Tanach
Shemot 9:22-35 שמות ט׳:כ״ב-ל״ה
Part of: VaeraVaera, Aliyah 7Chapter 9
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה נְטֵה אֶת־יָֽדְךָ עַל־הַשָּׁמַיִם וִיהִי בָרָד בְּכׇל־אֶרֶץ מִצְרָיִם עַל־הָאָדָם וְעַל־הַבְּהֵמָה וְעַל כׇּל־עֵשֶׂב הַשָּׂדֶה בְּאֶרֶץ מִצְרָֽיִם׃
Adonoy said to Moshe, “Extend your hand toward the heavens, and there will be hail throughout the land of Egypt—on man and on beast, and upon all the vegetation in the land of Egypt.”
Adonoy said to Moshe, “Extend your hand toward the heavens, and there will be hail throughout the land of Egypt—on man and on beast, and upon all the vegetation in the land of Egypt.”
Rashi
וַיֵּט מֹשֶׁה אֶת־מַטֵּהוּ עַל־הַשָּׁמַיִם וַֽיהֹוָה נָתַן קֹלֹת וּבָרָד וַתִּהֲלַךְ אֵשׁ אָרְצָה וַיַּמְטֵר יְהֹוָה בָּרָד עַל־אֶרֶץ מִצְרָֽיִם׃
Moshe extended his rod toward the heavens, and Adonoy sent thunder and hail, and fire came streaming down upon the earth. Adonoy caused it to rain hail on the land of Egypt.
Moshe extended his rod toward the heavens, and Adonoy sent thunder and hail, and fire came streaming down upon the earth. Adonoy caused it to rain hail on the land of Egypt.
וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד כָּבֵד מְאֹד אֲשֶׁר לֹֽא־הָיָה כָמֹהוּ בְּכׇל־אֶרֶץ מִצְרַיִם מֵאָז הָיְתָה לְגֽוֹי׃
There was hail and fire [lightning] flashing among the hailstones. It was an extremely heavy [downfall]. There had never been anything like it in all the land of Egypt since it became a nation.
There was hail and fire [lightning] flashing among the hailstones. It was an extremely heavy [downfall]. There had never been anything like it in all the land of Egypt since it became a nation.
Rashi
מתלקחת בתוך הברד. נס בתוך נס, האש והברד מעורבין, והברד מים הוא, ולעשות רצון קונם עשו שלום ביניהם (שמו"ר יב, ו):
Flashing Among the Hailstones. [This was] a miracle within a miracle; the fire and the hail intermingled, yet the hail is water! And to do the bidding of their Creator they made peace between themselves.
וַיַּךְ הַבָּרָד בְּכׇל־אֶרֶץ מִצְרַיִם אֵת כׇּל־אֲשֶׁר בַּשָּׂדֶה מֵאָדָם וְעַד־בְּהֵמָה וְאֵת כׇּל־עֵשֶׂב הַשָּׂדֶה הִכָּה הַבָּרָד וְאֶת־כׇּל־עֵץ הַשָּׂדֶה שִׁבֵּֽר׃
The hail struck throughout the whole land of Egypt, [killing] all that was in the field [outdoors]—both man and beast. All the vegetation in the fields was struck by the hail and every tree in the fields was shattered.
The hail struck throughout the whole land of Egypt, [killing] all that was in the field [outdoors]—both man and beast. All the vegetation in the fields was struck by the hail and every tree in the fields was shattered.
רַק בְּאֶרֶץ גֹּשֶׁן אֲשֶׁר־שָׁם בְּנֵי יִשְׂרָאֵל לֹא הָיָה בָּרָֽד׃
Only in the land of Goshen where the B’nei Yisrael were, there was no hail.
Only in the land of Goshen where the B’nei Yisrael were, there was no hail.
וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא לְמֹשֶׁה וּֽלְאַהֲרֹן וַיֹּאמֶר אֲלֵהֶם חָטָאתִי הַפָּעַם יְהֹוָה הַצַּדִּיק וַאֲנִי וְעַמִּי הָרְשָׁעִֽים׃
Pharaoh sent, and called for Moshe and Aharon, and he said to them, “This time I have sinned. Adonoy is the righteous One and I and my people are the sinners.
Pharaoh sent, and called for Moshe and Aharon, and he said to them, “This time I have sinned. Adonoy is the righteous One and I and my people are the sinners.
הַעְתִּירוּ אֶל־יְהֹוָה וְרַב מִֽהְיֹת קֹלֹת אֱלֹהִים וּבָרָד וַאֲשַׁלְּחָה אֶתְכֶם וְלֹא תֹסִפוּן לַעֲמֹֽד׃
Pray to Adonoy There has been enough of God’s thunder and hail. I will send you out without further delay.”
Pray to Adonoy There has been enough of God’s thunder and hail. I will send you out without further delay.”
Rashi
ורב. די לו במה שהוריד כבר:
Enough. [I.e.] let it be sufficient for Him with what He has already brought down.
וַיֹּאמֶר אֵלָיו מֹשֶׁה כְּצֵאתִי אֶת־הָעִיר אֶפְרֹשׂ אֶת־כַּפַּי אֶל־יְהֹוָה הַקֹּלוֹת יֶחְדָּלוּן וְהַבָּרָד לֹא יִֽהְיֶה־עוֹד לְמַעַן תֵּדַע כִּי לַיהֹוָה הָאָֽרֶץ׃
Moshe said to him, “When I leave the city, I will spread my hands to Adonoy. The thunder will cease and their will be no more hail, so that you will know that the earth belongs to Adonoy.
Moshe said to him, “When I leave the city, I will spread my hands to Adonoy. The thunder will cease and their will be no more hail, so that you will know that the earth belongs to Adonoy.
Rashi
כצאתי את העיר. מן העיר, אבל בתוך העיר לא התפלל, לפי שהיתה מלאה גלולים (שם יב, ז):
When I leave the city. [אֶת הָעִיר has the same meaning as] מִן הָעִיר — from the city. But within the city he would not pray because it was full of idols.
וְאַתָּה וַעֲבָדֶיךָ יָדַעְתִּי כִּי טֶרֶם תִּֽירְאוּן מִפְּנֵי יְהֹוָה אֱלֹהִֽים׃
But regarding you and your servants, I know that you are not yet in fear of Adonoy, Elohim.
But regarding you and your servants, I know that you are not yet in fear of Adonoy, Elohim.
Rashi
טרם תיראון. עדיין לא תיראון. וכן כל טרם שבמקרא עדיין לא הוא, ואינו לשון קודם, כמו טֶרֶם יִשְׁכָּבוּ (בראשית יט, ד), עד לא שכיבו. טֶרֶם יִצְמָח (שם ב, ה), עד לא צמח. אף זה כן הוא, ידעתי כי עדיין אינכם יראים, ומשתהיה הרוחה תעמדו בקלקולכם:
You are not yet in fear. [טֶרֶם תִּירְאוּן is translated:] “You are not yet in fear.” Similarly, wherever טֶרֶם appears in Scripture it has the meaning: not yet, and does not mean: before; as in טֶרֶם יִשְׁכָּבוּ — [which Onkelos translates] “They did not yet lie down,” [or: טֶרֶם יִצְמָּח — [which Onkelos translates:] “did not yet sprout. This one (i.e., טֶרֶם תִּירְאוּן), too, has a similar meaning: “I know that you [and your servants] do not yet fear, and that the moment there will be relief you will continue with your corruption.
וְהַפִּשְׁתָּה וְהַשְּׂעֹרָה נֻכָּתָה כִּי הַשְּׂעֹרָה אָבִיב וְהַפִּשְׁתָּה גִּבְעֹֽל׃
The flax and barley have been broken since the barley was ripe, and the flax had formed into stalks.
The flax and barley have been broken since the barley was ripe, and the flax had formed into stalks.
Rashi
והפשתה והשעורה נכתה. נשברה, לשון פרעה נכה, נכאים, וכן לא נכו, ולא יתכן לפרשו לשון הכאה, שאין נו"ן במקום ה"א לפרש נכתה כמו הוכתה, נכו כמו הכו, אלא הנו"ן שורש בתיבה, והרי הוא מגזרת וְשֻׁפּוּ עַצְמֹתָיו (איוב לג, כא):
The flax and barley have been broken. [נֻכָּתָה meaning] has been broken, from the same term as פַּרְעֹה נְכֹה — the lame Pharaoh; [or] נְכָאִים — broken. Similarly לֹא נֻכּוּ [means “were not broken”]. It would not be correct to explain it as a term meaning “striking,” for the letter נ' cannot replace the letter ה' so that נוּכָּתָה can be explained as הוּכָּתָה, or נֻכּוּ to be the same as הוּכּוּ . But rather, the נ' is part of the word-root and is [grammatically] the same form as וְשֻׁפוּ עַצְמוֹתָיו — “his bones were bared.”
כי השערה אביב. כבר ביכרה ועומדת בְּקָשְׁיָהּ, ונשתברו ונפלו, וכן הפשתה גדלה כבר והוקשה לעמוד בגבעוליה:
Since the barley was ripe. [Meaning] it has already ripened and is standing in its stalks and they [therefore] broke and fell. So, too, the flax has already become full-grown and has hardened so as to stand on its stems.
השעורה אביב. עמדה באביה, לשון בְּאִבֵּי הַנָּחַל (שיר השירים ו, יא):
The barley was ripe. [אָבִיב meaning] stood in its stalks, from the same term as: בְּאִבֵּי הַנָּחַל — “the stalks of the stream.”
וְהַחִטָּה וְהַכֻּסֶּמֶת לֹא נֻכּוּ כִּי אֲפִילֹת הֵֽנָּה׃
But neither the wheat or the spelt were broken since they are late in sprouting.”
But neither the wheat or the spelt were broken since they are late in sprouting.”
Rashi
כי אפילת הנה. מאוחרות, ועדיין היו רכות, ויכולות לעמוד בפני קשה, ואע"פ שנאמר ואת כל עשב השדה הכה הברד, יש לפרש פשוטו של מקרא בעשבים העומדים בקלחם הראויים ללקות בברד. ומדרש רבי תנחומא (וארא טז) יש מרבותינו שנחלקו על זאת, ודרשו כי אפילות, פלאי פלאות נעשו להם שלא לקו:
Since they are late in sprouting. [אֲפִילֹת meaning] late, and were still soft [and pliable] and were able to stand [even] in the face of [a] hard [blow]. Although it has been stated: “All the vegetation in the fields was struck by the hail” one can explain the plain meaning of the verse as referring to the vegetation that stood in their stalks (i.e., were ripe), and were vulnerable to be broken by the hail. [However], in Midrash Rabbi Tanchuma, some Sages dispute this and explain כִּי אֲפִילֹת [as meaning] a wonder of wonders (פֶּלֶא =wonder) occurred that they were not struck.
וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה אֶת־הָעִיר וַיִּפְרֹשׂ כַּפָּיו אֶל־יְהֹוָה וַֽיַּחְדְּלוּ הַקֹּלוֹת וְהַבָּרָד וּמָטָר לֹא־נִתַּךְ אָֽרְצָה׃
Moshe [then] left Pharaoh’s presence, and left the city. He spread his hands [in prayer] to Adonoy. The thunder ceased, and the hail and the rain did not reach the earth.
Moshe [then] left Pharaoh’s presence, and left the city. He spread his hands [in prayer] to Adonoy. The thunder ceased, and the hail and the rain did not reach the earth.
Rashi
לא נתך. לא הגיע, ואף אותן שהיו באויר לא הגיעו לארץ, ודומה לו וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְׁבֻעָה (דניאל ט, יא) דעזרא, ותגיע עלינו. ומנחם בן סרוק חברו בחלק כְּהִתּוּך כֶּסֶף (יחזקאל כב, כב), לשון יציקת מתכת, ורואה אני את דבריו כתרגומו וַיִצֹק, וְאַתֵּיךְ. לָצֶקֶת, לְאַתָּכָא. אף זה לא נתך לארץ, לא הוצק לארץ:
Did not reach. [לֹא נִתַּךְ meaning] did not reach. Even those that were already in the air [never] reached the ground. Similar to this is: “וַתִּתַּךְ עָלֵינוּ the curse and the oath” in the Book of Daniel [וְתַּגִּיעַ עָלֵינוּ meaning:] it reached us. Menachem ben Saruk classified it in the category of כְּהִתּוּךְ כֶּסֶף meaning: the pouring (melting) of metal. I agree with his opinion, as Onkelos translates “וַיִּצֹק as וְאַתִּיךְ [and] “לָצֶקֶת” לְאַתָּכָא — to cast. So, too, לֹא נִתַּךְ לָאָרֶץ [has the meaning:] [The hail] was not poured to the ground.
וַיַּרְא פַּרְעֹה כִּֽי־חָדַל הַמָּטָר וְהַבָּרָד וְהַקֹּלֹת וַיֹּסֶף לַחֲטֹא וַיַּכְבֵּד לִבּוֹ הוּא וַעֲבָדָֽיו׃
[When] Pharaoh saw that the rain, and the hail and the thunder ceased, he continued his sin[ful ways]. He and his servants hardened their hearts.
[When] Pharaoh saw that the rain, and the hail and the thunder ceased, he continued his sin[ful ways]. He and his servants hardened their hearts.
וַיֶּֽחֱזַק לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר דִּבֶּר יְהֹוָה בְּיַד־מֹשֶֽׁה׃ {פ}
Pharaoh’s heart was strengthened, and he did not send the B’nei Yisrael out. This was just as Adonoy had spoken through Moshe.
Pharaoh’s heart was strengthened, and he did not send the B’nei Yisrael out. This was just as Adonoy had spoken through Moshe.
על השמים. לצד השמים. ומדרש אגדה, הגביהו הקב"ה למשה למעלה מן השמים:
Toward the Heavens. [עַל הַשָּׁמַיִם means] toward the heavens. But the midrashic explanation is: Hashem lifted Moshe over the heavens.