Parshat Beshalach5 min read

Jonah Sank to One Depth, the Egyptians Sank to Two

The army at the water could not agree. Some wanted the gold and no killing. Some wanted the killing and no gold. The third group wanted both at once.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Three Arguments on the Shore
  2. Pharaoh Had a Line for Each of Them
  3. The Walls Let Go
  4. A Stone Into Raging Waters
  5. Jonah Touched the Bottom and Prayed Up
Jonah Sank to One Depth, the Egyptians Sank to Two Click for full size

Three Arguments on the Shore

The chariots came up to the water and stopped, and the drivers stood in them looking at a thing that should not have been there: a dry lane running out into the sea between two standing walls of water, with the last of the slaves still walking down it.

Then, with the horses stamping and the lane open in front of them, the army fell to arguing about what it had come for.

One group wanted the property. Take their money, they said, and do not kill them. Everything Israel had carried out of Egypt was on their backs and around their necks, the silver cups and the bracelets and the good cloth, and once it was off them they could go wherever they liked. These were not sentimental men. They simply preferred a live debtor stripped bare to a corpse with nothing on it.

The second group wanted no gold at all. Kill them, they said, and take nothing. To these, an escaped slave walking free with the sun on him was an insult that money could not settle. They wanted the bodies on the sand and they wanted to leave the jewelry where it fell.

The third group listened to both and wanted the whole of it. Kill them and take their money. Strip the dead. That group was the worst thing standing on that beach.

Pharaoh Had a Line for Each of Them

Pharaoh was not going to lose an army to a disagreement about motive, so he gave every faction its own sentence and let each man hear his own.

To the ones who wanted the goods: I will divide the spoil. Loot counted out into waiting hands, share by share, the way a campaign is supposed to end.

To the ones who wanted blood: my soul shall have its fill of them. Nothing about payment in that one. A hunger with no price on it.

The third group heard both halves of the boast and took both as addressed to them, and the whole force went down into the lane together, six hundred chosen chariots and everything behind them, driving between two walls of standing water on ground that had been sea bottom an hour earlier.

The Walls Let Go

The water came back.

It did not come back the way a wave comes in. The walls that had been holding themselves upright simply stopped, and the whole weight of the sea arrived at once from both sides on men who were still whipping their horses forward.

The depths covered them. Not the deep. The depths, more than one, stacked. A man who goes down in open water falls through one dark and lands. These fell through one and kept going. Each turning column handed them to a deeper one underneath it, and there was nothing at the bottom of any of them, because the bottom kept moving further down.

The gold-takers and the blood-takers and the ones who had wanted both went into the same churning water together, and the sea did not sort them out. It took them at the same speed, in the same direction, which was down.

A Stone Into Raging Waters

They sank like a stone.

A stone thrown into rough water does not fight it. It does not turn over and look for the surface. It does not open its mouth. It goes straight through everything in its way and keeps going and does not come up, and that was the last picture anyone kept of Pharaoh's chariotry: hurled into the whirlpools like a stone into mighty water, gone through the churn with nothing to say on the way down.

Their pursuers, the prayer says, You threw into the depths.

Jonah Touched the Bottom and Prayed Up

Centuries later a crew on a merchant ship picked a man up by the arms and legs and threw him over the side, weeping while they did it, because he had told them to.

Jonah hit the water and went under. The surface closed and shrank to a coin of grey light and then to nothing. Cold got in at the ribs. Weed came around his head and wrapped it. He went down through one great turning column of water, one deep closing on one man, and he kept going down past where the light had any business being until he touched the roots of the mountains and stopped.

There was a floor. He reached it.

Then something enormous opened in the dark and took him in whole, and he sat inside it in the heat and the stink and counted his own heartbeats, and out of that place, with the weeds still on his head, he started sending words back up.


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From the tradition

Sources

2 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.

Mekhilta Tractate Shirah 5:3Mekhilta DeRabbi Yishmael

Retold in our words. Read the original at the link below.Mechilta, translated by Rabbi Shraga Silverstein · CC-BY

The Mekhilta draws a striking comparison between the experience of the prophet Jonah in the belly of the great fish and the fate of the Egyptian army at the Red Sea. And the Egyptians had it far worse.

Jonah descended to one depth. As he himself testifies: "The depth surrounded me" (Jonah 2:6), singular. He sank into a single layer of the sea's abyss. The Egyptians, by contrast, descended to two depths: "The depths covered them" (Exodus 15:5), plural. They sank twice as deep as Jonah.

The Mekhilta then sharpens the comparison further. Jonah descended into one metzulah, one whirlpool (Jonah 2:4). A single vortex of churning water pulled him down. But the Egyptians descended into "metzulot", multiple whirlpools. The sea did not simply swallow them; it spun them through a series of devastating vortexes, each one dragging them deeper than the last.

The prophet Nehemiah adds the final image: "And their pursuers You cast into metzulot, as a stone into raging waters" (Nehemiah 9:11). A stone thrown into raging waters does not float. It does not resurface. It plummets straight to the bottom and stays there permanently.

The Mekhilta's arithmetic is deliberate. Jonah endured one depth and one whirlpool. And survived to tell the story. The Egyptians endured double depths and multiple whirlpools. And were annihilated. God measured the punishment precisely: enough to correct Jonah, enough to destroy Pharaoh's army. The same sea served both justice and mercy, calibrated to each case.

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Mekhilta Tractate Shirah 7:6Mekhilta DeRabbi Yishmael

Retold in our words. Read the original at the link below.Mechilta, translated by Rabbi Shraga Silverstein · CC-BY

The Egyptian army was not unified in its cruelty. According to the Mekhilta, the Egyptians at the Red Sea divided into three factions, each with a different plan for what to do with the fleeing Israelites.

The first faction said: "Let us take their money and not kill them." These were the pragmatists, interested in plunder, not bloodshed. They wanted to strip Israel of the gold and silver they had taken from Egypt and let them go. The Song at the Sea addresses this faction with Pharaoh's boast: "I shall divide spoil", the promise of loot, parceled out among the soldiers.

The second faction said: "Let us kill them and not take their money." These were the ideologues, driven by hatred rather than greed. For them, the Israelites' escape was an intolerable insult that could only be answered with blood. The Song addresses them with: "I shall fill my soul with them", a bloodlust that money could not satisfy.

The third faction, the most dangerous, said: "Let us kill them and take their money." They wanted everything: the violence and the plunder, the blood and the gold.

This taxonomy of evil from the Mekhilta DeRabbi Yishmael (Tractate Shirah 7:6) is remarkably precise. The rabbis understood that persecution is never monolithic. Some oppressors want wealth. Some want death. Some want both. And the Song at the Sea, they argue, addresses each faction individually, because God's judgment is never generic. It meets each sinner at the exact point of their sin.

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