## Ibn Ezra on Exodus Chapter 7

###### Ibn Ezra on Exodus 7:1:1
[Ibn Ezra on Exodus 7:1:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:1:1)

**ויאמר ד'.** זהו ואיך ישמעני פרעה ואני ערל שפתים השיבו השם, ראה נתתיך אלהים לפרעה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
I. AND THE LORD SAID. This was in response to, *how then shall Pharaoh hear me, who am of uncircumcised lips* (Ex. 6:12). God answered Moses, *See I have set thee in God’s stead to Pharaoh*.¹

footnotes:
¹ Some of the printed editions of Ibn Ezra wrongly place this comment at the end of chapter 6.


###### Ibn Ezra on Exodus 7:1:2
[Ibn Ezra on Exodus 7:1:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:1:2)

ויאמר, טעם ראה שעשיתי לך מעלה גדולה שתהיה נחשב בעיני פרעה כמעלת מלאך, וזהו אלהים, והוא מדבר אל הנביא, והנביא מדבר אל אנשי דורו:

**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.² Its meaning³) to Pharaoh. is: See, I have greatly elevated your status in that in Pharaoh’s eyes your stature is that of an angel. This is what *God’s stead*⁴, meaning an angel; see I.E.’s comments on Gen. 1:1. means. *God*⁵ speaks to the prophet and the prophet speaks to the men of his generation.⁶

footnotes:
² In some manuscripts I.E.’s comments on chapter 7 start with this note, hence the repetition of the opening quote.
³ The clause to which I.E. refers to literally reads: See, I make thee a god (elohim
⁴ Literally, a god. On elohim
⁵ That is, the angel.
⁶ Similarly, Moses will speak to Aaron, and Aaron will speak to Pharaoh.


###### Ibn Ezra on Exodus 7:1:3
[Ibn Ezra on Exodus 7:1:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:1:3)

והאומרים כי נביא מגזרת "ניב שפתים" (ישעי' נז יט) איננו נכון כי שרש ניב מהשניים, לפי דעת דעת חכמי צרפת ומעלומי העין לפי דעת חכמי ספרד ושרש נביא שלש אותיות, והעד נביאים (במד' יא כט), ויתנבאו (שם פ' כה) כי האל"ף שרש, ועוד כי ניב שפתים כמו פרי, כי הוא מגזרת תנובה (ישעי' כז ו) עוד ינובון בשיבה (תה' צב טו) והעד הנאמן, וניבו נבזה אכלו (מלאכי א יב) ועוד מה טעם השב אשת האיש כי נביא הוא (ברא' כ ז) אם פירושו דברן הוא רק פירושו הוא נביא שאגלה לו סודי כדרך כי אם גלה סודו אל עבדיו הנביאים (עמוס ג ז) והוא מתענג עלי, ע"כ ויתפלל בעדך וחיה (ברא' כ ז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND AARON THY BROTHER SHALL BE THY PROPHET.] Those who say that the word *navi* (prophet) comes from the root of *niv* in *niv sefatayim* (the fruit of the lips) (Is. 57:19) err.⁷ (prophecy) refer to one who calls and preaches words of rebuke to the people. It comes from the root of *niv* in *niv sefatyim*.” *Niv* comes from a two-letter root according to the French sages and from a hidden *ayin* root according to the Spanish sages.⁸ comes from the root *nun, vav, bet*. The French sages refer to such a root as a two-letter root because the *vav* is usually dropped. For the same reason the Spanish sages refer to it as a hidden *ayin* root. However, Krinsky argues that the French sages disagree as to what the root of *niv* is. The former hold that *niv* comes from a two-letter root; i.e., its root is *nun, bet*, while the Spanish sages believe it to come from the root *nun, vav, bet*. Contemporary works on grammar refer to the latter as an *ayin vav*. However, *navi* comes from a three-letter root.⁹. That its *alef*¹⁰ is spelled *nun, bet, yod, alef*. is a root letter can be seen from the words *nevi’im* (prophets) (Num. 11:29) and *va-yitnabe’u* (they prophesied).¹¹. If the *alef* was not a root letter these words would not have an *alef* in them. Furthermore, the word *niv* in *niv sefatayim* means fruit,¹² for *niv* comes from the same root as *tenuvah* (fruitage) (Is. 27:6) and *yenuvun* (they shall bring forth fruit) in *They shall still bring forth fruit in old age* (Ps. 92:15). *Ve-nivo nivzeh okhlo* (and the fruit thereof, even the food thereof, is contemptible) (Malachi 1:12) is true proof of this. Additionally, what meaning is there to, *restore the man’s wife; for he is a prophet* (Gen. 20:7) if *navi* (prophet) means a speaker. Its only meaning¹³ (prophet) in Gen 20:7. is, he is a prophet to whom I reveal my secrets, as in *But He revealeth His counsel unto His servants the prophets* (Amos 3:7). He enjoys My presence therefore *and he shall pray for thee, and thou shalt live* (Gen. 20:7).

footnotes:
⁷ Cf. Rashi: “All forms of the term nevu’ah
⁸ According to Filwarg and others the Spanish and French sages differ only in terminology. Both hold that niv
⁹ Its root is nun, bet, alef
¹⁰ The word navi
¹¹ Both words are spelled with an alef
¹² Rather than speech.
¹³ The meaning of navi


###### Ibn Ezra on Exodus 7:2:1
[Ibn Ezra on Exodus 7:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:2:1)

**אתה תדבר.** אל אהרן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THOU SHALT SPEAK. To Aaron.


###### Ibn Ezra on Exodus 7:2:2
[Ibn Ezra on Exodus 7:2:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:2:2)

**את כל אשר אצוך ואהרן אחיך ידבר אל פרעה.** ואעפ"י שלא נזכר אהרן בכל פעם בבוא משה אל פרעה ידענו כי לעולם יחדיו באו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ALL THAT I COMMAND THEE; AND AARON THY BROTHER SHALL SPEAK UNTO PHARAOH. Even though Aaron is not mentioned every time¹⁴ that Moses came to Pharaoh, we know that they always came together.

footnotes:
¹⁴ That Scripture records.


###### Ibn Ezra on Exodus 7:3:1
[Ibn Ezra on Exodus 7:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:3:1)

**ואני אקשה.** יש לשאול אם ד' הקשה את לבו מה פשעו מה חטאתו, והתשובה, כי השם נתן חכמה לאדם ונטע בלבו שכל לקבל כח עליון, להוסיף על טובתו, או לחסר מרעתו וזה אפרש בפ' כי תשא ובפסוק מי יתן והיה לבבם זה (דבר' ה כו), והנה טעם אקשה את לבו למען רבות מופתי, ור' ישועה אמר, כי טעם אקשה את לבו לסבול את המכות ולא דבר נכונה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I WILL HARDEN PHARAOH’S HEART. The question arises: “If God hardened Pharaoh’s heart what was his transgression and what was his sin?”¹⁵, our verse states that God will harden Pharaoh’s heart and punish him for not mending his ways; i.e., I will harden Pharaoh’s heart and punish him for hardening his heart by multiplying “My signs and My wonders in the land of Egypt.” The answer is: God granted wisdom to man and implanted in his heart the intelligence to receive power from on high to add to his good¹⁶ or to diminish his evil.¹⁷ I will explain this in the Torah portion *Ki Tissa*¹⁸ and when I comment on the verse *Oh that they had such a heart as this alway* (Deut. 5:26). Now the meaning of our verse is: I will harden his heart in order to multiply My signs and My wonders.¹⁹ Rabbi Joshua says that its meaning is: I will harden his heart so that he will be able to bear the plagues.²⁰ However, he spoke incorrectly.²¹ thus does not mean I will give Pharaoh a strong heart so that he can bear up under the pressure of the plagues, but rather that I will, so to speak, dull his brain so that he does not develop his intellectual capacity.

footnotes:
¹⁵ Prima facie
¹⁶ If good things are destined to befall an individual he can increase the amount of good that will befall him by developing his intelligence. Individual Divine Providence is extended only to those who have developed their intellectual capacities. See Introduction to Vol. 1, p. XIII.
¹⁷ A person can decrease the evil that is destined to befall him by developing his intelligence. See preceding note.
¹⁸ Ex. 31:18; 33:21.
¹⁹ God prevented Pharaoh from developing his intellectual capacities; God did this not to punish Pharaoh but so that He would have a pretext for multiplying His signs and wonders in the land of Egypt. I.E. apparently held that man has free will. However, God occasionally takes it away when it serves His purpose to do so. For other interpretations, see Weiser and Krinsky.
²⁰ Hence there is no problem as to why Pharaoh was punished for being obstinate; Pharaoh was a free agent. God; granted him the physical strength to bear His plagues. He did not take away Pharaoh’s free will.
²¹ Rabbi Joshua is wrong. Heart in Scripture refers to an individual’s mental rather than physical capacity. And I will harden Pharaoh’s heart


###### Ibn Ezra on Exodus 7:4:1
[Ibn Ezra on Exodus 7:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:4:1)

**ונתתי את ידי.** מכתי כי ביד היא כדרך בני אדם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I WILL LAY MY HAND. That is, my blow, for a blow is struck with the hand. Scripture speaks anthropomorphically.


###### Ibn Ezra on Exodus 7:4:2
[Ibn Ezra on Exodus 7:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:4:2)

וטעם צבאתי, כמו שהם המלאכים צבאות ד' בשמים, כך הם ישראל בארץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[MY HOSTS.] Its meaning is: as the angels are the Lord’s hosts in heaven so are Israel²². upon the earth.

footnotes:
²² The Lord’s hosts, hence the term My hosts


###### Ibn Ezra on Exodus 7:5:1
[Ibn Ezra on Exodus 7:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:5:1)

**וידעו.** כבר הזכיר ר' יהודה המדקדק הראשון ההפרש שיש בין וְיָדְעו ובין וְיֵדְעו, כי הקמץ בקמץ גדול הוא פועל עבר כמו שׁׂמְעו והוי"ו השיבו לעתיד כמשפט, והקמוץ בקמץ קטן, והיו"ד סימן לעתיד כמו וְיִשְׁמְרו, והנח הנעלם בין היו"ד והדלת תחת היו"ד שהוא שרש, והנה הזכיר למה הביא המכות על המצריים, כדי שיודע שמו הנכבד בעולם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL KNOW. Rabbi Judah, the first grammarian, has already noted the difference between *ve-yade’u* (shall know) and *ve-yede’u* (shall know). The word *ve-yade’u*, which is vocalized with a long *kamatz*, is a verb in the perfect. Compare, *shame’u* (they heard).²³ and *shame’u* are third person perfect forms. The *vav* prefixed to *yade’u* changes it²⁴ to an imperfect as per the grammatical rules.²⁵. On the other hand, the *yod* of the word *ve-yede’u*, which is vocalized with a *tzere*,²⁶ which literally means a small *kamatz*. is a future prefix. Compare, *ve-yishmeru* (they shall keep).²⁷ in *ve-yishmeru* (root, *shin, mem, resh*) is a future prefix. Similarly the *yod* of *ve-yede’u*. The silent *yod* between the *yod* and the *dalet* ²⁸ has the *yod* sound in it. is in place of the root *yod*. ²⁹ comes from the root *yod, dalet, ayin*. Since the *yod* in *ve-yede’u* is a prefix the root *yod* is dropped. However, it is compensated by the *tzere*, which has the *yod* sound. Thus the word is sounded *ve-yede’u*, not *ve-yide’u* as it ordinarily would be. Compare, *ve-yishmeru, ve-yishme’u*, and *ve-yikhtivu.* Behold, God noted³⁰ why He brought the plagues upon the Egyptians. He brought them so that His glorious name would be known in the world.³¹

footnotes:
²³ Yade’u
²⁴ From a perfect.
²⁵ For it is a conversive vav
²⁶ In Hebrew a kamatz katan
²⁷ The yod
²⁸ The tzere
²⁹ Ve-yede’u
³⁰ In this verse.
³¹ Not as a punishment for Pharaoh’s obstinacy. See I.E.’s comments on verse 3 and the notes thereto.


###### Ibn Ezra on Exodus 7:6:1
[Ibn Ezra on Exodus 7:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:6:1)

**ויעש משה ואהרן.** עתה כלל כי על יד אהרן גם על יד משה נעשו האותות ואח"כ יפרש כל אות ואות:

**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 DID SO. Scripture now states generally that the signs³² were performed by Aaron and also by Moses. It then goes on to explain each one of the signs.

footnotes:
³² Some were done by Moses and others by Aaron. See I.E. on Ex. 8:12.


###### Ibn Ezra on Exodus 7:7:1
[Ibn Ezra on Exodus 7:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:7:1)

**ומשה.** הזכיר שנותיהם, ולא מצאנו בכל המקרא נביאים שהזכירם הכתוב שהתנבאו בזקנותם רק אלה, כי מעלתם גדולה מכל הנביאים, ולהם לבדם היה מדבר השם בעמוד ענן, ואל יעלה על לבך כי שמואל עמהם, בעבור שכתוב "בעמוד ענן ידבר אליהם" כי כבר פירשתי במקומו, כי לאלה לבדם נתנה התורה, והנה על ידם ינחלו הצדיקים העולם הבא, וכל הנביאים הם נביאי תוכחות או עתידות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOSES. The Pentateuch records the ages of Moses and Aaron. Aside from these two, we do not find in all of Scripture prophets concerning whom the Bible says that they prophesied in their old age.³³, Part II, chap. XXXVI, translated by M. Friedlander, 1904). Their status was greater than that of all the other prophets, and to them alone did God speak in a pillar of cloud.³⁴ Do not think that Samuel is to be included among them because it is written, *He spoke unto them*³⁵ refers to the latter three.*in the pillar of cloud* (Ps. 99:7), since I have already explained in its proper place that the Torah was given³⁶ only to these two.³⁷ Now, behold, through Moses and Aaron the righteous shall inherit the world to come, while all the other prophets are prophets who³⁸ rebuke or predict the future.

footnotes:
³³ I.E., like Maimonides after him, apparently believed that a prophet has to be in perfect physical health in order to prophesy. “A person must satisfy the following conditions before he can become a prophet: The substance of the brain must…be in the most perfect condition…no part of his body must suffer from ill health” (Moses Maimonides, Guide for the Perplexed
³⁴ Ps. 99:7
³⁵ The previous verse speaks of Moses, Aaron, and Samuel. Thus prima facie, unto them
³⁶ In a pillar of cloud. Cf. Ex. 24:18.
³⁷ Moses and Aaron. Hence Ps. 99:7 does not apply to Samuel but only to Moses and Aaron. See I.E. on Gen. 20:17 and on Ps. 99:7.
³⁸ Merely.


###### Ibn Ezra on Exodus 7:8:1
[Ibn Ezra on Exodus 7:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:8:1)

**ויאמר ד'.** החל לשתפם שניהם, כי ידע השם כי בתחלה לא יבקש פרעה מופת, רק יאמר לא ידעתי את ד', ועתה יבקש מופת:

**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 UNTO MOSES AND UNTO AARON. God now began to direct His words to the two of them. God knew that at first Pharaoh would not ask for a sign but would merely say, *I know not the Lord* (Ex. 5:2). However, now Pharaoh would ask for a sign.³⁹

footnotes:
³⁹ And both Moses and Aaron were involved in the bringing of miraculous signs.


###### Ibn Ezra on Exodus 7:9:1
[Ibn Ezra on Exodus 7:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:9:1)

**קח את מטך.** הוא מטה משה שנתנו לו והעד אמור אל אהרן קח את מטך ונטה ידך (פ' יט), וכתוב "וירם בַמַטֶה ויך את המים" (פ' כ), והנה הודיענו בפתחות הבי"ת שהוא המטה הידוע שאמר לו קח את מטך, ועוד "ומטך אשר הכית בו את היאור" (למטה יז ה):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TAKE THY ROD. The reference is to Moses’ rod which Moses had given to Aaron.⁴⁰ *Say unto Aaron: Take thy rod, and stretch out thy hand* (v. 19); *and he lifted up the rod* (ba-matteh), *and smote the waters* (v. 20) is proof of this.⁴¹ (Aaron’s rod) in our verse refers to the rod which Moses gave to Aaron. Now by employing a *bet* that has a *pattach* beneath it⁴² (the rod). *Ba-matteh* is short for *be-ha-matteh.* This *heh ha-yedi’ah* (the definite article) indicates a well-known object, in this case a well-known rod. Only Moses’ rod fits this description. Scripture is informing us that when He told him,⁴³ *Take thy rod*, He was referring to the well-known rod. *And thy rod, wherewith thou smotest the river, take in thy hand, and go* (Ex. 17:5)⁴⁴ is additional proof of the above.⁴⁵

footnotes:
⁴⁰ For the purpose of striking the water. Hence Scripture refers to Moses’ rod as Aaron’s rod.
⁴¹ That thy rod
⁴² Verse 20 reads ba-matteh
⁴³ In verse 19.
⁴⁴ God told this to Moses.
⁴⁵ That the rod was really Moses’ rod, as Moses never struck the Nile. Aaron did. However, since it was used to strike the water, it was as if Moses himself struck the water.


###### Ibn Ezra on Exodus 7:10:1
[Ibn Ezra on Exodus 7:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:10:1)

**ויבא משה.** גם זה מופת, שהמטה היה לתנין, ואינו דומה למופת שעשה לישראל כי לא נהפך רק לנחש, ויפת אמר נחש הוא תנין:

**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. This too, namely, that the rod became a *tannin* (serpent), was a wonder.⁴⁶ It was not like the wonder that he did for Israel,⁴⁷ as there it only changed into a *nachash* (serpent).⁴⁸. In Ex. 4:3 the rod is described as changing into a *nachash*. However, Yefet says that *nachash* (serpent) and *tannin* (serpent) are one and the same.⁴⁹

footnotes:
⁴⁶ A supernatural act, contra those who try to give this act some sort of natural explanation. See I.E. on Ex. 4:2.
⁴⁷ Ex. 4:3.
⁴⁸ In our verse the reptile into which the rod changed is called a tannin
⁴⁹ Hence the wonder done before Pharaoh and the one for Israel are more or less identical.


###### Ibn Ezra on Exodus 7:11:1
[Ibn Ezra on Exodus 7:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:11:1)

**ויקרא גם פרעה לחכמים.** חכמי המזלות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN PHARAOH ALSO CALLED FOR THE WISE MEN. Astrologers.


###### Ibn Ezra on Exodus 7:11:2
[Ibn Ezra on Exodus 7:11:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:11:2)

**ולמכשפים.** משנים דבר התולדות למראה העין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SORCERERS. Those who appear to change natural law.⁵⁰

footnotes:
⁵⁰ They do not actually suspend natural law; they only appear to do so via trickery.


###### Ibn Ezra on Exodus 7:11:3
[Ibn Ezra on Exodus 7:11:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:11:3)

והחרטומים, הם היודעים סוד התולדות והמלה רביעית אולי לשון מצרים הוא, או לשון כשדים, כי לא מצאנוה בכל המקרא רק בדברי שניהם, והפריש הכתוב בין מעשה משה שהיה אמת שנהפך המטה לתנין, ובין מעשה החרטומים, על כן כתוב בלטיהם והמלה השלישית מגזרת להט החרב (ברא' ג כד) אשכבה לוהטים (תה' נז ה) "ולהט אותם היום הבא" (מלאכי ג יט), והוא כמו בריקות ואש עוברת, וזאת היא אחיזת עינים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE MAGICIANS. Those who know the secrets of nature. *Chartumim* (magicians)⁵¹ is a quadriliteral.⁵² It might be an Egyptian or Chaldean word, as we do not find this word used in Scripture except when dealing with them.⁵³ Scripture indicates a difference between what Moses did and what the magicians did. Moses really changed the staff into a serpent. As for the magicians, Scripture reads, *with their secret arts*.⁵⁴ *Be-lahatehem* (with their secret arts) comes from a triliteral root.⁵⁵ The *heh* should be dropped as it is the result of a scribal error. Indeed, *Vat. Ebr.* 38 reads, *ve-hamillah shelishit*. Its root is *lamed, heh, tet*. It is derived from the same root as *lahat* (flame) in *the flaming sword* (Gen. 3:24) and *lohatim* (them that are aflame) in *I do lie down among them that are aflame* (Ps. 57:5) and *lihat* (ablaze) in *And the day that cometh shall set them ablaze* (Mal. 3:19). It⁵⁶. refers to an illusion of lightning and passing fire.⁵⁷

footnotes:
⁵¹ Literally: this word.
⁵² Most Hebrew words come from a triliteral root, hence I.E.’s comment.
⁵³ At the end of Genesis and here in Exodus in reference to the Egyptians and in the Book of Daniel with reference to the Chaldeans.
⁵⁴ That is, via chicanery.
⁵⁵ The printed editions read, ve-hamillah ha-shelishit.
⁵⁶ Be-latehem
⁵⁷ The magicians made the rod appear to turn into a serpent in the same way that they have lightening and fire seem to appear.


###### Ibn Ezra on Exodus 7:12:1
[Ibn Ezra on Exodus 7:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:12:1)

**וישליכו.** זה פלא שני שבלע מטה אהרן מטות החרטומים ולא נמצאו וקראו מטה אהרן כי כן היה בתחלה, ור' ישועה אמר, כי אחר ששב בלע מטותם וזה פלא גדול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THEY CAST DOWN. This, the swallowing of the magicians’ rods by Aaron’s staff and their consequent disappearance,⁵⁸ was a second wonder.⁵⁹ Scripture refers to the staff as *Aaron’s rod*⁶⁰ for it was so at first. Rabbi Joshua says that Aaron’s rod swallowed the rods of the magicians after it returned to its original form.⁶¹. And this was a great wonder.

footnotes:
⁵⁸ The magicians’ rods disappeared permanently.
⁵⁹ The first being the turning of Aaron’s rod into a serpent.
⁶⁰ At the time that it swallowed up the magicians’ rods it was a serpent. Hence Scripture should have referred to it as Aaron’s serpent rather than as Aaron’s rod.
⁶¹ So too Rashi, hence the term Aaron’s rod


###### Ibn Ezra on Exodus 7:13:1
[Ibn Ezra on Exodus 7:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:13:1)

**ויחזק.** מעצמו בעבור שראה שעשו החרטומים כמעשה אהרן:

**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 HEART WAS HARDENED. By itself.⁶² Pharaoh saw that the magicians were able to do what Aaron did.⁶³

footnotes:
⁶² God did not harden Pharaoh’s heart. Pharaoh hardened it himself.
⁶³ Change their rods into serpents.


###### Ibn Ezra on Exodus 7:14:1
[Ibn Ezra on Exodus 7:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:14:1)

**ויאמר. כבד.** פועל עבר כמו כי זָקֵן יצחק (ברא' כז א) לו חָפֵץ ד' (שופ' יג) כאשר אָהֵב (ברא' כז ט), והיה קמץ קטן תחת מ"ם מֵאֵן שהוא שרש, שלא ידגש האל"ף ההוא אחריו כמו חרף נפשו (שופ' ה יח):

**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…PHARAOH’S HEART IS STUBBORN. *Kaved* (is stubborn) is a verb in the perfect.⁶⁴ It is like the word *zaken* (was old) in *when Isaac was old* (Gen. 27:1), *chafetz* (were pleased) in *If the Lord were pleased* (Jud. 13:23), *ahev* (he loveth) in *such as he loveth* (Gen. 27:9).⁶⁵ The *mem* of *me’en* (refuseth), which is a root letter,⁶⁶ is *mem, alef, nun*. is vocalized with a *tzere*⁶⁷. so that a *dagesh* is not placed in the *alef*⁶⁸ cannot take a *dagesh*. which follows it.⁶⁹ is a *pi’el*. The middle root letters of words in the *pi’el* have a *dagesh* in them, and their first root letter is vocalized with a *chirik* in the perfect. Compare, *dibber, shibber*. *Cheref* (jeoparded) in *jeoparded their lives* (Jud. 5:18) is similar.⁷⁰. Its *chet* is vocalized with a *tzere* in place of a *chirik* because its middle letter (a *resh*) cannot take a *dagesh*.

footnotes:
⁶⁴ This form is also used for the participle form, hence I.E.’s comment.
⁶⁵ All these words are perfects. However, their forms are also those of participles.
⁶⁶ The root of me’en
⁶⁷ Rather than a chirik
⁶⁸ An alef
⁶⁹ Me’en
⁷⁰ It too is a pi’el


###### Ibn Ezra on Exodus 7:15:1
[Ibn Ezra on Exodus 7:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:15:1)

**לך אל פרעה בבקר.** מנהג מלך מצרים עד היום לצאת בתמוז ואב כי אז יגדל היאור לראות כמה מעלות עלה וצוה השם למשה שילך בבקר, ויעמוד לפני היאור ויעש האות שהוא מכת היאור לפני פרעה, וצוהו לקחת המטה אשר נהפך לנחש על ידי משה לפני לכתו אל פרעה ויתנהו אל אהרן לנטותו על מימי מצרים שיראה פרעה בעיניו, כי מרגע שיכה אהרן במטה על היאור אז יהפך לדם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GET THEE UNTO PHARAOH IN THE MORNING. It is the custom of the king of Egypt until this very day to go out in the months of Tamuz and Ab to see how high the water has risen. This is the time the river increases. God commanded Moses to go in the morning and stand before the river and perform the sign of the striking of the river in the presence of Pharaoh. He commanded Moses to take and then give to Aaron the rod which he had turned into a serpent before coming unto Pharaoh (Ex. 4:3) and to wave it over the waters of Egypt so that Pharaoh would see with his very eyes the river turn into blood at the moment that Aaron struck it.


###### Ibn Ezra on Exodus 7:16:1
[Ibn Ezra on Exodus 7:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:16:1)

**ואמרת.** אמור לו ככה, כי זאת תחלת המכות אם לא תשמע, כי המטה אשר נהפך לתנין לא היתה מכה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THOU SHALT SAY UNTO HIM. Say the following to him, because if he does not listen, this is the first plague. The rod which turned into a serpent (v. 10) was not a plague.


###### Ibn Ezra on Exodus 7:17:1
[Ibn Ezra on Exodus 7:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:17:1)

**כה.** השליח ידבר על פי השולח ואמר דרך קצרה, כי תחסר מלת שלוחו, וככה הנה אנכי שלוחו מכה במטה אשר בידי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THUS SAITH THE LORD. The messenger speaks the word of the one who sent him.⁷¹. However, as Moses is not the Lord, Moses should rather have said: In this thou shalt know that He is the Lord. Hence I.E.’s comment. Moses was brief, for the term “His messenger” has been omitted. The statement should be understood thus: *behold, I* His messenger⁷² *will smite with the rod that is in my hand*.

footnotes:
⁷¹ Moses said, In this thou shalt know that I am the Lord
⁷² What Moses meant was: Thus saith the Lord, Behold, I am His messenger, in this thou shalt know, etc.


###### Ibn Ezra on Exodus 7:17:2
[Ibn Ezra on Exodus 7:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:17:2)

ואמר אשר בידי ואף על פי שביד אהרן היה כי שניהם שוים ומשתתפים באות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WITH THE ROD THAT IS IN MY HAND.] Moses said, *that is in my hand*, even though the rod was in Aaron’s hand because they were equals⁷³ and both participated in the performance of the sign.

footnotes:
⁷³ If they were not equals then the sign would have been attributed to the more important one even though both participated in the performance of the sign.


###### Ibn Ezra on Exodus 7:18:1
[Ibn Ezra on Exodus 7:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:18:1)

**והדגה.** שם מין כולל לכל שורץ במים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE FISH. *Fish* is a general term for all things that swarm in the waters.


###### Ibn Ezra on Exodus 7:18:2
[Ibn Ezra on Exodus 7:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:18:2)

ונלאו. מבנין נפעל, מגזרת לאה כטעם לא יכלו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SHALL LOATHE. *Ve-nil’u* (shall loathe) is a *nifal* from the same root as the word *la’ah* (weary).⁷⁴. Its meaning is, will be unable.⁷⁵ as *Vat. Ebr*. 38 does. According to I.E. the word *la’ah* means unable. So too Rashbam. Rashi and others translate it as: were weary and tired. According to I.E. *nil’u* means were unable. The *vav* changes it to an imperfect; hence *ve-nil’u* means will be unable.

footnotes:
⁷⁴ Its root is lamed, alef, heh
⁷⁵ Reading lo yukhelu


###### Ibn Ezra on Exodus 7:19:1
[Ibn Ezra on Exodus 7:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:19:1)

**ויאמר.** לפי דעתי הפשט, כי אהרן נטה ידו והכה היאור ונטה ידו כנגד כל הרוחות בפאת מצרים להפוך כל נהר בארץ מצרים, והטעם בכל מלכות מצרים:

**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. According to my opinion this is to be understood as follows. Aaron waved his hand and struck the Nile. He also waved his hand toward all the sides of Egypt to turn the waters of all the rivers in the land of Egypt, that is, in the kingdom of Egypt, into blood.⁷⁶ The term *the waters of Egypt* is a general term. *Over their rivers* is one of its particulars. The term *ye’or* (stream)⁷⁷ as river. River is a better translation as it refers to the Nile. refers exclusively to the Nile. There are other rivers in Egypt,⁷⁸ (their rivers). for the blood was over all of their country.⁷⁹

footnotes:
⁷⁶ Our verse notes that Aaron was commanded to stretch his hand over the waters of Egypt. It does not state that the Nile was struck. However, the next verse states that Aaron struck the Nile but omits the fact that he stretched his hand over the waters of Egypt. I.E. held that the verses teach that Aaron was commanded to do two things: to strike the Nile (v. 20), and to stretch his hands over all the rivers of Egypt (Filwarg).
⁷⁷ So J.P.S. However, the next verse renders ye’or
⁷⁸ Hence the Bible speaks of naharotam
⁷⁹ While the Nile runs only through the middle of the country.


###### Ibn Ezra on Exodus 7:19:2
[Ibn Ezra on Exodus 7:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:19:2)

ומלת מימי מצרים כלל והפרט על נהרותם ואינם היאור רק שיחור, ונהרות אחרים בארץ מצרים כי הדם היה בכל ארצם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OVER THEIR STREAMS. The plural *ye’orehem* (their streams)⁸⁰ is employed⁸¹) in Egypt. Why then is the plural *ye’orehem* employed? because the Nile is found in many places.

footnotes:
⁸⁰ So J.P.S. According to I.E., their rivers.
⁸¹ There is only one Nile (ye’or


###### Ibn Ezra on Exodus 7:19:3
[Ibn Ezra on Exodus 7:19:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:19:3)

**ועל יאריהם.** לשון רבים, בעבור שהיאור במקומות רבים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEIR POOLS. Pools of rainwater that form by themselves.


###### Ibn Ezra on Exodus 7:19:4
[Ibn Ezra on Exodus 7:19:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:19:4)

**אגמיהם.** מים מחוברים מעצמם ממי המטר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND OVER THEIR PONDS OF WATER. This refers to fountains, wells, and cisterns. Saadiah Gaon says that the word *meyeme* (water of),⁸² (of their water). which is the word *me* (water of) doubled, refers to sweet water while the word *me* refers to bitter water, as in *me ha-yam* (waters of the sea). Scripture therefore reads, *ha-kore le-me ha-yam* (that calleth for the waters of the sea) (Amos 5:8). Now the Gaon forgot that Scripture states, *me ha-yarden yikkaretun* (the waters of the Jordan shall be cut off) (Josh. 3:13).⁸³ refers also to sweet water. The word *me* is always doubled when connected to a pronoun, as in the word *memai* (my water) (I Sam. 25:11) and in *memekha* (thy water) (Ezek. 12:18). This mode comes exclusively in the plural form,⁸⁴ as it is incorrect to say *memi* (my water) and *memah* (her water).⁸⁵ We find me⁸⁶ used in the singular in *because the water of* (me) *sprinkling was not dashed* (Num. 19:13).⁸⁷ (dashed) is singular. Hence *me* too is in the singular.

footnotes:
⁸² I.E.’s comment pertains to the word meyemehem
⁸³ The Jordan’s waters are sweet. We thus see that me
⁸⁴ Even when it refers to the singular, the plural is used.
⁸⁵ We rather say meyemai and meyemeha.
⁸⁶ But never the double form meme.
⁸⁷ The verb governing zorak


###### Ibn Ezra on Exodus 7:19:5
[Ibn Ezra on Exodus 7:19:5](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:19:5)

**ומקוה מימיהם.** הם המעיינים והבארות והבורות, ואמר הגאון כי מימי כפול, מים מתוקים, ומים מרים כמֵי הים על כן כתוב הקורא למי הים (עמוס ה ה), והנה שכח מי הירדן יכרתון (יהושע ג יג) ומלת מים כאשר היא סמוכה אל סימן המדבר לעולם היא כפולה כמו מימי (ש"א כה יא) ומימיך (יחז' יב יה), גם על לשון רבים, כי לא יתכן לומר מימוֹ ומימה, ומצאנו מי על לשון יחיד "כי מי נדה לא זורק" (במד' יט יג), וטעם ובעצים ובאבנים, המים שהיו בבתים בכלי עץ, או בכיור הנעשים מאבן:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[BOTH IN VESSELS OF WOOD AND IN VESSELS OF STONE.] That is, in water found in the homes in vessels made out of wood or basins made out of stone.


###### Ibn Ezra on Exodus 7:20:1
[Ibn Ezra on Exodus 7:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:20:1)

**ויעשו.** הזכיר מכת היאור, ולא חשש להזכיר נטית ידו על כל מימי מצרים:

**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 DID. Scripture notes the smiting of the Nile. However, it does not bother to mention the waving of the hand over all the waters of Egypt.⁸⁸

footnotes:
⁸⁸ See note 77.


###### Ibn Ezra on Exodus 7:22:1
[Ibn Ezra on Exodus 7:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:22:1)

**ויעשו כן.** מלת בלטיהם מגזרת "ותבא אליו בלט" (שופ' ד' כא) בדברי סתר הנעלמים מן העין ואין המלה חסרת ה"א, כי הה"א איננה מאותיות המשך באמצע המלה, ויש לשאול אם על יד אהרן נהפכו כל מימי מצרים לדם, אנה מצאו החרטומים מים והפכום, והתשובה, אהרן לא הפך רק המים שהיו על הארץ, לא המים שהיו תחת הארץ, והחרטומים חפרו והוציאו מים והראו כי נהפכו לדם ויש הפרש גדול בין מעשה אהרן ובין מעשיהם כי אהרן הפך כל היאור שהיה לפניו, וכל מים שהיה בכל גבול מצרים שלא היה רואה אותם ועוד כי הפך מים שאינם עומדים רק רצים תמיד, ומים אחרים באים ועוד כי עמדה המכה שבעת ימים, והחרטומים לא הראו שהפכו רק מים מעטים עומדים בכלי, וזה היה רגע אחד עד ששב פרעה אל ביתו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE MAGICIANS OF EGYPT DID IN LIKE MANNER WITH THEIR SECRET ARTS. The word *be-latehem* (with their secret arts) comes from the same root as *ba-lat* (stealthily)⁸⁹, meaning to envelop, to cover, i.e., to do something secretly. I.E.’s point is that *be-latehem* is not to be confused with *be-lahatehem* in verse 11. in *she approached him stealthily* (Jud. 4:21).⁹⁰ It means with secret things hidden from the eye. A *heh* has not been omitted from the word,⁹¹, for the *heh* would be implied in the *pattach* sound and *be-lahtehem* would thus be a variant of *be-lahatehem* in verse 11. for the *heh* is not an implied letter in the middle of a word.⁹² One may ask: If all the water in Egypt was turned into blood by Aaron, where did the magicians find the water to turn into blood? The answer is: Aaron turned only water that is found above ground into blood. He did not transform any water that was below ground.⁹³ The magicians dug and brought forth water from beneath the ground and openly turned it into blood. Now, there is a great difference between what Aaron did and what the magicians brought about. Aaron transformed all of the Nile that was before him plus all the water that was in all the borders of Egypt, which he did not see.⁹⁴ Furthermore, he changed water that was not standing still but was continually running, with other water taking its place, into blood. Additionally, the plague lasted for seven days. The magicians, on the other hand, were only able to transform a little water standing in a vessel, for a moment, until Pharaoh returned to his house.

footnotes:
⁸⁹ From the root lamed, vav, tet
⁹⁰ New J.P.S. translation.
⁹¹ In which case its root would be lamed, heh, tet
⁹² It is only an implied letter at the end of a word. For the meaning of an implied letter see the notes to I.E. on Ex. 3:15.
⁹³ The Egyptians dug for water to drink. See verse 24.
⁹⁴ Into blood. The point is that Aaron transformed both the water that he saw (the Nile) and the water which he did not see into blood.


###### Ibn Ezra on Exodus 7:23:1
[Ibn Ezra on Exodus 7:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:23:1)

**ויפן.** טעם "גם לזאת" כי הזכיר בתחלה אות המטה שהיה לתנין ובלע המטות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND PHARAOH TURNED. Scripture states *even this*⁹⁵ seems out of place, for this was the first plague. because it first mentioned the sign of the rod which turned into a serpent and swallowed the other rods.⁹⁶.

footnotes:
⁹⁵ Prima facie, even this
⁹⁶ Which did not convince Pharaoh to set Israel free. Hence Scripture states, even this


###### Ibn Ezra on Exodus 7:24:1
[Ibn Ezra on Exodus 7:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:24:1)

**ויחפרו.** רבים אומרים כי המים היו ביד המצרי אדומים כדם, ונתלבנו ביד הישראלי, א"כ למה לא נכתב אות זה בתורה, ולפי דעתי כי מכת הדם והצפרדעים והכנים היתה כוללת המצרים והעברים כי אחר הכתוב נרדוף ואלה השלש מעט הזיקו, רק מכת הערב שהיתה קשה, השם הפריש בין המצריים ובין ישראל וככה מכת הדבר והברד בעבור מקניהם ולא כן בשחין ולא בארבה כי הם יוצאים ממצרים, וכאשר חפרו המצרים כי חפרו העברים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
DIGGED. Many say that the water was as red as blood in the hands of an Egyptian and became clear in the hands of an Israelite.⁹⁷ 9:9. If this is so then why doesn’t the Torah record this sign? I believe that the plagues of blood, frogs, and gnats⁹⁸ included both Egyptians and Hebrews, for we shall follow Scripture.⁹⁹. Since Scripture does not indicate that these plagues did not affect the Israelites, we do not assume the contrary. These three plagues caused little harm. However, God differentiated between the Egyptians and the Israelites with regard to the swarms,¹⁰⁰ which was a very harmful plague. So too with regard to the plagues of murrain¹⁰¹ and hail¹⁰² because of their flocks.¹⁰³ This was not the case with the boils and locusts,¹⁰⁴ for they¹⁰⁵ left¹⁰⁶ Egypt.¹⁰⁷ Now as the Egyptians *digged*,¹⁰⁸ so did the Hebrews dig.¹⁰⁹

footnotes:
⁹⁷ In other words, the plague of blood did not affect the Israelites. The very same water that was red in the hands of an Egyptian turned normal in the hands of an Israelite and vice versa. Cf. Shemot Rabba
⁹⁸ Or lice.
⁹⁹ Rather than the aggadah
¹⁰⁰ Of wild beasts. This is explicitly stated in 8.18.
¹⁰¹ Cf. Ex. 9:4.
¹⁰² Cf. Ex. 9:26.
¹⁰³ So that none of the flocks of Israel be diminished.
¹⁰⁴ They too befell Israel.
¹⁰⁵ The Israelites (Krinsky).
¹⁰⁶ Soon left Egypt.
¹⁰⁷ And left their fields behind. Hence they did not suffer any major losses from the plague of locusts. Neither did the boils, cause any permanent harm.
¹⁰⁸ For water (v. 24).
¹⁰⁹ For water. We must assume this, as the plague of blood struck them as well.


###### Ibn Ezra on Exodus 7:25:1
[Ibn Ezra on Exodus 7:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:25:1)

**וימלא.** הזכיר זה בעבור שעמדה זאת המכה ימים רבים לא כן בשאר המכות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WERE FULFILLED. Scripture notes this because unlike the other plagues, this plague lasted many days.


###### Ibn Ezra on Exodus 7:26:1
[Ibn Ezra on Exodus 7:26:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:26:1)

**ויאמר. בא אל פרעה.** עם אהרן אחיך ויודיע אותו המכה השנית אם לא ישלח עמי:

**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 SPOKE…GO IN UNTO PHARAOH. With your brother Aaron and inform him of the second plague if he does not let my people go.¹¹⁰

footnotes:
¹¹⁰ See I.E.’s comment on verse 2.


###### Ibn Ezra on Exodus 7:27:1
[Ibn Ezra on Exodus 7:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:27:1)

**ואם.** מלת מאן תאר יוצא, כמו ושבח אני את המתים (קהלת ד ב), וטעם נגף כמו משחית, וכן כתיב "וצפרדע ותשחיתם" (תה' עה מה), והמפרשים נחלקו במלת צפרדעים ורבים אמרו שהוא מין דג נמצא במצרים יקרא בלשון ערב אלתמסח, ויוצא מן הנהר וחוטף בני אדם ואחרים אמרו כי הם הנמצאים ברובי הנהרות שמשמיעים קול, והוא הנכון בעיני והוא הידוע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND IF. The word *ma’en* (refuse) is a transitive¹¹¹ (tired), hence I.E.’s comment. participle.¹¹² is ordinarily an infinitive, here it is used as an adjective. The normal participle form for this word in *pi’el* is *me-ma’en*. It is like the word *ve-shabbe’ach* (wherefore I praised)¹¹³ is a participle even though this form of the word is ordinarily an infinitive. The normal participle form of this word in the *pi’el* is *me-shabbe’ach*. in *Wherefore I praised the dead* (Eccles. 4:2). The meaning of *nogef* (smite) is destroy. It is thus written, *And frogs, which destroyed them* (Ps. 78:45). The commentaries are divided as to the meaning of the word *tzefarde’im* (frogs). Many say that it is a type of fish called *al-timsach*¹¹⁴ in Arabic that is found in Egypt, that arises from the river and preys upon people. Others say that it is the well-known sound-producing creature which is found in the majority of rivers.¹¹⁵ This interpretation appears to me to be correct.

footnotes:
¹¹¹ This form is also used for intransitive verbs, i.e., ayef
¹¹² Literally, a transitive adjective. I.E. refers to the present form as an adjective. I.E.’s point is that even though ma’en
¹¹³ Shabbe’ach
¹¹⁴ The crocodile.
¹¹⁵ The frog.


###### Ibn Ezra on Exodus 7:28:1
[Ibn Ezra on Exodus 7:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:28:1)

**ושרץ היאור.** פועל יוצא, כמו ישרצו המים (ברא' א כ):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE RIVER SHALL SWARM. *Ve-sharatz* (shall swarm) is a transitive¹¹⁶ verb. It is like *yishretzu* (swarm)¹¹⁷ in *Let the waters swarm* (Gen. 1:20).

footnotes:
¹¹⁶ This verb can be transitive or intransitive, hence I.E.’s comment.
¹¹⁷ Which is transitive. See I.E. on Gen. 1:20 and the notes thereto.


###### Ibn Ezra on Exodus 7:28:2
[Ibn Ezra on Exodus 7:28:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:28:2)

וטעם ועלו, כי הנהר לעולם שפל מן העיר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WHICH SHALL GO UP.] The reason Scripture states this is that the river is always lower than the city.


###### Ibn Ezra on Exodus 7:29:1
[Ibn Ezra on Exodus 7:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/7:29:1)

**ובכה ובעמך.** אמר יפת בעבור שהכתוב אמר ובכה ובעמך רמז כי בו ובעמו יעלו בלבד, ולא בעם ישראל ואין זו ראיה כי הזכיר שיעלו עליו ועל כל עמו, ואין צורך להזכיר ישראל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BOTH UPON THEE, AND UPON THY PEOPLE. Yefet says that Scripture reads, *both upon thee, and upon thy people* to hint that the frogs shall affect only Pharaoh and his people but not Israel. However, this is no proof.¹¹⁸ Since Scripture mentions that the frogs shall go up upon him and upon all of his people,¹¹⁹ means all of Pharaoh’s subjects. It doesn’t refer only to native Egyptians. there was no reason to mention Israel.¹²⁰.

footnotes:
¹¹⁸ I.E. held that the plague of frogs also affected the Israelites. See his comments on verse 24.
¹¹⁹ Thy people
¹²⁰ Israel is included in thy people