The book of Exodus tells us, “God did not lead them via the land [derekh eretz]” (Exodus 13:17). But what exactly does that mean?
Well, Shemot Rabbah, a classic collection of rabbinic interpretations on Exodus, dives right into that question. It explains that derekh eretz means the “standard manner” [kederekh kol haaretz]. And it offers a fascinating analogy to illustrate the point. Usually, when someone acquires slaves, they expect certain services: bathing, anointing, clothing, transportation, and even illumination. But, according to this midrash, God flipped the script with Israel.
Instead of the Israelites serving God in these ways, God Himself performed these acts of service for them! He bathed them, as Ezekiel 16:9 states, "I bathed you in water." He anointed them, as we also find in Ezekiel 16:9: "I smeared them with oil.” He clothed them, "I clothed you in embroidery" (Ezekiel 16:10). He transported them "I bore you on eagles’ wings" (Exodus 19:4). And He illuminated their path, "The Lord went before them by day…[to give them light]" (Exodus 13:21). So, “God did not lead them via the land [derekh eretz]” because He was doing everything for them. It's a powerful image of divine care and a total reversal of typical power dynamics.
But the midrash doesn’t stop there. It then asks, why specifically avoid "the land of the Philistines?" The answer takes us back to a tragic tale involving the tribe of Ephraim.
Here’s where things get interesting. Apparently, the tribe of Ephraim, in their eagerness, jumped the gun and left Egypt before the divinely appointed time. They miscalculated the prophecy given to Abraham in the Covenant of the Parts (Genesis 15), specifically the 400 years of exile. They were off by thirty years. As a result, a staggering three hundred thousand Ephraimites were killed! Psalm 78:9–10 alludes to this, saying "The children of Ephraim were as archers handling the bow [that turned back on the day of battle; they did not keep the covenant of God]."
I Chronicles 7:20–21 specifies that "the people of Gat killed them." Their bones, the midrash continues, were scattered along the way. Can you imagine the horror?
So, God, knowing that the sight of these remains would crush the Israelites' spirits and send them fleeing back to Egypt, chose a different route. It's a detour born of compassion.
The midrash beautifully illustrates this with a parable. A king marries a woman, but on the way to his province, she dies and is buried at the entrance. He then marries her sister. To prevent the new wife from being overcome by grief at the sight of her sister's grave, the king takes a roundabout way.
Similarly, God led the Israelites on a circuitous route to shield them from the grim reminder of Ephraim’s failure.
But the story goes even deeper. The midrash suggests that God took the blood of the Ephraimites and, “as it were, dipped His garments in them,” echoing the imagery of Isaiah 63:2, “Why is Your garment red?” God declares that He will not be consoled [mitnaḥem] until He avenges the Ephraimites. This is why it is stated: “God did not lead them [naḥam].” In other words, the detour wasn't just about avoiding a painful sight; it was tied to a promise of future redemption and justice.
What does this all mean for us? Perhaps it's a reminder that our paths are not always direct. Sometimes, detours are necessary, not because we've failed, but because we need protection, healing, or because a greater purpose is at play. And maybe, just maybe, it's a comforting thought that even in our darkest moments, God is with us, not just as a guide, but as a compassionate companion, ready to avenge injustice and lead us towards a brighter future.