And these are the names of the children of Israel who came to Egypt; Yaakov, the man and his household came.

(1) אלה, the ones mentioned here were deserving to be mentioned with their names. The reason is that each one of them possessed sufficient individuality to give meaning to his name. They were all of them an inspiration to their children as not one of them abandoned his family tradition. However, after the death of that generation even the relatively righteous ones among them did not rate so highly in the eyes of G’d or man so that the Torah deemed it necessary to tell us their names.

(6) באו, they had come. The Torah draws our attention to the difference between הבאים, and באו. We have explained already in Genesis 46,7 that not all of Jacob's family were of one mind about the timing of the descent to Egypt. Some volunteered, others had to be more or less coerced. The Torah again alludes to this distinction when describing the descent of the people who accompanied Jacob.

And it was all the souls who came from the loins of Yaakov were 70 “soul”, and Joseph was in Egypt.

ויוסף היה במצרים lit., AND JOSEPH WAS IN EGYPT — But were not he and his sons included in the seventy? What, then, is this statement intended to tell us? Do we not know that he was in Egypt? But its purpose is to inform you of Joseph’s righteousness: this is the same Joseph who tended his father’s sheep; this is the same Joseph who was in Egypt and became king there, and yet he remained steadfast in his righteousness, and the change from a humble position to exalted rank in Egypt caused no deterioration in his character (cf. Sifrei האזינו; Exodus Rabbah 1:7).

The verse calls the 70 souls one soul, to hint to the idea that there was peace between the brothers, because they didn't speak behind each others' backs, and there were no arguments, like one man who doesn't reveal what is in his heart.

And the children of Israel were fruitful, and they swarmed and they became many, and they became very very powerful*, and the land became full of them.

(1) That there women did not miscarry and did not die when they were young. (2) וישרצו AND THEY INCREASED ABUNDANTLY (more lit., they swarmed, a word used of the prolificness of reptiles) — they bore six children at one birth (the six words from פרו to מאד suggest or imply the number six) (Midrash Tanchuma, Shemot 5).

פרו וישרצו, after the last of the original 70 migrants had died, their whole lifestyle became more like that of creeping insects, creatures headed for destruction. This is why when ויקם מלך חדש על מצרים אשר לא ידע את יוסף

NOW THERE AROSE A NEW KING. This is to be taken literally without any embellishments. Scripture reads, and there arose (va-yakam) because the new king was not of the royal line. It is like that my son hath stirred up (hekim) my servant to lie in wait against me (I Sam. 22:8).

Although there can be no question that in the annals of Egyptian history the 80 year reign of Joseph and his legislation saving Egypt from the famine was duly recorded, as well as how he legislated that the whole land would belong to Pharaoh and the farmers would become his tenants, it did not occur to anyone to associate the Hebrews of his time with the family of Joseph who had been so highly esteemed. The idea that the present day Hebrews deserved special consideration on account of their illustrious forbears did not occur to anyone observing the way these Hebrews behaved at that time.

The King of Egypt saw that there are various things that cause the defeat of one enemy over another were qualities the Israelites had. The first was that they were a united people.

The second was that they had divine providence helping them which went against nature.

The third was that they were wise.

The fourth was that they were powerful militarily.

That was why he called them a singular "nation" in order to emphasise their unity.

He called them Bnei Yisrael to emphasise that they came from Yisrael, a man that stopped the famine in Egypt so many years ago with his entry into Egypt.

They are called RAV (many)that their minds were of a great and high quality, and finally, they were ATZUM (powerful). All of these qualities together made the Jewish people a formidable enemy....

They saw that the Jews had people were people of quality, and the Egyptians felt like they were the of a lower calss and value to the Jews. This caused the Jews to be seen as thorns in the sides of the Egyptians.

At first the Egyptians didn't hate them, all they wanted was to keep the Israelites as assets in their country for the future. However, afterwards, they became disgusted by them.

And the Egyptians enslaved the children of Yisrael with “Pharech”.

. The word Ivri both being from the land of the Ivrim but also that he was "ovvar" disobeying the command of Gd as it is used in (Bamidbar 14:41). This explained nature of his sin and also against whom he had sinned (Hashem, Gd of the heavens) and you dont need to inquire about my land and people because I didn't sin before you but only before Gd whom I fear and the matter isn't in the realm of the heavens but in the Gd of heaven and earth who created the sea and the storm and the dry land that we cannot reach.

Perhaps in Egyptian parlance an IVRI is a disobedient person.