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Mothers Pluck Fruit from the Walls of the Sea

A baby cried on the seabed, so his mother reached into the standing water and pulled out an apple. Another woman found a pomegranate in the wall.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Apples Where Salt Should Be
  2. Walls That Fed and Walls That Held
  3. The Table Fifty Cubits High
  4. David's Mouth in Another Desert
  5. What the Corridor Remembered

The seabed was not dry in the way a road is dry. It was wet memory underfoot, salt and shell and the smell of something that had never meant to be a path. Moses had stretched out his hand. The water stood like walls. Israel walked into a corridor that should not exist, and the first sound after the wind of division was not song. It was a baby crying.

Mothers Pluck Fruit from the Walls of the Sea Click for full size

A mother shifted the child on her hip and looked at salt water that had become architecture. The child wanted milk, fruit, anything that tasted like the world before midnight and death. She reached into the wall of the sea.

Apples Where Salt Should Be

Her hand came back with an apple. Another woman found a pomegranate, red as a wound and whole. The midrash places fruit growing in the waters for the children who wailed on the crossing, a provision so strange that later tellers still stop mid-sentence to make sure the image is heard. Not bread baked in haste. Fresh fruit, as if Eden had sent a basket through the flood that was not a flood for them.

Children quieted with juice on their mouths. Mothers walked faster. Behind them, Egypt's chariots found the corridor less hospitable. Ahead of them, the far shore waited like a rumor that had become dirt.

Walls That Fed and Walls That Held

The sea did two jobs at once. It held armies back and it fed mouths that could not wait for manna's later schedule. Providence here was not abstract care. It was something a woman could grab without losing her place in the column. The child on her shoulder tasted sweetness while the floor of the ocean held the weight of a nation mid-escape.

No one wrote a hymn in that exact second. Hymns came later, on the far bank, when lungs found air that did not taste of fish and miracle. In the middle, the work was simpler. Keep walking. Keep the child from screaming. Take the fruit the water offered and do not ask how an apple roots in salt.

The Table Fifty Cubits High

In the wilderness, the feeding changed shape but not stubbornness. "He prepares a table before me," the psalm says, and the midrash sets that table as manna. Rabbi Ishmael ben Elisha said the manna stood fifty cubits high. Anyone who would not believe it, he snapped, should not look upon such goodness, quoting Job about rivers of honey and butter withheld from the scoffer's eye.

Fifty cubits is not a polite portion. It is a pile that insults scarcity. The people who had plucked fruit from sea walls now faced a table that rose like a white cliff each morning, enough to make disbelief look like a kind of blindness rather than sophistication.

David's Mouth in Another Desert

The same midrash hears David speaking of green pastures while fleeing Saul, another wilderness where a table would have been a joke if Heaven had not insisted. The line from sea fruit to desert manna to a hunted king's psalm is not a neat lesson. It is a habit God has of setting food where maps show only threat.

Israel at the sea did not yet know manna's name. They only knew a child's cry and a mother's wet hand and the taste of something that did not belong to Egypt. That was enough to finish the crossing without the column collapsing into panic.

What the Corridor Remembered

When the waters returned, they took the chariots and left no apples for later collectors. The fruit was for the hour of the wail, not for museums. The manna, when it came, melted in the sun if hoarded past trust. Both foods refused to become property. Both arrived as argument against the claim that survival must always taste like fear.

A mother on the far shore wiped pomegranate from a small chin and looked back at water that had gone back to being only sea. Somewhere ahead, a table would rise fifty cubits in a place with no market. She did not know that yet.

Older children stopped staring at the Egyptian dust cloud and started staring at fruit that should not exist. One boy bit an apple and laughed, a sound so wrong and right in a seabed corridor that his mother almost wept from the shock of ordinary joy. The walls of water did not lean in. They held, tall as towers, while juice ran down small wrists.

Far ahead, the first ranks reached sand that had always been shore. Behind, the last ranks still walked between orchards of miracle and the threat of wheels. The fruit did not run out until the need ran out. Provision timed itself to the cry, not to later trade.

She knew her child had eaten between two walls of water, and that the road out of slavery had, for a few impossible minutes, been lined with orchards that had no business being there.


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Sources

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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.

Midrash AvkirMidrash Aggadah

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC0

As the story goes, GOD intervened. MOSES stretched out his hand, and the sea parted. A path opened up, dry land appeared, and the Israelites began to cross. But what was it really like? The familiar picture has it as a straightforward march, but the myths and legends surrounding this moment add layers of wonder and reassurance.

One beautiful story, recounted in Midrash (rabbinic interpretive commentary) Avkir, Exodus Rabbah 21:10, and Mekhilta de-Rabbi Ishmael, be-Shalah 1:86-108, paints a vivid picture of GOD's providential care during that miraculous crossing. Can you imagine the scene? Thousands of people, walking on newly-revealed seabed. Women clutching their babies, children wide-eyed with a mix of fear and amazement. And, inevitably, the sound of crying.

According to this tradition, as recounted in Tree of Souls by Howard Schwartz, GOD ensured that everything the Israelites needed was right there in the waters. So, when the children started to wail, their mothers didn't have to despair. They simply reached into the sea and plucked out… apples and pomegranates! Fresh, ripe fruit, growing right there in the saltwater. Imagine the relief, the astonishment, as those crying children were soothed by the taste of sweetness in the midst of chaos.

Isn't that a breathtaking image? It's more than just a nice story. It speaks to the profound belief that GOD provides, even in the most impossible circumstances. We find this idea echoed throughout the Exodus narrative. Think about the manna, that mysterious food that tasted like whatever each person desired most (more on that story elsewhere!). Or Miriam's Well, the legendary source of water that followed them through the desert, as described in other tales. And let's not forget the Seven Clouds of Glory, shielding them from the harsh desert sun and the dangers lurking below.

These aren't just isolated miracles. They are all interconnected. They highlight GOD's constant, unwavering concern for the well-being of the Israelites, a theme woven throughout the entire Exodus story. The Zohar, that foundational text of Jewish mysticism, tells us that everything in creation is ultimately an expression of GOD's loving-kindness. This myth of the Red Sea crossing seems to be a perfect illustration of that idea.

As Ginzberg tells us in Legends of the Jews, the Exodus was more than just a historical event; it was a demonstration of GOD's power and love. And the image of those women, drawing sustenance from the sea for their children, is a powerful reminder that even in the face of overwhelming challenges, hope – and even sweetness – can be found in the most unexpected places.

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Midrash Tehillim 23:6Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

"He prepares a table before me." What does that even mean in the context of a comforting psalm? Midrash Tehillim connects this to the manna, that miraculous food that sustained the Israelites in the desert. Rabbi Ishmael ben Elisha even suggests that the manna stood fifty cubits high! That's huge. He goes on to say, quite forcefully, that anyone who doesn't believe it simply shouldn't look upon such goodness – quoting (Job 20:17), "Let him not look upon the rivers, the streams flowing with honey and butter." It's a stark warning against disbelief, linking the bounty of the manna to the table prepared by God.

The phrase "in the pastures of grass" takes on a whole new layer when we consider David's life. The Midrash (rabbinic interpretive commentary) reminds us that David spoke these words while he was fleeing from Saul. Remember that story? The text references (1 Samuel 22:5), where Saul is in the forest of Hereth. The Midrash sees this place, Hereth, as being so pleasant and blessed by God, mirroring the feeling expressed in (Psalms 63:6): "My soul is satisfied as with marrow and fatness." This "satisfaction" is linked to the kingdom, which David felt he didn't deserve except through God's grace.

Even the famous line, "Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me," gets a specific location! The Midrash connects this to the Ziph wilderness, a place of danger and uncertainty for David. "Your rod and Your staff, they comfort me" – the Midrash interprets "rod" as suffering and "staff" as the Torah. So, even in hardship, both suffering and the teachings of the Torah provide solace.

What about "goodness and kindness shall follow me"? The Midrash suggests that David is confidently declaring that these qualities will accompany him. "Before the table" is then interpreted as referring to the kingdom, set against David’s oppressors like Doeg and Ahithophel. “You anoint my head with oil” – David, according to this reading, believes he can attain the kingdom through suffering.

Finally, "And I will dwell in the house of the Lord" is a clear reference to the Temple, the ultimate symbol of God's presence.

The Midrash then brings in verses from Ezekiel and Isaiah to further paint this picture of divine provision and healing. (Ezekiel 34:15) speaks of God feeding the flock and making them lie down, while (Isaiah 66:1) asks, "On whom shall My resting place be?" (Ezekiel 47:12) describes a stream with fruit trees on either side, bringing healing.

The Midrash concludes with a seemingly unrelated point: a disagreement between Rav and Samuel about whether it's permitted to loosen the jaw of a mute person or a barren woman. It seems like a leap, but perhaps it's hinting at the ultimate healing and restoration that awaits in the world to come – the final thought being "My soul will return to the world to come."

So, what do we take away from all this? Midrash Tehillim doesn't just offer a simple explanation of Psalm 23. It weaves a tradition of interpretations, drawing on biblical narratives, rabbinic wisdom, and even legal discussions. It encourages us to look beyond the surface and explore the depths of our tradition, finding new perspectives and deeper connections to the words we thought we knew so well.

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