Chapter 06 - Rashi
Verse 2: Elokim spoke to Moshe.1
He (G-d) spoke to him with severity
for he (Moshe) had spoken harshly, saying,
"Why have you brought harm to this nation?"2
And said to him, "I am Ad-noy."3
(I.e.) "[I] can be trusted to properly reward
those who walk before Me.
And it is not in vain that I sent you
but to keep My promise
which I had made to the early Fathers."4
And it is in this sense that we find in many places:
{Hebrew Ref} [denoting] that He may be relied upon
to exact retribution,
when it ( {Hebrew Ref} ) appears in the context of punishment,
as in:5 "You shall be profaning your G-d's Name
( {Hebrew Ref} ) I am G-d.6
And when it appears in the context of
the fulfillment of mitzvos
as in: "And you shall keep My mitzvos
and do them, ( {Hebrew Ref} ) I am G-d,"7
[it means, "I may be] trusted to give reward."8
Verse 3: I revealed Myself---9
to the fathers---
as Almighty Sh-ddai.
[Meaning:] "I made promises to them
always saying to them, 'I am El Sh-ddai.' "10
[But,] My Name Ad-noy
I did not make known to them.11
{Hebrew Ref}
is not written here (I did not make known),
but, rather {Hebrew Ref} (I did not become known)
[meaning:] "I was not recognized by them
by My attribute of keeping trust,
the reason for which My Name is called {Hebrew Ref} , [which
denotes
that] I may be trusted to keep My promises.
For I made promises
but have not [as yet] fulfilled them."12
Verse 4: I also established My covenant, etc.13
[Meaning:] Also when I revealed Myself to them
as Almighty Sh-ddai,
I established and set up
My covenant between Myself and them.14
To give them the Land of Canaan.
To Avraham, in the chapter concerning circumcision,
it is said:15 "I am Almighty Sh-ddai, etc.,
and I will give to you and to your descendants
who will follow you
the land of your temporary residence."
To Yitzchok: "For to you and to your descendants
I will give all these lands,
I will [thus] keep the oath
that I swore to Avraham,"16
and that oath that I swore to Avraham
was with [My Name] Almighty Sh-ddai.
To Yaakov: "I am Almighty Sh-ddai
be fruitful and multiply, etc.
and the land that, etc. [I gave to Avraham
and to Yitzchok I will give to you]."17 Thus,
[you see] that I have made vows to them
but have not [as yet] fulfilled [them].
Verse 5: I have also.18
"Just as I established and set up the covenant
so, too, must I fulfill it.
Therefore, I heard the groaning of the B'nei Yisrael
who groan:
that the Egyptians are enslaving them
and I remember that covenant,
for at the covenant of 'Between the Pieces'
I said to him (Avraham):19
'And also the nation whom they will serve I will judge.' "20
Verse 6: Therefore.
[Meaning:] in accordance with that oath---
say to the B'nai Yisrael---"I am Ad-noy---
Who can be trusted to fulfill My promise."
I will bring you out.
For I so promised:
'And afterwards they will leave with great wealth.'21
The burdens of Egypt.
[Meaning:] the trouble of the burden of Egypt.
Verse 8: I raised My hand.
[Meaning:] "I lifted it to swear by My Throne."
Verse 9: But they would not listen to Moshe.
[Meaning:] they did not accept [his] words of comfort.
Because of [their] distress.22
If someone is in a distressed state
he is short of breath
and he cannot draw long breaths.
I heard23 [an explanation] similar to this one
in this Parsha
from Rabbi Baruch b. Rabbi Eliezer24
and he brought me proof from the following verse:
"This time I will make known to them
My hand and My might
so that they will know that My Name is Ad-noy."25
We learn [from this] that when G-d
fulfills His words even where punishment is involved,
He lets it be known that His Name is Ad-noy.
This is all the more so
when it is a fulfillment of reward [promised].
The Sages,26 however, explained it
as referring to what is discussed earlier---
when Moshe said, "Why have You brought harm?"
G-d said to him,
"Woe for those who are gone27 and cannot be replaced!"
I have reason to mourn the deaths of the Fathers
[for] many times I revealed Myself to them
with [the Name] El Sh-ddai
and they [never] said, "What is Your Name?"28
But, you said, "['Should they ask] what is His Name,
what shall I tell them?' " . . .
. . . I also established, etc. (v. 4) . . .
29
And when Avraham sought to bury Sarah,
he could not find land
until he had to buy it at great expense.30
Similarly, concerning Yitzchok,
there was opposition to him
on account of the wells that he dug.31
Similarly, concerning Yaakov, [it is written:]
"He bought the part of the field"32
in order to pitch his tent,
yet they did not question My attributes,
but, you said, "Why did You bring harm?"
However, this Midrash does not flow
with the text for many reasons.
First, because it does not state:
"And they did not ask about My Name, Ad-noy."33
Should you say [in answer to this question (G.A.)]
[that the intent of the verse is] He did not make known
that that is His name,34 [I would answer:]
But in the beginning when He appeared to Avraham
[at the Covenant] 'Between the Pieces'
it is said: "I am Ad-noy
Who brought you out of Ur Kasdim."35
And, furthermore, how is there continuity of context
with the statements which [the Torah]
places immediately afterwards,
[viz.,] "I have also heard, etc." (v. 5)
[and:] "Therefore say to the B'nei Yisrael" (v. 6).36
Therefore, I say, let the verse be explained simply,
each statement fitting its context,
and let the exposition [by the Sages] be expounded,
as it is said: "Is not My Word as fire,
says G-d, and like a hammer that shatters stone,"37
[so, too, does G-d's word] divide into many sparks.38
Verse 12: How then will Pharaoh listen to me.
This is one of the ten a fortiori inferences in the Torah.
[Whose] lips are covered.
[Literally,] obstructed regarding the lips.
Similarly, wherever a term [derived from] {Hebrew Ref} [appears]
I say that it means obstructed
[as in:] "Their ear is {Hebrew Ref} ,"39
[meaning:] obstructed from hearing.
[or:] " {Hebrew Ref} of heart"40
[meaning:] obstructed of understanding,
[or:] "You drink and {Hebrew Ref} "41
[meaning:] and become obstructed [of understanding]
from intoxication caused by the cup of curse.
The foreskin of the flesh [is so called]
because the member is obstructed and covered by it.
{Hebrew Ref} 42 [means:] make for it (the fruit)
an obstruction and cover---
a prohibition that will prevent its being eaten.
"For three years they shall be {Hebrew Ref} to you"43
[ {Hebrew Ref} meaning:] obstructed and covered
and barred from eating.
Verse 13: Ad-noy [then] spoke to Moshe and Aharon.
Since Moshe had said,
"And I have a speech defect," (v. 12)
G-d had Aharon join him
so that he would be his spokesman and interpreter.
Commanding them regarding the B'nei Yisrael.44
He commanded them regarding them (the B'nei Yisrael)
to lead them with gentleness
and to be patient with them.45 46
And Pharaoh, king of Egypt.47
He commanded them regarding him (Pharaoh)
to treat him with respect when speaking [to him].48
This is its midrashic meaning.
But, its simple meaning (of {Hebrew Ref} )
He commanded them regarding the matter of Yisrael
and regarding His mission to Pharaoh.49
And as far as what the substance of the command was,
it is explained in the next chapter50
after the order of the genealogy,51
but,52 having mentioned Moshe and Aharon,
it (the Torah) interrupts the narrative
with, "These are the heads of their paternal households"53
to teach us how they were born
and to whom they trace their lineage.
Verse 14: These are the heads
of their paternal households.54
Since it was necessary to state the genealogy
of the tribe of Levi down to Moshe and Aharon
because of Moshe and Aharon,
it (the Torah) begins to give their genealogy
in the order of their births, [beginning] from Reuvain.
But, in Pesikta Rabbasi (7, 12) I saw:
Because our Father Yaakov criticized
these three tribes at the time of his death,55
Scripture, here again traces only their genealogy
thereby indicating that they were [nevertheless] worthy.
Verse 16: The years of Leivi's life were, etc.
Why are the years of Leivi's life specified [here]?
To tell the length of time that the enslavement lasted,
for as long as one of the Tribes (Yaakov's sons)
remained alive
there was no enslavement, as it is said56
"Yoseif and his brothers died,"
and afterwards: "A new king arose,"57
and Leivi outlived all of them.58
Verse 18: The years of Kehos's life,
the years of Amram's life, etc. (v. 20).59
From these calculations we learn
that the 400 year sojourn of the B'nei Yisrael
which Scriptures talks about,60
was not [spent] in Egypt alone
but, rather [was calculated]
from the day Yitzchok was born.61
[This can be calculated thus:] For Kehos
was among those who went down to Egypt.
[Now] total up all his years
and the years of Amram, [his son]
and the eighty years of Moshe,62
you will find that they do not total [even] 400 years,63
[especially since] many of the [sons'] years are included
in the fathers' years.
Verse 20: His aunt Yocheved.64
[Translated by Onkelos:] "His father's sister,"
for she was Leivi's daughter, Kehos's sister.
Verse 23: Sister of Nachshon.65
From here we learn
that one [who contemplates] marrying a woman
should [first] investigate her brothers.
Verse 25: One of the daughters of Putiel.66
[He was] of the descendants of Yisro
who [at one time] fattened ( {Hebrew Ref} )67 calves
[for use as] idolatrous [sacrifices],
and of the descendants of Yoseif,
who showed contempt ( {Hebrew Ref} )68 for his evil
inclination.
Verse 26: This is [the lineage of] Aharon and Moshe.
The same ones about whom it is mentioned above (v. 20)
that Yocheved bore to Amram.
This is [the lineage of] Aharon and Moshe.
There are places
where [the Torah] sets Aharon ahead of Moshe,
and there are places
where it sets Moshe ahead of Aharon,69
to tell you that they were equal.70
With their multitudes.
[ {Hebrew Ref} 71 meaning:] with their
multitudes---
[i.e.] all their multitudes according to their tribes.
Sometimes {Hebrew Ref} replaces only a single letter,
[as in:] {Hebrew Ref} ---"You shall live by your
sword"72
[ {Hebrew Ref} ] being the same as {Hebrew Ref} ,
[or:] {Hebrew Ref} ---"You stand by your sword"
73
[ {Hebrew Ref} ] being the same as {Hebrew Ref} .
Verse 27: They are the ones who spoke, etc.
They were the ones who were commanded,
they were the ones who fulfilled [their mission].
These are Moshe and Aharon.74
They [remained faithful] in their mission
and [remained] in their righteousness
from beginning to end.75
Verse 28: It was the day when [Ad-noy] spoke, etc.76
[This verse] is to be joined with the verse that follows.77
Verse 29: Ad-noy spoke.
This is the same statement that was mentioned above.78
"Come speak to Pharaoh, king of Egypt,"
but since the narrative was interrupted
in order to present their lineage
the narrative returns to it and begins again.
I am Ad-noy.79
I.e., "I have the power to send you
and to fulfill the things of My mission."
Verse 30: Moshe said before Ad-noy.
This is the same statement which was mentioned above:80
"Behold, the B'nei Yisrael have not listened to me."81
Scripture repeats it here
since it interrupted the narrative.
This is the method [of a narrator],
just as a person who says,
"Let us return to the first [subject]."
Chapter 07 - Rashi
Verse 1: I have made you a god82 to Pharaoh.
[ {Hebrew Ref} means here] a judge and castigator,
to castigate him with plagues and sufferings.
Will be your spokesman.
[ {Hebrew Ref} is] as Onkelos translates it: "your
interpreter."
Similarly, wherever [you find] the term {Hebrew Ref} (prophecy)
[it refers to] a person who proclaims
and lets the nation hear words of admonition,83
and comes from the same root as {Hebrew Ref} 84
[or] {Hebrew Ref} 85---"It utters wisdom,"
[or] {Hebrew Ref} ---"He ended proclaiming,"
of the Book of Shmuel.86
In Old French he is called preideor---preacher.
Verse 2: You will speak---
once, each and every message
just as you heard it from Me
and your brother Aharon will eloquently express it
and make it palatable to the ears of Pharaoh.
Verse 3: I will harden.87
Since he acted wickedly and in opposition towards Me,
and it is revealed to Me
that the nations take no pleasure
in wholeheartedly repenting,
it is better for Me that his heart be hardened
so that My signs be increased against him
and you will thereby recognize My power.
This is the way of G-d:
He brings punishment upon the wicked nations
so that Israel may hear about it and fear [Him],
as it is said:88
"I have cut off nations making their corners desolate . . .
I said: If only you would fear Me
then you (Israel) will accept admonition."
Nevertheless, concerning the first five plagues
it does not say:
"G-d strengthened Pharaoh's heart"
but, "Pharaoh's heart was strengthened."89
Verse 4: My hand.
[ {Hebrew Ref} is to be understood] literally, the hand
90
with which to strike them.
Verse 9: A marvel.
A sign to make it known
that there is power91 in the One Who sends you.
A serpent.
[ {Hebrew Ref} means] a serpent.92
Verse 11: With their magic art.
[Onkelos translates it as] {Hebrew Ref} ---"with their
magic."
There is no comparable word [to {Hebrew Ref} ] in Scripture.
However, one may compare to it:
"the {Hebrew Ref} of the rotating sword,"93
for it appears to rotate [as if] by magic.
Verse 12: Aharon's rod swallowed.94
After it became a rod again,
did it swallow all the rest.95
Verse 14: Is heavy.
The correct version of Onkelos is {Hebrew Ref} ---is
hard
and not {Hebrew Ref} ---hardened,
because it is an adjective
as in: "the thing is too hard for you."96
Verse 15: When he goes out to the water---97
to relieve himself,
for he made claims to be a god
and said that he did not need to relieve himself.
He would arise early and go out to the Nile
and there relieve himself.98
Verse 16: Thus Far.
[The plain meaning of {Hebrew Ref} is:] thus far.
But its midrashic explanation is:
"until you will hear [the word {Hebrew Ref} ] from Me
at the killing of the first-born,
which I will begin with the word {Hebrew Ref} :99
[viz.]100 " {Hebrew Ref} ---Thus did G-d say at
midnight."101
Verse 17: It will turn into blood.102
Since rain does not fall in Egypt
and the Nile rises and irrigates the land,
and the Egyptians worship the Nile,
He therefore struck their god [first]
and afterwards struck them.103
Verse 18: The Egyptians will weary themselves---
[attempting] to find a cure
so that the waters of their river
should be fit to drink.
Verse 19: Say to Aharon.
Since the river protected Moshe
when he was thrown into it,104
therefore it was not struck by him,
neither at the plague of blood nor at the plague of frogs,
but was struck by Aharon.105
The rivers.106
[ {Hebrew Ref} ] are the flowing rivers,
just like our rivers.
Their canals.
[ {Hebrew Ref} ] are man-made irrigation canals that extend
from the river's edge to the fields.
The waters of the Nile rise [periodically]
and travel by way of the canals107
to irrigate the fields.
Their lakes.
[ {Hebrew Ref} is] a gathering of waters
that do not spring up or flow
but are stationary in one place,
and called [in Old French] estanc.
Throughout all the land of Egypt.
Also in their bathhouses and the baths in their homes.
In the wood and stones.
[Meaning] the water in the wooden vessels
and the stone vessels.
Verse 22: With their magic art.
[ {Hebrew Ref} refers to a] magical incantation
which is said ( {Hebrew Ref} ) secretly and in a ( {Hebrew Ref} )
whisper.
Our Sages say:108 {Hebrew Ref} refers to works of demons,
whereas {Hebrew Ref} (v. 11) refers to witchcraft.
Pharaoh's heart remained hardened---
by claiming, "You are doing this through witchcraft,
you are importing straw to Efarayim---
a city that is full of straw,109
you, too, are bringing witchcraft to Egypt
which is full of witchcraft."110
Verse 23: Even to this.
[I.e., neither] to the wonder of the rod
that turned into a serpent,
neither to this [wonder] of the blood.
Verse 25: [Seven] full [days passed].
[ {Hebrew Ref} refers to] the number of seven days
that the river did not revert to its original condition.
For each plague functioned for a quarter of a month,
and for three quarters [of a month]
he would caution and warn them.111
Verse 27: If you refuse.
[ {Hebrew Ref} means:] If you are a refuser
{Hebrew Ref} meaning the same as {Hebrew Ref} "one who
refuses")
or {Hebrew Ref} ---"one who refuses."
[The difference being] only
that it is describing a person
based on an ongoing action,
similar to {Hebrew Ref} 112---"a person at ease,"
[or] {Hebrew Ref} 113---"a person serene"
[or] {Hebrew Ref} 114---"a person with anger."
I will plague all of your borders.
[ {Hebrew Ref} means] striking a blow.
Similarly, every form of the word {Hebrew Ref}
does not [necessarily] refer to killing,
but, rather, refers to striking.
Similarly, "They will strike ( {Hebrew Ref} ) a pregnant
woman"115
does not refer to killing.
Similarly,
"Before your feet ( {Hebrew Ref} ) strike against something,"
116
[or] "Lest your feet ( {Hebrew Ref} ) strike a stone,"117
[or] "And as a stumbling118 stone."119
Verse 28: They will emerge120
---
---from the river.
Into your house121
---
---and afterwards in your servants' houses.
[Since] he initiated the plan122 at the beginning:
"He said to his nation" (1, 9),
therefore the punishment began with him.123
Verse 29: Upon you and upon your people.124
They would enter their intestines and croak.125
Chapter 08 - Rashi
Verse 2: And the frog emerged.126
There was [only] one frog
and [when] they struck at it
it would split apart into various teeming swarms.
That is its midrashic explanation.
But as to its plain meaning, it may be said [that]
the swarming of the frogs is referred to in the singular.
Similarly {Hebrew Ref} 127---[lit.] "There was
lice"
[referring to] the swarming.
Pedoliere, in Old French---swarming lice,
so, too {Hebrew Ref} [is translated as]
grenoilliere in Old French---a swarm of frogs.
Verse 5: Glorify yourself at my expense.
As in: ( {Hebrew Ref} ) "Should the axe boast
to the one who chops with it?"128
[ {Hebrew Ref} meaning:] boasting by saying,
"I am greater than you."
Wanter in Old French---to boast.
This, too, is the meaning of {Hebrew Ref} :
"You boast of your cleverness
by asking [me to perform] something difficult
and then saying that I will be unable to do it."
[Exactly for] when shall I pray for you.129
I will pray for you today
for the destruction of the frogs---
by when do you wish them destroyed
so that you may see whether I will fulfill my promise
at the appointed time you will set for me."
Had it said: {Hebrew Ref} [without the {Hebrew Ref}
prefix],
it would have meant: "When shall I pray?"
But, now that it says {Hebrew Ref} [with the {Hebrew Ref}
prefix],
it means: "I shall pray for you today
that the frogs be destroyed
by whatever time you may set for me.
Just say by which day you want them destroyed."
The words {Hebrew Ref} (this verse), {Hebrew Ref} (v.
4)
and {Hebrew Ref} (v. 25) [are in the {Hebrew Ref} form]
130
and not: {Hebrew Ref} [in the {Hebrew Ref}
form],
because wherever a form of {Hebrew Ref} appears
it denotes a great deal of praying.131
And just as it says: {Hebrew Ref}
terms denoting to cause to do,132
so, too, does it say {Hebrew Ref}
[referring to an increase of] words.
The main proof of all this is [the verse:]
" {Hebrew Ref} your words about me,"133
[ {Hebrew Ref} meaning] you have increased.
Verse 6: He [Pharaoh] said by tomorrow.134
[I.e.] "Pray today that they be destroyed by tomorrow."
Verse 8: They left---[and Moshe] cried out.
[He cried out] immediately
that they be destroyed by tomorrow.135
Verse 10: Many heaps.
[ {Hebrew Ref} means] heaps [or mounds],
as Onkelos translates it {Hebrew Ref}
which means heaps.
Verse 11: He hardened his heart.
[The word {Hebrew Ref} ] is in the infinitive form136
the same as {Hebrew Ref} "going and travelling,"137
and similarly " {Hebrew Ref} (striking) the Moabites,"138
[or:] " {Hebrew Ref} (and asking) G-d for him"139
[or:] " {Hebrew Ref} striking and wounding."140
Just as Ad-noy had spoken.
And where had He said this?
When He said, "Pharaoh will not listen to you."141
Verse 12: Say to Aharon.142
It was not fitting that the dust
be struck by Moshe
because it protected him
when he killed the Egyptian
and hid him in the sand143
and was [instead] struck by Aharon.144
Verse 13: And there was lice (lit. louse).145
[ {Hebrew Ref} refers to] the swarm of lice.
Pedoliere in Old French---swarming lice.146
Verse 14: To bring forth lice.147
[Meaning] to create them from elsewhere.
But they could not---
because a demon has no power over a creature
that is smaller than barley.148 149
Verse 15: "This is the finger of El-him."
[I.e.,] this plague was not brought about by witchcraft---
it is from G-d.
As Ad-noy had spoken.150
"Pharaoh will not listen to you."151
Verse 17: I will send against you.
[Meaning] incite against you.
Similarly, "And the beasts' tooth {Hebrew Ref} against them,"
152
[ {Hebrew Ref} ] being a term of incitement.
Enticier in Old(French---to incite.
Swarms of wild animals.
All kinds of wild beasts, snakes and scorpions,
en masse ( {Hebrew Ref} from {Hebrew Ref} ---a
mixture),
who caused devastation among them.
There is a reason in aggadic writings
for each and every plague
why this particular one and why that particular one.
With similar strategies of war as employed by kings
did He (G-d) come against them---
as does a kingdom that besieges a city.
First it ruins its springs (water supply)
and afterwards they sound trumpets against them
in order to frighten and terrify them:
the frogs thus croaked and made loud noises, etc.,
as is recorded in Midrash Rabbi Tanchuma.153
Verse 18: I will set apart.
[ {Hebrew Ref} means] I will set apart.
Similarly: {Hebrew Ref} ---"G-d will set apart."154
Similarly: "It is not {Hebrew Ref} from You,"155
[meaning] it is not set apart nor separated from You.156
So that you will know that I am Ad-noy
in the midst of the earth.
Though My Divine Presence is in the heavens,
My decree is fulfilled in the lower worlds.
Verse 19: I will set a [sign of] deliverance---
which will set apart My nation from your nation.157
Verse 20: The land was devastated.
[ {Hebrew Ref} means:] the land was devastated;158
[as Onkelos translates it] {Hebrew Ref} (past
tense).
Verse 21: "Sacrifice to your G-d [here] in the land."
[I.e.] "where you are, and do not go into the wilderness."
Verse 22: Abominable to Egypt.159
[Actually] that which Egypt reveres (i.e., its idols)
as in "and for Milkom the ( {Hebrew Ref} ) abomination
of B'nei Ammon"160
but only when speaking to Israel is it called abominable.161
{Hebrew Ref} can also be explained another way:
It would be an abominable thing to Egypt
[to witness] the sacrifice which we are sacrificing
for it is their god that we sacrifice.
And not have them stone us?
[Meant as] a wondrous question.
Verse 25: Deceive us.
[ {Hebrew Ref} is] the same as {Hebrew Ref} .162
Verse 26: And prayed to Ad-noy.
[ {Hebrew Ref} 163 means] he exerted himself in prayer.
Similarly, had he wished to say {Hebrew Ref} 164
he could have said so
and it would mean he used many [words] of prayer.165
Now that he says it in terms of {Hebrew Ref} 166
it means he increased [the intensity] of the prayer.167
Verse 27: He caused the wild animals to depart.
They did not die as did the frogs,168
for had they died
they would have benefitted from the skins.169
Verse 28: Again this time.
[Once more,] though he said,
"I will send you out,"
he did not keep his promise.
Chapter 09 - Rashi
Verse 2: Holding them.
[ {Hebrew Ref} means] holding them,170
as in "( {Hebrew Ref} ) and she took hold of his private
parts."171
Verse 3: Behold, the hand of Ad-noy is directed.
[ {Hebrew Ref} ] is in the present tense,
for this is how [the verb {Hebrew Ref} ] is expressed
in the feminine gender:
in the past tense: {Hebrew Ref} ---she was,
in the future tense: {Hebrew Ref} ---she shall be,
and in the present tense: {Hebrew Ref} ---she is;
the same form as {Hebrew Ref} , {Hebrew Ref} , {Hebrew Ref} .
Verse 4: [Ad-noy] will distinguish.
[ {Hebrew Ref} means] He will set apart.
Verse 8: Full handfuls.
Jelones in Old(French---handfuls.
Furnace soot.
[ {Hebrew Ref} is] that which is blown from dying embers
that have been burnt in a furnace,
in Old(French olves---furnace ashes.
{Hebrew Ref} having the same root as {Hebrew Ref} ---
blowing,
for the wind blows and disperses them.
And let Moshe throw it.172
And since anything thrown with force
is thrown only with one hand,
[we may conclude that] there were a number of miracles:
One, that Moshe's one fistful held
both his and Aharon's handfuls.173
And another, that the soot spread
over the entire land of Egypt.174
Verse 9: A rash which will break out into boils.
As Onkelos translates it:
{Hebrew Ref} , (a rash producing boil)
[meaning] that through it ( {Hebrew Ref} )
boils sprouted all over them.
A rash.
{Hebrew Ref} has the meaning of heat.175
There are several instances of this in the Mishnah:
[e.g.] {Hebrew Ref} 176---"a hot year."
Verse 10: In man and beast.
Should you ask: from where did they have these animals,
has it not already been stated:177
"and the livestock in Egypt died"?
[I would answer] that the decree was only
on those [that remained] in the fields exclusively,
as it is said: "at your livestock that is in the field,"178
and whoever feared the word of G-d
made his livestock flee into the house.
It is likewise taught in the Mechilta179
concerning: "He took 600 selected chariots."180
Verse 14: All My plagues.181
We learn from here that makas bechoros182
is equivalent to all the plagues.
Verse 15: For now.
I [could] have extended my hand, etc.
I.e., "for had I wished, [then]
when My hand was [striking] at your livestock
when I struck them with pestilence,
I would have sent it and struck you
and your people together with the animals---
and you would have been obliterated from the earth.
but it is for this reason that I have let you survive, etc.
Verse 17: But you are still oppressing my people.
[ {Hebrew Ref} is] as Onkelos translates it:
"You are oppressing My people."
It ( {Hebrew Ref} ) has the same root as {Hebrew Ref} ,
which is translated by Onkelos as: "a well-worn path."183
Chalchier in Old(French---a trodden path.
I have already explained at the end of Parshas Miketz
that any word whose first root letter is {Hebrew Ref}
and intends to convey the {Hebrew Ref} 184 conjugation
one places the prefix letter {Hebrew Ref}
in the middle of the root letters185
as in this case ( {Hebrew Ref} )
and for example
{Hebrew Ref} ---"the grasshopper will drag
itself,"186
{Hebrew Ref} having the root {Hebrew Ref} ---
carry a load, [or]
{Hebrew Ref} ---"that you would make
yourself our ruler"187
{Hebrew Ref} having the root of
{Hebrew Ref} ---"a prince and a nobleman,"
[or] {Hebrew Ref} ---"I was reflecting."188
Verse 18: Tomorrow at this time.
[ {Hebrew Ref} means] at the same time tomorrow.189
He scratched a mark in the wall
[and said,] "Tomorrow when the sun reaches here
the hail will come down.190
It was founded.
[ {Hebrew Ref} means] that it was founded.
Every word whose first root-letter is a {Hebrew Ref} ,
e.g., {Hebrew Ref} (founded), {Hebrew Ref} (gave birth)
{Hebrew Ref} (knew), {Hebrew Ref} (removed),
when it is put in the {Hebrew Ref} 191 form
the letter {Hebrew Ref} replaces the letter {Hebrew Ref} ,
as in {Hebrew Ref} or {Hebrew Ref} 192
{Hebrew Ref} ---"it became known,"193
[or] {Hebrew Ref} ---"There was born to Yoseif,"
194
[or] "With words
will a servant {Hebrew Ref} ---not be rebuked."195
Verse 19: Send [word] and gather.
{Hebrew Ref} is as Onkelos translates it:
"send [word] and gather."
Similarly: "The inhabitants of Geibim ( {Hebrew Ref} )
gathered,"196
[or:] "( {Hebrew Ref} ) gather! children of Binyamin.197"
And will not be brought into the house.
{Hebrew Ref} is a term meaning gathering in.
Verse 20: Made flee.
{Hebrew Ref} means caused to flee from the word " {Hebrew Ref} ."198
Verse 22: Toward the Heavens.199
[ {Hebrew Ref} means] toward the heavens.
But the midrashic explanation is:
G-d lifted Moshe over the heavens.200 201
Verse 24: Flashing Among the Hailstones.
[This was] a miracle within a miracle;
the fire and the hail intermingled,
yet the hail is water!202
But so to do the bidding of their Creator
they made peace between themselves.203
Verse 28: Enough.204
[I.e.] let it be sufficient for Him
with what He has already brought down.
Verse 29: When I leave the city.205
[ {Hebrew Ref} has the same meaning as] {Hebrew Ref}
---from the city.
But within the city he would not pray
because it was full of idols.206
Verse 30: You are not yet in fear.
[ {Hebrew Ref} is translated:]
"You are not yet in fear."
Similarly, wherever {Hebrew Ref} appears in Scripture
it has the meaning: not yet,
and does not mean: before;
as in {Hebrew Ref} 207---[which Onkelos
translates]
"They did not yet lie down,"
[or: {Hebrew Ref} 208---[which Onkelos
translates:]
"did not yet sprout.
This one (i.e., {Hebrew Ref} ), too, has a similar
meaning:
"I know that you [and your servants]
do not yet fear,
and that the moment there will be relief
you will continue with your corruption.
Verse 31: The flax and barley have been broken.
[ {Hebrew Ref} meaning] has been broken,
from the same term as {Hebrew Ref} ---the lame
Pharaoh;209
[or] {Hebrew Ref} ---broken.210
Similarly {Hebrew Ref} 211 [means "were not broken"].
It would not be correct to explain it
as a term meaning "striking,"
for the letter {Hebrew Ref} cannot replace the letter {Hebrew Ref}
so that {Hebrew Ref} can be explained as {Hebrew Ref} ,
or {Hebrew Ref} to be the same as {Hebrew Ref} .
But rather, the {Hebrew Ref} is part of the word-root
and is [grammatically] the same form as
{Hebrew Ref} 212---"his bones were bared."
213
Since the barley was ripe.
[Meaning] it has already ripened
and is standing in its stalks
and they [therefore] broke and fell.
So, too, the flax has already become full-grown
and has hardened so as to stand on its stems.
The barley was ripe.
[ {Hebrew Ref} meaning] stood in its stalks,
from the same term as:
{Hebrew Ref} 214---"the stalks of the
stream."
Verse 32: Since they are late in sprouting.
[ {Hebrew Ref} meaning] late,
and were still soft [and pliable]
and were able to stand
[even] in the face of [a] hard [blow].
Although it has been stated:
"All the vegetation in the fields was struck by the hail"215
one can explain the plain meaning of the verse
as referring to the vegetation
that stood in their stalks (i.e., were ripe),
and were vulnerable to be broken by the hail.
[However], in Midrash Rabbi Tanchuma,216
some Sages dispute this
and explain {Hebrew Ref} [as meaning]
a wonder of wonders ( {Hebrew Ref} = wonder) occurred
that they were not struck.217
Verse 33: Did not reach.218
[ {Hebrew Ref} meaning] did not reach.
Even those that were already in the air
[never] reached the ground.219
Similar to this is:
" {Hebrew Ref} the curse and the oath"
in the Book of Daniel220
[ {Hebrew Ref} meaning:] it reached us.
Menachem ben Saruk classified it
in the category of {Hebrew Ref} 221
meaning: the pouring (melting) of metal.
I agree with his opinion,
as Onkelos translates " {Hebrew Ref} 222 as {Hebrew Ref} 223
[and] " {Hebrew Ref} "224 {Hebrew Ref} ---to
cast.
So, too, {Hebrew Ref} [has the meaning:]
[The hail] was not poured to the ground.
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