וַיֹּ֣אמֶר מֹשֶׁ֔ה כֹּ֖ה אָמַ֣ר יְהוָ֑ה כַּחֲצֹ֣ת הַלַּ֔יְלָה אֲנִ֥י יוֹצֵ֖א בְּת֥וֹךְ מִצְרָֽיִם׃
E Moshe disse: "Assim diz Hashem: 'À meia-noite eu sairei pelo meio de Mitzrayim,
Ramban
AND THE ETERNAL SAID UNTO MOSES: YET ONE PLAGUE MORE WILL I BRING UPON PHARAOH. “This [prophecy] was spoken to him while he was still standing before Pharaoh, for after he left him he did not see his face again.” Thus the language of Rashi.
Our Rabbis have similarly said:75Shemoth Rabbah 18:1. “G-d sprung upon Moses. He, as it were, entered Pharaoh’s palace, [which was replete with abominations], for the sake of Moses — who had said, I will see thy face again no more —76Above, 10:29. so that Moses might not be branded a liar. Now you find no other occasion on which the Holy One, blessed be He, spoke to Moses in the royal palace except this moment. Whence may we deduce this? From the verse, As soon as I am gone out of the city, I will spread forth my hands unto the Eternal.77Ibid., 9:29. And see Ramban there. But now the Holy One, blessed be He, sprang upon Moses and said to him, Yet one plague more, etc.”
Now here too78See Ramban above, 10:2. there is a shortening of narrative. G-d said to Moses, Yet one plague more will I bring upon Pharaoh, and He informed him of the nature of that plague, saying to him, At midnight I will go out into the midst of Egypt, as well as the whole communication stated in this section, [further in Verses 5-8, as Moses’ address to Pharaoh in the Name of G-d]. But Scripture did not want to lengthen the account by first narrating what G-d said to Moses, it being sufficient to state what Moses said to Pharaoh, i.e., Thus saith the Eternal,79Verse 4. just as I have explained in the case of the locusts.78See Ramban above, 10:2. There are many such sections in the Torah. In this Seder (section of the Torah), in the segment, Sanctify unto Me all the firstborn,80Further, 13:2. Scripture shortens the subject which the Holy One, blessed be He, communicated to Moses, and it prolongs the account of Moses’ words to the people, i.e., Remember this day, etc.,81Ibid., Verse 3. and so on to the end of that entire segment.82I.e., to the end of Verse 16 there. They really are G-d’s words to Moses, which he said to Israel in the very language with which he was commanded.
Our Rabbis have similarly said:75Shemoth Rabbah 18:1. “G-d sprung upon Moses. He, as it were, entered Pharaoh’s palace, [which was replete with abominations], for the sake of Moses — who had said, I will see thy face again no more —76Above, 10:29. so that Moses might not be branded a liar. Now you find no other occasion on which the Holy One, blessed be He, spoke to Moses in the royal palace except this moment. Whence may we deduce this? From the verse, As soon as I am gone out of the city, I will spread forth my hands unto the Eternal.77Ibid., 9:29. And see Ramban there. But now the Holy One, blessed be He, sprang upon Moses and said to him, Yet one plague more, etc.”
Now here too78See Ramban above, 10:2. there is a shortening of narrative. G-d said to Moses, Yet one plague more will I bring upon Pharaoh, and He informed him of the nature of that plague, saying to him, At midnight I will go out into the midst of Egypt, as well as the whole communication stated in this section, [further in Verses 5-8, as Moses’ address to Pharaoh in the Name of G-d]. But Scripture did not want to lengthen the account by first narrating what G-d said to Moses, it being sufficient to state what Moses said to Pharaoh, i.e., Thus saith the Eternal,79Verse 4. just as I have explained in the case of the locusts.78See Ramban above, 10:2. There are many such sections in the Torah. In this Seder (section of the Torah), in the segment, Sanctify unto Me all the firstborn,80Further, 13:2. Scripture shortens the subject which the Holy One, blessed be He, communicated to Moses, and it prolongs the account of Moses’ words to the people, i.e., Remember this day, etc.,81Ibid., Verse 3. and so on to the end of that entire segment.82I.e., to the end of Verse 16 there. They really are G-d’s words to Moses, which he said to Israel in the very language with which he was commanded.
Tevele Bondi
1. It is a reminder that the tenth plague happened in middle of the night. Thus we break the middle matzah into two unequal pieces because Moses said; "Thus said the Lord: 'About midnight I will go forth among the Egyptians…'" (Ex. 11:4) Moses said k'chatzot, "about midnight," and not exactly at midnight, since only God is capable of knowing the exact moment of an event. The broken matzah is a reminder of human limitations and the greatness of God.
Rashi
זה הדבר THIS IS THE WORD — Moses prophesied with the words (introduced his message by the statement), “Thus saith the Lord, About midnight [will I go into the midst of Egypt]” (Exodus 11:4), and other prophets also prophesied with “Thus saith the Lord”, Moses, however, had an additional superiority in that he prophesied also with the expression “This is the actual word [that God hath spoken]” (Sifrei Bamidbar 153:2). Another explanation of זה הדבר THIS IS THE WORD: it is a restrictive phrase serving to intimate that the Sage (the expert) makes use of the expression “invalidating” (התרה), and the husband (dealing with his wife’s vows), only of the expression “annulling” (הפרה), as is the language of Scripture here (e. g., in v. 9), and that if they (one of them) exchanges the expression, it (the vow) is not invalidated nor is it annulled as the case may be (Nedarim 78a).