GO IN UNTO PHARAOH. To his palace. Rabbi Judah Ha-Levi says that two plagues were in the water: one, that it turned red and the fish died; two, that frogs arose from it.¹ Two plagues were on the earth:² one of gnats and the second the swarms, which were an assortment of wild animals. And it is written, Let the earth bring forth the living creature (Gen. 1:24).³ There were likewise two plagues in the air.⁴ Murrain⁵ is nothing but a change from the normal in the air’s heat or cold. This change causes an untold number to die in an instant, as the spirit of life which resides in the heart depends on the air.⁶ The second plague⁷ was the boils. Scripture refers to the firmament which is above their heads as the heaven.⁸ (Ex. 9:10) it means “and let Moses throw it up to the air,” as the air above is called the firmament. See I.E. on Gen. 1:6 where he writes, “The firmament is the air.” The seventh plague⁹ was a mixture of the sphere of the whirlwind¹⁰ and the sphere of fire.¹¹ It is thus written, and fire flashing up amidst the hail (v. 24). The eighth was the plague of locusts which the wind brought from afar. The ninth was a wonderful plague in that the light from the two great luminaries and the stars was absent from above the land of Egypt.¹² The tenth was the descent of the destroyer from the spheres of the glory¹³. I.E. refers to a large shining star as a kavod (a glory). See Y. Klatzkin, Otzar Ha-Munachim Ha-Filosfim, Vol. II, Berlin, 1928, p. 62. to kill the first-born.¹⁴

footnotes: ¹ The first two plagues came about through Egypt’s waters. ² The next two plagues came about via the earth. ³ The plague of wild animals can thus be considered as a plague from the ground. ⁴ The next two plagues came about through the air. ⁵ Or pestilence. I.E. did not know that germs are the cause of pestilence. ⁶ See I.E. on Gen. 2:7. ⁷ To strike through the air. ⁸ When Scripture states, Take to you handfuls of soot…and let Moses throw it heavenward ⁹ The plague of hail. ¹⁰ A layer of wind surrounding the earth. ¹¹ A layer of fire surrounding the earth. Medieval man believed in four elements: earth, water, air, and fire. I.E. explains that all the earthly elements plus some heavenly elements were involved in bringing about the plagues. That is, two blows came from the water, two from the earth, two from the air, one from a combination of air and fire, two more from the air (locusts and darkness), and one from the heavens. Earth is the heaviest element. We therefore would imagine that it would be the first element involved in the plague. However, I.E. notes in Gen. 1:6 that it is the nature of water to be below the earth. Hence the first plague came from the waters, and succeeding plagues moved upward to the heavens. ¹² This too came about from the air, in that the air was clouded (Krinsky). See I.E on Ex. 10:22. ¹³ Hebrew, galgale ha-kavod ¹⁴ I.E. apparently believes that an evil conjugation of the stars caused the first-born to die.

AND WILL HOLD THEM STILL. The word hand or something similar¹⁵ has been omitted.¹⁶ (hold them) is a hifil, a causative. It literally means causes to hold. Hence, whenever this form is encountered, the word hand or something similar is implied although not always stated. Our phrase literally reads: and will still cause to hold them. I.E. interprets this to mean: and will still cause your hand (or something similar) to hold them (Filwarg). One that holdeth¹⁷. J.P.S. translates as taketh. a dog by the ears (Prov. 26:17) is similar.¹⁸

footnotes: ¹⁵ Perhaps teeth (Weiser). ¹⁶ The word machazik ¹⁷ Hebrew, machazik ¹⁸ This too should be read as: one that causeth his hand to hold a dog by the ears. It literally reads: one that causeth to hold a dog by the ears.

BEHOLD, THE HAND OF THE LORD IS UPON. Observe, we find that a yod interchanges with a vav,¹⁹ (is). as elsewhere we read, and thou wouldest be (hoveh) their king (Neh. 6:6).²⁰ is the usual form. Hence in hoyah a yod has been interchanged with a vav. The opposite is the case with the vav of kovai (that wait for me)²¹. in For they shall not be ashamed that wait for Me (Is. 49:23) which interchanges with a yod in the word ve-kove (but they that wait)²² is spelled kof, vav, yod. This comment presents a problem. Prima facie, no yod has been interchanged for a vav in kove, because this is the normal construct form of the word. Compare, love (lamed, vav, heh) and shave (shin, vav, heh). We must assume that I.E. read koye rather than kove (same vocalization but different spelling). See Rabbi David Kimchi and S. Kraus, Sefer Yeshayahu, edited by A. Kahanah, on Is. 40:31. in But they that wait for the Lord shall renew their strength (Is. 40:31).

footnotes: ¹⁹ In our verse, in the word hoyah ²⁰ Hoveh ²¹ From the root kof, vav, heh ²² The word kove

The word dever (murrain) is a collective noun.²³ Its verbal form²⁴ is found employed only once, in va-tedabber (she destroyed) in she arose and destroyed all the seed royal of the house of Judah (II Chron. 22:10). The book of Kings²⁵ reads, va-te’abed²⁶ is parallel to va-te’abed. As va-te’abed means: and she destroyed, va-tedabber means: and she destroyed. (and she destroyed) (II Kings 11:1). This interpretation is far-fetched.²⁷ means and she destroyed. Perhaps it means she plotted against, or she waylaid, as in its Arabic cognate dabbra. However, we know of no better one.²⁸ means the same as va-te’abed.

footnotes: ²³ For pestilence. It does not refer to any particular disease (Weiser). ²⁴ Hebrew nouns have verbal forms. ²⁵ II Kings 11:1 and II Chron. 22:10 relate the same events in slightly different words. ²⁶ Va-tedabber ²⁷ That is, that va- tedabber ²⁸ We must accept the reading of the parallel verse as its meaning, i.e., that va-tedabber

AND THE LORD SHALL MAKE A DIVISION…NOTHING. The word davar (nothing)²⁹ is used in reference to many words joined together, as in ha-davar (the word)³⁰, as in eleh ha-devarim (these are the words) (Deut. 1:1). Thus I.E. explains that davar can refer to many words. in The word that the Lord spoke to Jeremiah (Jer. 46:13). It is also used in reference to a thing, as in our verse. Davar in thou hast not lacked a thing is similar (Deut. 2:7).

footnotes: ²⁹ Literally, a thing. ³⁰ God spoke many words to Jeremiah. Thus Scripture should have read, ha-devarim

AND THE LORD APPOINTED. He set a fixed time for the sign to begin.³¹

footnotes: ³¹ So that the Egyptians would not think that the plague came about by accident (Krinsky).

AND THE LORD DID. The meaning of and all (kol) the cattle of Egypt died is, that most of the cattle of Egypt died. For behold, it is written,³² Now therefore send, hasten in thy cattle (v. 19).³³ We find the same with regard to the plague of hail.³⁴ (all or every) but means most. Scripture reads, and the hail smote every herb of the field (v. 25). The plague of locusts concerning which it is written, and they shall eat the residue of that which is escaped, which remaineth unto you from the hail (Ex. 10:5) is proof of this.³⁵

footnotes: ³² With regard to the hail. ³³ If all the cattle died from murrain, what cattle were left to be struck by the hail? ³⁴ That Scripture uses the term kol ³⁵ If the hail destroyed every herb of the field, what was left for the locusts to eat?

SO MUCH AS ONE. Ad echad³⁶ means, as I will explain in the song of Moses,³⁷ so much as one. The meaning of our verse is: even though Pharaoh sent agents and saw that God loves Israel and on their account smote his flocks,³⁸ he was not so bothered by the death of the flocks during this plague as to let Israel go. Perhaps the plague did not last a long time.³⁹

footnotes: ³⁶ Literally, until one. ³⁷ Cf. I.E. on Ex. 14:28. ³⁸ While none of theirs perished. ³⁹ Once the plague quickly passed he was no longer afraid and hence did not let Israel go. Similarly, he did not ask Moses to intercede for him as he had done in the case of the plague of the frogs. See Ex. 8:4.

AND IT SHALL BECOME. This was miraculous, that this small amount of soot turned into dust all over the land of Egypt. This plague did not separate out the Israelites.⁴⁰

footnotes: ⁴⁰ See I.E.’s comments on Ex. 7:24.

BLAINS. The alef of avabu’ot (blains) is superfluous, as avabu’ot comes from the same root as tiveh (to boil)⁴¹. in And the fire causeth the waters to boil (Is. 64:1). The word is doubled⁴² drops out and the bet and ayin are doubled, forming the apparently quadriliteral avabu’ot. like the words teshasha’u (shall be dandled)⁴³. However, the heh drops out and the shin and ayin are doubled, forming the apparently quadriliteral teshasha’u. (Is. 66:12) and tesagsegi⁴⁴. However, the heh drops out and the sin and gimel are doubled, forming the quadriliteral root sin, gimel, sin, gimel (Krinsky). (thou didst make it to grow) (Is. 17:11).

footnotes: ⁴¹ Its root is bet, ayin, heh ⁴² The heh ⁴³ Its root is shin, ayin, heh ⁴⁴ Its original root is sin, gimel, heh

AND THEY TOOK THE SOOT OF THE FURNACE. Each as earlier noted took handfuls of soot and Moses threw all of it heavenward.⁴⁵ It is possible that the magicians were not smitten with the plague of frogs and swarms. Through their wisdom and their knowledge of natural law they searched for a way to gain a small respite.⁴⁶ However, their knowledge now failed them, as Scripture tells us.⁴⁷ (v. 11). Pharaoh did not ask Moses and Aaron to entreat the Lord⁴⁸ because the plague did not last long. We cannot conclude from the plain meaning of the text that since the first plague lasted for seven days all the other plagues did so too. Additionally, we shall pursue the text of Scripture. It is known that the plague of murrain lasted for one hour⁴⁹ and the plague of darkness for three days. There is no way to ascertain in which month Moses came and the plagues commenced.⁵⁰ 2:10, “the judgment of the Egyptians endured twelve months.” Similarly Seder Olam, 3. Also, according to the rabbis, since Israel was delivered in Nisan and the plagues lasted a year they had to commence in Iyar (Seder Olam 3). It is possible to further interpret the rabbinic statement that the judgment of the Egyptians lasted for one year to mean that it lasted for one year from the time that Moses first appeared before Pharaoh. If we assume the aforementioned then Moses first appeared before Israel and Pharaoh in the month of Iyar. Furthermore, if we accept the fact that the judgment of the Egyptians lasted for a year then each of the ten plagues struck a little over a month apart (Tiferet Israel on Eduyot 3:10). Cf. Shemot Rabba 9:12, “Rabbi Judah and Rabbi Nehemiah: One says Moses warned them for 24 days before (he plague struck and the plague ravaged them for seven days. The other one says he warned them for seven days and the plague ravaged them for 24 days.” However, if our holy sages received this via tradition we accept and abide by it.⁵¹

footnotes: ⁴⁵ As clearly stated in verse 8. Even though Aaron took a handful of soot it was Moses who threw the soot toward heaven. See also I.E. on Ex. 8:12. ⁴⁶ And hence were not smitten by the frogs and swarms. ⁴⁷ The boils were upon the magicians ⁴⁸ As he did in the case of the frogs (Ex. 8:4). ⁴⁹ That is, a very short time, for death by pestilence is immediate. ⁵⁰ According to the rabbis the plagues lasted for an entire year. See Eduyot ⁵¹ That is, that the plagues ravaged seven days, that a new one struck each month, that the plagues lasted for a year, and that Moses appeared in the month of Iyar. See note above.

AND THE LORD HARDENED THE HEART OF PHARAOH. He therefore did not request Moses to entreat the Lord.⁵²

footnotes: ⁵² As he did in the case of the frogs and swarms.

AND THE LORD SAID. Scripture does not here note that Pharaoh went out unto the water.⁵³ Perhaps he had another reason for rising early.

footnotes: ⁵³ As it does in Ex. 7:15 with regard to the plague of blood and in Ex. 8:16 with regard to the swarms.

FOR. Scripture reads, all My plagues because thunder, hail, rain, and fire combined in this plague. We do not find Pharaoh to be as afraid of all the passing plagues as he was of this one.⁵⁴ He also said,⁵⁵ the Lord is righteous (v. 27).

footnotes: ⁵⁴ Because of the combination of thunder, hail, rain, and fire. ⁵⁵ Due to his great fear of this plague.

[THAT THERE IS NONE LIKE ME IN ALL THE EARTH.] This was said⁵⁶ implies that there are other gods but that they are weaker than the Lord. Hence I.E. comments that the Lord spoke in accordance with Egyptian belief that there are other gods. in accordance with Egyptian belief that their gods had the power to harm or to benefit.

footnotes: ⁵⁶ There is none like Me in all the earth

AND SMITTEN. Va-akh (and smitten) is missing a nun. It is like the word ve-at (though I was offering) in Though I was offering them food (Hos. 11:4). They are both the same. Their roots are nun, tet, heh and nun, kaf, heh.

[PESTILENCE.] Scripture reads, ba-dever (with pestilence)⁵⁷ is short for be-ha-dever (with the pestilence) and according to I.E. should be so translated, hence his comment. because it refers to the well-known pestilence. It means: I would have killed all of you along with your cattle with the pestilence with which I smote them.

footnotes: ⁵⁷ Rather than be-dever. Ba-dever

BUT IN VERY DEED FOR THIS CAUSE⁵⁸ HAVE I MADE THEE TO STAND. Scripture goes on to explain the meaning of zot (this). It means to show thee My power.⁵⁹, i.e., to show thee My power, and that My name my be declared throughout all the worlds have I allowed thee to exist. And out of the midst thereof as the color of electrum, out of the midst of the fire (Ezek. 1:4) is similar. However, Yefet says that its meaning is, for this plague,⁶⁰ is short for this plague. the reference being to the plague of hail.⁶¹

footnotes: ⁵⁸ The word cause is not in the Hebrew text. The Hebrew reads: But in very deed for this have I made thee to stand. ⁵⁹ The verse is to be understood as follows: But in very deed for this ⁶⁰ This ⁶¹ The verse is to be understood as follows: But for this plague have I made thee to stand, etc.

[AND THAT MY NAME MAY BE DECLARED THROUGHOUT ALL THE EARTH.] This does not refer to Pharaoh.⁶² is used both for the imperative and the infinitive. If it is taken as an imperative then it is Pharaoh who is being addressed, and our verse should be interpreted as follows: and that thou shalt declare My name throughout all the earth. On the contrary, the word sapper (be declared) is an infinitive like the word kabbed (promote)⁶³, like sapper, is used for both the imperative and the infinitive. in for I will promote thee unto very great honor (Num. 22:17). Its meaning is not that Pharaoh will go all over the world to declare God’s glory, but rather that God’s name would be declared from generation to generation because of the signs which He performed.⁶⁴, which take sapper as an infinitive. Targum Jonathan translates, u-min bi-gelal de-tini shemi kadisha be-khol arah (and so that thou shall declare My holy name all over the earth). Also see the Mekhilta, Ex. 6, wherein we read:”…There remained not so much as one of them (Ex. 14:28)…Rabbi Nahman says, excluding Pharaoh, for concerning him it says, But in very deed for this cause, etc.” That is, that thou shalt declare My name all over the earth. Also Rashi on Ex. 12:29 interprets sapper as an imperative. Rashi comments, “Pharaoh too was a first-born but he remained alive out of all the first-born. Concerning him Scripture states, But in very deed for this cause, etc.”

footnotes: ⁶² The form sapper ⁶³ Kabbed ⁶⁴ I.E. takes issue with the Midrash and Targum Jonathan

AS YET EXALTEST THOU THYSELF AGAINST MY PEOPLE. Mistolel (exaltest) means praises. It comes from the same root as the word salseleha (extol her) in Extol her, and she will exalt thee (Prov. 4:8). Now even though its first root letter is doubled⁶⁵, the first root letter, appears twice. Similarly the lamed, its second root letter. Thus the word appears to come from a quadriliteral root; i.e., its stem appears to be samekh, lamed, samekh, lamed, whereas the root of mistolel is samekh, lamed, lamed, it still belongs among the double roots.⁶⁶ even though it appears to have a quadriliteral root. See I.E. on verse 9 and the notes thereto. It⁶⁷. So I.E. on Prov. 4:8. is similar to the word solu (extol)⁶⁸. in Extol him that rideth upon the skies (Ps. 68:5). Likewise ve-gilgaltikha (and roll thee down)⁶⁹ appears to be gimel, lamed, gimel, lamed. However, its real root is gimel, lamed, lamed. (Jer. 51:25) is similar to mitgolel (wallowing) (II Sam. 20:12) and golu (roll). However, Rabbi Merinus says that the meaning of mistolel (exaltest) is strengthens and comes from the same root as mesillot in And the king made of the sandalwood pillars (mesillot)⁷⁰ for the house of the Lord (II Chron. 9:11). Elsewhere it is written, And the king made of the sandalwood pillars (misad)⁷¹ is parallel to mesillot. As misad means a support (from the root samekh, ayin, dalet) or something which gives strength, so does mesillot. for the house of the Lord (I Kings 10:12).

footnotes: ⁶⁵ The samekh ⁶⁶ It basic root is samekh, lamed, lamed ⁶⁷ Salseleha ⁶⁸ Which comes from the root samekh, lamed, lamed ⁶⁹ The root of ve-gilgaltikha ⁷⁰ J.P.S. renders paths. ⁷¹ The point is that misad

I WILL CAUSE IT TO RAIN. It is well known that even today neither rain nor hail comes down upon the land of Egypt. There is no need to explain why this is so.⁷² The same is still true of many other places. It was because of this that the Egyptians were greatly afraid, for with the exception of something resembling dew, nothing⁷³ rains down there.

footnotes: ⁷² This is not the place to go into it. ⁷³ Neither rain nor hail.

SEND HASTEN. The word ha-ez (hasten) means make to flee⁷⁴ or gather.⁷⁵ He-izu (flee) in The inhabitants of Gebim flee to cover (Is. 10:31) is similar.

footnotes: ⁷⁴ To a safe place. ⁷⁵ Into a safe place.

HE THAT FEARED…MADE FLEE. On that very day.

AND HE THAT REGARDED NOT. There is a meaning in Arabic for the vav of va-ya’azov (left).⁷⁶, this form is out of place. The proper form here is azav (left), hence I.E.’s comment. However, it is not in our power to translate it into another language.⁷⁷. See I.E. on Gen. 1:1 and the notes thereto and Vol. 1, Foreword, p. xvi. Va-yissa (lifted up his eyes) in, On the third day Abraham lifted up his eyes (Gen. 22:4) is similar.⁷⁸ (literally, and he lifted up) is prima facie, out of place. The proper form is this case is nasa. There are many other similar instances.

footnotes: ⁷⁶ Literally, and he left. Prima facie ⁷⁷ Its meaning is identical to that of the Arabic fa ⁷⁸ Here too the form va-yissa

AND THE LORD SAID. From a strictly logical point of view it appears that the stretching forth of his hand was with his rod.⁷⁹, he meant stretch forth thy rod with thy hand (Krinsky). Behold, it is written afterwards, And Moses stretched forth his rod toward heaven,⁸⁰, He meant stretch forth thy rod with thy hand toward heaven. that is, in the air above. In the open firmament of heaven (Gen. 1:20) is similar.⁸¹ (Weiser). See I.E. on Gen. 1:6 and 1:20 and the notes thereto.

footnotes: ⁷⁹ That is, when God told Moses, Stretch forth thy hand ⁸⁰ It is thus perfectly logically to assume that when God told him, Stretch forth thy hand toward heaven ⁸¹ Heaven here is short for or refers to the firmament of heaven, which refers to the air and not to heaven per se

AND FIRE RAN DOWN. Va-tihalakh (ran down) is a kal form. It expresses going.

UNTO THE EARTH. Contrary to its nature, which is to go up.⁸²

footnotes: ⁸² Fire rises upward.

AND FIRE FLASHING UP AMIDST THE HAIL. A miracle within a miracle.⁸³

footnotes: ⁸³ For fire and water do not mix.

AND THE HAIL SMOTE. This was a very strong plague, for it killed man and beast and broke every tree of the field. However, God pitied them⁸⁴ and their cattle. Moses did not mention this to Pharaoh⁸⁵ because he saw that Pharaoh sent agents and learned that there was not even one of the cattle of the Israelites dead, and yet did not take this to heart.⁸⁶

footnotes: ⁸⁴ The reference appears to be to Israel. God pitied Israel and their cattle and none of them died (Krinsky, Netter). Weiser suggests that the reference is to Egypt. God pitied the Egyptians and warned them to gather in their cattle and stay indoors. However, the remainder of I.E.’s comment does not seem to bear out Weiser’s contention. ⁸⁵ As he did in the case of the murrain. See verse 4. ⁸⁶ Verse 7.

AND CALLED. Pharaoh said, I have sinned, because he was greatly afraid that he, as was told to him, would be destroyed by the pestilence.⁸⁷

footnotes: ⁸⁷ Verse 15.

ENTREAT THE LORD. Pharaoh made mention of the glorious name⁸⁸, for Pharaoh said, Entreat YHVH (the Lord). and referred to kolot Elohim (noises from God) because he, as I have already noted, admitted to the existence of a Deity.⁸⁹ Moses combined the proper and adjectival names and said, “the Lord God” (YHVH / Adonai Elohim) because Pharaoh did not employ the term kolot YHVH / Adonai.⁹⁰. Since Pharaoh referred to YHVH / Adonai and to Elohim, he, being a pagan, might have referred to two deities. Hence Moses used the term YHVH / Adonai Elohim (the Lord God), which means YHVH alone is God. The meaning of YHVH / Adonai Elohim is: the Lord alone is God. We never find Moses employing this phrase⁹¹. Because Moses addressed Israelites, and they knew that YHVH / Adonai alone is God. in the entire Torah. The term Adonai Elohim in O Lord God, Thou hast begun (Deut. 3:24) does not refute the aforementioned, as Adonai is written there with an alef, dalet. ⁹² Hence it does not mean YHVH alone is God but rather O Lord God.

footnotes: ⁸⁸ YHVH ⁸⁹ See I.E.’s comments on Ex. 6:2 and 8:15. ⁹⁰ But rather used the term kolot Elohim ⁹¹ YHVH / Adonai Elohim ⁹² Rather than YHVH.

AND MOSES SAID UNTO HIM: AS SOON AS I AM GONE OUT OF THE CITY. The commentaries say that Moses was unable to spread forth his hands in Egypt because it was filled with idols.⁹³, chap. 1; Shemot Rabba 12:5, and Rashi.

footnotes: ⁹³ See Mekhilta, Bo

THAT THE EARTH IS THE LORD’S. Not yours.

BUT AS FOR THEE. Rabbi Solomon⁹⁴ says that the meaning of terem tire’un (ye will not yet fear) is: you do not fear.⁹⁵ means not yet. He renders terem tire’un as: you will not yet fear. However, I.E. quoted Rashi as saying that terem means no. Most of the commentaries avoid the issue. They apparently believe that I.E. was laconic in quoting Rashi. However, in his short commentary, I.E. quotes Rabbi Judah the grammarian as saying that terem means no. Weiser suggests that I.E. confused Rashi and Rabbi Judah in his long commentary. Since, as has been shown in Vol. 1 of this work, I.E. often quoted from memory and, as Birnbaum notes, did not always have time to edit his writings, it is quite possible that Weiser is right. He interprets terem yishkavu (but before they lay down) (Gen. 19:4) similarly.⁹⁶ However, the meaning of this word is not as he imagined, as the subject always follows.⁹⁷ is almost always followed by a subject. Hence I.E. interprets terem as meaning before. The problem with I.E.’s interpretation is that in our verse, unlike Gen. 19:4, the term seems to end the subject under conversation. It is to answer the latter that I.E. quotes Saadiah Gaon and then offers his own interpretation. Following terem yishkavu (but before they lay down) Scripture reads, the men of the city, even the men of Sodom, compassed the house round: its meaning is, at the time when they lay down they compassed the house round. The word terem (before) in before they call, I will answer (Is. 65:24) and terem (before) in Yea before the fat was made to smoke (I Sam. 2:15) are similar. The same applies to all times the word terem is used. Thus terem never has the meaning of no.⁹⁸ Rabbi Saadiah Gaon of blessed memory connected the whole subject.⁹⁹ is before. He connects verses 29-32. If he did not connect them, verse 30 would make no sense for it would end reading: I know before you fear the Lord God. He explained it as follows. Moses said to Pharaoh, I shall pray for the hail to be removed.¹⁰⁰ However, what it destroyed, it destroyed.¹⁰¹

footnotes: ⁹⁴ Rashi. ⁹⁵ According to Rashi terem ⁹⁶ Rashi on our verse interprets it as meaning: they did not as yet lie down. ⁹⁷ Not yet or no implies the end of a subject. However, terem ⁹⁸ That is, of not yet. ⁹⁹ According to Saadiah Gaon the meaning of terem ¹⁰⁰ Verse 29. ¹⁰¹ Verse 31.

The meaning of And the flax and the barley were smitten¹⁰² is, the flax and barley shall not return¹⁰³ and I shall not pray for their recovery.¹⁰⁴ Behold, its meaning is,¹⁰⁵ before you fear God and confess and say the Lord is righteous,¹⁰⁶ the barley and flax shall already be smitten. This vav,¹⁰⁷. This seems to indicate that, contra Saadiah Gaon, the verse introduces a new topic and is not dependent on verse 30. If it were, it should read, ki terem tire’un mepene Adonai Elohim ha-pishtah ve-hase’orah nu-katah (but before you will fear the Lord God, the flax and the barley will be smitten). The fact that it opens with ve-ha-pishtah (and the barley) shows that verse 31 is an independent verse. The same applies to the vav that opens verse 32. as I have noted, is correctly used according to the Arabic.¹⁰⁸ at the beginning of a verse does not always introduce an independent clause. See I.E. on verse 21 and the notes thereto. However, in my opinion¹⁰⁹ means before. However, he does not see any need to connect and interpret the verses as Saadiah does. a word¹¹⁰ (I spread) kapai (my hands). has been omitted,¹¹¹ its interpretation being: before I spread my hands you will fear the Lord, viz., you and your servants. Moses was being polite. Its implication is, when the plague is removed you will rebel. Therefore Scripture notes afterwards, and (Pharaoh) hardened his heart, he and his servants. We do not find this in any other place.¹¹²

footnotes: ¹⁰² Verse 31. ¹⁰³ For they have already been destroyed, and what is destroyed is destroyed. ¹⁰⁴ However, I shall pray for the wheat and the spelt because they have not yet been smitten (v. 32). ¹⁰⁵ The meaning of verse 30 and verse 31. ¹⁰⁶ Verse 30. ¹⁰⁷ Verse 31 starts with a vav ¹⁰⁸ For the vav ¹⁰⁹ I.E. agrees with Saadiah Gaon that terem ¹¹⁰ Actually two words, efrosh ¹¹¹ Adding these two words eliminates the problem of no appropriate subject following terem. ¹¹² That Moses politely alluded to the fact that Pharaoh would change his mind as soon as the plague disappeared (Weiser).

AND THE FLAX AND THE BARLEY. Scripture relates what happened.¹¹³ It is clear from the word nukkatah (were smitten) and also from the word nukku (were smitten) (v. 32)¹¹⁴ and nukku are third person pu’als. Their root is nun, kaf, heh. In the verb makkeh, which is a hifil, the nun is missing. that the root of makkeh (smite) is nun, kaf, heh. It is similar to the words shuppu (corrode) and ru’u¹¹⁵, as are nukku and nukkatah. Hence their nuns are not nifal form nuns but root letters (Krinsky). (unsightliness) in And his bones corrode to unsightliness (Job 33:21).

footnotes: ¹¹³ Contra Saadiah Gaon who believed that verse 31 is dependent on verse 30. I.E. holds that verse 31 is independent. He explains that it relates what happened next, not what Moses told Pharaoh about his limited fear of God. See I.E.’s comment on verse 30 and the notes thereto. ¹¹⁴ Nukkkatah ¹¹⁵ Both are in the pu’al

THEY RIPEN LATE. Afilot (ripen late) is an adjective. The word afel (darkness), as in, darkness, and not light, is close in meaning to it. It means that they were beneath the earth¹¹⁶ and unseen.

footnotes: ¹¹⁶ Being beneath the earth is like being in a dark place.

POURED. Nittakh (poured) is used in the same sense as ke-hittukh (as is melted) in¹¹⁷ in our verse refers to liquid. As silver is melted in the midst of the furnace (Ezek. 22:22). It is a nifal¹¹⁸ like the word niggash (drew near) in but Moses drew near unto the thick darkness (Ex. 20:18).

footnotes: ¹¹⁷ Or turns liquid. Similarly, nittakh ¹¹⁸ Hence it means was poured.

AND WHEN PHARAOH SAW. Scripture now mentions, he sinned yet more,¹¹⁹ because Pharaoh confessed and said, I have sinned this time (v. 27).¹²⁰

footnotes: ¹¹⁹ Which it never did before. ¹²⁰ Scripture notes that he continued to sin even after he had confessed his transgression.

[AND HARDENED HIS HEART, HE AND HIS SERVANTS.] From this, Moses’ words, But as for thee and thy servants (v. 30), become clear.¹²¹

footnotes: ¹²¹ That Moses was justified in saying what he did (Weiser).

AND THE HEART OF PHARAOH WAS HARDENED. Though he feared this plague more than the earlier ones.¹²²

footnotes: ¹²² Even though the plague of hail scared him more than any of the previous plagues, as soon as it passed Pharaoh hardened his heart.