Beshalach

In describing the exodus from Egypt, the pasuk tells us u'vnei Yisrael yotzim b'yad ramah - Bnei Yisrael left with a raised hand, confident that their redemption would be completed and their salvation secured. Yet, only a few days later, upon their first episode of adversity following the Exodus - that of the Egyptians chasing after them - their reaction to this adversity is a complaint - hamibli ein kevarim beMitzrayim - we should have just stayed in Egypt. Oppression and persecution would be a better lot than this. This same dramatic shift in attitude occurs a short time later at the splitting of the sea. Upon witnessing the miracle of krias yam suf, Bnei Yisrael break into a song of praise and thanksgiving. Yet, immediately afterwards they complain about the bitter waters. And again, later in the parsha they complain about the complete lack of water. How did Bnei Yisrael go so quickly from the level of belief and confidence to one of disbelief and complaining? How did they go so quickly from yotzim b'yad ramah to hamibli ein kevarim? From zeh kaili v'anveihu to vayilonu?

Moshe Rabbeinu's reaction to these events is equally perplexing. His reaction to their complaint upon seeing the Egyptians chasing them is one of patience and understanding. He attempts to assuage their fears, telling them hisyatzvu u're'u es yeshuas Hashem and Hashem yilochaim lachem - you need not do a thing. Hashem will take care of everything to complete the redemption. Similarly, their complaint about the bitter waters results in a patient and soothing response from Moshe Rabbeinu. He simply fixes the problem by sweetening the waters. However, the episodes of the complaint about the Manna and the complaints at Masah u'Merivah meet with rebuke and a less than patient response by Moshe Rabbeinu. Venachnu ma ki taleenu aleinu - why are you - Bnei Yisrael - complaining to us - Moshe and Aharon? Why did Moshe's response change so quickly?

Moshe responds to Bnei Yisrael's complaints and fears at Yam Suf by telling them hisyatzvu and v'atem tacharishun - you do not have to do a thing. You (bnei Yisrael) don't even have to pray (v'atem tacharishun-you will remain silent). Yet, the next pasuk tells us that Hashem tells Moshe mah titzak elai dabeir el bnei Yisrael v'yisa'u. Moshe just told Bnei Yisrael that they need not say a word, not a prayer. So why is he saying things that cause the reaction of mah titzak elai? In addition, Moshe just told Bnei Yisrael hisyatzvu - stand still. You don't need to even move. Yet, Hashem says dabeir el Bnei Yisrael v'yisa'u - tell Bnei Yisrael to move.

The Malbim explains the haftorah of parshas Vayigash (from Yechezkel) as describing both Mashiach ben Yosef and Mashiach ben David. He explains that Mashiach ben Yosef's main task is to do battle with the umos ha'olam. His goal is to rectify the situation between Bnei Yisrael and the nations. In contrast, although Mashiach ben David will also need to involve himself with foreign policy, his focus will be more on domestic issues and policy, assuring that the daily needs of Bnei Yisrael are attended to.

Moshe Rabbeinu embodies both of these elements of leadership. In Egypt, his main focus was foreign policy, dealing with the interaction between Bnei Yisrael and the Egyptians. Oftentimes, while in a foreign land, physical, social, political, economic conditions prevent the people from being actively involved in affecting these relationships with the nations. Life is simply too difficult. Under such circumstances, the leader must take sole responsibility in assuring acceptable living conditions for the Jewish people. He must lead without help from the people recognizing that the oppressive circumstances simply prevent their participation.

The leadership of Mashiach ben David, though, occurs when Bnei Yisrael are an independent nation. As a nation they determine their physical, social, political, and economic conditions. Under these circumstances, the people themselves cannot shirk their responsibility towards the well-being and success of the Nation. Leaders must lead, but they must do so with greater partnership with the people, sharing responsibility for the welfare of the nation and its constituents.

In Egypt, Moshe led the people as a Mashiach ben Yosef. Everything was taken care of for them. Immediately upon the exodus, Moshe continues with this leadership methodology. So his reaction to their complaint of hamibli ein kevarim b'Mitzrayim is one of patience - don't worry. Stand still. Do nothing. Everything will be taken care of for you. However, Hashem responds - dabeir el bnei Yisrael v'yisa'u - they HAVE to do something. The people can no longer abdicate their responsibility relying solely on the leader. They must begin to take some of the responsibility - v'yisa'u. Bnei Yisrael fell so quickly from b'yad ramah to hamibli ein kevarim because they were not taking any responsibility. Their belief system was based on someone else carrying the load. Once they had to burden some of the responsibility, their attitude changed and fear set in.

The lesson being taught to Bnei Yisrael that they are now an independent nation and, therefore, need to take individual responsibility for the well-being of the nation, becomes a theme throughout the parsha.

Moshe remains patient after the complaint about the bitter waters simply because he has not yet taught them the lesson he just recently learned himself. Therefore, he is patient but he follows up his action with the lesson. Im shamoa tishma l'kol Hashem elokecha. We can avoid and danger by listening and observing Torah and Mitzvos. We need to DO something. We need to take responsibility by observing Torah and Mitzvos. If we do that then we will not have to worry about things like bitter waters or any other calamity.

Moshe further fortifies this lesson, though with less patience, later in the parsha. The complaints of the Manna and by Masah u'Merivah result in rebuke. V'nachnu mah ki taleenu aleinu. The lesson is stated again: it is not about us (Moshe and Aharon). It is about YOU (Bnei Yisrael). You, too, must take responsibility.

This lesson is proven in the final episode of the parsha - milchemes Amalek. Moshe stands on the mountain praying for success in battle. Yet, he is not the military leader of the battle. Yehoshua is told bechar lanu anashim. Yehoshua is in charge of the battlefield. Similarly, although Moshe's prayers are essential to the battle, he cannot complete them alone. He becomes weary and Aharon v'Chur tamchu b'yadav. Aharon and Chur support him. The effort necessary to assure the welfare and well-being of Bnei Yisrael is a group effort. We all need to take some of the responsibility for the success and future of Klal Yisrael.