Shemos
Book 2: Exodus


VA'EIRA - RASHI COMMENTARY


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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