RABBI SHRAGA SIMMONS (Aish.com)
Moshe orchestrates a full year of plagues which completely debilitates Egyptian society. After the climactic 10th and final plague, the slaying of the First Born, Pharaoh finally agrees to let the Jews leave Egypt.
But, like any good megalomaniac, Pharaoh changes his mind and chases after them. When the Jews look in their rear-view mirrors and see the thundering Egyptian chariots fast approaching, panic spreads. The Jews feel trapped. There is no other outlet but the sea ― the Red Sea.
The Jews begin to berate Moshe: "Why did you have to bring us out here to die in the desert? You should have just left us alone to work for the Egyptians!" (14:11-12)
Ludicrous! How could the Jews, after 210 years of intolerable suffering in Egypt, complain to Moshe for liberating them?!
About 20 years ago, an incident occurred in Stockholm where terrorists captured and held hostages. The hostages were abused both physically and emotionally. At the news conference following their release, the hostages all spoke in complimentary, glowing terms about their captors! Psychologists have since identified the "Stockholm Syndrome," whereby prisoners develop comfort and satisfaction in captivity.
For the Jews in Egypt, life was comfortable. In slavery, the rations may be meager and the bed made of straw, but there's an up-side as well: all one's needs are provided, and there are no challenging decisions to be made. No laundry, no shopping, no deals, no deadlines. The Hebrew word for Egypt, "Mitzrayim," means a "place of confinement." Sometimes it's the smallest box which makes us feel the most secure.
One Giant Leap
Three million Jews are standing at the shores of the Red Sea. Their options are either to go forward into the un-split sea, or back to Egypt. The sea is cold, strange and foreboding. Egypt is warm, familiar and comfortable.
The Egyptians are thundering closer. The Jews are panicked. And then Nachshon, from the tribe of Yehuda, steps foot into the sea. (The original "one small step for man, one giant leap for mankind.") But the sea still does not split. Nachshon continues as the water reaches his ankles, then up to his knees. Still no split. Nachshon forges deeper: Up to his waist, his chest. Still no split.
Nachshon's mind races: Maybe we should return to Egypt. Then he reminds himself: Life is about growing ... leaving the place of confinement behind... moving forward into the unknown ... But the alternative ― to stay in our small space of warmth and comfort, is to choose stagnation and, ultimately, death. Egypt, Nachshon knew, was no option at all.
By now the water has reached his neck. Nachshon is being challenged to his limit. Yet he continues into the sea. As the water reaches his nostrils, at this last possible moment... the Red Sea splits. The Jewish People all rush in after him. Finally, freedom.
Self Esteem
Although every Jew passed through on dry land, the experience of Nachshon was qualitatively different. When Nachshon walked through the sea, he was alive and invigorated. The future had issued its challenge, and Nachshon confronted it head-on. Slavery was baggage he'd left behind. He was liberated, both body and soul.
Contrast this to the experience of the rest of the Jewish People. The others, having entered only after the sea split, were in one sense disappointed in themselves for not having the bravery of Nachshon. Nachshon "entered the water first" (Shmot 14:22); the others "entered first on dry land" (14:29).
The Gaon of Vilna (18th century Europe) offers a beautiful insight: In describing the experience of Nachshon, the Torah says "and the water formed a wall" (Shmot 14:22). But for the rest of the people, the Hebrew word for wall, "choma," is spelled peculiarly ― without a Vav. This can be read "Chaima," meaning anger. The Torah is reflecting each Jews' disappointment (and G-d's "anger") for not having had the courage to fulfill their own potential. The growth opportunity had
