Moshe seems to have given a variety of answers to a variety of groups. How many groups were there, and how did he answer each one?
Targum Yonasan and Yerushalmi Ta'anis, 2:5: There were four groups at the Yam-Suf. One said that they should proceed into the sea; another, that they should return to Egypt. 1 A third wanted to fight the Egyptians; and a fourth, to frighten them (by clashing their swords and shields and stomping their horses). a. To the first group Moshe said, "Do not be afraid; stay where you are and see the salvation of Hashem." b. To the second group, he said, do not go back, "... because as you see the Egyptians today you will never see them again." c. To the third group he said, do not attack them, because "your victory will come about through Hashem" (14:14). d. To the fourth group he told to "be silent" (14:14), and to sing the praise of Hashem and to honor and elevate Him. 2
Presumably, this is synonymous with the group of Resha'im mentioned earlier (refer to 14:10:4:1 ).
See Torah Temimah, note 6. For commentary of Maharal, see below (14:13:1.1:1 ).
The Mechilta interprets that Bnei Yisrael were divided among four groups, each with a different approach as to how to confront the Egyptians. Moshe now responded to them, each one in turn. How can each approach be explained?
Maharal (Gevuros Hashem Ch. 40, p. 150): a. One group said, "Let us throw ourselves into the sea!" They did not at all believe that Hashem would save them. Moshe responded, "Stand still, and see the salvation of Hashem!" b. Some said, "Let us return to Egypt!" They believed that Hashem would save them -- provided that they could prepare themselves and be worthy of it; yet they did not believe that Moshe's promise that they would enter the Land of Canaan would ever be fulfilled. Moshe told them, "You will never see [Egypt] again!" c. A third group said, "Let us do battle [against the Egyptians]!" They believed in the fulfillment of Hashem's word; and yet they feared that some would die in battle in the process. Moshe said that no; "Hashem shall do battle on your behalf" (14:14), and there will be no casualties. d. Others wanted to raise a clamor [and frighten] the Egyptians; they thought they needed to help Hashem carry out His deeds. Moshe said, ".. and you, be silent!" (ibid). 1
Maharal: If so, the first two groups were Resha'im, they did not believe Hashem's word; whereas the latter two groups were Tzadikim.
What are the ramifications of the last phrase in the Pasuk, "Ka'asher Re'isem Es Mitzrayim ha'Yom... "?
Rashi #1, Targum Onkelos and Targum Yonasan: Do not return to Egypt, because they are all about to die! 1
Rashi #2 (to Sanhedrin 21b), Ramban (citing the Mechilta), and Yerushalmi Sukah, 5a: It is actually a Mitzvah never to return to Egypt, 2 (even to purchase horses - Rashi). 3
See Sifsei Chachamim. Perhaps Moshe was also hinting to the era of Egyptian dominance that was about to come to an end.
Ramban: See also Devarim 17:16 .
The Yerushalmi states that this is one of three instances in which the Torah warns against returning to Egypt. See Torah Temimah, note 7.
On the conceptual plane, why is it significant that we would never have to see the Mitzrim again?
Maharal #1 (Gevuros Hashem, end Ch. 5, p. 36): Bnei Yisrael and the Mitzrim are diametric opposites. 1 Although it was fitting that the initial formation of the Jewish people take place in Egypt, in their essence they transcended their environment, far above anything that was Egyptian. 2 Now that Am Yisrael had emerged into existence; they would never have to see the Egyptians again.
Maharal #2 (Derech Chayim p. 224, to Avos 5:4): Although our initial Exodus from Egypt (on 15 Nisan) was a temporary salvation for Am Yisrael; we had not yet divested ourselves from being part of the Egyptian nation. That would occur now, when all of the Egyptians drowned at once in the Yam Suf. Hence, "you will never see them again." 3
See Maharal (loc. cit., Ch. 4) - The Mitzrim were base 'Chomer,' steeped in licentiousness, whereas the Bnei Yisrael were 'Tzurah,' holy and chaste. (In Maharal's thought, Chomer means raw material or potential - which is open to manipulation, just like a person amenable towards any fleeting gratification. Tzurah is the function-specific form that Chomer must take on, in order to actualize that potential. Tzurah entails responsibility, and yields permanence. Also refer to Shemos 1:1:2.7:1* and Shemos 1:1:2.8:1.) (EK)
Maharal (ibid.): Something can be set in motion or influenced by its opposite, such that opposing elements complement each other. This was true as far as Hashem's plan for Bnei Yisrael in Mitzrayim. Now that Yisrael had become their own nation, they were distinct and separate.
QUESTIONS ON RASHI
Rashi writes: "That which you have seen the Egyptians today, [you will no longer see them again, ever!] - [I.e.,] that which you saw them, is only [for] today." What does Rashi need to explain here?
Gur Aryeh: If read in the simple sense, the verse means that specifically because we saw Egypt [chasing after us] today, (or - despite that we saw them today,) we will never see them again. Neither interpretation yields a valid cause-and-effect. Rather, Rashi inserts a comma before the word "today." 1
The fact that you now see them, is limited to today; you will never see them again.
