Is Pisom. . . [Rashi knows this] because the verse comes to tell us at which border they encamped, yet we do not know of Pi Hachiros, for it is not mentioned in Scripture. Thus, it must be Pisom.

Because there they became free men. . . It is called Pisom, an acronym for “Peh sasum” (sealed mouth). This is because an idol was there which did not allow any slave to escape. But now they became free men there, because Hashem altered Egypt’s ruling star in the heavens. So now [the place] was called Pi Hachiros, named after their attaining freedom (cheirus). We need not ask: Why was it not now called Cheirus? And also, why was it not previously called Sasum*,* rather than Pisom? For Rashi explains: “They were two high, upright rocks and the valley between them was like a mouth (peh).”

It alone was left from all the gods of Egypt. . . I.e., this god was left even though it is written, “Against all the gods of Egypt, I will execute judgments” (12:12).

To relate their praises that they listened to Moshe. . . Rashi is answering the question: Why is it not written, “They did just that,” for all mitzvos? Perforce, because it is obvious that they did just that. Therefore, it is obvious here as well! So Rashi explains, “To relate their praises.” I.e., Scripture testifies to their righteousness. But it seems to me [that Rashi is answering the question:] It says, “The Egyptians. . . overtook them as they were encamped by the sea. . . at Pi haChiros, facing Ba’al Tzephon” (v. 9). This proves they turned back. Therefore, “They did just that” is superfluous, and it is stated “to relate their praises. . .” (Nachalas Yaakov)

He sent officials along with them. . . Rashi is answering the question: Pharaoh willingly sent B’nei Yisrael out. He knew himself that they left Egypt. Why then does it say he was “told”? Perforce, “He sent officials. . .”

On the fifth and sixth days they pursued them. . . You might ask: B’nei Yisrael journeyed on the first and second days, but on the third day they turned back a day’s journey, as it is written: “Have them turn back” (v. 2). Thus, they were only a day’s distance from Egypt. Why then did it take Pharaoh two days to overtake them? The answer is: “Have them turn back” means they traveled at an angle. Although Rashi says (ibid), “They kept moving nearer to Egypt,” it does not mean they went straight back [via the same route they had taken]. They were heading back on an indirect path, which is not a true returning. It demonstrated that they were in a state of confusion, for they did not return the way they came. Had they not returned in a straying way, Pharaoh would not have pursued them, for he released them because he considered it Hashem’s will. But upon seeing them returning [in an apparently confused manner] convinced Pharaoh that if it was Hashem’s will, He would have led them on a straight path.

In the morning they chanted the shirah and that was the seventh day of Pesach. . . You might ask: Did not Rashi say in Bamidbar 15:41 that they chanted the shirah on the eighth day? The answer is: [It is the eighth day] if you count from Erev Pesach, which is when the korbon Pesach was slaughtered and its blood sprinkled on the lintel and doorposts. [True,] Erev Pesach is not a complete day, for the night had already passed before the slaughtering, and is not counted with the day. Nevertheless, it is considered a full day regarding sacrifices. This is because for sacrifices, the night following is considered part of the day. So when counting from the day of slaughtering, the seventh day of Pesach is actually the eighth day. In Bamidbar, Rashi is counting from the day of slaughtering, and here he is not. But Re”m explains: Perhaps R. Moshe Hadarshan, who said it was the eighth day, disagrees with the Aggadah [cited here] which says they chanted the shirah on the seventh day.

Now they changed. . . Some ask either way: If Pharaoh initially had in mind that B’nei Yisrael will leave Egypt and not come back, as Rashi explains that he now had a change of heart, why did he send along the officials? Rather, he must have had in mind that they will make a three-day festival in the wilderness and then come back, as the verse implies: “Go worship Hashem as you have said” (12:31). But if so, why does Rashi say he had a change of heart [if he thought all along that they will come back]? The answer is: Pharaoh initially sent B’nei Yisrael out regardless of whether or not they will come back. He sent the officers along with them so that if B’nei Yisrael were to decide to leave permanently, they should either give the officers the possessions, or come back and return what they had borrowed. This also explains why Rashi says they changed their minds “because of their property.” The officers saw that B’nei Yisrael intended to go away and flee, and they informed Pharaoh and his servants. Then Hashem gave them a change of heart, to bring B’nei Yisrael back to Egyptian slavery as before, although they initially did not have in mind that B’nei Yisrael will come back.

To pursue them. . . Question: How does Rashi know [that it was because of the property they lent them]? Perhaps it was as it is written in the verse: “How did we release B’nei Yisrael fromserving us?” The answer is: Indeed, this was Pharaoh’s reason, that because of the slave labor, he never wanted to send Israel away. But his servants were always telling him, “How long will this man be a menace to us” (10:7), etc, and now they said, “What have we done? How did we release Israel fromserving us?” Perforce, it was because of their property. Another answer: [Rashi knows this] because it is written “regarding the people,” implying: because of the people to whom they lent their property. (Maharshal)

Selected. . . Rashi is answering the question: Why does it not say בחורים (plural form)? The answer is: Had it said בחורים we would think [it meant “young men,”] as in Devarim (32:25), “The young man ( בחור ) and the young woman ( בתולה )” — and it comes to exclude the elderly. Therefore it says בחור (singular form), which means “selected” — to convey that all the 600 chariots were select. And since בחור in fact refers to the 600, which is plural, Rashi writes [ נבחרים ] in the plural form.

And along with them, all the remaining chariots. Rashi is answering the question: First it is written that Pharaoh took only 600 chariots. Why then is it written afterward, “All the chariots of Egypt”? Furthermore, once it is written, “All the chariots of Egypt,” why does it need to say, “600 chariots”? Thus Rashi explains, “Along with them.” In other words, Pharaoh took only 600. But those 600 [chariot commanders] had servants [with their own chariots,] and they also went along with Pharaoh, of their own accord.

An alternate explanation: And behold the Egyptian is coming. . . The angel is not called by a proper name but rather מצרים , because the guardian angel of Egypt is in fact named מצרים .

Is it due to a lack of graves . . . [Rashi is answering the question:] Why did it not say המבלי קברים במצרים [without אין ]? Thus Rashi explains: “Is it due to. . .”

Where was it that they told him? “Let Hashem look. . .” Meaning: They said to Moshe, “Now we know that we then spoke correctly when we said, ‘Let Hashem look at you and judge’ (5:21). For according to what we see now, it would have been better for us to serve the Egyptians than to die now in the desert.” (Re”m)

This is the day that you saw them, but you will never again. Rashi means: [You see them today] but you will not see them any other day [because I will destroy them]. And therefore I command you not to see them again [i.e., there is a command not to return to Egypt]. This is why Rashi adds a ו [to the verse, and says:] ולא תוסיפו . Otherwise [it would mean: “Because you saw the Egyptians this day, you will never again see them.” This cannot be,] for how is seeing the Egyptians this day a reason [for the command?] (Re”m) Everything Re”m says seems contrary to logic. If “Never again see them” is a command, then the verse states two separate things. The first is that you have seen them only this day, and the second is the command not to see them again. Accordingly, there is no need to add a ו which means “and.” Rather, we must say it is not a command but a promise that “You will never again see them” because they will all drown in the sea. Also, most Poskim do not consider this to be among the negative mitzvos. (Nachalas Yaakov)

An alternate explanation: Why do you cry out? אלי**— This thing depends on Me. . .”** Explanation: The tropp under תצעק is a tipchah, showing that תצעק is not connected to אלי . This conveys that אלי means, “This thing depends on Me.” (Maharshal)

Because the sea will not stand in their way. . . Explanation: If B’nei Yisrael moves on, you can make the sea split by raising your staff. But if they do not move on, the sea will not split, although you raise your staff over it. This is because [raising your staff does not split the sea. Rather,] “The merit of their ancestors. . . is effective to split the sea for them.” Accordingly, “Why do you cry to Me” means as follows: Do not think you can accomplish the splitting of the sea through your prayers. Rather, “Let them move on” [and this will effect it]. (Nachalas Yaakov; see there.)

To receive the arrows and the projectiles of the Egyptians. . . Re”m explains that the angel of Elokim moved [behind them] as soon as the Egyptians came upon them. This was to separate the Egyptian camp from the camp of B’nei Yisrael and to absorb the arrows and projectiles. But the pillar of cloud moving behind them and the moving of the angel were separate matters. The pillar of cloud was to make it dark for the Egyptians. Question: Why does Rashi later say in 19:4 that thecloud absorbed the arrows, etc? The answer is: As soon as the Egyptians came, the angel went behind them to separate and to absorb the arrows etc. But the cloud was still in front of them until it completed its tour over the camp and gave way to the pillar of fire. Then the pillar of cloud moved behind them to make it dark for the Egyptians, and the angel departed. But the Mechilta states that the cloud and the angel absorbed the arrows, etc. The commentators resolve this matter; see Kitzur Mizrachi.

The pillar of fire. [The verse has an unstated word and] it is as if it said, “The light source lit up the night” — referring to the pillar of fire, not to the angel.

One camp to another. This explanation disagrees with the Midrashic explanation that ולא קרב זה אל זה refers to the angels, who did not recite shirah. (Maharshal)

All the waters of the world. [Rashi knows this] because it already said, “He made the sea into dry land.” Alternatively, because it should have said, “The sea was divided.”

Was there only one horse. . . [Rashi is asking:] כל indicates something that is two or more. Why then is סוס written in the singular form? Rashi did not ask this on כל סוס רכב פרעה (v. 9), because there, כל refers collectively to horse and chariot. But here the question arises, since it is written סוס , in the singular form. This resolves Re”m’s difficulty; see there.

It is for this reason that Onkelos translates it: מטרת . This word means waiting.

He gazed. . . [Rashi knows it was to destroy them] because every expression of השקפה in Scripture is for something bad, except for: “Gaze down ( השקיפה ) from Your Holy dwelling place” (Devarim 26:15). [There it is for the good] because giving gifts to the poor has such great power, [that it even changes Hashem’s anger to compassion].

The pillar of fire heated it up. . . [Rashi says this] because in between the divided water standing on both sides was dry land, for B’nei Yisrael crossed the sea on dry land. Therefore, after B’nei Yisrael passed, the pillar of cloud moistened the land within the sea to make it like soft clay. Then the pillar of fire came and heated it up.

He took away their senses. סגניות means intelligence, as in: “One thought ( סגנון ) is presented to many prophets. . .” (Sanhedrin 89a)

The waters that were standing erect. . . Rashi explains this because וישובו seems to imply that the waters will come back again over the chariots and cavalry, while in truth the waters were still standing erect until Moshe extended his hand over the sea.

The sea expelled them onto its shore. . . Otherwise, how could Yisrael see them? They drowned in the sea!