## Kli Yakar on Exodus Chapter 14

###### Kli Yakar on Exodus 14:2:1
[Kli Yakar on Exodus 14:2:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:2:1)

**לִפְנֵי בַּעַל צְפוֹן.** הוּא נִשְׁאַר מִכָּל אֱלֹהֵי מִצְרַיִם כוּ׳, וְיֵש לָנוּ לִתֵּן טַעַם לָמָּה נִשְׁאֲרָה זוֹ יוֹתֵר מִשְּׁאָר אֱלֹהוֹת. וְנִרְאֶה מִזֶּה שֶׁהָיוּ לָהֶן הַרְבֵּה עֲבוֹדָה זָרוֹת שֶׁעָבְדוּ לְהַרְבֵּה מַזָּלוֹת, כִּי כָל מַזָּל יֵשׁ לוֹ כֹּחַ וְהַשְׁפָּעָה עַל אֵיזוֹ עִנְיָן מְיֻחָד. וּבַעַל צְפוֹן הַיְינוּ הָעֲבוֹדָה זָרָה אֲשֶׁר חָשְׁבוּ כִּי מִמֶּנּוּ יוּשְׁפַּע לָהֶם זָהָב וְרֹב פְּנִינִים, כְּמוֹ שֶׁכָּתוּב (איוב לז כב) ״מִצָּפוֹן זָהָב יֶאֱתֶה״. וְהִשְׁאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא דַּוְקָא עֲבוֹדָה זָרָה זוֹ לְהַטְעוֹתָם, שֶׁיֹּאמְרוּ שֶׁעֲבוֹדָה זָרָה זוֹ תִּתְבַּע עֶלְבּוֹנָם עַל מָה שֶׁנָּטְלוּ יִשְׂרָאֵל מָמוֹנָם שֶׁלֹּא כַּדִּין. כִּי בְּכָל שְׁאָר הַמַּכּוֹת הִצְדִּיק פַּרְעֹה אֶת הַדִּין עָלָיו לוֹמַר שֶׁבַּדִּין בָּאוּ עָלָיו וּבַדִּין לָקוּ גַּם שָׂרֵי מַעְלָה שֶׁלָּהֶם. אֲבָל הַמָּמוֹן חָשַׁב פַּרְעֹה שֶׁלֹּא בְּצֶדֶק וְלֹא בְּמִשְׁפָּט נָטְלוּ יִשְׂרָאֵל מָמוֹנָם, עַל כֵּן נִשְׁאַר בַּעַל צְפוֹן שֶׁיֹּאמְרוּ ״קָשָׁה יִרְאָתָם״ וְיִתְבַּע מִן יִשְׂרָאֵל מָמוֹנָם שֶׁהִשְׁאִילוּם. וְזֶהוּ שֶׁאָמַר ״וַיֵּהָפֵךְ לְבַב פַּרְעֹה״ וְגוֹ׳, פֵּרֵשׁ רַשִׁ״י בִּשְׁבִיל מָמוֹנָם שֶׁהִשְׁאִילוּם. וּמַה שֶּׁאָמְרוּ ״כִּי שִׁלַּחְנוּ אֶת יִשְׂרָאֵל מֵעָבְדֵנוּ״, לְפִי שֶׁכָּל מַה שֶּׁקָּנָה עֶבֶד קָנָה רַבּוֹ, וְעִקַּר דְּבָרָיו הָיָה בַּעֲבוּר הַמָּמוֹן. וְתָלָה פַּרְעֹה דְּבָרָיו בְּמַה שֶׁרָאָה שֶׁנִּשְׁאַר בַּעַל צְפוֹן מִכָּל אֱלֹהֵי מִצְרַיִם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Before Baal Tzfon.** This is the one that remained from all the Egyptian gods, etc. We should provide a reason why this one remained more than the other deities. It seems from this that they had many idols that they worshiped for many different celestial powers, because each celestial power has its own strength and influence over some specific matter. And Baal Tzfon was the idol which they believed would provide them with gold and many precious stones, as it is written *Gold comes from the north* (Job 37:22). God specifically left this idol to mislead them so they would say that this idol would demand retribution for the Israelites taking their money unlawfully. For in all the other plagues, Pharaoh acknowledged the justice of his punishment, saying that the plagues came upon him and their celestial powers justly. But regarding the money, Pharaoh thought that the Israelites had taken their possessions unjustly and unlawfully. Therefore, Baal Tzfon remained so they would say “their deity is powerful” and will demand from Israel the money that was lent to them. And this is the meaning of *And Pharaoh’s heart was turned, etc.* — Rashi explains that it was because of their money that they had lent to the Israelites. And what they said, *For we have sent away Israel from serving us*, is because whatever a servant acquires belongs to his master, and his main concern was about the money. And Pharaoh based his words on what he saw, that Baal Tzfon remained from all the gods of Egypt.


###### Kli Yakar on Exodus 14:5:1
[Kli Yakar on Exodus 14:5:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:5:1)

**וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם.** כִּי ״בּוֹרֵחַ״ מִבָּעֵי לֵיהּ, שֶׁהֲרֵי מִתְּחִלָּה שִׁלְּחָם מֵרְצוֹנוֹ וְעַכְשָׁיו הֵם בּוֹרְחִים. וְעוֹד, לָמָּה קְרָאָם שְׁתֵּי פְּעָמִים ״הָעָם״ וּבַשְּׁלִישִׁי אָמַר ״כִּי שִׁלַּחְנוּ אֶת יִשְׂרָאֵל״? וְעוֹד, אֵיךְ מְלָאוֹ לִבּוֹ לֵילֵךְ עִם שֵׁשׁ מֵאוֹת רֶכֶב עַל שִׁשִּׁים רִבּוֹא? וְאַף עַל פִּי שֶׁנֶּאֱמַר ״וְכֹל רֶכֶב מִצְרָיִם״, וַדַּאי לֹא מִכָּל אֶרֶץ מִצְרַיִם קִבֵּץ לְפִי שָׁעָה, שֶׁלֹּא הָיָה לוֹ שְׁהוּת זְמַן כָּל כָּךְ, אֶלָּא מֵעִיר אַחַת לָקַח, וְהִיא מִצְרַיִם עַצְמָהּ. וַאֲפִלּוּ מֵעִיר זוֹ לֹא לָקַח כִּי אִם מִן הַיָּרֵא אֶת דְּבַר ה׳, וְהֵמָּה הַמִּעוּט. אֶלָּא וַדַּאי שֶׁבְּכָל מָקוֹם שֶׁמַּזְכִּיר ״הָעָם״ מְדַבֵּר בְּעֵרֶב רַב שֶׁהָלְכוּ לְכַתְּחִלָּה בְּדֶרֶךְ בְּרִיחָה, לְפִי שֶׁרָאוּ בְּמַעֲלָתָן שֶׁל יִשְׂרָאֵל. וְחָשַׁב פַּרְעֹה כִּי עַכְשָׁיו, עַל יְדֵי שֶׁיִּרְאוּ שֶׁיִּשְׂרָאֵל נְבוּכִים בָּאָרֶץ, יֹאמְרוּ הָעֵרֶב רַב שֶׁסָּר ה׳ מֵעַל יִשְׂרָאֵל. וּבַעֲבוּר זֶה, וַדַּאי רְצוֹן הָעֵרֶב רַב לַחֲזוֹר מִצְרַיְמָה, זוּלַת שֶׁיִּשְׂרָאֵל אֵינָן מַנִּיחִין אוֹתָם. וּכְשֶׁיִּרְאוּ שֶׁאֲנַחְנוּ בָּאִים לְעֶזְרָתָם, יִמְרְדוּ גַּם הֵמָּה בְּיִשְׂרָאֵל וְיָשׁוּבוּ אֵלֵינוּ. וְעַל זֶה סָמַךְ פַּרְעֹה בְּרָדְפוֹ אַחַר יִשְׂרָאֵל עִם מְתֵי מִסְפָּר. וְעַל זֶה נֶאֱמַר ״וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם״, לֹא שֶׁשָּׁלַח עִמָּהֶם אִקְטוֹרִין, כִּי דָּבָר זֶה לֹא פֵּרֵשׁ בַּמִּקְרָא, אֶלָּא בְּבֵיתוֹ הֻגַּד לוֹ שֶׁהָלְכוּ דֶּרֶךְ בְּרִיחָה ״הָעָם״, דְּהַיְנוּ הַמִּצְרִים, וְהָיָה שׂוֹנֵא אוֹתָם עַל זֶה. וְעַכְשָׁיו ״וַיֵּהָפֵךְ לְבַב פַּרְעֹה וַעֲבָדָיו אֶל הָעָם״, נֶהְפַּךְ לִבּוֹ מִשִּׂנְאָה לְאַהֲבָה, כִּי אָמַר: עַכְשָׁיו אֲנִי צָרִיךְ לָהֶם, כִּי בְּלִי סָפֵק יִהְיוּ לִי לְעֶזְרָה בִּרְאוֹתָם כִּי סָר ה׳ מֵעַל יִשְׂרָאֵל. וְעַל יִשְׂרָאֵל עַצְמָם אָמְרוּ ״מַה זֹּאת עָשִׂינוּ כִּי שִׁלַּחְנוּ אֶת יִשְׂרָאֵל מֵעָבְדֵנוּ״. וּלְפִי זֶה, מַה שֶּׁנֶּאֱמַר ״וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם״ (שמות יג, יז), עַל הַפְּחוּתִים שֶׁבְּיִשְׂרָאֵל אָמַר כֵּן, כַּמְבֹאָר בְּדֶרֶךְ שֵׁנִי.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And it was told to the king of Egypt that the people had fled.”** It should have said “that it was fleeing,” since initially he [Pharaoh] had sent them willingly, and [only] now were they fleeing. Furthermore, why are they called “the people” twice, but the third time it says *for we have sent away Israel*? Also, how did he dare to go with 600 chariots against 600,000 [Israelites]? And even though it says *and all the chariots of Egypt*, surely he did not gather from all the land of Egypt at short notice, as he didn’t have that much time. Rather, he took [chariots] from one city, which is Egypt itself. And even from this city, he took only from those who feared the word of God, who were the minority.
Rather, certainly in every place where it mentions “the people,” it refers to the mixed multitude [*erev rav*] who initially went in a manner of flight because they saw the elevated status of Israel. Pharaoh thought that now, when they would see that Israel was confused in the land, the mixed multitude would say that God had departed from Israel. Because of this, the mixed multitude would surely want to return to Egypt, except that the Israelites were not letting them. “And when they see that we are coming to their aid, they too will rebel against Israel and return to us.” On this, Pharaoh relied when he pursued Israel with so few [soldiers].
Regarding this, it says, *And it was told to the king of Egypt that the people had fled*. Not that he sent officers with them, as this is not explained in Scripture. Rather, in his house, he was told that “the people,” meaning the Egyptians [the mixed multitude], had gone in a manner of flight, and he hated them for this. Now, *the heart of Pharaoh and his servants was turned toward the people* — his heart was transformed from hatred to love, for he said, “Now I need them, because without doubt they will be a help to me when they see that God has departed from Israel.”
And regarding the Israelites themselves, they [Pharaoh and his servants] said, *What is this that we have done, that we have sent away Israel from serving us?* According to this, what is said, *And it came to pass when Pharaoh sent away the people*, refers to the lesser ones among Israel, as explained in the second approach.


###### Kli Yakar on Exodus 14:12:1
[Kli Yakar on Exodus 14:12:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:12:1)

**הֲלֹא זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר.** פֵּרֵשׁ רַשִׁ״י: וְהֵיכָן דִּבְּרוּ? ״יֵרֶא ה׳ עֲלֵיכֶם וְיִשְׁפֹּט״ (שמות ה, כא). וְצָרִיךְ פֵּרוּשׁ לְפֵרוּשׁוֹ, שֶׁהֲרֵי כָּאן אָמְרוּ ״כִּי טוֹב לָנוּ עֲבֹד אֶת מִצְרַיִם מִמּוּתֵנוּ בַּמִּדְבָּר״, וּלְהַלָּן אָמְרוּ ״יֵרֶא ה׳ עֲלֵיכֶם וְיִשְׁפֹּט אֲשֶׁר הִבְאַשְׁתֶּם אֶת רֵיחֵנוּ בְּעֵינֵי פַרְעֹה וּבְעֵינֵי עֲבָדָיו לָתֵת חֶרֶב בְּיָדָם לְהָרְגֵנוּ״ (שמות ה, כא). וְזֶה אָמְרוּ וַדַּאי עַל תּוֹסֶפֶת הָעֲבוֹדָה שֶׁנִּמְשְׁלָה לְחֶרֶב, וּמַה בֵּין חֶרֶב לְמָוֶת? גַּם מַה שֶּׁאָמְרוּ שָׁם ״לָתֵת חֶרֶב בְּיָדָם״ צָרִיךְ בֵּאוּר, כִּי לֹא בִּקֵּשׁ פַּרְעֹה לְהָרְגָם בְּחֶרֶב כִּי אִם לְהַכְבִּיד עֲלֵיהֶם הָעֲבוֹדָה. וְנִרְאֶה לִי שֶׁאָמְרוּ יִשְׂרָאֵל לְמֹשֶׁה תַּרְתֵּי לְרֵיעוּתָא: כִּי עַכְשָׁיו לֹא שָׁלַח אוֹתָנוּ וְהִכְבִּיד עֲבוֹדָתוֹ כִּי הִבְאַשְׁתֶּם רֵיחֵנוּ בְּעֵינָיו, זֹאת וְעוֹד אַחֶרֶת: אֲפִילּוּ תֹּאמַר שֶׁיִּשְׁלַח אוֹתָנוּ מִכָּל מָקוֹם נִהְיֶה בּוֹרְחִים, שֶׁהֲרֵי אָמַרְתָּ לּוֹ בְּשֵׁם ה׳ ״שַׁלַּח עַמִּי וְיָחֹגּוּ לִי בַּמִּדְבָּר״ (שמות ה, א), וּכְשֶׁיִּוָּדַע לוֹ שֶׁאֲנַחְנוּ בּוֹרְחִים, אָז בְּלִי סָפֵק יִרְדֹּף אַחֲרֵינוּ בְּחֶרֶב, וּבָזֶה דּוֹמֶה כְּאִלּוּ אַתָּה נָתַתָּ חֶרֶב בְּיָדָם לְהָרְגֵנוּ וְלַהֲמִיתֵנוּ. וְזֶה שֶׁאָמְרוּ כָּאן כִּי כְּבָר אָמְרוּ לוֹ בְּמִצְרַיִם ״כִּי טוֹב לָנוּ עֲבֹד אֶת מִצְרַיִם מִמּוּתֵנוּ בַּמִּדְבָּר״, לְפִי שֶׁכְּבָר אָמְרוּ לוֹ ״לָתֵת חֶרֶב בְּיָדָם לְהָרְגֵנוּ״ (שמות ה, כא). וְאָמְרוּ זֶה עַל שֶׁסּוֹפוֹ לִרְדֹּף אַחֲרֵיהֶם בְּחֶרֶב בַּמִּדְבָּר וְלַהֲמִיתָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Is this not the thing which we spoke to you in Egypt, saying.** Rashi explains: And where did they speak? *May the Lord look upon you and judge* (Exodus 5:21). But his explanation needs explanation, for here they said *it is better for us to serve Egypt than to die in the wilderness*, while there they said *May the Lord look upon you and judge, for you have made our scent abhorrent in the eyes of Pharaoh and in the eyes of his servants, to put a sword in their hands to kill us.* And this they certainly said about the additional labor that was compared to a sword — but what is the difference between a sword and death? Also, what they said there, *to put a sword in their hands*, needs explanation, for Pharaoh did not seek to kill them with a sword but rather to make their labor more difficult.
It seems to me that Israel said to Moses there were two negative aspects: First, that now he [Pharaoh] would not send us away and instead made our work harder because *you have made our scent abhorrent in his eyes*. Moreover, even if he does send us away, we would [still] be considered as fleeing, since you told him in God’s name, *Send my people so they may celebrate for Me in the wilderness*. And when he realizes that we are fleeing, then without doubt he will pursue us with the sword. In this way, it is as if you have put a sword in their hands to kill us and cause our death. And this is what they say here — that they had already told him in Egypt that *it is better for us to serve Egypt than to die in the wilderness* — because they had already said to him, *to put a sword in their hands to kill us*. And they said this regarding what would eventually happen — that he [Pharaoh] would pursue them with the sword in the wilderness and kill them.


###### Kli Yakar on Exodus 14:12:2
[Kli Yakar on Exodus 14:12:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:12:2)

וְיֵשׁ מְפָרְשִׁים דֶּרֶךְ הֲלָצָה, הֲלֹא זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ עַכְשָׁיו, בְּמִצְרַיִם הָיָה לָנוּ לוֹמַר כֵּן וְלֹא עַכְשָׁיו, כִּי עָבַר זְמַנּוֹ. וְזֶהוּ שֶׁאָמַר ״בְּמִצְרַיִם לֵאמֹר״, רוֹצֶה לוֹמַר שָׁם הָיָה לָנוּ לֵאמֹר ״חֲדַל מִמֶּנּוּ״ כוּ׳, וְלֹא אָמַרְנוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And some interpret humorously:** *Is this not the thing that we spoke of* now? [Meaning:] In Egypt we should have said this, not now, for its time has passed. And this is what it means by *in Egypt, saying:* — that is to say, there [in Egypt] we should have said “cease from us,” etc., but we did not say it.


###### Kli Yakar on Exodus 14:16:1
[Kli Yakar on Exodus 14:16:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:16:1)

**וְאַתָּה הָרֵם אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ עַל הַיָּם.** בַּמִּדְרָשׁ (שמות רבה כא, ט) אָמְרוּ, לְפִי שֶׁהָיוּ אוֹמְרִים הַמִּצְרִים ״לוּלֵא הַמַּטֶּה לֹא הָיָה יָכוֹל לַעֲשׂוֹת אֶת כָּל הַנִּסִּים״, עַל כֵּן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא ״סַלֵּק אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ״, כִּי ״הָרֵם״ לְשׁוֹן סִלּוּק הוּא. וְהִנְנִי נוֹתֵן טַעַם בַּדָּבָר לָמָּה דַּוְקָא בִּקְרִיעַת יַם סוּף צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָסִיר הַמַּטֶּה, וְזֶה לְפִי שֶׁרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּעֲשֶׂה מֹשֶׁה לְמַטָּה דּוּגְמָא אֶל כָּל דָּבָר הַנַּעֲשֶׂה לְמַעְלָה. וְהִנֵּה כָּל הַמַּכּוֹת הָיוּ בְּ״אֶצְבַּע אֱלֹהִים״ (שמות ח, יט), עַל כֵּן נַעֲשׂוּ גַּם לְמַטָּה עַל יְדֵי מַטֵּה מֹשֶׁה, כִּי הַמַּטֶּה דּוֹמֶה לְאֶצְבַּע. אֲבָל עַל הַיָּם לָקוּ בְּכָל הַיָּד, שֶׁנֶּאֱמַר ״וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדוֹלָה״ וְגוֹ׳ (שמות יד, לא). עַל כֵּן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה שֶׁיַּעֲשֶׂה גַּם לְמַטָּה דּוּגְמָא לָזֶה, וִיסַלֵּק אֶת הַמַּטֶּה הַדּוֹמֶה לְאֶצְבַּע, וּ״נְטֵה אֶת יָדְךָ״ – כָּל הַיָּד, דּוּגְמַת יָד הַחֲזָקָה הָעֶלְיוֹנָה יִתְבָּרַךְ. לְכָךְ נֶאֱמַר ״וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדוֹלָה״, וְאַגַּב זֶה רָאוּ כִּי שֶׁלֹּא בְּכֹחַ הַמַּטֶּה עָשָׂה מֹשֶׁה כָּל הַמַּעֲשֶׂה הַגָּדוֹל וְהַנּוֹרָא הַזֶּה, שֶׁהֲרֵי הֻצְרַךְ לִנְטוֹת יָדוֹ דּוּגְמַת הַיָּד הַחֲזָקָה שֶׁלְּמַעְלָה. עַל כֵּן ״וַיַּאֲמִינוּ בַּה׳ וּבְמֹשֶׁה עַבְדּוֹ״ (שמות יד, לא), כִּי חָזְרוּ מִדִּבְרֵיהֶם שֶׁאָמְרוּ לְשֶׁעָבַר שֶׁבְּכֹחַ הַמַּטֶּה פָּעַל כָּל זֹאת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And you, raise your staff and stretch out your hand over the sea.** In the Midrash (Shemot Rabbah 21:9), they said that since the Egyptians were saying, “If not for the staff, he could not have performed all these miracles,” therefore God said, *Remove your staff and stretch out your hand*, because *raise* [harem] is an expression of removal.
I will now provide a reason for why specifically at the splitting of the Red Sea did God command to remove the staff. This is because God wanted Moses to create below a parallel to everything that was done above. All the plagues were performed by *the finger of God*, therefore they were also done below through Moses’ staff, as the staff resembles a finger. However, at the sea, they were struck with the entire hand, as it says, *And Israel saw the great hand, etc.* Therefore, God told Moses to also create a parallel below by removing the staff which resembles a finger, and *stretch out your hand* — the entire hand — corresponding to the mighty hand of the Supreme One, blessed be He.
For this reason it says, *And Israel saw the great hand*, and in addition, they saw that it was not by the power of the staff that Moses performed all of this great and awesome deed, for he needed to stretch out his hand corresponding to the mighty hand above. Therefore, *they believed in the Lord and in Moses His servant*, as they retracted their previous statement that it was by the power of the staff that he accomplished all this.


###### Kli Yakar on Exodus 14:16:2
[Kli Yakar on Exodus 14:16:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:16:2)

וּמִכָּאן תָּבִין בֶּאֱמֶת, מָה הָיָה חֶטְאוֹ שֶׁל מֹשֶׁה בְּמֵי מְרִיבָה, כִּי שָׁם נֶאֱמַר מַמָּשׁ הֵפֶךְ מִמָּה שֶׁנֶּאֱמַר כָּאן, כִּי כָּאן נֶאֱמַר ״הָרֵם אֶת מַטְּךָ״, דְּהַיְנוּ סַלֵּק אֶת מַטְּךָ ״וּנְטֵה אֶת יָדְךָ״, וְעַל יְדֵי זֶה בָּאוּ לִידֵי אֱמוּנָה. וְשָׁם נֶאֱמַר ״וַיָּרֶם אֶת יָדוֹ וַיַּךְ בְּמַטֵּהוּ״ (במדבר כ:יא), שֶׁסִּלֵּק אֶת יָדוֹ, כִּי לֹא עָשָׂה הַפְּעֻלָּה בְּיָדוֹ כִּי אִם בְּמַטֵּהוּ, וְעַל כֵּן הֶחֱזִיר דְּבָרִים הָרִאשׁוֹנִים, שֶׁאָמְרוּ שֶׁבְּכֹחַ הַמַּטֶּה פָּעַל הַכֹּל, לִמְקוֹמָם, וּבָזֶה גָּרַם מִעוּט הָאֱמוּנָה, כְּמוֹ שֶׁכָּתוּב ״יַעַן לֹא הֶאֱמַנְתֶּם בִּי״ (במדבר כ:יב). וְיִתְבָּאֵר דָּבָר זֶה בְּעֶזְרַת ה׳ בַּאֵר הֵיטֵב בִּמְקוֹמוֹ פָּרָשַׁת חֻקַּת (כ:ח).

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And from here you will truly understand,** what was Moses’s sin at the waters of Meribah, for there it states exactly the opposite of what is stated here. Here it says, *Lift up your rod*, meaning, set aside your rod and stretch out your hand, and through this they came to faith. But there it says, *And he lifted up his hand and struck with his rod*, meaning he set aside his hand because he did not perform the action with his hand but rather with his rod. Therefore, he reverted back to the original situation, where they said that everything was accomplished by the power of the rod, and this caused a diminishment of faith, as it is written, *Because you did not believe in Me*. This matter will be explained, God willing, thoroughly in its proper place in Parashat Chukat (20:8).


###### Kli Yakar on Exodus 14:20:1
[Kli Yakar on Exodus 14:20:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:20:1)

**וְלֹא קָרַב זֶה אֶל זֶה.** פֵּרֵשׁ רַשִׁ״י מַחֲנֶה אֶל מַחֲנֶה. וְעַל צַד הָרֶמֶז יֵשׁ לְפָתְרוֹ עַל יִשְׂרָאֵל, כִּי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ירושלמי תענית ב ה) אַרְבַּע כִּתּוֹת נַעֲשׂוּ אֲבוֹתֵינוּ עַל הַיָּם כוּ׳, וְלֹא הָיוּ בְּהַסְכָּמָה אַחַת, זֶה אוֹמֵר בְּכֹה וְזֶה בְּכֹה, עַל כֵּן ״לֹא קָרַב זֶה אֶל זֶה כָּל הַלַּיְלָה״ בְּדַעְתָּם. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (שמות רבה כג ז) שֶׁלֹּא אָמְרוּ הַמַּלְאָכִים שִׁירָה כָּל הַלַּיְלָה, שֶׁנֶּאֱמַר בָּהֶם (ישעיהו ו ג) ״וְקָרָא זֶה אֶל זֶה״, וּבְפִרְקֵי דְּרַבִּי אֱלִיעֶזֶר: אַל תִּקְרֵי ״לֹא קָרַב זֶה אֶל זֶה״ אֶלָּא ״לֹא קָרָא״. וְאֵין צֹרֶךְ לְהַגִּיהַּ, לְפִי שֶׁהַמַּלְאָכִים אֵינָם מִתְקָרְבִים זֶה לָזֶה בְּשׁוּם עֵסֶק בָּעוֹלָם כִּי אִם בִּזְמַן שֶׁאוֹמְרִים שִׁירוֹת וְתִשְׁבָּחוֹת לְפָנָיו יִתְבָּרַךְ, אֶחָד קוֹרֵא וְהַשֵּׁנִי עוֹנֶה לְעֻמָּתוֹ. וּכְשֶׁהוּא אוֹמֵר ״לֹא קָרַב זֶה אֶל זֶה״, וַדַּאי לֹא אָמְרוּ שִׁירָה, כִּי דֶּרֶךְ הַשִּׁיר אֶחָד קוֹרֵא וַחֲבֵרוֹ עוֹנֶה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And one did not come near to the other.”** Rashi explained it as “camp to camp,” and on the allegorical level, this can be interpreted regarding Israel, for our Sages said (Jerusalem Talmud Taanit 2:5) that our ancestors formed four groups at the sea, etc., and they were not in one agreement — this one saying one thing and that one saying another. Therefore, *one did not come near to the other“ all night in their thoughts*. And our Sages said (Shemot Rabbah 23:7) that the angels did not sing songs of praise all night, as it is said about them *And one called to another* (Isaiah 6:3), and in Pirkei DeRabbi Eliezer: Do not read *lo karav* [did not come near] but rather ”lo *kara*“ [did not call]. There is no need to amend the text because the angels do not approach each other for any worldly matter except when they say songs and praises before the Blessed One — one calls and the second responds to him. And when it says *one did not come near to the other*, it certainly means they did not sing praise, because the way of song is that one calls and his companion responds.


###### Kli Yakar on Exodus 14:20:2
[Kli Yakar on Exodus 14:20:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:20:2)

וְיֵשׁ לוֹמַר עוֹד ״וְלֹא קָרַב זֶה״ – הַיְינוּ הַמַּלְאָךְ שֶׁהִזְכִּיר לְמַעְלָה בַּפָּסוּק ״וַיִּסַּע מַלְאַךְ הָאֱלֹהִים״ (שמות יד:יט), אֶל ״זֶה״ – הַיְינוּ אֶל הַשִּׁירָה הָרְמוּזָה בְּ״זֶה״ שֶׁנֶּאֱמַר ״זֶה אֵלִי וְאַנְוֵהוּ״ (שמות טו:ב), כִּי הוּא עִקַּר הַשִּׁירָה שֶׁזָּכוּ לִרְאוֹת פְּנֵי הַשְּׁכִינָה עַד שֶׁהָיוּ מַרְאִין עָלָיו בְּאֶצְבַּע וְאָמְרוּ ״זֶה אֵלִי״, כִּי רָאֲתָה שִׁפְחָה עַל הַיָּם מַה שֶּׁלֹּא רָאָה יְחֶזְקֵאל, וְהוּא רֶמֶז אֶל הַמַּלְאָכִים גַּם כֵּן, כִּי אֶצְלָם מְצוּיָה קֵרוּב הַהַשָּׂגָה יוֹתֵר מִבַּתַּחְתּוֹנִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And it may be said further that “And he did not approach this.”** This refers to the angel mentioned earlier in the verse *And the angel of God moved*, that this angel did not approach *this*, meaning the song alluded to by *This is my God and I will glorify Him*, which is the essence of the song through which they merited to see the Divine Presence, to the extent that they could point at Him with their finger and say *This is my God*. For even a maidservant at the sea saw what Ezekiel did not see, and this also alludes to the angels, for among them closeness of perception is more common than among those below.


###### Kli Yakar on Exodus 14:21:1
[Kli Yakar on Exodus 14:21:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:21:1)

**וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם.** הָיָה לוֹ לוֹמַר ״וַיִּבָּקְעוּ הַמָּיִם״ תְּחִלָּה וְאַחַר כָּךְ ״וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה״, וְאוּלַי כְּדֵי לְיַשֵּׁב זֶה פֵּרַשׁ רַשִׁ״י ״וַיִּבָּקְעוּ הַמָּיִם״ – כָּל מֵימוֹת שֶׁבָּעוֹלָם. וְנִרְאֶה לְפָרֵשׁ שֶׁמִּתְּחִלָּה הָיָה הָרוּחַ שֶׁבְּתוֹךְ הָאָרֶץ פּוֹעֵל מִתַּחַת לָאָרֶץ בְּקַרְקָעִית הַיָּם עַד שֶׁנַּעֲשׂוּ לֶחָרָבָה, וְאַחַר כָּךְ פָּעַל גַּם בַּמַּיִם, כִּי פְּעֻלַּת הָרוּחַ הָיְתָה מִלְּמַטָּה לְמַעְלָה, וְכַאֲשֶׁר עָבַר קַרְקָעִית הַיָּם נִכְנַס הָרוּחַ גַּם אֶל הַמַּיִם וְהָרוּחַ מְחַסְּרָם וּמְמַעֲטָם, כִּי טֶבַע הָרוּחַ לְחַסֵּר הַמַּיִם שֶׁנִּתְכַּוְּצוּ וְנַעֲשׂוּ גְּלִיד, וְאָז בְּהֶכְרֵחַ נִבְקְעוּ הַמַּיִם וְהַנִּשְׁאָרִים נִצְּבוּ כְּמוֹ נֵד, כִּי הָגְלְדוּ מֵחֲמַת הָרוּחַ שֶׁעָלָה מִלְּמַטָּה, כִּי כָּל דָּבָר לַח הַמִּתְיַבֵּשׁ מִתּוֹכוֹ נִבְקָע כַּנּוֹדָע מִטִּבְעִיּוֹת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And He turned the sea into dry land, and the waters were split.”** He should have said *the waters were split* first and afterward *He turned the sea into dry land*. Perhaps to resolve this, Rashi explained that *the waters were split* refers to all the waters in the world. And it seems to explain that initially, the wind inside the earth operated beneath the earth at the bottom of the sea until it became dry land, and afterward it also affected the waters, because the operation of the wind was from bottom to top. And when it passed through the seabed, the wind also entered the waters and diminished and decreased them, because it is the nature of wind to reduce waters, which contracted and turned into ice, and then necessarily the waters were split, and the remaining ones stood like a wall because they froze due to the wind that rose from below, for every moist thing that dries from within splits, as is known from natural science.


###### Kli Yakar on Exodus 14:21:2
[Kli Yakar on Exodus 14:21:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:21:2)

דָּבָר אַחֵר, שֶׁהוֹלִיךְ הָרוּחַ מֵי הַיָּם לֶחָרָבָה אֶל הַיַּבָּשָׁה, וַיֵּצְאוּ הַמַּיִם מִן שְׂפָתָם אֶל הַיַּבָּשָׁה וְכֵן מִצַּד הַשֵּׁנִי, וְזֶה גָּרַם בְּקִיעַת הַמַּיִם, כִּי הָרוּחַ גֵּרַשׁ הַמַּיִם מִמְּקוֹמָם וְהוֹלִיכָם אֶל הַיַּבָּשָׁה. וְזֶה נֵס כָּפוּל, כִּי דָּבָר זֶה צָרִיךְ לִשְׁתֵּי רוּחוֹת מַקְבִּילִין, וְנַעֲשָׂה הַכֹּל עַל יְדֵי רוּחַ קָדִים. דָּבָר אַחֵר, לְפִי שֶׁלּוּלֵא שֶׁהַתְּהוֹם מוֹסִיף לַחוּת בַּמַּיִם, הָיוּ הָלוֹךְ וְחָסוֹר מִפְּנֵי הָרוּחַ הַשּׁוֹלֵט בָּהֶם. וְכַאֲשֶׁר שָׂם הַיָּם לֶחָרָבָה תְּחִלָּה וְלֹא הָיָה הַתְּהוֹם מוֹסִיף בָּהֶם לַחוּת, אָז בְּהֶכְרֵחַ יָבְשׁוּ הַמַּיִם וְנֶחְסְרוּ מִן הָרוּחַ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation:** [God] directed the wind to move the water of the sea onto the dry land, and the waters flowed from their edge onto the dry land, and likewise from the other side. This caused the splitting of the waters, as the wind pushed the waters from their place and moved them onto the dry land. This was a double miracle, because such a thing would require two opposing winds, yet it was all accomplished by the east wind alone. Another explanation: If not for the deep adding moisture to the waters, they would have been continuously diminished due to the wind’s influence upon them. And when He turned the sea into dry land initially, and the deep was not adding moisture to them, then by necessity the waters dried up and were diminished by the wind.


###### Kli Yakar on Exodus 14:22:1
[Kli Yakar on Exodus 14:22:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:22:1)

**וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה.** כָּאן הִקְדִּים ״תּוֹךְ הַיָּם״ לְ״יַבָּשָׁה״, וּבְסָמוּךְ אָמַר בְּהֵפֶךְ זֶה: ״וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם״. גַּם כָּל הַפָּסוּק הַהוּא מְיֻתָּר. וְכָאן נֶאֱמַר ״וְהַמַּיִם לָהֶם חוֹמָה״ מָלֵא בְּוָי״ו, וּבְסָמוּךְ נֶאֱמַר ״חֹמָה״ חָסֵר בְּלֹא וָי״ו. וּבַיַּלְקוּט (בשלח רלח) מַסִּיק שֶׁהוּא לְשׁוֹן אַף וְחֵמָה, לְפִי שֶׁהָיוּ יִשְׂרָאֵל נְתוּנִים בַּדִּין אִם לְהִנָּצֵל אוֹ אִם לְהִטָּבַע עִם הַמִּצְרִים. וְעַל פִּי דֶּרֶךְ זֶה נוּכַל לוֹמַר שֶׁהָיוּ בְּיִשְׂרָאֵל כִּתּוֹת כִּתּוֹת עַל הַיָּם, מִקְצָתָם צַדִּיקִים, מִקְצָתָם קְטַנֵּי אֲמָנָה כְּנֹחַ שֶׁנֶּאֱמַר בּוֹ (בראשית ז ז) ״מִפְּנֵי מֵי הַמַּבּוּל״, שֶׁלֹּא נִכְנַס בַּתֵּבָה עַד שֶׁדְּחָקוּהוּ מֵי הַמַּבּוּל. וְהִנֵּה הַטּוֹבִים מִיִּשְׂרָאֵל בָּאוּ תֵּכֶף אֶל הַיָּם בְּאֶמְצָעִיתוֹ, אַף עַל פִּי שֶׁלֹּא רָאוּ הַיַּבָּשָׁה עֲדַיִן, מִכָּל מָקוֹם הֶאֱמִינוּ בַּה׳ וּבָאוּ אֶל תּוֹךְ הַיָּם, וְאַחַר כָּךְ רָאוּ הַיַּבָּשָׁה, וְלָהֶם הָיוּ הַמַּיִם לְ״חוֹמָה״ לְהָגֵן בַּעֲדָם. אֲבָל הַפְּחוּתִים, בָּנִים לֹא אֵמֻן בָּם, הָלְכוּ תְּחִלָּה בַּיַּבָּשָׁה, כִּי לֹא הֶאֱמִינוּ בֵּאלֹהִים, עַל כֵּן לֹא נִכְנְסוּ אֶל תּוֹךְ הַיָּם עַד שֶׁרָאוּ תְּחִלָּה הַיַּבָּשָׁה, וְלָהֶם הָיוּ הַמַּיִם ״חֵמָה״ עַזָּה, כִּי הָיוּ נְתוּנִים בַּדִּין אִם לְהִנָּצֵל אוֹ לְהִטָּבַע. וּמִטַּעַם זֶה נֶאֱמַר לְמַעְלָה ״וַיָּבֹאוּ״, לְהוֹרוֹת שֶׁמִּיָּד בְּבוֹאָם נִכְנְסוּ אֶל הַיָּם קֹדֶם שֶׁרָאוּ הַיַּבָּשָׁה. וּלְמַטָּה נֶאֱמַר ״הָלְכוּ״, כִּי אַף עַל פִּי שֶׁרָאוּ הַיַּבָּשָׁה, מִכָּל מָקוֹם לֹא הֶאֱמִינוּ עַד שֶׁהָלְכוּ תְּחִלָּה בַּיַּבָּשָׁה, וְאַחַר כָּךְ נִכְנְסוּ גַּם אֶל תּוֹךְ הַיָּם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And the children of Israel came into the midst of the sea on dry land.”** Here it places *midst of the sea* before *dry land* but later it says the opposite: *and the children of Israel walked on dry land in the midst of the sea*. Also, that entire verse appears redundant. Here it says *and the waters were a wall [chomah] for them* spelled with a vav, but later it says “*chomah*” without a vav. In the Yalkut (Beshalach 238), it concludes that this is an expression of anger and fury, because Israel was subject to judgment — whether to be saved or to drown with the Egyptians.
Following this approach, we can say that there were different groups among Israel at the sea. Some were righteous, while others were of little faith, like Noah, about whom it is said *because of the flood waters* (Genesis 6:7) — for he did not enter the ark until the flood waters forced him to.
The good among Israel immediately entered the sea in its middle, even though they had not yet seen the dry land. Nevertheless, they believed in God and entered the midst of the sea, and afterward saw the dry land. For them, the waters were a protective wall [חומה with a vav].
But the lesser ones, untrustworthy children, first walked on the dry land because they did not believe in God. Therefore, they did not enter the midst of the sea until they first saw the dry land. For them, the waters were fierce anger [חמה without a vav], as they were subject to judgment whether to be saved or drowned.
For this reason, it says above *and they came*, indicating that immediately upon their arrival they entered the sea before seeing the dry land. Below it says *they walked*, because even though they saw the dry land, they still didn’t believe until they first walked on the dry land and only afterward entered the midst of the sea.


###### Kli Yakar on Exodus 14:22:2
[Kli Yakar on Exodus 14:22:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Exodus/r/14:22:2)

וְיֵשׁ אוֹמְרִים שֶׁבְּבוֹאָם לַיָּם, הַיְינוּ בִּכְנִיסָתָם, הָיוּ צַדִּיקִים גְּמוּרִים, לְכָךְ נֶאֱמַר אֶצְלָם חוֹמָה מָלֵא. אָמְנָם כַּאֲשֶׁר הָלְכוּ עַל שְׂפָתוֹ הַשֵּׁנִי מַמְרִים הָיוּ עִם ה׳, שֶׁנֶּאֱמַר (תהלים קו ז) ״וַיַּמְרוּ עַל יָם בְּיַם סוּף״. כִּי אָמְרוּ: ״כְּשֵׁם שֶׁאֲנַחְנוּ עוֹלִים מִצַּד זֶה, כָּךְ יַעֲלוּ הַמִּצְרִים מִצַּד אַחֵר״, עַל כֵּן הָיוּ לָהֶם הַמַּיִם לְחֵמָה וָקֶצֶף כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And some say that when they came to the sea,** meaning at their entrance they were completely righteous, therefore it states regarding them *wall* [*chomah*] fully spelled [with the letter vav], however when they walked on its other shore they rebelled against God as it is said *and they rebelled at the sea, at the Red Sea* (Psalms 106:7). For they said, “Just as we are ascending from this side, so too will the Egyptians ascend from the other side,” therefore the waters became for them as wrath and anger as mentioned.