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Shemot 13:17-17:16
Shabbat Shirah
Tu B'Shevat (New Year for Trees)

13:17 Vayehi beshalach Par'oh et-ha'am velo-nacham Elokim derech eretz Plishtim ki karov hu ki amar Elokim pen-yinachem ha'am bir'otam milchamah veshavu MitzraimahThen it came to pass, when Pharaoh had let the people go, that G-d did not lead them by way of the land of the Pelishtim, although that was near; for G-d said, "Lest perhaps the people change their minds when they see war, and return to Egypt."

The logical route from Egypt to Kenaan would take the Benei Yisrael along the Mediterranean Coast through the Pelishtim territory.  Although this was the shortest path, G-d did not let the Benei Yisrael use it. (Rashi; Kesef Nivchar)

G-d did not let the Benei Yisrael take this road precisely because it was short.  If anything had frightened them, it would have been too easy for them to return to Egypt.  G-d knew that the slightest hostility might cause them to regret leaving Egypt, and drive them to return. (Bachya)

13:18 Vayasev Elokim et-ha'am derech hamidbar yam-Suf vachamushim alu venei-Yisrael me'eretz Mitzrayim
So G-d led the people around by way of the wilderness of the Reed Sea. And the children of Yisrael were armed when they left Egypt.

Because of these considerations, G-d led the Benei Yisrael along a roundabout route. Instead of bringing them along the Mediterranean coast, He led them into the desert, toward the Reed Sea (Red Sea).

chamushim (armed).  This alludes to five (Targum Yonatan ben Uzziel; Pesikta DeRav Kahanna 10; Yerushalmi, Shabbat 6:4) types of weapons: shield, buckler, spear, [bow and] arrows and mace. (Yechezkel 39:9)

 The reason for the Reed Sea route was that G-d had plans for the great miracle of the parting of the sea.  For this reason alone, however, He would have had to lead them by such a roundabout way.  There is also a sea along the Pelishtim route that could have been split.  As we shall see later, an arm of the Reed Sea (the Gulf of Aqaba) is to the east of the Holy Land, while the Pelishtim Sea is to its west (23:31).

The "Pelishtim Sea" may be Lake Sirbonis, just off the Mediterranean coast.

 Since the road through the land of the Pelishtim was so close, the Egyptians would not have bothered to pursue the Benei Yisrael.  G-d, however, wanted to drown the Egyptians in the sea, as a fitting punishment for their having drowned the Hebrew infants.  G-d therefore directed the Benei Yisrael through the desert toward the Reed Sea.  This was bait for the Egyptians, tempting them to pursue the Benei Yisrael, setting the state for the miracle of the parting of the Reed Sea.

When the Benei Yisrael left Egypt, Ammon, Moav and Amalek made a mutual treaty to wage war against them.  G-d, however, watched over Yisrael and overturned their plans. (Shemot Rabbah 112)

The Benei Yisrael heard about this treaty, and therefore left Egypt well armed. (RaMBaN)  They were armed like men going off to war. (Targum)

In saying that the Benei Yisrael were armed, the Torah uses the expression "chamushim" which can also be interpreted to mean that they "were one-fifth." This alludes to the fact that only a fifth of all the Benei Yisrael actually left Egypt.  The other four-fifths had died during the days of darkness. (Rashi; Zohar)  According to one opinion, only one out of 500,000 Benei Yisrael actually left Egypt. (Mechilta; Shemot Rabbah)

Although the Benei Yisrael had seen many wonders, they did not depend on miracles, but armed themselves. G-d does not want people to rely on the suspension of the laws of nature.  If, after one does everything in his power, he still must rely on a miracle, this is a sign that he had no other choice.  King Shlomo thus said, "The horse is prepared for the time of war, but victory belongs to G-d" (Mishlei 21:31). All the necessary equipment must be ready in time of war, but who will be the ultimate victor depends wholly on G-d.  Man should not depend on miracles. (Bachya; Cf. Sifetei Kohen)

There is also another allusion in the word "chamushim".  Although a mixed multitude left Egypt with the Benei Yisrael, the native-born Yisraelim outnumbered them five to one.

The word חֲמֻשִׁים (chamushim) is written without a ו (vav) , rather than חֲמוּשִׁים.  Since there are no vowels in the Torah, it can therefore also be read as חֲמִשִׁים (chamishim), meaning fifty.  It was through the Torah, which would be given after fifty days, that the Benei Yisrael were able to leave Egypt.  Without the merit of the Torah, they would have never deserved such great miracles. (Zohar; Bachya)

13:19 Vayikach Moshe et-atsmot Yosef imo ki hashbea hishbia et-benei Yisrael lemor pakod yifkod Elokim etchem veha'alitem et-atzmotai mizeh itchem
And Moshe took the bones of Yosef with him, for he had placed the children of Yisrael under solemn oath, saying, "G-d will surely remember you, and you shall carry up my bones from here with you."

Yosef had bound his brothers by this oath, and had instructed them to make this oath binding on their descendants (Bereishit 50:25).  Moshe therefore made the effort to find Yosef's remains.

Yosef doubled the words, pakod yifkod, literally, "remember, He will remember."  Although the Benei Yisrael were suppose to be in Egypt 400 years, they only remained there for 210. The numerical value of pakod is 190, the number of years reduced from the decree.  It was thus as if Yosef had said, "190 years early, He will remember you."

For this reason, even though in Bereishit 50:25, the word פָּקוֹד (pakod) is written without a ו (vav), here it is written with the vav.

The Torah relates that Moshe took Yosef's remains at this point to teach how careful one must be to keep an oath.  The Benei Yisrael left Egypt with so much hurry and confusion that they did not even have time to prepare provisions for their journey.  Even so, they forgot about food, and became involved in transporting Yosef's remains in order to keep their oath to him.  The sin of violating an oath is very great. (Akedat Yitzchak)

The remains of the rest of Yaakov's sons were also carried out of Egypt. (Rashi)

13:20 Vayis'u miSukkot vayachanu ve'Etam biktzeh hamidbar
So they took their journey from Sukkot and camped in Etam at the edge of the wilderness.

The first leg of the Benei Yisrael's journey was from Rameses to Sukkot (12:37).  Now the Torah tells us that the second leg of their journey was from Sukkot to Etam.  The journey took place on 16 Nissan, the second day of Pesach.  On the first day, they had traveled from Rameses to Sukkot. (Rashi)

13:21 V'HASHEM holech lifneihem yomam be'amud anan lanchotam haderech velailah be'amud esh leha'ir lahem lalechet yomam valailah
And HASHEM went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night.

Once, a king was judging his people, with his sons at his side.  On the way to the palace, the king took a torch and walked in front of his sons to illuminate the way for them.  The royal ministers asked to hold the torch, saying, "We would like to walk before your sons and light the way for them."  "No," replied the king.  "The reason I am holding the torch is not because I lack servants.  I want to show the world how much I cherish my children.  When people see this, they will honor my sons."

The same was true here.  G-d wanted to show all the world how much He cherished the Benei Yisrael.  He wanted all nations to respect and honor His children.  He therefore carried the "torch" before them, the pillar of cloud by day, and the pillar of fire by night. (Mechilta)

As it were, G-d personally escorted the Benei Yisrael into the desert.  This was the merit of Avraham, who escorted the angels when they were leaving his house, as the Torah relates, "Avraham went with them to escort them" (Bereishit 18:16) (Shemot Rabbah, p. 132)

The pillar of fire was not like an ordinary large torch.  The light of a torch is not very strong.  It merely provides illumination for those who are fairly close to it.  The pillar of fire, on the other hand, provided illumination that was as bright as day.  The Torah thus says, "so as to go by day and by night."  Their illumination by night was just as bright as it was by day. (Alshekh)

One might be very surprised at what was happening here.  The Torah states that the Benei Yisrael traveled by day and by night.  This, however, would have exhausted them even more than their work making bricks in Egypt.  Traveling day and night for several days without rest in thoroughly exhausting.

But, the Benei Yisrael were completely surrounded by the Clouds of Glory on all sides and above and below.  These clouds protected them from heat, cold, and rain.  The clouds also carried the Benei Yisrael along, like a chariot.  They traveled like passengers in a large ocean liner, who are not even aware that they are moving. (Sifetei Kohen. Cf. Zohar; Bachya)

13:22 Lo-yamish amud he'anan yomam ve'amud ha'esh lailah lifnei ha'am
He did not take away the pillar of cloud by day or the pillar of fire by night from before the people.

At the instant of nightfall, the pillar of fire appeared, and at the instant of daybreak, the pillar of cloud was there.  The Benei Yisrael were not without these pillars for even an instant. (Rashi)

The mixed multitude traveled behind the clouds, together with the livestock.  They did not deserve to be carried along by the clouds. (Zohar, Ki Tisa)

14:1 Vayedaber HASHEM el-Moshe lemor
Now HASHEM spoke to Moshe, saying:
2 Daber el-benei Yisrael veyashuvu veyachanu lifneI Pi haChirot bein Migdol uvein hayam lifnei Baal Tzefon nichecho tachanu al-hayam
Speak to the children of Yisrael, that they turn and camp before Pi-haChirot, between Migdol and the sea, opposite Baal- Tzefon; you shall camp before it by the sea.

At first, the Benei Yisrael were traveling along the seashore.  However, when they saw the sea begin to whip up huge storms, they retreated, and headed into the desert. G-d then caused wild animals to confront the Benei Yisrael, closing off the route into the desert. (Shemot Rabbah, p. 83; Mechilta)

On the third day of the Exodus, G-d told Moshe to inform the Benei Yisrael that they were to turn around and camp by Pi HaChirot (Freedom Valley).  This was the coastal city of Pitom, where the Benei Yisrael had previously worked as slaves (1:11).  Now, when the Benei Yisrael returned there, they renamed the city Pi HaChirot, literally "Mouth of Freedom."  In the same place where they had been slaves, they were now able to celebrate their freedom. (Rashi)

Freedom Valley (Pi HaChirot) was a plain between two huge natural pillars.  One had the form of a man, while the other looked like a woman, and both seemed to have large eyes.  Although they had remarkably human form, they were natural formations. (Mechilta; Targum Yonatan; Rashi)

Facing these formations was a huge idol known as "Lord-of-the-North," or Baal Tzefon.  This idol had the form of a gigantic snarling dog. (Yalkut Reuveni)


Although G-d destroyed all the idols of Egypt, He allowed this one to survive.  This allowed the Egyptians to believe that this deity had true power. G-d does such things to preserve the free will of the pagans. (Shemot Rabbah, Bo; Mechilta)

A Jew once visited a city by the name of Keder, where the people worshiped a live volcano, thinking that its fire came from the netherworld.  They considered this fire sacred, saying that fire was the first thing that was created, and that in this fire all souls were judged.  They therefore worshiped this fire.

In their temple, there was a place where this volcanic fire welled up, forming a sort of altar.  Each morning, they would place two huge logs on this altar, and each evening, another two logs.  The volcanic heat was so intense that the logs were completely volatilized, not even leaving any ashes.  Seeing this, the people thought that the fire was supernatural, and had divine powers.

When people in that city became old, they had the custom of throwing themselves into the volcano.  They believed that such self-immolation would result in complete atonement for any sins that they might have committed.  It was said that one who threw himself into this volcanic fire would go straight to Paradise, which was directly opposite the volcano in the netherworld.  If one did not sacrifice himself to the volcanic fires, he would have to be judged in Hades for all his sins.  This constituted the religious belief of these people.

Arriving in this city, the Jew stayed with an old man.  He rested for a few days before continuing on his journey.  His next stop was to be a nearby town, but the road was known to be infested with highwaymen and robbers.  Realizing that it would be dangerous for him to take his wares along with him, he left everything, including his money and extra clothes, with the old man.  He knew that although these people were pagans, they were extremely honest with regard to the belongings of others.

The Jew went to the nearby town, and after a few days, returned to the old man to pick up his belongings.  Upon returning, he learned that the old man had suddenly become sick, and had thrown himself into the volcano.  When he asked for his belongings and merchandise, the Jew was told that no one knew anything about them.  The Jew was thunderstruck.  He had traveled all over the civilized world trading and doing business, and now everything he had gained was lost.  He was totally impoverished, without even the wherewithal to return home. 

Seeing his despondent state, the old man's relative said, "Do not worry.  Whenever a person sacrifices himself to the volcano, he returns on the third day and makes his last will and testament.  He then goes back to where he was.  When he arrives, you will be able to find out about your belongings.

Knowing that these pagans were honest and would not lie, the Jew waited in the old man's house.  On the third day, an apparition appeared, looking exactly like the deceased old man.  The apparation sat in the house with the old man's wife and children, and told them exactly how the estate should be divided.  To all appearances, the old man had actually returned from the dead.

The Jew stood there astounded.  Finally he gained enough courage to ask the apparition where his belongings were.  The apparition opened a large concealed drawer and gave them to him.

Not knowing what to think about this uncanny phenomenon, the Jew asked the shade, "Is it true that you were in Hades?"

"Yes I was."

"You actually threw yourself into the volcano?"

"Yes I did.  And anyone who sacrifices himself in the volcano has all his sins atoned, and is not judged in the world beyond."

"I would like to go and see how you jump into the volcano again."

"That can easily be arranged.  If you come with me, you can also come into the volcano and descend to Hades with me."

"I am still young.  I would like to see.  Then I'll make up my mind."

"If you are not sure, do not go."

The apparition completed his duties, divided the estate, and left his last will and testament to the family.  He then blessed them and walked off.  When he saw the Jew following him, the shade said, "Do not follow me."

"What concern is it to you?" asked the Jew.  "I am going to follow you to see where you go, even if it takes many days.  I must find out how you returned from the dead."

Seeing how stubborn the Jew was, the shade asked, "Are you a Jew."

"Yes I am," replied the Jew.  "I am a Jew, and my father was a Jew."

"Do you think that I am a human being?"

"I'm not sure.  That's one thing that I'm trying to find out."

"Then let me tell you now.  I am not really the old man.  I'm not a human being at all.  I am one of the agents of Satan, the master of hell.  He sends me to confuse the fools who abandon the true living G-d, and worship hell fire.  When one of these pagans throws himself into the volcano, I return after three days, and draw up his will, just as he would have desired.  I also tell the people how great it is to sacrifice oneself in the volcano.  If people wish to follow the wrong path, they are given ample opportunity.

"We have methods of reinforcing all sorts of idolatrous beliefs.  This is alluded to when your scripture states, 'He lifts up nations, and destroys them' (Iyov 12:23).  Things are done to reinforce the beliefs of the pagan nations, but only to destroy them. 

"Over Yisrael, however, we have no power.  They believe in the Creator of the universe, and they accepted the Torah at Mount Sinai.  We have no power over them as long as they walk the straight path.  It is thus written, 'Not this is the portion of Yaakov, for He is the maker of all things, and Yisrael is His inheritance' (Yirmeyahu 10:16).  The descendants of Yaakov have no portion in this foolishness, for they believe that G-d is the Creator of all."

Upon hearing this, the Jew was very happy.  He continued on his journey in peace.

G-d allowed this idol, Lord-of-the-North, to remain standing. This would preserve the free will of the Egyptians who still wanted to believe in idols.

This idol was allowed to survive for a special reason.  Every idol parallels an astronomical body, and its worshipers believe that through the idol they can communicate with the genius of that body.  Lord-of-the-North, which the Egyptians believed was the god of wealth, paralleled the North Star.  Gold was seen as coming from the power of the north, as it is written, "out of the north comes gold" (Iyov 37:22).

G-d let this idol remain standing, so that the Egyptians would think that it would return to them the treasure that the Benei Yisrael had taken when they left Egypt (12:36).  In the days of darkness, the Benei Yisrael had helped themselves to the Egyptians' jewelry, precious stones, and garments.

All the other plagues did not disturb the Egyptains morally, since they felt that they had deserved them.  They could see how each plague was a fitting punishment for the wrongs they had committed.  But in the case of darkness, the Egyptians could not see how it was a fitting punishment, and they assumed that it had been an unfair blow.

G-d therefore left Lord-of-the-North standing.  The Egyptains would think that this god would restore their wealth and punish the Benei Yisrael if they only remained faithful to it.

It was for this reason that the Benei Yisrael were given instructions to camp right in front of this idol.  The Egyptians would suffer their final downfall before their last idol, and they would see how helpless it was to help them. (Kli Yekar. Cf. Tzedah LaDerech; Commentary on Mechilta)

14:3 Ve'amar Par'oh livnei Yisrael nevuchim hem ba'aretz sagar aleihem hamidbar
For Pharaoh will say of the children of Yisrael, 'They are bewildered by the land; the wilderness has closed them in.'

"When he sees you heading back toward Egypt, Par'oh will assume that you are disoriented in the desert.  He will say that the desert has shut you in, where you cannot go one way or the other.  He will also think that Lord-of-the-North has confused you, closing all paths before you."

The Egyptians believed that this idol had great power to prevent slaves from escaping. They attributed great occult powers to it, thinking that it would prevent anyone from leaving Egypt without permission.  Now they thought that it had confounded the Benei Yisrael, causing them to get lost in the desert. (Shemot Rabbah)

Baal Tzefon was thus the god of property, and slaves are considered property.

This being true, one may ask how the Efrayim had been able to leave thirty years earlier.  They left Egypt prematurely, only to be killed by the Pelishtim.  How could they have gotten by Lord-of-the-North, if it had such great occult power to prevent unauthorized exits?

The Efrayim had never actually been slaves.  They were of noble birth, direct descendants of Yosef, who had been ruler of Egypt.  The Egyptians would never have had the audacity to enslave them and make them work with bricks and mortar.  Since the Lord-of-the-North only stopped slaves, it would do nothing to prevent the Efrayim from leaving. (Sifetei Kohen; Cf. Yefeh Toar)

14:4 Vechizakti et-lev-Par'oh veradaf achareihem ve'ikavdah bePar'oh uvechol-cheilo veyad'u Mitzrayim ki-ani HASHEM vaya'asu-chen
Then I will harden Pharaoh's heart, so that he will pursue them; and I will gain honor over Pharaoh and over all his army, that the Egypt may know that I am HASHEM.  And they did so.

"Par'oh is hesitating; he is not able to make up his mind to pursue you.  I will harden his heart and cause him to try to bring you back to be slaves.  I will then us Par'oh and his armies as the means through which I will make My strength known in the world." (Mechilta)

G-d was alluding to an important principle.  Whenever G-d punishes the wicked, people become aware of His power.  They realize that the world has a Master, who punishes those who deserve it. (Rashi)

G-d instructed the Benei Yisrael to turn back and camp on a narrow peninsula in front of Freedom Valley.  At one end of the peninsula, they would be confronted by Lord-of-the-North and the sea, while at the other end, the Egyptians would be attacking.  Seeing them trapped, with no place to escape, Par'oh would be bold enough to mount an attack.

G-d had planned the strategy well.  If the Benei Yisrael had remained out in the open field, Par'oh would never have attacked them. Even if he could have captured them, they were already far from Egypt, and it would have been impossible to bring them back.  Besides, they might have allies in the desert, who would fight at their side.  Par'oh remembered how he had been punished for harming the Benei Yisrael, and he therefore would not have tried to recapture them.

But now, Par'oh received reports that the Benei Yisrael were trapped on a narrow peninsula  obviously afraid to venture into the desert.  Even if they wanted to fight back, the narrow area would not leave them any place to maneuver.  The men were together with their women and children and could not disengage to wage war.

"Now is the time to go after the Benei Yisrael," said Par'oh.  "They are trapped on a narrow peninsula, where they can neither escape nor fight back.  Besides, Moshe told me in G-d's Name that they were merely going to leave on a three day journey, and he informed me exactly where they were going.  Now that they have turned around, we see that Moshe's claim to be G-d's ambassador was not true.  G-d never told him to do this.  He merely made it up as an excuse to flee with the Benei Yisrael, taking all our treasures.

"I can now see that this was their intention all along.  They are turning back because they left so quickly that they did not even have time to plan a route.  If G-d were actually leading them, they would never be so unsure of their way."

It was working out exactly as G-d had planned.  He wanted Par'oh to have a logical reason to go after the Benei Yisrael.

G-d's expression, "I will harden Par'oh's heart," is therefore understandable.  Obviously, G-d never forces a person to do bad.  As we have seen many times, G-d always gives a person free choice.  But G-d gave Par'oh a logical reason to pursue the Benei Yisrael.  Par'oh was sure that he would be able to recapture them.  If they had trapped themselves on a narrow peninsula, they obviously were no longer under Divine guidance.  With this, Par'oh would forget all the evil that had befallen him for harming the Benei Yisrael.  The wicked never learn a lesson.

"I will bring Myself glory through Par'oh," said G-d.  "Through all the Ten Plagues, Par'oh and his armies were not completely destroyed.  The plagues only lasted seven days, and then there was a respite.  But now I will drown the entire army in the sea, not allowing even one to survive.  All the world will know that I am the Master of the Universe."

"Par'oh once said, "Who is G-d that I sould obey His voice?" (5:2).  Now all Egypt will know that I am G-d. All will know that I created the universe, and I am now delivering Yisrael, My beloved people, from their enemies." (Kesef Nivchar; Abaranel. Cf. Yeffeh Toar, Shemot, p. 32a)

14:5 Vayugad lemelech Mitzrayim ki varach ha'am vayehafech levav Par'oh va'avadav el-ha'am vayomru mah-zot asinu ki-shilachnu et-Yisrael me'ovdenu
Now it was told the king of Egypt that the people had fled, and the heart of Pharaoh and his servants was turned against the people; and they said, "Why have we done this, that we have let Yisrael go from serving us?"

Chronology of the Exodus

15 Nissan - Thursday, first day of Pesach, the Benei Yisrael left Egypt and came to Rameses.
16 Nissan - Friday, they left Rameses and arrived in Sukkot.  They remained there over the Shabbat.
18 Nissan - Sunday, they left Sukkot and came to Etam.  Their intent was to continue straight ahead.

G-d had instructed that they revese their march and camp at Freedom Valley so that Par'oh would assume that they were lost in the desert and will try to pursue them.  G-d will punish them and the Benei Yisrael will truly be free.

Par'oh and his advisers began to regret that they had let the Benei Yisrael leave the land.  Once the Benei Yisrael were out of their power, it would be very difficult to get them back. (Rashi; Mechilta)

There were also master occultists in Egypt who conjured up visions and saw that the Benei Yisrael were traveling by day and by night.  This was a sure indication that they were trying to flee.  Then when they saw the Benei Yisrael turning around and heading toward Freedom Valley, they assumed that they were confused and lost.  They occultists passed this information on to Par'oh. (Zohar)

The tribes of Amalek also sent messages to Egypt that the Benei Yisrael were fleeing and were confused.  They had high towers on the mountains, and would light signal fires to inform Egypt of what was happening to the south.  Although the Benei Yisrael were now a three day journey away from Egypt, the signal fires quickly passed along the message, confirming what the occultists had said. (Mechilta. Cf. Sifetei Kohen)

In the temple of Baal Tzefon (Lord-of-the-North) there wree many magical glyphs which were known to the Egyptians hieroglyphists.  The idol itself was made of copper, and inscribed on it were the names of many occult forces which the Egyptians would summon.  With these esoteric powers, the Egyptian sorcerers were able to know everything that was happening all over the world.

Through the priests of Baal Tzefon, Par'oh learned that G-d had decreed to Avraham that his descendants should remain in Egypt for four hundred years.  Knowing that only 210 years had passed since Yaakov and his sons had arrived, Par'oh assumed that the Benei Yisrael were fleeing without Divine protection.

The Torah thus says, "Now it was told the king of Egypt that the people had fled (barach)" The numerical value of בָּרַח (barach) is 210, the number of yeas the Benei Yisrael had been in Egypt.  Knowing this number, he assumed that the Benei Yisrael had fled prematurely, and he became determined to recapture them. (Sifetei Kohen; Bachya; Toledot Yitzchak; Yad Yosef; Kesef Nivchar; Kli Yekar)

14:6 Vayesor et-richbo ve'et-amo lakach imo
So he [Par'oh] made ready his chariot and took his people with him.
7 Vayikach shesh-me'ot rechev bachur vechol rechev Mitzrayim veshalishim al-kulo
Also, he took six hundred choice chariots, and all the chariots of Egypt with captains over every one of them.

 The next day, the fifth day of Pesach, Par'oh called a meeting of all his generals, sorcerers, astrologers, elders, and government ministers in order to devise a plan against the Benei Yisrael.

600,000 Benei Yisrael left Egypt. Since four-fifths died during the days of darkness, the original number was 3,000,000.  Counting three troops for ever one of the Benei Yisrael, Par'oh therefore attacked with 9,000,000 troops.

This is alluded to in the verse, which can be translated, "The entire chariot corps of Egypt, with three (shalishim) for each of the Benei Yisrael. (Bachya; Paaneach Raza)

Each Egyptian was armed with three different kinds of weapons.  Par'oh's intent was to attack and kill.

Paralleling each of Par'oh's troops, G-d sent an angel of destruction to protect the Benei Yisrael.

14:8 Vayechazek HASHEM et-lev Par'oh melech Mitzrayim vayirdof acharei benei Yisrael uvenei Yisrael yotze'im beyad ramah
And HASHEM hardened the heart of Pharaoh king of Egypt, and he pursued the children of Yisrael; and the children of Yisrael went out with boldness.

The Yisrael scholars were marching triumphantly. (Zohar, Naso)  They were not slinking away like slaves, but were marching boldly and openly. (Rashi; Mechilta)

14:9 Vayirdefu Mitzrayim achareihem vayasigu otam chonim al-hayam kol-sus rechev Par'oh ufarashav vecheylo al-Pi haChirot lifney Baal Tzfon
So the Egyptians pursued them, all the horses and chariots of Pharaoh, his horsemen and his army, and overtook them camping by the sea beside Pi haChirot, before Baal Tzefon.

At this time, the Benei Yisrael were involved in an important undertaking.  As we have seen, the Pishon River runs through fields of gold and precious stones in Gan Eden (Bereishit 2:11).  In those days, the Pishon fed into the Gichon River, which followed a subterranean course into the Reed Sea (Red Sea).  The waves washed these jewels on the shore, and the Benei Yisrael were busy gathering them up.  They gained tremendous wealth through this effort. (Targum Yonatan)

During the years of famine, Yosef had amassed great wealth and had also hidden it in this vicinity hear Baal Tzefon (Lord-of-the-North).  Much of Egypt's treasures was also stored there, since this was considered a safe place.  All the Egyptian aristocracy also stored their wealth here.  All this was taken by the Benei Yisrael.

This was fulfillment of G-d's promise to Avraham that after the Egyptian exile, his children would leave with "great wealth" (Bereishit 15:14).   The treasure that the Benei Yisrael brought out of Egypt was not the fulfillment of G-d's promise that they would leave with "great wealth."  Rather, it was merely in fulfillment of G-d's promise to Moshe that they would not "leave empty-handed" (3:21).  This is severance pay (ha-anakah) which must be given to a Hebrew slave.  When freeing a Hebrew slave, it is forbidden to let him go empty-handed.  One must provide him with severance pay, and outfit him with livestock, grain and wine (Devarim 15:14).  What the Benei Yisrael took out of Egypt, then, was, in effect, their severance pay.

Actually, the wealth that the Benei Yisrael found at Baal Tzefon was rightfully theirs.  As we have seen, the entire famine was for the sake of Yisrael, so that Egypt would become a wealthy nation.  Furthermore, Yosef had been the one to amass all this treasure, and he did so for the sake of his people. Seeing prophetically that they would camp at Baal Tzefon, he hid the treasure there.

The Egyptians overtook the Benei Yisrael on 20 Nissan, the sixth day of Pesach.

14:10 UPar'oh hikriv vayis'u venei-Yisrael et-eineihem vehineh Mitzrayim nosea achareihem vayir'u me'od vayitz'aku venei-Yisrael el-HASHEM
And when Pharaoh drew near, the children of Yisrael lifted their eyes, and behold, the Egypt marched after them. So they were very afraid, and the children of Yisrael cried out to HASHEM.

Par'oh thus campled his army at the neck of the peninsula with no place to escape.  When Par'oh's army attacked, ti would force the Benei Yisrael into the sea. All would be drowned; none would escape.  Par'oh had no doubt that he would now exterminate the Benei Yisrael completely.

When the Benei Yisrael looked up, they saw the Egyptians marching after them.  The Torah literally says that they saw Egypt (Mitzrayim) marching, in the singular.  The Benei Yisrael saw the great unity among the Egyptians - all were marching with a single heart, as if they were but one man. (Rashi)

The Mitzrayim ("Egypt") that the Benei Yisrael saw also denotes Egypt's genius (sar).  Seeing Egypt's genius flying through the heavens to help the Egyptians, made the Benei Yisrael very frightened.

This explains how, after seeing all the miracles that G-d did for them, the Benei Yisrael could still be afraid. if the Egyptians along had been attacking, they would have had no cause for fear.  But now that Egypt's guardian angel was also mounting an attack, they were terrified.  This meant that the battle was being waged on a spiritual front, and their sins would be held against them.

The Torah thus says, "Egypt (Mitzrayim) marched after them."  It is known that Egypt's genius is called Mitzrayim. (Shemot Rabbah, Bo; Cf. Sh'nei Luchot HaBrit; Devarim Rabbah)

Although the Benei Yisrael were aware that G-d had done great miracles to punish the Egyptians, they were afraid that it was not for their sake, but because Par'oh had blasphemed and said, "I do not know G-d" (5:2).  G-'d's fearing them would then have also been merely a punishment for Par'oh.  Now they assumed that G-d had abandoned them.  This seemed obvious, since the Egyptians were marching after them, and they were trapped on all sides. As we saw earlier, it was a similar logic that led Par'oh to attack. (Divrei Shalom; Kesef Nivchar)

14:15 Vayomer HASHEM el-Moshe mah-titz'ak elay daber el-benei-Yisrael veyisa'u
And HASHEM said to Moshe, "Why do you cry to Me? Tell the children of Yisrael to go forward.
16 Ve'atah harem et-matcha uneteh et-yadecha al-hayam uveka'ehu veyavo'u veneI-Yisrael betoch hayam bayabashah
But lift up your staff, and stretch out your hand over the sea and divide it. And the children of Yisrael shall go on dry ground through the midst of the sea.
17 Va'ani hineni mechazek et-lev Mitzrayim veyavo'u achareIhem ve'ikavdah be'Par'oh uvechol-cheilo berichbo uvefarashav
And I indeed will harden the hearts of the Egypt, and they shall follow them. So I will gain honor over Pharaoh and over all his army, his chariots, and his horsemen.
18 Veyad'u Mitzrayim ki-ani HASHEM behikovdi bePar'oh berichbo uvefarashav
Then the Egyptians shall know that I am HASHEM, when I have gained honor for Myself over Pharaoh, his chariots, and his horsemen."

"Lift up your staff, and stretch out your hand over the sea and divide it."  When G-d told Moshe to raise his staff, why did He then tell him to stretch out his hand over the sea?  G-d told him to raise his staff, cast it aside, and then stretch out his empty hand over the sea. (Kesef Nivchar)

More than all the other punishments, G-d wanted this one to be done through Moshe's hand and not through the staff.  Here, G-d wanted everyone to see Moshe's power.  The Egyptian occultists had foreseen the birth of the redeemer of Yisrael, and for this reason Par'oh had decreed, "Every son that is born shall be cast into the Nile" (1:22).  The Egyptians chose this form of death, since they knew that G-d punishes measure for measure.  They felt that G-d could not retaliate by drowning them, since He had made an oath that He would never again bring a flood upon the world (Bereishit 9:11).

G-d therefore said, "I will not bring a flood upon the Egyptians.  Instead, I will bring them right into the sea, and drown them there. I will show them that what they wanted to do to you, Moshe, will now be done to them.  Moreover, they will see the Benei Yisrael actually going into the sea without being harmed.

"Now, raise your hand.  Let the Egyptians see that this is all coming about through the very person they wanted to drown.  Let them see that your power alone can open the sea and close it again.  They wanted to drown you; but they will see that I have given you complete power over all the water in the world. (Alshekh, Cf. Akedat Yitzchak)

According to another opinion, however, the sea was split by the use of Moshe's staff. (Targum Yonatan)

14:19 Vayisa mal'ach ha'Elokim haholech lifnei machaneh Yisrael vayelech me'achareihem vayisa amud he'anan mipneihem vaya'amod me'achareihem
And the malach of G-d, who went before the camp of Yisrael, moved and went behind them; and the pillar of cloud went from before them and stood behind them.
20 Vayavo bein machaneh Mitzrayim uvein machaneh Yisrael vayehi he'anan vehachoshech vaya'er et-halailah velo-karav zeh el-zeh kol-halailah
So it came between the camp of the Egypt and the camp of Yisrael. Thus it was a cloud and darkness to the one, and it gave light by night to the other, so that the one did not come near the other all that night.

 The pillar of cloud which had been leading the Benei Yisrael through the desert now moved to their rear.  This was to separate the Benei Yisrael from the Egyptians.  The Egyptians were shooting arrows and catapulating stones into the camp of the Benei Yisrael, but all these missles were absorbed by the pillar of cloud. (Targum Yonatan; Zohar; Rashi)

Normally, the pillar of cloud would remove itself at night, making way for the pillar of fire (13:21), but on this seventh night of Pesach, the pillar of cloud did not depart.  Instead, it moved to the rear of the camp of the Benei Yisrael, separating them from the Egyptians. (Rashi)

The pillar was half dark and half glowing.  The dark, cloudy side was toward the Egyptians, while the glowing side faced the Benei Yisrael.  Since the Egyptains were in total darkness, they could not even see to aim their weapons.  They were totally disoriented. (Targum Yonatan; Targum Yerushalmi; Midrash, Tehillim 27)

The darkness was so palpable that the Egyptians were literally paralyzed.  If an Egyptian were standing, he could not sit, and if he were sitting, he could not stand.  When the Torah says, "They could not approach one another all that night," it is speaking of the Egyptians.  One Egyptian could not come close to another, since they were totally paralyzed.

On occasions, the cloud would clear enough for the Egyptians to see the Benei Yisrael eating, drinking and celebrating.  The Egyptians' paralysis would leave long enough for them to fire a number of arrows and catapult a number of missiles, but all would be absorbed by the clouds. (Mechilta)

This was a double miracle.  Although the darkness was so palpable that it prevented the Egyptians from moving, they were still able to see the Benei Yisrael brightly illuminated.  Seeing the Benei Yisrael celebrating their victory, the Egyptians were totally frustrated.  Their enemies could be seen, but they could do nothing even to come near them.

Usually, when the Torah speaks of an "angel of G-d," it uses the expression Malach HaShem (Malach Y-H-V-H).  As we know, the Tetragrammaton, Y-H-V-H always indicates the attribute of Mercy (Middat HaRachamim).  Here, however, the Torah uses the expression Malach Elokim, where the Divine name (Elokim) denotes the Attribute of Judgment (Middat HaDin).

The Torah states that "The angel of Elokim, who went before the camp of Yisrael, moved and went behind them."  This indicates that the Benei Yisrael were also being judged at this time.  The judgment was very close, and it was also decreed that the Benei Yisrael drown in the sea along with the Egyptians. (Mechilta; Rashi; RaMBaN)

Samael, the angel of evil, stood up in the Divine Tribunal and said, "Master of the Universe, until now the Benei Yisrael worshiped idols just like the Egyptians.  Why should you show them favoritism over the Egyptians?  Although they repented, submitted to circumcision, and offered the Pesach-sacrifice, this only enough to atone for their sins.  They certainly do not deserve that You perform for them a miracle that violates the very laws of nature."

"It is true that My children worshiped idols,"  answered G-d.  "But they only did so after their minds had become totally confused because of their subjugation.  They did not willingly rebel against Me.  They are not like the Egyptians, who worship idols blatantly and willingly."

Even though there is an obligation to suffer martyrdom rather than worship idols, if one does so under duress, he does not deserve to die.  It is considered an involuntary act. (Yad, Yesodei HaTorah 5:4)  G-d therefore answered Samael, "The Benei Yisrael may have worshiped idols, but they did so under duress.  The Egyptians do so voluntarily."

The Attribute of Judgment wanted to punish the Benei Yisrael, but G-d had mercy on them.  The Torah thus says, "The angel of Elokim (judgment) who went before the camp of Yisrael, moved and went behind them." The Attribute of Judgment which was previously confronting the Benei Yisrael now stood behind them against the Egyptians.

14:21 Vayet Moshe et-yado al-hayam vayolech HASHEM et-hayam beruach kadim azah kol-halailah vayasem et-hayam lecharavah vayibak'u hamayim
Then Moshe stretched out his hand over the sea; and HASHEM caused the sea to go back by a strong east wind all that night, and made the sea into dry land, and the waters were divided.

As soon as Moshe lifted his hand over the sea, a powerful east wind began to blow.  This is the wind that G-d uses to punish the wicked.  This wind blew the entire seventh night of Pesach with such strength that it was able to hold back the sea.  The sea bed was transformed into dry land, and the waters were divided. (Rashi)

One reason for this wind was so that the Egyptians would think that the splitting of the sea was a natural phenomenon, caused by the wind.  This was part of G-d's plan to "harden Par'oh's heart" (14:17).  The Egyptians would think that the wind split the sea, and that it was not a miracle made specially for the Benei Yisrael. (RaMBaN)

Furthermore, G-d always minimizes miracles.  To the greatest extent possible, He makes use of natural law, bending it only when absolutely necessary. (Ralbag)

As a result of the powerful wind, the Egyptians were unable to light lamps and torches.  Without illumination, they were helpless all night, and could not prepare to attack the Benei Yisrael. (Olat Shabbat)

14:22 Vayavo'u venei-Yisrael betoch hayam bayabashah vehamayim lahem chomah miyeminam umismolam
So the children of Yisrael went into the midst of the sea on the dry ground, and the waters were a wall to them on their right hand and on their left.

Standing on the seashore, all the tribes began to argue as to who should go in first.  While they were debating, the tribe of Binyamin marched forward into the sea ahead of all the rest.  Seeing this, the leaders of the tribe of Yehudah began to throw stones at them.  Still, all the tribes deserved reward for their actions.

A good parallel is the story of a king who had two sons, an older one and a younger one.  One night, he told the younger one, "Be sure to wake me up at sunrise."  To the older son, he gave instructions, "Wake me up at nine o'clock in the morning."
At sunrise, when the younger son was going to wake up his father, the older one stopped him and said, "Father told me to wake him up at nine." "But Father told me to wake him at dawn," retorted the younger.
While they were arguing, the king woke up.  He said, "You both wanted to obey my instructions.  I will therefore reward you both."

Here too, both tribes were amply rewarded.  As a reward for sanctifying G-d's Name and entering the sea first, Binyamin was worthy to have the Divine Presence reside in its portion.  The Holy Temple (Beit HaMikdash) was half in Binyamin's portion, and half in Yehudah's, but the Holy of Holies (Kodesh HaKedashim) was in the portion of Binyamin.

For protesting Binyamin's impetuousness, the tribe of Yehudah was also rewarded.  They royal line was given to the tribe of Yehudah.

This is the opinion of Rabbi Meir.

According to Rabbi Yehudah, none of the tribes wanted to enter the sea first.  Each was waiting for the other.  Finally, Nachshon ben Aminadav of Yehudah, jumped into the sea.  Seeing him, the entire tribe of Yehudah followed.  Then the rest of the tribes entered the sea. (Sotah 37a; Mechilta; Pirkei Rabbi Eliezer; Midrash Tehillim 76,114)

Nachshon was the leader of Yehudah (BaMidbar 1:7).  He was also Aharon's brother-in-law (Shemot 6:23).  David was his direct descendant (Rut 4:20).

Jumping into the sea, Nachshon cried out, "Save me, O G-d, for the waters are threatening my life" (Tehillim 69:2)

As a result of Nachshon's great faith, leadership was given to the tribe of Yehudah.  Nachshon was to have as his direct descendant King David, to whose offspring the throne of Yisrael was given for all times.

Regarding this, it is written, "When Yisrael went out of Egypt, Yaakov's family from a strange-speaking people, Yehudah became his holy one, Yisrael his domain" (Tehillim 114:1, 2).  When the Benei Yisrael left Egypt, and stood on the shore of the Reed Sea, they did not have faith that the sea would split; they were afraid to enter the sea.  The leader of Yehudah then sanctified G-d's Name by literally jumping into the sea, and as a result, he was worthy of fathering the royal line, making Yisrael his domain. (Ibid.; BaMidbar Rabbah, Naso, Chapter 13)

The waters of the sea congealed, forming protective walls on both sides of the Benei Yisrael.  The pillar of cloud and pillar of fire were behind them, so they were prefectly protected from the Egyptians. (Targum Yonatan)

Moshe was the last to enter the sea.  This would reassure the Benei Yisrael that the sea would remain divided until all had crossed.  If he had gone first, those at the end might have been afraid to enter.  Since many Benei Yisrael were totally without merit, the sea might have closed up as soon as Moshe had crossed over.  But since Moshe was at the rear, the sea remained divided until he and all his people crossed. (Ralbag).

14:23 Vayirdefu Mitzrayim vayavo'u achareihem kol sus Par'oh richbo ufarashav el-toch hayam
And the Egyptians pursued and went after them into the midst of the sea, all Pharaoh's horses, his chariots, and his horsemen.
24 Vayehi be'ashmoret haboker vayashkef HASHEM el-machaneh Mitzrayim be'amud esh ve'anan vayahom et machaneh Mitzrayim
Now it came to pass, in the morning watch, that HASHEM looked down upon the army of the Egypt through the pillar of fire and cloud, and He troubled the army of the Egypt.

This took place on the seventh day of Pesach, during the morning watch.  This is the third of the three watches of the night.

The night is divided into three watches.  During each one a different group of angels sings to G-d. It was during the third watch that the Egyptians were drowned. (Targum Yonatan; Rashi)

The verse, "They did not approach one another all night" (14:20) is interpreted as speaking to the angels.  When the angels sing to G-d, they communicate with each other, as it is written, "They called to one another and said, "Holy, Holy, Holy, is G-d of Hosts, the whole world is filled with His glory" (Yeshayahu 6:3).  On this night, however, they did not come together to sing to G-d, since He would not let them.  This shows how much G-d loves his people.  Because of their trouble, He did not want to hear the song of the angels.  G-d thus said, "I am with [Yisrael] in times of trouble" (Tehillim 91:15). (Megilla 10b; Yeffeh Toar, p. 123)

It is also for this reason that we do not recite the full Hallel on the seventh day of Pesach. (VaYikra Rabbah, VaYikra in Yeffeh Toar, p. 14)

Since the Egyptians drowned before dawn, no one could see it, and there was no sanctification of G-d's Name.  G-d therefore would not let the angels sing.  If they sang now, it would seem that they were celebrating the death of the Egyptians. Rather let them wait until daybreak, when all could see G-d's power, and then they would celebrate the sanctification of His Name. (Maharimat)

14:25 Vayasar et ofan markevotav vayenahagehu bichvedut vayomer Mitzrayim anusah mipnei Yisrael ki HASHEM nilcham lahem beMitzrayim
And He took off their chariot wheels, so that they drove them with difficulty; and the Egyptians said, "Let us flee from the face of Yisrael, for HASHEM fights for them against the Egyptians."

The heat of the Pillar of Fire melted the bearings holding the wheels, causing the wheels to fall off the Egyptians' war chariots.

The Pillar of Fire was to one side of the Egyptians, causing only one wheel to fall off each each chariot. If both wheels had fallen off, the chariots would have been able to drag smoothly on the ground.  But now, since only one wheel was missing, the heavy chariots swung one way and then the other.  The verse therefore actually says, "He removed the wheel" in the singular.

The word for chariot, "מֶרְכָּבָה" (merkavah) also had the connotation of a spiritual structure, as in the Merkavah-chariot seen by Yechezkel. (1Divrei HaYamim 28:18).  The "wheel" of the chariot denotes the lower angels of this structure.

There is an allusion here that Samael came to help the genius of Egypt, but G-d cast him aside.  This is the significance of the verse, "He removed the wheel of their chariot."

It is for this reason that the word for wheel, "אֹפַן" (ofan) is spelled without a ו (vav), rather than its usual spelling "אוֹפַן".  The numerical value of אֹפַן (ofan) spelled this way is 131, the same as that of Samael "סַמְאֵל".

G-d also cast down the genius of Egypt, and when it fell, Egypt fell.  Whenever G-d punishes a nation, He first casts down it guardian angel.  This is also alluded to in the verse, "He removed the wheel of their chariots." (Zohar, p. 49)

14:26 Vayomer HASHEM el-Moshe neteh et-yadcha al-hayam vayashuvu hamayim al-Mitzrayim al-richbo ve'al-parashav
Then HASHEM said to Moshe, "Stretch out your hand over the sea, that the waters may come back upon the Egyptians, on their chariots, and on their horsemen."

G-d informed Moshe that the waters that were now standing like a wall on both sides of the Benei Yisrael would return to their original position and cover the Egyptians. (Rashi)

G-d saw this as a fitting punishment.  The Egyptians had decided initially to drown the Hebrew infants, because G-d had sworn that He would never again bring a flood to destroy all the world (Bereishit 9:11).  Thus, they felt, G-d would not be able to punish them in a similar manner.  They felt that in this manner they had outsmarted G-d, and they said, "Come, let us outsmart Him" (1:10).  But G-d did not have to bring a flood.  He merely led the Egyptians into the sea and drowned them there. (Shemot Rabba; Mechilta; Sotah 11a)

Besides, G-d had only sworn that He would not destroy the world.  He had never sworn that He would not destroy a single nation by flood. If the Egyptians deserved to be drowned, they would receive this punishment.

The Torah literally says, "The water returned to Egypt."  The Egyptians' plan to kill the Benei Yisrael by water now backfired on them, and they were the ones who drowned.

14:27 Vayet Moshe et-yado al-hayam vayashov hayam lifnot boker le'eytano uMitzrayim nasim likrato vayena'er HASHEM et-Mitzrayim betoch hayam
And Moshe stretched out his hand over the sea; and when the morning appeared, the sea returned to its full depth, while the Egyptians were fleeing into it. So HASHEM overthrew the Egyptians in the midst of the sea.

It was now daybreak of the seventh day of Pesach.  The waters began to close, and, instead of fleeing, the confused Egyptians ran toward the closing waters.  The Torah thus says, "The Egyptians were fleeing into it."

The Egyptains were following the Benei Yisrael.  When the sea began to close, ti began behind the Egyptians.  Logically, the Egyptians should have continued in the direction of the Benei Yisrael, away from the closing waters.  But in panic, they began fleeing from the Benei Yisrael, and running right into the closing waters.

G-d tossed the Egyptians in the midst of the sea, stirring it up, as one stirs a pot.  The waters tossed the Egyptians around like balls.  The waves threw the horses and riders into the air, over and over.  The Egyptians deserved punishment; death did not come quickly. (Shemot Rabbah, Bo; Rashi)

At first G-d took the genius of Egypt and threw it into the sea.  The Torah literally says, "G-d tossed Egypt in the midst of the sea."  As always "Egypt" denotes the genius of Egypt.  G-d removed the genius from its position, broke its power, and then drowned the Egyptians. (Shemot Rabbah, p. 117, 120, 126)

The Torah states, "The sea returned to its full eytan (אֵיתָן)." The Midrash interprets eytan to denote the precondition that G-d had made with the sea at creation, to part wen the Benei Yisrael would have to cross. Now G-d brought the sea back to this stipulation. (Shemot Rabbah)

This Midrashic teaching might seem somewhat difficult to understand.  It is understandable that G-d would recall the stipulation when the sea split.  But now that it returned to its original state, why did G-d have to remind it of the stipulation?

This teaches that another time would come when G-d would call upon the sea to fulfill this agreement.  All the miracles that happened at the Exodus are destined to be repeated on a much greater scale in the Messianic age.  It is thus written, "As in the days when you came out of Egypt, I will show you wonders" (Michah 7:15).  Although the waters had parted once, the stipulation was still in effect for the future. (Kesef Nivchar; [Rabbi Moshe Almosnino,] Hanhagath HaChaim (Regimiento de la Vida; Salonika, 1564).  Cf. [Rabbi Aaron (ben Avraham) ibn Chaim,]  Lev Aaron (Venice, 1609), p. 78; Imrey Shefer, p. 70.)

14:30 Vayosha HASHEM bayom hahu et-Yisrael miyad Mitzrayim vayar Yisrael et-Mitzrayim met al-sfat hayam
So HASHEM saved Yisrael that day out of the hand of the Egyptians, and Yisrael saw the Egyptians dead on the seashore.
31 Vayar Yisrael et-hayad hagdolah asher asah HASHEM beMitzrayim vayir'u ha'am et-HASHEM vaya'aminu b'HASHEM uveMoshe avdo
Thus Yisrael saw the great work which HASHEM had done in Egypt; so the people feared HASHEM, and believed HASHEM and His servant Moshe.

From this verse until the end of the Song of the Reed Sea is said every day as part of the morning service.  It should be chanted out loud, with the same joy that it was sung at the time of the Exodus.  Pious Jews have the custom to say it while standing.

This song has intrinsic powers to atone for sin.  Therefore, if one is repenting a serious sin, he should recite it each day with great feeling. (Sh'nei Luchot HaB'rit [Cf. Cheredim, Teshuvah, Chapter 7])

If one recites this song with emotion and joy, he will be worthy to sing it in the next world. He will also be worthy to sing it when he greets Mashiach. (Zohar, p. 50b; Zohar, Terumah; Yalkut Reuveni)

King David would chant this song every day. As a result, he was worthy of becoming king of Yisrael. (Zohar, Lech Lecha; Yalkut Reuveni)

The main thing is not merely to recite the words, but to believe in G-d's promise, and to recognize that He has the power to perform the greatest miracles.  Our sages teach that in the merit of their faith, the Benei Yisrael were worthy of experiencing the Divine Presence, giving them the power to compose this great song.

It is also for this reason that the Redemption Blessing must be said immediately before the Amidah, without interruption. One must recite the concluding blessing for the Shema', "Blessed are You, HaShem, Who redeemed Yisrael" and then immediately begin the the Amidah.  In this respect, we emulate the Benei Yisrael, who sang to G-d immediately after they had been redeemed. (Shemot Rabbah, p. 120)

On the even of the seventh of Pesach, one should chant all ten songs found in the Tanach.  Each one was said on a different occasion.  In many communities, there is a custom to get up before the dawn, cleanse one's body and wash, recite the morning blessings, and then chant the songs.

The Ten Songs:

1. The song for the Sabbath Day (Tehillim 92).  This was sung by Adam after G-d forgave him for the sin of eating from the Tree of Knowledge.
2. The Song of the Reed Sea.  It is recited from the beginning, until after teh account of the bitter waters (14:30 - 15:26)
3. The song for the well in the desert (BaMidbar 21:17-20)
4. The song chanted by Moshe before he died, admonishing Yisrael to keep G-d's word.  This is the entire portion of HaAzinu (Devarim 32).
5. The song chanted by Yehoshua after the great miracle when the sun stood still for 36 hours until the battle could be won (Yehoshua 10:12-14).
6. The song chanted by Barak and Devorah after the defeat of Sisra (Shoftim 5).
7. The song chanted by Channah when G-d heard her prayer and granted her a son, even though she was sterile. (1Shmuel 2:1-10).
8. The song chanted by David for the miracles G-d had done for him (2Shmuel 22).
9. The entire Song of Songs composed by King Shlomo with prophetic inspiration.
10. The song that Yisrael is destined to chant upon redemption from the present exile.  It is thus written, "You shall have a song as on the night when the festival was sanctified; there shall be heartfelt joy as when one goes with flute, coming to G-d's mountain, to the rock of Yisrael" (Yeshayahu 30:29).  That is, there will be a song as on Pesach, when the first festival was sanctified to G-d, and as on the Three Festivals when all Yisrael makes a pilgrimage to the Temple Mount.  This song consists of Tehillim 30 and 98.

-MeAm Lo'ez, Bachya, Rashi, RaMBaN