## Ramban on Exodus Chapter 8

###### Ramban on Exodus 8:5:1
[Ramban on Exodus 8:5:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/8:5:1)

**לְמָתַי אַעְתִּיר לְךָ** כָּתַב רַשִׁ"י (רש"י על שמות ח':ה') אִלּוּ נֶאֱמַר מָתַי אַעְתִּיר הָיָה מַשְׁמָע מָתַי אֶתְפַּלֵּל, עַכְשָׁו שֶׁנֶּאֱמַר לְמָתַי, אֲנִי הַיּוֹם אֶתְפַּלֵּל עָלֶיךָ שֶׁיִּכָּרְתוּ לִזְמַן שֶׁתִּקְבַּע לִי, אֱמֹר לְאֵיזֶה יוֹם תִּרְצֶה שֶׁיִּכָּרְתוּ. וְעַל דֶּרֶךְ הַפְּשָׁט בְּעֵת תְּפִלָּתוֹ הָיוּ סָרוֹת הַמַּכּוֹת, כִּי כָּתוּב "וַיִּצְעַק מֹשֶׁה אֶל ה' וְגוֹ' וַיַּעַשׂ ה'", וְאֵין כָּתוּב "וַיַּעַשׂ ה' מִמָּחֳרָת" וְאֵין לְשׁוֹן **לְמָתַי** רְאָיָה שֶׁהִתְפַּלֵּל מִיָּד, כִּי הוּא כְּמוֹ מָתַי וְרַבּוּ הלמדי"ן הַבָּאִים כָּכָה, "לְמָחָר יִהְיֶה הָאֹת הַזֶּה" (שמות ח':י"ט), "לְמִן הַיּוֹם אֲשֶׁר יָצָאתָ מֵאֶרֶץ מִצְרַיִם" (דברים ט ז), "לְמִנְחַת הָעֶרֶב" (עזרא ט ד), "כְּנַף הָאֶחָד לְאַמּוֹת חָמֵשׁ" (דהי"ב ג יא) וְרַבִּים כָּכָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
L’MATHAI’ (AGAINST WHAT TIME) SHALL I ENTREAT FOR THEE? Rashi commented: “If the text said *mathai* (when) — [not *l’mathai*] — *shall I entreat*, it would signify ‘when shall I pray?’ But now that it said *l’mathai*, it means ‘Today I will pray for you that the frogs be destroyed by the time which you will set for me. Say then by what day you wish that they shall be destroyed.’”
In line with the plain meaning of Scripture, the removal of the plagues took place at the time of Moses’ prayer, as it is written, *And Moses cried unto the Eternal*, etc., *and the Eternal did according to the word of Moses*¹³² and it is not written “and the Eternal did so tomorrow.” The letter *lamed* in the word *l’mathai* is no proof that Moses prayed immediately, for the word *l’mathai* is equivalent to *mathai*, there being many verses where the *lamed* occurs [just for elegance of language], thus: *‘l’min’* (*from*) *the day that thou didst go forth out of the land of Egypt;*¹³³ in the word *l’min* is superfluous. *until ‘l’minchath’* (*the offering*) *of the evening;¹³⁴ in l’minchath* is a superfluous style. the wing of the one cherub was five ‘l’amoth’ (*cubits*).¹³⁵ in *l’amoth* is superfluous. There are many other such cases.

footnotes:
¹³² Verses 8-9.
¹³³ Deuteronomy 9:7. The lamed
¹³⁴ Ezra 9:4. There the lamed
¹³⁵ II Chronicles 3:11. Here the lamed


###### Ramban on Exodus 8:5:2
[Ramban on Exodus 8:5:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/8:5:2)

וְטַעַם **לְהַכְרִית הַצְפַרְדְּעִים** רֶמֶז לְמִיתָתָם, כִּלְשׁוֹן "וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא" (שמות י"ב:י"ט), "וְהִכְרַתִּי לְאַחְאָב" (מלכים א כ"א:כ"א). וְאָמַר מֹשֶׁה פַּעַם אַחֶרֶת "וְסָרוּ הַצְפַרְדְּעִים", לֵאמֹר כִּי מִיָּד שֶׁיִּתְפַּלֵּל יָסוּרוּ כֻּלָּם, שֶׁלֹּא יִפְחַד פַּרְעֹה שֶׁיָּמוּתוּ אֵלֶּה וְיַעֲלוּ אֲחֵרִים מִן הַיְאוֹר, רַק תָּסוּר הַמַּכָּה לְגַמְרֵי, ואע"פ שֶׁתִּשָּׁאַרְנָה מֵהֶם בַּיְאוֹר. וְכָל זֶה לְהוֹדִיעוֹ כִּי הַמַּכָּה מֵאֵת הָאֱלֹהִים עַל עִנְיַן יִשְׂרָאֵל בִּלְבַד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THAT THE FROGS BE DESTROYED. This is an allusion to their death, just as the expressions: *that soul shall be cut off;*¹³⁶ *and I will cut off from Ahab every man-child*.¹³⁷
The intent of Moses’ repeating the promise to Pharaoh, *And the frogs shall depart*, etc.,¹³⁸ was to state that as soon as he will have prayed, the frogs will all be removed, and that Pharaoh should not fear that when these frogs die, others will come up from the river. Rather, the plague will be completely removed even though some of them will remain in the river.¹³⁸ All this was to inform Pharaoh that the plague came from G-d for the sake of Israel alone.

footnotes:
¹³⁶ Further, 12:19.
¹³⁷ I Kings 21:21.
¹³⁸ Verse 7.
¹³⁸ Verse 7.


###### Ramban on Exodus 8:6:1
[Ramban on Exodus 8:6:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/8:6:1)

**וַיֹּאמֶר לְמָחָר** יָדוּעַ כִּי מִנְהַג כָּל הָאָדָם לְבַקֵּשׁ שֶׁתָּסוּר רָעָתוֹ מִיָּד. וּפֵרְשׁוּ בְּשֵׁם הַגָּאוֹן רַב שְׁמוּאֵל בֶּן חָפְנִי, שֶׁפַּרְעֹה חָשַׁב אוּלַי מַעֲרֶכֶת הַשָּׁמַיִם הֵבִיאָה הַצְפַרְדְּעִים עַל מִצְרַיִם וּמֹשֶׁה יָדַע כִּי הִגִּיעַ עֵת סוּרָם, וְלָכֵן אָמַר אֵלָיו "הִתְפָּאֵר עָלַי" בְּחָשְׁבוֹ שֶׁאוֹמֵר לוֹ עַתָּה לְהַכְרִיתָם מִיָּד, וְעַל כֵּן הֶאֱרִיךְ לְמָחָר. וְהַנָּכוֹן בְּעֵינַי כִּי בַּעֲבוּר שֶׁאָמַר "לְמָתַי אַעְתִּיר לְךָ", חָשַׁב פַּרְעֹה כִּי בִּקֵּשׁ זְמַן, וְעַל כֵּן נָתַן לוֹ זְמַן קָצָר, **וַיֹּאמֶר לְמָחָר**, וּמֹשֶׁה עָנָה לוֹ כִּדְבָרְךָ כֵּן יִהְיֶה, כִּי אַחֲרֵי שֶׁלֹּא בִּקַּשְׁתָּ שֶׁיָּסוּרוּ מִיָּד לֹא יָסוּרוּ עַד לְמָחָר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE SAID, FOR TOMORROW. It is a known fact that it is man’s nature to pray that his misfortune be removed from him at once. [The question then arises: Why did Pharaoh say that the frogs were to be removed tomorrow?] In the name of the Gaon Rav Shmuel ben Chophni,¹³⁹ they have explained that Pharaoh thought that perhaps some heavenly constellation brought the frogs upon Egypt, and that Moses [by his knowledge of astrology] knows the time when they will disappear, and therefore Moses had said to him, *Have thou this glory over me*,¹⁴⁰ thinking that Pharaoh will now tell him to destroy them immediately. Therefore Pharaoh extended the time until the morrow.
The correct interpretation appears to me to be that because Moses had said, *Against what time shall I entreat for thee*,¹⁴⁰ Pharaoh thought that Moses was desirous for time, and so he fixed the shortest time limit, *And he said, For tomorrow*. Moses answered him, “*According to thy word*, let it be so, for since you did not ask that they be removed immediately, they shall not be removed until tomorrow.”

footnotes:
¹³⁹ The father-in-law of Rav Hai Gaon, the last of the Gaonim. See Vol. I, p. 97, Note 477. Rav Shmuel, who was the Gaon of the Academy of Sura, wrote extensively in Arabic on Biblical exegesis as well as on Halachic themes. Only fragments of his work are now extant. He is quoted by Ibn Ezra (as in this case) and R’dak. In Biblical commentary, his method generally was that of the rationalist.
¹⁴⁰ Verse 5.
¹⁴⁰ Verse 5.


###### Ramban on Exodus 8:14:1
[Ramban on Exodus 8:14:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/8:14:1)

**וַיַּעֲשׂוּ כֵן הַחַרְטֻמִּים בְּלָטֵיהֶם לְהוֹצִיא אֶת הַכִּנִּים** אָמַר **וַיַּעֲשׂוּ כֵן**, שֶׁהִכּוּ בַּעֲפַר הָאָרֶץ וְאָמְרוּ הַשְׁבָּעַת הַשֵּׁדִים וְעָשׂוּ לָטֵיהֶם כַּאֲשֶׁר עָשׂוּ בִּשְׁאָר פְּעָמִים לְהוֹצִיא אֶת הַכִּנִּים וְלֹא יָכֹלוּ, וְיִתָּכֵן שֶׁיְּלַמֵּד "וַיַּעֲשׂוּ כֵן" שֶׁעָשׂוּ כַּהֹגֶן דְּבָרִים מוֹצִיאִים אֶת הַכִּנִּים וְלֹא הִצְלִיחוּ מַעֲשֵׂיהֶם בַּפַּעַם הַזֹּאת, כִּי חַכְמֵי הַחַרְטֻמִּים יוֹדְעִים הָיוּ מַה בְּכֹחַ יָדָם לַעֲשׂוֹת, וּכְבָר נִסּוּ כֵן מַעֲשֵׂיהֶם פְּעָמִים אֲחֵרוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE MAGICIANS DID SO WITH THEIR SECRET ARTS TO BRING FORTH GNATS. The purport of the expression, *and the magicians did so*, [when it immediately says afterwards, *but they could not*], is that they hit the dust of the earth and incanted the demons and performed their secret arts, as they used to do at other times, in order *to bring forth the gnats, but they could not*. It is possible that the expression, *and the magicians did so*, teaches that they did indeed do the correct things which do bring forth the gnats, but they were not successful this time, [for G-d thwarted their plans]. The learned magicians knew what they could do and they had tried to do so at other times [and succeeded. Hence they tried to do it now, but they failed “because it was now the will of the Holy One, blessed be He, to remove that power from them henceforth],”¹⁴¹. See my Kithvei Haramban, I, p. 146.

footnotes:
¹⁴¹ From Ramban’s sermon on Torath Hashem T’mimah


###### Ramban on Exodus 8:15:1
[Ramban on Exodus 8:15:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/8:15:1)

**וַיֹּאמְרוּ הַחַרְטֻמִּים אֶל פַּרְעֹה אֶצְבַּע אֱלֹהִים הִוא** אָמַר רַבִּי אַבְרָהָם כִּי בַּעֲבוּר שֶׁעָשׂוּ כְּמַעֲשֵׂה אַהֲרֹן בִּדְבַר הַתַּנִּין גַּם בְּמַכַּת הַדָּם וְהַצְּפַרְדֵּעַ, וְלֹא יָכְלוּ עַתָּה לַעֲשׂוֹת כֵּן, אָמְרוּ אֶל פַּרְעֹה לֹא בָּאָה זֹאת הַמַּכָּה עַל יַד אַהֲרֹן בַּעֲבוּר יִשְׂרָאֵל, רַק מַכַּת אֱלֹהִים הִיא כְּפִי מַעֲרֶכֶת הַכּוֹכָבִים עַל אֶרֶץ מִצְרַיִם, כִּי פַּרְעֹה לֹא כִּחֵשׁ הַבּוֹרֵא, רַק הַשֵּׁם שֶׁהִזְכִּיר לוֹ מֹשֶׁה, וְזֶהוּ כְּדֶרֶךְ "כִּי לֹא יָדוֹ נָגְעָה בָּנוּ מִקְרֶה הוּא הָיָה לָנוּ" (שמואל א ו':ט'), עַל כֵּן חָזַק לֵב פַּרְעֹה. וְהֵבִיא רְאָיָה מִפְּנֵי שֶׁלֹּא אָמַר "אֶצְבַּע ה'" שֶׁהוּא אֱלֹהֵי יִשְׂרָאֵל כַּאֲשֶׁר אָמַר פַּרְעֹה בְּמַכַּת הַצְפַרְדְּעִים "הַעְתִּירוּ אֶל ה'". וְעוֹד, כִּי מֹשֶׁה אָמַר לְפַרְעֹה דְּבַר מַכַּת הַיְאוֹר, וְלֹא הִזְכִּיר לוֹ בַּתְּחִלָּה מַכַּת הַכִּנִּים: וְאֵין דְּבָרָיו נְכוֹנִים בְּעֵינַי, כִּי הַמִּקְרֶה לֹא יִקָּרֵא **אֶצְבַּע אֱלֹהִים**, רַק הַמַּכָּה הַבָּאָה מֵאִתּוֹ בְּעֹנֶשׁ תִּקָּרֵא "יַד ה'" וְ"אֶצְבַּע אֱלֹהִים", כַּאֲשֶׁר נֶאֱמַר בַּכָּתוּב שֶׁהֵבִיא "לֹא יָדוֹ נָגְעָה בָּנוּ", וּכְתִיב "וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה" (שמות י"ד:ל"א), "וְהָיְתָה יַד ה' בָּכֶם וּבַאֲבֹתֵיכֶם" (שמואל א י"ב:ט"ו), "כָּבְדָה מְאֹד יַד הָאֱלֹהִים שָׁם" (שם ה יא) וְעוֹד כִּי לֹא עָמְדוּ הַחַרְטֻמִּים לִפְנֵי מֹשֶׁה אַחֲרֵי כֵן, גַּם בְּמַכַּת הֶעָרֹב שֶׁהָיְתָה בְּהַתְרָאָה, וְלֹא בִּשְׁאָר הַמַּכּוֹת:
אֲבָל הָעִנְיָן כִּפְשׁוּטוֹ, כִּי בִּרְאוֹת הַחַרְטֻמִּים שֶׁלֹּא יָכְלוּ לְהוֹצִיא אֶת הַכִּנִּים הוֹדוּ בְּמַעֲשֵׂה אַהֲרֹן שֶׁהָיָה מֵאֵת הָאֱלֹהִים, וְלָכֵן לֹא קָרָא לָהֶם פַּרְעֹה מִן הָעֵת הַזֹּאת וָהָלְאָה, וּלְהַמְעִיט הָעִנְיָן אָמְרוּ **אֶצְבַּע אֱלֹהִים** וְלֹא אָמְרוּ "יַד אֱלֹהִים", כְּלוֹמַר מַכָּה קְטַנָּה מֵאִתּוֹ וְלֹא אָמְרוּ "אֶצְבַּע ה'", כִּי פַּרְעֹה וַעֲבָדָיו לֹא יַזְכִּירוּ הַשֵּׁם הַמְיֻחָד רַק בְּדַבְּרָם עִם מֹשֶׁה, בַּעֲבוּר שֶׁהוּא יַזְכִּירֶנּוּ לָהֶם: וּמַה שֶׁלֹּא יָכְלוּ הַחַרְטֻמִּים לְהוֹצִיא אֶת הַכִּנִּים, סִבָּה מֵאֵת הַשֵּׁם הָיְתָה לָהֶם, סִכֵּל עֲצָתָם בִּרְצוֹנוֹ, שֶׁהַכֹּל שֶׁלּוֹ וְהַכֹּל בְּיָדוֹ. וְהַנִּרְאֶה בְּעֵינַי עוֹד כִּי מַכַּת הַדָּם לַהֲפֹךְ תּוֹלֶדֶת הַמַּיִם לְדָם, וּמַכַּת הַצְפַרְדְּעִים לְהַעֲלוֹתָם מִן הַיְאוֹר, יָכְלוּ לַעֲשׂוֹת כֵּן, כִּי אֵין בָּהֶם בְּרִיאָה אוֹ יְצִירָה, כִּי לֹא אָמַר הַכָּתוּב "וַיִּהְיוּ הַצְפַרְדְּעִים", רַק "וַתַּעַל הַצְּפַרְדֵּעַ", שֶׁנֶּאֶסְפוּ וְעָלוּ, רַק מַכַּת הַכִּנִּים הָיְתָה יְצִירָה, וְאֵין טֶבַע הֶעָפָר לִהְיוֹת כִּנִּים, עַל כֵּן אָמַר "וְהָיָה לְכִנִּים", וְאָמַר "לְהוֹצִיא אֶת הַכִּנִּים", כְּעִנְיַן "תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה וְגוֹ' וַיְהִי כֵן" (בראשית א כד). וְלֹא יוּכַל לַעֲשׂוֹת כַּמַּעֲשֶׂה הַזֶּה זוּלָתִי הַיּוֹצֵר יִתְבָּרַךְ וְיִתְעַלֶּה. וְאָמַר "וַיַּעֲשׂוּ כֵן, וְלֹא יָכֹלוּ", כִּי הִשְׁבִּיעוּ הַשֵּׁדִים לַעֲשׂוֹת מַאֲמָרָם וְאֵין בָּהֶם כֹּחַ:
וּמַה שֶׁיְּחַזֵּק דְּבָרַי בַּצְפַרְדְּעִים, אָמְרָם (שמו"ר י ד), רַבִּי עֲקִיבָא אוֹמֵר צְפַרְדֵּעַ אַחַת הָיְתָה, הִשְׁרִיצָה וּמִלְּאָה כָּל אֶרֶץ מִצְרַיִם. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מַה לְךָ עֲקִיבָא אֵצֶל הַגָּדָה, כְּלָךְ מִדַּבְּרוֹתֶיךָ וְלֵךְ אֵצֶל נְגָעִים וְאֹהָלוֹת. צְפַרְדֵּעַ אַחַת הָיְתָה שָׁרְקָה לָהֶם וְהֵם בָּאוּ. שֶׁלֹּא רָאָה ר' אֶלְעָזָר בֶּן עֲזַרְיָה שֶׁיּוּכְלוּ הַחַרְטֻמִּים לְהָבִיא טֶבַע חָדָשׁ בַּצְּפַרְדֵּעַ לְהוֹלִיד רַבּוֹת חוּץ מִטִּבְעָם, אֲבָל אָסְפוּ אוֹתָן לְהַעֲלוֹתָן. וְעַל דַּעַת רַבִּי עֲקִיבָא שָׁרַץ הַיְאוֹר צְפַרְדְּעִים, שֶׁיִּשְׁרֹץ בָּהֶם יוֹתֵר מִמִּנְהָגוֹ. וְעַל דַּעַת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה כְּמוֹ "שִׁרְצוּ בָאָרֶץ" (בראשית ט ז), עִנְיַן תְּנוּעָה כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּסֵדֶר בְּרֵאשִׁית (א כ), שֶׁיֵּאָסְפוּ וְיִתְנוֹעֲעוּ בַּיְאוֹר וּמִשָּׁם יַעֲלוּ עַל הַמִּצְרִים. וְרַבּוֹתֵינוּ (שמו"ר י ז) אָמְרוּ בַּכִּנִּים שֶׁאֵין הַשֵּׁד שׁוֹלֵט עַל בְּרִיָּה פְּחוּתָה מִכַּעֲדָשָׁה, וְלֹא יָכְלוּ אֲפִלּוּ לֶאֱסֹף כִּנִּים מִמְּקוֹמָם וְלַהֲבִיאָם. וְאָמְרוּ בְּמִדְרַשׁ רַבָּה (שם) עוֹד כֵּיוָן שֶׁרָאוּ הַחַרְטֻמִּים שֶׁלֹּא יָכְלוּ לְהוֹצִיא הַכִּנִּים, מִיָּד הִכִּירוּ שֶׁהָיָה מַעֲשֵׂה אֱלֹהִים וְלֹא מַעֲשֵׂה שֵׁדִים, וְעוֹד לֹא חָשְׁשׁוּ לְדַמּוֹת עַצְמָם לְמֹשֶׁה לְהוֹצִיא אֶת הַמַּכּוֹת: וּמַה שֶׁאָמַר ר"א (אבן עזרא על שמות ח':ט"ו) כִּי מֹשֶׁה לֹא הוֹדִיעָם מַכַּת הַכִּנִּים, נִרְאֶה בְּעֵינַי שֶׁהִכָּה אַהֲרֹן בַּמַּטֶּה לְעֵינֵי פַּרְעֹה כַּאֲשֶׁר עָשָׂה בַּפִּיחַ (שמות ט':י'), אֲבָל לֹא הִתְרָה בּוֹ, כִּי אֵין הקב"ה מַתְרֶה בְּפַרְעֹה רַק בְּמַכּוֹת אֲשֶׁר בָּהֶן מִיתָה לָאָדָם, וּכְתִיב בַּצְפַרְדְּעִים "וּצְפַרְדֵּעַ וַתַּשְׁחִיתֵם" (תהלים עח מה), שֶׁהוּא רוֹמֵז לְמִיתָה אוֹ לְהַשְׁחָתָה שֶׁהִזְכִּירוּ רַבּוֹתֵינוּ (שמו"ר י ד) שֶׁהָיוּ מְסָרְסִים אוֹתָם, וְכֵן הָאַרְבֶּה יְמִיתֵם בָּרָעָב, כִּי אָכַל יֶתֶר הַפְּלֵטָה הַנִּשְׁאֶרֶת לָהֶם מִן הַבָּרָד. וְהַכֹּל רַחֲמִים מֵאִתּוֹ בָּאָדָם, כְּעִנְיָן שֶׁנֶּאֱמַר (יחזקאל לג ט) "וְאַתָּה כִּי הִזְהַרְתָּ רָשָׁע מִדַּרְכּוֹ לָשׁוּב מִמֶּנָּה וְלֹא שָׁב מִדַּרְכּוֹ הוּא רָשָׁע בַּעֲוֹנוֹ יָמוּת וְאַתָּה נַפְשְׁךָ הִצַּלְתָּ". וְלָכֵן לֹא הִתְרָה בּוֹ בַּכִּנִּים וְלֹא בַּשְּׁחִין וּבַחֹשֶׁךְ רַק בַּדֶּבֶר, בַּעֲבוּר שֶׁהוּא מִיתָה, וְרָאוּי שֶׁתָּחוּל גַּם בָּאָדָם, כַּאֲשֶׁר אָמַר לוֹ אַחַר כָּךְ (שמות ט':ט"ז) "וְאוּלָם בַּעֲבוּר זֹאת הֶעֱמַדְתִּיךָ", וְלָכֵן הוֹדִיעוֹ הָעִנְיָן אֵיךְ יִהְיֶה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE MAGICIANS SAID UNTO PHARAOH: THIS IS THE FINGER OF G-D. Rabbi Abraham ibn Ezra commented that because the magicians had done as Aaron did with the serpent and also with the plagues of blood and the frogs and now they could not do so, they therefore said to Pharaoh: “This plague of gnats has not come through Aaron for the sake of Israel. Rather it is a plague of G-d due to the particular [evil] stars under which the land of Egypt found itself at the time.” Pharaoh did not deny the existence of the Creator¹⁴² 5:3. but only the Divine Name which Moses mentioned to him. This is similar in sense to the verse, *It was not His hand that smote us; it was a chance that happened to us*.¹⁴³ Therefore Pharaoh’s heart was hardened. And Ibn Ezra brought proof for his explanation from the fact that Scripture does not state that the magicians said, “This is the finger of the Eternal,” which would have been a reference to the G-d of Israel, just as Pharaoh said to Moses and Aaron, *Entreat the Eternal*.¹⁴⁴ Another proof [which Ibn Ezra brought for his explanation] is that in the case of the smiting of the river, Moses had forewarned Pharaoh,¹⁴⁵, Verses 27-29). but he mentioned nothing to him about the plague of gnats. [Therefore the magicians felt justified in saying that it was not a plague for the sake of Israel but merely due to the evil stars.]
Ibn Ezra’s interpretation does not appear to me to be correct. “A chance” is not called “the finger of G-d.” Only a plague which comes directly from Him as a form of punishment is called *the hand of the Eternal*¹⁴⁶ and *the finger of G-d*, just as it is written in the verse which [Ibn Ezra] mentioned: *It was not His hand that smote us*.¹⁴³ And it is furthermore written: *And Israel saw the great hand;*¹⁴⁷ *And the hand of the Eternal shall be against you*;¹⁴⁸, 5:11. *the hand of G-d was very heavy there*.¹⁴⁸, 5:11. Moreover, in the next plague of swarms, as well as in the following ones, Pharaoh no longer called upon the magicians to stand before Moses to do the same things, even though there had been a forewarning of their coming!¹⁴⁹
But the subject, in accordance with the simple explanation of Scripture, is as follows: When the magicians saw that they could not bring forth the gnats, they admitted Aaron’s deed to be through an act of G-d, and this is why Pharaoh no longer called upon them from that time on. They [the magicians] said, *This is ‘the finger’ of G-d*, and not “the hand” of G-d [as is the customary way of the Scriptures to refer to plagues, as e.g., *It was not His ‘hand’ that smote us*]¹⁴³ in order to minimize the plague, that is to say, it is but a small plague from Him [which we can easily endure].¹⁵⁰ They did not, however, say to Pharaoh, “This is the finger of ‘the Eternal,’” [but instead they said, *“This is the finger of ‘G-d’”*]. Pharaoh and his servants would not mention the Proper Divine Name except when speaking to Moses because he mentioned that Name to them. [In addressing Pharaoh, however, the magicians would not use that Name since that would be an open recognition on their part of His existence and power. Therefore they said to Pharaoh, *“ This is the finger of ' G-d, ’”* although their intent was to say, “This is the finger of ‘the Eternal.’ “] That the magicians could not bring forth the gnats was [not because they really could not do it, but it] was by reason of the fact that G-d so caused it to happen to them. He confounded their counsel in accordance with His Will, for everything is His and it is within His power to do all.
It appears to me further that in the first two plagues — in the one of blood, where the water naturally¹⁵¹ changed into blood, and in the one of the frogs, which consisted of bringing them up from the river — since they did not involve the creation of some new phenomenon out of nothing or some act of new formation,¹⁵². See Vol. I, p. 23, that only the term *bara* (or *bri’ah*) signifies “bringing forth something from nothing.” the magicians could do [as Aaron did]. Scripture does not say, “and the frogs came into existence,” but only, *and the frogs came up;*¹⁵³ they assembled and came up. In the plague of gnats, however, there was an act of creation, for it is not in the nature of dust to turn into gnats. Therefore He said, *that it may become gnats*.¹⁵⁴ The verse, *And the magicians did so with their secret arts to bring forth gnats*,¹⁵⁵ is similar in intent to: *Let the earth bring forth the living creature*, etc., *and it was so*.¹⁵⁶ But only the Creator, praised and magnified be He, can perform such a [new] act of creation. The verse, *And the magicians did so…but they could not*,¹⁵⁵ means they incanted the demons to do their command, but they were powerless.
Confirming me in my opinion concerning the frogs, [i.e., that there was no new act of creation there], is the following text [of the Talmud]:¹⁵⁷ ‘Rabbi Akiba said that there was only one frog¹⁵⁸ (*and the frog came up*), in the singular. which swarmed and filled the whole land of Egypt. Rabbi Eliezer¹⁵⁹ ben Azaryah said to him: ‘Akiba, what have you to do with Agadah (homily)? Turn from these matters and go instead to [delve in the difficulties of] Negaim¹⁶⁰ and Oholoth.¹⁶¹ It was only one frog croaking to all other frogs, and so they gathered.’” Rabbi Eleazar ben Azaryah could not accept the opinion [of Rabbi Akiba] that the magicians should have been able to bestow a new nature upon the frog, i.e., that one frog should give birth to so many, which is contrary to its nature, but rather they gathered them in order to bring them up. In the opinion then of Rabbi Akiba, the verse *And the river shall swarm with frogs*,¹⁶² means that the river should swarm with them more than its due. But according to Rabbi Eleazar ben Azaryah, the sense of that verse is like, *‘shirtzu’ in the earth*,¹⁶³ which connotes movement, as I have explained in *Seder Bereshith*,¹⁶⁴, 1:20 (Vol. I, pp. 47-48). and here its meaning is that the frogs gather and move about in the river and from there go up upon Egypt.
Now with regard to the gnats, our Rabbis have said¹⁶⁵ that the demon [through whose power this was to be done by the magicians] is powerless in the case of a creature that is smaller than a lentil.¹⁶⁶, must hence mean as explained in the text. Such is Ramban’s intent as explained by Rabbeinu Bachya. See my Hebrew commentary, p. 313. The expression, *but they could not*, must therefore mean that they could not assemble gnats from their [breeding] places and bring them.
In Midrash Rabbah, the Rabbis have further said:¹⁶⁷ “Perceiving that they cannot bring forth the gnats, the magicians at once recognized that [Aaron’s deed] was an act of G-d and not an act of the demons. From that moment on, therefore, they were no longer anxious to liken themselves to Moses by bringing forth the plagues.”
Now with regard to Rabbi Abraham ibn Ezra’s statement that Moses did not inform them of the coming of the plague of gnats, it appears to me that Aaron struck [the dust of the earth] with the rod *in the sight of Pharaoh*, just as he did in the case of the soot of the furnace.¹⁶⁸ (Verse 13), it was done in the sight of the king. However, there was no forewarning here, since the Holy One, blessed be He, warned Pharaoh only of those plagues which entailed the death of people. In the case of the frogs, [there was also death involved], as it is written: *And* [He sent among them] *frogs, which destroyed them*,¹⁶⁹ which is an allusion to death or to the kind of destruction mentioned by our Rabbis,¹⁷⁰ i.e., that the frogs made them impotent. Similarly, [He warned him of] the locusts, [which destroyed the crops], because it would cause the Egyptians to die of hunger, for they ate up *the residue of that which escaped, which remaineth unto you from the hail*.¹⁷¹ All this reflects His mercies towards man, just as it is said, *Nevertheless, if thou warn the wicked of his way to turn from it, and he turn not from his way; he shall die in his iniquity, but thou hast delivered thy soul*.¹⁷² Therefore, He did not warn Pharaoh of the plagues of gnats, boils, and darkness, [as these did not entail the loss of human lives]. He warned him¹⁷³ only of the pestilence of cattle because it involved death which should have taken effect also on man, as He told him afterward, *For now I might have stretched out My hand and I might have smitten thee and thy people with pestilence. But in very deed for this cause have I raised thee up*, etc.¹⁷⁴, Verses 15-16. Therefore He informed him of what was to happen.

footnotes:
¹⁴² See Ramban above in Seder Shemoth
¹⁴³ I Samuel 6:9.
¹⁴⁴ Verse 4.
¹⁴⁵ Above 7:17-18. And so also was there a forewarning in the case of the frogs (ibid.
¹⁴⁶ I Samuel 5:9.
¹⁴³ I Samuel 6:9.
¹⁴⁷ Further, 14:31.
¹⁴⁸ I Samuel 12:15 and ibid.
¹⁴⁸ I Samuel 12:15 and ibid.
¹⁴⁹ How then could Ibn Ezra say that because Moses had not forewarned Pharaoh of the coming of the gnats, the magicians said that the plague came through the evil stars and not from the Eternal? In the following plagues when Pharaoh was forewarned of their coming, why did he not call upon the magicians to do likewise? The answer must be, as Ramban explains, that in the case of the plague of the gnats, the magicians already admitted that it was from the Eternal and therefore they could not do likewise. There was thus no need for Pharaoh to call upon them in the following plagues of which he was forewarned, since those were surely from the Eternal, the G-d of Israel, before Whom the magicians were helpless.
¹⁴³ I Samuel 6:9.
¹⁵⁰ In his Discourse “The Law of the Eternal is Perfect,” Ramban adds: “Nevertheless the magicians [thereby] admitted [that it was an act of G-d], and thus they became apprised of the fact that Moses’ deed was effectuated by the Lord of the universe.”
¹⁵¹ Since water and blood are both liquids, the change of the one into the other may be spoken of as in “the nature” of things inasmuch as both are classified under the element of water. See above, Note 117, on the four elements.
¹⁵² The Hebrew text reads: bri’ah o yetzirah
¹⁵³ Verse 2.
¹⁵⁴ Verse 12. The word “become” suggests a new act of creation.
¹⁵⁵ Verse 14.
¹⁵⁶ Genesis 1:24. In other words, the expression here, “to bring forth the gnats,” means a new act of creation, just as in the Book of Genesis.
¹⁵⁵ Verse 14.
¹⁵⁷ Sanhedrin 67b.
¹⁵⁸ As Verse 2 has it: ‘Vata’al hatz’phardei’a’
¹⁵⁹ “Eliezer.” In our text of the Gemara, “Eleazar,” and so also further in Ramban.
¹⁶⁰ Negaim (Leprosies) is the name of a treatise in the Mishnah dealing with the laws of leprosy. It is considered a very difficult subject.
¹⁶¹ Oholoth (Tents) is one of the most difficult treatises of the Mishnah. It deals with the laws regarding the uncleanness of a corpse as affecting a house and its vessels, as well as human beings.
¹⁶² Above, 7:28.
¹⁶³ Genesis 9:7. Said to Noah and his sons.
¹⁶⁴ Ibid.
¹⁶⁵ Sanhedrin 67 b, and mentioned by Rashi here in Verse 14.
¹⁶⁶ “Lentil.” In our text of the Gemara, as well as in Rashi here: “a barley-corn.” At any rate, it was completely unnecessary for Scripture to inform us that the magicians could not bring forth gnats, as these are creatures smaller in size than a barley-corn. The expression, but they could not
¹⁶⁷ Shemoth Rabbah 10:7.
¹⁶⁸ Further, 9:8. In other words, just as in the case of boils it is said that it was done in the sight of the king, so also in the case of gnats, where the verse reads, And Aaron stretched out his hand with his rod and smote the dust of the earth
¹⁶⁹ Psalms 78:45.
¹⁷⁰ Shemoth Rabbah 10:4.
¹⁷¹ Further, 10:5.
¹⁷² Ezekiel 33:9.
¹⁷³ Further, 9:3-4.
¹⁷⁴ Ibid.


###### Ramban on Exodus 8:16:1
[Ramban on Exodus 8:16:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/8:16:1)

וְאָמַר בְּמִקְצָת הַמַּכּוֹת **הַשְׁכֵּם בַּבֹּקֶר הִנֵּה יֹצֵא הַמַּיְמָה**, וְעַל דֶּרֶךְ הַפְּשָׁט הָיָה בְּעֵת צֵאת הַמְּלָכִים בַּבֹּקֶר לְהִשְׁתַּעְשֵׁעַ עַל הַמַּיִם, וְצִוָּה הקב"ה לְמֹשֶׁה שֶׁיֵּלֵךְ שָׁם, וְהַטַּעַם, כִּי בַּדָּם בַּעֲבוּר הֱיוֹתָהּ הַמַּכָּה הָרִאשׁוֹנָה רָצָה שֶׁיַּעֲשֶׂנָּה לְעֵינָיו וּבְלִי יִרְאָה מִמֶּנּוּ. וְזֶה טַעַם "וְנִצַּבְתָּ לִקְרָאתוֹ" (שמות ז':ט"ו), "וְהִתְיַצֵּב לִפְנֵי פַרְעֹה" (שמות ח':ט"ז), שֶׁיַּעֲמֹד כְּנֶגְדּוֹ בְּיָד רָמָה. וְכֵן בְּמַכַּת הֶעָרֹב נֶאֱמַר "הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה הִנֵּה יוֹצֵא הַמָּיְמָה". וּבַבָּרָד (שמות ט':י"ג) "הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה", וְהוּא גַּם כֵּן בְּצֵאתוֹ הַמַּיְמָה, כִּי הֶעָרֹב וְהַבָּרָד אֲשֶׁר בָּהֶן הַמִּיתָה וְהָעֹנֶשׁ לִבְנֵי אָדָם רָצָה הקב"ה שֶׁיִּהְיֶה לְעֵינֵי כָּל הָעָם, כִּי בְּצֵאת הַמֶּלֶךְ הַמַּיְמָה יֵלְכוּ מַרְבִּית הָעָם אַחֲרָיו, וְהִנֵּה יַתְרֶה אוֹתוֹ לְעֵינֵיהֶם אוּלַי יִצְעֲקוּ אֶל אֲדוֹנֵיהֶם לָשׁוּב מִדַּרְכּוֹ הָרָעָה, וְאִם לֹא יַעֲשׂוּ כֵן יִהְיוּ חַיָּבִין לְהֵעָנֵשׁ. אֲבָל בִּשְׁאָר הַמַּכּוֹת דַּי בְּהַתְרָאַת הַמֶּלֶךְ, וְעַל כֵּן נֶאֱמַר בָּהֶן "בֹּא אֶל פַּרְעֹה" (לעיל ז כו, להלן ט א, י א), שֶׁיָּבֹא אֶל הֵיכָלוֹ, וְלֹא הִזְכִּיר בַּכִּנִּים וּבַשְּׁחִין כֵּן, בַּעֲבוּר שֶׁהֻצְרַךְ אַהֲרֹן לְהַכּוֹת בֶּעָפָר, וְהֵיכַל הַמֶּלֶךְ אֵין שָׁם עָפָר כִּי הִיא רִצְפַת בַּהַט וָשֵׁשׁ, וְכֵן הֻצְרַךְ מֹשֶׁה לִזְרֹק הַפִּיחַ הַשָּׁמַיְמָה. וְהִנֵּה עָשׂוּ אֵלּוּ הַשְׁתַּיִם בִּפְנֵי פַּרְעֹה בִּהְיוֹתוֹ בַּחֲצַר גִּנַּת בִּיתַן הַמֶּלֶךְ אוֹ כַּיּוֹצֵא בוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
In the case of certain plagues, [i.e., blood, swarms, and hail], G-d said to Moses, *Rise up early in the morning … lo he cometh forth to the water*.¹⁷⁵ In line with the plain meaning of Scripture,¹⁷⁶ to ease himself. Pharaoh claimed to be a god and asserted that [because of his divine powers], he did not need to ease himself. Therefore he would rise early and go forth to the Nile to ease himself in secret.” This interpretation of Rashi which is based upon a Midrash (Tanchuma Va’eira, 14) is alluded to by Ramban’s words that his own explanation is “in line with the plain meaning of Scripture,” thus implying that there is a Midrashic or homiletic interpretation of the verse, namely, that of Rashi mentioned above. this was the time when the kings were wont to go forth in the morning to enjoy themselves in the waters, and the Holy One, blessed be He, commanded Moses to go there. The reason for it is that since the plague of blood was the first one [of the plagues], He wanted Moses to do it in the sight of the king and without fear of him. This is the sense of the expression, *and thou shalt place thyself towards him*.¹⁷⁷ Similarly, in the plague of swarms it is said, *Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water*,¹⁷⁸ and also in the case of hail it is said, *Rise up early in the morning and stand before Pharaoh*,¹⁷⁹ which likewise took place when the king went forth to the water. He wanted these two plagues to be wrought [at that particular time] because since swarms and hail brought death and punishment upon the people, the Holy One, blessed be He, wanted the warning to be given in the sight of all people. When the king went forth to the water, a multitude of people followed him, and when Moses will then forewarn him in their sight, perhaps they might plead with their master to return from his evil way. In case they do not do so, they will deserve punishment. But in the case of the other plagues, the warning given to the king alone was sufficient, and therefore in connection with them it is said, *Go in unto Pharaoh*,¹⁸⁰ meaning that Moses was to go into the palace. In the case of gnats and boils, it does not say [that Moses was to go into the palace] because Aaron had to strike the dust of the earth [to bring on the plague of the gnats], and in the king’s palace there is no dust, as it has *a pavement of green and white marble*.¹⁸¹ In the case of boils, Moses had to throw the soot of the furnace heavenward.¹⁸² Thus [we must say that] these two plagues, [i.e., gnats and boils], were done in the sight of Pharaoh when he was *in the court of the garden of the king’s palace*,¹⁸³ or some similar place.

footnotes:
¹⁷⁵ The three verses are mentioned by Ramban more fully later in the text. Here he mentions the text in a general way although it is based on Verse 16 here.
¹⁷⁶ Rashi commented (above, 7:15): “Lo, he goeth forth unto the water
¹⁷⁷ Above, 7:15, in the case of the first plague.
¹⁷⁸ Here in Verse 16.
¹⁷⁹ Further, 9:13.
¹⁸⁰ Above, 7:26 (in the plague of frogs); further, 9:1 (pestilence), and 10:1 (locusts).
¹⁸¹ Esther 1:6.
¹⁸² Further, 9:10.
¹⁸³ Esther 1:5.


###### Ramban on Exodus 8:18:1
[Ramban on Exodus 8:18:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/8:18:1)

**וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת אֶרֶץ גֹּשֶׁן** בַּעֲבוּר הֱיוֹת הַמַּכּוֹת הָרִאשׁוֹנוֹת עוֹמְדוֹת אֵינֶנּוּ פֶּלֶא שֶׁיִּהְיוּ בְּאֶרֶץ מִצְרַיִם וְלֹא בְּאֶרֶץ גֹּשֶׁן, אֲבָל זוֹ מַכָּה מְשֻׁלַּחַת, וְכַאֲשֶׁר יַעֲלוּ הַחַיּוֹת מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים וְיַשְׁחִיתוּ כָּל אֶרֶץ מִצְרַיִם רָאוּי הָיָה בְּטִבְעָם שֶׁיָּבוֹאוּ גַּם בְּאֶרֶץ גֹּשֶׁן, אֲשֶׁר הִיא מִכְּלַל אֶרֶץ מִצְרַיִם בְּתוֹכָהּ, לְכָךְ הֻצְרַךְ לוֹמַר **וְהִפְלֵיתִי אֶת אֶרֶץ גֹּשֶׁן**, שֶׁתִּנָּצֵל כֻּלָּהּ בַּעֲבוּר **שֶׁעַמִּי עוֹמֵד עָלֶיהָ**, כִּי רֻבָּהּ שֶׁל יִשְׂרָאֵל הִיא וְאוֹמֵר **וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ**, שֶׁאֲפִלּוּ בְּאֶרֶץ מִצְרַיִם אִם יִמְצְאוּ הַחַיּוֹת אִישׁ יְהוּדִי לֹא יַזִּיקוּהוּ וְיֹאכְלוּ הַמִּצְרִיִּים, כְּדִכְתִיב (תהלים עח מה) יְשַׁלַּח בָּהֶם עָרֹב וַיֹּאכְלֵם, וְזֶהוּ לְשׁוֹן **פְּדוּת**, כְּטַעַם נָתַתִּי כָפְרְךָ מִצְרַיִם כּוּשׁ וּסְבָא תַּחְתֶּיךָ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I WILL SET APART IN THAT DAY THE LAND OF GOSHEN. Due to the fact that the first plagues were not migratory in nature, it was no wonder that they were confined to the land of Egypt and were not to be in the land of Goshen, [Israel’s habitation].¹⁸⁴ But this [plague of swarms] was a migratory plague. Thus when the wild beasts came up *from the lions’ dens, from the mountains of the leopards*,¹⁸⁵ and brought ruin upon the whole land of Egypt, it was natural that they also come into the land of Goshen, which contained some of the best of the land of Egypt.¹⁸⁶ of Egypt. Therefore it was necessary for Him to say, *And I will set apart in that day the land of Goshen*, so that it would be completely saved [from the wild beasts] because *My people dwell in it*, as the majority of its inhabitants were Israelites.
*And I will put ‘p’duth’* (*a division*) *between My people and thy people*.¹⁸⁷ The intent thereof is that even in the land of Egypt, if the beasts will find a certain Jew, they will not harm him. Instead they will devour the Egyptians, as it is written: *He sent among them swarms of beasts, which devoured them*.¹⁸⁸ This is the sense of the word *‘p’duth’ between My people and thy people*, which is similar to the verse, *I have given Egypt as thy ransom, Ethiopia and Seba for thee*.¹⁸⁹

footnotes:
¹⁸⁴ Genesis 47:6.
¹⁸⁵ Song of Songs 4:8.
¹⁸⁶ See Genesis 47:6, where the land of Goshen is referred to as the best of the land
¹⁸⁷ Verse 19.
¹⁸⁸ Psalms 78:45.
¹⁸⁹ Isaiah 43:3.


###### Ramban on Exodus 8:18:2
[Ramban on Exodus 8:18:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/8:18:2)

**אֲנִי ה' בְּקֶרֶב הָאָרֶץ** פֵּרֵשׁ ר"א (אבן עזרא על שמות ח':י"ח) דֶּרֶךְ מָשָׁל, כְּמִנְהַג הַמְּלָכִים שֶׁיַּעַמְדוּ בְּאֶמְצַע הַמַּלְכוּת לִהְיוֹתוֹ קָרוֹב אֶל הַקְּצָווֹת. וְאֵין לְדָבָר זֶה טַעַם. אֲבָל הוּא לוֹמַר כִּי הוּא שַׁלִּיט וּמַשְׁגִּיחַ **בְּקֶרֶב הָאָרֶץ**, לֹא כְּמִי שֶׁיַּחְשֹׁב "עָבִים סֵתֶר לוֹ וְלֹא יִרְאֶה וְחוּג שָׁמַיִם יִתְהַלָּךְ" (איוב כב יד). וְיִתָּכֵן שֶׁיִּהְיֶה כְּמוֹ "כִּי שְׁמִי בְּקִרְבּוֹ" (שמות כ"ג:א'), וְהוּא סוֹד נִשְׂגָּב וְנֶעְלָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
I AM THE ETERNAL IN THE MIDST OF THE EARTH. Rabbi Abraham ibn Ezra explained it as being a figure of speech, emblematic of the nature of kings to establish their seat of government in the center of the kingdom in order to be near to the remote comers thereof. This explanation makes no sense. Rather, its intent is to state that He rules and supervises *in the midst of the earth*, and not, as some think, that *thick clouds are a covering to Him, that He seeth not; and He walketh in the circuit of heaven*.¹⁹⁰ It is possible that the sense of the expression is similar to the verse, *For My name is in him*,¹⁹¹ and the secret thereof is sublime and recondite.¹⁹²

footnotes:
¹⁹⁰ Job 22:14.
¹⁹¹ Further, 23:21.
¹⁹² See my Hebrew commentary, p. 314, that the allusion here is to the Cabalistic term of “the upper earth.” See Ramban to Genesis 1:8 (Vol. I, pp. 35-38).


###### Ramban on Exodus 8:25:1
[Ramban on Exodus 8:25:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/8:25:1)

**וְסָר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ מָחָר** כַּאֲשֶׁר אָמַר פַּרְעֹה בְּמַכַּת הַצְפַרְדְּעִים "לְמָחָר", כֵּן רָצָה מֹשֶׁה לַעֲשׂוֹת גַּם בָּזֹאת שֶׁיִּתְפַּלֵּל וְיָסוּרוּ **מָחָר**, וְהִנֵּה סָר הֶעָרֹב וְהָלְכוּ לָהֶם, לֹא כַּאֲשֶׁר הָיָה בַּצְפַרְדְּעִים, מִן הַטַּעַם שֶׁאָמְרוּ רַבּוֹתֵינוּ (שמו"ר יא ג) שֶׁרָצָה הקב"ה לְצַעֵר אוֹתָם בַּמַּכּוֹת, לֹא לְהוֹעִיל לָהֶם כְּלָל. וּמֹשֶׁה נִשְׁמַר בְּכָךְ בְּאָמְרוֹ, כִּי אָמַר לְפַרְעֹה "לְהַכְרִית הַצְפַרְדְּעִים" שֶׁיִּרְמֹז לְמִיתָתָם כְּמוֹ שֶׁפֵּרַשְׁתִּי (רמב"ן על שמות ח':ה'):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND MOSES SAID: BEHOLD, I GO OUT FROM THEE, AND I WILL ENTREAT THE ETERNAL THAT THE SWARMS WILL DEPART FROM PHARAOH, FROM HIS SERVANTS, AND FROM HIS PEOPLE, TOMORROW.¹⁹³ (Verse 24)? Ramban proceeds to answer this question. Just as Pharaoh, during the plague of the frogs, had asked that it be removed tomorrow,¹⁹⁴ so did Moses want to do it in this case as well; he would pray that the swarms [of beasts] shall depart tomorrow. And then G-d *removed the swarms*,¹⁹⁵ and they vanished completely, unlike the case of the frogs, [where Scripture states that they died].¹⁹⁶ This was for the reason, as stated by our Rabbis,¹⁹⁷ that the Holy One, blessed be He, desired to afflict them with plagues from which they would derive no benefit.¹⁹⁸ Now Moses guarded himself when he spoke to Pharaoh, saying *to destroy the frogs*,¹⁹⁹ which alludes merely to their death, as I have explained there,¹⁹⁹ [while here in the case of swarms, he said *that the swarms will depart*].

footnotes:
¹⁹³ The question here arises: Why did Moses say that he will pray that the removal of the plague be tomorrow, when Pharaoh had just said to him, Entreat for me
¹⁹⁴ Above, Verse 6.
¹⁹⁵ Verse 27.
¹⁹⁶ Above, Verse 9.
¹⁹⁷ Shemoth Rabbah 10:6.
¹⁹⁸ If the beasts had died in the land of Egypt, the Egyptians would have made use of their skins. Hence they just disappeared. This of course was not the case with the frogs.
¹⁹⁹ Above, Verse 5.
¹⁹⁹ Above, Verse 5.