Lang: he;
Title: שמות פרק ז;
Content:
(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.
===
Lang: en;
Title: Shemot 7;
Content:
(1) Hashem said to Moshe, "Look, I have set you as a god god | 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. Alternatively: "your spokesperson" (Targum Onkelos, Rashi and Rashbam). 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). Alternatively: "their whispered enchantments" (Targum Onkelos), "dazzling illusions", connecting the word to the root "להט", flaming (Ibn Ezra, noting that the magicians used sleight of hand), 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 discussion. 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 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.'"