Parshat Beshalach5 min read

God Led Israel the Long Way While Egypt Sank

A king killed every bandit who had taken his son and still could not rest, because the boy kept telling him what they had done to him.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Father Who Would Not Be Comforted
  2. The Long Road Out
  3. Pharaoh Boasted at the Edge of the Water
  4. The Horse Answered Its Rider
  5. Bread Fell and the Dew Went Up
God Led Israel the Long Way While Egypt Sank Click for full size

The Father Who Would Not Be Comforted

A king's son came home. His father had ridden out after the highwaymen who took him and killed every one of them, and now the boy was back in the house, and the boy would not stop talking.

This is what they did to me. This is how they hit me. This is the work they put me to.

The men were dead. The king had seen to it himself. And he sat there afterward with his son in front of him, going over it again and again. This is what they did to my son.

He had won. Nobody was left of them to punish. It made no difference to him at all.

The Long Road Out

Egypt had generations of that to answer for. They embittered the lives of the children of Israel with mortar and with brick and with every kind of work in the field.

God sent ten plagues and brought His children out, and Pharaoh stood in the doorway of his own dead house at midnight and told them to go.

It was not enough. "I will not be comforted," He said, "until I have killed all of them."

So when the people came up out of Egypt the short road lay open in front of them, the coast highway through the country of the Philistines, and He would not take it. He turned them into the desert instead. The Hebrew hides the reason inside one verb. He had not led them that way, and He had not been consoled.

Pharaoh Boasted at the Edge of the Water

Pharaoh caught them at the sea. He stood up in his chariot at the waterline and told the water what he was about to do to the people crossing it.

He had chariots. He had six hundred picked ones and every other chariot in Egypt behind them, and he had the fugitives boxed against water with nowhere left to walk.

The answer came down over his head. "Do you have wind? Do you have wings?"

Then the Holy One reached under His own wheels and pulled out the cherub and pulled out the wind, the two He rides on and flies with, and sent them both down to the sea.

The Horse Answered Its Rider

Rabbi Pappos looked at the Song of Songs, at the line about a mare among Pharaoh's chariots, and found the word written a letter short, so that it could also be read as gladness. There was gladness in heaven over Pharaoh that morning.

Every wave that stood up was a mare. The Egyptian horses were stallions in season, and the stallions went in after them. The riders could not turn their heads. They went down that way, chasing water, and sank to the floor of the sea.

One Egyptian was shouting at his horse on the way in. "Yesterday I walked you to the river to drink and you would not come with me. Today you run at the water to drown me?"

The horse answered him. "Look at what is in the sea. The height of the world is down there. I can see it."

Then the water came back over the crossing and the Lord shook Egypt out into the middle of the sea the way a man shakes a thing out of a cloth. Horse and rider both, thrown into the water. Centuries later a prophet would still be writing that Egypt would be a desolation. That was the end of the sentence He had started in Egypt, and it was the only thing He had said would console Him.

Bread Fell and the Dew Went Up

Bread comes out of the ground. Everyone knows where bread comes from. Rain and dew fall out of the sky, grain climbs up out of the dirt, and that is how the arrangement has always run.

In the desert He reversed it. The bread came down out of the sky like rain, and the layer of dew went up off the ground. He had already split water and stood it up as dry land, then let it fall back and be water again. Whatever He wants, He does.

Long afterward Nebuchadnezzar fed Daniel and the other boys of Judah from his own kitchen, a portion appointed for every day, weighed out by a man's hand and written in a ledger. In the wilderness nothing was weighed. It came down the way rain comes down, with no ration and no floor to it, onto a people still counting up what the Egyptians had done to them.


← All myths

From the tradition

Sources

3 sources

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.

Shemot Rabbah 20:12Shemot Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The ancient rabbis grappled with this very feeling when they looked at the Exodus story.

The Torah tells us that God "did not lead them" – lo naham – after Pharaoh finally let the Israelites go (Exodus 13:17). The first reading, it seems straightforward: God had a plan. But the Rabbis of Shemot Rabbah (a collection of homiletic interpretations on the Book of Exodus) saw something deeper. They ask: Why the word naḥam? It’s usually translated as "relent" or "comfort," implying God wasn't yet satisfied.

Shemot Rabbah 20 offers a powerful parable to explain this. He bravely rescues his son from the clutches of highwaymen, defeating them in battle. The son, safe now, recounts the horrors he endured: "They did this to me! They struck me like that! They enslaved me!"

Even though the king vanquished the kidnappers, the story goes that he remained inconsolable. He couldn't simply move on. He kept thinking, "They did this to my son!" The pain inflicted upon his child lingered, demanding a more profound reckoning.

That, according to the Midrash (rabbinic interpretive commentary), is how God felt about the Egyptians' treatment of the Israelites. For generations, the Egyptians "embittered their lives" (Exodus 1:14). They inflicted unimaginable suffering, reducing an entire people to slaves. God, in turn, unleashed the Ten Plagues, a devastating display of divine power, ultimately freeing His children.

But according to this reading of Shemot Rabbah, even the plagues weren't enough to fully soothe the divine anger. The text says God "would not be mollified" – mitnaḥem – "until I kill all of them." Strong words. The midrash continues, pointing to verses that describe the utter destruction of the Egyptian army at the Red Sea: "The Lord overturned Egypt in the midst of the sea" (Exodus 14:27); "The horse and its rider He cast into the sea" (Exodus 15:1); and the prophecy that "Egypt shall be a desolation" (Joel 4:19). These verses, read together, underscore the totality of the Egyptians' demise. Only then, seemingly, could a measure of divine justice be achieved.

So, what does this all mean? Are we to understand that God is vengeful? Perhaps not. Instead, this midrash might be teaching us about the enduring nature of trauma and the profound challenge of achieving true justice. It suggests that simply punishing the perpetrators may not fully heal the wounds of the victims.

The pain of slavery, the scars of oppression – these things linger. And perhaps, Shemot Rabbah suggests, true redemption requires not only liberation but also a complete and utter dismantling of the systems that allowed such suffering to occur in the first place. It's a sobering thought, and one that continues to resonate deeply today.

Full source
Shemot Rabbah 23:14Shemot Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

It all starts with the verse, "For He is exalted." The Rabbis ask, what does that truly mean?

Rabbi Pappos offers a beautiful and subtle reading of the verse from (Song of Songs 1:9): "I have likened you, my love, to a mare [lesusati] in Pharaoh’s chariots." Now, He points out that the word lesusati is written without a vav, a Hebrew letter that often functions as a vowel. This allows us to read it differently: lesisati, meaning "My gladness." God is saying that He finds gladness, even exaltation, in the face of Pharaoh's power. How can that be?

The Midrash (rabbinic interpretive commentary) in Shir HaShirim Rabba (Song of Songs Rabbah) expands on this idea. It portrays Pharaoh boasting over the sea, confident in his might as he chases the fleeing Israelites. But God responds, essentially, "Do you have wind, do you have wings? I am far more powerful!" The verse cited is from (Psalms 18:11): "He rode upon a cherub and flew; He swooped down upon the wings of the wind."

Immediately, the Holy One, blessed be He, diverted them – the cherub and the wind – and brought them from between the wheels of the divine chariot and diverted them to the sea.

So, what's the connection to the mare, to lesusati? The Midrash continues: "I have likened you, my love." The waves of the sea were like mares, and the horses of the wicked Egyptians like lustful stallions, and they pursued [the waves] until [the Egyptians] sank to the bottom of the sea, as it is stated: "The horse and his rider He cast into the sea [rama bayam]" (Exodus 15:1).

Here’s a poignant little detail. The Egyptian would say to his horse, "Yesterday, I would lead you to have you drink water, and you would not follow me. Now you come rushing toward the water to sink me in the sea?" As if even the horse is in on God’s plan!

And the horse, in this telling, responds: "Rama bayam, look at what is in the sea [re’eh ma bayam], the heights of the universe [rumo shel olam] I see in the sea [bayam]."

What a powerful image! The horse, usually a symbol of earthly power and war, suddenly has divine insight. It sees beyond the immediate danger, beyond Pharaoh's arrogance, to the very heights of the universe reflected in the sea. It sees God's plan unfolding.

So, what does all this mean for us? Maybe it's about recognizing that even in the face of overwhelming odds, even when we feel pursued and trapped, there's a bigger picture. Maybe it's about finding that spark of "gladness," that lesisati, in the knowledge that we are not alone, and that even the horses might be seeing something we don't.

Sometimes, true power is the quiet, unwavering force that can turn the very waves into divine agents, revealing the heights of the universe in the depths of the sea. And maybe, just maybe, that power is on our side.

Full source
Midrash Tanchuma Buber, Beshalach 20:2Midrash Tanchuma Buber, Beshalach

Translation of the source text.Midrash Tanchuma (Buber), Public Domain, on Sefaria · CC-BY-SA

Another interpretation: It should not have said "from the heavens," but rather "from the earth," for it is not the way of bread to come up except from the earth. And this is what Scripture says (Psalms 135:6): "Whatever the LORD desires He does." When He wished, He split the sea before Israel and made it dry land, and when He wished, He made it sea. The way of the heavens is to bring down dew and rain, and the way of the earth is to bring forth bread, as it is said (Job 28:5): "The earth, out of it comes forth bread." And when He wished, He brought down the bread from the heavens, as it is said: "Behold, I will rain down bread for you from the heavens" (Exodus 16:4). And the dew went up from the earth, as it is said (Exodus 16:14): "And the layer of dew went up." This is what Scripture says (II Chronicles 12:8): "For they shall be servants to Him," and they shall not be servants to Nebuchadnezzar, as it is said (Daniel 1:6): "And among them were, of the children of Judah, Daniel," etc. What did he do for them? "And the king appointed for them a daily portion" (Daniel 1:5), by measure. But when I brought down the manna for them, it came down just as the rain comes down, and it had no fixed limit. So did I rain down for you bread from the heavens.

Full source