The exodus celebrated this Pesach (Passover) recounts our ancestors’ departure from Egypt with dramatic flair, though some details are absent from the biblical text. Our ancient rabbis filled these gaps with beautiful midrash (commentary).
When the Israelites fleeing the Egyptians reached the Reed Sea (Yam Suf, meaning reed rather than red), they appeared momentarily abandoned by Divine providence. With their backs to the sea, and facing an impending onslaught, they were frightened.
Their instinct was to appeal to Moshe, who sought God’s guidance. God’s surprising response: “Why do you cry to me? Tell the Children of Israel to journey forth!” God then states that “the children of Israel will go into the midst of the sea on dry grounds” (Exodus 14:15-16).
Our rabbis questioned this apparent contradiction: if entering the sea, why mention dry ground? If on dry ground, why reference the sea’s midst? Their answer contained profound midrash: according to them, the sea did not part for the Children of Israel until they had gone into it up to their noses! This represents maximum human effort — breathing becomes impossible further.
This utmost exertion combined with God’s demand for full participation illustrates partnership. In Judaism, the divine relationship isn’t passive reception but covenant, or brit in Hebrew.
Once the Children journeyed forth, the text becomes silent about what followed.
Rabbi Meir (2nd century) describes the tribes eagerly arguing over entering first: “One said I will go into the sea first; the other said I will go first.” While arguing, Benjamin’s tribe jumped in, seeking primacy in return.
Rabbi Yehudah (2nd century) offers an alternative possibility: the tribes displayed reluctance instead — “It happened that one tribe said ‘I am not going first’ and the other said ‘I am not going first’!” During this standoff, Nachshon Ben Aminadav jumped in first.
Nachshon Ben Aminadav, prince of Judah and Aaron’s brother-in-law (brother of Aaron’s wife Elisheva), let his faith lead the way. He showed both the Israelites as well as God what one could do with the courage of true conviction. His bravery inspired followers and God — the sea parted.
Nearly 3,500 years later, proactive heroes have characterized Jewish history. Examples span from a shepherd boy confronting a giant, to Mattathias and his children defying foreign conquerors, to Hanna and her seven sons, Rabbi Akiva and Bar-Kochva resisting Rome decades after the Temple’s destruction, through Hanna Senesh’s mission in Nazi-occupied Hungary and Soviet Jewish dissidents like Anatoly Shcharansky. All of these dared to act, to take positive action, when our freedom was threatened, when circumstances demanded a courageous response for the good of the community.
Embrace these examples this Pesach, creating personal transformation. Incorporate key Pesach story elements into daily life: direct action, personal and communal joy, spiritual exaltation. When we do our part — our utmost share of doing — then God does not pass over!
Chag kasher v’sameyach!
— Rabbi Tsipi Gabai