AND I WILL HARDEN PHARAOH’S HEART, AND HE SHALL PURSUE AFTER THEM. Because Pharaoh feared them at the plague of the firstborn and he asked them and bless me also,²⁴ he was not disposed to pursue after the Israelites even if they were to flee, and he would rather have Moses do with them as he pleases. Therefore, it was necessary to state that G-d hardened his heart to pursue after them. Further on, it says once more, And I, behold, I will harden the hearts of the Egyptians, and they shall go in after them.²⁵ After the Egyptians saw that the sea had split before the children of Israel and that they walked in the midst of the sea upon dry land, which is the most outstanding wonder of all wonders, how could they be disposed to come in after them to harm them! This was indeed madness on their part. But it was He Who turned their counsel into foolishness²⁶ and strengthened their hearts to enter the sea.

footnotes: ²⁴ Above, 12:32. ²⁵ Further, Verse 17. ²⁶ See II Samuel 15:31.

AND IT WAS TOLD THE KING OF EGYPT THAT THE PEOPLE HAD FLED. “He sent guards with them, and as soon as they had reached the three days’ journey that was fixed for them to go and return, and [these guards] saw that they were not returning to Egypt, they went and reported to Pharaoh on the fourth day. On the fifth and sixth days, the Egyptians pursued after them. On the night of the seventh day, they went down into the sea, and on the following morning, the Israelites uttered the Song, and this was the seventh day of Passover. It is for this reason that [during the Synagogue service] on the seventh day of Passover, we read [the Scriptural portion containing] the Song at the Red Sea.” This is the language of Rashi. And so it is also explained in the Mechilta.²⁷ In line with the plain meaning of Scripture, the verse here is to be understood in the light of that which G-d said, And Pharaoh will say of the children of Israel: They are entangled in the land.²⁸ When the children of Israel [indicated that this was] so, and they turned back and encamped before Phi-hahiroth before Baal-zephon,²⁹ this was reported to the king of Egypt. He said that the people were fled and entangled in the desert, and that they were not going towards a definite place to offer sacrifices for G-d. And this is the intent of the verse, and the children of Israel went out with a high hand.³⁰ This means that they made themselves a flag and a banner for display, and they went out with mirth and with songs, with tabret and with harp,³¹ like people who are redeemed from bondage to freedom, and not like slaves who expect to return to their servitude. All this was told to Pharaoh.

footnotes: ²⁷ Mechilta here on Verse 3. Ramban’s intent is that the Mechilta states the order of events as mentioned by Rashi. The established custom of reading during the Synagogue service on the seventh day of Passover the Scriptural portion containing the Song at the Red Sea is of later origin, as is evidenced by the fact that in the Mishnah (Megillah 30b) and in Tractate Sofrim (17:5) another reading is indicated. The reading is mentioned in the Gemara of Tractate Megillah 31 a, quoting a Beraitha. The reason why Rashi at this point mentioned the Synagogue custom for the reading of the Torah on the seventh day of Passover, was to show that it is in keeping with “the event of the day.” ²⁸ Verse 3. ²⁹ Verse 2. ³⁰ Verse 8. ³¹ Genesis 31:27.

AND THEY WERE SORE AFRAID; AND THE CHILDREN OF ISRAEL CRIED OUT UNTO THE ETERNAL. 11. AND THEY SAID UNTO MOSES: ‘BECAUSE WERE THERE NO GRAVES IN EGYPT, HAST THOU TAKEN US TO DIE IN THE WILDERNESS’? It does not appear logical that people who are crying out to G-d to help them, should at the same time protest against the deliverance He performed for them, and say that it would have been better if He had not saved them! The correct interpretation therefore is that there were conflicting groups,³² and Scripture relates what all of them did. Thus it narrates that one group cried to G-d [for help], and another denied His prophet and did not acknowledge the deliverance done for them. They said it would have been better for them had He not saved them. It is with reference to this group that it is written, They were rebellious at the sea, even at the Red Sea.³³ This is why Scripture here repeats in the same verse the term, the children of Israel, [saying: and ‘the children of Israel’ lifted up their eyes…] and ‘the children of Israel’ cried out unto the Eternal. It thus indicates that it was the better ones among the people that cried out to G-d; the remainder rebelled against His word. This is why Scripture says afterward, And the people feared the Eternal; and they believed in the Eternal, and in His servant Moses.³⁴ It does not say “and Israel feared the Eternal, and they believed,” but it says instead “the people,” for the term the children of Israel signifies the outstanding ones, while the people is a name for the multitude. Similarly, the verse, And the people murmured,³⁵, 15:24. [clearly indicates the usage of the term people in Scripture]. Our Rabbis have also mentioned it:³⁶ “And the people began to commit harlotry.³⁷ Wherever it says the people, it is an expression of reproach, and wherever it says Israel, it is one of praise.” Now the people did not say, “you have taken us away to die in war,” but [they said], hast thou taken us away to die in the wilderness, and again they said, that we should die in the wilderness.³⁸ This was due to the fact that long before they feared war,³⁹ they already did not want to go out to the desert lest they die there from hunger and thirst. It is possible that they said so to Moses upon their going forth from the country while they were still in the land of Egypt, when G-d led them about by the way of the wilderness by the Red Sea.⁴⁰ Perhaps they said so to Moses at the beginning: “Where shall we go? If by the way of the Philistines, they will war against us, and if by the way of the wilderness, better for us to serve the Egyptians, than that we should die in the wilderness.”⁴¹ It is also possible to say that the people did believe in G-d and prayed to Him to save them, but a doubt entered their hearts concerning Moses lest he took them out of Egypt in order to rule over them. Although they had seen the signs and wonders he did, they thought that he did them through some manner of wisdom. Perhaps G-d brought the plagues upon the Egyptians on account of their wickedness, [but not necessarily for the purpose of redemption of Israel, and Moses took them out of Egypt just to rule over them], for if G-d had desired their going out, Pharaoh would not have pursued after them. And Onkelos here translated vayitz’aku (and they cried out) as uz’aku,⁴² (and they prayed). See Deuteronomy 26:7, vanitz’ak, which Onkelos renders v’tzaleinu (and we prayed). The word uz’aku, on the other hand, means “complaint,” as is explained in the text. thus making its purport to be “complaint,” meaning that they did not pray to G-d but that they complained to Him for having taken them out of Egypt. It is similar in usage to that in the verse, *‘vayitz’aku’ unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?*⁴³ [which does not mean “and they prayed,” but that they complained.] Similarly, Then there was a great ‘tza’akath’ of the people and of their wives against their brethren the Jews,⁴⁴ which means they were complaining against them with a great voice and outcry. In the Mechilta we find;⁴⁵ “They seized upon the occupation of their fathers, [i.e., at first they conducted themselves properly in that they prayed to G-d as their fathers had done]. And they said unto Moses: ‘Because were there no graves, etc.?’ After ‘they had added leaven into the dough,’⁴⁶ (the evil inclination). In other words, after doubts had entered their minds and excitement was stirred up, they came to Moses and said to him, etc. they came to Moses and said to him, Is not this the word that we spoke unto thee in Egypt, etc.?”⁴¹ The “leaven in the dough” is a reference to the evil inclination. Thus the Sages in the Mechilta intended to say that at first the people prayed to G-d to instill in Pharaoh’s heart the desire to turn back from pursuing them. However, when they saw that he was not turning back but instead was marching and drawing near them, they said, “Our prayers have not been accepted,” and an evil thought entered their hearts to find fault with Moses as they had previously done.

footnotes: ³² As stated in the Mechilta here on Verse 13: “The Israelites at the Red Sea were divided into four groups, etc.” In Rabbeinu Bachya’s rendition of this text of Ramban, it clearly reads: “Therefore we can rely upon the words of our Rabbis who say that these verses represent different groups” (Bachya’s Commentary on the Torah, Vol. II, p. 113, in my edition). Ramban, however, following the plain meaning of Scripture here, does not describe them as four groups but merely as ‘conflicting groups’ without enumeration. ³³ Psalms 106:7. ³⁴ Further, Verse 31. ³⁵ Ibid. ³⁶ Bamidbar Rabbah 20:22. ³⁷ Numbers 25:1. ³⁸ Verse 12. ³⁹ The Tur renders this passage thus thus: “They said that even if they would not experience any war, they did not want to go out to the desert.” ⁴⁰ Above, 13:18. ⁴¹ Verse 12. ⁴² Elsewhere Onkelos translates it v’tzalu ⁴³ Above, 5:15. ⁴⁴ Nehemiah 5:1. ⁴⁵ Mechilta on the verse before us. ⁴⁶ Ramban will explain further on that this is a euphemism for the yeitzer hara ⁴¹ Verse 12.

FOR WHEREAS YE HAVE SEEN THE EGYPTIANS TODAY, YE SHALL SEE THEM AGAIN NO MORE. In the opinion of our Rabbis,⁴⁷ this is a negative commandment for all times. If so, Scripture is stating: “Fear ye not, stand still in your places, and see the salvation of the Eternal in that He will save you today from their hands. Concerning the Egyptians you see today, G-d commands you to see them no more of your own free will henceforth and for ever.” It is thus a commandment by the mouth of Moses to Israel, even though it is not mentioned above [that G-d had said so to Moses]. Similarly, the verse, And he [the king] shall not cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the Eternal hath said unto you: Ye shall henceforth return no more that way,⁴⁸ indeed constitutes a commandment, not just a promise.

footnotes: ⁴⁷ Yerushalmi Succah V, 1. See Maimonides’ “The Commandments,” Vol. II, pp. 44-46, in my translation. ⁴⁸ Deuteronomy 17:16.

AND THE ETERNAL SAID UNTO MOSES: WHEREFORE CRIEST THOU UNTO ME? Rabbi Abraham ibn Ezra commented⁴⁹ — teaches by implication that Moses had been praying. Ibn Ezra’s explanation is first in the text, and Ramban’s interpretation follows it. that Moses corresponds in function to all of Israel who were praying to G-d, as Scripture said, And the children of Israel cried out unto the Eternal.⁵⁰ But if so, why did G-d say, Wherefore criest thou? When it was indeed proper that they should pray! Perhaps [Ibn Ezra] will say that the sense thereof is: “Why do you let them pray? Speak to them so that they will go forward, for I have already told you, And I will be honored through Pharaoh.”⁵¹ And our Rabbis have said⁵² that it was Moses who was crying and praying. This is the correct interpretation [and not, as Ibn Ezra said, that the reference here is to all of Israel]. Moses was at a loss concerning what he was to do. Although G-d had told him, And I will be honored through Pharaoh,⁵¹ he did not know how to conduct himself at that moment when he was at the edge of the sea and the enemy was pursuing and overtaking [them]. He therefore prayed that G-d should instruct him in the manner that he should choose.⁵³ This then is the meaning of Wherefore criest thou unto Me? meaning: “You should have asked what to do, and there is no need for you to cry, since I have already informed you, And I will be honored through Pharaoh.”⁵¹ Now Scripture did not relate that Moses was crying out to G-d, because he is included among Israel, [of whom it was already written above in Verse 10: And the children of Israel cried out unto the Eternal].

footnotes: ⁴⁹ The difficulty is that there is no mention above of Moses’ praying. Rashi therefore comments that this verse itself — Wherefore criest thou unto Me? ⁵⁰ Above, Verse 10. In other words, the name Moses is here equivalent to all Israel. But Ramban questions this explanation of Ibn Ezra: “If so, etc.” ⁵¹ Above, Verse 4. ⁵² In the Mechilta on the verse before us. ⁵¹ Above, Verse 4. ⁵³ See Psalms 25:12. ⁵¹ Above, Verse 4.

AND THE ANGEL OF G-D JOURNEYED. Rabbi Abraham ibn Ezra commented that the angel of G-d is the great prince [Michael],⁵⁴ who went in the cloud. It is to him that Scripture refers when it said, And the Eternal went before them.⁵⁵ When this angel, who went before the camp of Israel, journeyed and went behind them, the pillar of cloud journeyed with him. And there was the cloud and the darkness⁵⁶ between the camp of Egypt and the camp of Israel, but it gave light by night⁵⁶ through the pillar of fire to Israel, as it did on other nights, in order to enable them to traverse the sea, for it was at night that they traversed it. In my opinion, that which Scripture says, And the angel of G-d journeyed, occurred at the beginning of the night. The angel of G-d, who went before the camp of Israel alludes to the Celestial Court of the Holy One, blessed be He, which is known as the attribute of justice, [which is called]⁵⁷ “angel” in certain places of Scripture. It was he who dwelled in the pillar of fire and went before them by night to give them light. Therefore Scripture here mentions [not the Tetragrammaton, which indicates the attribute of mercy, but] ha’Elokim (G-d), [the name which denotes the attribute of justice]. It is possible that [the word malach (angel)] is not in a construct state [meaning “the angel of”] but instead is in apposition. Now I have seen in the Mechilta of Rabbi Shimon ben Yochai:⁵⁸ “Rabbi Yonathan the son of Yochai asked Rabbi Shimon the son of Yochai, ‘Why is it that in all places it is written, the angel of the Eternal,⁵⁹ and here it is written, the angel of ‘Elokim’ (G-d)?’ Rabbi Shimon answered him, ‘Elokim everywhere denotes “Judge” [literally: judgment], etc.’”⁶⁰ The Rabbis thus alluded to that which we have said. Thus [the angel] now journeyed in the pillar of fire from before the camp of Israel and went behind them, and the pillar of cloud from before them also journeyed and stood behind them. Thus the two pillars were behind the camp of Israel. Scripture then reverts [in Verse 20] to explain that the pillar of cloud came between the camp of Egypt and the camp of Israel, that is to say, the pillar of cloud did not intervene between the pillar of fire and the camp of Israel, but rather it interposed between the camp of Egypt and the pillar of fire.⁶¹ And there was the cloud and the darkness between the two camps, with the pillar of fire giving light to Israel, even though it was behind them, because it was high, [thus illuminating the way for them to pass through the sea, as explained above.] The pillar of cloud did not obstruct the illumination from reaching them as it did to the Egyptians. This is the meaning of the verse, and it gave light by night, since the pillar of fire illuminated the night for them. This was not as on all other nights, when its function was to lead them the way,⁶² for on that night it did not go before them, [but instead the pillar of fire remained stationary]. This was so because if the pillar of fire would have gone before Israel as on other nights [when they journeyed], and the pillar of cloud was between the two camps, then the Israelites would have passed through the sea quickly. Consequently, the Egyptians would not have seen them, and they would not have come after them. However, now [that the pillar of fire was stationary] the Israelites walked slowly, and since there was no great distance between the camps, the Egyptians saw the camp of Israel from the midst of the cloud, and they followed them. They saw the fire out of the midst of the cloud,⁶³ but they were not able to approach them because of the two pillars which interposed. This is the sense of the verse, And the one [camp] came not near the other all the night.⁶⁴ And it came to pass in the morning-watch, that the Eternal looked forth upon the host of the Egyptians through the pillar of fire and of cloud,⁶⁵ meaning: He removed the pillar of fire from the camp of Israel, as was customary on all days, and today He put it [in a position] overlooking the camp of Egypt. It was thus between the Egyptians and the pillar of cloud which served Israel by day.⁶⁶ And He confounded the camp of Egypt⁶⁵ by causing the pillar of fire to bear down upon them with its great heat reaching them, and the flame burned up the wicked.⁶⁷ Now I have already explained in the story of Creation⁶⁸ (darkness). that the element of fire is called “darkness,” and the cloud and the darkness [mentioned in Verse 20] accordingly mean the pillar of fire and the pillar of cloud. To all Israel, the pillar of fire had given light because of its high position [as explained above], but now it darkened for the Egyptians, because it came together with the pillar of cloud, which caused it to darken just as the sun when covered by a cloud. Thus He did everything by means of these two pillars. This is the correct interpretation of these verses.

footnotes: ⁵⁴ See Daniel 12:1. ⁵⁵ Above, 13:21. See there towards the end, where Ramban mentions this explanation of Ibn Ezra, i.e., that the meaning thereof is that the angel of the Eternal went before them. ⁵⁶ Verse 20. ⁵⁶ Verse 20. ⁵⁷ So clearly rendered by Rabbeinu Bachya (Vol. II, p. 115, in my edition). ⁵⁸ The standard Mechilta, a Tannaitic commentary of the Book of Exodus, is that of Rabbi Ishmael. There is another Mechilta, that of Rabbi Shimon ben Yochai, to which Ramban refers here. To distinguish it from the other, standard, work, Ramban therefore specifies it by name. For another example, see Vol. I, p. 603. The quotation mentioned here appears in Hoffman’s edition of that work on p. 49. The essence of this particular Midrash is also found here in Rashi. ⁵⁹ E.g., Genesis 16:7 and above, 3:2. ⁶⁰ “The verse thus teaches us that Israel at that moment was arraigned in judgment, i.e., whether to be saved or to be destroyed with the Egyptians” (Mechilta quoted, and also mentioned in Rashi here). ⁶¹ Thus the order was as follows: First came the camp of Israel, followed by the pillar of fire. After that was the pillar of cloud, followed by the camp of Egypt. The two pillars thus intervened between the two camps (Bachya). ⁶² Above, 13:21. ⁶³ “For he who sits in darkness can see light in the distance. But the Israelites did not see the Egyptians, for he who sits in an illuminated place cannot see one who sits in darkness” (Bachya). ⁶⁴ Verse 20. ⁶⁵ Verse 24. ⁶⁶ In other words, although the pillar of fire was between Israel and the pillar of cloud during the night, in the morning watch G-d took the pillar of fire and placed it between the camp of Egypt and the pillar of cloud. With the pillar of fire heating the Egyptians, they fell into confusion. ⁶⁵ Verse 24. ⁶⁷ Psalms 106:18. ⁶⁸ Genesis 1:1. See Vol. I, p. 26. There the reason is given why the element of fire is designated as choshech

AND MOSES STRETCHED OUT HIS HAND OVER THE SEA; AND THE ETERNAL CAUSED THE SEA TO GO BACK BY A STRONG EAST WIND ALL THE NIGHT. It was His will, may He be blessed, to divide the sea by a strong drying wind, making it appear as if the wind dried the sea, something like that which is written, An east wind shall come, the wind of the Eternal coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up.⁶⁹ He thus caused the Egyptians to err and then destroyed them,⁷⁰, etc. Ramban interprets it in the sense of mashgi (He causes to err.) A similar usage of this verse appears in Rashi above, Verse 2. The source of this rendition of the verse is in the Mechilta, ibid. for because of this, they thought that perhaps it was the wind which made the sea into dry land, but that it was not the power of G-d that did this for the sake of Israel. Although the wind does not split the sea into sections, they paid no attention even to this and they followed after the Israelites into the sea out of their desire to harm them. This is the intent of the expressions: *and I will harden Pharaoh’s heart;*⁷¹ and they shall go in after them.⁷² He hardened their hearts [so that each one] would say: “I will pursue my enemies and I will overtake them in the sea,⁷³ and there is none that can deliver out of my hand.”⁷⁴ They did not remember now [what they themselves had said], for the Eternal fighteth for them against the Egyptians.⁷⁵

footnotes: ⁶⁹ Hosea 13:15. ⁷⁰ See Job 12:23. The verse however reads, masgi (He increases) the nations ⁷¹ Above, Verse 4. ⁷² Verse 17. ⁷³ Psalms 18:38. See also further, 15:9. ⁷⁴ Deuteronomy 32:39. ⁷⁵ Further, Verse 25.

AND THE WATERS RETURNED, AND COVERED THE CHARIOTS, AND THE HORSEMEN, ‘L’CHOL’ (TO ALL) THE HOST OF PHARAOH. “[The word l’chol should really have been kol without the letter lamed. However], it is the normal manner of expression of many verses to write a redundant lamed, as for example: *‘l’chol the instruments of the Tabernacle;*⁷⁶, 27:19. Literally: ‘to all’ the instruments of the Tabernacle, but the meaning is “‘all’ the instruments.” *‘l’chol’ the vessels thereof thou shalt make of brass;*⁷⁷, Verse 3. Literally: ‘to all’ the vessels, but the meaning is “‘all’ the vessels thereof.” It is only an elegance in Scriptural style.” Thus the language of Rashi. But it is not so in this place.⁷⁸ as being in apposition to all the host. Therefore Rashi had written that the lamed of l’chol is redundant, since the expression all the host is added by way of explanation. But Ramban interprets all the host to mean the people Pharaoh took with him besides the chariots and the horsemen. Therefore the lamed is not an idiomatic form here and is a necessary part of the verse, as is explained further in the text. Instead its meaning is as follows: “And the waters covered the chariots and the horsemen and all the⁷⁹ in the word l’chol thus indicates the object, and is as if it were written “v’eth (and the) host of Pharaoh.” See my Hebrew commentary, p. 352. host of Pharaoh that went in after them into the sea.” The host is not identical with the chariots and the horsemen, [as is suggested by Rashi’s explanation], but rather they are his people that Pharaoh took with him,⁸⁰ just as it is said above: all the horses and chariots of Pharaoh, and his horsemen, and his host.⁸¹, Verse 9. Here it is clear that the host is separate from the chariots and horsemen, since it says “and the host.” A similar usage of the letter lamed in connection with the term “covering” is found in these verses: *As the waters cover ‘la’yam;’*⁸², but the meaning is “the sea.” *And thou shalt make a covering ‘la’ohel.’*⁸³, but it means “and thou shalt make ‘the tent’ a covering of….” The term “covering” also appears [in conjunction] with the word al, e.g., The fat that covereth ‘al’ the inwards.⁸⁴, but the word al is understood as eth, a word which indicates the direct object. There are many cases like this.

footnotes: ⁷⁶ Ibid. ⁷⁷ Ibid. ⁷⁸ Ramban understood Rashi as explaining the chariots and horsemen ⁷⁹ The letter lamed ⁸⁰ Above, Verse 6. ⁸¹ Ibid. ⁸² Isaiah 11:9. Literally: ‘to’ the sea ⁸³ Further, 26:14. Literally: ‘to’ the tent ⁸⁴ Leviticus 4:8. Literally, that covereth ‘upon’ the inwards

AND ISRAEL SAW THE GREAT HAND. “I.e., the great power which the hand of the Holy One, blessed be He, had exercised. There are many meanings that are appropriate for the word yad (hand), but all of them signify the actual hand, and the interpreter must adapt the meaning according to the theme of the subject discussed.” Thus the language of Rashi. But Onkelos did not explain the great hand as referring to power, for he translated: “the might of the great hand.” And Rabbi Abraham ibn Ezra commented that it means “the great blow.” And so it also says, Behold, the hand of the Eternal is upon the cattle,⁸⁵ [which means that a great plague will overtake them]; The hand of G-d was very heavy there,⁸⁶ [which means that a great calamity befell the Philistines]. By way of the Truth, [the mystic teachings of the Cabala], the verse is stating that the great hand, which is the attribute of justice that G-d exercised upon the Egyptians, became revealed to them, since it was there inflicting punishment upon the Egyptians. This is like the verse, And upon earth He made thee to see His great fire.⁸⁷ This is the right hand which dashes in pieces the enemy,⁸⁸ and it is the arm of the Eternal, concerning which Scripture says, *Awake, awake, put on strength, O arm of the Eternal;*⁸⁹ *Art thou not it that dried up the sea?*⁹⁰, Verse 10.

footnotes: ⁸⁵ Above, 9:3. ⁸⁶ I Samuel 5:11. ⁸⁷ Deuteronomy 4:36. ⁸⁸ See further, 15:6. ⁸⁹ Isaiah 51:9. ⁹⁰ Ibid.