“G‑d did not lead them through the way of the land of the Philistines (13:17)
The tribe of Ephraim had erred and departed from Egypt 30 years before the destined time, with the result that three hundred thousand of them were slain by the Philistines . . . and their bones lay in heaps on the road. . . . G‑d therefore said: If Israel sees the bones of the sons of Ephraim strewn in the road, they will return to Egypt . . .
Thus the verse says, v’lo nacham Elokim (‘G‑d did not lead them,’ which can also be translated as ‘G‑d was not comforted’). This is comparable to a king whose sons were carried off as captives, and some of them died in captivity. The king afterwards came and saved those that were left. While he rejoiced over those who survived, he was never comforted for those who had died. (Midrash Rabbah)”
“Nahshon ben Aminadov is a fairly familiar character in biblical lore. He was the prince from the tribe of Judah known for taking the initiative to jump into the sea when the children of Israel were trapped, in panic, between the pursuing Egyptian army and the sea (Exodus 14:9-12). It was his great faith in God which caused God to split the sea so that the nation could leave Egyptian bondage. One rabbinic tradition asserts that this as the reason that the tribe of Judah warranted the kingship, through the house of David (see Mechilta deRabbi Yishmael Beshallah 6).”
First Steps on the Path to the Promised Land
“Redemption! Parashat B’shalach is a Torah portion of glory — glory in the Song at the Sea, the poetic celebration of liberation from Egyptian bondage, and glory in the details of the Israelites’ first steps out of Egypt.
The parashah begins with the verse that sets the scene for the entire next thematic section of the Book of Exodus, the Israelites’ early adventures wandering in the desert. Exodus 13:17 reads, ‘Now when Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although it was nearer; for God said, ‘The people may have a change of heart when they see war, and return to Egypt.'”
“The parashah begins with Moses’ father-in-law, Yitro, showing Moses how to set up an administrative system to govern the newly-freed Israelites, and how to delegate minor tasks to others so that he can focus on major issues. Then the story moves to the theophany on Mount Sinai, the giving of the mitzvot (commandments) to Moses. Much of the rest of the biblical story consists of discussions of the rules and the way they are to be enforced. These two elements, the rules and the mechanism by which they are administered are essential parts of traditional halakhah.”
“It is important to pay close attention to how a story is told. The message is in the details. The children of Israel had been subjugated by Jabin, king of the Philistines, for twenty years. When they cried out to God, expressing their troubles, God answered them and had them redeemed. There were three human protagonists in the story: Deborah, Barak and Yael. Deborah was the leader of the people and Barak, the general whom she assigned to do battle with this bitter enemy. For his part, Barak refused to lead the forces on his own and only agreed to do battle if Deborah accompanied him. Deborah acceded to his request but cautioned him that any victory against the enemy would not be achieved at his hands. The battle went well and the enemy general, Sisera, was forced to escape. He fled to the tent of Yael who promised to hide him from Barak. Neither Barak nor Deborah finalized the victory. That achievement was left for Yael who killed Sisera while he slept in her tent.”