Seeing as the water had already begun to crash down on the Egyptians, how could Yisrael be simultaneously walking on dry land?
Seforno: The water had begun to return at the point where both armies entered the sea, whereas Yisrael were at the other end.
Rashbam: What the Pasuk is saying is that, when the water crashed down on to the Egyptians, Yisrael had already passed through the dry sea-bed and were on the far bank. 1
The Torah already informed us in 14:22, that Yisrael went through the sea. Why does it repeat it here? Moreover, there it wrote, "in the middle of the sea on dry land;" whereas here, it writes the inverse, "on dry land in the middle of the sea." Furthermore, there the word "Chomah" is spelled with a 'Vav', whereas here, it spells it without a 'Vav'?
Kol Eliyahu #1, Divrei Eliyahu, Lev Eliyahu (p. 82): Pasuk 14:22 discusses Ba'alei Emunah - such as Nachshon ben Aminadav and the tribe of Yehudah, who entered the sea before it split. Here it discusses those without such Emunah, would entered only after it turned into dry land. Chomah without a 'Vav' reads 'Cheimah' (anger). The sea complained - also these served idolatry. Why should they be saved, and the Egyptians drown?
Kol Eliyahu #2: The prior verse (14:22) discusses when the first tribes entered the sea, and others were still on dry land. Here it discusses when the first tribes came out on to the dry land, and the last tribe, Dan, 1 was still in the sea. Michah, from Dan, crossed with the idol 2 that he later set up in Eretz Yisrael. Chomah without a 'Vav' reads 'Cheimah' (anger). 3 There was prosecution - why should a miracle be done when an abomination is with them?!
Why does the Torah write "they went on the dry land"? The tribes that had already come out did not need to go anywhere! Perhaps they had to distance from the shore, to make room for others to alight. But if there was a lane for each Shevet (refer to 14:21:4:1), all could leave the sea together! It seems that Dan was chosen to be the last tribe only when Hashem assigned the tribal banners, in Parshas Bamidbar! Perhaps Dan was the last to enter, therefore they were chosen to travel last. (PF)
Ba'al ha'Turim: The final letters of "v'Avar ba'Yam Tzarah" (Zecharyah 10:11) spell 'Ramah', which is the same Gematriya as "Pesel Michah." Roke'ach (Peirush on Az Yashir) - Michah did not cross with the idol; rather he took coins needed for it.
And Hashem's anger followed the accusation of the angels - 'Halalu Ovedei Avodah Zarah; v'Halalu Ovedei Avodah Zarah!'
If the angels' claim ('Halalu Ovedei Avodah Zarah, v'Halalu Ovedei Avodah Zarah!') was valid, why were Yisrael not drowned together with the Egyptians?
Refer to 14:29:4:1 .
Based on the Pasuk "v'Ha'Elokim Yevakesh Es Nirdaf" (Koheles 3:15), the Midrash states that Hashem always takes the part of the one who is being chased - even if it is a Tzadik who is chasing a Rasha.
The Bnei Yisrael had already proven their loyalty to Hashem alone, by marking the indelible sign of Bris Milah upon their very selves. In this merit, Hashem split the sea for them (refer to 15:1:151:2 and its note).
What is the significance of the wall of water "on their right and on their left" (in front of them and behind them)?
Da'as Zekenim, Hadar Zekenim (to 14:22): The water on the right only turned into a wall when the angel Gavriel warned it not to drown Yisrael, who were destined to receive the Torah from the right Hand of Hashem, and the water on the left, when he warned it not to drown Yisrael, who were destined to wear Tefilin on their left arm, the water behind them ..., since they are destined to wear the Talis with Tzitzis on their backs (and the water in front of them, since they are destined to perform Bris Milah - Hadar Zekenim). 1
It is not clear however where the latter two are hinted in the Torah.
