Shemot
Beshalach, Aliyah 3 בשלח, שלישי
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Shemot 14
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה מַה־תִּצְעַק אֵלָי דַּבֵּר אֶל־בְּנֵי־יִשְׂרָאֵל וְיִסָּֽעוּ׃
Adonoy said to Moshe, “Why do you cry to Me? Speak to the B’nei Yisrael and let them move on.
Adonoy said to Moshe, “Why do you cry to Me? Speak to the B’nei Yisrael and let them move on.
Rashi
דבר אל בני ישראל ויסעו. אין להם אלא ליסע, שאין הים עומד בפניהם, כדאי זכות אבותיהם, והם, והאמונה שהאמינו בי ויצאו, לקרוע להם הים (מכילתא פ"ג):
Speak to the B’nei Yisrael and let them move on. There is nothing for them to do but move on because the sea will not stand in their way. The merit of their ancestors as well as the trust they had in me, when they went out [of Egypt], is effective to split the sea for them.
וְאַתָּה הָרֵם אֶֽת־מַטְּךָ וּנְטֵה אֶת־יָדְךָ עַל־הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵֽי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָֽׁה׃
And you [do as follows], raise your staff and extend your hand over the sea and split it. The B’nei Yisrael will then come [across] in the midst of the sea on dry land.
And you [do as follows], raise your staff and extend your hand over the sea and split it. The B’nei Yisrael will then come [across] in the midst of the sea on dry land.
וַאֲנִי הִנְנִי מְחַזֵּק אֶת־לֵב מִצְרַיִם וְיָבֹאוּ אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכׇל־חֵילוֹ בְּרִכְבּוֹ וּבְפָרָשָֽׁיו׃
I will harden the heart of the Egyptians and they will follow after them. I will be glorified through Pharaoh and his entire army, his chariots and his cavalry.
I will harden the heart of the Egyptians and they will follow after them. I will be glorified through Pharaoh and his entire army, his chariots and his cavalry.
וְיָדְעוּ מִצְרַיִם כִּי־אֲנִי יְהֹוָה בְּהִכָּבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָרָשָֽׁיו׃
The Egyptians will know that I am Adonoy when I am glorified through Pharaoh, his chariots and cavalry.
The Egyptians will know that I am Adonoy when I am glorified through Pharaoh, his chariots and cavalry.
וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶֽעָנָן מִפְּנֵיהֶם וַֽיַּעֲמֹד מֵאַחֲרֵיהֶֽם׃
The angel of Elohim moved [from its position] when it traveled in front of the camp of Israel, and went behind them. The pillar of cloud moved from in front of them and it stood behind them.
The angel of Elohim moved [from its position] when it traveled in front of the camp of Israel, and went behind them. The pillar of cloud moved from in front of them and it stood behind them.
Rashi
וילך מאחריהם. להבדיל בין מחנה מצרים ובין מחנה ישראל, ולקבל חצים וּבְלִיסְטְרָאוֹת של מצרים. בכל מקום הוא אומר מלאך ה', וכאן מלאך האלהים, אין אלהים בכל מקום אלא דין, מלמד שהיו ישראל נתונין בדין באותה שעה, אם להנצל אם להאבד עם מצרים:
And went behind them. To separate the Egyptian camp from the Israelite camp and to receive the arrows and the projectiles of the Egyptians. Everywhere else it says: “The angel of Adonoy” but here [it states] “The angel of Elokim.” “Elokim” wherever it occurs denotes only “judgment.” This teaches that Israel was placed in judgment at that moment, whether [they were worthy] to be saved or whether to be destroyed with the Egyptians.
ויסע עמוד הענן. כשחשיכה, והשלים עמוד הענן את המחנה לעמוד האש, לא נסתלק הענן כמו שהיה רגיל להסתלק ערבית לגמרי, אלא נסע והלך לו מאחריהם, להחשיך למצרים:
The pillar of cloud moved. After it became dark and the pillar of cloud completed its tour over the camp [and gave way] to the pillar of fire, the cloud was not removed as it was usually removed in the evening — completely, but, rather, it continued to move behind them to make it dark for the Egyptians.
וַיָּבֹא בֵּין ׀ מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶֽעָנָן וְהַחֹשֶׁךְ וַיָּאֶר אֶת־הַלָּיְלָה וְלֹא־קָרַב זֶה אֶל־זֶה כׇּל־הַלָּֽיְלָה׃
It came between the Egyptian camp and the camp of Yisrael. There was the cloud and darkness [for the Egyptians] and [the pillar of fire] lit up the night. The camps did not approach each other all that night.
It came between the Egyptian camp and the camp of Yisrael. There was the cloud and darkness [for the Egyptians] and [the pillar of fire] lit up the night. The camps did not approach each other all that night.
Rashi
ויבא בין מחנה מצרים. משל למהלך בדרך ובנו מהלך לפניו, באו לסטים לשבותו, נטלו מלפניו ונתנו לאחריו, בא זאב מאחריו, נתנו לפניו, באו לסטים לפניו וזאבים מאחריו, נתנו על זרועו ונלחם בהם. כך וְאָנֹכִי תִּרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרֹועֹתָיו (הושע יא, ג):
It came between the Egyptian camp. This can be compared to a person on a journey, with his son walking ahead of him. If highway men would come to kidnap him (the son), he would take him from in front and place him behind. Then, if a wolf would come up from behind he would place him (the son) in front. If highway men would approach from the front and wolves from behind, he would place him on his arm and fight them. So, too, [did God do for the Israelites]: “I led Ephraim (Israel) — He took them upon His arms.”
ויהי הענן והחשך. למצרים:
There was the cloud and darkness — for the Egyptians.
ויאר. עמוד האש את הלילה לישראל, והלך לפניהם כדרכו ללכת כל הלילה, והחשך של ערפל לצד מצרים:
And lit up. [I.e.,] the pillar of fire [lit up] the night for the Israelites and moved in front of them, as was usual for it to travel all night, while the darkness of the cloud was turned toward the Egyptians.
ולא קרב זה אל זה. מחנה אל מחנה (מכילתא פ"ד):
They did not approach each other [I.e.,] one camp to another.
וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהֹוָה ׀ אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כׇּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּֽיִם׃
Moshe extended his hand over the sea and Adonoy turned back the sea with a strong east wind [blowing] all through the night. He made the sea into dry land, and the waters were divided.
Moshe extended his hand over the sea and Adonoy turned back the sea with a strong east wind [blowing] all through the night. He made the sea into dry land, and the waters were divided.
Rashi
ברוח קדים עזה. ברוח קדים שהיא עזה שברוחות, הוא הרוח שהקב"ה נפרע בה מן הרשעים, שנאמר כְּרוּחַ קָדִים אֲפִיצֵם (ירמי' יח, יז), יָבֹא קָדִים רוּחַ ה' (הושע יג, טו), רוּחַ הַקָּדִים שְׁבָרֵךְ בְּלְב יַמִּים (יחזקאל כז, כו), הָגָה בְּרוּחֹו הַקָּשָׁה בְּיֹום קָדִים (ישעיה כז, ח):
With a strong east wind, בְּרוּחַ קָדִים עַזָּה — with an east wind, which is the strongest of all the winds. It is this wind with which God punishes the wicked as it is said: “I will disperse them with the east wind.” [or:] “And east wind will come — the wind of God.” [or:] “The east wind has shattered you in the heart of the seas.” [or:] “He removed with His strong wind on the day of the east wind.”
ויבקעו המים. כל מים שבעולם (מכילתא פ"ד):
And the waters were divided — all the waters of the world.
וַיָּבֹאוּ בְנֵֽי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חוֹמָה מִֽימִינָם וּמִשְּׂמֹאלָֽם׃
The B’nei Yisrael went into the midst of the sea on dry land. The waters were like a wall to them, to their right and to their left.
The B’nei Yisrael went into the midst of the sea on dry land. The waters were like a wall to them, to their right and to their left.
וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל־תּוֹךְ הַיָּֽם׃
The Egyptians pursued and followed them—all of Pharaoh’s horses, his chariots and his cavalry—into the middle of the sea.
The Egyptians pursued and followed them—all of Pharaoh’s horses, his chariots and his cavalry—into the middle of the sea.
Rashi
כל סוס פרעה. וכי סוס אחד היה, אלא מגיד שאין כולם חשובין לפני המקום אלא כסוס אחד:
All of Pharaoh’s סוס horse(s). Was there only one horse?! This teaches us that all of them are considered before God as but one horse.
וַֽיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף יְהֹוָה אֶל־מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהׇם אֵת מַחֲנֵה מִצְרָֽיִם׃
It was the morning watch [the end of the night] Adonoy gazed down at the Egyptians camp through the pillar of fire and cloud, and He caused panic in the Egyptian camp.
It was the morning watch [the end of the night] Adonoy gazed down at the Egyptians camp through the pillar of fire and cloud, and He caused panic in the Egyptian camp.
Rashi
באשמרת הבוקר. שלשת חלקי הלילה קרוין אשמורת, ואותה שלפני הבקר קורא אשמורת הבוקר (ברכות ג.). ואומר אני, לפי שהלילה חלוק למשמרות שיר של מלאכי השרת, כת אחר כת לשלשה חלקים, לכך קרוי אשמורת, וזהו שתרגם אונקלוס מַטְרַת:
The morning watch. The three parts of the night are called אַשְׁמוּרוֹת, and the one before the morning is called אַשְׁמֹרֶת הַבֹּקֶר — “The morning אַשְׁמֹרֶת .” It is my opinion that because the night is divided into watches for the song of the ministering angels, one group [of angels] after another, in three parts, therefore, it is called אַשְׁמוֹרֶת . It is for this reason that Onkelos translates it: מַטְּרַת — [meaning: a watch].
וישקף. ויבט, כלומר פנה אליהם להשחיתם. ותרגומו וְאִסְתְּכֵי, אף הוא לשון הבטה, כמו שְׂדֵה צֹפִים (במדבר כג, יד), לַחֲקַל סְכוּתָה:
Gazed down. [וַיַּשְׁקֵף means literally] he gazed; as if to say: He turned His attention to them to destroy them. Onkelos’ translation of it as: וְאִסְתְּכֵי, is also a term referring to gazing as in: “שְֹדֵה צֹפִים [which Onkelos translates as:] the field of the gazers.
בעמוד אש וענן. עמוד ענן יורד ועושה אותו כטיט, ועמוד אש מרתיחו, וטלפי סוסיהם משתמטות (מכילתא פ"ה):
Through the pillar of fire and cloud. The pillar of cloud descended and made it (the sea floor) like clay and the pillar of fire heated it up so that the horses’ hooves fell off.
ויהם. לשון מהומה, אשטורד"יטון בלע"זערבבם, נטל סִגְנָיוֹת שלהם. ושנינו בפרקי ר' אליעזר בנו של ר' יוסי הגלילי, כל מקום שנאמר בו מהומה, הרעשת קול הוא, וזה אב לכלן, וַיַּרְעֵם ה' בְּקֹול גָּדֹול וגו' עַל פְּלִשְׁתִּים וַיְהֻמֵּם (שמואל־א ז, י):
And He caused panic. [וַיָּהָם is derived from] the term מְהוּמָה — confusion, estordison, in Old French (tumult, confusion). He put them into a state of confusion; [i.e.] He took away their senses. We learned in the Chapters of R. Eliezer the son of R. Yose haGlili: wherever the term מְהוּמָה is used, it indicates a thunderous noise and the following is the forerunner of them all: “And God thundered with a great sound, etc. upon the Plishtim (וַיְהֻמֵּם) and threw them into confusion.”
וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַֽיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי יְהֹוָה נִלְחָם לָהֶם בְּמִצְרָֽיִם׃ {פ}
He removed the wheels of their chariots and made them move heavily [clumsily]. The Egyptians said, “Let us flee the [B’nei] Yisrael, for Adonoy is fighting for them against Egypt.”
He removed the wheels of their chariots and made them move heavily [clumsily]. The Egyptians said, “Let us flee the [B’nei] Yisrael, for Adonoy is fighting for them against Egypt.”
Rashi
ויסר את אופן מרכבותיו. מכח האש נשרפו הגלגלים, והמרכבות נגררות, והיושבים בהם נעים ואבריהן מתפרקין:
He removed the wheels of their chariots. As a result of the fire the wheels burnt up causing the chariots to be dragged and those who were sitting in them were thrown about causing their limbs to break apart.
וינהגהו בכבדות. בהנהגה שהיא כבדה וקשה להם, במדה שמדדו וַיַּכְבֵּד לִבֹּו הוּא וַעֲבָדָיו (שמות ט, לד), אף כאן וינהגהו בכבדות:
And made them move heavily. [He moved them] with a movement that was heavy and hard for them — in the same measure that they (Egypt) meted out. [Egypt acted thus:] “He hardened his heart, he and his servants;” here, too, “He treated them hard (harshly).”
נלחם להם במצרים. במצריים. דבר אחר במצרים, בארץ מצרים, שכשם שאלו לוקים על הים, כך לוקים אותם שנשארו במצרים:
Is fighting for them against Egypt. [בְּמִצְרַיִם means:] against the Egyptians. An alternate explanation of בְּמִצְרַיִם: — in the land of Egypt [viz.] that just as these are being struck on the sea, so, too, are those left in Egypt being struck.
מה תצעק אלי. למדנו, שהיה משה עומד ומתפלל, אמר לו הקב"ה, לא עת עתה להאריך בתפלה, שישראל נתונין בצרה. דבר אחר מה תצעק אלי, עלי הדבר תלוי ולא עליך, כמ"ש להלן, עַל בָּנַי וְעַל פֹּעַל יָדַי תְּצַוֻּנִי (ישעיה מה, יא):
Why do you cry to Me? [From this] we learn that Moshe was standing and praying [when] God said to him, “Now is not the time to pray at length, when Yisrael is in trouble.” An alternate explanation: “Why do you cry out? אֵלָי — This thing depends on Me, not on you.” [This is] similar to what is written elsewhere: “Concerning My sons and concerning My handiwork do you need to command Me?!”