Why did Hashem command Yisrael to go back towards Egypt?
Rashi: To trick Pharaoh into believing that they were lost; to encourage him to chase after them 1 - as the next two verses will tell us (14:3-4).
What is the significance of the name "Pi ha'Chiros"?
Rashi and Targum Yonasan: Pi ha'Chiros was a valley between two tall rocks, 1 originally known as Pisom. 2 It was now called "Pi ha'Chiros," because that was the location from where they traveled to freedom.
Targum Yonasan: In the shape of a man and a woman, with open eyes.
One of the store-cities that Yisrael built as slaves. See Shemos 1:11.
What was the significance of Baal Tzefon?
Rashi and Targum Yonasan: It was the only idol to survive Makas Bechoros. 1 Hashem did this in order to fool Pharaoh into believing that it was all-powerful, and able to stand up to Hashem (keva'Yachol). 2
Mechilta: This was the town that was originally called Pisom, which Yisrael built as the royal treasury, 3 to house all the money that Yosef collected for the sale of grain, which they hid there, and which they subsequently renamed Baal Tzefon (Oznayim la'Torah - probably for that very reason, 4 from the word 'Tzafun' [hidden]).
Gur Aryeh - Why does Rashi interpret this way? If the Torah specified this particular destination, this detail as well was to deceive the Egyptians - into attributing power to that idol, thinking that it would assist them in battle against the Bnei Yisrael.
Moreover, it appeared to have succeeded in trapping Yisrael beside the Yam-Suf, for Pharaoh's army to attack. Rashi, citing the Mechilta - This was another means employed by Hashem to lure Pharaoh and his army to the Yam-Suf (refer to 14:2:1:1 and 13:21:2:1), as the Pasuk writes, "He tricks the nations and destroys them" (Iyov 12:23). Targum Yonasan - Pharaoh and the Egyptian army now came to bow down to Baal Tzefon and to praise it; see also 14:10:1:3. Compare to Seforno, 14:5:3:2 .
Which, unsurprisingly, they also worshipped as a god.
Why did Baal-Tzefon survive Makas Bechoros?
Rashi and Targum Yonasan: Refer to 14:2:3:1.
Oznayim la'Torah (citing the Yalkut Shimoni): The Egyptians' water, animals, produce, firstborn and gods (the Nile, the sheep and the cows) - had all been smitten, The sole survivor was 'the golden god' that remained, and that Pharaoh believed to be invincible. Little did he realize that Hashem had spared it until now, so that Yisrael should take [possession of] all the silver and gold that it contained, which their ancestor Yosef had collected, to complement the payment 1 for the years that they had slaved in Egypt 'by the sweat of their brow and the blood of their heart' - free of charge!
See Oznayim la'Torah DH 'Lifnei Ba'al Tzefon #2 - who explains that the vessels that they took out of Egypt, served as payment for their houses and furniture which they left behind when they left Egypt. He elaborates further.
Why does it say "Lifnei Ba'al Tzefon," seeing as it is forbidden to mention an idol in order to locate a place (Sanhedrin 63b)!
Da'as Zekenim: It is forbidden for people but permitted for Hashem; just like He judges on Shabbos, Rosh Hashanah and Yom Kipur, which is forbidden for people. 1
Sanhedrin 63b: Any idolatry mentioned in the Torah, one may mention its name. 2
Oznayim la'Torah #1 (citing Ba'alei Tosfos): Since it is in honor of Hashem (who was about to perform the miracles of Keri'as Yam-Suf 3 ).
Oznayim la'Torah #2: Because one of the reasons that Hashem ordered Yisrael to camp in front of Baal Tzefon, was to show them its downfall - such that mentioning it here is to its shame, and not to its honor.
Rashi (to Rosh Hashanah 30a (end)): People may not build the Mikdash on Yom Tov or at night, but Shamayim may. Hadar Zekenim left the question difficult. He holds that Hashem observes the entire Torah; Sanhedrin 39a implies so. (PF)
Hadar Zekenim left the question difficult. He must hold that since the Torah was not yet given, this Heter did not apply. (PF)
Of which Baal Tzefon was part, inasmuch as Hashem used it to lure Pharaoh to the Yam-Suf.
QUESTIONS ON RASHI
Rashi writes: "'Pi ha'Chiros' - This was [one and the same as] Pisom." Why interpret this way?
Gur Aryeh: (If turning back towards Egypt was merely a deception to lure the Egyptians to give chase,) why did Hashem specify a particular destination? Rather, it must be familiar to us from another context.
Rashi writes: "Pisom - ... But now it was called 'Pi ha'Chiros,' for the Bnei Yisrael had been made free (Bnei Chorin)." Why was it originally called Pisom?
Gur Aryeh: 'Pisom' stands for 'Peh Sasum' - the sealed exit. The Egyptians had sealed the gates to freedom using sorcery, such that no slave had ever been able to escape (see Rashi to 18:9). 1 Thus, when Bnei Yisrael now feigned retreat towards that spot, it deceived the Egyptians into thinking that they still were unable to pass it. 2
That is why the Torah now changes its name. For another explanation of the name Pisom, refer to Shemos 1:11:4:2.
Gur Aryeh: Either that they had passed it but were now drawn back; or they had not yet passed it, but they were now veering towards it diagonally.
Rashi writes: "'Before Baal-Tzefon' - [Only] it remained among all the deities of Egypt; in order to deceive them, to attribute great power to their deity." Is it Hashem's way to mislead idolaters deeper into their idolatry?
Maharal (Chidushei Agados Vol. 4, p. 57, to Avodah Zarah 55a): The Egyptians were already deserving of destruction; Hashem misled them such that they would get it by following their deity. In usual circumstances, however, although a person who seeks an impure path will find it open to him, Hashem does not actively deceive him. 1
Avodah Zarah 55a: "If one seeks to become impure, [from Heaven] they open for him; [whereas] if one seeks to become pure, they assist him." It seems that Maharal deems our case as 'assisting' [the Egyptians along the wrong path], by actively deceiving them into attributing power to Baal-Tzefon. Maharal therefore must explain that the Egyptians were beyond choosing their path; they could no longer do Teshuvah (just as Hashem had hardened Pharaoh's heart, and from Makah #6 and on, he could no longer free the Bnei Yisrael). The Egyptians were already doomed; they only needed to be directed towards the right place and time. (EK)
