Beshalach: three body problem

This parsha deals with the interactions involving Hebrews, insoluble  situations, and Gd.  Who does what? The daf yomi for Friday ( Berochoth 35) deals with this issue.  The Rabbis derive  the basis for saying a bracha (blessing)  before eating or drinking the idea that everything in the world actually belongs to Gd; and it is only appropriate to ask before taking ( even though we know that the answer is yes.)

The talmud then moves on to whether a person should labor to earn sustenance  ( R. Yishmael's position)  or engage in full time study, allowing Gd ( through the  agency of others) to provide sustenance (R. Shimon bar Yochai).  Does not everyone rely on miracles?  Science and Nature are mere tests of faith. Accepting an omnipotent deity poses the problem of the human role. In Beshalach,  with its many and great miracles, the difficult question is dealt with.

It starts with leaving Egypt.  The Pharaoh is credited with sending the Hebrews out of his realm. Gd, who perpetrated the miracles leads the liberated people in a circuitous route, understanding that a desire to return to Egypt remains strong . Up until now, the Pharaoh  had made the decisions.  Now, in the hardness of his heart, he send the Hebrews out of Egypt. They retain their loyalty to the human boss who taught them that their lives depend upon his generosity.  The people need to redirect their attention to the true source(s) of their welfare.

Gd leads the people.  They follow  a cloud. From the outside, it looks like they are lost. They are headed to the sea an they do not have boats. The Pharoah thinks they are trapped, easy prey.  His army gives chase. . It is all a setup for the great miracle: The splitting of the sea and the defeat of Egypt.

At the splitting of the sea, Gd tells Moshe: why do you cry out, just (do  the most irrational, suicidal appearing, thing in the world...) go forward, into the sea.  The midrash says that it was only after Nachshon advanced up to his neck, that the sea spit. A demonstration of courage was required. Moshe must  lift the staff over the waters... and they part.  Everyone has a role defined by the situation. 

After the  splitting of the sea, the people are confronted with thirst.  They complain. They find water but it is undrinkable.  Gd provides a solution.  A special kind of wood purifies and sweetens the  water; it can now be drunk. A solution by discovery. For this action, Gd is designated a healer. It looks like science. That is how healing is.  A problem ( disease), evokes a non-obvious solution (discovery).  Courage leads to action, and a Divine intervention brings healing. I have seen this many times.

Starvation is  the next  (predictable) problem.   The people complain, Gd responds with the Manna: the unique miracle food, the proof of the Divine origin of Providence. The people must gather this food from heaven: they have their role: they must gather their daily ration and no more ( although it all works out, regardless of what they actually do) . To each according to her need. 

There are rules.  None may be left to the next day  except for the Shabbath.  They gather a double portion on Friday and make Shabbath.  The sSabbath is a day off from gathering. Some try to gather on Shabbath, to no avail and they are sanctioned.

They are in the desert, there is no water.    Moshe is told to hit the rock and water gushes out. This time  it's a good thing, 40 years later, the same action is a fatal error.  Miracles often require punctilious performance.

Finally there is Amalek, the archetype of antisemitism.  Joshua marshals the troupes, but victory depends upon the  uplifted arms of Moshe. Wonders beat weapons.

Know your role and you may get to eat your roll.