Tafsiran yang Mengutip untuk Keluaran 8:15

MagThe sixteen drops of wine represent the plagues, themselves: this is ‘revealed’ meaning of this practice.²⁰²Niglah, revealed, as opposed to the nistar, hidden, mystical meaning of this practice. There is a connection of three the plagues: lice (kinim), boils (sh’chin) and darkness (choshekh). The letters that make up the names of these three plagues are interchangeable so that if you write one on top of the other you will see that they spell out each other’s names in different directions.en Avraham¹⁹⁹Abraham Abele Gombiner (c. 1633 – c. 1683), known as the Magen Avraham, born in Gąbin, Poland, was a rabbi, Talmudist and a leading religious authority in the Jewish community of Kalish, Poland during the seventeenth century. quotes Darchei Moshe²⁰⁰Rav Moshe Isserles was born in 1530; he served as the Rosh Yeshiva of Cracow. His most famous work is the Mapah, a commentary on the Shulchan Aruch, and he also authored the Darchei Moshe, a commentary on the Beit Yoseif of Rav Yoseif Karo. He is the main halachic authority for Ashkenazic Jewry. He passed away in 1572. regarding the proper method of pouring a bit of wine from the cup when we mention the ten plagues. He claims that it is customary to pour or to sprinkle 16 drops of wine from one’s wine cup at this point: three for “Blood, fire and pillars of smoke;” ten for the plagues; and three for D’ztakh Adash Ba’achav. These 16 drops are for the Holy One’s sword which is called Yohakh (Yud Hei Vav Kaf).²⁰¹The words Yohakh contain the final letters of the four Hebrew words which say, Ki malakhav yitzaveh lakh, “He will order His angels (to guard you wherever you go.)” – Psalm 91:11 Yo – God- hakh – strikes. The truly pious do not dip their fingers into the cup when they remove wine from their cup; instead they pour a bit directly from the cup.

ח ש כ
ש ח נ
כ נ ם
This suggests that these three plagues are connected to one another; each plague contains a manifestation of the other two plagues. Each plague represents three plagues – instead of three plagues, they would then be nine plagues. Along with the other seven plagues that would make sixteen plagues! This would also explain, why, when it came to the third plague, the magicians of Egypt were unable to perform the plague like Moses, and they declared, “It is the finger of God!” The magicians of Egypt were able to perform one magical act at a time; they were not able to recreate two or three plagues at the same time. It was then that they realized that Moses was not performing miracles. Rather he was acting with the help of God.
Why did the Egyptian magicians say, “It is the finger of God,”²⁰³Exodus 8:15 during the third plague? According to a Midrash²⁰⁴Yalkut Shimoni, Parshat Vaera there were fourteen types of vermin in Egypt during the third plague – the smallest of which was the size of an egg. The Egyptians could not replicate this plague because they could not perform so many acts at the same time. That is how the magicians knew that it was the ‘finger of God,’ and not an act of magic.
But there is problem with the claim that darkness, lice and boils are interconnected. We learn elsewhere that blood, frogs and lice were performed by Aaron; wild animals, pestilence and the death of the first born by God; hail, locust and darkness by Moses. Boils was performed by all three of them together.²⁰⁵Shemot Rabbah 12:4 If this is so, then lice and darkness should also have been performed by (all three) Moses, Aaron and God, since boils was part of lice and darkness. It therefore stands to reason that the plague of boils must have been performed by God as well.
Earlier, we saw that there is an issue with including the death of the first born along with the last grouping of three plagues in d’tzakh, a”dash and ba’achav. In each of these groupings of plagues, the third (lice), sixth (boils) and ninth (darkness) struck without warning; in the case of the tenth plague there was a warning. We have answered this question by pointing out that though Pharaoh was warned of the tenth plague, he was not warned of the attack of the first born against Egypt. The final plague was against the first born as well as all those who were killed by them. Also, just as there were two aspects to the plague of the first born, so there were multiple aspects to the plagues of lice, boils and darkness, as we have seen above. (We do not count the attack of the tenth plague as two separate plagues since both involved the first born.)
Hidden in the abbreviations D’tzakh, a”dash and ba’achav is the entire story of Israel’s redemption from Egypt: When combined, the final letters of these three abbreviations spell kesev (lamb). The first letters of the abbreviations spell eved (slave). And the middle letters spell tzei chad (in one go out). Hidden in the abbreviation, then, we learn that the people of Israel would have been slaves forever had they waited one more second in Egypt. They would have descended below the forty-ninth level of impurity; ‘they went out because of one more second.’ It was because of the merit of a lamb (that is, the Passover sacrifice) which they offered that they were worthy of being redeemed from Egypt. The letters kesev also spell kavash – because the Israelites sacrificed the lamb in Egypt, they vanquished the angelic prince of Egypt and could be redeemed. This is why the verse in Psalms says, “He struck Egypt through their first born,”²⁰⁶Psalms 136:10 and not “He struck the first born of Egypt.” By striking down the prince of Egypt who is called the first born of Egypt, God redeemed the people of Israel. In exchange for this God said, “Sanctify for me your first born.”²⁰⁷Exodus 13:2
This also explains the law of Passover: unlike the regular dietary laws, even a bit of leavening renders food chametz. ²⁰⁸There is a concept in the laws of Kashrut of batel b’shishim, if the amount of non kosher food or dairy that falls into a meat mixture is one sixtieth, it does not make the whole unkosher. Just as the words, chametz and matzah²⁰⁹The words chametz and matzah are almost the same – the letters, hay and chet which are very similar to one another and are distinguished by a tiny line. ח ה are only distinguished by a tiny bit, so even another second in Egypt would have rendered Israel unredeemable. All of this is hinted at in Rabbi Yehudah’s abbreviation.²¹⁰Rabbi Isaiah Horowitz, Shnei Luchot Haberit, Masechet Pesachim
There is another aspect to the final plague that makes it similar to the third, sixth and ninth plague. This plague struck not only the people of Egypt but the first born Egyptians who were born outside of Egypt or who were living in other lands. Like the final plagues in the other groupings, they were struck without warning. In this matter, Rabbi Yehudah disagrees with the previous statement in the Haggadah, which says, “These are the ten plagues which the Holy one brought upon the Egyptians in Egypt…” This statement implies that the plagues only struck those Egyptians in the land of Egypt while Rabbi Yehudah was of the opinion that the plagues struck Egyptians no matter where they lived.

2. עֶבְרָ֣ה “Wrath” - Lice were on humans and animals and stung them like needles. The Midrash states that there were fourteen types of lice which the Holy One brought upon the Egyptians. The smallest of them were the size of a chicken egg and the largest was the size of a goose egg. There were fourteen types so that the Egyptians would know that this was not an ordinary plague, as the Egyptians said, “It is the finger of God.” (Ex.8:15) Rather it was Yad HaShem¹⁵²The word Yad, hand is equivalent to fourteen, “the hand of God,” that was brought upon them. Further, since Scripture states, “strike the dust of the earth, and it shall turn to lice…” (Ex. 8:12) it made known to us that the lice were swarming from their actual bodies since human beings are a combination of fire, wind, water and dust.

מחצית השקל, “a coin worth half a shekel.” This was to atone for the half day they had been guilty of not doing something to destroy the golden calf, as explained in the Talmud, tractate Shabbat folio 89. According to Rabbi Akiva there the word boshesh in Exodus 32,1 usually translated as “tarried,” can be read as בשש, “at six hours,” i.e. at midday Moses came down from the mountain. The coin known as shekel (a silver coin) is valued as twenty geyrah, (copper coins). They had been guilty of transgressing all of the Ten Commandments, as transgressing the prohibition of idolatry is equivalent to transgressing all of the commandments of the Torah. The Talmud in tractate Z’vachim, quotes the oldest kabbalistic text, Pirke de rabbi Eliezer, chapter 48, where Rabbi Yishmael describes the five “fingers” on G–d’s right hand, as all involved in the process of redemption. His smallest finger was used for that purpose when He said to Noach (Genesis 6,15) וזה אשר תעשה אותה, “and this is how you are to construct it” (the ark), which would save him and his family from the deluge. The second smallest finger was used by G–d at the redemption of the Jewish people from Egypt (Exodus 8,15) as the sorcerers of Pharaoh recognised when they described the third plague, the vermin, as אצבע אלוהים, “a finger of G–d.” G–d’s middle finger, known as amah, אמה, was used when G–d inscribed the text of the Ten Commandments on the Tablets (Exodus 31,1) i.e. והלוחות כתובים באצבע אלוהים, “and the Tablets had been inscribed by the finger of Gd.” G–d’s fourth finger, known as bohen, בהן, next to the thumb, was used when He showed Moses the new moon (Exodus 12,2) also using the word: זה, “this”; and the fifth finger of G–d’s right hand, known as gudal, גודל, was used by Him when showing Moses the half shekel coin of which our portion speaks here. Finally, G–d will use His entire hand when in the future He will wipe out the descendants of Ishmael and Edom, as prophesied by the prophet Micah 5,8: תרום ידך על צריך וכל אויביך יכרתו, “Your hand will prevail over all Your foes, and all Your enemies will be cut down.”