Rashi on TanakhExodus 14

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.”

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).

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.”

Pharaoh will then say — — when he will hear that they have turned to go backwards.

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.”

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.”

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”

Through Pharaoh and his entire army. [Pharaoh first because] he began sinning. Therefore punishment begin with him.

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.

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].

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.

From serving us. [מֵעָבְדֵנוּ means] from serving us.

He harnessed his chariot — he himself.

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.”

Elite [Meaning] selected. The word בָּחוּר is in the singular form. Each and every chariot in this count was [especially] selected.

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.”

And commanders over all of them. [וְשָלִשִׁים means] army officers, as Onkelos translates it.

Adonoy hardened the heart of Pharaoh. Because he was not sure whether to pursue them, He hardened his heart so that he would pursue.

Highhandedly I.e., with lofty and open might (daring)

Pharaoh drew near It should have said וּפַרְעֹה קָרַב (in the קַל conjugation). Why does it say הִקְרִיב — [in the הִפְעִיל form]? He made himself draw near and he exerted himself to be ahead of them (his soldiers) as he had arranged with them.

Coming after them. With one heart (mind), as one man. An alternate explanation: And behold the Egyptian (sing.) is coming after them: [meaning:] They saw the guardian angel of Egypt coming from the heavens to help the Egyptians.

They cried out. They grasped the trait of their forefathers. Regarding Avraham it is written: “To the place where he stood.” Regarding Yitzchok: “To meditate (pray) in the field” Regarding Yaakov: “He reached the place (prayed in the place).”

Were there not enough graves in Egypt. [Meaning:] Is it due to a lack of graves, that there are not (אֵין) graves in Egypt to be buried there, that you took us from there?” se por feilance de non foses in Old French.

That we told you in Egypt. Where was it that they told him? “Let God look at you and judge.”

Than we should die in the desert. [מִמֻּתֵנוּ means] than that we should die. Had it been vocalized with a melopum it would have been explained as: than our death! But now that it is vocalized with a shuruk we explain it as: than that we should die. Similarly: “If only (מוּתֵנוּ) we would die.” Similarly: “If only (מוּתִי)” regarding Avshalom [מוּתִי meaning:] I would die, As in: “Till the day קוּמִי forever,” [or:] “Until שוּבִי in peace,” [קוּמִי, שוּבִי meaning:] that I arise, that I return.

For the Egyptians you have seen [this day]. [I.e.,] the fact that you have [now] seen them is only this day. This is the day that you saw them, but you will never again [see them].

Adonoy will fight for you [לָכֶם means:] for you. Similarly: “For Adonoy is fighting for them.” Similarly: “Will you argue for God?” Similarly: “And the one who spoke for me” Similarly: “Will you argue for the Ba’al”

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?!”

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.

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.

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.

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.”

There was the cloud and darkness — for the Egyptians.

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.

They did not approach each other [I.e.,] one camp to another.

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.”

And the waters were divided — all the waters of the world.

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.

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].

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.

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.

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.”

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.

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).”

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.

And the water will come back. [The waters] that were standing erect as a wall will return to their place and cover the Egyptians.

Toward morning. At the time that the morning turns to come.

To its strength. — to its original strength.

Were fleeing toward it. Because they were confused and in panic, they ran toward the waters.

Adonoy overturned. As a person who stirs a pot and overturns that which is on top to the bottom and that which is at the bottom to the top, so, too, did they (the Egyptians) go up and down and were broken apart in the sea; and God kept them alive so that they receive the pain [longer].

Stirred. [Onkelos translates it:] וְשַׁנֵּיק which is a term meaning to stir in Aramaic. There are many such usages in Midrash Aggadah.

They covered the chariots, etc. including Pharaoh’s entire army. This is usual for [Biblical] verses to write a redundant למ"ד as in: “(לְכָל all its vessels you shall make of copper.” Similarly: “(לְכֹל) all the vessels of the Mishkon in all its service.” [or:] “and their pegs and their ropes (לְכָל) and all their vessels.” This is done only for the purpose of style.

Yisrael saw the Egyptians dead. — because the sea expelled them (the Egyptians) onto its shore, so that Yisrael would not say: “Just as we are coming up from this side so, too, are they coming up from the other side, at a distance from us and they will pursue us.”

The great hand. [Meaning:] the great power which was effected by the hand of God. There are many meanings that fit the term יָד, and they all signify the actual hand and the one explaining it should fit the meaning according to the context.