Esnoga Bet Emunah

6970 Axis St. SE

Lacey, WA 98513

United States of America

https://www.betemunah.org/

E-Mail: gkilli@aol.com

P10C2T1#yIS1

Esnoga Bet El

102 Broken Arrow Dr.

Paris TN 38242

United States of America

https://torahfocus.com/

E-Mail: waltoakley@charter.net

Triennial Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)

Three and 1/2 year Lectionary Readings	Third Year of the Triennial Reading Cycle
Nisan 15/21, 5781 – March 27/April 4, 2021	Sixth Year of the Shmita Cycle

Candle Lighting and Habdalah Times see: Please go to the below webpage and type your city, state/province, and country to find candle lighting and Habdalah times for the place of your dwelling.

https://www.chabad.org/calendar/candlelighting.htm

For Further Studies on the Seven Days of Unleavened Bread See:

http://www.betemunah.org/chametz.html & http://www.betemunah.org/passover.html

http://www.betemunah.org/chronology.html & http://www.betemunah.org/redemption.html

http://www.betemunah.org/haggada.html & http://www.betemunah.org/pcustoms.html

& http://www.betemunah.org/seventh.html

P34#y1 P34#y2 Happy & Kosher

Pesach 5781 Part II

“Third Intermediate Day of Pesach”

(Wednesday Evening March 31, 2021 / Nisan 19, 5781)

(Fourth Day of the Counting of the Omer)

Evening: Counting of the Omer Day 4

Then read the following:

Barukh Atah ADONAI

Elohenu Melekh Ha-Olam

Asher Qid’shanu B’Mitsvotav V’tsivanu

Al S’firat HaO’omer.

Day of the Omer	Ministry	Date	Ephesians	Attributes
4	Masoret/Parnas 1	Nisan 19	1:7-10	Chesed coupled with endurance

Ephesians 1:7-10 In him (Messiah) we have redemption^{^[1]} because of his life^{^[2]}, the forgiveness of sins (by understanding of the Mesorah), according to the riches of his chessed (loving-kindness towards his fellow Jews), by which he caused to us (the Jewish people) to be more prominent in all Hokhmah (wisdom) and Binah (understanding and Da’at – knowledge);^{^[3]}having revealed to us the So’od (mystery) of his mission, according to his ordained purpose which God Himself determined beforehand,^{^[4]} for he (Messiah) was filled with the presence, power, agency^{^[5]} of God for the administration of Divine appointments^{^[6]}, to unify all things into Messiah, both the things in the Heavens, and the things on earth.

Thursday Morning March 31, 2021

Morning Service

Torah Reading: Shemot (Exodus) 34:1-26‎

‎Reader 1: Shemot 34:1-10

Reader 2: Shemot 34:11-17‎

Reader 3: Shemot 34:18-26

Maftir: B’Midbar (Numbers) 28:18-25‎

Ashlamatah: Shir HaShirim (Song of Songs) 5:1 – 6:13

Nazarean Codicil: 1 Corinthians 10:16 – 11:34 & Revelation 2:1-7

“Fourth Intermediate Day of Pesach”

Nisan 20, 5781 (Thursday Evening April 1, 2021)

(Fifth Day of the Counting of the Omer)

Then read the following:

Barukh Atah ADONAI

Elohenu Melekh Ha-Olam

Asher Qid’shanu B’Mitsvotav V’tsivanu

Al S’firat HaO’omer.

Today is five days of the Omer.

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

Day of the Omer	Ministry	Date	Ephesians	Attributes
5	Masoret/Parnas 2	Nisan 20	1:11-14	Chesed coupled with Glory/beauty

Ephesians 1:11-14 God chose us (the Jewish people) to be his own people in union with Messiah,^{^[7]} for His own purpose, based on what He had decided before the beginning,^{^[8]} therefore let us^{^[9]} who were the first to hope^{^[10]} for Messiah praise God’s glory.^{^[11]} Being in union with him (Messiah) in hearing the Torah of Truth,^{^[12]} the Redemption of the Mesorah that you Gentiles must trust in, cling to and rely on, which brings the promised seal of the Nefesh Yehudi^{^[13]} that is the promised pledge^{^[14]} of our (Jewish) portion in anticipation of its full redemption. Let us praise His (God’s) glory.

Nisan 20, 5781 (Friday Morning April 02, 2021)

Morning Service

Torah Reading: B’Midbar (Numbers) 9:1-14

Reader 1: B’midbar (Numbers) 9:1-5

Reader 2: B’Midbar (Numbers) 9:6-8

Reader 3: B’Midbar (Numbers) 9:9-14

Maftir: B’midbar (Numbers) 28:18-25

Ashlamatah: Shir HaShirim (Song of Songs) 7:1 – 8:14

Nazarean Codicil: 1 Corinthians 12:1 – 13:13 & Revelation 2:1-7

“Seventh Day of Pesach”

“Last Shabbat of Pesach”

http://www.chabad.org/calendar/candlelighting.htm

Nisan 21, 5781 (Friday Evening April 2, 2021)

(Sixth Day of the Counting of the Omer)

Then read the following:

Barukh Atah ADONAI

Elohenu Melekh Ha-Olam

Asher Qid’shanu B’Mitsvotav V’tsivanu

Al S’firat HaO’omer.

Today is six days of the Omer.

The Merciful One, may He return the service of the Temple to its place, speedily in our days, Amen!

Day of the Omer	Ministry	Date	Ephesians	Attributes
6	Masoret/Parnas 3	Nisan 21	1:15-17	Chesed coupled with Emet/Truth

Ephesians 1:15-17 Therefore, when I heard of your faithful obedience in union with the Master Yeshua (HaMashiach) and your love (care/charity) for the Tsadiqim (saints) I have not stopped^{^[15]} giving thanks and mentioning you in my prayers, (asking) that the God of our master Yeshua HaMashiach, the Father of dignity^{^[16]} grant you the power to comprehend through the Oral Torah,^{^[17]} and His agents Chochmah, Binah and Da’at.

Morning Service

Torah Reading: Shemot (Exodus) 13:17 – 15:26

Reader 1: Shemot 13:17-22

Reader 2: Shemot 14:1-8

Reader 3: Shemot 14:9-14

Reader 4: Shemot 14:15-26

Reader 5: Shemot 14:26 – 15:26

Maftir: B’Midbar (Numbers) 28:18-25

Ahlamatah: II Samuel 22:1-51

Nazarean Codicil: I Corinthians 14:1 – 15:34 & Revelation 2:1-7

Blessing Before Torah Study

Blessed are You, Ha-Shem our G-d, King of the universe, Who has sanctified us through Your commandments, and commanded us to actively study Torah. Amen!

Please Ha-Shem, our G-d, sweeten the words of Your Torah in our mouths and in the mouths of all Your people Israel. May we and our offspring, and our offspring's offspring, and all the offspring of Your people, the House of Israel, may we all, together, know Your Name and study Your Torah for the sake of fulfilling Your delight. Blessed are You, Ha-Shem, Who teaches Torah to His people Israel. Amen!

Blessed are You, Ha-Shem our G-d, King of the universe, Who chose us from all the nations, and gave us the Torah. Blessed are You, Ha-Shem, Giver of the Torah. Amen!

Ha-Shem spoke to Moses, explaining a Commandment. "Speak to Aaron and his sons, and teach them the following Commandment: This is how you should bless the Children of Israel. Say to the Children of Israel:

May Ha-Shem bless you and keep watch over you; - Amen!

May Ha-Shem make His Presence enlighten you, and may He be kind to you; - Amen!

May Ha-Shem bestow favor on you, and grant you peace. – Amen!

This way, the priests will link My Name with the Israelites, and I will bless them."

These are the Laws for which the Torah did not mandate specific amounts: How much growing produce must be left in the corner of the field for the poor; how much of the first fruits must be offered at the Holy Temple; how much one must bring as an offering when one visits the Holy Temple three times a year; how much one must do when doing acts of kindness; and there is no maximum amount of Torah that a person must study.

These are the Laws whose benefits a person can often enjoy even in this world, even though the primary reward is in the Next World: They are: Honoring one's father and mother; doing acts of kindness; early attendance at the place of Torah study -- morning and night; showing hospitality to guests; visiting the sick; providing for the financial needs of a bride; escorting the dead; being very engrossed in prayer; bringing peace between two people, and between husband and wife; but the study of Torah is as great as all of them together. Amen!

Contents of the Torah Seder

· The Passage of the Red Sea – Exodus 13:17 – 14:31

· The Song at the Red Sea – Exodus 15:1-21

· The Journey to Sinai – Exodus 15:22-26

Rashi & Targum Pseudo Jonathan

for: Shemot (Exod.) 13:17 – 15:26

Rashi	Targum
17. When Pharaoh sent away the people El-him did not lead them by way of the land of the Philistines although it was the shortest route; for El-him said, "The people might change their minds should they encounter war, and return to Egypt.	17. AND it was when Pharaoh bad released the people, that the LORD did not conduct, them by the way of the land of the Phelishtaee though. that was the near one; for the LORD said, Lest the people be affrighted in seeing their brethren who were killed in war, two hundred thousand men of strength of the tribe of Ephraim, who took shields, and lances, and weapons of war, and went down to Gath to carry off the flocks of the Phelishtaee; and because they transgressed against the statute of the Word of the LORD, and went forth from Mizraim three years before the (appointed) end of their servitude, they were delivered into the hand of the Phelishtaee, who slew them. These are the dry bones which the Word of the LORD restored to life by the ministry (hand) of Yechezekel the prophet, in the vale of Dura; but which, if they (now) saw them, they would be afraid, and return into Mizraim.
18. And so El-him led the people round-about by way of the Reed Sea Desert, and the B’ne Yisrael went up armed from the land of Egypt.	18. But the LORD led the people round by the way of the desert of the sea of Suph; and every one of the sons of Israel, with five children, went up from the land of Mizraim. JERUSALEM: And the Word of the LORD conducted the people by the way of the desert of the sea of Suph; armed in good works went up the sons of Israel, free from the land of Mizraim.
19. Moshe took the bones of Yosef with him, for [Yosef] had bound the B’ne Yisrael by oath saying, "El-him will surely remember you, and [then] you must carry up my bones out of here with you.	19. Arid Mosheh carried up the ark in which were the bones of Joseph, from out of the Nilos, and took them with him; because, adjuring, he adjured the sons of Israel, saving, The LORD will surely remember you, and you will carry up my bones with you. JERUSALEM: For, adjuring, he adjured the sons of Israel, saving, The LORD remembering; will remember you in is Word, and in His good mercies.
20. They journeyed from Sukkot and camped at Etam at the edge of the desert.	20. And they journeyed from Succoth, the place where they had been covered with the clouds of glory, and sojourned in Ethan, which is on the side of the desert. JERUSALEM: Which comes upon the end of the desert.]
21. Adonai went before them by day in a pillar of cloud to lead them on the way, and at night in a pillar of fire to provide them with light, so that they could travel by day and by night.	21. And the glory of the Shekinah of the LORD went before them by day in the column of the Cloud to lead them in the way, and at night the column of the Cloud removed behind them to darken on their pursuers behind them; but to be a column of fire to enlighten them before, that they might go forward by day and by night.
22. He did not remove the pillar of cloud by day, or the pillar of fire at night, from before the people.	22. The column of the Cloud departed not by day, nor the column of fire by night, in leading on before the people. JERUSALEM: It ceased not.

1. Adonai spoke to Moshe saying:	1. And the LORD spoke to Mosheh, saying,
2. "Speak to the B’ne Yisrael and have them turn back and camp before Pi haChiros, between Migdol and the sea, facing Ba'al Tzephon. Camp opposite it, near the sea."	2. Speak to the sons of Israel, that they return back, and encamp before the Mouths of Hiratha, as they lie, created after the manner (likeness) of the children of men, male and female, and their eyes open to them: it is the place of Tanes, which is between Migdol and the sea, before the idol Zephon (Typhon), that is left of all the idols of Mizraim. For the Mizraee will say, More excellent is Baal Zephon than all idols, because it is left, and not smitten; and therefore will they come to worship it, and will find that you are encamped near unto it, on the border of the sea. JERUSALEM: And they will return and encamp before the caravansaries of Hiratha, between Migdol and the sea, before the idol of Zephon, you will encamp over against it.
3. Pharaoh will then say of the B’ne Yisrael, "They are confused in the land, the desert has shut [trapped] them in."	3. And Pharaoh said to Dathan and Abiram, sons of Israel, who had remained in Mizraim, The people of the house of Israel are bewildered in the land: the idol Zephon has shut them in close upon the desert. JERUSALEM: And Pharaoh will say concerning the people of the sons of Israel, They are losing themselves in the wilderness: the idol of Peor has shut them in before the desert.
4. I will harden Pharaoh's heart and he will pursue them. and I will be glorified through Pharaoh and his entire army. Egypt will [then] know that I am Adonai." They [the B’ne Yisrael] did just that.	4. And I will strengthen the design of Pharaoh's heart to pursue after them, and I will be glorified upon Pharaoh and upon his hosts, and the Mizraee will know that I am the LORD. And they did so.
5. The king of Egypt was told that the people had fled. Pharaoh and his servants had a change of heart regarding the people, and they said, "What have we done? [How did] we release Israel from serving us?	5. And the officers who went with Israel announced that the people had fled. JERUSALEM: And it was declared to the king And the heart of Pharaoh and his servants was turned unto evil against the people; and they said, What is this that we have done? For we have released Israel from serving us.
6. He [Pharaoh] harnessed his chariot and he took his people with him.	6. And he himself prepared his chariot, and his people led he with him by soft words.
7. He took six hundred elite chariots [and crews], and all the [other] chariots of Egypt, and commanders over all of them.	7. And he took six hundred choice chariots, and all the chariots of the Mizraee his servants, who were afraid of the Word of the LORD, lest they should be killed with pestilence, if not with hail: and a third mule, for drawing and following swiftly, he added to each chariot.
8. Adonai hardened the heart of Pharaoh, king of Egypt, and he pursued the B’ne Yisrael. The B’ne Yisrael went out high handedly [in triumph].	8. And the LORD hardened the design of the heart of Pharaoh king of Mizraim, and he pursued after the sons of Israel. But the sons of Israel, going out with a high hand, were stronger than the Mizraee.
9. The Egyptians pursued them and overtook them as they were encamped by the sea. There were all Pharaoh's chariot horses, his cavalry and his army [infantry], at Pi haChirot, facing Ba'al Tzephon.	9. And the Mizraee followed after them, and came upon them as they were encamped by the sea, gathering of pearls and goodly stones, which the river Pishon had carried from the garden of Eden into the Gihon, and the Gihon had carried into the sea of Suph, and the sea of Suph had cast upon its bank. But all the chariot horses of Pharaoh, and his horsemen, and his hosts (were coming) towards the Mouths of Hiratha, which are before the idol Zephon. And Pharaoh saw the idol Zephon (still) preserved, and offered oblations before it. JERUSALEM: But the sons of Israel had gone out free.... Before the caravansaries of Hiratha, before the idol Zephon.
10. Pharaoh drew near, and the B’ne Yisrael looked up, and beheld the Egyptians coming after them. They were very frightened, and the B’ne Yisrael cried out to Adonai.	10. And the children of Israel lifted up their eyes, and, beheld, the Mizraee were pursuing them; and they were sorely afraid, and the children of Israel prayed before the LORD.
11. They said to Moshe, "Were there not enough graves in Egypt that you took us out to die in the desert? What have you done to us, bringing us out of Egypt?	11. But the wicked generation said to Mosheh, Because there were no places of burial for us in Mizraim, have you led us forth to die in the wilderness? What have you done to us, in bringing us out of Mizraim?
12. This is the [exact] thing that we told you in Egypt saying, 'Leave us alone and let us serve the Egyptians.' It would have been better for us to serve the Egyptians than we should die in the desert."	12. Was as not this the word that we spoke to you in Mizraim, Let the LORD manifest Himself over us and judge, saying, Desist from us, and we will serve the Mizraee? for it is better for us to serve the Mizraee than to perish in the desert.
13. Moshe said to the people, "Do not be afraid, stand firm and you will see the deliverance of Adonai, which He will perform for you this day, for the Egyptians you have seen this day you will never again see them, even to eternity.	13. Four parties were made (among) the sons of Israel on the shore of the Weedy Sea: one said, Let us go down into the sea; another said, Let us return into Mizraim; another said Let us set against them the line of battle; and another said Let us raise a cry against them, and confound them. Unto the company which said, Let us go down to the sea, spoke Mosheh, Fear not, stand still, and see the salvation of the LORD, which will be wrought for you today. To the company which said, Let us return into Mizraim Mosheh said, You will not return; for, though you see the Mizraee today, you will see them no more forever.
14. Adonai will fight for you, and you [must] remain silent.	14. To the company who said, Let us set against them the line of battle, said Mosheh, Contend not; for the victory will be wrought among you from the presence of the LORD. And to the company who said. Let us raise a cry against them, Mosheh said, Be silent; and give the glory, and praise, and exaltation to your God.
15. The Lord said to Moses, why do you cry out to Me? Speak to the children of Israel and let them travel.		15. And the LORD said to Mosheh, why do you stand praying before Me? Behold, the prayers of My people have come before your own: speak to the sons of Israel, that they go forward. JERUSALEM: And the Word of the LORD said to Mosheh, How long will you stand praying before Me? Heard before Me are your prayers; but the prayers of My people have preceded yours. Speak to the sons of Israel that they go forward; and you, lift, up your staff and stretch forth your hand.
16. And you raise your staff and stretch out your hand over the sea and split it, and the children of Israel shall come in the midst of the sea on dry land.		16. and you, lift up your staff, and stretch forth your hand with it over the sea, and divide it: and the sons of Israel will go through the midst of the sea upon the ground.
17. And I, behold! I shall harden the hearts of the Egyptians, and they will come after you, and I will be glorified through Pharaoh, and through all his force, through his chariots, and through his horsemen.		17. For, behold, I will harden the design of the heart of the Mizraee, and they will go in after them; and I will be glorified upon Pharoh and upon all his hosts, upon his chariots and his horsemen;
18. And the Egyptians shall know that I am the Lord, when I will be glorified through Pharaoh, through his chariots, and through his horsemen		18. that the Mizraee may know that I am the LORD, when I am glorified upon Pharoh, upon his chariots and horsemen.
19. Then the angel of God, who had been going in front of the Israelite camp, moved and went behind them, and the pillar of cloud moved away from in front of them and stood behind them.		19. ¶ And the Angel of the LORD who led the way before the hosts of Israel went and came behind them; and the column of the Cloud went from before and stood behind them: because the Mizraee threw darts and stones at the Israelites, but the Cloud intercepted them
20. And he came between the camp of Egypt and the camp of Israel, and there were the cloud and the darkness, and it illuminated the night, and one did not draw near the other all night long.		20. and it came between the host of Israel and the host of the Mizraee; a cloud, one half of which was light and one-half darkness. On the one side it darkened upon the Mizraee, and on the other side it shined upon Israel all night; and one host did not attack the other all the night. JERUSALEM: And the cloud was half-light and half-darkness: light, it enlightened upon Israel; and darkness, it darkened upon Mizraim. And those came not against these, to set battle in order, all the night.
21. And Moses stretched out his hand over the sea, and the Lord led the sea with the strong east wind all night, and He made the sea into dry land and the waters split.		21. ¶ And Mosheh stretched out his hand over the sea, with the great and glorious staff which was created at the beginning, and on which were engraved and set forth the Great and Glorious Name, and the ten signs which had smitten the Mizraee, and the three fathers of the world, and the six mothers, and the twelve tribes of Ya’aqob: and straightway the LORD brought a vehement east wind upon the sea all night, and made the sea dry; and divided the waters into twelve divisions according to the twelve tribes of Jacob. JERUSALEM: And he stretched forth.
22. Then the children of Israel came into the midst of the sea on dry land, and the waters were to them as a wall from their right and from their left.		22. And the children of Israel went through the midst of the sea upon the ground, and the waters were congealed like a wall, three hundred miles on their right hand and on their left.
23. The Egyptians pursued and came after them all Pharaoh s horses, his chariots, and his horsemen, into the midst of the sea.		23. And the Mizraee followed and went in after them, all the horses of Pharoh, and his chariots and horsemen, into the midst of the sea.
24. It came about in the morning watch that the Lord looked down over the Egyptian camp through a pillar of fire and cloud, and He threw the Egyptian camp into confusion.		24. And it was that in the morning watch, at the time that the powers on high come to offer praise, the LORD looked forth with anger upon the hosts of the Mizraee from the column of fire, to hurl upon them flakes of fire and hail, and from the column of cloud, and confounded the host of the Mizraee JERUSALEM: And it was in the time of the morning that the Word of the LORD looked upon the host of the Mizraee, and hurled upon them bitumen (naphtha), and fire, and stones of hail, and confused the host of the Mizraee.
25. And He removed the wheels of their chariots, and He led them with heaviness, and the Egyptians said, Let me run away from the Israelites because the Lord is fighting for them against the Egyptians		25. and He brake (or, made rough) the wheels of Pharoh's carriages, so that they drove them with hardship, and that they went on and left them behind. And the Mizraee said one to another, Let us flee from the people of the house of Israel; for this is the Word of the LORD who fought for them in Mizraim. JERUSALEM: And he unloosed the wheels of their carriages, so that they went, dragging them after them: the mules, going after their way before the wheels, were turned, so as that the wheels went before the mules, and they were cast into the sea. The Mizraee answered and said on to another, Let us flee from before the people of the sons of Israel; for this is the Word of the LORD who works victory for them in their battles; so that they set the back against Mizraim.
26. Thereupon, the Lord said to Moses, stretch out your hand over the sea, and let the water return upon the Egyptians, upon their chariots, and upon their horsemen		26. ¶ And the LORD said to Mosheh, stretch forth your hand over the sea, that the waters may return upon the Mizraee, upon their chariots and upon their horsemen. JERUSALEM: ¶ Stretch forth.

Welcome to the World of P’shat Exegesis

In order to understand the finished work of the P’shat mode of interpretation of the Torah, one needs to take into account that the P’shat is intended to produce a catechetical output, whereby a question/s is/are raised and an answer/a is/are given using the seven Hermeneutic Laws of R. Hillel and as well as the laws of Hebrew Grammar and Hebrew expression.

The Seven Hermeneutic Laws of R. Hillel are as follows

[cf. http://www.jewishencyclopedia.com/view.jsp?artid=472&letter=R]:

1. Ḳal va-ḥomer: "Argumentum a minori ad majus" or "a majori ad minus"; corresponding to the scholastic proof a fortiori.

2. Gezerah shavah: Argument from analogy. Biblical passages containing synonyms or homonyms are subject, however much they differ in other respects, to identical definitions and applications.

3. Binyan ab mi-katub eḥad: Application of a provision found in one passage only to passages which are related to the first in content but do not contain the provision in question.

4. Binyan ab mi-shene ketubim: The same as the preceding, except that the provision is generalized from two Biblical passages.

5. Kelal u-Peraṭ and Peraṭ u-kelal: Definition of the general by the particular, and of the particular by the general.

6. Ka-yoẓe bo mi-maḳom aḥer: Similarity in content to another Scriptural passage.

7. Dabar ha-lamed me-'inyano: Interpretation deduced from the context.

Reading Assignment:

The Torah Anthology: Yalkut Me’Am Lo’Ez - Vol V: Redemption

By: Rabbi Yaaqov Culi, Translated by: Rabbi Aryeh Kaplan

Published by: Moznaim Publishing Corp. (New York, 1979)

Vol. 5 – “Redemption,” pp. 153-265

Rashi’s Commentary for: Shemot (Exod.) 14:15 – 15:26

17 It came to pass when Pharaoh let...that God did not lead them Heb. וְלֽא-נָחָם, and did not lead them, similar to “Go, lead (נְחֵה) the people” (Exod. 32:34) [and] “When you walk, it shall lead (תִּנְחֶה) you” (Prov. 6:22).

for it was near-and it was easy to return by that road to Egypt. There are also many aggadic midrashim [regarding this].

when they see war For instance, the war of “And the Amalekites and the Canaanites descended, etc.” (Num. 14:45). If they had gone on a direct route, they would have returned. Now, if when He led them around in a circuitous route, they said, “Let us appoint a leader and return to Egypt” (Num. 14:4), how much more [would they have planned to do this] if He had led them on a direct route? [According to the sequence of the verse, the headings appear to be transposed. See Mizrachi, Gur Aryeh, and Minchath Yehudah for a correct solution of this problem.]

Lest...reconsider They will have [second] thoughts about [the fact] that they left Egypt and they will think about returning.

18 led...around He led them around from a direct route to a circuitous route.

the Red Sea Heb. סוּף יַם-, like לְיַם-סוּף, to the Red Sea. סוּף means a marsh where reeds grow, similar to “and put [it] into the marsh (בַּסוּף)” (Exod. 2:3); “reeds and rushes (וַסוּף) shall be cut off” (Isa. 19:6).

armed Heb. חֲמֻשִׁים .וַחֲמֻשִׁים [in this context] can only mean “armed.” (Since He led them around in the desert [circuitously], He caused them to go up armed, for if He had led them around through civilization, they would not have [had to] provide for themselves with everything that they needed, but only [part,] like a person who travels from place to place and intends to purchase there whatever he will need. But if he travels a long distance into a desert, he must prepare all his necessities for himself. This verse was written only to clarify the matter, so you should not wonder where they got weapons in the war with Amalek and in the wars with Sihon and Og and Midian, for the Israelites smote them with the point of the sword.) [In an old Rashi]) And similarly [Scripture] says: “and you shall cross over armed (חֲמֻשִׁים)” (Josh. 1:14). And so too Onkelos rendered מְזָרְזִין just as he rendered: “and he armed (וְזָרֵיז) his trained men” (Gen. 14:14). Another interpretation: חֲמֻשִׁיםmeans “divided by five,” [meaning] that one out of five (חֲמִֽשִֵה) [Israelites] went out, and four fifths [lit., parts of the people] died during the three days of darkness [see Rashi on Exod. 10:22].-[from Mechilta, Tanchuma, Beshallach 1]

19 for he had adjured Heb. הַֽשְבֵּעַ הִֽשְבִּיעַ. [The double expression indicates that] he [Joseph] had made them [his brothers] swear that they would make their children swear (Mechilta). Now why did he not make his sons swear to carry him to the land of Canaan immediately [when he died], as Jacob had made [him] swear? Joseph said, “I was a ruler in Egypt, and I had the ability to do [this]. As for my sons-the Egyptians will not let them do [it].” Therefore, he made them swear that when they would be redeemed and would leave there [Egypt], they would carry him [out].-[from Mechilta]

and you shall bring up my bones from here with you-He made his brothers swear in this manner. We learn [from this] that the bones of all [the progenitors of] the tribes they brought up [out of Egypt] with them as it is said “with you”-[from Mechilta]

20 They traveled from Succoth on the second day, for on the first day they came from Rameses to Succoth.

21 to cause it to lead them on the way Heb. לַנְחֽתָם. [The “lammed” is] vowelized with a “pattach,” which is equivalent to לְהַנְחֽתָם, like “to show you (לַראֽתְכֶם) on the way on which you shall go” (Deut. 1:33), which is like לְהַרְאֽתְכֶם. Here also, [it means] to cause to lead you (לְהַנְחֽתָם) through a messenger. Now who was that messenger? [It was] the pillar of cloud, and the Holy One, blessed be He, in His glory, led it before them. In any case, it was the pillar of cloud that He prepared so that they could be led by it, for they would travel by the pillar of cloud, and the pillar of cloud was not [meant] to provide light but to direct them [on] the way.

22 He did not move away [I.e.,] the Holy One, blessed be He, [did not move away] the pillar of cloud by day or the pillar of fire at night. [This verse] tells that the pillar of cloud transmitted [its light to] the pillar of fire, and the pillar of fire transmitted [its light to] the pillar of cloud, for while one had not yet set, the other one would rise.-[from Shab. 23b]

Chapter 14

2 and let them turn back to their rear. They approached nearer to Egypt during the entire third day in order to mislead Pharaoh, so that he would say, “They are astray on the road,” as it is said: “And Pharaoh will say about the children of Israel...” (Exod. 14:3).

and encamp in front of Pi- hahiroth That is Pithom [one of the cities built by the Israelites, Exod 1:11], but now it was called Pi-hahiroth, since there they [the Israelites] became free men (בְּנֵי חוֹרִין). They [the Hiroth] are two high upright rocks, and [because there is] the valley between them [this] is called the mouth (פִּי) of the rocks.-[from Mechilta]

in front of Ba’al Zephon [Only] this was left from all the Egyptian deities in order to mislead them [the Egyptians], so they would say that their deity is powerful. Concerning this [tactic] Job explained: “He misleads nations and destroys them” (Job 12: 23).-[from Mechilta]

3 And Pharaoh will say when he hears that they [the Israelites] are turning back.

about the children of Israel Heb. יִשְׂרָאֵל לִבְנֵי, concerning the children of Israel. And so [the “lammed” is understood similarly in the phrase] "The Lord will fight for you (לָכֶם) (verse 14), on your behalf; [and similarly,] “say about me (לִי)” (Gen. 20:13), [which signifies] concerning me.

They are trapped Heb. נְבֻכִים, locked in and sunk, and in French serrer, [meaning] press, tighten, or squeeze, like “in the deep (הַבָּכָא) valley” (Ps. 84:7); [and like] “the depths of (מִבְּכִי) the rivers” (Job 28:11); [and likewise] “the locks of (נִבְכֵי) the sea” (Job 38:16). [In his commentary on this verse, Rashi follows Menachem (Machbereth Menachem, p. 45). Rashi on Psalms and Job 28:11, however, interprets those verses as expressions of weeping, from the root בכה. See Judaica Press commentary digest on Job 28:11.]

They are trapped They are locked in the desert, for they do not know how to get out of it and where to go.

4 and I will be glorified through Pharaoh-When the Holy One blessed be He wreaks vengeance upon the wicked, His name becomes magnified and glorified. So it [Scripture] says: “And I will judge against him, etc.” and afterwards [the prophet says], “And I will magnify and sanctify Myself and I will be known, etc.” (Ezek 38:22, 23) And [Scripture similarly] says: “There he broke the arrows of the bow,” [which refers to Sennacherib’s defeat,] and afterwards [i.e., the result of that], “God is known in Judah” (Ps. 76:2,4) And [Scripture similarly] says: “The Lord is known for the judgement that He performed” (Ps. 9:17).-[from Mechilta]

through Pharaoh and through his entire force He [Pharaoh] initiated the sinful behavior, and [thus] the retribution started with him.-[from Mechilta]

And they did so [This is stated] to tell their praise, that they obeyed Moses and did not say, “How will we draw near to our enemies [by returning in the direction of Egypt]? We have to escape.” Instead they said, “All we have are the words of [Moses] the son of Amram.” [I.e., we have no other plan to follow, only the words of the son of Amram.]-[from Mechilta]

5 It was reported to Pharaoh He [Pharaoh] sent officers with them, and as soon as the three days they [the Israelites] had set to go [into the desert] and return had elapsed, and they [the officers] saw that they were not returning to Egypt, they came and informed Pharaoh on the fourth day. On the fifth and the sixth [days after the Israelites’ departure], they pursued them. On the night preceding the seventh, they went down into the sea. In the morning [of the seventh day], they [the Israelites] recited the Song [of the Sea (Exod. 15:1-18)]. Therefore, we read [in the Torah] the Song on the seventh day, that is the seventh day of Passover.

had a change He [Pharaoh] had a change of heart from how he had felt [previously], for he had said to them [the Israelites], “Get up and get out from among my people” (Exod. 12:31). His servants [also] had a change of heart, for previously they had said to him, “How long will this one be a stumbling block to us?” (Exod. 10:7). Now they had a change of heart to pursue them [the Israelites] on account of the money that they had lent them.-[based on Mechilta]

from serving us Heb. מֵעָבְדֵנוּ, from serving us.

6 So he [Pharaoh] harnessed his chariot He [did so] personally.-[from Mechilta]

and took his people with him He attracted them with [his] words, "We suffered, they took our money, and [then] we let them go! Come with me, and I will not behave with you as do other kings. With other kings, it is customary that their servants precede them in battle, but I will precede you," as [indeed] it is said: “Pharaoh drew near” (Exod. 14:10). [This means that Pharaoh] himself drew near and hastened before his armies. "It is customary for other kings to take plunder at the beginning, as much as he [the king] chooses. [But] I will share equally with you," as it is said: “I will share the booty” (Exod. 15:9).

7 select Heb. בָּחוּר, chosen. [This is] a singular expression, [meaning that] every single chariot in this number was [a] chosen [chariot].

and all the chariots of Egypt And with them, all the rest of the chariots. Now where did all these animals come from? If you say [that they belonged] to the Egyptians, it says already: “and all the livestock of the Egyptians died” (Exod. 9:6). And if [you say that they belonged] to the Israelites, does it not say: “also our cattle will go with us” (Exod. 10:26). Whose were they [from if that was the case]? They [belonged] to those who feared the word of the Lord [i.e., to those who drove their servants and their livestock into the houses as in Exod. 9:20]. From here Rabbi Simeon would say, "[Even] the best of the Egyptians --[you must] kill; [even] the best of the serpents-[you must] crush its head."-[from Mechilta]

with officers over them all Heb. וְשָׁלִשִׁם, officers over the legions, as the Targum [Onkelos] renders.

8 And the Lord hardened the heart of Pharaoh Because he vacillated about whether to pursue [the Israelites] or not. [So] He hardened his heart to pursue [them].-[from Mechilta]

and the children of Israel were marching out triumphantly Heb. בְּיָד רָמָה, lit., with a high hand. With lofty and openly displayed might.

10 Pharaoh drew near Heb. וּפַרְעֽה הִקְרִיב, lit., and Pharaoh brought near. It [the verse] should have said: קָרַב. What is the meaning of הִקְרִיב? He [Pharaoh] drew himself near and strove to go before them [his army], as he had stipulated with them.-

the Egyptians were advancing after them Heb. נֽסֵעַ [in the singular]. With one accord, like one man. Alternatively, [in the singular it means that] and behold, Egypt was advancing after them, [denoting that] they [the Israelites] saw the heavenly prince of Egypt advancing from heaven to aid the Egyptians. [From] Tanchuma.

cried out They seized the art of their ancestors [i.e., they prayed]. Concerning Abraham, it [Scripture] says: “to the place where he had stood before the Lord” (Gen. 19:27). 2 Concerning Isaac, [it is stated] “to pray in the field” (Gen. 24:63). Concerning Jacob, “And he entreated the Omnipresent” (Gen. 28:11). (See Judaica Press comm. digest on that verse.)-[from Mechilta; Tanchuma Beshallach 9]

11 Is it because there are no graves Heb. הֲמִבְּלִי אֵין קְבָרִים. Is it because of the want? Namely that there are no graves in Egypt in which to be buried, that you have taken us out of there? Si por falyanze de non fosses in Old French [i.e., Is it for lack, that there are no graves?].

12 Isn’t this the thing [about] which we spoke to you in Egypt When had they said [this]? "And they said to them, “May the Lord look upon you and judge’ ” (Exod. 5:21). [from Mechilta]

than die Heb. מִמֻּתֵנוּ, than we should die. If it [מִמֻּתֵנוּ] were vowelized with a “melupum” (i.e., a “cholam,” [מִמּוֹתֵנוּ] as it is known that the grammarians called a “cholam” a “melupum.” See Rashi below on Exod. 19:24), it would be explained as: “than our death.” Now that it is vowelized with a “shuruk” [מִמֻּתֵנוּ], it is explained as “than we should die.” Likewise [in the verse], “If only we had died (מּוּתֵנוּ)” (Exod. 16:3), [means] that we would die. [Similarly,] “If only I had died (מּוּתֵי) instead of you” (II Sam. 19:1), referring to Absalom [means, I should have died]; [And מּוּתִי is similar to (קוּמִי) in the verse:] “for the day that I will rise up (קוּמִי)” (Zeph. 3:8); [and also similar to (ֽשוּבִי) in the verse] “until I return (ֽשוּבִי) in peace” (II Chron. 18:26), [which mean respectively] that I rise up, that I return.

13 for the way you have seen the Egyptians, etc. The way you have seen them—that is only today. It is [only] today that you have seen them, but you shall no longer continue [to see them].

14 The Lord will fight for you Heb. לָכֶם, for you, and similarly [the “lammed” in the verse], “because the Lord is fighting for them (לָהֶם)” (verse 25), and similarly [in the verse] “Will you contend for God (לָאֵל) ?” (Job 13:8). And similarly, "and Who spoke about me (לִי) (Gen. 24:7), and similarly, “Will you contend for the Baal (לַבַּעַל)?” (Jud. 6:31).

15 Why do you cry out to Me [This verse] teaches us that Moses was standing and praying. The Holy One, blessed be He, said to him, “This is no time to pray at length, when Israel is in distress.” Another explanation [of God’s question (Why do you cry out to me?) implies]: “The matter depends on Me and not on you,” as it is said further [in Scripture]: “Concerning My children and the work of My hands do you command Me?” (Isa. 45:11).-[from Mechilta, Exod. Rabbah 21: 8]

Speak to the children of Israel and let them travel They have nothing to do but to travel, for the sea will not stand in their way. The merit of their forefathers and their own [merit], and the faith they had in Me when they came out [of Egypt] are sufficient to split the sea for them.-[from Mechilta, Exod. Rabbah 21:8]

19 and went behind them to separate between the Egyptians’ camp and the Israelites’ camp and to catch the arrows and the catapult stones of the Egyptians. Everywhere it says: “the angel of the Lord (ה'),” but here [it says]: “the angel of God (אֱלֽהִים).” Everywhere [in Scripture] אֱלֽהִים denotes [God’s attribute of] judgment. This teaches that at that moment, the Israelites were being judged whether to be saved or to perish with the Egyptians.

and the pillar of cloud moved away When it became dark, and the pillar of cloud delivered the camp to the pillar of fire, the cloud did not go away as it would customarily go away completely in the evening, but it moved away and went behind them [the Israelites] to make it dark for the Egyptians.

20 And he came between the camp of Egypt This can be compared to a person walking along the road with his son walking in front of him. [When] bandits came to capture him [the son], he [the father] took him from in front of him and placed him behind him. A wolf came behind him; so he put him [his son] in front of him. [When] bandits came in front of him and wolves behind him, he put him [his son] on his arms and fought them off. Similarly [the prophet depicts the angel protecting Israel when they drew near to the Red Sea], “But I sent to train Ephraim, he took them on his arms” (Hos. 11:3).-[from Mechilta]

and there were the cloud and the darkness for the Egyptians.

and it illuminated [I.e.,] the pillar of fire [illuminated] the night for the Israelites, and it went before them as it usually went all night long, and the thick darkness [from the cloud] was toward the Egyptians.

and one did not draw near the other [I.e., one] camp to [the other] camp. - [from Mechilta, Jonathan]

21 with the strong east wind [I.e.,] with the east wind, which is the strongest of the winds. That is the wind with which the Holy One, blessed be He, visits retribution upon the wicked, as it is said [in the following verses]: “With an east wind I will scatter them” (Jer. 18:17); “an east wind shall come, a wind of the Lord” (Hos. 13:15); “the east wind broke you in the heart of the seas” (Ezek. 27:26); “He spoke with His harsh wind on the day of the east wind” (Isa. 27:8).-[from Mechilta]

and the waters split All the water in the world. - [from Mechilta Exod. Rabbah 21:6]

23 all Pharaoh’s horses Heb. כּֽל סוּס פַּרְעֽה, lit., in the singular. Now was there only one horse? This informs us that they [the horses] are all considered by the Omnipresent as one horse. -[from Mechilta Shirah 2]

24 It came about in the morning watch Heb. בְּאַֽשְמֽרֶת. The three parts of the night are called, אַשְׁמוּרוּת, watches (Ber. 3b), and the one [watch] before morning is called אַשְׁמֽרֶת הַבּֽקֶר, the morning watch. I say that because the night is divided into the watches of the songs of the ministering angels, one group after another into three parts, it is called אַשְׁמֽרֶת, watch. This is what Onkelos [means when he] renders מַטְּרַת.

looked down Heb. וַיַּשְׁקֵף, looked, that is to say that He turned toward them to destroy them, and the Targum [Onkelos] renders: וְאִסְתְּכֵי. This too is an expression of looking, like “to the field of seers” (Num. 23:14), [which Onkelos renders:] לַחֲקַל סָכוּתָא

through a of fire and cloud The pillar of cloud descends and makes it [the earth] like mud, and the pillar of fire boils it [the earth], and the hoofs of their horses slip.-[from Mechilta]

and He threw the Egyptian camp into confusion Heb. וַיָּהָם, an expression of confusion, estordison in Old French. He confused them; He took away their intelligence. We learned in the chapters of Rabbi Eliezer the son of Rabbi Yose the Galilean [not found in our edition] [that] wherever it says מְהוּמָה [confusion], it means a tumultuous noise. And the “father” of them all, [the best example of the use of מְהוּמָה, is [in the verse:] “and the Lord thundered with a loud noise, etc., on the Philistines and threw them into confusion (וַיְהוּמֵּם)” (I Sam. 7:10).

25 And He removed the wheels of their chariots With the fire the wheels were burned, and the chariots dragged, and those sitting in them were moved to and fro, and their limbs were wrenched apart.-[from an unknown source, similar to Mechilta]

and He led them with heaviness in a manner that was heavy and difficult for them. [This punishment was] in the measure that they [the Egyptians had] measured [to the Israelites], namely “and he made his heart heavy, he and his servants” (Exod. 9:34). Here too, “He led them with heaviness.”-[from an unknown source, similar to Mechilta]

is fighting for them against the Egyptians Heb. בְּמִצְרָיִם, [is like] against the Egyptians. Alternatively: בְּמִצְרָיִם[means] in the land of Egypt, for just as these [Egyptians] were being smitten in the sea, so were those remaining in Egypt being smitten. - [from Mechilta]

26 and let the water return [I.e., the water] that is standing upright like a wall [will] return to its place and cover up the Egyptians.

27 toward morning Heb. לִפְנוֹת בּֽקֶר, at the time the morning approaches [lit., turns (פּוֹנֶה) to come].

to its strength Heb. לְאֵיתָנוֹ. To its original strength. - [from Mechilta]

were fleeing toward it Because they were confused and crazed and running toward the water.

and the Lord stirred Heb. וַיְנַעֵר. As a person stirs (מְנַעֵר) a pot [of food] and turns what is on the top to the bottom and what is on the bottom to the top, so were they [the Egyptians] bobbing up and down and being smashed in the sea, and the Holy One, blessed be He, kept them alive to bear their tortures.-[from Mechilta]

stirred Heb. וַיְנַעֵר. [Onkelos renders it] וְֽשַנִּיק, which means stirring in the Aramaic language, and there are many [examples of this word] in aggadic midrashim.

28 and covered the chariots...the entire force of Pharaoh Heb. לְכֽל חֵיל פַּרְעֽה So is the custom of Scriptural verses to write a superfluous “lammed,” such as in “all (לְכָל) its utensils you shall make copper” (Exod. 27:3); and similarly, “all (לְכֽל) the utensils of the Tabernacle for all its services” (Exod. 27:19); [and in the phrase] “their stakes and their ropes, along with all (לְכָל) their utensils” (Num. 4:32), and it [the “lammed”] is [used] merely to enhance the language.

30 and Israel saw the Egyptians dying on the seashore For the sea spewed them out on its shore, so that the Israelites would not say, "Just as we are coming up on this side [of the sea], so are they coming up on another side, far from us, and they will pursue us."-[from Mechilta and Pes. 118b]

31 the great hand the great mighty deed that the hand of the Holy One, blessed be He, had performed. Many meanings fit the term יָד, and they are all expressions derived from an actual hand, and he who interprets it must adjust the wording according to the context.

Chapter 15

1 Then...sang Heb. אָז יָשִׁיר. [The future tense presents a problem. Therefore, Rashi explains:] Then, when he [Moses] saw the miracle, it occurred to him to recite a song, and similarly, “Then Joshua spoke (אָז יְדַבֵּר יְהשֻׁעַ)” (Josh. 10:12); and similarly, “and the house [which] he would make (יַעֲשֶׂה) for Pharaoh’s daughter” (I Kings 7:8), [which means] he decided to make it for her. Here too, יָשִׁיר [in the future tense means that] his heart dictated to him that he should sing, and so he did, “and they spoke, saying, I will sing to the Lord.’ ” Likewise, with [the above reference to] Joshua, when he saw the miracle [of the defeat of the Amorite kings (Josh. 10:11)], his heart dictated to him that he speak [praises to God], and so he did, “and he said in the sight of Israel” (Josh. 10:12). Likewise, the song of the well, with which [Scripture] commences: “Then Israel sang (אָז יָשִׁיר)” (Num. 21:17), it explains after it, “Ascend, O well!, sing to it.” [I.e., in these three instances, the “yud” of the future tense denotes the thought, and after each one, Scripture continues that the thought was brought to fruition.] “Then did Solomon build (אָז יִבְנֶה) a high place” (I Kings 11:7); the Sages of Israel explain that he sought to build [it] but did not build [it] (Sanh. 91b). We [thus] learn that the “yud” may serve to indicate a thought. This is to explain its simple meaning, but the midrashic interpretation is [as follows]: Our Rabbis of blessed memory stated: From here is an allusion from the Torah to the resurrection of the dead (Sanh. 91b, Mechilta), and so it is [i.e., the future tense is used] with them all, except that of Solomon, which they explained as [implying] “he sought to build but did not build.” One cannot say and explain this form like other words written in the future, but which mean [that they occurred] immediately, such as “So would Job do (וָעֲשֶׂה)” (Job 1:5); “by the command of the Lord would they encamp (יַחֲנוּ)” (Num. 9:23); “And sometimes the cloud would be (יִהְיֶה)” (Num. 9:21), because that is [an example of] something that occurs continually, and either the future or the past is appropriate for it, but that which occurred only once [i.e., the song that was sung], cannot be explained in this manner.-

for very exalted is He Heb. גָאֽה גָאָה, [to be interpreted] according to the Targum [He was exalted over the exalted, and the exaltation is His]. Another explanation: [The] doubling [of the verb] comes to say that He did something impossible for a flesh and blood [person] to do. When he fights with his fellow and overwhelms him, he throws him off the horse, but here, “a horse and its rider He cast into the sea,” [i.e., with the rider still on the horse]. Anything that cannot be done by anyone else is described as exaltation (גֵּאוּת), like “for He has performed an exalted act (גֵּאוּת)” (Isa. 12:5). Similarly, [throughout] the entire song you will find the repetitive pattern, such as: “My strength and my praise are the Eternal, and He was my salvation” (verse 2); “The Lord is a Master of war; the Lord is His Name,” (verse 3); and so on, all of them (in an old Rashi). Another explanation: גָאֽה גָאָה means for He is exalted beyond all songs, [i.e.,] for however I will praise Him, He still has more [praise]. [This is] unlike the manner of a human king, who is praised for something he does not possess. - [from Mechilta]

a horse and its rider Both bound to one another, and the water lifted them up high and brought them down into the depths, and [still] they did not separate. - [from Mechilta]

He cast Heb. רָמָה, [meaning] He cast, and similarly, “and they were cast (וּרְמִיו) into the burning, fiery furnace” (Dan. 3:21). The aggadic midrash, however, [states as follows]: One verse (verse 1) says: רָמָה בַיָם, [derived from רוּם, meaning “to cast up,”] and one verse (verse 4) says: יָרָה בַיָם [meaning “to cast down”]. [This] teaches us that they [the horse and rider] went up and [then] descended into the deep, [i.e., they were thrown up and down]. [The meaning of יָרָה is here] similar to: “who laid (יָרָה) its cornerstone” (Job 38:6), [which signifies laying the stone] from above, downward. - [from Mechilta, Tanchuma, Beshallach 13]

2 The Eternal’s strength and His vengeance were my salvation Heb. עָזִי וְזִמְרָת יָ-ה. Onkelos renders: My strength and my praise, [thus interpreting] עָזִי like עֻזִי [my strength] with a “shuruk,” and וְזִמְרָת like וְזִמְרָתִי [my song]. But I wonder about the language of the text, for there is nothing like it [the word עָזִי] in Scripture with its vowelization except in three places [i.e., here and in Isa. 12:2 and Ps. 118:14], where it is next to וְזִמְרָת, but [in] all other places,it is vowelized with a “shuruk" [now called a "kubutz"], [e.g., in the phrase] "O Lord, Who are my power (עֻזִי) and my strength” (Jer. 16:19); “[Because of] his strength(עֻזוֹ), I hope for You” (Ps. 59:10). Likewise, any word [noun] consisting of two letters, vowelized with a “melupum,” [i.e., a "cholam,"] when it is lengthened by [the addition of] a third letter, and the second letter is not punctuated with a “sheva” the first [letter] is vowelized with a “shuruk,” e.g., עֽז strength, becomes עֻזִי, my strength, spittle (Job 30:10), רֽק becomes רֽקִי, my spittle (Job 7:19). allotment (Gen. 47:22), חֽק becomes חֽקִי, my allotment (Prov. 30:8). עֽל, yoke (Deut. 28:48), becomes עֻלוֹ, his yoke, “shall be removed...his yoke עֻלוֹ” (Isa. 10:27). כּֽל, all (Gen. 21:12), becomes כֻּלוֹ, all of it, “with officers over them allכֻּלוֹ” (Exod. 14:7). But these three [examples of the phrase], עָזִי וְזִמְרָת, [namely] the one [written] here, the one [written in] Isaiah (12:2), and the one [written in] Psalms (118:14) [all examples of the word ]עָזִי are vowelized with a short “kamatz.” Moreover, not one of them [i.e., of these examples] is written וְזִמְרָתִי butוְזִמְרָת, and next to each of them it says וַיְהִי-לִי לִיֽשוּעָה, were my salvation. Therefore, in order to reconcile the language of the text, I say that עָזִי is not like עֻזִי, nor is וְזִמְרָת like וְזִמְרָתִי, but עָזִי is a noun [and the final “yud” is only stylistic], like [the final “yud” in these examples:] “You Who dwell (הַישְׁבִי) in heaven” (Ps. 123:1); “who dwell (שֽׁכְנִי) in the clefts of the rock” (Obad. 1:3); “Who dwells (שֽׁכְנִי) in the thorn bush” (Deut. 33:16). And this is the praise [that Moses and the Israelites sing to God]: The strength and the vengeance of the Eternal--that was my salvation. [In brief, the “yud” at the end of the word is a stylistic suffix, which has no bearing on the meaning.] And the word וְזִמְרָת is connected to the word denoting the Divine Name, like “to the aid of (לְעֶזְרַת) the Lord” (Jud. 5:23); [and like the word בְּעֶבְרַת in] “By the wrath of (בְּעֶבְרַת) the Lord” (Isa. 9:18); [and the word דִבְרַת in:] “concerning the matter of (דִבְרַת)” (Eccl. 3:18). [In brief, the ַת or, ָת denotes the construct state of a feminine noun.] The expression וְזִמְרָת is an expression related to “and your vineyard you shall not prune (א תִזְמֽר)” (Lev. 25:4); “the downfall of (זְמִיר) the tyrants” (Isa. 25:5), an expression denoting mowing down and cutting off. [Thus the phrase means:] The strength and the vengeance of our God was our salvation. Now [since this is the meaning of the phrase,] do not be puzzled about the expression וַיְהִי, [i.e.,] that it does not say הָיָה [without a “vav” since this is the verb following עָזִי וְזִמְרָת and does not begin a clause as the conversive “vav” usually does], for there are verses worded this way, and this is an example: “[against] the walls of the house around [both] the temple and the sanctuary, he made (וַיַּעַשׂ) chambers around [it]” (I Kings 6:5). It should have said עָשָׂה, “chambers around [it]” [instead of וַיַּעַשׂ]. Similarly, in (II) Chron. (10:17): “But the children of Israel who dwelt in the cities of Judah-Rehoboam reigned (וַיִמְלֽךְ) over them.” It should have said: “Rehoboam (מָלַךְ) over them.” [Similarly,] “Because the Lord was unable...He slaughtered them (וַיִשְׁחָטֵם) in the desert” (Num. 14:16). It should have said: שְׁחָטָם. [Similarly,] “But the men whom Moses sent...died (וַיָמוּתוּ)” (Num 14:36, 37). It should have said: מֵתוּ. [Similarly,] “But he who did not pay attention to the word of the Lord left (וַיַעֲזֽב)” (Exod. 9:21). It should have said: עָזַב.

this is my God He revealed Himself in His glory to them [the Israelites], and they pointed at Him with their finger [as denoted by זֶה, this]. By the sea, [even] a maidservant perceived what prophets did not perceive. - [from Mechilta]

and I will make Him a habitation Heb. וְאַנְוֵה. Onkelos rendered it as an expression of habitation (נָוֶה) [as in the following phrases]: “a tranquil dwelling (נָוֶה)” (Isa. 33: 20); “a sheepfold (נְוֵה)” (Isa. 65:10). Another explanation: וְאַנְוֵהוּ is an expression of beauty (נוּ). [Thus, the phrase means] I will tell of His beauty and His praise to those who enter the world, such as: [When Israel is asked:] "How is your beloved more than another beloved...? [Israel will say] My beloved is white and ruddy..." and the entire section [of Song of Songs] (Song of Songs 5:9, 10). -[from Mechilta]

the God of my father is this One, and I will exalt Him.

the God of my father I am not the beginning of the sanctity [i.e., I am not the first to recognize His sanctity], but the sanctity has been established and has remained with me, and His Divinity has been upon me since the days of my forefathers.-[from Mechilta]

3 The Lord is a Master of war Heb. אִישׁ מִלְחָמָה, lit., a man of war, [which is inappropriate in reference to the Deity. Therefore,] Rashi renders: Master of war, like “Naomi’s husband (אִישׁ נָעֳמִי)” (Ruth 1:3) and so, every [instance in the Torah of] אִישׁ, husband, and אִישֵׁךְ, your husband, is rendered: בַּעַל, master. Similarly, “You shall be strong and become a man (לְאִישׁ)” (I Kings 2:2), [meaning] a strong man. -

the Lord is His Name His wars are not [waged] with weapons, but He wages battle with His Name, as David said [to Goliath before fighting him], “[You come to me with spear and javelin] and I come to you with the Name of the Lord of Hosts” (I Sam. 17:45). Another explanation: The Lord י-ה-ו-ה, denoting the Divine Standard of Clemency,] is His Name--Even when He wages war and takes vengeance upon His enemies, He sticks to His behavior of having mercy on His creatures and nourishing all those who enter the world, unlike the behavior of earthly kings. When he [an earthly king] is engaged in war, he turns away from all his [other] affairs and does not have the ability to do both this [i.e., wage war] and that [other things].-[from Mechilta]

4 He cast into the sea Heb. יָרָה בַיָם. [Onkelos renders:] שְׁדִי .שְׁדִי בְיַמָּא is an expression of casting down (יָרָה), as [Scripture] says: “or shall surely be cast down (יָרֽה יִיָָּרֶה)” (Exod. 19:13), which Onkelos renders: אִשְׁתְּדָאָה יִשְׁתְּדִי. The “tav” serves in these [forms] in the hithpa’el form.

and the elite of Heb. וּמִבְחַר, a noun, like מֶרְכָּב, riding gear (Lev. 15:9); מִשְׁכָּב, bed (Lev. 15:23); מִקְרָא קֽדֶשׁ, holy convocation (Exod. 12:16, Lev. 23:3).

sank Heb. טֻבְּעוּ. The term טְבִיעָה [for sinking] is used [in the Tanach] only [when referring] to a place where there is mud, like “I have sunk (טָבַעְתִּי) in muddy depths” (Ps. 69:3); “and Jeremiah sank (וַיִּטְבַּע) into the mud” (Jer. 38:6). This informs [us] that the sea became mud, to recompense them [the Egyptians] according to their behavior, [namely] that they enslaved the Israelites with [work that entailed] clay and bricks. -[from Mechilta]

5 covered them Heb. יְכַסְיֻמוּ, like יְכַסוּם. The “yud” in the middle of it is superfluous. This is, however, a common biblical style [to add an additional “yud”], like “and your cattle and your flocks will increase (יִרְבְּיֻן)” (Deut. 8:13); “They will be sated (יִרְוְיֻן) from the fat of Your house” (Ps. 36:9). The first “yud,” which denotes the future tense, is to be explained as follows: They sank in the Red Sea, so that the water would return and cover them up. There is no word in Scripture similar to יְכַסְיֻמוּ in its vowelization. It would usually be vowelized יְכַסְיֻמוּ with a “melupum.” [Here too it is obvious that Rashi means a “cholam,” as I explained above (Exod. 14:12).]

like a stone Elsewhere (verse 10), it says, “they sank like lead.” Still elsewhere (verse 7), it says, “it devoured them like straw.” [The solution is that] the [most] wicked were [treated] like straw, constantly tossed, rising and falling; the average ones like stone; and the best like lead-[i.e.,] they sank immediately [and thus were spared suffering].-[from Mechilta]

6 Your right hand...Your right hand twice. When the Israelites perform the will of the Omnipresent, [even] the left hand becomes a right hand. -[Rashi from Mechilta]

Your right hand, O Lord, is most powerful to save Israel, and Your second right hand crushes the foe. It seems to me, however, that that very right hand [also] crushes the foe, unlike a human being, who cannot perform two kinds of work with the same hand. The simple meaning of the verse is: Your right hand, which is strengthened with might--what is its work? Your right hand, O Lord, crushes the foe. There are many verses resembling it [i.e., where parts of the verse are repeated]: “For behold Your enemies, O Lord, for behold Your enemies will perish” (Ps. 92:10); “How long will the wicked, O Lord, how long will the wicked rejoice?” (Ps. 94:3); “The rivers have raised, O Lord, the rivers have raised their voice” (Ps. 93:3); “Not for us, O Lord, not for us” (Ps. 115:1); “I will answer, says the Lord; I will answer the heavens” (Hos. 2:23); “I to the Lord, I shall sing” (Jud. 5:3); “Had it not been for the Lord, etc. Had it not been for the Lord Who was with us when men rose up against us” (Ps. 124:1, 2); “Praise! Praise! Deborah. Praise! Praise! Utter a song” (Jud. 5:12); “A foot shall trample it, the feet of a poor man” (Isa. 26:6); “And He gave their land as an inheritance, an inheritance to Israel His people” (Ps. 135:12).

is most powerful Heb. נֶאְדָּרִיThe “yud” is superfluous, like “populous (רַבָּתִי עָם)...princess (שָׂרָתִי) among the provinces” (Lam. 1:1); “what was stolen by day” (גְּנֻבְתִי) (Gen. 31: 39).

crushes the foe Heb. תִּרְעַץ, [which means] it constantly crushes and breaks the foe. Similar to this, “And they crushed (וַיִרְעֲצוּ) and broke the children of Israel,” in Jud. (10:8). (Another explanation: Your right hand, which is strengthened with might-it breaks and strikes the foe.)

7 And with Your great pride - (If the hand alone crushes the foe, then when it is raised with its great pride, it will [definitely] tear down those who rise up against Him. And if with His great pride alone His foes are torn down, how much more so, when He sends upon them His burning wrath, will it consume them.)

You tear down You always tear down those who rise up against You. And who are those who rise up against Him? These are the ones who rise up against Israel, and so does he [the Psalmist] say, “For behold, Your enemies stir.” And what is that stirring? “Against Your people they plot cunningly” (Ps. 83:3, 4). For this reason, he calls them the enemies of the Omnipresent. - [from Mechilta]

8 And with the breath of Your nostrils Breath which comes out of the two nostrils of the nose. Scripture speaks anthropomorphically about the Shechinah, on the model of a mortal king, in order to enable the ears of the people to hear it [to understand God’s anger] as it usually occurs [in humans], so that they should be able to understand the matter. [Namely that] when a person becomes angry, wind comes out of his nostrils. Likewise, “Smoke went up from His nostrils” (Ps. 18:9), and similarly, “and from the wind of His nostrils they will be destroyed” (Job 4:9). And this is what it [Scripture] says: “For the sake of My Name, I defer My anger” (Isa. 48:9) [lit., I lengthen the breath of My nose]. [This means that] when his [a person’s] anger subsides, his breath becomes longer, and when he becomes angry, his breath becomes shorter; [the verse continues:] “and for My praise I restrain My wrath (אֶחֱטָם) for you” (Isa. 48:9). [I.e.,] I put a ring(חֲטָם) into My nostrils in front of the anger and the wind, [so] that they should not come out. “For you” means “for your sake.” [The word] אֶחֱטָם is like [the expression in the Mishnah:] “a dromedary with a nose ring” (בַּחֲטָם) in tractate Shabbath (51b). This is how it appears to me. And concerning every [expression of]אַף and חָרוֹן in the Bible [which are expressions of anger] I say this: [The expression] חָרָה אַף, anger was kindled, is like [the word חָרָה in:] “and my bones dried out (חָרָה) from the heat” (Job 30:30); חָרָה is an expression of fire and burning, for the nostrils heat up and burn at the time of anger. חָרוֹן (burning) is from the root חרה (to burn) just as רָצוֹן (will) is from the root רצה (to desire). And likewise, חֵמָה is an expression of heat (חֲמִימוּת). Therefore, it [Scripture] says: “and his anger (וַחֲמָתוֹ) burnt within him” (Esther 1:12), and when the anger subsides, we say, “His mind has cooled off (נִתְקָרְרָה דַעְתּוֹ).”

the waters were heaped up --Heb. נֶעֶרְמוּ. Onkelos rendered [this word] as an expression of cunning (עַרְמִימוּת). According to the clarity of Scripture, however, it is an expression related to “a stack (עֲרֵמַת) of wheat” (Song of Songs 7:3), and [the phrase that follows:] “the running water stood erect like a wall” proves this.

the waters were heaped up from the heat of the wind that came out of Your nose, the water dried up, and it became like piles and heaps of grain stacks, which are tall.

like a wall Heb. כְמוֹ-נֵד, as the Targum [Onkelos] renders: כְּשׁוּר, like a wall. -

wall Heb. נֵד, an expression of heaping and gathering, like “a heap (נֵד) of harvest on a day of sickness” (Isa. 17:11); “He gathers (כּֽנֵס) as a mound כַּנֵד” (Ps. 33:7). It does not say, “He brings in as a flask כַּנּֽאד,” but כַּנַּד. Now if כַּנַּד were the same as כַּנּֽאד, and כּֽנֵס were an expression of bringing in, it should have said, “He brings in as into a flask (מַכְנִיס כִּבְנֽאד) the waters of the sea.” Rather, כּֽנֵס is an expression of gathering and heaping, and so, “shall stand in one heap (נֵד)”; “stood in one heap (נֵד).” (Josh. 3:13, 16); and the expression of rising and standing does not apply to flasks, but to walls and heaps. Moreover, we do not find נּֽאד, meaning a flask, vowelized [with any vowel] but with a “melupum,” (meaning a “cholam,”) like [in the phrases:] “place my tears into Your flask (בְּנּֽאדֶךָ)” (Ps. 56: 9); “the flask of נּֽאד milk” (Jud. 4:19).

congealed Heb. קָפְאוּ, like “and curdle me (תַּקְפִּיאֵנִי) like cheese” (Job 10:10). [I.e.,] that they [the depths] hardened and became like stones, and the water hurled the Egyptians against the stone with [all its] might and fought with them [the Egyptians] with all kinds of harshness.

in the heart of the sea Heb. בְּלֶב יָם, in the strongest part of the sea. It is customary for the Scriptures to speak in this manner, [for instance:] “until the heart of (לֵב) the heavens” (Deut. 4:11); in the heart of (בְּלֵב) the terebinth" (II Sam. 18:14). [The heart in these examples is] an expression denoting the root and the strength of anything. -

9 [Because] the enemy said --to his people, when he enticed them with [his] words, "I will pursue, and I will overtake them, and I will share the plunder with my officers and my servants."

will be filled from them Heb. תִּמְלָאֵמוֹ, equivalent to תִּמְלָא מֵהֶם, will be filled from them.

my desire --Heb. נַפְשִׁי, lit., my soul, my spirit, and my will. Do not be surprised at [one] word speaking for two [words]; i.e., תִּמְלָאֵמוֹ, instead of תִּמְלָא מֵהֶם, because there are many such words [in Tanach like this], e.g., “you have given me (נְתַתָּנִי) dry land” (Jud. 1:15), [which is] like נָתַתָּ לִי “and they could not speak with him (דַּבְּרוּ) peacefully” (Gen. 37:4), [which is] like דַּבֵּר עִמוֹ “my children have left me (יְצָאוּנִי) ” (Jer. 10:20), [which is] like יָצְאוּ מִמֶנִי “I will tell him (אַגִּידֶנּוּ) ” (Job 31:37), [which is] like אַגִיד לוֹ. Here too, תִּמְלָאֵמוֹ is equivalent to תִִִּמְלָאֵמוֹ נַפְשִׁי מֵהֶם.

I will draw my sword Heb. אָרִיק חַרְבִּי, lit., I will empty my sword. I will draw, and because one empties the sheath by drawing it [the sword], and it remains empty, an expression of emptying is appropriate, like “And it came to pass that they were emptying (מְרִיקִים) their sacks” (Gen. 42:35); “and they shall empty(יָרִיקוּ) his vessels” (Jer. 48:12). Do not say that the expression of emptiness [in these examples] does not apply to what comes out [of its container] but [instead applies] to the sheath, the sack, or the vessel from which it came out, but not to the sword or the wine, and [thus] to force an interpretation of אָרִיק חַרְבִּי like the language of “and he armed (וַיָרֶק) his trained men” (Gen. 14:14), [claiming that its] meaning [is] "I will arm myself with my sword.” [To this I answer that] we find the expression [of emptying] also applied to that which comes out, e.g., “oil poured forth (תּוּרַק) ” (Song of Songs 1:3); “and he has not been poured(הוּרַק) from one vessel to another vessel” (Jer. 48:11). It is not written: “the vessel was not emptied (הוּרַק)” but “the wine was not poured (הוּרַק) from one vessel to another vessel.” Similarly, “and they will draw (וְהֵרִיקוּ) their swords on the beauty of your wisdom” (Ezek. 28:7), referring to Hiram [the king of Tyre]- [following Onkelos, Jonathan].

my hand will impoverish them Heb. תּוֹרִישֵׁמוֹ, an expression of poverty (רֵישׁוּת) and destitution, like “The Lord impoverishes (מוֹרִישׁ) and makes rich” (I Sam. 2:7).

10 You blew Heb. נָשַׁפְתָּ, an expression of blowing, and likewise: “and also He blew (נָשַׁף) on them” (Isa. 40:24).

they sank Heb. צָלֲלוּ, [which means] they sank; they went down to the depths, an expression of מְצוּלָה, deep.

like lead-Heb. כַּעוֹפֶרֶת, plomb in French, lead.

11 among the powerful Heb. בָּאֵלִם, among the strong, like “and the powerful (אֵילֵי) of the land he took away” (Ezek. 17:13); “my strength אֱיָלוּתִי, hasten to my assistance” (Ps. 22:20).

Too awesome for praises [You are] too awesome for [one] to recite Your praises, lest they fall short, as it is written: “Silence is praise to You” (Ps. 65:2).

12 You inclined Your right hand When the Holy One, blessed be He, inclines His hand, the wicked perish and fall, because all are placed in His hand, and they fall when He inclines it. Similarly, it [Scripture] says: “and the Lord shall turn His hand, and the helper shall stumble, and the helped one shall fall” (Isa. 31:3). This can be compared to glass vessels placed in a person’s hand. If he inclines his hand a little, they fall and break. -[based on Mechilta]

the earth swallowed them up from here [we deduce] that they merited to be buried as a reward for saying, “The Lord is the righteous One” (Exod. 9:27). - [from Mechilta]

13 You led Heb. נֵהַלְתָּ, an expression of leading. Onkelos, however, rendered [it as] an expression of carrying and bearing, but he was not exact in explaining it in accordance with the Hebrew. [I.e., he explained the sense of the verse, but he did not translate the word literally.]

14 they trembled Heb. יִרְגָזוּן, [which means] they tremble.

the inhabitants of Philistia [They trembled] since they slew the children of Ephraim, who hastened the end [of their exile] and went out [of Egypt] forcibly, as is delineated in (I) Chronicles (7:21). And the people of [the town of] Gath slew them [the children of Ephraim]. - [from Mechilta]

15 the chieftains of Edom...the powerful men of Moab Now they had nothing to fear at all, because they [the Israelites] were not advancing upon them. Rather, [they trembled] because of grief, that they were grieving and suffering because of the glory of Israel.

melted Heb. נָמֽגוּ, [as in the phrase] “with raindrops You dissolve it (תְּמֽגְגֶנָּה)” (Ps. 65:11). They [the inhabitants of Canaan] said, “They are coming upon us to annihilate us and possess our land.”-[from Mechilta]

16 May dread...fall upon them Heb. אֵימָתָה, upon the distant ones. - [from Mechilta]

and fright Heb. וָפַחַד. Upon the nearby ones, as the matter that is stated: “For we have heard how the Lord dried up [the water of the Red Sea for you, etc.]” (Josh. 2:10). [from Mechilta]

until...cross over, until...crosses over As the Targum [Onkelos] renders.

You have acquired Heb. קָנִיתָ. [I.e., whom] You loved more than other nations, similar to an article purchased for a high price, which is dear to the person [who purchased it].

17 You shall bring them Moses prophesied that he would not enter the land [of Israel]. Therefore, it does not say: “You shall bring us.” (It appears that it should read “that they would not enter the land, etc.” Indeed, this is the way it is stated in Baba Bathra 119b and in Mechilta: The sons will enter but not the fathers. Although the decree of the spies had not yet been pronounced, he [Moses] prophesied, not knowing what he was prophesying. -[Maharshal])

directed toward Your habitation The Temple below is directly opposite the Temple above, which You made. -[from Mechilta]

the sanctuary Heb. מִקְּדָשׁ. The cantillation sign over it is a “zakef gadol,” to separate it from the word ה' following it. [The verse thus means:] the sanctuary which Your hands founded, O Lord. The Temple is beloved, since, whereas the world was created with “one hand,” as it is said: “Even My hand laid the foundation of the earth” (Isa. 48:13), the sanctuary [will be built] with “two hands.” When will it be built with "two hands"? At the time when “the Lord will reign to all eternity” [verse 18]. In the future, when the entire ruling power is His. -[from Mechilta and Keth. 5a]

18 to all eternity Heb. לְעֽלָם וָעֶד. [This is] an expression of eternity, and the “vav” in it is part of the root. Therefore, it is punctuated with a “pattach.” But in “and I am He Who knows, and [I am] a witness וָעֵד” (Jer. 29:23), in which the “vav” is a prefix, it is punctuated with a “kamatz.”

19 When Pharaoh’s horses came Heb. כִּי בָא When they came.

20 Miriam, the prophetess, Aaron’s sister, took When did she prophesy? When she was [known only as] “Aaron’s sister,” before Moses was born, she said, “My mother is destined to bear a son” [who will save Israel], as is found in Sotah 12b, 13a). Another explanation: [It is written] Aaron’s sister since he [Aaron] risked his life for her when she was afflicted with zara’ath; [thus] she is called by his name (Mechilta).

a timbrel Heb. הַתּֽף, a type of musical intrument.

with timbrels and with dances The righteous women of that generation were [so] certain that the Holy One, blessed be He, would perform miracles for them, they took timbrels out of Egypt. -[from Mechilta]

21 And Miriam called out to them Moses said the Song to the men, and they answered after him, and Miriam said the song to the women [and they too repeated it].-[from Mechilta]

22 Moses led Israel away lit., made Israel journey. He led them away against their will, for the Egyptians had adorned their steeds with ornaments of gold, silver, and precious stones, and the Israelites were finding them in the sea. The plunder at the sea was greater than the plunder in Egypt, as it is said: “We will make you rows of gold with studs of silver” (Song of Songs 1:11). Therefore, he had to lead them against their will. -[from Tanchuma Buber, Beshallach 16, Mechilta, Exod. 12:35, Song Rabbah 1:11]

23 They came to Marah Heb. מָרָתָה, like לְמָרָָה. The “hey” at the end מָרָתָה is instead of a “lammed” [prefix] at the beginning [of the word], and the “thav” is instead of the “hey” [that is part] of the root in the word מָרָָה. But when a suffix is added, when it is attached to a “hey” that replaces a “lammed,” the “hey” of the root is transformed into a “thav.” Similarly, every “hey” that is part of the root of the word is transformed into a “thav” when a suffix is added, like “I have no wrath (חֵמָה) ” (Isa. 27:4), [becomes] “and his wrath (וַחֲמָתוֹ) burnt within him” (Esther 1:12). Note that the “hey” of the root is transformed into a “thav” when it is placed next to the added “vav.” Likewise,"bond servants and handmaids (וְאָמָה)“ (Lev. 25:44), [becomes] and "Here is my handmaid (אֲמָתִי) Bilhah” (Gen. 30:3); “a living (חַיָה) soul” (Gen. 2:7), [becomes] “and his living spirit (חַיָתוֹ) causes him to abhor food” (Job 33:20); “between Ramah (הָרָמָה)” (Jud. 4:5), [becomes] “And his return was to Ramah (הָרָמָתָה)” (I Sam. 7: 17).

24 complained Heb. וַיִנוּ. This is in the niph’al conjugation. [In this case, the niph’al denotes the reflexive, as we see further in Rashi.] Likewise, in the Targum [Onkelos], it is also a niph’al expression: וְאִתְרַעֲמוּ. The nature of the term denoting complaint תְּלוּנָה [is that it] reverts to the person [complaining], מִתְלוֹנֵן[complains] or מִתְרוֹעֵם [storms], but one does not say לוֹנֵן or רוֹעֵם [Hebrew]. The Frenchman also says, “Decomplenst sey.” He reverts the statement to himself when he says, “Sey.”

25 There He gave them In Marah, He gave them some sections of the Torah so that they would busy themselves with them, namely [they were given the laws governing] the Sabbath, the red cow, and laws of jurisprudence.-[from Mechilta and Sanh. 56b]

and there He tested them [He tested] the people and saw how stiff-necked they were, that they did not consult Moses with respectful language, “Entreat [God to have] mercy upon us that we should have water to drink,” but they complained.-[from Mechilta]

26 If you hearken This is the acceptance [of the law] that they should accept upon themselves.

and you do --This means the performance [of the commandments].

and you listen closely [This means that] you [should] incline your ears to be meticulous in [fulfilling] them.

all His statutes Things that are only the decree of the King, without any [apparent] rationale, and with which the evil inclination finds fault, [saying,] “What is [the sense of] the prohibition of these [things]? Why were they prohibited?” For example, [the prohibitions of] wearing shatnes [a mixture of wool and linen] and eating pork, and [the ritual of] the red cow and their like. -[based on Yoma 67b]

I will not visit upon you And if I do bring [sickness upon you], it is as if it has not been brought, “for I, the Lord, heal you.” This is its midrashic interpretation (see Sanh. 101a, Mechilta). According to its simple meaning, [we explain:] “for I, the Lord, am your Physician” and [I] teach you the Torah and the mitzvoth in order that you be saved from them [illnesses], like this physician who says to a person, “Do not eat things that will cause you to relapse into the grip of illness.” This [warning] refers to listening closely to the commandments, and so [Scripture] says: “It shall be healing for your navel” (Prov. 3:8). - [from Mechilta]

Ashlamatah: II Sam 22:1-51

וַיְדַבֵּ֤ר דָּוִד֙ לַֽיהוָ֔ה אֶת־דִּבְרֵ֖י הַשִּׁירָ֣ה הַזֹּ֑את בְּיוֹם֩ הִצִּ֨יל יְהוָ֥ה אֹת֛וֹ מִכַּ֥ף כָּל־אֹיְבָ֖יו וּמִכַּ֥ף שָׁאֽוּל׃ David addressed the words of this song to the LORD, after the LORD had saved him from the hands of all his enemies and from the hands of Saul.

וַיֹּאמַ֑ר יְהוָ֛ה סַֽלְעִ֥י וּמְצֻדָתִ֖י וּמְפַלְטִי־לִֽי׃ He said: O LORD, my crag, my fastness, my deliverer!

אֱלֹהֵ֥י צוּרִ֖י אֶחֱסֶה־בּ֑וֹ מָגִנִּ֞י וְקֶ֣רֶן יִשְׁעִ֗י מִשְׂגַּבִּי֙ וּמְנוּסִ֔י מֹשִׁעִ֕י מֵחָמָ֖ס תֹּשִׁעֵֽנִי׃ O God, the rock wherein I take shelter: My shield, my mighty champion, my fortress and refuge! My savior, You who rescue me from violence!

מְהֻלָּ֖ל אֶקְרָ֣א יְהוָ֑ה וּמֵאֹיְבַ֖י אִוָּשֵֽׁעַ׃ All praise! I called on the LORD, And I was delivered from my enemies.

כִּ֥י אֲפָפֻ֖נִי מִשְׁבְּרֵי־מָ֑וֶת נַחֲלֵ֥י בְלִיַּ֖עַל יְבַעֲתֻֽנִי׃ For the breakers of Death encompassed me, The torrents of Belial terrified me;

חֶבְלֵ֥י שְׁא֖וֹל סַבֻּ֑נִי קִדְּמֻ֖נִי מֹֽקְשֵׁי־מָֽוֶת׃ The snares of Sheol encircled me, The coils of Death engulfed me.

בַּצַּר־לִי֙ אֶקְרָ֣א יְהוָ֔ה וְאֶל־אֱלֹהַ֖י אֶקְרָ֑א וַיִּשְׁמַ֤ע מֵהֵֽיכָלוֹ֙ קוֹלִ֔י וְשַׁוְעָתִ֖י בְּאָזְנָֽיו׃ In my anguish I called on the LORD, Cried out to my God; In His Abode He heard my voice, My cry entered His ears.

ותגעש [וַיִּתְגָּעַ֤שׁ] וַתִּרְעַשׁ֙ הָאָ֔רֶץ מוֹסְד֥וֹת הַשָּׁמַ֖יִם יִרְגָּ֑זוּ וַיִּֽתְגָּעֲשׁ֖וּ כִּֽי־חָ֥רָה לֽוֹ׃ Then the earth rocked and quaked, The foundations of heaven shook— Rocked by His indignation.

עָלָ֤ה עָשָׁן֙ בְּאַפּ֔וֹ וְאֵ֥שׁ מִפִּ֖יו תֹּאכֵ֑ל גֶּחָלִ֖ים בָּעֲר֥וּ מִמֶּֽנּוּ׃ Smoke went up from His nostrils, From His mouth came devouring fire; Live coals blazed forth from Him.

וַיֵּ֥ט שָׁמַ֖יִם וַיֵּרַ֑ד וַעֲרָפֶ֖ל תַּ֥חַת רַגְלָֽיו׃ He bent the sky and came down, Thick cloud beneath His feet.

וַיִּרְכַּ֥ב עַל־כְּר֖וּב וַיָּעֹ֑ף וַיֵּרָ֖א עַל־כַּנְפֵי־רֽוּחַ׃ He mounted a cherub and flew; He was seen on the wings of the wind.

וַיָּ֥שֶׁת חֹ֛שֶׁךְ סְבִיבֹתָ֖יו סֻכּ֑וֹת חַֽשְׁרַת־מַ֖יִם עָבֵ֥י שְׁחָקִֽים׃ He made pavilions of darkness about Him, Dripping clouds, huge thunderheads;

מִנֹּ֖גַהּ נֶגְדּ֑וֹ בָּעֲר֖וּ גַּחֲלֵי־אֵֽשׁ׃ In the brilliance before Him Blazed fiery coals.

יַרְעֵ֥ם מִן־שָׁמַ֖יִם יְהוָ֑ה וְעֶלְי֖וֹן יִתֵּ֥ן קוֹלֽוֹ׃ The LORD thundered forth from heaven, The Most High sent forth His voice;

וַיִּשְׁלַ֥ח חִצִּ֖ים וַיְפִיצֵ֑ם בָּרָ֖ק ויהמם [וַיָּהֹֽם׃] He let loose bolts, and scattered them; Lightning, and put them to rout.

וַיֵּֽרָאוּ֙ אֲפִ֣קֵי יָ֔ם יִגָּל֖וּ מֹסְד֣וֹת תֵּבֵ֑ל בְּגַעֲרַ֣ת יְהוָ֔ה מִנִּשְׁמַ֖ת ר֥וּחַ אַפּֽוֹ׃ The bed of the sea was exposed, The foundations of the world were laid bare By the mighty roaring of the LORD, At the blast of the breath of His nostrils.

יִשְׁלַ֥ח מִמָּר֖וֹם יִקָּחֵ֑נִי יַֽמְשֵׁ֖נִי מִמַּ֥יִם רַבִּֽים׃ He reached down from on high, He took me, Drew me out of the mighty waters;

יַצִּילֵ֕נִי מֵאֹיְבִ֖י עָ֑ז מִשֹּׂ֣נְאַ֔י כִּ֥י אָמְצ֖וּ מִמֶּֽנִּי׃ He rescued me from my enemy so strong, From foes too mighty for me.

יְקַדְּמֻ֖נִי בְּי֣וֹם אֵידִ֑י וַיְהִ֧י יְהוָ֛ה מִשְׁעָ֖ן לִֽי׃ They attacked me on my day of calamity, But the LORD was my stay.

וַיֹּצֵ֥א לַמֶּרְחָ֖ב אֹתִ֑י יְחַלְּצֵ֖נִי כִּי־חָ֥פֵֽץ בִּֽי׃ He brought me out to freedom, He rescued me because He was pleased with me.

יִגְמְלֵ֥נִי יְהוָ֖ה כְּצִדְקָתִ֑י כְּבֹ֥ר יָדַ֖י יָשִׁ֥יב לִֽי׃ The LORD rewarded me according to my merit, He requited the cleanness of my hands.

כִּ֥י שָׁמַ֖רְתִּי דַּרְכֵ֣י יְהוָ֑ה וְלֹ֥א רָשַׁ֖עְתִּי מֵאֱלֹהָֽי׃ For I have kept the ways of the LORD And have not been guilty before my God;

כִּ֥י כָל־משפטו [מִשְׁפָּטָ֖יו] לְנֶגְדִּ֑י וְחֻקֹּתָ֖יו לֹא־אָס֥וּר מִמֶּֽנָּה׃ I am mindful of all His rules And have not departed from His laws.

וָאֶהְיֶ֥ה תָמִ֖ים ל֑וֹ וָאֶשְׁתַּמְּרָ֖ה מֵעֲוֺנִֽי׃ I have been blameless before Him, And have guarded myself against sinning—

וַיָּ֧שֶׁב יְהוָ֛ה לִ֖י כְּצִדְקָתִ֑י כְּבֹרִ֖י לְנֶ֥גֶד עֵינָֽיו׃ And the LORD has requited my merit, According to my purity in His sight.

עִם־חָסִ֖יד תִּתְחַסָּ֑ד עִם־גִּבּ֥וֹר תָּמִ֖ים תִּתַּמָּֽם׃ With the loyal You deal loyally; With the blameless hero, blamelessly.

עִם־נָבָ֖ר תִּתָּבָ֑ר וְעִם־עִקֵּ֖שׁ תִּתַּפָּֽל׃ With the pure You act in purity, And with the perverse You are wily.

וְאֶת־עַ֥ם עָנִ֖י תּוֹשִׁ֑יעַ וְעֵינֶ֖יךָ עַל־רָמִ֥ים תַּשְׁפִּֽיל׃ To humble folk You give victory, And You look with scorn on the haughty.

כִּֽי־אַתָּ֥ה נֵירִ֖י יְהוָ֑ה וַיהוָ֖ה יַגִּ֥יהַּ חָשְׁכִּֽי׃ You, O LORD, are my lamp; The LORD lights up my darkness.

כִּ֥י בְכָ֖ה אָר֣וּץ גְּד֑וּד בֵּאלֹהַ֖י אֲדַלֶּג־שֽׁוּר׃ With You, I can rush a barrier, With my God, I can scale a wall.

הָאֵ֖ל תָּמִ֣ים דַּרְכּ֑וֹ אִמְרַ֤ת יְהוָה֙ צְרוּפָ֔ה מָגֵ֣ן ה֔וּא לְכֹ֖ל הַחֹסִ֥ים בּֽוֹ׃ The way of God is perfect, The word of the LORD is pure. He is a shield to all who take refuge in Him.

כִּ֥י מִי־אֵ֖ל מִבַּלְעֲדֵ֣י יְהוָ֑ה וּמִ֥י צ֖וּר מִֽבַּלְעֲדֵ֥י אֱלֹהֵֽינוּ׃ Yea, who is a god except the LORD, Who is a rock except God—

הָאֵ֥ל מָעוּזִּ֖י חָ֑יִל וַיַּתֵּ֥ר תָּמִ֖ים דרכו [דַּרְכִּֽי׃] The God, my mighty stronghold, Who kept my path secure;

מְשַׁוֶּ֥ה רגליו [רַגְלַ֖י] כָּאַיָּל֑וֹת וְעַ֥ל בָּמוֹתַ֖י יַעֲמִדֵֽנִי׃ Who made my legs like a deer’s, And set me firm on the heights;

מְלַמֵּ֥ד יָדַ֖י לַמִּלְחָמָ֑ה וְנִחַ֥ת קֶֽשֶׁת־נְחוּשָׁ֖ה זְרֹעֹתָֽי׃ Who trained my hands for battle, So that my arms can bend a bow of bronze!

וַתִּתֶּן־לִ֖י מָגֵ֣ן יִשְׁעֶ֑ךָ וַעֲנֹתְךָ֖ תַּרְבֵּֽנִי׃ You have granted me the shield of Your protection And Your providence has made me great.

תַּרְחִ֥יב צַעֲדִ֖י תַּחְתֵּ֑נִי וְלֹ֥א מָעֲד֖וּ קַרְסֻלָּֽי׃ You have let me stride on freely, And my feet have not slipped.

אֶרְדְּפָ֥ה אֹיְבַ֖י וָאַשְׁמִידֵ֑ם וְלֹ֥א אָשׁ֖וּב עַד־כַּלּוֹתָֽם׃ I pursued my enemies and wiped them out, I did not turn back till I destroyed them.

וָאֲכַלֵּ֥ם וָאֶמְחָצֵ֖ם וְלֹ֣א יְקוּמ֑וּן וַֽיִּפְּל֖וּ תַּ֥חַת רַגְלָֽי׃ I destroyed them, I struck them down; They rose no more, they lay at my feet.

וַתַּזְרֵ֥נִי חַ֖יִל לַמִּלְחָמָ֑ה תַּכְרִ֥יעַ קָמַ֖י תַּחְתֵּֽנִי׃ You have girt me with strength for battle, Brought low my foes before me,

וְאֹ֣יְבַ֔י תַּ֥תָּה לִּ֖י עֹ֑רֶף מְשַׂנְאַ֖י וָאַצְמִיתֵֽם׃ Made my enemies turn tail before me, My foes—and I wiped them out.

יִשְׁע֖וּ וְאֵ֣ין מֹשִׁ֑יעַ אֶל־יְהוָ֖ה וְלֹ֥א עָנָֽם׃ They looked, but there was none to deliver; To the LORD, but He answered them not.

וְאֶשְׁחָקֵ֖ם כַּעֲפַר־אָ֑רֶץ כְּטִיט־חוּצ֥וֹת אֲדִקֵּ֖ם אֶרְקָעֵֽם׃ I pounded them like dust of the earth, Stamped, crushed them like dirt of the streets.

וַֽתְּפַלְּטֵ֔נִי מֵרִיבֵ֖י עַמִּ֑י תִּשְׁמְרֵ֙נִי֙ לְרֹ֣אשׁ גּוֹיִ֔ם עַ֥ם לֹא־יָדַ֖עְתִּי יַעַבְדֻֽנִי׃ You have rescued me from the strife of peoples, Kept me to be a ruler of nations; Peoples I knew not must serve me.

בְּנֵ֥י נֵכָ֖ר יִתְכַּֽחֲשׁוּ־לִ֑י לִשְׁמ֥וֹעַ אֹ֖זֶן יִשָּׁ֥מְעוּ לִֽי׃ Aliens have cringed before me, Paid me homage at the mere report of me.

בְּנֵ֥י נֵכָ֖ר יִבֹּ֑לוּ וְיַחְגְּר֖וּ מִמִּסְגְּרוֹתָֽם׃ Aliens have lost courage And come trembling out of their fastnesses.

חַי־יְהוָ֖ה וּבָר֣וּךְ צוּרִ֑י וְיָרֻ֕ם אֱלֹהֵ֖י צ֥וּר יִשְׁעִֽי׃ The LORD lives! Blessed is my rock! Exalted be God, the rock Who gives me victory;

הָאֵ֕ל הַנֹּתֵ֥ן נְקָמֹ֖ת לִ֑י וּמוֹרִ֥יד עַמִּ֖ים תַּחְתֵּֽנִי׃ The God who has vindicated me And made peoples subject to me,

וּמוֹצִיאִ֖י מֵאֹֽיְבָ֑י וּמִקָּמַי֙ תְּר֣וֹמְמֵ֔נִי מֵאִ֥ישׁ חֲמָסִ֖ים תַּצִּילֵֽנִי׃ Rescued me from my enemies, Raised me clear of my foes, Saved me from lawless men!

עַל־כֵּ֛ן אוֹדְךָ֥ יְהוָ֖ה בַּגּוֹיִ֑ם וּלְשִׁמְךָ֖ אֲזַמֵּֽר׃ For this I sing Your praise among the nations And hymn Your name:

מגדיל [מִגְדּ֖וֹל] יְשׁוּע֣וֹת מַלְכּ֑וֹ וְעֹֽשֶׂה־חֶ֧סֶד לִמְשִׁיח֛וֹ לְדָוִ֥ד וּלְזַרְע֖וֹ עַד־עוֹלָֽם׃ (פ) Tower of victory to His king, Who deals graciously with His anointed, With David and his offspring evermore.

Rashi commentary on 2 Samuel Ch. 22

22:1

ביום הציל ה' אותו. לעת זקנתו, לאחר שעברו עליו כל צרותיו ונצול מכולם: On the day Adonoy saved him. In his old age after all his troubles had passed and he had survived all of them.

ומכף שאול. והלא שאול בכלל היה, אלא שהיה אויבו ורודפו מכולם כיוצא בו (לעיל ב ל): תשעה עשר איש ועשהאל, כיוצא בו (יהושע ב א): לכו ראו את הארץ ואת יריחו וכיוצא בו (מלכים-א יא א): והמלך שלמה אהב נשים נכריות ואת בת פרעה (מלכים-א יא א): And from the hands of Shaul. Shaul was part of the general grouping [of "his enemies"]?¹I.e. Why is he being singled out? but he was his greatest enemy and pursuer. Similarly [we find], "Nineteen men and Asohel²Earlier in 2:30. where Asohel is singled out because he was equal to all of them as Rashi points out there. Similarly, "Go spy out the land and Yericho."³Yehoshua 2:1. And similarly, "King Shlomo loved [many] foreign women and [he loved] the daughter of Pharoah."⁴Melochim I, 11:1.

22:2

סלעי ומצודתי. לשון חוזק הם, 'סלע' כמשמעו, 'מצודה' היא מצודת יערים, שקורין פליישאי"ן בלע"ז ועל שם הנס שנעשה לו בסלע המחלוקת (שמואל-א כג ח), והמצדות בחורשה: My Rock, my Fortress. They are words denoting strength. Rock is obvious in its connotation [of strengh]. Fortress is [a reference to] a fortress amongst the forests that is called flassant in O.F. It is [also] a reference to the miracle that occurred by the rock at the crossroads⁵Shmuel I, 23:28. and the fortresses of the forest.⁶Ibid, 23:19. Dovid’s location was betrayed to Shaul but eventually when Shaul reached the crossroads, he chose not to chase after Dovid.

ומפלטי לי. מפלטי עם צבא ישראל במלחמה, ופעמים שהוא מפלט לי כשאני לבדי, כגון מן ישבי בנוב (לעיל כא יז): My Rescuer. He saved me when I was with Yisroel's army at war and other times He saved me when I was alone⁷Rashi is explaining why Dovid in effect, says “me” twice. מְפַלְטי means “My Rescuer” and לי means “me”. for example [He saved me] from (the inhabitants of Nov)[“Yishbi-Benov”].

22:3

צורי. לשון סלע, שהסלע מחסה לעוברי דרך, מן המטר והרוחות, אבריאמ"ש בלע"ז: My Rock. Language denoting a rock because a rock protects passerby from the rain and from the winds. Abriments in O.F.

אחסה. לשון כיסוי, שהייתי מתכסה לעזרה: I take refuge. Language denoting a covering that I was able to be protectively covered.

משגבי. סומכני: My Stronghold. He supported me.

ומנוסי. שהייתי נס אליו לעזרה: My Refuge. I would run to him for protection.

22:4

מהולל אקרא ה'. כתרגומו ; בקראי לו אהודנו, לפי כי מאויבי אני בוטח שאושע ויתכן לפתור אקרא ואושע, לשון 'הוה': I call to Adonoy in praise. As it is translated, when I called Him, I praised Him (with my mouth) because I trusted that I would be saved from my enemies. And it is possible to interpret the words אֶקְרָא and אִוׇּשֵׁעַ as being used in the present tense.

22:5

אפפוני. הקיפוני: Surrounded me. Surrounded me.

משברי מות. כתרגומו: כאתא דיתבא על מתברא, כן שם מושב האבנים שהאשה יולדת שם: Death's destruction. As [Yonoson] translates, "Like a woman sitting on the birthing chair," that is the name of the stone seat where women give birth.⁸It’s name in hebrew is מַשְׁבֵּר.

נחלי. גייסות שוטפות כנחל: The deluge. Soldiers pouring forth like a stream.

22:6

חבלי. כתרגומו: משרית, כמו (שמואל-א י ה): חבל נביאים: The agony. As [Yonoson] translates, "Groups," as [we find], "Group of prophets."⁹Shmuel I, 10:5.

קדמוני. באו לפני: Were before me. Came before me.

22:7

בצר לי אקרא ה' וישמע וגו'. כך דרך לשון הווה, מדבר לשון עבר ולשון עתיד בפעם אחת: In my distress I called to God… He hears. This is typical of the present tense it uses both past and future at the same time.¹⁰אֶקְרָא is in past tense and וַיִשְׁמַע is in future tense.

22:8

ויתגעש ותרעש. לא על נסים שאירעוהו נאמר, אלא על נסים שנעשו לישראל, וראש המקרא מחובר על סופו: Shook and shuddered. This is not referring to the miracles that happened to him but to the miracles that happened to Yisroel and the beginning of the verse is connected to the end.

כי חרה לו. 'כי' משמש כאן בלשון 'כאשר', וכן פתרונו, וכשחרה לו מפני מכעיסיו, נתגעשה ונתרעשה הארץ, ומוסדות השמים רגזו ורעשו: When God became angry. The word כי is being used here to mean "when," and this is its interpretation, when God became angry on account of his antagonists the world shook and shuddered and the pillars of heaven trembled and shook.

22:9

עלה עשן באפו. כן דרך הכועס, יוצא עשן מנחיריו, וכן (תהלים יח ט): עלה עשן באפו. וזהו כל לשון חרון אף, שהאף נוחר ומעלה הבל: Smoke rose from His Nostrils. Such is the manner of an angry person, smoke comes out of his nostrils and so [we find], "Smoke has risen from My nostrils."¹¹Yeshayohu 65:5. This is always the meaning of the words "Anger of the nose," the nose flares and lets out air.

ואש מפיו תאכל. מגזרת דבר פיו, תאכל אש ברשעים: Fire from His Mouth consumed [the wicked]. Through the decree utterred from His Mouth fire [came forth] and consumed the wicked.

22:10

ויט שמים. להנקם מאויביו, ממצרים ומפרעה: He bent heaven. To take revenge from His enemies, from Mitzrayim and from Pharoah.

22:12

וישת חשך סביבותיו. לסוכה, כענין שנאמר (שמות יד כ): ויהי הענן והחשך, מפסיק בין מצרים לישראל: He put [a protective] darkness around. For [protective] cover as it says, "The pillar of cloud and the darkness separated between Mitzrayim and Yisroel."¹²See Shemos 14:20.

חשרת מים עבי שחקים. מאין היה החשך, עבי שחקים היו, שהן חושרין מים על הארץ: Abundant waters, thick clouds of the sky. From where did the darkness come? They came from thick clouds that sprinkle water on the earth.

חשרת. לשון כברה הוא, שהוא נופל על הארץ דק דק (תענית ט ב) וכן הוא אומר באגדות הרבה: חושרין אותו בכברה. ויש לפתור 'חשרת', לשון 'קשר', שמתקשרין השמים בעבים על ידי המים, כמו 'וחשוריהם' האמור באופני המכונה (מלכים-א ז לג), שהם זרועות העץ המהדקין וקושרין עיגוליה יחד: Sprinkled. [This is] language that denotes a sieve, [the water] falls to the earth in small droplets. This [same language] is used in many places in Aggadah, "They dice it in a sieve," Some interpret חַשְׁרַת as denoting a binding, that the skies became bound up with clouds because of the water [in them] as [the word] "the spokes"¹³Melochim I, 7:33. used [in connection with] the wheels of a wagon. They are wooden spokes that bond and bind the wheel's perimeter together.