Komentaryong Sumisipi para sa Exodo 10:2

בוא אל פרעה....מביא מחר, “go in unto Pharaoh...I will bring on the plague of locusts tomorrow to your territories.” How had Moses had advance warning of this plague, seeing that we have no word in the Torah where G–d had given him advance notice about this plague? We will have to fall back on the tradition that the acronyms of the ten plagues as per Rabbi Yehudah, had been etched into the side of his staff. The problem with this interpretation is that if so why did G–d bother to give him advance notice of the two plagues following after the plague of locusts? It may be more plausible to assume that the words למען תספר באזני בנך ובן בנך את אשר התעללתי במצרים, “in order that you will be able to tell your son and your grandson what I have wrought upon Egypt,” (verse 2) that this had included details about the forthcoming plague of locusts. We find that the plague of locusts recorded in the Book of Yoel (Yoel 1,3-4) was also introduced by the prophet telling his people to tell his children and grandchildren about it. [In that instance the plague of locusts smote the land of Israel. Ed.]

“And the Lord said to Moses, ‘Come to Pharaoh, etc.’” Many have wondered about this section, as it does not mention what Moses should say to Pharaoh upon coming to him, since nothing is mentioned about the plague of locusts. What Ramban explained in the name of the Rabbati, that there is a hint to the plague of locusts in the phrase and so that you may tell in the ears of your son and your son’s son how I have made a mockery of Egypt, and it is written about locusts in Joel (1:3) Tell your children about it, and let your children tell their children — this is not sufficient to resolve this difficulty, because the very same question remains: why was it said specifically regarding this plague that he should tell it to his children more than all the other plagues?
And I have an additional difficulty: why is the hardening of the hearts of his servants mentioned only in relation to the plagues of hail and locusts? According to the simple meaning, it seems to me that in all the plagues there is certainly no difference between Pharaoh and his servants, as Pharaoh surely felt them all just like his servants, except for the plague of famine and drought, which only affected his servants but not the king himself, since kings generally have storehouses of grain for years of famine. Only in an exaggerated case would famine affect the king himself.
Therefore, regarding the hail it says, and he hardened his heart, he and his servants — not only he, but even his servants, who should have taken to heart that God had called for famine, nevertheless did not care because the wheat and the spelt were not struck. And when God said again to Moses, For I have hardened his heart and the heart of his servants, Moses understood from this that he should warn him a second time, that God had called for famine and yet they would not pay attention to his warning — not only Pharaoh but even his servants.
From this, Moses understood that it was God’s will to send locusts, because typically, crops that have ripened in the field can only be destroyed by hail or locusts. And since hail had already occurred, this could only be locusts that would eat what the hail had left. Therefore, specifically regarding this plague it says, And Pharaoh’s servants said to him, ‘How long shall this be a snare to us?’ because the famine affected his servants more than Pharaoh, so they urged Pharaoh to send the people away.

Another answer to the question: (Page 55b) Telling a story is like stoking a fire full of hot coals. The more one turns and prods the coals the hotter the fire will become. Similarly the more one tells the story, the more one becomes worthy of attaining a true knowledge of the Divine, as we learn in Exodus 10:2, “That you may recount in the hearing of your children and your children’s children….in order that you may know that I am the Lord. ” One might think that wise and knowledgeable people are exempt from this commandment – the Haggadah comes to teach us that even the most righteous person is even more praiseworthy when he dwells on the story of the Exodus. Even if we were all wise, all knowledgeable…it would our obligation upon us to tell the story of the Exodus: (Page 55b) We lift up the holy sparks that fill the world by finding the fallen letters, repairing them and lifting them up . This is what we learn in Micah 7:15, “As in the days of the coming out from Egypt I will show you nifla’ot, wonders.” The word nifla’ot can be read as nafal ot, fallen letters. Each person must lift up the letters that have fallen to earth and are broken. Similarly, in Egypt the Israelites were oppressed, bifarech, ruthlessly. This word can be read as be peh rach, with a soft tongue. Through their oppression the Israelites were able to lift up the broken letters and redeem them. The essence of this repair was Pesach, peh sach, speaking with a fluent tongue . Through our telling of the Exodus we bring life to the broken letters that fell to earth during the cataclysmic trauma in the time of creation and we lift them up once again. Those who hear these words on this night when we tell the story of the Exodus as we are commanded to do will gain vitality and life. When we tell the story we cause others to give thanks and praise the Holy One, so that we express holy utterances that are a source of vitality and strength. These words fly upward rather than remaining below, God forbid. Not only is the story teller praiseworthy but he has the merit of making others praiseworthy as well since they too will raise God and acknowledge his manifold acts of love and his wonders, his fallen letters.

and scorners will rule over them Heb. וְתַעֲלוּלִים [related to the Aramaic תַּעֲלֵי] foxes, [i.e.,] weak people. But I say that according to the simple meaning, תַּעֲלוּלִים means scornful people, people who mock them, as (Job 16:15): “I soiled (וְעוֹלַלְתִּי) my radiance in the dust,” and (Exod. 10: 2): “how I mocked (הִתְעַלַּלְתִּי) the Egyptians.”