פרדס פתוח פרדס פתוח
←

פרשה: בשלח · עלייה: שני (גבורה)

שמות: י"ד:ט׳ - י"ד:י"ד
י"ד:ט׳ וַיִּרְדְּפ֨וּ מִצְרַ֜יִם אַחֲרֵיהֶ֗ם וַיַּשִּׂ֤יגוּ אוֹתָם֙ חֹנִ֣ים עַל־הַיָּ֔ם כָּל־סוּס֙ רֶ֣כֶב פַּרְעֹ֔ה וּפָרָשָׁ֖יו וְחֵיל֑וֹ עַל־פִּי֙ הַֽחִירֹ֔ת לִפְנֵ֖י בַּ֥עַל צְפֹֽן׃
14:9 the Egyptians gave chase to them, and all the chariot horses of Pharaoh, his horsemen, and his warriors overtook them encamped by the sea, near Pi-hahiroth, before Baal-zephon.
14:9 And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, in front of Baal-zephon.
י"ד:ט׳ וּרְדָפוּ מִצְרָאֵי בַּתְרֵיהוֹן וְאַדְבִּיקוּ יָתְהוֹן כַּד שָׁרָן עַל יַמָא כָּל סוּסָוַת רְתִכֵּי פַרְעֹה וּפָרָשׁוֹהִי וּמַשִׁרְיָתֵהּ עַל פּוּם חִירָתָא קֳדָם בְּעֵיל צְפוֹן:
י"ד:י׳ וּפַרְעֹ֖ה הִקְרִ֑יב וַיִּשְׂאוּ֩ בְנֵֽי־יִשְׂרָאֵ֨ל אֶת־עֵינֵיהֶ֜ם וְהִנֵּ֥ה מִצְרַ֣יִם ׀ נֹסֵ֣עַ אַחֲרֵיהֶ֗ם וַיִּֽירְאוּ֙ מְאֹ֔ד וַיִּצְעֲק֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶל־יְהוָֽה׃
14:10 As Pharaoh drew near, the Israelites caught sight of the Egyptians advancing upon them. Greatly frightened, the Israelites cried out to the LORD.
14:10 And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid; and the children of Israel cried out unto the LORD.
י"ד:י׳ וּפַרְעֹה קְרֵיב וּזְקָפוּ בְנֵי יִשְׂרָאֵל יָת עֵינֵיהוֹן וְהָא מִצְרָאֵי נַטְלִין בַּתְרֵיהוֹן וּדְחִילוּ לַחֲדָא וּזְעִיקוּ בְּנֵי יִשְׂרָאֵל קֳדָם יְיָ:
י"ד:י׳ אור החיים
1וּפַרְעֹה הִקְרִיב וְגוֹ׳ וְהִנֵּה מִצְרַיִם וְגוֹ׳. צָרִיךְ לְדַקְדֵּק לָמָּה הֻצְרַךְ לוֹמַר זֶה וְלֹא הִסְפִּיק מַה שֶׁקָּדַם לוֹמַר ״וַיַּשִּׂיגוּ אוֹתָם״ וְגוֹ׳? וְאָמַר עוֹד ״וְהִנֵּה מִצְרַיִם נוֹסֵעַ״ וְגוֹ׳, גַּם לָמָּה הִתְחִיל הַסִּבָּה בְּפַרְעֹה וְגָמַר אוֹמֶר בְּמִצְרַיִם, דִּכְתִיב ״וְהִנֵּה מִצְרַיִם״, שֶׁהָיָה לוֹ לוֹמַר ״וְהִנֵּה פַּרְעֹה״ וְגוֹ׳? עוֹד צָרִיךְ לְדַקְדֵּק אָמְרוֹ נוֹסֵעַ לְשׁוֹן יָחִיד וְגוֹ׳ עַל מִצְרַיִם שֶׁהֵם רַבִּים.
ופרעה הקריב….והנה מצרים נוסע אחריהם, when Pharaoh drew close the Israelites raised their eyes and saw that Egypt was marching after them, etc. Why was this whole line necessary? Would the words: "they caught up with them while they were encamped by the sea" not have sufficed to describe what took place? Why did the verse commence by telling us about what Pharaoh did and conclude by telling us what Egypt was doing? The Torah should have continued that "Pharaoh was marching after them;" Why is the word נסע "was marching" in the singular when many Egyptians are being described as marching?
2וּלְהָבִין הַכָּתוּב יֵשׁ לְהָעִיר הֶעָרָה גְּדוֹלָה בְּדִבְרֵי בְּנֵי יִשְׂרָאֵל אֶל מֹשֶׁה ״הַמִבְּלִי אֵין קְבָרִים וְגוֹ׳ מַה זֹּאת עָשִׂיתָ לָּנוּ״ וְגוֹ׳, כְּנִשְׁמָע שֶׁהַדָּבָר לָהֶם חָדָשׁ, וְאֵין זֶה אֱמֶת, כִּי כְּבָר הוֹדִיעָם ה׳ כִּי יְחַזֵּק לִבּוֹ לִרְדֹּף לְהִכָּבֵד בּוֹ, וֶהֱעִירָם בָּזֶה בַּמַּעֲשֶׂה אֲשֶׁר צִוָּה לָהֶם עֲשׂוֹת שֶׁיָּשׁוּבוּ וְיַחֲנוּ וְגוֹ׳ כְּדֵי שֶׁיִּטְעֶה לִרְדֹּף אַחֲרֵיהֶם, וַיַּעֲשׂוּ כֵן, הֲרֵי הֵכִינוּ עַצְמָם לְהַטְעוֹתוֹ לִרְדֹּף אַחֲרֵיהֶם, אִם כֵּן מִנַּיִן נִכְנַס לָהֶם הַפַּחַד? לוּ יְהִי שֶׁרָאוּ שֶׁבָּא בְּכֹחַ גָּדוֹל שֵׁשׁ מֵאוֹת רֶכֶב וְגוֹ׳, אֲשֶׁר אֶפְשָׁר כִּי לֹא חָשְׁבוּ מִקּוֹדֶם שֶׁהָיוּ לָהֶם כָּל כָּךְ חוֹזֶק, אַף עַל פִּי כֵן כְּבָר הִבְטִיחָם ה׳ כִּי הוּא הַמְחַזֵּק לִבּוֹ לְהִכָּבֵד בּוֹ וְהֵם סִיְּעוּ בַּדָּבָר.
In order to understand this whole verse we must first understand the Israelites' comments to Moses: "did you take us out of Egypt because there are not enough burial places in Egypt? What did you do to us, etc.?" Looking at these words one gains the impression that the Israelites were surprised that the Egyptians pursued them. How could this be seeing that G'd had told them beforehand that their whole maneuver was designed to fool Pharaoh and cause him to pursue them? Why did they suddenly become afraid? Possibly they did not realise that Pharaoh had so much military capability left after all that happened. Even so, in view of the assurances the Israelites had from G'd that He would deal harshly with Pharaoh why did they display this mortal fear?
3אָכֵן יִתְבָּאֵר עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (שמות רבה כא,ה) שֶׁאָמְרוּ וְזֶה לְשׁוֹנָם: ״וּמִצְרַיִם נוֹסֵעַ אַחֲרֵיהֶם״ – זֶה שַׂר שֶׁל מִצְרַיִם, מִצְרַיִם שְׁמוֹ, עַד כָּאן לְשׁוֹנָם. וְהִנֵּה הַמַּלְאָךְ הַלָּז בָּא עִמָּהֶם, כִּי כֵן הוּא הַנָּהוּג שֶׁהַשַּׂר יַעֲזֹר לְאֻמָּתוֹ וְיִפּוֹל בִּנְפִילָתָהּ, וְצֵא וּלְמַד מִמַּעֲשֵׂה אֲלֶכְּסַנְדְּרוּס מוּקְדוֹן (יומא סט:) שֶׁהָיָה נִדְמֶה לוֹ שָׂרוֹ בַּמִּלְחָמוֹת. וְהִנֵּה מִן הַסְּתָם כִּי הַשַּׂר יִהְיֶה עוֹמֵד לִימִין הַמֶּלֶךְ, לֹא לִפְנֵי הָעָם, וְהִנֵּה מִסֵּדֶר הָרָגִיל בַּמִּלְחָמוֹת שֶׁהַמֶּלֶךְ בֵּינֵיהֶם – שֶׁהָעָם יַקְדִּימוּ קֹדֶם לַמֶּלֶךְ וְהַמֶּלֶךְ לְבַסּוֹף מֵהָעָם. וְכָאן הוֹדִיעַ הַכָּתוּב הַדָּבָר שֶׁמִּמֶּנּוּ בָּאָה הַהַרְגָּשָׁה לְיִשְׂרָאֵל לִירֹא וּלְפַחֵד, הֲגַם שֶׁקָּדַם לָהֶם מַה שֶׁקָּדַם מֵהַיְדִיעָה, וְאָמַר וּפַרְעֹה הִקְרִיב, פֵּרוּשׁ, לֹא עָשָׂה סֵדֶר הָרָגִיל לְהַקְדִּים הָעָם אֶלָּא הִקְרִיב עַצְמוֹ קֹדֶם לָעָם. וַיִּשְׂאוּ בְנֵי יִשְׂרָאֵל אֶת עֵינֵיהֶם וְהִנֵּה מִצְרַיִם, פֵּרוּשׁ, שַׂר שֶׁל מִצְרַיִם כַּנִּזְכָּר. פֵּרוּשׁ, לְצַד שֶׁפַּרְעֹה הִקְרִיב וְהַשַּׂר הָיָה לְפָנָיו עוֹמֵד, זֶה הָיָה סִבָּה לִרְאוֹת יִשְׂרָאֵל הַשַּׂר שֶׁשְּׁמוֹ מִצְרַיִם נוֹסֵעַ וְגוֹ׳, וְהֵם לֹא יוּכְלוּ דַּעַת סִבַּת הַשַּׂר שֶׁאֵינוֹ אֶלָּא לַעֲמֹד לִפְנֵי מֶלֶךְ כַּנָּהוּג, כִּי אֵין מִנְהַג הַמֶּלֶךְ לְהַקְדִּים לַמַּחֲנֶה, וְהֵם רָאוּ הַשַּׂר נוֹסֵעַ אַחֲרֵיהֶם, פֵּרוּשׁ, קֹדֶם הַמַּחֲנֶה. לָזֶה רָעֲשׁוּ כִּי חָשְׁבוּ כִּי שָׂרֵי מַעְלָה בָּאוּ לַעֲרֹךְ עִמָּם מִלְחָמָה, וַהֲגַם שֶׁקָּדַם לָהֶם מַה שֶׁקָּדַם לֹא הִסְפִּיק לָהֶם כְּשֶׁרָאוּ מַלְאָכִים בָּאוּ לְהִלָּחֵם עִמָּהֶם, כִּי הוּא אוֹת כִּי ה׳ חָזַר מִמַּחֲשַׁבְתּוֹ הַטּוֹבָה, כִּי זוּלַת זֶה לֹא הָיָה מַסְכִּים עַל מַלְאָכוֹ לָבֹא כְּנֶגְדָּם, וְלָזֶה צָעֲקוּ וְגוֹ׳. וְאִלּוּ לֹא הָיָה פַּרְעֹה מַקְדִּים, אוֹ אִם הָיָה סֵדֶר הָרָגִיל שֶׁיַּקְדִּים הַמֶּלֶךְ, הֵם הָיוּ תּוֹלִים הַדָּבָר כִּי לֹא לְמִלְחָמָה בָּא אֶלָּא לַעֲמֹד לִפְנֵי הַמֶּלֶךְ כְּחֹק שָׂרֵי מַעְלָה עִם כָּל מְלָכִים אֲשֶׁר הֵם מְמֻנִּים עֲלֵיהֶם, וְלֹא הָיוּ מְפַחֲדִים. וּבָזֶה נִתְיַשֵּׁב הָעִנְיָן וְיִשּׁוּב הַכְּתוּבִים.
We must fall back on what our sages have taught as described in Shemot Rabbah 21,5 that when the Israelites noticed Pharaoh pursuing them they naturally turned their eyes heavenwards expecting G'd to manifest Himself and to smite the Egyptians. Imagine the Israelites' surprise when what they saw was the guardian angel of Egypt whose name is Mitzrayim flying through the air. It was then that they became afraid as they realised that this angel had now come out in order to help his protegees, the Egyptians. It is an accepted theory that the fortunes of these guardian angels are bound up with their charges. When the protegees of such guardian angels suffer a defeat so does the guardian angel himself. [In fact according to the Kabbalists when G'd wants to destroy a people, He first destroys their guardian angel. After that, even if the people appear still to be going strong, their fate has already been sealed. Ed.] We are told in Yuma 69 that Alexander the Great was in the habit of observing the guardian angel of Macedonia at work whenever he went into battle. It is customary for a minister to take up position on the right side of the king and not in front of the people. Normally, a king who travels into battle with his troops takes up his position behind the infantry. In this instance the Israelites had the impression that the guardian angel of Egypt was still going strong, far from being the first one to be defeated by G'd. The Torah also describes Pharaoh הקריב, as coming close, i.e. travelling ahead of his troops not behind them. The reason the Israelites were able to see the guardian angel of Egypt at all was because the guardian angel was positioned next to the king who travelled ahead of his troops. This unusual spectacle frightened the Israelites. They believed that celestial forces were now arraigned against them. In view of all this, the fact that G'd had told them that the Egyptians would pursue them and He would deal harshly with Pharaoh was no longer enough for the people to keep their cool.
4וְטַעַם שֶׁלֹּא מָנַע ה׳ הַמַּלְאָךְ מִבֹּא, לִשְׁנֵי טְעָמִים: הָאֶחָד, כְּדֵי לְהָרְגוֹ לִפְנֵיהֶם, כְּאָמְרוֹ ״וַיַּרְא יִשְׂרָאֵל אֶת מִצְרַיִם מֵת עַל שְׂפַת הַיָּם״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (זהר ח״ב נב:) שֶׁיְּכַוֵּן עַל הַשַּׂר שֶׁשְּׁמוֹ מִצְרַיִם. וְטַעַם שֵׁנִי, אֱלֹהִים חֲשָׁבָהּ לְטוֹבָה כְּדֵי שֶׁיִּפְחֲדוּ וְיַחְזְרוּ בִּתְשׁוּבָה שְׁלֵמָה וִיקָרְבוּ לִבָּם לַשָּׁמַיִם, כְּדֵי שֶׁבְּאֶמְצָעוּת זֶה יַעֲשֶׂה ה׳ לָהֶם הַנֵּס הֶעָצוּם שֶׁל קְרִיעַת יַם סוּף, וְדָבָר זֶה לֹא הֻבְטְחוּ בּוֹ קוֹדֶם. וְתִמְצָא שֶׁדָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה (שמות רבה כא,ה) בְּתֵבַת ״הִקְרִיב״ וְלֹא אָמַר ״קָרַב״, יִרְצֶה שֶׁהִקְרִיב לִבָּן שֶׁל יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, וְכֵן הָיָה דִּכְתִיב וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל ה׳:
There were two reasons why G'd had not interfered with the guardian angel at that time. 1) G'd was looking for a legal excuse to kill that guardian angel. The Zohar, section two, page 52 interprets 14,30 "Israel saw Mitzrayim dead on the beaches of the sea," as a reference to the guardian angel of Egypt. The second reason G'd allowed the guardian angel of Egypt to adopt such a visibly threatening posture was for Israel's benefit. G'd wanted Israel to do תשובה, to repent. They needed to acquire the merit of repentance in order to justify that G'd should perform the great miracle of splitting the Sea of Reeds on their behalf. This was something G'd had not promised them previously. Shemot Rabbah 21,5 also points out that the unusual form (causative) ופרעה הקריב "and Pharaoh caused himself to come close," instead of the usual ופרעה קרב, "and Pharaoh approached," is a clear indication of G'd's purpose being to cause the Israelites to do תשובה. In the event, G'd's expectations were fulfilled as the Torah reports that "the children of Israel cried out to G'd" (14,10).
י"ד:י"א וַיֹּאמְרוּ֮ אֶל־מֹשֶׁה֒ הַֽמִבְּלִ֤י אֵין־קְבָרִים֙ בְּמִצְרַ֔יִם לְקַחְתָּ֖נוּ לָמ֣וּת בַּמִּדְבָּ֑ר מַה־זֹּאת֙ עָשִׂ֣יתָ לָּ֔נוּ לְהוֹצִיאָ֖נוּ מִמִּצְרָֽיִם׃
14:11 And they said to Moses, “Was it for want of graves in Egypt that you brought us to die in the wilderness? What have you done to us, taking us out of Egypt?
14:11 And they said unto Moses: ‘Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to bring us forth out of Egypt?
י"ד:י"א וַאֲמָרוּ לְמשֶׁה הֲמִדְלֵית קִבְרִין בְּמִצְרַיִם דְבַרְתָּנָא לִמְמַת בְּמַדְבְּרָא מָא דָא עֲבַדְתָּא לָנָא לְאַפָּקוּתָנָא מִמִצְרָיִם:
י"ד:י"ב הֲלֹא־זֶ֣ה הַדָּבָ֗ר אֲשֶׁר֩ דִּבַּ֨רְנוּ אֵלֶ֤יךָ בְמִצְרַ֙יִם֙ לֵאמֹ֔ר חֲדַ֥ל מִמֶּ֖נּוּ וְנַֽעַבְדָ֣ה אֶת־מִצְרָ֑יִם כִּ֣י ט֥וֹב לָ֙נוּ֙ עֲבֹ֣ד אֶת־מִצְרַ֔יִם מִמֻּתֵ֖נוּ בַּמִּדְבָּֽר׃
14:12 Is this not the very thing we told you in Egypt, saying, ‘Let us be, and we will serve the Egyptians, for it is better for us to serve the Egyptians than to die in the wilderness’?”
14:12 Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.’
י"ד:י"ב הֲלָא דֵין פִּתְגָמָא דִי מַלֵלְנָא עִמָךְ בְמִצְרַיִם לְמֵימַר שְׁבוֹק מִנָנָא וְנִפְלַח יָת מִצְרָאֵי אֲרֵי טַב לָנָא דְנִפְלַח יָת מִצְרָאֵי מִדִנְמוּת בְּמַדְבְּרָא:
י"ד:י"ג וַיֹּ֨אמֶר מֹשֶׁ֣ה אֶל־הָעָם֮ אַל־תִּירָאוּ֒ הִֽתְיַצְב֗וּ וּרְאוּ֙ אֶת־יְשׁוּעַ֣ת יְהוָ֔ה אֲשֶׁר־יַעֲשֶׂ֥ה לָכֶ֖ם הַיּ֑וֹם כִּ֗י אֲשֶׁ֨ר רְאִיתֶ֤ם אֶת־מִצְרַ֙יִם֙ הַיּ֔וֹם לֹ֥א תֹסִ֛יפוּ לִרְאֹתָ֥ם ע֖וֹד עַד־עוֹלָֽם׃
14:13 But Moses said to the people, “Have no fear! Stand by, and witness the deliverance which the LORD will work for you today; for the Egyptians whom you see today you will never see again.
14:13 And Moses said unto the people: ‘Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.
י"ד:י"ג וַאֲמַר משֶׁה לְעַמָא לָא תִדְחֲלוּן אִתְעַתָּדוּ וַחֲזוֹ יָת פּוּרְקָנָא דַיְיָ דְיַעְבֵּד לְכוֹן יוֹמָא דֵין אֲרֵי כְּמָא דִחֲזֵיתוּן יַת מִצְרָאֵי יוֹמָא דֵין לָא תוֹסְפוּן לְמֶחֱזֵיהוֹן עוֹד עַד עָלְמָא:
י"ד:י"ג אור החיים
1הִתְיַצְּבוּ וּרְאוּ. אוּלַי שֶׁנִּתְכַּוֵּן לוֹמַר לָהֶם שֶׁיִּתְיַצְּבוּ בִּתְפִלָּה כְּמוֹת שֶׁהָיוּ עוֹמְדִים וְצוֹעֲקִים אֶל ה׳ כָּאָמוּר בְּסָמוּךְ ״וַיִּצְעֲקוּ וְגוֹ׳ אֶל ה׳״, וְכֵן הוּא אוֹמֵר (שמואל א א:כו) ״אֲנִי הָאִשָּׁה הַנִּצֶּבֶת עִמְּכָה״ וְגוֹ׳:
התיצבו וראו "stand still and see!" Perhaps Moses suggested to the Israelites to stand still in prayer now just as they had stood and prayed in verse 10. We find the expression "standing still" also in connection with Hanna's prayer in Samuel I 1,26.
2אֲשֶׁר יַעֲשֶׂה לָכֶם הַיּוֹם. נִתְכַּוֵּן בְּאָמְרוֹ הַיּוֹם לְהָסִיר מִלִּבָּם חֲשַׁשׁ מַה שֶׁעָבַר בִּיצִיאַת מִצְרַיִם, שֶׁאָרַךְ קֵץ הַגְּאֻלָּה מִיּוֹם שֶׁהִתְחִילָה הַבְּשׂוֹרָה עַד גְּמַר הַדָּבָר שְׁנֵים עָשָׂר חֹדֶשׁ, לָזֶה אָמַר לָהֶם כִּי לֹא יַאֲרִיךְ זְמַן מִלְחָמָה זוֹ, אֶלָּא הֵן הַיּוֹם יַעֲשֶׂה ה׳ הַתְּשׁוּעָה.
אשר יעשה לכם היום, "which He will work for you to-day." G'd emphasised the word "to-day" because He did not want the people to worry that Pharaoh's punishment would be as long delayed as it had been in Egypt when it took 12 months from the time they first heard the news that Moses would be the redeemer.
3אֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם וְגוֹ׳ – כַּוָּנַת מַאֲמָר זֶה אֶפְשָׁר שֶׁנִּתְכַּוֵּן לְהָסִיר מֵהֶם הַפַּחַד עַל זֶה הַדֶּרֶךְ, בְּאָמְרוֹ: הֲלֹא מַה שֶׁרְאִיתֶם אֶת מִצְרַיִם הַיּוֹם הוּא לְצַד שֶׁלֹּא תּוֹסִיפוּ לִרְאוֹתָם עוֹד עַד עוֹלָם. לְטַעַם זֶה הוּא שֶׁהֱבִיאָם ה׳ וְהֶרְאָה ה׳ אוֹתָם לָכֶם, כְּדֵי שֶׁלֹּא יִשָּׁאֵר לָכֶם שׁוּם מֵחוּשׁ מֵהֶם לְעוֹלָם, וְהוּא מַאֲמָר הַקּוֹדֵם שֶׁאָמַר לָהֶם (שמות יד:ד) ״וְחִזַּקְתִּי אֶת לֵב פַּרְעֹה״ וְגוֹ׳. וַהֲגַם שֶׁרָאוּ הַשַּׂר, גַּם אוֹתוֹ יִתְמַדֵּד לִפְנֵיהֶם כְּמוֹ שֶׁכֵּן הָיָה.
אשר ראיתם את מצרים, "the way you have seen Egypt, etc." G'd explained that the reason He had allowed the Egyptians to assume such a threatening posture was only because they would never again assume a threatening posture such as this. The Egyptians would soon collapse in spite of their fear-inspiring guardian angel.
י"ד:י"ד יְהוָ֖ה יִלָּחֵ֣ם לָכֶ֑ם וְאַתֶּ֖ם תַּחֲרִישֽׁוּן׃ (פ)
14:14 The LORD will battle for you; you hold your peace!”
14:14 The LORD will fight for you, and ye shall hold your peace.’
י"ד:י"ד יְיָ יְגִיחַ לְכוֹן קְרָב וְאַתּוּן תִּשְׁתְּקוּן:
י"ד:י"ד אור החיים
1ה׳ יִלָּחֵם לָכֶם. פֵּרוּשׁ, לְצַד שֶׁהַפַּחַד שֶׁנָּפַל אֲלֵיהֶם הוּא מֵהַשַּׂר, וּכְמוֹ שֶׁפֵּרַשְׁנוּ בְּפָסוּק ״וּפַרְעֹה הִקְרִיב״, לָזֶה אָמַר לָהֶם: בִּשְׁלָמָא אִם הָיוּ הֵם הַלּוֹחֲמִים, יְשַׁעֲרוּ כִּי עָצוּם הוּא מֵהֶם, מַה שֶׁאֵין כֵּן לְצַד שֶׁה׳ הוּא הַלּוֹחֵם, אֵין לָחוּשׁ לְאֶלֶף כַּיּוֹצֵא בּוֹ.
ה׳ ילחם לכם, "G'd will fight on your behalf, etc." Inasmuch as the reason the Israelites had been frightened had been that they saw themselves confronting celestial forces, G'd tells them that the most powerful celestial force, He Himself, will fight on their behalf. When G'd is involved personally, even a thousand celestial forces equal to the guardian angel of Egypt are nothing to be afraid of.
2עוֹד יִרְצֶה לוֹמַר שֶׁאֲפִלּוּ מִדַּת הָרַחֲמִים תֵּהָפֵךְ לְדִין עַל הַמִּצְרִיִּים לְהִלָּחֵם עִמָּהֶם, וְדִקְדֵּק לוֹמַר לָכֶם כֵּיוָן שֶׁבְּעֵרֶךְ יִשְׂרָאֵל יֵחָשֵׁב הַדָּבָר רַחֲמִים. עוֹד יִרְצֶה יִלָּחֵם לָכֶם כִּי לֹא לְעֶזְרָה לְבַד יִהְיֶה לָהֶם בַּמִּלְחָמָה אֶלָּא הוּא יַעֲרֹךְ כָּל הַמִּלְחָמָה.
By emphasising the attribute השם i.e. the attribute of Mercy, the Torah suggests that even the attribute of Mercy concurred with the retribution G'd was about to exact from the Egyptians. The Torah writes ילחם לכם, "He will fight on your behalf," because from Israel's point of view this would be a manifestation of the attribute of Mercy. Moreover, the word ילחם implies much more than mere assistance. G'd was going to conduct the entire war single-handedly, hence ואתם תחרישו "you have to keep silent."
3וְאָמְרוֹ וְאַתֶּם תַּחֲרִישׁוּן יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זַ״ל (פתיחתא דאיכה רבתי ל׳) אַרְבָּעָה צַדִּיקִים מַה שֶׁשָּׁאַל זֶה לֹא שָׁאַל זֶה, וַחֲלוּקָּה הַמְּעֻלָּה שֶׁבְּכוּלָן הוּא מַה שֶׁשָּׁאַל חִזְקִיָּה שֶׁאָמַר: אֲנִי אֵין בִּי כֹּחַ לֹא לַהֲרֹג וְלֹא לִרְדֹּף וְלֹא לְהִתְפַּלֵּל, אֶלָּא אֲנִי יָשֵׁן עַל מִטָּתִי וְאַתָּה עוֹשֶׂה. וְכֵן עָשָׂה ה׳, דִּכְתִיב (מלכים ב י״ט:ל״ה): ״בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה׳״ וְגוֹ׳, וְהִיא הַמַּדְרֵגָה שֶׁאָמַר מֹשֶׁה ״וְאַתֶּם תַּחֲרִישׁוּן״, פֵּרוּשׁ אֲפִלּוּ בִּתְפִלָּה אִם אֵין בָּכֶם כֹּחַ כְּמַאֲמַר חִזְקִיָּה תַּחֲרִישׁוּן וְהוּא יִלָּחֵם לָכֶם. וּלְפִי מַה שֶׁפֵּרַשְׁנוּ בְּפָסוּק ״הִתְיַצְּבוּ״ שֶׁאָמַר לָהֶם יַעַמְדוּ בִּתְפִלָּה, יִרְצֶה עַל זֶה הַדֶּרֶךְ וְאַתֶּם תַּחֲרִישׁוּן לְמִדַּת הַדִּין, פֵּרוּשׁ תַּרְבּוּ בִּתְפִלָּה לְהַשְׁמִיעַ בַּמָּרוֹם קוֹלְכֶם לְהַחֲרִישׁ לְמִדַּת הַדִּין עֲלֵיכֶם.
We find a comment in the introduction to Eychah Rabbati 30 according to which four different righteous people when in difficulties each asked something different from G'd. The one who represented the highest level of righteousness refrained from asking at all. The model for this approach quoted is King Chizkiyah who said (when facing the onslaught of Sancheriv): "I neither possess the strength to kill, nor to pursue, nor even to recite hymns of praise; hence I will sleep on my bed and You G'd will do what needs to be done." G'd did indeed kill the army of Sancheriv without any involvement of King Chizkiyah or his forces (Kings II chapter 19). When Moses told the people that all they had to contribute was their silence, he implied that their present state of righteousness was of the same calibre as that of King Chizkiyah. According to the interpretation we offered that the word התיצבו means to stand still in prayer, we have to understand the words: "but you shall remain silent," as addressed to the attribute of Justice. The Israelites were to offer prayers in order to silence the attribute of Justice which might otherwise appeal to G'd claiming that they were not worthy of the miracle about to be performed on their behalf.

התחבר כדי לעקוב אחר הקריאה