Beshalach: Confusion

This parsha is confusing. Consider what we are saying with the word confuse: co[n]: together and fuse: merge. When ideas are (inappropriately) unified there is a lack of understanding. Events are intrinsically confusing: things happen  and the simultaneity is taken for necessity, the sequence is taken as cause.

 

The first sentence sows confusion.

וַיְהִ֗י בְּשַׁלַּ֣ח פַּרְעֹה֮ אֶת־הָעָם֒

When Pharaoh sent away the people

After ten plagues that convince Pharoah and the Egyptians that allowing the Hebrews to go, as Moses and Aaron had asked, the Torah attributes the exodus to an edict of Pharoah; Gd is not credited.

Presumably, the sentence states a fact. Ultimately Pharaoh expelled the Hebrews.  He did so to stop the plague. We know that from the preceding text. The significance of Pharoah’s actions is left  unclear. It is possible that the Hebrews would not have left Egypt were they not expelled. There is always ambiguity in the details.

 

וְלֹא־נָחָ֣ם אֱ

Gd did not lead them by way of the land of the Philistines, although it was nearer;

We are told that it was Gd leading the people. In the context of the Bible, this is easier to accept. Gd was the agent of the Exodus. This confirms the a priori  assumption; confirmation bias. It fits with the presumed purpose of the Torah: to encourage faith in Gd.

But these words also generate disquiet. They are a peek into the heavenly thought process. The most direct route might not be taken because of the psychological consequences. But we know that Israel is about to destroy the most powerful army in the world. Somehow, confronting the Philistines at this time would be different.   There is an equation involving heavenly power, human emotions, the involved parties, the long-term consequences, etc. The factors are too numerous for the human mind to fathom. A glimpse into some of the variables can be instructive, despite the wonder that it generates.

 

הֹלֵךְ֩ לִפְנֵיהֶ֨ם יוֹמָ֜ם בְּעַמּ֤וּד עָנָן֙ לַנְחֹתָ֣ם הַדֶּ֔רֶךְ וְלַ֛יְלָה בְּעַמּ֥וּד אֵ֖שׁ לְהָאִ֣יר לָהֶ֑ם לָלֶ֖כֶת יוֹמָ֥ם וָלָֽיְלָה׃

The Lrd went before them by day in the pillar of cloud to lead them along the path and by night in the pillar of fire to provide light for them; so that they vould travel day and night.

 

A physical symbol of Gd was present at all times. It was a strange reassurance. The Almighty guided the people on a forced march that did not leave the night for rest. Divine power could have been demonstrated with much less human effort and discomfort. In addition, these strong symbolic representations were not reassuring enough to convince the Israelites that their needs for water and food would be met.

The climactic splitting of the sea, allowing the Hebrews to escape the Egyptian mechanized cavalry, and leading to the destruction of Pharaoh’s army, is the most  confusing story. The miracle requires Moses ( a renowned, powerful, Divine messenger), the staff ( which Moses happened to carrying when he had the revelation of the burning bush and, [after ingesting all the magic of Egypt  when it swallowed the competing snakes  in its first performance] somehow aided in the initiation of all the plagues), (perhaps) prayer, and an act of courage ( that exceeded reason).

 

מַה־תִּצְעַ֖ק אֵלָ֑י דַּבֵּ֥ר אֶל־בְּנֵי־יִשְׂרָאֵ֖ל וְיִסָּֽעוּ׃

And the Lord said to Moshe, Why dost thou cry to me? speak to the children of Yisra᾽el, that they go forward:

וְאַתָּ֞ה הָרֵ֣ם אֶֽת־מַטְּךָ֗ וּנְטֵ֧ה אֶת־יָדְךָ֛ עַל־הַיָּ֖ם וּבְקָעֵ֑הוּ וְיָבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל בְּת֥וֹךְ הַיָּ֖ם בַּיַּבָּשָֽׁה׃

but lift up thy rod, and stretch out thy hand over the sea, and divide it: and the children of Yisra᾽el shall go on dry ground through the midst of the sea.

וַאֲנִ֗י הִנְנִ֤י מְחַזֵּק֙ אֶת־לֵ֣ב מִצְרַ֔יִם וְיָבֹ֖אוּ אַחֲרֵיהֶ֑ם וְאִכָּבְדָ֤ה בְּפַרְעֹה֙ וּבְכׇל־חֵיל֔וֹ בְּרִכְבּ֖וֹ וּבְפָרָשָֽׁיו׃

And I, behold I will harden the heart of Miżrayim, and they shall follow them: and I will gain honour by Par῾o, and all his host, his chariots, and his horsemen.

 

Who is doing what? This is not what I would have expected. Assume the miracle! Go forth and the sea will split!. But first some hocus pocus with the staff. Presumably Gd is doing the hard part; that turns out to be encouraging Pharaoh to accept the miracle; to believe his eyes; to think that the aberration of nature done for the Israelites will continue for him and his army.

When I read this as a boy, it did not make sense. Now I see how tricky it can be to convince people to trust what they see.  Now I see that may not always be a good idea.

Why does the staff have a role?  The simplest reading of the story attributes power to the stick: an idea that is abhorrent to the modern Jewish mind. The last story, the battle with Amalek emphasizes the staff.

וַיֹּ֨אמֶר מֹשֶׁ֤ה אֶל־יְהוֹשֻׁ֙עַ֙ בְּחַר־לָ֣נוּ אֲנָשִׁ֔ים וְצֵ֖א הִלָּחֵ֣ם בַּעֲמָלֵ֑ק מָחָ֗ר אָנֹכִ֤י נִצָּב֙ עַל־רֹ֣אשׁ הַגִּבְעָ֔ה וּמַטֵּ֥ה הָ בְּיָדִֽי׃

And Moshe said to Yehoshua, Choose us out men, and go out, fight with ῾Amaleq: tomorrow I will stand on the top of the hill with the rod of God in my hand.

 

וְהָיָ֗ה כַּאֲשֶׁ֨ר יָרִ֥ים מֹשֶׁ֛ה יָד֖וֹ וְגָבַ֣ר יִשְׂרָאֵ֑ל וְכַאֲשֶׁ֥ר יָנִ֛יחַ יָד֖וֹ וְגָבַ֥ר עֲמָלֵֽק׃

And it came to pass, when Moshe held up his hand, that Yisra᾽el prevailed: and when he let down his hand, ῾Amaleq prevailed.

What is this war with Amalek? I thought Gd worried about the psychological effects of war on the Israelites. Now we are introduced to the eternal enemy! Confusing!

Also note the fateful story of bringing water from the rock.

 

וַיֹּ֨אמֶר יְ אֶל־מֹשֶׁ֗ה עֲבֹר֙ לִפְנֵ֣י הָעָ֔ם וְקַ֥ח אִתְּךָ֖ מִזִּקְנֵ֣י יִשְׂרָאֵ֑ל וּמַטְּךָ֗ אֲשֶׁ֨ר הִכִּ֤יתָ בּוֹ֙ אֶת־הַיְאֹ֔ר קַ֥ח בְּיָדְךָ֖ וְהָלָֽכְתָּ׃

And the Lord said to Moshe, Pass before the people, and take with thee of the elders of Yisra᾽el; and thy rod, with which thou smotest the river, take in thy hand, and go.

הִנְנִ֣י עֹמֵד֩ לְפָנֶ֨יךָ שָּׁ֥ם ׀ עַֽל־הַצּוּר֮ בְּחֹרֵב֒ וְהִכִּ֣יתָ בַצּ֗וּר וְיָצְא֥וּ מִמֶּ֛נּוּ מַ֖יִם וְשָׁתָ֣ה הָעָ֑ם וַיַּ֤עַשׂ כֵּן֙ מֹשֶׁ֔ה לְעֵינֵ֖י זִקְנֵ֥י יִשְׂרָאֵֽל׃

Behold, I will stand before thee there upon the rock in Ḥorev; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moshe did so in the sight of the elders of Yisra᾽el.

 

In this first, alternative story of water from the rock, Moses is instructed to hit the rack. Thirty eight years later, the same act costs Moshe his position as leader of the people.

Is the staff included to confuse? Is confusion the only understanding we can achieve?