Difference between revisions of "The Roundabout Route and The Road Not Traveled/2"
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<p>The choice of route was aimed at ensuring the drowning of the Egyptians in Yam Suf, thereby spreading knowledge of Hashem through the miracle and/or ridding the nation of their dependence on Egypt.</p> | <p>The choice of route was aimed at ensuring the drowning of the Egyptians in Yam Suf, thereby spreading knowledge of Hashem through the miracle and/or ridding the nation of their dependence on Egypt.</p> | ||
<mekorot><multilink><a href="Josephus" data-aht="source">Josephus #1</a><a href="Josephus" data-aht="source">Antiquities of the Jews 2:15</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>, <multilink><a href="RYosefBekhorShorShemot13-17-18" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorShemot13-17-18" data-aht="source">Shemot 13:17-18</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="SefornoShemot13-17" data-aht="source">Seforno</a><a href="SefornoShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <a href="BinNun" data-aht="source">Yoel Bin-Nun</a></mekorot> | <mekorot><multilink><a href="Josephus" data-aht="source">Josephus #1</a><a href="Josephus" data-aht="source">Antiquities of the Jews 2:15</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>, <multilink><a href="RYosefBekhorShorShemot13-17-18" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorShemot13-17-18" data-aht="source">Shemot 13:17-18</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="SefornoShemot13-17" data-aht="source">Seforno</a><a href="SefornoShemot13-17" data-aht="source">Shemot 13:17-18</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <a href="BinNun" data-aht="source">Yoel Bin-Nun</a></mekorot> | ||
− | <point><b>"דֶּרֶךְ הַמִּדְבָּר יַם סוּף"</b> – This approach emphasizes not the | + | <point><b>"דֶּרֶךְ הַמִּדְבָּר יַם סוּף"</b> – This approach emphasizes not the wilderness aspect of the chosen route, but that it led to Yam Suf.<fn>This is in contrast to the approach below, which focuses instead on the desert aspect of the chosen path.</fn>  The miracle of Yam Suf was not an afterthought, but part of Hashem;s original plan and even determined the chosen route.</point> |
− | <point><b>"וְלֹא נָחָם אֱלֹהִים" – To where?</b> Most of these commentators assume that Hashem is speaking of the route that would lead to Israel.  Seforno, in contrast, claims that Hashem is referring to the path that would lead to Yam | + | <point><b>"וְלֹא נָחָם אֱלֹהִים" – To where?</b> Most of these commentators assume that Hashem is speaking of the route that would lead to Israel.  Seforno, in contrast, claims that Hashem is referring to the path that would lead to Yam Suf.<fn>In this he differs from virtually every other exegete.</fn>  He assumes that both the Philistine Route and the Desert Route led to Yam Suf<fn>It is not clear if the geography of the area supports the possibility that the Philistine Route would lead to Yam Suf.  This depends on both what path is considered the Philistine Route, and where one assumes Yam Suf was, both of which are debated.</fn> since that was always the intended goal. The only question was which route to prefer.</point> |
<point><b>War with whom?</b><ul> | <point><b>War with whom?</b><ul> | ||
<li><b>With Egypt </b>– According to both R"Y Bekhor Shor and Seforno, Hashem feared the Israelite's fearful response to an encounter with Egypt.  They differ, though, with regards to whether Hashem wanted to prevent a fight or ensure one:<b><br/></b></li> | <li><b>With Egypt </b>– According to both R"Y Bekhor Shor and Seforno, Hashem feared the Israelite's fearful response to an encounter with Egypt.  They differ, though, with regards to whether Hashem wanted to prevent a fight or ensure one:<b><br/></b></li> | ||
<ul> | <ul> | ||
− | <li><b>Prevent war</b> – 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 Egyptian's drowning, thus | + | <li><b>Prevent war</b> – 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 Egyptian's drowning, thus sparing them the conflict.</li> |
<li><b>Ensure war</b> – 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,<fn>See below for elaboration.</fn> forcing a confrontation which would lead the Egyptians to drown in Yam Suf.</li> | <li><b>Ensure war</b> – 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,<fn>See below for elaboration.</fn> forcing a confrontation which would lead the Egyptians to drown in Yam Suf.</li> | ||
</ul> | </ul> | ||
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<point><b>How is the Desert Route a solution?</b><ul> | <point><b>How is the Desert Route a solution?</b><ul> | ||
<li><b>Presence of sea</b> – R"Y Bekhor Shor maintains that only on the Desert 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.<fn>As above, he also points out that on the Philistine Route the Philistines would have joined the battle forcing a war on two fronts.</fn></li> | <li><b>Presence of sea</b> – R"Y Bekhor Shor maintains that only on the Desert 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.<fn>As above, he also points out that on the Philistine Route the Philistines would have joined the battle forcing a war on two fronts.</fn></li> | ||
− | <li><b>Lack of spies</b> – Seforno, in contrast, believes that both routes would have ultimately led to Yam Suf,<fn>See note above that it questionable whether this is true based on the geography of the area.</fn> but the | + | <li><b>Lack of spies</b> – Seforno, in contrast, believes that both routes would have ultimately led to Yam Suf,<fn>See note above that it questionable whether this is true based on the geography of the area.</fn> 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.</li> |
</ul></point> | </ul></point> | ||
<point><b>Double "כִּי"</b><ul> | <point><b>Double "כִּי"</b><ul> | ||
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<p>The route afforded the nation both the time and atmosphere needed to lose their slave mentality and gain the confidence and independence necessary to conquer and rule Canaan.</p> | <p>The route afforded the nation both the time and atmosphere needed to lose their slave mentality and gain the confidence and independence necessary 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, | + | <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 Desert 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>"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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<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></point> | ||
+ | <point><b>Biblical Parallels</b></point> | ||
</opinion> | </opinion> | ||
<opinion name="">Spiritual Growth | <opinion name="">Spiritual Growth | ||
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<point><b>"וַחֲמֻשִׁים"</b></point> | <point><b>"וַחֲמֻשִׁים"</b></point> | ||
<point><b>What about Sinai and Yam Suf?</b> According to this approach, getting the Torah on Mt. Sinai and witnessing miracles such as the splitting of the Sea were some of the main advantages of the route. It is unclear, if so, why they are not given as the reason in the verses.</point> | <point><b>What about Sinai and Yam Suf?</b> According to this approach, getting the Torah on Mt. Sinai and witnessing miracles such as the splitting of the Sea were some of the main advantages of the route. It is unclear, if so, why they are not given as the reason in the verses.</point> | ||
+ | <point><b>Biblical Parallels</b> – Shadal understands the forty year wandering in the wilderness after the Sin of the Spies as similarly motivated by a need for the nation to learn from Moshe and grow in the faith before entering the Land.</point> | ||
</opinion> | </opinion> | ||
</category> | </category> |
Version as of 14:50, 29 January 2015
The Roundabout Route and The Road Not Traveled
Exegetical Approaches
Facilitate the Drowning at Yam Suf
The choice of route was aimed at ensuring the drowning of the Egyptians in Yam Suf, thereby spreading knowledge of Hashem through the miracle and/or ridding the nation of their dependence on Egypt.
- With Egypt – According to both R"Y Bekhor Shor and Seforno, Hashem feared the Israelite's 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 Egyptian's 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 Desert 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
Intrinsic Value in the Desert Route
The Desert 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:
Building Fortitude for the Conquest
The route afforded the nation both the time and atmosphere needed to lose their slave mentality and gain the confidence and independence necessary to conquer and rule Canaan.
- Growth through trials – Rambam emphasizes how the scarcity and hardships of desert life would instill courage and strength.14 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 desert provided time to learn the skills necessary for self rule.
- New generation – Rambam proposes that the forty years in the desert meant that it was a new generation that had never been enslaved which entered the land.15 This generation was not encumbered by a slave mentality, and was thus more capable of dealing with the challenges of conquest and government.16
- Miracles as morale booster – Malbim maintains that the splitting of the sea and other miracles of the desert would both instill fear in the Canaanites17 and boost the belief, and hence the courage, of the Israelites enabling a victory over their enemies.
- Stalling for the Canaanites – Malbim18 adds that the extra time afforded by the Desert 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.19
Spiritual Growth
The time in the desert enabled the nation to receive the Torah at Mt. Sinai and witness many more miracles, thereby deepening their belief in and 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.21
- 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 Philistine Route
The choice of the Desert 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.26
- Past wars – Targum Pseudo-Jonathan, Mekhilta DeRabbi Yishmael 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,27 the Philistine Route might be identified with what is known in Egyptian texts as the "Wall of Horus".28 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.29
- 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.
- Chizkuni30 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.31
- Ramban asserts that the only wars that might have caused the nation to return were ones against settled peoples whose lands were being trespassed. Amalek was exceptional, as they attacked en route. As such, flight would have been pointless since the Amalekites would have continued to fight even as the nation ran. Ramban further proposes that once the nation went a roundabout route, they no longer knew the way back to Egypt.
- Abarbanel points out that the war against the Philistines would have been almost immediate (due to their proximity to Egypt) and as such was much more likely to lead the nation to flee back to Egypt.