1 Then the Lord said unto Moses, “Go in unto Pharaoh, and tell him, 'Thus says the Lord God of the Hebrews, `Let my people go, that they may serve me.
2 For if you refuse to let them go, and will hold them still,
3 Behold, the hand of the Lord is upon your cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall fall a terrible plague.
4 And the Lord shall separate between the cattle of Israel and the cattle of Egypt; and there shall nothing die of all that is the children's of Israel.`'”
5 And the Lord appointed a set time, saying, 'Tomorrow the Lord shall do this thing in the land.'
6 And the Lord did that thing on the next day, and all the cattle of Egypt died; but none of the cattle of the children of Israel died, not one.
7 And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.
8 And the Lord said unto Moses and unto Aaron, “Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.
9 And it shall cover everything with fine dust in all the land of Egypt, and it shall cause boils and sores to break forth upon man, and upon beast, throughout all the land of Egypt.”
10 And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it it caused boils and sores to break forth upon man, and upon beast.
11 And the magicians could not stand before Moses because of the boils; for the boils were upon the magicians, and upon all the Egyptians.
12 Yet the Lord hardened the heart of Pharaoh, and he did not listen to them; as the Lord had spoken unto Moses.
13 And the Lord said unto Moses, “Rise up early in the morning, and stand before Pharaoh, and say unto him, 'Thus saith the Lord God of the Hebrews, `Let my people go, that they may serve me.
14 For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.
15 For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.
16 And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.
17 As yet exaltest thou thyself against my people, that thou wilt not let them go?
18 Know that tomorrow, about this time, I will cause a great hailstorm, such as has not been seen in Egypt since it's foundation, even until now.
19 Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.`'”
20 He that feared the word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the houses,
21 And he that regarded not the word of the Lord left his servants and his cattle in the field.
22 And the Lord said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.
23 And Moses stretched forth his rod toward heaven: and the Lord sent thunder and hail, and the fire ran along upon the ground; and the Lord rained hail upon the land of Egypt.
24 So there was hail, and fire mingled with the hail, grievous such as was never before. in all the land of Egypt since it became a nation.
25 And the hail struck throughout all the land of Egypt, all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.
26 Only in the land of Goshen, where the children of Israel were, was there no hail.
27 And Pharaoh sent, and called for Moses and Aaron, and said unto them, “This time, I have sinned: The Lord is righteous, and I and my people are wicked.
28 Entreat the LORD that there be no more thunder and hail, and I will let you go; you shall stay no longer.”
29 And Moses said to him, “As soon as I am gone out of the city, I will spread abroad my hands unto the Lord; and the thunder shall cease, neither shall there be any more hail; that you may know that the earth is the Lord's.
30 But as for you and your servants, I know that you will not yet fear the Lord God.”
31 And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.
32 But the wheat and the rye were not smitten: for they were not grown up.
33 And Moses went out of the city from Pharaoh, and spread abroad his hands unto the Lord: and the thunders and hail ceased, and the rain was not poured upon the earth.
34 And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants.
35 And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the Lord had spoken by Moses.
h.מחזיק בם means WILT KEEP HOLD OF THEM, as in, (Deuteronomy 25:11) “and layeth hold of him etc. (…והחזיקה ב)”.
h.הנה יד ה׳ הוֹיָה BEHOLD THE HAND OF THE LORD IS — The verb הויה is in the present tense, for so one says in the feminine gender of the past היתה, “she was”, of the future, תהיה, “she will be” and of the present, הוֹיָה, the latter form being similar to עוֹשָׂה and רוֹצָה and רוֹעָה (Fem. part. sing. Kal of ל“ה verbs).
h.והפלה means HE WILL SEPARATE.
h.מלא חפניכם HANDFULS (more lit., as much as will fill your fists), old French joincheiz; Engl, double-handfuls.
h.פיח הכבשן SOOT OF THE FURNACE — the word פיח denotes a thing which is blown away (נפוח) from coals that have become extinguished after being burnt in a furnace; in old French oulvis.
h.פיח is derived from a root that signifies blowing, and it so called because the wind blows it about and scatters it abroad.
h.וזרקו משה AND LET MOSES THREW IT — Since anything which is thrown with force must be thrown with one hand only, there were here several miracles: one, that Moses’ closed fingers (קמץ) held as much as would fill his two fists and those of Aaron, and another, that this dust spread itself over the entire land of Egypt (Midrash Tanchuma, Vaera 14; Exodus Rabbah 11:8).
h.לשחין פרח אבעבעת A BOIL BREAKING FORTH INTO BLAINS — Render it as the Targum does: a boil growing blains, — the idea is, that through it (the boil) blains burst out on them (on the people).
h.שחין has the meaning of “heat”. In the Mishnaic Hebrew there are many examples of its use; e. g., (Yoma 53b) “a hot (שחונה) year”.
h.באדם ובבהמה UPON MAN AND UPON CATTLE — If you ask, “Whence did they obtain these cattle”? Has it not already been stated, (v. 6) “And all the cattle of Egypt died”? I reply that this judgment was decreed only against the cattle that were in the fields, as it is said, (v. 3) “[The hand of the Lord is] upon thy cattle which is in the field”, and everyone who feared the Lord took his cattle in-doors. So it is taught in the Mechilta in the comment on (Exodus 14:7) “And he took six hundred chosen chariots.”
h.את כל מגפתי [FOR I WILL THIS TIME SEND] ALL MY PLAGUES — We may gather from this that the plague on the first ripe ears outweighed all the previous plagues.
h.כי עתה שלחתי את ידי וגו׳ FOR NOW I MIGHT HAVE STRETCHED OUT MY HAND etc. — For had I so desired it, when My hand was upon thy cattle which I smote with pestilence I could have stretched it forth and smitten thee and thy people together with the cattle, ותכחד מן הארץ AND THOU WOULDST HAVE BEEN EXTERMINATED FROM THE EARTH, BUT (this word אבל corresponds to ואולם in the Hebrew text) בעבור זאת העמדתיך FOR THIS REASON I MADE THEE REMAIN [IN LIFE IN ORDER TO SHOW THEE MY POWER], etc.
h.עודך מסתולל בעמי Understand this as the Targum does: THOU TREADEST DOWN MY PEOPLE. The word מסתולל is of the same derivation as מְסִלַּה which we render in the Targum by “a trodden path”: old French caucher. I have already explained at the end of Sedrah ויהי מקץ (see Rashi on Genesis 44:16) that in the case of every word (verb) whose first root letter is ס (or ש), when it is intended to express the idea of acting upon itself (our Hithpael conjugation) one puts the ת of the prefix (הִתְ or מִת or יִתְ etc.) between the root letters, just as in this case, and as in, (Ecclesiastes 12:5) ‘‘and the grasshopper shall drag itself along heavily (ויסתבל)” which is derived from סבל “to carry a load”; (Numbers 16:13) “that thou wouldst make thyself altogether a prince (השתרר תשתרר) over us”, of the same derivation as the word שר in (II Chronicles 32:21) “a prince (שר) and noble”; (Daniel 7:8) ‘‘I was considering (מסתכל)” from the root סכל, “to reflect on.”
h.כעת מחר means AT THIS TIME (כָּעֵת not כְּעֵת) TO-MORROW — He scratched a mark on the wall, saying, “To-morrow when the sun-rays reach here the hail will descend” (Exodus Rabbah 12:2; cf. Rashi on Genesis 21:2).
h.הוסדה means [FROM THE DAY] WHEN IT WAS FOUNDED (נתיסדה). Every word (verb) the first root-letter of which is י, as יסד and ילד and ידע and יסר, when it is used in the Hithpael sense (Rashi means our Niphal which often is the reflexive of the Kal), a ו replaces this י; e. g., הוסדה here, from יסד; (Hosea 2:5) “her being born (הִוָלְדָּהּ)”; (Esther 2:22) “and it was known (ויודע)”; (Genesis 66:20) “and there was born (ויולד) to Joseph”; (Proverbs 29:19) A servant will not be corrected (יוסר) by words”.
h.שלח העז translate it as the Targum: SEND, GATHER. Similar examples of this sense are, (Isaiah 10:31) “The inhabitants of Gebim gather together (העיזו)”; (Jeremiah 6:1) “Gather together (העיזו), ye children of Benjamin”.
h.ולא יאסף הביתה The verb denotes “bringing into a place” so that the translation is: AND WHICH IS NOT GATHERED INTO THE HOUSE.
h.הניס means HE MADE THEM FLEE.
h.על השמים signifies towards the heavens (i. e. על is the equivalent of אל). A Midrashic comment is that the Holy One, blessed be He, raised Moses high above the heavens see Midrash Tanchuma, Vaera 15).
h.מתלקחת בתוך הברד [AND FIRE] FLASHING UP AMIDST THE HAIL — a miracle within a miracle! Fire and hail mingled, although hail is water! But in order to perform the will of their Creator they made peace one with the other (Exodus Rabbah 12:4).
h.ורב AND IT IS ENOUGH — let it suffice Him with what He has brought down already.
h.כצאתי את העיר — This is the same as מן העיר [AS SOON AS I AM GONE OUT] FROM THE CITY. But he did not pray within the city because it was full of idols (Exodus Rabbah 12:5).
h.טרם תראון means YE DO NOT YET FEAR. Wherever occurs in Scripture it signifies ״not yet”, and does not mean “before”. For example: (Genesis 19:4) טרם ישכבו, which the Targum renders by “whilst yet they had not lain down”; (Genesis 2:5) טרם יצמח which the Targum renders by “not yet sprung forth”. This, too, has the same meaning: I know that ye do not yet fear the Lord, and that as soon as there will be respite you will continue in your moral corruption.
h.והפשתה והשערה נכתה AND THE FLAX AND THE BARLEY נכתה — i. e. were broken; it has the same meaning as in, (2 Kings 23:29) “Pharaoh-Necho (נכה)”, which denotes Pharaoh the lame i. e. broken in so far as the power of his legs is concerned (cf. II Samuel 9:3); (Isaiah 16:7) “brocken (נכאים)”, and so too לא נכו (v. 32), “they were not broken”. It would not be correct to explain that it is connected in meaning with the word that signifies “smiting”, הכאה, for a נ cannot take the place of a ה that one may explain נֻכָּתָה as being equivalent to הֻכָּתָה, and נֻכּוּ to הֻכּוּ, but the נ is a root-letter in the verb, and the word נֻכּוּ is of the same grammatical form as the verb in, (Job. 33:21) “and all his bones are laid bare” שֻׁפּוּ (i. e. Pual of כי השערה אביב)
h.כי השערה אביב FOR THE BARLEY WAS IN THE EAR — it had produced its first ears and it stood on its stalks; these were therefore broken and fell. So, too, the flax had already grown and had become hard enough to stand in its capsules.
h.השערה אביב means [THE BARLEY] STOOD IN RIPE STATE, similar in meaning to, (Song 6:11) “[to look at] the ripe plants (באבי) of the valley”.
h.כי אפילת הנה means FOR THEY WERE LATE in growing and they were still soft and able to resist the blow of anything hard. It is true that it is stated, (v. 25) “and every herb of the field did the hail smite”, but one must explain the real meaning of that verse as referring to herbs that stood on their stalks and were therefore liable to be broken by the hail. In the Midrash of Rabbi Tanchuma 2:2:16 some of our Rabbis differed in their explanation of this, and explained the words כי אפילת to signify that most remarkable wonders (פלאי פלאות) happened to them in that they were not smitten.
h.לא נתך means [RAIN] DID NOT REACH the earth (i. e. no fresh rain came down) — that rain, too, which was alredy in the air at the moment when Moses was praying remained there and did not reach the ground. In a similar sense is “ותתך עלינו the curse and the oath” — a passage in the book of Ezra (really, Daniel 9:11) — which signifies, “the curse and the oath have reached us”. But Menachem ben Seruk classified it in the same section as, (Ezekiel 22:22) “כהתוך כסף” which has the meaning of melting (pouring forth) metal. I agree with his opinion, because in the Targum we render ויצק, (Onkelos Exodus 38:5) “And he cast (metal)”, by ואתיך, and (Onkelos Exodus 38:27) לצקת, “to cast (metal)” by לאתכא, each of these Aramaic words being of the same root as our word נתך. Therefore לא נתך ארצה would mean: rain was not poured out to the ground.