Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Exodus 9/אבן עזרא על שמות ט׳
אבא אל פרעה. אל הארמון שלו, א"ר יהודה הלוי שתים מכות היו במים, האחת שהתאדמו ומתה הדגה, והשנית, שעלו הצפרדעים מהם, ובארץ שתים, אחת מהכנים, והשנית מהערוב, והן חיות מעורבות, וכתיב, ותוצא הארץ נפש חיה (ברא' א כד) ושתים באויר, כי הדבר איננו רק חם או קר, משונה מן המנהג, וברגע אחד מתים אין להם מספר בעבור כי רוח כל החיים שהיא בלב תלויה באויר והשנית, מכת שחין, כי הכתוב יקרא הרקיע אשר על ראשם שמים, והמכה השביעית מעורבת מגלגל הסערה ומגלגל האש, וכן כתוב ואש מתלקחת בתוך הברד (שמות ט כד) והשמינית מכת הארבה שבאה מרחוק ע"י הרוח והתשיעית היתה מכה נפלאה שנעדר אור שני המאורות והככבים מארץ מצרים, והעשירית רדת המשחית מגלגלי הכבוד להרוג הבכורים:
1GO IN UNTO PHARAOH. To his palace. Rabbi Judah Ha-Levi says that two plagues were in the water: one, that it turned red and the fish died; two, that frogs arose from it.1 Two plagues were on the earth:2 one of gnats and the second the swarms, which were an assortment of wild animals. And it is written, Let the earth bring forth the living creature (Gen. 1:24).3 There were likewise two plagues in the air.4 Murrain5 is nothing but a change from the normal in the air’s heat or cold. This change causes an untold number to die in an instant, as the spirit of life which resides in the heart depends on the air.6 The second plague7 was the boils. Scripture refers to the firmament which is above their heads as the heaven.8 (Ex. 9:10) it means “and let Moses throw it up to the air,” as the air above is called the firmament. See I.E. on Gen. 1:6 where he writes, “The firmament is the air.” The seventh plague9 was a mixture of the sphere of the whirlwind10 and the sphere of fire.11 It is thus written, and fire flashing up amidst the hail (v. 24). The eighth was the plague of locusts which the wind brought from afar. The ninth was a wonderful plague in that the light from the two great luminaries and the stars was absent from above the land of Egypt.12 The tenth was the descent of the destroyer from the spheres of the glory13. I.E. refers to a large shining star as a kavod (a glory). See Y. Klatzkin, Otzar Ha-Munachim Ha-Filosfim, Vol. II, Berlin, 1928, p. 62. to kill the first-born.14
אועודך מחזיק. חסר יד או הדומה כמו, מחזיק באזני כלב (משלי כו יז):
1AND WILL HOLD THEM STILL. The word hand or something similar15 has been omitted.16 (hold them) is a hifil, a causative. It literally means causes to hold. Hence, whenever this form is encountered, the word hand or something similar is implied although not always stated. Our phrase literally reads: and will still cause to hold them. I.E. interprets this to mean: and will still cause your hand (or something similar) to hold them (Filwarg). One that holdeth17. J.P.S. translates as taketh. a dog by the ears (Prov. 26:17) is similar.18
אהנה יד ד' הויה. הנה מצאנו שיתחלף היו"ד בוי"ו, ואתה הוה להם למלך (נחמיה ו ו) והפך זה שוי"ו אשר לא יבושו קוָֹי (ישעי' מט כג) יתחלף ביו"ד וקוֵֹי ד' יחליפו כח (שם מ לא) :
1BEHOLD, THE HAND OF THE LORD IS UPON. Observe, we find that a yod interchanges with a vav,19 (is). as elsewhere we read, and thou wouldest be (hoveh) their king (Neh. 6:6).20 is the usual form. Hence in hoyah a yod has been interchanged with a vav. The opposite is the case with the vav of kovai (that wait for me)21. in For they shall not be ashamed that wait for Me (Is. 49:23) which interchanges with a yod in the word ve-kove (but they that wait)22 is spelled kof, vav, yod. This comment presents a problem. Prima facie, no yod has been interchanged for a vav in kove, because this is the normal construct form of the word. Compare, love (lamed, vav, heh) and shave (shin, vav, heh). We must assume that I.E. read koye rather than kove (same vocalization but different spelling). See Rabbi David Kimchi and S. Kraus, Sefer Yeshayahu, edited by A. Kahanah, on Is. 40:31. in But they that wait for the Lord shall renew their strength (Is. 40:31).
בומלת דֶבֶר שם כלל לא מצאנוהו בפעלים רק במקום אחד, ותדבר את כל זרע המלוכה (דה"ב כב י), ובס' מלכים כתוב, ותאבד (מ"ב יא א) והפי' רחוק רק לא ידענו טוב ממנו:
2The word dever (murrain) is a collective noun.23 Its verbal form24 is found employed only once, in va-tedabber (she destroyed) in she arose and destroyed all the seed royal of the house of Judah (II Chron. 22:10). The book of Kings25 reads, va-te’abed26 is parallel to va-te’abed. As va-te’abed means: and she destroyed, va-tedabber means: and she destroyed. (and she destroyed) (II Kings 11:1). This interpretation is far-fetched.27 means and she destroyed. Perhaps it means she plotted against, or she waylaid, as in its Arabic cognate dabbra. However, we know of no better one.28 means the same as va-te’abed.
אוהפלה. דָבָר. יאמר על ענין דברים מחוברים כמו הדבר אשר דבר ד' (ירמי' מו יג), גם יאמר על יש כמו זה וכמוהו לא חסרת דבר (דבר' ב ז):
1AND THE LORD SHALL MAKE A DIVISION…NOTHING. The word davar (nothing)29 is used in reference to many words joined together, as in ha-davar (the word)30, as in eleh ha-devarim (these are the words) (Deut. 1:1). Thus I.E. explains that davar can refer to many words. in The word that the Lord spoke to Jeremiah (Jer. 46:13). It is also used in reference to a thing, as in our verse. Davar in thou hast not lacked a thing is similar (Deut. 2:7).
אוישׂם. שם קצב וזמן לתחלת האות:
1AND THE LORD APPOINTED. He set a fixed time for the sign to begin.31
אויעש ד'. ופי' וימת כל מקנה מצרים רובו, כי הנה כתוב, שלח העז את מקנך (פ' יט) וככה תמצא בברד את כל עשב השדה (פ' כה), והעד מכת הארבה, ואכל את יתר הפליטה (למטה י ה):
1AND THE LORD DID. The meaning of and all (kol) the cattle of Egypt died is, that most of the cattle of Egypt died. For behold, it is written,32 Now therefore send, hasten in thy cattle (v. 19).33 We find the same with regard to the plague of hail.34 (all or every) but means most. Scripture reads, and the hail smote every herb of the field (v. 25). The plague of locusts concerning which it is written, and they shall eat the residue of that which is escaped, which remaineth unto you from the hail (Ex. 10:5) is proof of this.35
אעד אחד. אפילו אחד, כאשר אפרש בשירה, וטעם זה הפסוק ואפילו ששלח וראה כי השם אוהב ישראל, ובעבורם הכה מקנהו, לא חשש מהמקנה בזאת המכה לשלח עמו, אולי לא עמדה הרבה:
1SO MUCH AS ONE. Ad echad36 means, as I will explain in the song of Moses,37 so much as one. The meaning of our verse is: even though Pharaoh sent agents and saw that God loves Israel and on their account smote his flocks,38 he was not so bothered by the death of the flocks during this plague as to let Israel go. Perhaps the plague did not last a long time.39
אוהיה. זה מעשה נס, שזה הפיח שהוא מעט נעשה אבק על כל ארץ מצרים ולא הפריש ישראל:
1AND IT SHALL BECOME. This was miraculous, that this small amount of soot turned into dust all over the land of Egypt. This plague did not separate out the Israelites.40
באבעבעת. האל"ף נוסף, כי הוא מגזרת מים תבעה אש (ישעי' סד) והמלה כפולה כמו, תשעשעו (שם סו יב) תשגשגי (שם יז יא):
2BLAINS. The alef of avabu’ot (blains) is superfluous, as avabu’ot comes from the same root as tiveh (to boil)41. in And the fire causeth the waters to boil (Is. 64:1). The word is doubled42 drops out and the bet and ayin are doubled, forming the apparently quadriliteral avabu’ot. like the words teshasha’u (shall be dandled)43. However, the heh drops out and the shin and ayin are doubled, forming the apparently quadriliteral teshasha’u. (Is. 66:12) and tesagsegi44. However, the heh drops out and the sin and gimel are doubled, forming the quadriliteral root sin, gimel, sin, gimel (Krinsky). (thou didst make it to grow) (Is. 17:11).
אויקחו את פיח הכבשן. מלא חפניהם כאשר הזכיר ומשה זרק הכל יתכן שהחרטומים לא לקו במכת הצפרדעים והערוב, בעבור חכמתם בקשו דרך בחכמת התולדות להרויח להם מעט ועתה נבערה חכמתם על כן הזכיר זה, ובעבור שלא עמדה המכה הרבה לא בקש פרעה שיעתירו, ובעבור שהמכה הראשונה עמדה ז' ימים, לא נלמוד ממנה על דרך הפשט שככה עמדה כל מכה, ועוד אחר הכתוב נרדוף, וידוע כי מכת הדבר היתה שעה אחת, ומכת החשך ג' ימים, על כן אין לנו דרך לדעת באיזו חדש בא משה והתחילו המכות, רק אם היתה קבלה ביד חכמינו הקדושים קבלנו ושמענו:
1AND THEY TOOK THE SOOT OF THE FURNACE. Each as earlier noted took handfuls of soot and Moses threw all of it heavenward.45 It is possible that the magicians were not smitten with the plague of frogs and swarms. Through their wisdom and their knowledge of natural law they searched for a way to gain a small respite.46 However, their knowledge now failed them, as Scripture tells us.47 (v. 11). Pharaoh did not ask Moses and Aaron to entreat the Lord48 because the plague did not last long. We cannot conclude from the plain meaning of the text that since the first plague lasted for seven days all the other plagues did so too. Additionally, we shall pursue the text of Scripture. It is known that the plague of murrain lasted for one hour49 and the plague of darkness for three days. There is no way to ascertain in which month Moses came and the plagues commenced.50 2:10, “the judgment of the Egyptians endured twelve months.” Similarly Seder Olam, 3. Also, according to the rabbis, since Israel was delivered in Nisan and the plagues lasted a year they had to commence in Iyar (Seder Olam 3). It is possible to further interpret the rabbinic statement that the judgment of the Egyptians lasted for one year to mean that it lasted for one year from the time that Moses first appeared before Pharaoh. If we assume the aforementioned then Moses first appeared before Israel and Pharaoh in the month of Iyar. Furthermore, if we accept the fact that the judgment of the Egyptians lasted for a year then each of the ten plagues struck a little over a month apart (Tiferet Israel on Eduyot 3:10). Cf. Shemot Rabba 9:12, “Rabbi Judah and Rabbi Nehemiah: One says Moses warned them for 24 days before (he plague struck and the plague ravaged them for seven days. The other one says he warned them for seven days and the plague ravaged them for 24 days.” However, if our holy sages received this via tradition we accept and abide by it.51
אויחזק ד'. על כן לא בקש להעתיר:
1AND THE LORD HARDENED THE HEART OF PHARAOH. He therefore did not request Moses to entreat the Lord.52
אויאמר. לא הזכיר במקום הזה שהוא יוצא המימה, אולי היה לו צורך אחר:
1AND THE LORD SAID. Scripture does not here note that Pharaoh went out unto the water.53 Perhaps he had another reason for rising early.
אכי. הזכיר מגפותי בעבור הקולות והברד והמטר והאש שהתחברו ולא ראינו שפחד פרעה בכל המכות העוברות כאשר פחד מזאת, ואמר ד' הצדיק:
1FOR. Scripture reads, all My plagues because thunder, hail, rain, and fire combined in this plague. We do not find Pharaoh to be as afraid of all the passing plagues as he was of this one.54 He also said,55 the Lord is righteous (v. 27).
בוטעם כי אין כמוני בכל הארץ, כפי מחשבת מצרים היה שאלהיהם יוכלו להרע או להיטיב:
2[THAT THERE IS NONE LIKE ME IN ALL THE EARTH.] This was said56 implies that there are other gods but that they are weaker than the Lord. Hence I.E. comments that the Lord spoke in accordance with Egyptian belief that there are other gods. in accordance with Egyptian belief that their gods had the power to harm or to benefit.
אואךְ. חסר נו"ן כמו "ואט אליו אוכיל" (הושע יא ד) שניהם שוים, ושרשם נטה נכה:
1AND SMITTEN. Va-akh (and smitten) is missing a nun. It is like the word ve-at (though I was offering) in Though I was offering them food (Hos. 11:4). They are both the same. Their roots are nun, tet, heh and nun, kaf, heh.
בוטעם בדבר הידוע, שבו הרגתי המקנה שלכם הייתי הורג כלכם עמהם:
2[PESTILENCE.] Scripture reads, ba-dever (with pestilence)57 is short for be-ha-dever (with the pestilence) and according to I.E. should be so translated, hence his comment. because it refers to the well-known pestilence. It means: I would have killed all of you along with your cattle with the pestilence with which I smote them.
אואולם בעבור זאת העמדתיך. פי' מה טעם זאת והוא בעבור הראותך את כחי, וכמוהו ומתוכה כעין החשמל מתוך האש (יחז' א ד), ויפת אמר בעבור זאת המכה שהיא מכת הברד:
1BUT IN VERY DEED FOR THIS CAUSE58 HAVE I MADE THEE TO STAND. Scripture goes on to explain the meaning of zot (this). It means to show thee My power.59, i.e., to show thee My power, and that My name my be declared throughout all the worlds have I allowed thee to exist. And out of the midst thereof as the color of electrum, out of the midst of the fire (Ezek. 1:4) is similar. However, Yefet says that its meaning is, for this plague,60 is short for this plague. the reference being to the plague of hail.61
בוטעם ולמען ספר שמי איננו שב אל פרעה רק מלת ספר שם הפועל, כמו, כי כבד אכבדך (במד' כב יז) ואין הטעם שפרעה ישוטט בעולם לספר כבוד השם, רק יסופר שמו בכל דור ודור בעבור אלה האותות שעשה:
2[AND THAT MY NAME MAY BE DECLARED THROUGHOUT ALL THE EARTH.] This does not refer to Pharaoh.62 is used both for the imperative and the infinitive. If it is taken as an imperative then it is Pharaoh who is being addressed, and our verse should be interpreted as follows: and that thou shalt declare My name throughout all the earth. On the contrary, the word sapper (be declared) is an infinitive like the word kabbed (promote)63, like sapper, is used for both the imperative and the infinitive. in for I will promote thee unto very great honor (Num. 22:17). Its meaning is not that Pharaoh will go all over the world to declare God’s glory, but rather that God’s name would be declared from generation to generation because of the signs which He performed.64, which take sapper as an infinitive. Targum Jonathan translates, u-min bi-gelal de-tini shemi kadisha be-khol arah (and so that thou shall declare My holy name all over the earth). Also see the Mekhilta, Ex. 6, wherein we read:”…There remained not so much as one of them (Ex. 14:28)…Rabbi Nahman says, excluding Pharaoh, for concerning him it says, But in very deed for this cause, etc.” That is, that thou shalt declare My name all over the earth. Also Rashi on Ex. 12:29 interprets sapper as an imperative. Rashi comments, “Pharaoh too was a first-born but he remained alive out of all the first-born. Concerning him Scripture states, But in very deed for this cause, etc.”
אעודך מסתולל. כמו משתבח מגזרת סלסלה ותרוממך (משלי ד ה), ואם הוא כפול הפ"א מפעלי הכפל כמו, סלו לרוכב בערבות (תה' סח ה), וגלגלתיך (ירמיה נא כה) כמו מתגולל (ש"ב כ יב) גם גלו (יהושע י יה). ורבי מרינוס אמר, כי פי' מתחזק, מגזרת מסלות לבית ד' (דה"ב ט יא) ובמקום אחר כתוב מסעד לבית ד' (מ"א י יב):
1AS YET EXALTEST THOU THYSELF AGAINST MY PEOPLE. Mistolel (exaltest) means praises. It comes from the same root as the word salseleha (extol her) in Extol her, and she will exalt thee (Prov. 4:8). Now even though its first root letter is doubled65, the first root letter, appears twice. Similarly the lamed, its second root letter. Thus the word appears to come from a quadriliteral root; i.e., its stem appears to be samekh, lamed, samekh, lamed, whereas the root of mistolel is samekh, lamed, lamed, it still belongs among the double roots.66 even though it appears to have a quadriliteral root. See I.E. on verse 9 and the notes thereto. It67. So I.E. on Prov. 4:8. is similar to the word solu (extol)68. in Extol him that rideth upon the skies (Ps. 68:5). Likewise ve-gilgaltikha (and roll thee down)69 appears to be gimel, lamed, gimel, lamed. However, its real root is gimel, lamed, lamed. (Jer. 51:25) is similar to mitgolel (wallowing) (II Sam. 20:12) and golu (roll). However, Rabbi Merinus says that the meaning of mistolel (exaltest) is strengthens and comes from the same root as mesillot in And the king made of the sandalwood pillars (mesillot)70 for the house of the Lord (II Chron. 9:11). Elsewhere it is written, And the king made of the sandalwood pillars (misad)71 is parallel to mesillot. As misad means a support (from the root samekh, ayin, dalet) or something which gives strength, so does mesillot. for the house of the Lord (I Kings 10:12).
אהנני ממטיר. ידוע כי לא ירד גם היום על מצרים ברד ומטר, ואין צורך לפרש למה זה וככה במקומות אחרים עד היום, ובעבור זה פחדו פחד גדול, כי לא ירד שם אלא כדמות טל:
1I WILL CAUSE IT TO RAIN. It is well known that even today neither rain nor hail comes down upon the land of Egypt. There is no need to explain why this is so.72 The same is still true of many other places. It was because of this that the Egyptians were greatly afraid, for with the exception of something resembling dew, nothing73 rains down there.
אשלח העז. הנס או אסוף וכמוהו יושבי הגבים העיזו (ישעי' י לא):
1SEND HASTEN. The word ha-ez (hasten) means make to flee74 or gather.75 He-izu (flee) in The inhabitants of Gebim flee to cover (Is. 10:31) is similar.
אהירא. הניס. ובאותו היום:
1HE THAT FEARED…MADE FLEE. On that very day.
אואשר לא שם. יש בלשון קדר טעם לוי"ו ויעזב רק אין יכולת בנו לתרגם הדבר בלשון אחרת, וככה ביום השלישי וישא אברהם את עיניו (ברא' כב ד) ורבים ככה:
1AND HE THAT REGARDED NOT. There is a meaning in Arabic for the vav of va-ya’azov (left).76, this form is out of place. The proper form here is azav (left), hence I.E.’s comment. However, it is not in our power to translate it into another language.77. See I.E. on Gen. 1:1 and the notes thereto and Vol. 1, Foreword, p. xvi. Va-yissa (lifted up his eyes) in, On the third day Abraham lifted up his eyes (Gen. 22:4) is similar.78 (literally, and he lifted up) is prima facie, out of place. The proper form is this case is nasa. There are many other similar instances.
אויאמר. מדרך סברה יראה כי נטיית ידו במטה היתה, והנה כתוב אחריו "ויט משה את מטהו על השמים", הוא האויר וכמוהו על פני רקיע השמים (ברא' א):
1AND THE LORD SAID. From a strictly logical point of view it appears that the stretching forth of his hand was with his rod.79, he meant stretch forth thy rod with thy hand (Krinsky). Behold, it is written afterwards, And Moses stretched forth his rod toward heaven,80, He meant stretch forth thy rod with thy hand toward heaven. that is, in the air above. In the open firmament of heaven (Gen. 1:20) is similar.81 (Weiser). See I.E. on Gen. 1:6 and 1:20 and the notes thereto.
אוַתִּהֲלַךְ אש. מהבנין הקל, מלשון הליכה:
1AND FIRE RAN DOWN. Va-tihalakh (ran down) is a kal form. It expresses going.
בארצה. הפך תולדתה כי היא למעלה עולה:
2UNTO THE EARTH. Contrary to its nature, which is to go up.82
אואש מתלקחת בתוךְ הברד. פלא בתוך פלא:
1AND FIRE FLASHING UP AMIDST THE HAIL. A miracle within a miracle.83
אויךְ. זאת היתה מכה קשה שהרג אדם ובהמה, ושבר עץ השדה, רק שהשם חמל עליהם ועל מקניהם, ולא הזכיר משה לפרעה זה שראה ששלח פרעה ולא מת ממקנה ישראל עד אחד ולא שת לבו:
1AND THE HAIL SMOTE. This was a very strong plague, for it killed man and beast and broke every tree of the field. However, God pitied them84 and their cattle. Moses did not mention this to Pharaoh85 because he saw that Pharaoh sent agents and learned that there was not even one of the cattle of the Israelites dead, and yet did not take this to heart.86
אויקרא. אמר חטאתי, מרוב פחדו שיכחד בדֶבֶר כאשר אמר לו:
1AND CALLED. Pharaoh said, I have sinned, because he was greatly afraid that he, as was told to him, would be destroyed by the pestilence.87
אהעתירו אל ד'. הזכיר השם הנכבד ואמר קולות אלהים כי הוא מודה שיש אלהים כאשר הזכרתי, ובעבור שלא אמר קולות ד'), חבר משה שם העצם והתואר, ואמר מפני ד' אלהים (פ' ל) והטעם כי השם הוא אלהים לבדו, ולא תמצא ככה בדברי משה בכל התורה, ואין טענה ממלת "ד' אלהים אתה החלות" (דבר' ג כד) כי באל"ף דל"ת הוא כתוב:
1ENTREAT THE LORD. Pharaoh made mention of the glorious name88, for Pharaoh said, Entreat YHVH (the Lord). and referred to kolot Elohim (noises from God) because he, as I have already noted, admitted to the existence of a Deity.89 Moses combined the proper and adjectival names and said, “the Lord God” (YHVH / Adonai Elohim) because Pharaoh did not employ the term kolot YHVH / Adonai.90. Since Pharaoh referred to YHVH / Adonai and to Elohim, he, being a pagan, might have referred to two deities. Hence Moses used the term YHVH / Adonai Elohim (the Lord God), which means YHVH alone is God. The meaning of YHVH / Adonai Elohim is: the Lord alone is God. We never find Moses employing this phrase91. Because Moses addressed Israelites, and they knew that YHVH / Adonai alone is God. in the entire Torah. The term Adonai Elohim in O Lord God, Thou hast begun (Deut. 3:24) does not refute the aforementioned, as Adonai is written there with an alef, dalet. 92 Hence it does not mean YHVH alone is God but rather O Lord God.
אויאמר אליו משה כצאתי את העיר. אמרו המפרשים כי לא יוכל לפרוש כפיו במצרים בעבור שמלאה גלולים:
1AND MOSES SAID UNTO HIM: AS SOON AS I AM GONE OUT OF THE CITY. The commentaries say that Moses was unable to spread forth his hands in Egypt because it was filled with idols.93, chap. 1; Shemot Rabba 12:5, and Rashi.
בכי לד' הארץ. ולא לך:
2THAT THE EARTH IS THE LORD’S. Not yours.
אואתה. אמר רבינו שלמה כי טרם תיראון, כמו לא תיראון, וכמוהו טרם ישכבו (ברא' יט ד) וזו המלה איננה נמצאת כאשר חשב, כי לעולם יבוא אחריה הענין, כי אחר טרם ישכבו כתוב "ואנשי העיר אנשי סדום נסבו על הבית", והטעם כאשר היתה עת שכיבתם נסבו על הבית "וככה, טרם יקראו ואני אענה (ישעי' סה כד) וככה בטרם יקטירון את החלב (ש"אב טו), וככה כל טרם, והנה אין טרם כמו לא, והגאון רב סעדיה ז"ל דבק הענין, וככה פי', אמר משה לפרעה אני אתפלל להסיר מכת הברד רק מה שהשחית השחית:
1BUT AS FOR THEE. Rabbi Solomon94 says that the meaning of terem tire’un (ye will not yet fear) is: you do not fear.95 means not yet. He renders terem tire’un as: you will not yet fear. However, I.E. quoted Rashi as saying that terem means no. Most of the commentaries avoid the issue. They apparently believe that I.E. was laconic in quoting Rashi. However, in his short commentary, I.E. quotes Rabbi Judah the grammarian as saying that terem means no. Weiser suggests that I.E. confused Rashi and Rabbi Judah in his long commentary. Since, as has been shown in Vol. 1 of this work, I.E. often quoted from memory and, as Birnbaum notes, did not always have time to edit his writings, it is quite possible that Weiser is right. He interprets terem yishkavu (but before they lay down) (Gen. 19:4) similarly.96 However, the meaning of this word is not as he imagined, as the subject always follows.97 is almost always followed by a subject. Hence I.E. interprets terem as meaning before. The problem with I.E.’s interpretation is that in our verse, unlike Gen. 19:4, the term seems to end the subject under conversation. It is to answer the latter that I.E. quotes Saadiah Gaon and then offers his own interpretation. Following terem yishkavu (but before they lay down) Scripture reads, the men of the city, even the men of Sodom, compassed the house round: its meaning is, at the time when they lay down they compassed the house round. The word terem (before) in before they call, I will answer (Is. 65:24) and terem (before) in Yea before the fat was made to smoke (I Sam. 2:15) are similar. The same applies to all times the word terem is used. Thus terem never has the meaning of no.98 Rabbi Saadiah Gaon of blessed memory connected the whole subject.99 is before. He connects verses 29-32. If he did not connect them, verse 30 would make no sense for it would end reading: I know before you fear the Lord God. He explained it as follows. Moses said to Pharaoh, I shall pray for the hail to be removed.100 However, what it destroyed, it destroyed.101
אוטעם והפשתה והשעורה נכתה, זה לא ישוב ולא אתפלל לרפאם והנה הטעם קודם שתיראון ותודה ותאמר ד' הצדיק כבר הוכתה הפשתה והשעורה וזה הוי"ו נכון בלשון ישמעאל כאשר הזכרתי, ולפי דעתי כי תחסר מלה אחת טרם אפרוש כפי אתם יריאים את השם אתה ועבדיך וזה דרך מוסר והטעם שבסור המכה תמרדו על כן כתוב אחריו ויכבד לבו הוא ועבדיו (פ' לד) ולא תמצא כן במקום אחר:
1The meaning of And the flax and the barley were smitten102 is, the flax and barley shall not return103 and I shall not pray for their recovery.104 Behold, its meaning is,105 before you fear God and confess and say the Lord is righteous,106 the barley and flax shall already be smitten. This vav,107. This seems to indicate that, contra Saadiah Gaon, the verse introduces a new topic and is not dependent on verse 30. If it were, it should read, ki terem tire’un mepene Adonai Elohim ha-pishtah ve-hase’orah nu-katah (but before you will fear the Lord God, the flax and the barley will be smitten). The fact that it opens with ve-ha-pishtah (and the barley) shows that verse 31 is an independent verse. The same applies to the vav that opens verse 32. as I have noted, is correctly used according to the Arabic.108 at the beginning of a verse does not always introduce an independent clause. See I.E. on verse 21 and the notes thereto. However, in my opinion109 means before. However, he does not see any need to connect and interpret the verses as Saadiah does. a word110 (I spread) kapai (my hands). has been omitted,111 its interpretation being: before I spread my hands you will fear the Lord, viz., you and your servants. Moses was being polite. Its implication is, when the plague is removed you will rebel. Therefore Scripture notes afterwards, and (Pharaoh) hardened his heart, he and his servants. We do not find this in any other place.112
בוהפשתה והשעורה. ספר הכתוב מה שאירע, והנה התברר ממלת נֻכָתָה גם נֻכו (פ' לב) כי שרש מכה, נכה, כמו ושֻפו עצמותיו לא רֻאו (איוב לג כא):
2AND THE FLAX AND THE BARLEY. Scripture relates what happened.113 It is clear from the word nukkatah (were smitten) and also from the word nukku (were smitten) (v. 32)114 and nukku are third person pu’als. Their root is nun, kaf, heh. In the verb makkeh, which is a hifil, the nun is missing. that the root of makkeh (smite) is nun, kaf, heh. It is similar to the words shuppu (corrode) and ru’u115, as are nukku and nukkatah. Hence their nuns are not nifal form nuns but root letters (Krinsky). (unsightliness) in And his bones corrode to unsightliness (Job 33:21).
אאפילות. תאר וקרוב ממנו, ואפל ואין נוגה לו (עמוס ה כ) והטעם שהיו עוד תחת הארץ ולא נראו:
1THEY RIPEN LATE. Afilot (ripen late) is an adjective. The word afel (darkness), as in, darkness, and not light, is close in meaning to it. It means that they were beneath the earth116 and unseen.
אנתךְ. כדרך "כהתוך כסף בתוך כור" (יחז' כב כב) והוא מבנין נפעל כמו נגש אל הערפל (כ' יח):
1POURED. Nittakh (poured) is used in the same sense as ke-hittukh (as is melted) in117 in our verse refers to liquid. As silver is melted in the midst of the furnace (Ezek. 22:22). It is a nifal118 like the word niggash (drew near) in but Moses drew near unto the thick darkness (Ex. 20:18).
אוירא. הזכיר עתה ויוסף לחטוא, בעבור שהודה ואמר חטאתי הפעם:
1AND WHEN PHARAOH SAW. Scripture now mentions, he sinned yet more,119 because Pharaoh confessed and said, I have sinned this time (v. 27).120
בוטעם ויכבד לבו הוא ועבדיו, התברר מה שאמר משה "ואתה ועבדיך" (פ' ל):
2[AND HARDENED HIS HEART, HE AND HIS SERVANTS.] From this, Moses’ words, But as for thee and thy servants (v. 30), become clear.121
אויחזק. אחר שפחד מהמכה הזאת יותר מהראשונות:
1AND THE HEART OF PHARAOH WAS HARDENED. Though he feared this plague more than the earlier ones.122