ציטירנדיקער פּירוש אויף שמות 14:5

לאדוניהם למלך מצרים, “against their master, the King of Egypt.” Actually, the Torah should have added the word לפרעה, before the words למלך מצרים. In the next verse the Torah mentions Pharaoh as being angry without saying that “Pharaoh” and the “King of Egypt” were one and the same person. We may explain this apparent inconsistency in the syntax of the Torah as the Torah giving us a hint of what would be in store for the King of Egypt at the hands of the Israelites at a future time. This is why the Torah made a distinction between the Kingdom of Egypt as such and between the person of Pharaoh as an individual in his own right. You will find that the Torah makes a similar distinction at the time the Israelites were engaged in crossing the sea of reeds with Pharaoh in hot pursuit. In Exodus 14,5 the Torah writes ויגד למלך מצרים כי ברח העם ויהפך לבב פרעה, “the King of Egypt was told that the people had fled, and Pharaoh’s heart was completely changed, etc.,” whereas the Torah should have written ויגד לפרעה מלך מצרים, “Pharaoh the King of Egypt was told, etc.” The reason the Torah separated these two “titles,” was to hint that the individual Pharaoh would be deprived of his title “King of Egypt” at a future time. On the other hand, when the Torah describes Pharaoh’s obstinacy such as in Exodus 14,8 we read ויחזק ה' את לב פרעה מלך מצרים, “G’d strengthened the heart of Pharaoh the King of Egypt.” At that point in time, the Torah was intent on demonstrating that Pharaoh, though himself a powerful man as well as in charge of a powerful country, Egypt, was no match for G’d who proved that He was many times more powerful than the combined might of both Pharaoh and the Egyptian Empire. Solomon alluded to this in Proverbs 21,1 פלגי-מים לב מלך ביד ה', “the king’s heart is in the Lord’s hands like channels of water.” [According to Rabbi Moshe Alshich, kings do not enjoy the freedom of choice enjoyed by private citizens as they are G’d’s representatives on earth, not unlike angels who do not enjoy any freedom of choice for that very reason. Hence the words פלגי מים are a reference to “channels” within which water run; the waters must not leave the channels assigned to them. Ed.]

The second interpretation is when we examine why it says They journeyed from Rameses without mentioning the children of Israel, and then later repeats The children of Israel journeyed from Rameses. Furthermore, it is written here On the day after the Passover, the children of Israel left, while elsewhere it states (Deuteronomy 16:1) The Lord brought you out of Egypt at night. The explanation must be that the mixed multitude [erev rav] fled during the night, and about them it says (Exodus 14:5) And it was told to the king of Egypt that the people had fled. It doesn’t say “a fugitive fled” but rather fled, indicating they fled immediately upon leaving. This would not be accurate regarding Israel, as they left with a high hand [openly and triumphantly]. Rather, it must be that the king was told about the mixed multitude, who are called the people. But Israel went during the day with a high hand. So when it says They journeyed from Rameses in the first month, it is speaking about the mixed multitude, and afterward it says On the day after the Passover, the children of Israel went out with a high hand. Then it says The children of Israel journeyed from Rameses, because the mixed multitude went first, as is the way of those who flee, and the children of Israel followed after them.

According to the Jerusalem Talmud, we drink four cups of wine on the eve of Passover for the four promises of redemption: "I will take you out;" "I will save you;" "I will redeem you;" I will take you to be my people." (Ex. 6:6-7) These four promises are related to the four ways in which Israel gained the merit to be redeemed:
a) Prayer, as it is stated in scripture: "The children of Israel groaned under the bondage and cried out, and their cry for help from the bondage rose up to God." (Ex. 2:23) In response to this, scripture states: "God took notice of them." (Exodus 2:24) God knew that the time had come to redeem them and to destroy the heavenly prince of Egypt. That is why God promised "I will take you out from the labors of Egypt."
b) The offering of the Pesach sacrifice: Through this offering the Israelites were freed from Egyptian idolatry, as Pharaoh said: "What have we done, releasing Israel from our service?" (Ex. 14:5) Yet the redemption was not complete since it was clear as they stood by the sea that they still feared the Egyptians. That is why God promised "I will deliver you from (idolatrous) service."³⁰Note that the Hebrew for this verse is "I will save you mei'avodatchem, from their bondage." The word avodah has multiple meanings - either bondage or service to either idolatry (avodah zarah) or to God (avodat hakodesh). Rabbi Ettlinger doesn’t include this verse here but implies that God saved Israel from serving the gods of Egypt.
c) They cried out to the Holy One at the sea. Midrash Shir HaShirim states: "Let me hear your voice." (Song 2:14) Israel cried out to God at the sea…when Israel cried out, God immediately saved them on that day by destroying Pharaoh and all of Egypt. That is why God promised "I will you redeem you with an outstretched arm."
d) Israel gave thanks and sang songs of praise. Because of their praise God made them His people, as it is stated: "In Your love, You led the people you redeemed; in Your strength You led them to Your holy abode." (Ex. 15:13) This is the song of thanksgiving and the purpose of the fourth cup.