The Parsha starts: ויהי בשלח פרעה אתה העם ולא נחם אלהים דרך ארץ פלשתים כי קרוב הוא כי אמר אלהים פן ינחם העם בראתם מלחמה ושבו מצרימה, וישב אלהים את העם דרך המדבר ים סוף...
And it was when Pharaoh sent the nation, and G0d did not lead (Nuchum) them the way of the land of Palestine because it is close, for God said lest the nation regrets (yenuchaim) when they see war and they will return to Egypt, so God returned the nation the way of the dessert towards the Sea of Reeds.
It seems to me that this is addressing why God did not reveal the ways of Rabbainu immediately then. There is a transition in Na Nach, till Nachman MeUman, there is in between a war zone, "nachma" which also spells - chinum "free" (In the dessert the Jews frequently complained that they remembered their "free" food in Egypt) and has a numerical value of 98 which is a standard reference to the 98 curses in the Torah if the Jews are not loyal C"V to H"Y and the Torah. Thus we find Sabba saying that sometimes it is sufficient to say Nanach, and we are known as Nanach, and also we are saying Nachman MeUman, and known as such, but Nachma is in the twilight zone.
The main battles are the ones close to home, inside of us - קרוב הוא. This is where the tshuva - repentance - takes place, in the 4 divisions of the single, double, triple, and quadruple speech, the third corresponds to teshuva (LKM vol 2, Torah 2), which is also an aspect of Nachum, regret. This is the rectification that takes place on the border of Palestine (representing the desire of אבימלך - unworthy leaders and desires who wish to rule, instead of recognizing the authority of the tzadik), as we see today.
These trials and tribulations are when our sites are set to the Ain Sof B"H - the infinite light and awareness of God. Only in this paradigm does this threat rise to be surmounted. Thus the Torah informs us that when Israel left Egypt - Mitzrayim - the confines and constrictions - they were just beginning to learn of the Ain Sof B"H - going the way of the dessert to the Sea of SOF, and were still not ready to master this consciousness, and if they would be put to test - פן the aspect of the Divine Name of 45 in quadruple form (130) - they would return to Mitzrayim, the confined consciousness of God.
But Moshe took with him the bones of Yosef.... Moshe Rabbainu was always cognizant of H"Y as the Ain Sof, and forged ahead in the aspect of פקד יפקד, which is the aspect of Divine Name of 72 in quadruple form.