אמר לו רבי יהודה לא כך היה מעשה אלא זה אומר אין אני יורד תחילה לים וזה אומר אין אני יורד תחילה לים קפץ נחשון בן עמינדב וירד לים תחילה שנאמר (הושע יב, א) סבבוני בכחש אפרים ובמרמה בית ישראל ויהודה עוד רד עם אל
R. Judah said to [R. Meir]: That is not what happened; but each tribe was unwilling to be the first to enter the sea. Then sprang forward Nahshon the son of Amminadab<span class="x" onmousemove="('comment',' He was the prince of the tribe of Judah (Num. VII, 12).
');"><sup>5</sup></span> and descended first into the sea; as it is said: Ephraim compasseth me about with falsehood, and the house of Israel with deceit; but Judah yet ruleth with God.<span class="x" onmousemove="('comment',' Hos. XII, 1. The last words are rod 'im el, which are interpreted: he descended (into the sea because his trust was) with God.
');"><sup>6</sup></span>
Shenei Luchot HaBerit
The Torah (14,15) quotes G–d as saying to Moses before the crossing of the sea: מה תצעק אלי, דבר אל בני ישראל ויסעו "Why do you cry out to Me, speak to the children of Israel, and they will start moving!" Rashi, quoting ancient sources, says that this verse teaches that while G–d spoke to him thusly Moses was engaged in lengthy prayer. G–d reprimanded Moses for spending all this time in prayer at a time when the Jewish people were in distress. This seems exceedingly strange. The Psalmist tells us in 86,7: ביום צרתי אקראך כי תענני, "On the day of my distress I call upon You, so that You will answer me." Had it not been for Rashi's comment on 14,15, we would not have experienced any difficulty. We would simply have understood G–d as telling Moses that there was no need for prayer since G–d had already assured Israel of His help when He said: ואכבדה במצרים ובכל חילו, "I shall deal severely with Pharaoh and his entire army" in 14,4. All Moses had to ask was how best to go about defeating Pharaoh. Nachmanides follows this approach in his commentary.
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