## Ibn Ezra on Exodus Chapter 9

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

**בא 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:

**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. 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

footnotes:
¹ The first two plagues came about through Egypt’s waters.
² The next two plagues came about via the earth.
³ The plague of wild animals can thus be considered as a plague from the ground.
⁴ The next two plagues came about through the air.
⁵ Or pestilence. I.E. did not know that germs are the cause of pestilence.
⁶ See I.E. on Gen. 2:7.
⁷ To strike through the air.
⁸ When Scripture states, Take to you handfuls of soot…and let Moses throw it heavenward
⁹ The plague of hail.
¹⁰ A layer of wind surrounding the earth.
¹¹ A layer of fire surrounding the earth. Medieval man believed in four elements: earth, water, air, and fire. I.E. explains that all the earthly elements plus some heavenly elements were involved in bringing about the plagues. That is, two blows came from the water, two from the earth, two from the air, one from a combination of air and fire, two more from the air (locusts and darkness), and one from the heavens. Earth is the heaviest element. We therefore would imagine that it would be the first element involved in the plague. However, I.E. notes in Gen. 1:6 that it is the nature of water to be below the earth. Hence the first plague came from the waters, and succeeding plagues moved upward to the heavens.
¹² This too came about from the air, in that the air was clouded (Krinsky). See I.E on Ex. 10:22.
¹³ Hebrew, galgale ha-kavod
¹⁴ I.E. apparently believes that an evil conjugation of the stars caused the first-born to die.


###### Ibn Ezra on Exodus 9:2:1
[Ibn Ezra on Exodus 9:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:2:1)

**ועודך מחזיק.** חסר יד או הדומה כמו, מחזיק באזני כלב (משלי כו יז):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND 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 holdeth*¹⁷. J.P.S. translates as *taketh*. *a dog by the ears* (Prov. 26:17) is similar.¹⁸

footnotes:
¹⁵ Perhaps teeth (Weiser).
¹⁶ The word machazik
¹⁷ Hebrew, machazik
¹⁸ This too should be read as: one that causeth his hand to hold a dog by the ears. It literally reads: one that causeth to hold a dog by the ears.


###### Ibn Ezra on Exodus 9:3:1
[Ibn Ezra on Exodus 9:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:3:1)

**הנה 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) :

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEHOLD, 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).

footnotes:
¹⁹ In our verse, in the word hoyah
²⁰ Hoveh
²¹ From the root kof, vav, heh
²² The word kove


###### Ibn Ezra on Exodus 9:3:2
[Ibn Ezra on Exodus 9:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:3:2)

ומלת 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:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The 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’abed*²⁶ 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*.

footnotes:
²³ For pestilence. It does not refer to any particular disease (Weiser).
²⁴ Hebrew nouns have verbal forms.
²⁵ II Kings 11:1 and II Chron. 22:10 relate the same events in slightly different words.
²⁶ Va-tedabber
²⁷ That is, that va- tedabber
²⁸ We must accept the reading of the parallel verse as its meaning, i.e., that va-tedabber


###### Ibn Ezra on Exodus 9:4:1
[Ibn Ezra on Exodus 9:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:4:1)

**והפלה.** 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):

**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 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).

footnotes:
²⁹ Literally, a thing.
³⁰ God spoke many words to Jeremiah. Thus Scripture should have read, ha-devarim


###### Ibn Ezra on Exodus 9:5:1
[Ibn Ezra on Exodus 9:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:5:1)

**וישׂם.** שם קצב וזמן לתחלת האות:

**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 APPOINTED. He set a fixed time for the sign to begin.³¹

footnotes:
³¹ So that the Egyptians would not think that the plague came about by accident (Krinsky).


###### Ibn Ezra on Exodus 9:6:1
[Ibn Ezra on Exodus 9:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:6:1)

**ויעש 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):

**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 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

footnotes:
³² With regard to the hail.
³³ If all the cattle died from murrain, what cattle were left to be struck by the hail?
³⁴ That Scripture uses the term kol
³⁵ If the hail destroyed every herb of the field, what was left for the locusts to eat?


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

**עד 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:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SO MUCH AS ONE. *Ad echad*³⁶ 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

footnotes:
³⁶ Literally, until one.
³⁷ Cf. I.E. on Ex. 14:28.
³⁸ While none of theirs perished.
³⁹ Once the plague quickly passed he was no longer afraid and hence did not let Israel go. Similarly, he did not ask Moses to intercede for him as he had done in the case of the plague of the frogs. See Ex. 8:4.


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

**והיה.** זה מעשה נס, שזה הפיח שהוא מעט נעשה אבק על כל ארץ מצרים ולא הפריש ישראל:

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

footnotes:
⁴⁰ See I.E.’s comments on Ex. 7:24.


###### Ibn Ezra on Exodus 9:9:2
[Ibn Ezra on Exodus 9:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:9:2)

**אבעבעת.** האל"ף נוסף, כי הוא מגזרת מים תבעה אש (ישעי' סד) והמלה כפולה כמו, תשעשעו (שם סו יב) תשגשגי (שם יז יא):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BLAINS. 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 *tesagsegi*⁴⁴. 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).

footnotes:
⁴¹ Its root is bet, ayin, heh
⁴² The heh
⁴³ Its root is shin, ayin, heh
⁴⁴ Its original root is sin, gimel, heh


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

**ויקחו 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:

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

footnotes:
⁴⁵ As clearly stated in verse 8. Even though Aaron took a handful of soot it was Moses who threw the soot toward heaven. See also I.E. on Ex. 8:12.
⁴⁶ And hence were not smitten by the frogs and swarms.
⁴⁷ The boils were upon the magicians
⁴⁸ As he did in the case of the frogs (Ex. 8:4).
⁴⁹ That is, a very short time, for death by pestilence is immediate.
⁵⁰ According to the rabbis the plagues lasted for an entire year. See Eduyot
⁵¹ That is, that the plagues ravaged seven days, that a new one struck each month, that the plagues lasted for a year, and that Moses appeared in the month of Iyar. See note above.


###### Ibn Ezra on Exodus 9:12:1
[Ibn Ezra on Exodus 9:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:12:1)

**ויחזק ד'.** על כן לא בקש להעתיר:

**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 HARDENED THE HEART OF PHARAOH. He therefore did not request Moses to entreat the Lord.⁵²

footnotes:
⁵² As he did in the case of the frogs and swarms.


###### Ibn Ezra on Exodus 9:13:1
[Ibn Ezra on Exodus 9:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:13:1)

**ויאמר.** לא הזכיר במקום הזה שהוא יוצא המימה, אולי היה לו צורך אחר:

**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. Scripture does not here note that Pharaoh went out unto the water.⁵³ Perhaps he had another reason for rising early.

footnotes:
⁵³ As it does in Ex. 7:15 with regard to the plague of blood and in Ex. 8:16 with regard to the swarms.


###### Ibn Ezra on Exodus 9:14:1
[Ibn Ezra on Exodus 9:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:14:1)

**כי.** הזכיר מגפותי בעבור הקולות והברד והמטר והאש שהתחברו ולא ראינו שפחד פרעה בכל המכות העוברות כאשר פחד מזאת, ואמר ד' הצדיק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR. 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).

footnotes:
⁵⁴ Because of the combination of thunder, hail, rain, and fire.
⁵⁵ Due to his great fear of this plague.


###### Ibn Ezra on Exodus 9:14:2
[Ibn Ezra on Exodus 9:14:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:14:2)

וטעם כי אין כמוני בכל הארץ, כפי מחשבת מצרים היה שאלהיהם יוכלו להרע או להיטיב:

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

footnotes:
⁵⁶ There is none like Me in all the earth


###### Ibn Ezra on Exodus 9:15:1
[Ibn Ezra on Exodus 9:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:15:1)

**ואךְ.** חסר נו"ן כמו "ואט אליו אוכיל" (הושע יא ד) שניהם שוים, ושרשם נטה נכה:

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


###### Ibn Ezra on Exodus 9:15:2
[Ibn Ezra on Exodus 9:15:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:15:2)

וטעם בדבר הידוע, שבו הרגתי המקנה שלכם הייתי הורג כלכם עמהם:

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

footnotes:
⁵⁷ Rather than be-dever. Ba-dever


###### Ibn Ezra on Exodus 9:16:1
[Ibn Ezra on Exodus 9:16:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:16:1)

**ואולם 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:

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

footnotes:
⁵⁸ The word cause is not in the Hebrew text. The Hebrew reads: But in very deed for this have I made thee to stand.
⁵⁹ The verse is to be understood as follows: But in very deed for this
⁶⁰ This
⁶¹ The verse is to be understood as follows: But for this plague have I made thee to stand, etc.


###### Ibn Ezra on Exodus 9:16:2
[Ibn Ezra on Exodus 9:16:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:16:2)

וטעם 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:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[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.”

footnotes:
⁶² The form sapper
⁶³ Kabbed
⁶⁴ I.E. takes issue with the Midrash and Targum Jonathan


###### Ibn Ezra on Exodus 9:17:1
[Ibn Ezra on Exodus 9:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:17:1)

**עודך 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):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS 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).

footnotes:
⁶⁵ The samekh
⁶⁶ It basic root is samekh, lamed, lamed
⁶⁷ Salseleha
⁶⁸ Which comes from the root samekh, lamed, lamed
⁶⁹ The root of ve-gilgaltikha
⁷⁰ J.P.S. renders paths.
⁷¹ The point is that misad


###### Ibn Ezra on Exodus 9:18:1
[Ibn Ezra on Exodus 9:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:18:1)

**הנני 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:

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

footnotes:
⁷² This is not the place to go into it.
⁷³ Neither rain nor hail.


###### Ibn Ezra on Exodus 9:19:1
[Ibn Ezra on Exodus 9:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:19:1)

**שלח העז.** הנס או אסוף וכמוהו יושבי הגבים העיזו (ישעי' י לא):

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

footnotes:
⁷⁴ To a safe place.
⁷⁵ Into a safe place.


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

**הירא. הניס.** ובאותו היום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HE THAT FEARED…MADE FLEE. On that very day.


###### Ibn Ezra on Exodus 9:21:1
[Ibn Ezra on Exodus 9:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:21:1)

**ואשר 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:

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

footnotes:
⁷⁶ Literally, and he left. Prima facie
⁷⁷ Its meaning is identical to that of the Arabic fa
⁷⁸ Here too the form va-yissa


###### Ibn Ezra on Exodus 9:22:1
[Ibn Ezra on Exodus 9:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:22:1)

**ויאמר.** 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):

**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. 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.

footnotes:
⁷⁹ That is, when God told Moses, Stretch forth thy hand
⁸⁰ It is thus perfectly logically to assume that when God told him, Stretch forth thy hand toward heaven
⁸¹ Heaven here is short for or refers to the firmament of heaven, which refers to the air and not to heaven per se


###### Ibn Ezra on Exodus 9:23:1
[Ibn Ezra on Exodus 9:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:23:1)

**וַתִּהֲלַךְ אש.** מהבנין הקל, מלשון הליכה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND FIRE RAN DOWN. *Va-tihalakh* (ran down) is a *kal* form. It expresses going.


###### Ibn Ezra on Exodus 9:23:2
[Ibn Ezra on Exodus 9:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:23:2)

ארצה. הפך תולדתה כי היא למעלה עולה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNTO THE EARTH. Contrary to its nature, which is to go up.⁸²

footnotes:
⁸² Fire rises upward.


###### Ibn Ezra on Exodus 9:24:1
[Ibn Ezra on Exodus 9:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:24:1)

**ואש מתלקחת בתוךְ הברד.** פלא בתוך פלא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND FIRE FLASHING UP AMIDST THE HAIL. A miracle within a miracle.⁸³

footnotes:
⁸³ For fire and water do not mix.


###### Ibn Ezra on Exodus 9:25:1
[Ibn Ezra on Exodus 9:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:25:1)

**ויךְ.** 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:

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

footnotes:
⁸⁴ The reference appears to be to Israel. God pitied Israel and their cattle and none of them died (Krinsky, Netter). Weiser suggests that the reference is to Egypt. God pitied the Egyptians and warned them to gather in their cattle and stay indoors. However, the remainder of I.E.’s comment does not seem to bear out Weiser’s contention.
⁸⁵ As he did in the case of the murrain. See verse 4.
⁸⁶ Verse 7.


###### Ibn Ezra on Exodus 9:27:1
[Ibn Ezra on Exodus 9:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:27:1)

**ויקרא.** אמר חטאתי, מרוב פחדו שיכחד בדֶבֶר כאשר אמר לו:

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

footnotes:
⁸⁷ Verse 15.


###### Ibn Ezra on Exodus 9:28:1
[Ibn Ezra on Exodus 9:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:28:1)

**העתירו 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:

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

footnotes:
⁸⁸ YHVH
⁸⁹ See I.E.’s comments on Ex. 6:2 and 8:15.
⁹⁰ But rather used the term kolot Elohim
⁹¹ YHVH / Adonai Elohim
⁹² Rather than YHVH.


###### Ibn Ezra on Exodus 9:29:1
[Ibn Ezra on Exodus 9:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:29:1)

**ויאמר אליו משה כצאתי את העיר.** אמרו המפרשים כי לא יוכל לפרוש כפיו במצרים בעבור שמלאה גלולים:

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

footnotes:
⁹³ See Mekhilta, Bo


###### Ibn Ezra on Exodus 9:29:2
[Ibn Ezra on Exodus 9:29:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:29:2)

**כי לד' הארץ.** ולא לך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT THE EARTH IS THE LORD’S. Not yours.


###### Ibn Ezra on Exodus 9:30:1
[Ibn Ezra on Exodus 9:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:30:1)

**ואתה.** 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:

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

footnotes:
⁹⁴ Rashi.
⁹⁵ According to Rashi terem
⁹⁶ Rashi on our verse interprets it as meaning: they did not as yet lie down.
⁹⁷ Not yet or no implies the end of a subject. However, terem
⁹⁸ That is, of not yet.
⁹⁹ According to Saadiah Gaon the meaning of terem
¹⁰⁰ Verse 29.
¹⁰¹ Verse 31.


###### Ibn Ezra on Exodus 9:31:1
[Ibn Ezra on Exodus 9:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:31:1)

וטעם 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:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The meaning of *And the flax and the barley were smitten*¹⁰² 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

footnotes:
¹⁰² Verse 31.
¹⁰³ For they have already been destroyed, and what is destroyed is destroyed.
¹⁰⁴ However, I shall pray for the wheat and the spelt because they have not yet been smitten (v. 32).
¹⁰⁵ The meaning of verse 30 and verse 31.
¹⁰⁶ Verse 30.
¹⁰⁷ Verse 31 starts with a vav
¹⁰⁸ For the vav
¹⁰⁹ I.E. agrees with Saadiah Gaon that terem
¹¹⁰ Actually two words, efrosh
¹¹¹ Adding these two words eliminates the problem of no appropriate subject following terem.
¹¹² That Moses politely alluded to the fact that Pharaoh would change his mind as soon as the plague disappeared (Weiser).


###### Ibn Ezra on Exodus 9:31:2
[Ibn Ezra on Exodus 9:31:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:31:2)

**והפשתה 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):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND 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’u*¹¹⁵, 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).

footnotes:
¹¹³ Contra Saadiah Gaon who believed that verse 31 is dependent on verse 30. I.E. holds that verse 31 is independent. He explains that it relates what happened next, not what Moses told Pharaoh about his limited fear of God. See I.E.’s comment on verse 30 and the notes thereto.
¹¹⁴ Nukkkatah
¹¹⁵ Both are in the pu’al


###### Ibn Ezra on Exodus 9:32:1
[Ibn Ezra on Exodus 9:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:32:1)

**אפילות.** תאר וקרוב ממנו, ואפל ואין נוגה לו (עמוס ה כ) והטעם שהיו עוד תחת הארץ ולא נראו:

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

footnotes:
¹¹⁶ Being beneath the earth is like being in a dark place.


###### Ibn Ezra on Exodus 9:33:1
[Ibn Ezra on Exodus 9:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:33:1)

**נתךְ.** כדרך "כהתוך כסף בתוך כור" (יחז' כב כב) והוא מבנין נפעל כמו נגש אל הערפל (כ' יח):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
POURED. *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 *nifal*¹¹⁸ like the word *niggash* (drew near) in *but Moses drew near unto the thick darkness* (Ex. 20:18).

footnotes:
¹¹⁷ Or turns liquid. Similarly, nittakh
¹¹⁸ Hence it means was poured.


###### Ibn Ezra on Exodus 9:34:1
[Ibn Ezra on Exodus 9:34:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:34:1)

**וירא.** הזכיר עתה ויוסף לחטוא, בעבור שהודה ואמר חטאתי הפעם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEN PHARAOH SAW. Scripture now mentions, *he sinned yet more*,¹¹⁹ because Pharaoh confessed and said, *I have sinned this time* (v. 27).¹²⁰

footnotes:
¹¹⁹ Which it never did before.
¹²⁰ Scripture notes that he continued to sin even after he had confessed his transgression.


###### Ibn Ezra on Exodus 9:34:2
[Ibn Ezra on Exodus 9:34:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:34:2)

וטעם ויכבד לבו הוא ועבדיו, התברר מה שאמר משה "ואתה ועבדיך" (פ' ל):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND HARDENED HIS HEART, HE AND HIS SERVANTS.] From this, Moses’ words, *But as for thee and thy servants* (v. 30), become clear.¹²¹

footnotes:
¹²¹ That Moses was justified in saying what he did (Weiser).


###### Ibn Ezra on Exodus 9:35:1
[Ibn Ezra on Exodus 9:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Exodus/r/9:35:1)

**ויחזק.** אחר שפחד מהמכה הזאת יותר מהראשונות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE HEART OF PHARAOH WAS HARDENED. Though he feared this plague more than the earlier ones.¹²²

footnotes:
¹²² Even though the plague of hail scared him more than any of the previous plagues, as soon as it passed Pharaoh hardened his heart.