- The nature of the יציאה embeds what seems on surface to be an ambivalent response to יציאה— right from the beginning: ויהי is linked to the nature of שירה to שבת שירה it is part of why it is necessary for הקב"ה to explain why this route is taken – because this route becomes מורה נבוכים’s source for the nature of all מצוות – the same “gratuitous” דרך המדבר as opposed to דרך פלשטים is the nature of all מצוות – and theאנכי הש"ם אלקי"ך defines those מצוות as ways in which you get to where you can go as part of the path of getting there, in which the path itself becomes fundamentally important
So that the description of all the events here as רבנו חננאל points out, is that each and every element of the נס is to make it more and more of a challenge to follow through 
רבנו בחיי נס—מנוסה! The נסיון is to become experienced in recognizing the presence of אמונה in בריאה – which is בטחון and that gradually the development of יציאת מצרים becomes the story of development of יציאה and freedom through מצוות themselves!
Therefore the idea of avoiding a situation that is of a situation that is impossible for you (you cannot make a דרך ארץ פלשטים) that is part of the nature of what our experience of מעשה בראשית is the דינים of ישראל נתונים על הים is part of the very nature of the יציאה because it expresses that there is something that has been achieved experientially but nobody sees except for הקב"ה על פי שיקול דעתו – which is His answer to מדת הדין! which becomes קשה – because it is קשה to express this הנהגה in the world because it is not expressed in the world! The rest of the נסיון and בחינה is for הקב"ה to allow the world to express what has been noted by מדת הדין The people involved in that process are therefore constantly becoming מנוסים through their own הבחנה of what their own capabilities are, and therefore learning from themselves what they can be! Which is the nature of the human condition: you are always learning what you are capable of, because the entire story is one of self-doubt vs בטחון that your vision is real – and therefore becomes linked to מלחמה בעמלק in the 2 ראשיתs, בדווקה in our פרשה – because the ultimate understanding is that it is one’s own self that one battles in the 2 parshiot and היש הש"ם בקרבנו אם איןwhich פרעה himself even senses in the two פרשיות to be the focus of הקב"ה’s vicious attention even is inifinitely better than no connection and therefore the ויהי is expressed in both levels (Steiner – “god in the negative, to not believe at least gives a sense of something being real”)

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