, this one said, "I will go down," and that one said, "I will go down." While they were contending with one another, the tribe of Benjamin sprang forward and fell into the waves of the sea, as it is said, There is Benjamin, the youngest, ruling them [rodem] (Psalms 68:28) -- do not read "ruling them" [rodem] but "went down to the sea" [rad yam]. The princes of Judah began to pelt them with stones, as it is said, The princes of Judah pelted them (Psalms 68:28).

He told a parable. To what is this like? To a king of flesh and blood who had two sons, one older and one younger. He said to the older, "Will you wake me at the third hour?" and to the younger, "Will you wake me at sunrise?" The younger came and woke him at sunrise, and the older would not allow it. The one said, "He told me only the third hour"; the other said, "He told me only sunrise." While they contended, their father awoke and said, "Both of you intended only my honor; I too will not withhold your reward." What reward did the tribe of Benjamin receive? The Divine Presence rested in his portion, as it is said, And He dwells between his shoulders (Deuteronomy 33:12). What reward did the tribe of Judah receive? He took the kingship, as it is said, The princes of Judah pelted them -- and "pelting" means nothing but kingship, as it is said, Then Belshazzar commanded, and they clothed Daniel in purple (Daniel 5:29).

"The princes of Zebulun, the princes of Naphtali" (Psalms 68:28). Scripture tells that just as miracles were done for Israel through the tribes of Judah and Benjamin at the sea, so miracles were done for Israel through the tribes of Zebulun and Naphtali in the days of Deborah and Barak, as it is said, She sent and called Barak son of Abinoam from Kedesh-Naphtali... and take with you ten thousand men of the sons of Naphtali and of the sons of Zebulun (Judges 4:6,10). And it says, Zebulun is a people that jeopardized its life to the death, and Naphtali, on the heights of the field (Judges 5:18).

Rabbi Judah says: When the tribes came and stood at the sea, this one said, "I will go down," and that one said, "I will go down," as it is said, Ephraim surrounds Me with lies, and the house of Israel with deceit (Hosea 12:1). Nahshon son of Amminadab sprang forward and fell into the waves of the sea, as it is said, And Judah still rules with God (Hosea 12:1) -- do not read "rules with" [rad im] but "went down to the sea" [rad yam]. Of him it is expounded in the tradition, Save me, O God, for the waters have come up to my neck; I have sunk in deep mire, and there is no foothold; let not the flood of water sweep over me (Psalms 69:2-3,16). At that hour the Holy One, blessed be He, said to Moses, "My beloved is sinking in the sea, and you stand multiplying prayer before Me? Why do you cry out to Me? Speak to the children of Israel, that they journey on. And you, lift up your staff and stretch out your hand over the sea and split it." What did the tribes say at the sea? "The sanctuary, O LORD, which Your hands established" (Exodus 15:17). At that hour the Holy One said, "He who sanctified My name at the sea, let him rule over Israel."

And once Rabbi Tarfon and his disciples were sitting in the vineyard at Yavneh. Rabbi Tarfon said to the disciples, "One who drinks water for his thirst, what blessing does he say?" They said to him, "Let our teacher instruct us." He said to them, "Who creates many living beings and their needs." They said to him, "You have taught us, our teacher." He said to them, "Behold, it says, And they sat down to eat bread, and they lifted their eyes and saw, and behold, a caravan of Ishmaelites (Genesis 37:25)" -- to make known how far the merit of the righteous reaches, for had Joseph gone down to Egypt with Arabs, they would have killed him with their foul smell; but the Holy One arranged for him sacks full of spices, and the wind blowing through them, because of the foul smell of the Arabs.

He said to them, "By what merit did Judah take the kingship? If because he said, She is more righteous than I (Genesis 38:26), is one confession enough to atone for one act? If because he said, What profit is it if we kill our brother? (Genesis 37:26), is one rescue enough to atone for the selling? If because he said, For your servant became surety for the lad (Genesis 44:32) -- but a surety must pay in every case." They said to him, "Let our teacher instruct us." He said to them, "When the tribes came and stood at the sea, this one said, I will go down, and that one said, I will go down -- Nahshon son of Amminadab sprang forward," and so on, as written above.

"And the waters were a wall for them." He made them like a kind of wall. "On their right and on their left" -- on their right by the merit of the Torah they were destined to receive at the right, as it is said, At His right hand was a fiery law for them (Deuteronomy 33:2); and on their left, this is prayer.

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Mekhilta DeRabbi Shimon Ben Yochai 14:29Mekhilta DeRabbi Shimon Ben Yochai

Translation of the source text.Mechilta de-Rabbi Simon b. Jochai, ed. D. Hoffmann, Frankfurt 1905 · Public Domain

"And Israel saw the great hand" (Exodus 14:31), grievous plagues and plagues different one from another, strange deaths and severe deaths differing one from another. Rabbi Yose the Galilean says: How do you know that the Egyptians were struck in Egypt with ten plagues, and at the Sea were struck with fifty plagues? Concerning Egypt it says, "And the magicians said to Pharaoh, This is the finger of God" (Exodus 8:15); and concerning the Sea it says, "And Israel saw the great hand." How many were struck by a finger? Ten. Say therefore: in Egypt they were struck with ten plagues, and at the Sea they were struck with fifty plagues.

Rabbi Eliezer says: How do you know that every single plague the Omnipresent, blessed be He, brought upon the Egyptians consisted of four plagues? As it is said, "He sent against them His fierce anger" (Psalms 78:49), "wrath" is one, "indignation" two, "trouble" three, "a discharge of evil messengers" four. Say therefore: in Egypt they were struck with forty plagues, and at the Sea two hundred. Rabbi Akiva says: How do you know that each plague consisted of five? "He sent against them His fierce anger", that is one; "wrath" two, "indignation" three, "trouble" four, "a discharge of evil messengers" five. Say therefore: in Egypt fifty plagues, and at the Sea two hundred and fifty.

"And the people feared the LORD" (Exodus 14:31), formerly they did not fear the LORD; now they feared Him. "And they believed in the LORD and in Moses His servant." If they believed in Moses, how much more in the Omnipresent! Rather, this teaches you that whoever believes in the shepherd of Israel is as one who believes in Him who spoke and the world came to be. Similarly you say, "And the people spoke against God and against Moses" (Numbers 21:5), if they spoke against God, how much more against Moses! Rather, this teaches that whoever speaks against the shepherd of Israel is as one who speaks against Him who spoke and the world came to be.

Another interpretation: "And they believed in the LORD and in Moses His servant", great is faith before Him who spoke and the world came to be, for as a reward for the faith with which Israel believed, the Holy Spirit rested upon them and they uttered the Song, as it is said, "And they believed in the LORD", "Then sang Moses and the children of Israel." Rabbi Nehemiah says: How do you know that whoever performs one commandment in faith before Him who spoke and the world came to be is worthy that the Holy Spirit rest upon him? So we find with our ancestors: as a reward for their faith the Holy Spirit rested upon them and they sang. And so you find with Abraham, who inherited this world and the world to come only as a reward for faith, as it is said, "And he believed in the LORD, and He reckoned it to him as righteousness" (Genesis 15:6). And it says, "Open the gates, that the righteous nation that keeps faith may enter" (Isaiah 26:2), through this gate the people of faith enter. And it says, "It is good to give thanks to the LORD... to declare Your steadfast love in the morning and Your faithfulness by night... for You have made me glad, O LORD, by Your work" (Psalms 92:2-5), what caused us to rejoice with this joy? The faith we held in this world, which is wholly night. And so Jehoshaphat said, "Believe in the LORD your God, and you shall be established; believe His prophets, and you shall prosper" (2 Chronicles 20:20). And so you find that the exiles will be gathered in only through faith, as it is said, "With me from Lebanon, my bride... look from the peak of Amana" (Song of Songs 4:8); and it says, "And I will betroth you to Me in faithfulness" (Hosea 2:21); and it says, "The righteous shall live by his faith" (Habakkuk 2:4); and it says, "Are not Your eyes upon faithfulness?" (Jeremiah 5:3). Thus great is faith before Him who spoke and the world came to be, for as a reward for the faith Israel held, the Holy Spirit rested upon them and they uttered the Song, as it is said, "And they believed in the LORD and in Moses His servant. Then sang Moses and the children of Israel." And later it says, "Then they believed His words; they sang His praise" (Psalms 106:12).

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Mekhilta DeRabbi Shimon Ben Yochai 15:8Mekhilta DeRabbi Shimon Ben Yochai

Translation of the source text.Mechilta de-Rabbi Simon b. Jochai, ed. D. Hoffmann, Frankfurt 1905 · Public Domain

"And by the breath of Your nostrils the waters were heaped up" (Exodus 15:8). By the same measure with which they measured, You measured back to them. They said, "Come, let us deal craftily with him" (Exodus 1:10); You too placed craftiness in the waters, and "by the breath of Your nostrils the waters were heaped up."

"The floods stood upright like a heap [ned]" (Exodus 15:8). Just as a wineskin [nod] is bound up and stands, so the Egyptians were bound up and made to stand, and they fainted from the smell of the waters, as it is said, "He makes the deep boil like a pot" (Job 41:23). But for Israel the sea was made into all kinds of spices, as it is said, "He makes the sea like a pot of ointment" (Job 41:23).

Another interpretation: "They stood like a heap." Just as a wineskin is bound up and stands, so the soul of the Egyptians was bound up and standing, and they could neither take in nor let out breath; while Israel ate and drank and rejoiced, and there came forth for them the memory of sweet waters out of the salt waters, as it is said, "He brought streams out of the rock" (Psalms 78:16).

"The deeps congealed in the heart of the sea" (Exodus 15:8). Where is the heart of a person set? Upon its two parts. So the sea congealed upon them from its two parts upward, in order to destroy them.

"In the heart of the sea": the sea had no heart, yet a heart was given to it, as it is said, "the deeps congealed in the heart of the sea." The terebinth had no heart, yet a heart was given to it, as it is said, "in the heart [thickness] of the terebinth" (2 Samuel 18:14). The heavens had no heart, yet a heart was given to them, as it is said, "unto the heart of heaven" (Deuteronomy 4:11). Let the sea, which had no heart and to which a heart was given, come and exact punishment from the wicked who hardened their heart. Let the terebinth, which had no heart and to which a heart was given, come and exact punishment from the one [Absalom] who stole three hearts: the heart of his father, the heart of the court, and the heart of the men of Israel. Let the heavens, which had no heart and to which a heart was given, come and bring down [reward] upon Israel, who received the Torah that was given upon the heart, as it is said, "And these words which I command you this day shall be upon your heart" (Deuteronomy 6:6).

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