17Since Pharaoh had to send the people out, God did not lead them via Philistia, because it was nearby, for God said, “The people may have a change of heart when they see war, and return to Egypt.” |
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יזוַיְהִ֗י בְּשַׁלַּ֣ח פַּרְעֹה֘ אֶת־הָעָם֒ וְלֹֽא־נָחָ֣ם אֱלֹהִ֗ים דֶּ֚רֶךְ אֶ֣רֶץ פְּלִשְׁתִּ֔ים כִּ֥י קָר֖וֹב ה֑וּא כִּ֣י | אָמַ֣ר אֱלֹהִ֗ים פֶּן־יִנָּחֵ֥ם הָעָ֛ם בִּרְאֹתָ֥ם מִלְחָמָ֖ה וְשָׁ֥בוּ מִצְרָֽיְמָה: |
וַיְהִי בְּשַׁלַּח פַּרְעֹה וְלֹֽא־נָחָם - means He did not lead them. נָחָם is of the same root as: “go and lead (נְחֵה) the people”; “when you walk, it will lead (תַּנְחֶה) you.” |
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וַיְהִי בְּשַׁלַּח פַּרְעֹה וְלֹֽא־נָחָם.
נְהָגָם, כְּמוֹ "לֵךְ נְחֵה אֶת הָעָם" (שמות ל"ב), "בְּהִתְהַלֶּכְךָ תַּנְחֶה אוֹתָךְ" (משלי ו'):
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כִּי קָרוֹב הוּא - Because it was nearby - and it would be easy for the Israelites to return to Egypt by that route. There are also many aggadic explanations of these words. |
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כִּי קָרוֹב הוּא.
וְנֹחַ לָשׁוּב בְּאוֹתוֹ הַדֶּרֶךְ לְמִצְרַיִם; וּמִדְרְשֵׁי אַגָּדָה יֵשׁ הַרְבֵּה:
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בִּרְאֹתָם מִלְחָמָה - When they see war - such as the war of “the Amalekites and the Canaanites…came down….” If they would have gone by the direct route, they would have returned to Egypt, for if when God had them take a circuitous route they already said: “Let us appoint a leader and return to Egypt,” if He had led them by the straight route, all the more would they have said so. |
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בִּרְאֹתָם מִלְחָמָה.
כְּגוֹן מִלְחֶמֶת "וַיֵּרֶד הָעֲמָלֵקִי וְהַכְּנַעֲנִי וְגוֹ'" (במדבר י"ד), אִם הָלְכוּ דֶּרֶךְ יָשָׁר הָיוּ חוֹזְרִים, וּמָה אִם כְּשֶׁהִקִּיפָם דֶּרֶךְ מְעֻקָּם אָמְרוּ "נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה" (שם), אִם הוֹלִיכָם בִּפְשׁוּטָה עַל אַחַת כַּמָּה וְכַמָּה:
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פֶּן־יִנָּחֵם - means: lest they have second thoughts about having left Egypt and set their hearts on returning. |
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פֶּן־יִנָּחֵם.
יַחְשְׁבוּ מַחֲשָׁבָה עַל שֶׁיָּצְאוּ וְיִתְּנוּ לֵב לָשׁוּב:
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18So God led the people via the desert road toward the Sea of Reeds. The Israelites were armed when they went up from Egypt. |
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יחוַיַּסֵּ֨ב אֱלֹהִ֧ים | אֶת־הָעָ֛ם דֶּ֥רֶךְ הַמִּדְבָּ֖ר יַם־ס֑וּף וַֽחֲמֻשִׁ֛ים עָל֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם: |
וַיַּסֵּב - (lit.) He led around - i.e., He had them turn aside from the straight route to follow the circuitous route. |
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וַיַּסֵּב.
הֱסִבָּם מִן הַדֶּרֶךְ הַפְּשׁוּטָה לַדֶּרֶךְ הָעֲקוּמָה:
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יַם־סוּף - here is the same as לְיַם סוּף – “to the Sea of Reeds.” סוּף is the term for a marsh where reeds grow, as in “she placed it among the rushes (בַּסּוּף),” “reeds and rushes (וָסוּף) break.” |
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יַם־סוּף.
כְּמוֹ לְיַם סוּף, וְסוּף הוּא לְשׁוֹן אֲגַם שֶׁגְּדֵלִים בּוֹ קָנִים, כְּמוֹ "וַתָּשֶׂם בַּסּוּף" (שמות ב'), "קָנֶה וָסוּף קָמֵלוּ" (ישעיהו י"ט):
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וַֽחֲמֻשִׁים - The meaning of חֲמֻשִׁים is none other than “armed.” Because God led them by the circuitous desert route, this was cause for them to go up from Egypt armed, for if He had led them only by way of inhabited places, they would not have needed to be equipped with everything that they needed, but could have set out merely like a person traveling from one inhabited place to another, who intends to buy there anything he may need; but when he sets out into the desert, he must provide for himself all his requirements. This verse is written here merely to make things comprehensible, that you not ask regarding the war with Amalek and the wars with Sichon, Og, and Midian: from where did Israel have weapons, that they smote them by the sword? And similarly, it says “and you cross over חֲמֻשִׁים.” And so Onkelos translates it: מְזָרְזִין “armed,” just as he translates “וַיָּרֶק his attendants” as וְזָרֵיז “and he armed.” Another explanation: חֲמֻשִׁים – One out of five (חֲמִשָּׁה) of the Israelites left Egypt, but the other four-fifths died in the three days of darkness. |
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וַֽחֲמֻשִׁים.
אֵין חֲמוּשִׁים אֶלָּא מְזֻיָּנִים; (לְפִי שֶׁהֱסִבָּן בַּמִּדְבָּר הוּא גָּרַם לָהֶם שֶׁעָלוּ חֲמוּשִׁים, שֶׁאִלּוּ הֱסִבָּן דֶּרֶךְ יִשּׁוּב, לֹא הָיוּ מְחֻמָּשִׁים לָהֶם כָּל מַה שֶּׁצְּרִיכִין, אֶלָּא כְּאָדָם שֶׁעוֹבֵר מִמָּקוֹם לְמָקוֹם וּבְדַעְתּוֹ לִקְנוֹת שָׁם מַה שֶּׁיִּצְטָרֵךְ, אֲבָל כְּשֶׁהוּא פּוֹרֵשׁ לַמִּדְבָּר צָרִיךְ לְזַמֵּן לוֹ כָּל הַצֹּרֶךְ; וּמִקְרָא זֶה לֹא נִכְתַּב כִּי אִם לְשַׂבֵּר אֶת הָאֹזֶן, שֶׁלֹּא תִתְמַהּ בְּמִלְחֶמֶת עֲמָלֵק וּבְמִלְחֶמֶת סִיחוֹן וְעוֹג וּמִדְיָן מֵהֵיכָן הָיוּ לָהֶם כְּלֵי זַיִן שֶׁהִכּוּ אוֹתָם בַּחֶרֶב) וְכֵן הוּא אוֹמֵר "וְאַתֶּם תַּעַבְרוּ חֲמֻשִׁים" (יהושע א'), וְכֵן תִּרְגְּמוֹ אֻנְקְלוֹס "מְזָרְזִין", כְּמוֹ "וַיָּרֶק אֶת חֲנִיכָיו" (בראשית י"ד) – וְזָרֵיז. דָּבָר אַחֵר, חֲמֻשִׁים אֶחָד מֵחֲמִשָּׁה יָצְאוּ וְאַרְבָּעָה חֲלָקִים מֵתוּ בִּשְׁלֹשֶׁת יְמֵי אֲפֵלָה (מכילתא):
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19Moses took the bones of Joseph with him, for he had bound the sons of Israel by an oath that they should bind their descendants by an oath, saying, “God will surely remember you, and you must take up my bones from here with you.” |
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יטוַיִּקַּ֥ח משֶׁ֛ה אֶת־עַצְמ֥וֹת יוֹסֵ֖ף עִמּ֑וֹ כִּי֩ הַשְׁבֵּ֨עַ הִשְׁבִּ֜יעַ אֶת־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר פָּקֹ֨ד יִפְקֹ֤ד אֱלֹהִים֙ אֶתְכֶ֔ם וְהַֽעֲלִיתֶ֧ם אֶת־עַצְמֹתַ֛י מִזֶּ֖ה אִתְּכֶֽם: |
הַשְׁבֵּעַ הִשְׁבִּיעַ - means “he made them swear that they would make their children swear.” And why did Joseph not make his children swear that they would carry his body to Canaan immediately upon his death, just as Jacob had made Joseph swear? Joseph said: I was a ruler in Egypt and I had the ability to carry out my father’s wishes, but regarding my children – the Egyptians will not allow them to do this. He therefore made them swear that when they would be redeemed and leave Egypt, they would carry his bones with them. |
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הַשְׁבֵּעַ הִשְׁבִּיעַ.
הִשְׁבִּיעָם שֶׁיַּשְׁבִּיעוּ לִבְנֵיהֶם. וְלָמָּה לֹא הִשְׁבִּיעַ בָּנָיו שֶׁיִּשָּׂאוּהוּ לְאֶרֶץ כְּנַעַן מִיָּד כְּמוֹ שֶׁהִשְׁבִּיעַ יַעֲקֹב? אָמַר יוֹסֵף, אֲנִי שַׁלִּיט הָיִיתִי בְמִצְרַיִם וְהָיָה סֵפֶק בְּיָדִי לַעֲשׂוֹת, אֲבָל בָנַי לֹא יַנִּיחוּם מִצְרַיִם לַעֲשׂוֹת, לְכָךְ הִשְׁבִּיעָם לִכְשֶׁיִּגָּאֲלוּ וְיֵצְאוּ מִשָּׁם שֶׁיִּשָּׂאוּהוּ:
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וְהַֽעֲלִיתֶם אֶת־עַצְמֹתַי מִזֶּה אֶתְכֶם - And you must take up my bones from here with you. It was his brothers whom Joseph made swear this oath. We thus derive that the Israelites brought up the bones of the progenitors of all the other tribes as well, since the verse says “with you.” |
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וְהַֽעֲלִיתֶם אֶת־עַצְמֹתַי מִזֶּה אִתְּכֶֽם.
לְאֶחָיו הִשְׁבִּיעַ כֵּן, לִמְּדָנוּ שֶׁאַף עַצְמוֹת כָּל הַשְּׁבָטִים הֶעֱלוּ עִמָּהֶם שֶׁנֶּאֱמַר אִתְּכֶם (מכילתא):
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20They moved on from Sukot and encamped at Etam, at the edge of the desert. |
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כוַיִּסְע֖וּ מִסֻּכֹּ֑ת וַיַּֽחֲנ֣וּ בְאֵתָ֔ם בִּקְצֵ֖ה הַמִּדְבָּֽר: |
וַיִּסְעוּ מִסֻּכֹּת - They moved on from Sukot - on the second day, for on the first day they had come from Rameses to Sukot. |
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וַיִּסְעוּ מִסֻּכֹּת.
בַּיּוֹם הַשֵּׁנִי, שֶׁהֲרֵי בָרִאשׁוֹן בָּאוּ מֵרַעְמְסֵס לְסֻכּוֹת:
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21God went before them by day in a pillar of cloud to guide them along the way, and by night in a pillar of fire to give them light, so that they could travel day and night. |
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כאוַֽיהֹוָ֡ה הֹלֵךְ֩ לִפְנֵיהֶ֨ם יוֹמָ֜ם בְּעַמּ֤וּד עָנָן֙ לַנְחֹתָ֣ם הַדֶּ֔רֶךְ וְלַ֛יְלָה בְּעַמּ֥וּד אֵ֖שׁ לְהָאִ֣יר לָהֶ֑ם לָלֶ֖כֶת יוֹמָ֥ם וָלָֽיְלָה: |
לַנְחֹתָם הַדֶּרֶךְ - To guide them along the way. The ל prefix of לַנְחֹתָם is vocalized with a patach (לַ), for לַנְחֹתָם is the same as לְהַנְחֹתָם, just as in “to show you (לַרְאֹתְכֶם) which way you should go,” that לַרְאֹתְכֶם is the same as לְהַרְאֹתְכֶם. Here, too, לַנְחֹתָם is a causative form meaning “to have them guided” by an emissary. And who was the emissary? The pillar of cloud. The Holy One, blessed be He, Himself was making it go before them. Nevertheless, He also prepared for them the pillar of cloud with which to guide them, for it was by means of the pillar of cloud that they traveled. The pillar of cloud was not to provide light but only to show them the way. |
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לַנְחֹתָם הַדֶּרֶךְ.
נָקוּד פַּתָּח שֶׁהוּא כְּמוֹ לְהַנְחוֹתָם, "לַרְאוֹתְכֶם בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ בָהּ" (דברים א') שֶׁהוּא כְמוֹ לְהַרְאוֹתְכֶם, אַף כָּאן לְהַנְחֹתָם עַל יְדֵי שָׁלִיחַ, וּמִי הוּא הַשָּׁלִיחַ? עַמּוּד הֶעָנָן; וְהַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ מוֹלִיכוֹ לִפְנֵיהֶם, וּמִכָּל מָקוֹם אֶת עַמּוּד הֶעָנָן הֵכִין לְהַנְחוֹתָם עַל יָדוֹ, שֶׁהֲרֵי עַל יְדֵי עַמּוּד הֶעָנָן הֵם הוֹלְכִים; עַמּוּד הֶעָנָן אֵינוֹ לְאוֹרָה אֶלָּא לְהוֹרוֹתָם הַדֶּרֶךְ:
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22He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people. |
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כבלֹֽא־יָמִ֞ישׁ עַמּ֤וּד הֶֽעָנָן֙ יוֹמָ֔ם וְעַמּ֥וּד הָאֵ֖שׁ לָ֑יְלָה לִפְנֵ֖י הָעָֽם: |
לֹֽא־יָמִישׁ - He did not remove - i.e., the Holy One, blessed be He – “the pillar of cloud by day nor the pillar of fire by night.” This tells us that the time when the pillar of cloud was present overlapped with the time when the pillar of fire was present, and similarly, the time when the pillar of fire was present overlapped with the time when the pillar of cloud was present, for before one set the other one rose. |
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לֹֽא־יָמִישׁ.
הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עמוד הענן יומם ועמוד האש לילה; מַגִּיד שֶׁעַמּוּד הֶעָנָן מַשְׁלִים לְעַמּוּד הָאֵשׁ וְעַמּוּד הָאֵשׁ מַשְׁלִים לְעַמּוּד הֶעָנָן, שֶׁעַד שֶׁלֹּא יִשְׁקַע זֶה עוֹלֶה זֶה:
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1God spoke to Moses, saying, |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
2“Speak to the Israelites and tell them that they must turn back and encamp before Pi HaChirot, between Migdol and the sea, before Ba’al Tzefon. You must encamp opposite it, facing 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: |
וְיָשֻׁבוּ - means: they must turn back. The entire third day, they were moving closer toward Egypt, in order to mislead Pharaoh so that he say they have lost their way, as it says: “Pharaoh will say about the Israelites, ‘They are trapped in the land.’” |
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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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וְיַחֲנוּ לִפְנֵי פִּי הַֽחִירֹת - And encamp before Pi HaChirot. This is Pitom (פִּתֹם), but now it was called Pi HaChirot (פִּי הַחִירֹת) on account of the fact that there they became free people (בְּנֵי חוֹרִין). There were two tall, precipitous rocks there, and the valley between them was thus called “the mouth (פִּי) of the rocks.” |
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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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לִפְנֵי בַּעַל צְפֹן - Before Ba’al Tzefon. This was the only deity that remained of all the Egyptian idols. God spared it in order to mislead the Egyptians into saying that this deity of theirs was too powerful to destroy; and it was about this that Job stated: “He lets nations err and destroys them.” |
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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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3Pharaoh will say about the Israelites, ‘They are trapped in the land; the desert has closed in on them.’ |
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גוְאָמַ֤ר פַּרְעֹה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל נְבֻכִ֥ים הֵ֖ם בָּאָ֑רֶץ סָגַ֥ר עֲלֵיהֶ֖ם הַמִּדְבָּֽר: |
וְאָמַר פַּרְעֹה - Pharaoh will say - when he hears that they are turning back. |
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וְאָמַר פַּרְעֹה.
כְּשֶׁיִּשְׁמַע שֶׁהֵם שָׁבִים לַאֲחוֹרֵיהֶם:
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לִבְנֵי יִשְׂרָאֵל - means “about the Israelites”; and similarly: “God will do battle לָכֶם” means “on your behalf,” and “אִמְרִי לִי, ‘He is my brother’” means “Say about me, ‘He is my brother.’” |
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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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נְבֻכִים הֵם - means: “locked” and “stuck,” and in Old French: “serrer” (“confined”). Similar examples of this root are נִבְכֵי יָם “the constraints of the sea”; בְּעֵמֶק הַבָּכָא “the valley of confinement”; מִבְּכִי נְהָרוֹת “from the confines of the rivers.” . |
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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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נְבֻכִים הֵם - נְבֻכִים הֵם thus means they are confined in the desert, inasmuch as 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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4I will make Pharaoh stubborn and he will pursue them. I will then be glorified through Pharaoh and his entire army, and the Egyptians will finally recognize that I am God.” They did this. |
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דוְחִזַּקְתִּ֣י אֶת־לֵֽב־פַּרְעֹה֘ וְרָדַ֣ף אַֽחֲרֵיהֶם֒ וְאִכָּֽבְדָ֤ה בְּפַרְעֹה֙ וּבְכָל־חֵיל֔וֹ וְיָֽדְע֥וּ מִצְרַ֖יִם כִּֽי־אֲנִ֣י יְהֹוָ֑ה וַיַּֽעֲשׂוּ־כֵֽן: |
וְאִכָּֽבְדָה בְּפַרְעֹה - I will then be glorified through Pharaoh. When the Holy One, blessed be He, takes revenge on the wicked, His Name is exalted and honored. Similarly, it says: “I will exercise judgment upon Gog…,” and as a result, “I will be exalted and sanctified, and will be recognized…”; and it says: “there He broke the shooting arrows of the bow,” and as a result “God is renowned in Judah”; and it also says: “God is renowned, He has executed judgment.” |
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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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בְּפַרְעֹה וּבְכָל־חֵילוֹ - Through Pharaoh and his entire army. Pharaoh had begun to sin first, so the punishment began with him. |
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בְּפַרְעֹה וּבְכָל־חֵילוֹ.
הוּא הִתְחִיל בַּעֲבֵרָה וּמִמֶּנּוּ הִתְחִילָה הַפֻּרְעָנוּת:
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וַיַּֽעֲשׂוּ־כֵֽן - They did this. This is written to tell us their praise, that they listened to Moses and did not say: “How can we approach our pursuers?! We have to get away from them!” Rather, they said: “We have only to rely on the words of Moses son of Amram.” |
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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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5When the king of Egypt was told that the people had fled, Pharaoh and his courtiers had a change of heart toward the people. They said, “What is this that we have done, sending Israel away from our service?” |
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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: |
וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם - The king of Egypt was told. He had sent officers with the Israelites, and once they had reached the end of the three days that they had previously fixed with Pharaoh to go into the desert and return, and the officers saw that they were not going back to Egypt, they came and informed Pharaoh of this on the fourth day. On the fifth and sixth days, the Egyptians pursued them, on the night of the seventh day they entered the sea, and in the morning the Israelites sang the Song of the Sea; and that is the seventh day of Passover. We therefore read the Song of the Sea as the Torah reading on 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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וַיֵּֽהָפֵךְ - means it was changed from what it had been, for previously Pharaoh had said to them, “Get up and get out from among my people.” His servants also had a change of heart, for previously they said to him, “How long will this person continue to be a snare for us?” and now they changed their minds, prompting them to pursue the Israelites because of the loss of their possessions they had “lent” them. |
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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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מֵֽעָבְדֵֽנוּ - means: from serving us. |
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מֵֽעָבְדֵֽנוּ.
מֵעֲבֹד אוֹתָנוּ:
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6Pharaoh harnessed his chariot and took his people with him. |
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ווַיֶּאְסֹ֖ר אֶת־רִכְבּ֑וֹ וְאֶת־עַמּ֖וֹ לָקַ֥ח עִמּֽוֹ: |
וַיֶּאְסֹר אֶת־רִכְבּוֹ - He harnessed his chariot - he himself. |
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וַיֶּאְסֹר אֶת־רִכְבּוֹ.
הוּא בְעַצְמוֹ (מכילתא):
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וְאֶת־עַמּוֹ לָקַח עִמּֽוֹ - And took his people with him - i.e., he drew them with words: “We have been smitten, they have taken our possessions, and we have let them go! Come with me, and I will not act with you like other kings. The way of other kings is that their servants go ahead of them into battle, but I will go ahead of you,” as it says: “Pharaoh drew nearer” – i.e., he brought himself forward and hurried ahead of his troops. Pharaoh continued: “The way of other kings is to have first choice of the booty of battle, but I will take an equal portion with you,” as it says: “I will divide the spoils.” |
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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 600 choice chariots, as well as the rest of the chariots of Egypt, with officers in command of them all. |
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זוַיִּקַּ֗ח שֵֽׁשׁ־מֵא֥וֹת רֶ֨כֶב֙ בָּח֔וּר וְכֹ֖ל רֶ֣כֶב מִצְרָ֑יִם וְשָֽׁלִשִׁ֖ם עַל־כֻּלּֽוֹ: |
בָּחוּר - means: chosen ones. בָּחוּר is the singular form, and it is used here to signify that each and every chariot among this number was chosen. |
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בָּחוּר.
נִבְחָרִים, בָּחוּר לְשׁוֹן יָחִיד, כָּל רֶכֶב וָרֶכֶב שֶׁבְּמִנְיָן זֶה הָיָה בָּחוּר:
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וְכֹל רֶכֶב מִצְרָיִם - means: and with these 600 choice chariots were all the Egyptians’ other chariots. And from where were all these chariot horses? If you say they were from the Egyptians, this cannot be, for it says: “all the livestock of the Egyptians died”; and if you say they were from the Israelites, does it not say: “our livestock will also go along with us”; so whose were they? From those Egyptians who feared God’s decree and saved their animals by bringing them into the houses. Deriving it from here, Rabbi Shimon would say: “The finest of the Egyptians – kill him! The best among snakes – crush its brain!” |
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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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וְשָֽׁלִשִׁם עַל־כֻּלּֽוֹ - שָׁלִשִׁם are army captains, as Onkelos translates it: וְגִבָּרִין מְמַנָּן עַל כֻּלְּהוֹן “and warriors appointed over all of them.” |
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וְשָֽׁלִשִׁם עַל־כֻּלּֽוֹ.
שָׂרֵי צְבָאוֹת, כְּתַרְגּוּמוֹ:
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8God made Pharaoh, king of Egypt, stubborn, and he pursued the Israelites. The Israelites were leaving triumphantly. |
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חוַיְחַזֵּ֣ק יְהֹוָ֗ה אֶת־לֵ֤ב פַּרְעֹה֙ מֶ֣לֶךְ מִצְרַ֔יִם וַיִּרְדֹּ֕ף אַֽחֲרֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל וּבְנֵ֣י יִשְׂרָאֵ֔ל יֹֽצְאִ֖ים בְּיָ֥ד רָמָֽה: |
וַיְחַזֵּק ה' אֶת־לֵב פַּרְעֹה - God made Pharaoh stubborn - i.e., Pharaoh was wavering as to whether to pursue the Israelites or not, so God strengthened Pharaoh’s resolve to pursue them. |
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וַיְחַזֵּק ה' אֶת־לֵב פַּרְעֹה.
שֶׁהָיָה תוֹלֶה אִם לִרְדֹּף אִם לָאו, וְחִזֵּק אֶת לִבּוֹ לִרְדֹּף (שם):
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בְּיָד רָמָֽה - (lit., “with a high hand”). means: with proud and prominent valor. |
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בְּיָד רָמָֽה.
בִּגְבוּרָה גְּבוֹהָה וּמְפֻרְסֶמֶת:
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