But the Torah tells us, "God did not lead them [naḥam]..." (Exodus 13:17). The word naḥam here is key, often translated as "by way of" or "directly." So, what's the story behind this detour?
Rabbi Shimon ben Lakish, a fascinating figure from the Talmud, offers a powerful analogy in Shemot Rabbah. Imagine a king's son, kidnapped and brutally enslaved. The king, of course, rescues his son. But is that enough? The king declares he won't be satisfied until he enslaves the kidnappers in the same way they enslaved his son. : the Israelites were enslaved in Egypt, forced to make mortar and bricks under harsh conditions. God, blessed be He, freed them. But according to Rabbi Shimon ben Lakish, the joy wasn't complete. God wouldn't be appeased, so to speak, until He "dragged them into the sea," as it says in Psalms 136:15, "He tossed Pharaoh and his army into the sea." The Egyptians had to experience a taste of the suffering they inflicted. It's a raw, almost vengeful image, isn't it? It speaks to a deep sense of justice, a need for cosmic balancing.
But there's another perspective. Rabbi Yehoshua ben Levi presents a different analogy, also found in Shemot Rabbah. This time, imagine a king with twelve sons and only ten estates. Distributing them as is would create conflict and resentment among his sons. So, the king waits. He acquires two more estates, ensuring everyone gets a fair share.
Similarly, God knew that if He brought the Israelites directly into the Land of Israel, there wouldn't be enough territory for all twelve tribes. There would be squabbling, internal strife. So, God delayed their entry. He kept them in the wilderness until they conquered the east bank of the Jordan River. The tribes of Reuben and Gad, and half the tribe of Manasseh, settled there. Only then, with land secured for everyone, did God lead them into the Land.
So, "God did not lead them [naḥam]." Not because of a whim, not because of indecision. But either because justice demanded a reckoning with the oppressors, or because true unity required careful planning and provision for all.
These interpretations, preserved in Shemot Rabbah, a collection of rabbinic homilies on the Book of Exodus, give us a glimpse into the complex reasoning behind God's actions. They remind us that even seemingly simple narratives can hold layers of meaning, revealing profound truths about justice, unity, and divine providence. Which interpretation resonates more with you? Does God act out of a sense of retribution, or out of a desire to ensure fairness and harmony? Or perhaps, is it a little of both?