## Or HaChaim on Exodus Chapter 10

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

**וַיֹּאמֶר ה׳ אֶל מֹשֶׁה.** אָמַר לְשׁוֹן אֲמִירָה רַכָּה, גַּם הִזְכִּיר שֵׁם הָרַחֲמִים, לֹא לְצַד הַמִּשְׁתַּלֵּחַ אֵלָיו אֶלָּא לְצַד הַשָּׁלִיחַ שֶׁהֻזְכַּר בְּסָמוּךְ ״אֶל מֹשֶׁה״, כִּי הֵם דְּבָרִים שֶׁיִּשְׂמַח בָּהֶם צַדִּיק כִּי חָזָה נָקָם (תהלים נח:יא), לָזֶה אָמַר לְשׁוֹן אֲמִירָה וְהַזְכָּרַת שֵׁם הָרַחֲמִים, כִּי הֵם דְּבָרִים הַסּוֹעֲדִים אֶת לִבּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר ה׳ אל משה, G'd said to Moses, etc.** The Torah mentions אמירה, the soft approach as well as G'd's name as the Merciful One. This did not refer to the "sender," i.e. to G'd, but to the messenger Moses, as we see in verse 3. [Whereas as recently as 9,35 the Torah referred to Moses as having spoken sternly, דבר, to Pharaoh, now there is a change of mood. Ed.] Moses spoke in a kindly manner to Pharaoh even while delivering a warning of a devastating plague. G'd warned him to do so as otherwise he might have lived up to the description of the righteous man in Psalms 58,11 where the Holy Spirit describes the righteous as rejoicing when he observes G'd taking revenge. Moses is reminded that what truly makes the righteous happy is seeing G'd's attribute of Mercy in action.


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

**עוֹד** – לְצַד שֶׁלֹּא הָיָה ה׳ שׁוֹלֵחַ הַמַּכָּה תֵּכֶף וּמִיָּד, עַד שֶׁהָיָה שׁוֹלֵחַ לְהַתְרוֹת בּוֹ קוֹדֶם, לְמָר שָׁבוּעַ אֶחָד (שמות רבה ט,יב) וּלְמָר שְׁלֹשָׁה שָׁבוּעוֹת, וְזֶה הוּא מִמִּדַּת הַחֶסֶד וְהָרַחֲמִים, לָזֶה אָמַר לְשׁוֹן אֲמִירָה וְזִכְרוֹן שֵׁם הָרַחֲמִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Furthermore, the Torah employs the attribute of Mercy to remind us that G'd did not send the plague immediately after the warning but gave Pharaoh time to change his mind and to release the Israelites. If he did this then he and his country would be spared the suffering entailed by the plague of locusts. According to *Shemot Rabbah* 9,12 a week or even twenty-four days would elapse between the warning and the implementation of the plague. All this was part of the attribute of Mercy in action.


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

עוֹד יִרְצֶה עַל דֶּרֶךְ שֶׁפֵּרַשְׁתִּי לְמַעְלָה בְּפָרָשַׁת וָאֵרָא (שמות ו:ב) כִּי אֲפִלּוּ מִדַּת הָרַחֲמִים הִסְכִּימָה בְּשִׂמְחָה לַעֲשׂוֹת דִּין וּלְהִנָּקֵם מֵאוֹיֵב זֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
On the other hand, it is possible that our verse underlines that **even** the attribute of Mercy agreed joyfully that the time had arrived to take revenge on this enemy of G'd and the Jewish people (compare my comments on 7,2).


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

**כִּי** אֲנִי הִכְבַּדְתִּי – פֵּרוּשׁ, מֵעַתָּה תַּשְׂכִּיל לָדַעַת כִּי אֲנִי הוּא שֶׁהִכְבַּדְתִּי אֶת לִבּוֹ, כִּי מִטֶּבַע אָדָם לוּ יִהְיֶה לִבּוֹ קָשֶׁה כָּאֶבֶן יִרְעַד וְיִפְחַד בִּרְאוֹתוֹ מַכַּת הַבָּרָד, וְזֶה הָאִישׁ עוֹדֶנּוּ בְּרִשְׁעוֹ, אֵין זֶה מִמִּדַּת אָדָם אֶלָּא אֱלֹהִים גָּזַר עָלָיו לְהַקְשׁוֹתוֹ. וּלְפִי מַה שֶׁפֵּרַשְׁתִּי בְּפָסוּק (שמות ט:לב) ״וְהַחִטָּה וְהַכֻּסֶּמֶת וְגוֹ׳ כִּי אֲפִילוֹת״ וְגוֹ׳ כִּי ה׳ עָשָׂה פִּלְאֵי פְּלָאִים, וְזֶה הָיָה סִבָּה לְהַכְבִּיד לִבּוֹ, יְדוּיַּק גַּם כֵּן עַל נָכוֹן ״כִּי אֲנִי הִכְבַּדְתִּי״ בַּעֲשׂוֹת פֶּלֶא זֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**כי אני הכבדתי את לבו, "for I have hardened his heart, etc."** G'd means that Moses would realise as of now that He had indeed hardened Pharaoh's heart. Even the most obstinate person would have broken down by now if he had experienced what Pharaoh had endured during the last seven plagues. Only intervention by G'd could have accounted for his continued refusal to let the Israelites depart. G'd did not, of course, interfere outright with Pharaoh's free will; rather He performed a miracle such as the immunity of the wheat and spelt to the plague of hail, to give Pharaoh a chance to delude himself that G'd's power did not extend to those two categories of grain. When G'd said כי אני הכבדתי He referred to that phenomenon in the past tense.


###### Or HaChaim on Exodus 10:1:5
[Or HaChaim on Exodus 10:1:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:1:5)

**אוֹ** יִרְצֶה לְדֶרֶךְ זֶה, כִּי לְצַד שֶׁרָאָה מֹשֶׁה הַמַּכָּה הַגְּדוֹלָה שֶׁל הַבָּרָד וְרָשָׁע זֶה אַדְרַבָּה הוֹסִיף לַחֲטֹא, יִשְׁלֹל הַתִּקְוָה מִמֶּנּוּ וְיִתְחַמֵּץ לְבָבוֹ בִּשְׁלִיחוּתָיו אֶל פַּרְעֹה. לָזֶה אָמַר: לֹא תָחוּשׁ לָזֶה, **כִּי אֲנִי הִכְבַּדְתִּי לִבּוֹ**, וְזוּלַת זֶה כְּשֶׁאַרְפֶּה מִמֶּנּוּ כֹּבֶד לֵב הִנֵּה הוּא מְשַׁלְּחָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It is also possible that G'd's words were directed primarily at Moses who must have despaired of the purpose of going to Pharaoh time and again without accomplishing his mission. G'd told Moses that Pharaoh's obstinacy was not that of an ordinary human being, but the reason he could not respond as he should was that G'd Himself had hardened his heart. The moment G'd decided not to interfere with whatever motivated Pharaoh's decisions he would relent and send the Israelites on their way.


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

**וְאֶת** לֵב עֲבָדָיו – טַעַם כּוֹבֶד לֵב עֲבָדָיו הוּא לְבַל יִעָצוּהוּ לְשַׁלֵּחַ, גַּם שֶׁבָּזֶה תִּהְיֶה הֲבָאַת הַמַּכּוֹת לְכָל מִצְרַיִם וְלֹא לְפַרְעֹה לְבַד, כִּי בָּזֶה לֹא יִהְיֶה פִּרְסוּם הַמַּכּוֹת אֲשֶׁר יָבִיא ה׳ עַל פַּרְעֹה לְבַד. וַהֲגַם שֶׁלֹּא הִזְכִּיר ה׳ פְּרָט זֶה בִּשְׁלִיחוּת רִאשׁוֹנָה וְלֹא אָמַר אֶלָּא ״אֲחַזֵּק אֶת לֵב פַּרְעֹה״, אָמַר הָעִקָּר וּבִכְלָלוֹ הֵם עֲבָדָיו. וְאוּלַי שֶׁנִּתְכַּוֵּן ה׳ בִּדְבָרָיו כָּאן לְפָרֵשׁ לוֹ דְּבָרָיו הָרִאשׁוֹנִים, שֶׁלֹּא לֵב פַּרְעֹה לְבַד אֶלָּא גַּם לֵב עֲבָדָיו. וְטַעַם שֶׁלֹּא בֵּאֵר מִקּוֹדֶם וּבֵאֵר עַתָּה, לְצַד שֶׁאָמַר מֹשֶׁה בַּפָּרָשָׁה הַקּוֹדֶמֶת ״וְאַתָּה וַעֲבָדֶיךָ״ (שמות ט:ל), גִּלָּה דַּעְתּוֹ כִּי הוּא סוֹבֵר שֶׁאֵין הַזְכָּרַת עֲבָדָיו נִכְלֶלֶת בְּהַזְכָּרַת פַּרְעֹה, וּמֵעַתָּה יָבִין בְּדִבְרֵי ה׳ שֶׁאָמַר לוֹ ״וַאֲנִי אֲחַזֵּק אֶת לֵב פַּרְעֹה״ כִּי אֵין עֲבָדָיו בִּכְלָל, וְיַחְשׁוֹב כִּי חִזּוּק לֵב עֲבָדָיו לֹא מֵה׳ יָצָא הַדָּבָר, לָזֶה אָמַר **אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ וְאֶת לֵב עֲבָדָיו**:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ואת לב עבדיו, and the heart of his servants, etc.** The reason G'd also had to harden the heart of Pharaoh's advisers was so that they would not urge him to release the Israelites. G'd had to do so in order to bring the plagues not only on Pharaoh but on the whole nation. If Pharaoh had been the only one punished, this would not have made an impact on the people. Although G'd had not mentioned this detail to Moses at the beginning of his mission, and He had spoken only of hardening Pharaoh's heart at that time, He had told Moses the essential part of what would happen. Perhaps G'd wanted to explain to Moses at this stage that not only one man was obstinate, i.e. Pharaoh, but also his servants. He may have been prompted to do so now because of Moses' gratuitous remark in 9,30 that both Pharaoh and his servants had not yet developed true fear of the Lord. Moses' comment had indicated that he had not previously understood the word "Pharaoh" to include also Pharaoh's entourage. Therefore G'd explained to him that the obstinacy of the servants could also be explained by the same phenomenon as that of their master, i.e. that G'd had interfered with their normal decision-making process. Up until now, Moses had assumed that the servants were naturally obstinate whereas Pharaoh had only remained obstinate because G'd had interfered. G'd was at pains to correct Moses' error.


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

**לְמַעַן שִׁתִי אֹתֹתַי אֵלֶּה בְּקִרְבּוֹ.** צָרִיךְ לָדַעַת לָמָּה דִּקְדֵּק לוֹמַר **אוֹתוֹתַי אֵלֶּה**, שֶׁיֵּרָאֶה שֶׁעִקַּר הַטַּעַם שֶׁהִכְבִּיד לִבּוֹ הוּא לְצַד אוֹתוֹת אֵלֶּה לְשׂוּמָם, שֶׁנִּרְאֶה שֶׁיֵּשׁ צֹרֶךְ בְּשִׂימַת אוֹתוֹת אֵלֶּה וְלֹא זוּלָתָם. עוֹד אָמְרוֹ **בְּקִרְבּוֹ.** וְיִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שמות רבה יב,ה) כִּי מַעֲשֵׂה מִצְרַיִם מֵעִיד עַל הָאֱלֹהוּת כִּי הוּא הַשַּׁלִּיט וְהוּא הָאָדוֹן, וְהָאָדוֹן לְצַד שֶׁחָפֵץ בְּיִשְׂרָאֵל לְקָרְבָם לְעָבְדוֹ וּלְדָבְקָה בּוֹ הָיָה חָפֵץ לְהַשְׂכִּילָם לִרְאוֹת וּלְהַבִּיט בְּעַיִן הַכְחָשַׁת כָּל אֱמוּנָה חוּץ מִמֶּנּוּ, וַעֲדַיִן לֹא הֶרְאָם כִּי הוּא בּוֹרֵא רוּחַ וְעוֹשֶׂה מַלְאָכָיו רוּחוֹת, גַּם לֹא הֶרְאָם כִּי הוּא בּוֹרֵא אוֹר וָחֹשֶׁךְ. וְלָזֶה אָמַר **לְמַעַן שִׁתִי** וְגוֹ׳, פֵּרוּשׁ לְצַד שֶׁאָמַר אֵלָיו ״כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ״ יֵשׁ מָקוֹם לְמֹשֶׁה לוֹמַר, לָמָּה יַאֲרִיךְ עוֹד הַטּוֹרַח וְיִצְטָרֵךְ גַּם כֵּן לְשַׁדֵּד הַמַּעֲרָכוֹת, כִּי יֵשׁ בְּכָל מַכָּה שִׁנּוּי סֵדֶר מַעֲרֶכֶת הַבְּרִיאָה, אִם לְהַרְאוֹתוֹ אֶת כֹּחוֹ יִתְבָּרַךְ אֲשֶׁר אָמַר עָלָיו ״מִי ה׳״, הֲלֹא הִכָּה מַכַּת הַבָּרָד וְהֶרְאָהוּ ה׳ יָדוֹ הַנִּפְלָאָה, וּמַה צֹרֶךְ לְהַפֵּךְ סֵדֶר הַבְּרִיאָה עוֹד. לָזֶה אָמַר אֵלָיו טַעַם ״לְמַעַן שִׁתִי אוֹתוֹתַי אֵלֶּה״, פֵּרוּשׁ אוֹתוֹת שֶׁאֲנִי רוֹצֶה לַעֲשׂוֹת בְּעוֹלָמִי כְּדֵי שֶׁיַּכִּירוּ יִשְׂרָאֵל הָאֱלֹהוּת, עֲדַיִן נִשְׁאֲרוּ מֵהֶם אֵלֶּה לְהַשְׁלָמַת הָאֱמוּנָה, כִּי בְּכָל שֶׁבַע מַכּוֹת שֶׁעָבְרוּ אֵין בָּהֶם הַכְחָשָׁה לַמִּשְׁתַּחֲוֶה לַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ, גַּם לַאֲשֶׁר יִטְעֶה כִּי בּוֹרֵא הָרוּחַ אֵינוֹ בּוֹרֵא הֶעָפָר, וַהֲגַם שֶׁשָּׁלַט ה׳ עַל הָאָרֶץ, בַּמֶּה יִוָּדַע כִּי הוּא בּוֹרֵא רוּחַ הוּא הַיּוֹצֵר אָדָם וְצָר צוּרָה. וְהֻצְרַךְ ה׳ לְהַרְאוֹתָם בְּמַעֲשֵׂה הָאַרְבֶּה כִּי עָשָׂה מַלְאָכָיו רוּחוֹת לַהֲבִיאָם גַּם לְהַחְזִירָם, גַּם לָשֵׂאת אֶת הַמֵּתִים לְבַל יֵהָנוּ מֵהֶם הַמִּצְרִיִּים (שמות רבה יג,ז), וּבְמַכַּת חֹשֶׁךְ כִּי הוּא יוֹצֵר הַמְּאוֹרוֹת וְשָׁלַט בָּהֶם, גַּם יְצִירַת הַחֹשֶׁךְ, וְגָזַר עָלָיו לְשַׁמֵּשׁ עָבוֹת לְמִצְרַיִם (שמות רבה יד,א), וּבְמַכַּת בְּכוֹרוֹת נוֹדַע כִּי הוּא הַיּוֹצֵר צוּרָה בְּתוֹךְ צוּרָה וּמַכִּיר טִפַּת הַבְּכוֹר (בבא מציעא סא,ב), גַּם בְּאֶמְצָעוּת מַכָּה זוֹ צִוָּה ה׳ מִצְוַת (שמות יג,ב) ״קַדֶּשׁ לִי כָל בְּכוֹר״, וְיִהְיֶה זֶה לְזִכָּרוֹן כִּי הוּא יוֹצְרוֹ מִבֶּטֶן לְעֶבֶד לוֹ. וְלָזֶה כְּשֶׁמָּצָא רָשָׁע זֶה הִקְשָׁה ה׳ לִבּוֹ ״לְמַעַן שִׁתִי אוֹתוֹתַי אֵלֶּה״ שֶׁאֲנִי צָרִיךְ לַעֲשׂוֹת לְאוֹת וּלְמוֹפֵת לַטַּעַם הַנִּזְכָּר, יִהְיוּ בְּקִרְבּוֹ שֶׁתִּמְצֶאנָה אוֹתוֹ כּוֹסוֹת הַתַּרְעֵלָה גַּם כֵּן לְצַד רִשְׁעוֹ, וְזוּלַת טַעַם זֶה לֹא הָיָה ה׳ מְשַׁדֵּד הַמַּעֲרָכוֹת בִּשְׁבִילוֹ לְבַד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**למען שתי אותותי אלה בקרבו, "so that I might display My signs in the midst of them."** Why did the Torah have to write אותותי אלה, "these My signs?" This implies that the main reason G'd hardened Pharaoh's heart was to have an opportunity to display miracles. Furthermore, why did the Torah have to add בקרבו, "in their midst?" Where else would G'd perform these miracles? We may understand these expressions on the basis of *Shemot Rabbah* 12,5 that the plagues in Egypt were to demonstrate that G'd is Ruler and Master. He is Master inasmuch that He desires to bring Israel closer to become His servants and to cleave to Him. In order to do this He had to demonstrate that it was foolish to put one's trust in anyone but Him. He had not yet shown them that He creates the wind and employs the wind as His angels (messengers). He had also not yet demonstrated to the Israelites that He created light and darkness. Having told Moses that He, G'd had made Pharaoh unresponsive, Moses would have been entitled to ask: "why bother?" G'd therefore justified the plagues which were yet to occur as designed to demonstrate His creative power in the spheres we have just mentioned. Regarding the chance of Pharaoh's responding to them, it was true that these miracles were somewhat wasted, but their impact on Israel was vital. The seven plagues which had occurred so far did not offer an answer to people who wanted to worship such powers of nature as the sun and the moon. Anyone who claimed that the force which created earth was not the same force which created the wind could not find proof that he had been wrong by experiencing any of those plagues. The plague of locusts would demonstrate G'd's power to employ the wind as His messenger, by the wind bringing the locusts and removing them. It would even carry away all the locusts which had died so that the Egyptians would not benefit from the dead locusts as mentioned in *Shemot Rabbah* 13,7. The plague of darkness would demonstrate that G'd had created the luminaries, and exercised control over them. The plague of the dying of the firstborn demonstrated that G'd creates every creature and can distinguish between who was the issue of the first drop of semen (*Baba Metzia* 61). This plague also generated the commandment in 13,2 to sanctify every firstborn. One of the reasons for that commandment was that it serve as a reminder that it is G'd who creates the firstborn out of the womb of his mother in order that he should be His servant. When G'd encountered this evil Pharaoh, He made use of him by hardening his heart and performing miracles which would make him taste the cup of retribution. Had it not been for these various considerations G'd would not have troubled Himself to orchestrate all these major changes in nature.


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

**וּלְמַעַן תְּסַפֵּר וְגוֹ׳.** צָרִיךְ לָדַעַת לְאֵיזֶה עִנְיָן הֻצְרַךְ לְטַעַם זֶה, וְלֹא הִסְפִּיק בַּטַּעַם הָרִאשׁוֹן שֶׁה׳ חָפֵץ לְהָשִׂים אוֹתוֹת אֵלֶּה כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּסָמוּךְ. עוֹד, מַה הוּא ״אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְּמִצְרַיִם״, וּמַה הוּא ״וְאֶת אֹתֹתַי״ שֶׁנִּרְאֶה שֶׁהֵם שְׁנֵי דְּבָרִים. עוֹד צָרִיךְ לָדַעַת כַּוָּנַת אָמְרוֹ **וִידַעְתֶּם** וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ולמען תספר, "and in order for you to tell, etc.,"** Why did G'd have to provide this additional reason to justify the plague of locusts? Besides, what is the meaning of the words אשר התעללתי במצרים? Why did G'd add: "and My miracles," as if this was something distinct from אשר התעללתי? Why did G'd add: וידעתם כי אני השם?


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

**אָכֵן** כַּוָּנַת הַכָּתוּב הוּא כִּי בָּא ה׳ לְהוֹדִיעַ כִּי אֵין תַּכְלִית הַכַּוָּנָה בַּהֲבָאַת הָאוֹתוֹת בְּקִרְבּוֹ לַעֲשׂוֹת נְקָמָה בְּפַרְעֹה, אֶלָּא לְחַזֵּק הָאוֹתוֹת שֶׁבָּהֶם עִקַּר הָאֱמוּנָה בְּלֵב יִשְׂרָאֵל, כְּדֵי שֶׁיִּהְיֶה רָשׁוּם בַּל יִשָּׁכַח לָנֶצַח, כִּי כְּשֶׁיִּהְיֶה בְּקִרְבּוֹ שֶׁל פַּרְעֹה יִהְיֶה בְּזִכְרוֹן בְּנֵי יִשְׂרָאֵל לְעוֹלָם וָעֶד. וְהַכַּוָּנָה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת חוּלִּין (חולין עה:) בְּדִין בֶּן פְּקוּעָה, כָּל שֶׁיִּהְיוּ בּוֹ שְׁנֵי דְּבָרִים הַמֻּפְלָאִים יִהְיֶה מוּזְכָּר תָּמִיד, וּכְשֶׁיִּרְאוּ שֶׁאוֹכְלוֹ בְּלֹא שְׁחִיטָה לֹא יַחְשְׁדוּהוּ כִּי מוּזְכָּר הוּא בֵּינֵיהֶם, כִּי תְּרֵי תְּמִיהֵי מִדְכַּר דְּכִירֵי אִינְשֵׁי. וְהִנֵּה בְּאֶמְצָעוּת הַפֶּלֶא שֶׁיַּפְלִיא ה׳ לְהוֹדִיעָם כִּי הוּא שׁוֹלֵט בָּרוּחַ וּבַמַּיִם וּבֶעָפָר וּבְבַעֲלֵי חַיִּים וּבָאֵשׁ וּבָאֲוִיר וְכַדּוֹמֶה, אֵין זֶה מַסְפִּיק שֶׁיִּזָּכֵר הַדָּבָר בִּתְמִידוּת לְעוֹלָם לַחְקֹק הָאֱמוּנָה, אֶלָּא בְּאֶמְצָעוּת הֱיוֹת הַפְלָאָה שְׁנִיָּה, כִּי יַפְלִיא ה׳ לְהָרַע אֶת פַּרְעֹה וַעֲבָדָיו לְהַשְׁקוֹתָם כּוֹסוֹת לַעֲנָה מַה שֶׁלֹּא הָיָה כֵן לְכָל גּוֹי. וְזֶה לְךָ נְעִימוּת אִמְרֵי נֹעַם ״וּלְמַעַן תְּסַפֵּר בְּאָזְנֵי בִנְךָ״ עִנְיָן זֶה, וְהַסִּפּוּר מִן הַנִּמְנָע שֶׁיִּהְיֶה הַדָּבָר תָּמִיד בְּזִכְרוֹנְךָ זוּלַת בְּאֶמְצָעוּת שְׁתֵּי תְּמִיהוֹת: הָאַחַת **אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְּמִצְרַיִם** הֲרֵי תְּמִיהָה אַחַת, הֲגַם שֶׁהָיָה ה׳ עוֹשֶׂה לָהֶם צָרוֹת שֶׁאֵין בָּהֶם שִׁדּוּד הַמַּעֲרָכוֹת וְהַטִּבְעִיּוֹת, אַף עַל פִּי כֵן לְצַד רֹב הַצָּרוֹת וְהַמַּכּוֹת עֶשֶׂר מַכּוֹת, וְכָל מַכָּה הָיְתָה שֶׁל אַרְבַּע וְחָמֵשׁ מַכּוֹת, לֹא עָשָׂה כֵן לְכָל גּוֹי, הִנֵּה הַדָּבָר תָּמוּהַּ, וּתְמִיהָה זוֹ לְבַד לֹא דְּכִירֵי אִינְשֵׁי וְלֹא יְסַפְּרוּ מַעֲשֵׂה ה׳. וְאָמַר **וְאֶת אֹתֹתַי**, פֵּרוּשׁ, הָאוֹתוֹת שֶׁעָשָׂה ה׳ תְּמִיהָה שְׁנִיָּה, שֶׁגַּם בְּלֹא עִנְיַן מִצְרַיִם הָאוֹת מֵעַצְמוֹ הוּא דְּבַר פֶּלֶא, וּבְאֶמְצָעוּת שְׁתֵּי פְּלָאוֹת ״תְּסַפֵּר בְּאָזְנֵי בִנְךָ וּבֶן בִּנְךָ״ וְגוֹ׳. וְתַכְלִית הַמְכֻוָּן בַּסִּפּוּר הוּא ״וִידַעְתֶּם כִּי אֲנִי ה׳״ וְאֵין עוֹד, וְתַכְזִיבוּ הָאֱמוּנוֹת זוּלַת זֶה. וְכֵן תִּמְצָא כְּשֶׁדִּבֵּר אִתָּנוּ ה׳ בָּרוּךְ הוּא בְּהַר סִינַי פֶּתַח דְּבָרָיו יִתְבָּרַךְ אָמַר ״אָנֹכִי ה׳ אֱלֹהֶיךָ״, וְזֶה לְךָ הָאוֹת, ״אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם״, וְהוּא שֶׁהִקְדִּים דְּבָרָיו כָּאן וְאָמַר ״וִידַעְתֶּם כִּי אֲנִי ה׳״, כִּי יַכִּירוּ בָּזֶה בְּחוּשׁ הָרְאוּת צֶדֶק הָאֱמוּנָה מַה שֶׁלֹּא הִשִּׂיג אָדָם מֵהָעוֹלָם עַד הָעוֹלָם, בָּרוּךְ אֲשֶׁר כֵּן עָשָׂה לָנוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
I believe that first and foremost G'd wanted to make it plain that it was not His purpose to bring on the plague as an act of revenge on Pharaoh. Rather, the miracle was designed to strengthen Israel's faith in G'd so that they would remember these miracles forever. This could be achieved only if G'd not only performed the miracle without hurting any Israelite by it but that Pharaoh himself would be so impressed by the miracle that it would also impress G'd's power on the minds of the Israelites in an unforgettable manner. The psychology of the aforesaid is demonstrated in the *halachah* of the בן פקועה in *Chulin* 75. This concerns a fetus found alive [if the pregnancy was incomplete, or dead if the pregnancy was complete. Ed.] inside an animal after the mother-animal has been ritually slaughtered. The question is if the ritual slaughter of the mother-animal made the fetus fit for consumption by Jews without further ado. The Talmud discusses whether such an animal may be eaten without it being slaughtered seeing that the onlooker may suspect the person eating it of committing a sin; it concludes that when this animal has been different in at least two exceptional ways such as that it does not have a cloven hoof, everyone will remember what its origin has been and one will not suspect someone eating it without having performed ritual slaughter as having committed a sin. Although G'd had demonstrated miracles which clearly proved His power, this would not have sufficed to make a lasting impression on the Israelites unless He had at the same time proven that He distinguished miraculously between the guilty and the innocent, i.e. between the Israelites and the Egyptians and that the miracles had hurt **only** the guilty parties. When G'd said: "in order that you will tell your children and your children's children, etc." He meant that this would be assured only if He performed the miracles in such a way that only the Egyptians were seen to be hurt by them. The first impression would be created by אשר התעללתי במצרים, "How I wrought the plagues on Egypt;" the second and more lasting impression would occur when the Israelites realised את אותותי אשר שמתי בם, that what occurred was an outstanding miracle even if the Egyptians had not been a factor at all. These combined experiences would prompt the Israelites to tell their children about what they had seen. The purpose of telling their children was "so that you will know beyond doubt that I am the Eternal G'd."


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

**וַיִּפֶן וַיֵּצֵא.** זִלְזְלוֹ בְּעֵינָיו, שֶׁאַחַר שֶׁהִתְוַדָּה וְאָמַר ״ה׳ הַצַּדִּיק״ וְגוֹ׳ וְחָזַר לְסִרְחוֹנוֹ, לָזֶה פָּנָה וְיָצָא כְּדֶרֶךְ הַנָּהוּג עִם שְׁאָר בְּנֵי אָדָם. וְתִמְצָא כִּי גַּם פַּרְעֹה הָרָשָׁע שִׁלֵּם לוֹ כֵּן, דִּכְתִיב ״וַיּוּשַׁב וְגוֹ׳ וַיְגָרֶשׁ אֹתָם מֵאֵת פְּנֵי פַרְעֹה״ (שמות י:ח,יא). וְלָזֶה תִּמְצָא שֶׁאַחַר כָּךְ כְּשֶׁקָּרָא לוֹ לְהִתְפַּלֵּל עַל הֲסָרַת מַכַּת הָאַרְבֶּה, אָמַר אֲלֵיהֶם ״חָטָאתִי לַה׳ וְלָכֶם״ (שמות י:טז), מַה שֶׁלֹּא הָיָה רָגִיל לוֹמַר קוֹדֶם, שֶׁנִּתְכַּוֵּן לְהִתְוַדּוֹת עַל שֶׁנָּהַג בָּם מִנְהַג פְּחִיתוּת וַיְגָרֶשׁ אוֹתָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויפן ויצא מעם פרעה, He turned and left Pharaoh's presence.** By not asking permission to leave Moses demonstrated his lack of regard for this king who had once again reneged on his promise even after he had proclaimed: "G'd is righteous and I and my people are sinners." Actually, the wicked Pharaoh repaid Moses for this slight when he had him brought back to the palace unceremoniously in verse 8. After that Pharaoh expelled Moses from the palace in verse 11. He was aware of his lack of deference when he begged Moses to pray for him again in verse 16 adding: "I have sinned against the Lord your G'd **and against you**." He had never previously apologised to Moses, only to G'd.


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

**עַד מָתַי יִהְיֶה וְגוֹ׳.** לֹא שֶׁהִסְכִּימוּ לְשַׁלַּח יִשְׂרָאֵל בְּהֶחְלֵט, כִּי הַנְּבוּאָה שֶׁאָמַר ה׳ לְמֹשֶׁה ״הִכְבַּדְתִּי״ וְגוֹ׳ תַּכְחִישׁ זֶה, אֶלָּא שֶׁרָצוּ שֶׁיֵּלְכוּ בְּאֹפֶן שֶׁיַּחְזְרוּ וַדַּאי. וְלָזֶה תִּמְצָא כְּשֶׁאָמַר מֹשֶׁה ״בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ״ וְגוֹ׳ וְגֵרְשָׁם פַּרְעֹה, לֹא יָסְפוּ דַּבֵּר עוֹד בַּדָּבָר הַזֶּה. גַּם פִּיהֶם עָנָה בָם כִּי לֹא הֶאֱמִינוּ בְּסֵדֶר הַמַּעֲשֶׂה כִּי אֱלֹהֵי הָעִבְרִים הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא נָטָה יָדוֹ בָּהֶם לְשַׁלַּח יִשְׂרָאֵל, אֶלָּא שֶׁהָיוּ יוֹקְשִׁים בָּהֶם, וְאֵין לְךָ כְּפִירָה בַּאֲמִתּוּת הָעִנְיָן כָּזֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**עד מתי יהיה זה לנו למוקש, "how long will this one continue to be a snare for us?**" Pharaoh's servants were most certainly not prepared to let the Israelites depart for the prophecy G'd had told Moses i.e. that He had hardened both the heart of Pharaoh and that of his servants would contradict such an assumption. All the servants had in mind was to ensure that the Israelites' departure would be such that they would be sure to return after having offered their sacrifices. This is why the servants did not pursue the matter once Moses had made it plain that they would take both their children and their aged with them. Their very words proved that they considered Moses' invoking G'd as the driving force behind the Israelites' demands merely as a snare. They could not believe that the great and powerful G'd whose existence Moses had demonstrated would bother to punish the Egyptians in order to let the Israelites go to the desert for three days. There is no greater denial of G'd than that.


###### Or HaChaim on Exodus 10:7:2
[Or HaChaim on Exodus 10:7:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:7:2)

**הֲטֶרֶם תֵּדַע.** פֵּרוּשׁ, הַאִם קוֹדֶם שֶׁתְּשַׁלְּחֵם תִּרְצֶה לָדַעַת שֶׁאָבְדָה מִצְרַיִם? לָזֶה שַׁלַּח אוֹתָם קוֹדֶם שֶׁיַּגִּיעַ גֶּדֶר זֶה שֶׁל אֲבֵדַת מִצְרַיִם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**הטרם תדע כי אבדה מצרים, "do you not know yet that Egypt is about to be destroyed?"** They meant "why wait till **after** Egypt is destroyed before letting these people go? Let them go now!"


###### Or HaChaim on Exodus 10:7:3
[Or HaChaim on Exodus 10:7:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:7:3)

**וְרָאִיתִי** לָתֵת לֵב בַּמֶּה הִסְכִּימָה דַּעְתָּם עַל אֲבֵדַת מִצְרַיִם אַחַר כָּךְ, וְשָׁתְקוּ וְהָלְכוּ לָהֶם. וּלְהָבִין הָעִנְיָן נַשְׂכִּיל בַּחֲקוֹר בָּעִנְיָן מַה הָיְתָה דַּעְתּוֹ שֶׁל פַּרְעֹה וַעֲבָדָיו מִתְּחִלַּת הָעִנְיָן, הַאִם יֵשׁ שׁוֹטֶה גָּמוּר בָּעוֹלָם שֶׁיִּסְבּוֹל כָּל הָרָעוֹת וְהַצָּרוֹת הָהֵמָּה וְיַכְנִיס עַצְמוֹ בְּסַכָּנוֹת נְפָשׁוֹת, וְעוֹד לוֹ שֶׁלָּקָה אֱלוֹהוֹ וְסָפוּ מִקְנָיו וְאָבְדוּ צִמְחֵי אֲדָמָה, וְכִמְעַט סָפוּ תַמּוּ, כְּאָמְרוֹ ״הֲטֶרֶם תֵּדַע כִּי אָבְדָה מִצְרָיִם״? וּמִן הַסְּתָם לֹא יֵאָמֵן כִּי כָּל כָּךְ טִפֵּשׁ הָיָה, וַהֲגַם כִּי הִקְשָׁה ה׳ אֶת רוּחוֹ, עִם כָּל זֶה צָרִיךְ שֶׁתִּהְיֶה לוֹ אֵיזֶה סְבָרָא שֶׁבָּהּ יִתְגַּלֶּה טִפְּשׁוּתוֹ. וְתִגְדַּל הַקֻּשְׁיָא בִּרְאוֹת כִּי לֹא שָׁאַל ה׳ מִמֶּנּוּ אֶלָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים, וַהֲגַם שֶׁכָּתַבְנוּ שָׁם (שמות ג:יח) כִּי ה׳ לֹא אָמַר פְּרָט זֶה אֶלָּא יִשְׂרָאֵל, עִם כָּל זֶה הֲרֵי בְּכָל שְׁלִיחוּתָיו לֹא אָמַר אֶלָּא (שמות ה:א) ״וְיָחֹגּוּ לִי בַּמִּדְבָּר״, ״וְיַעַבְדֻנִי״ (שמות ה:ג), זֶה יַגִּיד כִּי לֹא לַחֲלוּטִין יְצַו ה׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Why would the servants suddenly agree to take a chance of Egypt being destroyed after Moses had spelled out **who** was going to the desert? What made them keep their peace when they heard Moses' latest demand? In order to understand this we must first explore what Pharaoh and his servants had thought initially. Is there anyone so foolish that he would risk all the discomforts, pains and even danger of submitting to these plagues? Not only that but these people had endured that their deities were smitten, their livestock killed, their crops ruined, and even they themselves came within an inch of destruction. Ordinarily it would be considered unbelievable that there are people who are so stupid! Nonetheless, these people must have had some plausible reason to act in such a foolish fashion. Their behaviour is all the more strange as G'd had not demanded from Pharaoh that he free the Israelites but only that he should give them a three-day vacation! It is true that I have written (3,18) that **Moses** had never mentioned the three-day limitation to Pharaoh, that he had only spoken about celebrating in the desert (5,1) not mentioning any time frame, and that the only ones who did mention three days were the people (5,3); this indicated that G'd had not demanded a total release of the Israelites.


###### Or HaChaim on Exodus 10:7:4
[Or HaChaim on Exodus 10:7:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:7:4)

וָאָבִין דָּבָר, כִּי הוּא זֶה אֲשֶׁר הִטְעָהוּ לְפַרְעֹה וּלְכָל עַמּוֹ אֹפֶן הַשְּׁלִיחוּת אֲשֶׁר שָׁלַח ה׳ לִשְׁלֹחַ יִשְׂרָאֵל לָחֹג בַּמִּדְבָּר, שֶׁהַכַּוָּנָה הוּא לָשׁוּב אַחַר כָּךְ. הֲרֵי הוּא גָּלוּי לְפַרְעֹה וּלְעַמּוֹ כִּי לֹא בְּהֶחְלֵט הוּא שׁוֹאֵל, וּמִזֶּה נָפַל הַטָּעוּת כִּי יֵשׁ בַּדָּבָר שְׁנֵי צְדָדִין: הָאֶחָד כִּי דְּבַר ה׳ אֱמֶת הוּא כִּי אֵינוֹ חָפֵץ אֶלָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים, וְהַשֵּׁנִי כִּי הַדְּבָרִים בָּאוּ דֶּרֶךְ עָרְמָה וְאֵין דַּעְתּוֹ אֶלָּא לְהוֹצִיאָם לַחֲלוּטִין. וּלְפִי זֶה הַדְּבָרִים מְעִידִים כִּי כִּבְיָכוֹל אֵין כֹּחַ בּוֹ לְהוֹצִיאָם בְּהֶחְלֵט, בַּר מִינָן, הָא לָמַדְתָּ שֶׁיֵּשׁ לוֹ מְנִיעָה חַס וְשָׁלוֹם לָרָצוֹן אֲשֶׁר יַחְפֹּץ. וְלָזֶה פַּרְעֹה וַעֲבָדָיו, לְצַד שְׁלִילַת עִקַּר הָאֱמוּנָה בָּהֶם, חָשְׁבוּ צַד הַשֵּׁנִי, וְלָזֶה הִקְשׁוּ עָרְפָּם וּמֵאֲנוּ לְקַבֵּל מַאֲמַר ה׳, כִּי אָמְרוּ אֵין בְּכֹחוֹ חַס וְחָלִילָה לְהַכְרִיחַ הֶכְרֵחַ גָּדוֹל, וְזֶה לְךָ הָאוֹת הַמֻּפְלָא שֶׁעָרוֹם יַעְרִים. וְלָזֶה הִקְשׁוּ לִבָּם, וְאַחַר כָּךְ כְּשֶׁרָאוּ עֲבָדָיו שֶׁעָבְרוּ עֲלֵיהֶם שֶׁבַע מַכּוֹת וְהִתְרָה בְּמַכָּה שְׁמִינִית שֶׁל הָאַרְבֶּה, נָתְנוּ לֵב לְצַדֵּד צַד הָרִאשׁוֹן, כִּי הָאֱמֶת הוּא שֶׁטַּעְמוֹ שֶׁל הָאֱלוֹהַּ בָּרוּךְ הוּא שֶׁאֵינוֹ חָפֵץ לְהוֹצִיאָם לַחֲלוּטִין. וְהוּא אָמְרָם **עַד מָתַי יִהְיֶה** וְגוֹ׳ **שַׁלַּח אֶת הָאֲנָשִׁים וְיַעַבְדוּ**, פֵּרוּשׁ, שֶׁאֵין כַּוָּנַת ה׳ אֶלָּא עַל פְּרָט זֶה, וְהַטַּעַם שֶׁבּוֹ הִכְרַחְנוּ הַדָּבָר כִּי הִכַּרְנוּ כִּי כֹּל יָכוֹל, וְאִם הָיְתָה כַּוָּנָתוֹ שֶׁיֵּלְכוּ לַחֲלוּטִין הָיָה אוֹמֵר כֵּן בְּפֵרוּשׁ וִיאַבֵּד כָּל מְסָרֵב וּמְמָאֵן בִּדְבָרָיו. וְאָמְרוּ **הֲטֶרֶם תֵּדַע כִּי אָבְדָה מִצְרָיִם** בַּמַּכּוֹת אֲשֶׁר הִכָּה, הָא לָמַדְתָּ כִּי יָכוֹל הוּא לַעֲשׂוֹת כָּל אֲשֶׁר יַחְפֹּץ. וּלְפִי זֶה הִכְרִיחוּ שְׁנֵי דְבָרִים: הָאֶחָד שֶׁיִּשְׂרָאֵל לֹא יֵלְכוּ בְּהֶחְלֵט, וְהִצְדִּיקוּ מִפִּלְאֵי הַמַּכּוֹת, כִּי אִם הָיָה ה׳ חָפֵץ לְהוֹצִיאָם בְּהֶחְלֵט – אֵין מִיָּדוֹ מַצִּיל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
I believe that Pharaoh's error was based on these conflicting demands by Moses on the one hand and the Israelites on the other. There could be no question that the word of G'd was the truth. Pharaoh and his servants had to consider two possibilties. 1) G'd did not desire a total departure of the Israelites but only an absence of three days' travel into the desert. 2) At the same time Pharaoh felt that the Israelites' demand for three days was a trick designed to cloak their true intentions never to return to Egypt. If so, this was proof (in the mind of Pharaoh and his servants) that the G'd of the Hebrews was unable to orchestrate an Exodus in the proper sense of the word. He had instructed His messengers to make a lesser demand, one that He was able to perform. Keeping in mind that Pharaoh and company were non believers, they preferred an interpretation which implied that G'd's power was limited. As a result of this they remained obstinate, probing for weakness in G'd's power. When the servants contemplated the fact that they had already endured seven plagues none of which had advanced the Israelites' cause substantially, i.e. they were still enslaved in Egypt though they had not performed slave labour for a while, they had to adopt an attitude concerning the warning of the plague of locusts. The servants swung to the belief that they were not being tricked but that G'd only wanted the Israelites to leave for three days. Hence their question "how long are you going to detain **these men**?" They added: "send **these men** so that they can serve their G'd;" what they meant was that it was clear to them that **all** their G'd wanted was that they should serve him, not that they should leave Egypt for good. The servants attributed great destructive power to G'd and that is why they disagreed with Pharaoh's present policy. On the other hand, they were convinced that if G'd really wanted or had been able to free the Israelites completely, He would not have wasted His time with all these plagues but would have done so at once.


###### Or HaChaim on Exodus 10:7:5
[Or HaChaim on Exodus 10:7:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:7:5)

וְתִמְצָא כִּי נִתְחַכֵּם פַּרְעֹה הָרָשָׁע וֶהֱשִׁיבָם בְּמִרְמָה, ״וַיּוּשַׁב אֶת מֹשֶׁה וְגוֹ׳, וַיֹּאמֶר לָהֶם מִי וָמִי הַהוֹלְכִים״, וֶהֱשִׁיבוּהוּ ״בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ״, וְאָמַר לָהֶם ״רָעָה נֶגֶד וְגוֹ׳, לְכוּ נָא הַגְּבָרִים וְגוֹ׳ כִּי אוֹתָהּ אַתֶּם מְבַקְשִׁים, וַיְגָרֶשׁ אוֹתָם״ וְגוֹ׳. וּמֵאֶמְצָעוּת הַמַּעֲשֶׂה נִסְתְּרָה דַּעַת עַבְדֵי פַרְעֹה, כִּי לֹא כְּמוֹ שֶׁחָשְׁבוּ שֶׁאֵין הֲלִיכָתָם אֶלָּא לְשָׁעָה, שֶׁהֲרֵי מֵהָעִנְיָן מוּכָח כִּי עָרְמָה בַּדָּבָר, וַהֲלִיכָתָם הֲלִיכַת עוֹלָם. וּלְפִי זֶה חָזְרוּ גַּם כֵּן לַמֵּחוּשׁ הָרִאשׁוֹן, כִּי זֶה לְךָ הָאוֹת כִּי לֹא כֹּל יָכוֹל כַּנִּזְכָּר לְמַעְלָה, וּבָזֶה לֹא הוֹסִיפוּ לְדַבֵּר עוֹד כְּדִבְרֵיהֶם הָרִאשׁוֹנִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Pharaoh, on the other hand, was wily and had Moses and Aaron brought back to the palace to demonstrate to his servants that they were wrong, that Moses and Aaron intended to lead the whole nation out of Israel once and for all. This is why he asked Moses and Aaron who the people were that would go into the desert to offer sacrifices. When Moses and Aaron replied that everybody would be going, he accused them of bad faith (verse 10). This conversation showed Pharaoh's servants that they had been wrong in their estimate that all that was at stake was a three-day absence from work. They now reversed their previous estimate that G'd could indeed do everything He wanted, else why had Moses and Aaron not announced their true intentions at the beginning? This is the reason we do not hear the servants argue with Pharaoh anymore.


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

**לְכוּ** עִבְדוּ וְגוֹ׳. אָמַר סְתָם הַדְּבָרִים וְנִתְחַכֵּם לְהַרְחִיק שֶׁלֹּא יַעֲלֶה עַל הַדַּעַת שֶׁיִּשְׁאֲלוּ שֶׁיֵּלְכוּ כֻּלָּם, וְלָזֶה דִּבֵּר סְתָם ״לְכוּ עִבְדוּ״, וְאָמַר **מִי וָמִי**, לֹא לוֹמַר אִם כֻּלָּם אִם מֵהֶם זֶה, וַדַּאי שֶׁלֹּא יֵלְכוּ אֶלָּא בְּנֵי הָעֲבוֹדָה, כְּמוֹ שֶׁגִּלָּה לְבַסּוֹף ״לְכוּ הַגְּבָרִים כִּי אוֹתָהּ אַתֶּם מְבַקְשִׁים״, אֶלָּא גַּם בַּגְּבָרִים הָיָה חָפֵץ שֶׁלֹּא יֵלְכוּ כֻּלָּם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**לכו עבדו…מי ומי ההולכים "Go and serve…who are the ones going?"** Pharaoh asked a rhetorical question; it had not occurred to him that they would demand that all of them should go. This is why he had simply said: "go and serve" without limiting the ages or sexes of who was included in that offer. He had naturally assumed that only adult males would particpate in the ceremony under discussion. This is why he said later: "your menfolk may go because that is all you ever requested." He did not even want **all** the adult males to go.


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

**בָּאַרְבֶּה.** אוּלַי שֶׁיִּקְשֹׁר אַרְבֶּה אֶחָד בְּמַטֵּהוּ, אוֹ אֶפְשָׁר שֶׁיַּזְכִּיר שֵׁם הָאַרְבֶּה בִּנְטוֹתוֹ אֶת יָדוֹ לְסִימָן, כִּי נְטִיַּת יָדוֹ הוּא בִּשְׁבִיל אַרְבֶּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**בארבה, with locusts.** The word may either refer to a single locust which stuck to Moses' staff, or he may have articulated the word ארבה as he inclined his staff as a sign that the reason he inclined his staff was in order to initiate the plague of locusts.


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

**וַיֵּט** מֹשֶׁה אֶת יָדוֹ – צָרִיךְ לְדַקְדֵּק, לָמָּה בְּמַכַּת הָאַרְבֶּה הַסְּמוּכָה לָהּ, הֲגַם שֶׁאָמַר אֵלָיו ה׳ נְטֵה יָדְךָ, אָמַר הַכָּתוּב ״וַיֵּט מֹשֶׁה אֶת מַטֵּהוּ״ וְגוֹ׳ (שמות י:יג), וְגַם בְּכָל הַמַּכּוֹת לֹא הָיְתָה מַכָּה שֶׁהִזְכִּיר בָּהּ נְטִיַּת יָד אֶלָּא מַטֶּה, וּבְמַכָּה זוֹ אָמַר **אֶת יָדוֹ.**

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויט משה את ידו, "Moses inclined his hand, etc.,"** We need to understand why Moses had used his staff to bring about the plague of locusts (verse 13) when G'd had told him to incline only his hand (verse 12). There had not been a single plague so far which was introduced by Moses being told to use "his hand" rather than his staff.


###### Or HaChaim on Exodus 10:22:2
[Or HaChaim on Exodus 10:22:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:22:2)

וְאוּלַי שֶׁיִּתְכַּוֵּן עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (שמות רבה יד,ב), כִּי חֹשֶׁךְ שֶׁל מִצְרַיִם הָיָה מֵאוֹתוֹ חֹשֶׁךְ דִּכְתִיב (תהלים יח:יב): ״יָשֶׁת חֹשֶׁךְ סִתְרוֹ״, אֲשֶׁר עַל כֵּן לֹא נָהַג מִנְהַג מִעוּט דֶּרֶךְ כָּבוֹד לִנְטוֹת מַטֵּהוּ כְּלַפֵּי מַעְלָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Perhaps the reason why this plague was different is best explained in *Shemot Rabbah* 14, according to which the darkness in Egypt belonged to the category of darkness described in Psalms 18,12: "He made darkness His screen, dark thunderheads, dense clouds of the sky were His pavilion around Him." Inasmuch as the darkness was of a supernatural kind, Moses did not consider it appropriate to raise his staff against supernatural phenomena.


###### Or HaChaim on Exodus 10:22:3
[Or HaChaim on Exodus 10:22:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:22:3)

**גַּם** לְיֵשׁ מֵרַבּוֹתֵינוּ שֶׁאָמְרוּ (שמות רבה יד,ב) שֶׁחֹשֶׁךְ זֶה הָיָה מִגֵּיהִנֹּם, אוּלַי כִּי שְׁנֵיהֶם נִתְכַּוְּנוּ אֶל הָאֱמֶת, כִּי שְׁנֵי מִינֵי חֹשֶׁךְ הָיוּ: אֶחָד שֶׁשִּׁמֵּשׁ בִּשְׁלֹשָׁה יָמִים שֶׁלֹּא רָאוּ וְגוֹ׳, וְאֶחָד שֶׁשִּׁמֵּשׁ בִּשְׁלֹשָׁה יָמִים אֲחֵרִים שֶׁלֹּא קָמוּ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Other rabbis, commenting in the same section of that *Midrash*, considered this darkness as belonging to purgatory. Both groups of rabbis may have been correct; there were two categories of darkness. One prevailed during the three days no Egyptian could move, the other during the days they merely could not see one another.


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

**וּלְכָל** בְּנֵי יִשְׂרָאֵל הָיָה אוֹר וְגוֹ׳. דִּקְדֵּק לוֹמַר **וּלְכָל**, לוֹמַר שֶׁכָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל שֶׁהָיָה הוֹלֵךְ לְבֵית הַמִּצְרִי הָיָה לוֹ אוֹר בְּמוֹשְׁבוֹתָם שֶׁל הַמִּצְרִיִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ולכל בני ישראל היה אור, all the Israelites had light, etc.** The Torah makes a point of writing ולכל, "and **for** every Israelite," to tell us that whenever a Jew went to the house of an Egyptian he had light even within the dwellings of the Egyptians.


###### Or HaChaim on Exodus 10:23:2
[Or HaChaim on Exodus 10:23:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:23:2)

אוֹ יְכַוֵּן לוֹמַר: אוֹר זֶה מִנַּיִן מוֹצָאוֹ? וְאָמַר שֶׁהוּא **אוֹר בְּמוֹשְׁבוֹתָם**, וְחָסֵר תֵּיבַת ״אֲשֶׁר״, וְהַרְבֵּה מִקְרָאוֹת יְקַצְּרוּ כֵן. וְהַכַּוָּנָה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שמות רבה יד,ב) כִּי הָרְשָׁעִים מִתְכַּסִּים בַּחֹשֶׁךְ, וְהוּא אֲשֶׁר כִּסָּה הַמִּצְרִים הָרְשָׁעִים, וּכְנֶגֶד הַצַּדִּיקִים עֲלֵיהֶם יִזְרַח הַשֵּׁם בָּרוּךְ הוּא, וְאוֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ, וּמֵאוֹר מוֹשְׁבוֹתָם לִוָּה לָהֶם הַשֵּׁם בָּרוּךְ הוּא חֵלֶק אֶחָד, וְהוּא אָמְרוֹ **אוֹר בְּמוֹשְׁבוֹתָם**:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another possible meaning of that line could be in answer to the question "where did this light emanate from?" The answer is that it was light originating in the Egyptians' homes. The absence of the word אשר is not especially significant as we have many examples when the Torah omits the word אשר. The meaning of the verse is analogous to our sages telling us that the wicked envelop **themselves** in darkness. Accordingly, we may understand the darkness as being something subjective; the Egyptians who were evil experienced darkness whereas the Jews who were good experienced light in the very places the Egyptians experienced darkness. The Torah alludes to this idea by writing: במושבותם, within their dwellings.


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

**וַיִּקְרָא פַרְעֹה וְגוֹ׳.** פֵּרוּשׁ, אַחַר שֶׁשָּׁלְמוּ יְמֵי הַחֹשֶׁךְ, כִּי קוֹדֶם ״לֹא קָמוּ אִישׁ״ וְגוֹ׳, וְלָזֶה דִּבֵּר הָרָשָׁע קָשׁוֹת לְמֹשֶׁה וְאָמַר לוֹ ״אַל תּוֹסֶף וְגוֹ׳ רְאוֹת פָּנַי תָּמוּת״, כִּי אִם חֹשֶׁךְ יְשׁוּפֵהוּ הָיָה מְדַבֵּר תַּחֲנוּנִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויקרא פרעה, Pharaoh called, etc.** This occurred after the plague had run its course; previously the Egyptians had been incommunicado. Pharaoh expressed his anger over that fact by adopting a severe tone when addressing Moses in verse 28 when Moses had been adamant that even the livestock would accompany them into the desert. He would not have dared threaten Moses unless the plague had already run its course **without** Moses having prayed for it to be lifted.


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

**גַּם טַפְּכֶם.** טַעַם שֶׁלֹּא הִסְמִיךְ הַהוֹלְכִים יַחַד וְאַחַר כָּךְ הַמֻּצָּגִים, עַל זֶה הַדֶּרֶךְ: ״לְכוּ עִבְדוּ וְגוֹ׳ גַּם טַפְּכֶם גַּם צֹאנְכֶם״, רַק ״צֹאנְכֶם״ וְגוֹ׳ – אוּלַי שֶׁנִּתְחַכֵּם הָרָשָׁע לְהַקְדִּים הַתְּנַאי קוֹדֶם לַמַּעֲשֶׂה, וְזֶה שִׁעוּר דְּבָרָיו: **לְכוּ עִבְדוּ** כְּדִבְרֵי הָרִאשׁוֹנִים שֶׁהַגְּבָרִים הֵם הָעוֹבְדִים וְלֹא הַטַּף, רַק אִם תַּעֲשׂוּ תְּנַאי זֶה **שֶׁצֹּאנְכֶם** וְגוֹ׳ **יֻצָּג**, בִּתְנַאי זֶה **גַּם טַפְּכֶם יֵלֵךְ** וְגוֹ׳, וְזוּלַת הַתְּנַאי לֹא יֵלְכוּ אֶלָּא הָעוֹבְדִים, שֶׁהֵם הַגְּבָרִים, וְלֹא הַטַּף. וְאִם הָיָה מַקְדִּים הַמַּעֲשֶׂה לוֹמַר ״גַּם טַפְּכֶם״ וְגוֹ׳ וְאַחַר כָּךְ יֹאמַר ״רַק צֹאנְכֶם״, הַמַּעֲשֶׂה קַיָּם וְהַתְּנַאי בָּטֵל. וְאוּלַי שֶׁגַּם בֵּין הַגּוֹיִם יַקְפִּידוּ עַל דִּיּוּק זֶה, לֶהֱיוֹת דִּבְרֵי סְבָרָא וְהֵם דְּבָרִים הָרְגִילִים בְּמֶקַח וּמִמְכָּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**גם טפכם, also your children.** It is somewhat strange that Pharaoh mentioned first who could not go before conceding that the children could accompany their parents. Perhaps Pharaoh was clever enough to first spell out the conditions under which permission would be granted for the Israelites to leave [The author presumably refers to the *halachah* that unless the condition is mentioned first and not as an afterthought it is not binding. Ed.]. According to the above we may understand the verse as Pharaoh saying: "go and serve the Lord as you have said, i.e. the men and not the children; if you fulfil the following condition namely that your livestock stays in Egypt, I am even prepared to let you take your children along. If you do not agree to this condition I do not revoke my permission, but then only your menfolk may go because they are the ones who perform the religious rites you spoke about." Perhaps the Gentiles generally consider that any condition in a commercial transaction has to precede the main part of an agreement and not merely appear as a codicil.


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

**גַּם אַתָּה תִּתֵּן בְּיָדֵנוּ.** קָשֶׁה, אֵיךְ שָׁאוֹל יִשְׁאַל עֶבֶד ה׳ זִבְחֵי אֱלֹהִים מֵאִישׁ בָּזוּי וְטָמֵא אֲשֶׁר הֵרִים פִּיו בִּקְדוֹשׁ יִשְׂרָאֵל, נוֹסָף עַל הֱיוֹתוֹ נָכְרִי? הַחֵפֶץ לַה׳ בְּזֶבַח רְשָׁעִים? וַהֲגַם שֶׁאָמְרָה תּוֹרָה ״אִישׁ אִישׁ״ לְרַבּוֹת (חולין יג,ב), אַךְ וְרַק לֹא לִשְׁאוֹל מִמֶּנּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**גם אתה תתן בידנו זבחים, "you too will give into our hands meat-offerings, etc."** It is somewhat difficult to understand why a servant of the only G'd should ask a confirmed sinner such as Pharaoh who had repeatedly raised his voice against G'd to offer his animals to the G'd of the Hebrews as sacrifices on his behalf. Do we not know that G'd hates the offerings of sinners? While it is true that we learned in *Chulin* 13 that the words איש איש in Leviticus 22,18 are the basis for our ruling that G'd accepts sacrifices from Gentiles, this certainly does not mean that a Jew should request a Gentile to offer such offerings!


###### Or HaChaim on Exodus 10:25:2
[Or HaChaim on Exodus 10:25:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:25:2)

אָכֵן דִּבְרֵי פִי חָכָם, דִּקְדֵּק בִּלְשׁוֹנוֹ וְאָמַר **וְעָשִׂינוּ**, שֶׁהָיָה לוֹ לוֹמַר ״לַעֲשׂוֹת לַה׳ אֱלֹהֵינוּ״, אֶלָּא נִתְכַּוְּנוּ לוֹמַר שֶׁהוּא יִתֵּן בְּיָדָם מִקְנֶה הָרָאוּי לִזְבָחִים, וַאֲנַחְנוּ נַעֲשֶׂה לַה׳ אֱלֹהֵינוּ לְצֹרֶךְ עַצְמֵנוּ, אֶלָּא שֶׁהוּא יַמְצִיא לָהֶם מַתָּנָה שֶׁיִּסְתַּפְּקוּ מִמֶּנָּה לְזִבְחֵיהֶם לַה׳. גַּם בָּזֶה לֹא קָשֶׁה אָמְרוֹ ״זְבָחִים וְעוֹלוֹת״ לַתַּנָּא שֶׁאָמַר (מנחות עג:) שֶׁאֵין מְקַבְּלִין מֵאֻמּוֹת הָעוֹלָם אֶלָּא עוֹלָה וְלֹא שְׁלָמִים, וַהֲרֵי מִקְרָא מָלֵא דִּבֵּר הַכָּתוּב כָּאן ״זְבָחִים וְעוֹלוֹת״, וְלִדְבָרֵינוּ לֹא קָשֶׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
A close look at our verse will show you that Moses did not request such offerings. He had only said ועשינו לה׳ אלוקינו. Moses predicted that Pharaoh would voluntarily give the Jews animals which would be suitable as offerings to G'd and that the Israelites would use these animals for such a purpose **on their own behalf**. The animals were to be viewed as gifts from Pharaoh to the Jewish people to enable them to have enough animals for their requirements. We have proof of what Moses had in mind because we are taught in *Menachot* 63 that the only sacrifices accepted from Gentiles are total offerings, as opposed to peace offerings. Since Moses spoke also about זבחים i.e. peace-offerings, it is clear that he did not mean to offer these animals on behalf of Pharaoh.


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

**וְגַם מִקְנֵנוּ וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לְהַזְכִּיר אַחַר שֶׁכְּבָר אָמַר אֵלָיו ״גַּם אַתָּה תִּתֵּן״? זֶה יַגִּיד שֶׁמִּלְּבַד שֶׁיִּקְחוּ מִקְנֵיהֶם גַּם אַתָּה וְגוֹ׳, אִם כֵּן הֲרֵי הִזְכִּיר מִקְנֵיהֶם. וְהָיָה נִרְאֶה לוֹמַר שֶׁחָשׁ שֶׁיָּבִין פַּרְעֹה כִּי אָמְרוֹ ״גַּם אַתָּה״ לֹא יִרְמֹז הַקּוֹדֵם עַל מִקְנֵיהֶם אֶלָּא עַל הַטַּף, כִּי מִלְּבַד שֶׁיֵּלֵךְ הַטַּף גַּם צָרִיךְ הוּא לִתֵּן וְגוֹ׳, לָזֶה בֵּאֵר הַדְּבָרִים שֶׁעַל הַמִּקְנֶה, זֶה דֹּחַק. עוֹד צָרִיךְ לָדַעַת כַּוָּנַת אָמְרוֹ **כִּי מִמֶּנּוּ נִקַּח** וְגוֹ׳, מַה חִדּוּשׁ בָּזֶה? אִם לְהוֹדִיעוֹ שֶׁעוֹבְדִים ה׳ בִּזְבִיחַת צֹאן, הֲלֹא כְּבָר אָמַר אֵלָיו ״גַּם אַתָּה תִּתֵּן בְּיָדֵינוּ זְבָחִים״ וְגוֹ׳, אִם כֵּן אֵין חִדּוּשׁ בְּהוֹדָעָה זוֹ. עוֹד צָרִיךְ לָדַעַת אָמְרוֹ ״לֹא נֵדַע מַה נַּעֲבֹד״, כִּי פְּשַׁט הַדְּבָרִים יַגִּיד בָּזֶה הוּא עַל הַשִּׁעוּר שֶׁאֵינָם יוֹדְעִים כַּמָּה תִּכְבַּד הָעֲבוֹדָה, וְלָזֶה צְרִיכִין לְמִקְנֵיהֶם וְגַם הוּא יִתֵּן אִם יַחְפֹּץ, אִם כֵּן הָיָה לוֹ לוֹמַר ״כַּמָּה נַעֲבֹד״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וגם מקננו ילך עמנו, "our cattle also shall go with us, etc."** Why did Moses have to add that the Israelites would take along **their own cattle** seeing that Moses had already said they would even take along livestock donated by Pharaoh? Obviously, Pharaoh's animals would be in addition to their own! We have to assume that Moses was concerned lest Pharaoh misunderstand the words גם אתה as referring to the children. Pharaoh might have understood that Moses had demanded that not only would they take their children but they demanded that Pharaoh give them in addition of his own herds. To avoid such a possible misunderstanding, Moses, as if correcting himself, said "also **our** cattle will go with us. This is a very forced explanation. Another difficulty in the verse is Moses' having to justify that they would take their cattle because they would use some of it as sacrifices. What new facts did he reveal to Pharaoh with these words? If he wanted to tell Pharaoh that their sacrificial acts would include the slaughtering of sheep (a sacred animal in Egypt) he had already told Pharaoh this when he told him that Pharaoh himself would supply animals for that purpose. Another curious statement by Moses in this verse is his comment "we do not know **what** we must serve the Lord until we get there." Apparently Moses indicated that he did not know how many animals G'd would require of them and that was also the reason that he expected Pharaoh to contribute to the number of animals. However, if that were the reason, Moses should have spoken not about "what" would be required but about "how much" would be required.


###### Or HaChaim on Exodus 10:26:2
[Or HaChaim on Exodus 10:26:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:26:2)

אָכֵן נִרְאֶה כִּי נִתְכַּוֵּן לִשְׁלוֹל טַעֲנָה אַחַת לְבַל יִטְעוֹן אוֹתָהּ פַּרְעֹה, וְהוּא כִּי יִקְחוּ מִין הָרָאוּי לִזְבּוֹחַ לַה׳ וּמִין שֶׁאֵינוֹ רָאוּי יֻצַּג. לָזֶה אָמַר ״וְגַם מִקְנֵנוּ יֵלֵךְ עִמָּנוּ״ – פֵּרוּשׁ אֲפִלּוּ אוֹתָם שֶׁאֵינָם רְאוּיִם לִזְבִיחָה, וְלָזֶה גָּמַר אוֹמֶר **לֹא תִשָּׁאֵר פַּרְסָה** – פֵּרוּשׁ, כָּל רֶגֶל בְּהֵמָה, וּבִכְלָל זֶה נִכְלָל סוּס וּפֶרֶד גָּמָל חֲמוֹר וְכוּ׳, כִּי כֻלָּם יִקָּרֵא לָהֶם מִקְנֶה. וְאָמְרוֹ ״כִּי מִמֶּנּוּ נִקַּח״ יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם בְּמַסֶּכֶת עֲבוֹדָה זָרָה (כד:) וְזֶה לְשׁוֹנָם: תָּא שְׁמַע וְכוּ׳ ״אֲשֶׁר חָמַל הָעָם עַל מֵיטַב הַצֹּאן וְגוֹ׳ לְמַעַן זְבוֹחַ לַה׳״ וְגוֹ׳, מַאי מֵיטַב? דְּמֵי מֵיטַב, וּמַאי שְׁנָא דְּאִקְפּוּץ עֲלֵיהֶם זְבִינָא, עַד כָּאן. הִנֵּה שֶׁהֲגַם שֶׁאָמַר הַכָּתוּב ״לְמַעַן זְבוֹחַ לַה׳״ מְפָרֵשׁ לָהּ הַתַּלְמוּד לְמַעַן קְנוֹת מִדְּמֵיהֶן זְבָחִים, וּכְמוֹ כֵן יִתְבָּאֵר אָמְרוֹ כָּאן **כִּי מִמֶּנּוּ נִקַּח** – פֵּרוּשׁ, הֲגַם שֶׁאֵינָם רְאוּיִם לִזְבִיחָה אַף עַל פִּי כֵן יִצְטָרֵךְ לָנוּ לְטַעַם **כִּי מִמֶּנּוּ** – פֵּרוּשׁ, מִדָּמָיו נִקַּח לַעֲבוֹד ה׳, פֵּרוּשׁ צָרְכֵי עֲבוֹדָה, וְלָזֶה לֹא אָמַר ״מִמֶּנּוּ נִזְבַּח לַה׳ אֱלֹהֵינוּ״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Moses may have wanted to rebut one possible argument namely that they did not need to take along all kinds of species, only the ones suitable as sacrifices. This is why Moses said: "we do not know **what** (species) we will be required to offer as sacrifices." Therefore, Moses said we have to take along even those species which ultimately will not be used as sacrifices. This is also why he added: "not a hoof will remain." This reference included such animals as horses, mules, camels and donkeys as they are all included in the term מקנה. When Moses appeared to imply that the Israelites would even use the last-mentioned species as sacrificial animals we must understand this comment as similar to the Talmud *Avodah Zarah* 24 interpreting Samuel I 15,15 to mean that when King Saul referred to certain types of animals saved by the people for sacrifices, the proceeds of the sale of certain animals were also included. The expression: "we will take from them to sacrifice" does not have to mean that the actual animals mentioned have to serve as offerings. The words ממנו נקח have to be translated as "from their proceeds we will take, etc."


###### Or HaChaim on Exodus 10:26:3
[Or HaChaim on Exodus 10:26:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:26:3)

וְאָמְרוֹ **וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲבֹד.** פֵּרוּשׁ: וְאִם תֹּאמַר נְשַׁעֵר שִׁעוּר הַמַּסְפִּיק לָעֲבוֹדָה וְהַשְּׁאָר יֻצַּג, לָזֶה אָמַר ״לֹא נֵדַע מַה נַּעֲבֹד״. תֵּבַת ״מַה״ תִּסְבּוֹל שְׁנֵי עִנְיָנִים וְלִשְׁנֵיהֶם נִתְכַּוֵּן: הָאֶחָד הוּא כַּמָּה, וְהַשֵּׁנִי מַה הוּא אֹפֶן הָעֲבוֹדָה שֶׁיְּצַו הָאֵל אוֹתָנוּ, כִּי אֶפְשָׁר שֶׁיֹּאמַר שֶׁנִּבְנֶה בִּנְיָן לִזְבּוֹחַ בּוֹ וּכְלֵי זָהָב אֵין שִׁעוּר וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת וַעֲבוֹדוֹת אֲחֵרִים, וַהֲַגַם שֶׁאָמְרוּ ״וְנִזְבְּחָה״ וְגוֹ׳, הֲרֵי אָמַר עוֹד ״שַׁלַּח עַמִּי וְיַעַבְדֻנִי״ (שמות ד:כג) וְהִכְנִיס פְּרָטִים אֲחֵרִים בִּכְלַל זֶה מִלְּבַד הַזְּבִיחָה, בְּאֹפֶן שֶׁאֵין דָּבָר זֶה שֶׁל הַזְּבִיחָה מְסֻיָּם שֶׁאֵין זוּלָתָהּ, אֲשֶׁר עַל כֵּן אָנוּ צְרִיכִין לְכָל מַה שֶׁיֵּשׁ לָנוּ וְגַם אַתָּה תִּתֵּן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When Moses added "and we do not know what we shall serve," this means that he did not know what part of the value of the animals would be required in order to meet G'd's requirements and what part of the herds could safely remain behind. The word מה can have two meanings. 1) "how much," 2) "what," in the sense of "what is the nature of, etc." Moses referred to the fact that G'd would reveal what and how much He required. Perhaps G'd would demand that the people build an altar for Him made of gemstones or some other expensive way of displaying respect and admiration for Him. While it is true that Moses had always spoken about the fact that the Jewish people would "slaughter" animals, he had at the same time referred to some other undefined עבודה, service to G'd. After all, during the original revelation at the burning bush (4,23) G'd had told Moses to tell Pharaoh: "let My people (My firstborn son) go in order that they may serve Me (joyfully)!" This was a general statement which provided for more more ways of serving the Lord than merely the offering of sacrificial animals. As a result, Moses explained, they would need to take along everything they possessed in order to meet their obligations vis-a-vis G'd. This was also why Pharaoh would have to contribute of his own property.


###### Or HaChaim on Exodus 10:26:4
[Or HaChaim on Exodus 10:26:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:26:4)

וְאָמְרוֹ **עַד בֹּאֵנוּ שָׁמָּה**, נִתְחַכֵּם לְהָשִׁיב כִּי יֹאמַר אֵלָיו: הֲלֹא נָבִיא אַתָּה, וּשְׁאַל לְךָ דָּבָר זֶה מֵה׳ וְיִתְבָּרֵר הָעִנְיָן, וְיֻצַּג דָּבָר שֶׁאֵין בּוֹ צֹרֶךְ. לָזֶה אָמַר ״עַד בֹּאֵנוּ שָׁמָּה״, פֵּרוּשׁ, שֶׁאֵין זֶה מֵהַמּוּסָר לִשְׁאוֹל אֶת אֱלֹהֵינוּ עַל הַדָּבָר לָדַעַת מַה יַחְפֹּץ עַד בֹּאֵנוּ שָׁמָּה בִּמְקוֹם הָעֲבוֹדָה, אָז נֵדַע הַדָּבָר. וְאוּלַי כִּי לְצַד שֶׁפַּרְעֹה לֹא הִצְדִּיק תְּשׁוּבָה זוֹ וְחָשַׁד כִּי מֹשֶׁה עָרוֹם יַעְרִים עָלָיו וְדִבְרֵי עַצְמוֹ מֵשִׁיב וְאֵין חַס וְשָׁלוֹם בְּפִיהוּ נְכוֹנָה, כִּי מִן הַסְּתָם יוֹדְעִים גַּם יְכוֹלִים לֵידַע, אֶלָּא מֹשֶׁה מִפִּי עַצְמוֹ אָמַר תְּשׁוּבָה זוֹ לְנֶגְדּוֹ, לָזֶה נִתְכַּעֵס עָלָיו וְאָמַר אֵלָיו: ״אַל תּוֹסֶף רְאוֹת פָּנַי״ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Moses added the apparently gratuitous words עד בואנו שמה, "until we arrive there," because he anticipated Pharaoh challenging his competence as a prophet if he did not even know what kind of service his G'd demanded. Pharaoh might say to him: "if you really do not know, why do you not ask your G'd before setting out on a trek into the desert with all those herds?" Moses may also have reasoned that Pharaoh would not believe him in any event, preferring to believe that Moses was trying to trick him. At any rate, this answer of Moses to Pharaoh was obviously one that Moses invented and is not to be regarded as an instruction given to him by G'd. Pharaoh realised that Moses had acted on his own and that was the reason he was so angry at Moses. As long as Moses delivered messages from G'd, Pharaoh could have been angry at G'd but not at Moses, His messenger. As a result of his anger at what he perceived to be Moses' arrogance, Pharaoh forbade Moses to bother him again.


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

**וַיְחַזֵּק ה׳ וְגוֹ׳ וְלֹא אָבָה וְגוֹ׳.** יָעִיד הַכָּתוּב כִּי בַּפַּעַם הַזֹּאת הֶחְלִיט בְּדַעְתּוֹ שְׁלִילַת שְׁלִיחוּת יִשְׂרָאֵל, וְלֹא נִשְׁאַר בְּדַעְתּוֹ לַחְשֹׁב מַחְשָׁבוֹת אִם יָחוּשׁ לַמַּכּוֹת אוֹ אִם יִסְבֹּל מַכּוֹת הַגְּדוֹלוֹת, אֶלָּא חָתַם הַדָּבָר יַעֲבֹר עַל דִּבְרֵי ה׳ הֲגַם שֶׁיֵּהָרֵג.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויחזק ה׳ ..ולא אבה, G'd hardened Pharaoh's heart and he did not want to dismiss, etc.** The Torah testifies that on this occasion Pharaoh decided not to let the Israelites go, period. He no longer weighed the pros and cons but decided to hang tough even if this should cost him his life. This is why the Torah attributes this decision to him with the words לא אבה.


###### Or HaChaim on Exodus 10:27:2
[Or HaChaim on Exodus 10:27:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:27:2)

**אוֹ** יִרְצֶה שֶׁנִּתְחַכֵּם לַעֲשׂוֹת אֹפֶן שֶׁלֹּא יָבוֹאוּ עָלָיו עוֹד מַכּוֹת, וּבָזֶה אֵין הֶכְרֵחַ לְשַׁלְּחָם. וְהוּא מַה שֶׁאָמַר סָמוּךְ לְאָמְרוֹ ״וְלֹא אָבָה״, **וַיֹּאמֶר לוֹ פַּרְעֹה לֵךְ מֵעָלָי** וְגוֹ׳. הַכַּוָּנָה בָּזֶה כִּי לְצַד שֶׁהִשְׂכִּיל בְּתֵשַׁע מַכּוֹת שֶׁבָּאוּ עָלָיו, שֶׁכֻּלָּן הָיוּ עַל זֶה הָאֹפֶן: שְׁתַּיִם בְּהַתְרָאָה וְאֶחָד בְּלֹא הַתְרָאָה, לְמַאן דְּאָמַר שְׁלֹשָׁה שָׁבוּעוֹת הָיָה מַתְרֶה עַל כָּל מַכָּה וּמַכָּה, וּלְמַאן דְּאָמַר שָׁבוּעַ אֶחָד, אָמַר מֵעַתָּה בְּמַכָּה זוֹ הַבָּאָה תִּתְחַיֵּב לִהְיוֹת הַהַתְרָאָה, וְאִם אֵין הַתְרָאָה אֵין מַכָּה. לָזֶה נִתְחַכֵּם וְאָמַר ״הִשָּׁמֶר לְךָ אַל תּוֹסֶף רְאוֹת פָּנַי״, וְכֵיוָן שֶׁכֵּן אֵין הַתְרָאָה, וְכֵיוָן שֶׁאֵין הַתְרָאָה אֵין מַכָּה. וְהִנֵּה לֹא הִקְשָׁה ה׳ אֶת לִבּוֹ לַעֲשׂוֹת כֵּן אֶלָּא עַד כְּלוֹת תֵּשַׁע מַכּוֹת וְלֹא נִשְׁאֲרָה אֶלָּא מַכַּת בְּכוֹרוֹת. וְלָזֶה אָמַר מֹשֶׁה **כֵּן דִּבַּרְתָּ לֹא אוֹסִיף עוֹד** וְגוֹ׳. וּפֵרוּשׁ דִּבְרֵי מֹשֶׁה כְּבָר פֵּרַשְׁתִּי אוֹתָם בְּפָרָשַׁת וָאֵרָא בְּפָסוּק (שמות ז:ג) ״וַאֲנִי אַקְשֶׁה וְלֹא יִשְׁמַע אֲלֵיכֶם פַּרְעֹה״ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Alternatively, he tried to outsmart G'd and Moses by analysing the pattern of the plagues to-date. There had always been two plagues which he was warned about followed by a plague without warning. The last plague, darkness, had not been preceded by a warning. Pharaoh realised that if there were to be another plague, G'd would first warn him. By denying Moses access to the palace he hoped to prevent Moses from issuing the warning which he thought had to precede the next plague. Since Moses was aware that there was only one plague to follow and that G'd would not need to harden the heart of Pharaoh again in order to have an excuse to inflict further plagues upon him, he was able to respond immediately: כן דברת לא אוסיף עוד ראות פניך, "you are quite right; I am not going to see you again, ever." I have already commented on Moses' response in connection with Exodus 7,3 ואני אקשה.


###### Or HaChaim on Exodus 10:27:3
[Or HaChaim on Exodus 10:27:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/10:27:3)

**וּבְדֶרֶךְ** רֶמֶז יִרְצֶה בְּאָמְרוֹ **כֵּן דִּבַּרְתָּ** תְּשׁוּבָה לְמַה שֶׁאָמַר לוֹ ״בְּיוֹם רְאוֹתְךָ פָנַי תָּמוּת״, הֵשִׁיבוֹ כִּי אֵינוֹ יָכוֹל לְהָמִית וְאֵין בְּיָדוֹ אֶלָּא כֹּחַ הַדִּבּוּר, וְהוּא אָמְרוֹ ״כֵּן דִּבַּרְתָּ״ וְלֹא ״כֵּן תַּעֲשֶׂה״. אוֹ יִרְצֶה עַל זֶה הַדֶּרֶךְ, כְּבָר דִּבַּרְתָּ כֵּן פַּעַם אַחֶרֶת, וְהַמְכֻוָּן הוּא רְאֵה מַה עָלְתָה בְּיָדְךָ, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (שמות רבה א,לא) בְּפָסוּק (שמות ב:טו) ״וַיְבַקֵּשׁ לַהֲרֹג אֶת מֹשֶׁה״ וְלֹא עָלְתָה בְּיָדוֹ, גַּם אָמְרוּ (ילקוט שמעוני קע״ה) שֶׁהָרַג כָּל שׁוֹעֲרָיו שֶׁהִנִּיחוּ לְמֹשֶׁה לִכָּנֵס וְהֵשִׁיבוּ כִּי אֵין לָהֶם שְׁלִיטָה עָלָיו, וְאִם כֵּן הַבָּזוּי אֵיךְ מַחְלִיט לוֹמַר ״בְּיוֹם וְגוֹ׳ תָּמוּת״. וּכְנֶגֶד הָעִנְיָן מִצַּד עַצְמוֹ שֶׁאֵין אַתָּה חָפֵץ לִרְאוֹת פָּנַי גַּם אֲנִי אֵין אֲנִי חָפֵץ לְהִסְתַּכֵּל בִּדְמוּתְךָ, ״לֹא אוֹסִיף״ וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
On a more subtle level, Moses may have taught Pharaoh a different lesson when he said כן דברת. Pharaoh had threatened to have Moses killed if he dared to appear before him again. Moses answered him in a sarcastic manner, i.e. "indeed you have spoken." He meant that all Pharaoh was able to do was to issue empty threats; there was no clout behind this paper tiger. He was not able to kill Moses or to have him killed. Moses may also have referred to a previous occasion in Exodus 2,15 when Pharaoh had given orders to execute him but had been unable to have these orders carried out. This could have been because of miraculous intervention by G'd such as suggested by *Shemot Rabbah* 1,31, according to which an angel had assumed the appearance of Moses and while the angel was arrested Moses had escaped to Midian. It could also have been due to what we are told in *Yalkut Shimoni* 175 that Moses outwrestled all his captors. At any rate, Moses challenged Pharaoh to make good on his boast. As far as Pharaoh's not wanting to see Moses again, Moses told him that the feeling was mutual, that he would not see him again.