What are the implications of the phrase, "u'Pharaoh Hikriv" (brought near), used instead of 'Karav' (approached)?
Rashi: Having promised his troops that he would fight at their head, he had to force himself (to bring himself, as it were) to fulfill his word.
Seforno: It implies that he moved his troops and their chariots forward.
Targum Yonasan and Da'as Zekenim (to 14:2) #1: As soon as Pharaoh set his eyes on Baal Tzefon, he offered sacrifices to it. 1
Da'as Zekenim (to 14:2) #2: It implies that he caused Yisrael to repent (and come close to Hashem).
Hadar Zekenim (to 14:2): It implies that he brought himself close to the idol Baal Tzefon.
See also Ba'al ha'Turim.
Why does the Torah write "Mitzrayim Nose'a," in the singular?
Rashi #1: Because the Egyptians chased after them 'with one heart, as one man.'
Rashi #2 and Hadar Zekenim #1: It refers to Uza, the angel of Egypt, who had descended from heaven to assist his nation. 1
Hadar Zekenim #2: This was the elder Mitzrayim, the son of Cham. 2
Hadar Zekenim: Uza complained that the decree of four hundred years had not been completed. Hashem took him to [the Heavenly] court, and refuted his claim (see Hadar Zekenim), and the judges cast him down. Also refer to 14:30:3:1* .
The Hadar Zekenim rejects this however, since it is unlikely that he lived so long (Mitzrayim was born before Cana'an, who was already a nation - see Bereishis 12:6 - before Yitzchak was born, four hundred years before Keri'as Yam Suf. So it is reasonable to assume that Mitzrayim was born shortly after the flood, almost eight hundred years before Keri'as Yam Suf! - PF)
What are the connotations of "va'Yitz'aku"?
Rashi, Ramban #1, Seforno (to 14:15) and Targum Yonasan: They seized the trade of their fathers - they Davened. 1
Ramban #2 (citing Targum Onkelos): They were not praying, but rather complaining to Hashem 2 for having taken them out of Egypt - before turning on Moshe in the next verse (14:11).
Ramban #3 (citing the Mechilta): Initially, they Davened to Hashem for Pharaoh to withdraw. However, when he saw that he continued to approach them, the Yetzer-ha'Ra got the better of them and they turned on Moshe.
Rashi (to Shir Hashirim 2:14): Like Avraham, Yitzchak and Yaakov - see Bereishis 19:27, Bereishis 24:63, and Bereishis 28:11. With the sea in front of them, the Egyptians behind them and the wild animals of the desert at the side, the Midrash compares them to a dove that tries to escape from the clutches of a vulture by entering into a crack in the rocks, only to be confronted by a hissing snake. That is when Hashem said to Yisrael, "Show Me how you look (your deeds) - to whom you turn when you are in trouble! (Rashi to Shir ha'Shirim 2:14).
Ramban: We find the same Lashon above, in Shemos 5:15; as well as in Nechemyah 5:1 .
How can we reconcile this Pasuk with the following Pasuk (14:11), where they complained to Hashem in a derogatory manner?
Ramban #1 and Targum Yonasan: There were two groups 1 in Yisrael - The Tzadikim 2 among them prayed to Hashem, and it was the Resha'im who failed to acknowledge the miracle that they were experiencing, who grumbled and spoke harshly to Moshe. 3
Gur Aryeh: Their crying out to Hashem was an ingrained reaction. See below (14:10:4.1:1 ).
Ramban #2 (citing Targum Onkelos): See above, 14:10:3:2 .
See Ramban; this explains why the Torah uses the term "Bnei Yisrael" here twice.
Ramban: As the Pasuk writes in Tehilim 106:7.
QUESTIONS ON RASHI
Rashi writes: "... Alternatively, they saw the [angelic] overseer of Mitzrayim, travelling from Heaven to assist the Mitzrim." Why did their angel join them in battle against Bnei Yisrael?
Maharal (Derech Chayim p. 224, to Avos 5:4): Our initial Exodus from Egypt (on 15 Nisan) was, in effect, only an escape from that particular Pharaoh. The salvation that would now take place at the Yam Suf, on the other hand, would be from the Egyptian nation as a whole 1 - including even future generations. Therefore, the Sar Shel Mitzrayim now descended to assist his nation.
Maharal: As all of the Mitzrim would drown at once.
Rashi writes: "They cried out [to Hashem] - They adopted the practice of their Avos...." What is Rashi adding here? Wouldn't any righteous person cry out to Hashem in a time of trouble, even without a family tradition for doing so?
Gur Aryeh: The Bnei Yisrael were not praying out of righteousness. In fact, their next response was to complain, and to express regret for having left Egypt (14:11-12)! Rather, their crying out to Hashem was an ingrained reaction, inherited from their forefathers -- which a person might do without even realizing it, or thinking about it in advance.
