Difference between revisions of "The Roundabout Route and The Road Not Traveled/2"
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<p>The route afforded the nation both the time and environment needed to lose their slave mentality and gain the confidence and independence essential to conquer and rule Canaan.</p> | <p>The route afforded the nation both the time and environment needed to lose their slave mentality and gain the confidence and independence essential to conquer and rule Canaan.</p> | ||
<mekorot>R. Eliezer in <multilink><a href="MekhiltaVayehi" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaVayehi" data-aht="source">Beshalach Vayehi</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About Mekhilta DeRabbi Yishmael</a></multilink>, Various opinions in <multilink><a href="ShemotRabbah20-11" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah20-11" data-aht="source">20:11-16</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, <multilink><a href="RSaadiaGaonShemot13-18" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonShemot13-18" data-aht="source">Shemot 13:18</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RambamMoreh3-32" data-aht="source">Rambam</a><a href="RambamMoreh3-32" data-aht="source">Guide to the Perplexed 3:32</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="ShadalShemot13-17" data-aht="source">Shadal #1</a><a href="ShadalShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="RHirschShemot13-17" data-aht="source">R. S"R Hirsch</a><a href="RHirschShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. Samson Raphael Hirsch</a></multilink>, <multilink><a href="MalbimShemot13-17" data-aht="source">Malbim</a><a href="MalbimShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>,<fn>Malbim combines this approach with that below which speak of the nation's need for spiritual growth.</fn> <multilink><a href="RDZHoffmannShemot13-17" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmannShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>, <multilink><a href="CassutoShemot13-17" data-aht="source">Cassuto</a><a href="CassutoShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="Umberto Cassuto" data-aht="parshan">About Umberto Cassuto</a></multilink></mekorot> | <mekorot>R. Eliezer in <multilink><a href="MekhiltaVayehi" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaVayehi" data-aht="source">Beshalach Vayehi</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About Mekhilta DeRabbi Yishmael</a></multilink>, Various opinions in <multilink><a href="ShemotRabbah20-11" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah20-11" data-aht="source">20:11-16</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, <multilink><a href="RSaadiaGaonShemot13-18" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonShemot13-18" data-aht="source">Shemot 13:18</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RambamMoreh3-32" data-aht="source">Rambam</a><a href="RambamMoreh3-32" data-aht="source">Guide to the Perplexed 3:32</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="ShadalShemot13-17" data-aht="source">Shadal #1</a><a href="ShadalShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="RHirschShemot13-17" data-aht="source">R. S"R Hirsch</a><a href="RHirschShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. Samson Raphael Hirsch</a></multilink>, <multilink><a href="MalbimShemot13-17" data-aht="source">Malbim</a><a href="MalbimShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>,<fn>Malbim combines this approach with that below which speak of the nation's need for spiritual growth.</fn> <multilink><a href="RDZHoffmannShemot13-17" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmannShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>, <multilink><a href="CassutoShemot13-17" data-aht="source">Cassuto</a><a href="CassutoShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="Umberto Cassuto" data-aht="parshan">About Umberto Cassuto</a></multilink></mekorot> | ||
− | <point><b>Where is the Philistine Route?</b> Most of these commentators do not address the issue but many readers assume that it refers to the route that leads northeast out of Egypt, traversing the Philistine cities of Ashkelon and Ashdod, on the coast of the Mediterranean Sea (also known as דרך הים). At the time of the Exodus, though, the Philistines who later live in this area had not yet arrived,<fn>The route was instead filled with Egyptian garrisons who used the path on their campaigns to the North.  Cassuto suggests that as such, this route was not considered at all, leaving Hashem to choose between the shorter Philistine (Negev) Route and the more roundabout Wilderness Route.<br/>See, below, though that some modern scholars suggest that the verse really is referring to the coastal route (דרך הים) and simply explaining that Hashem rejected it specifically due to the Egyptians stationed there.</fn> leading Cassuto to asserts that the verse instead refers to a path that leads from Egypt to Israel via the Negev, home to the Philistines of Avraham's time.</point> | + | <point><b>Where is the Philistine Route?</b> Most of these commentators do not address the issue but many readers assume that it refers to the route that leads northeast out of Egypt, traversing the Philistine cities of Ashkelon and Ashdod, on the coast of the Mediterranean Sea (also known as דרך הים). At the time of the Exodus, though, the Philistines who later live in this area had not yet arrived,<fn>The route was instead filled with Egyptian garrisons who used the path on their campaigns to the North.  Cassuto suggests that as such, this route was not considered at all, leaving Hashem to choose between the shorter Philistine (Negev) Route and the more roundabout Wilderness Route.<br/>See, below, though that some modern scholars suggest that the verse really is referring to the coastal route (דרך הים) and simply explaining that Hashem rejected it specifically due to the Egyptians stationed there.</fn> leading Cassuto to asserts that the verse instead refers to a path that leads from Egypt to Israel via the Negev, home to the Philistines of Avraham's time.<fn>This is the later entry point of the Spies.</fn></point> |
<point><b>"כִּי קָרוֹב הוּא" – Close to what?</b> According to this approach, the problematic issue is the proximity of the route to Canaan. The shortness of the route would mean that the people would arrive in Canaan and be forced to begin the wars of conquest before they were physically and mentally prepared to fight.</point> | <point><b>"כִּי קָרוֹב הוּא" – Close to what?</b> According to this approach, the problematic issue is the proximity of the route to Canaan. The shortness of the route would mean that the people would arrive in Canaan and be forced to begin the wars of conquest before they were physically and mentally prepared to fight.</point> | ||
<point><b>War with whom?</b> The war to be avoided was the battle of conquest in Canaan.</point> | <point><b>War with whom?</b> The war to be avoided was the battle of conquest in Canaan.</point> | ||
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<li><b>New generation</b> – Rambam proposes that the forty years in the wilderness meant that it was a new generation that had never been enslaved which entered the land.<fn>Cf. <a href="IbnEzraShemotLongCommentary14-13" data-aht="source">Ibn Ezra </a> similarly.</fn> This generation was not encumbered by a slave mentality, and was thus more capable of dealing with the challenges of conquest and government.<fn>This is assuming that from the beginning the nation was meant to wander in the wilderness for forty years. A simple reading of the text, though, assumes that had they not sinned, the nation would have entered the land soon after Matan Torah.</fn></li> | <li><b>New generation</b> – Rambam proposes that the forty years in the wilderness meant that it was a new generation that had never been enslaved which entered the land.<fn>Cf. <a href="IbnEzraShemotLongCommentary14-13" data-aht="source">Ibn Ezra </a> similarly.</fn> This generation was not encumbered by a slave mentality, and was thus more capable of dealing with the challenges of conquest and government.<fn>This is assuming that from the beginning the nation was meant to wander in the wilderness for forty years. A simple reading of the text, though, assumes that had they not sinned, the nation would have entered the land soon after Matan Torah.</fn></li> | ||
<li><b>Miracles as morale booster</b> – Malbim maintains that the splitting of the sea and other miracles of the wilderness would both instill fear in the Canaanites<fn>See Shemot Rabbah similarly. Cf. Akeidat Yitzchak below.</fn> and boost the belief, and hence the courage, of the Israelites enabling a victory over their enemies.</li> | <li><b>Miracles as morale booster</b> – Malbim maintains that the splitting of the sea and other miracles of the wilderness would both instill fear in the Canaanites<fn>See Shemot Rabbah similarly. Cf. Akeidat Yitzchak below.</fn> and boost the belief, and hence the courage, of the Israelites enabling a victory over their enemies.</li> | ||
− | <li><b>Stalling for the Canaanites</b> – Malbim<fn>See also | + | <li><b>Stalling for the Canaanites</b> – Malbim<fn>See also Mekhilta deRabbi Yishmael which is somewhat more ambiguous: "כי קרוב הוא בקרוב ירשו כנעניים את הארץ שנ' ודור רביעי ישובו הנה".</fn> adds that the extra time afforded by the Wilderness Route ensured that the sins of the Emorites would be complete and they would be deserving of conquest by the time the nation arrived in the land.<fn>See also similar opinions in Mekhilta DeRabbi Yishmael and Shemot Rabbah that suggest that Canaanites had ruined the agriculture of Canaan and Hashem wanted to give the land time to rejuvenate.  Another possibility raised there relates to the fact that the oath of Avraham not to harm the Philistines was still in effect, necessitating a forty year delay until conquest could begin. <br/>All these opinions might be assuming that the nation of Israel left Egypt earlier than intended.  Had they stayed the full 430 years as originally planned, the land would have been ready for conquest, but since Hashem needed to save the Israelites from the oppression earlier, a delay was needed in the wilderness.  See <a href="Duration_of_the_Egyptian_Exile/2" data-aht="page">Duration of the Egyptian Exile</a> for different approaches that suggest that Hashem shortened the length of the original enslavement.</fn></li> |
</ul></point> | </ul></point> | ||
+ | <point><b>Later desires to return to Egypt</b> – This position might explain that though the nation nonetheless desired to return to Egypt even on the longer route, without battles of conquest, is proof that had they gone the shorter route and been forced to fight they would have surely returned. On the longer route, though there were grumblings to return, they were never acted upon.</point> | ||
<point><b>"וַחֲמֻשִׁים"</b> – Shadal asserts that the verses point this fact out to highlight that it was not due to lack of weaponry that the nation would flee, but rather to their lack of courage.</point> | <point><b>"וַחֲמֻשִׁים"</b> – Shadal asserts that the verses point this fact out to highlight that it was not due to lack of weaponry that the nation would flee, but rather to their lack of courage.</point> | ||
<point><b>What about Sinai?</b> This approach might maintain that Hashem knew in advance which path the nation was to travel and therefore He previously told Moshe that the nation would serve him at Sinai. This, though, was not the reason for the change of route, for, as R. D"Z Hoffmann asserts, had He wanted to, God could have chosen any site He wanted for revelation.</point> | <point><b>What about Sinai?</b> This approach might maintain that Hashem knew in advance which path the nation was to travel and therefore He previously told Moshe that the nation would serve him at Sinai. This, though, was not the reason for the change of route, for, as R. D"Z Hoffmann asserts, had He wanted to, God could have chosen any site He wanted for revelation.</point> | ||
− | <point><b>What about Yam Suf?</b></point> | + | <point><b>What about Yam Suf?</b> This approach might suggest that the verses speak of Hashem's long range goals in choosing a route, rather than focusing on the immediate ones such as the miracle at Yam Suf. The verses could perhaps be seen as an introduction t the enitre trek in the wilderness and not just a conclusion to the exodus story.  Alternatively, these exegetes might suggest that Hashem had not originally planned to drown the Egyptians and it was only after choosing this route and seeing Paroh's about-face and pursuit that He decided to do so.</point> |
<point><b>Biblical parallels</b></point> | <point><b>Biblical parallels</b></point> | ||
</opinion> | </opinion> | ||
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<p>The trek through the wilderness enabled the nation to receive the Torah at Mt. Sinai and/or witness many other miracles, thereby deepening their belief in and religious connection to Hashem and His ways.</p> | <p>The trek through the wilderness enabled the nation to receive the Torah at Mt. Sinai and/or witness many other miracles, thereby deepening their belief in and religious connection to Hashem and His ways.</p> | ||
<mekorot><multilink><a href="Philo" data-aht="source">Philo #2</a><a href="Philo" data-aht="source">On the Life of Moses XXIX: 163-166</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>, <multilink><a href="Josephus" data-aht="source">Josephus #3</a><a href="Josephus" data-aht="source">Antiquities of the Jews 2:15</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>, R. Yehoshua in <multilink><a href="MekhiltaVayehi" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaVayehi" data-aht="source">Beshalach Vayehi</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About Mekhilta DeRabbi Yishmael</a></multilink>, opinions in <multilink><a href="ShemotRabbah20-11" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah20-11" data-aht="source">20:11-16</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, <multilink><a href="RChananelShemot13-17" data-aht="source">R. Chananel</a><a href="RChananelShemot13-17" data-aht="source">Cited by R. Bachya Shemot 13:17</a><a href="R. Chananel b. Chushiel" data-aht="parshan">About R. Chananel b. Chushiel</a></multilink><a href="#" data-aht="source">,</a> <multilink><a href="ToledotYitzchakShemot13-17" data-aht="source">Toledot Yitzchak</a><a href="ToledotYitzchakShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Yitzchak Karo" data-aht="parshan">About R. Yitzchak Karo</a></multilink>, <multilink><a href="KeliYekarShemot13-17" data-aht="source">Keli Yekar</a><a href="KeliYekarShemot13-17" data-aht="source">Shemot 13:17</a><a href="R. Shelomo Ephraim Luntschitz (Keli Yekar)" data-aht="parshan">About R. Shelomo Ephraim Lunshitz</a></multilink>, <multilink><a href="ShadalShemot13-17" data-aht="source">Shadal #2</a><a href="ShadalShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <a href="RHirschShemot13-17" data-aht="source">R. S"R Hirsch</a>, <multilink><a href="MalbimShemot13-17" data-aht="source">Malbim</a><a href="MalbimShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>,<fn>Malbim combines this approach with that above, emphasizes the need for both practical preparation for conquest and spiritual growth.</fn> <multilink><a href="NetzivShemot13-17" data-aht="source">Netziv</a><a href="NetzivShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Z"Y Berlin</a></multilink>, <multilink><a href="MeshekhChokhmahShemot13-17" data-aht="source">Meshekh Chokhmah</a><a href="MeshekhChokhmahShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Meir Simcha of Dvinsk (Meshekh Chokhmah)" data-aht="parshan">About R. Meir Simcha of Dvinsk</a></multilink></mekorot> | <mekorot><multilink><a href="Philo" data-aht="source">Philo #2</a><a href="Philo" data-aht="source">On the Life of Moses XXIX: 163-166</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>, <multilink><a href="Josephus" data-aht="source">Josephus #3</a><a href="Josephus" data-aht="source">Antiquities of the Jews 2:15</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>, R. Yehoshua in <multilink><a href="MekhiltaVayehi" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaVayehi" data-aht="source">Beshalach Vayehi</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About Mekhilta DeRabbi Yishmael</a></multilink>, opinions in <multilink><a href="ShemotRabbah20-11" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah20-11" data-aht="source">20:11-16</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, <multilink><a href="RChananelShemot13-17" data-aht="source">R. Chananel</a><a href="RChananelShemot13-17" data-aht="source">Cited by R. Bachya Shemot 13:17</a><a href="R. Chananel b. Chushiel" data-aht="parshan">About R. Chananel b. Chushiel</a></multilink><a href="#" data-aht="source">,</a> <multilink><a href="ToledotYitzchakShemot13-17" data-aht="source">Toledot Yitzchak</a><a href="ToledotYitzchakShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Yitzchak Karo" data-aht="parshan">About R. Yitzchak Karo</a></multilink>, <multilink><a href="KeliYekarShemot13-17" data-aht="source">Keli Yekar</a><a href="KeliYekarShemot13-17" data-aht="source">Shemot 13:17</a><a href="R. Shelomo Ephraim Luntschitz (Keli Yekar)" data-aht="parshan">About R. Shelomo Ephraim Lunshitz</a></multilink>, <multilink><a href="ShadalShemot13-17" data-aht="source">Shadal #2</a><a href="ShadalShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <a href="RHirschShemot13-17" data-aht="source">R. S"R Hirsch</a>, <multilink><a href="MalbimShemot13-17" data-aht="source">Malbim</a><a href="MalbimShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>,<fn>Malbim combines this approach with that above, emphasizes the need for both practical preparation for conquest and spiritual growth.</fn> <multilink><a href="NetzivShemot13-17" data-aht="source">Netziv</a><a href="NetzivShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Z"Y Berlin</a></multilink>, <multilink><a href="MeshekhChokhmahShemot13-17" data-aht="source">Meshekh Chokhmah</a><a href="MeshekhChokhmahShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Meir Simcha of Dvinsk (Meshekh Chokhmah)" data-aht="parshan">About R. Meir Simcha of Dvinsk</a></multilink></mekorot> | ||
− | <point><b>"כִּי קָרוֹב הוּא" – Close to what?</b> Most of the commentators who take this approach would assert that the problem was the proximity to Canaan. The people needed more time to develop their connection to Hashem before arrival.<br/> | + | <point><b>"כִּי קָרוֹב הוּא" – Close to what?</b> Most of the commentators who take this approach would assert that the problem was the proximity to Canaan. The people needed more time to develop their connection to Hashem before arrival.<fn>Netziv, in contrast, points to the negative influences of the Philistines which God wanted to avoid. The nation needed a longer, isolated route in which to strengthen their own beliefs before encountering and being swayed by the Philistines' beliefs.</fn><br/> |
<ul> | <ul> | ||
<li>Mekhilta DeRabbi Yishmael and Shadal explain that once they arrived they would disperse to their own inheritances and work, losing the opportunity to learn Torah and be guided spiritually by Moshe.</li> | <li>Mekhilta DeRabbi Yishmael and Shadal explain that once they arrived they would disperse to their own inheritances and work, losing the opportunity to learn Torah and be guided spiritually by Moshe.</li> | ||
<li>Meshekh Chokhmah maintains that God feared the influence the idolatrous Canaanites would have on such a fledgling nation.</li> | <li>Meshekh Chokhmah maintains that God feared the influence the idolatrous Canaanites would have on such a fledgling nation.</li> | ||
− | </ul> | + | </ul></point> |
− | |||
<point><b>Double "כִּי"</b> – Both occurrences of the word mean because. | <point><b>Double "כִּי"</b> – Both occurrences of the word mean because. | ||
<ul> | <ul> |
Version as of 23:15, 29 January 2015
The Roundabout Route and The Road Not Traveled
Exegetical Approaches
Overview
Some of the most formative events in the history of the Children of Israel occurred on the Wilderness Route, and it is difficult to imagine how history would look without them. However, some of these sublime benefits are more obvious only in retrospect, while the text in explaining the choice of route emphasizes the more mundane dangers to the nation at that particular moment in time. Commentators thus struggle with how to reconcile this relationship, and their positions depend in great measure on whether or not the Egyptians' ultimate drowning was part of a Divine master-plan which required Paroh to be baited into chasing after the Israelites.
Seforno focuses exclusively on the immediate objective of reaching "יַם סוּף", the Mekhilta and many others stress the long range goals of traveling "דֶּרֶךְ הַמִּדְבָּר", Rashi and others adopt the simple reading of the text that there is no hidden motive and the purpose is merely to avoid the worse alternative of "דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים", while the Akeidat Yitzchak and Abarbanel attempt to synthesize various approaches.
Below is the spectrum of approaches in defining Hashem's primary objective in leading the Israelites by way of the Wilderness Route:
Inducing the Egyptians' Drowning
The choice of route was aimed at ensuring the drowning of the Egyptians in Yam Suf, thereby displaying Hashem's might and/or ridding the Israelites of their dependence on Egypt.
- With Egypt – According to both R"Y Bekhor Shor and Seforno, Hashem feared the Israelites' fearful response to an encounter with Egypt. They differ, though, with regards to whether Hashem wanted to prevent a fight or ensure one:
- Prevent war – According to R"Y Bekhor Shor, Hashem wanted to prevent a war on two fronts, from both the pursuing Egyptians and the Philistines. He, thus took them on a route which would lead instead to the Egyptians' drowning, thus sparing them the conflict.
- Ensure war – Seforno, in contrast, suggests that Hashem feared that the nation would panic at the site of the Egyptians and flee rather than fight. Hashem, thus, took them on a path which guaranteed that they knew of the Egyptians only at the last moment when flight was no longer an option,4 forcing a confrontation which would lead the Egyptians to drown in Yam Suf.
- Future wars – Y. Bin-Nun asserts instead that the concern related to any future wars which might lead the nation to return to Egypt for protection. Hashem wanted to ensure a total defeat which would free the nation from mental servitude, severing their dependence on their former masters.5
- Presence of sea – R"Y Bekhor Shor maintains that only on the Wilderness Route was there a sea in which Hashem could drown the Egyptians. Although God could have ensured a victory even in a land battle, the miracle of the splitting of the sea would be greater.6
- Lack of spies – Seforno, in contrast, believes that both routes would have ultimately led to Yam Suf,7 but the Wilderness Route was chosen since it was empty of spies and informers. As such, the Israelites would not be aware of the chasing Egyptians until they were already upon them, leaving them no choice of retreat. Hashem did not want to avoid a confrontation, but rather to ensure one, thus accomplishing His primary purpose, the drowning of the Egyptians.
- Different meanings – R"Y Bekhor Shor and Y. Bin-Nun understand the first "כִּי" to mean "that"8 and the second to mean "because". The Philistine route, which was shorter, was nevertheless rejected due to fear of the Israelite response to war.
- Identical meaning – According to Seforno both appearances of the word mean "because", and the two phrases together constitute the full dual concern.9
Facilitating National Growth
The Wilderness Route was not just the default alternative to a rejected route, but rather had value in its own right, as it offered the nation vital opportunities that the Philistine Route could not. This approach subdivides regarding what the route had to offer:
Physical and Mental Fortitude
The route afforded the nation both the time and environment needed to lose their slave mentality and gain the confidence and independence essential to conquer and rule Canaan.
- Growth through trials – Rambam emphasizes how the scarcity and hardships of wilderness life would instill courage and strength.15 R. Hirsch adds that the challenges encountered would teach them to trust in Hashem, which, in turn, would give them the self-confidence needed to fight. Shadal further asserts that the time in the wilderness provided time to learn the skills necessary for self rule.
- New generation – Rambam proposes that the forty years in the wilderness meant that it was a new generation that had never been enslaved which entered the land.16 This generation was not encumbered by a slave mentality, and was thus more capable of dealing with the challenges of conquest and government.17
- Miracles as morale booster – Malbim maintains that the splitting of the sea and other miracles of the wilderness would both instill fear in the Canaanites18 and boost the belief, and hence the courage, of the Israelites enabling a victory over their enemies.
- Stalling for the Canaanites – Malbim19 adds that the extra time afforded by the Wilderness Route ensured that the sins of the Emorites would be complete and they would be deserving of conquest by the time the nation arrived in the land.20
Spiritual Development
The trek through the wilderness enabled the nation to receive the Torah at Mt. Sinai and/or witness many other miracles, thereby deepening their belief in and religious connection to Hashem and His ways.
- Mekhilta DeRabbi Yishmael and Shadal explain that once they arrived they would disperse to their own inheritances and work, losing the opportunity to learn Torah and be guided spiritually by Moshe.
- Meshekh Chokhmah maintains that God feared the influence the idolatrous Canaanites would have on such a fledgling nation.
- Netziv stresses that the first reason given (proximity) was the primary one. He points out that as the people did desire to return to Egypt when facing war even on the longer path, this could not have been a major concern and goes as far as to suggest that God just said this because the nation would not have understood the real fear of assimilation.23
- Toledot Yitzchak, R. Hirsch, and Malbim, though, maintain that the reasons work together. Without the benefit of a long route in which to grow spiritually, the nation would lack the trust in God needed to fight wars and win.
Avoiding the Dangers of the Philistine Route
The choice of the Wilderness Route was a response to the dangers lurking on the Philistine Route. Hashem worried that the wars the nation would encounter en route would frighten them into returning to Egypt.
- Philistines – According to many of these commentators, the Philistines presently living on the route itself were the threat.28
- Past wars – Mekhilta DeRabbi Yishmael, Targum Pseudo-Jonathan, and the first opinion in Shemot Rabbah assert that the fear related not to the consequences of present battles, but to the remnants of past wars. Thirty years earlier members of the tribe of Ephraim attempted to make their way to Israel but fell at the hand of the Philistines. Hashem did not want the Israelites to see their fallen bodies, panic, and then return to Egypt.
- Egyptians – According to modern scholars,29 the Philistine Route might be identified with what is known in Egyptian texts as the "Wall of Horus".30 At the time of the Exodus, it was under Egyptian control and heavily fortified with Egyptian sentries and garrisons. Traveling via such a route would inevitably lead to conflict with the Egyptians, and Israelite terror of their hated masters would lead to a quick surrender and return to servitude.31
- Because – Rashi and Ibn Ezra imply that it, too, means "because." Hashem is, thus, giving two related reasons why to avert the Philistine route. Fear of war was significant specifically because the route was so close to Egypt. The proximity made it more likely for the nation to return to Egypt upon encountering war.
- Even though or that – Chizkuni maintains that the first "כִּי" means "even though", while Ramban proposes that it means "that". According to both, the verse is giving but one reason to avoid the Philistine Route. Even though it was the shorter (and thus seemingly more logical route), Hashem chose to dismiss it because of the wars it would lead to.
- According to most of these commentators, the verse is saying that the route is close to Egypt, and either despite this fact, or because of this fact, it is rejected.
- Chizkuni32 raises a more metaphoric read of the verse, suggesting that the subject of "הוּא" is the Philistines themselves (not the route) who were relatives (קרובים) of the Egyptians and thus more likely to fight against the Israelites.33