Lang: he;
Title: שמות פרק י;
Content:
(א) וַיֹּאמֶר י״י אֶל מֹשֶׁה בֹּא אֶל פַּרְעֹה כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ וְאֶת לֵב עֲבָדָיו לְמַעַן שִׁתִי אֹתֹתַי אֵלֶּה בְּקִרְבּוֹ.
(ב) וּלְמַעַן תְּסַפֵּר בְּאׇזְנֵי בִנְךָ וּבֶן בִּנְךָ אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְּמִצְרַיִם וְאֶת אֹתֹתַי אֲשֶׁר שַׂמְתִּי בָם וִידַעְתֶּם כִּי אֲנִי י״י.
(ג) וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל פַּרְעֹה וַיֹּאמְרוּ אֵלָיו כֹּה אָמַר י״י אֱלֹהֵי הָעִבְרִים עַד מָתַי מֵאַנְתָּ לֵעָנֹת מִפָּנָי שַׁלַּח עַמִּי וְיַעַבְדֻנִי.
(ד) כִּי אִם מָאֵן אַתָּה לְשַׁלֵּחַ אֶת עַמִּי הִנְנִי מֵבִיא מָחָר אַרְבֶּה בִּגְבֻלֶךָ.
(ה) וְכִסָּה אֶת עֵין הָאָרֶץ וְלֹא יוּכַל לִרְאֹת אֶת הָאָרֶץ וְאָכַל אֶת יֶתֶר הַפְּלֵטָה הַנִּשְׁאֶרֶת לָכֶם מִן הַבָּרָד וְאָכַל אֶת כׇּל הָעֵץ הַצֹּמֵחַ לָכֶם מִן הַשָּׂדֶה.
(ו) וּמָלְאוּ בָתֶּיךָ וּבָתֵּי כׇל עֲבָדֶיךָ וּבָתֵּי כׇל מִצְרַיִם אֲשֶׁר לֹא רָאוּ אֲבֹתֶיךָ וַאֲבוֹת אֲבֹתֶיךָ מִיּוֹם הֱיוֹתָם עַל הָאֲדָמָה עַד הַיּוֹם הַזֶּה וַיִּפֶן וַיֵּצֵא מֵעִם פַּרְעֹה.
(ז) וַיֹּאמְרוּ עַבְדֵי פַרְעֹה אֵלָיו עַד מָתַי יִהְיֶה זֶה לָנוּ לְמוֹקֵשׁ שַׁלַּח אֶת הָאֲנָשִׁים וְיַעַבְדוּ אֶת י״י אֱלֹהֵיהֶם הֲטֶרֶם תֵּדַע כִּי אָבְדָה מִצְרָיִם.
(ח) וַיּוּשַׁב אֶת מֹשֶׁה וְאֶת אַהֲרֹן אֶל פַּרְעֹה וַיֹּאמֶר אֲלֵהֶם לְכוּ עִבְדוּ אֶת י״י אֱלֹהֵיכֶם מִי וָמִי הַהֹלְכִים.
(ט) וַיֹּאמֶר מֹשֶׁה בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ בְּבָנֵינוּ וּבִבְנוֹתֵנוּ בְּצֹאנֵנוּ וּבִבְקָרֵנוּ נֵלֵךְ כִּי חַג י״י לָנוּ.
(י) וַיֹּאמֶר אֲלֵהֶם יְהִי כֵן י״י עִמָּכֶם כַּאֲשֶׁר אֲשַׁלַּח אֶתְכֶם וְאֶת טַפְּכֶם רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם.
(יא) לֹא כֵן לְכוּ נָא הַגְּבָרִים וְעִבְדוּ אֶת י״י כִּי אֹתָהּ אַתֶּם מְבַקְשִׁים וַיְגָרֶשׁ אֹתָם מֵאֵת פְּנֵי פַרְעֹה.
(יב) וַיֹּאמֶר י״י אֶל מֹשֶׁה נְטֵה יָדְךָ עַל אֶרֶץ מִצְרַיִם בָּאַרְבֶּה וְיַעַל עַל אֶרֶץ מִצְרָיִם וְיֹאכַל אֶת כׇּל עֵשֶׂב הָאָרֶץ אֵת כׇּל אֲשֶׁר הִשְׁאִיר הַבָּרָד.
(יג) וַיֵּט מֹשֶׁה אֶת מַטֵּהוּ עַל אֶרֶץ מִצְרַיִם וַי״י נִהַג רוּחַ קָדִים בָּאָרֶץ כׇּל הַיּוֹם הַהוּא וְכׇל הַלָּיְלָה הַבֹּקֶר הָיָה וְרוּחַ הַקָּדִים נָשָׂא אֶת הָאַרְבֶּה.
(יד) וַיַּעַל הָאַרְבֶּה עַל כׇּל אֶרֶץ מִצְרַיִם וַיָּנַח בְּכֹל גְּבוּל מִצְרָיִם כָּבֵד מְאֹד לְפָנָיו לֹא הָיָה כֵן אַרְבֶּה כָּמֹהוּ וְאַחֲרָיו לֹא יִהְיֶה כֵּן.
(טו) וַיְכַס אֶת עֵין כׇּל הָאָרֶץ וַתֶּחְשַׁךְ הָאָרֶץ וַיֹּאכַל אֶת כׇּל עֵשֶׂב הָאָרֶץ וְאֵת כׇּל פְּרִי הָעֵץ אֲשֶׁר הוֹתִיר הַבָּרָד וְלֹא נוֹתַר כׇּל יֶרֶק בָּעֵץ וּבְעֵשֶׂב הַשָּׂדֶה בְּכׇל אֶרֶץ מִצְרָיִם.
(טז) וַיְמַהֵר פַּרְעֹה לִקְרֹא לְמֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר חָטָאתִי לַי״י אֱלֹהֵיכֶם וְלָכֶם.
(יז) וְעַתָּה שָׂא נָא חַטָּאתִי אַךְ הַפַּעַם וְהַעְתִּירוּ לַי״י אֱלֹהֵיכֶם וְיָסֵר מֵעָלַי רַק אֶת הַמָּוֶת הַזֶּה.
(יח) וַיֵּצֵא מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל י״י.
(יט) וַיַּהֲפֹךְ י״י רוּחַ יָם חָזָק מְאֹד וַיִּשָּׂא אֶת הָאַרְבֶּה וַיִּתְקָעֵהוּ יָמָּה סּוּף לֹא נִשְׁאַר אַרְבֶּה אֶחָד בְּכֹל גְּבוּל מִצְרָיִם.
(כ) וַיְחַזֵּק י״י אֶת לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל.
(כא) וַיֹּאמֶר י״י אֶל מֹשֶׁה נְטֵה יָדְךָ עַל הַשָּׁמַיִם וִיהִי חֹשֶׁךְ עַל אֶרֶץ מִצְרָיִם וְיָמֵשׁ חֹשֶׁךְ.
(כב) וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַשָּׁמָיִם וַיְהִי חֹשֶׁךְ אֲפֵלָה בְּכׇל אֶרֶץ מִצְרַיִם שְׁלֹשֶׁת יָמִים.
(כג) לֹא רָאוּ אִישׁ אֶת אָחִיו וְלֹא קָמוּ אִישׁ מִתַּחְתָּיו שְׁלֹשֶׁת יָמִים וּלְכׇל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר בְּמוֹשְׁבֹתָם.
(כד) וַיִּקְרָא פַרְעֹה אֶל מֹשֶׁה וַיֹּאמֶר לְכוּ עִבְדוּ אֶת י״י רַק צֹאנְכֶם וּבְקַרְכֶם יֻצָּג גַּם טַפְּכֶם יֵלֵךְ עִמָּכֶם.
(כה) וַיֹּאמֶר מֹשֶׁה גַּם אַתָּה תִּתֵּן בְּיָדֵנוּ זְבָחִים וְעֹלֹת וְעָשִׂינוּ לַי״י אֱלֹהֵינוּ.
(כו) וְגַם מִקְנֵנוּ יֵלֵךְ עִמָּנוּ לֹא תִשָּׁאֵר פַּרְסָה כִּי מִמֶּנּוּ נִקַּח לַעֲבֹד אֶת י״י אֱלֹהֵינוּ וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲבֹד אֶת י״י עַד בֹּאֵנוּ שָׁמָּה.
(כז) וַיְחַזֵּק י״י אֶת לֵב פַּרְעֹה וְלֹא אָבָה לְשַׁלְּחָם.
(כח) וַיֹּאמֶר לוֹ פַרְעֹה לֵךְ מֵעָלָי הִשָּׁמֶר לְךָ אַל תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמוּת.
(כט) וַיֹּאמֶר מֹשֶׁה כֵּן דִּבַּרְתָּ לֹא אֹסִף עוֹד רְאוֹת פָּנֶיךָ.
===
Lang: en;
Title: Shemot 10;
Content:
(1) Hashem said to Moshe, "Go to Paroh, for I have made his heart and the hearts of his servants heavy, so that I may place these signs in his midst,
(2) and so that you shall recount to your son and your son's son how I toyedthat I toyed | אֵת אֲשֶׁר הִתְעַלַּלְתִּי – Alternatively: "that I wrought", but see R"Y Kara and Shadal that though the root "עלל" can mean simply "to perform an action", in the hitpael form, when followed by the preposition "ב", the word has the connotation of mocking another. with Egypt, and the signs that I set among them, and you shall know that I am Hashem."
(3) Moshe and Aharon came to Paroh and said to him, "Thus says Hashem the God of the Hebrews, 'Until when will you refuse to humble yourself before me? Send out My people that they may serve Me.
(4) For, if you refuse to send out My people, behold, tomorrow I will bring locustslocusts | אַרְבֶּה – The Hebrew utilizes a collective noun, referring to the locusts as a singular entity, and using singular verb forms in connection to it (with the exception of verse 6). For clarity, the English utilizes the plural throughout. into your borders.
(5) And they will cover the surfacesurface of | עֵין – For similar usage, see Bemidbar 22:5. Literally: "eye", but the word also takes related meanings such as "appearance" (as in Bemidbar 11:7) or "visible surface" (see Rashi and R. Avraham b. HaRambam). Cf. Ralbag who reads the word literally, that the swarms of locusts were to block the eyes of the people of the land. Targum Onkelos and Abarbanel instead suggest that the word refers to the sun, "the eye of the world". of the land and it will not be possible to see the land. They will consume the rest of the remnant that is leftrest of the remnant… | יֶתֶר הַפְּלֵטָה הַנִּשְׁאֶרֶת – The threefold repetition of the concept of a "remnant" highlights the vastness of the earlier devastation and how soon nothing at all will remain. to you from the hail and they will consume every tree that grows for you in the field.
(6) They will fill your houses and the houses of your servants and the houses of all the Egyptians, the likes of which your fathers and your fathers' fathers have not seen from the day they were on the land until this day.'" He turned and went out from Paroh.
(7) Paroh's servants said to him, "Until when shall this be a trap for us? Send out the people and they will serve Hashem, their god.your god | אֱלֹהֵיכֶם – The translation has not capitalized "god", assuming that from the perspective of Paroh, Hashem was but one of many gods. Do you not yet know that Egypt is lost?"is lost | אָבְדָה – Alternatively: "is ruined" or: "has perished".
(8) Moshe and Aharon were returned to Paroh, and he said to them, "Go and serve Hashem, your god. Who are those going?"Who are those going | מִי וָמִי הַהֹלְכִים – Literally: "who and who are going", perhaps with the meaning: "Who exactly will be going?"
(9) Moshe said, "With our young and our old we shall go. With our sons and daughters, our sheep and cattle we shall go, for we have a festival for Hashem."
(10) He said to them, "So may Hashem be with youSo may Hashem be with you | יְהִי כֵן י"י עִמָּכֶם – From the continuation it is evident that Paroh is speaking sarcastically. when I send you and your little ones out! See, for evil is before your faces.for evil is before your faces | כִּי רָעָה נֶגֶד פְּנֵיכֶם – The meaning might be: "the evil you are plotting is evident on your faces" (R"Y Bekhor Shor, and see R"Y Kara and Rashbam similarly) or: "the evil you are plotting will be turned against you" (Targum Onkelos). Both variations assume that Paroh believed the people were not planning on returning. Alternatively: "evil will fall upon you", with Paroh referring to his own punishing of the nation (Ramban, Shadal). Cf. Rashi and Cassuto for the possibility that "רָעָה" is a proper noun, the name of the Egyptian sun god, Ra, or a star, who Paroh believed would harm the Israelites.
(11) Not so! Now, the men shall go and serve Hashem, for that is what you request." And heHe drove them out | וַיְגָרֶשׁ אֹתָם – The subject of the verb is unstated. Such elliptical constructions are somewhat common. Compare Bereshit 48:1-2. drove them out from before Paroh.
(12) Hashem said to Moshe, "Stretch forth your hand over the land of Egypt for the locusts,for the locust | בָּאַרְבֶּה – See Rashi. Alternatively: "in the direction of the locust" (Seforno, R. D"Z Hoffmann). and they shall rise over the land of Egypt and eat all the herbs of the land, all that the hail has left."
(13) Moshe stretched forth his staff over the land of Egypt and Hashem led in an east windeast | קָדִים – The root "קדם" means "to be in front". In the ancient near east, people oriented themselves to the sun, so "forward" is equivalent to "east". on the land all that day and all the night. When morning came, the east wind bore the locusts.
(14) The locusts rose over all of the land of Egypt, and came to rest in all the borders of Egypt, very severe. Beforehand there were no locusts like them and afterwards there will not be as such.
(15) It covered the surface of all the landIt covered the surface of all the land | וַיְכַס אֶת עֵין כׇּל הָאָרֶץ – Compare Hashem's words in verse 5 when relaying the command: "it will cover the surface of the land". The extra word "all" in our verse highlights the severity of the plague. and the land was darkened.was darkened | וַתֶּחְשַׁךְ – See R"Y Bekhor Shor that the swarms of locusts caused so much shade that it darkened the land. Cf. Abarbanel that they blocked the sun, which was "עֵין כׇּל הָאָרֶץ" (see the note on verse 5). It ate all the herbs of the land and all the fruit of the trees that the hail had left; and there was no green on the tree or on the herbs of the field in all of the land of Egypt.
(16) Paroh hurried to call Moshe and Aharon, and he said, "I have sinned against Hashem, your god, and against you.
(17) Now, please pardon my sin just this time, and entreat Hashem your god, that He only remove from me this death."this death | הַמָּוֶת הַזֶּה – He likely refers to the plague as "death" as it would bring famine in its wake (R"Y Bekhor Shor and others).
(18) He went out from Paroh and entreated Hashem.
(19) Hashem turned aroundturned around | וַיַּהֲפֹךְ – See Rashbam and Ibn Ezra that Hashem shifted the direction of the wind; an east wind had brought the locusts, and a west wind was to remove them. a very strong west wind,west wind | רוּחַ יָם – Literally: "sea wind" but in Tanakh the "sea" refers to the west for this is the direction of the Mediterranean Sea from the perspective of one living in Canaan. and it bore the locusts and thrust them into the Sea of Reeds. Not one locust remained in all the borders of Egypt.
(20) Hashem strengthened Paroh's heart and he did not send out the Children of Israel.
(21) Hashem said to Moshe, "Stretch forth your hand to the sky and let there be darkness upon the land of Egypt, that the darkness will be felt."darkness will be felt | וְיָמֵשׁ חֹשֶׁךְ – This assumes the root of "וְיָמֵשׁ" is "משש", to feel. The verse might refer to the fact that the air was thick with vapors or dust, making the darkness tangible (Ibn Ezra) or to the groping of sightless individuals (Shadal). Alternatively: "and the darkness darkened", reading "וְיָמֵשׁ" as a shortened form of "ויאמש", to turn dark (Rashi and Rashbam, and see Shemuel II 22:40 and Yeshayahu 14:20 for other words which occasionally lose the "א" of the root). Cf. the opinion in Ibn Ezra which connects the verb to the root "מושׁ", to remove: "but darkness was removed (from Israel)", with the verse contrasting the fate to befall Egypt and Israel.
(22) Moshe stretched forth his hand, to the sky and there was absolute darknessabsolute darkness | חֹשֶׁךְ אֲפֵלָה – The two words are somewhat synonymous, though Malbim suggests that "אֲפֵלָה" is a more intense form. Literally the phrase might be translated as: "darkness (and) blackness", but see R. D"Z Hoffmann that the juxtaposition of the two words simply serves to strengthen the concept. in all of the land of Egypt for three days.
(23) They did not see one another and no one rose from his placetheir place | מִתַּחְתָּיו – See Rashbam and Ibn Ezra that the connotation is that they did not leave their homes, pointing to similar usage in Shemot 16:29. Cf. Shemot Rabbah that the Egyptians literally did not move from their spots. for three days, but for all of Israel there was light in their dwelling places.dwelling places | בְּמוֹשְׁבֹתָם – This could refer either to the region of Goshen (Shadal) or to Israelite homes even in Egypt proper (Rashbam). The difference relates to whether one holds that the differentiation in the plagues was geographic or ethnic. For discussion see Whom and Where Did the Plagues Strike.
(24) Paroh called Moshe and Aharon, and he said, "Go serve Hashem. Only your sheep and cattle shall remain. Your little ones, also, may go with you."
(25) Moshe said, "You, too, shall give into our hands sacrifices and burnt offerings, and we shall make them for Hashem, our God.
(26) Also our livestock will go with us; not a hoof shall be left, for we will take from it to serve Hashem, our God, and we will not know with what we shall serve Hashem until we come there."
(27) Hashem strengthened Paroh's heart and he was not willing to send them out.
(28) Paroh said to him, "Go away from me! Be careful! Do not see my face again, because on the day you see my face you shall die!"
(29) Moshe said, "As you said;as you said | כֵּן דִּבַּרְתָּ – Alternatively: "You have spoken well", understanding "כֵּן" to mean "right" or "true", as per its usage in Bereshit 42:31 and Bemidbar 27:7 (Rashi and Ibn Ezra). I will not see your face again."