Bearing in mind that all the Egyptians' animals died in Egypt (see 9:6) and Yisrael took all their animals with them (see 10:26), from where did the Egyptians obtain horses to harness their chariots?
Rashi and Targum Yonasan: They obtained the animals of the G-d-fearing Egyptians, 1 who took their animals inside 2 (see Shemos 9:20).
Oznayim la'Torah: It is not Hashem that they feared, but the word of Hashem - i.e., the punishment that followed each threat issued by Moshe. And now that Yisrael had fled with all their silver and gold, and the army wanted to chase after them to retrieve their money, they were happy to lend them their animals. 3
Rashi: R. Shimon had this episode in mind, when he stated, 'If you come across the most righteous Egyptian, kill him; the best snake, crush its skull!' See question 14:7:151 below.
But the Ramban holds that even the animals inside died (during Makas Dever)! Refer to 9:3:1:2 , and 9:6:151:1 and note.
Oznayim la'Torah: Since it was not Hashem that they feared, but their money that they loved. So whenever it was a case of Safek Mamon, they went l'Chumra - to make sure that it stayed with them.
What is the meaning of "v'Shalishim Al Kulo"?
Rashi, Rashbam and Targum Onkelos: It means that each chariot was under the command of an officer, a seasoned warrior. 1
Seforno: It means that Pharaoh appointed officers over all his troops, even the mercenaries who were not officially part of his army. 2
Moshav Zekenim: For each Yisrael, Pharaoh intended 3 to bring three Egyptians, some say thirty, and others three hundred. 4
Targum Yonasan and Yerushalmi Kil'ayim, 8:2: It refers to Pharaoh's innovation of adding a third horse to each chariot, 5 to increase its speed (and the Romans, a fourth - Yerushalmi). 6
Rashbam: To whom the Torah refers later in 15:4 .
Seforno: Because the success of the army lies with the officers.
Moshav Zekenim: Pharaoh did not know that most Yisraelim died during Choshech. According to the opinions (refer to 13:18:1:2 and 13:18:1:3 ) that only one out of every five, or 50, or 500 lived, beforehand there were three million, 30 million, or 300 million Yisraelim, and 300, 30 or three Egyptians for each Yisrael, respectively.
Moshav Zekenim (citing Midrash Sechel Tov 12:12): They all agree that Hashem brought nine hundred million angels against them - one for each Egyptian. Why were so many angels needed? One angel killed Sancheriv's army, which was even bigger (Sanhedrin 95b)! Perhaps there was one angel to punish each Egyptian. Perhaps there were not so many Egyptians, but for each Egyptian, a separate angel punished him for each Yisrael that he afflicted! This resolves another question. If there were 300 times as many Egyptians as Yisraelim, the average Egyptian benefited from less than three minutes of Yisrael's labor per day. Why did the fathers fight their Bechoros (refer to 11:5:152:1 ), preferring the death of their Bechoros over the loss of the slaves?! (PF).
Yerushalmi Kil'ayim, 8:2: Initially there was one horse per chariot. Yosef added a second, as the Torah writes in Parshas Miketz, "b'Mirkeves ha'Mishneh Asher Lo" (Bereishis 41:43 - although that Pasuk is discussing a carriage, not war chariots).
Hadar Zekenim writes that it was Shlomo who added the fourth horse, as in the Pasuk, "Merkavah mi'Mitzrayim b'Shesh-Me'os Kesef, v'Sus ba'Chamishim u'Me'ah" (Melachim I 10:29). See also Torah Temimah, note 4.
QUESTIONS ON RASHI
Rashi writes: "Bachur - [I.e.] Nivcharim (choice, selected)." How else might I have translated?
Gur Aryeh: Do not translate "Bachur" as "[driven by] a young man;" because on the contrary, mature men at age forty 1 are preferable for warfare.
But see note by Rav Hartman (Mechon Yerushalayim edition of Gur Aryeh).
Rashi writes: "Selected [ones]. [The term] "Bachur" is in the singular; each and every chariot in this number was select." Why does this follow from Rashi's translation of the word "Bachur"?
Gur Aryeh: Because the word "Bachur" means "select," we understand why the word is in the singular. 1 Each and every one of those chariots, when examined individually, was a choice one.
Gur Aryeh: That is why Rashi points out the grammar here, and not on the preceding word "Rechev" (despite that "Rechev" is also in the singular).
Rashi writes: "'And all the chariots of Egypt' - Along with them [came] all the rest of the chariots." What is Rashi explaining?
Gur Aryeh: If every Egyptian chariot joined the chase, why are those 600 singled out? It must be that the 600 were primary, and all the rest were secondary to them.
Rashi writes that one should kill the most righteous Egyptian. But the Gemara states in Avodah Zarah 26a, that we do not upraise a Nochri, but nor may we throw him in a pit?
Moshav Zekenim #1: Rashi is speaking when Yisrael are in control, whereas the Gemara is speaking when Nochrim are in control.
Moshav Zekenim #2, Gur Aryeh: Rashi is referring to a time of war, 1 when one is permitted to kill even a Yisrael who seeks to kill - only if there is no other way to stop him. Regarding a Nochri, it is permitted even if it is possible to stop him in some other way. Gur Aryeh - If enemy soldiers are attacking, and one falls into your hands, do not have mercy upon him; rather you must kill him. Should the tables become turned, he would not have any mercy upon you! 2 Indeed, the situation here was one of wartime. The very Egyptians who had showed fear of Hashem in the past, were now chasing after Bnei Yisrael with intent to attack and kill. 3
R. Bachye: Rashi is referring specifically to the Egyptians, who saw Hashem's power and rebelled against Him. Consequently, it was a war on behalf of Hashem - and they deserve to be killed.
R. Bachye: Even in war, we offer a city to surrender before we kill them!
Gur Aryeh: See Sotah 42b.
Gur Aryeh: But in normal times, it is forbidden to cause them any harm - even to those very Egyptians (see Devarim 23:8)! Also see Shmuel I 15:6.
Rashi writes: "[Even] the most worthy among the Mitzrim - kill (Harog); the best among the snakes - smash (Retzotz)!" Why is the term "Harog" used regarding the Mitzri?
Gur Aryeh: As above, Chazal refer to someone who is coming with intent to kill. All Bnei Noach are forbidden to murder, and crimes among Bnei Noach are punishable by the death-penalty of Sayif (Hereg). 1
Sanhedrin 56a.
Rashi writes that "The best snake, crush its skull!" What is the source for this? Why mention snakes at all?
Riva (citing R"A): Rashi is referring to Pharaoh, who is called a Tanin and a Nachash, and who was the greatest snake.
Gur Aryeh: This is derived from a Kal va'Chomer. If in our case, when a foreign soldier is attacking 1 out of a hatred that he was not born with (but rather he adopted or learned), one must kill him first; how much more so a snake, which was born with the instinct to kill man (see Bereishis 3:15). 2
See above, 14:7:151:2 .
Gur Aryeh: Do not rely on a snake's good temperament, or attempt peace overtures towards it. Rather, do what the Torah says to the snake - "I shall place enmity... he shall smash your skull" (Bereishis 3:15).
