CHAMISHOH MI YODEI'A - FIVE QUESTIONS ON THE WEEKLY SEDRAH - PARSHAS VO'EIRO 5770 - BS"D
1) Ch. 8, v. 15: "Etzba Elokim hee" - The word "etzba" is used as a measurement as well as literally a finger. How can we explain "etzba" of our verse as a measurement?
2) Ch. 8, v. 20: "Tishocheis ho'oretz mipnei ho'orove" - The earth WAS destroyed by the mixture of animals - Literally, "tishocheis" means "it WILL be destroyed," as there is no "Vov hamha'peich" here. Nevertheless, Rashi says that it means past tense, although he gives no explanation for this. How can we explain the future tense?
3) Ch. 8, v. 22: "V'lo yis'k'lunu" - Will they then not stone us -When we have a question, such as here, "Will they not stone us," we always find a "Hei hasheiloh," usually vowelized with a "chataf patach." Why don't we have one here?
4) Ch. 9, v. 27: "Hashem hatzadik" - Why did Paroh admit this at this point in time?
5) Ch. 9, v. 29: "Efros es kapai el Hashem" - I will spread out my palms to Hashem - In verse 33 we find that Moshe spread out his palms in prayer, just as he stated in our verse. Why by this particular plague did Moshe spread out his palms in prayer to bring the plague to a stop?
ANSWERS:
#1
The gemara Eiruvin 21a derives from the verse "V'shomayim ba'zerres ti'kein" (Yeshayohu 40:12), that this world has the dimensions of ½ cubit squared, which in turn is one hand-span squared, in the measurements used by Hashem. A cubit equals 6 fists, "t'fochim," and each "tefach" equals 5 small fingers' width (gemara M'nochos 41b). Thus ½ a cubit equals 15 finger widths. The girth of the complete world is 6,000 "parsoh," and the gemara P'sochim 94a states that Egypt is 400 "parsoh" squared. Thus the ratio of Egypt to the whole world is 400 to 6,000, of 1/15th of the world. The whole world is 15 of Hashem's finger widths, thus Egypt, which is 1/15th of the world, is one finger's width. This is the intention of Paroh's sorcerers. They said that the plague is one finger of Hashem, meaning that it has totally encompassed Egypt. (Drush Shmuel)
#2
Perhaps the Torah is telling us that the destruction remained for so long that it effected them negatively far into the future, long after the plague was removed. (Nirreh li)
#3
Chatzi Menasheh asks this question and answers that the earlier word "hein" of our verse serves as this "Hei hasheiloh," and it is as if the Nun of "hein" is swallowed with the connection to the next word "nizbach."
We can translate "v'lo yis'k'lunu" not as a phrase that questions, but rather as a statement of fact. Moshe told Paroh, "We know that Hashem will let no harm befall us, but in spite of this it is improper to slaughter your deity in front of your nation's eyes even though "v'lo yis'k'lunu," we are sure that they will not stone us. (Nirreh li)
#4
It is because with this plague Hashem sent advice on how to save the cattle. (Tur)
#5
Rashi on verse 33 d.h. "lo" writes that even the hail that was already in flight towards the earth did not reach its destination. The medrash on Yechezkeil 38:22 writes that the hail that was stopped in mid-flight will eventually descend during the battle of Gog and Mogog. Perhaps this is why Moshe spread out his palms, to symbolically pre-enact what would later happen. Just as it is obvious that when one extends his hands skyward, that he will not keep them in that position forever, so too, the hail that will remain suspended in midair will also eventually come pummeling downwards. (Nirreh li)
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