Lang: he;
Title: שמות פרק יד;
Content:
(א) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(ב) דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי בַּעַל צְפֹן נִכְחוֹ תַחֲנוּ עַל הַיָּם.
(ג) וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל נְבֻכִים הֵם בָּאָרֶץ סָגַר עֲלֵיהֶם הַמִּדְבָּר.
(ד) וְחִזַּקְתִּי אֶת לֵב פַּרְעֹה וְרָדַף אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכׇל חֵילוֹ וְיָדְעוּ מִצְרַיִם כִּי אֲנִי י״י וַיַּעֲשׂוּ כֵן.
(ה) וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם וַיֵּהָפֵךְ לְבַב פַּרְעֹה וַעֲבָדָיו אֶל הָעָם וַיֹּאמְרוּ מַה זֹּאת עָשִׂינוּ כִּי שִׁלַּחְנוּ אֶת יִשְׂרָאֵל מֵעׇבְדֵנוּ.
(ו) וַיֶּאְסֹר אֶת רִכְבּוֹ וְאֶת עַמּוֹ לָקַח עִמּוֹ.
(ז) וַיִּקַּח שֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר וְכֹל רֶכֶב מִצְרָיִם וְשָׁלִשִׁם עַל כֻּלּוֹ.
(ח) וַיְחַזֵּק י״י אֶת לֵב פַּרְעֹה מֶלֶךְ מִצְרַיִם וַיִּרְדֹּף אַחֲרֵי בְּנֵי יִשְׂרָאֵל וּבְנֵי יִשְׂרָאֵל יֹצְאִים בְּיָד רָמָה.
(ט) וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵיהֶם וַיַּשִּׂיגוּ אוֹתָם חֹנִים עַל הַיָּם כׇּל סוּס רֶכֶב פַּרְעֹה וּפָרָשָׁיו וְחֵילוֹ עַל פִּי הַחִירֹת לִפְנֵי בַּעַל צְפֹן.
(י) וּפַרְעֹה הִקְרִיב וַיִּשְׂאוּ בְנֵי יִשְׂרָאֵל אֶת עֵינֵיהֶם וְהִנֵּה מִצְרַיִם נֹסֵעַ אַחֲרֵיהֶם וַיִּירְאוּ מְאֹד וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל י״י.
(יא) וַיֹּאמְרוּ אֶל מֹשֶׁה הֲמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם לְקַחְתָּנוּ לָמוּת בַּמִּדְבָּר מַה זֹּאת עָשִׂיתָ לָּנוּ לְהוֹצִיאָנוּ מִמִּצְרָיִם.
(יב) הֲלֹא זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר חֲדַל מִמֶּנּוּ וְנַעַבְדָה אֶת מִצְרָיִם כִּי טוֹב לָנוּ עֲבֹד אֶת מִצְרַיִם מִמֻּתֵנוּ בַּמִּדְבָּר.
(יג) וַיֹּאמֶר מֹשֶׁה אֶל הָעָם אַל תִּירָאוּ הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת י״י אֲשֶׁר יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם הַיּוֹם לֹא תֹסִפוּ לִרְאֹתָם עוֹד עַד עוֹלָם.
(יד) י״י יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִשׁוּן.
(טו) וַיֹּאמֶר י״י אֶל מֹשֶׁה מַה תִּצְעַק אֵלָי דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ.
(טז) וְאַתָּה הָרֵם אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה.
(יז) וַאֲנִי הִנְנִי מְחַזֵּק אֶת לֵב מִצְרַיִם וְיָבֹאוּ אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכׇל חֵילוֹ בְּרִכְבּוֹ וּבְפָרָשָׁיו.
(יח) וְיָדְעוּ מִצְרַיִם כִּי אֲנִי י״י בְּהִכָּבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו.
(יט) וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם.
(כ) וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ וַיָּאֶר אֶת הַלָּיְלָה וְלֹא קָרַב זֶה אֶל זֶה כׇּל הַלָּיְלָה.
(כא) וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם וַיּוֹלֶךְ י״י אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה כׇּל הַלַּיְלָה וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם.
(כב) וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חוֹמָה מִימִינָם וּמִשְּׂמֹאלָם.
(כג) וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל תּוֹךְ הַיָּם.
(כד) וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף י״י אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהׇם אֵת מַחֲנֵה מִצְרָיִם.
(כה) וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי י״י נִלְחָם לָהֶם בְּמִצְרָיִם.
(כו) וַיֹּאמֶר י״י אֶל מֹשֶׁה נְטֵה אֶת יָדְךָ עַל הַיָּם וְיָשֻׁבוּ הַמַּיִם עַל מִצְרַיִם עַל רִכְבּוֹ וְעַל פָּרָשָׁיו.
(כז) וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם וַיָּשׇׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ וּמִצְרַיִם נָסִים לִקְרָאתוֹ וַיְנַעֵר י״י אֶת מִצְרַיִם בְּתוֹךְ הַיָּם.
(כח) וַיָּשֻׁבוּ הַמַּיִם וַיְכַסּוּ אֶת הָרֶכֶב וְאֶת הַפָּרָשִׁים לְכֹל חֵיל פַּרְעֹה הַבָּאִים אַחֲרֵיהֶם בַּיָּם לֹא נִשְׁאַר בָּהֶם עַד אֶחָד.
(כט) וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם.
(ל) וַיּוֹשַׁע י״י בַּיּוֹם הַהוּא אֶת יִשְׂרָאֵל מִיַּד מִצְרָיִם וַיַּרְא יִשְׂרָאֵל אֶת מִצְרַיִם מֵת עַל שְׂפַת הַיָּם.
(לא) וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה י״י בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת י״י וַיַּאֲמִינוּ בַּי״י וּבְמֹשֶׁה עַבְדּוֹ.
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Lang: en;
Title: Shemot 14;
Content:
(1) Hashem spoke to Moshe saying,
(2) "Speak to the Children of Israel and let them returnreturn | וְיָשֻׁבוּ – In other words: "change direction". This is what will lead Paroh to assume that the nation is lost in the desert and to pursue them (Rashi, Ibn Ezra). and camp before Pi HaChirot,Pi HaChirot | פִּי הַחִירֹת – The name might be Egyptian in origin, with "Pi" meaning either "the" or "house", but "HaChirot" is of unknown etymology. If Hebrew, it might mean: "the mouth of the gorges" (with "חִירֹת" related to "חוֹר", a hole, or to "חרת", to engrave), or: "the mouth of freedom," (with "חִירֹת" playing on the word "חירות", freedom) perhaps so called since that is where the nation attained their freedom (Rashi). between MigdolMigdol | מִגְדֹּל – This name means "tower" or "fortress". It is mentioned several other times in Tanakh, including Yirmeyahu 44:1, 46:14 and Yechezkel 29:10 and 30:6. and the sea, before Baal Tzefon;Baal Tzefon | בַּעַל צְפֹן – This is likely the name of both a deity (attested to in ancient near eastern sources) and the site in which he was worshipped. The name means: "lord of the north". you shall camp opposite it on the sea.
(3) Paroh will say ofof the Children of Israel | לִבְנֵי יִשְׂרָאֵל – See Ibn Ezra that sometimes "ל" can mean "about" or "regarding" rather than "to", pointing to Bereshit 20:13 and Shofetim 9:54 as other examples. the Children of Israel, 'They are confusedconfused | נְבֻכִים – The verbal root "בוך", referring to being in a state of perplexity, appears only two more times, in Yoel 1:18 and Esther 3:15. Cf. Rashi who connects the word to the noun "נֵבֶךְ" (depths of the sea) in Iyyov 38:16, translating: "shut in" (with the word parallel to the following clause). in the land; the wilderness has closed upon them.'has closed upon them | סָגַר עֲלֵיהֶם – Paroh might mean that the wilderness had shut the people in because, being lost, they could not find a route out, or because they had they inadvertently backed themselves into a corner, camping by the Sea of Reeds with no means of escape. Alternatively, the subject of "closed" is Baal Tzefon, the deity whom Paroh thought imprisoned the people in the wilderness (Targum Yerushalmi (Yonatan), Seforno).
(4) I will strengthen Paroh's heart so he will chase after them, and I will be honoredI will be honored | וְאִכָּבְדָה – Cf. R"Y Bekhor Shor that the root connotes heaviness rather than honor, and that Hashem is saying that He will give Paroh a heavy blow. [This is the same root used multiple times to describe the hardening of Paroh's heart.] through Paroh and all his army; and the Egyptians shall know that I am Hashem." They did so.
(5) It was told to the king of Egypt that the people had fled, and Paroh and his servants had a change of heart towards the people, and they said, "What is this that we have done that we have sent Israel out from serving us?"
(6) He harnessed his chariot and took his people with him.
(7) He took six hundred choice chariots, and all the chariots of Egypt, and captainsand captains | וְשָׁלִשִׁם – Some connect the word to the number "שָׁלוֹשׁ", three, suggesting that they were so called because they were either third in rank to the king (Ibn Ezra), in charge of groups of thirty (Abarbanel), or captains of the three member crew of each chariot (opinion in Shadal, though in this period, Egyptian chariots might have had a crew of only two). Others suggest it might relate to the Ugaritic "tlt" meaning "bronze" and, by metonymy, refer to armored warriors (see discussion in W. Propp, The Anchor Yale Bible). over all of them.
(8) Hashem strengthened the heart of Paroh, king of Egypt, and he chased after the Children of Israel, but the Children of Israel were going out with an upraised hand.upraised hand | בְּיָד רָמָה – This might refer to the nation having left willfully and with confidence (or perhaps defiance), not as confused fugitives (Ibn Ezra, R"Y Bekhor Shor, and compare usage of the phrase in Bemidbar 15:30 and Melakhim I 11:26). Cf. Mekhilta DeRabbi Yishmael who suggests that it refers to prayer and exaltation of God, pointing to Tehillim 149:6.
(9) The Egyptians chased after them, all of Paroh's horses and chariots, his horsemen and his army,and his army | וְחֵילוֹ – See Ibn Ezra that this might refer to infantry specifically, so that the verse includes chariots, horsemen and foot soldiers. and overtook them camping by the sea, at Pi HaChirot before Baal Tzefon.
(10) Paroh approached,Paroh approached | וּפַרְעֹה הִקְרִיב – Cf. Ibn Ezra who translates: "led (his army) near", noting that "הִקְרִיב" is a hiphil (causitive) form, and that the object (Paroh's army) is simply assumed by the verse. However, see Shadal here and Ibn Ezra on Bereshit 12:11 that sometimes a hiphil form might nonetheless act like an intransitive verb and not take an object. The clause is somewhat unusual in Biblical Hebrew, for the subject precedes the verb, while one would have expected it to follow it ("וַיַּקְרֵב פַּרְעֹה"). This might be meant simply to emphasize the word "Paroh", or it might denote the past perfect ("Paroh had approached"). and the Children of Israel lifted their eyes, and behold, the Egyptians were traveling after them. They were very afraid, and the Children of Israel cried out to Hashem.
(11) They said to Moshe, "Was it for want offor want of | הֲמִבְּלִי אֵין – In Hebrew there is a double negative, perhaps for emphasis. See Rashbam and R"Y Bekhor Shor that such linguistic doubling is the "way of the text," and compare Bemidbar 12:2 and Vayikra 26:44. graves in Egypt that you took us to die in the wilderness? What is this that you have done to us,What is this that you have done to us | מַה זֹּאת עָשִׂיתָ לָּנוּ – Note how the Israelites' words echo those of the Egyptians in verse 5, but while the Egyptians blame themselves the Israelites blame Moshe. to bring us out from Egypt?!
(12) Is this not the thing that we spoke to youthat we spoke to you | אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ – Nowhere in Sefer Shemot is it explicit that the people had previously said such a thing. See Rashi and others that the people are alluding to their complaint in 5:21, where they complained to Moshe for intervening to free them as it had led only to an increased work load, and see Cassuto that in hindsight the people think that their complaint then was sharper than it was. Compare Ibn Ezra who notes that many events are simply not recorded but one can assume that they occurred. Cf. the Samaritan version of Shemot which places this speech after the people's complaint of 6:9. of in Egypt, saying, 'Leave us alone and let us serve the Egyptians, for it is better for us to serve the Egyptians than to die in the wilderness!'"
(13) Moshe said to the people, "Do not be afraid. Station yourselvesstation yourselves | הִתְיַצְּבוּ – See R. D"Z Hoffmann that the connotation is: "stand firm and brave". Cf. R. Hirsch that it refers to an attitude of expectant waiting. Compare the similar verse in Divrei HaYamim II 20:17. and see Hashem's salvation that He will do for you today, for as you have seen Egypt today, you shall not see themsee them | לִרְאֹתָם – U. Cassuto notes that the verse contains a threefold repetition of the root "ראה" (to see), setting up a contrast between seeing the Egyptian might and seeing Hashem's salvation. Though the nation feared the sight of the Egyptians, seeing Hashem's salvation will ensure that they never see the Egyptians with such power again. ever again.
(14) Hashem will fight for you, and you shall be silent."be silent | תַּחֲרִשׁוּן – Many commentators suggest that this is a reaction to the people's cries of verse 10; Moshe tells them to be silent and cease complaining for help is coming. [The tone might be one of either encouragement (Netziv) or rebuke (Chizkuni).] Alternatively, Moshe is saying: "stand still," in contrast to Hashem who will be doing all the fighting. Cf. Ralbag that this is a tactical request; Moshe wants the nation to be quiet lest the Egyptians realize just how close they are and attempt to attack.
(15) Hashem said to Moshe, "Why do you cry out to me? Speak to the Children of Israel that they travel!
(16) And you,And you | וְאַתָּה – See R. D"Z Hoffmann that verse 14 lays out what the Israelites must do (be silent), this verse prescribes what Moshe must do ("and you"), while the following verse speaks of what Hashem will do ("and I"). raise your staff, and stretch forth your hand over the sea and split it, and the Children of Israel shall go into the midst of the sea on dry land.
(17) And I, behold, I will strengthen the heart of the Egyptians and they will come after you, and I will be honored through Paroh and all his army, his chariots and his horsemen.
(18) And the Egyptians shall know that I am Hashem, when I am honored through Paroh, his chariots, and his horsemen."
(19) The angel of Godangel of God | מַלְאַךְ הָאֱלֹהִים – See Rashbam and Ibn Ezra that this refers to the angel who was in charge of moving the pillar of cloud, as per Shemot 13:31. Alternatively: "Divine messenger", which might refer to the cloud itself, in which case the second half of the verse is parallel to and explains the first (Ramban, R. D"Z Hoffmann). who was going before the Israelite camp traveled and went behind them, and the pillar of cloud traveled from before them and stood behind them.
(20) It came between the Egyptian camp and the Israelite camp, and there was the cloud and the darkness,the cloud and the darkness | הֶעָנָן וְהַחֹשֶׁךְ – Alternatively, this is a hendiadys (a pair of words which convey but a single idea, with one acting as a noun and the other as a modifier), meaning: "the dark cloud". and it lit up the night;lit up the night | וַיָּאֶר אֶת הַלָּיְלָה – See Rashbam and others that the cloud and darkness were upon Egypt, but there was light (from the distinct pillar of fire) for Israel. Cf. Hoil Moshe on 13:21 that the fire might have always been within the pillar of cloud and the same entity at once darkened the night for Egypt and illuminated it for Israel. Alternatively: "and darkened the night" (Machberet Menachem and Ibn Janach, pointing to Tehillim 139:11 and Iyyov 37:11 as other examples where "אוֹר" might means "darkness"). and they did not approachthey did not approach | וְלֹא קָרַב – The cloud and darkness ensured that the Egyptian and Israelite camps did not draw near each other (many commentators). See, though, Chizkuni that the clause refers to the pillar of cloud and pillar of fire which did not mingle all night long, but did in the morning (see verse 24). each other all night.
(21) Moshe stretched forth his hand over the sea, and Hashem led out the sealed out the sea | וַיּוֹלֶךְ י"י אֶת הַיָּם – Though the verse omits the word "out", the connotation appears to be that Hashem drove the sea back via the wind. For an array of opinions regarding the balance between the natural and supernatural in Hashem's miracle-making, see Miracles. with a mighty east wind all night. And He made the sea into dry land; and the waters were split.
(22) The Children of Israel came into the sea on dry land; and the waters were for them a wall to their right and to their left.
(23) The Egyptians set chase, and all the horses of Paroh, his chariots, and his horsemen came after them into the midst of the sea.
(24) In the morning watch,In the morning watch | בְּאַשְׁמֹרֶת הַבֹּקֶר – See opinions in Bavli Berakhot 3a that the night was divided into either three or four sections, each called a "watch". The morning watch would have been the final section of the night, as day approached. Hashem looked out over the Egyptian camp through the pillar of fire and cloud,through the pillar of fire and cloud | בְּעַמּוּד אֵשׁ וְעָנָן – Rashi and Rashbam explain that this clause describes how Hashem wreaked havoc on the Egyptians, via the pillars of fire and cloud. Rashi claims that the cloud turned the ground into clay and the fire boiled it, while Rashbam maintains that the verse does not speak of the pillars mentioned earlier at all, but of a thundering storm with hail mixed with fire. Alternatively: "between the pillars of cloud and fire", with the verse speaking of how Hashem (or His messenger) looked out between the two pillars (Ibn Ezra). It is also possible that the verse speaks of Hashem looking through just one pillar, either because this was the moment in which the two overlapped, and it is that which confused the Egyptians (R"Y Bekhor Shor), or because there was always only one pillar, with fire in the cloud (Hoil Moshe). and threw the Egyptian camp into a panic.
(25) He removedHe removed | וַיָּסַר – See Rashi and others that the subject of the verb is Hashem who, via the pillar of fire, burned the wheels off the chariots (or perhaps had them get stuck in the mud). Cf. Ibn Ezra who suggests that the Egyptians themselves unharnessed their chariots, hoping to make them lighter to more easily flee, but found that panic had overtaken their horses as well, making them hard to drive. Alternatively: "They turned", with the verse referring to the Egyptians' futile attempts to turn their chariots around as they attempted to run away (Rashbam). their chariot wheels and drove them heavily. The Egyptians said, "I will flee from before Israel, for Hashem is fighting for them against Egypt."
(26) Hashem said to Moshe, "Stretch forth your hand over the sea that the waters turn back over the Egyptians, over their chariots, and over their horsemen."
(27) Moshe stretched forth his hand over the sea, and the sea returned to its regular courseto its regular course | לְאֵיתָנוֹ – See R"Y Bekhor Shor. Shadal suggests that the word stems from the root "יתן" which in Arabic means "perennial", and see Yirmeyahu 5:15 where "גּוֹי אֵיתָן" is parallel to "גּוֹי מֵעוֹלָם". Alternatively: "to its might" (Rashi, and see Shadal that this meaning might be derived from the word's original meaning, where "endurance" was connected to "firmness" and "strength".) towards morningtowards morning | לִפְנוֹת בֹּקֶר – More literally: "at the turning of the morning". Cf. R"Y Bekhor Shor who suggests "before noon", when the day is about to turn, but the phrase's usage in Shofetim 19:26-27 clearly suggests that it refers to an early hour, before morning has fully arrived. as the Egyptians were fleeing towards it.towards it | לִקְרָאתוֹ – See Rashi that in their confusion, the Egyptians ran towards the water rather than away, or Rashbam that though they attempted to flee, the sea came upon them before they had a chance. Hashem shookshook | וַיְנַעֵר – The word might refer to the up and down movement of the Egyptians in the raging sea (Rashi) or perhaps to their being tossed from their chariots into the water (Seforno, R. Hirsch). the Egyptians into the midst of the sea.
(28) The waters turned back and covered the chariots and the horsemen of allof all | לְכֹל – See Ramban. Alternatively: "all", with the "ל" being superfluous (Rashi, pointing to Shemot 27:3 and 27:19 as other examples of a redundant "ל"). Compare Shadal that the "ל" means: "in summary", also finding support in Shemot 27:3 and 19. It is also possible that the words " לְכֹל חֵיל פַּרְעֹה " are part of the following clause rather than the preceding one (in opposition to the cantillation marks), so that the verse would read: "Of all of Paroh's army that came after them, not even one remained." of Paroh's army who were coming after them in the sea; not even oneeven one | עַד אֶחָד – Cf. Lekach Tov, drawing on R. Nechemyah in the Mekhilta, who translates: "until one", suggesting that Paroh alone survived, and see Shemot 9:16 which might imply that Paroh was meant to survive and share his new found awareness of God. See also Pirkei DeRabbi Eliezer 42 which elaborates on Paroh's survival and subsequent repentance. of them remained.
(29) But the Children of Israel had walkedhad walked | הָלְכוּ – See Rashbam, perhaps supported by the past perfect form of the verb (though the form might simply come to highlight the contrast between the two nations). Alternatively: "walked", implying that while the Egyptians were drowning, the Israelites were simultaneously walking on dry land, a double miracle (Ibn Ezra). on dry land in the midst of the sea and the waters were for them a wall to the right and to the left.
(30) On that day Hashem saved Israel from the Egyptians, and Israel saw the Egyptians dead on the seashore.on the seashore | עַל שְׂפַת הַיָּם – This clause might refer back to the immediately preceding word, "Egyptians", whose bodies the Israelites saw being washed onto shore (Rashi). Alternatively, it refers to the Israelites who, from the seashore, saw the Egyptians dying in the sea (Rashbam).
(31) Israel saw the great hand that Hashem had wrought against Egypt, and the people feared Hashem and they believed in Hashem and Moshe, His servant.