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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

Parashat Bo
Shemot 10:1-13:16

10:1 Vayomer HASHEM el-Moshe bo el-Par'oh ki-ani hichbadeti et-libo ve'et-lev avadav lema'an shiti ototai eleh bekirbo
HASHEM said to Moshe, "Come to Pharaoh, for I have made his heart and the heart of his servants stubborn so that I can put these signs of Mine in his midst;

bo el-Par'oh - come to Par'oh

When G-d would tell Moshe to approach Par'oh in his palace, He would tell him בֹּא (bo) "come" (here and in 6:11, 7:26, and 9:1).  When He would tell Moshe to approach him at the water, He would say, לֵךְ (lech) "go."

bo - come.  The Gematria of this word is 3. Hint to [Par'oh] that three more plagues are yet to be visited upon him.

After the plague of hail, Par'oh had said, "G-d is just, and I and my people are guilty" (9:27).  Moshe assumed that Par'oh had repented, and that there would not be the need to bring any more plagues to Egypt. (Mizrachi)

It is true that Par'oh had said, "G-d is just and I and my people are guilty."  But he had not actually confessed his wrong.  There was enough ambiguity in his words for it to be just the opposite of a confession of guilt.  What Par'oh had really meant was, "G-d is just and [so am] I - and my people are guilty."  In his stubbornness, Par'oh was claiming to be just as righteous as G-d Himself, placing all the blame on his people.  (Sifetei Kohen)

Earlier, G-d had also told Moshe, "I will harden Par'oh's heart" (7:3).  This being true, it may seem very difficult to understand why G-d then punished him for his stubbornness.  How could G-d make Par'oh stubborn, and then punish him this very stubbornness?

The concept is explained by the RaMBaM (Rabbi Moshe Maimonides).  Par'oh had initially been punished for treating the Benei Yisrael much worse then G-d had ordained in his decree to Avraham, "Your offspring will be foreigners in a land that is not theirs" (Bereishit 15:13).  Par'oh's punishment was that he should be made stubborn and thus be prevented from repenting.

G-d warned Par'oh each time, but this was only to show people how wicked he was, and how much he deserved to lose the opportunity to repent.  His sins were so extraordinary that G-d decreed that it be made next to impossible for him to repent.  He had openly spited G-d, and now he would die for his crimes. (Yad, Teshuvah 6:3; Bachya)

Obviously, G-d could have made the first plague so severe that Par'oh would have freed the Benei Yisrael immediately.  But G-d allowed each plague to continue until Par'oh agreed to release them, only to have him change his mind as soon as the plague was gone.

Regarding this, it is written "[G-d] makes nations great and destroys them" (Iyov 12:23).  If a nation commits terrible sins, G-d makes them great, repaying them for any good they may have done.  He then destroys them as they deserve.

G-d also lightened the plague each time so that Par'oh would think that the catastrophe was over.  He then became stubborn once again, so that he would receive the punishment he deserved. (Yeffeh Toar, p. 81c)

When a person does a wrong, G-d warns him many times.  The person may lose things, his children may become sick and die, or other calamities may befall him.  Each mishap is a warning, urging the person to repent and change his ways before worse catastrophes occur.

Many people try to take such calamities philosophically.  They rationalize that people are always dying and bring born.  If some people make money, others must lose.  They thus do not see their troubles as a signal to repent.

The punishment for such a person is that he is made stubborn and his heart is hardened, so that it becomes very difficult for him to repent and change his ways.  he is then fully punished for all his past sins.

This was true of Par'oh.  He had been warned five times, but had not even thought of himself as doing wrong and needing improvement.  G-d then said, "Until now you have made yourself stubborn.  From now on I will be the one to make you stubborn." (Yeffeh Toar, p. 74c)

There are a number of situations when it becomes very difficult to repent: (Yeffeh Toar, p. 74b)

1. When a person has committed many serious sins.
2. When a sin has been purposely repeated many times.
3. When one wishes to repent, but stubbornly refuses to.
4. When one sins against his fellow man. 

Even when a person repents under duress, the repentance is accepted.  But if a person returns to his old ways after the duress is gone, it is a clear sign that the initial repentance was meaningless.  Even if Par'oh had repented, it was not with his heart and soul.

It was for this reason that G-d hardened Par'oh's heart.  The whole world would know what a sinner he was.  Seeing his end, everyone would agree that G-d had acted justly.  Therefore, even though G-d knew how wicked Par'oh was, He warned him again and again.  Since Par'oh had ignored these warnings, no one could say that G-d had dealt unfairly with him. (Yeffeh Toar)

When a person commits a crime against G-d, he must seek forgiveness only from G-d.  However, when a person commits a crime against his fellow man, he cannot be forgiven for his sin until he gains forgiveness from the one he wronged.

Par'oh had obviously sinned against fellow human beings.  He had issued many monstrous decrees against the Benei Yisrael.  He had killed infants and had bathed in their blood.   He had also blasphemed G-d by saying, "Who is G-d that I should listen to His voice?" (5:2).  Even if he had repented when he said, "G-d is righteous, and I and my people are wicked" (9:27), he did not deserve his repentance to be accepted, so great were his sins. (Kli Chemdah)

We do not find any other case in the Tanach where G-d hardened a person's heart.  It is true that Sichon and Og were stubborn, but only against Yisrael, not against G-d.  It was obvious that G-d had given Par'oh every opportunity to repent, but he did not take advantage. (Zohar, BeShalach, p. 52)


The Eighth Plague: Locusts

10:3 Vayavo Moshe ve'Aharon el-Par'oh vayomeru elav koh-amar HASHEM Elokei ha'Ivrim ad-matai me'anta le'anot mipanai shalach ami veya'avduni
Moshe and Aharon came to Pharaoh and said to him, "So said HASHEM, G-d of the Hebrews: Until when will you refuse to be humbled before Me? Send out My people that they may serve Me!
4 Ki im-ma'en atah leshale'ach et-ami hineni mevi machar arbeh bigvulecha
For if you refuse to send forth My people, behold, tomorrow I shall bring a locust-swarm into your border.
5 Vekhisah et-ein ha'aretz velo yuchal lir'ot et-ha'aretz ve'achal et-yeter hapletah hanish'eret lachem min-habarad ve'achal et-kol-ha'etz hatzome'ach lachem min-hasadeh
It will cover the surface of the earth so that one will not be able to see the earth; and it will consume the remaining residue that was left to you by the hail, and it will consume all the trees that grow for you from the field.
6 Umal'u vateicha uvatei chol-avadeicha uvatey chol-Mitzrayim asher lo-ra'u avoteicha va'avot avoteicha miyom heyotam al-ha'adamah ad hayom hazeh vayifen vayetze me'im Par'oh
They will fill your houses, the houses of all your servants, and the houses of all Egypt, such as your fathers and your grandfathers have not seen from the day they came onto the earth until this day." And he turned and left Pharaoh's presence.

G-d literally said, Vekhisah et-ein ha'aretz - "The eye of the land will be covered".  The eyes of all Egyptian occultists would be covered, and they would cease to have any power.  Even if they had been able to use their preternatural powers to stop one kind of locust, there were so many different species involved with this plague, the occultists were essentially helpless. (Zohar Chadash; Yalkut Chadash, s.v. Keshafim)

G-d warned Par'oh that this would not be a normal locust attack.  Locusts usually arrive one by one, only then attacking in number.  Even then, they usually attack only one field at a time, devouring one and then moving on to another.  In this case, however, the locusts would attack the entire land at once, covering all visible ground.  Although Egypt was fairly large country, it would be covered in its entirety.

Although the locusts would denude Egypt of all vegetation, they would not attack any fields of the Benei Yisrael, even when they were in close proximity to Egyptian land.

Whenever Moshe came to Par'oh to present him with a divine warning, he would leave immediately without taking leave or saying goodbye. (RaMBaN)   Here the Torah states this explicitly, "he turned and left Par'oh's presence."  This means that as soon as Moshe finished speaking, he turned his back on Par'oh and left.  He was careful not to back away in obeisance, as people usually do when leaving a king.  This was an important symbolic gesture, to show that as G-d's ambassador, Moshe was at least the equal of Par'oh.

10:12 Vayomer HASHEM el-Moshe neteh yadecha al-eretz Mitzrayim ba'arbeh veya'al al-eretz Mitzrayim veyochal et-kol-esev ha'aretz et kol-asher hish'ir habarad
HASHEM said to Moshe, "Stretch out your hand over the land of Egypt for the locust-swarm, and it will ascend upon the land of Egypt and eat all the grass of the land, everything that the hail had left."

The Ten Plagues were engraved on Moshe's staff. (Alshekh)  G-d therefore literally told Moshe, "Stretch out your hand over the land of Egypt for the 'Locusts'-swarm."  G-d was telling Moshe to grasp the staff in the place where it was inscribed with the word "Locusts."  The same was true when Moshe used his staff for the other plagues. (Derashot Yeshenim, Shemot)

10:14 Vaya'al ha'arbeh al kol-eretz Mitzrayim vayanach bechol gvul Mitzrayim kaved me'od lefanai lo-hayah chen arbeh kamohu ve'acharav lo yihyeh-ken
The locust-swarm ascended over the entire land of Egypt and it rested in the entire border of Egypt, very severely; before it there was never a locust-swarm like it and after it there will not be its equal.

There are 7 types of locusts mentioned in the Tanach:

1. אַרְבֶּה - Arbeh
2. סָלְעָם - Salam 
3. חַרְגוֹל - Chargol
4. חָגָב - Chagav
5. גָזם - Gazam
6. יֶלֶק - Yelek
7. חָסִיל - Chasil

All these destructive species of locusts attacked Egypt at once.  For this reason, the word "locusts" (arbeh) is mentioned seven times in this section.  The Torah refers to the plague in general as arbeh, since this species was by far the most numerous. (Shemot Rabbah; Tanchuma)

The Torah says that "never again" would there be such a plague, referring specifically to arbeh.  Never again would there be so many arbeh all at-once.  There might be plagues of other types of locusts, and altogether they might outnumber the arbeh of Egypt.  No single species, however, would ever outnumber these arbeh.

10:18 Vayetze me'im Par'oh vayetar el-HASHEM
He left Pharaoh and entreated HASHEM
19 Vayahafoch HASHEM ruach-yam chazak me'od vayisa et-ha'arbeh vayitka'ehu Yamah Suf lo nish'ar arbeh echad bechol gevul Mitzrayim
HASHEM turned back a very powerful west wind and it carried the locust-swarm and hurled it toward the Sea of Reeds; not a single locust remained within the entire border of Egypt.

From the time that Moshe prayed that the locusts leave, there have never been locusts in Egypt.  Even when there are locusts in Yisrael, and some invade Egypt, they do not do any damage.  Moshe had prayed that there be no more locusts, and his prayer had a permanent effect.

One might think that the other plagues were more miraculous, since plagues of locusts are natural events.   But after all the other plagues were over, there was no evidence that they had ever existed.  However, every time locusts appeared in other lands and avoided Egypt, this plague would be remembered.  People would see that locusts invaded all other lands, but not Egypt.  Children would ask their parents the reason for this, giving the parent the opportunity to tell the entire story of how G-d sent a great plague of locusts against Egypt, and then decreed that the land never again be subject to locusts.  The children would tell the story to their offspring, so that all would know about G-d's miracles. (Sifetei Kohen)


The Ninth Plague: Darkness

10:21 Vayomer HASHEM el-Moshe neteh yadecha al-hashamayim vyhi choshech al-eretz Mitzrayim veyamesh choshechHASHEM said to Moshe, "Stretch out your hand toward the heavens, and there shall be darkness upon the land of Egypt, and the darkness will be tangible."

The darkness was not like the darkness of night, but was something palpable.  Our sages state that it could be felt, just like a coin. (Tanchuma; Shemot Rabbah)

The measure of the "thickness of a coin (dinar)" is that which is considered to have substance; see Chulin 55b). Rashash on Shemot Rabbah writes that the darkness was like a thick curtain that could actually be felt with one's hands.

It was not the mere absence of sunshine and moonlight.  Rather, it was like a deep black cloud had enveloped all Egypt.  Even when many lamps and torches were lit, they did not provide any light.  Indeed, it soon became impossible to even light a lamp or torch; as soon as they were lit they went out.  It was as if the air would not support combustion, just as in some very deep mines or on high mountains. (RaMBaN; Abarbanel)

Rabbi Avraham ibn Ezra writes that on the ocean there is sometimes such thick fog that one cannot distinguish between day and night.  He himself experienced such a fog which lasted for five days. (Ibn Ezra on 10:22)

When G-d ordered the Forces in charge of darkness to bring this plague on Egypt, they went far beyond His instructions.  This was not considered disobedience to G-d.  Since the Egyptians had committed such nefarious crimes, G-d agreed that the Forces had done right. (Tanchuma; Shemot Rabbah)

10:22 Vayet Moshe et-yado al-hashamayim vayehi choshech-afelah bechol-eretz Mitzrayim shloshet yamim
Moshe stretched forth his hand toward the heavens and there was a thick darkness throughout the land of Egypt for a three-day period.

 The darkness lasted for seven days. For the last three, the darkness was total and absolute. (Rashi)

The darkness was such that it was virtually impossible to breathe.  The fact that the Egyptians survived these seven days was in itself a miracle. (Ralbag)

During the first three days, the entire land became totally dark.  There was not even enough light to see a person standing close by. (Tanchuma; Shemot Rabbah; Rashi)  Even the stars were not visible. (Piyyut)

But then, during the last three days, it became even darker.  The very air became totally opaque.  If a person was sitting, he could not stand up; if a person was standing, he could not sit.  It was virtually impossible to move - as if the air had become like a solid wall.  This situation lasted for three days. (Toledot Yitzchak; Bachya)

This darkness was the result of an alteration of the elemental nature of light itself.

It was "the element of fire."  This can be interpreted as denoting the electromagnetic interaction, which is the force that allows light to exist.  This interaction is also responsible for all chemical and gross physical interactions.  The electromagnetic nature of air had been altered so that it would no longer transmit light.  This might also have made it difficult to move.

It was the same darkness as that which existed at the very beginning of creation, regarding which it is written, "darkness was on the face of the deep" (Bereishit 1:2) 

That is, the darkness that existed before light was created.  In scientific terms, the creation of light denotes the creation of the electromagnetic interaction, before which the world was "chaos and void" - nothing but a mass of non-interacting basic particles.  The darkness in Egypt was therefore the total absence of photons.

This elemental darkness precludes the very existence of light. (Shemot Rabbah; Tanchuma)

The reason for this plague was that at the time there were many Benei Yisrael who did not want to leave Egypt.  They had collaborated with the Egyptains, and gained much wealth.  G-d did not want to kill these people openly, since He did not want the Egyptians to say that the Benei Yisrael were no better than they.  G-d therefore brought darkness upon Egypt so that the Egyptians would not be able to see how these of Benei Yisrael died and were buried. (Shemot Rabbah, p. 76; Targum Yonatan; Tanchuma; Sefer HaYashar)

The main purpose of the Exodus was for Yisrael to receive the Torah.   If the Benei Yisrael had led a life of luxury, it would have been very difficult for them to have accepted the Torah and observed its many commandments.  When Moshe announced to the Benei Yisrael that they were going to be freed of their Egyptian bondage on the condition that they accept Torah, most of them gladly agreed.  Because of this, they deserved to be redeemed, even though they had committed terrible sins.  But the people who wanted to remain in Egypt were those who did not wish to accept the Torah.  Not having any merit, they had to die. (Kesef Nivchar)

Four-fifths of the Benei Yisrael died during the week of darkness. (Rashi on 13:18)  In all, 600,000 men over the age of twenty left Egypt in the Exodus (12:37).  Since there were at least four women and children for every man, the total number of people leaving Egypt was approximately three million.  From this we see that some twelve million people died during the week of darkness.

The plague of darkness began about 9:00 in the morning, when it is normally broad daylight.  If it had begun at night, the Egyptians might have thought that something had happened to extend the night.  But that morning, the sun rose as usual, brightly illuminating the entire land.  Then, as if a lamp had been extinguished, it suddenly became dark. (Bachya; Tzedah LaDerekh)

10:23 Lo-ra'u ish et-achiv velo-kamu ish mitachtav shloshet yamim ulechol-benei Yisrael hayah or bemoshevotam
No man could see his brother nor could anyone rise from his place for a three-day period; but for all the Children of Yisrael there was light in their dwellings.

This is speaking of the second three days.  During the first three days, there was merely "total darkness" (10:22), when people could not see each other.  During the second three days, no one could even "rise from his place."

The reason for the first three days of darkness was so that the Benei Yisrael  would be able to bury their dead, without the Egyptians seeing them.  The second three days of darkness were to punish the Egyptians.

This darkness only existed for the Egyptians.  For the Benei Yisrael, it was perfectly light.  And not only in the land of Goshen, but wherever the Benei Yisrael went, they had ample illumination.  Even when the Benei Yisrael entered the house of an Egyptian, he was able to see perfectly. (Yeffeh Toar; Alshekh.  See Kesef Nivchar)

Another reason for this plague was that the Egyptians worshiped the sun as a god. The plague of darkness demonstrated the impotence of the sun when G-d so willed. (Yalkut Reuveni)

Ra and Aton were both Egyptian sun gods.  In general, the sun god was always the head of the Egyptian pantheon.

The Egyptians were also punished for making the Benei Yisrael toil day and night.  When they refused them straw for the bricks (5:7), the Benei Yisrael had to get up before dawn to gather enough straw for their daily quota of bricks.  Since the Egyptians made day and night the same for the Benei Yisrael, day and night were now the same for the Egyptians. (Kli Chemdah; Yad Yosef)

11:1 Vayomer HASHEM el-Moshe od nega echad avi al-Par'oh ve'al-Mitzrayim acharei-chen yeshalach etchem mizeh keshalecho kalah garesh yegaresh etkhem mizeh
And HASHEM said to Moshe, Yet, I will bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go from here: when he shall let you go, he shall drive you out altogether from here:
2 Daber-na be'oznei ha'am veyish'alu ish me'et re'ehu ve'ishah me'et re'utah klei-chesef uchelei-zahav
Speak now in the ears of the people, and let every man ask of his neighbor, and every woman of her neighbor, vessels of silver and vessels of gold.

As soon as G-d said these words, Moshe knew that He was speaking of the Death of the First-Born.  When G-d had told Avraham about the Egyptian exile, He had said, "I will also judge the nation who enslaves them" (Bereishit 15:14).  G-d had indicated that this would be a plague that He would handle personally, and as He explained to Avraham, this would be the Death of the First-Born. The tradition was then passed down to Yitzchak, Yaakov, Levi, Kehat, Amram, and finally to Moshe. (Yeffeh Toar, p. 91)

G-d had also told Moshe that Par'oh would not release the Benei Yisrael until after the killing of the first-born (5:23).  When G-d now informed Moshe that there would be one more plague after which Par'oh would release the Benei Yisrael, Moshe understood that this would be the Death of the First-Born. (Yeffeh Toar, p. 41)

Of all the plagues, the Death of the First-Born would be the worst.  In Hebrew, this plague is known as Makkat Bechorot.  Since each of the Ten Plagues was known as a Makkah, this tenth plague is literally the "Plague of the First-Born."  Unlike all the others, this one is specifically referred to as a plague.  This indicates that it was the worst of all.

11:3 Vayiten HASHEM et-chen ha'am be'einei Mitzrayim gam ha'ish moshe gadol me'od be'eretz Mitzrayim be'einei avdei-Par'oh uve'einei ha'am
And HASHEM gave the people favor in the sight of Egypt; moreover the man Moshe was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.

G-d influenced the Egyptian's minds so that they did not hate the Benei Yisrael because of the catastrophes that they had suffered because of them.  Just the opposite, the Egyptians began to respect the Benei Yisrael admitting their guilt.

Moshe was also highly respected in the palace, even though it was he who had brought the calamities, and the Egyptians should logically have hated him.

The Benie Yisrael had previously ignored Moshe because of their impatience and harsh labor (6:9).  Now, however, that they had seen the great miracles that he had performed, they believed that he was G-d's emissary.

The Torah, however, does not mention that Par'oh respected Moshe.  G-d had hardened his heart to such an extent that such respect was literally impossible for him.  This had already caused him to insult Moshe and humiliate him twice.  Eventually, however, G-d would cause Par'oh to fall at Moshe's feet and beg his forgiveness. (RaMBaN; Tzeror HaMor; Kli Chemdah)


gam ha'ish moshe - moreover, the man Moshe

The final letters of these three words spell הַשֵּׁם (hashem) "the name," but in reverse order, as well as the name מֹשֵׁה (Moshe).  This is an allusion to the fact that Moshe's greatness was increased twofold.

According to the Peirush HaTur HaAroch, Moshe's greatness was recognized both in the eyes of the servants of Par'oh and in the eyes of the nation (that is, Yisrael), as the verse goes on to state.  Thus, his fame and greatness were doubly acknowledged, by his enemies and by his own people (veChur LaZahv).

The Tenth Plague: Death of the First-Born

11:4 Vayomer Moshe koh amar HASHEM kachatzot halailah ani yotze betoch Mitzrayim
And Moshe said, Thus says HASHEM, About midnight will I go out into the midst of Egypt:
5 Umet kol-bechor be'eretz Mitzrayim mibechor Par'oh hayoshev al-kis'o ad bechor hashifchah asher achar harechayim vechol bechor behemah
and all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sits on his throne, even to the firstborn of the maidservant that is behind the mill; and all the firstborn of beast.

Moshe told Par'oh that G-d had said that He would strike the first-born "about midnight."  G-d had told Moshe that he would strike exactly "at midnight."  Moshe changed the wording, since he was concerned that Par'oh's astrologers would not calculate the time of midnight precisely, and would say that the plague was premature or belated. (Berachot 3b. Cf. Tzedah LaDerech)

Clocks did not exist in those days, and the common people, who did not have access to even the crude astronomical sightings of the time, relied on the barking of dogs to tell them when it is was approximately midnight.  On the night of this plague, however, "no dog would even growl" (11:6),  therefore, people wold not have any idea when midnight arrived, and would consider Moshe a liar if they were expecting the plague precisely at midnight.  Moshe therefore gave only an approximate time, "about midnight."

"All the first-born in the land of Egypt shall die," said Moshe, "from the firstborn of Par'oh that sits on his throne, even to the firstborn of the maidservant that is behind the mill."

Even slaves would be punished, since they also enjoyed seeing the Benei Yisrael suffer.  Now that the Benei Yisrael were enslaved, they formed an underclass who were dominated even by the Egyptian slaves.

The animals were also punished, since in Egypt animals were worshiped as gods.  When G-d punishes a nation, He first destroys their deities, so that all should know that they are powerless. (Rashi)

11:6 Vehayetah tze'akah gedolah bechol-eretz Mitzrayim asher kamohu lo nihyatah vechamohu lo tosif
And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more.
7 Ulechol benei Yisrael lo yecheratz-kelev leshono leme'ish ve'ad-behemah lema'an ted'un asher yafleh HASHEM bein Mitzrayim uvein Yisrael
But against any of the children of Yisrael not a dog shall move its tongue, neither against man or beast: that you may know that HASHEM does differentiates between Egypt and Yisrael.

The plague would strike at midnight, when dogs usually begin barking.  This is the time when the Angel of Death is abroad, and dogs can sense his presence.

A talmid of Rabbi Yehudah HaTzaddik once saw a dog slinking alongside a wall, barking at something.  The dog had its tail between its legs, as if it was terrified of something that it could see.  Suddenly a man came along and bumped into the place at which the dog had been barking.  The man collapsed dead on the spot. (Sifetei Kohen)

"It will be a night of terror for Egypt," said Moshe, "for there will not be a home that will not experience death.  There will also be mass confusion among the Benei Yisrael, preparing to leave the country.  You might expect the dogs to be barking with all their might.  But I am telling you now, that out of fear and respect for the Benei Yisrael, a dog will not even whimper. (Ibid.; Toledot Yitzchak; Tzedah LaDerech)

On the gates of the Egyptian capital, there were various statues of animals, a different creature on every gate.  These statutes had magical powers, so that when a slave attempted to escape through a gate, the animal would begin to make noise, sounding the alarm.  Every similar animal would then join in.

G-d planned for the Benei Yisrael to leave Egypt through the gate protected by statues of dogs.  Although dogs usually make even more noise than other animals, on this night they would remain perfectly silent. (Sifetei Kohen, Shemot; Yad Yosef)

Moshe therefore said in G-d's Name, "Against any of the Benei Yisrael not a dog shall move its tongue, neighter against man or beast."  Whether the dog was born naturally from a beast, or formed as a statue by man and given magical powers, it would remain silent. (Sifetei Kohen; Shama Shlomo; Tzedah LaDerech)  Although the voice of these thaumaturgical dogs could normally be heard hundreds of miles aay, on this night they would not make a sound. (Yalkut Reuveni)

Our sages teach that when a person maligns another, he deserves to be cast to the dogs. (Pesachim 118a).  As we have seen, there were many slanderers among the Benei Yisrael.  Nevertheless, at this time, dogs will not even bark at the Benei Yisrael.  G-d will be present in Egypt among the Benei Yisrael, and this will be evidenced by the silence of the dogs. (Yad Yosef)

11:10 UMoshe ve'Aharon asu et-kol-hamoftim ha'eleh lifnei Par'oh vayechazek HASHEM et-lev Par'oh velo-shilach et-benei-Yisrael me'artzo
And Moshe and Aharon did all these wonders before Pharaoh: and HASHEM hardened Pharaoh's heart, and he did not send out the children of Yisrael from his land.

Moshe and Aharon had performed all the miracles rounted until this point.  Since the catastrophes were on the verge of ending, the Torah gives credit to Moshe and Aharon for doing everything as they had been instructed.  The next catastropes, the death of the first-born and splitting of the Red Sea, would be accomplished by G-d alone. (RaMBaN)

The Torah informs us that Par'oh did not free the Benei Yisrael, but not because Moshe and Aharon had not fulfilled their mission.  Rather, it was because G-d had hardened Par'oh's heart.  Moshe and Aharon had done everything that G-d had told them. (Tzeror HaMor)

12:1 Vayomer HASHEM el-Moshe ve'el-Aharon be'eretz Mitzrayim lemor
And HASHEM spoke to Moshe and Aharon in the land of Egypt, saying,
2 Hachodesh hazeh lachem rosh chodashim rishon hu lachem lechodeshei hashanah
This month shall be for you the beginning of the months: it shall be for you the first of the month of the year.

G-d spoke to Moshe outside the city. As we have seen, Moshe never prayed in the city, because idols were found everywhere. Obviously then, G-d never spoke to Moshe within the city.

The Torah therefore says, "G-d spoke to Moshe and Aharon in the land of Egypt," and not merely, "in Egypt."  They were not in the city, but in the surrounding territory.

Usually, G-d spoke to Moshe alone.  Here, however, He spoke to both Moshe and Aharon.  The Torah earlier honored Moshe and Aharon together by saying that they had performed all the wonders of G-d had instructed (11:10). Now G-d again honored both of them by addressing them together. (Shemot Rabbah, p. 78; Rashi)


The Calendar

G-d spoke to Moshe in the month of Nissan, and told them that this would be the first month of the year.  The New Year is in Tishrei, the month in which Adam was created.  But from now on, the Benei Yisrael were to consider Nissan to be the first month. (Rashi)

The Hebrew months are then as follows:

1. נִיסָן - Nissan
2. אִייָר - Iyyar
3. סִיוָן - Sivan
4. תַּמוּז - Tammuz
5. אָב - Av
6. אֶלוּל - Elul
7. תִּשְׁרֵי - Tishrei
8. מַרְחֶשְׁוֹן - [Mar]cheshvan
9. כִּסְלֵו - Kislev
10. טֵבֵת - Tevet
11. שְׁבָט - Shevat
12. אֲדָר - Adar

This can be explained through a parable:

A king had an only son, and made a great feast when he was born.  From then on, the boy's birth was celebrated with huge banquets.  One day the boy was kidnapped, and was away from home for a long time.  When the child was finally ransomed, the king made a greater celebration than when he was born.  From that day on, the anniversary of the son's return was a greater celebration than his birthday.

It was the same here. At first, the months were counted from Tishrei.  Since it was the month in which Adam was created, it was the birthday of the human race.

When G-d made the B'rit Bein HaBetarim (Covenant Between Halves) with Avraham (Bereishit 15), his descendants began counting from this covenant. They counted "year 1 from the decree," Year 2 from the decree," and so forth.  Whenever they referred to a year, they would count it from this decree.  Although true oppression had not begun, the 400 year period began with the birth of Yitzchak.

Now the Benei Yisrael would gain their freedom in Nissan.  G-d therefore ordered them to count Nissan as the first month of the year.  It was like the day the entire human race was redeemed, since G-d had selected Yaakov and his descendants to be His chosen people.

Nissan also had other significance.  It was the month in which Yitzchak was born. Some say that it was the month in which Yaakov received the blessing from his father, Yitzchak.  It is also the month in which the final redemption is destined to come. (Rosh HaShanah 11a)

In Hebrew, the days are not named.  Instead:

1. Sunday is called "the first day after Shabbat"
2. Monday "the second day,"
3. Tuesday "the third day,"
4. Wednesday "the fourth day,"
5. Thursday "the fifth day,"
6. and Friday "the sixth day."

Years were counted from the Exodus for 1000 years, until 3448, when the reckoning of "Shetarot" began;  Avodah Zarah 9a.  At a later day, people began to simply count the years from the creation of Adam.

They continued doing this until after the Babylonian exile.  When the Benei Yisrael returned from the Babylonian exile they adopted the names of the month then in current usage. (Yerushalmi, Rosh HaShanah 1:2; Bereishit Rabbah 48)  Instead of merely referring to "the first month," etc., Jews began to call them by names, Nissan, Iyyar, Sivan, Tammuz, Av, Elul, Tishrei, Cheshvan, Kislev, Tevet, Shevat and Adar.  These are Persian names that Jews learned during the Babylonian exile.  Very similar names are still in use in Persia (Iran). (RaMBaN; Bachya; Rabbi Moshe ibn Chabib, Get Pashut 126:35.  Cf. Yeffeh Toar, Shemini, p. 79)

Although these names are not found in the Torah, Jews began to use them to commemorate their redemption from the Babylonian exile.  Thus, in the Book of Ester, we find such references as, "in the first month, that is, the month of Nissan" (Ester 3:7) (Also see Nechemya 2:1;. Cf. Zecharya 1:7; 7:1; Ester 2:16, 3:7, 8:9; Nechemya 1:1)

The sages said, "We brought the names of the months with us out of Babylonia," for initially we had no names for the months, because we counted the months as a remembrance of the Exodus [as in the first, second, the third month...].  But when we came up from Babylonia, the words of the prophet, "A time is coming when it shall no more be said, 'As HaShem lives Who brought Benei Yisrael out of the land of Egypt,' but rather, 'As HaShem lives Who brought Benei Yisrael out of the north land,'" (Yirmeyahu 16:14, 15) were fulfilled.  From that time on, we called the months by the Babylonian names to remind us that we stayed there during the 70 year cycle and that G-d brought us up from there to Eretz Yisrael. (RaMBaN)  

G-d literally told Moshe, "This month shall be for you as the head of months."  G-d was saying, "It is for you - for your sake - that this month is being designated as the first of months.  It is so that you may always recall the Exodus from Egypt." (Lekach Tov)

This is the first mitzvah that G-d instructed Moshe to give to Yisrael.  G-d told Moshe that when the new moon is seen, this is the "rebirth" (molad).  At this time, a new month is designated.  The ritual of declaring a new month is known as Kiddush HaChodesh (Sanctification of the Month). (Mechilta; Rashi)

The molad is the very first sliver of moon to be visible at the beginning of the lunar cycle.  Since hardly anything can be seen, Moshe found it difficult to understand on the basis of a mere oral explanation.  He did not know how to differentiate between the first sliver of the moon and optical illusions that are sometimes seen in the sky.

G-d then showed Moshe a minimal new moon and said, "This type of new moon shall determine the beginning of months for you.  When you see such a moon, you can designate a new month. (Ibid.; Menachot 29a)

G-d told Moshe, "This new moon shall be the first of months for you." Whenever G-d says "this," it indicates that He was showing something to Moshe. G-d showed Moshe the first visible sliver of the new moon and said, "When you see this, you will be able to designate a new month.  The moon will then have finished it cycle and begun a new one."


Designating Months

The Shabbat is known to all, and does not require any special designation. At the end of every seven day cycle, the final day is designated as the Shabbat for all Yisrael.

This, however, is not true for the months.  The individual does not have the power to decide on which day of the new month will start.  This can only be cone by a duly ordained tribunal (bet din).

This bet din must consist of the greatest Torah scholars of the time.  To them alone does the Torah grant authority to designate a new month.

This is alluded to in G-d's statement, "This new moon shall be for you the beginning of months."  It as if G-d were saying, "The authority to designate new months is given over to you."  Moshe and Aharon were the greatest Torah scholars of their time.  Similarly, in generations to come, only the greatest Torah scholars would have the authority to declare a new month.

These sages have the responsibility to make astronomical calculations to determine the exact times of the various phases of the moon and in what part of the sky the new moon will be seen.  Most important, they calculate whether or not the new moon will be visible in its proper time, on the 30th day of the previous month.  If they determine that it will be visible, they wait until two witnesses come and testify that they saw the new moon.  The witnesses are properly examined to see if their testimony is true and precise, and to see if they are valid witnesses.  If the testimony is valid, the bet din declares it a new month.

If the moon could not be seen, or if two witnesses did not testify, then the 30th day is counted as the last day of the previous month, and the 31st day is automatically the first day of the new month. Both the 30th and 31st days are considered Rosh Chodesh.

If the astronomical calculations determine that hte new moon will not be visible until the 31st day, the bet din does not sit on the 30th.  Even if witnesses testify on the 30th, the bet din can be certain that they are testifying falsely, or that they merely saw some illumination in the clouds.  It obviously could not have been the new moon.

Therefore, two conditions are required before a new month can be declared: astronomical calculations, and testimony of witnesses who actually saw the new moon.  If either of these two conditions is lacking, the new month cannot be declared on the 30th of the previous month.

It is one of the mandatory commandments (mitzvat asseh) of the Torah for the bet din to calculate where and when the new moon will be visible.  They also have the responsibility to examine the witnesses carefully, asking all pertinent questions.  They furthermore have the responsibility to send notice and inform all the people of which day was declared the first of the new month.  Unless the people know when the month begins, they cannot keep such holidays as Pesach and Sukkot, which are always on the 15th of the lunar month.  All other festivals are also calculated according to this lunar calendar. (Yad Kiddush HaChodesh 1)


Sanctifying the New Moon

There would normally be a large crowd of people waiting for the bet din to sanctify the new month.  After all the witnesses were examined and testimony accepted, the head of the bet din would announce, "The new month is sanctified (me-kudash ha-chodesh)

The bet din must be a tribunal consisting of three duly ordained judges.  As in the case of all judicial actions, the sanctification of a new month can only take place by day.  Even if the new moon is seen by all Yisrael, the new month does not begin until the bet din announces that "the new month is sanctified."   The new month does not begin until this announcement is made, and in such a case, it then automatically begins on the 31st day.  G-d thus commanded that designating the new month does not depend on the new moon being visible, but on the announcement made by the bet din.  Only when they announce that "the new month is sanctified," is a new month designated.

Months could only be designated by the Sanhedrin itself, the supreme court and legislative body of Yisrael consisting of 70 elders (BaMidbar 11:16) - specially ordained in an unbroken chain from Moshe, or by a special bet din duly ordained for this purpose by the Sanhedrin.

The new month can only be designated by a bet din situated in Yisrael, not elsewhere.  It is thus written, "Out of Tziyon shall come Torah; G-d's word from Yerushalayim" (Yeshayahu 2:3)

Therefore, this entire discussion regarding designating months through witnesses only applied to the time when the Sanhedrin existed.  Now, however, when the Sanhedrin no longer functions, we no longer designate new months on the basis of sightings of the new moon.  Instead, the months are determined by astronomical calculations.  The set of calculations is known as the Chalilah.

The word chalilah for the calendar was used by the Sefardim in Yerushalayim the author originated.

The Molad is the time when the new moon first becomes visible in Yisrael.  Sometimes the new month begins before the molad, and sometimes afterwards.  The calculation that we use was set up by the sages who lived int he time that Yisrael was destroyed, toward the end of the Talmudic period.

We know that Rav Hillel, a descendant of Rabbi Yehudah HaNasi, arranged the calendar calculations that are used to this very day.  He was a great sage who lived in Yisrael, and one of the last to receive the unbroken chain of ordination (semicha).  The calendar that he designated was first used in the year 4118 (358 c.e.)  Through these calculations, we will be able to set up the Hebrew calendar until the coming of Mashiach. (Sefer HaChinuch)

Although these calculations are universally known today, and the day upon which the new month begins can be readily calculated, the festivals are still kept for two days outside Yisrael. The Torah demands that we keep the customs of our ancestors, and celebrate the holy days just as in the time of the Sanhedrin.

In Yisrael, however, only a single festival day is observed.  The only exception is Rosh HaShanah; even in Yisrael it is kept for two days.  Since Rosh HaShanah is the first of the month (of Tishrei), it would always be impossible for the messengers to announce the designation of the new month before this holy day.

Even in Yerushalayim, Rosh HaShanah was often kept for two days.  The 30th day would always have to be considered a festival, since the witnesses might come any time before sunset.  If witnesses did not come, then both the 30th and the 31st day would be Rosh HaShanah.  Thus, today, Rosh HaShanah is universally celebrated for two days.   In general, all areas outside Yisrael must keep every festival for two days.  This is true of the first day of Sukkot, Shemini Atzeret, the first and last days of Pesach and Shavuot.

According to many authorities, the calendar did not originally depend on the sighting of the moon, but completely on astronomical calculations. We thus see that during the forty years that the Benei Yisrael  were in the desert, they were covered by the pillar of cloud by day and the pillar of fire by night, making it impossible for them to make any astronomical sightings.  Since both the sun and moon were invisible to them, it would have been impossible for them to construct a calendar based on actual observation.  This is clear evidence that calculation was the original means of determining the calendar.

On Mount Sinai, G-d taught Moshe that the length of the lunar month is 29 days, 12 hours and 793 "parts" (chelakim), there being 1080 chelakim to an hour.  Hence, the lunar month is 29 days, 12 hours, 44 minutes, and 3 seconds.


There is further evidence from Yonatan's statement to David, "Tomorrow is [Rosh] Chodesh" (1Shmuel 20:18).  If the designation of Rosh Chodesh depended entirely on the sightings of the moon, how could Yonatan know that it would be visible the next day, and that witnesses would come before the bet din?  The new moon could have been covered by clouds and not visible.

This is clear evidence that, in those days, there was a predetermined calendar based on calculation.  Witnesses were not used.  This situation existed for 1100 years, from the time of Moshe until the time of Antigonos of Sokho in  3548 (213 b.c.e). (Bachya, quoting Rabenu Chananel)

Antigonos was the greatest sage of his time, and the head of the Sanhedrin.  He had taught his students a very important moral lesson, "Do not be like slaves who serve their master for the sake of reward" (Avot 1:3).  Two of his students, Tzadok and Betos misunderstood his teaching to mean that there is no reward for virtue and good deeds. They began to organize heretical sects which did not accept the authority of the Oral Torah.

The first major clash between the sectarians and the Orthodox involved the calendar.  The sectarians began to claim that the traditional rules to calculate the time of the new moon were not accurate.  In order to refute their claims, the Sanhedrin legislated that the new month also be designated on the basis of the testimony of witnesses who actually saw the new moon. 

Many years later, Rabban Gamaliel was the head of the Sanhedrin.  He used to have pictures of the moon and stars and other devices with which he would examine the witnesses.  First, he would carefully calculate exactly how the new moon would look, and where in the sky it would appear. After carefully examining the witnesses, he would show them in a drawing exactly how the moon would appear, and in proximity to which astronomical bodies.  His calculation would always agree with the sighting.  Everyone then began to realize how accurate these calculations could be. (Ibid. See Rosh HaShanah 2:8 [24a])

In later times (around 760 c.e.) a new sect of heretics arose, known as the Karaites, who also did not accept the authority of the Oral Torah.  Like their predecessors, they refused to accept the veracity of the traditional rules for constructing the Hebrew calendar.  Disassociating themselves from the general Jewish community, they once again began constructing the calendar on the basis of lunar sightings, but in a very primitive way.  There is also division in their ranks, and Karaites from Damascus living in Constantinople and Egypt can keep different days as their festivals. Thus, when the Karaites in Egypt are keeping Yom Kippur, those in Constantinople may be feasting.  This is what happens when tradition is abandoned. (Abarbanel)

12:3 Daberu el-kol-adat Yisrael lemor be'asor lachodesh hazeh veyikchu lahem ish seh leveit-avot seh labayit
Speak to the entire assembly of Yisrael, saying, On the tenth of this month they shall take for themselves each man, a lamb or kid for each father's house, a lamb or kid for the household. 

G-d spoke to Moshe and Aharon on the 1st of Nissan, instructing them to tell the Benei Yisrael that each must acquire a lamb for the Pesach sacrifice on the 10th of Nissan.  It would not be adequate if the lamb was purchased on the day that it was to be sacrificed. This, however, was only true of the first Pesach; in later generations it could be bought on the day before the festival. (Pesachim 96a)

After G-d gave Moshe instructions, he would stand before the assembled leadership of Yisrael with Aharon to his right.  Aharon's son Elazar would stand at Msohe's left side, while his other son, Itamar, would stand at Aharon's right.  It would seem as if the voice speaking to the Benei Yisrael came from all of them.

12:4 Ve'im-yim'at habayit miheyot miseh velakach hu ushcheno hakarov el-beito bemikhsat nefashot ish lefi ochlo tachosu al-haseh
And if the household be too small for a lamb or kid, let him and his neighbor next to his house take it according to the number of the souls; according to every man's eating shall you make your count for the lamb.

If a family is too small to eat a lamb completely, it may be shared with a neighbor. (Rashi)

The word "if" here indicates that this is not a preferable situation.  it is better for an entire family to come together for the Pesach.  If a man is wealthy, he should invite his poor relatives to enjoy the festival with him. Since they are his relatives, he cannot simply ignore them.  If his house is too small to hold all his relatives, he must send them the wherewithal with which to celebrate the holiday completely.  It is not G-d's will that one person should fully enjoy the holiday while his relatives suffer because of their poverty.

However, if the household is too small to eat a lamb completely, the leftover portion will have to be burned (12:10).  Therefore, it should be shared with a next-door neighbor.  The partners in the lamb should share the cost according to how much each individual will eat.  They should then celebrate Pesach together so that nothing remains form the lamb. (Mechilta; Bachya; Ralbag)

12:5 Seh tamim zachar ben-shanah yihyeh lachem min-hakvasim umin-ha'izim tikachu
Your lamb shall be without blemish, a male of the first year: you shall take it from the sheep, or from the goats:

The animal must be flawless, without the slightest blemish.  It must be a male born that year.  Only then is the animal valid for the Pesach-sacrifice.

Although the Torah designates a "lamb" (seh), the animal can be a young sheep or a young goat.  The Hebrew word שֶׂה (seh) is also occasionally used to designate a young kid. (Rashi)

Even the poorest Jew would not neglect this observance [while the Temple stood]. The lamb is designated to recall the merit of the binding of Yitzchack (Bereishit 22).

Here for "one year old" the Torah uses the expression ben shanah, which is literally translated, "the son of a year."  In other places, however, the Torah uses the expression ben shanato, literally, "a son of its year."

Thus, when the Torah says that the lamb must be a "year old" it merely means that it must be within a year of its birth.  If it had to be exactly one year old, it would have been very difficult to find enough animals for everyone to bring the Pesach-sacrifice. (Ralbag)

Usually, an animal must be at least 30 days old before it can be offered as a sacrifice.  There are only three exceptions to this rule, one of which is the Pesach-sacrifice.  For the Pesach-sacrifice, the animal can be as young as eight days (VaYikra 22:27). (Yad, Maaseh Karbanot 1:12)

The reason that the Pesach-sacrifice is more lenient is that it is a sacrifice that must be brought by every Jewish family.  If the law demanded that the animal be at least 30 days old, it is possible that there would not be sufficient animals, or that they would be too expensive for some families.  Therefore, it was permitted to bring an animal as soon as it was 8 days old, so that every Jew would be able to fulfill this mitzvah.

12:6 Vehayah lachem lemishmeret ad arba'ah asar yom lachodesh hazeh veshachatu oto kol kehal adat-Yisrael bein ha'arba'im
and it shall be yours for examination until the fourteenth day of this month; the entire congregation of the assembly of Yisrael shall slaughter it in the afternoon.

The animal must be carefully watched for the four days between the time it is purchased and when it is sacrificed so that it will not become blemished.  Every day until 14 Nissan it must be examined to make sure that it is still flawless. (Mechilta)

On the 14th of Nissan the Pesach-sacrifice was slaughtered after noon. (Pesachim 61a;
Yad; Karban Pesach 1:1)

The Torah thus states that it should be slaughtered toward evening.  The day is divided into three unequal parts: boker (morning), tzohoraim (noon) and erev (afternoon) in Hebrew.

The first third of the day (until 10 a.m. in a 12 hour day) is considered boker.  During this period, the sun is obviously toward the east.

The next two hours (from 10 a.m until noon) are considered tzohoraim.  This is the time of the day when the sun shines most strongly, illuminating the sky.  Hence, the term tzohoraim indicates light, as in G-d's instruction to Noach, "You shall make a skylight (tzohar) for the ark" (Bereishit 6:16).  During this time of day the sun is in the middle of the sky, just like a "skylight."

From noon (12:00) until sunset is erev.

The Torah literally states that the animal should be sacrificed "between the two evenings" (bein-ha-arbayim).  The first of these two "evenings" is immediately after noon, when the sun begins to appear to move toward the western horizon.  The second is when the sun actually sets.  It is between these two "evenings" that the Pesach-sacrifice must be slaughtered. (RaMBaN)

Although special slaughterers killed the sacrifices, the Torah states that "the entire community of Yisrael shall slaughter it", indicating that every individual must participate in slaughtering the animal.  This indicates that a a person's agent is exactly like himself.  (Kiddushin 41b)

12:7 Velakechu min-hadam venatenu al-shtei hamezuzot ve'al-hamashkof al habatim asher-yochlu oto bahem
And they shall take some of its blood and place it on the two doorposts and on the lintel of the houses in which they will eat it.

The blood of the Pesach-sacrifice had to be placed on the two doorposts and the lintel (the post over the door) of the houses in which it was eaten.  It would also have to be placed on the houses in which people would sleep. (Targum Yonatan; Mechilta)

The blood was to be placed on the doorposts and lintel on the inside of the house, where the Egyptians outside would not be able to see it.  The Torah thus later says, "the blood shall be a sign for you in the homes where you remain" (12:13).  That is, it shall be a sign for you, and not for those standing outside. (Rashi)

According to another opinion, however, the commandment was to place the blood outside.  Since the sheep was an animal sacred to the Egyptians, the sight of its blood would make them cringe. (Targum Yonatan)

G-d instructed the Benei Yisrael to procure a lamb and keep it tethered in their houses for 4 days.  The Egyptians would hear it bleating, but be helpless to rescue the animal.  If the sheep were purchased at the last minute, the Egyptians might argue that they did not have time to take action.  G-d thus instructed that the young sheep be held for several days in order to demonstrate the impotence of the Egyptians. (Chizzkuni; Chen Tov)

Moshe thus instructed the Benei Yisrael, "Lead and take sheep for yourselves" (12:21).  This meant that they were to purchase sheep and lead them through the streets where all the Egyptians would be able to see them.  The lamb was also to be slaughtered publicly, with the entire community participating, men, women and children.

The entire ritual was meant to taunt the Egyptians.  They would be expected to react very strongly to the descration of their sacred animal, where it was bound and roasted.  They might be expected to come with drawn swords and attack the Benei Yisrael.  In doing this, the Benei Yisrael would place their lives on the line by denying the Egyptian deities, and would thus atone for their sin of worshiping these gods.  G-d would then protect the Benei Yisrael, making the Egyptians as meek as lambs, not daring even to protest what the Benei Yisrael were doing. (Binah LeIttim; Derush 17)

Another reason the Benei Yisrael had to procure the lamb four days in advance was because they had to circumcise themselves before eating this sacrifice (12:48).  When a man is circumcised, he is in pain for three days, during which he can hardly move.  The Benei Yisrael therefore had to purchase the sacrifice on the 10th, and then circumcise themselves, allowing three days for the circumcision to heal.  By the 14th, they would be sufficiently well to celebrate the Pesach and participate in the Exodus. (Kesef Mezukak)

This also explains why the order to buy the lamb on the 10th of Nissan only applied to this first Pesach, which was celebrated in Egypt.  Since none of these reasons existed in later years, the lamb could be purchased on the same day it was sacrificed.

12:8 Ve'achlu et-habasar balaylah hazeh tzli-esh umatzot al-merorim yocheluhu
And they shall eat the flesh on that night, roasted over the fire, and unleavened bread; with bitter herbs shall they eat it.

G-d further instructed the Pesach-sacrifice be roasted over fire, and that it be eaten together with matzah and bitter herbs.  The lamb could only be eaten together with matzah and such bitter herbs as romaine lettuce, endives [or horseradish]. (Rashi)  The bitter herbs were to commemorate the bitter lives that the Benei Yisrael had had in Egypt, so that they would realize what a great favor G-d did for them in freeing them.

The sacrifice could not be eaten until nightfall.  It had to be eaten after the meal, when one was already satisfied and satiated.  As soon as one has eaten an olive-sized piece, he has fulfilled the mitzvah. (Pesachim 96a; Mechilta)

12:9 Al-tochlu mimenu na uvashel mevushal bamayim ki im-tzli-esh rosho al-kra'av ve'al-kirbo
You shall not eat it partially roasted or cooked in water, only roasted over fire: its head, its legs, and with its innards.

The sacrifice could not be eaten rare, or even if it was not fully roasted.  It also could not be cooked in water or any other liquid. (Pesachim 41a)  One violates this mitzvah if he eats the sacrifice raw or cooked.  this is a negative mitzvah, carrying the penalty of flogging.  Even if the lamb is first roasted and then cooked or vice versa, eating it is a violation of this mitzvah.  The same is true if it is roasted in a pot, even without water or oil.  It cannot be placed in any kind of pot. (ibid., Yad, Karban Pesach 8:7, 8)

It was also forbidden to hang the lamb over a hot stove from which the coals had been cleared.  The Torah therefore emphasizes that it must be "roasted over fire."  If it is roasted without actual fire, it is forbidden to eat it.  It is therefore forbidden to roast it over hot stones or in a hot oven without fire or coals.

When the lamb was roasted, it was placed on a spit of pomegranate wood.  It was then hung over a pot filled with burning coals.  The internal organs were placed on the outside so that they would also be roasted directly over the fire. If the were left inside, they would be considered "cooked," and the mitzvah was that every part of the body be roasted.

Pomegranate wood was used because even when heated, it does not exude any moisture.  Since other types of wood exude moisture, the flesh would be considered "cooked with water," and would be forbidden.

The lamb could not be cooked on a metal spit.  The metal conducts heat, and the spit would become hot enough to cook the animal internally.  G-d, however, commanded that the lamb be "roasted over fire" - and not through any metal conductor.

For the same reason, if any part of the animal touches the side of the oven, that portion must be cut off.  Rather than being roasted by the fire, it was roasted by its contact with the stove.

12:10 Velo-totiru mimenu ad-boker vehanotar mimenu ad-boker ba'esh tisrofu
And you shall not leave any of it until morning; and that which remains of it until the morning you shall burn with fire.

G-d said, "On this night I will kill all the first-born of Egypt, not leaving over a single individual. You too must not leave over any of the Pesach Lamb." (Shemot Rabbah)

In the event that the lamb is not completely eaten on the eve of the 15th, it must be burned on the eve of the 16th of Nissan, after the first day of Pesach is over.  The entire day of the 15th is a festival (Yom Tov) during which the portions left over from a sacrifice (notar) may not be burned. (Targum Yonatan; Rashi)

12:11 Vechachah tokhlu oto motneichem chagurim na'aleichem beragleichem umakelchem beyedchem va'achaltem oto bechipazon pesach hu l'HASHEM
And thus shall you eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste; it is a Pesach offering to HASHEM.

This instruction only applied to the first Pesach celebrated in Egypt, and not to future years. (Targum Yonatan)

In those days, it was the custom to remove one's sash or belt before eating, as is done in many middle eastern countries today.  People would also remove their shoes and wash their feet.  This would be a sign of relaxation.

On this night, however, the Benei Yisrael were not to be relaxed when they ate the Pesach Lamb.  They were to be like people anxious to embark on a journey, who do not have time to relax. (Ralbag; Abarbanel)

This was also highly symbolic.

The Benei Yisrael were to have their loins girded to commemorate how G-d had strengthened their loins so that they maintained a high fertility rate even though they were harshly treated.  The Torah thus states, "The more [the Egyptians] oppressed them, the more [the Benei Yisrael] increased in number" (1:12).  Although their fertility rate would be expected to be reduced, it was actually increased.

They were to have "their shoes on their feet" to remind them of the sin of selling Yosef, where the brothers used the purchase money to buy themselves shoes.  Because of this, the Benei Yisrael would have to knead the clay for the bricks with their bare feet.  As a symbol that this sin was now atoned for, G-d told the Benei Yisrael to have their shoes on their feet when they ate the sacrifice.

They were told to have their staffs in their hands to symbolize their independence.  Until now, the staffs were in the hands of the Egyptians, who would beat them each time they were short even a single brick from their quota.  Now they could have the staffs in their own hands to show that they were their own masters.

The sacrifice was to be eaten quickly so that they would not enjoy its taste.  If they could eat it slowly, they would enjoy the meat, and would be thinking more of their own pleasure than of the fact that they were observing a Divine mitzvah.  This would not be a full observance.  By eating it in haste, they would derive no physical enjoyment from eating this meat, and it would be eaten as an offering dedicated to G-d alone. (Eshel Avraham)

There is also a mystical reason for their haste.  There are 50 gates of defilement, and the Benei Yisrael had already passed through 49.  If they would have passed through the 50th gate, they never would have been able to leave.

The redemption of the Benei Yisrael took place through Moshe, and he would not have been able to do battle with the Forces of evil that exist beyond the 50th gate.  Moshe himself had been allowed to pass through 49 gates of holiness.  Each gate through which he ascended gave him the power to overcome the Forces of the corresponding gate of defilement.  Since he was given access to only 49 gates of holiness, he could only bring his people out through the 49th gate of defilement.  If the Benei Yisrael had passed through the 50th gate, no human being would have been able to lead them out.

G-d had given Avraham a choice for his descendants between exile and purgatory.  Avraham had chosen exile so that his descendants would not be eternally damned to purgatory (gehenom) if they sinned.

If was for this reason that they had to be redeemed by Moshe, and not by G-d Himself.  If G-d Himself had freed the Benei Yisrael, no nation ever again would have been able to subjugate them.  Avraham's choice of exile would then not have been able to be fulfilled.

The final redemption, however, will be through G-d alone.  The prophet therefore predicted, "You will not leave in haste (chipazon); you will not be running away, for G-d will be going before you" (Yeshayahu 52:12).  The final redemption will be through G-d alone and not through a mortal like Moshe.  When the Benei Yisrael left Egypt they had to leave quickly, since if they had entered the 50th gate of defilement, Moshe would not have been able to take them out.  The final redemption, on the other hand, would be through G-d Himself.  Even if the Benei Yisrael have gone far beyond the 50th gate, He will be able to redeem them, and therefore there will be no further exile, since no man will ever again dare to subjugate the Benei Yisrael.

12:12 Ve'avarti ve'eretz-Mitzrayim balailah hazeh vehikeiti chol-bechor be'eretz Mitzrayim me'adam ve'ad-behemah uvechol-elohei Mitzrayim e'eseh shfatim ani HASHEM
I shall pass through the land of Egypt on this night, and I shall strike every firstborn in the land of Egypt, both man and beast: and against all the gods of Egypt I shall mete out judgment: I am HASHEM.

"I will pass through the land of Egypt like a king traveling from place to place. Even when the king goes alone, all flee his presence. (Rashi)  But when I come, I will have with Me tens of thousands of destructive angels. (Targum Yonatan)

"With this, I will kill all the first-born in Egypt.  Even the first-born of the foreigners visiting Egypt will be struck down.  Egyptians who are first-born will be killed no matter where in the world they may be hiding.  Even first-born animals will die.  I am G-d, coming alone, and not sending any agent to do My work." (Mechilta; Rashi)

Although all the previous plagues involved various agents, this one would be done by G-d Himself.  No one but G-d, not even angels could know who was a first-born and who was not. Even in the case of twins, G-d would know which was conceived first. (Zohar, VaYera)

If G-d had allowed an agent to deal this blow, the Benei Yisrael who sinned would not have been spared.  Once authority would have been given to the forces of destruction, no distinction would have been made between Egyptian and Yisraeli.  G-d, however, could make such a distinction. (Bachya; Abarbanel)

12:13 Vehayah hadam lachem le'ot al habatim asher atem sham vera'iti et-hadam ufasachti alechem velo-yihyeh vachem negef lemashchit behakoti be'eretz Mitzrayim
And the blood shall be a sign for you upon the houses where you are: and when I see the blood, I will pass over you; and the plague shall not be upon you to destroy you, when I strike the land of Egypt.

G-d told the Benei Yisrael: "The blood shall be for you as a sign on the houses in which you are staying. I know all your sins, and know that you deserve to be punished.  But I am giving you this mitzvah of the Pesach-sacrifice so that you can repent.  You must realize that whatever you do to this lamb - slitting its throat, skinning it, roasting it - all this should really be done to you.  It is therefore a sign for you - for you to experience vicariously the punishment you deserve.  I am therefore telling you to place the blood on the doorposts and lintel.  Every time you look toward the door and think about what is happening to the Egyptians outside, you will see the blood.  It shall be your sign -  a sign that it is really your blood that should be on the wall.  See the blood and realize how much mercy I have on you, and how much I love you.  Then you will come close to Me and be My people.

12:14 Vehayah hayom hazeh lachem lezikaron vechagotem oto chag l'HASHEM ledoroteichem chukat olam techaguhu
And this day shall be a remembrance for you; and you shall celebrate it as a festival for HASHEM; for your generations, as an eternal decree shall you celebrate it.

This 15th day of Nissan is destined to be a religious festival for all to come.  You must always remember that this was the day on which you left Egypt.  You must therefore celebrate it as a festival to G-d, not for just one or two generations, but forever.  This is a rule that you must obey forever. (Rashi)

12:20 Kol-machmetzet lo tochelu bechol moshvoteichem tochelu matzot
You shall eat nothing leavened; in all your dwellings shall you eat unleavened bread.

This verse teaches a new law, that it is forbidden even to eat anything mixed with leaven. (Mechilta)

12:22 Ulekachtem agudat ezov utvaltem badam asher-basaf vehigatem el-hamashkof ve'el-shtei hamezuzot min-hadam asher basaf ve'atem lo tetz'u ish mipetach-beito ad-boker
You shall take a bundle of hyssop and dip it in the blood that is in the basin, and touch the lintel and the two doorposts with some of the blood that is in the basin, and none of you shall go out the entrance of his house until morning.

The Benei Yisrael were to take a bunch of oregano consisting of three branches, and dip it into the blood of the lamb in a basin. (Shemot Rabbah, Bo)

The branches were to be dipped into the basin three times, once to place blood on the lintel, and once for each of the two doorposts.  It could not be placed on all three places after dipping only once; each dabbing of blood required its own dipping. (Shemot Rabbah)

Hyssop or oreganol is a very low shrub.  It was chosen for this purpose just for this reason, since people normally step on it.  It was therefore a perfect sign of degradation.  It was used for the Pesach-sacrifice to show that its purpose was degrade the symbol of the Egyptian cult.

Moshe then warned all the Benei Yisrael to not leave their houses until morning.  Once authority is given to the Destoryer, it does not distinguish between the righteous and the wicked.  It destroys all that it meets, sometimes even striking the righteous first.  Since this night would be a time of death, no one was to leave his house. (Bachya)

This teaches that in a time of plague, one should not go abroad in the streets. (Sifetei Kohen) This is especially true at night.

The reason for this is that no man is perfectly innocent of sin.  Whenever a person commits a sin, he creates a Destroyer (Mash'chit).  In times of catastrophe, authority is granted to these Destroyers to do harm, and when a person leaves his house, he is vulnerable to their power.

These Forces of destruction can see a person's sins on his forehead.  This is why it was an ancient custom to cover one's forehead in a time of plague.  It was also customary to seal the windows.

It was for this reason that G-d wanted to bring the last plague Himself, and not through any agent.  The Benei Yisrael at that time had committed many sins.  Since the Forces of destruction do not even distinguished between the righteous and the wicked, they certainly would not have distinguished between Benei Yisrael and an Egyptian.

Although myriads of destructive angels came along with G-d on this night, he did not give them any authority to do harm. They merely formed His retinue, like armies accompanying a king.

12:23 Ve'avar HASHEM lingof et-Mitzrayim vera'ah et-hadam al-hamashkof ve'al shtey hamezuzot ufasach HASHEM al-hapetach velo yiten hamashchit lavo el-bateychem lingof
For HASHEM will pass through to strike the Egypt; and when He sees the blood on the lintel and on the two doorposts, HASHEM will pass over the door and not allow the destroyer to come into your houses to strike you.

This should provide an object lesson.  G-d gave a mitzvah that blood be placed on the doorposts and lintel.  This was a simple act, and the blood did not have any intrinsic holiness.  Still, it was enough to protect the Benei Yisrael against death.

Therefore, the mezuzah placed on the door must provide even greater protection, day and night.  A good mezuzah may be fairly expensive, and it has intrinsic holiness, containing G-d's Divine name ten times.  G-d's name appears five times in the first paragraph of the mezuzah (Devarim 6:4-9), and five times in the second paragraph (Devarim 11:13-21)

Obviously, anyone having a proper mezuzah on his door should not be harmed. But even if one is careful in this observance, his sins can cause him to be harmed.  It is thus written, "Your sins separate you from your G-d" (Yeshayahu 59:2).  Although the Divine Names in the Mezuzah are protective, one's sins separate a person from their protection.

It is obvious that a mere sprinkle of blood would not prevent the Forces of destruction from entering a home.  But the blood was a symbol that the people within believed in G-d, and were willing to risk their lives by defying the Egyptian deities.  Because of this faith, no Force would be able to harm them. (Bachya)

12:24 Ushmartem et-hadavar hazeh lechok-lecha ulevaneicha ad-olam
And you shall observe this thing as an ordinance for you and your sons forever.
25 Vehayah ki-tavo'u el-ha'aretz asher yiten HASHEM lachem ka'asher diber ushmartem et-ha'avodah hazot
It will come to pass when you come to the land which HASHEM will give you, just as He promised, that you shall keep this service.

The ritual of the Pesach-sacrifice is one that must be kept forever.  However, as long as the Benei Yisrael were in the desert, they were exempt from this rite. The obligation did not begin until they entered the Promised Land. (Rashi; Mechilta)

12:28 Vayelchu vaya'asu benei Yisrael ka'asher tsivah HASHEM et-Moshe ve'Aharon ken asu
Then the children of Yisrael went away and did so; just as HASHEM had commanded Moshe and Aharon, so they did.

The Torah states that the Benei Yisrael did as G-d had instructed Moshe and Aharon, and then repeats that "so they did."   This indicates that they did not merely keep the commandment in a perfunctory manner, but with all its details.  They exerted great effort in order to keep this commandment perfectly.  Besides the merit for keeping the commandment, they also had merit for their effort.

Similarly, it is taught that doing a good deed at home is not the same as traveling to do it.  When one travels to do a good deed, he has merit for every step (sechar pesiot) (RaMBaN)


The Final Blow

12:29 Vayehi bachatsi halailah va'HASHEM hikah chol-bechor be'eretz Mitzrayim mibechor Par'oh hayoshev al-kis'o ad bechor hashvi asher beveit habor vechol bechor behemahAnd it came to pass at midnight that HASHEM struck all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive who was in the dungeon, and all the firstborn of livestock.

This decree had long been sealed against the Egyptians.  When Par'oh became enraged at the first appearance of Moshe and Aharon, he decreed that the Benei Yisrael should no longer be given straw for making bricks (5:7).  They had to go in the fields and walk upon sharp stubble, until their feet bled.  when they kneaded the clay with their feet, the blood mixed with the water, until the bricks were redeemed by Hebrew blood.

There was a woman by the name of Rachel, a granddaughter of Shutelach, who was in an advanced state of pregnancy.  After spending a grueling day in the field gathering straw, she and her husband were kneading clay for bricks in a huge vat.  Suddenly her time came, and she miscarried her first-born child into the clay.  Before she could even recover her child, the Egyptians drove her and her husband to a new job, and the dead infant was formed into one of the large clay bricks.

The archangel Gavri'el then descended and snatched up the brick with the dead infant, and presented it before the Throne of Glory.  That night, G-d took council with the heavenly Tribunal, and it was decreed that all the first-born of Egypt be killed. (Yalkut Shemoni; Pirkei Rabbi Eliezer).

Another reason for this decree was that when Par'oh had contracted a severe skin disease, he had thousands of Hebrew infants slaughtered so that he would be able to bathe in their blood.  The physicians advised that first-born Hebrew infants would be particularly effective cure.  Later Par'oh also plotted to kill the Hebrew first-born.  However, G-d did not give them a chance, and killed the Egyptian first-born first.  Regarding this it is written, "There are many thoughts in a person's heart, but it is G-d's council that endures" (Mishlei 19:21)

12:30 Vayakom Par'oh lailah hu vechol-avadav vechol-Mitzrayim vatehi tse'akah gedolah beMitzrayim ki-ein bayit asher ein-sham met
So Pharaoh rose in the night, he, all his servants, and all the Egypt; and there was a great cry in Egypt, for there was not a house where there was not one dead.

At midnight, there was loud screaming and weeping all through Egypt.  Not a single house had been spared.

This might seem somewhat surprising.  Since only first-born were killed, there should have been many houses where the eldest son was absent.  But when there was no first-born in a house, either the oldest one present or the head of the household died.  For this purpose, they too were considered "first-born." (Mechilta; Rashi; Shemot Rabbah)

The term "first-born" also included the product of any first liaison between a man and a woman.  Since sexual immorality was rampant in Egypt in those times, many such children existed.  For this reason there was no house where there were no dead. (Yalkut Shemoni; Sefer HaYaShar; Mechilta)

12:31 Vayikra le-Moshe ule-Aharon lailah vayomer kumu tse'u mitoch ami gam-atem gam-benei Yisrael ulechu ivdu et-HASHEM kedaberchem
Then he called for Moshe and Aharon by night, and said, "Rise, go out from among my people, both you and the children of Yisrael. And go, serve HASHEM as you have said.
32 Gam-tsonchem gam-bekarchem kechu ka'asher dibartem valechu uverachtem gam-oti
Also take your flocks and your herds, as you have said, and be gone; and bless me also."

 Par'oh investigated the situation, going to his officials' homes to determine the extent of the plague.  Realizing what a catastrophe had stuck Egypt, he realized that there were not time to send word to summon Moshe and Aharon.  Besides, they had said that they would not return to him.  With no other choice, Par'oh began to run through the streets of the city, trying to find the two brothers. "Moshe! Aharon!" he cried, "where are you?" (Mechilta; Rashi)

Moshe and Aharon had remained in the Egyptian capital.  Moshe was waiting for the fulfillment of his prediction, "All your servants will come and prostrate themselves to me" (11:8).  Msohe was actually saying that Par'oh himself would come, but out of respect for royalty, he did not say it outright.  Moshe and Aharon kept themselves handy so that Par'oh would be able to find them. (RaMBaN)

12:33 Vatechezak Mitzrayim al-ha'am lemaher leshalcham min-ha'aretz ki amru kulanu metim
And the Egypt urged the people, that they might send them out of the land in haste. For they said, "We shall all be dead."

Although Par'oh had only agreed to let the Benei Yisrael leave for three days, his officials begged them to go and not come back.  The other plagues might have gone away, but for this there was no cure.  Once a man was dead, he was dead.  If the plague lasted any longer, they all would be dead. (Alshekh)

12:34 Vayisa ha'am et-betseko terem yechmatz mish'arotam tsrurot besimlotam al-shichmam
So the people took their dough before it was leavened, having their kneading bowls bound up in their clothes on their shoulders.

The Benei Yisrael could not have any leaven in their houses until midnight.  Now they were just beginning to bake bread for their journey.  But the Egyptians rushed them so much to leave, they did not have time to let their dough rise. Each one therefore carried his dough on his head.

The leftovers from the matzah and bitters eaten this night were also too precious to be left behind.  These were wrapped in their cloaks and slung over their shoulders.  Although they had animals to carry the belongings, the Benei Yisrael carried the matzah and bitters themselves, to show how much they had cherished this observance. (Mechilta; Rashi)

As the Benei Yisrael prepared to leave, the Egyptians were preparing to bury their dead.  So many had died that this task would take them a full three days. (Sefer HaYashar)

12:37 Vayis'u venei Yisrael meRamses Sukkotah keshesh-me'ot elef ragli hagevarim levad mitach
Then the children of Yisrael journeyed from Rameses to Sukkot, about six hundred thousand men on foot, besides children.

Sukkot is on the Egyptian border. (Alshekh)

Right after midnight on 15 Nissan, Moshe went with Par'oh's officials to inform the Benei Yisrael that they must leave the country. From the old city of Egypt, where "Yosef's Granaries" is found, until Rameses is a journey of six or seven hours.

Los sileros de Yosef in Ladino.  The word "silero" is Spanish for a subterranean granary.  Also possible, is that the word "silleria, which in Spanish denotes thrones or buildings of hewn stone. The reference may be to Yosef's Well, a well-known landmark in the old Cairo Cidatel. This was near Memphis, the old capital of Egypt.

Moshe and the Egyptian officials therefore arrived in Rameses just around dawn.

Rameses itself encompassed a large are, some 24 miles in diameter.  Those closest to Egypt heard the news immediately around dawn, and left immediately.  Those further away did not leave until after sunrise.

This resolves an apparent conflict in texts.  In one place, the Torah states, "On that very day, all of G-d's masses left Egypt" (12:41).  In the very next verse, it states, "It is a night of vigil for G-d, to bring them out of Egypt" (12:42). Furthermore, G-d had ordered the Benei Yisrael not to leave their houses until morning (12:22).

Actually, the Benei Yisrael began to leave at dawn.  In this sense, it was already "morning".  However, since it was before sunrise, it was still night.  Those who were further away did not leave until after sunlight, and hence "all of G-d's masses" did not leave until "day."

Furthermore, although many Benei Yisrael did not leave until daylight, the redemption began during the night. Hence G-d says that on that night He brought the Benei Yisrael out of Egypt. (Ibn Ezra; See Yeffeh Toar, p. 102)

G-d sent seven Clouds of Glory to accompany the Benei Yisrael. From Rameses to Sukkot is 68 miles, normally a three day journey.  However, because the Clouds were carrying the Benei Yisrael along, they made the entire journey in an hour.

Some say that the Clouds of Glory brought the Benei Yisrael to Mount Moriah in Yerushalayim so that they would be able to sacrifice the Paschal lamb in the place where the Temple would someday be built.  Then the Clouds brought them back to Rameses, where they would begin their journey into the desert.

Alluding to this, G-d later told the Benei Yisrael, "You have seen what I did to the Egyptians, how I carried you on eagles' wings, and brought you to Me" (19:4) (Rashi; Mechilta; Targum Yonatan)

This opinion also explains why G-d told the Benei Yisrael to eat the Pesach Lamb "with your shoes on your feet and your staff in your hand" (12:11).  It is normally forbidden to enter the Temple Mount wearing shoes or carrying a staff, so the Benei Yisrael needed a special dispensation from G-d.

Leaving Egypt, there were 600,000 adult males over the age of twenty.  These were men who were able to travel on foot.  The ratio of women and children to men was five to one, so that the total number of people leaving Egypt was approximately three million. (Targum Yonatan)

The number of boys under twenty was 800,000.  Regarding this, King Shlomo said, "There are sixty queens and eighty concubines" (Shir HaShirim 6:8).  The "sixty queens" are the sixty  myriad (600,000) males over twenty, while the "eighty concubines" are the eighty myraid (800,000) males under twenty.

Of course the figure of 600,000 was not a precise one.  The Torah therefore states that "there were about 600,000 adult males."

12:38 Vegam-erev rav alah itam vetson uvakar mikneh kaved me'od
A mixed multitude went up with them also, and flocks and herds--a great deal of livestock.

Besides the native-born Benei Yisrael, a huge number of proselytes  left Egypt with them.  These were Egyptians and other gentiles, who had seen Yisrael's glory in Egypt, and had converted to the Hebrew faith.  There were 2,400,000 such converts among those who left Egypt. (Targum Yonatan; Shir HaShirim Rabbah on 6:9)

As mentioned earlier, the Clouds of Glory brought the Benei Yisrael to Sukkot in a very short time.  One might wonder how these many proselytes, who had but recently abandoned paganism, would have been worthy of such a miracle.  The Torah therefore tells us that G-d did not treat them any differently from the other Benei Yisrael.  Not only that, but even the sheep and cattle were carried along miraculously.

The next verse states that the dough that the Benei Yisrael brought from Egypt did not have time to rise, although the Benei Yisrael were already to Sukkot.  Although it is a three or four day journey to Sukkot, the Benei Yisrael were able to arrive there in less than the (18 minutes) it takes dough to become leaven. (Alshekh)

Although the converts still maintained many of their pagan ways, Moshe agreed to let them join the Benei Yisrael.  Just as a good fruit must be protected by a rind, so the Benei Yisrael were protected by the mized multitude.  Whenever the Benei Yisrael sinned in the desert, the converts were the instigators, and when punishment came, they bore the brunt of it.  Thus, the vast majority of people who died after the spies returned from the Promised Land (BaMidbar 14:45), at Taberah (BaMidbar 11:3), and at Kivrot HaTaavah (BaMidbar 11:34), were from the mixed multitude.

Although the Clouds of Glory completely covered the Benei Yisrael protecting them from all harm, they did not completely cover the mixed multitude. (Sifetei Kohen)

The expression "erev rav" used here is usually translated as "mixed multitude," or "great mixture of nationalities."  Other authorities, however, state that this multitude consisted exclusively of Egyptians.  The word here for "went [up]," is therefore alah which is in the singular, rather than alu, which would be plural. The singular is used to indicate that this multitude consisted of only one nationality, the Egyptians.

This multitude included the greatest occultists of Egypt.  These were the ones who had initially laughed at Moshe's "magic tricks" (7:11, 7:22, 8:3), but had become convinced of his greatness when they saw him do wonders that they could not duplicate (8:15).  Seeing these wonders, they wanted to convert to the Hebrews religion.