Why does the Torah use the word "va'Yasev [Elokim Es ha'Am]"?
Shemos Rabah (20:18): 'Hashem laid for them a table (the Manna), and settled them in a leaning position (i.e., He made it comfortable for them) to eat.' 1
Rashi: He made them turn from the simple route, to the indirect route.
Shemos Rabah (Ibid.): As the Pasuk writes in Tehilim 78:19. Based on this, the Mishnah rules in Arvei Pesachim (Pesachim 99b), that even the poorest person should not eat at the Seder until he is leaning (to his left).
Why did Hashem re-direct Bnei Yisrael via the wilderness?
Maharal (Derush l'Shabbos Ha'Gadol (at end of Hagadah Shel Pesach, p. 222)): Hashem orchestrated the Redemption, such that we would see how Hashem was redeeming us from all four events that require thanksgiving 1 - imprisonment, illness (in that we were spared from the Ten Plagues), the desert, and the sea. 2
Maharal (ibid.): Bnei Yisrael had not yet achieved full Emunah that Hashem would save them from all types of harm (that is why they were still likely to turn back upon seeing battle, 13:17). Therefore, Hashem redirected them via the Midbar and the Yam-Suf, to perfect their Emunah (by means of the salvations that He would perform there).
As illustrated in Tehilim 107. Shulchan Aruch (OC 219) - One who emerges from one of these four situations of distress, must recite 'Birkas ha'Gomel.'
Maharal (loc. cit.): Because of these four types of salvation, Chazal instituted Four Cups on the Seder night - two before the meal, and two afterwards (also corresponding to the four expressions of Geulah, Shemos 6:6-7).
In the Midrash, Rebbi Eliezer interprets as follows - "'Derech' - in order to tire them; 'the Midbar' - to refine them; 'Yam Suf' - to test them." Why these three aspects?
Maharal (Gevuros Hashem, beg. Ch. 40, p. 148): The characteristics of a person can come from his body, his soul, or his intellect. Hashem wanted to refine the Midos of Bnei Yisrael, as they became a nation. The difficulties of travel would weaken their physical strength, erasing any harmful traits of the Guf. Fear of the Midbar would subdue and cleanse any failings of the Nefesh; and the miracles of the Yam Suf would provide Emunah for the Sechel. 1
Rebbi Eliezer understands this process as 'Sur me'Ra' - eliminating negative traits. Contrast this with Rebbi Yehoshua's approach (see the following question, 13:8:0.6:1 ). (EK)
In the Midrash, Rebbi Yehoshua interprets - "'Derech' - in order to give them the Torah; 'the Midbar' - to give them Manna; 'Yam Suf' - to perform miracles for them." Why these three?
Maharal (Gevuros Hashem, beg. Ch. 40, p. 148): Hashem wanted to give Bnei Yisrael the Torah, but He did not wish to do so in the land of a foreign nation (i.e. not Eretz Yisrael). Rather, the appropriate place for Matan Torah was along the Derech, 1 in the [no-man's land] Midbar. The Manna was likewise for consumption in the Midbar only; seeing as ordinary, natural bread is associated with the inhabited parts of the earth. 2 Thus, miracles 3 were part and parcel of [their journey via] the Midbar and the Yam Suf. 4
Maharal: The Torah itself is also called "Derech."
Maharal (ibid. Ch. 22, p. 95; and end Ch. 59): Habitation is for natural, physical matters; whereas the non-natural is for the wilderness. Also refer to Shemos 3:1:1.2:1.
Maharal (p. 148): The non-natural can be categorized into three aspects; a. the breaking of natural order (as were most of the miracles Bnei Yisrael experienced here); b. a new creation, something that veers from the natural (e.g., the Manna); c. something which is not of nature, but neither is it a departure therefrom (e.g., the Torah).
Rebbi Yehoshua understands this process as 'Aseh Tov' - so that Bnei Yisrael would grow positively on this journey. (Contrast to the view of Rebbi Eliezer in the preceding question, 13:18:0.5:1). (EK)
What is the meaning of the word "va'Chamushim"?
Rashi #1, Rashbam, Seforno and Targum Onkelos: It means that they left Egypt armed.
Rashi #2: It refers to the fifth that left Egypt, after four fifths died during the plague of darkness.
Rashi #3 (to Yechezkel 20:6-8): Only one out of fifty - some say only one out of five hundred - left Egypt; the rest died during the plague of darkness. 1
Targum Yonasan: It means that each of the six hundred thousand men who left Egypt, left with five children. Also refer to 12:37:3:1 .
Yerushalmi Shabbos, 6:4: Bnei Yisrael left with five kinds of weapons - the Mishnah lists a sword, bow, shield, club and spear. 2
Maharal (Gevuros Hashem Ch. 40, p. 149): As the Mechilta interprets, Bnei Yisrael carried five different types of weapons. The number five reflects the "Yad Hashem" 3 that smote Mitzrayim; after which Bnei Yisrael left Egypt by Hashem's Might, which still [hovered] over them even now. A 'Yad' has five fingers.
The Oznayim la'Torah points out that these astronomical figures should not not be taken lightly, since his Rebbe, R. Eliezer Gordon, based on Chazal's statement "six in one go," explained how each woman could well have ended up with sixty babies - by giving birth each year to sextuplets during her child-bearing years.
Hadar Zekenim: They went out with the weapons mentioned in the verse, 'with a shield and buckler, with a bow and with arrows, with a mace and with spear' (Yechezkel 39:9). Note that all of the above are mentioned there, except for the sword - (PF).
What is the significance of the fact that Yisrael left Egypt armed? Why does the Torah need to tell us this?
Rashi: Now that Hashem took them into the desert, He needed to arm them, to prepare them for any contingency that might arise. And the Torah tells us this to preempt the question - when they had to fight against Amalek and against Sichon and Og, from where did they obtain the weapons?
Ramban #1: Despite the fact that they traveled through the desert, the Torah is telling us that for fear that the Pelishtim who lived in the vicinity might attack them, they took with them weapons, to be prepared to defend themselves.
Ramban #2 (citing the Ibn Ezra): The Torah is simply informing us that they went out free (fully equipped and able to fend for themselves), and not as slaves.
Rashbam: Since they were about to begin the conquest of Canaan (if not for the sin of the Spies, which had not yet occurred), they needed to be armed.
Seforno: What the Torah means is that, in spite of the fact that they were armed, Hashem had to lead them via the long route (to avoid facing the Egyptians), since they lacked the courage to fight due to their lack of experience in warfare.
QUESTIONS ON RASHI
Rashi writes: "Va'Yasev - He made them turn from the simple route, to the indirect route." Wouldn't it be simpler to explain that their new route was in itself roundabout (as the word "va'Yasev" comes from 'Sivuv' - going around)?
Gur Aryeh: If so, the verse could simply say, 'He led them by way of the desert...' (which, needless to say, was a detour). Rashi therefore explains that the 'turning' was from route A towards route B.
Rashi writes: "'Yam Suf' - [Read this] as, 'to the Yam Suf.'" How else might I have translated?
Gur Aryeh: Do not read it as 'to the wilderness of the Yam Suf,' because the definite article (the Hei prefix) in the word "ha'Midbar" shows that it is not in construct form. 1 Rather, these are two independent phrases - "... by way of the wilderness, to the Yam Suf."
Furthermore, in construct form, the Beis in "Midbar" would have a Patach rather than a Kamatz (as in "Midbar Shur" - 15:22). (CS)
Rashi writes: "... Alternatively, 'Chamushim - One in five left [Egypt]; whereas four [fifths] died in the [plague of] darkness." Why does Rashi add the Midrash here?
Gur Aryeh: According to the literal explanation (that "Chamushim Alu" means the Bnei Yisrael emerged from Egypt armed with weapons), the verse could have said simply 'Chamushim Halechu' (they went 1 armed). The choice of term "Alu" (they emerged) leans towards the interpretation of the Midrash -- that not everyone was able to leave.
As they needed the weapons not for leaving the borders of Egypt, but rather for the ensuing journey. (EK)
Rashi writes: "... Four [fifths] died in the three days of darkness." Weren't there six days of darkness according to Rashi (see Rashi to 10:22)?
Gur Aryeh (to 10:22): Makas Choshech was unique in that it came in two parts (unlike the other plagues, which remained constant throughout their duration). That is because the plague had two objectives - a. so that the wicked among the Bnei Yisrael, who did not wish to leave Egypt, would die and be buried without the Egyptians taking notice. For this purpose, it would suffice if the Egyptians could not see. b. To allow the Bnei Yisrael to inspect the homes of the Egyptians, and note the location of their valuables. For this purpose, it was necessary to freeze the Egyptians in their places. (If so, our Rashi refers to the first three days of Makas Choshech.)
