## Rashi on Exodus Chapter 10

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

**ויאמר ה' אל משה בא אל פרעה.** וְהַתְרֵה בוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאמר ה' אל משה בא אל פרעה AND THE LORD SAID UNTO MOSES GO IN UNTO PHARAOH and warn him.


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

**שיתי.** שׂוּמִי – שֶׁאָשִׁית אֲנִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שתי means my setting (an infinitive of שית), so that the phrase, which literally means “for the sake of my setting these my signs”, denotes “that I may set”.


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

**התעללתי.** שָׂחַקְתִּי, כְּמוֹ "כִּי הִתְעַלַּלְתְּ בִּי" (במדבר כ"ב), "הֲלֹא כַּאֲשֶׁר הִתְעוֹלֵל בָּהֶם" (שמואל א' ו'), הָאָמוּר בְּמִצְרַיִם, וְאֵינוֹ לְשׁוֹן פּוֹעֵל וּמַעֲלָלִים, שֶׁאִם כֵּן הָיָה לוֹ לִכְתֹּב עוֹלַלְתִּי, כְּמוֹ "וְעוֹלֵל לָמוֹ כַּאֲשֶׁר עוֹלַלְתָּ לִי" (איכה א'), "אֲשֶׁר עוֹלַל לִי" (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
התעללתי means I HAVE MOCKED, as in, (Numbers 22:29) “Because thou hast mocked (התעללת) me”; (I Samuel 6:6) “Indeed, when he mocked (התעולל) them”, which, also, is said in reference to Egypt. It is not an expression denoting doing and action, for were this so it should have written עוללתי, similar to (Lamentations 1:22) “And do (עולל) unto them as thou hast done (עוללת) unto me”, and to (Lamentations 1:12) “which he has done (עולל) unto me”.


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

**ולמען תספר.** בתורה להודיע לדורות:


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

**לענת.** כְּתַרְגּוּמוֹ, "לְאִתְכְּנָעָא", וְהוּא מִגִּזְרַת עָנִי – מֵאַנְתָּ לִהְיוֹת עָנִי וְשָׁפָל מִפָּנַי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לענת Translate as the Targum: TO BE HUMBLED. It is of the same derivation as עני poor, so that the passage signifies, “thou refusest to be poor and lowly before Me”.


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

**את עין הארץ.** אֶת מַרְאֵה הָאָרֶץ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את עין הארץ means THE COLOUR OF THE GROUND.


###### Rashi on Exodus 10:5:2
[Rashi on Exodus 10:5:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:5:2)

**ולא יוכל.** הָרוֹאֶה **לראת את הארץ**, וְלָשׁוֹן קְצָרָה דִּבֵּר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא יוכל AND HE — i. e. anyone who is looking — WILL NOT BE ABLE TO SEE THE EARTH; it speaks in (uses) an elliptical expression.


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

**הטרם תדע.** הַעוֹד לֹא יָדַעְתָּ כִּי אָבְדָה מִצְרַיִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הטרם תדע means KNOWEST THOU NOT YET that Egypt has perished. (Cf. Rashi on Exodus 9:30.)


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

**ויושב.** הוּשְׁבוּ עַל יְדֵי שְׁלִיחַ, שֶׁשָּׁלְחוּ אַחֲרֵיהֶם וֶהֱשִׁיבוּם אֶל פַּרְעֹה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויושב [AND MOSES AND AARON] WERE BROUGHT BACK (The verb has a passive meaning [Hophal], not an active as the particle את before משה and אהרן might lead one to suppose) — They were brought back by a messenger: they (Pharaoh’s servants) sent people after them and these brought them back to Pharaoh.


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

**כאשר אשלח אתכם ואת טפכם.** אַף כִּי אֲשַׁלַּח גַּם אֶת הַצֹּאן וְאֶת הַבָּקָר כַּאֲשֶׁר אֲמַרְתֶּם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כאשר אשלח אתכם ואת טפכם [MAY THE LORD BE WITH YOU] AS I WILL LET YOU AND YOUR LITTLE ONES GO — even though I were to let go also the flocks and herds as you have said.


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

**ראו כי רעה נגד פניכם.** כְּתַרְגּוּמוֹ. וּמִ"אַ שָׁמַעְתִּי, כּוֹכָב אֶחָד יֵשׁ שֶׁשְּׁמוֹ רָעָה, אָמַר לָהֶם פַּרְעֹה, רוֹאֶה אֲנִי בָּאִצְטַגְנִינוּת שֶׁלִּי אוֹתוֹ כוֹכָב עוֹלֶה לִקְרַאתְכֶם בַּמִּדְבָּר, וְהוּא סִימַן דָּם וַהֲרִיגָה; וּכְשֶׁחָטְאוּ יִשְׂרָאֵל בָּעֵגֶל וּבִקֵּשׁ הַקָּבָּ"ה לְהָרְגָם, אָמַר מֹשֶׁה בִּתְפִלָּתוֹ, לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר "בְּרָעָה" הוֹצִיאָם (שמות ל"ב), זוֹ הִיא שֶׁאָמַר לָהֶם, רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם; מִיָּד וַיִּנָּחֶם ה' עַל הָרָעָה וְהָפַךְ אֶת הַדָּם לְדַם מִילָה, שֶׁמָּל יְהוֹשֻׁעַ אוֹתָם, וְזֶהוּ שֶׁנֶּ' "הַיּוֹם גַּלּוֹתִי אֶת חֶרְפַּת מִצְרַיִם מֵעֲלֵיכֶם" (יהושע ה'), שֶׁהָיוּ אוֹמְרִים לָכֶם, דָּם אָנוּ רוֹאִין עֲלֵיכֶם בַּמִּדְבָּר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ראו כי רעה נגד פניכם Understand this as the Targum takes it: See, the evil you are about to do wilt turn against yourself. I have heard a Midrashic explanation: There is a certain star the name of which is רעה “Evil”. Pharaoh said to them, “By my astrological art I see that star rising towards you in the wilderness whither you wish to proceed. It is an emblem of blood and slaughter”. Consequently, when Israel sinned by worshipping the calf and the Holy One, blessed be He, intended to slay them, Moses said in his prayer, (Exodus 32:12) “Wherefore should the Egyptians speak and say, He brought them forth together with רעה (i. e. under the influence of the star רעה); this is, indeed, what he (Pharaoh) has already said, “See, the ‘רעה’ is before you”. At once, “the Lord bethought Himself concerning ‘רעה’”, and He changed the blood of which this star was an emblem to the blood of the circumcision because indeed Joshua had them circumcised. This is the meaning of what is said, (Joshua 5:9). “This day have I rolled from off you the reproach of the Egyptians”, for they said to you. “We see blood impending over you in the wilderness. (Yalkut Shimoni on Torah 1:392; cf. also Rashi on Joshua 5:9.)


###### Rashi on Exodus 10:11:1
[Rashi on Exodus 10:11:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:11:1)

**לא כן.** כַּאֲשֶׁר אֲמַרְתֶּם לְהוֹלִיךְ הַטַּף עִמָּכֶם, אֶלָּא **לכו הגברים ועבדו את ה'**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא כן NOT SO as you have said, to take the children with you, but 'לכו נא הגברים ועבדו את ה GO YE WHO ARE ADULT MEN AND SERVE THE LORD.


###### Rashi on Exodus 10:11:2
[Rashi on Exodus 10:11:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:11:2)

**כי אתה אתם מבקשים.** כִּי אוֹתָהּ בִּקַּשְׁתֶּם עַד הֵנָּה – נִזְבְּחָה לֵאלֹהֵינוּ, וְאֵין דֶּרֶךְ הַטַּף לִזְבֹּחַ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי אתה אתם מבקשים means FOR THAT IS WHAT YE DID SEEK till now: let us sacrifice to our God — and it is not the custom for little children to offer sacrifice.


###### Rashi on Exodus 10:11:3
[Rashi on Exodus 10:11:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:11:3)

**ויגרש אותם.** הֲרֵי זֶה לָשׁוֹן קָצָר וְלֹא פֵּרֵשׁ מִי הַמְגָרֵשׁ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויגרש אותם AND HE DROVE THEM OUT — This is an elliptical phrase and it does not expressly state who drove them out (i. e. the subject of the verb is omitted).


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

**בארבה.** בִּשְׁבִיל מַכַּת הָאַרְבֶּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בארבה means on account of the plague of locusts (the prefix ב signifies “on account of”).


###### Rashi on Exodus 10:13:1
[Rashi on Exodus 10:13:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:13:1)

**ורוח הקדים.** רוּחַ מִזְרָחִית נָשָׂא אֶת הָאַרְבֶּה, לְפִי שֶׁבָּא כְּנֶגְדוֹ, שֶׁמִּצְרַיִם בִּדְרוֹמִית מַעֲרָבִית הָיְתָה, כְּמוֹ שֶׁמְּפֹרָשׁ בְּמָקוֹם אַחֵר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ורוח הקדים THE EAST WIND — It was an east wind that brought the locusts because that came (blew) from the direction opposite to it (to Egypt), since Egypt was in the south-west, relative to Palestine, as it is explained in another place (Numbers 34:3).


###### Rashi on Exodus 10:14:1
[Rashi on Exodus 10:14:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:14:1)

**ואחריו לא יהיה כן.** וְאוֹתוֹ שֶׁהָיָה בִימֵי יוֹאֵל שֶׁנֶּ' "כָּמוֹהוּ לֹא נִהְיָה מִן הָעוֹלָם" (יואל ב'), לָמַדְנוּ שֶׁהָיָה כָּבֵד מִשֶּׁל מֹשֶׁה. (אוֹתוֹ שֶׁל יוֹאֵל הָיָה) עַ"יְ מִינִין הַרְבֵּה, שֶׁהָיוּ יַחַד אַרְבֶּה, יֶלֶק, חָסִיל, גָּזָם, אֲבָל שֶׁל מֹשֶׁה לֹא הָיָה אֶלָּא מִין אֶחָד, וְכָמוֹהוּ לֹא הָיָה וְלֹא יִהְיֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואחריו לא יהיה כן NEITHER AFTER THEM SHALL BE SUCH — That plague of locusts which happened during the days of Joel of which it is said, (Joel 2:2) “there hath not been ever the like” — which statement teaches us that it was more grievous than that in the days of Moses — was, however, caused by many species of locusts, together, those called ארבה and ילק and חסיל and גזם; but that which happened in the days of Moses consisted of only one species (the ארבה) and any ארבה like that there never was and never will be.


###### Rashi on Exodus 10:15:1
[Rashi on Exodus 10:15:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:15:1)

**כל ירק.** עָלֶה יָרֹק, וירדו"רא בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל ירק means any green leaf (not “any herb”, since it speaks of the ירק of the trees); old French verdure.


###### Rashi on Exodus 10:19:1
[Rashi on Exodus 10:19:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:19:1)

**רוח ים.** רוּחַ מַעֲרָבִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
רוח ים is A WEST WIND.


###### Rashi on Exodus 10:19:2
[Rashi on Exodus 10:19:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:19:2)

**ימה סוף.** אוֹמֵר אֲנִי שֶׁיַּם סוּף הָיָה מִקְצָתוֹ בַּמַּעֲרָב, כְּנֶגֶד כָּל רוּחַ דְּרוֹמִית, וְגַם בְּמִזְרָחָה שֶׁל אֶרֶץ יִשְׂרָאֵל, לְפִיכָךְ רוּחַ יָם תְּקָעוֹ לָאַרְבֶּה בְּיָמָּה סוּף כְּנֶגְדּוֹ. וְכֵן מָצִינוּ לְעִנְיַן תְּחוּמִין שֶׁהוּא פּוֹנֶה לְצַד מִזְרָח, שֶׁנֶּאֱמַר "מִיַּם סוּף וְעַד יָם פְּלִשְׁתִּים" (לקמן כג לא) מִמִּזְרָח לְמַעֲרָב, שֶׁיָּם פְּלִשְׁתִּים בַּמַּעֲרָב הָיָה, שֶׁנֶּאֱמַר בַּפְּלִשְׁתִּים "יוֹשְׁבֵי חֶבֶל הַיָּם גּוֹי כְּרֵתִים" (צפניה ב'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ימה סוף INTO THE RED SEA — I say that the Red Sea was, as to part of it, in the west opposite the whole southern side of Palestine, and was also eastward of the Land of Israel; therefore a west wind blew the locusts into the Red Sea which was in the opposite direction to the west of Egypt. Thus do we find mentioned regarding the boundaries of Palestine that it (the Red Sea) faces the east of Palestine, since it states, (Exodus 23:31) “[And I will set thy boundaries] from the Red Sea even unto the sea of the Philistines”, which means from east to west since the sea of the Philistines was in the west, as it is said of the Philistines, (Zephaniah 2:5) “the inhabitants of the sea-coast, the nation of the Cherethites (the Philistines)”.


###### Rashi on Exodus 10:19:3
[Rashi on Exodus 10:19:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:19:3)

**לא נשאר ארבה אחד.** אַף הַמְּלוּחִים שֶׁמָּלְחוּ מֵהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא נשאר ארבה אחד THERE REMAINED NOT ONE LOCUST — not even those which they had salted — for they had salted some of them (Exodus Rabbah 13:7).


###### Rashi on Exodus 10:21:1
[Rashi on Exodus 10:21:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:21:1)

**וימש חשך.** וְיַחֲשִׁיךְ עֲלֵיהֶם חֹשֶׁךְ יוֹתֵר מֵחֶשְׁכּוֹ שֶׁל לַיְלָה, חֹשֶׁךְ שֶׁל לַיְלָה יַאֲמִישׁ וְיַחֲשִׁיךְ עוֹד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וימש חשך signifies and it (the darkness mentioned in the preceding phrase, ויהי חשך) shall darken for them the natural darkness to a higher degree than the darkness of night: i. e. the darkness of night shall become even more black and dark.


###### Rashi on Exodus 10:21:2
[Rashi on Exodus 10:21:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:21:2)

**וימש.** כְּמוֹ וְיַאֲמֵשׁ; יֵשׁ לָנוּ תֵבוֹת הַרְבֵּה חֲסֵרוֹת אָלֶ"ף, לְפִי שֶׁאֵין הֲבָרַת הָאָלֶ"ף נִכֶּרֶת כָּל כָּךְ, אֵין הַכָּתוּב מַקְפִּיד עַל חֶסְרוֹנָהּ, כְּגוֹן "וְלֹא יַהֵל שָׁם עֲרָבִי" (ישעיהו י"ג), כְּמוֹ לֹא יַאֲהֵל – לֹא יַטֶּה אָהֳלוֹ, וְכֵן "וַתַּזְרֵנִי חַיִל" (שמואל ב' כ"ב), כְּמוֹ וַתְּאַזְּרֵנִי; וְאֻנְקְלוֹס תִּרְגֵּם לְשׁוֹן הֲסָרָה, כְּמוֹ לֹא יָמוּשׁ; "בָּתַר דְּיֶעְדֵּי קְבַל לֵילְיָא" – כְּשֶׁיַּגִּיעַ סָמוּךְ לְאוֹר הַיּוֹם; אֲבָל אֵין הַדִּבּוּר מְיֻשָּׁב עַל הַוָּי"ו שֶׁל וְיָמֵשׁ, לְפִי שֶׁהוּא כָתוּב אַחַר וִיהִי חֹשֶׁךְ. וּמִ"אַ פּוֹתְרוֹ לְשׁוֹן "מְמַשֵּׁשׁ בַּצָּהֳרַיִם" (דברים כ"ח), שֶׁהָיָה כָפוּל וּמְכֻפָּל וְעָב עַד שֶׁהָיָה בוֹ מַמָּשׁ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וימש means as much as (is a contraction of) ויאמש (a Hiphil form of אמש, evening darkness). We have many words in which an א is omitted; since the sound of the א is not very marked, Scripture is not particular about omitting it. An example is: (Isaiah 13:20) “the Arabian לֹא יַהֵל there”, which is the same as לא יַאֲהֵל, shall not pitch his tent. Similar is, (II Samuel 22:40) “וַתַּזְרֵנִי with strength”, which is the same as וַתְּאַזְרֵנִי “And thou hast girded me” (cf. Psalms 30:12). Onkelos translated it in the sense of removing, from the same root as, (Joshua 1:8) “it shall not depart (ימוש)”, his rendering being, “[and there shall be darkness..] after the darkness of night has departed”, i. e. when the time approaches near to the light of day. But the statement does not then fit with the ו of וימש, because this word is written after ויהי חשך. A Midrashic statement explains it in the sense of (Deuteronomy 28:29) “groping (ממשש feeling) at noon-day”, so that the meaning would be that it was of such a double character and so thick that there was something tangible in it (Exodus Rabbah 14:1-3).


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

**שלשת ימים.** שִׁלּוּשׁ שֶׁל יָמִים, טרציינ"א בְּלַעַז, וְכֵן שִׁבְעַת יָמִים בְּכָל מָקוֹם שטיי"נא שֶׁל יָמִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שלשת ימים denotes a triad of days. old French terziane; so, too, שבעת ימים everywhere it occurs denotes in old French a septaine of days (a period of seven days).


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

**ויהי חשך אפלה: שלשת ימים.** חֹשֶׁךְ שֶׁל אֹפֶל, שֶׁלֹּא רָאוּ אִישׁ אֶת אָחִיו אוֹתָן ג' יָמִים. וְעוֹד שְׁלוֹשֶׁת יָמִים אֲחֵרִים חֹשֶׁךְ מֻכְפָּל עַל זֶה, שֶׁלֹּא קָמוּ אִישׁ מִתַּחְתָּיו – יוֹשֵׁב אֵין יָכוֹל לַעֲמֹד, וְעוֹמֵד אֵין יָכוֹל לֵישֵׁב; וְלָמָּה הֵבִיא עֲלֵיהֶם חֹשֶׁךְ? שֶׁהָיוּ בְיִשְׂרָאֵל בְּאוֹתוֹ הַדּוֹר רְשָׁעִים וְלֹא הָיוּ רוֹצִים לָצֵאת, וּמֵתוּ בִשְׁלוֹשֶׁת יְמֵי אֲפֵלָה, כְּדֵי שֶׁלֹּא יִרְאוּ מִצְרִיִּים בְּמַפַּלְתָּם וְיֹאמְרוּ, אַף הֵם לוֹקִים כָּמוֹנוּ. וְעוֹד, שֶׁחִפְּשׂוּ יִשְׂרָאֵל וְרָאוּ אֶת כְּלֵיהֶם, וּכְשֶׁיָּצְאוּ וְהָיוּ שׁוֹאֲלִים מֵהֶן וְהָיוּ אוֹמְרִים אֵין בְּיָדֵנוּ כְלוּם, אוֹמֵר לוֹ, אֲנִי רְאִיתִיו בְּבֵיתְךָ, וּבְמָקוֹם פְּלוֹנִי הוּא (שמות רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי חשך אפלה … שלשת ימים — there was darkness of gloom when no man saw another during those three days, and there was moreover another period of three days’ darkness twice as thick as this when no man rose from his place: one who happened to be sitting when this second period of darkness began was unable to rise, and one who was then standing was unable to sit down. And why did He bring darkness upon them? Because there were wicked people amongst the Israelites of that generation who had no desire to leave Egypt, and these died during the three days of darkness so that the Egyptians might not see their destruction and say, “These, (the Israelites) too have been stricken as we have”. And a further reason is that the Israelites searched (the darkness came just in order that they might do this) and saw their (the Egyptians’) jewels, and when they were leaving Egypt and asked them for their jewels, and they replied, “We have none at all in our possession”, they answered them, “I have seen it in your house and it is in such and such a place” (cf. Midrash Tanchuma, Bo 1; Exodus Rabbah 14:3).


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

**יצג.** יְהֵא מֻצָּג בִּמְקוֹמוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יצג means SHALL REMAIN STANDING in its place.


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

**גם אתה תתן.** לֹא דַּיְּךָ שֶׁמִּקְנֵנוּ יֵלֵךְ עִמָּנוּ אֶלָּא גַּם מִשֶּׁלְּךָ תִּתֵּן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גם אתה תתן THOU MUST GIVE ALSO — It will not be enough for you that our cattle will go with us but you will give also of yours.


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

**פרסה.** פַּרְסַת רֶגֶל, פלנ"טא בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פרסה is the hoof of the foot; in old French plante.


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

**לא נדע מה נעבד.** כַּמָּה תִּכְבַּד הָעֲבוֹדָה, שֶׁמָּא יִשְׁאַל יוֹתֵר מִמַּה שֶּׁיֵּשׁ בְּיָדֵנוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא נדע מה נעבד means WE DO NOT KNOW WITH WHAT WE MUST SERVE we do not know how heavy will be the service: perhaps He will ask more than we have in our possession.


###### Rashi on Exodus 10:29:1
[Rashi on Exodus 10:29:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/10:29:1)

**כן דברת.** יָפֶה דִּבַּרְתָּ וּבִזְמַנּוֹ דִּבַּרְתָּ. אֱמֶת שֶׁלֹּא אוֹסִיף עוֹד רְאוֹת פָּנֶיךָ (מכילתא ושמות רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כן דברת signifies RIGHTLY HAST THOU SPOKEN, and in its proper time hast thou spoken; for it is true that I will not see thy face again (Mekhilta; Exodus Rabbah 18:1; cf. also Onkelos).