What are the implications of the phrase, "u'Pharaoh Hikriv" (brought near), used instead of 'Karav' (approached)?
Rashi and R. Bachye #1: Having promised his troops that he would fight at their head, he had to force himself (to bring himself, as it were) to fulfill his word.
R. Bachye #2: With reference to answer #6 - it implies that, since he brought Korbans to Ba'al Tz'fon, he brought punishment on himself.
R. Bachye #3 and Da'as Zekenim (in 14:2) #2: It implies that he caused Yisrael to repent (and come close to Hashem). 1
Seforno: It implies that he moved his troops and their chariots forward.
Hadar Zekenim (in 14:2): It implies that he brought himself close to the idol Ba'al Tz'fon. 2
Targum Yonasan and Da'as Zekenim (in 14:2) #1: As soon as Par'oh set his eyes on Baal Tz'fon, he offered sacrifices to it. 3
"Ve'hinei Mitzrayim Nose'a Achareihem". Why does the Torah write "Nose'a" in the singular?
Rashi #1 and R. Bachye #1: Because the Egyptians pursued them 'with one heart, as one man.'
Rashi #2, R. Bachye #2, Hadar Zekenim #1 and Ba'al ha'Turim 1 : Because it refers to Uza, the Mal'ach of Egypt, who had descended from heaven to assist his nation. 2
See Ba'al ha'Turim.
Refer to 14:3:3:1*. Hadar Zekenim: Uza complained that the decree of four hundred years had not been completed. Hashem took him to [the Heavenly] court, and refuted his claim (see Hadar Zekenim), and the judges cast him down. Refer also to 14:30:3:1*.
What are the connotations of "va'Yitz'aku"?
Rashi, Ramban #1, R. Bachye #1, Seforno (in Pasuk 15) and Targum Yonasan: They seized the trade of their fathers - they Davened. 1
Ramban #2 and R. Bachye #2 (both citing Targum Onkelos): They were not Daavening, but complaining to Hashem 2 for having taken them out of Egypt Pasuk . 3
Ramban #3 (citing the Mechilta): Initially, they Davened to Hashem for Par'oh to withdraw. However, when he saw that he continued to approach them, the Yeitzer-ha'Ra got the better of them and they turned on Moshe.
R. Bachye #3: With reference to answer 1 ? Yisrael are therefore compared to a worm 4 inasmuch as, like a worm, which strikes cedars with its mouth, so too, do Yisrael fight their enemies 5 ? with Torah and Tefilah. 6
See Bereishis 19:27, 24:63 & 28:11. Rashi in Shir ha'Shirim 2:14: With the sea in front of them, the Egyptians behind them and the wild animals of the desert at the side, the Midrash compares them to a dove that tries to escape from the clutches of a vulture by entering into a crack in the rocks, only to be confronted by a hissing snake. That is when Hashem said to Yisrael, "Show Me how you look (your deeds) - to whom you turn when you are in trouble!
Ramban: We find the same Lashon above, in Sh'mos 5:15 and in Nechemyah 5:1.
R. Bachye: As in Shoftim 4:10 "Vayaz'ek Barak". See R. Chavel's footnotaes.
"Al Tir'i Tola'as Ya'akov" (Yeshayah, 41:14).
R. Bachye: Who are compared to cedars ? See Yechezkel 31:3 and Tehilim 29:5
R. Bachye: As the Torah writes in Devarim 4:29 "u'Vikashtem Sham es Hashem Elokecha u'Matzasa" and in Tehilim 20:8 "Eileh va'Rechev ve'Eileh va'Susim va'Anachnu be'Shem Hashem Elokeinu Nazkir".
How can we reconcile this Pasuk with the following Pasuk (14:11), where they complained to Hashem in a derogatory manner?
Ramban #1 and Targum Yonasan: There were two groups 1 in Yisrael - The Tzadikim 2 among them prayed to Hashem, and it was the Resha'im who failed to acknowledge the miracle that they were experiencing, who grumbled and spoke harshly to Moshe. 3
Gur Aryeh: Their crying out to Hashem was an ingrained reaction. See below (14:10:4.1:1 ).
Ramban #2 (citing Targum Onkelos): See above, 14:10:3:2 .
See Ramban; this explains why the Torah uses the term "Bnei Yisrael" here twice.
Ramban: As the Pasuk writes in Tehilim 106:7.
QUESTIONS ON RASHI
Rashi writes: "... Alternatively, they saw the [angelic] overseer of Mitzrayim, travelling from Heaven to assist the Mitzrim." Why did their angel join them in battle against Bnei Yisrael?
Maharal (Derech Chayim p. 224, to Avos 5:4): The initial Exodus from Egypt (on 15 Nisan) was, in effect, only an escape from that particular Pharaoh. The salvation that would now take place at the Yam Suf, on the other hand, would be from the Egyptian nation as a whole 1 - including even future generations. Therefore, the Sar Shel Mitzrayim now descended to assist his nation.
Maharal: As all of the Mitzrim would drown at once.
Rashi writes: "They cried out [to Hashem] - They adopted the practice of their Avos...." What is Rashi adding here? Wouldn't any righteous person cry out to Hashem in a time of trouble, even without a family tradition for doing so?
Gur Aryeh: The Bnei Yisrael were not praying out of righteousness. In fact, their next response was to complain, and to express regret for having left Egypt (14:11-12)! Rather, their crying out to Hashem was an ingrained reaction, inherited from their forefathers -- which a person might do without even realizing it, or thinking about it in advance.
