출애굽기 10:14의 인용 해설

The first question- if, as it appears from the text and as the commentaries agree upon, this prophecy truly deals with the produce eaten by the locusts, we have to explain how the navi makes this a great mourning that is so intense. To the point that several times we see that all the food of the year is lost and there will be a destruction of the land. But in Shemot (10:14), the Torah tells us that the locust plague was unique in that there was never before like it and there will never be afterwards. And if so, we need to explain what Yoel says about this current plague that "like it there never was and afterwards there will not be in the years of all generations". A possible (rejected) explanation is that the quote in Shemot is referring to the plague of locusts being unique in the land of Egypt. This explanation is rejected due to the fact that the Torah says about the plague of hail (Shemot 9:24) that there was never like 'in the land of Egypt' specifically.

And what is said in this plague, and so that you may tell in the ears of your son and your son’s son more than in all the other plagues, here is a place for me to explain this based on what the Ramban wrote in this section in the name of Rabbeinu Chananel on the verse and after it there shall not be such (Exodus 10:14). And this is his language: “From Moses’ entreaty until now, locusts do not damage anything in the entire border of Egypt, and if they fall in the land of Israel and enter the border of Egypt, they do not eat anything from the produce of Egypt, and this is known to all, and about this it is said (Psalms 105:2), Speak of all His wonders.” End quote.
Look to the right and see that the verse Speak of all His wonders is very similar to the verse and so that you may tell in the ears of your son and your son’s son. The explanation of the matter is that in all the plagues that were in Egypt, no trace of them remained in Egypt after their removal that would cause future generations to ask “what is this and what is this about?” For their memory was forgotten among the masses as the days grew long and everything was forgotten. But with the plague of locusts, a trace remained for generations even after the removal of the plague, for over the course of time, generations would find something new and see that locusts would come but not eat anything from the produce of Egypt. Then surely the children would ask about this miracle, why they do not eat from the produce of Egypt but only from the produce of the land of Israel. And you would necessarily have to respond with the story of all that happened in the land of Egypt, and that Moses said upon the removal of the plague that no locusts would remain in all the territory of Egypt, and through this they would tell of the miracles of Egypt and recognize the power of His blessed kingdom.
This is what Rabbeinu Chananel concludes in his words with the verse Speak of all His wonders, for undoubtedly the Holy One, blessed be He, left this trace for generations so that through it they would remember the Exodus from Egypt and speak of all His wonders. This is what is meant by and so that you may tell in the ears of your son, etc. and you shall know that I am the Lord. For through this telling, future generations would know His blessed might and His wonders, and this explanation is precious and very correct.
And what is said about the locusts in Joel, Tell your children, etc. — this is not a difficulty, for certainly it is appropriate to tell future generations how much sin causes harm to Israel so that future generations might take moral instruction. But here, certainly the explanation is not like this, for if so, why did He command to tell his children specifically about the plague of locusts more than all the plagues? Rather, certainly the reason is as we have mentioned.

the like of which has never been—that all these species should come one after the other, but the species of arbeh alone did not equal that of Egypt, concerning which it is stated: (Exodus 10:14) “And after it there shall not be so.”

Aram has allied itself with Ephraim lit. has rested upon Ephraim. The king of Aram has joined the king of Israel to attack you. נָחָה is the feminine gender, since the kingdom (מַלְכוּת) joined. Posad in O. F., lay, comp. (Exodus 10:14) “And it rested (וַיַָּנַח) in all the boundary of Egypt.”

And we will encamp upon him. We will encamp upon him language [denoting] camping as [we find], "It camped within the entire boorder of Mitzraim"²Shemos 10:14. [and] "Arom has camped opposite Ephraim."³Yeshayohu 7:2.

and the laying down of His arm This is not an expression of resting but an expression of placing, posement in O.F. Comp. (Exod. 10:14) “And placed it (וַיָּנַח) throughout the entire boundary of Egypt.” The placing of His might He will show in a flame by which the armies of Sennacherib were burnt.