A quick thought -- Parashas Beshalach

In this week’s parashah, we find that as the Bnei Yisrael left Egypt they were joined by the erev rav, a “great mixture,” (12:38) a large contingent of people of other nations who had now converted.


Throughout the Jew’s 40-year sojourn in the Wilderness, we find that this group was responsible for taking the lead role in a number of sins and insurrections (see, for example, Rashi Shemos 32:4, Bamidbar 11:1, 11:4) .


Were these people sincere? Why was their leaving with the Jews so significant that the Torah found it necessary to mention it here?


Perhaps they were sincere, but they were lacking something very important in their attitude. And the Torah mentions their presence immediately at Yetzias Mitzrayim so that we can gain an understanding into why we, as a nation, had to undergo the experience of Egyptian bondage.


The Jewish nation had endured 116 years of slavery (see Sifsei Chamaim 6:16 for the calculation). They had been completely subjugated to the mastery of Pharaoh. They knew what it meant to be a slave. And when they said “Naaseh venishmah” they fully committed themselves to be servants of Hakadosh Baruch Hu.


The erev rav, on the other hand, had been free citizens. Though under Pharaoh’s rule, they did not comprehend what it meant to truly be a servant. Yes, they felt ready to be “good Jews”, but they could not fathom the concept of fully relinquishing their freedom or desires. This is what led them to rebel.


The mishnah (Avos 3:5) teaches us כל המקבל עליו על תורה, מעבירין ממנו עול מלכות ועול דרך ארץ, וכל הפורק ממנו עול תורה, נותנין עליו על מלכות ועול דרך ארץ, Whoever accepts upon himself the yoke of Torah, the yoke of government and the yoke of worldly responsibilities will be removed from him; and whoever shirks the yoke of Torah, the yoke of government and the yoke of worldly responsibilities will be placed upon him.


We can now understand this teaching not only as an issue of reward and punishment, nor even as one of being offered more opportunity to do mitzvos (see Rambam Hil. Teshuvah 9:1). A lesson of this Mishnah is that the purpose of the yoke of government and the yoke of worldly responsibilities is to train us how to serve Hashem. When we accept upon ourselves the yoke of Torah, we willingly surrender ourselves to Hashem’s Will, and there is no need for us to be subjected to those other burdens. When we fail, we need to be taught the lesson.


The Mishnah reminds us to do it the more pleasant way.


May we be granted the siyata d’Shmaya to willingly accept and do Hashem’s Will, and thus achieve shleimus, open the gates of brachah, and merit the geulah bimheirah b’yameinu.


Gut Shabbos!