Chumash: Perek Tes

א דבר came to prove השגחת ה'. It did have a התראה because it came as an עד. The warning came in the palace in the middle of the day- ''בא אל פרעה''. It was said in front of all the servants in order to publicize it.

ודברת- ואתה תְּדַבֵּר

אור החיים -בא אל פרעה Why does it say ''בא'' instead of ''לך''? Surrounding פרעה’s palace were guards. He also put lions and dogs. משה was scared that he would be killed. ה' is now commanding him to go without permission and not to be scared. ה' watched over him that nothing should happen to him. From where do we know that משה did indeed go without רשות? After מכת חשך, פרעה told משה- ''אל תוסיף לראות את פני''. פרעה should’ve told his servants to tell משה, but they didn’t have the כח to do so therefore פרעה had to tell משה himself. By the מכות at the water (דם, ערוב, ברד), it says ''לך''. There was no need to say ''בא'' because there were no guards or animals. So what’s the meaning of ''לך''? He should go now, even though it’s not דרך ארץ because פרעה is doing his צרכים.

שערי אהרן By the other מכות is says ''ואמרת'' and here it says ''ודברת''. Why does משה have to speak in a harsher way than usual?
1. מלבי''ם- it’s a לשון of וויכוח- arguing. By all the other מכות, פרעה had a choice even after the מכה started that if he would have regret it would help, therefore it says ''ואמרת''. But here, all the animals died in a split second. משה is speaking in a harsh manner now to get the message across to פרעה that regret would only help before.
2. שפתי כהן- by all the other מכות, פרעה had some measure of צער, for example by כינים, ''מחככים זב''. Here, it wasn’t directly applicable to him. ה' told משה to exaggerate the מכה and specify every detail. ה' told משה to cause him צער with his words until פרעה felt that it was applicable to him. משה was very specific so that it would cause פרעה pain:
a. ''בסוסים''- horses symbolize a king. If all the horses would die, then פרעה wouldn’t have a horse.
b. ''בחמרים''- most of the animals that were found in מצרים were donkeys.
c. ''בגמלים''- used to carry loads.
d. ''בבקר''- all their food was dependant on בקר because they plow.
e. ''צאן''- they got their milk, and that was how they made a living. They were also their ע''ז.

ב מאן- מסרב
ועודך- ואתה עדיין

רש''י -מחזיק בם means to grab, like ''והחזיקה במבושיו''.

אונקלוס מחזיק= מתקף. It’s a לשון of holding on strong.

רש''י ג -הנה יד ה' הוי' it’s הווה.

הווה עתיד עבר
( like עוֹשָה, רוֹצָה, רוֹעָה) הויָ' תהי' היתה
(העומד- הווה)

רמב''ן By ברד it says ''שלח העז את מקנך... הירא את דבר ה' הניס את מקנהו''. There were also animals by קריעת ים סוף. But didn’t all the animals die by מכת דבר? It says ''במקניך אשר בשדה''. It’s not an exclusive statement, just where מקנה are usually found, but he was also including the animals that were elsewhere- ''וימת כל מקנה''.

אוה''ח Only the מקנה that was in the field died- ''במקניך אשר בשדה''. When it says ''וימת כל מקנה'', it means all the animals that were in the field died.


ישוב סתירה ראי' שיטה מפרש
התרה אותם בהווה ''במקניך אשר בשדה'' ''וימת כל מקנה' כל- שדה, בית רמב''ן
כל= שנאמר בפסוק ''וימת כל מקנה' ''במקניך אשר בשדה'' רק בשדה אוה''ח

אבן עזרה Not everything died- ''במקניך אשר בשדה'', it’s just generally referring to מקנה. It says ''וימת כל מקנה', so how could it be that some was left during ברד? רובו ככלו. Proof: it says by ברד, ''את כל עשב השדה'' but we know that it couldn’t be everything, because by ארבה it says ''ואכל את יתר הפליטה''.

רמב''ן Why specifically here does it say a לשון of הבדלה?
1. The מצריים hated shepherds because they didn’t think that their gods needed to be watched. They put all the sheep and all the other מקנה together on the boundaries of the city to separate them. The animals from גושן were also right nearby and according to nature since all the animals were together they all should’ve died.
2. There was a contamination in the air and all should’ve died, but only the מצריים’s animals did.

ד והפלה- וה' יַפְלֶה- וה' יבדיל

ה וישם- ה' שָם
מועד- זמן קבוע

רשב''ם Why did ה' put a מועד? So that the מצריים shouldn’t have a פתחון פה and say that it was a plague.

מלבי''ם Since they could only do תשובה before the מכה, he let them know that they had till the next day.

אוה''ח -וישם ה' מועד לאמר since only the מקנה in the field died, he was giving them time to bring their animals inside. By ברד it said, ''שלח העז את מקניך'', but from where in the פסוק do we see a רמז here? ''לאמר''- but no one’s speaking! Tell the מצריים the מועד so that they’ll have time to bring their animals in.

מלבי''ם Why did he say ''ממחרת'' and not ''היום''? To them a chance to do תשובה. That day he gave the warning and the next day the מכה started.

אוה''ח ב''י were slaves, so from where did they have animals?
1. When יעקב and his sons came down to מצרים, they brought מקנה.
2. By דם, they:
a. Bartered water for animals.
b. Used the money they got from selling water and bought מקנה.
Which part of the פסוק does ''וממקנה ב''י...'' connect to? There were some מצריים who tried to be smart and sold the animals ''על שם'', but not in their hearts. These animals died- ''וימת...וממקנה ב''י'', but those that were really ב''י’s, ''וממקנה ב''י לא מת אחד''.

ז וישלח- והוא שָלַח
ויכבד- והוא כָּבַד

ספורנו You can’t say that anyone else did this נס besides for ה' because no one else can be מחיה or ממית. פרעה saw, but he didn’t want to be מתבונן, therefore he hardened his heart.

Why didn’t פרעה call to them?
1. שפתי כהן- it wasn’t applicable to him.
2. אור החיים- there was no פחד מות.

חזקוני Why was there no רושם? Because it was too late.

שערי אהרן It says ''עד אחד''- but one. By קריעת ים סוף it says that everyone was killed ''עד אחד''- but פרעה. We learn from here that one of the Jew’s animals died. Who’s animal died? The animal of the son of שלומית בת דברי. Now, פרעה had a פתחון פה- he thought that this son was a Jew because his mother was Jewish, but before the תורה was givin, it went according to the father. Really the פתחון פה had no validity.

מכ''מ-
1. כל יקר, ז- יז- when the שבטים came down, they were shepherds. The מצריים switched their jobs, making them into builders. ב''י’s animals now died because they had no one to care for them, therefore all the מצריים’s animals died.
2. -שערי אהרןThe מצריים forced ב''י to be their shepherds, therefore their animals died.
3. When the מצריים wanted to plow the field, they used people instead of animals because they didn’t want to wear out their animals. This is referred to in –תהלים ''על גבי חרשו חורשים האריכו למעניתם''.
4. ילקוט שמוני- ''אמר הקב''ה יבא דבר שממית ויפרע מצרים שירצו לאבד עומה המוסרת עצמה על יחוד שמי כמו שכתוב 'כי עליך הורגנו כל היום' '' .

עד''ש comes to prove השגחת ה':
1. ערוב- the animals only went to מצרים.
2. דבר- only the מצריים’s died.
3. שחין- was an עונש therefore there was no warning.

ח חפניכם- חפנים שלכם- קמץ יד
soot of furnace פיח כבשן-
לעיני- לעינים של, לפני

רש''י -פיח כבשן the thing that is blown from burnt coals from the furnace . פיח is a לשון of blowing- the wind blows and spreads it. (burning embers עוממים- .coalsגחלים- )

-וזרקו משה everything that is thrown with force is thrown with one hand. There were many נסים:
1. Had four fistfuls in one hand.
2. The dust went on the whole ארץ מצרים.
3. מלבי''ם- it went up to the sky. This was a נס because it’s something light.

ט ( אבק פיח ) dust אבק-

רש''י -לשחין פורח אבעבעות אונקלוס says לשחין סגי אבעבועין- the שחין sprouted blisters.

-שחין from the לשון of hot.

רמב''ן - והי'... מצרים how did everyone get שחין?
1. The שחין fell from the sky and everyone it touched got שחין. Those that were in the houses got it from the dust that was moved by the air. This caused blisters and boils on them because it was hot. There was a sandstorm- happened frequently in times of drought. ב''י have a קללה that if they don’t keep the תורה, it won’t rain water- there’ll be sandstorms which ruin the crops.
2. The little bit of אבק that was thrown up in the air contaminated the air and the מכה traveled by air.

י ''השמימה'' teaches us a נס- it went up to the sky.

רש''י -באדם ובבהמה how could it be that they had animals if everything died in מכת דבר? Only
the animals that were in the field died. פרעה had taken in his animals so none of them
died- ''ויקח שש מאות רחב בחור''.

יא מלבי''ם They couldn’t stand because of the pain of the מכה. The חרטמים couldn’t do it because there was no one to do it on.

רמב''ן -ולא... משה they were embarrassed when they got the שחין, and they never returned to פרעה’s palace. They only stayed in their houses because they were embarrassed to meet משה on the street.

רביינו בחיי In the beginning, they were considered great- חרטמי מצרים. As time went on, they went down in חשיבות. Now, they were so low that they didn’t return to the palace.

אור החיים פרעה didn’t get שחין. He didn’t send ב''י out because there was no פחד מות.

יב רמב''ן -ויחזק ה' את לב פרעה in the beginning, the magicians encouraged him. Now, they left him so he had no support.

Missing!!!

מכ''מ-
1. The מצרים made ב''י make hot things cold and cold things hot, so they got שחין which was both hot and cold.
2. ב''י got terribly sun burnt from working out in the field. The מצרים pushed them to work, so they got even more burnt.
3. ''אמר הקב''ה יבא דבר העולה מן הכבשן ויפרע ממצרים שבקשו לאבד עומה שמסרו את עצמם על יחוד שמי''
יג השכם- קום מוקדם
והתיצב- ואתה תְּנַצֵב

By מכת דם, it didn’t say a לשון of השכם. By ערוב it did say a לשון of השכם.

אוה''ח There are three commandments in this פסוק:
1. השכם- get up early.
2. והתיצב- you should stand strong and proud. משה was an ענו so ה' is telling him to stand straight and not with הכנעה because משה is the אלקים. It says ''התיצב לפני פרעה''. He should stand strong, but his heart should be lowered before ה'.
3. ואמרת

מדרש He didn’t go to the יאור because he didn’t want משה to meet him. He went somewhere else. ה' told משה, ''השכם בבוקר'', but it doesn’t say to the יאור.

יד רש''י -את כל מגפתי going to send one that’s equal to all of them in strength= בכורות.

ש''ח ו- you have to read it as בַּכּוּרוֹת- ripe. The ברד cracked the ripe things- hard hit by hard will crack. The unripe things didn’t crack because they were soft and just bent over then popped back up. Later on, by ברד, it says, ''והפשתה והשערה נכתה כי השערה אביב והפשתה גבעול'', therefore ברד is also known as בַּכּוּרוֹת.
How could ברד be the worst מכה- it says in שמות that בכורות was the worst?
1. בכורות was the worst in the eyes of פרעה , but by the מצריים, ברד was the worst because they didn’t have any food to eat and one dies when they have no food.
2. ברד is the worst of all up until now, but בכורות is worse than all the other מכות. ברד is שקולה כנגד כל המכות- שעברו.


מהרש''ל בכורות has to be the worst מכה because פרעה sent out ב''י after בכורות. He only sent them out when he couldn’t handle it anymore.
בכורות is שקולה כנגד כל המכות, so why is it here? What’s the connection? After דבר, when all the animals died, פרעה thought that he was going to be next. By שחין, he saw that he didn’t die so he thought that he was getting away scot free, without punishment, and that ה' couldn’t kill him. ה' said that he could punish him, and that he could’ve killed him by דבר. The time will come that ה' will kill him but it just didn’t happen yet because ה' is waiting for an opportunity to show him his יד.

ספורנו -כי בפעם הזאת for the first six מכות there was no רושם. Here, there was an impression- ''אל לבך''. It caused harm because it ruined all the land, so there was no food for the animals to eat. This messed up the whole food chain. The impression was permanent because this מכה ruined the weather and the air. Now, they should’ve done תשובה because משה’s warning them. (הצמחים- טבועה, מזג אויר- ).

כלי יקר -כי בפעם... מגפתי It’s talking about בכורות. פרעה didn’t realize the greatness of בכורות because ''אינו דומה שמעי' לראי' '', so ה' brought ברד- destroyed all the first foods. This was a משל so that פרעה should understand the severity of בכורות. The צער was so great by ברד that פרעה said, ''חטאתי הפעם''. This shows that the first fruits are so חביב. The first-born are also so beloved. If you don’t pay attention to ברד, בכורות will come and it’ll go ''אל לבך''. If the צער of בכורים of the fruits was so great, קו''ח the בכורים of people.

אוה''ח -כל מגפתי through ברד, he’s going to pay attention to every other מכה and realize that it was from ה'. How so? פרעה thought that דם and צפרדע were through magic. By כינים, פרעה said, ''אצבע אלוקים היא''. They were granted an extra dosage of magic from ה'. By עד''ש, they didn’t really think it was from ה'- they thought it was natural. By ברד, fire came down from the sky, which is impossible. פרעה knew this and knew that it was from ה'. If ברד is from ה', then all the other מכות were also from ה'- אז לראשונות תתבונן.



פרעה believed this in his heart, but only for a second.

טו ותכחד- ואתה נְכְחַדְתָּ- נחרבת

רש''י כי עתה שלחתי את ידי- It says that ה' killed people by דבר, but He didn’t, so how could it be? He didn’t kill them, but He could have. ה' didn’t kill them because he wanted to show them how strong He was.

טז ואולם- אבל

Two reasons that ה' didn’t kill them:
1. ''בעבור הראתך את כחי''
2. ''ולמען ספר שמי בכל הארץ''

1. In שמות, it said that he didn’t know ה', so now ה' is letting him know who He is.
2. Everyone will see that if you don’t listen to ה', you’ll get an עונש- this will bring about a קדוש ה'.

ספורנו ה' didn’t kill פרעה so that:
1. He could do תשובה.
2. The rest of the world will do תשובה.

יז trampling - מםתולל- ל' מסילה, רומס

רש''י -עודך מסתולל בעמי אונקלוס says that it means כבישת. A מסילה is an אורח כבישא- a well trodden path. The words of the פסוק mean that you’re still trampling My nation.
It’s התפעל- when the פ הפועל is a ש,ש,ס, it gets switched with the ת of התפעל. Examples:
1. ''ויסתבל החגב''- from קוהלת. When a person is old, his legs will become so weary that it’s as if he’s carrying a heavy burden.
2. ''כי תשתרר עלינו''- דתן and אבירם said this to משה