Tafsiran yang Mengutip untuk Keluaran 10:12

BEHOLD, TOMORROW WILL I BRING LOCUSTS. Commentators¹⁴Ibn Ezra (Verse 5) in the name of another commentator. have said that there was a long interval between the plague of hail and that of locusts, as is suggested by the expression, and [the locusts] shall eat every tree which groweth for you out of the field.¹⁵In the next verse. Since we have been told that the hail broke every tree of the field (above, 9:25), a long interval must have passed to allow the trees to grow back. In my opinion, the interval between these plagues was not a long one but rather was very brief. It is known that the judgment of the Egyptians did not last more than a year, this being so established through our knowledge of the years of Moses our Teacher,¹⁶Moses was eighty years old when he stood before Pharaoh (above, 7:7). Add the forty years of the desert, and you have the one hundred and twenty years he lived (Deuteronomy 34:7). Thus, the elapsed time of all the ten punishments decreed for Egypt could not possibly have been more than a year. just as we have been taught in Tractate Eduyoth:¹⁷Eduyoth 2:10. “The judgment of the Egyptians in Egypt endured twelve months.” And so it is indicated by Scripture when saying, and they shall eat the residue of that which is escaped, which remaineth unto you from the hail.¹⁸Verse 5. And it is further written, even all that the hail had left,¹⁹Further, Verse 12. thus indicating that it was in that very same year. If so, [we must say that] the hail came down that year during the month of Adar, not before, for the barley was in the ears²⁰Above, 9:31. [and therefore smitten by the hail], but the wheat had not grown up²¹Ibid., Verse 32. and therefore its tender sprouts could not be completely destroyed by the hail, as they would grow back again. Then too the vine had not yet budded, and the trees were not in flower. It is for this reason that Scripture states, and [the hail] broke every tree of the field,²²Above, 9:25. meaning that it broke the branches and boughs. Then, in one month’s time, in the month of Nisan, the wheat and the spelt grew, these being the residue of that which is escaped, which remaineth unto you from the hail,¹⁸Verse 5. and the trees began to blossom and the flowers appeared. This then is the purport of the word hatzomei’ach (which groweth),¹⁸Verse 5. since the locusts came and ate their blossoms and thus destroyed everything since they did not leave them a blossom or flower. And in this very month, the children of Israel were redeemed [from Egypt]. The verse which states [that the locusts consumed] all the fruit of the tree,²³Verse 15. [which would indicate that there were fruits already on the tree and, therefore, that a long interval must have passed between the plagues of hail and locusts], is to be understood as referring to the flower which produces the fruits, similar to the expression, every herb on the tree,²³Verse 15. [which cannot be understood literally, since herbs do not grow on trees. Consequently, it must be understood as Rashi has it: “any green leaf on the tree.” Here too then, “the fruit of the tree” is not to be taken literally, but should be understood as “the flower of the tree”].

THAT I MAY TRY THEM, WHETHER THEY WILL WALK IN MY LAW OR NOT. “I.e., whether they will observe the commandments associated with it, such as [the laws] that they should not leave [a remainder] of it until the morning³⁰⁹Further, Verse 19. and that they should not go out on the Sabbath to collect it.”³¹⁰Verse 26. Thus the language of Rashi.
But this is not correct.³¹¹Ramban’s objection seems to be that the word l’ma’an (“that” or “for the sake of”) — ‘that’ I may try them — expresses causation in itself, namely, that the manna as such will be their trial, as will be explained, and not the precepts associated with it, as Rashi explained. Rather, the intent [of the trial mentioned here] is as He said, Who fed thee in the wilderness with manna, which thy fathers knew not; that He might afflict thee, and that He might try thee, to do thee good at thy latter end.³¹²Deuteronomy 8:16. [The manna itself] was a trial to them, since they had no food in the wilderness and were without recourse to any sustenance except the manna, which they knew not from before and had never heard of from their fathers. Each day’s quantity came down on its day, and they were eagerly desirous for it. Yet with all this, they hearkened to walk after G-d to a place of no food. And so indeed He said to them again, And thou shalt remember all the way in which the Eternal thy G-d hath led thee these forty years in the wilderness, that He might afflict thee, to try thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no.³¹³Ibid., Verse 2. He could have led them by way of the cities that were round about them.³¹⁴Genesis 35:5. Instead, He led them through the wilderness wherein were serpents, fiery serpents, and scorpions,³¹⁵Deuteronomy 8:15. and each day’s quantity of food would come to them only from heaven in order to try them and to do them good at the end so that they would believe in Him forever. I have already explained the matter of “trial” in the commentary on the verse, And G-d tried Abraham.³¹⁶Genesis 22:1 (Vol. I, p. 275).
The Rabbi [Moshe ben Maimon] has written in the Moreh Nebuchim³¹⁷III, 24. Ramban is following Al Charizi’s translation of the Moreh Nebuchim. In Ibn Tibbon’s translation, (as rendered by Friedlander, III, p. 114): “That I may prove them whether they will walk in My law or not; i.e., let every one who desires try and see whether it is useful and sufficient to devote himself to the service of G-d.” [on the verse before us, That I may try them, whether they will walk in My law or not, that it means] that “everyone capable of knowledge should know and determine whether there is usefulness in the service of G-d, and whether there is adequate satisfaction in it or not.” But if so, it would have been proper for Him to say, “that He may try them to know!”
Now Scripture mentions here only the matter of manna, which was “the bread” which He caused to rain upon them, [and it does not refer to the flesh which He gave them]. However, from that which Moses told them, This shall be, when the Eternal shall give you in the evening flesh to eat, and in the morning bread to the full,³¹⁸Further, Verse 8. we know that everything was told to him. It is only that when a subject is mentioned twice, Scripture shortens it in the report of the command or the narrative, as I have mentioned to you many times.³¹⁹See above, 10:2 and 11:1. At times, it omits one — [the command or the narrative] — altogether, such a case being the verse written in this section: This is the thing which the Eternal hath commanded: Let an omerful of it [the manna] be kept throughout your generations,³²⁰Further, Verse 32. and the command [of G-d to Moses] is not recorded at all. This is also the case in many places. But in the opinion of those scholars³²¹See above, Note 303. who say that lechem here means “all food,” it is possible that by saying, Behold, I will cause to rain ‘lechem,’ the meaning refers to both the manna and to the quail, i.e., that He would fulfill their request for bread and flesh. Moses explained that the flesh would be [available] to eat in the evening, and the bread would be [available] in the morning to the full, as is the customary way.

Moshe stretched out his rod. Hashem honored Moshe by saying that the locusts would come through the extension of Moshe’s hand (see v. 12) and Moshe reciprocated the honor by extending the rod of Hashem.