## Rashi on Exodus Chapter 8

###### Rashi on Exodus 8:2:1
[Rashi on Exodus 8:2:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:2:1)

**ותעל הצפרדע.** צְפַרֵדַּע אַחַת הָיְתָה וְהָיוּ מַכִּין אוֹתָהּ וְהִיא מַתֶּזֶת נְחִילִים נְחִילִים, זֶהוּ מִדְרָשׁוֹ (סנהדרין ס"ז). וּפְשׁוּטוֹ יֵשׁ לוֹמַר, שֵׁרוּץ הַצְפַרְדְּעִים קוֹרֵא לְשׁוֹן יְחִידוּת; וְכֵן וַתְּהִי הַכִּנָּם – הָרְחִישָׁה, פדולייר"א בְּלַעַז, וְאַף **ותעל הצפרדע** – גרינולייר"א בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותעל הצפרדע AND THE FROGS (lit. frog) CAME UP — Really there was only one frog, but when they struck at it, it was split into many swarms. This is a Midrashic explanation of the usage of the singular noun here (cf. Sanhedrin 67b; Exodus Rabbah 10:4). But as a literal explanation one must say that the swarm of the frogs is denoted by the singular form. Similar is, (v. 14) “and there was the כנם” — the swarm of insects, in old French pedulier; i. e. a swarm of lice. So, too, here, ותעל הצפרדע means: and there came up a grenouillière (old French) i. e. a swarm of frogs.


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

**התפאר עלי.** כְּמוֹ "הֲיִתְפָּאֵר הַגַּרְזֶן עַל הַחֹצֵב בּוֹ" (ישעיהו י') – מִשְׁתַּבֵּחַ לוֹמַר אֲנִי גָּדוֹל מִמְּךָ, ונטי"ר בְּלַעַז. וְכֵן הִתְפָּאֵר עָלַי – הִשְׁתַּבֵּחַ לְהִתְחַכֵּם וְלִשְׁאֹל דָּבָר גָּדוֹל, וְלוֹמַר שֶׁלֹּא אוּכַל לַעֲשׂוֹתוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
התפאר עלי GLORY OVER ME — Similar is, (Isaiah 10:15) “Should the axe יתפאר against him that heweth therewith” i. e. should it boast, saying “I am greater than thou”; old French vanter. Therefore התפאר means pride yourself on showing your cleverness and on asking of me a difficult matter asserting that I shall be unable to do it.


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

**למתי אעתיר לך.** אֶת אֲשֶׁר אַעְתִּיר לְךָ הַיּוֹם עַל הַכְרָתַת הַצְפַרְדְּעִים, לְמָתַי תִּרְצֶה שֶׁיִּכָּרְתוּ? וְתִרְאֶה אִם אַשְׁלִים דְּבָרִי לַמּוֹעֵד שֶׁתִּקְבַּע לִי. אִלּוּ נֶאֱמַר "מָתַי" אַעְתִּיר, הָיָה מַשְׁמָע מָתַי אֶתְפַּלֵּל, עַכְשָׁו שֶׁנֶּאֱמַר "לְמָתַי", מַשְׁמָע אֲנִי הַיּוֹם אֶתְפַּלֵּל עָלֶיךָ, שֶׁיִּכָּרְתוּ הַצְפַרְדְּעִים לִזְמַן שֶׁתִּקְבַּע עָלַי; אֱמֹר לְאֵיזֶה יוֹם תִּרְצֶה שֶׁיִּכָּרְתוּ: **אעתיר, העתירו, והעתרתי.** וְלֹא נֶאֱמַר אֶעְתַּר, עִתְרוּ, וְעָתַרְתִּי, מִפְּנֵי שֶׁכָּל לְשׁוֹן עתר הַרְבּוֹת פֶּלֶל הוּא, וְכַאֲשֶׁר יֹאמַר אַרְבֶּה, הַרְבּוּ, וְהִרְבֵּיתִי, לְשׁוֹן מַפְעִיל, כָּךְ יֹאמַר אַעְתִּיר, הַעְתִּירוּ, וְהַעְתַּרְתִּי דְּבָרִים; וְאָב לְכֻלָּם "וְהַעְתַּרְתֶּם עָלַי דִּבְרֵיכֶם" (יחזקאל ל"ה) – הִרְבֵּיתֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למתי אעתיר FOR WHAT PERIOD SHALL I ENTREAT FOR THEE — With reference to the entreaty which I shall make to-day regarding the destruction of the frogs, by what period do you wish that they should be destroyed, and you will see whether I can carry out my promise by the time which you will set me. If the text said מתי אעתיר (without ל), it would signify “when shall I pray?” but now that it is said למתי, it signifies I will pray to-day for you that the frogs should be destroyed by the time which you will set for me. Tell me, then, by what day you wish that they shall be destroyed. The words here, אעתיר and העתירו (v. 4) and העתרתי (v. 25) are Hiphil forms, and it does not say אֶעְתַּר and עִתְרוּ and וְעָתַרְתִּי (Kal forms) because wherever the root עתר is used it denotes to pray much (more lit. Rashi’s words signify “to multiply praying”, “to make much praying”), and just as one says אַרְבֶּה and הַרְבּוּ and וְהִרְבֵּתִי which all have the meaning of “causing an action to happen” (in this case, causing a thing to be much — our Hiphil conjugation), so one says אַעְתִּיר and הַעְתִּירוּ and וְהֵעְתַּרְתִּי “I increase”, “increase ye” and “I will increase” i. e. I will increase words. The passage which serves as evidence of the meaning of all these words is (Ezekiel 35:13) “וְהֵעְתַּרְתֶּם your words against Me” — which can only mean “Ye have multiplied” (being a transitive verb; cf. Rashi on Genesis 25:21).


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

**ויאמר למחר.** הִתְפַּלֵּל הַיּוֹם, שֶׁיִּכָּרְתוּ לְמָחָר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאמר למחר AND HE SAID, FOR TO-MORROW — He said: Pray to-day that they may be destroyed by to-morrow.


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

**ויצא, ויצעק.** מִיָּד, שֶׁיִּכָּרְתוּ לְמָחָר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויצא. . ויצעק THEY WENT … AND CRIED [UNTO THE LORD) immediately that they should be destroyed by to-morrow.


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

**חמרם חמרם.** צִבּוּרִים צִבּוּרִים, כְּתַרְגּוּמוֹ, דְּגוֹרִין – גַּלִּין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חמרים חמרים means IN HEAPS, just as the Targum renders it, דגורין, which means גלין heaps (דגורא is the Targum of הגל in Genesis 31:46).


###### Rashi on Exodus 8:11:1
[Rashi on Exodus 8:11:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:11:1)

**והכבד את לבו.** לְשׁוֹן פָּעוֹל הוּא, כְּמוֹ "הָלוֹךְ וְנָסוֹעַ" (בראשית י"ב), וְכֵן "וְהַכּוֹת אֶת מוֹאָב" (מלכים ב ג׳:כ״ד), "וְשָׁאוֹל לוֹ בֵאלֹהִים" (שמואל א כ״ב:י״ג), "הַכֵּה וּפָצֹעַ" (מלכים א כ'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והכבד את לבו HE ALLOWED HIS HEART TO BE HARDENED — The word הַכְבֵּד expresses doing something (the Hebrew infinitive but having a past meaning) just as, (Genesis 12:9) “going (הלוך) and journeying (ונסוע)”. So, too, (2 Kings 3:24) “and smiting (והכת) Moab”; (I Samuel 22:13) “and enquiring (ושאול) of God for him”; (1 Kings 20:37); “smiting (הכה) and wounding (ופצוע)”.


###### Rashi on Exodus 8:11:2
[Rashi on Exodus 8:11:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:11:2)

**כאשר דבר ה'.** וְהֵיכָן דִּבֵּר? וְלֹא יִשְׁמַע אֲלֵיכֶם פַּרְעֹה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
‎ כאשר דבר ה׳ AS THE LORD HAD SPOKEN — And where had He said this? When He said, (Exodus 7:4) “Pharaoh will not hearken to you”.


###### Rashi on Exodus 8:12:1
[Rashi on Exodus 8:12:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:12:1)

**אמר אל אהרן.** לֹא הָיָה הֶעָפָר כְּדַאי לִלְקוֹת עַ"יְ מֹשֶׁה, לְפִי שֶׁהֵגֵן עָלָיו כְּשֶׁהָרַג אֶת הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל, וְלָקָה עַל יְדֵי אַהֲרֹן (שמות רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אמר אל אהרן SAY UNTO AARON — The dust did not deserve to be smitten by Moses because it had protected him when he slew the Egyptian, for “he hid him in the sand”; and it was therefore smitten by Aaron (Tanchuma; Exodus Rabbah 10:7).


###### Rashi on Exodus 8:13:1
[Rashi on Exodus 8:13:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:13:1)

**ותהי הכנם.** הָרְחִישָׁה, פדוליר"א בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותהי הכנם means the swarming was. In old French pedulier.


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

**להוציא את הכנים.** לִבְרֹאתָם וּלְהוֹצִיאָם מִמָּקוֹם אַחֵר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
להוציא את הכנים TO BRING FORTH GNATS — to create them and to bring them forth from some other place (not from dust but to turn some other material into gnats).


###### Rashi on Exodus 8:14:2
[Rashi on Exodus 8:14:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:14:2)

**ולא יכלו.** שֶׁאֵין הַשֵּׁד שׁוֹלֵט עַל בְּרִיָּה פְּחוּתָה מִכַּשְּׂעוֹרָה (סנהדרין ס"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא יכלו BUT THEY COULD NOT — for the demon (through whose agency this was to be done) is powerless in the case of a creature smaller than a barley corn) (Sanhedrin 67b). Therefore they had to admit,


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

**אצבע אלהים הוא.** מַכָּה זוֹ אֵינָהּ עַל יְדֵי כְשָׁפִים, מֵאֵת הַמָּקוֹם הִיא (שמות רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אצבע אלהים הוא THIS IS THE FINGER OF GOD — This plague is not caused by sorcery: it is of the Omnipresent God!


###### Rashi on Exodus 8:15:2
[Rashi on Exodus 8:15:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:15:2)

**כאשר דבר ה'.** וְלֹא יִשְׁמַע אֲלֵיכֶם פַּרְעֹה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כאשר דבר ה׳ AS THE LORD HAD SPOKEN — when He said, (Exodus 7:4) “Pharaoh will not hearken unto you”.


###### Rashi on Exodus 8:17:1
[Rashi on Exodus 8:17:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:17:1)

**משליח בך.** מְגָרֶה בְךָ, וְכֵן "וְשֶׁן בְּהֵמוֹת אֲשַׁלַּח בָּם" (דברים ל"ב), לְשׁוֹן שִׁסּוּי, אינציט"ר בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
משליח בך means I WILL INCITE AGAINST THEE. Another example is. (Deuteronomy 32:24) “I will incite (אשלח) the tooth of beasts against them”, where it signifies letting loose an animal against a person; old French inciter. English to incite.


###### Rashi on Exodus 8:17:2
[Rashi on Exodus 8:17:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:17:2)

**את הערב.** כָּל מִינֵי הַחַיּוֹת רָעוֹת וּנְחָשִׁים וְעַקְרַבִּים בְּעִרְבּוּבְיָא, וְהָיוּ מַשְׁחִיתִים בָּהֶם; וְיֵשׁ טַעַם בַּדָּבָר בָּאַגָּדָה בְּכָל מַכָּה וּמַכָּה לָמָּה זוֹ וְלָמָּה זוֹ; בְּטַכְסִיסֵי מִלְחֲמוֹת מְלָכִים בָּא עֲלֵיהֶם, כְּסֵדֶר מַלְכוּת כְּשֶׁצָּרָה עַל עִיר, בַּתְּחִלָּה מְקַלְקֵל מַעְיְנוֹתֶיהָ, וְאַחַר כָּךְ תּוֹקְעִין עֲלֵיהֶם וּמְרִיעִין בַּשּׁוֹפָרוֹת לְיָרְאָם וּלְבַהֲלָם, וְכֵן הַצְפַרְדְּעִים מְקַרְקְרִים וְהוֹמִים וְכוּ', כִּדְאִיתָא בְּמִדְרַשׁ רַבִּי תַּנְחוּמָא (פ' בא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את הערב this means all kinds of wild beasts, serpents, and scorpions (a mixture [ערב] of noxious creatures) in a crowd (Exodus Rabbah 11:3) — these played havoc with them. There is a reason given in the Midrash in the case of each plague why this particular one and why that: God came against them with the tactics of warlike operations as carried out by kings in orderly sequence: a government (monarch) who is besieging a city first destroys its water supply, then they blow the trumpets and sound an alarm in order to terrify and dismay them — thus [their water supply was turned into blood], the frogs croaked and made a noise etc. - just as you will find it stated in the Midrash of Rabbi Tanchuma 2:3:4.


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

**והפליתי.** וְהִפְרַשְׁתִּי, וְכֵן "וְהִפְלָה ה'" (שמות ט'), וְכֵן "לֹא נִפְלֵאת הִיא מִמְּךָ" (דברים ל') – לֹא מֻבְדֶּלֶת וּמֻפְרֶשֶׁת הִיא מִמְּךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והפליתי means I WILL SEPARATE. Similar is, (Exodus 9:4) “And the Lord will make a separation (והפלה)”; so, also, (Deuteronomy 30:11) “It is not נפלאת from thee״ — that is, “it is not separated and set at a far distance from thee”.


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

**למען תדע כי אני ה' בקרב הארץ.** אַף עַל פִּי שֶׁשְּׁכִינָתִי בַּשָּׁמַיִם גְּזֵרָתִי מִתְקַיֶּמֶת בַּתַּחְתּוֹנִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למען תדע כי אני ה׳ בקרב הארץ IN ORDER THAT THOU MAYEST KNOW THAT I AM THE ETERNAL IN THE MIDST OF THE EARTH — although My Shechina is in the heavens My command is fulfilled amongst mankind (as we might say, “My writ runs on earth also”).


###### Rashi on Exodus 8:19:1
[Rashi on Exodus 8:19:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:19:1)

**ושמתי פדת.** שֶׁיַּבְדִּיל בֵּין עַמִּי וּבֵין עַמְּךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ושמתי פדות AND I WILL MAKE A DELIVERANCE which shall serve as a division BETWEEN MY PEOPLE AND THY PEOPLE.


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

**תשחת הארץ.** נִשְׁחֶתֶת הָאָרֶץ, אִתְחַבָּלַת אַרְעָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תשחת הארץ means the ground was being destroyed (the imperfect tense denotes what was then going on continuously), and so the Targum has אתחבלת ארעא (the participle) the ground was being ruined.


###### Rashi on Exodus 8:21:1
[Rashi on Exodus 8:21:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:21:1)

**זבחו לאלהיכם בארץ.** בִּמְקוֹמְכֶם וְלֹא תֵלְכוּ בַּמִּדְבָּר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
זבחו לאלהיכם בארץ SACRIFICE TO YOUR GOD IN THE LAND, in the place where you are, and do not go into the wilderness.


###### Rashi on Exodus 8:22:1
[Rashi on Exodus 8:22:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:22:1)

**תועבת מצרים.** יִרְאַת מִצְרַיִם, כְּמוֹ "וּלְמִלְכֹּם תּוֹעֲבַת בְּנֵי עַמּוֹן" (מלכים ב כ״ג:י״ג), וְאֵצֶל יִשְׂרָאֵל קוֹרֵא אוֹתָהּ תּוֹעֵבָה; וְעוֹד יֵשׁ לוֹמַר בְּלָשׁוֹן אַחֵר, **תועבת מצרים**, דָּבָר שָׂנאוּי הוּא לְמִצְרַיִם זְבִיחָה שֶׁאָנוּ זוֹבְחִים, שֶׁהֲרֵי יִרְאָתָם אָנוּ זוֹבְחִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תועבת מצרים THE ABOMINATION OF THE EGYPTIANS — This means: that which the Egyptians reverence (their idol), just as, (2 Kings 23:13) “and for Milcom the abomination (תועבת) of the children of Ammon”, but in relation to the Israelites it (Scripture) calls it תועבה. We may explain these words in another sense also: תועבת מצרים — The act of sacrifice which we practise is a hateful thing to the Egyptians seing that we sacrifice their god (sheep which were reverenced as gods in Egypt).


###### Rashi on Exodus 8:22:2
[Rashi on Exodus 8:22:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:22:2)

**ולא יסקלנו.** בִּתְמִיהָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא יסקלנו — This must be read in the intonation of a question (although there is no interrogative prefix הֲ) AND WILL THEY NOT STONE US?


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

**התל.** כְּמוֹ לְהָתֵל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
התל is the same as להתל (i. e. the infinitive may be used with or without ל prefixed).


###### Rashi on Exodus 8:26:1
[Rashi on Exodus 8:26:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:26:1)

**ויעתר אל ה'.** נִתְאַמֵּץ בִּתְפִלָּה, וְכֵן אִם בָּא לוֹמַר וַיַּעְתִּיר, הָיָה יָכוֹל לוֹמַר, וּמַשְׁמָע וַיַּרְבֶּה בִּתְפִלָּה, וּכְשֶׁהוּא אוֹמֵר בִּלְשׁוֹן וַיִּפְעַל, מַשְׁמָע וַיִּרְבֶּה לְהִתְפַּלֵּל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויעתר אל ה׳ AND ENTREATED THE LORD (the verb is the Kal) — he concentrated his energies on prayer. So, too, if it had wished to use the term וַיַעְתִּיר (the Hiphil) it could have used it, and that would have signified, “and he increased words in prayer”. But when it uses an expression denoting “and he did something” (the Kal) it signifies “he prayed much (devoutly)”.


###### Rashi on Exodus 8:27:1
[Rashi on Exodus 8:27:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:27:1)

**ויסר הערב.** וְלֹא מֵתוּ כְּמוֹ שֶׁמֵּתוּ הַצְפַרְדְּעִים, שֶׁאִם מֵתוּ הָיָה לָהֶם הֲנָאָה בְּעוֹרוֹתָם (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויסר הערב AND HE REMOVED THE SWARM OF ANIMALS — He merely removed them and they did not die as the frogs had died; for had they died, they (the Egyptians) could have made some use of their skins (Exodus Rabbah 11:3).


###### Rashi on Exodus 8:28:1
[Rashi on Exodus 8:28:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/8:28:1)

**גם בפעם הזאת.**אע"פ שאמר אנכי אשלח אתכם, לא קיים הבטחתו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
**Again this time.** [Once more,] though he said, “I will send you out,” he did not keep his promise.