What are the implications of the word "va'Yash'ilum"?
Rashi: It implies that the Egyptians not only gave them willingly; but they gave them even more than what they asked for 1 - 'You asked for one? Take two, and go!'
Rashbam: It implies that the Egyptians responded to Yisrael's request and gave them (as a gift) all that they asked for.
Targum Onkelos and Targum Yonasan: It means simply that they lent Yisrael (what they had asked to borrow).
Berachos 9b #1: It implies that they lent them 'against their will' - i.e., against the will of the Egyptians. 2
Berachos 9b #2: It implies that they lent them 'against their will' - i.e., against the will of Yisrael themselves, since they were loath to take on the extra burden. 3
Moshav Zekenim (to 12:30): See how great are the deeds of our G-d! Initially, the Egyptians would not give Bnei Yisrael straw for their labor; but now Hashem gave Yisrael grace in their eyes, to the point of giving them precious silver Keilim! (Their willingness to part with their vessels is all but incomprehensible, bearing in mind that, a. they were their former slaves, and that b. apart from their valuables (which they were destined to lose at the Yam-Suf), their vessels were just about all of value that they owned (since virtually all their animals had died and all their crops and fruit had been destroyed). And that explains why the Torah sees fit to point out that they were Divinely induced to hand them over. In fact, Hashem's plan was to use the borrowed vessels as a ploy to cause Pharaoh and the Egyptians to change their minds and chase after Yisrael to retrieve them - with the express intention of drowning them in the Yam-Suf.
See Torah Temimah, note 216.
And since they knew that they were destined to receive the spoil of the Yam-Suf (Torah Temimah, note 217).
What are the connotations of the phrase, "va'Yenatzelu Es Mitzrayim"?
Berachos 9b: Some explain that they made Egypt like a bird-trap on which there is no grain; 1 others, that they made it like the depths of the sea where there are no fish. 2
Pesachim 119a: When Yisrael left Egypt, they took with them all the money in the world that Yosef had collected when he sold grain during the years of famine. 3
Why was the significance of the Bnei Yisrael leaving Mitzrayim "with great wealth" (so much so, that Hashem promised this to Avraham in Bereishis 15:14)?
Maharal #1 (Gevuros Hashem Ch. 60, p. 266): This teaches that the entire servitude was for this purpose, that we would emerge with "Rechush Gadol." Hashem brings times of trouble for the purpose of bestowing good as a result.
Maharal #2 (Chidushei Agados Vol. 4, p. 117, to Bechoros 5b): As we left Mitzrayim, we became elevated above the Egyptians like a master lords over his servant. 1 Thus, we acquired all of their assets -- as 'what belongs to a slave, accrues to his master.' 2 (For further discussion, see 13:13:1.01:1 and its note.)
Maharal (loc. cit.) compares Bnei Yisrael's association to Mitzrayim on the day of their Exodus, as that of a rider towards his donkey (Chamor). Perhaps we can explain based on Gevuros Hashem (Ch. 4, p. 28) - The Mitzrim were Chomer, (e.g. they were steeped in immorality); whereas the Bnei Yisrael were at the level of Tzurah (e.g., they were chaste and above physicality). (Chomer means un-actualized potential; Tzurah then gives that material specific form with defined expectations. For explanation of these common terms in Maharal, refer to 12:12:7.6:3*.) Maharal (ibid.) adds - Prior to reaching their perfection, the Bnei Yisrael were enslaved; as Tzurah that is incomplete is not Tzurah at all; it is still non-existence. As soon as Bnei Yisrael were perfected, they were set free. At that point, their Tzurah was able to rule over Chomer; this explains the metaphor of the rider over the Chamor. (EK)
Maharal (Nesivos Olam, beg. Nesiv Ha'Avodah, p. 77): This oft-cited rule in Halacha, more deeply expresses the nature of being an Eved (slave), than does the actual labor a slave performs for his master. It shows that the Eved gives his very self to his master; he negates his own identity until his own hand can act as that of his master. (This is also expressed by the concept of a Korban, which is called 'Avodah' - in which we give of our possessions to Hashem.) This enlightens us as to Maharal's comments here, regarding the significance of taking the possessions of Mitzrayim. (EK)
Yisrael borrowed vessels from the Egyptians, and had no intention of returning them. Does this mean that Yisrael stole from the Egyptians?
Refer to Shemos 3:22:1.
QUESTIONS ON RASHI
Rashi writes: "Va'Yash'ilum - Even that which [the Bnei Yisrael] had not asked for, [the Egyptians] gave. 'You say one? Take two, and go!'" What is the derivation?
Mizrachi: The entire word is extra; the verse could have sufficed with, 'Hashem gave favor ... and they emptied out Egypt.' This word shows that the Egyptians forced Bnei Yisrael to take more.
Gur Aryeh: The verse could have spoken from Bnei Yisrael's perspective, '... and they [indeed] borrowed for themselves.' Instead, it speaks in the causative (Hif'il) - the Egyptians caused them to borrow [even more].
