Komentaryong Sumisipi para sa Exodo 7:23

That I will set. We need not ask: The same word, שת , is written in Parshas Vayeitzei: “ וישת his own flocks. . .” (Bereishis 30:40), and in Parshas Va’eira: “Pharaoh . . . did not שת even to this” (Shemos 7:23). Why did Rashi not comment there? The answer is: Here [the shin of] שתי is vocalized with a chirik and no yud, so I might think it does not mean שימי but is a different word, such as, “For they destroyed the שתות (foundation)” (Tehillim 11:3). Or, “ שות שתו (they did battle) at the gates” (Yeshayah 22:7). That is why Rashi needs to explain it here as שימי , although generally, the meaning is obvious. Even after explaining that שתי means שימי , Rashi explains further and says, “that I will set,” because שתי still has two possible meanings. This is similar to תִּתִּי , which has two possible meanings. One is written regarding Lavan, in Parshas Vayetzei (Bereishis 29:19): “Better תִּתִּי (I shall give) her to you.” The other [possible] meaning is written in Parshas Balak (Bamidbar 22:13): “For Hashem has refused לְתִתִּי (to give to me) permission to go with you.” Thus Rashi explains that here, שתי means “I will set” [and not “set for me”]. (Re”m) Alternatively: Rashi explains further and says, “that I will set,” because שתי could mean the past tense, “I already set.” Thus Rashi explains “I will set,” is in the future tense.

He magnified. The yud is vowelized with a small patach [=segol], which is an expression of increasing others, [as in,] “And the people increased וַיִּרֶב and were very mighty,”¹²Shemos 1:20. See Rashi there on וייטב. is vowelized [under the yud] with a chirik, which is an expression meaning that he himself increased. Similarly, every word whose radical ends with a hei, e.g., to turn פָּנָה, to go astray זָנָה, to weep בָּכָה, are vowelized in that manner when the hei is missing, when it speaks of itself it is vowelized with a chirik, e.g., “And Pharaoh turned.”¹³Shemos 17:23. But when it speaks of others it is vowelized with a small patach [=segol], e.g., “and he turned [the foxes] tail to tail,”¹⁴Shoftim 15:4. [and] “and Yehudah went into exile from his land,”¹⁵II Melochim 25:21. Here, ויגל is vowelized with a chirik. [and] “and the king of Bavel exiled Yisroel into Assyria.”¹⁶Ibid., 18:11.

Another explanation of 'בזאת תדע כי אני ה based on the plain meaning: Through this wondrous sign and similar ones you will come to recognize Me.
A kabbalistic approach: The Ineffable Name which had been “hidden” up until now would be revealed by an attribute known as זאת. This was the יד הגדולה, “the great hand” which G’d displayed in His treatment of the Egyptians. The words describing Pharaoh’s obstinacy most clearly are found in verse 23, ולא שת לבו גם לזאת, “he did not take to heart even זאת, “G’d’s manifesting Himself as the attribute זאת,” i.e. the Ineffable Name.