Beshallaḥ

Beshalach, Beshallach, or Beshalah (—Hebrew for "when elet go" (literally: "in (having) sent"), the second word and first distinctive word in the parashah) is the sixteenth weekly Torah portion (, ''parashah'') in the annual Jewish cycle of Torah reading and the fourth in the Book of Exodus. It constitutes . In this parashah, Pharaoh changes his mind and chases after the Israelite people with his army, trapping them at the Sea of Reeds. God commands Moses to split the sea, allowing them to pass, then closes the sea back upon the Egyptian army. There are the miracles of manna and clean water. The nation of Amalek attacks and the Israelite people are victorious.

The parashah is made up of 6,423 Hebrew letters, 1,681 Hebrew words, 116 verses, and 216 lines in a Torah Scroll ('' Sefer Torah'').

Jews read it the sixteenth Sabbath after Simchat Torah, in January or February. As the parashah describes God's deliverance of the Israelites from Egypt, Jews also read part of the parashah, , as the initial Torah reading for the seventh day of Passover. And Jews also read the part of the parashah about Amalek, , on Purim, which commemorates the story of Esther and the Jewish people's victory over Haman's plan to kill the Jews, told in the book of Esther. identifies Haman as an Agagite, and thus a descendant of Amalek. identifies the Agagites with the Amalekites. A Midrash tells that between King Agag's capture by Saul and his killing by Samuel, Agag fathered a child, from whom Haman in turn descended.

The parashah is notable for the Song of the Sea, which is traditionally chanted using a different melody and is written by the scribe using a distinctive brick-like pattern in the Torah scroll. The Sabbath when it is read is known as Shabbat Shirah, as the Song of the Sea is sometimes known as the Shirah (song). Some communities’ customs for this day include feeding birds and reciting the Song of the Sea out loud in the regular prayer service.

The haftarah for Beshalach tells the story of Deborah. At 52 verses, it is the longest haftarah.

Readings

In traditional Sabbath Torah reading, the parashah is divided into seven readings, or , '' aliyot''. In the Masoretic Text of the Tanakh'')). Parashat Beshalach has four further subdivisions, called "closed portion" (, ''setumah'') divisions (abbreviated with the Hebrew letter ('' samekh'')) within the open portion divisions. The first open portion divides the first reading. The second open portion covers the balance of the first and all of the second readings. The third open portion is coincident with the third reading. The fourth open portion covers the fourth and fifth readings. The fifth open portion is coincident with the sixth reading. The sixth and seventh open portion divisions divide the seventh reading. And the eighth open portion is coincident with the ''maftir'' () reading that concludes the parashah. Closed portion divisions separate the fourth and fifth readings, and divide the fifth and sixth readings.

First reading—Exodus 13:17–14:8

In the first reading, when Pharaoh let the Israelites go, God led the people roundabout by way of the Sea of Reeds. Moses took the bones of Joseph with them. God went before them in a pillar of cloud by day and in a pillar of fire by night. The first open portion ends here with the end of chapter .

In the continuation of the reading in chapter , God told Moses to tell the Israelites to turn back and encamp by the sea, so that Pharaoh might think that the Israelites were trapped and follow after them. When Pharaoh learned that the people had fled, he had a change of heart, and he chased the Israelites with chariots. The first reading ends here.

Second reading—Exodus 14:9–14

In the short second reading, Pharaoh overtook the Israelites by the sea. Greatly frightened, the Israelites cried out to God and complained to Moses. Moses told the people not to fear, for God would fight for them. The second reading and second open portion end here.

Third reading—Exodus 14:15–25

In the third reading, God told Moses to lift up his rod, hold out his arm, and split the sea. Moses did so, and God drove back the sea with a strong east wind, and the Israelites marched through on dry ground, the waters forming walls on their right and left. The Egyptians pursued, but God slowed them by locking their chariot wheels. The third reading and the third open portion end here.

Fourth reading—Exodus 14:26–15:26

In the long fourth reading, on God's instruction, Moses held out his arm, and the waters covered the chariots, the horsemen, and all the Egyptians. Moses and the Israelites—and then Miriam—sang a song to God, celebrating how God hurled horse and driver into the sea. The fourth reading and a closed portion end here.

Fifth reading—Exodus 15:27–16:10

In the short fifth reading, the Israelites went three days into the wilderness and found no water. When they came to Marah, they could not drink the bitter water, so they grumbled against Moses. God showed Moses a piece of wood to throw into the water, and the water became sweet. God told Moses that if he would diligently hearken to God and obey God's commandments, then God would give the Israelites none of the diseases that God had given the Egyptians. A closed portion ends here.

In the continuation of the reading, the Israelites traveled to the springs and palms of Elim, and then came to the wilderness of Sin and grumbled in hunger against Moses and Aaron. A closed portion ends here.

In the continuation of the reading, God told Moses that God would rain bread from heaven, and twice as much on the sixth day. Moses and Aaron told the Israelites that they would see God's glory, for God had heard their murmurings against God, and the Israelites saw God's glory appear in a cloud. The fifth reading and the fourth open portion end here.

Sixth reading—Exodus 16:11–36

In the sixth reading, God heard their grumbling, and in the evening quail covered the camp, and in the morning fine flaky manna covered the ground like frost. The Israelites gathered as much of it as they required; those who gathered much had no excess, and those who gathered little had no deficiency. Moses instructed none to leave any of it over until morning, but some did, and it became infested with maggots and stank. On the sixth day they gathered double the food, Moses instructed them to put aside the excess until morning, and it did not turn foul the next day, the Sabbath. Moses told them that on the Sabbath, they would not find any manna on the plain, yet some went out to gather and found nothing. A closed portion ends here.

In the continuation of the reading, Moses ordered that a jar of the manna be kept throughout the ages. The Israelites ate manna 40 years. The sixth reading and the fifth open portion end here with the end of chapter .

Seventh reading—Exodus 17:1–16

In the seventh reading, in chapter , when the Israelites encamped at Rephidim, there was no water and the people quarreled with Moses, asking why Moses brought them there just to die of thirst. God told Moses to strike the rock at Horeb to produce water, and they called the place Massah (trial) and Meribah (quarrel). The sixth open portion ends here.

In the continuation of the reading, Amalek attacked Israel at Rephidim. Moses stationed himself on the top of the hill, with the rod of God in his hand, and whenever Moses held up his hand, Israel prevailed; but whenever he let down his hand, Amalek prevailed. When Moses grew weary, he sat on a stone, while Aaron and Hur supported his hands, and Joshua overwhelmed Amalek in battle. The seventh open portion ends here.See, e.g., Menachem Davis, editor, ''Schottenstein Edition Interlinear Chumash: Shemos/Exodus'', page 119.

In the ''maftir'' reading that concludes the parashah, God instructed Moses to inscribe a document as a reminder that God would utterly blot out the memory of Amalek. The seventh reading, the eighth open portion, and the parashah end here.

Readings according to the triennial cycle

Jews who read the Torah according to the triennial cycle of Torah reading read the parashah according to the following schedule:

In inner-biblical interpretation

The parashah has parallels or is discussed in these Biblical sources:

Exodus chapter 15

Noting that the Hebrew Bible cited the events at the Sea recounted in repeatedly—in Psalms , , , and ; and and (among other places)—Reuven Hammer argued that the Bible treated those events "as proof of God's wonderous salvation."

Exodus chapter 16

refers to the Sabbath. Commentators note that the Hebrew Bible repeats the commandment to observe the Sabbath 12 times.

reports that on the seventh day of Creation, God finished God's work, rested, and blessed and hallowed the seventh day.

The Sabbath is one of the Ten Commandments. commands that one remember the Sabbath day, keep it holy, and not do any manner of work or cause anyone under one's control to work, for in six days God made heaven and earth and rested on the seventh day, blessed the Sabbath, and hallowed it. commands that one observe the Sabbath day, keep it holy, and not do any manner of work or cause anyone under one's control to work—so that one's subordinates might also rest—and remember that the Israelites were servants in the land of Egypt, and God brought them out with a mighty hand and by an outstretched arm.

In the incident of the manna in , Moses told the Israelites that the Sabbath is a solemn rest day; prior to the Sabbath one should cook what one would cook, and lay up food for the Sabbath. And God told Moses to let no one go out of one's place on the seventh day.

In , just before giving Moses the second Tablets of Stone, God commanded that the Israelites keep and observe the Sabbath throughout their generations, as a sign between God and the children of Israel forever, for in six days God made heaven and earth, and on the seventh day God rested.

In , just before issuing the instructions for the Tabernacle, Moses again told the Israelites that no one should work on the Sabbath, specifying that one must not kindle fire on the Sabbath.

In , God told Moses to repeat the Sabbath commandment to the people, calling the Sabbath a holy convocation.

The prophet Isaiah taught in that iniquity is inconsistent with the Sabbath. In , the prophet taught that if people turn away from pursuing or speaking of business on the Sabbath and call the Sabbath a delight, then God will make them ride upon the high places of the earth and will feed them with the heritage of Jacob. And in , the prophet taught that in times to come, from one Sabbath to another, all people will come to worship God.

The prophet Jeremiah taught in that the fate of Jerusalem depended on whether the people obstained from work on the Sabbath, refraining from carrying burdens outside their houses and through the city gates.

The prophet Ezekiel told in how God gave the Israelites God's Sabbaths, to be a sign between God and them, but the Israelites rebelled against God by profaning the Sabbaths, provoking God to pour out God's fury upon them, but God stayed God's hand.

In , Nehemiah told how he saw some treading wine presses on the Sabbath, and others bringing all manner of burdens into Jerusalem on the Sabbath day, so when it began to be dark before the Sabbath, he commanded that the city gates be shut and not opened till after the Sabbath and directed the Levites to keep the gates to sanctify the Sabbath.

In early nonrabbinic interpretation

The parashah has parallels or is discussed in these early nonrabbinic sources:

told how in the 2nd century BCE, many followers of the pious Jewish priest Mattathias rebelled against the Seleucid king Antiochus IV Epiphanes. Antiochus's soldiers attacked a group of them on the Sabbath, and when the Pietists failed to defend themselves so as to honor the Sabbath (commanded in, among other places, ), a thousand died. reported that when Mattathias and his friends heard, they reasoned that if they did not fight on the Sabbath, they would soon be destroyed. So they decided that they would fight against anyone who attacked them on the Sabbath.

In classical rabbinic interpretation

The parashah is discussed in these rabbinic sources from the era of the Mishnah and the Talmud:

Exodus chapter 13

The Mekhilta of Rabbi Ishmael interpreted the words "God led them not by the way of the land of the Philistines, although that was near" in to indicate that God recognized that the way would have been nearer for the Israelites to return to Egypt.

A Midrash compared the words of , "God led the people about," to a merchant who bought a cow for use in his home and not for slaughter. As the merchant's house was near the slaughterhouse, he thought to himself that he had better lead the new cow home by another route, for if he led the cow past the slaughterhouse and it saw the blood there, it might turn tail and flee. Similarly, as the inhabitants of Gaza, Ashkelon, and the land of the Philistines were ready to rise against the Israelites on their departure from Egypt, God thought that the Israelites must not see the battle, lest they return to Egypt, as God says in , "Lest peradventure the people repent when they see war, and they return to Egypt." So God led them by another route.

Rabbi Jose ben Hanina taught that God did not lead the Israelites by the way of the land of the Philistines (as reported in ) because Abimelech's grandson was still alive, and God did not want the Israelites to violate Abraham's oath of not to deal falsely with Abimelech, his son, or his grandson.

The Rabbis taught in a Baraita that on the days of the 8-day Passover holiday, Jews read the various passages in the Torah relating to Passover. Thus, on the seventh day of Passover, Jews read and as haftarah .

A Midrash employed a fanciful translation of to imagine God's response to the Israelites' complaints in the wilderness. The Midrash taught that God asked the Israelites whether when a mortal king went into the wilderness, the king found there the same ease, the same food, or the same drink that he enjoyed in his own palace. The Midrash taught that the Israelites, however, were slaves in Egypt, and God brought them out of there and caused them to recline on lordly couches. In support of this, the Midrash reread , "But God led the people about, (, ''vayaseiv'') by the way of the wilderness," reading , ''vayaseiv'', to mean God caused them "to recline" (using the same root , ''svv'') in the manner of kings reclining upon their couches.

The Mekhilta of Rabbi Ishmael interpreted the word translated as "armed" (, ''chamushim'') in to mean that only one out of five (, ''chamishah'') of the Israelites in Egypt left Egypt; and some say that only one out of 50 did; and others say that only one out of 500 did.

The Mishnah cited for the proposition that Providence treats a person measure for measure as that person treats others. And so because, as relates, Joseph had the merit to bury his father Jacob and none of his brothers were greater than he was, so Joseph merited the greatest of Jews, Moses, to attend to his bones, as reported in . And Moses, in turn, was so great that none but God attended him, as reports that God buried Moses. Similarly, the Tosefta cited for the proposition that as Joseph had the merit of burying Jacob, so it was that only Moses took the trouble to care for Joseph's bones. The Tosefta deduced from this that the rest of the Israelites were occupied with plunder, but Moses occupied himself with performing a commandment. When the Israelites saw Moses caring for Joseph's bones, they concluded that they should let Moses do so, so that Joseph's honor would be greater when his rites were taken care of by great people instead of unimportant people.

Citing , the Tosefta taught that just as "Moses took the bones of Joseph with him" into the Levites' camp, so one who was impure by reason of corpse contamination—and even a corpse—could enter the Temple Mount.

A Midrash illustrated a precept to finish what one starts by citing how Moses began performing a commandment by taking the bones of Joseph with him, as reports, but failed to complete the task. Reading , "For this commandment that I command you this day . . . is very near to you, in your mouth, and in your heart," a Midrash interpreted "heart" and "mouth" to symbolize the beginning and end of fulfilling a precept and thus read as an exhortation to complete a good deed once started. Thus Rabbi Hiyya bar Abba taught that if one begins a precept and does not complete it, the result will be that he will bury his wife and children. The Midrash cited as support for this proposition the experience of Judah, who began a precept and did not complete it. When Joseph came to his brothers and they sought to kill him, as Joseph's brothers said in , "Come now therefore, and let us slay him," Judah did not let them, saying in , "What profit is it if we slay our brother?" and they listened to him, for he was their leader. And had Judah called for Joseph's brothers to restore Joseph to their father, they would have listened to him then, as well. Thus because Judah began a precept (the good deed toward Joseph) and did not complete it, he buried his wife and two sons, as reports, "Shua's daughter, the wife of Judah, died," and further reports, " Er and Onan died in the land of Canaan." In another Midrash reading "heart" and "mouth" in to symbolize the beginning and the end of fulfilling a precept, Rabbi Levi said in the name of Hama bar Hanina that if one begins a precept and does not complete it, and another comes and completes it, it is attributed to the one who has completed it. The Midrash illustrated this by citing how Moses began a precept by taking the bones of Joseph with him, as reports, "And Moses took the bones of Joseph with him." But because Moses never brought Joseph's bones into the Land of Israel, the precept is attributed to the Israelites, who buried them, as reports, "And the bones of Joseph, which the children of Israel brought up out of Egypt, they buried in Shechem." does not say, "Which ''Moses'' brought up out of Egypt," but "Which ''the children of Israel'' brought up out of Egypt." And the Midrash explained that the reason that they buried Joseph's bones in Shechem could be compared to a case in which some thieves stole a cask of wine, and when the owner discovered them, the owner told them that after they had consumed the wine, they needed to return the cask to its proper place. So when the brothers sold Joseph, it was from Shechem that they sold him, as reports, "And Israel said to Joseph: 'Do not your brothers feed the flock in Shechem?'" God told the brothers that since they had sold Joseph from Shechem, they needed to return Joseph's bones to Shechem. And as the Israelites completed the precept, it is called by their name, demonstrating the force of , "For this commandment that I command you this day . . . is very near to you, in your mouth, and in your heart."

Rabbi Jose the Galilean taught that the "certain men who were unclean by the dead body of a man, so that they could not keep the Passover on that day" in were those who bore Joseph's coffin, as implied in and . The Gemara cited their doing so to support the law that one who is engaged on one religious duty is free from any other.

The Tosefta read , "the pillar of cloud by day, and the pillar of fire by night, departed not from before the people," to teach that the one who served by day completed the work of the one who served by night, and the one who served by night completed the work of the one who served by day. The Tosefta also taught that God gave the Israelites seven clouds in the wilderness—one on their right, one on their left, one before them, one, behind them, one over their heads, and one among them. And the seventh pillar of cloud went ahead of them and would kill snakes and scorpions; burn off thorns, brambles, and prickly bushes; and level down high places and raise up low places, making for them a straight path, as says, "the ark of the covenant of the Lord went before them."

The Gemara told that Rav Joseph's wife used to kindle the Sabbath lights late (just before nightfall). Rav Joseph told her that it was taught in a Baraita that the words of , "the pillar of cloud by day, and the pillar of fire by night, departed not," teach that the pillar of cloud overlapped the pillar of fire, and the pillar of fire overlapped the pillar of cloud. So she thought of lighting the Sabbath lights very early. But an elder told her that one may kindle when one chooses, provided that one does not light too early (as it would not evidently honor the Sabbath) or too late (later than just before nightfall).

Exodus chapter 14

Reading , "I have declared, and I have saved, and I have announced," a Midrash taught that God "declared" to Egypt that the Israelites had fled, so that they would hear, pursue after them, and be drowned in the sea, as reports, "And it was told the king of Egypt that the people had fled." God "saved," as reports, "Thus the Lord saved Israel that day." And God "announced" to the rest of the world, as says, "The peoples have heard, they tremble."

A Midrash taught that a slave's master wept when slaves escaped, while the slaves sang when they had thrown off bondage. So the Egyptians wept when the Israelites escaped (as reports). The Israelites, however, chanted a song when they were released from bondage.

Reading , "And he made ready his chariot," to indicate that Pharaoh prepared his chariot personally, a Midrash remarked that surely, he had plenty of slaves who could have done so for him. The Midrash concluded that the intensity of Pharaoh's hate thus upset the natural order.

A Baraita in the Jerusalem Talmud noted that , "With three on all of them," reported chariots with three horses, while , "And he made him ride in his double chariot," reported chariots with two horses. The Baraita deduced that at first, though the time of Joseph, only two horses pulled chariots, but a later Pharaoh made chariots drawn by three horses. And the Baraita further reported that the Roman Empire made chariots drawn by four horses.

Rabban Gamaliel said that the Egyptians pursued after the Israelites as far as the Reed Sea, and encamped behind them. The enemy was behind them and the sea was in front of them. The Israelites saw the Egyptians, and became greatly afraid. The Israelites cast away all their Egyptian abominations, repented sincerely, and called upon God, as reports, "And when Pharaoh drew near, the children of Israel lifted up their eyes." Moses saw the Israelites' anguish, and prayed on their behalf. God replied to Moses in , "Speak to the children of Israel, that they go forward."

Rabbi Meir taught that when the Israelites stood by the sea, the tribes competed with each other over who would go into the sea first. The tribe of Benjamin went first, as says: "There is Benjamin, the youngest, ruling them (''rodem'')," and Rabbi Meir read ''rodem'', "ruling them," as ''rad yam'', "descended into the sea." Then the princes of Judah threw stones at them, as says: "the princes of Judah their council (''rigmatam'')," and Rabbi Meir read ''rigmatam'' as "stoned them." For that reason, Benjamin merited hosting the site of God's Temple, as says: "He dwells between his shoulders." Rabbi Judah answered Rabbi Meir that in reality, no tribe was willing to be the first to go into the sea. Then Nahshon ben Aminadab stepped forward and went into the sea first, praying in the words of , "Save me O God, for the waters come into my soul. I sink in deep mire, where there is no standing . . . . Let not the water overwhelm me, neither let the deep swallow me up." Moses was then praying, so God prompted Moses, in words parallel those of , "My beloved ones are drowning in the sea, and you prolong prayer before Me!" Moses asked God, "Lord of the Universe, what is there in my power to do?" God replied in the words of , "Speak to the children of Israel, that they go forward. And lift up your rod, and stretch out your hand over the sea, and divide it; and the children of Israel shall go into the midst of the sea on dry ground." Because of Nahshon's actions, Judah merited becoming the ruling power in Israel, as says, "Judah became His sanctuary, Israel His dominion," and that happened because, as says, "The sea saw im and fled."

Similarly, Rabbi Akiva said that the Israelites advanced to enter the Reed Sea, but they turned backwards, fearing that the waters would come over them. The tribe of Judah sanctified God's Name and entered the sea first, as says, "Judah became his sanctuary (in order to sanctify God), Israel his dominion." The Egyptians wanted to follow the Israelites, but they turned back, fearing that the waters would return over them. God appeared before them like a man riding on the back of a mare, as it is said in Song of Songs , "To a steed in Pharaoh's chariots." Pharaoh's horse saw the mare of God, and it neighed and ran into the sea after it.

Reading , "And the Lord said to Moses: 'Why do you cry to Me? Speak to the children of Israel, that they go forward," Rabbi Eliezer taught that God was telling Moses that there is a time to pray briefly and a time to pray at length. God was telling Moses that God's children were in trouble, the sea cut them off, the enemy pursued, and yet Moses stood and said a long prayer! God told Moses that it was time to cut short his prayer and act.

Rabbi (Judah the Prince) taught that in , God was saying that the Israelites' faith in God was sufficient cause for God to divide the sea for them. For notwithstanding their fear, the Israelites had believed in God and followed Moses that far. Rabbi Akiva taught that for Jacob's sake God divided the sea for Jacob's descendants, for in , God told Jacob, "You shall spread abroad to the west, and to the east."

Rabbi Eliezer said that on the third day of Creation, when God said in , "Let the waters be gathered together," the waters of the Reed Sea congealed and were made into twelve valleys (or paths), corresponding to the twelve tribes of Israel. And they were made into walls of water between each path, and between each path were windows. The Israelites could see one another, and they saw God walking before them, but they did not see the heels of God's feet, as says, "Your way was in the sea, and your paths in the great waters, and your footsteps were not known."

Rabbi Johanan taught that God does not rejoice in the downfall of the wicked. Rabbi Johanan interpreted the words ''zeh el zeh'' in the phrase "And one did not come near the other all the night" in to teach that when the Egyptians were drowning in the sea, the ministering angels wanted to sing a song of rejoicing, as associates the words ''zeh el zeh'' with angelic singing. But God rebuked them: "The work of my hands is being drowned in the sea, and you want to sing songs?" Rabbi Eleazar replied that a close reading of shows that God does not rejoice personally, but does make others rejoice.

Rabbi Eliezer said that a maidservant at the sea saw what Isaiah and Ezekiel and the prophets never saw.

The Midrash taught that the six days of darkness occurred in Egypt, while the seventh day of darkness was a day of darkness of the sea, as says: "And there was the cloud and the darkness here, yet it gave light by night there." So God sent clouds and darkness and covered the Egyptians with darkness, but gave light to the Israelites, as God had done for them in Egypt. Hence says: "The Lord is my light and my salvation." And the Midrash taught that in the Messianic Age, as well, God will bring darkness to sinners, but light to Israel, as says: "For, behold, darkness shall cover the earth, and gross darkness the peoples; but upon you the Lord will shine."

The Pirke De-Rabbi Eliezer recounted that Moses cried out to God that the enemy was behind them and the sea in front of them, and asked which way they should go. So God sent the angel Michael, who became a wall of fire between the Israelites and the Egyptians. The Egyptians wanted to follow after the Israelites, but they are unable to come near because of the fire. The angels saw the Israelites' misfortune all the night, but they uttered neither praise nor sanctification, as says, "And the one came not near the other all the night." God told Moses (as reports) to "Stretch out your hand over the sea, and divide it." So (as reports) "Moses stretched out his hand over the sea," but the sea refused to be divided. So God looked at the sea, and the waters saw God's Face, and they trembled and quaked, and descended into the depths, as says, "The waters saw You, O God; the waters saw You, they were afraid: the depths also trembled." Rabbi Eliezer taught that on the day that God said , "Let the waters be gathered together," the waters congealed, and God made them into twelve valleys, corresponding to the twelve tribes, and they were made into walls of water between each path, and the Israelites could see each other, and they saw God, walking before them, but they did not see the heels of God's feet, as says, "Your way was in the sea, and Your paths in the great waters, and Your footsteps were not known."

The school of Rabbi Ishmael reasoned from the meaning of the word "in the midst" (, ''be-tokh'') in to resolve an apparent contradiction between two Biblical verses. Rabbi Zerika asked about an apparent contradiction of Scriptural passages in the presence of Rabbi Eleazar, or, according to another version, he asked in the name of Rabbi Eleazar. says: "And Moses entered into the midst of the cloud," whereas reads: "And Moses was not able to enter into the tent of meeting because the cloud abode thereon." The Gemara concluded that this teaches us that God took hold of Moses and brought him into the cloud. Alternatively, the school of Rabbi Ishmael taught in a Baraita that in , the word for "in the midst" (, ''be-tokh'') appears, and it also appears in "And the children of Israel went into the midst of the sea." Just as in , the word "in the midst" (, ''be-tokh'') implies a path, as says, "And the waters were a wall unto them," so here too in , there was a path (for Moses through the cloud).

Rabbi Hama ben Hanina deduced from that Pharaoh meant: "Come, let us outwit the Savior of Israel." Pharaoh concluded that the Egyptians should afflict the Israelites with water, because as indicated by , God had sworn not to bring another flood to punish the world. The Egyptians failed to note that while God had sworn not to bring another flood on the whole world, God could still bring a flood on only one people. Alternatively, the Egyptians failed to note that they could fall into the waters, as indicated by the words of , "the Egyptians fled towards it." This all bore out what Rabbi Eleazar said: In the pot in which they cooked, they were themselves cooked—that is, with the punishment that the Egyptians intended for the Israelites, the Egyptians were themselves punished.

Reading the words, "there remained not so much as one of them," in , Rabbi Judah taught that not even Pharaoh himself survived, as says, "Pharaoh's chariots and his host has He cast into the sea." Rabbi Nehemiah, however, said that Pharaoh alone survived, teaching that speaks of Pharaoh when it says, "But in very deed for this cause have I made you to stand." And some taught that later on Pharaoh went down and was drowned, as says, "For the horses of Pharaoh went in with his chariots and with his horsemen into the sea."

Rabbi Simon said that on the fourth day, the Israelites encamped by the edge of the sea. The Egyptians were floating like skin-bottles upon the surface of the waters, and a north wind cast them opposite the Israelites' camp. The Israelites saw the Egyptians and recognized them, saying that these were officials of Pharaoh's palace, and those were taskmasters. The Israelites recognized every one, as says, "And Israel saw the Egyptians dead upon the sea shore."

The Mekhilta of Rabbi Ishmael cited four reasons for why "Israel saw the Egyptians dead upon the sea-shore," as reported in (1) so that the Israelites should not imagine that the Egyptians escaped the sea on the other side, (2) so that the Egyptians should not imagine that the Israelites were lost in the sea as the Egyptians had been, (3) so that the Israelites might take the Egyptians' spoils of silver, gold, precious stones, and pearls, and (4) so that the Israelites might recognize the Egyptians and reprove them.

Rabbi Jose the Galilean reasoned that as the phrase "the finger of God" in referred to 10 plagues, "the great hand" (translated "the great work") in (in connection with the miracle of the Reed Sea) must refer to 50 plagues upon the Egyptians, and thus to a variety of cruel and strange deaths.

Exodus chapter 15

Rabbis in the Talmud gave differing explanations of how, as reports, the Israelites sang the song of along with Moses. Rabbi Akiva taught that Moses sang the entire song, and the Israelites respond after him with the leading word, as where an adult read the Hallel () for a congregation and they responded after him with the leading word (or some say, with "Hallelujah"). According to this explanation, Moses sang, "I will sing to the Lord," and the Israelites responded, "I will sing to the Lord"; then Moses sang, "For He has triumphed gloriously," and the Israelites once again responded, "I will sing to the Lord." Rabbi Eliezer son of Rabbi Jose the Galilean taught that Moses sang the entire song, one verse at a time, and the Israelites respond after him by repeating the entire song, one verse at a time, as where a minor read the Hallel for a congregation and they repeated after the minor all that minor had said. According to this explanation, Moses sang, "I will sing to the Lord," and the Israelites responded, "I will sing to the Lord"; then Moses sang, "For He has triumphed gloriously," and the Israelites responded, "For He has triumphed gloriously." Rabbi Nehemiah taught that Moses sang the opening, the Israelites repeated the opening, and then Moses and the Israelites recited the balance together, as where a school-teacher recited the Shema in the Synagogue. The Gemara explained that each of the three interpreted Rabbi Akiva held that the word "saying" in refers to the first clause, "I will sing to the Lord," and that was the Israelites' only response. Rabbi Eliezer son of Rabbi Jose the Galilean held that "saying" refers to every clause of the song. And Rabbi Nehemiah held that "and spoke" indicates that they all sang together, and "saying" indicates that Moses began first.

The Mekhilta of Rabbi Ishmael counted 10 songs in the Tanakhs"; (6) the one that Deborah and Barak sang, as reports, "Then sang Deborah and Barak the son of Abinoam"; (7) the one that David spoke, as 2 Samuel reports, "David spoke to the Lord the words of this song in the day that the Lord delivered him out of the hand of all his enemies, and out of the hand of Saul"; (8) the one that Solomon recited, as reports, "a song at the Dedication of the House of David"; (9) the one that Jehoshaphat recited, as 2 Chronicles reports: "when he had taken counsel with the people, he appointed them that should sing to the Lord, and praise in the beauty of holiness, as they went out before the army, and say, 'Give thanks to the Lord, for His mercy endures forever'"; and (10) the song that will be sung in the time to come, as says, "Sing to the Lord a new song, and His praise from the end of the earth," and says, "Sing to the Lord a new song, and His praise in the assembly of the saints."

Ben Avvai said that everything is judged according to the principle of measure for measure; just as the Egyptians were proud, and cast the male children into the river, so God cast the Egyptians into the sea, as says, "I will sing to the Lord, for he has triumphed triumphantly; the horse and his rider has he thrown into the sea." (Ben Avvai read the double expression of "triumphing" in to imply that just as the Egyptians triumphed over the Israelites by casting their children into the sea, so God triumphed over the Egyptians by casting them into the sea.)

Rabbi Eliezer taught that the words of , "''This'' is my God, and I will glorify Him," indicate that the lowliest servant-girl at the Red Sea perceived what the prophets Isaiah and Ezekiel had not, for she saw God. And as soon as the Israelites saw God, they recognized God, and they all sang, "This is my God, and I will glorify Him."

A Baraita taught that the words of , "This is my God, and I will adorn him," teach that one should adorn oneself before God in the fulfillment of the commandments. Thus, the Gemara taught that in God's honor, one should make a beautiful sukkah, a beautiful lulav, a beautiful shofar, beautiful tzitzit, and a beautiful Torah Scroll, and write it with fine ink, a fine reed pen, and a skilled penman, and wrap it about with beautiful silks. Abba Saul interpreted the word for "and I will glorify Him" (, ''v'anveihu'') in to mean "and I will be like Him." Thus, Abba Saul reasoned, we should seek to be like God. Just as God is gracious and compassionate, so should we be gracious and compassionate.

Reading the words of , "This is my God and I will praise Him, ''my father's God'' and I will exalt Him," Rabbi Jose the Galilean taught that even newborn and suckling children all saw God's Presence (''Shechinah'') and praised God. Rabbi Meir said that even fetuses in their mothers' wombs sang the song, as says, "Bless the Lord in the Congregations, even the Lord, from the source of Israel." (And a person's "source" is the womb.) The Gemara asked how fetuses could see the Divine Presence. Rabbi Tanhum said that the abdomen of pregnant women became transparent and the fetuses saw.

The Tosefta deduced from that the Egyptians took pride before God only on account of the water of the Nile, and thus God exacted punishment from them only by water when in God cast Pharaoh's chariots and army into the Reed Sea.

Abba Hanan interpreted the words of , "Who is a mighty one like You, O God?" to teach: Who is like God, mighty in self-restraint, that God heard the blaspheming and insults of the wicked Titus and kept silent? In the school of Rabbi Ishmael it was taught that the words of , "Who is like You among the gods (, ''eilim'')?" may be read to mean, "Who is like You among the mute (, ''illemim'')?" (For in the face of Titus's blasphemy, God remained silent.)

A Midrash taught that as God created the four cardinal directions, so also did God set about God's throne four angels—Michael, Gabriel, Uriel, and Raphael—with Michael at God's right. The Midrash taught that Michael got his name (''Mi-ka'el'', ) as a reward for the manner in which he praised God in two expressions that Moses employed. When the Israelites crossed the Red Sea, Moses began to chant, in the words of , "Who (''mi'', ) is like You, o Lord." And when Moses completed the Torah, he said, in the words of , "There is none like God (''ka'el'', ), O Jeshurun." The Midrash taught that ''mi'' () combined with ''ka'el'' () to form the name ''Mi ka'el'' ().

Reading , the Pirke De-Rabbi Eliezer taught that the Israelites said to God that there is none like God among the ministering angels, and therefore all the angels' names contain part of a Name for God (, ''Elohim''). For example, the names Michael and Gabriel contain the word , ''El''.Pirke De-Rabbi Eliezer, chapter 42, in, e.g., ''Pirke de Rabbi Eliezer''. Translated and annotated by Gerald Friedlander, page 334.

The Pirke De-Rabbi Eliezer taught that when in the Israelites sang, "Who is like You among the divine creatures, O Lord?" Pharaoh replied after them, saying the concluding words of , "Who is like You, glorious in holiness, fearful in praises, doing wonders?" Rabbi Nechunia, son of Hakkanah, thus cited Pharaoh as an example of the power of repentance. Pharaoh rebelled most grievously against God, saying, as reported in , "Who is the Lord, that I should hearken to His voice?" But then Pharaoh repented using the same terms of speech with which he sinned, saying the words of , "Who is like You, O Lord, among the mighty?" God thus delivered Pharaoh from the dead. Rabbi Nechunia deduced that Pharaoh had died from , in which God told Moses to tell Pharaoh, "For now I had put forth my hand, and smitten you."

The Pirke De-Rabbi Eliezer noted that does not employ the words "fearful in ''praise''," but "fearful in ''praises''." For the ministering angels sing praises on high, and Israel sings praises on earth below. Thus says, "fearful in praises, doing wonders," and says, "You are holy, O You Who inhabit the praises of Israel."

Rabbi Judah ben Simon expounded on God's words in , "I will hide My face from them." Rabbi Judah ben Simon compared Israel to a king's son who went into the marketplace and struck people but was not struck in return (because of his being the king's son). He insulted but was not insulted. He went up to his father arrogantly. But the father asked the son whether he thought that he was respected on his own account, when the son was respected only on account of the respect that was due to the father. So the father renounced the son, and as a result, no one took any notice of him. So when Israel went out of Egypt, the fear of them fell upon all the nations, as reported, "The peoples have heard, they tremble; pangs have taken hold on the inhabitants of Philistia. Then were the chiefs of Edom frightened; the mighty men of Moab, trembling takes hold upon them; all the inhabitants of Canaan are melted away. Terror and dread falls upon them." But when Israel transgressed and sinned, God asked Israel whether it thought that it was respected on its own account, when it was respected only on account of the respect that was due to God. So God turned away from them a little, and the Amalekites came and attacked Israel, as reports, "Then Amalek came, and fought with Israel in Rephidim," and then the Canaanites came and fought with Israel, as reports, "And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel." God told the Israelites that they had no genuine faith, as says, "they are a very disobedient generation, children in whom is no faith." God concluded that the Israelites were rebellious, but to destroy them was impossible, to take them back to Egypt was impossible, and God could not change them for another people. So God concluded to chastise and try them with suffering.

A Baraita taught that the words, "I will send My terror before you, and will discomfort all the people to whom you shall come, and I will make all your enemies turn their backs to you," in , and the words, "Terror and dread fall upon them," in show that no creature was able to withstand the Israelites as they entered into the Promised Land in the days of Joshua, and those who stood against them were immediately panic-stricken and lost control of their bowels. And the words, "till Your people pass over, O Lord," in allude to the first advance of the Israelites into the Promised Land in the days of Joshua. And the words, "till the people pass over whom You have gotten," in allude to the second advance of the Israelites into the Promised Land in the days of Ezra. The Baraita thus concluded that the Israelites were worthy that God should perform a miracle on their behalf during the second advance as in the first advance, but that did not happen because the Israelites' sin caused God to withhold the miracle.

The Gemara counted , "The Lord shall reign for ever and ever," among only three verses in the Torah that indisputably refer to God's Kingship, and thus are suitable for recitation on Rosh Hashanah. The Gemara also counted , "The Lord his God is with him, and the shouting for the King is among them"; and , "And He was King in Jeshurun." Rabbi Jose also counted as Kingship verses , "Hear, O Israel, the Lord our God the Lord is One"; , "And you shall know on that day and lay it to your heart that the Lord is God, . . . there is none else"; and , "To you it was shown, that you might know that the Lord is God, there is none else beside Him"; but Rabbi Judah said that none of these three is a Kingship verse. (The traditional Rosh Hashanah liturgy follows Rabbi Jose and recites , , and , and then concludes with .)

The Gemara cited the language of , "The Lord shall reign for ever and ever," as a premier example of how Scripture indicates permanence. A Baraita taught at the school of Rabbi Eliezer ben Jacob said that wherever Scripture employs the expression , ''nezach''; , ''selah''; or , ''va'ed''; the process to which it refers never ceases. The Gemara cited these proofs: Using , ''nezach'', says, "For I will not contend for ever, neither will I be always (, ''nezach'') angry." Using , ''selah'', says, "As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God—God establish it forever. Selah." Using , ''va'ed'', says, "The Lord shall reign for ever and ever (, ''l'olam va'ed'')."

The Sages taught in a Baraita in the Babylonian Talmud that seven prophetesses prophesied on behalf of the Jewish people. The Gemara identified them as Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther. The Gemara explained that Miriam was a prophetess, as says: “And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand.” The Gemara asked why this verse mentions only Aaron and not Moses. Rav Naḥman said that Rav said that she prophesied when she was only Aaron's sister, before Moses was born, saying that her mother was destined to bear a son who would deliver the Jewish people to salvation. When Moses was born, the entire house was filled with light, and her father stood and kissed her on the head and told her that her prophecy had been fulfilled. But when Moses was cast into the river, her father patted her on the head, asking what had become of her prophecy, as it looked as though Moses would soon die. That is why reports: “And his sister stood at a distance to know what would be done to him,” for Miriam wanted to know how her prophecy would be fulfilled. Similarly, the Mekhilta of Rabbi Ishmael, reading the words, “And Miriam the Prophetess,” in , asked where Miriam had prophesied. The Mekhilta reported that Miriam had told her father that he was destined to have a son who would save Israel from the hands of the Egyptians. Then, after the events of , Miriam's father reproached her, asking what had become of her prediction. But she still held on to her prophecy, as says, “And his sister stood afar off, to know what would be done to him.” For the Mekhilta taught that the expression “standing” suggests the presence the Holy Spirit, as in , “I saw the Lord standing beside the altar”; and in , “And the Lord came and stood”; and in , “Call Joshua and stand . . . .” The Mekhilta taught that the expression: “afar off” in also suggests the presence of the Holy Spirit, as in , “From afar the Lord appeared to me.” The Mekhilta taught that the expression “to know” in also suggests the presence of Holy Spirit, as in , “For the earth shall be full of the knowledge of the Lord” and in , “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” And the Mekhilta taught that the expression, “What would be done to him in also suggested the Holy Spirit, as “doing” suggests the presence of the Holy Spirit in , “For the Lord will do nothing, but God reveals God’s counsel to God’s servants the prophets.”

Rav Judah taught in Rav's name that the words of (5:12 in the NJPS), "Observe the Sabbath day . . . as the Lord your God ''commanded'' you" (in which Moses used the past tense for the word "commanded," indicating that God had commanded the Israelites to observe the Sabbath before the revelation at Mount Sinai) indicate that God commanded the Israelites to observe the Sabbath when they were at Marah, about which reports, "There He made for them a statute and an ordinance."

The Mishnah taught that all Jews have a portion in the world to come, for in , God promises, "Your people are all righteous; they shall inherit the land for ever, the branch of My planting, the work of My hands, that I may be glorified.' But Rabbi Akiva warned that one who whispered as an incantation over a wound to heal it would have no place in the world to come.

The Gemara deduced from that Torah study keeps away painful sufferings. Rabbi Shimon ben Lakish (Resh Lakish) deduced that painful sufferings keep away from one who studies the Torah from , which says, "And the sons of , ''reshef'', fly upward (, ''uf'')." He argued that the word , ''uf'', refers only to the Torah, as says, "Will you close (, ''hataif'') your eyes to it (the Torah)? It is gone." And , ''reshef'', refers only to painful sufferings, as says, "The wasting of hunger, and the devouring of the fiery bolt (, ''reshef''). Rabbi Johanan said to Rabbi Shimon ben Lakish that even school children know that the Torah protects against painful disease. For says, "And He said: 'If you will diligently hearken to the voice of the Lord your God, and will do that which is right in His eyes, and will give ear to His commandments, and keep all His statutes, I will put none of the diseases upon you that I have put upon the Egyptians; for I am the Lord Who heals you." Rather one should say that God visits those who have the opportunity to study the Torah and do not do so with ugly and painful sufferings which stir them up. For says, "I was dumb with silence, I kept silence from the good thing, and my pain was stirred up." "The good thing" refers only to the Torah, as says, "For I give you good doctrine; forsake not My teaching."

Exodus chapter 16

The Gemara asked how one could reconcile , which reported that manna fell as "bread from heaven"; with , which reported that people "made cakes of it," implying that it required baking; and with , which reported that people "ground it in mills," implying that it required grinding. The Gemara concluded that the manna fell in different forms for different classes of people: For the righteous, it fell as bread; for average folk, it fell as cakes that required baking; and for the wicked, it fell as kernels that required grinding. The Gemara asked how one could reconcile , which reported that "the taste of it was like wafers made with honey," with , which reported that "the taste of it was as the taste of a cake baked with oil." Rabbi Jose ben Hanina said that the manna tasted differently for different classes of people: It tasted like honey for infants, bread for youths, and oil for the aged.

The Mishnah taught that the manna that reports came down to the Israelites was among 10 miraculous things that God created on Sabbath eve at twilight on the first Friday at the completion of the Creation of the world.

A Midrash read the words "but some of them left of it until the morning" in to refer to the people who lacked faith. Rabbi Simeon ben Lakish (Resh Lakish) identified them with Dathan and Abiram, reasoning that uses the word "men" to refer to Dathan and Abiram, and thus the word "men" in must also refer to them.

Reading the words "and it bred worms and rotted" in , a Midrash asked whether anything exists that first produces worms and then rots (implying that surely, rot precedes worms). Answering in the negative, the Midrash taught that God wished to reveal to people the deeds of those who disobeyed and saved the manna, so God caused many worms to breed during that night so that the sinners should not be able to smell the staleness of the manna in the evening and throw it out. The Midrash told that Moses became so angry with them that he forgot to tell them to gather two omers for each person on the sixth day. So when they went out and gathered on the sixth day and found a double portion, the princes told Moses, as reports, "And all the rulers of the congregation came and told Moses." The Midrash noted that Moses told them (in ), "This is that which ''the Lord'' has spoken," not "which ''I'' have spoken," because Moses had forgotten. For this reason, the Midrash taught, in , God asked, "How long will you refuse to keep My commandments and My laws?" including Moses among them (as Moses should not have given vent to his anger, thereby forgetting God's command).

Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in an
29
(20:8–11 in the NJPS); ; ; ; ; ; ; and (5:12 in the NJPS).

Reading the words "''See'' that the Lord has given you the Sabbath" in , a Midrash asked why it says "see" when "know" would have been better. The Midrash explained that God told them that when nonbelievers would come and question why the Israelites kept the Sabbath on the day that they did, the Israelites could tell the nonbelievers, "''See'', the manna does not descend on the Sabbath."

The Alphabet of Rabbi Akiva taught that when God was giving Israel the Torah, God told them that if they accepted the Torah and observed God's commandments, then God would give them for eternity a most precious thing that God possessed—the World To Come. When Israel asked to see in this world an example of the World To Come, God replied that the Sabbath is an example of the World To Come.

A Midrash asked to which commandment refers when it says, "For if you shall diligently keep all ''this commandment'' that I command you, to do it, to love the Lord your God, to walk in all His ways, and to cleave to Him, then will the Lord drive out all these nations from before you, and you shall dispossess nations greater and mightier than yourselves." Rabbi Levi said that "this commandment" refers to the recitation of the ''Shema'' (), but the Rabbis said that it refers to the Sabbath, which is equal to all the precepts of the Torah.

Tractate Eruvin in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of not walking beyond permitted limits in .

A Baraita taught that Josiah hid away the jar of manna referred to in , the Ark referred to in , the anointing oil referred to in , Aaron's rod with its almonds and blossoms referred to in , and the coffer that the Philistines sent the Israelites as a gift along with the Ark and concerning which the priests said in , "And put the jewels of gold, which you returned Him for a guilt offering, in a coffer by the side thereof f the Ark and send it away that it may go." Having observed that predicted, "The Lord will bring you and your king . . . to a nation that you have not known," Josiah ordered the Ark hidden away, as reports, "And he osiahsaid to the Levites who taught all Israel, that were holy to the Lord, 'Put the Holy Ark into the house that Solomon the son of David, King of Israel, built; there shall no more be a burden upon your shoulders; now serve the Lord your God and his people Israel.'" Rabbi Eleazar deduced that Josiah hid the anointing oil and the other objects at the same time as the Ark from the common use of the expressions "there" in with regard to the manna and "there" in with regard to the Ark, "to be kept" in with regard to the manna and "to be kept" in with regard to Aaron's rod, and "generations" in with regard to the manna and "generations" in with regard to the anointing oil.

Exodus chapter 17

The Avot of Rabbi Natan read the listing of places in to allude to how God tested the Israelites with ten trials in the Wilderness, and they failed them all, including at . The Avot of Rabbi Natan interpreted the words "On the plain" in to allude to how they complained about not having water, as reports.

In the Mekhilta of Rabbi Ishmael, Rabbi Eliezer said that the Israelites at Massah said that if God satisfied their needs, they would serve God, but if not, they would not serve God. Thus, reports their "trying the Lord, saying: 'Is the Lord in our midst or not?'"

The Mishnah reported that in synagogues at Purim, Jews read .

A Midrash taught that wherever Scripture uses the word "men," Scripture implies righteous people, as in , "And Moses said to Joshua: 'Choose us out ''men''"; in 1 Samuel , "And the man was an old man (and thus wise) in the days of Saul, coming among ''men'' (who would naturally be like him)"; and in , "But will give to Your handmaid seed who are ''men''."

The Mishnah quoted , which described how when Moses held up his hand, Israel prevailed, and asked whether Moses' hands really made war or stopped it. Rather, the Mishnah read the verse to teach that as long as the Israelites looked upward and submitted their hearts to God, they would grow stronger, but when they did not, they would fall. The Mishnah taught that the fiery serpent placed on a pole in worked much the same way, by directing the Israelites to look upward to God.

In medieval Jewish interpretation

The parashah is discussed in these medieval Jewish sources:

Exodus chapter 14

Reading God's statement in , "I will harden Pharaoh's heart," and similar statements in ; ; ;
20
; and an

Maimonides concluded that it is possible for a person to commit such a great sin, or so many sins, that God decrees that the punishment for these willing and knowing acts is the removal of the privilege of repentance (, ''teshuvah''). The offender would thus be prevented from doing repentance, and would not have the power to return from the offense, and the offender would die and be lost because of the offense. Maimonides read this to be what God said in , "Make the heart of this people fat, and make their ears heavy, and their eyes weak, lest they see with their eyes and hear with their ears, and their hearts will understand, do repentance and be healed." Similarly reports, "They ridiculed the messengers of God, disdained His words and insulted His prophets until the anger of God rose upon the people, without possibility of healing." Maimonides interpreted these verses to teach that they sinned willingly and to such an egregious extent that they deserved to have repentance withheld from them. And thus because Pharaoh sinned on his own at the beginning, harming the Jews who lived in his land, as reports him scheming, "Let us deal craftily with them," God issued the judgment that repentance would be withheld from Pharaoh until he received his punishment, and therefore God said in , "I will harden the heart of Pharaoh." Maimonides explained that God sent Moses to tell Pharaoh to send out the Jews and do repentance, when God had already told Moses that Pharaoh would refuse, because God sought to inform humanity that when God withholds repentance from a sinner, the sinner will not be able to repent. Maimonides made clear that God did not decree that Pharaoh harm the Jewish people; rather, Pharaoh sinned willfully on his own, and he thus deserved to have the privilege of repentance withheld from him.

Baḥya ibn Paquda argued that the greatest benefit that God bestowed on humanity and the strongest proof of God's existence is the Torah that God gave humanity and God's manifestation of God's presence, as says, "And Israel saw the great work which the Lord wrought upon the Egyptians, and the people: feared the Lord, and they believed in the Lord and in Moses, His servant."

Exodus chapter 15

Baḥya ibn Paquda cited for the proposition that the relation of nature to the Torah is that of a servant to a master, and the forces of nature operate in harmony with the teaching of the Torah.

Exodus chapter 16

Baḥya ibn Paquda taught that the proper way for those who trust in God, when their livelihood is withheld, is to say in their hearts: "The God who took me out from the womb to this world at a particular moment, and did not take me out earlier or later, is the One who is withholding my livelihood until a fixed time, because God knows what is good for me." Similarly, when their livelihood comes in only what they need for basic food, it is proper for them to tell themselves: "The God who prepared my sustenance at my mother's breast, in my beginning, according to my need, and what was sufficient for me day by day, until God replaced it for me with something better, and the milk's coming exactly did not damage me at all, so too I will not be damaged now at all, by God's sending me my food in this limited amount, until the end of my days. Baḥya taught that they will be rewarded for this, as God told our ancestors in the Sinai desert, who were in a similar situation, in , "The people shall go out each day and gather what they need for the day."

Exodus chapter 17

Reading the account of Massah and Meribah in , Isaac Abravanel argued that if the Israelites lacked drinking water, then they were justified in complaining, and to whom should they have turned if not to their leader Moses? So Abravanel asked why should term this conduct of theirs "trying," as it appeared to be an absolutely legitimate and essential request.

In modern interpretation

The parashah is discussed in these modern sources:

Exodus chapter 13

Moshe Greenberg

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