Tanach
Shemot 10 שמות י׳
Part of: BoBo, Aliyah 1Bo, Aliyah 2Bo, Aliyah 3Petuchah, Exodus 10:1Petuchah, Exodus 10:21Setumah, Exodus 10:12
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה בֹּא אֶל־פַּרְעֹה כִּֽי־אֲנִי הִכְבַּדְתִּי אֶת־לִבּוֹ וְאֶת־לֵב עֲבָדָיו לְמַעַן שִׁתִי אֹתֹתַי אֵלֶּה בְּקִרְבּֽוֹ׃
Adonoy said to Moshe, “Go in to Pharaoh for I have hardened his heart and [also] the hearts of his servants, so that I will be able to set [perform] these [miraculous] signs in their midst.
Adonoy said to Moshe, “Go in to Pharaoh for I have hardened his heart and [also] the hearts of his servants, so that I will be able to set [perform] these [miraculous] signs in their midst.
Rashi
שתי. שִׂימִי, שאשית אני:
I will be able to set. שִׁתִי is the same as שׂוּמִי (another version: שִׂימִי), [meaning:] “that I will set.”
וּלְמַעַן תְּסַפֵּר בְּאׇזְנֵי בִנְךָ וּבֶן־בִּנְךָ אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְּמִצְרַיִם וְאֶת־אֹתֹתַי אֲשֶׁר־שַׂמְתִּי בָם וִֽידַעְתֶּם כִּי־אֲנִי יְהֹוָֽה׃
And so that you may relate in the ears of your son and grandson how I made a mockery of the Egyptians, and the miraculous signs I performed among them. You will then know that I am Adonoy.”
And so that you may relate in the ears of your son and grandson how I made a mockery of the Egyptians, and the miraculous signs I performed among them. You will then know that I am Adonoy.”
Rashi
התעללתי. שחקתי, כמו כִּי הִתְעַלַּלְתּ בִּי (במדבר כב, כט), הֲלֹוא כַּאֲשֶׁר הִתְעַלֵּל בָּהֶם (שמואל־א ו, י) האמור במצרים, ואינו לשון פועל ומעללים, שא"כ היה לו לכתוב עוללתי, כמו וְעֹולֵל לָמֹו כַּאֲשֶׁר עֹולַלְתָּ לִי (איכה א, כב), אֲשֶׁר עֹולַל לִי (שם יב):
I made a mockery. [הִתְעַלַּלְתִּי means] I have mocked, as in: “For (הִתְעַלַּלְתְּ) you have mocked me;” [or:] “Is it not so, when (הִתְעַלֵּל) he mocked them?” which is said regarding the Egyptians. It does not mean doing and acting for if that were the case it should have been written עֹולַלְתִּי, as in: “(וְעוֹלֵל) Do to them as (עוֹלַלְתָּ) you have done to me,” [or:] “which (עֹולַל) he has done to me.”
וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיֹּאמְרוּ אֵלָיו כֹּֽה־אָמַר יְהֹוָה אֱלֹהֵי הָֽעִבְרִים עַד־מָתַי מֵאַנְתָּ לֵעָנֹת מִפָּנָי שַׁלַּח עַמִּי וְיַֽעַבְדֻֽנִי׃
Moshe and Aharon went in to Pharaoh and they said to him, “This is what Adonoy, God of the Hebrews, has said, ‘How long will you refuse to be humbled before Me? Send My people out that they may worship Me.
Moshe and Aharon went in to Pharaoh and they said to him, “This is what Adonoy, God of the Hebrews, has said, ‘How long will you refuse to be humbled before Me? Send My people out that they may worship Me.
Rashi
לענות. כתרגומו לְאִתְכְּנָעָא, והוא מגזרת עני, מֵאַנְתָּ להיות עני ושפל מפני:
To be humbled. [לֵעָנֹת is] as Onkelos translates it לְאִתְכְּנָעָא — to be humbled which is from the root עָנִי — poor. [The question: עַד מָתַי וכו' conveys:] “you have refused to be poor and humble before Me.”
כִּי אִם־מָאֵן אַתָּה לְשַׁלֵּחַ אֶת־עַמִּי הִנְנִי מֵבִיא מָחָר אַרְבֶּה בִּגְבֻלֶֽךָ׃
For if you refuse to send My people out, I will bring locusts within your borders tomorrow.
For if you refuse to send My people out, I will bring locusts within your borders tomorrow.
וְכִסָּה אֶת־עֵין הָאָרֶץ וְלֹא יוּכַל לִרְאֹת אֶת־הָאָרֶץ וְאָכַל ׀ אֶת־יֶתֶר הַפְּלֵטָה הַנִּשְׁאֶרֶת לָכֶם מִן־הַבָּרָד וְאָכַל אֶת־כׇּל־הָעֵץ הַצֹּמֵחַ לָכֶם מִן־הַשָּׂדֶֽה׃
They will cover the visible surface of the land so that one will be unable to see the land. They will eat all that was spared, that remained for you from the hail, and they will eat every tree that grows for you in the field.
They will cover the visible surface of the land so that one will be unable to see the land. They will eat all that was spared, that remained for you from the hail, and they will eat every tree that grows for you in the field.
Rashi
את עין הארץ. את מראה הארץ:
The visible surface of the land. [אֶת עֵין הָאָרֶץ means] the illumination of the land.
ולא יוכל וגו'. הרואה, לראות את הארץ, ולשון קצרה דבר:
One (lit. he) will be unable, etc. I.e., הָרוֹאֶה [וְלֹא יוּכַל] — The one who looks [will be unable] to see the land. The Torah expresses itself in an abbreviated way.
וּמָלְאוּ בָתֶּיךָ וּבָתֵּי כׇל־עֲבָדֶיךָ וּבָתֵּי כׇל־מִצְרַיִם אֲשֶׁר לֹֽא־רָאוּ אֲבֹתֶיךָ וַאֲבוֹת אֲבֹתֶיךָ מִיּוֹם הֱיוֹתָם עַל־הָאֲדָמָה עַד הַיּוֹם הַזֶּה וַיִּפֶן וַיֵּצֵא מֵעִם פַּרְעֹֽה׃
They will fill your houses, and the houses of all your servants, and the houses of all the Egyptians. [It will be something] that was never seen by your fathers or your fathers’ fathers since the day they were on the earth until this day.’” He [Moshe] then turned and went out from Pharaoh.
They will fill your houses, and the houses of all your servants, and the houses of all the Egyptians. [It will be something] that was never seen by your fathers or your fathers’ fathers since the day they were on the earth until this day.’” He [Moshe] then turned and went out from Pharaoh.
וַיֹּאמְרוּ עַבְדֵי פַרְעֹה אֵלָיו עַד־מָתַי יִהְיֶה זֶה לָנוּ לְמוֹקֵשׁ שַׁלַּח אֶת־הָאֲנָשִׁים וְיַֽעַבְדוּ אֶת־יְהֹוָה אֱלֹהֵיהֶם הֲטֶרֶם תֵּדַע כִּי אָבְדָה מִצְרָֽיִם׃
Pharaoh’s servants said to him, “How long will this [man] be a menace to us? Send these men out and let them worship Adonoy, their God. Did you not yet realize that Egypt is [being] destroyed?”
Pharaoh’s servants said to him, “How long will this [man] be a menace to us? Send these men out and let them worship Adonoy, their God. Did you not yet realize that Egypt is [being] destroyed?”
Rashi
הטרם תדע. העוד לא ידעת כי אבדה מצרים:
Did you not yet realize. [הַטֶרֶם תֵּדַע means:]. “Did you as yet not realize that Egypt is lost?”
וַיּוּשַׁב אֶת־מֹשֶׁה וְאֶֽת־אַהֲרֹן אֶל־פַּרְעֹה וַיֹּאמֶר אֲלֵהֶם לְכוּ עִבְדוּ אֶת־יְהֹוָה אֱלֹהֵיכֶם מִי וָמִי הַהֹלְכִֽים׃
Moshe and Aharon were brought back to Pharaoh, and he said to them, “Go worship Adonoy, your God. Exactly who will be going?”
Moshe and Aharon were brought back to Pharaoh, and he said to them, “Go worship Adonoy, your God. Exactly who will be going?”
Rashi
ויושב. הושבו ע"י שליח ששלחו אחריהם, והושיבום אל פרעה:
Were brought back. They were brought back by a messenger that they (Pharaoh’s servants) sent after them who then brought them back to Pharaoh.
וַיֹּאמֶר מֹשֶׁה בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ בְּבָנֵינוּ וּבִבְנוֹתֵנוּ בְּצֹאנֵנוּ וּבִבְקָרֵנוּ נֵלֵךְ כִּי חַג־יְהֹוָה לָֽנוּ׃
Moshe said, “With our young and with our old we will go. With our sons, with our daughters, with our sheep and with our cattle we will go, for it is a festival to Adonoy for all of us.”
Moshe said, “With our young and with our old we will go. With our sons, with our daughters, with our sheep and with our cattle we will go, for it is a festival to Adonoy for all of us.”
וַיֹּאמֶר אֲלֵהֶם יְהִי כֵן יְהֹוָה עִמָּכֶם כַּאֲשֶׁר אֲשַׁלַּח אֶתְכֶם וְאֶֽת־טַפְּכֶם רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶֽם׃
He [Pharaoh] said to them, “So be it. May Adonoy be with you just as I will send you and your little ones. Beware for evil confronts you.
He [Pharaoh] said to them, “So be it. May Adonoy be with you just as I will send you and your little ones. Beware for evil confronts you.
Rashi
כאשר אשלח אתכם וגו'. אף כי אשלח גם את הצאן ואת הבקר כאשר אמרתם:
Just as I will send you and your little ones. [I.e.,] “Surely were I to send the sheep and cattle as you have requested.”
ראו כי רעה נגד פניכם. כתרגומו. ומדרש אגדה שמעתי, כוכב אחד יש ששמו רעה, אמר להם פרעה, רואה אני בָּאִיצְטַגְנִינוּת שלי אותו כוכב עולה לקראתכם במדבר, והוא סימן דם והריגה, וכשחטאו ישראל בעגל ובקש הקב"ה להרגם, אמר משה בתפלתו, לָמָה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הֹוצִיאָם (שמות לב, יב), זו היא שאמר להם ראו כי רעה נגד פניכם, מיד וַיִנָחֶם ה' עַל הָרָעָה, והפך את הדם לדם מילה שמל יהושע אותם, וזהו שנאמר הַיֹּום גַּלֹּותִי אֶת חֶרְפַּת מִצְרַיִם מֵעֲלֵיכֶם (יהושע ה, ט), שהיו אומרים לכם דם אנו רואין עליכם במדבר:
Beware, for evil confronts you. This should be translated as Onkelos does. An aggadic explanation that I heard [states:] There is a star by the name of “Evil”; Pharaoh said to them: “I see by my astrological calculations that that star is rising towards you in the wilderness and it is a sign of blood and killing.” When [eventually] the Israelites sinned by [worshipping] the calf and God wished to kill them, Moshe said in his prayer, “Why should the Egyptians speak, saying: ‘He took them out with (רָעָה) the star “Evil,’” for this is meant by what he said, ‘Beware, for “Evil” confronts you’.” Immediately “God reconsidered the ‘Evil’” and turned the blood to blood of circumcision for Yehoshua circumcised them. This is meant by what is said: (Yehoshua said:) “Today I have removed the shame of Egypt from you” for they had been saying to you, “We see blood upon you in the wilderness.”
לֹא כֵן לְכֽוּ־נָא הַגְּבָרִים וְעִבְדוּ אֶת־יְהֹוָה כִּי אֹתָהּ אַתֶּם מְבַקְשִׁים וַיְגָרֶשׁ אֹתָם מֵאֵת פְּנֵי פַרְעֹֽה׃ {ס}
This is not right. [Only] the [adult] men should go and worship Adonoy for this is what you desire.” He had them expelled from Pharaoh’s presence.
This is not right. [Only] the [adult] men should go and worship Adonoy for this is what you desire.” He had them expelled from Pharaoh’s presence.
Rashi
לא כן. כאשר אמרתם להוליך הטף עמכם, אלא לכו הגברים ועבדו את ה':
This is not right — as you have said to take the children along with you, but, rather, let the men go and serve God.”
כי אותה אתם מבקשים. (אותה עבודה) בקשתם עד הנה, נזבחה לאלהינו, ואין דרך הטף לזבוח:
For this is what you desire. “This (service) is what you requested till now: ‘Let us slaughter to our God’ and it is not customary for children to slaughter.
ויגרש אותם. הרי זה לשון קצר, ולא פירש מי המגרש:
He had them expelled. This is a shortened statement and does not state who expelled them.
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה נְטֵה יָדְךָ עַל־אֶרֶץ מִצְרַיִם בָּֽאַרְבֶּה וְיַעַל עַל־אֶרֶץ מִצְרָיִם וְיֹאכַל אֶת־כׇּל־עֵשֶׂב הָאָרֶץ אֵת כׇּל־אֲשֶׁר הִשְׁאִיר הַבָּרָֽד׃
Adonoy said to Moshe, “Stretch out your hand over the land of Egypt for the locusts [to bring the locusts] and they will emerge upon the land of Egypt. They will eat all the vegetation in the land, that remained from [the destruction of] the hail.”
Adonoy said to Moshe, “Stretch out your hand over the land of Egypt for the locusts [to bring the locusts] and they will emerge upon the land of Egypt. They will eat all the vegetation in the land, that remained from [the destruction of] the hail.”
Rashi
בארבה. בשביל מכת הארבה:
For the locusts. [The prefix letter ב' denotes:] “On account of the locust plague.
וַיֵּט מֹשֶׁה אֶת־מַטֵּהוּ עַל־אֶרֶץ מִצְרַיִם וַֽיהֹוָה נִהַג רֽוּחַ־קָדִים בָּאָרֶץ כׇּל־הַיּוֹם הַהוּא וְכׇל־הַלָּיְלָה הַבֹּקֶר הָיָה וְרוּחַ הַקָּדִים נָשָׂא אֶת־הָאַרְבֶּֽה׃
Moshe stretched out his rod over the land of Egypt and Adonoy directed an east wind over the land all that day and all the night. When morning came the east wind had carried [brought] the locusts.
Moshe stretched out his rod over the land of Egypt and Adonoy directed an east wind over the land all that day and all the night. When morning came the east wind had carried [brought] the locusts.
Rashi
ורוח הקדים. רוח מזרחית נשא את הארבה, לפי שבא כנגדו, שמצרים בדרומית מערבית היתה, כמו שמפורש במקום אחר:
The east wind The east wind carried the locusts because it (the wind) comes from opposite it (Egypt). For Egypt was southwest [relative to Eretz Yisrael] as has been explained elsewhere.
וַיַּעַל הָֽאַרְבֶּה עַל כׇּל־אֶרֶץ מִצְרַיִם וַיָּנַח בְּכֹל גְּבוּל מִצְרָיִם כָּבֵד מְאֹד לְפָנָיו לֹא־הָיָה כֵן אַרְבֶּה כָּמֹהוּ וְאַחֲרָיו לֹא יִֽהְיֶה־כֵּֽן׃
The locusts came up over the whole land of Egypt, and rested [settled] within all the borders of Egypt. It was very severe. Never before had there been such locusts and never again after them.
The locusts came up over the whole land of Egypt, and rested [settled] within all the borders of Egypt. It was very severe. Never before had there been such locusts and never again after them.
Rashi
ואחריו לא יהיה כן. ואותו שהיה בימי יואל, שנאמר כּמֹהוּ לֹא נִהְיָה מִן הָעֹולָם (יואל ב, ב), למדנו שהיה כבד משל משה, (כי של יואל היה) ע"י מינין הרבה, שהיו יחד ארבה, ילק, חסיל, גזם, אבל של משה לא היה אלא של מין אחד, (כ"ג רא"ם יע"ש) וכמוהו לא היה ולא יהיה:
And never again after them. The [locusts] that were in the days of Yoel about which it is said: “There was never one like it,” which teaches us that it was more serious than [the one in the days of] Moshe! It was so [only] in regard to multiple species, for, simultaneously, there were [the species called] אַרְבֶּה, יֶלֶק, חָסִיל, גָּזָם — Arbeh, Yelek, Chasil, Gazam. But [the one in the days] of Moshe was of only one species (the אַרְבֶּה), the likes of which never had been and never would be.
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 מִצְרָֽיִם׃
They covered the visible surface of the entire land so that the land was darkened. They ate all the vegetation of the land, and all the fruit of the trees that was left [spared] by the hail. No greenery remained on the trees or on the vegetation of the field in the entire land of Egypt.
They covered the visible surface of the entire land so that the land was darkened. They ate all the vegetation of the land, and all the fruit of the trees that was left [spared] by the hail. No greenery remained on the trees or on the vegetation of the field in the entire land of Egypt.
Rashi
כל ירק. עָלֶה ירוק, וירדור"א בלע"ז:
No greenery. [יֶרֶק here means] a green leaf. Verdure in Old French.
וַיְמַהֵר פַּרְעֹה לִקְרֹא לְמֹשֶׁה וּֽלְאַהֲרֹן וַיֹּאמֶר חָטָאתִי לַיהֹוָה אֱלֹֽהֵיכֶם וְלָכֶֽם׃
Pharaoh hurriedly called for Moshe and Aharon, and he said, “I have sinned to Adonoy, your God, and to you.
Pharaoh hurriedly called for Moshe and Aharon, and he said, “I have sinned to Adonoy, your God, and to you.
וְעַתָּה שָׂא נָא חַטָּאתִי אַךְ הַפַּעַם וְהַעְתִּירוּ לַיהֹוָה אֱלֹהֵיכֶם וְיָסֵר מֵֽעָלַי רַק אֶת־הַמָּוֶת הַזֶּֽה׃
Now forgive my sin just this one time and plead with Adonoy, your God, just to remove this death from me.”
Now forgive my sin just this one time and plead with Adonoy, your God, just to remove this death from me.”
וַיֵּצֵא מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל־יְהֹוָֽה׃
He [Moshe] left Pharaoh’s presence and prayed to Adonoy.
He [Moshe] left Pharaoh’s presence and prayed to Adonoy.
וַיַּהֲפֹךְ יְהֹוָה רֽוּחַ־יָם חָזָק מְאֹד וַיִּשָּׂא אֶת־הָאַרְבֶּה וַיִּתְקָעֵהוּ יָמָּה סּוּף לֹא נִשְׁאַר אַרְבֶּה אֶחָד בְּכֹל גְּבוּל מִצְרָֽיִם׃
Adonoy turned a very strong westerly wind, that carried away the locusts, and plunged them into the Reed Sea. Not a single locust remained in all of Egypt’s borders.
Adonoy turned a very strong westerly wind, that carried away the locusts, and plunged them into the Reed Sea. Not a single locust remained in all of Egypt’s borders.
Rashi
רוח ים. רוח מערבי:
Westerly wind. [רוּחַ יָם means] a westerly wind.
ימה סוף. אומר אני, שֶׁיַּם סוף היה מקצתו במערב כנגד כל רוח דרומית, וגם במזרח של ארץ ישראל, לפיכך רוח ים תקעו לארבה בימה סוף כנגדו, וכן מצינו לענין תחומין שהוא פונה לצד מזרח, שנאמר מִיַּם סוּף וְעַד יָם פְּלִשְׁתִּים (שמות כג, לא), ממזרח למערב, שים פלשתים במערב היה, שנאמר בפלשתים ישְׁבֵי חֶבֶל הַיָם גֹּוי כְּרֵתִים (צפניה ב, ה):
Into the Reed sea It is my opinion that the Reed Sea was partially to the west [of Eretz Yisrael] opposite the entire southern side, and was also on the eastern side of Eretz Yisrael. Therefore, a westerly wind blew the locusts into the Reed Sea opposite [the east of Egypt] so, too, we find regarding boundaries [of Eretz Yisrael,] that it (the Reed Sea) veers to the east [of Eretz Ysrael,] for it is said: “from the Reed Sea to the Philistine Sea,” [referring to the extent of the land] east to west, since the Philistine Sea was to the west; as is said regarding the Philistines: “Those who inhabit the sea-coast, the Kereisi (Philistine) nation.”
לא נשאר ארבה אחד. אף המלוחים שמלחו מהם (שמו"ר יג, ו):
Not a single locust remained. Not even a salted one that they had salted.
וַיְחַזֵּק יְהֹוָה אֶת־לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת־בְּנֵי יִשְׂרָאֵֽל׃ {פ}
Adonoy hardened Pharaoh’s heart, and he did not send out the B’nei Yisrael.
Adonoy hardened Pharaoh’s heart, and he did not send out the B’nei Yisrael.
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה נְטֵה יָֽדְךָ עַל־הַשָּׁמַיִם וִיהִי חֹשֶׁךְ עַל־אֶרֶץ מִצְרָיִם וְיָמֵשׁ חֹֽשֶׁךְ׃
Adonoy said to Moshe, “Stretch out your hand toward the sky, and there will be darkness over the land of Egypt. The darkness will be tangible.”
Adonoy said to Moshe, “Stretch out your hand toward the sky, and there will be darkness over the land of Egypt. The darkness will be tangible.”
Rashi
וימש חשך. ויחשיך עליהם חשך יותר מחשכו של לילה, וחשך של לילה יאמיש ויחשיך עוד:
The darkness will be tangible. [וְיָמֵשׁ חֹשֶׁךְ means:] There will be upon them a darkness greater then the darkness of night, [i.e.,] the darkness of night will become even more black and dark.
וימש. כמו ויאמש. יש לנו תיבות הרבה חסרות אל"ף, לפי שאין הברת האלף נכרת כל כך אין הכתוב מקפיד על חסרונה, כגון וְלֹא יַהֵל שָׁם עֲרָבִי (ישעי' יג, כ), כמו לא יאהל לא יטה אהלו. וכן וַתַּזְרֵנִי חַיִל (שמואל־ב כב, מ), כמו וַתְּאַזְּרֵנִי. ואונקלוס תרגם לשון הסרה, כמו לא ימיש בָּתַר דְּיַעְדֵי קְבֵל לֵילְיָא, כשיגיע סמוך לאור היום. אבל אין הדבור מיושב על הוי"ו של וימש, לפי שהוא כתוב אחר ויהי חשך. ומדרש אגדה פותרו, לשון מְמַשֵּׁשׁ בַּצָּהֳרַיִם (דברים כח, כט), שהיה כפול ומכופל ועב עד שהיה בו ממש:
וְיָמֵשׁ (will be tangible) — is the same as וְיַאֲמֵשׁ (He will darken). We have many words missing the letter א' . Since the enunciation of the א' is not very noticeable Scripture is not particular if it is omitted. For example: וְלֹא יַהֵל שָׁם עֲרָבִי [וְלֹא יַהֵל] being the same as לֹא יַאֲהִיל (with an א') [meaning:] “[An Arab] will not pitch his tent [there].” Similarly, וַתַּזְרֵנִי חָיִל (“you have girded me with strength”) the same as וַתְּאַזְרֵנִי — (with an א'). Onkelos translates [וְיָמֵש] as having the meaning of removing as in לֹא יָמוּשׁ — “It will not depart.” [Onkelos’ understanding of וְיָמֵשׁ חְשֶׁךְ is:] “After the darkness of night has departed” [i.e.,] when the light of day will approach. However, this statement does not fit the letter ו' of the word וְיָמֵשׁ because it is written after וִיהִי חֹשֶׁך . A Midrash Aggada explains it (וְיָמֵשׁ) from the term (מְמַשֵּׁשׁ) feeling his way in the afternoon,” for [the darkness] was doubled and redoubled and so thick that it was tangible.
וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַשָּׁמָיִם וַיְהִי חֹֽשֶׁךְ־אֲפֵלָה בְּכׇל־אֶרֶץ מִצְרַיִם שְׁלֹשֶׁת יָמִֽים׃
Moshe stretched out his hand toward the sky, and there was total darkness in the entire land of Egypt for three days.
Moshe stretched out his hand toward the sky, and there was total darkness in the entire land of Egypt for three days.
Rashi
ויהי חשך אפלה שלשת ימים וגו'. חשך של אופל שלא ראו איש את אחיו ג' ימים, ועוד שלשת ימים אחרים חשך מוכפל על זה, שלא קמו איש מתחתיו, יושב אין יכול לעמוד ועומד אין יכול לישב (שמו"ר יד, ג). ולמה הביא עליהם חשך, שהיו בישראל באותו הדור רשעים, ולא היו רוצים לצאת, ומתו בשלשת ימי אפלה, כדי שלא יראו מצרים במפלתם ויאמרו אף הם לוקין כמונו. ועוד, שחפשו ישראל וראו את כליהם, וכשיצאו והיו שואלין מהן והיו אומרים אין בידינו כלום, אומר לו, אני ראיתיו בביתך ובמקום פלוני הוא (שם):
Three days. [שְׁלֹשֶׁת יָמִים means:] a threesome of days. Terzaine in Old French — a threesome. Similarly, wherever it says: שִׁבְעַת יָמִים, it is septaine [in Old French] — a group of seven days.
שלשת ימים. שלוש של ימים, טרציי"נא בלע"ז, וכן ז' ימים בכל מקום, שטיי"נא של ימים:
There was total darkness. For three days, etc., [חֹשֶׁךְ אֲפֵילָה means:] darkness of gloom so that one person did not see another during those three days, and for another three days afterwards [there was] a darkness twice as thick where no one was able to rise from his place. If he was sitting he could not stand and if he was standing he could not sit. Why did He bring darkness on them? Because there were among the Israelites of that generation evil people who did not wish to leave, and they died out during the three days of darkness so that the Egyptians not see their demise thereby saying, “They are being struck as we are.” Furthermore, [during the darkness] the Israelites searched and saw their [the Egyptians’ valuable] vessels and when they left [Egypt] and asked them [for the valuable vessels] and they (the Egyptians) responded, “We have nothing [to give you],” he (the Israelite) would say to him, “But I did see it in your house and it is in that particular place.”
לֹֽא־רָאוּ אִישׁ אֶת־אָחִיו וְלֹא־קָמוּ אִישׁ מִתַּחְתָּיו שְׁלֹשֶׁת יָמִים וּֽלְכׇל־בְּנֵי יִשְׂרָאֵל הָיָה אוֹר בְּמוֹשְׁבֹתָֽם׃
Man could not see his fellow man, nor could anyone rise from his place for three days. But all the B’nei Yisrael had light in their dwellings.
Man could not see his fellow man, nor could anyone rise from his place for three days. But all the B’nei Yisrael had light in their dwellings.
וַיִּקְרָא פַרְעֹה אֶל־מֹשֶׁה וַיֹּאמֶר לְכוּ עִבְדוּ אֶת־יְהֹוָה רַק צֹאנְכֶם וּבְקַרְכֶם יֻצָּג גַּֽם־טַפְּכֶם יֵלֵךְ עִמָּכֶֽם׃
Pharaoh called to Moshe, and he said, “Go! Worship Adonoy. Just let your sheep and cattle stay behind. Even your little ones can go with you.”
Pharaoh called to Moshe, and he said, “Go! Worship Adonoy. Just let your sheep and cattle stay behind. Even your little ones can go with you.”
Rashi
יצג. יהא מוצג במקומו:
Stay behind. [יֻצָּג means] shall remain in its place.
וַיֹּאמֶר מֹשֶׁה גַּם־אַתָּה תִּתֵּן בְּיָדֵנוּ זְבָחִים וְעֹלֹת וְעָשִׂינוּ לַיהֹוָה אֱלֹהֵֽינוּ׃
Moshe said, “You too will give us sacrifices and burnt-offerings that we will make [offer] to our God.
Moshe said, “You too will give us sacrifices and burnt-offerings that we will make [offer] to our God.
Rashi
גם אתה תתן. לא דייך שמקננו ילך עמנו, אלא גם אתה תתן:
You too will give. It will not be sufficient for you that our cattle go with us but, rather, “you too” will give of yours.
וְגַם־מִקְנֵנוּ יֵלֵךְ עִמָּנוּ לֹא תִשָּׁאֵר פַּרְסָה כִּי מִמֶּנּוּ נִקַּח לַעֲבֹד אֶת־יְהֹוָה אֱלֹהֵינוּ וַאֲנַחְנוּ לֹֽא־נֵדַע מַֽה־נַּעֲבֹד אֶת־יְהֹוָה עַד־בֹּאֵנוּ שָֽׁמָּה׃
Our own flocks will also go with us. Not a single hoof will remain. We must take from them to worship Adonoy our God; since we do not know with what [animals] we will worship Adonoy until we get there.”
Our own flocks will also go with us. Not a single hoof will remain. We must take from them to worship Adonoy our God; since we do not know with what [animals] we will worship Adonoy until we get there.”
Rashi
פרסה. פרסת רגל פלנט"א בלע"ז
Hoof. [פַּרְסָה means] the hoof of the foot, plante in Old French.
לא נדע מה נעבד. כמה תכבד העבודה, שמא ישאל יותר ממה שיש בידינו:
We do not know with what we will worship. [I.e.,] We do not know the magnitude of the service. “Perhaps He will ask of us more than we have in our possession.”
וַיְחַזֵּק יְהֹוָה אֶת־לֵב פַּרְעֹה וְלֹא אָבָה לְשַׁלְּחָֽם׃
Adonoy hardened Pharaoh’s heart and he was [no longer] willing to send them away.
Adonoy hardened Pharaoh’s heart and he was [no longer] willing to send them away.
וַיֹּֽאמֶר־לוֹ פַרְעֹה לֵךְ מֵעָלָי הִשָּׁמֶר לְךָ אַל־תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמֽוּת׃
Pharaoh said to him [Moshe] “Leave my presence. Beware! Do not see my face again; for on the day you see my face you will die.”
Pharaoh said to him [Moshe] “Leave my presence. Beware! Do not see my face again; for on the day you see my face you will die.”
וַיֹּאמֶר מֹשֶׁה כֵּן דִּבַּרְתָּ לֹא־אֹסִף עוֹד רְאוֹת פָּנֶֽיךָ׃ {פ}
Moshe said, “As you say. I will not see your face again.”
Moshe said, “As you say. I will not see your face again.”
Rashi
כן דברת. יפה דברת ובזמנו, דברת אמת שלא אוסיף עוד ראות פניך (שמו"ר יד, ד):
As you say. [I.e.,] “You have spoken properly and you have spoken at the right time. It is true that I will never see your face again.”
Where next
Keep reading
- Chapter 9
- Chapter 11
- Bo Parsha
ויאמר ה' אל משה בא אל פרעה. והתרה בו:
Adonoy said to Moshe “Go in to Pharaoh — and warn him.”