In the entire Tanach, the term צפרדע appears only in this section of the Torah and Tehillim 105:30 where it also refers to the second plague. It is an unusual word and may not actually be Hebrew. The traditional view is that this creature is the frog, and this is its meaning in modern Hebrew. Onkelos translates the term as עורדעניא which likely means frogs. However, there is no source in Hazal that clearly identifies צפרדעים as frogs and a surprisingly large number of commentators believed that …
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Parshat Va’eira: Where did Pharoah’s sorcerers find water
Since Aharon had already turned the waters of Egypt into blood, it has to be explained where Pharaoh’s sorcerers found the water with which they performed their own tricks. Answers include: Aharon only turned the waters that were above the ground into blood. The Torah reports that the Egyptians dug up subterranean water to drink and it was this that the sorcerers used. (Ibn Ezra, Hizquni, Ralbag)The water in the rivers and lakes only remained as blood for a short time and the reason it was …
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Parshat Va’eira: Pharoah’s sorcerers
The Torah tells us that Pharaoh’s wise men and sorcerers were able to turn their staffs into taninim by means of their להטים. This word is unusual and Ibn Ezra suggests it may not be a Hebrew word. There are two main approaches to explaining how Pharaoh’s courtiers were able to perform the same miracle as Moshe. Rav Sa’adya Gaon and Ibn Ezra suggest that it was some sort of trick or optical illusion and that in fact no real change had occurred. This fits best with the interpretation according …
Parshat Va’eira: ‘By my name HASHEM’
וַיְדַבֵּר אֱלֹהִים אֶל־מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי יְהוָה׃ וָאֵרָא אֶל־אַבְרָהָם אֶל־יִצְחָק וְאֶל־יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי יְהוָה לֹא נוֹדַעְתִּי לָהֶם׃ Translated literally, God’s opening statement to Moshe here reads as follows. ‘I am HASHEM. And I appeared to Avraham, to Yitzhaq, and to Ya’aqov as El Shaddai and my name HASHEM I was not known to them.’ This statement is difficult to parse on a grammatical level and also presents a major interpretative problem because numerous …
Parshat Shemot: Lest he strike us with the plague or with the sword
Moshe and Aharon plead with Pharaoh that they be allowed to go three days in the wilderness to sacrifice to the God of the Hebrews, ‘lest he strike us with the plague or the sword’. Since, presumably, Pharaoh was not likely to be moved by compassion for the slave population, it needs to be explained why they thought this plea would be effective. Rashi claims that ‘lest he strike us’ is a polite euphemism for ‘lest he strike you’, which Moshe used out of respect since he did not want to …
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Parshat Shemot: ‘And this is your sign that I have sent you’
When God tells Moshe his mission, Moshe is sceptical that he is capable or worthy of going to Pharaoh or freeing the children of Israel. God tells him that he will succeed ‘For I will be with you, and this is your sign that I have sent you, when you bring out the children of Israel, you will worship [the] God on this mountain’. On first glance, this looks like God is telling Moshe that the sign that he is worthy will be the subsequent revelation on Sinai, but this seems illogical since this can …
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