출애굽기 8:27의 주석

ויסר הערב AND HE REMOVED THE SWARM OF ANIMALS — He merely removed them and they did not die as the frogs had died; for had they died, they (the Egyptians) could have made some use of their skins (Exodus Rabbah 11:3).

He caused the wild animals to depart. The wild animals and the locusts left Egypt after the plague, but the frogs died in Egypt, because Hashem wanted to teach the Jews that someone who is willing to give up his life for a sanctification of Hashem’s Name will be rescued. Therefore, all the frogs died except for those who jumped into the hot ovens. Later in history, Chananyah, Mishael, and Azariah derived that they should be willing to give up their lives for a sanctification of Hashem’s Name from the fact that only these frogs were saved from death.

ויסר הערוב “the wild beasts departed.” The Torah pointedly did not mention that these animals died as it had done with the frogs. In this instance G’d’s intention in bringing on this plague had been to make the lives of the Egyptians miserable; they were not to derive any benefit from these animals. The frogs were killed by G’d in order to produce the stench which discomfited the people. Had the wild beasts been allowed to die the Egyptians would have used their carcasses as food. G’d did not want this to happen.

They did not die as did the frogs. . . You might ask: Why did Rashi not explain this before, where it said (v. 25), “And the wild animals will depart from Pharaoh”? The answer is: It was Moshe’s way to use the term “depart” when praying [to end a plague]. For we see earlier that Moshe prayed (v. 7): “The frogs will be removed. . .” yet it is written [that in fact,] “The frogs died.” [Note: it seems that the order of Rashi’s commentary on these verses was different than what we have, thus prompting the following comment.] Since ויסר (to depart) explains וסר , which is written above (v. 25) and appears before ויעתר (v. 26), therefore Rashi explains ויסר (v. 27) before ויעתר , even though it is written afterwards. (Re’m)