Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Exodus 15/אבן עזרא על שמות ט״ו

אאז ישיר משה. משפט לה"ק לומר לשון עתיד תחת עבר עם מלת אז אז יבנה שלמה (מ"א יא ז) אז ידבר יהושע (יהושע י יב) אז יבדיל משה (דבר' ד מא) וככה בלשון ישמעאל משה לבדו חבר השירה ולמדוה ישראל ושורר כל אחד ואומר אשירה לה' וכמוהו ויצו משה וזקני ישראל (דבר' כז א) כי המצוה משה לבדו אמרה, וזקני ישראל אמרוה לכל:

1THEN SANG MOSES. It is Hebrew style to employ an imperfect preceded by the word az (then) in place of a perfect.¹ (then sang Moses) literally means: then Moses will sing. I.E. points out that an imperfect preceded by the word az occasionally has the meaning of a perfect. Similarly, in the next three verses cited by I.E. verbs that are in the imperfect are to be translated as perfects, for the imperfects are preceded by the word az. Compare, Az yivneh shelomoh (then did Solomon build) (I Kings 11:7);² is an imperfect that means will build. Thus az yivneh shelomoh literally means: then will Solomon build. az yedabber yehoshu’a (then spoke Joshua) (Josh. 10:12);³ is an imperfect that means will speak. Therefore az yedabber yehoshu’a literally means: then will Joshua speak. az yavdil mosheh (then Moses separated) (Deut. 4:41).⁴ is an imperfect that means will separate. Thus az yavdil mosheh means: then Moses will separate. The same is true in Arabic. Moses composed the song by himself. He then taught it to all of Israel, each one of whom then sang and said, I will sing unto the Lord.⁵ (and spoke), which literally means: and they spoke. Then sang Moses and the children of Israel this song may be interpreted to mean that Moses and Israel simultaneously broke into song. However, this interpretation is untenable, as it is impossible for a whole nation to know the contents of a song without first being taught its words. Hence I.E.’s comment. And Moses and the elders of Israel commanded the people (Deut. 27:1) is similar. The commandment was first spoken only by Moses. The elders of Israel then repeated it to everyone.⁶

בויאמרו לאמר. כל אחד ואחד ככה או בכל דור ודור:

2AND SPOKE, SAYING.⁷ (saying). Lemor is used when a statement is directed to someone. However, what follows is a hymn, hence I.E.’s comment. Cf. Filwarg. Each one of the Israelites was to say the following, or the following was to be said in every generation.

גכי גאה גאה. הראה גאותו כי הסוס שיש לו גאוה וגבורה והרוכב שהוא גבור שניהם השליכם בים כמשליך חץ, כי רמה בים כמו נושקי רומי קשת (תה' עח ט):

3FOR HE IS HIGHLY EXALTED. He demonstrated His exaltation by casting both the mighty rider and his exalted and powerful steed into the sea as one casts an arrow. The meaning of ramah (thrown) in ramah va-yam (hath He thrown into the sea) is similar to the word rome (throws) in armed with that which a bow throws (Ps. 78:9).⁸

אעזי. אמר רבינו שלמה ז"ל כי יש הפרש בין עזי בקמץ חטף ובין עֻזי בקבוץ על כן אמר כי יו"ד עזי וזמרת יה נוסף ולא הראה לנו אחר כמוהו, ואמר כי וזמרת יה סמוך כאילו כתוב עז וזמרת יה היה לי לישועה כי חשב כי כמוהו ויהי ביום השלישי וישא אברהם את עיניו (ברא' כב ד), ומי שיבין בלשון ישמעאל ידע ההפרש שיש ביניהם, כי לומר עזי וזמרת יה ויהי לי לישועה איננו משפט לשון הקדש ולא לשון ישמעאל, ואין הפרש בין עזי בקמץ חטף, ובין היותו בקבוץ, כי אמר הטריפני חֻקי (משלי ל ה) נאמר ממנו. כי חָקךָ וְחָק בניך (ויקרא י יג), והנה בשירה הזאת, נהלת בעָזךָ (פ' יג) בקמץ חטף, וכמוהו ה' בעזך ישמח מלך (תה' כא ב), והנה היו"ד סימן המדבר א"ר משה הכהן, בעבור ריש וזמרָת קמוץ, כי הוא וזמרתי יה, אם אתן שנת לעיני (תה' קלב ד) קמוץ, כמו שנתי, והנה נַחְלָת שפרי עלי (שם טז ו) קמוץ כמו נחלתי (רות ד, ו) ה' מנת חלקי וכסי (שם טז) קמוץ, כמו מנתי, והנה מה יעשה במלת ומנָת המלך (דה"ב לא ג) שהוא קמוץ והוא סמוך, וככה ים המלח (במד' לד ג) יָם כנרת (שם לד יא), ומי שהשיב לומר אלה זרות הן נאמר לו שים עמהם עָזי וזמרָת יה", ולפי דעתי שמלת עזי מושכת עצמה ואחרת עמה, כמשפט לשון הקדש, כאלו כתוב, עזי וזמרת עזי יה, והטעם בעבור שהזכיר למעלה סוס ורוכבו רמה בים, הודה כי לא היה זה בגאותו ועזו, רק עזי ותפארת עזי הוא השם לבדו שהוא יה, וזהו אחד משלשה שמות העצם אשר פירשתי ושלשתם מגזרה אחת, ובעבור כי מלת אהיה ידועה בלשון הוצרך להחליף היו"ד בוי"ו בשם הנכבד, ומלת יה ידועה, ובעבור אות הגרון נפתח היו"ד, והיו"ד הנעלם הסירוהו כי יש לו סוד אחר מדרך המספר ומצאנו השם מחובר עם השם הנכבד, והוא כמו עזי וזמרת יה ה' וכבר פירשתי כי השם פעם הוא שם העצם, ופעם הוא שם תואר:

1THE LORD IS MY STRENGTH AND SONG. Rabbi Solomon⁹ of blessed memory says that there is a difference between ozzi (my strength), which is vocalized with a furtive kamatz, and uzzi, which is vocalized with a kubbutz. He therefore says that the yod in ozzi (my strength) in the Lord is my strength and song is superfluous.¹⁰ of ozzi is not a first person pronominal suffix. The word ozzi has the same meaning as the word oz. It means strength. Cf. Rashi’s comment on this verse. However, Rabbi Solomon does not offer another such instance.¹¹ (enthroned) and shokheni (dwelt), the yods of both of which are superfluous. Cf. Filwarg. If this is what I.E. meant then he must have quoted Rashi from memory and erred. However, it is possible that what I.E. means is that Rashi offered no other instance of two words ending in a yod coming from the same root, one word vocalized with a kubbutz, the other with a kamatz, with the yod of one superfluous and the yod of the other a first person pronominal suffix. Rabbi Solomon goes on to say that ve-zimrat (and song) is in the construct with Yah (the Lord). He interprets our verse as if it read: The strength and vengeance¹² (and song) is to be rendered, and vengeance. Rashi connects ve-zimrat to zamar, which means to prune or cut. God, as it were, pruned Israel’s enemies. of the Lord became my salvation.¹³ (and he is become), which usually opens a new clause. Hence Rashi points out that va-yehi at times has the meaning of hayah, which continues a thought rather than starting a new clause. Rabbi Solomon thought that our verse is similar to va-yehi ba-yom ha-shelishi va-yissa avraham et enav (on the third day Abraham lifted up his eyes) (Gen. 22:4).¹⁴ (lifted up), which is grammatically similar to va-yehi, does not begin a new clause but rather continues a thought. However, one who knows Arabic knows the difference between the two verses.¹⁵ or va-yissa can be used with the meaning of hayah or nasa and when it cannot, for Hebrew and Arabic are sister languages. It is neither correct Hebrew nor Arabic form to say ozzi ve-zimrat Yah va-yehi li li-shu’ah.¹⁶ cannot mean: became my salvation, but rather, And He is become my salvation. There is no difference between ozzi vocalized with a furtive kamatz and the same word vocalized with a kubbutz.¹⁷ and uzzi mean the same. For while Scripture reads, chukki (mine allotted)¹⁸ in Feed me with mine allotted bread (Prov. 30:8) it elsewhere reads, chokkha¹⁹ ve-chok ba-nekha (thy due, and thy son’s due) (Lev. 10:13). Now we find the word ve-ozzekha (in Thy strength) (v. 13) vocalized with a furtive kamatz, later on in this song and similarly in O Lord, in Thy strength (be-ozzekha) the king re-joiceth (Ps. 21:2).²⁰ is the word oz plus the second person pronominal suffix. Similarly, ozzi is the word oz plus the first person pronominal suffix. This contra Rashi, who maintains that the yod of ozzi is superfluous. The yod of ozzi is thus a first person suffix. Rabbi Moses Ha-Kohen says that the meaning of ve-zimrat Yah is, the Lord is my song,²¹ (and song) is short for ve-zimrati (and my song). for the resh of ve-zimrat (and song) is vocalized with a kamatz.²² cannot be in the construct with Yah, for if ve-zimrat were in the construct with Yah it would be vocalized with a pattach rather than with a kamatz. Similarly,²³ the meaning of shenat in I will not give sleep (shenat) to mine eyes (Ps. 132:4) is, my sleep,²⁴ is short for shenati (my sleep). as shenat is vocalized with a kamatz.²⁵ If shenat were vocalized with a pattach it would be in the construct. Likewise, the meaning of nachalat, which is vocalized with a kamatz²⁶ in Yea, I have a goodly heritage (nachalat) (Ps. 16:6) is my heritage.²⁷ is short for nachalati (my heritage). Similarly,²⁸ the meaning of menat, which is vocalized with a kamatz²⁹ in, O Lord, the portion (menat) of mine inheritance and of my cup (Ps. 16:5), is my portion.³⁰ is short for menati (my portion). However, what will Rabbi Moses do with the word menat (portion) in the king’s portion (II Chron. 31:3) in which menat is vocalized with a kamatz and is in the construct. It is the same case with the word yam (sea) in the salt sea (Num. 34:3) and in the sea (yam) of Chinnereth (Num. 34:11). Should one respond that the latter are irregular, we would tell him to place ozzi ve-zimrat Yah among them.³¹ is occasionally in the construct it is possible to interpret ve-zimrat as being in the construct with Yah. Hence there is no need for the novel interpretation that ve-zimrat is short for ve-zimrati. I believe that the word ozzi (my strength) is, as is the style of the Hebrew language, to be read as if written twice.³² Our clause is to be read as if written, ozzi, ve-zimrat ozzi³³ is in the construct with ozzi, which is carried over from the first part of the verse. Yah (The Lord is my strength and the song of my strength).³⁴ The reason behind this verse is that Moses earlier mentioned, The horse and his rider hath He thrown into the sea (v. 4). Moses now states that this was not through his own majesty and strength. On the contrary, he confesses, my strength and the glory of my strength³⁵ to mean: the glory of my strength. is Yah alone who is the Lord. Yah is, as I have explained,³⁶ one of the three proper names of God. All three³⁷ come from one root.³⁸ Since the word eheyeh³⁹ is frequently employed in speech it was necessary to substitute a vav for a yod in God’s glorious name.⁴⁰ the form YHVH was used for God’s name rather than YHYH, which means he will be, and is frequently employed in speech. Filwarg suggests emending our textto read: since the word yihyeh is frequently employed in speech it was necessary for a vav to be substituted for a yod in God’s glorious name. The word Yah⁴¹ What I.E. means by Yah are the letters yod heh. is likewise known.⁴² is short for yehi (let there be) (Filwarg). Filwarg suggests emending to: The word yehi is likewise frequently employed. Its yod was vocalized with a pattach because of the guttural⁴³ and the silent yod⁴⁴ is short for YHVH, its shortened form should be YHY (yehi), as YHVH is really YHYH (which stands for yehiyeh), the vav being substituted for a heh. Hence I.E.’s comment. For I.E.’s explanation of the divine name see I.E. on Ex. 3:15. was dropped⁴⁵ was not substituted for it as in the full name of God (Filwarg). because it has another secret numerical meaning.⁴⁶ are spelled out and then computed they come to 26. The latter is the same as the numerical equivalent of the letters making up the divine name YHVH. Yah is spelled yod heh. Yod heh spelled out = 26. That is, yod spelled out comes to 20: yod (10), vav (6), dalet (4). Heh, which is spelled heh (5), alef (1), comes to 6. The full name of God, Y (10) H (5) V (6) H (5), comes to 26. Thus Yah = YHVH. We find Yah combined with God’s glorious name in ki ozzi ve-zimrat Yah YHVH (for God the Lord is my strength and song) (Is. 12:2). I have already explained that the name YHVH is at times a proper name and at times an adjective.⁴⁷

בזה אלי. תקיפי:

2THIS IS MY GOD. My power.⁴⁸ (God) means power. Hence Eli (my God) means my power. See I.E. on Ex. 3:15.

גואנוהו. אושיבהו בנוה:

3AND I WILL GLORIFY HIM. I will place Him in a building.⁴⁹ (and I will glorify Him) to naveh (habitation), hence his translation. See Onkelos and Rashi.

דוזה ישרת בעבור אחר, זה אלהי אבי והטעם אלהי אברהם יצחק ויעקב:

4[THIS.] The word zeh (this) is to be read as if written twice. The last clause of our verse is to be read as if written: And this is my father’s God, the reference being to the God of Abraham, Isaac, and Jacob.⁵⁰

הוארוממנהו. שאספר גבורתו:

5AND I WILL EXALT HIM. For I will recount His might.

אה' איש מלחמה. שהוא מעמיד אוהביו הדבקים בו, והוא איש מלחמה לאויביהם:

1THE LORD IS A MAN OF WAR. The Lord supports those who love Him and cleave unto Him and He is a man of war to their enemies.

בופי' איש כעצם הדבר, והנה בכוכבים איש לא נעדר (ישעי' מ כו), ובחיות "איש אל עבר פניו ילכו" (יחז' א ט), ובמלאכים, והאיש גבריאל (דניאל ט כא), והנה איש מלחמה כמו בעל מלחמה כמו איש אמונים (משלי כ ו) איש שבו אמונים:

2[MAN.] The word ish (man) means a being.⁵¹ as a being obviously eliminates an anthropomorphism. Scripture thus states in reference to the stars, ish lo nedar (not one faileth) (Is. 40:26); and in reference to the living creatures, ish el ever panav yelekhu (they went every one straight forward) (Ezek. 1:9); and in reference to the angels, ve-ha-ish gavriel (the man Gabriel) (Dan. 9:21). The meaning of ish milchamah (a man of war) thus is, a being who wages war. It is similar to the term ish emunim (a faithful man) (Prov. 20:6), the meaning of which is, a being⁵² imbued with faith.

גה' שמו. עתה יודע שמו, כמו הקורא למי הים ה' שמו (עמוס ח ה) לבדו העושה ככה:

3THE LORD IS HIS NAME. His name will now be known. Compare, That calleth for the waters of the sea, And poureth them out upon the face of the earth; The Lord is His name (Amos 5:8). He alone can do such a thing.⁵³

אמרכבות פרעה. שהיו כבדות ועמהם חילו, כאילו ירה אותם כמו חץ שהוא קל:

1PHARAOH’S CHARIOTS. God, as it were, cast Pharaoh’s heavy chariots and their hosts as if they were a light arrow.

בבעבור שהזכיר חילו הזכיר שלישיו שהיו על כלו:

2[AND HIS CHOSEN CAPTAINS.] Moses made mention of his chosen captains “who were over all them”⁵⁴ because he had previously spoken of Pharaoh’s hosts.

גואמר יפת כי ים סוף כמו קנה וסוף קמלו (ישעי' יט ו), ותשם בסוף (למעלה ב) כי ים סוף קנה וסוף סביביו ולא סביבות שאר הימים, ור' ישועה אמר, שם עיר כמו ים כנרת (יהושע יג כז):

3[THE RED SEA.] Yefet⁵⁵ says that suf in yam suf (the Red Sea) has the same meaning as the word suf (flags) in The reeds and flags shall wither (Is. 19:6) and the word suf in and laid it in the flags (Ex. 2:3). For reeds and rushes grow around the yam suf,⁵⁶ is the Sea of Flags or the Sea of Reeds. and not around other seas.⁵⁷ However, Rabbi Joshua says that suf is the name of a city.⁵⁸ is the Sea of Suf. It is like yam kinneret (the sea of Chinnereth) (Josh. 13:27).⁵⁹ 6a) because the city of Tiberias is situated on it shores.

אתהומות תהומות הארץ כמו תבלעמו ארץ (פ' יב):

1THE DEEPS. The deeps of the earth.⁶⁰ Compare, The earth swallowed them (v. 11).

בושורק יְכַסְיֻמוּ תחת חולם כמו לא תעבורי מזה (רות ב ה):

2[COVER THEM.] A shuruk has been substituted for a cholam in yekhasyumu (cover them).⁶¹ Compare, timla’emo, torishemo (v. 9). Compare, ta’avuri (pass) in neither pass from hence (Ruth 2:8).⁶² has been substituted for a cholam, for the word should have read ta’avori.

גבמצולת. המים העמוקים, וכן ותשליכני מצולה (יונה ב ד) בעמקי הגלים:

3THE DEPTHS. Metzolot (the depths) means the deep waters. Similarly va-tashlikheni metuzlah, (for thou did cast me into the deep waters) (Jonah 2:4).⁶³

אנאדרי. היו"ד נוסף כיו"ד אכזרי (משלי יא ז):

1GLORIOUS. The yod of nedari (glorious) is superfluous.⁶⁴ as it does i n verse 11. It is like the yod of akhzari (cruel).⁶⁵ is found in Is. 13:9; Jer. 6:23; Prov. 11:17; and elsewhere in Scripture. Scripture uses the term akhzar in Deut. 32:33; Job 30:21; 41:2; and Lam. 4:3.

בואמר פעמים ימינך ה', כטעם כי הנה אויביך ה' (תה' צב י), נשאו נהרות (שם צג ג) והטעם כי פעם אחרי פעם, פעמים אין להם מספר תעשה ככה שתרעץ ימינך האויב:

2[THY RIGHT HAND.] The repetition of the phrase Thy right hand, O Lord indicates the same as the repetition of For, lo, Thine enemies, O Lord (Ps. 92:10)⁶⁶ and The floods have lifted up (Ps. 93:3).⁶⁷ It indicates time and time again. Its meaning is: your right hand dashes the enemy in pieces times without number.

גוהנה נאדרי בכח הוא השם הנכבד, ויש אומרים שהוא שב אל הימין:

3[GLORIOUS IN POWER.] Glorious in power refers to God.⁶⁸ However, there are those who say that it refers to the Lord’s right hand.⁶⁹

אוברוב גאונך. שהוא למעלה על כל גאה, תוכל להרוס כל הקמים, ואין לך צורך לכלי ברזל להרסם, רק חרונך לבדו תשלח ויאכלמו כקש לפני אש כי החרון חום דומה לאש:

1AND IN THE GREATNESS OF THY EXCELLENCE. Which is superior to all who exalt themselves. You are able to shatter (overthrow) those that rise up against You. You need no iron weapons to shatter them. All You have to do is send forth Your wrath and it consumeth them as stubble, for God’s wrath is as hot as fire.

אוברוח אפךָ. כמו, ומרוח אפו יכלו (איוב ד ט) תגער במים ויקרשו:

1AND WITH THE BLAST OF THY NOSTRILS. You rebuke the waters and they congeal. Compare, By the breath of God they perish (Job 4:9).

בנערמו מים. כמו. ערמת חטים (שה"ש ז ג):

2THE WATERS WERE PILED UP. The word ne’ermu (were piled up) is similar to the word aremat (a heap of) in a heap of wheat (Cant. 7:3).

גכמו נד נוזלים. והמים שמנהגם להיותם נוזלים ויורדים, שבו כמו נד, כמו, קמו נד אחד (יהושע ג טז) כמו חומה:

3THE FLOODS STOOD UPRIGHT AS A HEAP. The waters, whose nature is to flow and descend, turned into a heap (ned), as in And rose up in one heap (ned) (Josh. 4:16).⁷⁰ The meaning of ned (heap) is a wall.

דקפאו תהומות. נקרשו, כמו "וקפאון" (זכריה יד ו):

4THE DEEPS WERE CONGEALED. Kafe’u means were congealed. Compare, ve-kippa’on (frost) (Zech. 14:6).⁷¹

הבלב ים. באמצע הגוף, כנגד רוחב הגוף:

5IN THE HEART OF THE SEA. The heart lies in the middle of the body from the point of view of the body’s width.⁷² thus means in the midst of the sea.

אאמר אויב. הוא פרעה:

1THE ENEMY SAID. The reference is to Pharaoh.

בומלת תמלאמו קשה ורבי מרינוס אמר תהיה מלאה נפשי מהם לקחת כל ממונם כדרך בני יצאוני (ירמי' י כ) והטעם דבק עם אחלק שלל, ואחרים אומרים מגזרת אשר מלאו לבו (אסתר ז ה):

2[SHALL BE SATISFIED UPON THEM.] The word timla’emo (shall be satisfied upon them) is difficult.⁷³ in timla’emo means them. Hence our verse literally reads, My soul will fill them (or satisfy them). However, this was not Pharaoh’s intention. Pharaoh’s intention was to be full of their wealth. Hence our text should have read: My soul will be full of them; i.e., I will be full of their wealth. Rabbi Merinus explains that timla’emo nafshi (my lust shall be satisfied upon them) means: my person⁷⁴ (my lust) may also be translated as, my person or my soul. shall be full of them;⁷⁵ means them we can interpret it to mean from them or of them. We can thus interpret timla’emo to mean full of them rather than will fill them. i.e., I will take all of their wealth. The term timla’emo is to be understood like the term yetza’uni (gone forth of me)⁷⁶ means me. Thus yetza’uni literally means: gone forth me. However, this is not the meaning of the word in the context of the verse. Its meaning is, gone forth of me. We thus see that Scripture sometimes employs a direct object suffix with the meaning of an indirect object. The same is true of timla’emo. in My children are gone forth of me (Jer. 10:20). Its meaning⁷⁷ is connected to I will divide the spoil.⁷⁸ Others say that timla’emo is used in the same sense as the word me’lo’o (presume)⁷⁹ doesn’t only mean to fill. It also means to presume. In our verse it is used in the latter sense. in that durst presume in his heart (Esth. 7:5).⁸⁰ means: will carry out my intentions. Hence timla’emo nafshi means: I will carry out my intentions upon them or, according to J.P.S., my lust shall be satisfied upon them.

גואחר כן אורישם:

3[MY HAND SHALL DESTROY THEM.] After doing the latter⁸¹ I shall destroy them.

דתורישמו ידי. תשמידם, וכן ואם לא תורישו (במד' לג נה):

4MY HAND SHALL DESTROY THEM. Torishemo means shall destroy them.⁸² is yod, resh, shin. This root also has the meaning of to inherit, hence I.E.’s comment. Similarly the word torishu (you will destroy) in But if you will not destroy (Num. 34:55).⁸³

אנשפת ברוחך. מגזרת נשף כי בנשף הבאת רוח שהטביע אותם:

1THOU DIDST BLOW WITH THY WIND. Nashafta (Thou didst blow) comes from the same root as neshef (night). The meaning of nashafta ve-ruchakha (Thou didst blow with Thy wind) is: You brought a wind at night that drowned them.⁸⁴ literally means: you “nighted” with a wind.

בצללו. מגזרת מצולות כמו לקול צללו שפתי (חבקוק ג טז):

2THEY SANK. Tzalelu (they sank) comes from the same root as metzolot (depths). Compare, My lips quivered (tzalelu) at the voice (Hab. 3:16).⁸⁵ is the verbal form of metzolot (depths) then its meaning is, they sank. This being the case, what connection is there between tzalelu in our verse and tzalelu in Hab. 3:16, which means quivered? Krinsky suggests reading metzilot (bells, cymbals) (Zech. 14:20) rather than metzolot (depths). Indeed, I.E. connects tzalelu in Hab. 3:16 to metziltayim (cymbals). According to Krinsky we should read, “Tzalelu (they sank) comes from the same root as metzilot (bells, cymbals).” In other words, tzalelu means they tingled, and the meaning of our verse is, they tingled like lead in the mighty waters; i.e., they cried and shrieked as they drowned as if they were lead cymbals. The point is, they did not die quietly.

גובמים אדירים. דבק עם צלל, כאלו אמר צללו במים אדירים כעופרת:

3IN THE MIGHTY WATERS. This is connected to they sank. Our verse is to be read as if written: they sank⁸⁶ as lead in the mighty waters.

דועופרת מגזרת עפר, כי הששה מיני מתכות אם יושמו תחת הארץ יחסר כל אחד מהם דבר ידוע בשנים ידועות. ולעולם העופרת תוסיף:

4AS LEAD. Oferet (lead) comes from the same root as afar (dust).⁸⁷ If one puts any of the six kinds of metal⁸⁸ in the ground each will lose one of its familiar elements in a given number of years.⁸⁹ However, lead will always maintain itself.

אבאלים ה'. הם מלאכי מעלה הקדושים, ובני אלים הם הכוכבים ועוד אפרש זה בפ' כי תשא:

1WHO IS LIKE UNTO THEE, O LORD, AMONG THE MIGHTY. Elim (the mighty) refers to the holy angels in the celestial heights. The sons of the mighty (bene elim)⁹⁰ refers to the stars. I will explain this further in the Torah portion Ki Tissa.

בנאדר בקדש. הוא כסא הכבוד:

2GLORIOUS IN HOLINESS. The reference is to the Throne of Glory.

גוטעם נורא תהלות. כי כל המהללים יראים הם להלל שמו, כי מי ישמיע כל תהלתו והם חייבים להלל שמו, כי הוא לבדו עושה פלא.

3[FEARFUL IN PRAISES, DOING WONDERS.] For all who want to acclaim God are afraid to praise His name because who can recite all of His praises. However, they are obligated to praise Him because He alone does wonders.

אנטית ימינך. מהו הפלא כי שמך עליון בעליונים ומשם נטית ימינך ובלעה הארץ שהיא למטה מכל השפלים, את האויב, והנה בדרך משל, כי ברגע אחד הגיעה ימינך שהיא למעלה משמי השמים, אל תחת הים:

1THOU STRETCHEDST OUT THY RIGHT HAND. Your wonders⁹¹ were manifest when You stretched forth Your hand from the highest realm of the celestial heights where Your name is exalted, and the ground which is beneath all earthly creatures swallowed up the enemy of Israel. Your right hand, which is above the heaven of heavens, reached, as it were, in a moment to the bottom of the sea.⁹²

בוטעם ימינך כחך:

2[THY RIGHT HAND.] Its meaning is, Thy strength.

אנחית בחסדך. אמר נחית לשון עבר תחת עתיד כמשפט הנבואות:

1THOU IN THY LOVE HAST LED. Moses used the perfect nachita (led) in place of the imperfect,⁹³ as: Thou in thy love will lead. as is the style in prophecy.⁹⁴

בוטעם בחסדך על עמודי הענן והאש, כי הוא המנחה אותם, או זה רמז לאשר נחם עד עתה:

2[IN THY LOVE.] The reference is to the pillars of cloud and fire, for God led them.⁹⁵ On the other hand, it might allude to the fact that God led them up till now.⁹⁶

גנהלת. כמו אתנהלה לאטי (ברא' לג):

3THOU HAST LED. Nehalta (thou hast led) is similar to etnahalah (I will journey) in I will lead on⁹⁷ gently (Gen. 33:14).⁹⁸ means to lead.

דבעזךָ. ולא בעוזם:

4IN THY STRENGTH. Not by their strength.

האל נוה קדשך. הוא הר סיני ששם שכן הכבוד, וכן כתוב ואביא אתכם אלי (למטה יט ד):

5TO THY HOLY HABITATION. The reference is to Mount Sinai where God’s Glory dwelt. It is similarly written, and brought you unto Myself (Ex. 19:4).

אשמעו עמים שהם סביבותיהם גם יעברו עליהם:

1THE PEOPLES HAVE HEARD. The reference is to the peoples round about them and also to the peoples whom they would pass by.⁹⁹

בחיל אחז יושבי פלשת. יושבי ארץ פלשת, כי יושבי לאות על זה:

2PANGS HAVE TAKEN HOLD ON THE INHABITANTS OF PHILISTIA. The inhabitants of the land of Philistia.¹⁰⁰ (Philistia) is the name of a nation, hence I.E.’s comment that here it refers to their country (Krinsky). The word inhabitants indicates this.¹⁰¹

אאילי. ביו"ד כמו כבשים, כי השרים כדמותם בצאן:

1THE MIGHTY MEN. Ele (mighty men) spelled with a yod¹⁰² means sheep,¹⁰³ (the mighty men of Moab) literally means the rams of Moab. for the sheep have leaders.¹⁰⁴

בוהנה פלשתים ואדום ומואב לא נלחמו עם ישראל במדבר:

2[THEN WERE THE CHIEFS OF EDOM AFFRIGHTED…THE MIGHTY MEN OF MOAB, TREMBLING TAKETH HOLD UPON THEM.] The Philistines, the Edomites, and the Moabites did not wage war with the Israelites in the wilderness.¹⁰⁵

גנמוגו כל ישבי כנען. בעבור השמועות, כדרך, ונשמע וימס לבבנו (יהושע ב יא), גם ישבי כנען ארץ כנען:

3ALL THE INHABITANTS OF CANAAN ARE MELTED AWAY. Because of the reports which they received, as in And as soon as we heard it, our hearts did melt (Josh. 2:11). The inhabitants of Canaan is also¹⁰⁶ See I.E.’s comments on verse 14 and the notes thereto. to be interpreted as the inhabitants of the land of Canaan.¹⁰⁷

אתפל עליהם. שב אל אדום ואל מואב, אעפ"י שהזכיר למעלה כנען, וכמוהו בעמוד ענן ידבר אליהם (תה' צט ז), כאשר פירשתי וישם דמי מלחמה בשלום (מ"א ב ה) שב אל אבנר לבדו את אבימלך ואת אשתו ואמהותיו וילדו (ברא' כ יז) שב אל אשתו ואמהותיו, וכל זה בעבור עד יעבור עמך ה', שעברו עליהם לפני בואם אל ארץ כנען:

1TERROR AND DREAD FALLETH UPON THEM. This refers to Edom and Moab even though Canaan is mentioned above.¹⁰⁸ He spoke unto them in a pillar of cloud (Ps. 99:79) is, as I have explained, similar.¹⁰⁹ refers only to Moses and Aaron even though Samuel is also mentioned in the verse. See I.E. on Gen. 20:17 and Ex. 7:7. Likewise, and shed the blood of war in peace (I Kings 2:5) only refers to Abner.¹¹⁰ So too, and God healed Abimelech, and his wife, and his maid-servants; and they bore children refers to Abimelech’s wife and handmaids.¹¹¹ All of this¹¹² because Scripture reads, Till thy people pass over, O Lord.¹¹³ For Israel passed them¹¹⁴ before they came to the land of Canaan. Moses repeated Till Thy people pass because they circled Mount Seir for many days.¹¹⁵

בואמר עד יעבור פעמים, כי סבבו את הר שעיר ימים רבים: וטעם קנית. שהיו עבדים למצרים, ואתה קנית אותם להיותם לך לעבדים:

2[THOU HAST GOTTEN.] Its meaning is: they were slaves in Egypt and Thou hast gotten them to be Your servants.

אתבאמו ותטעמו. תפלה שיעמדו שם הרבה ולא יגלו, כדרך בהר מרום ישראל אשתלנו (יחז' יז כג):

1THOU BRINGEST THEM IN, AND PLANTEST THEM IN THE MOUNTAIN OF THINE INHERITANCE. A prayer that Israel remain long in the land and not be exiled from it.¹¹⁶ (plantest them). Our verse is like in the mountain of the height of Israel will I plant it (Ezek. 17:23).

בבהר. כמו ההר הטוב הזה והלבנון (דבר' ג כה) או רמז להר המוריה על כן כתוב אחריו, מכון לשבתך פעלת ה':

2IN THE MOUNTAIN. The goodly hill country and Lebanon (Deut. 3:25)¹¹⁷ thus refers to the land of Canaan, which is mountainous. is similar. Or it alludes to Mount Moriah.¹¹⁸ It is therefore followed by The place, O Lord, which Thou hast made for Thee to dwell in.

גוטעם פעלת ה', שאתה כוננת מקדש מכון לך, כי המקום הנזכר הוא כנגד המקום הנכבד מהעליון כי מקומות הארץ משתנים כנגד הכוכב העומד על ראשם, וחכמי המזלות יבינו זה:

3[WHICH THOU HAST MADE.] Its meaning is: which Thou hast prepared as a place for a sanctuary for Thyself.¹¹⁹ The place mentioned lies opposite the glorious celestial place,¹²⁰ Ex. 10, “The Sanctuary below is directly opposite the Throne above.” Also see Jerusalem Talmud Berakhot 4:5 and Rashi. for the places on earth vary in accordance with the star that is over them.¹²¹ Those who are versed in the science that deals with the constellations will understand this.¹²²

דומלת מִקּדָש כמו מִקְדָּש, וכמוהו "הִשְׁבַתָ מִטֳּהָרו" (תה' פט מה) כי הדגש בטי"ת נוסף כדגש קו"ף מִקְדָש, ובעבור שהיה בקו"ף שוא נע נרפה הדל"ת כי אין מנהג בכל המקרא דגש אחר שוא נע חוץ מגזרת שְׁתַּיִם, וכבר הזכרתי דקדוקו:

4[THE SANCTUARY.] The word mikkedash (sanctuary)¹²³ in the kof. has the same meaning as mikdash (sanctuary).¹²⁴ in the kof but has one in the dalet. Mikdash is the form for sanctuary used throughout Scripture. The form mikkedash is found only here. The word mittoharo (his brightness) in Thou hast made his brightness to cease (Ps. 89:45) is similar, as the dagesh in the tet is superfluous, like the dagesh in the kof of mikkedash.¹²⁵ in mittoharo, like the mem of mikkedash, is a form mem and not a prepositional mem. Hence the dagesh following it, like the dagesh which follows the mem in mikdash, is superfluous. If the mem of mittoharo or mikkedash was a preposition then the dagesh following it would not be superfluous, for it would be in place of a nun. For the prepositional mem is in place of the word min (from). The dalet¹²⁶ does not receive a dagesh¹²⁷ as does the dalet of mikdash. because the kof¹²⁸ is vocalized with a mobile sheva.¹²⁹ A dagesh kal follows a sheva nach (quiescent sheva). It does not follow a mobile sheva (sheva na). Hence mikdash, which is vocalized with a quiescent sheva, has a dagesh in its dalet whereas mikkedash, which is vocalized with a mobile sheva, does not. With the exception of the form shetayim we do not find it to be the way of Scripture to place a dagesh in a word which follows a mobile sheva. I have already noted its grammatical uniqueness.¹³⁰ in the Sefer Ha-Tzachot, I.E. notes that shetayim is the only word in Hebrew in which a sheva na is followed by a word with a dagesh.

הכוננו ידיך. כמו פעלת, כי הטעם כפול:

5WHICH THY HANDS HAVE ESTABLISHED. Its meaning is similar to thou hast made,¹³¹ is the same as The place, O Lord, which Thou hast made for Thee to dwell in. for Scripture repeats itself.

אה' ימלוך. כאשר יבנה בית המקדש לשמו, אז תראה מלכותו בארץ:

1THE LORD SHALL REIGN. God’s Kingship will be seen when the Holy Temple¹³² which will be dedicated to His name shall be built.

בוטעם לעולם ועד על דרך קצרה, כי הוא לעולם ועַד עולם ואל תתמה בעבור מלת "עד" שאינה סמוכה כי כתוב שוכן עד וקדוש שמו (ישעי' נז טו) ומשפט לשון הקדש בהיות התנועה באות הבא אחר וי"ו יפתחוהו, כמו שור וכשב וָעֵז (ויקרא ז כג) ובעבור זה נפתה ועד, והנה אמר ואֹכַל מכל (ברא' כז לג) ובסוף הפסוק, הנחש השיאני וָאֹכֵל (שם ג יג) על כן אמרו לעלם ועד:

2[FOR EVER AND EVER.] Le-olam va-ed (for ever and ever)¹³³ is an abridgment. The full form is le-olam ve-ad¹³⁴ is a variant of ve-ad. olam (for ever and until ever). Do not be amazed that the word ed¹³⁵ is not in the construct,¹³⁶ for we find, shokhen ad¹³⁷ a variant of ed, is not in the construct.ve-kadosh shemo (That inhabiteth eternity, whose name is Holy) (Is. 57:15). It is the custom of Hebrew to vocalize a vav with a pattach¹³⁸ I.E. occasionally refers to the kamatz as a pattach (Krinsky). when the syllable which follows it is accented.¹³⁹ rather than ve-ed. Compare, va-ez (or goat) in of ox, or sheep, or goat (Lev. 7:23). It is for this reason that va-ed is vocalized with a pattach.¹⁴⁰ Now Scripture reads, va-okhal¹⁴¹ mi-kol (I have eaten of all) (Gen. 27:33). However, at the end of a verse it reads, ha-nachash hishi’ani va-okhel¹⁴² In other words, the pattach changes to a tzere at the end of a sentence. Similarly, the word ad is vocalized ed at the end of a sentence. (the serpent beguiled me, and I did eat) (Gen. 3:13). Hence the statement, le-olam va-ed.¹⁴³

אכי בא סוס פרעה. לפי דעתי, כי גם זה הפסוק מהשירה להזכיר הפלא שעשה בתוך פלא כאשר פירשתי:

1FOR THE HORSES OF PHARAOH. This verse is, in my opinion, part of the song.¹⁴⁴ Its purpose is to recall the wonder within the wonder,¹⁴⁵ which I have noted.¹⁴⁶

בומלת עליהם שבה אל סוס פרעה ברכבו ובפרשיו, גם פרעה עמהם כי כן כתוב, אמר אויב שהוא פרעה, ואחריו תבלעמו ארץ, וכתוב מפורש, ונער פרעה וחילו בים סוף (תה' קלו טו):

2[UPON THEM.] Upon them refers to the horses of Pharaoh…his chariots and his horsemen. It also includes Pharaoh.¹⁴⁷ For Scripture clearly states, The enemy (Pharaoh) said (v. 9) and then goes on to say, The earth swallowed them¹⁴⁸ (v. 12). Furthermore, it is explicitly written, But (God) overthrew Pharaoh and his host in the Red Sea (Ps. 136:15).

אויסע. לפי דעתי כי עמוד הענן שהיה הולך לפניהם בצאתם ממצרים, ועמוד האש ככה לילה ללכת יומם ולילה (למעלה יג כא), ואחר שטבע פרעה וחילו אין להם פחד ולא יסעו בלילה, והנה לא תמצא בפ' בהעלותך שבלילה נסעו, והנה הסיעם משה על פי השם ואינם רק ששה מסעות עד הר סיני, והם פחותים מארבעים יום, והאויר טוב לא לח ולא קר, ומי שאין לו אהל יוכל לעמוד באויר ולא יזיקנו, ובבואם אל מדבר סיני עשו כולם סוכות כי שם יתעכבו עד שיעשו המשכן כי בעבור זה הוציא עצי שטים ממצרים כאשר אפרש, ולהיות זכר לסוכות שעשו שם היה חג הסוכות, כי הכתוב אמר כי בסכות הושבתי את בנ"י (ויקרא כג מג) ואיך ישבו בעננים? כי הסכות אינם דומים לעננים, ועוד אפרש למה חג הסוכות בחדש השביעי, וכאשר נעשה המשכן ירד השם בעמוד ענן עליו כי כן כתוב ואש תהיה לילה בו (למטה מ לח), ובנסוע הענן יסעו בני ישראל, ובעבור זה כתוב ובעמוד ענן אתה הולך לפניהם יומם (במד' יד יד), והנה שנים עמודים הם שמתחלפים על המשכן, ואם קבלה ששבעה ענני כבוד היו נניח סברתינו ונסמוך על הקבלה:

1AND MOSES LED. I believe that the pillar of cloud, and likewise the pillar of fire, that went before the people when they left Egypt was to ensure that Israel was able to go by day and by night (Ex. 13:21). After Pharaoh and his hosts drowned, Israel was no longer frightened and did not travel at night.¹⁴⁹ Indeed, we do not find it recorded in the Torah portion Be-Halotekha¹⁵⁰ that Israel journeyed at night. Behold, Moses now led the people according to God’s command.¹⁵¹ There are only six journeys from the Red Sea until Mount Sinai¹⁵² lasting less than forty days.¹⁵³ The air¹⁵⁴ is then good. It is neither humid nor cold. He who does not have a tent can live outdoors¹⁵⁵ without harm. When Israel came to the wilderness of Sinai they all erected booths,¹⁵⁶ as they camped there for about year. Moses informed them that they would tarry there until they constructed the Tabernacle. It was for this reason that, as I will explain,¹⁵⁷ Israel brought out acacia wood from Egypt. The festival of booths was established in commemoration of the booths that Israel made there, for Scripture states, that your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt (Lev. 23:43). How can one maintain that Israel dwelt in clouds?¹⁵⁸ 34:4. I.E. disagrees. For the booths do not resemble clouds.¹⁵⁹ I will yet explain why the festival of Sukkot is observed in the seventh month.¹⁶⁰ When the Tabernacle was erected God descended upon it in a pillar of cloud, as it is clearly written, and there was fire therein by night (Ex. 40:38). When the cloud journeyed the children of Israel went onward (Ex. 40:36). It is because of this that Scripture reads, and thou goest before them, in a pillar of cloud by day (Num. 14:14). There were thus two interchanging pillars¹⁶¹ over the Tabernacle. If the statement to the effect that there were seven interchanging pillars over the Tabernacle¹⁶² 1. is based on tradition, then we will rely on tradition and set aside our own opinions.

באל מדבר שור. הוא מדבר איתם בעצמו אולי שתי ערים היו במדבר שנקראו כן או יש למדבר שני שמות, והעד שאמר וילכו שלשת ימים במדבר הוא מדבר שור, על כן בהודעה נפתח בי"ת במדבר: ולא מצאו מים:

2INTO THE WILDERNESS OF SHUR. This is the very wilderness of Etham.¹⁶³ (Israel) passed through the midst of the sea into the wilderness; and they went three days’ journey in the wilderness of Etham, and pitched in Marah. See I.E.’s comments on verse 23. Perhaps there were two cities in the wilderness that were so called.¹⁶⁴ Or the wilderness had two names.¹⁶⁵ And they went three days in the wilderness, the reference being to the wilderness of Shur, is proof of this.¹⁶⁶ (of Shur) is parallel to and they went three days’ journey in the wilderness of Etham (Num. 33:8). Therefore to indicate this¹⁶⁷ the bet of ba-midbar (in the wilderness), which precedes and found no water, was vocalized for emphasis with a pattach.¹⁶⁸ 38.

אויבאו מרתה. וכתוב ויסעו מים סוף (במד' לג יא) כמו ויסע משה את ישראל מים סוף וילכו דרך שלשת ימים במדבר איתם ויחנו במרה (שם שם ה):

1AND WHEN THEY CAME TO MARAH. It is elsewhere written, And they journeyed from the Red Sea (Num. 33:11). The latter is similar to And Moses led Israel onward from the Red Sea,¹⁶⁹ (and they went out into the wilderness of Shur and came to Marah) (v. 22). We similarly find, and they went three days’ journey in the wilderness of Etham, and pitched in Marah (Num. 33:8).¹⁷⁰

בעל כן קרא שמה. הקורא כמו, אשר ילדה אותה ללוי (שם כו נט):

2THEREFORE THE NAME OF IT WAS CALLED MARAH.¹⁷¹ Someone called it Marah.¹⁷² Who was born unto Levi in Egypt (Num. 26:29)¹⁷³ is similar.

אוילנו. מבנין נפעל, כמו וְיִכֹּנו (משלי טז ג) מן נכונו (שם יט כט) מהפעלים השניים או מעלומי העין, ואילו היה מבעלי הנו"ן היה על משקל וַיִגָשׁו:

1AND THE PEOPLE MURMURED. Va-yillonu (murmured) is a nifal. It is similar to ve-yikkonu (shall be established)¹⁷⁴ and is similarly vocalized. in And thy thoughts shall be established (Prov. 16:3), which comes from the same root as nakhonu (prepared) (Prov. 19:29).¹⁷⁵ Similarly, the root of va-yillonu is lamed, vav, nun. It comes from a double root¹⁷⁶ However, the vav is usually dropped in the conjugation. Hence it appears to have only two letters (Weiser, Krinsky). or from a root in which the middle letter is missing.¹⁷⁷ If it came from a root which begins with a nun¹⁷⁸ I.E. makes this point because there is a dagesh in the lamed. Now one might argue that the dagesh in the lamed is not the dagesh of the nifal conjugation but rather a dagesh that compensates for a missing nun, as in va-yippelu from the root nun, peh, lamed. it would have followed the paradigm of va-yiggashu (came near) (Gen. 45:4).¹⁷⁹ However, it is not. Hence it has to be taken as an ayin vav in the nifal.

אויצעק. זה העץ לא ידענו מה היה, רק דבר פלא היה, ואילו היו המים עומדים היינו אומרים דרך רפואה היה, ונכון הוא מה שאז"ל:

1AND HE CRIED UNTO THE LORD; AND THE LORD SHOWED HIM A TREE. We do not know what type of tree this was.¹⁸⁰ 1; Yalkut Shimoni on Ex. 15:25. What happened can only be described as a miracle. If the waters were stationary¹⁸¹ then we would say that they were medicinally sweetened.¹⁸² What the sages said is correct.¹⁸³ on Ex. 15:25.

בשׁם שׂם לו. השם לישראל:

2THERE HE MADE FOR THEM. God¹⁸⁴ might be taken to refer to Moses, hence I.E.’s comment. for Israel.

גחק ומשפט ליסר אותם וללמדם:

3A STATUTE AND AN ORDINANCE. To discipline them and to instruct them.

דוטעם ושב נסהו. על דרך כי מנסה ה' אלהיכם אתכם לדעת הישכם אוהבים (דבר' יג ד), וככה ויענך וירעיבך (שם ה ג) ולמען נסותך להטיבך באחריתך (שם שם טז), להטיב הסובלים שלא הלינו על משה:

4[AND THERE HE PROVED THEM.] This is to be understood in the manner of for the Lord your God putteth you to proof, to know whether ye do love the Lord your God with all you heart and with all your soul (Deut. 13:4). Scripture similarly states, And He afflicted thee,¹⁸⁵ and suffered thee to hunger (Deut. 8:3); and that He might prove thee, to do thee good at thy latter end (Deut. 8:16),¹⁸⁶ that is, to do good to those who did not murmur against Moses.¹⁸⁷

אויאמר אם שמוע תשמע. כבר הזכרתי כי כל שמיעה שאחריה למ"ד או בי"ת אין פי' לשמוע הדבר רק להבין טעם הענין הנושא הדבר והנה זו השמיעה שיבין מה מצוה לעשות:

1AND HE SAID: IF THOU WILT DILIGENTLY HEARKEN. I have already noted that when the word shema (hearken) is followed by a lamed¹⁸⁸ (to the voice of) follows shamo’a tishma (diligently hearken). or a bet it does not mean to hear the words being spoken but rather to understand the subject which is being verbalized. Shema in our verse thus means to understand what the Lord commands us to do.

בוהישר בעיניו תעשה. אלו מצות עשה:

2AND WILT DO THAT WHICH IS RIGHT IN HIS EYES. This refers to the positive commandments.

גוהאזנת למצותיו. מצות לא תעשה להתבונן מה הם:

3AND WILT GIVE EAR TO HIS COMMANDMENTS. To understand what the negative commandments consist of.

דושמרת כל חקיו. שלא יעבור עליהם, כמו "ולא תלכו בחקות הגוי" (ויקרא כ כג), וחקת השם שלא יעשו כמעשיהם:

4AND KEEP ALL HIS STATUTES. Not to violate them. Compare, And ye shall not walk in the statutes¹⁸⁹ of the nation (Lev. 20:23). It is God’s statute not to imitate the practices of the nations.¹⁹⁰ is: and you will not imitate the practices of the nations.

הוטעם המחלה. יש לך לזכור כי בעיניך ראית המחלה והנגעים והמכות אשר שמתי במצרים בעבור שמרדו בי ואם תשמע חקי תמלט מהם, שלא אעשה לך כאשר עשיתי להם, ועוד כי אני ה' אהיה רופאיך מכל מחלה שגזרתי להיותם על הארץ, אין לך צורך לרופא, כאשר רפאתי המים המרים שאין יכולת ברופאים לרפאם, והנה דבר מרה הפך המכה הראשונה כי מימי היו מתוקים ולא יכלו לשתות מהם, וכאן המים המרים שבו מתוקים, והנה השם עשה הדבר והפכו על יש לך להשמר שלא תמר בו, ולאהוב אותו כי הוא ייטיב לך:

5[NONE OF THE DISEASES.] Its meaning is, the diseases you should remember. For you saw with your own eyes the diseases, the strokes, and the plagues which I put upon the Egyptians because they rebelled against Me. Now if you will hearken to My statutes you will be saved from these plagues, for I will not do to you what I did to them. Additionally, you have no need of a physician for I am the Lord that healeth thee from all disease which I have decreed to be upon the earth. I will heal you as I healed the bitter waters which no physician has the ability to heal. Behold, what happened at Marah was the opposite of what occurred when the first plague struck, for the waters of the Nile were sweet but the Egyptians could not drink from them.¹⁹¹ However, here¹⁹² the bitter waters turned sweet. You should therefore love the Lord and keep yourself from rebelling against Him, for He will do good for you.

אויבאו. אמר הגאון שבעים מיני תמרים היו ואחרים הוסיפו לכל שבט ושבט ואחרים אמרו לכל איש ואיש, ואין צורך לדברים האלה, כי המעינות שהיו י"ב, ושבעים תמרים לא נבראו עתה בשביל ישראל, ואין זה זמן בשול תמרים, ולפי דעתי כי ישראל לא ישבו במרה רק יום אחד, והתעכבו באלים כמו כ' יום על כן אמר הכתוב, ויחנו שם על המים על כן אמר בפסוק הבא אחריו, כי בחמשה עשר יום לחדש השני נסעו מאלים והנה בט"ו ימים חנו בד' מקומות, ואלה הם מדבר סיני ודפקה, ואלוש, ורפידים, כי תחילת החדש השלישי באו מדבר סיני, והזכיר התמרים להודיע כי המים מתוקים הפך מי מרה, כי התמרים לא יצליחו בארץ שמימיה מרים:

1AND THEY CAME TO ELIM. Saadiah Gaon says there were seventy species of palm trees there.¹⁹³ Others added, for each and every tribe.¹⁹⁴ Others said, for each and every person.¹⁹⁵ However, there is no need for these interpretations, for the springs of water, of which there were twelve, and the seventy palm trees did not come into being now because of Israel.¹⁹⁶ Additionally, this was not the time for the ripening of palms.¹⁹⁷ I believe that Israel tarried in Marah for only one day¹⁹⁸ and that they stayed in Elim for about twenty days.¹⁹⁹ Scripture therefore says, and they encamped there by the waters.²⁰⁰ The next verse therefore informs us that Israel journeyed from Elim on the fifteenth day of the second month.²⁰¹ Now Israel camped in the following four places²⁰² in fifteen days:²⁰³ the wilderness of Sinai,²⁰⁴ Dophkah, Alush, and Rephidim, for they came to the desert of Sinai at the beginning of the third month.²⁰⁵ Scripture mentions the palm trees to let us know that contrary to the waters of Marah the waters here were sweet, for palm trees cannot flourish in a land of bitter waters.²⁰⁶