Then, when Moshe saw. . . Rashi is answering the question: Why did it not say אז שר (present tense)? ישיר is future tense, while אז is present tense, conveying: “then he sings.” Rashi answers: “Then, when Moshe saw the miracle, it entered his mind. . .” In other words, ישיר refers to his [present] thought to sing.

And he did so: “And they said. . .” I.e., for right afterward it is written, “I will sing.”

From here we derive an allusion that the resurrection of the dead. . . Meaning: ישיר implies at a future time.

Being the same as עזִי , vocalized with a shuruk, and וזמרת being the same as וזמרתי . . . Meaning: “My might and My praise.”

And the second one is not a sheva or chatef. . . Rashi is referring to the middle letter of עזי, which is ז, and to the middle letter of חקי , [which is ק ], etc.

And they are all followed by ויהי לי לישועה . . . [Rashi is saying:] If וזמרת means וזמרתי (my praise), why then does it say ויהי לי לישועה ? Could it be that his praise was the cause of his deliverance? (Maharshal)

Do not wonder about the use of ויהי . . . Whereas according to Onkelos, [the use of ויהי ] is quite appropriate, as the verse is saying: “Hashem is my might and my praise.” And ויהי לי לישועה is a new point: [“He was my deliverance.”]

Is this, and I will exalt Him. Rashi adds the word “this” because אלהי אבי stands separately, and seems to imply that “Hashem of my father” is a different God [from the God previously mentioned]. Thus Rashi explains the verse as if it said, “This is my God and the God of my father, and I will glorify and exalt Him.”

A noun as מרכב . . . I.e., we should not say that the מ is a prefix, and the word means מן מבחר (some of the elite).

It is constantly crushing. . . I.e., we should not understand that תרעץ is in the future tense. Rashi similarly explains תהרוס (v. 7).

For the sake of My Name I will lengthen My breath”. . . I.e., I will not be angry. For “when one’s anger is calmed, his breath is longer.”

I will place a nose-ring in My nose. . . חטם means “nose-ring,” as Rashi continues to explain: “In order to close up My nostrils against. . .”

אחטם is like נאקה בחטם . . . The Aruch explains: They pierce the animal’s nostrils and insert a ring there. They put a leash through the ring by which they lead the animal. Rashi’s explanation ad loc seems the same.

חרון is derived from חרה . . . [First] Rashi proves from Scripture that חרה means “burning”. [Then] Rashi says: if so, חרון also is an expression of “burning,” because חרון is derived from חרה .

My spirit and my will. [Rashi explains that the expression of] מלא (to fill) can be used relating to one’s “will,” as in: “To fill ( למלאות ) the will of your Father in Heaven.” Also: “To fulfill ( למלאות ) his friend’s will.”

Do not wonder about a word that expresses something expressed by two words. . . I.e., it is one word that is like two words.

The same meaning as: “And he armed his trained servants”. . . See Bereishis 14:14.

As is written: “For You, silence is praise.” Therefore, when a person prays, [as in the first blessing of the Amidah,] he should conclude [his praises of Hashem] with the word הנורא . For it is written (Devarim 10:17): “God of all gods, Master of all masters, Hashem, the Great, the Mighty, the Awesome ( הנורא ).” And so with all [other praises of Hashem. One should not add more than was fixed by Scripture and Chazal.]

They tremble. Rashi is saying that ירגזון is the present tense, not future.

Who had calculated prematurely the end. . . They calculated that the period began at the time of the decree of בין הבתרים , which was 30 years before Yitzchok was born [and thus they attempted to leave Egypt 30 years before the prescribed time].

For they were not going against them. . . [Rashi knows this] because it says (Devarim 2:9), “Do not afflict Moav,” and (ibid 2:5), “Do not attack them (Edom).” Although these verses were written 40 years after their Exodus, they were actually commanded many years earlier. (Mechilta) See also Tosafos נשא משה ד"ה , Bava Kama 38a.

Pained over the honor of Yisrael. . . And they feared Yisrael would quarrel with them on account of the quarrels [that were] between the shepherds of Avraham and Lot, and between Yaakov and Eisov. (Mechilta)

On those who are nearby. . . [Rashi knows this] because otherwise, why are both terms necessary?

Than other nations. . . Rashi is answering the question: Does not Hashem possess the entire world [and everything in it], as it says: “To the supreme God, Possessor of heavens and earth” (Bereishis 14:19)? Perforce [it means, “You hold it dearer. . ..”]

The Temple below is lined up. . . [Rashi knows this] because instead of מקום it is written מָכוֹן [which may also be read מְכֻוָּן , “lined up”]. (Gur Aryeh) The verse reads as follows: “You will bring them and plant them on the mountain of Your inheritance.” And that mountain is lined up with “the place for Your habitation” above, “which You have made.” (“You have made” refers to “Your habitation,” which is the Throne above.) However, not the whole mountain is מכון — only “the Sanctuary which Your hands established” is מכון , i.e., מְכֻוָן . (Nachalas Yaakov; see there.)

Therefore it is vocalized with a patach. The “patach” means the segol (called “patach koton”) which is under the ע of ועד .

Where the letter ו in it is a prefix, it bears the kametz vowel. The “kametz” means the tzeirei, which is called “kametz koton.” “It bears” refers to the word ועד [not to the letter vav].

When it came. The verses mean as follows: Because Pharaoh’s horse came into the sea, therefore Miriam took the drum. And this is what Rashi means: When it came, Miriam then took. (Nachalas Yaakov)

Miriam sang the song for the women. Although regarding Miriam only the first stanza is written, [she sang the whole song]. Scripture abbreviated, relying on the fact that the song is written above.

He made them travel against their will. . . [Rashi knows this] because otherwise, why does it say, “Moshe led”? They always traveled by command of Hashem.

The Egyptians adorned their horses with gold and silver ornaments and precious stones. . . You might ask: Is it not written (12:36), “They drained Egypt of its wealth,” and Rashi explains [in Bereishis 45:18] that they made Egypt like the depths of the sea which has no fish, [i.e., they emptied Egypt from its wealth]? The answer is: Here it is speaking of their hidden treasures.

We will make gold bracelets for you, together with silver studs. . . I.e., “gold bracelets” are the booty of the sea, and “silver studs” are from the booty of Egypt — as stated in Midrash.

To revert the statement to the person: מתלונן . . . I.e., meaning: [It refers] to the complainer. But the expression לונן does not revert to the complainer as much.

That they occupy themselves with them: Shabbos, Parah Adumah. . . You might ask: How does Rashi know it was these three sections? The answer is: the Torah speaks of Shabbos right afterward (16:23). [I.e., Shabbos is the first mitzvah to be mentioned afterward.] An alternative answer: In the second set of the Ten Commandments it is written [about Shabbos], “As He commanded you” (Devarim 5:12), and Rashi explains: “As He commanded you. . . inMarah.” Regarding the Parah Adumah, [the answer is]: Here it is written חק , and regarding Parah Adumahit is also written חקת (Bamidbar 19:2). The commentators discuss this at length, as the Mechilta and the Gemara [additionally] mention other mitzvos; see there.

They did not consult with Moshe with respectful language. . . Re”m writes: I do not know what forced Rashi to explain that “There He tested them” refers to their complaint. And consequently, it is unrelated to the statutes and ordinances that He set before them. Why did Rashi not explain that it refers to the mitzvos He gave them, to test them if they will accept the mitzvos with joy? And that would fit better with what follows: “If you vigilantly obey. . .” The answer [to Re”m’s objection] is: If “There he tested them” referred to the mitzvos He gave them, it should have simply said: “There He set before them statutes and ordinances, and He tested them.” Why does it say, “Andthere He tested them”? The word “there” implies it is a new point. Thus Rashi explains that it refers to the people’s complaint.

And if I do bring it, it will be as if it were not brought — for “I am Hashem, Who heals you.” Rashi is answering the question: If He will not bring sickness, what is the meaning of, “I am Hashem, Who heals you”? Thus Rashi explains, “And if I do bring it. . .” means as follows: “If you vigilantly obey,” then I will not bring sickness. But if you do not obey, then I will bring it upon you. However, “It will be as if it were not brought. . .”

It will be healthful to your body. I.e., from here we learn that it is healthful and prevents sickness.

Corresponding to the twelve Tribes. Rashi is answering the question: Why does it mention the number?

Were made available to them. I.e., B’nei Yisrael found them. It does not mean they were created now, for it is written (Koheles 1:9), “There is nothing new under the sun.”