What are the implications of "Kaveid Lev Pharaoh"?
Refer to 7:13:1:1, and to 7:13:1.1:1.
Oznayim la'Torah (citing the Midrash Rabah): Pharaoh's heart became like a liver -- it was angry like a liver, it was devoid of understanding like a liver, and it was full of blood (the blood of the Jewish babies in whose blood he bathed) like a liver. And what's more, the liver is joined to the Marah (the gall of the liver), symbolizing the bitterness that he caused to Yisrael.
Why did the Redemption have to come about through great plagues, which would befall Pharaoh and all of Egypt?
Maharal #1 (Tif'eres Yisrael, beg. Ch. 18, p. 57): Man is physical; he needs to be convinced from a physical perspective. In order that everyone should know Hashem's existence, He brought tangible, undeniable plagues upon Egypt.
Maharal #2 (Derush l'Shabbos Ha'Gadol, printed after the Hagadah Shel Pesach, p. 205): The wicked Egyptians had pushed Hashem's Shechinah away from the world. 1 When it came time for the Exodus, Hashem wanted to demonstrate that He does indeed supervise the world with Hashgachah. He did so through the plagues that He brought upon Egypt.
Chazal write that since Adam ha'Rishon, the sins of mankind removed the Shechinah from the world, in stages. During Galus Mitzrayim, it had ascended all the way to the seventh Raki'a.
The Midrash explains how each plague that befell Egypt, matched what they had done to Bnei Yisrael (e.g., the Plague of Blood was because they prevented the Benos Yisrael from immersing.) But surely each plague had its own function in the process of the Redemption (see 7:14:4:2)?
Maharal (Gevuros Hashem Ch. 32, p. 122): Yes - in addition to the goal of each Makah, there was an additional aspect of Midah k'Neged Midah punishment for the Egyptians; for that is Hashem's way in judgement. 1
Maharal (ibid.): The judgment aspect of the Makos was a promise to Avraham, "Also the nation that they will serve, I shall judge!" (Bereishis 15:14).
What are the reasons for the Ten Plagues, and why did they come in this order?
Maharal #1 (Gevuros Hashem Ch. 34, p. 128): Pharaoh had declared that he did not believe in Hashem (5:2). The Makos came to teach Pharaoh that Hashem rules the world - from the earth below to the heavens above - and only then did Yisrael leave. a. Makas Dam - Hashem began with the waters, which are lower than the earth, turning them to blood. b. Tzefarde'a - Frogs, which inhabit the water, 1 are considered one level above. c. Kinim - Lice struck the ground (which is higher than water). d. Arov - The wild beasts attacked the beings who live upon the ground. 2 e. Dever - Pestilence is air-borne. f. Shechin - Boils are burning heat; and fire is considered higher than air. g. Barad - Hail was from the sky. h. Arbeh - Locusts dwell in the sky. i. Choshech - The luminaries of the highest heavens were darkened. j. Makas Bechoros fell upon the human soul, which is even higher than all the above. 3
Maharal #2 (ibid. p. 129): Midrash Tanchuma explains that the Makos followed the strategic order in which a king deals with a rebellious province. First he stops off their water sources, etc. ... until finally, he executes their chiefs. Maharal explains that the first Makah did not hit Mitzrayim so close-to-home; 4 and then each Makah came progressively closer, until the last one took their lives.
Maharal #3 (Gevuros Hashem Ch. 57, p. 255): The Makos came in increasing order of severity. a. Makas Dam remained in its place, it did not rise against them. 5 b. Tzefarde'a rose to invade the Mitzrim's homes; c. and Kinim affected their bodies - but the Mitzrim did not yet suspect they were facing absolute destruction. d. Arov- They Mitzrim came to fear death from the wild beasts (but they felt they could protect themselves by hiding in their homes). e. Dever - They feared that the plague would finish them off (and now there was nowhere to hide 6 ). f. Shechin - They feared their end, as the plague struck their very bodies. 7 g. Barad was as if they were destroyed; their hearts fell, and their spirits fainted from the terrifying sounds. 8 h. Arbeh was tantamount to death, as Pharaoh himself declared (10:17) (whereas the Barad was from fright and confusion). i. Darkness is considered as death (see Eichah 3:6; they despaired of ever seeing light again, like the dead). 9 j. Finally, Makas Bechoros was absolute death. 10
Conceptually, an entity's place is lower than the entity itself; also see steps d and h.
Maharal (ibid.): This is higher than the Kinim, which were part of the earth itself.
Maharal (ibid.): Nonetheless, after all ten Makos, there was still a need for Keri'as Yam Suf. Each Makah in Mitzrayim attacked a specific force, whereas splitting the sea was a negation of the element of water in its entirety. (Maharal continues, by explaining how the war against Amalek, and ultimately the Giving of the Torah, completed this process; refer to 8:15:2:5**.)
See answer #3. Although the river was smitten, it did not arise from its place. In the next plague, the frogs already climbed up to attack the Egyptians. (EK)
The ensuing Makos did touch the Egyptians directly - including Choshech, during which one standing could not sit, and one sitting could not stand.
The commentaries dispute if the Mitzrim could save their animals from Dever by keeping them in their houses for the duration of the Makah; refer to 9:3:1 and 9:6:151.
However, in actuality these three Makos did not yet bring destruction - despite their fears.
See 9:28; that is why Moshe warned regarding Barad, "I am sending all of My plagues upon your heart!" (9:14).
Thus, in the first set of three plagues, the Egyptians did not yet fear their death; in the middle three they did fear death; the last set of three was tantamount to death; and the final plague was death in the absolute sense. (EK)
What is the significance of the number 10 in this context?
Maharal #1 (Gevuros Hashem Ch. 34, p. 130): The numerals before 10 are single units, meaning they are lacking completion; 1 whereas 10 is an inclusive whole. Thus, Hashem brought a full set of 10 plagues upon Egypt.
Maharal #2 (Gevuros Hashem Ch. 57, p. 253): The world has ten component parts, corresponding to the ten utterances with which Hashem created the world. The Mitzrim were struck with each of these ten components. 2
Maharal #3 (ibid. p. 255): Conceptually, a set of 10 is comprised of an entity (the initial 1), and its 9 conditions. 3 First the Mitzrim were hit with nine Makos, in three sets; 4 each set consisted of three Makos. The number 3 represents the three spatial markers of a span - beginning, middle and end 5 - such that each Makah was more severe than its predecessor. Finally, the last one, Makas Bechoros, struck their essence. 6
Maharal #4 (Gevuros Hashem, end Ch. 57, p. 256): The number 10 shows an entity's essence. 7 Avraham was tested ten times - to bring out his true essence. 8 So too were the Mitzrim struck with ten Makos, upon their very essence.
Maharal #5 (Gevuros Hashem, beg. Ch. 58, p. 257): Hashem brought the miracles of Yetzi'as Mitzrayim over from the spiritual (Nivdal) world, into this world of nature. That which is holy and Nivdal is tenth; 9 thus, there were 10 Makos.
Maharal #6 (Derech Chayim to Avos 5:4, p. 224): Some event may be closer to transcending nature in some aspects, while other events might be so in other aspects. There are ten aspects of the world (which was created with ten utterances); Hashem performed miracles for Bnei Yisrael in all ten ways. (compare to answer #2 above).
Maharal (Derech Chayim to Avos 3:13, p. 139): The numbers 1 through 9 are individual units; but 10 is already a whole, a group. With the next number, we return to counting units from the beginning; see Maharal further.
Maharal (loc. cit.): The order of the 10 Makos, however, does not follow the order of the 10 utterances of Bereishis (see 7:14:6:1 in detail); because the Makos had to come in order of severity, from least to greatest (7:14:4:3).
See Chovos Ha'Levavos (Sha'ar ha'Yichud, beg. Ch. 7) - An entity has ten properties; a. essence - the item itself; b. quantity; c. qualities (adjectives, e.g. color) d. relationship (father, son) e. place; f. time; g. state (e.g. standing, sitting); h. possessions; i. actions; j. effect. Also see Ibn Ezra to Shemos 20:1 (intro. to Aseres ha'Dibros); and Sefer ha'Bris 1:1; Ma'amar Mosedos Shamayim Ch. 3). (EK)
As the Makos progressed, they struck ever closer to the Mitzrim themselves. Refer to 7:14:4:3. (EK)
See Maharal (Derech Chayim to Avos 3:13, p. 139) at greater length, regarding the three dimensions of a space.
And refer to Bereishis 22:1:2.4. These are but two examples involving the number 10, which Chazal enumerate at the beginning of Avos Chapter 5 (Mishnah 3,4). Maharal is explaining the common thread in this number. (CS)
Maharal (Derech Chayim to Avos 3:13, p. 139): Why is the tenth considered holy (e.g. in Ma'aser)? The nine are individual units, then the tenth completes them to be a whole. It is the tenth item that is fit to give to Hashem.
Chazal teach in Pirkei Avos (Mishnah Avos 5:1, 5:4) that the world was created in ten utterances; and that the Mitzrim in Egypt were punished with ten Makos. How do the ten Makos parallel the ten Ma'amaros?
Maharal (Gevuros Hashem Ch. 57, p. 253): a. "I have given all herbage... as food" (Bereishis 1:29). Hashem designated food for all living beings - which the body then processes into blood. So too, Hashem turned the Nile into blood. b. "Let the waters swarm with living creatures" (ibid. verse 20); the Nile was struck with an abundance 1 of creeping frogs. c. "Let the dry land 2 become visible" (ibid. verse 9); it now became lice. d. "Let the earth bring forth living beings" (ibid. verse 24); it now brought forth wild beasts in abundance. e. "Let there be luminaries" (ibid. verse 14); air-borne decay is due to changes in the celestial bodies or stars. f. "Let Us make man in Our image" (ibid. verse 26); when the Mitzrim were struck with boils, they lost their appearance and Tzelem. 3 g. "Let there be a firmament... to separate between the [upper and lower] waters" (ibid. verse 6); in the plague of hail that separation was torn asunder. h. "Let the earth be vegetated... with fruit trees" (ibid. verse 11); now these were destroyed by the locusts. i. "Let there be light!" (ibid. verse 3) was negated by the plague of darkness. j. "Bereishis" (ibid. verse 1); 4 the firstborn is the 'Reishis' of those who will follow; so too, the firstborn Egyptians were killed. 5
Maharal (loc. cit.): Over-abundance of something is just as much of a plague, as a lack thereof.
'Yabashah' means land that is fit for habitation.
Hence, "The Chartumim were unable to stand before Pharaoh" (Shemos 9:11).
Just as Makas Bechoros was the equivalent of the other nine combined, so too is the initial utterance of 'Bereishis' equivalent to the subsequent nine Ma'amaros.
In what ways can the Ten Plagues be categorized into segments?
Maharal (Gevuros Hashem Ch. 34, p. 126): The Makos can be divided into sets of three - De'tzach, A'dash, Be'achav. Refer to 7:14:8 and 7:14:9 for more detail. 1
Maharal (ibid.): The ten Makos can be divided into 7 and 3. 2 Hashem punishes sinners in sets of seven Makos (see Vayikra 26:18). The last three were even more severe - Arbeh and Choshech were tantamount to death, 3 and Makas Bechoros was absolute death. That is why Arbeh and Choshech caused Pharaoh to say he would free the Bnei Yisrael (10:8,24); and after Makas Bechoros, he actually did so. 4
Maharal (ibid. Ch. 56, p. 250): The Hagadah of Pesach (interpreting Devarim 26:8) categorizes the ten plagues into five pairs of two - "With a strong hand - two; with an outstretched arm - two; with great awesomeness - two; with signs - two; with wonders - two." The first five Makos took place in the lower realms; these were followed by last five, which were their repetition in the upper realms. 5 a. Boils are an excess of blood; the boils struck man, who marks the beginning of the upper realms. b. Hail came from the upper waters, like the frogs which swarm in the lower waters. c. Locusts are flying Sheratzim, parallel to lice which swarm on people. d. Choshech was a blurring of the boundaries (Irbuv) of the upper realms; like the Arov, 6 who normally prowl only at night, but now invaded indiscriminately. e. Makas Bechoros took the lives of man; just like Dever took the lives of beast.
The Sages of the Hidden Torah teach that the Ten Sefiros can be divided into seven 'lower' Sefiros, though which the world is conducted in action; and three initial Sefiros, which are the Divine Will that directs creation. Maharal implies that the first seven Makos parallel the seven lower Sefiros, and the last three parallel the initial three Sefiros. (EK) Also note that our current practice of dividing the Torah into weekly Sidros, places the first seven Makos in Parshas Va'era, and then the last three in Parshas Bo. (CS)
Refer to 7:14:4:3, based on Gevuros Hashem Ch. 57. In that chapter, however, Maharal classifies also Barad as a Makah tantamount to death; that is why the first approach joins Barad to the last group - Be'achav.
Refer to 10:7:0.1:1.
Maharal: That is why Hashem had to harden Pharaoh's heart in the last five Makos; otherwise, the Mitzrim would have been unable to withstand them.
Note the common meaning; the word "Arov" comes from Irbuv (a blend, a mixture); and so too is darkness called 'Erev' (i.e. one cannot discern what he sees), the opposite of 'Boker' (meaning to check, to discern).
In the Hagadah of Pesach, Rabbi Yehudah splits up the ten Makos into three sets - De'tzach, A'dash, Be'achav. Why does he categorize them in this way?
Gur Aryeh (to 9:14): The three groups represent three stages in which the Mitzrim came to recognize Hashem. a. Pharaoh initially did not believe that the Makos came from Hashem at all; until due to Makas Kinim they were forced to say, "Etzba Elokim Hi!" (8:15). b. The Mitzrim still thought of the Makos as general, indiscriminate strikes at the world; they could not accept them as specifically directed against them by Hashem (Hashgachah Pratis). The Makos of Arov and Dever specifically excluded Goshen and the Bnei Yisrael (8:18, 9:4), showing Hashem's Hashgachah. c. The last three wonderous Makos, the likes of which had never been seen before, 1 demonstrated that there is none other like Hashem; that He is one and unique above everything.
Maharal #1 (Gevuros Hashem beg. Ch. 57, p. 251): The Makos were in order of severity, from least to greatest (had they begun at the harshest, Pharaoh would have capitulated immediately). Existence can be divided into three realms - a) the lower realms - i.e. the earth, water and their contents; b) the inhabited world in between earth and heavens (this is man's domain); c) the heavens above. This was the division of the Makos as well. a. De'tzach was generated from the lower realms (water and earth); b. A'dash took place in the realm of habitation (wild and domesticated animals, man); c. Be'ach was in the skies. Makas Bechoros was all-inclusive; because the soul of man is a higher level still. Additionally, within each set of three, Moshe was given ever-increasing authority over Pharaoh. In the first Makah of each set, Moshe went out to confront Pharaoh at the water 2 (i.e. Hashem did not grant permission to enter the palace); in the second, Moshe entered the palace to warn Pharaoh to his face; and in the third, Moshe carried out the Makah without any warning at all. Because each set of three involved a different realm (as above), for each set Moshe had to begin the series of warnings anew. 3
Maharal #2 (Gevuros Hashem Ch. 57, p. 252): In each set of three Makos, the first pair involves two extremes, and the third one is the balance of the prior two. 4 a. Blood is heat (fire), whereas frogs are from the water. Lice grow from heat and moisture together. b. Arov was an un-natural force; whereas Dever is the natural death of any living being. Shechin was not completely natural, but an excess of the natural. c. Hail falls downwards due to its heaviness; whereas locusts fly upwards due to their lightness. Darkness struck the luminaries, which have circular orbits - [which we perceive as] at times rising and at times setting. 5 Makas Bechoros stands independently; it affected the Reishis of Mitzrayim, and was as significant as all the other Makos together.
Maharal #3 (Derush l'Shabbos Ha'Gadol, p. 206): Those who deny Hashem, give three types of claims against Divine Providence; a) from their initial sense or reasoning; b) their sensory perception; c) logical arguments. 6 Each of these types of claims has three stages; and to counter these claims, Hashem struck Egypt with three sets of three Makos. a. The deniers invoke sensibility; saying that if "the heavens are for Hashem, and the earth for the sons of man" (from Tehilim 115:16), then the two realms must be distinct and separate, and Hashem would not lower His gaze upon the world below! Hashem therefore smote the lowest level first, the waters of the Nile. 7 b. They claim that the world is so lowly, that it would make no sense for the great and mighty King to pay any heed to it! They were stricken with frogs, showing Hashem's mastery over a lowly water-creature. c. They add that the lower realms contain disgusting things, from which all men keep their distance (and they say, how much more so would G-d keep a distance!). But on the contrary, Hashem grants sustenance even to lice eggs! 8 They were stricken with disgusting lice. d. The deniers provide empirical observations. They observe that anything that is being supervised, will have the property of orderliness; whereas the lower realms seem to them to be a mix-up of big and small, of good and evil. 9 In kind, they were stricken with Arov (meaning 'a mix'). e. They observe that the righteous perish along with the wicked, seemingly with none to distinguish between the two. They were hit with Dever - and its obvious distinction between the animals belonging to Egyptians and those belonging to the Bnei Yisrael. f. They argue that they see the righteous suffer, while the wicked enjoy tranquility. 10 So, Hashem made them suffer with Shechin. g. Finally, the deniers advance logical proofs. They say that intellect can grasp general concepts, whereas fine details are a physical matter. 11 If so, they ask, how can Hashem discern the small details, to direct the world with Hashgachah? So they were hit with Barad, an abundance of small pieces; h. as well as Arbeh, from the word "Harbeh" (a lot). 12 i. They claim that the lower realms are merely Tzurah stamped onto bleak Chomer, 13 not fully actualized and not real existence; whereas Hashem is above anything physical, and is referred to as light. If so, they ask, He does not see the black, material world! That is why they were punished with darkness. j. After all of these lessons, they still did not believe in Hashem and his Hashgachah. Makas Bechoros demonstrated how Hashem "discerns between the drop (of seed) of a firstborn, and one that was not firstborn" (Bava Metzia 61b). This refutes all their claims; a) Hashem involves Himself in all matters, even the unseemly; b) with pinpoint control - only the firstborn died, whereas the firstborn of Bnei Yisrael were saved; c) Hashem knows even the tiniest details (as small as one cell).
Gur Aryeh (loc. cit.): The text emphasizes this regarding Barad (9:18), Arbeh (10:14), and Makas Bechoros (11:6). Although it does not say so explicitly regrading Choshech, it follows as a Kal va'Chomer from Barad and Arbeh. (Perhaps, the logic is as follows. Whereas the other Makos were wonderous at their onset; yet once present, it was natural for them to continue (e.g., once the river turned to blood, the blood was there to stay for seven days). Darkness, on the other hand, was a constant suspension of nature; for its entire duration, the luminaries did not provide their light - EK.)
Before Makas Barad (the first Makah of set #3), the Pasuk says only, "Arise early in the morning, and stand firm before Pharaoh" (9:13). Maharal understands this verse as well, to mean that Moshe was to confront Pharaoh at the water - despite that it is not written explicitly. Also refer to 9:13:1:1*.
If Makas Bechoros is included in the third set, why was it preceded again by a warning? Refer to 9:14:1.1:3*.
Maharal (loc. cit.): Therefore, the first two Makos of every set were preceded by a warning, for each differed from what came before it. The third had no warning, because it wasn't novel, it was a composite of the previous two. Graphically, the median of three points is 'hidden' between the two extremes, so too, the third Makah was not revealed before its arrival.
Maharal views the Makah of Choshech as affecting not only man, but the luminaries themselves, in the sense that they could not 'rule' the world by day and night as usual.
Logic is a higher-level argument, because the senses can sometimes be deceptive. E.g., one might think he sees a righteous person in suffering, while he is actually not righteous at all.
Once Hashem divided the upper and lower waters, the latter are considered the lowest of all.
Avodah Zarah 3b.
In contrast to the upper realms, e.g. the stars in their constant order.
I.e., they claim that not only do the righteous and wicked perish together in the same fate, but the righteous even have it bad, while the wicked have it good.
Gur Aryeh (to Vayikra 19:36) expands on this.
Maharal: "There is no king of the locusts" (Mishlei 30:27); for a king unifies the people, and unity is not relevant to a swarm of locusts. Barad was water, which is essentially all one; unlike Arbeh which was truly plentiful.
'Chomer' and 'Tzurah' are common terms in Maharal's thought. Chomer means raw material or potential; and Tzurah is the function-specific form that material can take on, in order to actualize that potential. To illustrate, in a knife, the metal material is the Chomer, and the sharpness that allows it to cut is the Tzurah.
The first three plagues (De'tzach) were carried out by Aharon; the last set of three (Be'ach) by Moshe; whereas Arov, Dever and Makas Bechoros were done by Hashem directly. The plague of Shechin involved all three (see Rashi to 9:8). Why did the Makos come in these distinct groups?
Maharal #1 (Gevuros Hashem Ch. 34, p. 129): Existence is comprised of three parts - the earth, the heavens, and their contents 1 - and so the Makos were distributed among these groups equally. a. De'tzach, was on the earth, and was performed by Aharon. First to be stricken was the water, an environment far from habitation; then frogs, which can be found (even in normal circumstances) in inhabited areas at times; and then lice upon the earth itself (even where people live). b. The Makos of Be'ach were on the heavens, and were carried out by Moshe. 2 These Makos also followed the conceptual order of closest to furthest from the earth. 3 c. Arov, Dever, and Makas Bechoros fell upon beings created from the earth (beast, animal, 4 man), i.e. the main purpose of Creation; and so these Makos were done by Hashem Himself. The order was the same - first wild beasts (normally) far away from civilization; then domesticated animals that serve man; then man himself. d. Shechin befell the bodies (the Guf) 5 of both man and beast, and involved all three (i.e. the actual Makah was by Hashem, but Moshe and Aharon also participated). This was because the body of living beings is created from the earth, yet its blending of four elements was carried out by heaven. 6
Maharal #2 (ibid. p. 131): Existence can be divided into three realms - upper, lower, and middle. Moshe was granted authority to perform miracles in the upper realms, and Aharon in the lower realms; but living beings (Nefesh) are in Hashem's domain, for He is the Source of life. 7 Shechin involved all three; for boils remain on the body, becoming part of a living being.
Maharal (loc. cit.): Both heaven and earth were created for the sake of their contents, such that their contents are primary.
Maharal: Any airspace higher than ten Tefachim is also called Shamayim (Maharal presumably wants to explain why the Arbeh are included in this group - EK).
Maharal: However, the frogs and locusts are not in this group; they are from the water and air respectively.
Maharal: As opposed to Arov and Dever, which affected the Nefesh (as opposed to the Guf) of the animals - by inciting the Arov to attack the Mitzrim, and death of the Nefesh of their domesticated animals.
Maharal (ibid. p. 131): Conceptually, Makas Bechoros should have taken place in the middle group, along with Arov and Dever (for the middle of a group is primary, and it was done by Hashem alone). But because it was the most severe of all the Makos, it had to come last (see 7:14:4:3. In its place came Makas Shechin, which was also carried out essentially by Hashem (only that Moshe and Aharon participated as well, as explained above).
Maharal (ibid.): But in Tzefarde'a, the Makah took place in the water, where the frogs swarmed; and Kinim took place upon the earth. Arbeh was brought by the air, for it was the wind that brought them. (As such, those Makos belong to other groups.) In Arov, on the other hand, the wild beasts came of their own accord (mi'Nafsham).
In the Hagadah of Pesach, Rabbi Eliezer teaches that each plague in Egypt consisted of four plagues; and according to Rabbi Akiva, of five (based on Tehilim 78:49). What is their reasoning, and on what do they differ?
Maharal (Gevuros Hashem Ch. 58, p. 258): The Makos emanated from the world of Nivdal, to this world of growth and multiplicity. According to R' Eliezer, growth is conceptually four-fold, like the four directions; and as such, each Makah split into four. R' Akiva holds that the multiplicity of this world leads to unity (i.e. a fifth dimension unifying the four), and thus each Makah split into five. 1
Maharal (ibid., beg. Ch. 58): The number 4 symbolizes the four directions, and 5 is the central point that unifies them. Maharal adds that classically, the world is comprised of four elements (fire, wind, water, earth), and a fifth element that completes and unifies the four.
In the Hagadah of Pesach, Rabbi Eliezer and Rabbi Akiva teach that each plague had multiple aspects (based on Tehilim 78:49; refer to 7:14:10). How can one Makah be counted as many?
Maharal #1 (Gevuros Hashem Ch. 58, p. 259): As an example, when a man strikes his fellow with a stick, it might cause a whole list of effects - dislocation and pain, then over-heating of the body (infection), as well as a blister or runny scab.
Maharal #2 (ibid.): The verse in Tehilim gives a different name to each of these aspects - "Charon Apo, Evrah, va'Za'am, v'Tzarah; Mishlachas Mal'achei Ra'im" (Tehilim 78:49). 1 a. "Evrah" - The Makah spread and passed through (Overes) completely, e.g. not just upon one limb of the body. b. "Za'am" - It hit with great force, like tempestuous floodwaters. c. "Tzarah" - It caused fear and terror. d. "Mishlachas Mal'achei Ra'im" - It seemed to remain for an endless duration, a constant irritation with no respite. e. "Apo" - R. Akiva adds a fifth aspect with no specific name, meaning that each Makah constantly increased in intensity.
Maharal: According to R' Eliezer, each Makah in general is called "Charon Apo," and each has four divisions. According to R' Akiva, each Makah is called "Charon;" while "Apo" is counted as another division.
Chazal teach that each plague lasted for seven days. Why, in only certain Makos, did Pharaoh ask Moshe to make them stop? Why did the plague of Darkness last only six days?
Refer to 7:25:1.3 and 7:25:1.4:1.
QUESTIONS ON RASHI
Rashi writes: "Kaved - as the Targum translates, 'Pharaoh's heart is heavy;' this is an adjective (and not a verb)." What indicates this in the Pasuk?
Gur Aryeh: Had "Kaved" been a verb in past tense - i.e., that 'Pharaoh's heart became heavy' in the past, why does that mean that he would refuse at present? Rather, "Kaved" is an adjective describing his present state.
