Shemot
Beshalach, Aliyah 1 בשלח, ראשון
Part of: BeshalachBeshalach, Aliyah 1Chapter 13Chapter 14Petuchah, Exodus 14:1Setumah, Exodus 13:17
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Shemot 13
וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת־הָעָם וְלֹא־נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא כִּי ׀ אָמַר אֱלֹהִים פֶּֽן־יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָֽיְמָה׃
When Pharaoh sent away the people Elohim did not lead them by way of the land of the Philistines because it was the shortest route; for Elohim said, “The people might change their minds should they encounter war, and return to Egypt.
When Pharaoh sent away the people Elohim did not lead them by way of the land of the Philistines because it was the shortest route; for Elohim said, “The people might change their minds should they encounter war, and return to Egypt.
Rashi
כי קרוב הוא. ונוח לשוב באותו הדרך למצרים. ומדרש אגדה יש הרבה:
Because it was the shortest route And it was, therefore, easy to return by that route to Egypt. There are many midrashic explanations.
בראותם מלחמה. כגון מלחמת וַיֵּרֶד הָעֲמָלֵקִי וְהַכְּנַעֲנִי וגו' (במדבר יד, מב), אם הלכו דרך ישר היו חוזרים, ומה אם כשהקיפם דרך מעוקם אמרו נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה, אם הוליכם בפשוטה על אחת כמה וכמה (מכילתא פסחא פי"ח). (לפי סדר הכתוב נראה הרשימות מהופכים, ועיין ברא"ם ובג"א ובמ"י ישוב נכון ע"ז):
Should they encounter war. For example the war of: “And the Amaleikites and Canaanites came down, etc.” Had they travelled a straight route they would [then] have returned [to Egypt]. If, when He led them on a round-about route, they said, “Let us appoint a leader and let us return to Egypt,” then had He led them on a straight [route] how much more so [would they have said so].
פן ינחם. יחשבו מחשבה על שיצאו, ויתנו לב לשוב:
[The people] might change their minds. They might have second thoughts about going out, and set their hearts to return [to Egypt].
וַיַּסֵּב אֱלֹהִים ׀ אֶת־הָעָם דֶּרֶךְ הַמִּדְבָּר יַם־סוּף וַחֲמֻשִׁים עָלוּ בְנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָֽיִם׃
And so Elohim led the people round-about by way of the Reed Sea Desert, and the B’nei Yisrael went up armed from the land of Egypt.
And so Elohim led the people round-about by way of the Reed Sea Desert, and the B’nei Yisrael went up armed from the land of Egypt.
Rashi
ויסב. הסיבם מן הדרך הפשוטה לדרך העקומה:
He led [the people] round-about. [Meaning:] He led them round-about from the direct route to the round-about route.
ים סוף. כמו לים סוף. וסוף הוא לשון אגם שֶׁגְּדֵלִים בו קנים, כמו וַתָּשֶׂם בַּסּוּף (שמות ב, ג), קָנֶה וָסוּף קָמֵלוּ (ישעיה יט, ו):
Reed Sea. As if it were written לְיַם סוּף — to the Reed Sea. סוּף is a term meaning a marsh in which reeds grow, as in “she put him (בַּסּוּף) in the reeds.” [or:] “The flags (וָסוּף) and reeds will wither.”
וחמשים. אין חמושים אלא מזויינים, (לפי שהסיבתן במדבר גרם להם שעלו חמושים, שאילו היה דרך ישוב לא היו מחומשים להם כל מה שצריכין, אלא כאדם שעובר ממקום למקום ובדעתו לקנות שם מה שיצטרך, אבל כשהוא פורש למדבר צריך לזמן כל הצורך. וכתוב זה לא נכתב כי אם לשבר את האוזן, שלא תאמר, במלחמת עמלק ובמלחמת סיחון ועוג ומדין מהיכן היו להם כלי זיין שהכו ישראל בחרב. ברש"י ישן) וכן הוא אומר, וְאַתֶּם תַּעַבְרוּ חֲמֻשִׁים (יהושע א, יד), וכן תרגם אונקלוס מְזָרְזִין, כמו וַיֶָּרק אֶת חֲנִיכָיו (בראשית יד, יד) וזריז. דבר אחר חמושים מחומשים, אחד מחמשה יצאו, וארבעה חלקים מתו בשלשת ימי אפילה:
Armed. The word חֲמוּשִים means armed. (Because He took them on a round-about route in the desert, He caused them to go up armed. For had He taken them by way of settled areas they would not have armed themselves with all their needs, but, rather, as one traveling from place to place, whose intention it is to obtain what he needs there. But when he sets out into the wilderness he must prepare for himself all his needs. This verse was written only to make it understandable to the ear — so that you not say: during the war against Amaleik and the wars against Sichon and Og, and Midian, — from where did they have weapons that enabled Israel to defeat them by the sword? — From an old Rashi manuscript.) Likewise, it is written: “You shall pass by with arms.” Similarly, Onkelos translates [חֲמֻשִים] מְזָרְזִין — armed, as [he translates] “And he armed his servants” by “וְזָרֵיז .” An alternate explanation of וַחֲמֻשִׁים one of every five went out [of Egypt] and four-fifths died during the three days of darkness.
וַיִּקַּח מֹשֶׁה אֶת־עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת־בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִיתֶם אֶת־עַצְמֹתַי מִזֶּה אִתְּכֶֽם׃
Moshe took the bones of Yoseif with him, for [Yoseif] had bound the B’nei Yisrael by oath saying, “Elohim will surely remember you, and [then] you must carry up my bones out of here with you.
Moshe took the bones of Yoseif with him, for [Yoseif] had bound the B’nei Yisrael by oath saying, “Elohim will surely remember you, and [then] you must carry up my bones out of here with you.
Rashi
השבע השביע. השביעם שישביעו לבניהם, למה לא השביע בניו שישאוהו לארץ כנען מיד, כמו שהשביע יעקב, אמר יוסף, אני שליט הייתי במצרים והיה ספוק בידי לעשות, אבל בָּנַי לא יניחום מצרים לעשות, לכך השביעם לכשיגאלו ויצאו משם, שישאוהו (מכילתא פי"ח):
He had bound by oath. He (Yoseif) made them swear that they will make their children swear. Why did he not bind his sons by oath that they immediately carry him to the land of Canaan, as Yaakov bound [them] by oath? Yoseif said: “I was a ruler in Egypt, and I had sufficient power to do [so], but the Egyptians will not permit my sons to do [so].” He therefore bound them by oath that when they will be redeemed and go out of there, that they carry him [with them].
והעליתם את עצמותי מזה אתכם. לאחיו השביע כן, למדנו שאף עצמות כל השבטים העלו עמהם, שנאמר אתכם:
And then you must carry up my bones out of here with you. It was his brothers that he bound by this oath. Consequently we learn from this that also the bones of all the brothers [lit. tribes] did they carry up with them as it says: אִתְּכֶם — with you
וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּֽר׃
They journeyed from Sukkos and camped at Eisom at the edge of the desert.
They journeyed from Sukkos and camped at Eisom at the edge of the desert.
Rashi
ויסעו מסכות. ביום השני, שהרי בראשון באו מרעמסס לסכות:
They journeyed from Sukkos. On the second day, for on the first day they had come from Raamses to Sukkos.
וַֽיהֹוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָֽיְלָה׃
Adonoy went before them by day in a pillar of cloud to lead them on the way, and at night in a pillar of fire to provide them with light, so that they could travel by day and by night.
Adonoy went before them by day in a pillar of cloud to lead them on the way, and at night in a pillar of fire to provide them with light, so that they could travel by day and by night.
Rashi
לנחתם הדרך. נקוד פתח, שהוא כמו להנחותם, כמו לַרְאֹתְכֶם בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ בָהּ (דברים א, לג), שהוא כמו להראותכם, אף כאן להנחותם ע"י שליח, ומי הוא השליח, עמוד הענן, והקב"ה בכבודו מוליכו לפניהם, ומכל מקום את עמוד הענן הכין להנחותם על ידו, שהרי על ידי עמוד הענן הם הולכים. עמוד הענן אינו לאורה אלא להורותם הדרך:
To lead them on the way [The letter ל' of לַנְחֹתָם is] vocalized with a patach which is the same as לְהַנְחוֹתָם, similar to: “לַרְאֹתְכֶם the way in which to go” לַרְאוֹתְכֶם being the same as לְהַרְאוֹתְכֶם — to show. Here, too, [it means] to lead them by means of an agent. And who is this agent? The pillar of cloud. [Though] God Himself, in His glory, led it (the cloud) before them, nevertheless, He provided the pillar of cloud to lead them by its means for they travelled by means of the pillar of cloud. The pillar of cloud was not for providing light, but, rather, to show them the way.
לֹֽא־יָמִישׁ עַמּוּד הֶֽעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָֽם׃ {פ}
He did not remove the pillar of cloud by day, or the pillar of fire at night, from before the people.
He did not remove the pillar of cloud by day, or the pillar of fire at night, from before the people.
Rashi
לא ימיש. הקב"ה את עמוד הענן יומם ועמוד האש לילה, מגיד שעמוד הענן משלים לעמוד האש ועמוד האש משלים לעמוד הענן, שעד שלא ישקע זה עולה זה (שבת כג:):
He did not remove. [I.e.,] God [did not remove] the pillar of cloud by day [nor] the pillar of fire at night. This tells us that the pillar of cloud gave way to the pillar of fire and the pillar of fire gave way to the pillar of cloud, that before one would depart the other would arrive.
Shemot 14
וַיְדַבֵּר יְהֹוָה אֶל־מֹשֶׁה לֵּאמֹֽר׃
Adonoy spoke to Moshe saying:
Adonoy spoke to Moshe saying:
דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי בַּעַל צְפֹן נִכְחוֹ תַחֲנוּ עַל־הַיָּֽם׃
“Speak to the B’nei Yisrael and have them turn back and camp before Pi haChiros, between Migdol and the sea, facing Ba’al Tzephon. Camp opposite it, near the sea.”
“Speak to the B’nei Yisrael and have them turn back and camp before Pi haChiros, between Migdol and the sea, facing Ba’al Tzephon. Camp opposite it, near the sea.”
Rashi
וישבו. לאחוריהם, לצד מצרים היו מקרבין כל יום השלישי, כדי להטעות את פרעה, שיאמר תועים הם בדרך, כמו שנאמר ואמר פרעה לבני ישראל וגו':
And have them turn back. They kept moving nearer to Egypt the entire third day in order to mislead Pharaoh so that he might say: “They are lost in the wilderness,” as it is said: “Pharaoh said of the B’nei Yisrael, etc.”
ויחנו לפני פי החירות. הוא פיתום, ועכשיו נקרא פי החירות, על שם שנעשו שם בני חורין (מכילתא בשלח פ"א), והם שני סלעים גבוהים זקופים, והגיא שביניהם קרוי פי הסלעים:
And camp before Pi Hachiros [Pi Hachiros] is Pisom, but was now called Pi Hachiros, because there they became free men (בְּנֵי חוֹרִין) They (חִירוֹת) were two high, upright rocks and the valley between them was called פִּי (the mouth of) הַסְּלָעִים (of the rocks).
לפני בעל צפון. הוא נשאר מכל אלהי מצרים, כדי להטעותן, שיאמרו קשה יראתן (שם), ועליו פירש איוב מַשְׂגִּיא לַגֹּויִם וַיְאַבְּדֵם (איוב יב, כג):
Facing Ba’al Tzephon. It alone was left from all the gods of Egypt, in order to mislead them — so that they might say that their god was [too] difficult [to defeat]. It is concerning this that Iyov expressly said, “He causes the nations to err so that he might destroy them.”
וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל נְבֻכִים הֵם בָּאָרֶץ סָגַר עֲלֵיהֶם הַמִּדְבָּֽר׃
Pharaoh will then say of the B’nei Yisrael, “They are confused in the land, the desert has shut [trapped] them in.
Pharaoh will then say of the B’nei Yisrael, “They are confused in the land, the desert has shut [trapped] them in.
Rashi
ואמר פרעה. כשישמע שהם שָׁבִים לאחוריהם:
Pharaoh will then say — — when he will hear that they have turned to go backwards.
לבני ישראל. על בני ישראל. וכן ה' יִלָּחֵם לָכֶם, עליכם. אִמְרִי לִי אָחִי הוּא (בראשית כ, יג), אמרי עלי:
Of the B’nei Yisrael. [לִבְנֵי יִשְׂרָאֵל means] of the B’nei Yisroel. Similarly: “God will fight לָכֶם (for you)” [or:] “Say (לִי), ‘He is my brother’” [meaning:] “Say of me.”
נבכים הם. כלואים ומשוקעים, ובלע"ז שיר"יר כמו בִּעֵמֶק הַבָּכָא (תהלים פד, ז), מִבְּכִי נְהָרֹות (איוב כח, יא), נִבְכֵי יָם (שם לח, טז). נבכים הם, כלואים הם במדבר, שאינן יודעין לצאת ממנו ולהיכן ילכו:
They are confused. [Meaning:] they are shut in and sunk serez in Old French — locked in. [נְבֻכִים being from] the same [root] as [or:] נִבְכֵי יָם — “the depths of the sea.” בְּעֵמֶק הַבָּכָא — “The valley of weeping.” [or:] מִבְּכִי נְהָרוֹת — “from the depths of rivers” [Thus] “נְבֻכִים הֵם” means “They are locked in, in the wilderness — they do not know how to get out of it nor where to go.”
וְחִזַּקְתִּי אֶת־לֵב־פַּרְעֹה וְרָדַף אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכׇל־חֵילוֹ וְיָדְעוּ מִצְרַיִם כִּֽי־אֲנִי יְהֹוָה וַיַּֽעֲשׂוּ־כֵֽן׃
I will harden Pharaoh’s heart and he will pursue them. and I will be glorified through Pharaoh and his entire army. Egypt will [then] know that I am Adonoy.” They [the B’nei Yisrael] did just that.
I will harden Pharaoh’s heart and he will pursue them. and I will be glorified through Pharaoh and his entire army. Egypt will [then] know that I am Adonoy.” They [the B’nei Yisrael] did just that.
Rashi
ואכבדה בפרעה. כשהקב"ה מתנקם ברשעים שמו מתגדל ומתכבד, וכן הוא אומר וְנִשְׁפַּטְתִּי אִתֹּו וגו', ואחר כך וְהִתְגַדִּלְתִּי וְהִתְקַדִּשְׁתִּי וִנֹודַעְתִּי וגו' (יחזקאל לח, כב—כג), ואומר שָׁמָּה שִׁבַּר רִשְׁפֵי קָשֶׁת, ואחר כך נֹודָע בִּיהוּדָה אֱלֹהִים (תהלים עו, ד—ב), ואומר נֹודַע ה' מִשְׁפָּט עָשָׂה (שם ט, יז):
I will be glorified through Pharaoh. When God takes vengeance from the wicked His Name is magnified and glorified. So, too, is it stated: “I will take up judgment with him, etc.,” and afterwards: “I will be magnified, I will be sanctified and I will become known, etc. It also states: “There He broke the fiery arrows of the bow,” and afterwards: “God will be known in Judah.” It also states: “God has made Himself known, He has executed judgment”
בפרעה ובכל חילו. הוא התחיל בעבירה וממנו התחילה הפורענות (מכילתא פ"א):
Through Pharaoh and his entire army. [Pharaoh first because] he began sinning. Therefore punishment begin with him.
ויעשו כן. להגיד שבחן ששמעו לקול משה, ולא אמרו היאך נתקרב אל רודפינו, אנו צריכים לברוח, אלא אמרו אין לנו אלא דברי בן עמרם (שם):
They did just that [This is told to us] to relate their praises that they listened to Moshe and did not say: “How can we move nearer to our pursuers? We must, rather, flee.” But instead they said: “Our sole [mission] is [to obey] the words of the son of Amram.
וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם וַיֵּהָפֵךְ לְבַב פַּרְעֹה וַעֲבָדָיו אֶל־הָעָם וַיֹּֽאמְרוּ מַה־זֹּאת עָשִׂינוּ כִּֽי־שִׁלַּחְנוּ אֶת־יִשְׂרָאֵל מֵעׇבְדֵֽנוּ׃
The king of Egypt was told that the people had fled. Pharaoh and his servants had a change of heart regarding the people, and they said, “What have we done? [How did] we release Israel from serving us?
The king of Egypt was told that the people had fled. Pharaoh and his servants had a change of heart regarding the people, and they said, “What have we done? [How did] we release Israel from serving us?
Rashi
ויוגד למלך מצרים. אִיקְטוּרִין שלח עמהם (מכילתא פ"א), וכיון שהגיעו לשלשת ימים שקבעו לילך ולשוב, וראו שאינן חוזרין למצרים, באו והגידו לפרעה ביום הרביעי, ובחמישי ובששי רדפו אחריהם, וליל שביעי ירדו לים, בשחרית אמרו שירה, והוא יום שביעי של פסח, לכך אנו קורין השירה ביום השביעי:
The king of Egypt was told. He sent officials along with them. Once they reached the point of three days [journey], which had been fixed for them to go and to return and they (the officials) saw that they were not returning to Egypt, they came on the fourth day and told Pharaoh. On the fifth and sixth days they pursued them, and on the night of the seventh they went down into the sea. In the morning they chanted the shirah and that [day] was the seventh day of Pesach. It is for this reason the we read [in the Torah] the shirah on the seventh day [of Pesach].
ויהפך. נהפך ממה שהיה, שהרי אמר להם קוּמוּ צְּאוּ מִתֹּוךְ עַמִּי (שמות יב, לא), ונהפך לבב עבדיו, שהרי לשעבר היו אומרים לו עַד מָתַי יִהְיֶה זֶה לָנוּ לְמֹוקֵשׁ, ועכשיו נהפכו לרדוף אחריהם בשביל ממונם שהשאילום:
Had a change [of heart] — changed from what it had been, for he had [at first] said to them: “Set out! Get out from among my people.” His servants, too, had a change of heart, for earlier they had been saying to him: “How much longer will this man be a menace to us,” and now they changed [their minds] so as to pursue them because of their property which they gave them.
מעבדנו. מעבוד אותנו:
From serving us. [מֵעָבְדֵנוּ means] from serving us.
וַיֶּאְסֹר אֶת־רִכְבּוֹ וְאֶת־עַמּוֹ לָקַח עִמּֽוֹ׃
He [Pharaoh] harnessed his chariot and he took his people with him.
He [Pharaoh] harnessed his chariot and he took his people with him.
Rashi
ויאסר את רכבו. הוא בעצמו (מכילתא פ"א):
He harnessed his chariot — he himself.
ואת עמו לקח עמו. מְשָׁכָם בדברים, לקינו ונטלו ממוננו ושלחנום, בואו עמי, ואני לא אתנהג עמכם כשאר מלכים, דרך שאר מלכים עבדיו קודמין לו במלחמה, ואני אקדים לפניכם, שנאמר וּפַרְעֹה הִקְרִיב, הקריב עצמו מיהר לפני חיילותיו, דרך שאר מלכים ליטול ביזה בראש כמו שיבחר, אני אשוה עמכם בחלק, שנאמר אֲחַלֵּק שָׁלָל:
And he took his people with him. He enticed them with words: “We have been stricken and they have taken our property and we have sent them away. Come with me and I will not deal with you as other kings [do.] — It is the way of other kings that their servants go ahead of them in war, but I will go ahead of you.” As it is said: “Pharaoh drew near,” [meaning:] he drew himself near and rushed ahead of his armies. “It is the way of other kings to take the choice booty of whatever he chooses, but I will take an equal share with you,” as it is said: “I will share in the spoils.”
וַיִּקַּח שֵׁשׁ־מֵאוֹת רֶכֶב בָּחוּר וְכֹל רֶכֶב מִצְרָיִם וְשָׁלִשִׁם עַל־כֻּלּֽוֹ׃
He took six hundred elite chariots [and crews], and all the [other] chariots of Egypt, and commanders over all of them.
He took six hundred elite chariots [and crews], and all the [other] chariots of Egypt, and commanders over all of them.
Rashi
בחור. נבחרים, בחור לשון יחיד, כל רכב ורכב שבמנין זה היה בחור:
Elite [Meaning] selected. The word בָּחוּר is in the singular form. Each and every chariot in this count was [especially] selected.
וכל רכב מצרים. ועמהם כל שאר הרכב, ומהיכן היו הבהמות הללו, אם תאמר מִשֶׁל מצרים, הרי נאמר וַיָּמָת כֹל מִקְנֵה מִצְרָיִם (שמות ט, י), ואם תאמר מִשֶׁל ישראל, והלא נאמר וְגַם מִקְנֵנוּ יֵלֵךְ עִמָּנוּ (שם י, כו), מִשֶׁל מי היו, מהירא את דבר ה', מכאן היה רבי שמעון אומר, כשר שבמצרים הרוג, טוב שבנחשים רצוץ את מוחו (מכילתא פ"א):
And all the chariots of Egypt. [Meaning:] And along with them (the elite chariots), all the remaining chariots. From where did all these animals come? If you will say that they were of the Egyptians, but it is said: “All the flocks of the Egyptians died!” And if [you say that they] were of the Israelites, is it not said: “Also our flocks shall go with us?” Then whose were they?! [They were] of those who feared the word of God. It is from here that Rabbi Shimon would say: “The best of the Egyptians — kill him, the best of the snakes — crush his brains.”
ושלשים על כלו. שרי צבאות כתרגומו:
And commanders over all of them. [וְשָלִשִׁים means] army officers, as Onkelos translates it.
וַיְחַזֵּק יְהֹוָה אֶת־לֵב פַּרְעֹה מֶלֶךְ מִצְרַיִם וַיִּרְדֹּף אַחֲרֵי בְּנֵי יִשְׂרָאֵל וּבְנֵי יִשְׂרָאֵל יֹצְאִים בְּיָד רָמָֽה׃
Adonoy hardened the heart of Pharaoh, king of Egypt, and he pursued the B’nei Yisrael. The B’nei Yisrael went out high handedly [in triumph].
Adonoy hardened the heart of Pharaoh, king of Egypt, and he pursued the B’nei Yisrael. The B’nei Yisrael went out high handedly [in triumph].
Rashi
ויחזק ה' את לב פרעה. שהיה תולה אם לרדוף אם לאו, וחזק את לבו לרדוף:
Adonoy hardened the heart of Pharaoh. Because he was not sure whether to pursue them, He hardened his heart so that he would pursue.
ביד רמה. בגבורה גבוהה ומפורסמת (מכילתא פ"א):
Highhandedly I.e., with lofty and open might (daring)
ויהי בשלח פרעה וגו' ולא נחם. ולא נהגם, כמו לֵךְ נְחֵה אֶת הָעָם (שמות לב, לד), בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ (משלי ו, כב):
When Pharaoh sent away, etc. Elohim did not lead them. [וְלֹא נָחָם means] He did not lead them, as in: “Go, (נְחֵה) lead the nation!” [or] “When you go, (תַּנְחֶה) it will lead you.”