שמות רבה י״אShemot Rabbah 11

Section 1א׳

וַיֹּאמֶר ה' אֶל משֶׁה הַשְׁכֵּם בַּבֹּקֶר, הֲדָא הוּא דִכְתִיב (משלי כב, כט): חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ וגו', כְּדִכְתִיב [בפסוק (מלכים א ז, נא)]: וַתִּשְׁלַם כָּל הַמְלָאכָה). דָּבָר אַחֵר, חָזִיתָ אִישׁ מָהִיר, זֶה משֶׁה, שֶׁהָיָה מָהִיר בִּמְלֶאכֶת הַמִּשְׁכָּן, לְפִיכָךְ לִפְנֵי מְלָכִים יִתְיַצָּב. רַבִּי יְהוּדָה אוֹמֵר חָזִיתָ אִישׁ מָהִיר, זֶה משֶׁה, שֶׁהָיָה זָרִיז לְהָבִיא הַמַּכּוֹת עַל פַּרְעֹה. לִפְנֵי מְלָכִים יִתְיַצָּב, וְהִתְיַצֵּב לִפְנֵי פַרְעֹה. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, זֶה יִתְרוֹ. אָמַר לֵיהּ רַבִּי נְחֶמְיָה לִדְבָרֶיךָ עָשִׂיתָ הַקֹּדֶשׁ חֹל, אֶלָּא לִפְנֵי מְלָכִים יִתְיַצָּב, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא יִתְיַצָּב, וּכְמָה דְאַתְּ אָמַר (שמות לד, כח), וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה. בַּל יִתְיַצֵּב לִפְנֵי חֲשֻׁכִּים, זֶה פַּרְעֹה, שֶׁהֶחְשִׁיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לוֹ וּלְאַרְצוֹ, שֶׁנֶּאֱמַר (שמות י, כב): וַיְהִי חשֶׁךְ אֲפֵלָה. הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה, לָמָה בְּהַשְׁכָּמָה, אָמַר רַבִּי בֶּרֶכְיָה, לְפִי שֶׁהָיָה פַּרְעֹה הָרָשָׁע אוֹמֵר, וּמַה בְּנוֹ שֶׁל עַמְרָם זֶה הוֹלֵךְ וּבָא אֵלֵינוּ בְּכָל בֹּקֶר וָבֹקֶר, אֶלָּא עַד שֶׁלֹא יָבוֹא, אֵלֵךְ וְאֵצֵא לִי מִכָּאן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא בּוֹחֵן לְבָבוֹת, אָמַר לֵיהּ לְמשֶׁה, הֱוֵי יוֹדֵעַ שֶׁהָרָשָׁע הַזֶּה כָּךְ מְחַשֵּׁב בְּלִבּוֹ, אֶלָּא עַד שֶׁלֹא יֵצֵא קַדֵּם לְפָנָיו, לְכָךְ נֶאֱמַר: הַשְׁכֵּם בַּבֹּקֶר. וְרַבִּי פִּנְחָס הַכֹּהֵן בַּר רַבִּי חָמָא אָמַר הֲדָא הוּא דִכְתִיב (איוב לו, יג): וְחַנְפֵי לֵב יָשִׂימוּ אָף, לְאַחַר שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְצַפֶּה לָרְשָׁעִים שֶׁיַּעֲשׂוּ תְּשׁוּבָה וְאֵינָם עוֹשִין אֲפִלּוּ הֵם רוֹצִים בָּאַחֲרוֹנָה הוּא נוֹטֵל אֶת לִבָּם שֶׁלֹא יַעֲשׂוּ תְּשׁוּבָה, וּמַהוּ וְחַנְפֵי לֵב, אוֹתָן שֶׁהֵם בָּאִים וּמְחַנְפִים בָּרִאשׁוֹנָה בְּלִבָּם הֵם מְבִיאִים עֲלֵיהֶם הָאַף בָּאַחֲרוֹנָה. וּמַהוּ (איוב לו, יג): לֹא יְשַׁוְּעוּ כִּי אֲסָרָם, אַף עַל פִּי שֶׁהֵם רוֹצִים לָשׁוּב לְהַקָּדוֹשׁ בָּרוּךְ הוּא וּבָאִין לַעֲסֹק בִּתְפִלָּה אֵינָן יְכוֹלִים, לָמָּה, כִּי אֲסָרָם, שֶׁנָעַל בִּפְנֵיהֶם. כָּךְ הָיָה פַּרְעֹה רוֹצֶה לַעֲסֹק בִּתְפִלָּה וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה עַד שֶׁלֹא יֵצֵא לֵךְ וְהִתְיַצֵּב לְפָנָיו.

“The Lord said to Moses: Rise early in the morning, and stand before Pharaoh; behold, he is going out to the water; and say to him: So said the Lord: Let My people go, and they will serve Me” (Exodus 8:16). “The Lord said to Moses: Rise early in the morning” – that is what is written: “Have you seen a man diligent in his work? [He will stand before kings; he will not stand before the dark]” (Proverbs 22:29), as it is written [on the verse: “All the work was finished” (I Kings 7:51)]. Alternatively: “Have you seen a man diligent in his work” – this is Moses, who was diligent in the labor of the Tabernacle; therefore, “he will stand before kings.” Rabbi Yehuda says: “Have you seen a man diligent in his work” – this is Moses, who was diligent in bringing plagues upon Pharaoh. “He will stand before kings” – “stand before Pharaoh.” “He will not stand before the dark” – this is Yitro. Rabbi Neḥemya said to him: According to your statement, you have rendered the sacred profane. Rather, “he will stand before kings” – he will stand before the King of kings, the Holy One blessed be He, as it is stated: “He was there with the Lord forty days and forty nights” (Exodus 34:28). “He will not stand before the dark” – this is Pharaoh, for whom and for whose land the Holy One brought darkness, as it is stated: “There was a thick darkness” (Exodus 10:22). “Rise early in the morning, and stand before Pharaoh” – why early? Rabbi Berekhya said: It is because the wicked Pharaoh would say: This son of Amram comes and goes to us each and every morning. Rather, before he comes, I will go and depart from here. But the Holy One blessed be He, who examines hearts, said to Moses: ‘Know that this is what this wicked one is planning in his heart; rather, precede him and appear to him before he departs.’ That is why it says: “Rise early in the morning.” Rabbi Pinḥas HaKohen bar Rabbi Ḥama said: That is what is written: “The impious of heart will arouse wrath; [they do not cry out when He binds them]” (Job 36:13). After the Holy One blessed be He waits for the wicked to repent, but they do not, even if ultimately they want to do so, He takes their heart so they will not repent. What are “the impious of heart”? They are those who come and are initially impious in their heart; they ultimately bring wrath upon themselves. What is “they do not cry out when He binds them”? Even though they wish to repent to the Holy One blessed be He, and they come and engage in prayer, they are unable to do so. Why? It is because “He binds them”; He locks the door before them. So, Pharaoh wished to engage in prayer, and the Holy One blessed be He said to Moses: ‘Go stand before him before he departs.’

Section 2ב׳

דָּבָר אַחֵר, הַשְׁכֵּם בַּבֹּקֶר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, הָרָשָׁע הַזֶּה הִקְשָׁה אֶת לִבּוֹ בַּשְּׁלשָׁה הָרִאשׁוֹנוֹת וּמַכָּה רְבִיעִית קָשָׁה הִיא יוֹתֵר עַל הָרִאשׁוֹנוֹת, לֵךְ וְהַזְהֵר אוֹתוֹ כְּדֵי שֶׁיְּשַׁלַּח עַמִּי וְלֹא תָבוֹא עָלָיו הַמַּכָּה. כִּי אִם אֵינְךָ מְשַׁלֵּחַ אֶת עַמִּי הִנְנִי מַשְׁלִיחַ בְּךָ וגו'. מֵהֵיכָן בָּא עֲלֵיהֶם, יֵשׁ אוֹמְרִים מִלְּמַעְלָה, וְיֵשׁ אוֹמְרִים מִלְּמַטָּה. וְרַבִּי עֲקִיבָא אוֹמֵר, מִלְּמַעְלָן וּמִלְּמַטָּן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם עֲשִׂיתֶם הֲמוֹנִים הֲמוֹנִים עַל בָּנַי, אַף אֲנִי אֶעֱשֶׂה עֲלֵיכֶם עוֹף הַשָּׁמַיִם וְחַיּוֹת הָאָרֶץ הֲמוֹנִים הֲמוֹנִים, שֶׁנֶּאֱמַר: הִנְנִי מַשְׁלִיחַ בְּךָ אֶת הֶעָרֹב, חַיּוֹת וְעוֹפוֹת מְעֻרְבָּבִין. אֲבָל אֶרֶץ גּשֶׁן שֶׁיִּשְׂרָאֵל יוֹשְׁבִין בָּהּ לֹא הָיָה שָׁם עָרֹב, שֶׁנֶּאֱמַר: וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת אֶרֶץ גּשֶׁן, אָמַר רַבִּי אַמֵּי כְּאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ לֹא יִטֹּל פְּלוֹנִי בְּטָארִיקִי זוֹ שֶׁפְּלוֹנִי פַּטְרוֹנוֹ עוֹמֵד עֲלֵיהֶם. וְשַׂמְתִּי פְדֻת בֵּין עַמִּי, מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל רְאוּיִין לִלְקוֹת בְּזוֹ הַמַּכָּה, וְנָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא פִּדְיוֹנָם הַמִּצְרִים, וְאַף לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת הַקַּדְמוֹנִים וּמַשְׁלִיכָן לְתוֹךְ גֵּיהִנֹּם תַּחַת יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ישעיה מג, ג): כִּי אֲנִי ה' אֱלֹהֶיךָ קְדוֹשׁ יִשְׂרָאֵל מוֹשִׁיעֶךָ נָתַתִּי כָפְרְךָ מִצְרַיִם כּוּשׁ וּסְבָא תַּחְתֶּיךָ.

Another interpretation: “Rise early in the morning” – the Holy One blessed be He said to Moses: ‘This wicked one hardened his heart during the first three. The fourth plague is more severe than the previous ones; go and forewarn him that he should let My people go so the plague will not come upon him.’ “For, if you do not let My people go, behold, I will send swarms upon you, upon your servants, upon your people, and into your houses; and the houses of the Egyptians will be full of swarms, and also the ground on which they are. I will distinguish on that day the land of Goshen, in which My people dwell, that no swarms will be there; so that you will know that I am the Lord in the midst of the earth” (Exodus 8:17–18). “For, if you do not let My people go, behold, I will send…upon you…” – from where did they come upon them? Some say from above and some say from below. Rabbi Akiva says: From above and from below. Rabbi Shimon ben Lakish said: The Holy One blessed be He said to them: ‘You made many multitudes over My children; I, too, will make upon you many multitudes of birds of the heavens and beasts of the land,’ as it is stated: “Behold, I will send swarms upon you” – beasts and birds intermingled. However, in the land of Goshen, in which Israel was residing, there were no swarms, as it is stated: “I will distinguish on that day the land of Goshen.” Rabbi Ami says: It is like a person who says to another: ‘So-and-so will not be included in this penalty, as his patron, so-and-so, is standing over him.’ “I will place a division between My people and your people, tomorrow this sign will be” (Exodus 8:19). “I will place a division between My people [and your people]” – this teaches that Israel was fit to be afflicted with this plague, but the Holy One blessed be He placed the Egyptians as their ransom. In the future, too, the Holy One blessed be He will bring (ancient) idolaters and cast them into Gehenna in place of Israel, as it is stated: “For I am the Lord your God, Holy One of Israel, your Savior; I gave Egypt as your ransom, Kush and Seva in your stead” (Isaiah 43:3).

Section 3ג׳

וַיַּעַשׂ ה' כֵּן וַיָּבֹא עָרֹב כָּבֵד בֵּיתָה פַרְעֹה, הוּא לָקָה תְּחִלָּה שֶׁהוּא הִתְחִיל בְּעֵצָה רָעָה תְּחִלָּה, שֶׁנֶּאֱמַר (שמות א, כב): וַיְצַו פַּרְעֹה וגו' וְאַחַר כָּךְ וּבֵית עֲבָדָיו. וַיִּקְרָא פַרְעֹה, וַיֹּאמֶר משֶׁה לֹא נָכוֹן לַעֲשׂוֹת כֵּן, לְפִי שֶׁהַמִּצְרִיִּים מִשְׁתַּחֲוִים לַבְּהֵמוֹת כֶּאֱלוֹהַּ. דֶּרֶךְ שְׁלשֶׁת יָמִים נֵלֵךְ בַּמִּדְבָּר, כְּדֵי לְהַטְעוֹתָן. וַיֹּאמֶר פַּרְעֹה אָנֹכִי אֲשַׁלַּח אֶתְכֶם. וַיֹּאמֶר משֶׁה הִנֵּה אָנֹכִי יוֹצֵא מֵעִמָּךְ, מַהוּ הִנֵּה, הַתְּפִלָּה תִּהְיֶה מִיָּד, כְּדֵי שֶׁיָּסוּר הֶעָרֹב מִמְּךָ מָחָר, הֲדָא הוּא דִכְתִיב: וְסָר הֶעָרוֹב. וַיֵּצֵא משֶׁה וַיַּעַשׂ ה' כִּדְבַר משֶׁה וַיָּסַר הֶעָרֹב, לָמָּה הֵבִיא עֲלֵיהֶם עָרֹב, לְפִי שֶׁהָיוּ אוֹמְרִים לְיִשְׂרָאֵל צְאוּ וְהָבִיאוּ לָנוּ דֻּבִּים וַאֲרָיוֹת וּנְמֵרִים, כְּדִי לִהְיוֹת מְצֵרִים בָּהֶם, לְפִיכָךְ הֵבִיא עֲלֵיהֶם חַיּוֹת מְעֻרְבָּבוֹת, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי נְחֶמְיָה אָמַר מִינֵי צְרָעִין וְיַתּוּשִׁין, וְנִרְאִין דְּבָרָיו שֶׁל רַבִּי יְהוּדָה, לְפִי שֶׁבַּצְּפַרְדְּעִים כְּתִיב (שמות ח, ט): וַיָּמֻתוּ הַצְפַרְדְּעִים, לְפִי שֶׁלֹא הָיָה בָּהֶן הֲנָאָה בְּעוֹרוֹתֵיהֶן, אֲבָל עָרֹב שֶׁהָיָה הֲנָאָה בְּעוֹרוֹתֵיהֶן, לְפִיכָךְ לֹא נִשְׁאַר בָּהֶן עַד אֶחָד, שֶׁאִלּוּ הָיוּ צְרָעִין וְיַתּוּשִׁין, הָיָה לָהֶן שֶׁיַּסְרִיחוּ.

“The Lord did so; and heavy swarms came into the house of Pharaoh, and into the house of his servants; and throughout the land of Egypt the land was ruined due to the swarms” (Exodus 8:20). “The Lord did so; and heavy swarms came into the house of Pharaoh” – he was afflicted first, as he began with the wicked counsel first, as it is stated: “Pharaoh commanded…” (Exodus 1:22), and then, “the house of his servants.” “Pharaoh called for Moses and Aaron, and said: Go sacrifice to your God in the land. Moses said: It is not proper to do so, as we will sacrifice the abomination of the Egyptians to the Lord our God; behold, were we to sacrifice the abomination of the Egyptians before their eyes, would they not stone us?” (Exodus 8:21–22). “Pharaoh called.… Moses said: It is not proper to do so” – because the Egyptians prostrate themselves to these animals as a god. “We will go on a three-day journey into the wilderness, and sacrifice to the Lord our God, as He will command us” (Exodus 8:23). “We will go on a three-day journey into the wilderness” – in order to mislead them. “Pharaoh said: I will let you go, and you will sacrifice to the Lord your God in the wilderness; just do not go very far; entreat for me. Moses said: Behold, I am leaving you, and I will entreat the Lord, and the swarms will depart from Pharaoh, from his servants, and from his people, tomorrow; only let Pharaoh not continue to be deceitful by not letting the people go to sacrifice to the Lord” (Exodus 8:24–25). “Pharaoh said: I will let you go.… Moses said: Behold, I am leaving you” – what is “behold”? The prayer will be immediate, so that the swarm will depart from you tomorrow. That is what is written: “The swarms will depart…[tomorrow].” “Moses left Pharaoh, and entreated the Lord. The Lord did according to the word of Moses; and He removed the swarms from Pharaoh, from his servants, and from his people; not one remained” (Exodus 8:26–27). “Moses left.… The Lord did according to the word of Moses; and He removed the swarms” – why did He bring swarms upon them? It is because they would say to Israel: ‘Go out and bring us bears, lions, and leopards,’ in order to torment them; therefore, He brought upon them swarms of beasts; this is the statement of Rabbi Yehuda. Rabbi Neḥemya said: [They were] species of hornets and mosquitoes. The statement of Rabbi Yehuda appears correct, as regarding the frogs it is written: "The frogs died” (Exodus 8:9), because there was no benefit from their skins; however, regarding the swarms there was [potential] benefit from their hides; therefore, “not one remained.” Had they been hornets or mosquitoes they could have been left to reek.