"va'Hashem Holech Lifneihem ? be'Amud Eish ? ". What are the connotations of va'Hashem"?
Rashi, R. Bachye, Targum Onkelos and Targum Yonasan: It means 'Hashem Himself' (only since the concept of going in this sense is not applicable to Hakadosh-Baruch-Hu , the Torah tells us that the fact that the two pillars went before Yisrael was a sign that He was leading them by day and by night ? R. Bachye).
Rashbam: It means 'via a Mal'ach'. 1
See Pasuk 19.
What is the full extent of the Clouds' service to Yisrael?
R. Bachye: Besides leading Yisrael by day and by night, they also protected them and, at one and the same time, 1 they saved them from the Egyptians 2 and punished the Egyptians. 3
As we will see in the course of the Parshah ? seeing as Hashem's'Greta Hand struck the Egyptians and the force of Rachamim within It saved Yisrael' (R. Bachye).
R. Bachye: In fact, it is about them that the Hashem will state "Va'esa Eschem al Kanfei Nesharim" (19:4).
R. Bachye: As the Torah will shortly write "Vayashkeif Hashem al Machaneh Mitzrayim be'Amud Eish ve'Anan" (14:24).
What is the translation of "Yomam"?
Rashi (to Yechezkel 12:4): It means 'every day' - day by day, with reference to something that lasted a long time.
Chazal teach (Ta'anis 9a) that the Clouds of Glory came in the merit of Aharon. Upon his passing, they disappeared, but they subsequently returned in Moshe's merit. Why was this so?
Maharal (Netzach Yisrael Ch. 54, p. 200): Via the Pillar of Cloud, Hashem revealed Himself to Bnei Yisrael constantly. It was Aharon who brought about the connection between Hashem and Yisrael. 1 The Clouds later returned in Moshe's merit; Moshe's great level (as the Tzurah of Yisrael 2 ) included that of Aharon.
Maharal presumably refers to Aharon's role as Kohen, and the Avodah of the Korbanos; through which the Shechinah rests upon Yisrael. (EK)
Refer to 2:10:1.4:1, and to 2:21:1.3:1.
What is the significance of Hashem illuminating the way for Bnei Yisrael?
Avodah Zarah 11a: When Onkelos bar Kelonikus converted, the emperor sent a group of Romans after him to bring him back. Onkelos asked them whether, seeing as one lower dignitary after another holds a torch for the official above him, does the top dignitary hold a torch for anyone? They replied in the negative. 'But Ha'Kadosh-Baruch-Hu,' he replied, 'went before Bnei Yisrael in a Pillar of Fire by night' (i.e., He illuminated the night on behalf of Yisrael when they traveled in the desert). The delegation was convinced.
How could Hashem belittle His Kavod in this way?
Kidushin 32a: We see from here that a Rav is permitted to forego his Kavod. 1
Maharal (Chidushei Agados Vol. 4, p. 36, to Avodah Zarah 11a): Hashem compares our relationship to that of a father to his children; He watches over Yisrael constantly. Hashem needs 2 Am Yisrael, therefore He cares for their needs. 3
On the contrary, this teaches us Hashem's deep humility. 4
See Torah Temimah, note 76.
Maharal (Gevuros Hashem Ch. 23, p. 98): Hashem is the Prime Cause (Ilah), and Yisrael is His effect (Alul). Without an effect, He would not be a Cause -- just as it is the child who makes his mother and father into parents. (It is in this sense that Hashem "needs" Yisrael - EK.)
In that same story (Avodah Zarah 11a), Onkelos compares the Mitzvah of Mezuzah, to a king who allows his servants to sit inside the palace, while he stands guard outside. See Maharal (loc. cit.) for what this represents.
See Torah Temimah, note 79.
Why did Hashem begin to lead hem only when they arrived in Succos?
What is the significance of the fact that Yisrael travelled by day and by night?
Ramban (in Iyov) and R. Bachye #1 (according to Kabalah): The Amud he'Anan and the Amud ha'Eish represent the Tif'eres and Kavod (Malchus), respectively, which Yisrael followed. 1
R. Bachye #2 and Rashbam: The fact that that they did not stop to rest led Par'oh to believe that Yisrael were fleeing, and encouraged him to give chase (in order to drown them in the Yam-Suf ? R. Bachye). 2
R. Bachye #3: They were hurrying because they were eager to receive the Torah ? about which the Navi writes in Yehoshua 1:8 "Vehgisa bo Yomam va'Laylah".
R. Bachye: Which is why Hashem ? in Yirmiyah 2:2 praised Yisrael, when He declared "Zacharti lach Chesed Ne'urayich Ahavas Kelulosayich (incorporating these two Midos) Lechtech Acharai ba'Midbar ? ". See R. Bachye who elaborates further.
See R. Bachye. See also Torah Temimah, note 80, citing the Maharsha, who explains the Gemara differently.
Seeing as Hashem Himself went before the people to illuminate for them, why in Mishpatim ? did He said "Hinei Anochi Shole'ach Lefanecha ? Lishmarcha ? " (23:20)?
Rashi: Refer to 23:20:1:1.
QUESTIONS ON RASHI
Rashi writes: "'Lanchosam ha'Derech' - [The letter Lamed] is vowelized with a Patach, making it like 'l'Hanchosam' ... to guide them via an agent." What is the grammar here?
Gur Aryeh: The extension of the Patach sound resembles the sound of the letter "Hei." We can therefore interpret Lamed-Patach as Lamed-Hei. 1
Gur Aryeh: Rav Eliyahu Bachur explains that the letter Hei commonly falls out, and its vowel is picked up by the preceding letter; but Gur Aryeh does not accept this explanation.
Rashi writes: "... Who was that agent? It was the pillar of cloud - and Hashem, in His Glory, led it along before them." Why is it so significant that Hashem himself led us?
Maharal (Gevuros Hashem Ch. 40, p. 149): One act is not carried out by two parties. Because Hashem Himself brought us out of Mitzrayim 1 to bring us to Eretz Yisrael, He also transported us there Himself. He led us both by day and by night, surrounded us with the clouds, and supported us with the Manna.
