Shemot (Exodus) Chapter 8

19I will make a redemptive distinction between My people and your people. This miraculous sign will come about tomorrow.”’”   יטוְשַׂמְתִּ֣י פְדֻ֔ת בֵּ֥ין עַמִּ֖י וּבֵ֣ין עַמֶּ֑ךָ לְמָחָ֥ר יִֽהְיֶ֖ה הָאֹ֥ת הַזֶּֽה:
וְשַׂמְתִּי פְדֻת - (lit.) And I will place a redemption - that will distinguish “between My people and your people.”   וְשַׂמְתִּי פְדֻת.  שֶׁיַּבְדִּיל בֵּין עַמִּי וּבֵין עַמְּךָ:
20God did this, and a huge mixed horde of wild beasts came upon the homes of Pharaoh and of his courtiers; all throughout Egypt the land was devastated by the mixed horde of wild beasts.   כוַיַּ֤עַשׂ יְהֹוָה֙ כֵּ֔ן וַיָּבֹא֙ עָרֹ֣ב כָּבֵ֔ד בֵּ֥יתָה פַרְעֹ֖ה וּבֵ֣ית עֲבָדָ֑יו וּבְכָל־אֶ֧רֶץ מִצְרַ֛יִם תִּשָּׁחֵ֥ת הָאָ֖רֶץ מִפְּנֵ֥י הֶעָרֹֽב:
תִּשָּׁחֵת הָאָרֶץ - (lit., “the land will be devastated”) means: the land was devastated, in the past tense, as Onkelos translates it: אִתְחַבָּלַת אַרְעָא.   תִּשָּׁחֵת הָאָרֶץ.  נִשְׁחֶתֶת הָאָרֶץ, אִתְחַבָּלַת אַרְעָא:
21Pharaoh summoned Moses and Aaron and said, “Go and sacrifice to your God in this land.”   כאוַיִּקְרָ֣א פַרְעֹ֔ה אֶל־משֶׁ֖ה וּלְאַֽהֲרֹ֑ן וַיֹּ֗אמֶר לְכ֛וּ זִבְח֥וּ לֵאלֹֽהֵיכֶ֖ם בָּאָֽרֶץ:
זִבְחוּ לֵאלֹֽהֵיכֶם בָּאָֽרֶץ - Go and sacrifice to your God in this land - i.e., in the place where you are, and do not go out into the desert.   זִבְחוּ לֵאלֹֽהֵיכֶם בָּאָֽרֶץ.  בִּמְקוֹמְכֶם וְלֹא תֵלְכוּ בַּמִּדְבָּר:
22Moses said, “It would not be proper to do so, for it is the deity of Egypt that we would sacrifice to God, our God. If we were to sacrifice the deity of the Egyptians before their very eyes, would they not stone us?!   כבוַיֹּ֣אמֶר משֶׁ֗ה לֹ֤א נָכוֹן֙ לַֽעֲשׂ֣וֹת כֵּ֔ן כִּ֚י תּֽוֹעֲבַ֣ת מִצְרַ֔יִם נִזְבַּ֖ח לַֽיהֹוָ֣ה אֱלֹהֵ֑ינוּ הֵ֣ן נִזְבַּ֞ח אֶת־תּֽוֹעֲבַ֥ת מִצְרַ֛יִם לְעֵֽינֵיהֶ֖ם וְלֹ֥א יִסְקְלֻֽנוּ:
תּֽוֹעֲבַת מִצְרַיִם - (lit., “the abomination of Egypt”) – means: the Egyptians’ deity, as in: “and for Milcom the idol (תּוֹעֲבַת) of the Ammonites,” 1 but in relation to Israel Scripture calls it “an abomination.” One may also explain it another way: תּוֹעֲבַת מִצְרַיִם means: the act of sacrificing that we are planning on carrying out is something abhorrent to the Egyptians, for we sacrifice animals that they worship.   תּֽוֹעֲבַת מִצְרַיִם.  יִרְאַת מִצְרַיִם, כְּמוֹ "וּלְמִלְכֹּם תּוֹעֲבַת בְּנֵי עַמּוֹן" (מלכים ב כ״ג:י״ג), וְאֵצֶל יִשְׂרָאֵל קוֹרֵא אוֹתָהּ תּוֹעֵבָה; וְעוֹד יֵשׁ לוֹמַר בְּלָשׁוֹן אַחֵר, תועבת מצרים, דָּבָר שָׂנאוּי הוּא לְמִצְרַיִם זְבִיחָה שֶׁאָנוּ זוֹבְחִים, שֶׁהֲרֵי יִרְאָתָם אָנוּ זוֹבְחִים:
וְלֹא יִסְקְלֻֽנוּ - (lit.) And they would not stone us. This is to be read as a rhetorical question.   וְלֹא יִסְקְלֻֽנוּ.  בִּתְמִיהָ:
23We must make a three-day journey into the wilderness and sacrifice there to God, our God, in accordance with what He will tell us.”   כגדֶּ֚רֶךְ שְׁל֣שֶׁת יָמִ֔ים נֵלֵ֖ךְ בַּמִּדְבָּ֑ר וְזָבַ֨חְנוּ֙ לַֽיהֹוָ֣ה אֱלֹהֵ֔ינוּ כַּֽאֲשֶׁ֖ר יֹאמַ֥ר אֵלֵֽינוּ:
24Pharaoh said, “I will send you forth so you can sacrifice to God, your God, in the wilderness, but you must not travel far. And pray for me!”   כדוַיֹּ֣אמֶר פַּרְעֹ֗ה אָֽנֹכִ֞י אֲשַׁלַּ֤ח אֶתְכֶם֙ וּזְבַחְתֶּ֞ם לַֽיהֹוָ֤ה אֱלֹֽהֵיכֶם֙ בַּמִּדְבָּ֔ר רַ֛ק הַרְחֵ֥ק לֹֽא־תַרְחִ֖יקוּ לָלֶ֑כֶת הַעְתִּ֖ירוּ בַּֽעֲדִֽי:
25Moses answered, “I am now going to leave your presence and I will pray to God, and tomorrow the horde of wild beasts will go away from Pharaoh and his courtiers and his people. But let Pharaoh not mock us again by not sending the people forth to sacrifice to God!”   כהוַיֹּ֣אמֶר משֶׁ֗ה הִנֵּ֨ה אָֽנֹכִ֜י יוֹצֵ֤א מֵֽעִמָּךְ֙ וְהַעְתַּרְתִּ֣י אֶל־יְהֹוָ֔ה וְסָ֣ר הֶֽעָרֹ֗ב מִפַּרְעֹ֛ה מֵֽעֲבָדָ֥יו וּמֵֽעַמּ֖וֹ מָחָ֑ר רַ֗ק אַל־יֹסֵ֤ף פַּרְעֹה֙ הָתֵ֔ל לְבִלְתִּי֙ שַׁלַּ֣ח אֶת־הָעָ֔ם לִזְבֹּ֖חַ לַֽיהֹוָֽה:
הָתֵל - is the same as לְהָתֵל – to mock -   הָתֵל.  כְּמוֹ לְהָתֵל:
26Moses then left Pharaoh’s presence and prayed to God.   כווַיֵּצֵ֥א משֶׁ֖ה מֵעִ֣ם פַּרְעֹ֑ה וַיֶּעְתַּ֖ר אֶל־יְהֹוָֽה:
וַיֶּעְתַּר אֶל־ה' - And prayed to God - i.e., he prayed intensely. Similarly, if the Torah had wished to say וַיַּעְתִּיר (the hif’il causative form) it could have said so, and it would have meant וַיַּרְבֶּה בִּתְפִלָּה “he increased prayers”; but when it uses the וַיִּפְעַל (kal, intransitive) form as here, its meaning is וַיַּרְבֶּה לְהִתְפַּלֵּל “he prayed much,” i.e., greatly.   וַיֶּעְתַּר אֶל־ה'.  נִתְאַמֵּץ בִּתְפִלָּה, וְכֵן אִם בָּא לוֹמַר וַיַּעְתִּיר, הָיָה יָכוֹל לוֹמַר, וּמַשְׁמָע וַיַּרְבֶּה בִּתְפִלָּה, וּכְשֶׁהוּא אוֹמֵר בִּלְשׁוֹן וַיִּפְעַל, מַשְׁמָע וַיִּרְבֶּה לְהִתְפַּלֵּל:
27God did as Moses asked and removed the mixed horde of wild beasts from Pharaoh and his courtiers and his people. Not one remained.   כזוַיַּ֤עַשׂ יְהֹוָה֙ כִּדְבַ֣ר משֶׁ֔ה וַיָּ֨סַר֙ הֶֽעָרֹ֔ב מִפַּרְעֹ֖ה מֵֽעֲבָדָ֣יו וּמֵֽעַמּ֑וֹ לֹ֥א נִשְׁאַ֖ר אֶחָֽד:
וַיָּסַר הֶֽעָרֹב - And removed the mixed horde - but they did not simply die in Egypt as the frogs had died, for if they had died, the Egyptians could have enjoyed use of their hides.   וַיָּסַר הֶֽעָרֹב.  וְלֹא מֵתוּ כְּמוֹ שֶׁמֵּתוּ הַצְפַרְדְּעִים, שֶׁאִם מֵתוּ הָיָה לָהֶם הֲנָאָה בְּעוֹרוֹתָם (תנחומא):
28But this time, too, Pharaoh continued to be obstinate, and did not send forth the people.   כחוַיַּכְבֵּ֤ד פַּרְעֹה֙ אֶת־לִבּ֔וֹ גַּ֖ם בַּפַּ֣עַם הַזֹּ֑את וְלֹ֥א שִׁלַּ֖ח אֶת־הָעָֽם:
גם בפעם הזאת - This time, too - even though Pharaoh had said: “I will send you forth,” 2 he did not keep his promise.   גם בפעם הזאת. אף על פי שאמר (פסוק כד) אנכי אשלח אתכם, לא קיים הבטחתו:

Shemot (Exodus) Chapter 9

1God said to Moses, “Come to Pharaoh and tell him, ‘This is what God, God of the Hebrews, has said: “Send forth My people, so they may serve Me.”   אוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה בֹּ֖א אֶל־פַּרְעֹ֑ה וְדִבַּרְתָּ֣ אֵלָ֗יו כֹּֽה־אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י הָֽעִבְרִ֔ים שַׁלַּ֥ח אֶת־עַמִּ֖י וְיַֽעַבְדֻֽנִי:
2For if you refuse to send them forth and continue to detain them,   בכִּ֛י אִם־מָאֵ֥ן אַתָּ֖ה לְשַׁלֵּ֑חַ וְעֽוֹדְךָ֖ מַֽחֲזִ֥יק בָּֽם:
מַֽחֲזִיק בָּֽם - means: hold on to them, as in: “and she grabs hold (וְהֶחֱזִיקָה) of his private parts.” 3   מַֽחֲזִיק בָּֽם.  אוֹחֵז בָּם, כְּמוֹ "וְהֶחֱזִיקָה בִּמְבֻשָׁיו" (דברים כ"ה):
3the hand of God will be directed against your livestock in the field—against the horses, the donkeys, the camels, the cattle, and the flocks—with a very severe epidemic.   גהִנֵּ֨ה יַד־יְהֹוָ֜ה הוֹיָ֗ה בְּמִקְנְךָ֙ אֲשֶׁ֣ר בַּשָּׂדֶ֔ה בַּסּוּסִ֤ים בַּֽחֲמֹרִים֙ בַּגְּמַלִּ֔ים בַּבָּקָ֖ר וּבַצֹּ֑אן דֶּ֖בֶר כָּבֵ֥ד מְאֹֽד:
הִנֵּה יַד־ה' הוֹיָה - (lit.) The power of God is going to be. הוֹיָה is a present tense form of the verb הוה “to be,” for so one says in the feminine form of this verb: in the past tense – הָיְתָה; in the future tense – תִּהְיֶה; and in the present tense – הוֹיָה, similar in vocalization to the feminine present tense forms עוֹשָׂה, רוֹצָה, and רוֹעָה.   הִנֵּה יַד־ה' הוֹיָה.  לְשׁוֹן הֹוֶה, כִּי כֵן יֹאמַר בִּלְשׁוֹן נְקֵבָה עַל שֶׁעָבַר הָיְתָה, וְעַל הֶעָתִיד תִּהְיֶה, וְעַל הָעוֹמֵד הוֹיָה, כְּמוֹ עוֹשָׂה, רוֹצָה, רוֹעָה:
4God will also differentiate between the livestock of the Israelites and the livestock of the Egyptians, and nothing belonging to the Israelites will die.   דוְהִפְלָ֣ה יְהֹוָ֔ה בֵּ֚ין מִקְנֵ֣ה יִשְׂרָאֵ֔ל וּבֵ֖ין מִקְנֵ֣ה מִצְרָ֑יִם וְלֹ֥א יָמ֛וּת מִכָּל־לִבְנֵ֥י יִשְׂרָאֵ֖ל דָּבָֽר:
וְהִפְלָה - means: He will differentiate.   וְהִפְלָה.  וְהִבְדִּיל:
5God has fixed a time, saying, “Tomorrow God will do this thing in the land.”’”   הוַיָּ֥שֶׂם יְהֹוָ֖ה מוֹעֵ֣ד לֵאמֹ֑ר מָחָ֗ר יַֽעֲשֶׂ֧ה יְהֹוָ֛ה הַדָּבָ֥ר הַזֶּ֖ה בָּאָֽרֶץ:
6God did this thing the next day, and all the livestock of the Egyptians died. But of the livestock of the Israelites not a single animal died.   ווַיַּ֨עַשׂ יְהֹוָ֜ה אֶת־הַדָּבָ֤ר הַזֶּה֙ מִמָּ֣חֳרָ֔ת וַיָּ֕מָת כֹּ֖ל מִקְנֵ֣ה מִצְרָ֑יִם וּמִמִּקְנֵ֥ה בְנֵֽי־יִשְׂרָאֵ֖ל לֹא־מֵ֥ת אֶחָֽד:
7Pharaoh inquired and discovered that not even one animal of the livestock of the Israelites had died, but Pharaoh was obstinate and did not send forth the people.   זוַיִּשְׁלַ֣ח פַּרְעֹ֔ה וְהִנֵּ֗ה לֹא־מֵ֛ת מִמִּקְנֵ֥ה יִשְׂרָאֵ֖ל עַד־אֶחָ֑ד וַיִּכְבַּד֙ לֵ֣ב פַּרְעֹ֔ה וְלֹ֥א שִׁלַּ֖ח אֶת־הָעָֽם:
8God said to Moses and Aaron, “Take for yourselves two handfuls each of soot from a kiln. Then, let Moses throw all four handfuls at once heavenwards before Pharaoh’s eyes.   חוַיֹּ֣אמֶר יְהֹוָה֘ אֶל־משֶׁ֣ה וְאֶל־אַֽהֲרֹן֒ קְח֤וּ לָכֶם֙ מְלֹ֣א חָפְנֵיכֶ֔ם פִּ֖יחַ כִּבְשָׁ֑ן וּזְרָק֥וֹ משֶׁ֛ה הַשָּׁמַ֖יְמָה לְעֵינֵ֥י פַרְעֹֽה:
מְלֹא חָפְנֵיכֶם - Handfuls - “jaloynes” in Old French (“measuring bowls”). [Another version: “poing” in Old French (“fist”).]   מְלֹא חָפְנֵיכֶם.  ילויני"ש בְּלַעַז:
פִּיחַ כִּבְשָׁן - Soot from a kiln - is the substance that is blown away from the extinguished furnace coals, and in Old French: “olves.” פִּיחַ is of the same root as הֲפָחָה “blowing,” since the wind blows it and scatters it.   פִּיחַ כִּבְשָׁן.  דָּבָר הַנִּפָּח מִן הַגֶּחָלִים עֲמוּמִים הַנִּשְׂרָפִים בַּכִּבְשָׁן, וּבְלַעַז אולבי"ש, פִּיחַ לְשׁוֹן הֲפָחָה, שֶׁהָרוּחַ מְפִיחָן וּמַפְרִיחָן:
וּזְרָקוֹ משֶׁה - Let Moses throw it. Anything that is thrown with force can only be thrown with one hand. Thus there were several miracles here: One, that Moses’ one fist held the double-handfuls of both him and Aaron; and another, that the dust spread over all Egypt, not to mention that the plague’s development itself was miraculous.   וּזְרָקוֹ משֶׁה.  וְכָל דָּבָר הַנִּזְרָק בְּכֹחַ, אֵינוֹ נִזְרָק אֶלָּא בְיַד אַחַת, הֲרֵי נִסִּים הַרְבֵּה – אֶחָד שֶׁהֶחֱזִיק קֻמְצוֹ שֶׁל מֹשֶׁה מְלֹא חָפְנַיִם שֶׁלּוֹ וְשֶׁל אַהֲרֹן, וְאֶחָד שֶׁהָלַךְ הָאָבָק עַל כָּל אֶרֶץ מִצְרַיִם (תנחומא):
9It will miraculously spread and become dust over all Egypt, and it will cause an inflammation, erupting into blisters on humans and animals throughout Egypt.”   טוְהָיָ֣ה לְאָבָ֔ק עַ֖ל כָּל־אֶ֣רֶץ מִצְרָ֑יִם וְהָיָ֨ה עַל־הָֽאָדָ֜ם וְעַל־הַבְּהֵמָ֗ה לִשְׁחִ֥ין פֹּרֵ֛חַ אֲבַעְבֻּעֹ֖ת בְּכָל־אֶ֥רֶץ מִצְרָֽיִם:
לִשְׁחִין פֹּרֵחַ אֲבַעְבֻּעֹת - Its meaning is as Onkelos translates it: לִשְׁחִין סָגֵי אֲבַעְבּוּעִין “into an inflammation growing blisters,” i.e., through the inflammation, blisters develop upon the Egyptians, even where the dust had not hit.   לִשְׁחִין פֹּרֵחַ אֲבַעְבֻּעֹת.  כְּתַרְגּוּמוֹ, לְֹשִׁיחֲנָא סָגֵי אֲבַעְבּוּעִין, שֶׁעַל יָדוֹ צוֹמְחִין בָּהֶן בּוּעוֹת:
שחין - is a word denoting heat, and there are many examples of this sense in Mishnaic Hebrew, e.g., שָׁנָה שְׁחוּנָה “a hot year.” 4   שחין.  לְשׁוֹן חֲמִימוּת; וְהַרְבֵּה יֵשׁ בִּלְשׁוֹן מִשְׁנָה, "שָׁנָה שְׁחוּנָה" (יומא נ"ג):
10They took the soot of a kiln and stood before Pharaoh, and Moses threw it heavenwards. It spread and became dust over all Egypt, and caused an inflammation, erupting into blisters on humans and animals.   יוַיִּקְח֞וּ אֶת־פִּ֣יחַ הַכִּבְשָׁ֗ן וַיַּֽעַמְדוּ֙ לִפְנֵ֣י פַרְעֹ֔ה וַיִּזְרֹ֥ק אֹת֛וֹ משֶׁ֖ה הַשָּׁמָ֑יְמָה וַיְהִ֗י שְׁחִין֙ אֲבַעְבֻּעֹ֔ת פֹּרֵ֕חַ בָּֽאָדָ֖ם וּבַבְּהֵמָֽה:
בָּֽאָדָם וּבַבְּהֵמָֽה - On humans and animals. Should you ask: From where did the Egyptians have animals? Is it not already stated that during the epidemic “all the livestock of the Egyptians died”? 5 I answer: That decree applied only to those animals that were in the fields, as it says: “against your livestock in the field,” 6 but “whoever feared the word of God made his livestock flee indoors”; 7 and so is stated in Mechilta regarding the verse: “He took 600 choice chariots.” 8   בָּֽאָדָם וּבַבְּהֵמָֽה.  וְאִם תֹּאמַר מֵאַיִן הָיוּ לָהֶם הַבְּהֵמוֹת, וַהֲלֹא כְּבָר נֶאֱמַר וַיָּמָת כֹּל מִקְנֵה מִצְרָיִם? לֹא נִגְזְרָה גְזֵרָה אֶלָּא עַל אוֹתָן שֶׁבַּשָּׂדוֹת בִּלְבַד, שֶׁנֶּאֱמַר בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה, וְהַיָּרֵא אֶת דְּבַר ה' הִכְנִיס אֶת מִקְנֵהוּ אֶל הַבָּתִּים, כֵּן שְׁנוּיָה בִּמְכִילְתָּא אֵצֶל "וַיִּקַּח שֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר" (שמות י"ד):
11The necromancers could not stand before Moses because of the inflammation, for the inflammation had attacked the necromancers together with all Egypt.   יאוְלֹא־יָֽכְל֣וּ הַֽחַרְטֻמִּ֗ים לַֽעֲמֹ֛ד לִפְנֵ֥י משֶׁ֖ה מִפְּנֵ֣י הַשְּׁחִ֑ין כִּֽי־הָיָ֣ה הַשְּׁחִ֔ין בַּֽחַרְטֻמִּ֖ם וּבְכָל־מִצְרָֽיִם:
12God made Pharaoh stubborn, so he did not listen to them, just as God had said to Moses.   יבוַיְחַזֵּ֤ק יְהֹוָה֙ אֶת־לֵ֣ב פַּרְעֹ֔ה וְלֹ֥א שָׁמַ֖ע אֲלֵהֶ֑ם כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה אֶל־משֶֽׁה:
13God said to Moses, “Rise early in the morning and station yourself before Pharaoh, and you must say to him: ‘This is what God, God of the Hebrews, has said, “Send forth My people, so they may serve Me.   יגוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה הַשְׁכֵּ֣ם בַּבֹּ֔קֶר וְהִתְיַצֵּ֖ב לִפְנֵ֣י פַרְעֹ֑ה וְאָֽמַרְתָּ֣ אֵלָ֗יו כֹּֽה־אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י הָֽעִבְרִ֔ים שַׁלַּ֥ח אֶת־עַמִּ֖י וְיַֽעַבְדֻֽנִי:
14For this time I am about to send a plague that will prove as devastating as all My other plagues together, against your very heart and against your courtiers and your people, so that you will realize that there is none like Me in all the world.   ידכִּ֣י | בַּפַּ֣עַם הַזֹּ֗את אֲנִ֨י שֹׁלֵ֜חַ אֶת־כָּל־מַגֵּֽפֹתַי֙ אֶל־לִבְּךָ֔ וּבַֽעֲבָדֶ֖יךָ וּבְעַמֶּ֑ךָ בַּֽעֲב֣וּר תֵּדַ֔ע כִּ֛י אֵ֥ין כָּמֹ֖נִי בְּכָל־הָאָֽרֶץ:
אֶת־כָּל־מַגֵּֽפֹתַי - All my plagues. From here we learn that the plague of the firstborn (another reading: of the early ripening produce) is equivalent in severity to all the other plagues together.   אֶת־כָּל־מַגֵּֽפֹתַי.  לָמַדְנוּ מִכָּאן שֶׁמַּכַּת בְּכוֹרוֹת שְׁקוּלָה כְּנֶגֶד כָּל הַמַּכּוֹת:
15I could now have stretched forth My arm and smitten you and your people with the epidemic I sent against the animals, and you would have been obliterated from the world.   טוכִּ֤י עַתָּה֙ שָׁלַ֣חְתִּי אֶת־יָדִ֔י וָאַ֥ךְ אֽוֹתְךָ֛ וְאֶת־עַמְּךָ֖ בַּדָּ֑בֶר וַתִּכָּחֵ֖ד מִן־הָאָֽרֶץ:
כִּי עַתָּה שָׁלַחְתִּי אֶת־יָדִי וגו' - (lit.) For now I have stretched forth My arm…. means: for if I had wished, when My hand was stretched against your livestock, which I smote with the epidemic, I could have extended it and smitten you and your people together with the animals, “and you would have been obliterated from the world.” But “I have spared you for this purpose….”   כִּי עַתָּה שָׁלַחְתִּי אֶת־יָדִי וגו'.  כִּי אִלּוּ רָצִיתִי, כְּשֶׁהָיְתָה יָדִי בְמִקְנְךָ שֶׁהִכִּיתִים בַּדֶּבֶר, שְׁלַחְתִּיהָ וְהִכֵּיתִי אותך ואת עמך עִם הַבְּהֵמוֹת, ותכחד מן הארץ, אֲבָל בעבור זאת העמדתיך וגו':
16Nevertheless, I have spared you for this purpose: in order to show you My power, and in order that My Name resound throughout the world.   טזוְאוּלָ֗ם בַּֽעֲב֥וּר זֹאת֙ הֶֽעֱמַדְתִּ֔יךָ בַּֽעֲב֖וּר הַרְאֹֽתְךָ֣ אֶת־כֹּחִ֑י וּלְמַ֛עַן סַפֵּ֥ר שְׁמִ֖י בְּכָל־הָאָֽרֶץ: