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13

Seder Hadorot tells us that Moshe Rabbeinu was born in the year 2368. It then tells us that G-d spoke to Moshe at the burning bush on the 15th of Nissan in the year 2447. This would mean that Moshe had just turned 79 a little over a month before, on the 7th of Adar. Moshe then goes to talk to Pharoah when he is 79. (Incidentally, the Seder HaDorot brings ...


7

Abarbanel discusses this and gives two reasons why the parshiyos were split this way (which, incidentally, are the reasons @LarryK and @GershonGold have offered). The plague of arbeh was chosen to begin Parshas Bo with because it begins the makkos for which Pharaoh began to fear the plagues and negotiate with Moshe before the plague started. All the last ...


6

אמר רבי אבהו כל המעשה את חבירו לדבר מצוה מעלה עליו הכתיב כאילו עשאה שנאמר ומטך אשר הכית בו את היאר וכי משה הכהו והלא אהרן הכהו אלא לאמר לך כל המעשה את חבירו לדבר מצוה מעלה עליו הכתיב כאילו עשאה סנהדרין צ״ט׃ The Gemara says that whoever encourages his friend to do a Mitzva the Posuk considers it as if he did it since it says "And your stick which you hit ...


6

Here is a way to read this Rashi other that advancing corporealism: Usually, when we see Yad, it means to signify strength. So one might understand that Hashem will apply his strength against the Egyptians. However, Rashi here is saying that there is a metaphor here, of someone striking another. And that is an actual hand performing an act of hitting. To ...


5

At first glance, this appears to be a great question, and it immediately brings to mind the controversy over the rock in the wilderness. But upon further consideration, I'm wondering if this question is based on a faulty interpretation (although perfectly fine translation) of "struck". In English, we say the Egyptians were "struck" with 10 plagues. Same in ...


5

To summarize the Chabad.org link that Hacham Gabriel provided: Shemos Rabba (11:3) brings a disagreement between R' Yehudah and R' Nechemia. R' Yehudah maintains that it was a swarm of different wild animals. R' Nechemia says it was a swarm of insects. The Midrash and most commentators (Rashi, ibn Ezra, Targum Yonatan, et al) hold like R' Yehudah. However ...


5

The seventh, Hail, marks a turning point. So it is also a good place to divide the parshiot. The plague is a turning point since it is the first one whereby Moses/Gd gives Pharoh three choices: Let B'nei Israel leave Fully suffer the plague Partially suffer the plague: save your fieldworkers and animals by bringing them indoors away from the hail (Ex ...


5

A couple of the classical commentators address this as well. Ibn Ezra writes that Moshe, on his own initiative, had given Pharaoh the option when the plague should be gone (8:5-6) - without first consulting Hashem whether this was the right thing to do, or whether the stated deadline was acceptable to Him. Now he was concerned that Hashem might not approve ...


5

Each plague was done with a finger of Hashem, as it says "אצבע אלקים היא" (Shemos 8:15) by כנים, and דבר was the fifth plague, making it 5 fingers, a full hand. (my) Source: Maaseh Nisim Hagada by Rabbeinu Yaakov m'Lisa (aka the Nesivos Hamishpat) quoting "the commentaries" While I was looking back through my Haggadas for the source, I found this as ...


4

Imagine there was a magician claiming to have a super-natural ability to turn water into blood, and you want to discredit him and prove that it's just a trick. You would need to perform the exact illusion that the magician was performing, turn water into blood. Doing the reverse would not discredit the initial "miracle" that the magician performed. ...


4

Rav Hirsch suggests an alternate explanation of the magicians’ behavior according to your suggestion: that they were attempting to undo the effects of the plague with no success—or in the case of the frogs, more frogs came when they attempted to banish them. After their third failure, they acknowledged that it was “God’s Finger” at work.


4

I think it seems clear from the narrative (8:4–9) (but I have no further source) that his prayer for the plague to cease was for it to cease from the Egyptians, and was pursuant to Pharaoh's request. As to why he cried out (rather than merely praying): Ibn Ezra explains (if I understand him correctly) that he really wanted the frogs gone, lest he be shamed ...


4

I see where Daas Soferim has an interesting take on it. Really, he says, Pharaoh didn't deserve to have the plague taken away at this point. However, Moshe wanted to do him a favor and make it possible for him to recognize Hashem's greatness (by seeing how Hashem removes the plague at his, Moshe's, request). So he had to "cry out" because he was asking for ...


4

Tol'dos Yotzchak (by Rabbi Yitzchak Karo, uncle of the Bes Yosef), in his commentary to 4:10, says that "כבד לשון" refers to an impediment in pronouncing the so-called tongue letters, דטלנת;‎ "ערל שפתים", the lip letters, בומף; and "כבד פה", the rest. ["לא איש דברים", then, would seem to be an all-embracing expression.]


4

Most of the commentators understand ערוב as being derived from the word for "mixture", the animals being a "mixture" of a certain type. What type is subject to speculation. Shemos Rabbah (11:3) brings a difference of opinion between R' Nechemia and R' Yehuda as to what type of animals were involved: either insects or what we would think of as wild animals ...


4

Maayan Bais Has'shoeivah by Rabbi Shimon Schwab Zatzal explains that Moshe and Aharon were telling Pharaoh that his genocidal decrees against the Jewish people were doomed for failure. Eighty years ago you decreed that every boy born shall be thrown into the Nile River to be drowned. Eighty three years ago you ordered that all Jewish boys shall be killed at ...


4

It seems the ו׳ is functioning to introduce the apodosis, or the result of a cause. Thus, "When Par'oh let the people go, then God did not lead them..." See Wilhelm Gesenius' A Hebrew and English Lexicon of the Old Testament, on ו׳, p. 266, §bb. As for the Arabic ف, see William Edward Lane's An English-Arabic Lexicon on the entry for ف. Lane writes, ...


4

Moshe repeats that he has a speech impediment in Shemos 6,12 because it is part of his argument to Hashem that Pharaoh would not hearken to him, as it says: "And Moshe spoke before Hashem, saying: Behold, Yisrael did not hearken to me, how then will Pharaoh hearken to me, seeing that I am of closed lips?". The sefer Binyan Ariel explains Moshe's argument ...


4

@Menachem's answer addresses your question regarding sources that suggest that some of the plagues affected the Jews as well as the Egyptians. However, regarding your question of why the distinction is "spelled out" only prior to the fourth plague, arov, I will offer the explanation of Abarbanel (who, by the way, believes that the Jews were not affected by ...


4

The Haggadah explicitly learns that the Hand of G-d refers to Pestilence from Shemot 9:3, where it talks about Pestilence coming from the Hand of G-d. Of interest is Shemot Rabbah 10:1, which quotes R' Yehoshua ben Levi's teaching that each of the 10 plagues came with a side-plague of Pestilence. While looking for that source I came across this on ...


3

Rabbi Mordechai Hochman, in "הבנים שאינם נראים"( also in "גרשום – 'הגבר' שבחבורה"), brings the question of how could Levi have lived to see Mosheh and Aharon, but also mentions that the same problem exists for Kehat having lived to see Pinchas (i.e. Eliyahu; see Targum [Pseudo-]Yonatan on v. 18). To answer this, he brings Liqutei Moharan I:173, which says ...


3

Richard Steiner (quoted by Natan Slifkin) cites Rashi in Shemot 14:31: את היד הגדלה: את הגבורה הגדולה שעשתה ידו של הקב"ה. והרבה לשונות נופלין על לשון יד, וכולן לשון יד ממש הן, והמפרש יתקן הלשון אחר ענין הדבור The great hand--the great mighty deed which God's hand has performed. Many meanings fit the word יד, but they are all the same as the ...


3

The Ibn Ezra (7:24) says that Jews were affected by the first three plagues (Blood, Frogs, and Lice), since: That's the story the verses tell They weren't that bad (i.e. only an inconvenience, I guess. - he says that the Jews also dug for water) They were spared from Wild Animals because it was a harsh plague. They were also spared from Pestilence and ...


3

According to Ibn Kaspi, "לא איש דברים" means that Moshe was not an eloquent speaker, he was literally not a man of words. This was relevant because God was asking him to be a leader, and good public speaking skills are often thought of as crucial to such a role. No one would ever get elected president or prime minster if they couldn't deliver a good speech. ...


3

It is possible that when the Chumash says Moshe was 80 that it either is rounding (79 rounded up to 80) or that it does not mean right then, but that at some point in the year long process of speaking to Pharaoh, Moses was 80 (that potion being the final 5 weeks in Egypt, when admittedly, Moses really wasn't speaking to Pharaoh).


2

Perhaps the reason is that Moshe, being the intermediary between God and Pharoah knew it ws his job to take Pharoah's request to God, but Moshe also knew that the Exodus from Egypt couldn't happen untill Pharoah and the Egyptians were punished "full measure" for their treatment of the Jews. By ending the plague and the Egyptian discomfort, God was in essense ...


2

The Da'as Zkeinim (and the Chizkuni) at the beginning of Parshas Noach addresses this issue in a different context - The posuk says תמים by Noach, and the Midrash says (Bereishis Rabba 30:8) that anyone described as such lived to an age the which is the multiple of 7 (full שבוע). Noach's 950 do not add (or divide) up. He answers that he lived this amount ...


2

שרת"י במדינות on תרגום יונתן cites אגרא דכלה: ואפשר ס"ל, דלא מנה הכתוב רק אותן שנים אחר שנולדו לו הבנים, ולא מנו אותן השנים קודם שבא למצרים. ולפי זה היה משה קרוב לשבע שנים כשמת לוי "Perhaps, he understands that the verse only counted those years after he gave birth to children, and didn't count the years before he arrived in Egypt. According to this, ...


1

Moshe was destined to be the one to bring down the torah, hence there needed to be no doubt that he was chosen by God. this is also why he was speech impaired (so people would not say he smooth talked everyone into believing in him) likewise it had to be in Egypt which was the world superpower for witchcraft (so that people would not say Moshe was a ...



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