Prashat Beshalah- Better Through the Desert Than Through the Land of the Pelishtim
Parashat Beshalah begins by telling of the route God chose for Bene Yisrael when they left Egypt. Rather than leading them through the direct route via the land of the Pelishtim, He brought them to the Land of Israel in a roundabout path through the harsh desert. The Torah explains that Bene Yisrael might have decided to return to Egypt had they gone through the territory of the Pelishtim and faced military conflict. He therefore led them into the wilderness, away from the Philistine land.
The Hafetz Haim (Rabbi Yisrael Meir Kagan, 1839-1933) noted a critical lesson that emerges from God's choice of a travel route. Traveling via the territory of the Pelishtim not only would have been shorter and more direct, but also would have provided a source of food and water. As opposed to the barren, uninhabitable desert, the land of the Pelishtim was settled and developed. True, Bene Yisrael would have to confront the military and cultural threat of the Pelishtim, but at least they would have a secure, adequate supply of their essential needs. Recall that they numbered approximately three million people; understandably, the need for food and water along the road to Israel was a primary concern.
Nevertheless, the Almighty preferred bringing them through the arid, searing desert and feed them miraculously with manna from the heavens. Rather than exposing them to the harmful influences and threats of the Pelishtim, he led them into an empty wasteland and provided their sustenance through miraculous means.
The Hafetz Haim remarked that this choice serves as a model that all Jews must follow in every generation. We are certainly allowed and encouraged to find a secure livelihood, but not if it requires exposure to "the land of the Pelishtim" – spiritually hostile influences. Just as it was preferable for Bene Yisrael to travel into the wilderness than to go through the land of Pelishtim, so must a Jew be prepared to make financial sacrifices to avoid compromising his religious principles. He should not accept a job if it requires living in an area without a strong Torah community, or if the position entails unethical conduct. Likewise, parents must very carefully assess the educational frameworks to which they consider sending their children for professional training; if these frameworks expose the children to spiritual dangers, they must be avoided at all costs.
When faced with such a dilemma, one must turn away from "the land of the Pelishtim" with faith and confidence that God will provide for him just as He provided for Bene Yisrael in the wilderness. Just as a child does not worry about his next meal, as he confidently relies on his parents to provide, so must we make our effort and then rely on God to do the rest. In situations where sacrifices are necessary for upholding our religious values, one can rest assured that God will care for him and provide "manna" to adequately sustain him and his family.
