## Or HaChaim on Exodus Chapter 7

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

**וְלֹא יִשְׁמַע.** קָשֶׁה, אַחַר שֶׁאָמַר ״וַאֲנִי אַקְשֶׁה״, מַה מָקוֹם לוֹמַר ״וְלֹא יִשְׁמַע״? עוֹד צָרִיךְ לָדַעַת מַה נְתִינַת יָד זוֹ חֲדָשָׁה שֶׁאֵינָהּ בִּכְלַל אוֹתוֹת וּמוֹפְתִים הָאֲמוּרִים לְמַעְלָה בְּהַקְשָׁאַת לִבּוֹ. עוֹד יֵשׁ לְדַקְדֵּק בַּכָּתוּב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ולא ישמע אליכם פרעה, "and Pharaoh will not listen to you."** Why did the Torah have to say that Pharaoh would not listen to Moses and Aaron after G'd had already said in verse three that He would harden the heart of Pharaoh? We also need to understand what G'd meant when He spoke about placing His hand on Egypt, which appears to mean something over and beyond the plagues with which G'd will strike Pharaoh and the Egyptians.


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

**אָכֵן** כַּוָּנַת הַכָּתוּב הוּא: בִּתְחִלָּה אָמַר **וַאֲנִי אַקְשֶׁה** וְגוֹ׳ וְהִרְבֵּיתִי, וּמוֹדִיעַ עוֹד שֶׁאַחַר שֶׁיַּרְבֶּה מוֹפְתִים יוֹסִיף פַּרְעֹה הָרָשָׁע עַל חַטָּאתוֹ פֶּשַׁע, וְלֹא יִרְצֶה לִשְׁמוֹעַ הַשְּׁלִיחוּת עוֹד מִכֶּם כְּשֶׁאֶשְׁלַח אֶתְכֶם אֵלָיו. וְכֵן הָיָה, דִּכְתִיב (שמות י:כח) ״אַל תּוֹסֶף רְאוֹת פָּנַי״ וְגוֹ׳. וּמוֹדִיעַ ה׳ לְמֹשֶׁה כִּי בַּעֲשׂוֹתוֹ כֵן אָז הוּא גְּבוּלוֹ, כִּי תֵּכֶף וּמִיָּד יִתֵּן ה׳ יָדוֹ, פֵּרוּשׁ, מַכַּת בְּכוֹרוֹת, עַל דֶּרֶךְ אָמְרוֹ (דברי הימים א כא:טז) ״וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
I believe that we must understand the verse thus: First of all, G'd announces that He would harden Pharaoh's heart as a result of which He would bring many plagues upon him. The plagues would prove counterproductive (initally) and make Pharaoh even more obstinate, adding still more sins to his already considerable culpability. Eventually, he would not even want to listen to what Moses and Aaron had been instructed to tell him. This is in fact what happened in 10,28 when Pharaoh bans Moses and Aaron from appearing again in His presence. G'd announces to Moses already at this point that when that stage will be reached it would be the limit of obstinacy that Pharaoh is allowed. Immediately after that ban G'd brought the final plague of the dying of the Egyptian firstborns upon him, as a result of which he would not only release the Israelites but expel them.


###### Or HaChaim on Exodus 7:4:3
[Or HaChaim on Exodus 7:4:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/7:4:3)

וְאָמַר בְּכִנּוּי אֵלָיו **אֶת יָדִי**, לוֹמַר כִּי מַכָּה זוֹ יַעֲשֶׂנָּה ה׳ בְּיָדוֹ מַמָּשׁ כִּבְיָכוֹל, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (מכילתא בא): אֲנִי וְלֹא מַלְאָךְ וְלֹא שָׂרָף וְלֹא שָׁלִיחַ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בִּכְבוֹדוֹ וְכוּ׳, וּבְאֶמְצָעוּת מַכָּה זוֹ תֵּכֶף וּמִיָּד אוֹצִיא אֶת צִבְאוֹתַי. וְרָמַז גַּם כֵּן עַל מַה שֶׁעָשָׂה בֵּאלֹהֵיהֶם שְׁפָטִים גְּדוֹלִים בְּמַכַּת בְּכוֹרוֹת כַּיָּדוּעַ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
We find confirmation of this meaning of the word "My hand," when we read in Chronicles I 21,16 that David observed the angel of death with drawn sword in "**his hand.**" In our instance, G'd refers to the fact that He personally would bring this plague upon Pharaoh by describing His activity as ידי, "My hand." This is why the *Mechilta* on Exodus 11,4 states that He Himself would be active as distinct from any of His agents. G'd also alluded to the destruction He would bring upon the various Egyptian deities at that time.


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

**וּבָזֶה** נָחָה דַּעְתִּי בְּמַאֲמַר מֹשֶׁה שָׁם, כְּשֶׁאָמַר לוֹ פַּרְעֹה ״אַל תּוֹסֶף״ וְגוֹ׳, הֱשִׁיבוֹ ״כֵּן דִּבַּרְתָּ לֹא אוֹסִיף״ וְגוֹ׳. וְקָשֶׁה עַל מֹשֶׁה רַבֵּינוּ, עַל מִי סָמַךְ לוֹמַר ״לֹא אוֹסִיף״ וְגוֹ׳, וְאִם יֹאמַר לוֹ אֱלֹהֵינוּ ״לֵךְ אֶל פַּרְעֹה״ פַּעַם אַחֶרֶת, מַה יַעֲנֶה? וּלְפִי מַה שֶׁפֵּרַשְׁנוּ טַעְמוֹ לִשְׁבָח, כִּי ה׳ אָמַר אֵלָיו כִּי כְּשֶׁיַּגִּיעַ לְמַדְרֵגַת מֵיאוּן שְׁמִיעַת דִּבְרֵיהֶם, זֶה הוּא סוֹף גְּזֵרָתוֹ לִנְטוֹת ה׳ יָדוֹ וְגוֹ׳ וּלְהוֹצִיא. לָזֶה כְּשֶׁאָמַר לוֹ ״אַל תּוֹסֶף״ וְגוֹ׳, הֲרֵי שָׁלַל הַשְּׁמִיעָה שֶׁלֹּא יִשְׁמַע עוֹד מֵהֶם דָּבָר קָטָן וְגָדוֹל, וַאֲפִלּוּ רְאוֹת פְּנֵיהֶם אָסַר עַל עַצְמוֹ. לָזֶה תֵּכֶף אָמַר אֵלָיו ״כֵּן דִּבַּרְתָּ לֹא אוֹסִיף״ וְגוֹ׳, אֶלָּא עוֹד תִּשְׁמַעְנָה אָזְנֶךָ דָּבָר עַתָּה וְגוֹ׳. וְדָבָר זֶה שֶׁל מַכַּת בְּכוֹרוֹת כְּבָר הוֹדִיעוֹ ה׳, וּכְמוֹ שֶׁפֵּרַשְׁתִּי בְּפָרָשַׁת שְׁמוֹת בְּפָסוּק (שמות ד:כב) ״כֹּה אָמַר ה׳ בְּנִי בְכֹרִי יִשְׂרָאֵל״, דָּרְשׁוֹ מִשָּׁם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When we keep all this in mind we can understand Moses' comment that "I will not continue to see your face," which appears as somewhat high-handed at first. Whence did Moses know that G'd would not send him to speak to Pharaoh again in spite of Pharaoh's threat? The answer is that Moses had been told already in our verse exactly how things would develop. Instead of questioning Moses' statement we should congratulate him on recognising that Pharaoh had reached the end of his rope when he forbade Moses and Aaron to appear before him and threatened to have them executed in the event they would come to him again. Up until then Pharaoh had only refused to listen to G'd's instructions. The moment he even refused to grant an interview to G'd's messengers he had forfeited all further consideration. Actually, this was already the second allusion to the eventual slaying of the firstborn, the first time being when G'd referred to "My firstborn, Israel," as I have demonstrated in my commentary on 4,22.


###### Or HaChaim on Exodus 7:4:5
[Or HaChaim on Exodus 7:4:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/7:4:5)

**וְהוֹצֵאתִי אֶת צִבְאוֹתַי אֶת עַמִּי וְגוֹ׳.** צָרִיךְ לָדַעַת מִי הֵם הַצְּבָאוֹת, וְאִם הֵם יִשְׂרָאֵל הָיָה לוֹ לוֹמַר ״אֶת צִבְאוֹת עַמִּי בְּנֵי יִשְׂרָאֵל״. וְאוּלַי כִּי יְכַוֵּן ה׳ לִרְשׁוֹם בַּתּוֹרָה הַפְלָגַת מַעֲלָתֵנוּ אֶצְלוֹ, כִּי אֵין לוֹ צְבָאוֹת מְיֻחָדִים לוֹ כְּיִשְׂרָאֵל, וְלָזֶה אִם הָיָה אוֹמֵר ״אֶת צִבְאוֹת עַמִּי״ וְגוֹ׳ הָיָה מָקוֹם לוֹמַר כִּי ה׳ יֵשׁ לוֹ הַרְבֵּה צִבְאֵי צְבָאוֹת וְזֶה אֶחָד מֵהֶם. לָזֶה אָמַר **אֶת צִבְאוֹתַי** סְתָם, לוֹמַר הָרְשׁוּמִים, וְאֵין צֹרֶךְ לוֹמַר צָבָא פְּלוֹנִי, כִּי בְּאָמְרְךָ צִבְאוֹת ה׳ אֶחָד הוּא הַמְיֻחָד, וְאַחַר כָּךְ אָמַר מִי הוּא זֶה וְאֵיזֶה הוּא – אֶת **עַמִּי בְנֵי יִשְׂרָאֵל.** וְיִתְבָּאֵר הַכָּתוּב עַל דֶּרֶךְ כְּלָל וּפְרָט – אֵין בַּכְּלָל, צִבְאוֹתַי, אֶלָּא הַפְּרָט שֶׁהֵם בְּנֵי יִשְׂרָאֵל, וּמֵעַתָּה לֹא יִקָּרֵא בְּכִנּוּי צִבְאוֹת ה׳ אֶלָּא יִשְׂרָאֵל הַמְרוֹמָמִים וְהַמְעֻלִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**והוצאתי את צבאותי את עמי, "I will take out My hosts, My people, etc."** Who exactly are the ones G'd describes as צבאותי, "My hosts?" If the reference is to the Israelites, the Torah should have written: את צבאות עמי, "the hosts who are My people." Perhaps G'd wanted to illustrate the superior stature of the Israelites, i.e. that of all of G'd's hosts none could compare to His people Israel. Had the Torah used the words: את צבאות עמי, the impression would have been created that G'd has many hosts, the Israelites being merely one of many. By saying צבאותי, further identification became unnecessary as only one people qualified for such a description. Subsequently the Torah does identify G'd's people by mentioning Israel by name. The whole verse can be understood according to the classic principle of כלל ופרט. Whenever that rule is applied the פרט, i.e. the details are automatically closely related to what is stated in the כלל, the subject in the general statement, i.e. only the Israelites could have been meant in the description צבאותי. The Torah therefore wanted the world to know that as of that moment whenever mention is made of G'd's hosts only the Israelites are meant.


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

**וַיַּעַשׂ מֹשֶׁה וְגוֹ׳ כֵּן עָשׂוּ.** צָרִיךְ לְדַקְדֵּק לָמָּה כָּפַל לוֹמַר **כַּאֲשֶׁר צִוָּה וְגוֹ׳ כֵּן עָשׂוּ**, וְלֹא הִסְפִּיק הַכָּתוּב בְּאַחַת מֵהֵנָּה. וְנִרְאֶה שֶׁיְּכַוֵּן לוֹמַר שֶׁעָשׂוּ הַשְּׁלִיחוּת כַּאֲשֶׁר אָמַר לָהֶם ה׳ בִּשְׁתֵּי הַדְרָגוֹת: הָאַחַת, שֶׁכָּל מַה שֶׁהִשִּׂיגוּ הֵבִין בְּדִבְרֵי ה׳ כֵּן עָשׂוּ, וְהַשְּׁנִיָּה, שֶׁנִּתְכַּוְּנוּ אֶל אֲמִתּוּת הַדְּבָרִים בִּשְׁלֵמוּת. וְזֶה הוּא שִׁעוּר הַכָּתוּב ״וַיַּעַשׂ מֹשֶׁה וְגוֹ׳ כַּאֲשֶׁר צִוָּה״ וְגוֹ׳ וְלֹא שִׁנּוּ דָּבָר, וְחוֹזֵר הַכָּתוּב וּמֵעִיד וְאוֹמֵר **כַּאֲשֶׁר צִוָּה ה׳ אוֹתָם** פֵּרוּשׁ, מַה שֶׁנִּתְכַּוֵּן ה׳ בְּמִצְוָתוֹ לָהֶם כֵּן עָשׂוּ, וְהָבֵן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויעש משה ואהרון…כן עשו, Moses and Aaron did (as G'd had commanded)..so they did.** Why does this verse mention **twice** that Moses and Aaron did what G'd had commanded them to do? The Torah may be telling us that Moses and Aaron carried out their mission on two levels. 1) The carried out all those instructions of G'd that made sense to them. 2) They tried to understand G'd's purpose in every detail of the instructions they received. By not deviating in a single detail from the instructions they had received, Moses and Aaron proved that their only concern was to carry out G'd's intention to the letter.


###### Or HaChaim on Exodus 7:6:2
[Or HaChaim on Exodus 7:6:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/7:6:2)

**עוֹד** יִרְצֶה לוֹמַר, כִּי כָל מַעֲשֵׂה מֹשֶׁה וְאַהֲרֹן לֹא הָיְתָה לְסִבַּת אֶמְצָעוּת שׁוּם דָּבָר, אֶלָּא כַּאֲשֶׁר צִוָּה אוֹתָם ה׳, וְהוּא עַל דֶּרֶךְ אָמְרוֹ (דברים ו:כה) ״וּצְדָקָה תִּהְיֶה לָנוּ וְגוֹ׳ כַּאֲשֶׁר צִוָּנוּ״, וְאָמְרוֹ **כֵּן עָשׂוּ** הוּא עַל גּוּף הַמַּעֲשֶׂה שֶׁלֹּא הָיָה בְּשׁוּם שִׁנּוּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The Torah may also testify here that Moses and Aaron had no ulterior motives in carrying out any details of G'd's instructions. We find a parallel to this in Deut. 6,25 where the Torah states that carrying out G'd's laws will be considered צדקה, righteousness for us, if we perform them כאשר צונו, "as He has commanded us." It is not enough to merely carry out G'd's instructions, but in order to qualify for praise one must carry them out precisely as He commanded us. In our verse the Torah testifies that this is what Moses and Aaron did.


###### Or HaChaim on Exodus 7:6:3
[Or HaChaim on Exodus 7:6:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/7:6:3)

**עוֹד** יִרְצֶה, שֶׁעַל כָּל דִּבּוּר וְדִבּוּר הָיוּ מַזְכִּירִין שֵׁם שָׁמַיִם, וְהוּא אָמְרוֹ **עָשׂוּ**, וּבִשְׁעַת מַעֲשֶׂה אָמְרוּ ״כַּאֲשֶׁר״ וְגוֹ׳. עוֹד יִרְצֶה לוֹמַר, שֶׁלֹּא הָיוּ מִתְעַכְּבִים בַּדָּבָר, אֶלָּא תֵּכֶף וּמִיָּד בְּכַלּוֹתוֹ לְצַוּוֹת אוֹתָם ה׳ הָיוּ נֶחְפָּזִים לַעֲשׂוֹת דְּבַר ה׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another point that our verse wanted to mention is that both Moses and Aaron did not miss any opportunity to mention G'd every time they did anything. The Torah underlines the word עשו to show that Moses and Aaron carried out G'd's instructions immediately after they had received them.


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

**בְּדַבְּרָם אֶל פַּרְעֹה.** אוּלַי כִּי בְּיוֹם רִאשׁוֹן שֶׁדִּבְּרוּ הָיוּ כֵן וְגוֹ׳ וְלֹא אַחַר כֵּן, וְשִׁיעוּר תֵּיבַת **בְּדַבְּרָם** בְּהַתְחָלַת דַּבְּרָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**בדברם אל פרעה, when they spoke to Pharaoh.** The word בדברם refers to the first day Moses and Aaron spoke to Pharaoh. They were certainly somewhat older as time went on.


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

**לֵאמֹר כִּי יְדַבֵּר אֲלֵיכֶם וְגוֹ׳.** טַעַם אָמְרוֹ **לֵאמֹר** שֶׁנָּתַן לָהֶם רְשׁוּת לוֹמַר כִּי עַל פִּי ה׳ הֵם עוֹשִׂים הָאוֹתוֹת, שֶׁזּוּלַת זֶה יִהְיֶה אָסוּר לָהֶם לְהוֹדִיעַ דָּבָר זֶה הֲגַם שֶׁיִּשְׁאָלֵם, וּכְאָמְרָם זִכְרוֹנָם לִבְרָכָה (יומא ד,א) שֶׁהוּא בְּבַל תֹּאמַר עַד שֶׁאָמַר לוֹ לֵאמֹר, וְדַוְקָא אִם יִשְׁאַל פַּרְעֹה אוֹ אִם יִרְצוּ הֵם לוֹמַר אֵלָיו, אֲבָל אֵין חִיּוּב בַּדָּבָר עַד שֶׁיֹּאמַר לֵאמֹר דַּבֵּר אַחַת רְשׁוּת וְאַחַת לְחוֹבָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**-9. לאמור…כי ידגר אלכם פרעה, to say: "when Pharaoh will say to you, etc."** The reason the Torah adds the word לאמור is to inform us that they had been allowed to inform Pharaoh that they would perform the miracles in G'd's name. Unless such permission had been granted explicitly, they would have been forbidden to reveal this even in response to a question by Pharaoh. We have learned in *Yuma* 4 that under normal circumstances one is not to reveal the source of one's information unless specifically authorised to do so. The first time the Torah writes לאמור here it is to give Moses and Aaron permission to reveal this information. The Torah repeats the word לאמור once more in order to show that G'd ordered Moses and Aaron to reveal this information.


###### Or HaChaim on Exodus 7:8:2
[Or HaChaim on Exodus 7:8:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/7:8:2)

עוֹד יִרְצֶה עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (תורת כהנים א) כִּי כָל מָקוֹם שֶׁנֶּאֱמַר לְמֹשֶׁה וּלְאַהֲרֹן אֵינוֹ אֶלָּא לְמֹשֶׁה שֶׁיֹּאמַר לְאַהֲרֹן, וְהוּא עַצְמוֹ שֶׁרָמַז בְּאָמְרוֹ **לֵאמֹר**, פֵּרוּשׁ כִּי מַה שֶׁאַתָּה רוֹאֶה ״אֶל מֹשֶׁה וְאֶל אַהֲרֹן״ לֹא שֶׁהַדִּבּוּר הָיָה לִשְׁנֵיהֶם, אֶלָּא ״לֵאמֹר״ פֵּרוּשׁ לְמֹשֶׁה שֶׁיֹּאמַר לְאַהֲרֹן. וְטַעַם הַשְׁוָאָתָם בַּדִּבּוּר, לְצַד שֶׁשְּׁקוּלִים הֵם בְּמִצְוָה זוֹ, כִּי אַהֲרֹן יְדַבֵּר אֶל פַּרְעֹה כְּמוֹ שֶׁכָּתַבְנוּ לְמַעְלָה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another piece of information contained in this verse (according to *Torat Kohanim* is 1) is that wherever the Torah writes: "to Moses and Aaron," the meaning is that Moses should tell Aaron to carry out G'd's instructions. This piece of exegesis is derived from the very word לאמור here. It means that unlike your impression that G'd spoke to both Moses and Aaron simultaneously, the truth is that G'd spoke to Moses to relay the information to Aaron. The reason that the Torah makes it appear as if G'd had spoken to both of them simultaneously is only to tell us that the commandment performed by Aaron in relaying the information to Pharaoh was equal in importance to Moses having performed his part of the commandment.


###### Or HaChaim on Exodus 7:8:3
[Or HaChaim on Exodus 7:8:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/7:8:3)

**פַּרְעֹה לֵאמֹר תְּנוּ וְגוֹ׳.** כַּוָּנַת אָמְרוֹ **לֵאמֹר** לְבַל יִצְטָרְכוּ עַד שֶׁיֹּאמַר פַּרְעֹה בְּפֵרוּשׁ ״תְּנוּ לָכֶם מוֹפֵת״ וְאָז הוּא שֶׁתַּעֲשׂוּ הָאָמוּר בָּעִנְיָן, אֶלָּא כָּל שֶׁיֹּאמַר דִּבּוּר שֶׁהַמְּכֻוָּן הוּא שֶׁצָּרִיךְ הוּא לְאוֹת וּלְמוֹפֵת, אוֹ שֶׁרְאִיתֶם שֶׁהוּא מְפַקְפֵּק בַּדָּבָר וּמַכְחִישׁ לוֹמַר ״מִי יֹאמַר כְּדִבְרֵיכֶם״, הֲגַם שֶׁלֹּא אָמַר ״תְּנוּ״ וְגוֹ׳ אַף עַל פִּי כֵן אֱמוֹר אֶל אַהֲרֹן ״קַח מַטְּךָ״ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**פרעה לאמור, תנו לכם מופת, Pharaoh saying: "perform a miracle for your accreditation,"** the reason the Torah inserts the word לאמור in addition to already having quoted Pharaoh as כי ידבר, was to tell Moses not to volunteer a miracle until Pharaoh actually asked for it. At that point they were to perform the miracle described in our verse. Alternatively, if Pharaoh challenged Moses and Aaron about the authenticity of their mission Moses would also be entitled to tell Aaron to demonstrate the miracle described here.


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

**וַיַּעֲשׂוּ כֵן כַּאֲשֶׁר צִוָּה וְגוֹ׳.** טַעַם כָּפַל לוֹמַר ״כֵן כַּאֲשֶׁר״ וְגוֹ׳, וְלֹא הִסְפִּיק לוֹ בְּאַחַת מֵהֵנָּה, נִתְכַּוֵּן לִשְׁנֵי דְּבָרִים: הָאֶחָד שֶׁעָשׂוּ הַדְּבָרִים כֵּן, וְהַשֵּׁנִי שֶׁלֹּא עָשׂוּ עַד אֲשֶׁר שָׁאַל מֵהֶם פַּרְעֹה הָאוֹת כַּאֲשֶׁר צִוָּה ה׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויעשו כן כאשר צוה, They did as G'd had commanded, etc.** The reason the Torah writes the words כן כאשר, i.e. repeating basically the same word is, because it tells us that Moses and Aaron a) did what G'd had told them to, b) did not do so **until** Pharaoh had requested the miracle from them.


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

**עוֹד** יִרְצֶה, לֶהֱיוֹת כִּי הָאוֹת יַגִּיד עַל חִזּוּק נְבוּאָתָם כְּדֵי שֶׁיֵּאָמְנוּ, הֵעִיד הַכָּתוּב עֲלֵיהֶם כִּי לֹא עָשׂוּ הַדָּבָר לְצַד דָּבָר זֶה אֶלָּא לַעֲשׂוֹת מִצְוַת ה׳. וְהוּא אָמְרוֹ **כַּאֲשֶׁר צִוָּה ה׳**, כִּי יוֹתֵר חָבִיב עַל הַצַּדִּיקִים עֲשׂוֹת מִצְוַת ה׳ מִכָּל רָצוֹן בָּעוֹלָם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The Torah also wanted us to know that though anyone who performs miracles immediately raises his own image in the eyes of the onlookers, Moses and Aaron had no such considerations. They did what they did only at the behest of G'd. It is the mark of the truly righteous not to perform their own will but to perform what they perceive to be G'd's will.


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

**וַיֹּאמֶר ה׳** וְגוֹ׳ **כָּבֵד וְגוֹ׳.** צָרִיךְ לָדַעַת מַה מוֹדִיעַ בְּדָבָר זֶה הָאֱלֹהִים, אַחַר שֶׁהֵם יוֹדְעִים אוֹתוֹ. וְאוּלַי כִּי לֹא הָיָה תְּשׁוּבָה בְּפֵרוּשׁ מִפַּרְעֹה עַל זֶה לְמֹשֶׁה שֶׁלֹּא יְשַׁלַּח, אֶלָּא רָאָה הָאוֹת וְשָׁתַק, וְהוֹדִיעַ ה׳ לְמֹשֶׁה מַה זּוֹ שְׁתִיקָה, כִּי כָּבֵד לִבּוֹ וּמֵאֵן לְשַׁלַּח אֶת הָעָם וְלֹא חָשׁ לְהָשִׁיב שְׁלִילַת הַדָּבָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר ה׳ אל משה כבד לב פרעה, G'd said to Moses: "Pharaoh's heart is stubborn, etc."** What did G'd tell Moses here that he did not already know? Perhaps Pharaoh had not refused the request to let the Israelites go in so many words, but had merely remained silent after watching Aaron's demonstration. G'd informed Moses that the meaning of this silence was that Pharaoh refused to release the Israelites and did not even think it necessary to say so.


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

**וְאָמַרְתָּ אֵלָיו ה׳ וְגוֹ׳ שְׁלָחַנִי וְגוֹ׳.** כָּל הַכָּתוּב מְיֻתָּר, וְלֹא הָיָה לוֹ לוֹמַר אֶלָּא פָּסוּק שֶׁאַחֲרָיו ״כֹּה אָמַר ה׳״ וְגוֹ׳. וְאִם לוֹמַר כִּי הוּא שְׁלָחוֹ, זֶה אֵינוֹ צָרִיךְ כִּי יָדוּעַ הוּא. וְאוּלַי כִּי לֶהֱיוֹת שֶׁבָּא אֵלָיו וְהוּא הוֹלֵךְ לַעֲשׂוֹת צְרָכָיו בַּבֹּקֶר הַשְׁכֵּם, וְיֹאמַר פַּרְעֹה שֶׁאֵין זֶה מֵהִלְכוֹת דֶּרֶךְ אֶרֶץ, שֶׁהָיָה לוֹ לְהַמְתִּין עַד עֵת שֶׁיִּהְיֶה יוֹשֵׁב בְּפָלָטִין שֶׁלּוֹ וְיֹאמַר אֵלָיו הַשְּׁלִיחוּת, לָזֶה צִוָּה ה׳ לָתֵת לוֹ טַעַם בִּתְחִלַּת דְּבָרָיו וְיֹאמַר אֵלָיו ה׳ **שְׁלָחַנִי אֵלֶיךָ** וּדְבַר מֶלֶךְ עָלַי לָבֹא בְּעֵת זוֹ. גַּם לְצַד שֶׁהוּא אֱלוֹהַּ עֶלְיוֹן צָרִיךְ לַעֲשׂוֹת שְׁלִיחוּתוֹ תֵּכֶף וּמִיָּד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ואמרת אליו ה׳..שלחני אליך, "Say to him: G'd.. has sent me to you, etc."** This entire verse appears to be superfluous. Verse 17 would have been quite adequate. Pharaoh did not need to be told that G'd had sent Moses! Perhaps the Torah wanted to tell us that Pharaoh had objected to being met by Moses at a time when he performed his morning ritual. Moses was to explain that he had not intended to invade Pharaoh's privacy but had been commanded by G'd to do so. Moses was to imply that instructions from the Supreme G'd must be carried out immediately.


###### Or HaChaim on Exodus 7:16:2
[Or HaChaim on Exodus 7:16:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/7:16:2)

**עוֹד** יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שמות רבה ח,א) בְּפָסוּק (יחזקאל כט,ג) ״לִי יְאוֹרִי וַאֲנִי עֲשִׂיתִנִי״, שֶׁהָיָה עוֹשֶׂה עַצְמוֹ אֱלוֹהַּ וְהָיָה מַטְעֶה עַמּוֹ לוֹמַר כִּי הוּא מַכְנִיס וְאֵינוֹ מוֹצִיא, וְהָיָה יוֹצֵא בְּהַשְׁכָּמָה דֶּרֶךְ נִסְתָּר מִכָּל חַי וְהָיָה עוֹשֶׂה צְרָכָיו בַּיְאוֹר. לָזֶה בָּאָה הַשְּׁלִיחוּת מֵה׳ לִמְקוֹם גְּנוּבָתוֹ וּמִסְתּוֹרוֹ מִכָּל חַי, וְאָמַר אֵלָיו תְּחִלַּת דְּבָרָיו: ״ה׳ **אֱלֹהֵי הָעִבְרִים** הוּא **שְׁלָחַנִי אֵלֶיךָ**״, פֵּרוּשׁ, הוֹדִיעַנִי מָקוֹם אַתָּה בּוֹ, וַהֲרֵי לְךָ אוֹת כִּי ה׳ אֱלֹהֵינוּ יוֹדֵעַ אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים. גַּם בָּזֶה נִבְאַשׁ כִּי גִּלָּה ה׳ קְלוֹנוֹ לַעֲבָדָיו כִּי כְּבוֹלְעוֹ כָּךְ פּוֹלְטוֹ וְשֶׁקֶר בִּימִינוֹ וְהִנֵּה הוּא כַּאֲשֶׁר יְבַעֵר הַגָּלָל (מלכים א יד,י). וְאָמְרוֹ **וְהִנֵּה לֹא שָׁמַעְתָּ עַד כֹּה**, פֵּרוּשׁ, מוֹדִיעוֹ כִּי ה׳ יוֹדֵעַ מַחְשָׁבוֹת, וַהֲגַם שֶׁעֲדַיִן לֹא הֵשִׁיב פַּרְעֹה תְּשׁוּבָה לְמֹשֶׁה עַל הַדָּבָר כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּפָסוּק ״כָּבֵד לֵב פַּרְעֹה״, אַף עַל פִּי כֵן ה׳ יוֹדֵעַ כִּי לֹא שָׁמַע עַד כֹּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
G'd may have intended another lesson for Pharaoh, one which is alluded to in *Shemot Rabbah* 8,1 based on Ezekiel 29,3 where Pharaoh is described as claiming that he had made the river Nile and that he owned it. Since Pharaoh had thus elevated himself to the level of a deity, he had to leave the palace every morning and answer a call of nature where he would not be seen in order that he could maintain the myth of being a god. G'd exploded this myth by sending Moses to him at the time and place Pharaoh had reserved for his very human needs. Moses first told Pharaoh that the G'd of the Hebrews was well aware of his whereabouts and wanted him to know this and embarass him with this knowledge. Pharaoh was now under threat that his myth might be shattered if Moses were to tell his servants of their master's weakness. When G'd added that so far Pharaoh had not listened to him, He wanted Pharaoh to know that though the latter had not specifically refused Moses' latest demand, G'd could read his thoughts.


###### Or HaChaim on Exodus 7:16:3
[Or HaChaim on Exodus 7:16:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/7:16:3)

**עוֹד** יִרְצֶה, לְצַד שֶׁקָּדְמָה שְׁלִיחוּת מֹשֶׁה וְעָשָׂה אוֹת מַטֶּה שֶׁנֶּהְפַּךְ לְנָחָשׁ, וְלֹא הָיְתָה לוֹ מַכָּה כְּשֶׁלֹּא שָׁמַע עַל יְדֵי שְׁלִיחוּת זוֹ, וּכְשֶׁבָּא לְהַכּוֹת מַכָּה רִאשׁוֹנָה שֶׁל דָּם אָמַר אֵלָיו כִּי כְּבָר אָמַר לוֹ הַשְּׁלִיחוּת עַל מָה הוּא מֵבִיא עָלָיו הָרָעָה, וְזֶה שִׁעוּר הַכָּתוּב **ה׳ אֱלֹהֵי הָעִבְרִים** כְּבָר **שְׁלָחַנִי אֵלֶיךָ** וְדִבַּרְתִּי לְךָ וְהִנֵּה לֹא שָׁמַעְתָּ, אֲשֶׁר עַל כֵּן **כֹּה אָמַר ה׳** וְגוֹ׳, בְּאֹפֶן כִּי אֵינוֹ צָרִיךְ לוֹמַר לוֹ עוֹד פַּעַם אַחֶרֶת ״כֹּה אָמַר ה׳ שַׁלַּח עַמִּי״ וְגוֹ׳, שֶׁכְּבָר אָמַר לוֹ הַדָּבָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The words "the G'd of the Hebrews has sent me to you," may also be a way of telling Pharaoh that the demand to release the Israelites need not be repeated before Moses would strike the river Nile and turn it into blood. The word כה was quite enough to show us that the plague that follows was the result of the demand to let the Israelites go which Pharaoh had thus far ignored. After all, Moses had previously identified himself and Pharaoh had ignored the demand to dismiss the Israelites. If Pharaoh thought that the fact that he had not yet been smitten for his refusal was a sign that G'd's threats were not to be taken seriously, he would find out immediately how wrong he had been.


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

**בְּזֹאת תֵּדַע כִּי אֲנִי ה׳.** טַעַם שֶׁצִּיֵּן לוֹ יְדִיעַת ה׳ בְּאֶמְצָעוּת מַכָּה זוֹ, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שמות רבה ט,ט) כִּי נִילוּס הָיָה לְמִצְרַיִם לֶאֱלוֹהַּ, אֲשֶׁר עַל כֵּן רָשַׁם ה׳ בְּהַכָּאַת הַיְאוֹר לְדָם וְאָמַר ״בְּזֹאת תֵּדַע כִּי אֲנִי ה׳״ כְּשֶׁאֶעֱשֶׂה מִשְׁפָּט כָּתוּב בֵּאלֹהֵיכֶם. וְדִקְדֵּק לוֹמַר **אֲנִי ה׳**, כִּי שֵׁם זֶה מִלְּבַד שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (זהר ח״ג רצז,א) שֶׁיִּרְצֶה לוֹמַר הָיָה הֹוֶה וְיִהְיֶה, עוֹד יִרְצֶה לוֹמַר כִּי בְּמַאֲמָרוֹ הָיָה כָּל הֹוֶה. וְהִנֵּה כְּשֶׁיַּכֶּה עַבְדּוֹ לַיְאוֹר יֵרָאֶה כִּי הוּא יִתְבָּרַךְ הוּא שֶׁעָשָׂה הַיְאוֹר, הוּא מְהַוֵּהוּ בְּכָל עֵת לַאֲשֶׁר יַחְפּוֹץ, וְהִנֵּה הוּא עוֹשֶׂה בּוֹ הֲוָיָה אַחֶרֶת וְהוֹפְכוֹ לְדָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**בזאת תדע כי אני ה׳, "In this you shall know that I am י־ה־ו־ה."** The reason G'd used the plague of blood to prove to Pharaoh that He was who He said He was, is understandable when we consider *Shemot Rabbah* 9,9 according to which the Egyptians looked upon the Nile as a benevolent deity. By striking this deity first and turning it into a source of curse instead of a source of life, G'd demonstrated that He owned the Nile. According to the *Zohar* volume 3 page 297 the tetragram implies the eternity of G'd. He had preceded the river Nile just as He had preceded every other phenomenon in the world.


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

**עוֹד** רָמַז לוֹ כִּי מִזֶּה יֵדַע מִדַּת רַחֲמָיו יִתְבָּרַךְ עַל הַנִּבְרָאִים, בִּרְאוֹת לְפָנֶיךָ הַיְאוֹר נֶהְפַּךְ לְדָם כְּדֵי שֶׁתָּשׁוּב וּתְשַׁלֵּחַ וְלֹא תָמוּת, וְאִם לֹא הָיָה צַד הָרַחֲמִים הָיָה מַכֶּה בּוֹ וּמְאַבְּדוֹ מִן הָעוֹלָם, וְקַל וָחוֹמֶר הַדְּבָרִים, וּמָה יְאוֹר גָּדוֹל מְהַפְּכוֹ לְדָם, אָדָם אַמְגּוּשִׁי כְּמוֹתוֹ לֹא כָל שֶׁכֵּן, וְהוּא אָמְרוֹ **בְּזֹאת תֵּדַע כִּי אֲנִי ה׳** שֶׁאֲנִי מִתְחַכֵּם עָלֶיךָ בִּדְבָרִים גְּדוֹלִים כָּזוֹ שֶׁל הַכָּאַת אֱלֹהֶיךָ כְּדֵי שֶׁתַּאֲמִין וְלֹא תֹּאבַד:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
G'd also hinted at His attribute of Mercy when He smote the river. He wanted to give Pharaoh a chance to repent when the latter realised His awesome power as manifested by His turning the river into blood. If not for the attribute of Mercy as represented by the tetragram, G'd would have already killed Pharaoh outright at this stage. The words בזאת תדע therefore refer to G'd's attribute of Mercy.


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

**וַיַּעֲשׂוּ כֵן מֹשֶׁה וְאַהֲרֹן כַּאֲשֶׁר וְגוֹ׳.** פֵּרוּשׁ, כְּשֶׁעָשׂוּ מֹשֶׁה וְאַהֲרֹן מַעֲשֵׂה הַכָּאַת הַיְאוֹר, נַעֲשֵׂית הַפְּעֻלָּה וְנִתְקַיֵּם הָרָצוֹן כְּאִלּוּ הָיְתָה מִצְוַת ה׳ מִפִּיו בָּרוּךְ הוּא לַיְאוֹר שֶׁיֵּהָפֵךְ לְדָם. וְעַיֵּן מַה שֶׁפֵּרַשְׁתִּי עוֹד בְּפָסוּק (שמות ז:ו) ״וַיַּעַשׂ מֹשֶׁה״ וְגוֹ׳ הַקּוֹדֵם לָזֶה, וְעַיֵּן בַּפָּסוּק שֶׁאַחַר זֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויעשו כן משה ואהרן, Moses and Aaron did so precisely, etc.** This means that when Moses and Aaron smote the river the result was that G'd's will was done and the result was the same as if G'd Himself had struck the river. Please read what I have already written on verse six concerning such expressions in the Torah, as well as what I shall be writing on the verse following.


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

**לְעֵינֵי פַרְעֹה וּלְעֵינֵי עֲבָדָיו.** הֲגַם כִּי תְּחִלַּת דְּבָרָיו הָיָה עִם פַּרְעֹה בְּיִחוּד בְּעֵת הַסְתָּרָתוֹ לַעֲשׂוֹת צְרָכָיו לְפִי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (שמות רבה פ״ט), וּמִן הַסְּתָם הוּא לְבַדּוֹ יִהְיֶה שָׁם, אַף עַל פִּי כֵן מוֹדִיעֲךָ הַכָּתוּב כִּי נִתְעַכֵּב מֵהַכּוֹת עַד שֶׁהִכָּה בְּפִרְסוּם לְעֵינֵי עֲבָדָיו. וַהֲגַם כִּי בְּמִצְוַת ה׳ לֹא דִּקְדֵּק לוֹמַר פְּרָט זֶה, מִן הַסְּתָם כֵּן דִּבֶּר ה׳ אֵלָיו, וְאוּלַי כִּי לָזֶה נִתְכַּוֵּן הַכָּתוּב בְּאָמְרוֹ **כֵּן כַּאֲשֶׁר צִוָּה**, פֵּרוּשׁ, כֵּן כַּדְּבָרִים הַנֶּאֱמָרִים בְּדִבְרֵי ה׳, וּכְנֶגֶד פְּרָטִים אֲשֶׁר תִּרְאֶה בְּמַעֲשֵׂיהֶם שֶׁאֵין כְּתוּבִים כֵּן בִּדְבַר הָאֱלֹהִים, מֵעִיד הַכָּתוּב עֲלֵיהֶם כִּי הֵם כַּאֲשֶׁר צִוָּה ה׳, וְנָכוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**לעיני פרעה ולעיני עבדיו, before the eyes of Pharaoh and the eyes of his servants.** Although Moses issued the warning to Pharaoh when the latter was unaccompanied because he hid his need to answer calls of nature, the Torah tells us that G'd delayed implementing the plague until it could be done publicly in the presence of Pharaoh's servants. While it is true that the text does not mention this, it is most likely that G'd had mentioned this to Moses for reasons of maximum effect. It is even possible that the words כן כאשר צוה, "exactly as He commanded," refer to words G'd had told Moses but which were not spelled out in our text.


###### Or HaChaim on Exodus 7:21:1
[Or HaChaim on Exodus 7:21:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/7:21:1)

**וְהַדָּגָה וְגוֹ׳ מֵתָה.** הַכַּוָּנָה בָּזֶה לוֹמַר כִּי הָיָה לָהֶם סִימָן בְּמַעֲשֶׂה זֶה, כִּי לֹא הָיָה מַעֲשֵׂה שֵׁדִים וְלֹא מַעֲשֵׂה כְּשָׁפִים, כִּי מַעֲשֵׂה שְׁנַיִם אֵלּוּ יִהְיוּ דִּמְיוֹן וְלֹא מַמָּשׁ, וְהַדִּמְיוֹן יִהְיֶה לְעֵין הָרוֹאִים, לֹא שֶׁיִּהְיֶה מַמָּשׁ דָּם שֶׁיַּהֲרֹג כָּל שׁוֹתָיו וַאֲפִלּוּ דָּגִים. לָזֶה אָמַר **וְהַדָּגָה** וְגוֹ׳ **מֵתָה וַיִּבְאַשׁ הַיְאוֹר**, וְזֶה יִהְיֶה לָהֶם לְאוֹת עוֹלָם כִּי מַעֲשֵׂה אֱלֹהִים הֵמָּה פְּעֻלָּה צוֹדֶקֶת וְלֹא דִּמְיוֹן. עוֹד אָמַר **וַיְהִי הַדָּם בְּכָל אֶרֶץ מִצְרָיִם** וְגוֹ׳, כִּי אֲפִלּוּ בְּמֶרְחֲצָאוֹת וּבְאַמְבַּטָאוֹת. וְאוּלַי כִּי יִרְצֶה עוֹד לוֹמַר שֶׁהַדָּם הַהוּא שֶׁנַּעֲשָׂה מֵהַמַּיִם, הֲגַם שֶׁהָיוּ נוֹטְלִים אוֹתוֹ מִמָּקוֹם זֶה וְנוֹתְנִים אוֹתוֹ בְּמָקוֹם אַחֵר וְחוֹזְרִים וְכוּ׳, וְכָל דָּבָר שֶׁיִּהְיֶה מִמַּעֲשֵׂה שֵׁדִים יְבַטְּלֵהוּ שִׁנּוּי מָקוֹם, וּבִפְרָט כְּשֶׁיַּנִּיחוּהוּ בָּאָרֶץ כַּיָּדוּעַ (זהר ח״ב קצב,א), וּמַה שֶׁלְּפָנֵינוּ הָיָה הַדָּם בַּהֲוָיָתוֹ בְּכָל אֶרֶץ מִצְרָיִם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**והדגה…מתה, and the fish…died;** the Torah reports this detail to show that the Egyptians realised that the plague was not just a sleight of hand, i.e. make-believe. The blood would kill the people who drank it (in quantities). The fact that the river stank proved that the plague was for real. When the Torah adds ויהי הדם בכל ארץ מצרים, "the blood persisted throughout the land of Egypt," the reference is to bath-houses, bathtubs, etc. Perhaps the Torah wanted to tell us that the Egyptians took the "blood" from one location to another. If the "blood" had been the result of witch-craft it would have reverted to water as soon as it had been removed from the sphere of the sorcerer who had performed the trick (compare *Zohar* volume 2 page 192). The Torah tells us that the Egyptians realised that this phenomenon was something over and above the kind they were used to see their own sorcerers perform.


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

**וַיַּעֲשׂוּ כֵן חַרְטֻמֵּי וְגוֹ׳.** לְפִי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (שמות רבה ט,יא) שֶׁהָיוּ כָּל מֵימוֹת מִצְרַיִם לְדָם, אִם כֵּן מִנַּיִן מָצְאוּ מַיִם לְהָפְכוֹ לְדָם? וְאוּלַי כִּי לֹא נֶהֶפְכוּ אֶלָּא מַיִם הַמְגֻלִּים, אֲבָל מַיִם שֶׁלֹּא נִרְאוּ בָּעוֹלָם שֶׁהֵם תַּחַת לָאָרֶץ לֹא נֶהֶפְכוּ, כְּאָמְרוֹ ״וַיַּחְפְּרוּ מִצְרַיִם סְבִיבוֹת״ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויעשו כן חרטומי מצרים, The Egyptian sorcerers did likewise, etc.** If we follow the sages in *Shemot Rabbah* 9,11 according to whom all the waters in Egypt were struck, where did the Egyptian sorcerers practice their art and convert water into blood? Perhaps only visible sources of water had been turned into blood, whereas subterranean water had remained in its original state. This would explain why the Torah described the Egyptians as digging for water in verse 24.


###### Or HaChaim on Exodus 7:22:2
[Or HaChaim on Exodus 7:22:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/7:22:2)

עוֹד לְפִי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (שמות רבה ט,י) כִּי יִשְׂרָאֵל נִתְעַשְּׁרוּ מִמַּכַּת הַיְאוֹר, שֶׁהָיוּ מוֹכְרִים מַיִם לַמִּצְרִים וְכוּ׳ יְעֻיַּן שָׁם דִּבְרֵיהֶם, כְּפִי זֶה עָשׂוּ הַחַרְטוּמִּים מֵהַנִּמְכָּר לָהֶם. וּכְבָר אָמַרְנוּ שֶׁהַכָּתוּב רָשַׁם שִׁנּוּי הַמַּעֲשֶׂה שֶׁנַּעֲשָׂה מֵה׳ כִּי יִשְׁתַּנֶּה מִמַּעֲשֵׂי כְּשָׁפִים וְשֵׁדִים, אֶלָּא כִּי לְצַד קַשְׁיוּת עָרְפָּם שֶׁל הַמִּצְרִים לֹא בָּחֲנוּ בְּמַעֲשֵׂה כִּשְׁפֵיהֶם לָדַעַת כִּי אֵינָם אֶלָּא חִזָּיוֹן וְדִמְיוֹן כּוֹזֵב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It is also possible that the sorcerers used the water which the Israelites had sold to the Egyptians according to *Shemot Rabbah* 9,10. Although we have explained that the average Egyptian had already realised that the miracle performed by Moses and Aaron was real, Pharaoh's attitude remained obstinate and he refused to see a qualitative difference between the magic of his own magicians and that of Moses and Aaron. This is why he did not examine if what his magicians had done was more than make-believe.


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

**וַיִּפֶן וְגוֹ׳ וְלֹא שָׁת לִבּוֹ וְגוֹ׳.** לֹא שֶׁהֵשִׁיב שֶׁאֵינוֹ חָפֵץ לְשַׁלֵּחַ, וְכַוָּנַת הָרָשָׁע כְּדֵי שֶׁלֹּא יִתְחַיֵּב עֹנֶשׁ עַל הַמֵּיאוּן וְיָבִיא עָלָיו עוֹד מַכָּה אַחֶרֶת. וְטַעַם שֶׁלֹּא שָׁת לִבּוֹ וְלֹא שָׁאַל מִמֹּשֶׁה שֶׁיְּבַקֵּשׁ עָלָיו רַחֲמִים נְבָאֵר בְּסָמוּךְ (שמות ח:ד) בְּעֶזְרַת הַשֵּׁם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויפן ..ולא שת לבו, He turned…and did not take due notice of this, etc.** The Torah is careful not to write that Pharaoh expressly refused to let the Israelites depart; Pharaoh was very anxious not to expose himself to additional retribution. We will explain on 8,4, why Pharaoh had not asked Moses and Aaron in this case to pray on his behalf and to remove the plague.


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

**וַיִּמָּלֵא שִׁבְעַת יָמִים.** פֵּרוּשׁ, מָלְאוּ שִׁיעוּר הַמּוּגְבָּל לַמַּכָּה, וְאַחֲרֵי שֶׁשָּׁלְמוּ שִׁבְעַת יָמִים אַחֲרֵי הַכּוֹת וְגוֹ׳ וַיֹּאמֶר ה׳. וְכַוָּנַת הַכָּתוּב בְּהוֹדָעָה זוֹ הִיא כִּי לֹא נִתְרַגֵּשׁ פַּרְעֹה בְּמַכָּה זוֹ לְבַקֵּשׁ מִמֹּשֶׁה לְהִתְפַּלֵּל אֶל ה׳ וְנִשְׁאֲרָה הַמַּכָּה עַד גְּבוּלָהּ, וְהוּא אָמְרוֹ **וַיִּמָּלֵא** וְגוֹ׳ אַחֲרֵי שֶׁהִכָּה ה׳ וְשָׁלְמוּ וּמָלְאוּ יְמֵי הַמַּכָּה. וְזֶה לְדַעַת מֵרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שמות רבה ט,יב) שֶׁאָמְרוּ כִּי עֶשְׂרִים וְאַרְבָּעָה יָמִים הָיָה מַתְרֶה בָּהֶם עַד שֶׁלֹּא בָּאָה הַמַּכָּה וְשִׁבְעָה יָמִים הָיְתָה הַמַּכָּה מְשַׁמֶּשֶׁת בָּהֶם, אֲבָל לְהָאוֹמֵר כִּי שִׁבְעָה יָמִים הָיָה מַתְרֶה בָּהֶם וְעֶשְׂרִים וְאַרְבָּעָה יָמִים הָיְתָה הַמַּכָּה מְשַׁמֶּשֶׁת בָּהֶם, הָיוּ שִׁבְעַת יָמִים שֶׁל הַהַתְרָאָה, וּמִמֵּילָא הַנִּשְׁאָר מֵהַחֹדֶשׁ הָיְתָה מְשַׁמֶּשֶׁת הַמַּכָּה בָּהֶם. אֶלָּא שֶׁקָּשֶׁה לִסְבָרָתוֹ מִמַּכַּת חֹשֶׁךְ, וְאוּלַי זוֹ יָצְתָה מֵהַכְּלָל, וְאֶפְשָׁר שֶׁגַּם הַיְאוֹר מַכָּתוֹ יָצְתָה מֵהַכְּלָל, וְיוֹדֶה מַאן דְּאָמַר עֶשְׂרִים וְאַרְבָּעָה יָמִים הָיְתָה מְשַׁמֶּשֶׁת הַמַּכָּה שֶׁהַיְאוֹר לֹא אָרְכָה מַכָּתוֹ, וְיִתְכַּוְּנוּ שְׁנֵיהֶם יַחַד בְּמַשְׁמָעוּת הַכָּתוּב שֶׁאָמַר ״שִׁבְעַת יָמִים אַחֲרֵי הַכּוֹת״ שֶׁלֹּא הוּכָּה אֶלָּא שִׁבְעַת יָמִים כְּמִשְׁפַּט מַכַּת חֹשֶׁךְ שֶׁלֹּא הָיְתָה יוֹתֵר מִשִּׁבְעָה. וְסוֹבֵר אֲנִי שֶׁהֲגַם שֶׁהָיָה גְּבוּל לַמַּכָּה הָיְתָה מִסְתַּלֶּקֶת אִם הָיָה מֹשֶׁה מִתְפַּלֵּל קוֹדֶם הַזְּמַן הַהוּא:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וימלא שבעת ימים, Seven days went by, etc.** The word וימלא, "became full," refers to the pre-arranged length G'd had ordained for the plague. After that period had elapsed, G'd told Moses to go and see Pharaoh again (verse 26). The Torah tells us this detail to show us the obstinacy of Pharaoh who could let an entire week go by without making an effort to somehow have this plague terminated. All of this is in accordance with an opinion expressed in *Shemot Rabbah* 9,12 that Moses spent 24 days warning Pharaoh of the impending plague whereas once the plague materialised it remained in effect for seven days. According to the opinion that it was the other way around, i.e. that Moses warned Pharaoh of the impending plague for seven days running, whereas once the plague materialised it lasted for 24 days, the seven days mentioned here refer to the period of warning. The plague then would have remained in effect for the remainder of the month. The problem with this explanation is the plague of darkness which is described as being intense for three days (10,22). Perhaps both the plague of darkness and the plague of blood were exceptions and the author of the opinion that the plagues remained in effect for 24 days agrees that the water in the river did not remain blood for 24 days on end. This would account for the fact that the Torah mentions a time frame only in the case of those two plagues. I believe that even though G'd had set a time-limit for each plague, Moses' prayer would have sufficed to terminate the plague sooner.


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

**וְאִם מָאֵן אַתָּה.** צָרִיךְ הַהַתְרָאָה סָמוּךְ לַמַּכָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ואם מאן אתה, "if you should refuse, etc."** We learn from here that for a warning to be legally valid it must be delivered immediately preceding the sin.