Комментарий к Шмот 14:13

כי אשר ראיתם את מצרים וגו׳ means WHAT (the fact that) YE HAVE SEEN them (THE EGYPTIANS), is only היום THIS DAY — to-day it it that ye see them, BUT YE SHALL NEVER AGAIN see them.

FOR WHEREAS YE HAVE SEEN THE EGYPTIANS TODAY, YE SHALL SEE THEM AGAIN NO MORE. In the opinion of our Rabbis,⁴⁷Yerushalmi Succah V, 1. See Maimonides’ “The Commandments,” Vol. II, pp. 44-46, in my translation. this is a negative commandment for all times. If so, Scripture is stating: “Fear ye not, stand still in your places, and see the salvation of the Eternal in that He will save you today from their hands. Concerning the Egyptians you see today, G-d commands you to see them no more of your own free will henceforth and for ever.” It is thus a commandment by the mouth of Moses to Israel, even though it is not mentioned above [that G-d had said so to Moses]. Similarly, the verse, And he [the king] shall not cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the Eternal hath said unto you: Ye shall henceforth return no more that way,⁴⁸Deuteronomy 17:16. indeed constitutes a commandment, not just a promise.

התיצבו וראו "stand still and see!" Perhaps Moses suggested to the Israelites to stand still in prayer now just as they had stood and prayed in verse 10. We find the expression "standing still" also in connection with Hanna's prayer in Samuel I 1,26.

לא תוסיפו לראותם עוד, ”you will not ever again see the Egyptians in a threatening posture.” Nachmanides writes that according to our tradition it is a negative commandment applicable throughout the generations not to return to Egypt. Our verse must be understood as follows: “present yourself in an upright posture exuding confidence, and do not fear or appear to be afraid, for you will never again have reason to fear the Egyptians.”

This is the day that you saw them, but you will never again. Rashi means: [You see them today] but you will not see them any other day [because I will destroy them]. And therefore I command you not to see them again [i.e., there is a command not to return to Egypt]. This is why Rashi adds a ו [to the verse, and says:] ולא תוסיפו . Otherwise [it would mean: “Because you saw the Egyptians this day, you will never again see them.” This cannot be,] for how is seeing the Egyptians this day a reason [for the command?] (Re”m) Everything Re”m says seems contrary to logic. If “Never again see them” is a command, then the verse states two separate things. The first is that you have seen them only this day, and the second is the command not to see them again. Accordingly, there is no need to add a ו which means “and.” Rather, we must say it is not a command but a promise that “You will never again see them” because they will all drown in the sea. Also, most Poskim do not consider this to be among the negative mitzvos. (Nachalas Yaakov)

V. 13. התיצבו וראו, wahrscheinlich wie ותתצב אחותו (2, 4): stellt euch erwartungsvoll hin. Und zwar ganz so wie dort in dem Bewusstsein, nichts weiter tun zu können, als der rettenden Hand Gottes vertrauensvoll zu harren und abzuwarten, wie und wodurch Er die Rettung vollbringen werde. Die einzige Tätigkeit, die ein solcher großer Moment von uns fordert, ist eine innere, ist das התיצב ישב :״יצב״) mit צ-Laut), das sich selber zur Ruhe und in die still ausharrende Stimmung und Stellung bringen.

אשר יעשה לכם היום, "which He will work for you to-day." G'd emphasised the word "to-day" because He did not want the people to worry that Pharaoh's punishment would be as long delayed as it had been in Egypt when it took 12 months from the time they first heard the news that Moses would be the redeemer.

ישועה dürfte wohl von תשועה zu unterscheiden sein. ישועה ist von תשועה ,ישע von יֶשַע .שוע verwandt mit ישה, der Wurzel von יש, das wirkliche, wesenhafte Sein, bezeichnet die höchste Potenz der von Gott dem Menschen zu verleihenden Wesenhaftigkeit des Seins, und ישועה ist die Rettung eines bedrohten Daseins. שוע aber, verwandt mit שפע ,שבע, bezeichnet mehr eine Fülle von Gütern, daher auch שוע, der Begüterte. שוע, der begüterte Zustand steht somit mehr in Beziehung zu dem Bereiche, der Peripherie eines Wesens als zu diesem Wesen selbst. Der Gegensatz wäre der Begriff der Enge, der Beschränktheit, der Not: צרה, und תשועה wäre die Verleihung eines erweiterten Gebietes, Machtverleihung, Gebietsbefreiung. Daher ist תשועה vorzugsweise der Ausdruck für Siegesverleihung im Kriege, wo der Feind, der unser Gebiet bedrohte, zurückgeschlagen wird. Vielleicht heißt daher auch שַוֵעַ (das wir oben von שוע in der Bedeutung von שעה, wenden, abzuleiten versuchten, wofür es aber nur ein Beispiel, השע , gäbe): nach תשועה ringen, wie התחנן sich חן erringen heißt.

אשר ראיתם את מצרים, "the way you have seen Egypt, etc." G'd explained that the reason He had allowed the Egyptians to assume such a threatening posture was only because they would never again assume a threatening posture such as this. The Egyptians would soon collapse in spite of their fear-inspiring guardian angel.