‘As you have seen Egypt today; so you will never see them again’. This statement of Moses can be seen as words of reassurance to a frightened people, as the Egyptian army bears down upon them. They have nothing to fear, for they will never again see their former oppressors, who will be destroyed. It can also be seen in a psychological vein. The frightened Israelites will never again perceive their former masters in the same light, and after their overwhelming defeat at the sea, will never again be afraid of them. Jewish tradition, however, has seen these words as signifying something else: a mitzvah. There is a prohibition on returning to Egypt. This is based on the law of kings in Deuteronomy. In Parshat Shoftim, G-d forbids a king to have many horses, lest he goes down to Egypt to acquire them; and G-d has forbidden going back to Egypt. Looking around for where exactly the Torah has forbidden this, most commentators refer to this verse in our Parshah. This is in fact not so far fetched. The Parshah itself begins with G-d’s fear that the people will want to return to Egypt. Indeed, throughout the wanderings in the wilderness, the Jews often express their desire to return to Egypt. In fact they do so just a few verses before, when they see the approach of the Egyptian army. So, we can indeed see this promise that they will never see the Egyptians again, as also a command. But what relevance does it have for future generations? Why must we always be aware of this danger? If we look at the desire to return to Egypt, so often expressed by the generation of the wilderness, we can see that it is based in a self-indulgent nostalgia. It is a desire to go backwards rather than forwards. If the present is difficult and the future uncertain, the Jews wish to retreat to the certainties of the past; seen, of course, through rose-tinted glasses. This is a common human trait and one that grows more pronounced as we grow older. As, objectively, more of our lives is actually in the past, it is tempting to dwell there. Yet the Torah forbids this. The injunction not to return to Egypt, is a command to face the future rather than look to the past. We are ordered to stride forward; rather than retreat backwards. We can and should learn from past history, but never dwell there. The past, for better or worse cannot be changed, the future, for better or worse, can. Whether we are nine or ninety, as long as we look forward we have hope, and our best days can still be ahead.
ALIYAH BY ALIYAH SYNOPSIS
Rishon |
Pharaoh changes his mind and pursues the Israelites, who are trapped by the Reed Sea. |
Sheni |
Moses quietens the frightened people. |
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Shelishi |
G-d splits the sea to allow the Israelites to cross. |
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Revi’i |
The Egyptians follow and are drowned as the sea returns. Moses and Israel sign a song of triumph. |
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Chamishi |
The people complain of lack of food, so G-d gives them Manna and quails. |
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Shishi |
The people are taught about Shabbat through the Manna but take time to learn. |
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Shevi’i |
The people complain about water, so Moses hits a rock. Amalek attacks and is annihilated. |
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Haftorah |
Judges: 4;4-5;31: the defeat of the Hazor and Deborah’s song of triumph. |
Sidra Statistics
Parshat Beshalach
· has 116 verses ;
· is the 4th in Exodus, 16th in the Torah
· 6th longest in Exodus, 23rd longest in the Torah
· has 1 neg mitzvah.
