And thus the perplexities with which we began our discussion are resolved: it can be said that the reason the term 'bnei' (sons) associated with Israel was omitted here is because, according to our approach, the reason they were called this up until now was due to their dependence on their faith in their ancestors. Hence, it was appropriate and correct to refer to them by the name 'Bnei Yisrael' (Sons of Israel), meaning the sons of the great father, who follow his path and the path of their forefathers Abraham and Isaac and uphold their faith. But now, according to their new level that they have reached, being individuals with sensory and intellectual faith, which is self-faith, they stand in their faith by their own strength. Therefore, there is no longer a need to attribute them to their forefathers, and thus they are referred to by the name 'Yisrael'.

This also resolves the perplexity regarding the latter part of the text, where the Torah changes its language again and refers to Israel simply as 'the people'. According to our approach, it can be explained that not all the people attained sensory faith; only the unique individuals, those of high standing, who were able to understand the depth embedded in the manifestation of the great hand that Hashem (God) performed before their eyes. But the rest of the multitude did not achieve this, and thus the Torah differentiates in its language, saying that 'Yisrael', meaning the distinguished among the people, reached the level of 'Yisrael saw the great hand that Hashem performed in Egypt', which they saw with a correct, penetrating, and deep view, acquiring sensory faith. As the Kedushat Levi also wrote, the name 'Yisrael' indicates a higher level of service, as 'Yisrael' is an acronym for 'Li Rosh' (I have a head). But the rest of the people only reached a simple level of awe, and thus the text concludes about them: 'the people feared Hashem' – they feared and were in awe of Him. 'They believed in Hashem and in Moshe His servant' – with simple faith, as they already believed in the past, as it is said 'the people believed'.

Indeed, so wrote the Ramban above regarding this matter (verse 10), this is his language: "And therefore it says afterwards 'the people feared Hashem and believed in Hashem and in Moshe His servant', it did not say 'Yisrael feared Hashem and believed', but 'the people', because 'Bnei Yisrael' refers to the individuals, 'and the people' refers to the multitude, etc." And so our rabbis mentioned (Bamidbar Rabbah, Parsha 20, Siman 23), "the people began to commit harlotry" (Bamidbar 25:1), wherever it says 'the people', it is a derogatory term, and wherever it says 'Yisrael', it is a term of praise, end of quote.

I do not deny that in the Rokeach's explanation of the prayer, it is explained differently. This is his language there: 'the people saw' – until now he called them 'Yisrael', and now he calls them 'the people', but 'Yisrael' generally means both men and women, while 'the people' refers to the righteous, end of quote. And he further wrote there: 'the people saw' – up until now it said 'Yisrael', and here 'the people', but 'the people' and the righteous had additional awe added to their awe, like "and your people, all of them are righteous" (Isaiah 60:21), end of quote.