| 1The Lord spoke to Moses, saying, |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2Speak to the children of Israel, and let them turn back and encamp in front of Pi hahiroth, between Migdol and the sea; in front of Baal Zephon, you shall encamp opposite it, by the sea. |
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בדַּבֵּר֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וְיָשֻׁ֗בוּ וְיַחֲנוּ֙ לִפְנֵי֙ פִּ֣י הַֽחִירֹ֔ת בֵּ֥ין מִגְדֹּ֖ל וּבֵ֣ין הַיָּ֑ם לִפְנֵי֙ בַּ֣עַל צְפֹ֔ן נִכְח֥וֹ תַֽחֲנ֖וּ עַל־הַיָּֽם: |
| and let them turn back. to their rear. They approached nearer to Egypt during the entire third day in order to mislead Pharaoh, so that he would say, “They are astray on the road,” as it is said: “And Pharaoh will say about the children of Israel…” (Exod. 14:3). |
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וְיָשֻׁבוּ.
לַאֲחוֹרֵיהֶם, לְצַד מִצְרַיִם הָיוּ מְקָרְבִין כָּל יוֹם הַשְּׁלִישִׁי, כְּדֵי לְהַטְעוֹת אֶת פַּרְעֹה שֶׁיֹּאמַר תּוֹעִים הֵם בַּדֶּרֶךְ, כְּמוֹ שֶׁנֶּאֱמַר "וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל וְגוֹ'":
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| and encamp in front of Pi-hahiroth. That is Pithom [one of the cities built by the Israelites, Exod 1:11], but now it was called Pi-hahiroth, since there they [the Israelites] became free men (בְּנֵי חוֹרִין). They [the Hiroth] are two high upright rocks, and [because there is] the valley between them [this] is called the mouth (פִּי) of the rocks. — [from Mechilta] |
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וְיַחֲנוּ לִפְנֵי פִּי הַֽחִירֹת.
הוּא פִּיתוֹם, וְעַכְשָׁו נִקְרָא פִּי הַחִירֹת עַל שֵׁם שֶׁנַּעֲשׂוּ שָׁם בְּנֵי חֹרִין; וְהֵם שְׁנֵי סְלָעִים גְּבוֹהִים זְקוּפִים וְהַגַּיְא שֶׁבֵּינֵיהֶם קָרוּי פִּי הַסְּלָעִים:
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| in front of Ba’al Zephon. [Only] this was left from all the Egyptian deities in order to mislead them [the Egyptians], so they would say that their deity is powerful. Concerning this [tactic] Job explained: “He misleads nations and destroys them” (Job 12:23). — [from Mechilta] |
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לִפְנֵי בַּעַל צְפֹן.
הוּא נִשְׁאַר מִכָּל אֱלֹהֵי מִצְרַיִם כְּדֵי לְהַטְעוֹתָן, שֶׁיֹּאמְרוּ קָשָׁה יִרְאָתָן, וְעָלָיו פֵּרֵשׁ אִיּוֹב "מַשְׂגִּיא לַגּוֹיִם וַיְאַבְּדֵם" (איוב י"ב):
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| 3And Pharaoh will say about the children of Israel, They are trapped in the land. The desert has closed in upon them. |
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גוְאָמַ֤ר פַּרְעֹה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל נְבֻכִ֥ים הֵ֖ם בָּאָ֑רֶץ סָגַ֥ר עֲלֵיהֶ֖ם הַמִּדְבָּֽר: |
| And Pharaoh will say. when he hears that they [the Israelites] are turning back. |
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וְאָמַר פַּרְעֹה.
כְּשֶׁיִּשְׁמַע שֶׁהֵם שָׁבִים לַאֲחוֹרֵיהֶם:
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| about the children of Israel. Heb. לִבְנֵי יִשְׂרָאֵל, concerning the children of Israel. And so [the “lammed” is understood similarly in the phrase] "The Lord will fight for you (לָכֶם) (verse 14), on your behalf; [and similarly,] “say about me (לִי)” (Gen. 20:13), [which signifies] concerning me. |
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לִבְנֵי יִשְׂרָאֵל.
עַל בְּנֵי יִשְׂרָאֵל. וְכֵן (פסוק יד) "ה' יִלָּחֵם לָכֶם" – עֲלֵיכֶם, (בראשית כ יג) "אִמְרִי לִי אָחִי הוּא" – אִמְרִי עָלַי:
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| They are trapped. Heb. נְבֻכִים, locked in and sunk, and in French serrer, [meaning] press, tighten, or squeeze, like “in the deep (הַבָּכָא) valley” (Ps. 84:7); [and like] “the depths of (מִבְּכִי) the rivers” (Job 28:11); [and likewise] “the locks of (נִבְכֵי) the sea” (Job 38:16). [In his commentary on this verse, Rashi follows Menachem (Machbereth Menachem, p. 45). Rashi on Psalms and Job 28:11, however, interprets those verses as expressions of weeping, from the root בכה. See Judaica Press commentary digest on Job 28:11.] |
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נְבֻכִים הֵם.
כְּלוּאִים וּמְשֻׁקָּעִים, וּבְלַעַז שירי"ר, כְּמוֹ "נִבְכֵי יָם" (איוב ל"ח), "בְּעֵמֶק הַבָּכָא" (תהילים פ"ד) "מִבְּכִי נְהָרוֹת" (איוב כ"ח).
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| They are trapped. They are locked in the desert, for they do not know how to get out of it and where to go. |
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נְבֻכִים הֵם.
, כְּלוּאִים הֵם בַּמִּדְבָּר, שֶׁאֵינָן יוֹדְעִין לָצֵאת מִמֶּנּוּ וּלְהֵיכָן יֵלֵכוּ:
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| 4And I will harden Pharaoh's heart, and he will pursue them, and I will be glorified through Pharaoh and through his entire force, and the Egyptians will know that I am the Lord. And they did so. |
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דוְחִזַּקְתִּ֣י אֶת־לֵֽב־פַּרְעֹה֘ וְרָדַ֣ף אַֽחֲרֵיהֶם֒ וְאִכָּֽבְדָ֤ה בְּפַרְעֹה֙ וּבְכָל־חֵיל֔וֹ וְיָֽדְע֥וּ מִצְרַ֖יִם כִּֽי־אֲנִ֣י יְהֹוָ֑ה וַיַּֽעֲשׂוּ־כֵֽן: |
| and I will be glorified through Pharaoh. When the Holy One blessed be He wreaks vengeance upon the wicked, His name becomes magnified and glorified. So it [Scripture] says: “And I will judge against him, etc.” and afterwards [the prophet says], “And I will magnify and sanctify Myself and I will be known, etc.” (Ezek 38:22, 23) And [Scripture similarly] says: “There he broke the arrows of the bow,” [which refers to Sennacherib’s defeat,] and afterwards [i.e., the result of that], “God is known in Judah” (Ps. 76:2,4) And [Scripture similarly] says: “The Lord is known for the judgement that He performed” (Ps. 9:17). — [from Mechilta] |
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וְאִכָּֽבְדָה בְּפַרְעֹה.
כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְנַקֵּם בָּרְשָׁעִים שְׁמוֹ מִתְגַּדֵּל וּמִתְכַּבֵּד, וְכֵן הוּא אוֹמֵר "וְנִשְׁפַּטְתִּי אִתּוֹ וְגוֹ'" וְאַחַר כָּךְ "וְהִתְגַדִּלְתִּי וְהִתְקַדִּשְׁתִּי וְנוֹדַעְתִּי וְגוֹ'" (יחזקאל ל"ח), וְאוֹמֵר "שָׁמָּה שִׁבַּר רִשְׁפֵי קָשֶׁת", וְאַחַר כָּךְ "נוֹדָע בִּיהוּדָה אֱלֹהִים" (תהלים ע"ו), וְאוֹמֵר "נוֹדַע ה' מִשְׁפָּט עָשָׂה" (שם ט'):
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| through Pharaoh and through his entire force. He [Pharaoh] initiated the sinful behavior, and [thus] the retribution started with him. — [from Mechilta] |
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בְּפַרְעֹה וּבְכָל־חֵילוֹ.
הוּא הִתְחִיל בַּעֲבֵרָה וּמִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת:
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| And they did so. [This is stated] to tell their praise, that they obeyed Moses and did not say, “How will we draw near to our enemies [by returning in the direction of Egypt]? We have to escape.” Instead they said, “All we have are the words of [Moses] the son of Amram.” [I.e., we have no other plan to follow, only the words of the son of Amram.]-[from Mechilta] |
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וַיַּֽעֲשׂוּ־כֵֽן.
לְהַגִּיד שִׁבְחָן, שֶׁשָּׁמְעוּ לְקוֹל מֹשֶׁה, וְלֹא אָמְרוּ הַאֵיךְ נִתְקָרֵב אֶל רוֹדְפֵינוּ? אָנוּ צְרִיכִים לִבְרֹחַ אֶלָּא אָמְרוּ אֵין לָנוּ לְקַיֵם אֶלָּא דִּבְרֵי בֶן עַמְרָם (מכילתא):
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| 5It was reported to Pharaoh that the people had fled; and Pharaoh and his servants had a change of heart toward the people, and they said, What is this that we have done, that we have released Israel from serving us? |
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הוַיֻּגַּד֙ לְמֶ֣לֶךְ מִצְרַ֔יִם כִּ֥י בָרַ֖ח הָעָ֑ם וַיֵּֽ֠הָפֵ֠ךְ לְבַ֨ב פַּרְעֹ֤ה וַֽעֲבָדָיו֙ אֶל־הָעָ֔ם וַיֹּֽאמְרוּ֙ מַה־זֹּ֣את עָשִׂ֔ינוּ כִּֽי־שִׁלַּ֥חְנוּ אֶת־יִשְׂרָאֵ֖ל מֵֽעָבְדֵֽנוּ: |
| It was reported to Pharaoh. He [Pharaoh] sent officers with them, and as soon as the three days they [the Israelites] had set to go [into the desert] and return had elapsed, and they [the officers] saw that they were not returning to Egypt, they came and informed Pharaoh on the fourth day. On the fifth and the sixth [days after the Israelites’ departure], they pursued them. On the night preceding the seventh, they went down into the sea. In the morning [of the seventh day], they [the Israelites] recited the Song [of the Sea (Exod. 15:1-18)]. Therefore, we read [in the Torah] the Song on the seventh day, that is the seventh day of Passover. |
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וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם.
אִיקְטוֹרִין שָׁלַח עִמָּהֶם, וְכֵיוָן שֶׁהִגִּיעוּ לִשְׁלֹשֶׁת יָמִים שֶׁקָבְעוּ לֵילֵךְ וְלָשׁוּב וְרָאוּ שֶׁאֵינָן חוֹזְרִין לְמִצְרַיִם, בָּאוּ וְהִגִּידוּ לְפַרְעֹה בַּיּוֹם הָרְבִיעִי, בַּחֲמִישִׁי וּבַשִּׁשִּׁי רָדְפוּ אַחֲרֵיהֶם, לֵיל שְׁבִיעִי יָרְדוּ לַיָּם, בַּשַּׁחֲרִית אָמְרוּ שִׁירָה וְהוּא יוֹם שְׁבִיעִי שֶׁל פֶּסַח; לְכָךְ אָנוּ קוֹרִין הַשִּׁירָה בַּיּוֹם הַשְּׁבִיעִי:
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| had a change. He [Pharaoh] had a change of heart from how he had felt [previously], for he had said to them [the Israelites], “Get up and get out from among my people” (Exod. 12:31). His servants [also] had a change of heart, for previously they had said to him, “How long will this one be a stumbling block to us?” (Exod. 10:7). Now they had a change of heart to pursue them [the Israelites] on account of the money that they had lent them. — [based on Mechilta] |
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וַיֵּֽהָפֵךְ.
נֶהְפַּךְ מִמַּה שֶּׁהָיָה, שֶׁהֲרֵי אָמַר לָהֶם "קוּמוּ צְּאוּ מִתּוֹךְ עַמִּי" (שמות י"ב), וְנֶהְפַּךְ לֵב עֲבָדָיו, שֶׁהֲרֵי לְשֶׁעָבַר הָיוּ אוֹמְרִים לוֹ "עַד מָתַי יִהְיֶה זֶה לָנוּ לְמוֹקֵשׁ" (שמות י'), וְעַכְשָׁיו נֶהֶפְכוּ לִרְדֹף אַחֲרֵיהֶם בִּשְׁבִיל מָמוֹנָם שֶׁהִשְׁאִילוּם:
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| from serving us. Heb. מֵעָבְדֵנוּ, from serving us. |
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מֵֽעָבְדֵֽנוּ.
מֵעֲבֹד אוֹתָנוּ:
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| 6So he [Pharaoh] harnessed his chariot, and took his people with him. |
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ווַיֶּאְסֹ֖ר אֶת־רִכְבּ֑וֹ וְאֶת־עַמּ֖וֹ לָקַ֥ח עִמּֽוֹ: |
| So he [Pharaoh] harnessed his chariot. He [did so] personally. — [from Mechilta] |
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וַיֶּאְסֹר אֶת־רִכְבּוֹ.
הוּא בְעַצְמוֹ (מכילתא):
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| and took his people with him. He attracted them with [his] words, "We suffered, they took our money, and [then] we let them go! Come with me, and I will not behave with you as do other kings. With other kings, it is customary that their servants precede them in battle, but I will precede you," as [indeed] it is said: “Pharaoh drew near” (Exod. 14:10). [This means that Pharaoh] himself drew near and hastened before his armies. "It is customary for other kings to take plunder at the beginning, as much as he [the king] chooses. [But] I will share equally with you," as it is said: “I will share the booty” (Exod. 15:9). |
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וְאֶת־עַמּוֹ לָקַח עִמּֽוֹ.
מְשָׁכָם בִּדְבָרִים, לָקִינוּ וְנָטְלוּ מָמוֹנֵנוּ וְשִׁלַּחְנוּם, בֹּאוּ עִמִּי וַאֲנִי לֹא אֶתְנַהֵג עִמָּכֶם כִּשְׁאָר מְלָכִים, דֶּרֶךְ שְׁאָר מְלָכִים עֲבָדָיו קוֹדְמִין לוֹ בַּמִּלְחָמָה, וַאֲנִי אַקְדִּים לִפְנֵיכֶם, שֶׁנֶּאֱמַר וּפַרְעֹה הִקְרִיב – הִקְרִיב עַצְמוֹ וּמִהֵר לִפְנֵי חֵילוֹתָיו –, דֶּרֶךְ שְׁאָר מְלָכִים לִטֹּל בִּזָּה בָּרֹאשׁ כְּמוֹ שֶׁיִּבְחַר, אֲנִי אֶשְׁוֶה עִמָּכֶם בַּחֵלֶק שֶׁנֶּאֱמַר "אֲחַלֵּק שָׁלָל" (שמות ט"ו):
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| 7He took six hundred select chariots and all the chariots of Egypt, with officers over them all. |
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זוַיִּקַּ֗ח שֵֽׁשׁ־מֵא֥וֹת רֶ֨כֶב֙ בָּח֔וּר וְכֹ֖ל רֶ֣כֶב מִצְרָ֑יִם וְשָֽׁלִשִׁ֖ם עַל־כֻּלּֽוֹ: |
| select. Heb. בָּחוּר, chosen. [This is] a singular expression, [meaning that] every single chariot in this number was [a] chosen [chariot]. |
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בָּחוּר.
נִבְחָרִים, בָּחוּר לְשׁוֹן יָחִיד, כָּל רֶכֶב וָרֶכֶב שֶׁבְּמִנְיָן זֶה הָיָה בָּחוּר:
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| and all the chariots of Egypt. And with them, all the rest of the chariots. Now where did all these animals come from? If you say [that they belonged] to the Egyptians, it says already: “and all the livestock of the Egyptians died” (Exod. 9:6). And if [you say that they belonged] to the Israelites, does it not say: “also our cattle will go with us” (Exod. 10:26). Whose were they [from if that was the case]? They [belonged] to those who feared the word of the Lord [i.e., to those who drove their servants and their livestock into the houses as in Exod. 9:20]. From here Rabbi Simeon would say, "[Even] the best of the Egyptians --[you must] kill; [even] the best of the serpents-[you must] crush its head."-[from Mechilta] |
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וְכֹל רֶכֶב מִצְרָיִם.
וְעִמָּהֶם כָּל שְׁאָר הָרֶכֶב; וּמֵהֵיכָן הָיוּ הַבְּהֵמוֹת הַלָּלוּ? אִם תֹּאמַר מִשֶּׁל מִצְרַיִם, הֲרֵי נֶאֱמַר "וַיָּמָת כֹּל מִקְנֵה מִצְרָיִם" (שמות ט'), וְאִם מִשֶּׁל יִשְׂרָאֵל, וַהֲלֹא נֶאֱמַר "וְגַם מִקְנֵנוּ יֵלֵךְ עִמָּנוּ", מִשֶּׁל מִי הָיוּ? מִן הַיָּרֵא אֶת דְּבַר ה'. מִכָּאן הָיָה רַ' שִׁמְעוֹן אוֹמֵר, כָּשֵׁר שֶׁבַּמִּצְרִים הֲרֹג, טוֹב שֶׁבַּנְּחָשִׁים רְצֹץ אֶת מֹחוֹ (מכילתא):
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| with officers over them all. Heb. וְשָׁלִשִׁם, officers over the legions, as the Targum [Onkelos] renders. |
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וְשָֽׁלִשִׁם עַל־כֻּלּֽוֹ.
שָׂרֵי צְבָאוֹת, כְּתַרְגּוּמוֹ:
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| 8And the Lord hardened the heart of Pharaoh, the king of Egypt, and he chased after the children of Israel, and the children of Israel were marching out triumphantly. |
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חוַיְחַזֵּ֣ק יְהֹוָ֗ה אֶת־לֵ֤ב פַּרְעֹה֙ מֶ֣לֶךְ מִצְרַ֔יִם וַיִּרְדֹּ֕ף אַֽחֲרֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל וּבְנֵ֣י יִשְׂרָאֵ֔ל יֹֽצְאִ֖ים בְּיָ֥ד רָמָֽה: |
| And the Lord hardened the heart of Pharaoh. Because he vacillated about whether to pursue [the Israelites] or not. [So] He hardened his heart to pursue [them]. — [from Mechilta] |
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וַיְחַזֵּק ה' אֶת־לֵב פַּרְעֹה.
שֶׁהָיָה תוֹלֶה אִם לִרְדֹּף אִם לָאו, וְחִזֵּק אֶת לִבּוֹ לִרְדֹּף (שם):
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| and the children of Israel were marching out triumphantly. Heb. בְּיָד רָמָה, lit., with a high hand. With lofty and openly displayed might. |
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בְּיָד רָמָֽה.
בִּגְבוּרָה גְּבוֹהָה וּמְפֻרְסֶמֶת:
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| 9The Egyptians chased after them and overtook them encamped by the sea every horse of Pharaoh's chariots, his horsemen, and his force beside Pi hahiroth, in front of Ba'al Zephon. |
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טוַיִּרְדְּפ֨וּ מִצְרַ֜יִם אַֽחֲרֵיהֶ֗ם וַיַּשִּׂ֤יגוּ אוֹתָם֙ חֹנִ֣ים עַל־הַיָּ֔ם כָּל־סוּס֙ רֶ֣כֶב פַּרְעֹ֔ה וּפָֽרָשָׁ֖יו וְחֵיל֑וֹ עַל־פִּי֙ הַֽחִירֹ֔ת לִפְנֵ֖י בַּ֥עַל צְפֹֽן: |
| 10Pharaoh drew near, and the children of Israel lifted up their eyes, and behold! the Egyptians were advancing after them. They were very frightened, and the children of Israel cried out to the Lord. |
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יוּפַרְעֹ֖ה הִקְרִ֑יב וַיִּשְׂאוּ֩ בְנֵֽי־יִשְׂרָאֵ֨ל אֶת־עֵֽינֵיהֶ֜ם וְהִנֵּ֥ה מִצְרַ֣יִם | נֹסֵ֣עַ אַֽחֲרֵיהֶ֗ם וַיִּֽירְאוּ֙ מְאֹ֔ד וַיִּצְעֲק֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶל־יְהֹוָֽה: |
| Pharaoh drew near. Heb. וּפַרְעֹה הִקְרִיב, lit., and Pharaoh brought near. It [the verse] should have said: קָרַב. What is the meaning of הִקְרִיב ? He [Pharaoh] drew himself near and strove to go before them [his army], as he had stipulated with them. — |
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וּפַרְעֹה הִקְרִיב.
הָיָה לוֹ לִכְתֹּב וּפַרְעֹה קָרַב, מַהוּ הִקְרִיב? הִקְרִיב עַצְמוֹ וְנִתְאַמֵּץ לְקַדֵּם לִפְנֵיהֶם כְּמוֹ שֶׁהִתְנָה עִמָּהֶם:
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| the Egyptians were advancing after them. Heb. נֹסֵעַ [in the singular]. With one accord, like one man. Alternatively, [in the singular it means that] and behold, Egypt was advancing after them, [denoting that] they [the Israelites] saw the heavenly prince of Egypt advancing from heaven to aid the Egyptians. [From] Tanchuma. |
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נֹסֵעַ אַֽחֲרֵיהֶם.
בְּלֵב אֶחָד כְּאִישׁ אֶחָד. דָּבָר אַחֵר – וְהִנֵּה מִצְרַיִם נֹסֵעַ אַחֲרֵיהֶם, רָאוּ שַׂר שֶׁל מִצְרַיִם נוֹסֵעַ מִן הַשָּׁמַיִם לַעֲזֹר לַמִּצְרִים; – תנחומא:
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| cried out. They seized the art of their ancestors [i.e., they prayed]. Concerning Abraham, it [Scripture] says: “to the place where he had stood before the Lord” (Gen. 19:27). Concerning Isaac, [it is stated] “to pray in the field” (Gen. 24:63). Concerning Jacob, “And he entreated the Omnipresent” (Gen. 28:11). (See Judaica Press comm. digest on that verse.)-[from Mechilta; Tanchuma Beshallach 9] |
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וַיִּצְעֲקוּ.
תָּפְשׂוּ אֻמָּנוּת אֲבוֹתָם – בְּאַבְרָהָם הוּא אוֹמֵר "אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם" (בראשית י"ט), בְּיִצְחָק "לָשׂוּחַ בַּשָּׂדֶה", (שם כ"ד), בְּיַעֲקֹב "וַיִּפְגַע בַּמָּקוֹם" (שם כ"ח):
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| 11They said to Moses, Is it because there are no graves in Egypt that you have taken us to die in the desert? What is this that you have done to us to take us out of Egypt? |
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יאוַיֹּֽאמְרוּ֘ אֶל־משֶׁה֒ הֲמִבְּלִ֤י אֵֽין־קְבָרִים֙ בְּמִצְרַ֔יִם לְקַחְתָּ֖נוּ לָמ֣וּת בַּמִּדְבָּ֑ר מַה־זֹּאת֙ עָשִׂ֣יתָ לָּ֔נוּ לְהֽוֹצִיאָ֖נוּ מִמִּצְרָֽיִם: |
| Is it because there are no graves. Heb. הִמִבְּלִי אֵין קְבָרִים. Is it because of the want? Namely that there are no graves in Egypt in which to be buried, that you have taken us out of there? Si por falyanze de non fosses in Old French [i.e., Is it for lack, that there are no graves?]. |
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הֲמִבְּלִי אֵֽין־קְבָרִים.
וְכִי מֵחֲמַת חֶסְרוֹן קְבָרִים – שֶׁאֵין קְבָרִים בְּמִצְרַיִם לִקָּבֵר שָׁם – לְקַחְתָּנוּ מִשָּׁם. ש"י פו"ר פלינ"צא ד"י נו"ן פוש"יש בְלַעַז:
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| 12Isn't this the thing [about] which we spoke to you in Egypt, saying, Leave us alone, and we will serve the Egyptians, because we would rather serve the Egyptians than die in the desert? |
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יבהֲלֹא־זֶ֣ה הַדָּבָ֗ר אֲשֶׁר֩ דִּבַּ֨רְנוּ אֵלֶ֤יךָ בְמִצְרַ֨יִם֙ לֵאמֹ֔ר חֲדַ֥ל מִמֶּ֖נּוּ וְנַֽעַבְדָ֣ה אֶת־מִצְרָ֑יִם כִּ֣י ט֥וֹב לָ֨נוּ֙ עֲבֹ֣ד אֶת־מִצְרַ֔יִם מִמֻּתֵ֖נוּ בַּמִּדְבָּֽר: |
| Isn’t this the thing [about] which we spoke to you in Egypt. When had they said [this]? "And they said to them, “May the Lord look upon you and judge’ ” (Exod. 5:21). [from Mechilta] |
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אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְּמִצְרָיִם.
וְהֵיכָן דִּבְּרוּ? "יֵרֶא ה' עֲלֵיכֶם וְיִשְׁפֹּט" (שמות ה') (מכילתא):
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| than die. Heb. מִמֻּתֵנוּ, than we should die. If it [מִמֻּתֵנוּ] were vowelized with a “melupum” (i.e., a “cholam,” [מִמּוֹתֵנוּ] as it is known that the grammarians called a “cholam” a “melupum.” See Rashi below on Exod. 19:24), it would be explained as: “than our death.” Now that it is vowelized with a “shuruk” [מִמֻּתֵנוּ], it is explained as “than we should die.” Likewise [in the verse], “If only we had died (מּוּתֵנוּ)” (Exod. 16:3), [means] that we would die. [Similarly,] “If only I had died (מּוּתֵי) instead of you” (II Sam. 19:1), referring to Absalom [means, I should have died]; [And מּוּתִי is similar to (קוּמִי) in the verse:] “for the day that I will rise up (קוּמִי)” (Zeph. 3:8); [and also similar to (ֹשוּבִי) in the verse] “until I return (ֹשוּבִי) in peace” (II Chron. 18:26), [which mean respectively] that I rise up, that I return. |
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מִמֻּתֵנוּ.
מֵאֲשֶׁר נָמוּת, וְאִם הָיָה נָקוּד מְלָאפוּם הָיָה נִבְאָר מִמִּיתָתֵנוּ, עַכְשָׁיו שֶׁנָּקוּד בְּשׁוּרֻק נִבְאָר מֵאֲשֶׁר נָמוּת וְכֵן "מִי יִתֵּן מוּתֵנוּ" (שמות ט"ז) – שֶׁנָּמוּת, וְכֵן "מִי יִתֵּן מוּתִי" דְּאַבְשָׁלוֹם (שמואל ב' י"ט) – שֶׁאָמוּת. כְּמוֹ "לְיוֹם קוּמִי לְעַד" (צפניה ג'), "עַד יוֹם שׁוּבִי בְשָׁלוֹם" (דברי הימים ב' י"ח) – שֶׁאָקוּם, שֶׁאָשׁוּב:
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| 13Moses said to the people, Don't be afraid! Stand firm and see the Lord's salvation that He will wreak for you today, for the way you have seen the Egyptians is [only] today, [but] you shall no longer continue to see them for eternity. |
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יגוַיֹּ֨אמֶר משֶׁ֣ה אֶל־הָעָם֘ אַל־תִּירָ֒אוּ֒ הִתְיַצְּב֗וּ וּרְאוּ֙ אֶת־יְשׁוּעַ֣ת יְהֹוָ֔ה אֲשֶׁר־יַֽעֲשֶׂ֥ה לָכֶ֖ם הַיּ֑וֹם כִּ֗י אֲשֶׁ֨ר רְאִיתֶ֤ם אֶת־מִצְרַ֨יִם֙ הַיּ֔וֹם לֹ֥א תֹסִ֛פוּ לִרְאֹתָ֥ם ע֖וֹד עַד־עוֹלָֽם: |
| for the way you have seen the Egyptians, etc.. The way you have seen them-that is only today. It is [only] today that you have seen them, but you shall no longer continue [to see them]. |
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כִּי אֲשֶׁר־רְאִיתֶם אֶת־מִצְרַיִם וגו'.
מַה שֶּׁרְאִיתֶם אוֹתָם אֵינוֹ אֶלָּא היום, הַיּוֹם הוּא שֶׁרְאִיתֶם אוֹתָם וְלֹא תוֹסִיפוּ עוֹד:
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| 14The Lord will fight for you, but you shall remain silent. |
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ידיְהֹוָ֖ה יִלָּחֵ֣ם לָכֶ֑ם וְאַתֶּ֖ם תַּֽחֲרִשֽׁוּן: |
| The Lord will fight for you. Heb. לָכֶם, for you, and similarly [the “lammed” in the verse], “because the Lord is fighting for them (לָהֶם)” (verse 25), and similarly [in the verse] “Will you contend for God (לָאֵל) ?” (Job 13:8). And similarly, "and Who spoke about me (לִי) (Gen. 24:7), and similarly, “Will you contend for the Baal (לַבַּעַל) ?” (Jud. 6:31). |
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יִלָּחֵם לָכֶם.
בִּשְׁבִילְכֶם; וְכֵן "כִּי ה' נִלְחָם לָהֶם", וְכֵן "אִם לָאֵל תְּרִיבוּן" (איוב י"ג), וְכֵן "וַאֲשֶׁר דִּבֶּר לִי" (בראשית כ"ד), וְכֵן "הַאַתֶּם תְּרִיבוּן לַבַּעַל" (שופטים ו'):
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| 15The Lord said to Moses, Why do you cry out to Me? Speak to the children of Israel and let them travel. |
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טווַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה מַה־תִּצְעַ֖ק אֵלָ֑י דַּבֵּ֥ר אֶל־בְּנֵֽי־יִשְׂרָאֵ֖ל וְיִסָּֽעוּ: |
| Why do you cry out to Me. [This verse] teaches us that Moses was standing and praying. The Holy One, blessed be He, said to him, “This is no time to pray at length, when Israel is in distress.” Another explanation [of God’s question (Why do you cry out to me?) implies]: “The matter depends on Me and not on you,” as it is said further [in Scripture]: “Concerning My children and the work of My hands do you command Me?” (Isa. 45:11). — [from Mechilta, Exod. Rabbah 21:8] |
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מַה־תִּצְעַק אֵלָי.
לִמְּדָנוּ שֶׁהָיָה מֹשֶׁה עוֹמֵד וּמִתְפַּלֵּל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא עֵת עַתָּה לְהַאֲרִיךְ בִּתְפִלָּה, שֶׁיִּשְׂרָאֵל נְתוּנִין בְּצָרָה (מכילתא). דָּבָר אַחֵר – מַה תִּצְעַק אֵלָי, עָלַי הַדָּבָר תָּלוּי וְלֹא עָלֶיךָ, כְּמוֹ שֶׁנֶּאֱמַר לְהַלָּן "עַל בָּנַי וְעַל פֹּעַל יָדַי תְּצַוֻּנִי" (ישעיהו מ"ה):
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| Speak to the children of Israel and let them travel. They have nothing to do but to travel, for the sea will not stand in their way. The merit of their forefathers and their own [merit], and the faith they had in Me when they came out [of Egypt] are sufficient to split the sea for them. — [from Mechilta, Exod. Rabbah 21:8] |
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דַּבֵּר אֶל־בְּנֵֽי־יִשְׂרָאֵל וְיִסָּֽעוּ.
אֵין לָהֶם אֶלָּא לִסַּע, שֶׁאֵין הַיָּם עוֹמֵד בִּפְנֵיהֶם, כְּדַאי הוּא זְכוּת אֲבוֹתֵיהֶם וְהָאֱמוּנָה שֶׁהֶאֱמִינוּ בִי וְיָצְאוּ, לִקְרֹעַ לָהֶם הַיָּם (מכילתא):
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| 16And you raise your staff and stretch out your hand over the sea and split it, and the children of Israel shall come in the midst of the sea on dry land. |
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טזוְאַתָּ֞ה הָרֵ֣ם אֶת־מַטְּךָ֗ וּנְטֵ֧ה אֶת־יָֽדְךָ֛ עַל־הַיָּ֖ם וּבְקָעֵ֑הוּ וְיָבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל בְּת֥וֹךְ הַיָּ֖ם בַּיַּבָּשָֽׁה: |
| 17And I, behold! I shall harden the hearts of the Egyptians, and they will come after you, and I will be glorified through Pharaoh, and through all his force, through his chariots, and through his horsemen. |
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יזוַֽאֲנִ֗י הִנְנִ֤י מְחַזֵּק֙ אֶת־לֵ֣ב מִצְרַ֔יִם וְיָבֹ֖אוּ אַֽחֲרֵיהֶ֑ם וְאִכָּֽבְדָ֤ה בְּפַרְעֹה֙ וּבְכָל־חֵיל֔וֹ בְּרִכְבּ֖וֹ וּבְפָֽרָשָֽׁיו: |
| 18And the Egyptians shall know that I am the Lord, when I will be glorified through Pharaoh, through his chariots, and through his horsemen |
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יחוְיָֽדְע֥וּ מִצְרַ֖יִם כִּֽי־אֲנִ֣י יְהֹוָ֑ה בְּהִכָּֽבְדִ֣י בְּפַרְעֹ֔ה בְּרִכְבּ֖וֹ וּבְפָֽרָשָֽׁיו: |
| 19Then the angel of God, who had been going in front of the Israelite camp, moved and went behind them, and the pillar of cloud moved away from in front of them and stood behind them. |
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יטוַיִּסַּ֞ע מַלְאַ֣ךְ הָֽאֱלֹהִ֗ים הַֽהֹלֵךְ֙ לִפְנֵי֙ מַֽחֲנֵ֣ה יִשְׂרָאֵ֔ל וַיֵּ֖לֶךְ מֵאַֽחֲרֵיהֶ֑ם וַיִּסַּ֞ע עַמּ֤וּד הֶֽעָנָן֙ מִפְּנֵיהֶ֔ם וַיַּֽעֲמֹ֖ד מֵאַֽחֲרֵיהֶֽם: |
| and went behind them. to separate between the Egyptians’ camp and the Israelites’ camp and to catch the arrows and the catapult stones of the Egyptians. Everywhere it says: “the angel of the Lord (ה),” but here [it says]: “the angel of God (אֱלֹהִים).” Everywhere [in Scripture] אֱלֹהִים denotes [God’s attribute of] judgment. This teaches that at that moment, the Israelites were being judged whether to be saved or to perish with the Egyptians. |
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וַיֵּלֶךְ מֵאַֽחֲרֵיהֶם.
לְהַבְדִּיל בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וּלְקַבֵּל חִצִּים וּבָלִיסְטְרָאוֹת שֶׁל מִצְרַיִם. בְּכָל מָקוֹם הוּא אוֹמֵר מַלְאַךְ ה' וְכָאן מַלְאַךְ הָאֱלֹהִים, אֵין אֱלֹהִים בְּכָל מָקוֹם אֶלָּא דַּיָּן, מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל נְתוּנִין בַּדִּין בְּאוֹתָהּ שָׁעָה אִם לְהִנָּצֵל אִם לְהֵאָבֵד עִם מִצְרַיִם (שם):
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| and the pillar of cloud moved away. When it became dark, and the pillar of cloud delivered the camp to the pillar of fire, the cloud did not go away as it would customarily go away completely in the evening, but it moved away and went behind them [the Israelites] to make it dark for the Egyptians. |
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וַיִּסַּע עַמּוּד הֶֽעָנָן.
כְּשֶׁחָשְׁכָה וְהִשְׁלִים עַמּוּד הֶעָנָן אֶת הַמַּחֲנֶה לְעַמּוּד הָאֵשׁ, לֹא נִסְתַּלֵּק הֶעָנָן כְּמוֹ שֶׁהָיָה רָגִיל לְהִסְתַּלֵּק עַרְבִית לְגַמְרִי, אֶלָּא נָסַע וְהָלַךְ לוֹ מֵאַחֲרֵיהֶם לְהַחֲשִׁיךְ לְמִצְרַיִם:
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| 20And he came between the camp of Egypt and the camp of Israel, and there were the cloud and the darkness, and it illuminated the night, and one did not draw near the other all night long. |
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כוַיָּבֹ֞א בֵּ֣ין | מַֽחֲנֵ֣ה מִצְרַ֗יִם וּבֵין֙ מַֽחֲנֵ֣ה יִשְׂרָאֵ֔ל וַיְהִ֤י הֶֽעָנָן֙ וְהַח֔שֶׁךְ וַיָּ֖אֶר אֶת־הַלָּ֑יְלָה וְלֹֽא־קָרַ֥ב זֶ֛ה אֶל־זֶ֖ה כָּל־הַלָּֽיְלָה: |
| And he came between the camp of Egypt. This can be compared to a person walking along the road with his son walking in front of him. [When] bandits came to capture him [the son], he [the father] took him from in front of him and placed him behind him. A wolf came behind him; so he put him [his son] in front of him. [When] bandits came in front of him and wolves behind him, he put him [his son] on his arms and fought them off. Similarly [the prophet depicts the angel protecting Israel when they drew near to the Red Sea], “But I sent to train Ephraim, he took them on his arms” (Hos. 11:3). — [from Mechilta] |
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וַיָּבֹא בֵּין מַֽחֲנֵה מִצְרַיִם.
מָשָׁל לִמְהַלֵּךְ בַּדֶּרֶךְ וּבְנוֹ מְהַלֵּךְ לְפָנָיו, בָּאוּ לִסְטִים לִשְׁבּוֹתוֹ, נְטָלוֹ מִלְּפָנָיו וּנְתָנוֹ לְאַחֲרָיו, בָּא זְאֵב מֵאַחֲרָיו, נְתָנוֹ לְפָנָיו, בָּאוּ לִסְטִים לְפָנָיו וּזְאֵבִים מֵאַחֲרָיו, נְתָנוֹ עַל זְרוֹעוֹ וְנִלְחַם בָּהֶם, כָּךְ "וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרוֹעֹתָיו" (הושע י"א) (מכילתא):
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| and there were the cloud and the darkness. for the Egyptians. |
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וַיְהִי הֶֽעָנָן וְהַחשֶׁךְ.
לְמִצְרַיִם:
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| and it illuminated. [I.e.,] the pillar of fire [illuminated] the night for the Israelites, and it went before them as it usually went all night long, and the thick darkness [from the cloud] was toward the Egyptians. |
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וַיָּאֶר.
עַמּוּד הָאֵשׁ את הלילה לְיִשְׂרָאֵל, וְהוֹלֵךְ לִפְנֵיהֶם כְּדַרְכּוֹ לָלֶכֶת כָּל הַלַּיְלָה וְהַחֹשֶׁךְ שֶׁל עֲרָפֶל לְצַד מִצְרַיִם:
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| and one did not draw near the other. [I.e., one] camp to [the other] camp. — [from Mechilta, Jonathan] |
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וְלֹֽא־קָרַב זֶה אֶל־זֶה.
מַחֲנֶה אֶל מַחֲנֶה (שם):
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| 21And Moses stretched out his hand over the sea, and the Lord led the sea with the strong east wind all night, and He made the sea into dry land and the waters split. |
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כאוַיֵּ֨ט משֶׁ֣ה אֶת־יָדוֹ֘ עַל־הַיָּם֒ וַיּ֣וֹלֶךְ יְהֹוָ֣ה | אֶת־הַ֠יָּ֠ם בְּר֨וּחַ קָדִ֤ים עַזָּה֙ כָּל־הַלַּ֔יְלָה וַיָּ֥שֶׂם אֶת־הַיָּ֖ם לֶחָֽרָבָ֑ה וַיִּבָּֽקְע֖וּ הַמָּֽיִם: |
| with the strong east wind. [I.e.,] with the east wind, which is the strongest of the winds. That is the wind with which the Holy One, blessed be He, visits retribution upon the wicked, as it is said [in the following verses]: “With an east wind I will scatter them” (Jer. 18:17); “an east wind shall come, a wind of the Lord” (Hos. 13:15); “the east wind broke you in the heart of the seas” (Ezek. 27:26); “He spoke with His harsh wind on the day of the east wind” (Isa. 27:8). — [from Mechilta] |
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בְּרוּחַ קָדִים עַזָּה.
בְּרוּחַ קָדִים שֶׁהִיא עַזָּה שֶׁבָּרוּחוֹת, הִיא הָרוּחַ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נִפְרָע בָּהּ מִן הָרְשָׁעִים, שֶׁנֶּאֱמַר, "כְּרוּחַ קָדִים אֲפִיצֵם" (ירמיה י"ח), "יָבוֹא קָדִים רוּחַ ה'" (הושע י"ג), "רוּחַ הַקָּדִים שְׁבָרֵךְ בְּלֵב יַמִּים" (יחזקאל כ"ז), "הָגָה בְּרוּחוֹ הַקָּשָׁה בְּיוֹם קָדִים" (ישעיה כ"ז):
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| and the waters split. All the water in the world. — [from Mechilta Exod. Rabbah 21:6] |
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וַיִּבָּֽקְעוּ הַמָּֽיִם.
כָּל מַיִם שֶׁבָּעוֹלָם:
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| 22Then the children of Israel came into the midst of the sea on dry land, and the waters were to them as a wall from their right and from their left. |
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כבוַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל בְּת֥וֹךְ הַיָּ֖ם בַּיַּבָּשָׁ֑ה וְהַמַּ֤יִם לָהֶם֙ חוֹמָ֔ה מִֽימִינָ֖ם וּמִשְּׂמֹאלָֽם: |
| 23The Egyptians pursued and came after them all Pharaoh's horses, his chariots, and his horsemen, into the midst of the sea. |
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כגוַיִּרְדְּפ֤וּ מִצְרַ֨יִם֙ וַיָּבֹ֣אוּ אַֽחֲרֵיהֶ֔ם כֹּ֚ל ס֣וּס פַּרְעֹ֔ה רִכְבּ֖וֹ וּפָֽרָשָׁ֑יו אֶל־תּ֖וֹךְ הַיָּֽם: |
| all Pharaoh’s horses. Heb. כֹּל סוּס פַּרְעֹה, lit., in the singular. Now was there only one horse? This informs us that they [the horses] are all considered by the Omnipresent as one horse. — [from Mechilta Shirah 2] |
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כֹּל סוּס פַּרְעֹה.
וְכִי סוּס אֶחָד הָיָה? מַגִּיד שֶׁאֵין כֻּלָּם חֲשׁוּבִין לִפְנֵי הַמָּקוֹם אֶלָּא כְּסוּס אֶחָד (מכילתא):
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| 24It came about in the morning watch that the Lord looked down over the Egyptian camp through a pillar of fire and cloud, and He threw the Egyptian camp into confusion. |
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כדוַֽיְהִי֙ בְּאַשְׁמֹ֣רֶת הַבֹּ֔קֶר וַיַּשְׁקֵ֤ף יְהֹוָה֙ אֶל־מַֽחֲנֵ֣ה מִצְרַ֔יִם בְּעַמּ֥וּד אֵ֖שׁ וְעָנָ֑ן וַיָּ֕הָם אֵ֖ת מַֽחֲנֵ֥ה מִצְרָֽיִם: |
| It came about in the morning watch. Heb. בְּאַֹשְמֹרֶת. The three parts of the night are called, אַשְׁמוּרוּת, watches (Ber. 3b), and the one [watch] before morning is called אַשְׁמֹרֶתהַבֹּקֶר, the morning watch. I say that because the night is divided into the watches of the songs of the ministering angels, one group after another into three parts, it is called אַשְׁמֹרֶת, watch. This is what Onkelos [means when he] renders מַטְּרַת. |
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בְּאַשְׁמֹרֶת הַבֹּקֶר.
שְׁלֹשֶׁת חֶלְקֵי הַלַּיְלָה קְרוּיִין אַשְׁמוּרָה, וְאוֹתָהּ שֶׁלִּפְנֵי הַבֹּקֶר קוֹרֵא אַשְׁמֹרֶת הַבֹּקֶר. וְאוֹמֵר אֲנִי, לְפִי שֶׁהַלַּיְלָה חָלוּק לְמִשְׁמְרוֹת שִׁיר שֶׁל מַלְאֲכֵי הַשָּׁרֵת, כַּת אַחַר כַּת, לִשְׁלֹשָׁה חֲלָקִים, לְכָךְ קָרוּי אַשְׁמֹרֶת, וְזֶהוּ שֶׁתִּרְגֵּם אֻנְקְלוֹס "מַטְּרַת":
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| looked down. Heb. וַיַּשְׁקֵף, looked, that is to say that He turned toward them to destroy them, and the Targum [Onkelos] renders: וְאִסְךְתְּכֵי. This too is an expression of looking, like “to the field of seers” (Num. 23:14), [which Onkelos renders:] לַחִקַל סָכוּתָא |
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וַיַּשְׁקֵף.
וַיַּבֵּט, כְּלוֹמַר פָּנָה אֲלֵיהֶם לְהַשְׁחִיתָם. וְתַרְגּוּמוֹ "וְאִסְתְּכִי" אַף הוּא לְשׁוֹן הַבָּטָה, כְּמוֹ "שְׂדֵה צוֹפִים", (במדבר כ"ג) – חֲקַל סָכוּתָא:
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| through a pillar of fire and cloud. The pillar of cloud descends and makes it [the earth] like mud, and the pillar of fire boils it [the earth], and the hoofs of their horses slip. — [from Mechilta] |
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בְּעַמּוּד אֵשׁ וְעָנָן.
עַמּוּד עָנָן יוֹרֵד וְעוֹשֶׂה אוֹתוֹ כְּטִיט וְעַמּוּד אֵשׁ מַרְתִּיחוֹ, וְטַלְפֵי סוּסֵיהֶם מִשְׁתַּמְּטוֹת (מכילתא):
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| and He threw the Egyptian camp into confusion. Heb. וַיָּהָם, an expression of confusion, estordison in Old French. He confused them; He took away their intelligence. We learned in the chapters of Rabbi Eliezer the son of Rabbi Yose the Galilean [not found in our edition] [that] wherever it says מְהוּמָה [confusion], it means a tumultuous noise. And the “father” of them all, [the best example of the use of מְהוּמָה, is [in the verse:] “and the Lord thundered with a loud noise, etc., on the Philistines and threw them into confusion (וַיְהוּמֵּם)” (I Sam. 7:10). |
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וַיָּהָם.
לְשׁוֹן מְהוּמָה, אשדורד"ישון בְּלַעַז, עִרְבְּבָם, נָטַל סִגְנִיּוֹת שֶׁלָּהֶם. וְשָׁנִינוּ בְּפִרְקֵי רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי: כָּל מָקוֹם שֶׁנֶּאֱמַר בּוֹ מְהוּמָה הַרְעָמַת קוֹל הוּא, וְזֶה אָב לְכֻלָּן "וַיַּרְעֵם ה' בְּקוֹל גָּדוֹל וְגוֹ' עַל פְּלִשְׁתִּים וַיְהֻמֵּם" (שמואל א ז'):
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| 25And He removed the wheels of their chariots, and He led them with heaviness, and the Egyptians said, Let me run away from the Israelites because the Lord is fighting for them against the Egyptians |
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כהוַיָּ֗סַר אֵ֚ת אֹפַ֣ן מַרְכְּבֹתָ֔יו וַיְנַֽהֲגֵ֖הוּ בִּכְבֵדֻ֑ת וַיֹּ֣אמֶר מִצְרַ֗יִם אָנ֨וּסָה֙ מִפְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֣י יְהֹוָ֔ה נִלְחָ֥ם לָהֶ֖ם בְּמִצְרָֽיִם: |
| And He removed the wheels of their chariots. With the fire the wheels were burned, and the chariots dragged, and those sitting in them were moved to and fro, and their limbs were wrenched apart. — [from an unknown source, similar to Mechilta] |
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וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו.
מִכֹּחַ הָאֵשׁ נִשְׂרְפוּ הַגַּלְגַּלִּים, וְהַמֶּרְכָּבוֹת נִגְרָרוֹת, וְהַיּוֹשְׁבִים בָּהֶם נָעִים וְאֵבָרֵיהֶן מִתְפָּרְקִין (מכילתא):
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| and He led them with heaviness. In a manner that was heavy and difficult for them. [This punishment was] in the measure that they [the Egyptians had] measured [to the Israelites], namely “and he made his heart heavy, he and his servants” (Exod. 9:34). Here too, “He led them with heaviness.” -[from an unknown source, similar to Mechilta] |
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וַיְנַֽהֲגֵהוּ בִּכְבֵדֻת.
בְּהַנְהָגָה שֶׁהִיא כְבֵדָה וְקָשָׁה לָהֶם; בַּמִדָּה שֶׁמָּדְדוּ: "וַיַּכְבֵּד" לִבּוֹ הוּא וַעֲבָדָיו (שמות ט'), אַף כָּאן וַיְנַהֲגֵהוּ "בִּכְבֵדֻת":
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| is fighting for them against the Egyptians. Heb. בְּמִצְרָיִם, [is like] against the Egyptians. Alternatively: בְּמִצְרָיִם [means] in the land of Egypt, for just as these [Egyptians] were being smitten in the sea, so were those remaining in Egypt being smitten. — [from Mechilta] |
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נִלְחָם לָהֶם בְּמִצְרָֽיִם.
בַּמִּצְרִיִּים. דָּבָר אַחֵר בְּמִצְרָיִם – בְּאֶרֶץ מִצְרַיִם, שֶׁכְּשֵׁם שֶׁאֵלּוּ לוֹקִים עַל הַיָּם כָּךְ לוֹקִים אוֹתָם שֶׁנִּשְׁאֲרוּ בְּמִצְרַיִם (מכילתא):
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| 26Thereupon, the Lord said to Moses, Stretch out your hand over the sea, and let the water return upon the Egyptians, upon their chariots, and upon their horsemen |
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כווַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה נְטֵ֥ה אֶת־יָֽדְךָ֖ עַל־הַיָּ֑ם וְיָשֻׁ֤בוּ הַמַּ֨יִם֙ עַל־מִצְרַ֔יִם עַל־רִכְבּ֖וֹ וְעַל־פָּֽרָשָֽׁיו: |
| and let the water return. [I.e., the water] that is standing upright like a wall [will] return to its place and cover up the Egyptians. |
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וְיָשֻׁבוּ הַמַּיִם.
שֶׁזְּקוּפִין וְעוֹמְדִים כְּחוֹמָה, יָשׁוּבוּ לִמְקוֹמָם וִיכַסּוּ עַל מִצְרַיִם:
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| 27So Moses stretched out his hand over the sea, and toward morning the sea returned to its strength, as the Egyptians were fleeing toward it, and the Lord stirred the Egyptians into the sea. |
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כזוַיֵּט֩ משֶׁ֨ה אֶת־יָד֜וֹ עַל־הַיָּ֗ם וַיָּ֨שָׁב הַיָּ֜ם לִפְנ֥וֹת בֹּ֨קֶר֙ לְאֵ֣יתָנ֔וֹ וּמִצְרַ֖יִם נָסִ֣ים לִקְרָאת֑וֹ וַיְנַעֵ֧ר יְהֹוָ֛ה אֶת־מִצְרַ֖יִם בְּת֥וֹךְ הַיָּֽם: |
| toward morning. Heb. לִפְנוֹת בֹּקֶר, at the time the morning approaches [lit., turns (פּוֹנֶה) to come]. |
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לִפְנוֹת בֹּקֶר.
לְעֵת שֶׁהַבֹּקֶר פּוֹנֶה לָבֹא:
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| to its strength. Heb. לְאֵיתָנוֹ. To its original strength. — [from Mechilta] |
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לְאֵיתָנוֹ.
לְתָקְפּוֹ הָרִאשׁוֹן (מכילתא):
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| were fleeing toward it. Because they were confused and crazed and running toward the water. |
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נָסִים לִקְרָאתוֹ.
שֶׁהָיוּ מְהֻמָּמִים וּמְטֹרָפִים וְרָצִין לִקְרַאת הַמַּיִם:
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| and the Lord stirred. Heb. וַיְנַעֵר. As a person stirs (מְנַעֵר) a pot [of food] and turns what is on the top to the bottom and what is on the bottom to the top, so were they [the Egyptians] bobbing up and down and being smashed in the sea, and the Holy One, blessed be He, kept them alive to bear their tortures. — [from Mechilta] |
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וַיְנַעֵר ה'.
כְּאָדָם שֶׁמְּנַעֵר אֶת הַקְּדֵרָה וְהוֹפֵךְ הָעֶלְיוֹן לְמַטָּה וְהַתַּחְתּוֹן לְמַעְלָה, כָּךְ הָיוּ עוֹלִין וְיוֹרְדִין וּמִשְׁתַּבְּרִין בַּיָּם, וְנָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא בָּהֶם חַיּוּת לְקַבֵּל הַיִּסּוּרִין (שם):
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| stirred. Heb. וַיְנַעֵר. [Onkelos renders it] וְֹשַנִּיק, which means stirring in the Aramaic language, and there are many [examples of this word] in aggadic midrashim. |
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וַיְנַעֵר.
"וְשַׁנֵּיק", וְהוּא לְשׁוֹן טֵרוּף בִּלְשׁוֹן אֲרַמִּי, וְהַרְבֵּה יֵשׁ בְּמִדְרַשׁ אַגָּדָה:
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| 28And the waters returned and covered the chariots and the horsemen, the entire force of Pharaoh coming after them into the sea; not even one of them survived. |
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כחוַיָּשֻׁ֣בוּ הַמַּ֗יִם וַיְכַסּ֤וּ אֶת־הָרֶ֨כֶב֙ וְאֶת־הַפָּ֣רָשִׁ֔ים לְכֹל֙ חֵ֣יל פַּרְעֹ֔ה הבָּאִ֥ים אַֽחֲרֵיהֶ֖ם בַּיָּ֑ם לֹֽא־נִשְׁאַ֥ר בָּהֶ֖ם עַד־אֶחָֽד: |
| and covered the chariots…the entire force of Pharaoh. Heb. לְכֹל חֵיל פַּרְעֹה So is the custom of Scriptural verses to write a superfluous “lammed,” such as in “all (לְכָל) its utensils you shall make copper” (Exod. 27:3); and similarly, “all (לְכֹל) the utensils of the Tabernacle for all its services” (Exod. 27:19); [and in the phrase] “their stakes and their ropes, along with all (לְכָל) their utensils” (Num. 4:32), and it [the “lammed”] is [used] merely to enhance the language. |
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וַיְכַסּוּ אֶת־הָרֶכֶב לְכֹל חֵיל פַּרְעֹה.
כָּךְ דֶּרֶךְ הַמִּקְרָאוֹת לִכְתֹּב לָמֶ"ד יְתֵרָה, כְּמוֹ "לְכָל כֵּלָיו תַּעֲשֶׂה נְחֹשֶׁת" (שמות כ"ז), וְכֵן "לְכֹל כְּלֵי הַמִּשְׁכָּן בְּכֹל עֲבֹדָתוֹ" (במדבר ד'), "וִיתֵדוֹתָם וּמֵיתְרֵיהֶם לְכָל כְּלֵיהֶם" (שם), וְאֵינָהּ אֶלָּא תִּקּוּן לָשׁוֹן:
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| 29But the children of Israel went on dry land in the midst of the sea, and the water was to them like a wall from their right and from their left. |
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כטוּבְנֵ֧י יִשְׂרָאֵ֛ל הָֽלְכ֥וּ בַיַּבָּשָׁ֖ה בְּת֣וֹךְ הַיָּ֑ם וְהַמַּ֤יִם לָהֶם֙ חֹמָ֔ה מִֽימִינָ֖ם וּמִשְּׂמֹאלָֽם: |
| 30On that day the Lord saved Israel from the hand[s] of the Egyptians, and Israel saw the Egyptians dying on the seashore. |
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לוַיּ֨וֹשַׁע יְהֹוָ֜ה בַּיּ֥וֹם הַה֛וּא אֶת־יִשְׂרָאֵ֖ל מִיַּ֣ד מִצְרָ֑יִם וַיַּ֤רְא יִשְׂרָאֵל֙ אֶת־מִצְרַ֔יִם מֵ֖ת עַל־שְׂפַ֥ת הַיָּֽם: |
| and Israel saw the Egyptians dying on the seashore. For the sea spewed them out on its shore, so that the Israelites would not say, "Just as we are coming up on this side [of the sea], so are they coming up on another side, far from us, and they will pursue us."-[from Mechilta and Pes. 118b] |
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וַיַּרְא יִשְׂרָאֵל אֶת־מִצְרָיִם מֵת.
שֶׁפְּלָטָן הַיָּם עַל שְׂפָתוֹ, כְּדֵי שֶׁלֹּא יֹאמְרוּ יִשְׂרָאֵל, כְּשֵׁם שֶׁאָנוּ עוֹלִים מִצַּד זֶה כָּךְ הֵם עוֹלִין מִצַּד אַחֵר, רָחוֹק מִמֶּנּוּ, וְיִרְדְּפוּ אַחֲרֵינוּ (פסחים קי"ח):
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| 31And Israel saw the great hand, which the Lord had used upon the Egyptians, and the people feared the Lord, and they believed in the Lord and in Moses, His servant. |
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לאוַיַּ֨רְא יִשְׂרָאֵ֜ל אֶת־הַיָּ֣ד הַגְּדֹלָ֗ה אֲשֶׁ֨ר עָשָׂ֤ה יְהֹוָה֙ בְּמִצְרַ֔יִם וַיִּֽירְא֥וּ הָעָ֖ם אֶת־יְהֹוָ֑ה וַיַּֽאֲמִ֨ינוּ֙ בַּֽיהֹוָ֔ה וּבְמשֶׁ֖ה עַבְדּֽוֹ: |
| the great hand. The great mighty deed that the hand of the Holy One, blessed be He, had performed. Many meanings fit the term יָד, and they are all expressions derived from an actual hand, and he who interprets it must adjust the wording according to the context. |
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אֶת־הַיָּד הגדולה.
אֶת הַגְּבוּרָה הַגְּדוֹלָה שֶׁעָשְׂתָה יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וְהַרְבֵּה לְשׁוֹנוֹת נוֹפְלִין עַל לְשׁוֹן יָד וְכֻלָּן לְשׁוֹן יָד מַמָּשׁ הֵן, וְהַמְפָרְשׁוֹ יְתַקֵּן הַלָּשׁוֹן אַחַר עִנְיַן הַדִּבּוּר:
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