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Moses Had to Drag Israel Away From the Red Sea

The drowned Egyptians washed ashore wearing the treasury of Egypt. Israel waded in to strip them, and decided Egypt must be standing empty.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Moses Walked the Shore and Argued
  2. They Decided Egypt Was Empty
  3. The Idol That Crossed the Sea
  4. He Moved Them by His Own Word
  5. The Desert of Shur Was Waiting

The sea gave back the bodies, and the bodies were wearing gold.

Moses Had to Drag Israel Away From the Red Sea Click for full size

All that morning the water pushed Pharaoh's drowned army onto the sand below the camp. Officers in gilded harness. Charioteers with rings still on their fingers. Pharaoh had marched with the treasury of Egypt in his baggage train, the way kings did, so that if a campaign turned badly he could hire fresh mercenaries before nightfall. The campaign had turned badly. The treasury was in the surf.

Israel waded in and took it. They had walked out of Egypt with whatever their neighbors handed them at the door, and that had been a great deal. This was more. A man who had laid brick for thirty years without wages stood knee deep in warm water unbuckling a dead officer's collar, and counted it as back pay, and he had earned it twice over.

Moses Walked the Shore and Argued

Moses went up and down the beach telling them to form up and march. Nobody formed up.

"Do you really believe," he said, "that the sea is going to go on handing you pearls?"

They had nothing to say to that, because the answer was already in their hands, and the water kept bringing in more. Every wave put something else on the sand worth bending down for.

They Decided Egypt Was Empty

Then the mood on the beach changed, and it changed because of the faces.

The dead were not strangers. These were the men who had stood over the brick pits with sticks, the drivers who counted the day's tally and took skin off anyone who came up short. A woman rolled a body over with her foot and knew him. Word went along the shore. Look how many. Look how many of them are lying here.

Someone did the arithmetic out loud. If this many were dead on one beach, there was nobody left alive in Egypt. Egypt was standing open. Egypt had houses and grain and a river.

The next sentence came easily. Let us set a head over us and go back. And after it a third one, quieter and more practical. Let us make something to walk in front of us on the road.

They did not only say it. They stiffened their necks and refused to listen, and the wonders of the night before went out of their heads as though the water had never stood up on either side of them.

The Idol That Crossed the Sea

Something had come through the water with them.

It went into the corridor between the two standing walls, in among the carts and the bundles and the dough that never had time to rise, and it came out on the far side in Israelite hands. Nobody mentioned it while the singing was going on. It stood in the camp through the whole Song at the Sea, and it was still standing there while the beach filled with gold.

That was the camp Moses was trying to move. Not a tired people. A people settling in beside a drowned empire with a foreign god in the baggage, and every hour they stayed, the pull backward got stronger.

He Moved Them by His Own Word

Every other march in the wilderness ran the same way. The cloud lifted and Israel walked. The cloud settled and Israel pitched. Nobody argued with a cloud.

Nothing lifted that morning. No voice came. Moses put his own hands on them and dragged them into motion, household by household, up off the sand, away from the water, away from the thing they had carried through it. Of all the journeys of the wilderness, that one alone went by a man's word instead of God's.

They went. He said get up and march, and they got up and marched, and not one of them asked what a people eats in a country with no grain and no well. Generations later Jeremiah would remember it as the love of Israel's bridal days, a nation following a man into land that nothing grows in.

The Desert of Shur Was Waiting

What they walked into was Shur.

Hundreds of miles of it. Lizards, scorpions, and snakes carrying a venom that does not need a bite to work: let one of them glide across the shadow of a bird in flight and the bird comes apart in the air and falls in pieces. That was the road. That was what the cloud had been pointing at the whole time they stood counting rings on dead men.

They went in with their arms full of a drowned army's gold. Behind them the Red Sea kept turning the last of the bodies over, and nobody looked back at it.


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From the tradition

Sources

5 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 Vayassa 1:1Mekhilta DeRabbi Yishmael

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

The Mekhilta notices something unusual about the verse "And Moses made Israel journey from the Red Sea" (Exodus 15:22). Rabbi Yehoshua points out that this particular journey was initiated by Moses himself, not by God. Every other journey in the wilderness followed a different pattern. The Torah states explicitly (Numbers 9:18): "By word of the Lord they journeyed and by word of the Lord they encamped." The cloud moved, and they followed. God led, and Israel obeyed.

Not this time. This one journey, the departure from the Red Sea, was by word of Moses alone. The verse is unambiguous: "And Moses made Israel journey." Not God. Moses. The distinction raises an immediate question: why did Moses need to force the issue?

The implication, developed elsewhere in rabbinic literature, is that Israel did not want to leave the Red Sea. The Egyptians had been defeated. The sea had displayed treasures washed up from the drowned army. The people were content to linger, to collect spoils, to rest in the afterglow of the greatest miracle they had ever witnessed. They had to be moved along.

Moses understood what they did not: the journey was not over. The sea was a waypoint, not a destination. And so he exercised his own authority, the one time in the wilderness narrative where a human command, not a divine one, got Israel moving.

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Legends of the Jews 1:75Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The Israelites, fresh from their miraculous escape from Egypt, faced just such a dilemma.

The scene: the Red Sea has just crashed back down, swallowing Pharaoh's army whole. A moment of unimaginable liberation! But then… the waves begin to cough up the spoils of war. Jewels, pearls, all the finery of the Egyptians, now scattered across the shore. Suddenly, freedom isn't enough. They're captivated by the riches at their feet.

Moses, ever the leader, had to intervene. "Do you really believe," he asked, "that the sea will continue to yield you pearls and jewels?" A sharp reminder that true freedom, true sustenance, comes from something far deeper than fleeting material wealth. About not letting immediate gratification distract us from the journey ahead. As Ginzberg recounts in Legends of the Jews, even after such a powerful miracle, the people struggled with temptation.

What a journey lay ahead of them! From the sea, they ventured into the Midbar Shur, the desert of Shur. A "horrible and dreadful wilderness," as it's described, stretching for hundreds of miles. A landscape teeming with snakes, lizards, and scorpions. Not exactly a relaxing vacation spot.

But these weren’t just any snakes. Oh no. We're talking about creatures of legendary venom. So deadly, in fact, that according to the tales, if one of these snakes merely glided over the shadow of a flying bird, the bird would instantly fall to pieces! Talk about a harsh environment.

The stories about this desert are truly wild. There's a tale about King Shapor, who sent cohorts of soldiers through this very desert. One cohort… swallowed whole by a massive snake. Then another. And another! King Shapor, understandably, was a bit concerned.

So, he consulted his wise men. Their solution? A bit… unusual. They filled animal hides with hot coals wrapped in straw and tossed them before the snake. Apparently, this fiery offering did the trick, and the monstrous snake finally met its end. It's a vivid reminder of the dangers, both real and imagined, that awaited the Israelites in the wilderness.

The desert, the Midbar, represents more than just a physical space. It’s a place of testing, of trial, of stripping away the superficial to reveal what truly matters. Riches from the sea, deadly snakes in the desert... each obstacle a chance to grow, to learn, and to rely on something greater than themselves. What deserts are we facing, and what hidden treasures – or hidden dangers – might they hold?

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Midrash Tanchuma Buber, Beshalach 16:2Midrash Tanchuma Buber, Beshalach

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

Another interpretation (of Exod. 15:22): THEN MOSES HAD JOURNEY. Rabbi Joshua said: Which is the journey that Israel journeyed that was not by the command of the Gevurah (the Divine Power)? This is the one of which it is stated (in Exod. 15:22): THEN MOSES HAD JOURNEY. Rabbi Eleazar of Modim said: It was by the command of the Gevurah that they journeyed. This is the one of which it is stated (in Exod. 15:22): THEN MOSES HAD JOURNEY.

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Yalkut Shimoni on Torah 254:2Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"And Moses caused Israel to journey" (Exodus 15:22). Rabbi Yehoshua says: This journey Israel set out on by the word of Moses, but all the other journeys they set out on by the word of the Almighty, as it is said, "At the mouth of the LORD they journeyed" (Numbers 9:18). But this journey they set out on only by the word of Moses; therefore it is said, "And Moses caused Israel to journey."

Rabbi Eliezer says: They journeyed by the word of the Almighty, for we find in two or three places that they journeyed only by the word of the Almighty. Then what does Scripture teach by saying "And Moses caused Israel to journey"? Only to make known the praise of Israel, that when Moses said to them, "Arise and journey," they did not say, "How shall we journey into the wilderness when we have no provisions for the way?" Rather, they believed and went after Moses. Of them it is explained in tradition, "Go and cry in the ears of Jerusalem, saying: I remember the devotion of your youth, your love as a bride, how you went after Me in the wilderness" (Jeremiah 2:2).

And so we find that they turned back three journeys, as it is said, "And they journeyed from Pi-hahiroth and passed through the midst of the sea; and they journeyed from Marah and came to Elim; and they journeyed from Elim and encamped by the Sea of Reeds." And so we find that they went back eight journeys for the honor of Aaron, for his burial, as it is said, "And the children of Israel journeyed from Beeroth-bene-jaakan to Moserah; there Aaron died." Now did he die at Moserah? Did he not die only at Mount Hor, as it is said, "And Aaron the priest went up to Mount Hor" (Numbers 33:38)? Then what does Scripture teach by saying "there Aaron died"? Rather, it teaches that they went back eight journeys for the honor of Aaron, for his burial.

Rabbi Eliezer says: They journeyed by the word of the Almighty; then what does Scripture teach by saying "And Moses caused Israel to journey"? It teaches that Moses caused them to journey against their will. For when they saw the corpses of the men who had enslaved them with rigor and harsh labor, all of them dead corpses cast upon the seashore, they said, "It seems to us that not a single man remained in Egypt," as it is said, "Let us appoint a chief and return to Egypt" (Numbers 14:4) and let us make ourselves an idol with it at our head and return to Egypt. Could it be that they only said this and did not act? Scripture says, "But they refused to listen, neither were they mindful of Your wonders that You did among them, but they stiffened their neck." Rabbi Yehudah bar Ilai says: An idol crossed with Israel through the sea, and Moses made them journey away from it at that hour, as it is said, "And Moses caused Israel to journey from the Sea of Reeds," away from the thing that was with them at the Sea of Reeds.

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Legends of the Jews 4:346Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The familiar picture has them fleeing with just the clothes on their backs, but the story is actually…a lot richer.

The Israelites aren't just leaving Egypt empty-handed. They’re carrying the private wealth of the Egyptians! But that's not all. According to Legends of the Jews, as retold by Rabbi Louis Ginzberg, they came into even more wealth at the Red Sea. Pharaoh, see, was like many kings of old. He carried the state treasury with him on military campaigns. You know, just in case he needed to hire some mercenaries at a moment's notice. So when Pharaoh's army was defeated, all that wealth – the public treasure – fell into the hands of the Israelites. It says here that as great as the other treasure was, the booty captured at the sea far exceeded it.

Here's the thing: it wasn't about greed. It wasn't some wild, avaricious spree. The Israelites weren’t just trying to get rich quick. There was a deeper purpose at play.

The text makes a point of noting that the Israelites weren't motivated by mere "love of riches." As Ginzberg points out, they weren’t just coveting their neighbors' possessions like some kind of ancient loan shark.

In fact, they could rightfully consider their "plunder" as wages owed to them.: they had served the Egyptians for generations as slaves. Unpaid, toiling under the lash. This wasn’t theft; it was back pay!

And then there's the matter of retribution. They were entitled to retaliate for the wrongs they had suffered. They were taking back what had been unjustly taken from them for generations. Even with all that treasure, the text emphasizes, they were only inflicting a far slighter affliction than they themselves had endured.

So, next time you picture the Exodus, don't just think of a desperate flight. Think of a people reclaiming what was rightfully theirs, settling accounts after centuries of injustice.

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