Parshas Beshalach- Remember the Connection

There are times in life when we forget the big picture, and hyper-focus on details. We become distracted by the particulars, and it causes distortion in our priorities. The pesukim in Beshalach teach us of this potential pitfall, with an example relating to our connection with Hashem Yisborach. 

Over the last few weeks we have learned about the plagues in Mitzrayim, the suffering of the Egyptians, and the process of achieving the ultimate redemption. In Beshalach, the Jewish people exit Egypt and goad Pharaoh into chasing after them. The Egyptian army pursues the Jews, arriving at the Yam Suf, the Reed Sea. The sea miraculously splits, allowing the Jewish people to cross and arrive at safety, while destroying the trailing Egyptians. After this miraculous encounter, Moshe and the Jews sing “shira al hayam” and thank Hashem for saving them. The liturgy of this song (“az yashir”) is full of deep messages, and is said in our daily prayers.

In the beginning of this shira, the pasuk states: “...zeh Keili v’anveyhu, Elokei avi va’aromimenu” (15:2). Loosely translated, the verse proclaims that we will glorify and exalt Hashem. At the sea, explains Rashi,  the Jews experienced a revelation of the Divine Presence in the most lofty of ways. He continues, citing two explanations of the word “v’anveyhu”. It could be from the root-word “naveh”, a place to dwell. The Jews were proclaiming that they would build a sanctuary for Hashem, in which He would dwell. Alternatively, it stems from the word “noy”, to beautify. The Jews stated that they would share the praises and beauty of Hashem with others in this world.  

The second idea seems to be a perfectly logical response to the prior events. After experiencing a miraculous salvation, the Jews concluded that they would share these wonders with others. However, the first pshat begs an explanation. How do the prior happenings trigger a desire to build Hashem an earthly dwelling? What is the connection between these themes? 

Furthermore, the mishkan’s construction would appear to be a resolution, following the sin of the golden calf. It exhibited that Hashem had forgiven the Jews for their aveira, and therefore chose again to dwell amongst them (Pekudei 38:21, Rashi). This would imply that without the eigel hazahav, there would not have been a mishkan. How then do we understand this proclamation to build Hashem an earthly dwelling, prior to the events of that sin? 

There is a third explanation of this verse that Rashi chooses to omit. The Gemara (Nazir 2b, Succa 11b) states that this pasuk (“v’anveyhu”) teaches the importance of beautifying mitzvos. One should build a beautiful succa, shake a glorious lulav, etc. One should beautify the items used to serve Hashem. 

Why does Rashi cite the two previous pshatim, and neglect to mention this idea as well?

Prior to the eigel, there would have still been a sanctuary for Hashem. Hashem would have dwelled amongst the people. However, the physical structure would have been of a lesser importance. Hashem’s Presence would have rested within the Jewish people without as much of a focus on the need for the structure as we know it. Following the sin, the necessity for this physical entity became far more integral. Regardless though, the idea of a “mishkan” is the idea to live with Hashem. 

At krias Yam Suf, the Jewish people saw the greatest of Divine Revelations. They felt the salvation of G-d in the most direct of ways. They understood that Hashem loved them and wanted only to take care of His people. The natural reaction to this overwhelming reality was to want to connect with, and live with, Hashem. Thus the people proclaimed that they would build a resting place for the Divine to live amongst them. In addition, they said that they would share His Greatness with the world. However, the idea of beautifying mitzvos, was a detail still to be clarified. They had yet to receive those mitzvos that would require beautification. After matan Torah, Chazal deduce from this verse that it obligates a glorification of items used in service of Hashem. However, in “p’shuto shel mikra”, in the storyline, Rashi omits this idea, as it does not highlight the reaction of the Jews, in the simplest, most natural way.  

The starting point in the service of Hashem is the recognition that I stand, and serve in front of, the Master of the world. Beyond this, there are many mitzvos, with infinite details. However, we cannot forget the basis of everything. We have the merit to have a real, long-lasting relationship with Hashem. We cannot allow the details to diminish this awareness. They must act as an enhancement of this reality, aiding us in the total service of Hakadosh Baruch Hu.

Please email yshifman1@gmail.com with questions, comments, or to be added to the mailing list