Division of the Mixed Multitude

בפסוק ויאמרו כו' המבלי אין כו'.

“In the verse: ‘And they said… is it because there are no…’”

The Sefat Emet opens by referencing the Israelites’ complaint at the sea, introducing the issue of their wording and intention.

איתא במדרשים שהיו כתות חלוקות.

“It is stated in the Midrashim that there were differing factions.”

The Midrash describes multiple groups among Israel, each responding differently in the crisis at the sea.

ויתכן לומר שזאת אמרו הערב רב מה זאת עשית לנו דייקא שמרע"ה קבלם מעצמו.

“And it is possible to say that this statement—‘What is this you have done to us?’—was said specifically by the mixed multitude, whom Moses accepted on his own.”

The Sefat Emet suggests that the harsh complaint originated from the ‘mixed multitude,’ emphasizing that Moses took them in of his own initiative.

דאל"ה קשה הא בשם ה' דיבר להוציאם.

“For otherwise it is difficult, since he spoke in the name of God to bring them out.”

If the complaint came from Israel proper, it would be puzzling, because Moses acted under God’s command when leading them out of Egypt.

ואם לא האמינו בו ח"ו הול"ל הכי.

“And if they did not believe in him, Heaven forbid, they should have expressed it differently.”

Their phrasing does not reflect disbelief in Moses’ prophetic mission, so it must have come from another group.

אבל מה זה הלשון עשית לנו.

“But what is this wording: ‘you have done to us’?”

This phrase suggests they viewed Moses as acting independently, consistent with the mixed multitude’s perception.

ולהנ"ל אתי שפיר.

“According to the above, it fits well.”

The explanation aligns logically with the textual nuance.

וי"ל שגם בתשובת מרע"ה כ' ויאמר אל העם שהשיב לכולם.

“And it may be said that in Moses’ reply—‘And he said to the people’—he addressed all of them together.”

Moses responded inclusively, even though only some were the source of the complaint.

ועליהם רמז ואתם תחרישון כי לא יזכו להיות בכלל השירה ע"י שהתרעמו.

“And regarding them he hinted, ‘And you shall remain silent,’ for they would not merit to be included in the Song, because they had complained.”

The silence Moses imposes reflects a spiritual limitation: complainers cannot join in the praise of the Song of the Sea.

דבהשירה כתיב משה ובנ"י דייקא ולא הערב רב.

“For in the Song it is written ‘Moses and the Children of Israel’ specifically, and not the mixed multitude.”

The Torah’s wording confirms that only Israel proper sang the Song, excluding the mixed multitude.

The Sefat Emet interprets the complaints at the sea as originating from the mixed multitude, not Israel. Their phrasing reveals they viewed Moses’ actions as personal rather than divine. Moses’ response includes all, yet he subtly signals that the complainers will not merit joining the Song of the Sea, which is reserved for Israel alone.