Tanach
Shemot 8 שמות ח׳
Part of: VaeraVaera, Aliyah 4Vaera, Aliyah 5Vaera, Aliyah 6Petuchah, Exodus 7:26Setumah, Exodus 8:12Setumah, Exodus 8:16
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה אֱמֹר אֶֽל־אַהֲרֹן נְטֵה אֶת־יָדְךָ בְּמַטֶּךָ עַל־הַנְּהָרֹת עַל־הַיְאֹרִים וְעַל־הָאֲגַמִּים וְהַעַל אֶת־הַֽצְפַרְדְּעִים עַל־אֶרֶץ מִצְרָֽיִם׃
Adonoy said to Moshe, “Say to Aharon, ‘Extend your hand with your rod over the rivers, over the streams and over the lakes, and bring up the frogs upon the land of Egypt.’”
Adonoy said to Moshe, “Say to Aharon, ‘Extend your hand with your rod over the rivers, over the streams and over the lakes, and bring up the frogs upon the land of Egypt.’”
וַיֵּט אַהֲרֹן אֶת־יָדוֹ עַל מֵימֵי מִצְרָיִם וַתַּעַל הַצְּפַרְדֵּעַ וַתְּכַס אֶת־אֶרֶץ מִצְרָֽיִם׃
Aharon extended his hand over the waters of Egypt, and the frog emerged and covered the land of Egypt.
Aharon extended his hand over the waters of Egypt, and the frog emerged and covered the land of Egypt.
Rashi
וַיַּֽעֲשׂוּ־כֵן הַֽחַרְטֻמִּים בְּלָטֵיהֶם וַיַּעֲלוּ אֶת־הַֽצְפַרְדְּעִים עַל־אֶרֶץ מִצְרָֽיִם׃
The sorcerers did likewise with their magic art, and made the frogs emerge upon the land of Egypt.
The sorcerers did likewise with their magic art, and made the frogs emerge upon the land of Egypt.
וַיִּקְרָא פַרְעֹה לְמֹשֶׁה וּֽלְאַהֲרֹן וַיֹּאמֶר הַעְתִּירוּ אֶל־יְהֹוָה וְיָסֵר הַֽצְפַרְדְּעִים מִמֶּנִּי וּמֵֽעַמִּי וַאֲשַׁלְּחָה אֶת־הָעָם וְיִזְבְּחוּ לַיהֹוָֽה׃
Pharaoh called for Moshe and Aharon and said, “Pray to Adonoy, and let Him remove the frogs from me and from my people, and I will send the people to sacrifice to Adonoy.”
Pharaoh called for Moshe and Aharon and said, “Pray to Adonoy, and let Him remove the frogs from me and from my people, and I will send the people to sacrifice to Adonoy.”
וַיֹּאמֶר מֹשֶׁה לְפַרְעֹה הִתְפָּאֵר עָלַי לְמָתַי ׀ אַעְתִּיר לְךָ וְלַעֲבָדֶיךָ וּֽלְעַמְּךָ לְהַכְרִית הַֽצְפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ רַק בַּיְאֹר תִּשָּׁאַֽרְנָה׃
Moshe said to Pharaoh, “Glorify yourself at my expense. [Exactly for] when shall I pray for you, and for your servants and for your people, that the frogs be destroyed from you and from your houses, remaining only in the river.”
Moshe said to Pharaoh, “Glorify yourself at my expense. [Exactly for] when shall I pray for you, and for your servants and for your people, that the frogs be destroyed from you and from your houses, remaining only in the river.”
Rashi
התפאר עלי. כמו הֲיִתְפָּאֵר הַגַרְזֶן עַל הַחֹצֵב בֹּו (ישעי' י, טו), משתבח לומר אני גדול ממך ונטי"ר בלע"ז, וכן התפאר עלי, השתבח להתחכם ולשאול דבר גדול ולומר שלא אוכל לעשותו:
Glorify yourself at my expense. As in: (הֲיִתְפָּאֵר) “Should the axe boast to the one who chops with it?” [הֲיִתְפָּאֵר meaning:] boasting by saying, “I am greater than you.” Wanter in Old French — to boast. This, too, is the meaning of הִתְפָּאֵר עָלַי: “You boast of your cleverness by asking [me to perform] something difficult and then saying that I will be unable to do it.”
למתי אעתיר לך. את אשר אעתיר לך היום על הכרתת הצפרדעים, למתי תרצה שיכרתו, ותראה אם אשלים דברי למועד שתקבע לי. אלו נאמר מתי אעתיר, היה משמע מתי אתפלל, עכשיו שנאמר למתי, משמע אני היום אתפלל עליך שיכרתו הצפרדעים לזמן שתקבע עלי, אמור לאיזה יום תרצה שיכרתו. אעתיר העתירו והעתרתי, ולא נאמר אעתר עתרו ועתרתי, מפני שכל לשון עתר הרבות פלל הוא, וכאשר יאמר הרבו ארבה והרביתי לשון הפעיל, כך יאמר, אעתיר העתירו והעתרתי דברים, ואב לכולם וְהַעְתַּרְתֶּם עָלַי דִּבְרֵיכֶם (יחזקאל לה, יג), הרביתם:
[Exactly for] when shall I pray for you. I will pray for you today for the destruction of the frogs — by when do you wish them destroyed so that you may see whether I will fulfill my promise at the appointed time you will set for me.” Had it said: מָתַי אַעְתִּיר [without the ל' prefix], it would have meant: “When shall I pray?” But, now that it says לְמָתַי [with the ל' prefix], it means: “I shall pray for you today that the frogs be destroyed by whatever time you may set for me. Just say by which day you want them destroyed.” The words אַעְתִּיר (this verse), הַעְתִּירוּ (v. 4) and וְהַעְתַּרְתִּי (v. 25) [are in the הִפְעִיל form] and not: אֶעְתַּר, עִתְרוּ, וְעָתַרְתִּי [in the קַל form], because wherever a form of עָתֹר appears it denotes a great deal of praying. And just as it says: אַרְבֶּה, הַרְבּוּ, וְהִרְבֵּיתִי terms denoting to cause to do, so, too, does it say אַעְתִּיר, הַעְתִּירוּ, וְהַעְתַּרְתִּי [referring to an increase of] words. The main proof of all this is [the verse:] “וְהַעְתַּרְתֶּם your words about me,” [וְהַעְתַּרְתֶּם meaning] you have increased.
וַיֹּאמֶר לְמָחָר וַיֹּאמֶר כִּדְבָרְךָ לְמַעַן תֵּדַע כִּי־אֵין כַּיהֹוָה אֱלֹהֵֽינוּ׃
[Pharaoh] said, “By tomorrow.” [Moshe] said, “As you say. You will then know that there is none like Adonoy, our God.
[Pharaoh] said, “By tomorrow.” [Moshe] said, “As you say. You will then know that there is none like Adonoy, our God.
Rashi
ויאמר למחר. התפלל היום שיכרתו למחר:
He [Pharaoh] said by tomorrow. [I.e.] “Pray today that they be destroyed by tomorrow.”
וְסָרוּ הַֽצְפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ וּמֵעֲבָדֶיךָ וּמֵעַמֶּךָ רַק בַּיְאֹר תִּשָּׁאַֽרְנָה׃
The frogs will be removed from you, from your houses, from your servants and from your people. They will remain only in the river.
The frogs will be removed from you, from your houses, from your servants and from your people. They will remain only in the river.
וַיֵּצֵא מֹשֶׁה וְאַהֲרֹן מֵעִם פַּרְעֹה וַיִּצְעַק מֹשֶׁה אֶל־יְהֹוָה עַל־דְּבַר הַֽצְפַרְדְּעִים אֲשֶׁר־שָׂם לְפַרְעֹֽה׃
Moshe and Aharon left Pharaoh, and Moshe cried out to Adonoy concerning the frogs that He had set upon Pharaoh.
Moshe and Aharon left Pharaoh, and Moshe cried out to Adonoy concerning the frogs that He had set upon Pharaoh.
Rashi
ויצא. ויצעק. מיד, שיכרתו למחר:
They left — [and Moshe] cried out. [He cried out] immediately that they be destroyed by tomorrow.
וַיַּעַשׂ יְהֹוָה כִּדְבַר מֹשֶׁה וַיָּמֻתוּ הַֽצְפַרְדְּעִים מִן־הַבָּתִּים מִן־הַחֲצֵרֹת וּמִן־הַשָּׂדֹֽת׃
Adonoy did as Moshe said, the frogs died, [those that were in] the houses, the courtyards, and the fields.
Adonoy did as Moshe said, the frogs died, [those that were in] the houses, the courtyards, and the fields.
וַיִּצְבְּרוּ אֹתָם חֳמָרִם חֳמָרִם וַתִּבְאַשׁ הָאָֽרֶץ׃
They gathered them into [many] heaps, and the land was polluted.
They gathered them into [many] heaps, and the land was polluted.
Rashi
חמרם חמרם. צְבוּרִים צְבוּרִים, כתרגומו דְּגוֹרִין, גַּלִּין:
Many heaps. [חֳמָרִים חֳמָרִים means] heaps [or mounds], as Onkelos translates it דְגוֹרִין which means heaps.
וַיַּרְא פַּרְעֹה כִּי הָֽיְתָה הָֽרְוָחָה וְהַכְבֵּד אֶת־לִבּוֹ וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהֹוָֽה׃ {ס}
[When] Pharaoh saw that there was respite, he hardened his heart and did not listen to them, just as Adonoy had spoken.
[When] Pharaoh saw that there was respite, he hardened his heart and did not listen to them, just as Adonoy had spoken.
Rashi
והכבד את לבו. לשון פעול הוא, כמו הָלֹוךְ וְנָסֹועַ (בראשית יב, ט), וכן וְהַכֹּות אֶת מֹואָב (מלכים־ב ג, כד), וְשָׁאֹול לֹו בֵּאלֹהִים (שמואל־א כב, יג), הַכֵּה וּפָצֹעַ (מלכים־א כ, לז):
He hardened his heart. [The word הַכְבֵּד] is in the infinitive form the same as הָלוֹךְ וְנָסוֹעַ “going and travelling,” and similarly “וְהַכּוֹת (striking) the Moabites,” [or:] “וְשָׁאוֹל (and asking) Hashem for him” [or:] “הַכֵּה וּפָצֹעַ striking and wounding.”
כאשר דבר ה'. והיכן דבר, ולא ישמע אליכם פרעה:
Just as Adonoy had spoken. And where had He said this? When He said, “Pharaoh will not listen to you.”
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה אֱמֹר אֶֽל־אַהֲרֹן נְטֵה אֶֽת־מַטְּךָ וְהַךְ אֶת־עֲפַר הָאָרֶץ וְהָיָה לְכִנִּם בְּכׇל־אֶרֶץ מִצְרָֽיִם׃
Adonoy said to Moshe, “Say to Aharon, Extend your rod and strike the dust of the earth; and it will turn into lice throughout the whole land of Egypt.”
Adonoy said to Moshe, “Say to Aharon, Extend your rod and strike the dust of the earth; and it will turn into lice throughout the whole land of Egypt.”
Rashi
אמר אל אהרן. לא היה העפר כדאי ללקות על ידי משה, לפי שהגין עליו כשהרג את המצרי ויטמנהו בחול, ולקה על ידי אהרן:
Say to Aharon. It was not fitting that the dust be struck by Moshe because it protected him when he killed the Egyptian and hid him in the sand and was [instead] struck by Aharon.
וַיַּֽעֲשׂוּ־כֵן וַיֵּט אַהֲרֹן אֶת־יָדוֹ בְמַטֵּהוּ וַיַּךְ אֶת־עֲפַר הָאָרֶץ וַתְּהִי הַכִּנָּם בָּאָדָם וּבַבְּהֵמָה כׇּל־עֲפַר הָאָרֶץ הָיָה כִנִּים בְּכׇל־אֶרֶץ מִצְרָֽיִם׃
They did so. Aharon extended his hand with his rod and struck the dust of the earth, and there was lice on man and beast. All the dust of the earth turned into lice throughout the whole land of Egypt.
They did so. Aharon extended his hand with his rod and struck the dust of the earth, and there was lice on man and beast. All the dust of the earth turned into lice throughout the whole land of Egypt.
Rashi
ותהי הכנם. הָרְחִישָׁה, פדוליר"א בלע"ז:
And there was lice (lit. louse). [הַכִּנָם refers to] the swarm of lice. Pedoliere in Old French — swarming lice.
וַיַּעֲשׂוּ־כֵן הַחַרְטֻמִּים בְּלָטֵיהֶם לְהוֹצִיא אֶת־הַכִּנִּים וְלֹא יָכֹלוּ וַתְּהִי הַכִּנָּם בָּאָדָם וּבַבְּהֵמָֽה׃
The sorcerers did likewise with their magic art. They tried to bring forth lice but they could not, and there were lice on man and beast.
The sorcerers did likewise with their magic art. They tried to bring forth lice but they could not, and there were lice on man and beast.
Rashi
להוציא את הכנים. לבראותם (נ"א ולהוציאם) ממקום אחר:
To bring forth lice. [Meaning] to create them from elsewhere.
ולא יכלו. שאין השד שולט על בריה פחותה מכשעורה:
But they could not — because a demon has no power over a creature that is smaller than barley.
וַיֹּאמְרוּ הַֽחַרְטֻמִּם אֶל־פַּרְעֹה אֶצְבַּע אֱלֹהִים הִוא וַיֶּחֱזַק לֵב־פַּרְעֹה וְלֹֽא־שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהֹוָֽה׃ {ס}
The sorcerers said to Pharaoh, “This is the finger of Elohim;” but Pharaoh’s heart remained hardened and he did not listen to them, as Adonoy had spoken.
The sorcerers said to Pharaoh, “This is the finger of Elohim;” but Pharaoh’s heart remained hardened and he did not listen to them, as Adonoy had spoken.
Rashi
אצבע אלהים היא. מכה זו אינה על ידי כשפים, מאת המקום היא:
“This is the finger of Elohim.” [I.e.,] this plague was not brought about by witchcraft — it is from Hashem.
כאשר דבר ה'. ולא ישמע אליכם פרעה:
As Adonoy had spoken. “Pharaoh will not listen to you.”
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה הִנֵּה יוֹצֵא הַמָּיְמָה וְאָמַרְתָּ אֵלָיו כֹּה אָמַר יְהֹוָה שַׁלַּח עַמִּי וְיַֽעַבְדֻֽנִי׃
Adonoy said to Moshe, “Rise up early in the morning and set yourself before Pharaoh, when he goes out to the water, and say to him, ‘This is what Adonoy has said, ‘Send out My people so they may worship Me.
Adonoy said to Moshe, “Rise up early in the morning and set yourself before Pharaoh, when he goes out to the water, and say to him, ‘This is what Adonoy has said, ‘Send out My people so they may worship Me.
כִּי אִם־אֵינְךָ מְשַׁלֵּחַ אֶת־עַמִּי הִנְנִי מַשְׁלִיחַ בְּךָ וּבַעֲבָדֶיךָ וּֽבְעַמְּךָ וּבְבָתֶּיךָ אֶת־הֶעָרֹב וּמָלְאוּ בָּתֵּי מִצְרַיִם אֶת־הֶעָרֹב וְגַם הָאֲדָמָה אֲשֶׁר־הֵם עָלֶֽיהָ׃
For if you do not send out My people, behold, I will send against you and your servants, and your nation, and your houses, swarms of wild animals. The houses of Egypt will be full of the wild animals, and so too the ground upon which they stand.
For if you do not send out My people, behold, I will send against you and your servants, and your nation, and your houses, swarms of wild animals. The houses of Egypt will be full of the wild animals, and so too the ground upon which they stand.
Rashi
משליח בך. מגרה בך, וכן וְשֶׁן בְּהֵמֹת אֲשַלַּח בָּם (דברים לב, כד), לשון שסוי אינציט"ר בלע"ז:
I will send against you. [Meaning] incite against you. Similarly, it is said, (Devorim 32:24) “And the teeth of the animals will I send [אֲשַׁלַּח] against them,” [אֲשַׁלַּח] being a term of incitement. Enticier in Old French — to incite.
את הערב. כל מיני חיות רעות ונחשים ועקרבים בערבוביא, והיו משחיתים בהם. ויש טעם בדבר באגדה בכל מכה ומכה למה זו ולמה זו, בטכסיסי מלחמות מלכים בא עליהם, כסדר מלכות, כשצרה על עיר, בתחלה מקלקל מעיינותיה, ואחר כך תוקעין עליהם ומריעין בשופרות ליראם ולבהלם, וכן הצפרדעים מקרקרים והומים וכו', כדאי' במדרש רבי תנחומא (בא ד):
Swarms of wild animals. All kinds of wild beasts, snakes and scorpions, en masse (בְעִרְבוּבִיָא from עָרֹב — a mixture), who caused devastation among them. There is a reason in aggadic writings for each and every plague why this particular one and why that particular one. With similar strategies of war as employed by kings did He (Hashem) come against them — as does a kingdom that besieges a city. First it ruins its springs (water supply) and afterwards they sound trumpets against them in order to frighten and terrify them: the frogs thus croaked and made loud noises, etc., as is recorded in Midrash Rabbi Tanchuma.
וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת־אֶרֶץ גֹּשֶׁן אֲשֶׁר עַמִּי עֹמֵד עָלֶיהָ לְבִלְתִּי הֱיֽוֹת־שָׁם עָרֹב לְמַעַן תֵּדַע כִּי אֲנִי יְהֹוָה בְּקֶרֶב הָאָֽרֶץ׃
On that day, I will set apart the land of Goshen upon which My people stand [dwell], so that there will not be any wild animals there, so that you will know that I am Adonoy in the midst of the earth.
On that day, I will set apart the land of Goshen upon which My people stand [dwell], so that there will not be any wild animals there, so that you will know that I am Adonoy in the midst of the earth.
Rashi
והפליתי. והפרשתי, וכן וְהִפְלָה ה' (שמות ט, ד), וכן לֹא נִפְלֵאת הִיא מִמְּךָ (דברים ל, יא), לא מובדלת ומופרשת היא ממך:
I will set apart. [וְהִפְלֵיתִי means] I will set apart. Similarly: וְהִפְלָה ה' — “Hashem will set apart.” Similarly: “It is not נִפְלֵאת from You,” [meaning] it is not set apart nor separated from You.
למען תדע כי אני ה' בקרב הארץ. אע"פ ששכינתי בשמים, גזרתי מתקיימת בתחתונים:
So that you will know that I am Adonoy in the midst of the earth. Though My Divine Presence is in the heavens, My decree is fulfilled in the lower worlds.
וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּֽה׃
I will set a [sign of] deliverance (distinction) between My people and between your people. This sign will take place tomorrow.”
I will set a [sign of] deliverance (distinction) between My people and between your people. This sign will take place tomorrow.”
Rashi
ושמתי פדות. שיבדיל בין עמי ובין עמך:
I will set a [sign of] deliverance — which will set apart My nation from your nation.
וַיַּעַשׂ יְהֹוָה כֵּן וַיָּבֹא עָרֹב כָּבֵד בֵּיתָה פַרְעֹה וּבֵית עֲבָדָיו וּבְכׇל־אֶרֶץ מִצְרַיִם תִּשָּׁחֵת הָאָרֶץ מִפְּנֵי הֶעָרֹֽב׃
Adonoy did so. Huge throngs of wild animals came to the house of Pharaoh and the houses of his servants. Throughout the whole land of Egypt the land was devastated by the wild animals.
Adonoy did so. Huge throngs of wild animals came to the house of Pharaoh and the houses of his servants. Throughout the whole land of Egypt the land was devastated by the wild animals.
Rashi
תשחת הארץ. נשחתה הארץ, אִתְחַבָּלַת אַרְעָא:
The land was devastated. [תִשָּׁחֵת הָאָרֶץ means:] the land was devastated; [as Onkelos translates it] אִתְחַבָּלַת אַרְעָא (past tense).
וַיִּקְרָא פַרְעֹה אֶל־מֹשֶׁה וּֽלְאַהֲרֹן וַיֹּאמֶר לְכוּ זִבְחוּ לֵאלֹֽהֵיכֶם בָּאָֽרֶץ׃
Pharaoh called for Moshe and Aharon, and he said, “Go! Sacrifice to your God [here] in the land.”
Pharaoh called for Moshe and Aharon, and he said, “Go! Sacrifice to your God [here] in the land.”
Rashi
זבחו לאלהיכם בארץ. במקומכם, ולא תלכו במדבר:
“Sacrifice to your God [here] in the land.” [I.e.] “where you are, and do not go into the wilderness.”
וַיֹּאמֶר מֹשֶׁה לֹא נָכוֹן לַעֲשׂוֹת כֵּן כִּי תּוֹעֲבַת מִצְרַיִם נִזְבַּח לַיהֹוָה אֱלֹהֵינוּ הֵן נִזְבַּח אֶת־תּוֹעֲבַת מִצְרַיִם לְעֵינֵיהֶם וְלֹא יִסְקְלֻֽנוּ׃
Moshe said, “It would not be proper to do so. For that which is abominable [sacred] to Egypt we intend to sacrifice to Adonoy, our God. Could we sacrifice the abomination of the Egyptians before their eyes and not have them stone us?
Moshe said, “It would not be proper to do so. For that which is abominable [sacred] to Egypt we intend to sacrifice to Adonoy, our God. Could we sacrifice the abomination of the Egyptians before their eyes and not have them stone us?
Rashi
תועבת מצרים. יראת מצרים, כמו וּלְמִלְכֹּם תֹּועֲבַת בְּנֵי עַמֹּון (מלכים־ב כג, יג), ואצל ישראל קורא אותם תועבה. ועוד יש לומר בלשון אחר תועבת מצרים, דבר שנאוי הוא למצרים זביחה שאנו זובחים, שהרי יראתם אנו זובחים:
Abominable to Egypt. [Actually] that which Egypt reveres (i.e., its idols) as in “and for Milkom the (תוֹעֲבַת) abomination of B’nei Ammon” but only when speaking to Israel is it called abominable. תּוֹעֲבַת מִצְרַיִם can also be explained another way: It would be despicable to Egypt [to witness] the sacrifice which we are sacrificing for it is their god that we sacrifice.
ולא יסקלנו. בתמיה:
And not have them stone us? [Meant as] a wondrous question.
דֶּרֶךְ שְׁלֹשֶׁת יָמִים נֵלֵךְ בַּמִּדְבָּר וְזָבַחְנוּ לַֽיהֹוָה אֱלֹהֵינוּ כַּאֲשֶׁר יֹאמַר אֵלֵֽינוּ׃
We must make a three day trip into the wilderness, and sacrifice to Adonoy, our God, in the manner that He will tell us.”
We must make a three day trip into the wilderness, and sacrifice to Adonoy, our God, in the manner that He will tell us.”
וַיֹּאמֶר פַּרְעֹה אָנֹכִי אֲשַׁלַּח אֶתְכֶם וּזְבַחְתֶּם לַיהֹוָה אֱלֹֽהֵיכֶם בַּמִּדְבָּר רַק הַרְחֵק לֹא־תַרְחִיקוּ לָלֶכֶת הַעְתִּירוּ בַּעֲדִֽי׃
Pharaoh, said, “I will send you out so that you may sacrifice to Adonoy, your God in the wilderness, as long as you do not go too far away. Pray for me.”
Pharaoh, said, “I will send you out so that you may sacrifice to Adonoy, your God in the wilderness, as long as you do not go too far away. Pray for me.”
וַיֹּאמֶר מֹשֶׁה הִנֵּה אָנֹכִי יוֹצֵא מֵֽעִמָּךְ וְהַעְתַּרְתִּי אֶל־יְהֹוָה וְסָר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ מָחָר רַק אַל־יֹסֵף פַּרְעֹה הָתֵל לְבִלְתִּי שַׁלַּח אֶת־הָעָם לִזְבֹּחַ לַֽיהֹוָֽה׃
Moshe said, “Behold, when I leave your presence I will pray to Adonoy, and the wild animals will depart from Pharaoh, and from his servants and from his people, tomorrow. But let Pharaoh never again deceive us [by] refusing to send the people to sacrifice to Adonoy.”
Moshe said, “Behold, when I leave your presence I will pray to Adonoy, and the wild animals will depart from Pharaoh, and from his servants and from his people, tomorrow. But let Pharaoh never again deceive us [by] refusing to send the people to sacrifice to Adonoy.”
Rashi
התל. כמו להתל:
Deceive us. [הָתֵל is] the same as לְהָתֵל .
וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל־יְהֹוָֽה׃
Moshe went out from Pharaoh[’s presence] and prayed to Adonoy.
Moshe went out from Pharaoh[’s presence] and prayed to Adonoy.
Rashi
ויעתר אל ה'. נתאמץ בתפלה, וכן אם בא לומר ויעתיר, היה יכול לומר, ומשמע וירבה בתפלה, עכשיו כשהוא אומר בלשון ויפעל, משמע וירבה להתפלל:
And prayed to Adonoy. [וַיֶּעְתַּר means] he exerted himself in prayer. Similarly, had he wished to say וַיַּעְתִּיר he could have said so and it would mean he used many [words] of prayer. Now that he says it in terms of וַיִּפְעַל it means he increased [the intensity] of the prayer.
וַיַּעַשׂ יְהֹוָה כִּדְבַר מֹשֶׁה וַיָּסַר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ לֹא נִשְׁאַר אֶחָֽד׃
Adonoy did as Moshe spoke [requested]. He caused the wild animals to depart from Pharaoh from his servants and from his people. Not a single one remained.
Adonoy did as Moshe spoke [requested]. He caused the wild animals to depart from Pharaoh from his servants and from his people. Not a single one remained.
Rashi
ויסר הערוב. ולא מתו כמו שמתו הצפרדעים, שאם מתו יהיה להם הנאה בעורות:
He caused the wild animals to depart. They did not die as did the frogs, for had they died they would have benefitted from the skins.
וַיַּכְבֵּד פַּרְעֹה אֶת־לִבּוֹ גַּם בַּפַּעַם הַזֹּאת וְלֹא שִׁלַּח אֶת־הָעָֽם׃ {פ}
But Pharaoh hardened his heart again, this time and he did not send out the people.
But Pharaoh hardened his heart again, this time and he did not send out the people.
Rashi
גם בפעם הזאת. אע"פ שאמר אנכי אשלח אתכם, לא קיים הבטחתו:
Again this time. [Once more,] though he said, “I will send you out,” he did not keep his promise.
ותעל הצפרדע. צפרדע אחת היתה, והיו מַכִּין אותה והיא מתזת נחילים נחילים, זהו מדרשו (שמו"ר י, ה). ופשוטו יש לומר, שרוץ הצפרדעים קורא לשון יחידות, וכן ותהי הכנם, הרחישה גדוליר"א בלע"ז, ואף ותעל הצפרדע גרינולי"רא בלע"ז
And the frog emerged. There was [only] one frog and [when] they struck at it it would split apart into various teeming swarms. That is its midrashic explanation. But as to its plain meaning, it may be said [that] the swarming of the frogs is referred to in the singular. Similarly וַתְּהִי הַכִּנָּם — [lit.] “There was lice” [referring to] the swarming. Pedoliere, in Old French — swarming lice, so, too וַתַּעַל הַצְּפַרְדֵּעַ [is translated as] grenoilliere in Old French — a swarm of frogs.