{"versions": [{"status": "locked", "priority": 4.0, "license": "CC-BY-NC", "versionNotes": "", "formatAsPoetry": "", "digitizedBySefaria": true, "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "", "versionNotesInHebrew": "", "shortVersionTitle": "H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", "purchaseInformationImage": "", "purchaseInformationURL": "", "hasManuallyWrappedRefs": "", "language": "en", "versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001102376/NLI", "versionTitle": "Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004", "actualLanguage": "en", "languageFamilyName": "english", "isSource": false, "isPrimary": false, "direction": "ltr", "text": [["AND THE LORD SPOKE. It is truly not proper for an intelligent person to scrutinize God’s actions and ask, why did the Lord act thus? For all of God’s actions are done wisely. Man’s wisdom is as nothing before God. I mention this because you will read in this Torah portion that God guilefully commanded the Israelites to turn back so that Pharaoh would go out and pursue them, and drown in the sea. God’s thoughts are very deep."], ["PI-HAHIROTH. Pi-hahiroth is elsewhere called Pene-hahiroth (Num. 33:8). It is so called because the mouth (peh) is on the face (panim). It is the name of a place.", "BEFORE BAAL-ZEPHON. Some say that the Egyptian magicians made bronze images which drew power from the stars, and that Baal-zephon was a statue that no slave fleeing Egypt was able to pass by. It is because of this that Scripture reads, that the people were fled (v. 5). However, in my opinion because Moses said to Pharaoh, We will go three days’ journey into the wilderness (Ex. 8:23), it appeared to Pharaoh from these words that Moses knew the road that they would take to the place where they intended to sacrifice. Thus when Pharaoh heard that the Israelites started to go by way of the wilderness, and when they had traveled some distance backtracked to go in another way, Pharaoh surmised that everything that Moses had told him was said in guile, that he did not intend to sacrifice but to flee. For one who flees becomes confused on the way and does not know which road to take.", "OVER AGAINST IT. The word nikhcho (over against it) is vocalized with a chirik. It is similar to the word niflo (was fallen) in after that he was fallen (II Sam. 1:10). There are many other such instances."], ["AND PHARAOH WILL SAY OF THE CHILDREN OF ISRAEL. This is similar to say of me (Gen. 20:13).", "ENTANGLED. Nevukhim (entangled) is vocalized with a shuruk in place of a cholam. It is similar to the word ta’avuri (pass) in neither pass from hence (Ruth 2:8), for nevukhim is a nifal as the word nekhonim (ready) (Ex. 19:11) is. Now navokhu (perplexed) (Joel 1:18) and also navokhah (perplexed) in but the city of Shushan was perplexed (Est. 3:15) are like nakhonah (established) in And the kingdom was established (I Kings 2:46). Its meaning is, they are like a person who cannot find anyone to advise him and does not know what to do. The nun in nivkhe (depths of) in the depths of the sea (Job 38:16) is a root letter. The meaning of nivkhe yam (the springs of the sea) is the depths of the sea. Nivkhe has no place here.", "THE WILDERNESS HATH SHUT THEM IN. The ways of the wilderness are closed to them, and like fugitives they do not know where to go."], ["AND I WILL HARDEN PHARAOH’S HEART. As if he forgot the plagues with which the Egyptians were smitten because of Israel.", "AND I WILL GET ME HONOR UPON PHARAOH. My glory shall be manifest in the world when I drown Pharaoh and his army.", "AND THE EGYPTIANS SHALL KNOW. The remnants and those who drowned prior to their death shall know that I am the Lord.", "AND THEY DID SO. Scripture’s short way of saying that they turned backwards."], ["AND IT WAS TOLD THE KING OF EGYPT. That they are not going for any purpose but to flee."], ["AND HE MADE READY HIS CHARIOT. By command. It is like So Solomon built the house (I Kings 14:4)."], ["AND HE TOOK SIX HUNDRED CHOSEN CHARIOTS. The chosen chariots of all the chariots that he had.", "AND CAPTAINS. Note that the king is like the number one. Therefore the one who is next to him in rank is called the mishneh (the second), which is derived from the same root as shenayim (two). The third in rank is called the shelishi. "], ["WITH A HIGH HAND. They had all the weapons of war and so did not go out like fugitives."], ["AND THE EGYPTIANS PURSUED AFTER THEM. This is in keeping with linguistical style. It is similar to and the people saw, and they trembled and stood far off (Ex. 20:15), the meaning of which is, when they saw this, they trembled and stood far off. The meaning of and the Egyptians pursued after them thus is: when the Egyptians pursued them, they overtook them as they were encamping by the sea.", "[ALL THE HORSES.] Scripture notes this to inform us that they did not come upon them scattered.", "AND HIS HORSEMEN. Parashav means his horsemen.", "AND HIS ARMY. Chelo (his army) means his foot soldiers."], ["AND WHEN PHARAOH DREW NEAR. When Pharaoh caused his camp to draw near. The verb hikriv (drew near) is always transitive in Scripture."], ["AND THEY SAID. We find that the holy tongue employs two words with one meaning back to back when one would suffice. Now the phrase ha-mibbeli en kevarim (because there were no graves) is similar to ha-rak akh be-mosheh (only with Moses?) (Num. 12:2).", "TO BRING US FORTH. Le-hotzi’anu (to bring us forth) is vocalized with a long kamatz in place of a tzere. It is similar to ro’ani (seeth me) in Thou hast said: None seeth me (Is. 47:10)."], ["IS THIS NOT THE WORD. This is not stated. However, we know that this was the case, for how could they say to his face something that was not true? This remark was included in but they hearkened not unto Moses (Ex. 6:9)."], ["STAND STILL, AND SEE THE SALVATION OF THE LORD. For you will not wage war but you shall see the salvation which the Lord will work for you this day. One may ask: How is it that a large camp comprising six hundred thousand armed men were afraid of those who pursued them? Why did they not stand and fight for their own and their children’s lives? The answer is: The Egyptians were masters over Israel. The generation that left Egypt were trained from their youth to bear the yoke of the Egyptians. They were of humble spirit. How then could they now wage war against their masters? The Israelites were lazy and not learned in war. Can you not see that were it not for the prayers of Moses, the Amalekites, who came with a small number of men, would have defeated Israel. God alone, Who doeth great things (Job 5:9); And by Him actions are weighed (I Sam. 2:3), so arranged events that all Israelite males who left Egypt died out, for they had no spirit to fight the Canaanites; and a new generation with a noble spirit, who had never tasted exile, arose after the generation of the wilderness. I have noted the aforementioned in the account of Moses recorded in the Torah portion Ve-Eleh Shemot."], ["THE LORD WILL FIGHT FOR YOU. Lakhem means for you. Similarly, whenever the word war (milchamah) is followed by a lamed it indicates aid. Rabbi Moses Ha-Kohen therefore explains li (me) in For there are many that fight (lochamim) me (li) on high (Ps. 56:3) to mean for me. The meaning of on high is, a war on high, as is the case with all that sit.", "AND YE SHALL HOLD YOUR PEACE. In contrast to and the children of Israel cried out (v. 10)."], ["WHEREFORE CRIEST THOU UNTO ME. Some say that Moses was crying out unto the Lord. However, this is incorrect, for God had already told Moses, and I will get Me honor upon Pharaoh (v. 4). On the contrary, this was told to Moses who stood in Israel’s stead because the children of Israel cried out to the Lord.", "THAT THEY GO FORWARD. Little by little until they reach the edge of the sea."], ["AND LIFT THOU UP. God told Moses to lift up his rod and divide the sea before the children of Israel went forward. The Lord did not tell Moses to strike the sea. He told him to stretch out his hand toward the sea in the manner of And Moses stretched forth his rod toward heaven (Ex. 9:23). We know that the rod did not divide the sea but that from the moment that Moses stretched his hand toward the sea God caused the sea to go back by a strong east wind and the waters then split. For it is so written."], ["AND I. We know that the Red Sea is not situated between Egypt and the Land of Israel. There was no reason for them to enter the sea. However, God commanded them to do so, so that the Egyptians would enter behind them and drown. The children of Israel, as I will explain, entered the sea from the wilderness of Etham and exited the sea to the wilderness of Etham."], ["AND THE EGYPTIANS SHALL KNOW. Those that remained.", "WHEN I HAVE GOTTEN ME HONOR UPON PHARAOH. Who will drown along with his chariots and horsemen."], ["AND THE ANGEL OF GOD. This took place before speak unto the children of Israel, that they should go forward (v. 15). It’s meaning thus is, and the angel of God had already removed. I have already showed you many such instances. Now because these three verses are connected to each other and each one has seventy-two letters we find in them, as stated in the books, the sign of the secret of God’s explicit name. However, in my opinion it is so written because, as I will explain in the Torah portion Ki Tissa, the numerical value of God’s glorious name comes to seventy-two. The Book of Raziel states that one who wants to query the heavenly powers in a dream should read the verse, Now it came to pass in the thirtieth year, etc. (Ezek. 1:1), for it contains seventy-two letters.", "THE ANGEL OF GOD. The reference is to the great prince who goes in the cloud, concerning whom it is written, And the Lord went before them by day (Ex. 13:21). When this angel, who went before the camp of Israel, moved and went behind them, the pillar of cloud moved with him. Let the one who identifies the angel of God with the cloud show us where we find the pillar of cloud called the angel of God. Furthermore, if the angel and the pillar are one and the same, why is and the pillar of cloud removed from before them repeated? If he should answer that Scripture repeats the same idea in different words, then we respond that it is not the manner of Scripture to repeat itself except in prophecy or reproof. Moreover, it is unfit to repeat oneself when reporting how something happened."], ["AND IT CAME. And the angel came.", "AND THERE WAS THE CLOUD AND THE DARKNESS HERE. Between the camps.", "AND IT LIT UP THE NIGHT. As was the manner on all the nights, so that Israel could cross the sea. They crossed it at night. Rabbi Merinus says that the meaning of va-ya’er (he lit up) is, he darkened. And the night shall be light about me (Ps. 139: 11) is similar. Furthermore, we find, On the light of the fourteenth day in rabbinic literature. However, the one who interprets thus turns darkness into light and light into darkness, for it is impossible in any language for a word to mean both a thing and its opposite unless it is euphemistically used, as in Naboth did bless God and the king (I Kings 21:13). The word light in shall be light about me refers to the light itself, as I have explained. Similarly, the sages said that On the light of the fourteenth is a refined language, which is similar to a euphemism. Furthermore, what reason was there for Scripture to say, and he darkened the night? It is dark every night. The only meaning of va-ya’er et ha-laylah is that he lit up the night as he did from the day that Israel went out of Egypt, for the pillar of fire was seen every night. Now if Israel had no light how did they cross the sea? For behold, by the time Pharaoh came into the sea and the Lord looked forth upon him in the morning watch, most of the Israelites had already crossed."], ["AND MOSES STRETCHED OUT HIS HAND…ALL THE NIGHT. Even while Israel was crossing, the wind did not cease."], ["AND THE CHILDREN OF ISRAEL WENT INTO THE MIDST OF THE SEA. Do not think that because Scripture reads, in the midst of the sea that the Israelites reached the middle of the Red Sea. On the contrary, even if they entered the sea for even half of a Persian mile one may say that they came in the midst of the sea. It is like And the mixed multitude that was in the midst of them (Num. 11:4), for the mixed multitude was not in the middle of the camp. The meaning of the midst of the sea is, the place where there was water at the beginning of the night.", "AND THE WATERS WERE A WALL UNTO THEM. The waters froze. It is also written, The floods stood upright as a heap (Ex. 15:8). After most of Israel crossed, the waters which formed a wall for them melted. This is the meaning of that the waters may come back upon the Egyptians (v. 26). These waters separated between the Egyptians and the dry land. It therefore states, and the Egyptians fled against it (v. 27), as the Egyptians thought that they would go out onto dry land. But the walls of water melted and separated them and dry land. There is no doubt that those who pursued Israel saw the light by which Israel crossed."], [], ["AND IT CAME TO PASS IN THE MORNING WATCH. The alef of ashmoret (watch) is a superfluous letter.", "THAT THE LORD LOOKED FORTH. The reference is to the angel of the Lord mentioned earlier. The same is the case with Gideon, where the messenger is called by the name of the sender. Since the sender commands his agent to commit an act, it is as if the sender himself had executed it.", "THROUGH THE PILLAR OF FIRE AND OF CLOUD. Between these two pillars.", "AND DISCOMFITED. Possibly because of this the poet says, The voice of Thy thunder was in the whirlwind (Ps. 77:19). Similarly And He shot forth lightnings, and discomfited them (Ps. 18:15). Elsewhere it is written, And He sent…Lightning, and discomfited them (II Sam. 22:15)."], ["AND HE TOOK OFF. Va-yasar (and He took off) is a hifil. It should have been vocalized va-yaser with a segol beneath the samekh. I have already noted its grammatical explanation.", "[AND HE TOOK OFF THEIR CHARIOT WHEELS.] Some say its meaning is that they untied the knot of the wheel from the horses so that, being lighter, they could flee more easily. However, the above-mentioned divine discomfit fell upon them and their horses, and they could only drive them with great difficulty. Others say that va-yasar comes from the root of sorer (rebellious) (Deut. 21:18). He who went before them wanted to turn the chariot around.", "FOR THE LORD FIGHTETH FOR THEM AGAINST THE EGYPTIANS. Lahem means for them. It now becomes clear that God’s word, and the Egyptians shall know that I am the Lord (v. 4), which He spoke earlier meant: and the Egyptians shall know before their deaths."], ["THAT THE WATERS MAY COME BACK. The waters which served as walls for them should return to their previous state."], ["WHEN THE MORNING APPEARED. Lifnot boker (when the morning appeared) means toward morning.", "TO ITS STRENGTH. Le-etano means to its strength. It is a noun, like etan in mighty rivers (Ps. 74:15).", "FLED AGAINST IT. I have already explained that the Egyptians in fleeing thought that they were returning to dry land when in actuality they were going toward the sea. May the bones of Chivi the dog be crushed. Chivi said that Moses knew the time of low tide, when the level of the sea goes down, and the time of high tide, when the sea comes in and its level rises, and so brought his people across the sea when the tide was normally low. However, Pharaoh did not know the manner of the sea and therefore drowned. This interpretation is sheer madness, as the sea is not normally dry in any place when its level goes down. However, all was dry. Neither do walls of water remain on the right or the left. Furthermore, the end of low tide and the beginning of high tide do not become clear until some hours have passed. Moreover, the Israelites had not yet finished crossing before Pharaoh and his army drowned.", "AND THE LORD OVERTHREW. Va-yena’er (overthrew) is a pi’el. Na’arti (I shook) in Also I shook out my lap (Neh. 5:13) is similar to it. Va-yena’er is to be understood in the manner of hath He thrown into the sea (Ex. 15: 1)."], ["AND THE WATERS RETURNED. The waters that were walls returned.", "SO MUCH AS ONE OF THEM. Even one of them did not escape. Similarly ad echad in and, behold, there was not so much as one (ad echad) of the cattle of the Israelites dead (Ex. 9:7). Indeed, the poet says, There was not one of them (echad me-hem) left (Ps. 106: 11)."], ["BUT THE CHILDREN OF ISRAEL. The reason this is noted a second time is that there remained some Israelites who were still crossing the sea while Pharaoh was drowning. This was a miracle within a miracle, for in the place where the Israelites were crossing the sea there was a strong east wind drying and where Pharaoh and his host were, God brought another wind to melt the waters that were frozen and formed walls. There were thus two winds in two places in the sea close to one another. True proof that this interpretation is correct is offered by the statement in the Song of Moses, And with the blast of Thy nostrils the waters were piled up (Ex. 15:8), which speaks of the wind that blew for Israel; and the statement, Thou didst blow with Thy wind, the sea covered them (Ex. 15:10), which speaks of the wind that caused the Egyptians to drown. It is because of this that the end of the song reads, and the Lord brought back the waters of the sea upon them; but the children of Israel walked on dry land in the midst of the sea (Ex. 15:19). Do not ask, how could all of Israel cross in one night? Did not the six hundred thousand men on foot make up only a quarter of the camp? Perhaps they passed over some other way. Or perhaps the sea split into twelve parts, as the sages of blessed memory say. Now the Israelites did not cross the width of the sea. On the contrary, they moved along its length and came out in the wilderness of Shur from wherein, as I will explain, they entered the sea."], ["THUS THE LORD SAVED. Now the Israelites were saved from the hand of the Egyptians. Until now the fear of Pharaoh was upon them. Scripture tells us that the Egyptians drowned in the sea. The sea did not cast their bodies out upon the dry land, for it is clearly written, The earth swallowed them (Ex. 15:12). The meaning of and Israel saw the Egyptians dead upon the sea-shore therefore is: when the Egyptians drowned, the Israelites, who were on the shore, saw their dead bodies."], ["FEARED. When Israel saw this great blow they feared God, as in And David was afraid of the Lord that day when Uzzah who put forth his hand to the ark of God died (II Sam. 6:9).", "AND THEY BELIEVED IN THE LORD. They believed that the Lord is truth and that Moses is His servant and will do only that which the Lord commands him to do."]]}], "available_versions": [{"status": "locked", "priority": 4.0, "license": "CC-BY-NC", "versionNotes": "", "formatAsPoetry": "", "digitizedBySefaria": true, "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "", "versionNotesInHebrew": "", "shortVersionTitle": "H. Norman Strickman and Arthur M. Silver. 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