Jewish tradition recognizes that very tension within us, and even within the relationship between God and Israel.
Shemot Rabbah, a classic midrashic collection that delves into the Book of Exodus, explores this complexity using a beautiful and unexpected metaphor: the dove.
"My dove in the cleft of the rock," says the verse in Song of Songs (2:14). But why "my dove"? Why not just "a dove"?
Rabbi Yochanan offers a striking interpretation: God calls Israel "My dove" because, like a dove, they are innocent and obedient… to God. But the story doesn’t end there. The midrash contrasts this dove-like submission to God with a fierce resistance against idolaters. As it says in Hosea (7:11), "Ephraim is like a foolish dove, with no understanding." According to this, God says that toward Him, Israel is like that foolish dove – doing and obeying everything.
Think about it. Idolaters try to undermine Jewish practices, questioning the value of Shabbat or circumcision. In response, the Israelites become "as tough as beasts," like Judah a lion (Genesis 49:9), Benjamin a wolf (Genesis 49:27), or Dan a serpent (Genesis 49:17). They stand firm against those who seek to dismantle their traditions. But towards God? They are like that innocent dove, obeying every decree. The people believed (Exodus 4:31), and they proclaimed "Everything the Lord has spoken we will do and we will heed" (Exodus 24:7).
It’s a fascinating duality: unwavering strength against external pressures, and devoted obedience to the Divine.
The midrash then shifts to a vivid scene from the Exodus story itself: the moment when Pharaoh's army is bearing down on the Israelites at the edge of the Red Sea. "Pharaoh drew near and the children of Israel lifted up their eyes and, behold, Egypt was traveling after them, and they were very frightened; the children of Israel cried out to the Lord" (Exodus 14:10).
Rabbi Elazar ben Pedat points out a subtle detail: the verse doesn't say the Egyptians "were traveling" after them, but "was traveling." He explains that when the Israelites looked up, they saw not just the physical army, but also the angel of Egypt, whose very name was Egypt, floating in the air. According to Jewish tradition, every nation has a corresponding angel. God doesn’t bring down a nation until He first brings down its angel. We see this with Nebuchadnezzar, whose angel was named Kal, as Rabbi Yehoshua bar Avin tells us, citing Daniel (4:28). And so, before the Egyptians were drowned in the sea, their angel had to be vanquished. "And the Lord tossed Egypt in the midst of the sea" (Exodus 14:27) refers to the angel of Egypt.
But there's another layer to this dramatic moment. Rabbi Berekhya suggests that Pharaoh's approach, his drawing near (hikriv), actually drew Israel nearer to repentance. Can you imagine? The very threat of annihilation spurred them to turn to God. It was more effective than a hundred fasts and prayers! In their desperation, they cried out, "The children of Israel cried out to the Lord" (Exodus 14:10).
The Israelites, trapped between the sea, the enemy, and the wilderness, felt utterly cornered. Rabbi Yirmeya ben Elazar explains that when Exodus 14:3 says "The wilderness has closed in (sagar) on them," the word sagar refers to beasts. He bases this on the verse "My God has sent His angel, and shut (usagar) the lions' mouths" (Daniel 6:23).
Why did God put them in such a dire situation? Rabbi Yehoshua ben Levi offers a powerful parable. Imagine a king who rescues a princess from highwaymen. Later, he wants to marry her, but she won't speak to him. So, what does the king do? He arranges for the highwaymen to threaten her again, knowing she will cry out to him. When she does, he says, "This is what I desired, to hear your voice!"
Similarly, the midrash explains, God longed to hear Israel's voice. He had heard their cries in Egypt, and He yearned to hear them again. So, He incited Pharaoh to pursue them, prompting their desperate plea. God’s response? "My dove in the cleft of the rock…sound me your voice" (Song of Songs 2:14). Not just a voice, but your voice – the voice I heard in Egypt.
And in the end, when Moses prays, God tells him, "Why are you standing and praying? The prayer of My children preceded your prayer, as it is stated: 'Why are you crying out to Me?'” The people's genuine, heartfelt cry came first.
This midrash reminds us that our relationship with the Divine is not always simple. It involves both strength and vulnerability, obedience and resistance. And sometimes, it's in our most desperate moments, when we feel trapped and alone, that we find our voice and connect with God in the deepest way. What does it mean to you to find strength in vulnerability?