Lang: he;
Title: שמות פרק ט;
Content:
(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.
===
Lang: en;
Title: Shemot 9;
Content:
(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", meaning: 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 verbal 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".