Rashi on TanakhExodus 8

And the frog emerged. There was [only] one frog and [when] they struck at it it would split apart into various teeming swarms. That is its midrashic explanation. But as to its plain meaning, it may be said [that] the swarming of the frogs is referred to in the singular. Similarly וַתְּהִי הַכִּנָּם — [lit.] “There was lice” [referring to] the swarming. Pedoliere, in Old French — swarming lice, so, too וַתַּעַל הַצְּפַרְדֵּעַ [is translated as] grenoilliere in Old French — a swarm of frogs.

Glorify yourself at my expense. As in: (הֲיִתְפָּאֵר) “Should the axe boast to the one who chops with it?” [הֲיִתְפָּאֵר meaning:] boasting by saying, “I am greater than you.” Wanter in Old French — to boast. This, too, is the meaning of הִתְפָּאֵר עָלַי: “You boast of your cleverness by asking [me to perform] something difficult and then saying that I will be unable to do it.”

[Exactly for] when shall I pray for you. I will pray for you today for the destruction of the frogs — by when do you wish them destroyed so that you may see whether I will fulfill my promise at the appointed time you will set for me.” Had it said: מָתַי אַעְתִּיר [without the ל' prefix], it would have meant: “When shall I pray?” But, now that it says לְמָתַי [with the ל' prefix], it means: “I shall pray for you today that the frogs be destroyed by whatever time you may set for me. Just say by which day you want them destroyed.” The words אַעְתִּיר (this verse), הַעְתִּירוּ (v. 4) and וְהַעְתַּרְתִּי (v. 25) [are in the הִפְעִיל form] and not: אֶעְתַּר, עִתְרוּ, וְעָתַרְתִּי [in the קַל form], because wherever a form of עָתֹר appears it denotes a great deal of praying. And just as it says: אַרְבֶּה, הַרְבּוּ, וְהִרְבֵּיתִי terms denoting to cause to do, so, too, does it say אַעְתִּיר, הַעְתִּירוּ, וְהַעְתַּרְתִּי [referring to an increase of] words. The main proof of all this is [the verse:] “וְהַעְתַּרְתֶּם your words about me,” [וְהַעְתַּרְתֶּם meaning] you have increased.

He [Pharaoh] said by tomorrow. [I.e.] “Pray today that they be destroyed by tomorrow.”

They left — [and Moshe] cried out. [He cried out] immediately that they be destroyed by tomorrow.

Many heaps. [חֳמָרִים חֳמָרִים means] heaps [or mounds], as Onkelos translates it דְגוֹרִין which means heaps.

He hardened his heart. [The word הַכְבֵּד] is in the infinitive form the same as הָלוֹךְ וְנָסוֹעַ “going and travelling,” and similarly “וְהַכּוֹת (striking) the Moabites,” [or:] “וְשָׁאוֹל (and asking) Hashem for him” [or:] “הַכֵּה וּפָצֹעַ striking and wounding.”

Just as Adonoy had spoken. And where had He said this? When He said, “Pharaoh will not listen to you.”

Say to Aharon. It was not fitting that the dust be struck by Moshe because it protected him when he killed the Egyptian and hid him in the sand and was [instead] struck by Aharon.

And there was lice (lit. louse). [הַכִּנָם refers to] the swarm of lice. Pedoliere in Old French — swarming lice.

To bring forth lice. [Meaning] to create them from elsewhere.

But they could not — because a demon has no power over a creature that is smaller than barley.

“This is the finger of Elohim.” [I.e.,] this plague was not brought about by witchcraft — it is from Hashem.

As Adonoy had spoken. “Pharaoh will not listen to you.”

I will send against you. [Meaning] incite against you. Similarly, it is said, (Devorim 32:24) “And the teeth of the animals will I send [אֲשַׁלַּח] against them,” [אֲשַׁלַּח] being a term of incitement. Enticier in Old French — to incite.

Swarms of wild animals. All kinds of wild beasts, snakes and scorpions, en masse (בְעִרְבוּבִיָא from עָרֹב — a mixture), who caused devastation among them. There is a reason in aggadic writings for each and every plague why this particular one and why that particular one. With similar strategies of war as employed by kings did He (Hashem) come against them — as does a kingdom that besieges a city. First it ruins its springs (water supply) and afterwards they sound trumpets against them in order to frighten and terrify them: the frogs thus croaked and made loud noises, etc., as is recorded in Midrash Rabbi Tanchuma.

I will set apart. [וְהִפְלֵיתִי means] I will set apart. Similarly: וְהִפְלָה ה' — “Hashem will set apart.” Similarly: “It is not נִפְלֵאת from You,” [meaning] it is not set apart nor separated from You.

So that you will know that I am Adonoy in the midst of the earth. Though My Divine Presence is in the heavens, My decree is fulfilled in the lower worlds.

I will set a [sign of] deliverance — which will set apart My nation from your nation.

The land was devastated. [תִשָּׁחֵת הָאָרֶץ means:] the land was devastated; [as Onkelos translates it] אִתְחַבָּלַת אַרְעָא (past tense).

“Sacrifice to your God [here] in the land.” [I.e.] “where you are, and do not go into the wilderness.”

Abominable to Egypt. [Actually] that which Egypt reveres (i.e., its idols) as in “and for Milkom the (תוֹעֲבַת) abomination of B’nei Ammon” but only when speaking to Israel is it called abominable. תּוֹעֲבַת מִצְרַיִם can also be explained another way: It would be despicable to Egypt [to witness] the sacrifice which we are sacrificing for it is their god that we sacrifice.

And not have them stone us? [Meant as] a wondrous question.

Deceive us. [הָתֵל is] the same as לְהָתֵל .

And prayed to Adonoy. [וַיֶּעְתַּר means] he exerted himself in prayer. Similarly, had he wished to say וַיַּעְתִּיר he could have said so and it would mean he used many [words] of prayer. Now that he says it in terms of וַיִּפְעַל it means he increased [the intensity] of the prayer.

He caused the wild animals to depart. They did not die as did the frogs, for had they died they would have benefitted from the skins.

Again this time. [Once more,] though he said, “I will send you out,” he did not keep his promise.