"And you, raise your staff": Ten miracles were performed for Israel at the sea: The waters were split and became like a dome, viz. (Habakkuk 3:14) "You split (the sea) for his tribes; the summit of its scattering raged to scatter me"; the sea became dry land, viz. (Exodus 14:29) "and the children of Israel walked on the dry land"; it became like tar (where the Egyptians trod), viz. (Habakkuk, Ibid. 15) "You led your horses in the sea, in the mire of many waters"; it (the water) became like crumbs, viz. (Psalms 74:13) "You 'crumbed' the sea with Your might"; it became like rocks, viz. (Ibid.) "You broke the heads of serpents (the Egyptians) on the waters"; the sea split into sections, viz. (Ibid. 136:13) "You split the Red Sea into sections," viz. (Ibid. 15:8) "and with the breath of Your nostrils the waters piled up"; they became like a wall, viz. (Ibid.) "the waves stood up as a wall"; He extracted for them sweets from salts, viz. (Psalms 78:16) "and He brought forth streams from a rock and brought down waters as rivers"; He froze the sea for them and it became like vessels of glass, viz. (Exodus 15:8) "The depths froze in the midst of the sea."
An analogy: A man was walking on the road leading his son before him when robbers came to snare him, whereupon he took him and placed him behind him, when a wolf came to snatch him, whereupon he took him and placed him in front — whereupon robbers came before him and wolves behind him — whereupon he took him and placed him on his shoulders — whereupon his son was scorched by the sun — whereupon his father spread his garment over him. He hungered and he fed him; he thirsted and he gave him to drink. Thus, the Holy One Blessed be He, viz. (Hoshea 11:3) "And I pampered Ephraim, taking them on My arms, and they did not know that I had healed them." His son was scorched by the sun, whereupon He spread his garment over him, viz. (Psalms 105:39) "He spread a cloud for a cover and fire to light up the night." "He hungered and He fed him," viz. (Exodus 16:4) "I shall rain down bread for you from heaven." He thirsted and he gave him water to drink, viz. (Psalms 78:11) "And He brought forth nozlim from a rock," "nozlim" being living waters, as in (Song of Songs 4:15) "a garden spring, a well of living waters, and nozlim, etc." and (Mishlei 5:15) "Drink waters from your pit and nozlim from your well."
R. Nathan asked R. Shimon b. Yochai: In all places you find "the angel of the L–rd ("yod-keh-vav-keh") — (Genesis 16:7) "and an angel of the L–rd found her" — (Ibid. 9) "and the angel of the L–rd said to her" — (Exodus 3:2) "and an angel of the L–rd appeared to him" — And here it is written "and the angel of G–d (Elokim) turned." (Why is this so?) He answered: "elohim" in all places is a judge. We are hereby apprised that Israel were being judged at that time — whether to be rescued or to be destroyed with the Egyptians (for themselves having succumbed to idolatry.)
(Exodus 14:20) "And it (the cloud) came between the camp of Egypt and the camp of Israel, and it was cloud and darkness" — cloud for Israel and darkness for Egypt; Israel in the light, and Egypt in the dark, as in (Ibid. 10:23) "One man did not see another, and no man rose from his place for three days." And thus do you find in time to come, viz. (Isaiah 60:1) "Arise, shine, for your light has come, and the glory of the L–rd has shone upon you." Why? (Ibid. 2) "For, behold, the darkness covers the earth, and thick clouds, the peoples, and upon you the L–rd will shine, and His honor will be seen upon you." And, what is more, he who is enveloped in darkness will see him who is enveloped in light. For the Egyptians, steeped in darkness, saw Israel in the light, eating, drinking and rejoicing. And they shot arrows and projectiles upon them, and the cloud and the angel protected them. And it is written (II Samuel 22:3) "My Shield, the horn of my salvation, my fortress and my refuge, my savior — You will save me from violence." And it is written (Ibid. 31) "He is a Shield to all who take shelter in Him."
(Exodus 14:20) "And one did not come near another the entire night": Scripture hereby apprises us that a standing Egyptian could not sit down, and a sitting one could not stand up. One who unloaded could not load, and one who loaded could not unload because he was caught in thick darkness, as it is written (Ibid. 10:21) "and darkness will be darkened." Variantly: "And one did not come near another the entire night": The Egyptian camp did not come near the Israelite camp, and the Israelite camp did not come near the Egyptian camp.
(Exodus 14:21) "And Moses stretched his hand over the sea": and the sea resisted — whereupon Moses commanded it to split in the name of the Holy One Blessed be He; but it continued to resist. He showed him the staff, but it continued to resist. An analogy: A king had two gardens, one within the other. He sold the inner and the buyer came to take possession, but the watchman barred him. The buyer said: "In the name of the king," but he still resisted. He showed him the (king's) signet, but he still resisted — until he conducted the king himself there — at which the watchman began to flee. At this, the buyer said: The whole day I told you "In the name of the king," and you did not accept that. Why are you fleeing now? — whereupon the watchman said: I am not fleeing you, but the king. Thus, Moses stood at the sea and commanded it to split in the name of the Holy One Blessed be He, to no avail. He showed him the staff, to no avail — until the Holy One Blessed be He revealed Himself upon it in His full glory and strength — whereupon the sea fled, viz. (Psalms 114:3) "The sea saw and fled." Moses said to it: The whole day I said to you "In the name of the Holy One Blessed be He," and you resisted. Why do you flee now? "What ails you, O sea, that you are fleeing?" (Ibid. 5) — at which the sea replied: I am not fleeing you, son of Amram, but (Ibid. 7-8) "Before the Master, quake, O earth, before the G–d of Israel, who turns the rock into a pool of water, the flint into a spring of water!"
And thus you find that the L–rd exacted punishment of the men of the generation of the flood and of the men of Sodom with a strong east wind, viz. (Iyyov 4:9) "By the breath of G–d they go lost, and by the wind of His wrath they perish": "By the breath of G–d they go lost" — the generation of the flood; "and by the wind of His wrath they perish" — the generation of Sodom.
And thus do you find with the generation of the tower of Bavel, that the L–rd exacted punishment of them with a strong east wind, viz. (Genesis 11:8) "And from there the L–rd scattered them on the face of all the earth," "scattering" connoting an east wind, viz. (Jeremiah 18:17) "With an east wind I will scatter them."
And thus with Egypt, viz. (Exodus 10:15) "And the L–rd swept an east wind over the land." And thus do you find with the ten tribes, that the L–rd exacted punishment of them with an east wind, viz. (Hoshea 13:15) "For he (Ephraim) flourished among the reeds. (But now) an east wind will come, a wind from the L–rd, rising from the desert, and it will dry up his source and parch his spring. It will despoil the source of all his precious vessels."
And thus do you find with the tribes of Judah and Benjamin, that the L–rd exacted punishment of them with an east wind, viz. (Jeremiah 18:17) "With an east wind I will scatter them."
And thus do you find with Tyre, that He exacted punishment of them with an east wind, viz. (Ezekiel 27:26) "and the east wind has broken you in the heart of the seas."
And thus you find that the Holy One Blessed be He is destined to exact punishment of "the merry kingdom" (Tarshish), viz. (Psalms 48:8) "With an east wind You will smash the ships of Tarshish."
And thus do you find that the Holy One Blessed be He is destined to exact punishment of the wicked in Gehinnom with the east wind, viz. (Isaiah 30:33) "For Tafteh (Gehinnom) is ready from yesterday. It is readied for the king (Sancheriv). He has deepened and widened it. Its pyre has much fire and wood. The breath of the L–rd, as a stream of sulfur, burns in it." And it is written (Ibid. 27:8) "He spoke His stern words on the day of the east wind." Here, too, "And the L–rd drove the sea with a strong east wind": the strongest of the winds, the east wind.
And whence do you derive (the same for) waters in pits, and in cavities, and in caves and in pitchers and in cups and in casks and in glasses? From "and the waters were split." Is it not already written "and He made the sea into dry land"? We are hereby apprised that all the waters in the world were split.
And whence do you derive (the same for) the upper and the lower waters and the depths? From (Psalms 77:17) "The waters saw You, O G–d; the waters saw You and quaked. The depths quaked as well." "The waters saw You" — These are the waters crossed by Israel, which dried up at the word of the Holy One Blessed be He, viz. (Ibid. 114:3) "The sea saw and fled." "the waters saw You and quaked" — These are the upper waters. "The depths quaked as well" — These are the lower waters. And thus is it written (Ibid. 77:18) "Clouds streamed water; the heavens rumbled" — These are the upper waters. (Ibid.) "Your gravels, too, went out" — These are the lower waters. And it is written (Habakkuk 3:10) "The depths have raised their voice, etc." And when they (the waters of the Red Sea) returned to their place, all the waters of the world followed suit, as it is written (Exodus 14:28) "And the waters returned" — All of the waters in the world returned to their places.
(שמות יד,טז) ["וְאַתָּה, הָרֵם אֶת מַטְּךָ, וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ! וְיָבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה."] "וְאַתָּה הָרֵם אֶת מַטְּךָ". עֲשָׂרָה נִסִּים נֶעֱשׂוּ לְיִשְׂרָאֵל עַל הַיָּם: נִבְקַע הַיָּם וְנֶעֱשָׂה כְמִין כִּפָּה, שֶׁנֶּאֱמַר: (חבקוק ג,יד) "נָקַבְתָּ בְמַטָּיו רֹאשׁ פְּרָזָו יִסְעֲרוּ לַהֲפִיצֵנִי". נֶחְלַק לִשְׁנַיִם, שֶׁנֶּאֱמַר: (שמות יד,טז) "וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ". נֶעֱשָׂה יַבָּשָׁה, שֶׁנֶּאֱמַר: (שמות יד,כט) "וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה". נֶעֱשָׂה כְמִין טִיט, שֶׁנֶּאֱמַר: (חבקוק ג,טו) "דָּרַכְתָּ בַיָּם סוּסֶיךָ חֹמֶר מַיִם רַבִּים." נֶעֱשָׂה פֵּרוּרִין פֵּרוּרִין, שֶׁנֶּאֱמַר: (תהלים עד,יג) "אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם". נֶעֱשָׂה סְלָעִים סְלָעִים, שֶׁנֶּאֱמַר: (תהלים עד,יג) "שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם." נֶעֱשָׂה גְּזָרִים גְּזָרִים, שֶׁנֶּאֱמַר: (תהלים קלו,יג) "לְגֹזֵר יַם סוּף לִגְזָרִים". נֶעֱשָׂה עֲרֵמוֹת, שֶׁנֶּאֱמַר: (שמות טו,ח) "וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם". נֶעֱשׂוּ כְמוֹ נֵד, שֶׁנֶּאֱמַר: (שמות טו,ח) "נִצְּבוּ כְמוֹ נֵד נֹזְלִים". יָצְאוּ לָהֶם זִכְרֵי מַיִם מְתוּקִים מִתּוֹךְ מְלוּחִים, שֶׁנֶּאֱמַר: (תהלים עח,טז) "וַיּוֹצִא נוֹזְלִים מִסָּלַע, וַיּוֹרֶד כַּנְּהָרוֹת מָיִם." קָפא הַיָּם מִשְּׁנֵי חֲלָקִים, וְנֶעֱשָׂה כְמִין בּוֹלוֹס שֶׁלַּזְּכוּכִית, שֶׁנֶּאֱמַר: (שמות טו,ח)*בּוֹלוֹס. bôlos: כדור. "קָפְאוּ תְהֹמֹת בְּלֶב יָם."
"And you, raise your staff": Ten miracles were performed for Israel at the sea: The waters were split and became like a dome, viz. (Habakkuk 3:14) "You split (the sea) for his tribes; the summit of its scattering raged to scatter me"; the sea became dry land, viz. (Exodus 14:29) "and the children of Israel walked on the dry land"; it became like tar (where the Egyptians trod), viz. (Habakkuk, Ibid. 15) "You led your horses in the sea, in the mire of many waters"; it (the water) became like crumbs, viz. (Psalms 74:13) "You 'crumbed' the sea with Your might"; it became like rocks, viz. (Ibid.) "You broke the heads of serpents (the Egyptians) on the waters"; the sea split into sections, viz. (Ibid. 136:13) "You split the Red Sea into sections," viz. (Ibid. 15:8) "and with the breath of Your nostrils the waters piled up"; they became like a wall, viz. (Ibid.) "the waves stood up as a wall"; He extracted for them sweets from salts, viz. (Psalms 78:16) "and He brought forth streams from a rock and brought down waters as rivers"; He froze the sea for them and it became like vessels of glass, viz. (Exodus 15:8) "The depths froze in the midst of the sea."
(שמות יד,יט) "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל, וַיֵּלֶךְ מֵאַחֲרֵיהֶם, וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם, וַיַּעֲמֹד מֵאַחֲרֵיהֶם." רַבִּי יְהוּדָה אוֹמֵר: הֲרֵי זֶה מִקְרָא עָשִׁיר בִּמְקוֹמוֹת הַרְבֵּה.
(Exodus 14:19) "And the angel of G–d, who went before the camp of Israel, etc.": R. Yehudah says: This verse is rich in allusions.
מוֹשְׁלוֹ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְאֶחָד שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ, וְהָיָה בְנוֹ מְהַלֵּךְ לְפָנָיו. בָּאוּ לֶסְטִים לִשְׁבּוֹתוֹ מִלְּפָנָיו, נְטָלוֹ מִלְּפָנָיו וּנְתָנוֹ לְאַחֲרָיו. בָּא הַזְּאֵב, נְטָלוֹ מֵאַחֲרָיו וּנְתָנוֹ מִלְּפָנָיו. בָּאוּ לֶסְטִים מִלְּפָנָיו וּזְאֵבִים מֵאַחֲרָיו, נְטָלוֹ וּנְתָנוֹ עַל זְרוֹעוֹתָיו, שֶׁנֶּאֱמַר: (הושע יא,ג) "וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם, קָחָם עַל זְרוֹעֹתָיו, וְלֹא יָדְעוּ כִּי רְפָאתִים". הִתְחִיל הַבֵּן מִצְטָעֵר מִפְּנֵי הַחַמָּה, פָּרַשׂ עָלָיו בִּגְדּוֹ, שֶׁנֶּאֱמַר: (תהלים קה,לט) "פָּרַשׂ עָנָן לְמָסָךְ, וְאֵשׁ לְהָאִיר לָיְלָה." רָעֵב, הֶאֱכִילוֹ לֶחֶם, שֶׁנֶּאֱמַר: (שמות טז,ד) "הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם". צָמֵא, הִשְׁקָהוּ מַיִם, שֶׁנֶּאֱמַר: (תהלים עח,טז) "וַיּוֹצִא נוֹזְלִים מִסָּלַע", וְאֵין נוֹזְלִים אֶלָּא מַיִם חַיִּים, שֶׁנֶּאֱמַר: (שיר השירים ד,טו) "מַעְיַן גַּנִּים, בְּאֵר מַיִם חַיִּים, וְנֹזְלִים מִן לְבָנוֹן." וְאוֹמֵר (משלי ה,טו) "שְׁתֵה מַיִם מִבּוֹרֶךָ, וְנֹזְלִים מִתּוֹךְ בְּאֵרֶךָ."
An analogy: A man was walking on the road leading his son before him when robbers came to snare him, whereupon he took him and placed him behind him, when a wolf came to snatch him, whereupon he took him and placed him in front — whereupon robbers came before him and wolves behind him — whereupon he took him and placed him on his shoulders — whereupon his son was scorched by the sun — whereupon his father spread his garment over him. He hungered and he fed him; he thirsted and he gave him to drink. Thus, the Holy One Blessed be He, viz. (Hoshea 11:3) "And I pampered Ephraim, taking them on My arms, and they did not know that I had healed them." His son was scorched by the sun, whereupon He spread his garment over him, viz. (Psalms 105:39) "He spread a cloud for a cover and fire to light up the night." "He hungered and He fed him," viz. (Exodus 16:4) "I shall rain down bread for you from heaven." He thirsted and he gave him water to drink, viz. (Psalms 78:11) "And He brought forth nozlim from a rock," "nozlim" being living waters, as in (Song of Songs 4:15) "a garden spring, a well of living waters, and nozlim, etc." and (Mishlei 5:15) "Drink waters from your pit and nozlim from your well."
שָׁאַל רַבִּי נָתָן אֶת רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: בְּכָל מָקוֹם מַהוּ אוֹמֵר? (בראשית טז,ז) "וַיִּמְצָאָהּ מַלְאַךְ יי". (בראשית טז,ט) "וַיֹּאמֶר לָהּ מַלְאַךְ יי", (שמות ג,ב) "וַיֵּרָא מַלְאַךְ יי", וְכָן הוּא אוֹמֵר: (שמות יד,יט) "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים"! אָמַר לוֹ: אֵין 'אֱלֹהִים' בְּכָל מָקוֹם אֶלָּא דַּיָּן. מַגִּיד הַכָּתוּב, שֶׁהָיוּ יִשְׂרָאֵל נְתוּנִים בַּדִּין בְּאוֹתָהּ שָׁעָה, אִם לְהִנָּצֵל, אִם לֹאבַד עִם מִצְרָיִם.
R. Nathan asked R. Shimon b. Yochai: In all places you find "the angel of the L–rd ("yod-keh-vav-keh") — (Genesis 16:7) "and an angel of the L–rd found her" — (Ibid. 9) "and the angel of the L–rd said to her" — (Exodus 3:2) "and an angel of the L–rd appeared to him" — And here it is written "and the angel of G–d (Elokim) turned." (Why is this so?) He answered: "elohim" in all places is a judge. We are hereby apprised that Israel were being judged at that time — whether to be rescued or to be destroyed with the Egyptians (for themselves having succumbed to idolatry.)
(שמות יד,כ) ["וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל, וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ וַיָּאֶר אֶת הַלָּיְלָה, וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה."] "וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל, וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ", "הֶעָנָן", עַל יִשְׂרָאֵל, "וְהַחֹשֶׁךְ" עַל מִצְרָיִם. מַגִּיד הַכָּתוּב שֶׁכָּל זְמַן שֶׁהָיוּ יִשְׂרָאֵל נְתוּנִין בָּאוֹרָה, הָיוּ מִצְרָיִם נְתוּנִין בָּאֲפֵלָה, שֶׁנֶּאֱמַר: (שמות י,כג) "לֹא רָאוּ אִישׁ אֶת אָחִיו, וְלֹא קָמוּ אִישׁ מִתַּחְתָּיו שְׁלֹשֶׁת יָמִים". וְכֵן אַתְּ מוֹצֵא לֶעָתִיד לָבֹא, מַהוּ אוֹמֵר? (ישעיה ס,א) "קוּמִי אוֹרִי! כִּי בָא אוֹרֵךְ, וּכְבוֹד יי עָלַיִךְ זָרָח." מִפְּנֵי מָה? (ישעיה ס,ב) "כִּי הִנֵּה הַחֹשֶׁךְ יְכַסֶּה אֶרֶץ, וַעֲרָפֶל לְאֻמִּים, וְעָלַיִךְ יִזְרַח יי, וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה." וְלֹא עוֹד, אֶלָּא כָּל מִי שֶׁהוּא נָתוּן בָּאֲפֵלָה רוֹאֶה כָּל מִי שֶׁהוּא נָתוּן בָּאוֹרָה, שֶׁהָיוּ מִצְרָיִם שְׁרוּיִים בָּאֲפֵלָה רוֹאִים אֶת יִשְׂרָאֵל, שֶׁהָיוּ נְתוּנִין בָּאוֹרָה, אוֹכְלִים וְשׁוֹתִים וּשְׂמֵחִים. וְהָיוּ מְזָרְקִין בָּהֶן בְּחִצִּין וּבְאַבְנֵי בָּלִיסְטְרָיוֹת,*בָּלִיסְטְרָיוֹת. ballistra: מכונת מלחמה לזרוק אבנים גדולות. וּמַלְאָךְ וְעָנָן מְקַבְּלִין, שֶׁנֶּאֱמַר: (בראשית טו,א) "אַל תִּירָא אַבְרָם! אָנֹכִי מָגֵן לָךְ, שְׂכָרְךָ הַרְבֵּה מְאֹד!" (שמואל ב כב,ג) "מָגִנִּי וְקֶרֶן יִשְׁעִי, מִשְׂגַּבִּי וּמְנוּסִי, מֹשִׁעִי! מֵחָמָס תֹּשִׁעֵנִי." (שמואל ב כב,לא) "מָגֵן הוּא לְכֹל הַחֹסִים בּוֹ."
(Exodus 14:20) "And it (the cloud) came between the camp of Egypt and the camp of Israel, and it was cloud and darkness" — cloud for Israel and darkness for Egypt; Israel in the light, and Egypt in the dark, as in (Ibid. 10:23) "One man did not see another, and no man rose from his place for three days." And thus do you find in time to come, viz. (Isaiah 60:1) "Arise, shine, for your light has come, and the glory of the L–rd has shone upon you." Why? (Ibid. 2) "For, behold, the darkness covers the earth, and thick clouds, the peoples, and upon you the L–rd will shine, and His honor will be seen upon you." And, what is more, he who is enveloped in darkness will see him who is enveloped in light. For the Egyptians, steeped in darkness, saw Israel in the light, eating, drinking and rejoicing. And they shot arrows and projectiles upon them, and the cloud and the angel protected them. And it is written (II Samuel 22:3) "My Shield, the horn of my salvation, my fortress and my refuge, my savior — You will save me from violence." And it is written (Ibid. 31) "He is a Shield to all who take shelter in Him."
"וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה." מַגִּיד הַכָּתוּב, שֶׁהָיָה הַמִּצְרִי עוֹמֵד, וְאֵינוֹ יָכֹל לֵישֵׁב, יוֹשֵׁב, וְאֵינוֹ יָכֹל לַעֲמֹד, פָּרוּק, וְאֵינוֹ יָכֹל לִטְעֹן,*פָּרוּק: בינוני פעול בלשון חכמים = בינוני פועל פּוֹרֵק. טוֹעֵן, וְאֵינוֹ יָכֹל לְפְרֹק, מִפְּנֵי שֶׁהוּא מָשׁ בָּאֲפֵלָה, שֶׁנֶּאֱמַר: (שמות י,כא) "וְיָמֵשׁ חֹשֶׁךְ." דָּבָר אַחֵר: "וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה." לֹא קָרַב מַחֲנֵה מִצְרָיִם אֵצֶל מַחֲנֵה יִשְׂרָאֵל, וְלֹא מַחֲנֵה יִשְׂרָאֵל אֵצֶל מַחֲנֵה מִצְרָיִם.
(Exodus 14:20) "And one did not come near another the entire night": Scripture hereby apprises us that a standing Egyptian could not sit down, and a sitting one could not stand up. One who unloaded could not load, and one who loaded could not unload because he was caught in thick darkness, as it is written (Ibid. 10:21) "and darkness will be darkened." Variantly: "And one did not come near another the entire night": The Egyptian camp did not come near the Israelite camp, and the Israelite camp did not come near the Egyptian camp.
(שמות יד,כא) ["וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם, וַיּוֹלֶךְ יי אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל הַלַּיְלָה, וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה, וַיִּבָּקְעוּ הַמָּיִם."] "וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם". הִתְחִיל הַיָּם עוֹמֵד כְּנֶגְדּוֹ, אָמַר לוֹ בְשֵׁם הַקֹּדֶשׁ, וְלֹא קִבֵּל עָלָיו. הֶרְאָהוּ אֶת הַמַּטֶּה, וְלֹא קִבֵּל עָלָיו, עַד שֶׁנִּגְלָה עָלָיו הַקֹּדֶשׁ בִּכְבוֹדוֹ. כֵּיוָן שֶׁנִּגְלָה עָלָיו הַקֹּדֶשׁ, הִתְחִיל בּוֹרֵחַ. אָמַר לוֹ: מִפְּנֵי מָה אַתָּה בּוֹרֵחַ? מִפְּנֵי מַלְכּוֹ שֶׁלָּעוֹלָם, שֶׁנֶּאֱמַר: (תהלים קיד,ג) "הַיָּם רָאָה וַיָּנֹס". מוֹשְׁלוֹ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁתֵּי גַנּוֹת, זוֹ לִפְנִים מִזּוֹ. מָכַר אֶת הַפְּנִימִית, וּבָא הַלּוֹקֵחַ לִכָּנֵס, וְלֹא הִנִּיחוֹ הַשּׁוֹמֵר. אָמַר לוֹ בְשֵׁם הַמֶּלֶךְ, וְלֹא קִבֵּל עָלָיו. הֶרְאָה לוֹ אֶת הַטַּבַּעַת, וְלֹא קִבֵּל עָלָיו. עַד שֶׁנִּהֵג הַמֶּלֶךְ וּבָא. הִתְחִיל הַשּׁוֹמֵר בּוֹרֵחַ. אָמַר לוֹ: כָּל הַיּוֹם הָיִיתִי אוֹמֵר לָךְ בְשֵׁם הַמֶּלֶךְ, וְלֹא קִבַּלְתָּ עָלֶיךָ, וְהֶרְאֵיתִי אוֹתָךְ אֶת טַבַּעְתּוֹ וְלֹא קִבַּלְתָּ, עַכְשָׁו, מִפְּנֵי מָה אַתָּה בּוֹרֵחַ? אָמַר לוֹ: לֹא מִפָּנֶיךָ אֲנִי בּוֹרֵחַ, אֶלָּא מִפְּנֵי הַמֶּלֶךְ! כָּךְ בָּא מֹשֶׁה וְעָמַד עַל הַיָּם. אָמַר לוֹ מֹשֶׁה בְשֵׁם הַקֹּדֶשׁ, וְלֹא קִבֵּל עָלָיו, הֶרְאָהוּ הַמַּטֶּה, וְלֹא קִבֵּל. עַד שֶׁנִּגְלָה עָלָיו הַקֹּדֶשׁ בִּכְבוֹדוֹ, הִתְחִיל הַיָּם בּוֹרֵחַ, שֶׁנֶּאֱמַר: (תהלים קיד,ג) "הַיָּם רָאָה וַיָּנֹס". אָמַר לוֹ: כָּל הַיּוֹם הָיִיתִי אוֹמֵר לָךְ בְשֵׁם הַקֹּדֶשׁ, וְלֹא קִבַּלְתָּ עָלֶיךָ, וְעַכְשָׁו, (תהלים קיד,ה) "מַה לְּךָ הַיָּם כִּי תָנוּס? אָמַר לוֹ: לֹא מִפָּנֶיךָ, בֶּן עַמְרָם, אֲנִי בּוֹרֵחַ, אֶלָּא (תהלים קיד,ז) "מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ, מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב."
(Exodus 14:21) "And Moses stretched his hand over the sea": and the sea resisted — whereupon Moses commanded it to split in the name of the Holy One Blessed be He; but it continued to resist. He showed him the staff, but it continued to resist. An analogy: A king had two gardens, one within the other. He sold the inner and the buyer came to take possession, but the watchman barred him. The buyer said: "In the name of the king," but he still resisted. He showed him the (king's) signet, but he still resisted — until he conducted the king himself there — at which the watchman began to flee. At this, the buyer said: The whole day I told you "In the name of the king," and you did not accept that. Why are you fleeing now? — whereupon the watchman said: I am not fleeing you, but the king. Thus, Moses stood at the sea and commanded it to split in the name of the Holy One Blessed be He, to no avail. He showed him the staff, to no avail — until the Holy One Blessed be He revealed Himself upon it in His full glory and strength — whereupon the sea fled, viz. (Psalms 114:3) "The sea saw and fled." Moses said to it: The whole day I said to you "In the name of the Holy One Blessed be He," and you resisted. Why do you flee now? "What ails you, O sea, that you are fleeing?" (Ibid. 5) — at which the sea replied: I am not fleeing you, son of Amram, but (Ibid. 7-8) "Before the Master, quake, O earth, before the G–d of Israel, who turns the rock into a pool of water, the flint into a spring of water!"
"וַיּוֹלֶךְ יי אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל הַלַּיְלָה", בָּעַזָּה שֶׁבָּרוּחוֹת. וְאֵי זוֹ זוֹ? זוֹ רוּחַ קָדִים.
(Exodus 14:21) "And the L–rd drove the sea with a strong east wind all the night": the strongest of the winds, the east wind.
וְכֵן אַתְּ מוֹצֵא, שֶׁלֹּא נִפְרָע הַמָּקוֹם מִדּוֹר הַמַּבּוּל וּמֵאַנְשֵׁי סְדוֹם, אֶלָּא בְרוּחַ קָדִים, שֶׁנֶּאֱמַר: (איוב ד,ט) "מִנִּשְׁמַת אֱלוֹהַּ יֹאבֵדוּ, וּמֵרוּחַ אַפּוֹ יִכְלוּ." "מִנִּשְׁמַת אֱלוֹהַּ יֹאבֵדוּ", זֶה דּוֹר הַמַּבּוּל; "וּמֵרוּחַ אַפּוֹ יִכְלוּ", אֵלּוּ אַנְשֵׁי סְדוֹם.
And thus you find that the L–rd exacted punishment of the men of the generation of the flood and of the men of Sodom with a strong east wind, viz. (Iyyov 4:9) "By the breath of G–d they go lost, and by the wind of His wrath they perish": "By the breath of G–d they go lost" — the generation of the flood; "and by the wind of His wrath they perish" — the generation of Sodom.
וְכֵן אַתְּ מוֹצֵא בְאַנְשֵׁי מִגְדָּל, שֶׁלֹּא נִפְרָע הַמָּקוֹם מֵהֶם אֶלָּא בְרוּחַ קָדִים, שֶׁנֶּאֱמַר: (בראשית יא,ט) "וּמִשָּׁם הֱפִיצָם יי עַל פְּנֵי כָּל הָאָרֶץ." וְאֵין 'הֲפָצָה' אֶלָּא רוּחַ קָדִים, שֶׁנֶּאֱמַר: (ירמיה יח,יז) "כְּרוּחַ קָדִים אֲפִיצֵם".
And thus do you find with the generation of the tower of Bavel, that the L–rd exacted punishment of them with a strong east wind, viz. (Genesis 11:8) "And from there the L–rd scattered them on the face of all the earth," "scattering" connoting an east wind, viz. (Jeremiah 18:17) "With an east wind I will scatter them."
וְכֵן בְּמִצְרַיִם, שֶׁלֹּא נִפְרָע מֵהֶם הַמָּקוֹם אֶלָּא בְרוּחַ קָדִים, שֶׁנֶּאֱמַר: (שמות י,יג) "וַיי נִהַג רוּחַ קָדִים בָּאָרֶץ כָּל הַיּוֹם הַהוּא וְכָל הַלָּיְלָה, הַבֹּקֶר הָיָה וְרוּחַ הַקָּדִים נָשָׂא אֶת הָאַרְבֶּה."
And thus with Egypt, viz. (Exodus 10:15) "And the L–rd swept an east wind over the land." And thus do you find with the ten tribes, that the L–rd exacted punishment of them with an east wind, viz. (Hoshea 13:15) "For he (Ephraim) flourished among the reeds. (But now) an east wind will come, a wind from the L–rd, rising from the desert, and it will dry up his source and parch his spring. It will despoil the source of all his precious vessels."
וְכֵן אַתְּ מוֹצֵא, שֶׁלֹּא נִפְרָע הַמָּקוֹם מִשֵּׁבֶט יְהוּדָה וּבִנְיָמִין אֶלָּא בְרוּחַ קָדִים, שֶׁנֶּאֱמַר: (הושע יג,טו) "כִּי הוּא בֵּין אַחִים יַפְרִיא, יָבוֹא קָדִים רוּחַ יי מִמִּדְבָּר עֹלֶה, וְיֵבוֹשׁ מְקוֹרוֹ וְיֶחֱרַב מַעְיָנוֹ, הוּא יִשְׁסֶה אוֹצַר כָּל כְּלִי חֶמְדָּה."*יִשְׁסֶה: ישדוד.
And thus do you find with the tribes of Judah and Benjamin, that the L–rd exacted punishment of them with an east wind, viz. (Jeremiah 18:17) "With an east wind I will scatter them."
וְכֵן אַתְּ מוֹצֵא, שֶׁלֹּא נִפְרָע הַמָּקוֹם מֵעֲשֶׂרֶת הַשְּׁבָטִים, אֶלָּא בְרוּחַ קָדִים, שֶׁנֶּאֱמַר: (תהלים מח,ח) "בְּרוּחַ קָדִים תְּשַׁבֵּר אֳנִיּוֹת תַּרְשִׁישׁ."
וְכֵן אַתְּ מוֹצֵא בְצוֹר, שֶׁלֹּא נִפְרָע מֵהֶם הַמָּקוֹם אֶלָּא בְרוּחַ קָדִים, שֶׁנֶּאֱמַר: (יחזקאל כז,כו) "רוּחַ הַקָּדִים שְׁבָרֵךְ בְּלֵב יַמִּים."
And thus do you find with Tyre, that He exacted punishment of them with an east wind, viz. (Ezekiel 27:26) "and the east wind has broken you in the heart of the seas."
וְכֵן אַתְּ מוֹצֵא, שֶׁאֵין הַמָּקוֹם עָתִיד לִפָּרַע מִמַּלְכוּת הָעַלִּיזָה, אֶלָּא בְּרוּחַ קָדִים, שֶׁנֶּאֱמַר: (תהלים מח,י) "בְּרוּחַ קָדִים תְּשַׁבֵּר אֳנִיּוֹת תַּרְשִׁישׁ."
And thus you find that the Holy One Blessed be He is destined to exact punishment of "the merry kingdom" (Tarshish), viz. (Psalms 48:8) "With an east wind You will smash the ships of Tarshish."
וְכֵן אַתְּ מוֹצֵא, שֶׁאֵין הַמָּקוֹם עָתִיד לִפָּרַע מִן הָרְשָׁעִים בַּגֵּיהִנָּם, אֶלָּא בְּרוּחַ קָדִים, שֶׁנֶּאֱמַר: (ישעיה ל,לג) "כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה, גַּם הִיא לַמֶּלֶךְ הוּכָן הֶעְמִיק הִרְחִב, מְדֻרָתָהּ אֵשׁ וְעֵצִים הַרְבֵּה, נִשְׁמַת יי כְּנַחַל גָּפְרִית בֹּעֲרָה בָּהּ." וְכֵן אַתְּ אוֹמֵר: (ישעיה כז,י) "הָגָה בְּרוּחוֹ הַקָּשָׁה בְּיוֹם קָדִים." אַף כָּן אַתָּה אוֹמֵר: (שמות יד,כא) "וַיּוֹלֶךְ יי אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה", בָּעַזָּה שֶׁבָּרוּחוֹת, וְאֵי זוֹ זוֹ? זוֹ רוּחַ קָדִים.
And thus do you find that the Holy One Blessed be He is destined to exact punishment of the wicked in Gehinnom with the east wind, viz. (Isaiah 30:33) "For Tafteh (Gehinnom) is ready from yesterday. It is readied for the king (Sancheriv). He has deepened and widened it. Its pyre has much fire and wood. The breath of the L–rd, as a stream of sulfur, burns in it." And it is written (Ibid. 27:8) "He spoke His stern words on the day of the east wind." Here, too, "And the L–rd drove the sea with a strong east wind": the strongest of the winds, the east wind.
"וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה", עֲשָׂאוֹ כְּמִין חָרָבָה.
(Exodus 14:21) "and He made the sea into dry land and the waters were split." All the waters in the world were thus rendered.
"וַיִּבָּקְעוּ הַמָּיִם." כָּל מַיִם שֶׁבָּעוֹלָם נִבְקָעוּ. וּמְנַיִן אַתָּה אוֹמֵר, אַף הַמַּיִם שֶׁבַּבּוֹרוֹת, וְשֶׁבַּשִּׁיחִין, וְשֶׁבַּמְּעָרוֹת, וְשֶׁבַּכַּד, וְשֶׁבַּכּוֹס, וְשֶׁבַּצְּלוֹחִית, וְשֶׁבֶּחָבִית, נִבְקָעוּ? שֶׁנֶּאֱמַר "וַיִּבָּקְעוּ הַמָּיִם." 'וַיִּבָּקַע הַיָּם' אֵין כָּתוּב כָּן, אֶלָּא "וַיִּבָּקְעוּ הַמָּיִם", מְלַמֵּד שֶׁכָּל הַמַּיִם שֶׁבָּעוֹלָם נִבְקָעוּ.
And whence do you derive (the same for) waters in pits, and in cavities, and in caves and in pitchers and in cups and in casks and in glasses? From "and the waters were split." Is it not already written "and He made the sea into dry land"? We are hereby apprised that all the waters in the world were split.
וּמְנַיִן אַתָּה אוֹמֵר, אַף הַמַּיִם הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים נִבְקָעוּ? שֶׁנֶּאֱמַר: (תהלים עז,יז) "רָאוּךָ מַּיִם, אֱלֹהִים, רָאוּךָ מַּיִם, יָחִילוּ, אַף יִרְגְּזוּ תְהֹמוֹת." "רָאוּךָ מַּיִם יָחִילוּ", אֵלּוּ הָעֶלְיוֹנִים; "אַף יִרְגְּזוּ תְהֹמוֹת", אֵלּוּ הַתַּחְתּוֹנִים. וְכֵן הוּא אוֹמֵר: (תהלים עז,יח) "זֹרְמוּ מַיִם עָבוֹת, קוֹל נָתְנוּ שְׁחָקִים, אַף חֲצָצֶיךָ יִתְהַלָּכוּ."*חֲצָצֶיךָ: הברקים שלך. קוֹל נָתְנוּ שְׁחָקִים", אֵלּוּ הָעֶלְיוֹנִים; "אַף חֲצָצֶיךָ יִתְהַלָּכוּ", אֵלּוּ הַתַּחְתּוֹנִים. וְאוֹמֵר: (תהלים מב,י) "תְּהוֹם אֶל תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ", וְאוֹמֵר: (חבקוק ג,י) "רָאוּךָ, יָחִילוּ הָרִים, זֶרֶם מַיִם עָבָר, נָתַן תְּהוֹם קוֹלוֹ, רוֹם יָדֵיהוּ נָשָׂא." וּכְשֶׁחָזְרוּ, כָּל הַמַּיִם שֶׁבָּעוֹלָם חָזְרוּ, שֶׁנֶּאֱמַר: (שמות יד,כח) "וַיָּשֻׁבוּ הַמַּיִם". כָּל הַמַּיִם שֶׁבָּעוֹלָם שָׁבוּ.
And whence do you derive (the same for) the upper and the lower waters and the depths? From (Psalms 77:17) "The waters saw You, O G–d; the waters saw You and quaked. The depths quaked as well." "The waters saw You" — These are the waters crossed by Israel, which dried up at the word of the Holy One Blessed be He, viz. (Ibid. 114:3) "The sea saw and fled." "the waters saw You and quaked" — These are the upper waters. "The depths quaked as well" — These are the lower waters. And thus is it written (Ibid. 77:18) "Clouds streamed water; the heavens rumbled" — These are the upper waters. (Ibid.) "Your gravels, too, went out" — These are the lower waters. And it is written (Habakkuk 3:10) "The depths have raised their voice, etc." And when they (the waters of the Red Sea) returned to their place, all the waters of the world followed suit, as it is written (Exodus 14:28) "And the waters returned" — All of the waters in the world returned to their places.