Following the miraculous deliverance at the sea, a sharp transition forces the Israelites to leave the site of their salvation and face the harsh reality of the arid desert. While some commentators suggest that Moses simply gave the order to depart while the divine cloud waited for his command [אבן עזרא, אור החיים, העמק דבר], or that he merely led the march [רשב״ם], the primary approach among commentators is that Moses had to actively force the people to leave against their will.
The reluctance to move forward stemmed from several powerful motives. On a material level, the sea had washed up the bodies of the Egyptian army along with the silver, gold, and precious stones that adorned their horses. This newfound wealth surpassed even the spoils taken out of Egypt, and the people refused to abandon the treasure [רש״י, בעל הטורים, שפתי חכמים, מלבי״ם]. Moses feared that such immense material abundance would lead to sin and distract them from their ultimate goal of receiving the Torah [כלי יקר]. On a spiritual level, the Israelites had just experienced an unprecedented divine revelation at the sea and wanted to remain there to continue basking in the presence of God [הטור הארוך, צרור המור, שפתי כהן, ברכת אשר]. Furthermore, psychological and military factors played a role. Many were terrified of entering the desolate wasteland [מלבי״ם, אברבנאל], while others wanted to capitalize on the total defeat of the Egyptian army by turning back to conquer Egypt [צרור המור].
Their first destination was the Wilderness of Shur. Geographically, this region, also known as the Wilderness of Etham, sat on the Egyptian border and was likely named after a fortified wall or border city [שד״ל, אבן עזרא, קאסוטו, ביאור יש״ר]. Symbolically, the name Shur is rooted in the Hebrew concept of seeing, reflecting the deep yearning of the people to continue witnessing the divine visions they had experienced at the sea. Additionally, the word can be translated as a wall, representing the spiritual protection that the Torah provides [רבנו בחיי, שפתי כהן].
As the journey continued, the Israelites walked for three days in the desert without finding water. Practically, they managed to survive because they had filled their vessels before leaving the sea, but these supplies were completely exhausted by the third day [רלב״ג, מלבי״ם, תולדות יצחק, דעת זקנים, צאינה וראינה]. Another perspective suggests that the route was normally a three-day journey, but they miraculously covered the distance in a single day [רבנו חננאל, רבנו בחיי]. This severe lack of water was not a random hardship but a deliberate test from God, designed to train the people to trust in Him and to demonstrate their absolute dependence on His provision [רבנו בחיי, אברבנאל, מלבי״ם]. It was also viewed as a direct consequence of their earlier reluctance. Because they had delayed their journey to gather spoils rather than rushing to receive the Torah, they faced the harsh reality of thirst [כלי יקר].
On a deeper, homiletical level, commentators agree on the principle that water represents the Torah. Walking for three days without water symbolizes a period of spiritual drought that bred exhaustion and rebellion. This profound connection ultimately gave rise to the historical practice of reading the Torah on Mondays, Thursdays, and Saturdays. This ensures that the Israelites never experience three consecutive days without the spiritual nourishment of Torah study, which sustains them like living water [כלי יקר, רבנו בחיי, תורה תמימה, הרא״ש, הדר זקנים].