Lang: he;
Title: פרשת וארא;
Content:
פרק ו
(ב) וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי י״י.
(ג) וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי י״י לֹא נוֹדַעְתִּי לָהֶם.
(ד) וְגַם הֲקִמֹתִי אֶת בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר גָּרוּ בָהּ.
(ה) וְגַם אֲנִי שָׁמַעְתִּי אֶת נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִדִים אֹתָם וָאֶזְכֹּר אֶת בְּרִיתִי.
(ו) לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי י״י וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים.
(ז) וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי י״י אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם.
(ח) וְהֵבֵאתִי אֶתְכֶם אֶל הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי י״י.
(ט) וַיְדַבֵּר מֹשֶׁה כֵּן אֶל בְּנֵי יִשְׂרָאֵל וְלֹא שָׁמְעוּ אֶל מֹשֶׁה מִקֹּצֶר רוּחַ וּמֵעֲבֹדָה קָשָׁה.
(י) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(יא) בֹּא דַבֵּר אֶל פַּרְעֹה מֶלֶךְ מִצְרָיִם וִישַׁלַּח אֶת בְּנֵי יִשְׂרָאֵל מֵאַרְצוֹ.
(יב) וַיְדַבֵּר מֹשֶׁה לִפְנֵי י״י לֵאמֹר הֵן בְּנֵי יִשְׂרָאֵל לֹא שָׁמְעוּ אֵלַי וְאֵיךְ יִשְׁמָעֵנִי פַרְעֹה וַאֲנִי עֲרַל שְׂפָתָיִם.
(יג) וַיְדַבֵּר י״י אֶל מֹשֶׁה וְאֶל אַהֲרֹן וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל וְאֶל פַּרְעֹה מֶלֶךְ מִצְרָיִם לְהוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם.
(יד) אֵלֶּה רָאשֵׁי בֵית אֲבֹתָם בְּנֵי רְאוּבֵן בְּכֹר יִשְׂרָאֵל חֲנוֹךְ וּפַלּוּא חֶצְרֹן וְכַרְמִי אֵלֶּה מִשְׁפְּחֹת רְאוּבֵן.
(טו) וּבְנֵי שִׁמְעוֹן יְמוּאֵל וְיָמִין וְאֹהַד וְיָכִין וְצֹחַר וְשָׁאוּל בֶּן הַכְּנַעֲנִית אֵלֶּה מִשְׁפְּחֹת שִׁמְעוֹן.
(טז) וְאֵלֶּה שְׁמוֹת בְּנֵי לֵוִי לְתֹלְדֹתָם גֵּרְשׁוֹן וּקְהָת וּמְרָרִי וּשְׁנֵי חַיֵּי לֵוִי שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה.
(יז) בְּנֵי גֵרְשׁוֹן לִבְנִי וְשִׁמְעִי לְמִשְׁפְּחֹתָם.
(יח) וּבְנֵי קְהָת עַמְרָם וְיִצְהָר וְחֶבְרוֹן וְעֻזִּיאֵל וּשְׁנֵי חַיֵּי קְהָת שָׁלֹשׁ וּשְׁלֹשִׁים וּמְאַת שָׁנָה.
(יט) וּבְנֵי מְרָרִי מַחְלִי וּמוּשִׁי אֵלֶּה מִשְׁפְּחֹת הַלֵּוִי לְתֹלְדֹתָם.
(כ) וַיִּקַּח עַמְרָם אֶת יוֹכֶבֶד דֹּדָתוֹ לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת אַהֲרֹן וְאֶת מֹשֶׁה וּשְׁנֵי חַיֵּי עַמְרָם שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָה.
(כא) וּבְנֵי יִצְהָר קֹרַח וָנֶפֶג וְזִכְרִי.
(כב) וּבְנֵי עֻזִּיאֵל מִישָׁאֵל וְאֶלְצָפָן וְסִתְרִי.
(כג) וַיִּקַּח אַהֲרֹן אֶת אֱלִישֶׁבַע בַּת עַמִּינָדָב אֲחוֹת נַחְשׁוֹן לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת נָדָב וְאֶת אֲבִיהוּא אֶת אֶלְעָזָר וְאֶת אִיתָמָר.
(כד) וּבְנֵי קֹרַח אַסִּיר וְאֶלְקָנָה וַאֲבִיאָסָף אֵלֶּה מִשְׁפְּחֹת הַקׇּרְחִי.
(כה) וְאֶלְעָזָר בֶּן אַהֲרֹן לָקַח לוֹ מִבְּנוֹת פּוּטִיאֵל לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת פִּינְחָס אֵלֶּה רָאשֵׁי אֲבוֹת הַלְוִיִּם לְמִשְׁפְּחֹתָם.
(כו) הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר י״י לָהֶם הוֹצִיאוּ אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל צִבְאֹתָם.
(כז) הֵם הַמְדַבְּרִים אֶל פַּרְעֹה מֶלֶךְ מִצְרַיִם לְהוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם הוּא מֹשֶׁה וְאַהֲרֹן.
(כח) וַיְהִי בְּיוֹם דִּבֶּר י״י אֶל מֹשֶׁה בְּאֶרֶץ מִצְרָיִם.
(כט) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר אֲנִי י״י דַּבֵּר אֶל פַּרְעֹה מֶלֶךְ מִצְרַיִם אֵת כׇּל אֲשֶׁר אֲנִי דֹּבֵר אֵלֶיךָ.
(ל) וַיֹּאמֶר מֹשֶׁה לִפְנֵי י״י הֵן אֲנִי עֲרַל שְׂפָתַיִם וְאֵיךְ יִשְׁמַע אֵלַי פַּרְעֹה.
פרק ז
(א) וַיֹּאמֶר י״י אֶל מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶךָ.
(ב) אַתָּה תְדַבֵּר אֵת כׇּל אֲשֶׁר אֲצַוֶּךָּ וְאַהֲרֹן אָחִיךָ יְדַבֵּר אֶל פַּרְעֹה וְשִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל מֵאַרְצוֹ.
(ג) וַאֲנִי אַקְשֶׁה אֶת לֵב פַּרְעֹה וְהִרְבֵּיתִי אֶת אֹתֹתַי וְאֶת מוֹפְתַי בְּאֶרֶץ מִצְרָיִם.
(ד) וְלֹא יִשְׁמַע אֲלֵכֶם פַּרְעֹה וְנָתַתִּי אֶת יָדִי בְּמִצְרָיִם וְהוֹצֵאתִי אֶת צִבְאֹתַי אֶת עַמִּי בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם בִּשְׁפָטִים גְּדֹלִים.
(ה) וְיָדְעוּ מִצְרַיִם כִּי אֲנִי י״י בִּנְטֹתִי אֶת יָדִי עַל מִצְרָיִם וְהוֹצֵאתִי אֶת בְּנֵי יִשְׂרָאֵל מִתּוֹכָם.
(ו) וַיַּעַשׂ מֹשֶׁה וְאַהֲרֹן כַּאֲשֶׁר צִוָּה י״י אֹתָם כֵּן עָשׂוּ.
(ז) וּמֹשֶׁה בֶּן שְׁמֹנִים שָׁנָה וְאַהֲרֹן בֶּן שָׁלֹשׁ וּשְׁמֹנִים שָׁנָה בְּדַבְּרָם אֶל פַּרְעֹה.
(ח) וַיֹּאמֶר י״י אֶל מֹשֶׁה וְאֶל אַהֲרֹן לֵאמֹר.
(ט) כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל אַהֲרֹן קַח אֶת מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי פַרְעֹה יְהִי לְתַנִּין.
(י) וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל פַּרְעֹה וַיַּעֲשׂוּ כֵן כַּאֲשֶׁר צִוָּה י״י וַיַּשְׁלֵךְ אַהֲרֹן אֶת מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּין.
(יא) וַיִּקְרָא גַּם פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן.
(יב) וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה אַהֲרֹן אֶת מַטֹּתָם.
(יג) וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר י״י.
(יד) וַיֹּאמֶר י״י אֶל מֹשֶׁה כָּבֵד לֵב פַּרְעֹה מֵאֵן לְשַׁלַּח הָעָם.
(טו) לֵךְ אֶל פַּרְעֹה בַּבֹּקֶר הִנֵּה יֹצֵא הַמַּיְמָה וְנִצַּבְתָּ לִקְרָאתוֹ עַל שְׂפַת הַיְאֹר וְהַמַּטֶּה אֲשֶׁר נֶהְפַּךְ לְנָחָשׁ תִּקַּח בְּיָדֶךָ.
(טז) וְאָמַרְתָּ אֵלָיו י״י אֱלֹהֵי הָעִבְרִים שְׁלָחַנִי אֵלֶיךָ לֵאמֹר שַׁלַּח אֶת עַמִּי וְיַעַבְדֻנִי בַּמִּדְבָּר וְהִנֵּה לֹא שָׁמַעְתָּ עַד כֹּה.
(יז) כֹּה אָמַר י״י בְּזֹאת תֵּדַע כִּי אֲנִי י״י הִנֵּה אָנֹכִי מַכֶּה בַּמַּטֶּה אֲשֶׁר בְּיָדִי עַל הַמַּיִם אֲשֶׁר בַּיְאֹר וְנֶהֶפְכוּ לְדָם.
(יח) וְהַדָּגָה אֲשֶׁר בַּיְאֹר תָּמוּת וּבָאַשׁ הַיְאֹר וְנִלְאוּ מִצְרַיִם לִשְׁתּוֹת מַיִם מִן הַיְאֹר.
(יט) וַיֹּאמֶר י״י אֶל מֹשֶׁה אֱמֹר אֶל אַהֲרֹן קַח מַטְּךָ וּנְטֵה יָדְךָ עַל מֵימֵי מִצְרַיִם עַל נַהֲרֹתָם עַל יְאֹרֵיהֶם וְעַל אַגְמֵיהֶם וְעַל כׇּל מִקְוֵה מֵימֵיהֶם וְיִהְיוּ דָם וְהָיָה דָם בְּכׇל אֶרֶץ מִצְרַיִם וּבָעֵצִים וּבָאֲבָנִים.
(כ) וַיַּעֲשׂוּ כֵן מֹשֶׁה וְאַהֲרֹן כַּאֲשֶׁר צִוָּה י״י וַיָּרֶם בַּמַּטֶּה וַיַּךְ אֶת הַמַּיִם אֲשֶׁר בַּיְאֹר לְעֵינֵי פַרְעֹה וּלְעֵינֵי עֲבָדָיו וַיֵּהָפְכוּ כׇּל הַמַּיִם אֲשֶׁר בַּיְאֹר לְדָם.
(כא) וְהַדָּגָה אֲשֶׁר בַּיְאֹר מֵתָה וַיִּבְאַשׁ הַיְאֹר וְלֹא יָכְלוּ מִצְרַיִם לִשְׁתּוֹת מַיִם מִן הַיְאֹר וַיְהִי הַדָּם בְּכׇל אֶרֶץ מִצְרָיִם.
(כב) וַיַּעֲשׂוּ כֵן חַרְטֻמֵּי מִצְרַיִם בְּלָטֵיהֶם וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר י״י.
(כג) וַיִּפֶן פַּרְעֹה וַיָּבֹא אֶל בֵּיתוֹ וְלֹא שָׁת לִבּוֹ גַּם לָזֹאת.
(כד) וַיַּחְפְּרוּ כׇל מִצְרַיִם סְבִיבֹת הַיְאֹר מַיִם לִשְׁתּוֹת כִּי לֹא יָכְלוּ לִשְׁתֹּת מִמֵּימֵי הַיְאֹר.
(כה) וַיִּמָּלֵא שִׁבְעַת יָמִים אַחֲרֵי הַכּוֹת י״י אֶת הַיְאֹר.
(כו) וַיֹּאמֶר י״י אֶל מֹשֶׁה בֹּא אֶל פַּרְעֹה וְאָמַרְתָּ אֵלָיו כֹּה אָמַר י״י שַׁלַּח אֶת עַמִּי וְיַעַבְדֻנִי.
(כז) וְאִם מָאֵן אַתָּה לְשַׁלֵּחַ הִנֵּה אָנֹכִי נֹגֵף אֶת כׇּל גְּבוּלְךָ בַּצְפַרְדְּעִים.
(כח) וְשָׁרַץ הַיְאֹר צְפַרְדְּעִים וְעָלוּ וּבָאוּ בְּבֵיתֶךָ וּבַחֲדַר מִשְׁכָּבְךָ וְעַל מִטָּתֶךָ וּבְבֵית עֲבָדֶיךָ וּבְעַמֶּךָ וּבְתַנּוּרֶיךָ וּבְמִשְׁאֲרוֹתֶיךָ.
(כט) וּבְכָה וּבְעַמְּךָ וּבְכׇל עֲבָדֶיךָ יַעֲלוּ הַצְפַרְדְּעִים.
פרק ח
(א) וַיֹּאמֶר י״י אֶל מֹשֶׁה אֱמֹר אֶל אַהֲרֹן נְטֵה אֶת יָדְךָ בְּמַטֶּךָ עַל הַנְּהָרֹת עַל הַיְאֹרִים וְעַל הָאֲגַמִּים וְהַעַל אֶת הַצְפַרְדְּעִים עַל אֶרֶץ מִצְרָיִם.
(ב) וַיֵּט אַהֲרֹן אֶת יָדוֹ עַל מֵימֵי מִצְרָיִם וַתַּעַל הַצְּפַרְדֵּעַ וַתְּכַס אֶת אֶרֶץ מִצְרָיִם.
(ג) וַיַּעֲשׂוּ כֵן הַחַרְטֻמִּים בְּלָטֵיהֶם וַיַּעֲלוּ אֶת הַצְפַרְדְּעִים עַל אֶרֶץ מִצְרָיִם.
(ד) וַיִּקְרָא פַרְעֹה לְמֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר הַעְתִּירוּ אֶל י״י וְיָסֵר הַצְפַרְדְּעִים מִמֶּנִּי וּמֵעַמִּי וַאֲשַׁלְּחָה אֶת הָעָם וְיִזְבְּחוּ לַי״י.
(ה) וַיֹּאמֶר מֹשֶׁה לְפַרְעֹה הִתְפָּאֵר עָלַי לְמָתַי אַעְתִּיר לְךָ וְלַעֲבָדֶיךָ וּלְעַמְּךָ לְהַכְרִית הַצְפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ רַק בַּיְאֹר תִּשָּׁאַרְנָה.
(ו) וַיֹּאמֶר לְמָחָר וַיֹּאמֶר כִּדְבָרְךָ לְמַעַן תֵּדַע כִּי אֵין כַּי״י אֱלֹהֵינוּ.
(ז) וְסָרוּ הַצְפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ וּמֵעֲבָדֶיךָ וּמֵעַמֶּךָ רַק בַּיְאֹר תִּשָּׁאַרְנָה.
(ח) וַיֵּצֵא מֹשֶׁה וְאַהֲרֹן מֵעִם פַּרְעֹה וַיִּצְעַק מֹשֶׁה אֶל י״י עַל דְּבַר הַצְפַרְדְּעִים אֲשֶׁר שָׂם לְפַרְעֹה.
(ט) וַיַּעַשׂ י״י כִּדְבַר מֹשֶׁה וַיָּמֻתוּ הַצְפַרְדְּעִים מִן הַבָּתִּים מִן הַחֲצֵרֹת וּמִן הַשָּׂדֹת.
(י) וַיִּצְבְּרוּ אֹתָם חֳמָרִם חֳמָרִם וַתִּבְאַשׁ הָאָרֶץ.
(יא) וַיַּרְא פַּרְעֹה כִּי הָיְתָה הָרְוָחָה וְהַכְבֵּד אֶת לִבּוֹ וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר י״י.
(יב) וַיֹּאמֶר י״י אֶל מֹשֶׁה אֱמֹר אֶל אַהֲרֹן נְטֵה אֶת מַטְּךָ וְהַךְ אֶת עֲפַר הָאָרֶץ וְהָיָה לְכִנִּם בְּכׇל אֶרֶץ מִצְרָיִם.
(יג) וַיַּעֲשׂוּ כֵן וַיֵּט אַהֲרֹן אֶת יָדוֹ בְמַטֵּהוּ וַיַּךְ אֶת עֲפַר הָאָרֶץ וַתְּהִי הַכִּנָּם בָּאָדָם וּבַבְּהֵמָה כׇּל עֲפַר הָאָרֶץ הָיָה כִנִּים בְּכׇל אֶרֶץ מִצְרָיִם.
(יד) וַיַּעֲשׂוּ כֵן הַחַרְטֻמִּים בְּלָטֵיהֶם לְהוֹצִיא אֶת הַכִּנִּים וְלֹא יָכֹלוּ וַתְּהִי הַכִּנָּם בָּאָדָם וּבַבְּהֵמָה.
(טו) וַיֹּאמְרוּ הַחַרְטֻמִּם אֶל פַּרְעֹה אֶצְבַּע אֱלֹהִים הִוא וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר י״י.
(טז) וַיֹּאמֶר י״י אֶל מֹשֶׁה הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה הִנֵּה יוֹצֵא הַמָּיְמָה וְאָמַרְתָּ אֵלָיו כֹּה אָמַר י״י שַׁלַּח עַמִּי וְיַעַבְדֻנִי.
(יז) כִּי אִם אֵינְךָ מְשַׁלֵּחַ אֶת עַמִּי הִנְנִי מַשְׁלִיחַ בְּךָ וּבַעֲבָדֶיךָ וּבְעַמְּךָ וּבְבָתֶּיךָ אֶת הֶעָרֹב וּמָלְאוּ בָּתֵּי מִצְרַיִם אֶת הֶעָרֹב וְגַם הָאֲדָמָה אֲשֶׁר הֵם עָלֶיהָ.
(יח) וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת אֶרֶץ גֹּשֶׁן אֲשֶׁר עַמִּי עֹמֵד עָלֶיהָ לְבִלְתִּי הֱיוֹת שָׁם עָרֹב לְמַעַן תֵּדַע כִּי אֲנִי י״י בְּקֶרֶב הָאָרֶץ.
(יט) וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּה.
(כ) וַיַּעַשׂ י״י כֵּן וַיָּבֹא עָרֹב כָּבֵד בֵּיתָה פַרְעֹה וּבֵית עֲבָדָיו וּבְכׇל אֶרֶץ מִצְרַיִם תִּשָּׁחֵת הָאָרֶץ מִפְּנֵי הֶעָרֹב.
(כא) וַיִּקְרָא פַרְעֹה אֶל מֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר לְכוּ זִבְחוּ לֵאלֹהֵיכֶם בָּאָרֶץ.
(כב) וַיֹּאמֶר מֹשֶׁה לֹא נָכוֹן לַעֲשׂוֹת כֵּן כִּי תּוֹעֲבַת מִצְרַיִם נִזְבַּח לַי״י אֱלֹהֵינוּ הֵן נִזְבַּח אֶת תּוֹעֲבַת מִצְרַיִם לְעֵינֵיהֶם וְלֹא יִסְקְלֻנוּ.
(כג) דֶּרֶךְ שְׁלֹשֶׁת יָמִים נֵלֵךְ בַּמִּדְבָּר וְזָבַחְנוּ לַי״י אֱלֹהֵינוּ כַּאֲשֶׁר יֹאמַר אֵלֵינוּ.
(כד) וַיֹּאמֶר פַּרְעֹה אָנֹכִי אֲשַׁלַּח אֶתְכֶם וּזְבַחְתֶּם לַי״י אֱלֹהֵיכֶם בַּמִּדְבָּר רַק הַרְחֵק לֹא תַרְחִיקוּ לָלֶכֶת הַעְתִּירוּ בַּעֲדִי.
(כה) וַיֹּאמֶר מֹשֶׁה הִנֵּה אָנֹכִי יוֹצֵא מֵעִמָּךְ וְהַעְתַּרְתִּי אֶל י״י וְסָר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ מָחָר רַק אַל יֹסֵף פַּרְעֹה הָתֵל לְבִלְתִּי שַׁלַּח אֶת הָעָם לִזְבֹּחַ לַי״י.
(כו) וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל י״י.
(כז) וַיַּעַשׂ י״י כִּדְבַר מֹשֶׁה וַיָּסַר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ לֹא נִשְׁאַר אֶחָד.
(כח) וַיַּכְבֵּד פַּרְעֹה אֶת לִבּוֹ גַּם בַּפַּעַם הַזֹּאת וְלֹא שִׁלַּח אֶת הָעָם.
פרק ט
(א) וַיֹּאמֶר י״י אֶל מֹשֶׁה בֹּא אֶל פַּרְעֹה וְדִבַּרְתָּ אֵלָיו כֹּה אָמַר י״י אֱלֹהֵי הָעִבְרִים שַׁלַּח אֶת עַמִּי וְיַעַבְדֻנִי.
(ב) כִּי אִם מָאֵן אַתָּה לְשַׁלֵּחַ וְעוֹדְךָ מַחֲזִיק בָּם.
(ג) הִנֵּה יַד י״י הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה בַּסּוּסִים בַּחֲמֹרִים בַּגְּמַלִּים בַּבָּקָר וּבַצֹּאן דֶּבֶר כָּבֵד מְאֹד.
(ד) וְהִפְלָה י״י בֵּין מִקְנֵה יִשְׂרָאֵל וּבֵין מִקְנֵה מִצְרָיִם וְלֹא יָמוּת מִכׇּל לִבְנֵי יִשְׂרָאֵל דָּבָר.
(ה) וַיָּשֶׂם י״י מוֹעֵד לֵאמֹר מָחָר יַעֲשֶׂה י״י הַדָּבָר הַזֶּה בָּאָרֶץ.
(ו) וַיַּעַשׂ י״י אֶת הַדָּבָר הַזֶּה מִמׇּחֳרָת וַיָּמׇת כֹּל מִקְנֵה מִצְרָיִם וּמִמִּקְנֵה בְנֵי יִשְׂרָאֵל לֹא מֵת אֶחָד.
(ז) וַיִּשְׁלַח פַּרְעֹה וְהִנֵּה לֹא מֵת מִמִּקְנֵה יִשְׂרָאֵל עַד אֶחָד וַיִּכְבַּד לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת הָעָם.
(ח) וַיֹּאמֶר י״י אֶל מֹשֶׁה וְאֶל אַהֲרֹן קְחוּ לָכֶם מְלֹא חׇפְנֵיכֶם פִּיחַ כִּבְשָׁן וּזְרָקוֹ מֹשֶׁה הַשָּׁמַיְמָה לְעֵינֵי פַרְעֹה.
(ט) וְהָיָה לְאָבָק עַל כׇּל אֶרֶץ מִצְרָיִם וְהָיָה עַל הָאָדָם וְעַל הַבְּהֵמָה לִשְׁחִין פֹּרֵחַ אֲבַעְבֻּעֹת בְּכׇל אֶרֶץ מִצְרָיִם.
(י) וַיִּקְחוּ אֶת פִּיחַ הַכִּבְשָׁן וַיַּעַמְדוּ לִפְנֵי פַרְעֹה וַיִּזְרֹק אֹתוֹ מֹשֶׁה הַשָּׁמָיְמָה וַיְהִי שְׁחִין אֲבַעְבֻּעֹת פֹּרֵחַ בָּאָדָם וּבַבְּהֵמָה.
(יא) וְלֹא יָכְלוּ הַחַרְטֻמִּים לַעֲמֹד לִפְנֵי מֹשֶׁה מִפְּנֵי הַשְּׁחִין כִּי הָיָה הַשְּׁחִין בַּחַרְטֻמִּם וּבְכׇל מִצְרָיִם.
(יב) וַיְחַזֵּק י״י אֶת לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר י״י אֶל מֹשֶׁה.
(יג) וַיֹּאמֶר י״י אֶל מֹשֶׁה הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה וְאָמַרְתָּ אֵלָיו כֹּה אָמַר י״י אֱלֹהֵי הָעִבְרִים שַׁלַּח אֶת עַמִּי וְיַעַבְדֻנִי.
(יד) כִּי בַּפַּעַם הַזֹּאת אֲנִי שֹׁלֵחַ אֶת כׇּל מַגֵּפֹתַי אֶל לִבְּךָ וּבַעֲבָדֶיךָ וּבְעַמֶּךָ בַּעֲבוּר תֵּדַע כִּי אֵין כָּמֹנִי בְּכׇל הָאָרֶץ.
(טו) כִּי עַתָּה שָׁלַחְתִּי אֶת יָדִי וָאַךְ אוֹתְךָ וְאֶת עַמְּךָ בַּדָּבֶר וַתִּכָּחֵד מִן הָאָרֶץ.
(טז) וְאוּלָם בַּעֲבוּר זֹאת הֶעֱמַדְתִּיךָ בַּעֲבוּר הַרְאֹתְךָ אֶת כֹּחִי וּלְמַעַן סַפֵּר שְׁמִי בְּכׇל הָאָרֶץ.
(יז) עוֹדְךָ מִסְתּוֹלֵל בְּעַמִּי לְבִלְתִּי שַׁלְּחָם.
(יח) הִנְנִי מַמְטִיר כָּעֵת מָחָר בָּרָד כָּבֵד מְאֹד אֲשֶׁר לֹא הָיָה כָמֹהוּ בְּמִצְרַיִם לְמִן הַיּוֹם הִוָּסְדָה וְעַד עָתָּה.
(יט) וְעַתָּה שְׁלַח הָעֵז אֶת מִקְנְךָ וְאֵת כׇּל אֲשֶׁר לְךָ בַּשָּׂדֶה כׇּל הָאָדָם וְהַבְּהֵמָה אֲשֶׁר יִמָּצֵא בַשָּׂדֶה וְלֹא יֵאָסֵף הַבַּיְתָה וְיָרַד עֲלֵהֶם הַבָּרָד וָמֵתוּ.
(כ) הַיָּרֵא אֶת דְּבַר י״י מֵעַבְדֵי פַּרְעֹה הֵנִיס אֶת עֲבָדָיו וְאֶת מִקְנֵהוּ אֶל הַבָּתִּים.
(כא) וַאֲשֶׁר לֹא שָׂם לִבּוֹ אֶל דְּבַר י״י וַיַּעֲזֹב אֶת עֲבָדָיו וְאֶת מִקְנֵהוּ בַּשָּׂדֶה.
(כב) וַיֹּאמֶר י״י אֶל מֹשֶׁה נְטֵה אֶת יָדְךָ עַל הַשָּׁמַיִם וִיהִי בָרָד בְּכׇל אֶרֶץ מִצְרָיִם עַל הָאָדָם וְעַל הַבְּהֵמָה וְעַל כׇּל עֵשֶׂב הַשָּׂדֶה בְּאֶרֶץ מִצְרָיִם.
(כג) וַיֵּט מֹשֶׁה אֶת מַטֵּהוּ עַל הַשָּׁמַיִם וַי״י נָתַן קֹלֹת וּבָרָד וַתִּהֲלַךְ אֵשׁ אָרְצָה וַיַּמְטֵר י״י בָּרָד עַל אֶרֶץ מִצְרָיִם.
(כד) וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד כָּבֵד מְאֹד אֲשֶׁר לֹא הָיָה כָמֹהוּ בְּכׇל אֶרֶץ מִצְרַיִם מֵאָז הָיְתָה לְגוֹי.
(כה) וַיַּךְ הַבָּרָד בְּכׇל אֶרֶץ מִצְרַיִם אֵת כׇּל אֲשֶׁר בַּשָּׂדֶה מֵאָדָם וְעַד בְּהֵמָה וְאֵת כׇּל עֵשֶׂב הַשָּׂדֶה הִכָּה הַבָּרָד וְאֶת כׇּל עֵץ הַשָּׂדֶה שִׁבֵּר.
(כו) רַק בְּאֶרֶץ גֹּשֶׁן אֲשֶׁר שָׁם בְּנֵי יִשְׂרָאֵל לֹא הָיָה בָּרָד.
(כז) וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר אֲלֵהֶם חָטָאתִי הַפָּעַם י״י הַצַּדִּיק וַאֲנִי וְעַמִּי הָרְשָׁעִים.
(כח) הַעְתִּירוּ אֶל י״י וְרַב מִהְיֹת קֹלֹת אֱלֹהִים וּבָרָד וַאֲשַׁלְּחָה אֶתְכֶם וְלֹא תֹסִפוּן לַעֲמֹד.
(כט) וַיֹּאמֶר אֵלָיו מֹשֶׁה כְּצֵאתִי אֶת הָעִיר אֶפְרֹשׂ אֶת כַּפַּי אֶל י״י הַקֹּלוֹת יֶחְדָּלוּן וְהַבָּרָד לֹא יִהְיֶה עוֹד לְמַעַן תֵּדַע כִּי לַי״י הָאָרֶץ.
(ל) וְאַתָּה וַעֲבָדֶיךָ יָדַעְתִּי כִּי טֶרֶם תִּירְאוּן מִפְּנֵי י״י אֱלֹהִים.
(לא) וְהַפִּשְׁתָּה וְהַשְּׂעֹרָה נֻכָּתָה כִּי הַשְּׂעֹרָה אָבִיב וְהַפִּשְׁתָּה גִּבְעֹל.
(לב) וְהַחִטָּה וְהַכֻּסֶּמֶת לֹא נֻכּוּ כִּי אֲפִילֹת הֵנָּה.
(לג) וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה אֶת הָעִיר וַיִּפְרֹשׂ כַּפָּיו אֶל י״י וַיַּחְדְּלוּ הַקֹּלוֹת וְהַבָּרָד וּמָטָר לֹא נִתַּךְ אָרְצָה.
(לד) וַיַּרְא פַּרְעֹה כִּי חָדַל הַמָּטָר וְהַבָּרָד וְהַקֹּלֹת וַיֹּסֶף לַחֲטֹא וַיַּכְבֵּד לִבּוֹ הוּא וַעֲבָדָיו.
(לה) וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר דִּבֶּר י״י בְּיַד מֹשֶׁה.
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Lang: en;
Title: Parashat Vaera;
Content:
Chapter 6
(2) God spoke to Moshe, and He said to him, "I am Hashem.
(3) I appeared to Avraham, to Yitzchak, and to Yaakov as El Shaddai,El Shaddai | בְּאֵל שַׁדָּי – The name might mean: "God Almighty" (Ibn Ezra) or "God who is Sufficient" (R. Saadia Gaon and Rashi on Bereshit 17:1). and by My name Hashemby My name Hashem | וּשְׁמִי י"י – Literally: "My name Hashem", but see Hoil Moshe that "by" is simply assumed, or Ibn E.zra that the preposition "בְּ" (with or by) of "בְּאֵל שַׁדָּי" applies to this word as well. Accordingly, these words are attached to the following clause "I was not known to them". Cf. Rashbam who reads the phrase as is, connecting it to the first part of the verse: "I appeared… with El Shaddai, but My (true) name is Hashem". I was not knownI was not known | לֹא נוֹדַעְתִּי – See Rashi who stresses that this is a passive construction, noting that Hashem does not say that He never shared this name with the patriarchs (for the patriarchs do invoke the name Hashem), only that He was not revealed by the attributes it represents. to them.
(4) And I have also established My covenant with them to give them the Land of Canaan, the land of their sojourning, in which they sojourned.in which they sojourned | אֲשֶׁר גָּרוּ בָהּ – The description of the land as one "in which they sojourned" highlights that Hashem's promise of land to the Patriarchs was not fulfilled in their time; they were always simply "sojourners" and never full residents.
(5) And I also have heard the moans of the Children of Israel whom Egypt is enslaving and I have remembered My covenant.
(6) Therefore, say to the Children of Israel, 'I am Hashem. I will bring you out from under the burdens of Egypt, and I will save you from their bondage, and I will redeem you with an outstretched arm and with great judgments.
(7) I will take you for Me as a people, and I will be for you as a God, and you shall know that I am Hashem, your God, who brings you out from under the burdens of Egypt.
(8) And I will bring you to the land about which I raised My handraised My hand | נָשָׂאתִי אֶת יָדִי – This is a language of oath-taking (Rashi and others). to give it to Avraham, Yitzchak, and Yaakov, and I will give it to you as a heritage. I am Hashem.'"
(9) Moshe spoke thus to the Children of Israel, but they did not listen to Moshe due to lack of patiencedue to lack of patience | מִקֹּצֶר רוּחַ – See R. Hirsch and R. D"Z Hoffmann who bring support from Mishlei 14:29 where the phrase is contrasted with "אֶרֶךְ אַפַּיִם", slow to anger. Alternatively: "anguish of spirit" (Targum Onkelos), "shortness of breath" (Rashi, noting how one who is anguished gasps for breath), or "desire to die", understanding the phrase to refer to a shortening of life (see Ramban). and hard work.
(10) Hashem spoke to Moshe,Hashem spoke to Moshe | וַיְדַבֵּר י"י אֶל מֹשֶׁה – This is the first of over 90 times that this phrase appears in Torah. Interestingly, the variant "וַיְדַבֵּר אֱלֹהִים אֶל מֹשֶׁה" (God spoke to Moshe) appears only once, above in verse 2, where Hashem introduces the proper name "Hashem". The similar "וַיֹּאמֶר י"י אֶל מֹשֶׁה" (Hashem said to Moshe) appears close to seventy times, beginning in Shemot 4:4. saying,
(11) "Come; speak to Paroh, the king of Egypt, that he send out the Children of Israel from his land."
(12) Moshe spoke before Hashem, saying, "Behold, the Children of Israel have not listened to me, how will Paroh listen to me? And I am of uncircumcised lips!"uncircumcised of lips | עֲרַל שְׂפָתָיִם – See Rashi that a foreskin (ערלה) refers to something that covers and obstructs another; so here Moshe is saying that his lips are obstructed from speaking. It is also possible that Moshe uses this metaphor specifically to convey that he feels spiritually inadequate for the task.
(13) Hashem spoke to Moshe and Aharon, and He commanded them regardingregarding | אֶל – See Sforno that "אֶל" here means "על", about. the Children of Israel and regarding Paroh, the king of Egypt, to bring the Children of Israel out of the land of Egypt.
(14) These are the heads of their fathers' houses.father's houses | בֵית אֲבֹתָם – The term might refer to an extended family unit (or perhaps a clan) presided over by the father. The sons of Reuven, the firstborn of Yisrael: Chanokh, Pallu, Chetzron, and Karmi. These are the families of Reuven.
(15) And the sons of Shimon: Yemuel, Yamin, Ohad, Yakhin, Tzochar, and Shaul, the son of the Canaanite. These are the families of Shimon.
(16) And these are the names of the sons of Levi, according to their descendants: Gershon, Kehat and Merari; and the years of the life of Levi were one hundred and thirty seven years.
(17) The sons of Gershon: Livni and Shimi, according to their families.
(18) And the sons of Kehat: Amram, Yitzhar, Chevron, and Uzziel; and the years of the life of Kehat were one hundred and thirty three years.
(19) And the children of Merari: Machli and Mushi. These are the families of Levi, according to their descendants.
(20) Amram took Yocheved, his aunt, for himself as a wife, and she bore him Aharon and Moshe; and the years of the life of Amram were one hundred thirty seven years.
(21) And the sons of Yitzhar: Korach, Nefeg and Zichri.
(22) And the sons of Uzziel: Mishael, Eltzafan and Sitri.
(23) Aharon took Elisheva the daughter of Aminadav, the sister of Nachson, for himself as a wife, and she bore him Nadav, Avihu, Elazar and Itamar.
(24) And the sons of Korach: Assir, Elkanah, and Aviasaf. These are the families of the Korachites.
(25) And Elazar, the son of Aharon, took from the daughters of Putiel for himself as a wife, and she bore him Pinechas. These are the heads of the fathers of the Levites, according to their families.
(26) This is the Aharon and Moshe to whom Hashem said, "Bring out My people from the land of Egypt, by their hosts."by their hosts | עַל צִבְאֹתָם – See Rashi that sometimes "עַל" can take the place of "ב" ("by" or "with"), pointing to similar usage in Bereshit 27:40 and Yechezkel 33:26. According to Rashi, Hashem is emphasizing how all were to leave, each tribe with all their hosts. Alternatively, the phrase means: "by their legions" with the verse stressing how the nation was to leave in an orderly fashion, not like fleeing fugitives. Cf. Shadal on Shemot 12:51, who translates: "upon their hosts", suggesting that the phrase refers back to Moshe and Aharon who were in charge of the nation.
(27) It was they who spoke to Paroh, the king of Egypt, to bring out the Children of Israel from the land of Egypt. This is that Moshe and Aharon.
(28) On the day that Hashem spoke to Moshe in the land of Egypt,
(29) Hashem spoke to Moshe saying, "I am Hashem. Speak to Paroh, the king of Egypt, all that I speak to you."
(30) Moshe said before Hashem, "Behold, I am of uncircumcised lips! And how will Paroh listen to me?"How will Paroh listen to me | וְאֵיךְ יִשְׁמַע אֵלַי פַּרְעֹה – Verses 29-30 echo verses 11-12 almost verbatim. This is likely an example of a literary technique known as "resumptive repetition" where a narrative that is interrupted by a parenthetical statement (in this case the genealogy list) resumes the original storyline by repeating the last words before the digression. For further discussion and many other examples, see Resumptive Repetition.
Chapter 7
(1) Hashem said to Moshe, "Look, I have set you as a godgod | אֱלֹהִים – Alternatively, the word takes one of its more secular connotations: "master" (Targum Onkelos), "judge" (Rashi), or "angel" (Ibn Ezra). to Paroh, and Aharon, your brother, shall be your prophet."your prophet | נְבִיאֶךָ – See Shadal that Moshe's speaking to Paroh via Aharon is analogous to Hashem speaking to man via His prophets, and compare Shemot 4:16. Cf. Targum Onkelos and Rashi who translate: "your spokesperson". They suggest that "נביא" relates to the noun "ניב", as in the phrase "ניב שפתיים" (fruit of the lips; speech) of Yeshayahu 57:19, but see Ibn Ezra that the word "ניב" itself simply means fruit. Nonetheless, it is possible that the original meaning of "נביא" was "speaker", oration being a prophet's main function (R. D"Z Hoffmann).
(2) You shall speak all that I command you, and Aharon, your brother, shall speak to Paroh that he send out the Children of Israel from his land.
(3) But I will harden Paroh's heart,I will harden Paroh's heart | אַקְשֶׁה אֶת לֵב פַּרְעֹה – See the note on Shemot 4:21. and I will multiply My signs and My wondersMy signs and My wonders | אֶת אֹתֹתַי וְאֶת מוֹפְתַי – See Malbim who differentiates between the terms, noting that a "מופת" implies something supernatural and marvelous, whereas an "אות", a sign, can be even something natural. in the land of Egypt.
(4) Paroh will not listen to you, and I will lay My hand on Egypt and I will bring out My hosts, My people the Children of Israel, from the land of Egypt with great judgments.
(5) And Egypt will know that I am Hashem, when I stretch forth My hand over Egypt and I bring out the Children of Israel from their midst.
(6) Moshe and Aharon did as Hashem commanded them; so they did.
(7) And Moshe was eighty years old and Aaron was eighty three years old when they spoke to Paroh.
(8) Hashem said to Moshe and Aharon, saying,
(9) "When Paroh speaks to you, saying, 'Make a wonder,'Make a wonder | תְּנוּ לָכֶם מוֹפֵת – More literally: "Make for yourself a wonder" but see R"Y Bekhor Shor and Radak on Bereshit 12:1 who maintain that prepositions such as "לָכֶם" or "לְךָ" are often insignificant and add no extra meaning to the verse. Cf. R. Hirsch who suggests that Paroh implies that he has no need for wonders but that if Moshe and Aharon feel a need to assert their power, "make for yourselves a wonder". you shall tell Aharon, 'take your staff and throw it down before Paroh and let it become a crocodile.'"crocodile | לְתַנִּין – See R. S"R Hirsch and R. D"Z Hoffmann. Alternatively: "serpent" (Targum Yerushalmi (Yonatan), Rashi, Lekach Tov). Several verses (see Bereshit 1:21, Yeshayahu 27:1 and Yechezkel 29:3) explicitly associate the "תַנִּין" with water, suggesting that it might be some sort of sea creature, while in others (Devarim 32:33 and Tehillim 91:13) it parallels a "פתן", commonly understood to be a venomous snake. The parallel between this sign and that of Shemot 4:3, where the staff is transformed into a snake, might motivate some to prefer the latter identification, but see R. D"Z Hoffmann that a more impressive sign was needed when Moshe approached Paroh than when he approached the nation. For further discussion, see תַּנִּין.
(10) Moshe and Aharon came before Paroh and did so, as Hashem commanded them. Aharon threw his staff down before Paroh and before his servants, and it became a crocodile.
(11) Paroh, too,too | גַּם – The word "too" seems unnecessary, but see Malbim and R. D"Z Hoffmann that just as Moshe called on his assistant to bring a wonder, now Paroh similarly calls on his assistants to do the same. Cf. R"Y Bekhor Shor that the word might be out of place, modifying not "Paroh" but "wise men and sorcerers", in which case the verse simply means that Paroh called both groups. [See Rashbam on Bereshit 29:30, that the "misplacement" of the word "גַּם" is a common phenomenon in Torah, and it often appears to modify one word when it really modifies another.] called his wise men and sorcerers, and they, too, the Egyptian magicians,Egyptian magicians | חַרְטֻמֵּי מִצְרַיִם – Many assume that the word "חַרְטֻמִּים" must be Egyptian in origin (see Ibn Ezra), but its etymology is debated. It might be a composite of two Egyptian words, "χar" (to speak) and "tum" (hidden), meaning "one who tells of hidden things" (BDB, "חַרְטֹם"). Others connect it to the Hebrew "חרט" (to engrave), suggesting that it refers to those Egyptian wise men who were experts in hieroglyphics, and thus in symbol interpretation. See Shadal on Bereshit 41:8 for other possibilities and see Loanwords for further discussion. did so with their secret arts.with their secret arts | בְּלַהֲטֵיהֶם –This assumes that the word is equivalent to the variant "בְּלָטֵיהֶם" in verse 22 below, and is related to the root "לאט", cover (Ibn Janach and Radak) or to the root "לוט", to be wrapped or enclosed (Shadal, R. D"Z Hoffmann). Other possible translations include: "their whispered enchantments" (Targum Onkelos), "dazzling illusions", connecting the word to the root "להט" (flaming) and understanding that the magicians used sleight of hand (Ibn Ezra), or: "fire magic" (Ramban).
(12) Each threw down his staff and they became crocodiles, but Aharon's staff swallowed their staffs.
(13) Paroh's heart was strengthened and he did not listen to them, as Hashem had spoken.
(14) Hashem said to Moshe, "Paroh's heart is heavy;Paroh's heart is heavy | כָּבֵד לֵב פַּרְעֹה – Though the English idiom "a heavy heart" connotes unhappiness, here it appears to imply inflexibility. Some have associated this phrase with the Egyptian belief that to enter the afterlife, one's heart needed to be weighed; if found to be heavy, the individual was assumed to be tainted with sin. If so, our verse might speak of Paroh's guilt rather than stubbornness. [See Egyptian Background and the Exodus Narrative.] This is the third variation of the phrases which speak of "hardening Paroh's heart". See R. D"Z Hoffmann for a discussion of the difference in nuance between each. he refuses to send out the nation.
(15) Go to Paroh in the morning. Behold, he goes out to the water, and you shall station yourself to meet him by the river bank, and the staff that turned into a serpent you shall take in your hand.
(16) And you shall say to him, 'Hashem, God of the Hebrews, has sent me to you, saying, 'Send out My people that they may serve Meserve Me | וְיַעַבְדֻנִי – The root "עבד" is the same one used to describe the enslavement to Paroh. Usage of the same verb throughout the book for both ideas highlights how Sefer Shemot revolves around the transformation of the Israelites from a nation of slaves serving Paroh to a nation of free people serving Hashem. in the wilderness;' and behold you have not listened until now.
(17) Thus says Hashem, 'By this you shall know that I am Hashem.'you shall know that I am Hashem | תֵּדַע כִּי אֲנִי י"י – See Abarbanel that the plagues were grouped into triads, with each threesome teaching a different principle of faith, the first being the existence of God as mentioned here, the second, providence (Shemot 8:18) and the third, God's incomparable abilities (Shemot 9:14). Compare Ramban Shemot 13:16 and see Purpose of the Plagues for elaboration. Behold, with the staff in my hand, I will strike the waters that are in the riverin the river | בַּיְאֹר – According to many, the verse refers specifically to the Nile. See Shemot Rabbah that since the Nile was worshipped as a deity by the Egyptians, Hashem struck it first. See also Tzeror HaMor Shemot 9:29 and the discussion in Purpose of the Plagues that the other plagues as well might have targeted perceived deities so as to demonstrate the impotence of the Egyptian gods. and they will turn into blood.
(18) And the fish in the river will die and the river will reek, and the Egyptians will try in vaintry in vain | וְנִלְאוּ – See Shadal and R. D"Z Hoffmann. Similarly: "were unable to" (Rashbam, Ibn Ezra, and see verse 21 which parallels ours but has "וְלֹא יָכְלוּ" (were unable to) in place of "וְנִלְאוּ"). As normally the root "לאה" takes the meaning "to be weary", in context it appears to mean that the Egyptians would not simply be unable to drink water, but would weary themselves from the futile endeavor. to drink water from the river.'"
(19) Hashem said to Moshe, "Say to Aharon, 'Take your staff and stretch forth your hand over the waters of Egypt, over their rivers,their rivers | נַהֲרֹתָם – This might refer to the Nile and its tributaries (Hoil Moshe, R. D"Z Hoffmann). their canals,their canals | יְאֹרֵיהֶם – See Rashi that the word refers to man-made canals which brought water from the Nile to irrigate the fields. their ponds, and their collected waters,their collected waters | מִקְוֵה מֵימֵיהֶם – See Ralbag that the term refers to standing, rather than flowing, bodies of water and is somewhat synonymous with "אַגְמֵיהֶם" (ponds), except that it refers to pools of smaller size. Alternatively, the term might refer to cisterns which collect rain water (R. D"Z Hoffman). and they shall be blood. And there shall be blood in all of Egypt, in the trees and the stones.'"in the trees and in the stones | וּבָעֵצִים וּבָאֲבָנִים – The verse might refers to water found in wooden and stone vessels (Targum Onkelos and many others), or to the natural moisture found in trees and stones (Netziv).
(20) Moshe and Aharon did so, as Hashem commanded. He raised the staff and struck the water in the river before the eyes of Paroh and the eyes of his servants; and all the water in the river turned into blood.
(21) And the fish that were in the river died, and the river reeked, and the Egyptians could not drink water from the river. There was blood throughout the land of Egypt.
(22) The Egyptian magicians did the same with their secret arts,their secret arts | בְּלָטֵיהֶם – See the note on verse 11. and Paroh's heart was strengthened, and he did not listen to them, as Hashem had spoken.
(23) Paroh turned and came to his house, and did not take even thiseven this | גַּם לָזֹאת – The verse might mean that Paroh not only paid no attention to the sign of the staff, but even disregarded the plague of blood (Ramban). Alternatively, Paroh did not heed even the suffering caused to his people (Netziv, R. D"Z Hoffmann). to heart.
(24) All of Egypt dug around the river for water to drink because they could not drink from the waters of the river.
(25) Seven days passedpassed | וַיִּמָּלֵא – Literally: "were filled". It is not clear if the verse is saying that the plague itself lasted seven days (Rashi, Rashbam) or that a week passed after its conclusion (R. D"Z Hoffmann, and see the dispute in Shemot Rabbah). after Hashem's striking of the river.
(26) Hashem said to Moshe, "Come to Paroh and say to him, 'Thus says Hashem: Send out My people, that they may serve me.
(27) But if you refuse to send them, behold, I will plague all your borders with frogs.frogs | בַּצְפַרְדְּעִים – See Shemot Rabbah, R. Yonah ibn Janach and many others, and see Hoil Moshe on Shemot 8:2 that the name might be an onomatopoeic expression of the frog's croak. Alternatively: "crocodiles" (R. Saadia Tehillim 78:45, opinion cited by Ibn Ezra). As the word appears in Tanakh only in the context of the plagues (in our chapters and in Tehillim 78:45 and 105:30 which reference the story), the creature is difficult to identify. For analysis of the two possibilities, see צְפַרְדֵּעַ.
(28) The river shall swarm forthswarm forth | וְשָׁרַץ – The uncommon verb recalls the swarming in the story of Creation. Several exegetes, in fact, suggest that each of the plagues corresponded to one of the ten utterances through which the world was created and served to undo it, thereby verifying that God was its initial architect and Creator. For further discussion, see Purpose of the Plagues. frogs and they shall come up and come into your house, and into your bedroom, and onto your bed, and into the houses of your servants and your people, and into your ovens and into your kneading bowls.
(29) Upon you,Upon you | וּבְכָה – Literally: "in you", leading Shemot Rabbah to suggest that the frogs made their ways into the Egyptian's bodies and croaked from within. upon your people, and upon your servants shall the frogs come up.'"
Chapter 8
(1) Hashem said to Moshe, "Tell Aharon, 'Stretch forth your hand with your staff over the rivers, over the canals,over the canals | עַל הַיְאֹרִים – See the footnote on Shemot 7:19. and over the ponds, and bring up the frogs over the land of Egypt.'"
(2) Aharon stretched forth his hand over the waters of Egypt, and the frogsThe frogs | הַצְּפַרְדֵּעַ – Literally: "the frog", but see Ibn Ezra that the singular form is a collective noun, referring to the species, or Rashi that it refers to "the swarm of frogs". Cf. Bavli Sanhedrin 67b that originally there was only one frog which then spawned the others. came up and covered the land of Egypt.
(3) The magicians did so with their secret arts, and they brought up the frogs over the land of Egypt.
(4) Paroh called for Moshe and Aharon, and he said, "Entreat Hashem that He remove the frogs from me and from my people, and I will send out the people that they may sacrifice to Hashem."
(5) Moshe said to Paroh "Gloat over me!Gloat over me | הִתְפָּאֵר עָלַי – The meaning of Moshe's words is debated. See Rashi and Rashbam that the connotation is: "Challenge me! Give me a time, and gloat as you assume that I shall be unable to do as you ask". Contrast Ibn Ezra who suggests that Moshe's tone is polite, saying the equivalent of: "Let me honor you in letting you choose the time". For whenFor when | לְמָתַי – See Rashi that Moshe is not asking when he should pray, but when the frogs should be removed. should I entreat on behalf of you, your servants, and your people, to cut off the frogs from you and your houses, that they shall remain only in the river?"
(6) He said, "For tomorrow." He said, "As you say,As you say | כִּדְבָרְךָ – Literally: "According to your word". so that you know that there is none like Hashem, our God.
(7) The frogs shall depart from you, your houses, and your servants; they shall remain only in the river."
(8) Moshe and Aharon went out from Paroh, and Moshe cried outcried out | וַיִּצְעַק – See Shadal that the verb "לצעק"(cry out) is stronger than "לעתר" (entreat). Since Moshe had acted on his own (without Divine instruction) in telling Paroh that the plague would end when he requested, he needed to cry out to Hashem to fulfill his words (Ibn Ezra, Abarbanel). For discussion of how much autonomy a prophet has to declare miracles on his own, see Prophetic Actions Without Explicit Divine Sanction. to Hashem regarding the frogs that He had set on Paroh.
(9) Hashem did according to the word of Moshe, and the frogs died, from the houses, from the courtyards, and from the fields.
(10) They piled them in heaps and heaps, and the land reeked.
(11) Paroh saw that there was relief,relief | הָרְוָחָה – The word might relate to the noun "רֶוַח", space. Distress (צרה) is likened to narrow straits, while relief is likened to open space (Shadal). and he made his heart heavyhe made… heavy | וְהַכְבֵּד – See Shadal that though this is an infinitive (often translated as: "to make heavy"), when there is a verb earlier in the verse, the infinitive is understood to match the time and conjugation of the previous verb. [See Ibn Ezra similarly.] For other examples, see Bereshit 41:43, Shofetim 7:19 and Esther 2:3. and did not listen to them, as Hashem had spoken.
(12) Hashem said to Moshe, "Say to Aharon, 'Stretch forth your staff and strikeand strike | וְהַךְ – This plague, like those of boils and darkness, is not preceded by a warning to Paroh. For elaboration, see Purpose of the Plagues and Patterns in the Plagues. the dust of the land and it shall become licelice | לְכִנִּם – Alternatively: "gnats", "fleas", "mosquitoes" or other stinging insects. See Shadal and R. D"Z Hoffmann for a variety of possibilities. throughout the land of Egypt.'"
(13) They did so, and Aharon stretched forth his hand with his staff and struck the dust of the land, and the licethe lice | הַכִּנָּם – See Rashbam and Ibn Ezra that the final "ם" in this word is not an indicator of a plural form (which is why the word takes a singular verb form), but is superfluous, such as the "ם" of the word "ריקם". Ibn Ezra explain that the singular form is a collective noun, relating to the species, while Rashi notes that it refers to "the swarm of lice", both comparing it to the singular form of "הַצְּפַרְדֵּע" in verse 2 above (and see the note there). were on man and animal. All of the dust of the land became lice throughout the land of Egypt.
(14) The magicians did so with their secret arts to bring forthbring forth | לְהוֹצִיא – Cf. R"Y Bekhor Shor who suggests: "remove". His reading accounts for the otherwise repetitive ending of the verse. The magicians attempted to get rid of the lice, but being unable to, the lice remained on man and animal. the lice, but they could not. And the lice were on man and animal.
(15) The magicians said to Paroh, "It is the finger of God",It is the finger of God | אֶצְבַּע אֱלֹהִים הִוא – See Shemot Rabbah, Rashi, and others that with these words the magicians attested that the plague came from Hashem, and was not the result of magic. Cf. Rashbam and Ibn Ezra that they merely admitted that the plague was the result of natural forces, being "the finger of god", but not "the finger of Hashem". but Paroh's heart was strengthened and he did not listen to them, as Hashem had spoken.
(16) Hashem said to Moshe, "Rise early in the morning and station yourselfstation yourself | וְהִתְיַצֵּב – Several commentators suggest that the plagues were divided into triads, with each group sharing certain features and following similar patterns. Thus Ramban notes that in the first plague of each triad (blood, swarms of beasts and hail) Hashem uses this same language of "station yourself" when commanding Moshe to warn about the plague, while in the second plague of each group (frogs, pestilence and locusts), the language of "come to Paroh" is found. See Patterns in the Plagues for more. before Paroh, behold he goes out to the water; and you shall say to him, 'Thus says Hashem: Send out My people that they may serve Me.
(17) For if you do not send My people, behold, I will inciteincite | מַשְׁלִיחַ – See Rashi, Ralbag and Malbim. Alternatively: "let loose". This hiphil (causative) form of the verb "לשלח" (to send) is somewhat uncommon, and see R. D"Z Hoffmann that many of its appearances relate to decrees of nation-wide tragedy. against you, your servants, and your people swarms of beasts;swarms of beasts | הֶעָרֹב – This word appears only in the context of the plagues, making it difficult to define. Many assume that it relates to the noun "ערבוב", a mixture, and might refer to a mixture of wild beasts (R. Yehuda in Tanchuma, Targum Yerushlami (Yonatan), and many others), biting flies (Septuagint, R. Nechemyah in Tanchuma), snakes and scorpions (Ma'asei Hashem), birds of prey (R. Natan in Midrash Tehillim, Shemot Rabbah), or some combination of the above. Rashbam, in contrast, suggests that "ֶעָרֹב" derives from the word "עֶרֶב" (evening), and refers to wolves which stalk their prey at dark. See עָרֹבfor analysis. and the houses of Egypt shall be filled with swarms of beasts, and also the ground upon which they are.
(18) On that day I will separateI will separate | וְהִפְלֵיתִי – This is the first mention of Hashem distinguishing between Egypt and Goshen during the plagues, leading commentators to debate whether in the plagues where no such distinction is mentioned, the Israelites and Goshen were affected as well. For discussion see Whom and Where Did the Plagues Strike. the land of Goshen, on which My people remain,remains | עֹמֵד – See R. D"Z Hoffmann. Though this word is normally translated as "stand", it might also take the connotation of "remain", "stay" or "endure", as per its usage in Melakhim II 15:20, Devarim 10:10, and Esther 7:7. so that there will not be any swarms of beasts there, so that you know that I am Hashem in the midst of the land.
(19) And I will make a distinctiondistinction | פְדֻת – In the three other instances where this word appears, it takes the meaning "redemption" or "ransom", like the related noun "פדיון" and the root "פדה", but see Rashbam that this and other words which refer to salvation or deliverance (such as "פורקן", "הצלה", "חליצה") all really refer to separating from danger. [See also Bereshit 31:9 and Rashbam there]. Cf. Shemot Rabbah who adopts the common understanding of the noun, asserting that the Israelites deserved to be included in the plague, but were "ransomed" so that Egyptians were punished in their stead. between My people and your people.between My people and your people | בֵּין עַמִּי וּבֵין עַמֶּךָ – See Ibn Ezra that with these words, Hashem says that He will make not only a geographic distinction between Goshen and the rest of Egypt (mentioned in verse 18), but also an ethnic distinction between the two nations throughout the country. Cf. Shadal who disagrees, asserting that this clause is simply an elaboration of verse 18. For further discussion of the level of differentiation within the plagues, see Whom and Where Did the Plagues Strike. This sign will be for tomorrow.'"
(20) Hashem did so, and heavy swarms of beasts came to the house of Paroh and the house of his servants; and throughout the land of Egypt the land was destroyed because of the swarms of beasts.
(21) Paroh called Moshe and Aharon, and he said, "Go sacrifice to your godyour god | לֵאלֹהֵיכֶם – The translation has not capitalized "god", assuming that from the perspective of Paroh, Hashem was but one of many gods. in the land."
(22) Moshe said, "It is not proper to do so, for we shall sacrifice the abomination of Egyptabomination of Egypt | תּוֹעֲבַת מִצְרַיִם – See Rashi and Ibn Ezra that when speaking to Paroh, Moshe likely said "the god of Egypt", but the Torah uses the term "abomination" to disparage the idolatry. Cf. Rashbam that the Egyptians viewed sheep not as sacred but as disgusting abominations (Bereshit 43:32). to Hashem, our God. Behold, if we sacrifice the abomination of Egypt before their eyes, will they not stone us?
(23) Let us go for a three day journey in the wilderness and we shall sacrifice to Hashem, our God, as He tells us.
(24) Paroh said, "I will send you out that you may sacrifice to Hashem, your god, in the wilderness; only do not go very far.do not go very far | רַק הַרְחֵק לֹא תַרְחִיקוּ – According to Ibn Ezra and Ralbag, Paroh is acquiescing to Moshe, but warning that they do not go beyond a three day journey. Cf. Netziv that he is setting a new condition, that they may go, but only for a day or two's journey. Entreat on my behalf!"
(25) Moshe said, "Behold, I am going out from before you, and I will entreat Hashem, and the swarms of beast will depart from Paroh, his servants, and his people tomorrow. Only,Only | רַק – Moshe's "only" echoes that of Paroh in the previous verse. let Paroh not again mock by not sending the people to sacrifice to Hashem."
(26) Moshe went out from Paroh, and entreated Hashem.
(27) Hashem did according to Moshe's word, and He removed the swarms of beasts from Paroh and from his servants and from his people. Not one remained.
(28) Paroh made his heart heavy also this time and did not send out the nation.
Chapter 9
(1) Hashem said to Moshe, "Go to Paroh and speak to him, 'Thus says Hashem, God of the Hebrews: Send out My people, that they may serve Me.
(2) For if you refuse to send, and you continue to hold onto them,
(3) behold, Hashem's hand isis | הוֹיָה – This form of the root "היה" (to be) is unique to here and is the feminine, present tense of the verb. It might be a play on the proper name of Hashem (יהו-ה) introduced in Chapter 3 (Robert Alter, The Hebrew Bible), serving to emphasize how this plague is brought directly by God, without the instrumentality of Aharon or Moshe lifting a staff or the like (Shadal). Alternatively: "destroys", relating the verb to the noun, "הֹוָה", calamity (see Yeshayahu 47:11 and Yechezkel 27:6). upon your livestock that is in the field, upon the horses, upon the donkeys, upon the camels, upon the cattle and upon the sheep, a very heavy plague.
(4) And Hashem will separate between the livestock of Israel and the livestock of Egypt, and nothing will die from all that belongs to the Children of Israel.'"
(5) Hashem set an appointed time, saying, "Tomorrow Hashem will do this thing in the land."
(6) Hashem did this thing the next day, and allall | כֹּל – See Ibn Ezra that the connotation is "most", for Shemot 9:19 testifies that even after the plague the Egyptians still had livestock. See Melakhim II 19:35 for similar usage. Cf. R. D"Z Hoffmaan: "from all the types of livestock", or R"Y Bekhor Shor that the verse's intent is: "all the livestock that died was of the Egyptians". the livestock of Egypt died, but of the livestock of the Children of Israel not one died.
(7) Paroh sent, and behold not one of the livestock of Israel died, and Paroh's heart was heavy and he did not send out the people.
(8) Hashem said to Moshe and Aharon, "Take handfuls of ashash| פִּיחַ – Similarly: "soot". The word might relate to the roots "פוח" or "נפח", both meaning to breathe or blow, referring to that which is blown away from the burnt coals in a furnace (see Rashi). from the furnace and let Moshe throw it towards the heavens in the eyes of Paroh.
(9) And it shall become dust over all the land of Egypt, and it shall become, on man and animal, boilsboils | לִשְׁחִין – See Rashi that the word might relate to the root "שחן" found in Mishnaic Hebrew, which refers to heat (see Bavli Yoma 53b, "שנה שחונה", a hot year). sproutingsprouting | פֹּרֵחַ – Cf. Shadal who suggests that the word "פֹּרֵחַ" ("erupting", or "sprouting") modifies "שְׁחִין" (boils), while the word "אֲבַעְבֻּעֹת" is an elaboration, defining the boils. Thus, the full phrase would be translated as: "erupting boils, (that is) blisters". into blisters,blisters | אֲבַעְבֻּעֹת – See Ibn Ezra that the "א" at the beginning of "אֲבַעְבֻּעֹת" is not part of the root, and that the noun relates to the root "בעה", to swell or boil up, as per its usage in Yeshayahu 64:1. throughout the land of Egypt."
(10) They took the ash of the furnace, and stood before Paroh, and Moshe threw it towards the heavens and it became blistering boils, sprouting on man and animal.
(11) The magicians could not stand before Moshe and Aharon because of the boils, for the boils were on the magicians and in all of Egypt.
(12) Hashem strengthened Paroh's heartHashem strengthened Paroh's heart | וַיְחַזֵּק י"י אֶת לֵב פַּרְעֹה – This is the first case where the hardening of Paroh's heart is explicitly attributed to Hashem. Regarding the significance of this switch, see Hardened Hearts. and he did not listen to them, as Hashem had spoken.
(13) Hashem said to Moshe, "Rise early in the morning and station yourself before Paroh and say to him, 'Thus says Hashem, God of the Hebrews: Send My people out that they may serve me.
(14) For this time, I am sending all of My plaguesall My plagues | אֶת כׇּל מַגֵּפֹתַי – Most commentators assume that Moshe is referring to the upcoming plague of hail, referred to in the plural as "all My plagues" either due to the magnitude of the devastation it would cause, destroying crops, trees, houses, animal and man (R"Y Bekhor Shor) or to the multiple aspects of the plague itself: thunder, hail, fire etc. (Rashbam, Ibn Ezra). to your heart,to your heart | אֶל לִבְּךָ – See Shadal that the verse does not present the plague as attacking Paroh himself, but only his heart, for Paroh would not lack for food even if the crops were devastated, but it would affect his heart as he would worry and fear for his people (see R"Y Bekhor Shor similarly). Cf. R. Bachya: "against (the hardness of) your heart". Alternatively, the verse is employing metonymy, and heart here stands in for Paroh's being. upon your servants, and upon your people, so that you know that there is none like Me in all the land.
(15) For nowFor now | כִּי עַתָּה – See Rashi that the verse's intent is: "Had I so desired, just now (during the plague of pestilence), I could have killed you along with the animals." I could have sent forth my hand and struck you and your people with plague that you would be effaced from the land.
(16) But for this I have made you endure,made you endure | הֶעֱמַדְתִּיךָ – More literally: "made you stand", but the word can also take the connotations of "remain" (in this case, "made you remain alive") or "endure". See, for example, its usage in Shemot 18:23. so as to show you My power, and that My name be recountedbe recounted | סַפֵּר – See Ibn Ezra that this is an infinitive form, and does not refer back to Paroh. Cf. Chizkuni that the subject of the verb is Paroh, and that Hashem is dealing with him "measure for measure". He hadn't recognized Hashem (Shemot 5:2), now he will not only recognize Him, but proclaim this publicly. throughout the land.
(17) If you stillIf you still | עוֹדְךָ – See Shadal that the word "if" is assumed. Alternatively, the statement is a rhetorical question: "do you still…" (second opinion in Shadal), or simply a non-conditional sentence (Rashi). treadtread | מִסְתּוֹלֵל – See Targum Onkelos and Rashi that the verb relates to the noun, "מסילה", understood by them to mean: "a trodden (paved) path". Alternatively: "elevate yourself", from the root "סלל", meaning to lift up. upon My nation, not to send them out,
(18) behold, I will rain down at this time tomorrow very heavy hail, the likes of which has never been in Egypt from the day that it was established until today.
(19) And now, sendsend | שְׁלַח – The connotation here is likely: "send instructions" or "command". and sheltershelter | הָעֵז – The verb appears only a handful of times in Tanakh, but appears to mean to "gather to a safe place" or "seek refuge" (see Yirmeyahu 4:6 and 6:1). all your livestock that you have in the field, all the men and animals. Whatever is not gathered into the house, the hail shall come down upon them and they shall die.'"
(20) Those who feared the word of Hashem among the servants of Paroh made their servants and livestock flee into the houses,
(21) and he who did not take Hashem's word to heart left his servants and livestock in the field.
(22) Hashem said to Moshe, "Stretch forth your hand over the heavens and there shall be hail throughout the land of Egypt, upon the man and upon the animals, and upon all the herbs of the field in the land of Egypt."
(23) Moshe stretched forth his staff to the heavens, and Hashem gave forth thunder and hail,
and firefire | אֵשׁ – This might refer to lightning. wentwent | וַתִּהֲלַךְ – This is an unusual form of the root "הלך", to go (compare Tehillim 73:9), but might be similar in meaning to the more common "וַתֵּלֵךְ". Cf. R. Hirsch who posits that the fuller form might refer to a slow, continuous process. towards the earth. Hashem rained down hail on the land of Egypt.
(24) There was hail, and flashing fireflashing fire | וְאֵשׁ מִתְלַקַּחַת – See Targum Onkelos. Alternatively: "darting fire" (Targum Yerushalmi (Yonatan)), continuous fire (R. D"Z Hoffmann), or: "fire mingled" (Lekach Tov). The word "מִתְלַקַּחַת" is a hitpael (reflexive) form of the root "לקח", to take, perhaps literally meaning: "holding onto itself". Thus, R. Hirsch translates: "self-contained fire", explaining that it therefore did not melt the hail. within the hail, very heavy, the likes of which had not been in all the land of Egypt since it had become a nation.
(25) The hail struck all the land of Egypt; all that was in the field, from man to animal, and all the herbs of the field the hail struck, and the trees of the field it smashed.
(26) Only in the land of Goshen, where the Children of Israel were, there was no hail.
(27) Paroh sent and called for Moshe and Aharon, and he said to them, "I have sinned this time. Hashem is righteousHashem is righteous… | י"י הַצַּדִּיק – Alternatively: "Hashem is right and I and my people are wrong", with the words "הַצַּדִּיק" and "הָרְשָׁעִים" used in the more legal sense, referring to innocence and guilt. and I and my people are wicked."
(28) Entreat Hashem; enough of God's thunderGod's thunder | קֹלֹת אֱלֹהִים – See Ibn Ezra and R. D"Z Hoffmann that Paroh recognized God's hand in the plague. Alternatively: "mighty thunder", with the Divine name acting as a superlative, as in Yonah 3:3, Tehillim 36:7 and 80:11 (Ralbag). and hail! I shall send you out and you shall stay no longer."
(29) Moshe said to him, "When I leave the city I will spread out my palmsspread out my palms | אֶפְרֹשׂ אֶת כַּפַּי – This is a gesture of prayer and supplication. to Hashem. The thunder shall stop and the hail shall be no more, so that you shall know that the land is Hashem's.
(30) But as for you and your servants, I know that you do not yet fear Hashem, God."
(31) The flax and the barley were struck,The flax and barley | וְהַפִּשְׁתָּה וְהַשְּׂעֹרָה – This translation reads this and the next verse as a parenthetical explanation of the narrator (Ibn Ezra). Alternatively, they are a continuation of Moshe's words to Paroh, who was either explaining that his payers would only be useful for the late crops which had not yet grown, but not for those which were already ruined (R. Saadia Gaon), or warning Paroh that if he retracted his word, God might continue to destroy what had not yet been ruined (Ramban). because the barley was in the earin the ear | אָבִיב – The word might relate to the noun "אֵב" (see Iyyov 8:12 and Shir HaShirim 6:11), which refers to green, ripe crops (Rashi). Elsewhere, "אָבִיב" refers to the month in which ears grow and ripen. and the flax was in bloom.in bloom | גִּבְעֹל – This word is a hapax legomenon, a term which appears only once in Tanakh. Shadal suggests that it relates to the noun "גביע", a cup or bowl (which is bud-shaped).
(32) But the wheat and the emmeremmer | וְהַכֻּסֶּמֶת – The word appears only twice more (in Yeshayahu 28:25 and Yechezkel 4:9), and apparently refers to some type of wheat. As emmer was the main type of wheat cultivated in ancient Egypt, found preserved in Egyptian tombs and pyramids, it might be referred to here. Others translate: "spelt". were not struck, for they are late in sprouting.late in sprouting | אֲפִילֹת – This word appears only here. See Ibn Ezra that it is related to the adjective "אָפֵל" (Amos 5:20), meaning dark. These crops were still under ground, and thus were not harmed.
(33) Moshe left from before Paroh, out of the city, and he spread his palms to Hashem; and the thunder stopped, and the hail and rain were not poured to the earth.
(34) Paroh saw that the rain and hail and thunder stopped, and sinned againsinned again | וַיֹּסֶף לַחֲטֹא – See Ibn Ezra (and similarly Rashbam) that the verse alludes back to Paroh's earlier confession, "I have sinned this time" (Shemot 9:27). and made his heart heavy, he and his servants.
(35) Paroh's heart was strengthened, and he did not send out the Children of Israel as Hashem had spoken through Moshe.through Moshe | בְּיַד מֹשֶׁה – Literally: "by the hand of Moshe".