As you read the opening pasuk of Parshat Beshalach (13:17),
attempt to explain the phrase "ki karov hu".
In your opinion, when Bnei Yisrael left Egypt, did the people
know for sure to where they were going?
3.When Bnei Yisrael first left Egypt, for how long (in your
opinion) did they expect to be traveling for in the desert (until
reaching the Promised Land)?
Review 14:1-4, noting how God instructs Bnei Yisrael to do a
maneuver. Does this appear to be a trick? In your opinion, does
there appear to be a 'moral' problem with this?
As you review "shirat ha'yam" (15:1-19), note how just about
all of the psukim describe the events of how the sea split and
how Egyptians were killed and Bnei Yisrael were saved. However,
towards the end of the "shira" [song] we find a slightly
1.In you opinion, what was the purpose of "Kriyat Yam Suf":
b) For the Egyptians to recognize God?
c) For both (a) and (b)?
d) For a different reason?
[Support your answer with psukim.]
If you have time, answer the Parshanut section - question #1. Relate this to your answer to the above question.
See also Ibn Ezra on 14:13 for an interesting perspective on why Bnei Yisrael didn't 'fight back'.
After crossing the Red Sea, Bnei Yisrael finally began their
travel into the desert. Based on their original request that
Pharaoh allow them a three day journey to worship their God,
where 'should' Bnei Yisrael now travel to? For what purpose?
Note how many situations of peril arise in Parshat Beshalach
whereupon Bnei Yisrael complain to God. In your opinion, do these
situations arise by chance, or are they intentional (i.e. are
they part of God's plan)? If so, what was the purpose of each?
Chart the events that transpire in Parshat Beshalach, as Bnei
Yisrael travel towards Har Sinai. Is there a pattern? A purpose?
The famous story of Moshe hitting the rock begins when Bnei
Yisrael are encamped in Rfidim (17:1).
1. In 14:9-12, Bnei Yisrael - with their 'backs to the sea' and Egypt attacking - cry out to God for help. Moshe responds to Bnei Yisrael as follows (14:13):
"Do not fear, stand strong and witness God's deliverance today - for in the way which you see Mitzrayim today - lo tosifu lo'rotam ad olam - you will never see them again..."As you read this pasuk inside the Chumash (noting its context), attempt to determine whether it is a promise or a commandment? If it is a promise, is it a promise for only this generation, or for all generations (read pasuk carefully)?
How did you explain the word "derech" in this pasuk?
Then, see Rashi on 14:13.- How does he explain this pasuk?
Next, see Ramban (on 14:13), quoting Chazal. Note that he claims that this pasuk is indeed to be understand as a commandment!
Can you explain, according to Chazal, precisely what this commandment entails? Does it apply only to Egypt?
Would you consider this interpretation as "pshat"?
Explain why yes and why not.
Next, read Parshat Ha'Melech in Sefer Devarim (17:14-20), noting especially 17:16:
"He (the king) must not gather too many horses (i.e. for chariots & calvary to strengthen his army), and he must not return the people to mitzrayimin order to add horses, FOR God has already warned you - lo tosifu la'shuv b'derech ha'zeh od - you must not go back this way again."How does this statement relate textually and thematically to the psukim above at Kriyat Yam Suf (Shmot 14:13)?
Attempt to explain how Chazal's interpretation of 14:13 as a commandment may be based on this pasuk in Devarim.
Next, read Devarim 28:68 (noting its context, it's the final pasuk of the Tochacha in Ki-tavo). How do you understand the phrase "ba'derech asher amarti - lo tosifu la'shuv b'derech ha'zeh od ..." -
What is the meaning of "ba'derch" in this phrase?
[Will those who will be 'deported' to Egypt want someone to buy them? / read 26:68 carefully]
Does this pasuk support Chazal's pirush in Shmot 14:13?
[See also Yeshayahu 31:1-3 & Yerushalmi Succah V.1. (23a)]
In 17:14, God instructs Moshe to write down the story of what
Amalek did in a sefer. In your opinion, what "sefer" is this,
and what was the purpose in writing it down?
Read 15:25 in the context of 15:23-26.
Now see Rashi.
Next see Ramban.
Finally see Rashbam.
See also Ibn Ezra.