## Ibn Ezra on Exodus Chapter 10

###### Ibn Ezra on Exodus 10:1:1
[Ibn Ezra on Exodus 10:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:1:1)

זרע איש תם אל הושיעו, וביד עבדו חק הידיעו הנה מצות החדש, היא סוד פרשת בא אל פרעה:
**בא אל פרעה.** בא אליו זאת הפעם, ואל תשתומם בעבור שחזק לבו עד עתה, כי אני הכבדתי את לבו ואת לב עבדיו, הזכיר לב עבדיו בעבור שירך לבם בבוא מכת הארבה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GO IN UNTO PHARAOH. Go in unto him this time⁴ and do not be astonished that he has hardened his heart until now,⁵ *For I have hardened his heart, and the heart of his servants.* God mentioned *the heart of his servants* because their hearts⁶ would mellow with the coming of the plague of the locusts.⁷

footnotes:
⁴ This last time of your own accord; henceforth Pharaoh shall ask you to come to him (Weiser).
⁵ Do not be discouraged by the fact that he has not as yet let Israel go.
⁶ Unlike Pharaoh’s heart.
⁷ See verse 7, And Pharaoh’s servants said unto him…Let the men go, that they may serve the Lord their God.


###### Ibn Ezra on Exodus 10:1:2
[Ibn Ezra on Exodus 10:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:1:2)

וטעם שהכבדתי את לבו, למען שתי אותותי אלה בקרבו ואין דעת חכמי ספרד שוה, כי י"א כי שיתו, כמו בינו, שימו, והדומה להם, וככה ישית, ישים, יבין, והדומה להם בכל הסימנים, וי"א שהוא מבנין הפעיל, והוא הבנין חסר, בעבור שמצאו, או מי ישום אלם (למעלה ד יא), לשוש עליך לטוב כאשר שש על אבותיך (דבר' ל ט) שהוא מבנין הקל, וי"א ישיש כמו ישוש, ושיתי כמו שומי והכל מבנין הקל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[FOR I HAVE HARDENED HIS HEART.] Its meaning is: I have hardened his heart that *I might show these My signs in the midst of them.* The Spanish scholars differ with regard to the word *shiti* (I might show).⁸ Some say that *shiti* is similar to *binu*⁹ (consider) (Deut. 32:7), *simu* (set)¹⁰ (Gen. 43:21), and other such words.¹¹ as their middle root letter. In other words, *shiti* is a *kal* from the root *shin, yod, tav.* The same is the case¹² having a *yod* as their middle root letter. with *yashit* (he will put), *yasim* (he will place), *yavin* (he will understand), and comparable words¹³ in all of their¹⁴ forms. Others hold that *shiti* is a *hifil* minus the sign of the form,¹⁵ Because it is a *hifil* the word should read *hashiti.* because they found the words *yasum*¹⁶ is a *kal* from the root *sin, vav, mem*. Now if *shiti* was a *kal* it should read *yashut* (like *yasum*), rather than *yashit*, in the third person imperfect form. Hence the form *yashit* must be a *hifil*. Similarly, if *shiti* were a *kal* it would read *shuti*. It should be noted that these grammarians assume that the root of *shiti* is *shin, vav, tav* (Weiser). (maketh) and *la-sus* (rejoice)¹⁷ is a *kal* infinitive from the root *sin, vav, sin*. Here too we see that such roots are vocalized in the *kal* with a *shuruk*, not with a *chirik* as *shiti* is. Hence *shiti* cannot be a *kal*. The point of these grammarians is that when we come across forms such as *yasis, yashit* and the like, we are dealing with *hifils* having a *vav* as a middle root letter. When we come across forms such as *yasus, yashut*, we are dealing with *kals* having a *vav* as a middle root letter. Hence the word *shiti* must be a *hifil* (Weiser). in *who maketh a man dumb* (Ex. 4:11) and *for the Lord will again rejoice over thee for good, as He rejoiced over thy fathers* (Deut. 30:9), all of which are *kals*. Others say that *yasis* is similar to *yasus* (he will rejoice)¹⁸ is not a *hifil*; it is a *kal*. The reason it is pronounced *yasis* and not *yasus* is that *yasis* comes from the root *sin, yod, sin*, and *yasus* comes from the root *yod, vav, sin* (Weiser). and *shiti* to *sumi* (set).¹⁹, and one from the root *sin, vav, mem*. Compare, *som tasim* (thou shalt in any wise set) (Deut. 17:15). *Som* comes from the root *sin, vav, mem*, and *tasim* from the root *sin, yod, mem*. Both *som* and *tasim* are *kals*. It is the same with the words for put/set. One word comes from the root *shin, vav, vav*, and the other from the root *shin, yod, tav. Shiti* comes from the latter root, hence its vocalization. They are all *kals*. In Ex. 12:9 we find: “Behold, I the writer add to the words of this sage as I heard from his mouth.”

footnotes:
⁸ Literally, I might put.
⁹ The root of which is bet, yod, nun.
¹⁰ The root of which is sin, yod, mem.
¹¹ Words having a yod
¹² They are all kals
¹³ Words similarly vocalized.
¹⁴ Conjugational forms.
¹⁵ The heh.
¹⁶ Yasum
¹⁷ La-sus
¹⁸ In other words, yasis
¹⁹ There are two roots for the word set. One comes from the root sin, yod, mem


###### Ibn Ezra on Exodus 10:2:1
[Ibn Ezra on Exodus 10:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:2:1)

**ולמען תספר.** למשה ידבר שהוא כנגד כל ישראל, וככה וידעתם כי אני ה', שידעו כל ישראל זה, ודברה תורה כלשון בני אדם לומר התעללתי, כאדם משנה התולדות להנקם מאחר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THAT THOU MAYEST TELL. God spoke to Moses, who is equivalent to all of Israel.²⁰ doesn’t only refer to Moses, to whom God was speaking, but to all of Israel. The point is that Israel might tell their children and grandchildren all that God did to Egypt. Similarly, *that ye may know that I am the Lord* ²¹ means that all Israel shall know the aforementioned. The Torah speaks in human terms when it says, *I have wrought*, for it pictures God as acting as a human being who arranges events in order to avenge himself upon another.

footnotes:
²⁰ And that thy mayest tell
²¹ Which closes our verse.


###### Ibn Ezra on Exodus 10:3:1
[Ibn Ezra on Exodus 10:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:3:1)

**ויבא.** ידענו כי לא יבא משה אל פרעה בלא אהרן עמו, כי הוא המליץ, והזכיר עתה משה ואהרן בעבור שהושבו שניהם וגרשם באחרונה שלא עשה כן בכל המכות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES AND AARON WENT IN. We know that Moses would not come in unto Pharaoh unless Aaron was with him,²² as Aaron was his spokesman.²³ Scripture here mentions Moses and Aaron because now, unlike any of the other instances of the plagues, they were both returned to and finally expelled from the presence of Pharaoh.

footnotes:
²² Hence what need is there for Scripture to mention Aaron?
²³ Therefore Moses would not go to Pharaoh without Aaron. See I.E. on Ex. 4:30 and 7:2.


###### Ibn Ezra on Exodus 10:3:2
[Ibn Ezra on Exodus 10:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:3:2)

**לענות.** מבנין נפעל מגזרת עני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO HUMBLE. *Le’anot* (to humble) is a *nifal*.²⁴ It comes from the same root as *ani* (humble).²⁵.

footnotes:
²⁴ Its meaning thus is, to be humbled.
²⁵ From the root ayin, nun, heh


###### Ibn Ezra on Exodus 10:4:1
[Ibn Ezra on Exodus 10:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:4:1)

**ארבה.** שם מין אולי נקרא כן בעבור שהוא יותר רב מהמינים האחרים, וכתוב יתר הגזם אכל הארבה (יואל א ד), ועליו כתיב חילי הגדול (שם ב כה), ואם כן יהי האלף נוסף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LOCUSTS. *Arbeh* (locusts) is the name of a type of locust.²⁶ Perhaps it is so called because it is more numerous than other kinds of locusts.²⁷, meaning numerous. Scripture states, *That which the palmer-worm* (gazam)²⁸ *hath left hath the locust* (arbeh) *eaten* (Joel 1:4).²⁹, and *chasil*. We thus see that *arbeh* is a type of locust. Concerning it, Scripture states, *My great army which I sent among you* (Joel 2:25). If this be the case then the *alef* of *arbeh* is superfluous.³⁰

footnotes:
²⁶ Weiser.
²⁷ It comes from the root resh, bet, heh
²⁸ A type of locust.
²⁹ Joel mentions four types of locusts: gazam, arbeh, yelek
³⁰ It has no meaning.


###### Ibn Ezra on Exodus 10:5:1
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**וכסה.** דרך משל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THEY SHALL COVER. Metaphorically speaking.


###### Ibn Ezra on Exodus 10:5:2
[Ibn Ezra on Exodus 10:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:5:2)

**ולא יוכל לראות.** תחסר מלת איש, אמר יפת, כי ימים רבים בין מכת הברד למכת הארבה, בעבור הצומח לכם מן השדה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT ONE SHALL NOT BE ABLE TO SEE.³¹ The word *ish* (a man) has been omitted.³² Yefet says that many days passed between the plague of hail and the plague of locusts, for Scripture states: *which groweth for you out of the field*.³³ (Ex. 9:25).

footnotes:
³¹ Literally, that shall not be able to see, hence I.E.’s comment.
³² The verse should be understood as if read: that a man shall not be able to see.
³³ Which indicates that the locusts ate new produce, as earlier the hail smote every herb of the field, and broke every tree of the land


###### Ibn Ezra on Exodus 10:6:1
[Ibn Ezra on Exodus 10:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:6:1)

**ומלאו.** זו המלה משונה בלשון הקדש כי טעם ומלאו, שהבתים היו מלאים מהן והנה מצאנו "מלאו ארבעה כדים מים" (מ"א יח לד) שהוא פועל יוצא כאילו הוא כתוב בפתחות המ"ם ודגשות הלמד מהבנין הדגוש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL BE FILLED. This word³⁴ (*filled*) is a third person *kal* perfect plural. The *vav* changes it into an imperfect. is irregularly used in the Hebrew language.³⁵. The meaning of *u-male’u* (shall be filled) is that the houses were full of locusts.³⁶ is intransitive. However, *mile’u* is transitive. Both are *kal* forms. However, we also find *mile’u* (fill) in *Fill four jars with water* (I Kings 18:34) wherein *mile’u* is a transitive verb. It is as if it were vocalized with a *pattach* beneath the *mem* and a *dagesh* in the *lamed*³⁷. and belonged to the conjugational form that receives a *dagesh*.³⁸ is always transitive.

footnotes:
³⁴ Male’u
³⁵ I.E. goes on to point out that it is both transitive and intransitive in the kal
³⁶ In other words, here ma’le’u
³⁷ Malle’u
³⁸ As if it were a pi’el. Pi’el


###### Ibn Ezra on Exodus 10:6:2
[Ibn Ezra on Exodus 10:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:6:2)

**ויפן.** אמר ר' ישועה, כי ויפן הוא שב אל משה, שהיה חולק כבוד למלכות, שפונה אל המלך בצאתו והוא הולך אחורנית ויפת אמר כשהשלים צרכו וככה, ופנית בבקר (דבר' טז ז) והנה מה יעשה במלת ויפן כה וכה (למעלה ב יב), והנה טעם ויפן מגזרת פנים, כאילו הוא וירא והנה משה יצא מאת פרעה בלא רשותו, והזכיר הכתוב זה בעבור שכעס פרעה וצוה לגרשם אחר שהושבו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND HE TURNED.] Rabbi Joshua says that *va-yifen* (and he turned) refers to Moses, who paid his respects to the throne by facing the king³⁹ means: and he faced. Compare, *panim* (face). and walking out backwards.⁴⁰ However, Yefet says that Moses finished his duties.⁴¹ means: and he was finished, i.e., finished his duties. Compare, *panuy* (unoccupied, disengaged). So too *u-fanita* (and thou shalt turn)⁴² means: and you will be finished. in *and thou shalt turn in the morning* (Deut. 16:7). However, what shall Yefet do with the word *va-yifen* (and he looked) in *And he looked this way and that way* (Ex. 2:12)?⁴³ *Va-yifen* is to be explained as coming from the same root as *panim* (face).⁴⁴. It should be noted that the same applies to the above interpretations. However, I.E. means that the word means to turn the face and look. According to I.E. the meaning of our verse is: and he looked (*va-yifen*); i.e., he turned his face and went out from Pharaoh. It has the same meaning as *va-yar* (and he saw). Now Moses left the presence of Pharaoh without his permission. Scripture notes this because Pharaoh asked that Moses and Aaron be brought back. After they were returned Pharaoh, in anger, commanded that they be driven out.⁴⁵

footnotes:
³⁹ According to Rabbi Joshua va-yifen
⁴⁰ Rather than turn his back to Pharaoh and leave.
⁴¹ According to Yefet va-yifen
⁴² According to Yefet u-fanita
⁴³ Here the word cannot be taken to mean he was disengaged, for what sense is there to a clause that reads: and he was finished this way and that way?
⁴⁴ Its root is peh, nun, heh
⁴⁵ This time Pharaoh did not want to give Moses the chance to insult him by leaving on his own.


###### Ibn Ezra on Exodus 10:7:1
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**ויאמרו.** פי' הטרם תדע, הטרם תרצה שיתברר לך כי אבדה מצרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PHARAOH’S SERVANTS SAID. The meaning of *ha-terem*⁴⁶ means before. See I.E. on Ex. 10:30 and the notes thereto. *teda* (knowest thou not yet) is: do you first want it to become clear to you that Egypt is destroyed.

footnotes:
⁴⁶ According to I.E. terem


###### Ibn Ezra on Exodus 10:8:1
[Ibn Ezra on Exodus 10:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:8:1)

**ויושב.** מלת את כמו עצם הדבר וכאשר יאמר האדם אוהבי שהיו"ד סימן המדבר, או יאמר אוהב אותי, שהטעם עצמי הדבר שוה על כן אם אמר אומר כי ראובן הרג את שמעון. אז שמעון הרוג, אך באמור ראובן הרג שמעון הטעם שוה, כמו ורב יעבוד צעיר (ברא' כה כג) אשר ברא אלהים אדם (דבר' ד לב), ואל תחשוב כי מלת את לאות על הפעול בעבור שהוא נמצא כן ברבים, וימצא עם הפועל, ובא הארי ואת הדוב (ש"א יז לד) ואחרים ככה, ואמר ר' יהודה המדקדק, כי בעבור מלת את אמר ויושב ולא אמר ויושבו, ולפי דעתי כי אמר ויושב בעבור כי משה הוא העיקר, וככה ותדבר מרים ואהרן (במד' יב א) היא היתה עקר הדבור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WERE BROUGHT AGAIN. The word *et* indicates the thing itself.⁴⁷ because our text reads, *va-yushav et moshe ve-et aharon*, (and Moses and Aaron were brought again). Now whether one says *ha-adam ohavi* (the man loves me), in which the *yod* is a first person pronominal suffix, or he says *ha-adam ohev oti* (the man loves me),⁴⁸ is a form of *et*. the reference being to my very self,⁴⁹ refers to the very persona. the meaning is one and the same. Therefore, if someone says *re’uven harag et shimon* (Reuben killed Simeon) he is telling us that Simeon has been slain. However, the same is the case if he says, *re’uven harag shimon* (Reuben killed Simeon).⁵⁰ does not make a difference. *Re’uven harag et shimon* means the same as *re’uven harag shimon*. *Ve-rav ya’avod tza’ir* (and the elder shall serve the younger) (Gen. 25:23)⁵¹. and *asher bara Elohim adam* (that God created man) (Deut. 4:32)⁵². are similar. Do not think that *et* indicates the direct object because it is often found to be so used.⁵³ It is also found before the subject, as in *u-va ha-ari ve-et ha-dov* (and when there came a lion, or a bear) (I Sam. 17:34)⁵⁴ and many other similar cases. Rabbi Judah the grammarian says that Scripture reads, *va-yushav* (were brought again) rather than *va-yushevu* (were brought again)⁵⁵ is in the singular. Its literal meaning is, was brought again. Since Scripture speaks of Moses and Aaron we would expect the plural, *va-yushevu*. because of the word *et*.⁵⁶ is connected to the word *et*, which does not take on a different form before a plural, it too does not take on a plural form (Filwarg). However, I believe that Scripture reads, *va-yushav* because Moses was the most important one. Scripture similarly reads, *va-tedabber miriam ve-aharon*⁵⁷ is a feminine singular. Since Scripture speaks of Miriam and Aaron we would expect a plural masculine. (And Miriam and Aaron spoke) (Num. 12:1) because Miriam was the main speaker.

footnotes:
⁴⁷ It is used for emphasis. I.E. goes on to explain the meaning of et
⁴⁸ Oti
⁴⁹ Oti
⁵⁰ In other words, the et
⁵¹ It has the same meaning as ve-rav ya’avod et ha-tza’ir
⁵² It has the same meaning as asher bara Elohim et ha-adam
⁵³ It is so found most often in Scripture.
⁵⁴ Here it emphasizes the subject rather than the object.
⁵⁵ Va-yushav
⁵⁶ Since va-yushav
⁵⁷ Va-tedabber


###### Ibn Ezra on Exodus 10:9:1
[Ibn Ezra on Exodus 10:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:9:1)

**כי חג ה' לנו.** לזבח והיא מצוה על כולנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR WE MUST HOLD A FEAST UNTO THE LORD. All of us are obligated to sacrifice unto the Lord.⁵⁸ (feast) means a sacrifice, and our clause is to be translated: for we must sacrifice unto the Lord.

footnotes:
⁵⁸ In other words, the term chag


###### Ibn Ezra on Exodus 10:10:1
[Ibn Ezra on Exodus 10:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:10:1)

**ויאמר.** יהי כן ה' עמכם, שאתם אומרים עמכם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SO BE THE LORD WITH YOU. Whom you say is with you.⁵⁹

footnotes:
⁵⁹ Pharaoh was not recognizing the Lord as God. What he was saying was: So be the Lord whom you claim as your God with you (Weiser).


###### Ibn Ezra on Exodus 10:10:2
[Ibn Ezra on Exodus 10:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:10:2)

וטעם ראו כי רעה נגד פניכם, כי הרעה קרובה מכם, ונגד פניכם היא, ועם זה הטעם דבק, כי אותה אתם מבקשים כי דין שאעשה ככה, ועתה חשב פרעה שהם רוצים לברוח, ודע כי משה אדונינו לא אמר לפרעה שישובו עד שיכזב, רק אמר שירחיקו דרך שלשת ימים, ודעת המצריים היתה שישיבו על כי השאילום, ובעבור דבר אחר, שאילו נתן להם פרעה רשות ללכת ולא ישובו לא היה רודף אחריהם, והשם צוה לעשות כן, עד שירדוף אחריהם ויטבע, והנה זה מפורש, וישובו ויחנו לפני פי החירות (יד ב), ואין להרהר אחרי מעשה השם שהכל עשה בחכמה, אעפ"י שהיא נעלמת מעיני החכמים, והנה בדברי דוד "כשמעך את קול הצעדה בראשי הבכאים, אז תחרץ, כי אז יצא ה' לפניך להכות במחנה פלשתים" (ש"ב ה' כד):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[SEE YE THAT EVIL IS BEFORE YOUR FACE.] The evil is close to you and is before your face. This meaning is also to be connected to *for that is what ye desire* (v. 11).⁶⁰ refers to the evil mentioned in our verse; i.e., the clause is to be understood: for it is evil that you desire. Hence it is only right that I so act. At this point Pharaoh surmised that they wanted to flee.⁶¹ Note that our Master Moses did not go so far as to lie and say that Israel would return. He merely said that they would travel a three days’ journey (Ex. 9:23). However, the Egyptians thought that they would return. Hence they let them have what they asked.⁶² (Ex. 12:35). They would not have given these objects to Israel if they had not believed that Israel would return. Moses had another reason for acting in this manner.⁶³ Had Pharaoh given Israel permission to go⁶⁴ and Israel did not return, Pharaoh would not have pursued them. However, God commanded Moses to act in this manner so that Pharaoh would chase after them and drown. Behold, this is clearly stated, *that they turn back and encamp before Pi-hahiroth* (Ex. 14:2).⁶⁵ (Ex. 14:3, 4). One should not question the acts of God,⁶⁶ as He does everything with wisdom, though it be hidden from the eyes even of wise men. We find a similarity in the account of David, viz., *And it shall be, when thou hearest the sound of marching in the tops of the mulberry-trees, that then thou shalt bestir thyself; for then is the Lord gone out before thee to smite the host of the Philistines* (II Sam. 5:24).⁶⁷ (II Sam. 5:23, 24). Here too God instructed David to lead the Philistines into a trap so that God would destroy them. The Lord acted in this manner even though He could have destroyed them without employing this strategy.

footnotes:
⁶⁰ For that is what ye desire
⁶¹ Hence he threatened them with evil.
⁶² Jewels of silver, and jewels of gold, and raiment
⁶³ Not telling Pharaoh that they would return.
⁶⁴ That is, to leave Egypt permanently.
⁶⁵ Scripture goes on to say, And Pharaoh will say of the children of Israel: They are entangled in the land…and he shall follow after them
⁶⁶ Why did God mislead Pharaoh into thinking that Israel was lost in the desert so that he would pursue them? He could have drowned Pharaoh and his army in the Red Sea without employing military strategy.
⁶⁷ David too was told by God to use strategy in fighting the Philistines. David inquired of the Lord how to attack the Philistines. The Lord answered him, Thou shalt not go up; make a circuit behind them, and come upon them over against the mulberry-trees. And it shall be, when thou hearest the sound of marching in the tops of the mulberry-trees, that then thou shalt bestir thyself; for then is the Lord gone out before thee to smite the host of the Philistines


###### Ibn Ezra on Exodus 10:11:1
[Ibn Ezra on Exodus 10:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:11:1)

**לא כן לכו נא הגברים.** מלת גבר בכל המקרא הם הזכרים ולא כן מלת אדם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOT SO; GO NOW YE THAT ARE MEN. The word *gever* (man), unlike the word *adam* (man),⁶⁸ can refer to both a male or a female. Compare, Gen. 1:27. always refers to a man in Scripture.

footnotes:
⁶⁸ Adam


###### Ibn Ezra on Exodus 10:11:2
[Ibn Ezra on Exodus 10:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:11:2)

**כי אותה אתם מבקשים.** על הרעה הנזכרת למעלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THAT IS WHAT YE DESIRE. The above-noted evil.⁶⁹

footnotes:
⁶⁹ Mentioned in verse 10.


###### Ibn Ezra on Exodus 10:12:1
[Ibn Ezra on Exodus 10:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:12:1)

**בארבה.** אמר ר' משה הכהן, כי טעם בארבה, שארבה שם במטה, ואין זה נכון רק הטעם בארבה, בעבור שיבא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THE LOCUSTS. Rabbi Moses Ha-Kohen says that *ba-arbeh* (for the locusts) indicates that Moses placed a locust on the rod.⁷⁰ of *ba-arbeh* to mean with. Compare, the *bet* in *be-tuppim u-vimcholot* (with timbrels and with dances) (Jud. 11:34). Rabbi Moses interprets our verse as follows: Stretch out thy hand with the locust over the land of Egypt. However, this is incorrect. The correct interpretation of *ba-arbeh* is: so that the locusts would come.⁷¹ has the meaning of because. Compare, *ish be-chet’o* (each because of his own sin) (Deut. 24:16).

footnotes:
⁷⁰ Rabbi Moses takes the bet
⁷¹ In other words, the bet


###### Ibn Ezra on Exodus 10:13:1
[Ibn Ezra on Exodus 10:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:13:1)

**קדים.** שם התואר, כי קדמה מזרחה שם, ונקרא קדים בעבור שהוא נקדם בפאות כי משם תחל השמש לזרוח, על כן נקרא מערב אחור, כמו הן קדם אהלך ואיננו, ואחור ולא אבין לו (איוב כג ח):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AN EAST WIND. *Kadim* (east) is an adjective, since *kedemah mizrachah* (the east side) is a noun.⁷² is a noun and *kadim* an adjective. *Kadim*⁷³ is so called because it is the first of the sides⁷⁴ because the sun begins to shine there. Hence the west is termed *achor* (hinder side).⁷⁵ Compare, *Behold, I go forward* (kedem), *but He is not there, And backward* (achor), *but I cannot perceive Him* (Job 23:8).

footnotes:
⁷² In other words, kedemah
⁷³ Meaning be in front, before.
⁷⁴ To see the sun.
⁷⁵ It is the last side to see the sun.


###### Ibn Ezra on Exodus 10:13:2
[Ibn Ezra on Exodus 10:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:13:2)

**נשא את הארבה.** ממקומו, והניחו בכל ממלכות מצרים

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BROUGHT THE LOCUSTS. From its place and deposited them in all the kingdom of Egypt.


###### Ibn Ezra on Exodus 10:14:1
[Ibn Ezra on Exodus 10:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:14:1)

**ויעל.** אמר ואחריו לא יהיה כן, נכתב עפ"י הנבואה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WENT UP. *Neither after them shall be such* was prophetically written.⁷⁶

footnotes:
⁷⁶ The Torah prophesies that there will never be an exact duplication of this plague again.


###### Ibn Ezra on Exodus 10:15:1
[Ibn Ezra on Exodus 10:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:15:1)

**ויכס.** טעם ותחשך הארץ, כי הארבה הבדיל בין השמש ובין הארץ, כי לעולם הארץ חשך היא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THEY COVERED THE FACE OF THE WHOLE EARTH. The meaning of *so the land was darkened* is that the locusts intervened between the sun and the land. The land is always dark.⁷⁷

footnotes:
⁷⁷ The earth gets its light from the sun; hence without sunlight it is dark.


###### Ibn Ezra on Exodus 10:16:1
[Ibn Ezra on Exodus 10:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:16:1)

**וימהר פרעה לקרא.** על יד שלוחיו, והוסיף לומר להם חטאתי, בעבור שגרש אותם בקלון מאת פניו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN PHARAOH CALLED FOR MOSES AND AARON IN HASTE. Via his messengers.⁷⁸ Pharaoh added, I have sinned, because he drove them away from his presence in disgrace.

footnotes:
⁷⁸ Pharaoh did not personally call them.


###### Ibn Ezra on Exodus 10:17:1
[Ibn Ezra on Exodus 10:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:17:1)

**ועתה שׂא נא.** מלת שא נא אפרשנה בפרשת כי תשא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOW THEREFORE FORGIVE, I PRAY THEE. I will explain the term *sa na* (forgive, I pray thee) in the Torah portion *Ki Tissa*.⁷⁹

footnotes:
⁷⁹ See Ex. 34:4, where I.E. explains that the phrase has two meanings, to forgive or to bear sin. Here it means to forgive.


###### Ibn Ezra on Exodus 10:17:2
[Ibn Ezra on Exodus 10:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:17:2)

וטעם אך הפעם, כי לא אחטא עוד למרוד פי ד' ובעבור שהיה כעוס משה לא אמר לו שישלח העם, ויצא חוץ לעיר כמשפטו ויעתר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[ONLY THIS ONCE.] Because I will not sin again by rebelling against the Lord. Pharaoh did not promise to free the people because Moses was angry.⁸⁰ Moses went out of the city as was his wont⁸¹ and prayed.⁸²

footnotes:
⁸⁰ And Pharaoh did not want to engage him any further in conversation (Weiser).
⁸¹ When he prayed.
⁸² Moses could not pray within the city because of the idols therein. See I.E. on Ex. 9:29.


###### Ibn Ezra on Exodus 10:19:1
[Ibn Ezra on Exodus 10:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:19:1)

**ויהפך ד' רוח ים.** נקרא מערב ים בלשון הקדש, בעבור ים הגדול היוצא מספרד ועובר על ארץ מצרים, אל ארץ ישראל, והוא לפאת מערב ואיננו ים אוקינוס כי ישראל לא ירשו כל כך, ונקרא ים ספרד הים הגדול בעבור שרחבו ג' מאות פרסאות, ושאר הימים שבארץ ישראל כים סוף וים כנרת וים המלח אין בהם שיהיה רחב שלשים פרסה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LORD TURNED AN EXCEEDING STRONG WEST WIND. West is termed *yam*⁸³ in the holy tongue because the great sea⁸⁴ which goes out from Spain and passes by the land of Egypt and goes on to the Land of Israel lies in the west. This sea is not to be identified with the Atlantic Ocean because Israel did not inherit that much territory.⁸⁵ The Spanish Sea is called the great sea because it is three hundred Persian miles wide, whereas none of the seas in the Land of Israel such as the Sea of Reeds, the Kineret, and the Salt Sea is even thirty Persian miles wide.

footnotes:
⁸³ Sea.
⁸⁴ The Mediterranean. Scripture refers to the sea which borders the Land of Israel on the west as the “great sea.” Cf. Num. 34:6; Jos. 1:4; 9:1.
⁸⁵ The Land of Israel was not that vast as to reach the Atlantic.


###### Ibn Ezra on Exodus 10:20:1
[Ibn Ezra on Exodus 10:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:20:1)

**ויחזק.** על דרך שאז"ל, בא ליטמא פותחין לו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT THE LORD HARDENED. This is to be understood à la the words of our sages of blessed memory who said, “The door is opened for one who comes to defile himself.”⁸⁶ 104a; *Yoma* 38b.

footnotes:
⁸⁶ Sabbath


###### Ibn Ezra on Exodus 10:21:1
[Ibn Ezra on Exodus 10:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:21:1)

**ויאמר.** מדרך הסברא כי המטה היה בידו, אף על פי שאיננו כתוב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LORD SAID. We may logically assume although it is not so stated that Moses’ staff was in his hand.⁸⁷

footnotes:
⁸⁷ When he stretched out his hand towards heaven. See I.E. on Ex. 9:22.


###### Ibn Ezra on Exodus 10:21:2
[Ibn Ezra on Exodus 10:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:21:2)

**וימש חשך.** אמר יפת כי וימש חשך, כמו וימיש, והטעם כי ימיש כל חשך שהיה להם וידע ויבא אחר עב ממנו, וי"א כי הוא חסר אל"ף ומלת אמש בלה"ק הלילה שעבר כמו, אמש אמר אלי (בראשית לא כט) ובלשון ערבי "אמס" כי השי"ן יתחלף בסמ"ך ברוב המלות, כמו שמש שמס, והנה אין טעם לפירושם, ולפי דעתי כי וימש מגזרת ימשש (דבר' כח) ואין טענה בעבור שהוא מפעלי הכפל כי כמוהו בזה הענין ידיהם ולא ימישון (תה' קטו ז) ושב על מצרים כי מצרים לשון יחיד כמו, ויאמר מצרים אנוסה (למטה יד כה), והנה הטעם שימששו בידם החשך שכל כך יהיה עב כי האור של אש לא ידלק, ולא הנר, והעד, לא ראו איש את אחיו, לא באור היום ולא באור הנרות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EVEN DARKNESS WHICH MAY BE FELT. Yefet says that *ve-yamesh* (which may be felt) is like *ve-yamish* (and it shall depart);⁸⁸, meaning to depart or remove. Compare, *lo yamish amud he-anan*, (the pillar of cloud by day departed not) (Ex. 13:22). its meaning is: that the darkness to which they have become accustomed shall depart and another type of darkness, thicker than it, shall come. Others say that *ve-yamesh* is missing an *alef*.⁸⁹, spelled *vav, yod, mem, shin*, is a form of *emesh*. According to him *ve-yamesh choshekh* (even darkness which may be felt) means: and the darkness of the night shall be even more dark (Cohen). Now the word *emesh* in the holy tongue refers to the previous night, like *emesh* (yesternight) in *spoke unto me yesternight* (Gen. 31:29). It is the same case with the Arabic *ams*, as the *shin* and *samekh* interchange in most of the words.⁹⁰ Now their interpretation makes no sense.⁹¹ means yesternight. Thus *ve-yamesh choshekh* has to be translated: and yesterday shall be dark. This makes no sense. I believe that *ve-yamesh* comes from the same root as *yemashesh* (gropeth) (Deut. 28:29).⁹², meaning to feel, to grope. One cannot argue that *yemashesh* comes from a double root⁹³, which has one *shin*, at first glance does not. because with regard to something very similar Scripture uses the term *yemishun* (handle)⁹⁴ in *They have hands but handle not* (Ps. 115:7).⁹⁵, yet its meaning is to feel. As to the root of *ve-yamesh* and *yemishun*, they either come from the root *mem, vav, shin*, which is a variant of the root *mem, shin, shin*, or they come from the root *mem, shin, shin* and are conjugated with only one of the double letters. There are a number of other such words. Compare, *asev* (I will turn around) (root, *samekh, bet, bet*) and *achel* (I will begin) (root *chet, lamed, lamed*). Cf. Weiser. *Ve-yamesh* refers to Egypt, Egypt being in the singular,⁹⁶ is a singular. If *ve-yamesh* refers to Egypt the plural form should have been used, hence I.E.’s comment. as in *so Egypt said I will flee*⁹⁷ (I will flee) is in the singular. (Ex. 14:25). Now the meaning of *ve-yamesh choshekh* (even darkness which may be felt) is that the Egyptians will feel the darkness with their hands,⁹⁸ means: and he shall feel. Thus *ve-yamesh choshekh* means: and he (Egypt) shall feel the darkness. for the darkness shall be so thick that neither a candle nor a fire shall give off light. *They saw not one another* (v. 23) neither by the light of day nor by candlelight is proof of the aforementioned.⁹⁹.

footnotes:
⁸⁸ From the root mem, vav, shin
⁸⁹ Cf. Rashi. According to Rashi ve-yamesh
⁹⁰ That are cognate to Hebrew and Arabic.
⁹¹ For emesh
⁹² From the root mem, shin, shin
⁹³ While ve-yamesh
⁹⁴ Or feel.
⁹⁵ It too has only one shin
⁹⁶ Ve-yamesh
⁹⁷ Anusah
⁹⁸ According to I.E. ve-yamesh
⁹⁹ I.E. takes literally, They saw not one another


###### Ibn Ezra on Exodus 10:22:1
[Ibn Ezra on Exodus 10:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:22:1)

**ויט.** ולא ידעו שהי' ג' ימים אלא על פי ישראל שהיה להם אור, והנה בים אוקינוס יבא חשך עב שלא יוכל אדם להפריש בין יום ובין לילה, ויעמוד זה לפעמים חמשה ימים, ואני הייתי שם פעמים רבות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES STRETCHED FORTH. The Egyptians had no way of knowing that three days passed except through the Israelites, who had light. Now there are times when a thick darkness¹⁰⁰ comes over the Atlantic Ocean during which time it is impossible for a person to distinguish between day and night. The aforementioned occasionally lasts for as long as five days. I myself have been there many times.

footnotes:
¹⁰⁰ I.E. is obviously referring to a thick fog.


###### Ibn Ezra on Exodus 10:23:1
[Ibn Ezra on Exodus 10:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:23:1)

**ולא קמו איש מתחתיו.** מביתו, כמו שבו איש תחתיו (טז כט) כי אנה ילכו בלא אור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NEITHER ROSE ANY FROM HIS PLACE. From his house, as in *abide ye every man in his place* (Ex. 16:29). For where could they go without light?


###### Ibn Ezra on Exodus 10:24:1
[Ibn Ezra on Exodus 10:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:24:1)

**ויקרא.** אחר ג' ימים שראו אור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PHARAOH CALLED. After three days when they saw light.


###### Ibn Ezra on Exodus 10:24:2
[Ibn Ezra on Exodus 10:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:24:2)

**רק צאנכם ובקרכם יצג.** לדעת מה בלב משה אם דעתו לברוח, ואמר גם טפכם ילך, כמו שאמר לו משה בתחלה בנערינו ובזקנינו נלך (פ' ט):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ONLY LET YOUR FLOCKS AND YOUR HERDS BE STAYED. Pharaoh wanted to know what was in Moses’ mind. He wanted to learn whether Moses planned to escape.¹⁰¹. If they intended to return they wouldn’t mind leaving the latter behind. Pharaoh said, *let your little ones also go with you* because Moses had earlier told him, *We will go with our young and with our old* (v. 9).

footnotes:
¹⁰¹ Hence he said, only let your flocks and your herds be stayed


###### Ibn Ezra on Exodus 10:25:1
[Ibn Ezra on Exodus 10:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:25:1)

**גם אתה תתן בידינו זבחים ועולות.** גם אתה חייב ליתן בידינו זבחים ועולות להקריב בעדך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU MUST ALSO GIVE INTO OUR HAND SACRIFICES AND BURNT-OFFERINGS. You are obligated to give into our hands sacrifices and burnt offerings to be brought on the altar on your behalf.


###### Ibn Ezra on Exodus 10:26:1
[Ibn Ezra on Exodus 10:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:26:1)

**וגם.** לא תשאר פרסה מאיזה מין שיהיה ממקנינו, שלא נדע איזה מין נבחר, וכמה נקריב ממנו וזהו טעם מה נעבוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THERE SHALL NOT A HOOF BE LEFT BEHIND. Of any kind that are among our cattle, as we do not know which kind we are to choose¹⁰² and how many of them we will sacrifice. This is the meaning of *we know not with what we must serve*.

footnotes:
¹⁰² For offerings.


###### Ibn Ezra on Exodus 10:27:1
[Ibn Ezra on Exodus 10:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:27:1)

**ויחזק.** כדרך כי הקשה ד' אלהיך את רוחו ואמץ את לבבו (דברי' ב ל):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT THE LORD HARDENED PHARAOH’S HEART. In a manner similar to *for the Lord thy God hardened his spirit, and made his heart obstinate* (Deut. 2:30).


###### Ibn Ezra on Exodus 10:28:1
[Ibn Ezra on Exodus 10:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:28:1)

**תמות.** אתה תהיה חייב מיתה שתמרוד במלכות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU SHALT DIE. You will deserve to be put to death for rebelling against the king.


###### Ibn Ezra on Exodus 10:29:1
[Ibn Ezra on Exodus 10:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:29:1)

**כן דברת.** כמו, כן בנות צלפחד (במד' כז ז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU HAST SPOKEN WELL. *Ken* (well) here has the same meaning as *ken* (right) in *The daughters of Zelophehad speak right* (Num. 27:6).¹⁰³ as meaning true or correct. Our clause may thus be rendered: thou hast spoken truthfully; or, thou hast spoken correctly.

footnotes:
¹⁰³ I.E. there explains ken


###### Ibn Ezra on Exodus 10:29:2
[Ibn Ezra on Exodus 10:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/10:29:2)

לא אוסיף עוד ראות פניך שאני לא אבוא אליך עוד לעולם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
I WILL SEE THY FACE AGAIN NO MORE. For I will never come to you again.