Rabbi's Blog

In life we often come to say "should've, would've, could've, or shoulda, woulda, coulda", which really means "if I had it to do over again, this is the way I would do it". Unfortunately, we don't get to do things over again. There is no 'undo' button in the game of life; it is a one-way street upon which we are riding without even the ability to slow down or pause. We must make decisions, sometimes split - second decisions, all the while continuing to roll along. One of the major challenges and possibly a life game changer is to find a way to stop or slow down as much as possible in order to calculate the next move or decision we make in life for ourselves, for our families, and for our people.

The opening theme of this week's Parsha B'Shalach is about Pharoah finally allowing the Jewish people to leave Egypt. Think for a moment: what in the world was going on in Pharoah's mind throughout the ten plagues?! After witnessing the total decimation of his country one would think he would say, "Maybe I should have let the Jews go out earlier in order to spare me and my people some grief and loss." To add insult to injury, after realizing that the Jews had left on a permanent journey, he scrambled his army and chariots to chase them down only to be devoured by the raging sea. A question remains: When Pharoah returned to Egypt after this final blow, did he experience any regret? Did he say he should have let them go earlier? Did he consider that had he let them go earlier that he would have been better off?

The opening words of this week's Parsha B'Shalach Shmos 13:17 states "Vayehi B'Shalach Paroah Es Haam Vlo Nacham Elokim Derech Eretz Plishtim Ki Karov Hu Ki Amar Elokim Pen Yinacheim Haam Birosam Milchama VShavu Mitzraima" " And it happened when Pharoah sent the people out that God did not lead them by the way of the land of the Philistines, because it was near, for God said, 'Perhaps the people will reconsider when they see a war, and they will return to Egypt". A famous rule in Jewish literature is that the term 'Vayehi' connotes something bad is going to happen. In this instance most commentators explain this 'Vayehi' applies to the Jews. I would like to suggest that 'Vayehi'relates to Pharoah's ultimate demise which awaited him after the Jews reached the other side of the sea of Reeds. What was it that gave Pharoah pause to consider bringing the Jews back to Egypt and perhaps subject himself to more pain and suffering?

The answer lies in the fact that Pharoah thought, 'Maybe, just maybe this time would be different'. Pharoah read into the mindset of the Jews. In Shmos 14:15 as the Jews are backed up against the sea, they complain to Moshe. At that point Hashem said to Moshe, "Why do you cry out to me? Speak to the Children of Israel and let them journey!" The MaHaral teaches that the phrase used by Hashem, "Why do you cry out" tells us that they should not have cried. How could they NOT cry out at a time like this? The Mechilta brings two opinions regarding how the Jews should handle this situation. They were backed up against the water and the Egyptian army was closing in on them. Rebbi Yehoshua says that their only option was to continue traveling forward into the water. Rebbi Eliezer says Hashem said to them, 'My children you are in a desperate situation and you are calling out for mercy?

Rebbi Yehoshua explains the verse 'Why do you cry out' after all that the Jewish people witnessed and experienced, seeing first hand the cloud of glory and the pillar of fire lead them on their way, they had no need to cry out. According to Rebbi Eliezer, who says they should not ask for mercy now because of the following logical deduction: Hashem made dry land for one individual -Adam HaRishon. Just as Hashem said Yikavu HaMayim - let the waters be gathered - and dry land appeared during creation, how much more so now Hashem would gather the waters and dry up the land in order to allow an entire holy congregation safe passage!

The MaHaral further explains that the natural way of the world is that water should cover land. Despite the fact that water naturally covers the land, Hashem had to go beyond nature and create a dry piece of land for Adam to inhabit. So too Hashem went above nature to provide Klal Yisrael dry land to walk over. It is obvious that man needed dry land in order to survive on this earth. When the Jews left Mitzrayim, the only way they could become a nation was Ha'avoras Hayam -'passing over the water'. Because of this 'passing over' we were called Ivrim. In a similar vein Avraham was called an Ivri because he 'passed over' from the other side. So too Avraham's descendants passed over the dry land with Emuna and Bitachon, with faith and trust in God to save them. This is the Midda/character trait that Avraham transmitted and which later became embodied in his children.

This, then, was the final blow to Pharoah, causing him to finally give up. It wasn't until these final moments when the Jewish people actually crossed over that Pharoah realized his defeat and that there was no return. Until that actual crossing over occurred, Pharoah believed that he could recapture the Jews and bring them back to Egypt. Pharaoh should have recognized how much he lost and should have cut ties much earlier in the game.

Each and every one of us should learn a lesson from this Parsha. We need to know when to cut our losses. We all make mistakes in life; instead of trying to fix them it may be better just to move on and start anew. Most times it is difficult to play catch-up; we would be better off just making a fresh start.. It was critical that Nachshon Ben Aminadav led the Jewish people forward by jumping into the sea, thereby not allowing the Jews to turn back towards Egypt and 'try to work it out'. The Jewish people had faith as they crossed over the physical land, but the psychological barrier which faced them as they came to the Sea of Reeds was enormous. But they moved forward and did not look back.

The difference between Am Yisrael and the other nations of the world is that we continuously look forward. If we were constantly looking back on our history, we would become depressed. Rather, we look forward to the ultimate Geula. I believe the lessons taught by Klal Yisrael should be adopted by its individual members who make up the group. Individually we should look forward to a brighter future and cut the losses of our past performances.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky