Overview of the Various Proposed Units within the Ten Plagues
Parsha Pages | January 15, 2024
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Overview of the Various Proposed Units within the Ten Plagues

Parsha Pages | December 10, 2025

Overview of the Various Proposed Units within the Ten Plagues

One Unified Process

All of the Plagues form one cohesive unit with unifying patterns.
Sources: Pesikta DeRa Kahana, Tanchuma Bo

  • Gradual progression – These Midrashim compare the process of the Plagues to a series of increasingly severe measures a king takes to subdue a rebellious country. There is no indication of any internal division in this analogy.
  • Origin – The source of the Plagues gradually moves from the waters up to HaShem Himself.
  • Paroh's reactions – Paroh's negotiating stance becomes more flexible as the series continues.

Two Pentads (Groups of Five)

The Ten Plagues can be divided into two sets of five, from דָם to דֶּבֶּר and from שְׁחִין to בְׁכוֹרוֹת.
Sources: Tanchuma Vaera; Shmos Rabbah11:6 13:3, Maharal Gevurot HaShem 31 Gevurot HaShem 56, Vilna Gaon (GR"A) Commentary on Haggadah s.v. ביד חזקה

  • Hardening of Paroh's heart – The Midrashim highlight the switch between Paroh's hardening of his own heart and HaShem's more active role in the hardening which begins in the Plague of שְחִין.
  • Introductions – The introductions to the miracles of the תַנִין and שְחִין are unique in that they include both Moshe and Aharon – "וַיֹאמֶר ה' אֶל מֹשֶה וְאֶל אַהֲרֹן".
  • Origin – Abarbanel notes that the first five plagues came from the water and earth, while the second set of five came via fire and air.
  • First plagues of the set – The miracles of the דָם תַנִיןand שְחִין parallel the three signs which were given to Moshe already in Shmos 4,6. As such, they serve as appropriate opening warnings for each set of plagues.
  • Final plagues of the set – Each set of five ends with a particularly devastating plague, דֶבֶר and בְכוֹרוֹת, the only two plagues which explicitly caused death.

Three or Four Triads (Groups of Three)

The two variations of this approach differ regarding the total number of plagues and about whether the relatively lighter plagues of כִנִים, שְחִין, and חֹשֶךְ are the openings or conclusions of the various groupings.

Three Triads (Groups of Three)

The first group consists of דָם, צְׁפַרְׁ דֵּעַַ, and כִנִים, the second includes עָרֹב, דֶּבֶּר, and שְׁחִין, and the third is composed of בָרָד, אַרְׁ בֶּה, and חֹשֶּךְ.
Sources: R. Yehuda in Sifre Devarim; Midrash Tannaim Devarim 26; Lekach Tov Shmos 8:15; Rashbam Shmos 7:26; R. Avraham b. HaRambam Shmos 9:19; Ramban Shmos 8:15; R. Bachya Shmos 9:14, Shmos 10:1; Ritva Commentary on the Passover Haggadah s.v. באח"ב ; Ralbag Shmos 8,2; Akeidas Yitzchak Shmos #36; Abarbanel Shmos; Seforno Shmos 4:23, Shmos 7:4 Shmos 8:12, Keli Yekar Shmos 7:17; R. S"R Hirsch Shmos 7:15; Malbim Shmos 7:14

  • Number of miracles – This approach views the nine plagues from דָם to חֹשֶךְ as a distinct unit. Commentators who count ten or eleven miracles, need to still view תַנִין as an introductory sign, and the Plague of the Firstborn and Splitting of the Sea as separate from the main cycle of the Plagues.
  • Three Lessons – The Akeidas Yitzchak and Abarbanel explain that each set was designed to teach a different lesson and therefore begins with an explicit statement to that effect. The Plague of דָם is introduced with "בְזֹאת תֵדַע כִי אֲנִי ה'" , עָרֹב by "לְמַעַן תֵדַע כִי אֲנִי ה' בְקֶרֶב הָאָרֶץ", and בָרָד with "בַעֲבוּר תֵדַע כִי אֵין כָמֹנִי בְכָל הָאָרֶץ". Thus, the first triad was intended to verify HaShem's existence, the second set to proclaim His providence, and the final group to demonstrate His unique and incomparable abilities.
  • Progression – Ralbag points out that each set was more severe than the previous one. The first triad was composed mainly of nuisances, rather than threatening calamities. The second set more seriously attacked the Egyptian's livestock sources of sustenance and brought bodily pain through the שְחִין. The third set, in attacking crops, affected even future livelihood, and the darkness caused more distress. Finally, the last plague brought death itself.
  • Target – Ralbag suggests that in each threesome there was both an attack on the food supply and on the Egyptians' own bodies.
  • Agent – The Tanchuma Vaera notes that Aharon brings the first set, Moshe initiates the plagues of the final triad, HaShem directly brings עָרֹב, דֶבֶר, and בְכוֹרוֹת, while שְחִין is brought by both Moshe and Aharon together.
  • Warning – Many of these commentators point out that in each set, the first two plagues were preceded by a warning, while the last one was not.
  • Language and location – Ramban notes that before the first plague of each set, Moshe is told "הִתְיַצֵב לִפְנֵי פַרְ עֹה", while in the second plague the language is "בֹא אֶל פַרְ עֹה". He explains that the warning for the first wonder of each set took place by the Nile, while the warning for the second plagues of each group was delivered in the palace.
  • Timing – The warning for the first plague of each set took place in the morning.
  • Hardening of Paroh's heart – This division does not account for the shift midway through the Plagues from Paroh himself hardening of his heart to HaShem doing so.

Four Triads (Groups of Three)

The first group consists of תַנִין, דָם, and צְׁפַרְׁ דֵּעַַ, the second includes כִנִים, עָרֹב, and דֶּבֶּר, the third is composed of שְׁחִין, בָרָד, and אַרְׁ בֶּה, and the fourth contains חֹשֶּךְ, בְׁכוֹרוֹת, and יַםַסוּף.
Sources: R. Yosef ibn Kaspi Shmos 11:10; R. N"H Wessely Ruach Chen 12 (pp.210-224); Shirei Tiferet, Intro. to Vol. 3; R. Y"S Reggio Shmos 7:3; Shadal Shmos 7:17

  • Nature of the miracles – R. N"H Wessely suggests that the first of each set served as a warning sign while the other two plagues served as punishments. He thereby explains that there is no warning for כִנִים, שְחִין, and חֹשֶךְ, as they themselves constituted warnings for the plagues which followed.
  • Origin –R. N"H Wessely, each triad stemmed from a different source: water, land, air, and heavens.
  • Target – R. N"H Wessely notes a progression in the severity of the Plagues from one set to the next. The plagues of the first triad destroyed the fish of the Nile, those of the second group attacked the cattle, the third set ruined the agricultural produce, while the final plagues brought death to humans.
  • Agent – The pairs of punishment plagues in each set were brought by different agents. Aharon initiated דָם and צְפַרְ דֵעַ , HaShem directly brought עָרֹב and דֶבֶר, Moshe was responsible for bringing the בָרָד and אַרְ בֶה, while HaShem and Moshe combine to bring about בְכוֹרוֹת and יַם סוּף.
  • Hardening of Paroh's heart – According to this approach it is exactly midway through the Plagues (after the first two triads) that HaShem (rather than Paroh himself) begins to harden Paroh's heart.
  • Magicians – There is a gradual lessening of the magician's roles and status between the triads. In the first cycle the magicians are able to replicate all three wonders. By the second set, though, they can no longer bring the signs. In the third, their stature decreases even further, as due to the שְחִין they can no longer even stand before Paroh. In the last set they are missing from the story altogether.
  • Tehillim 78 – Wessely explains why the wonders of the תַנִין, כִנִים, שְחִין, and חֹשֶךְ are absent from the Psalmist's description of the plagues, as all of these were only preparatory warning signs, not actual plagues.

Five Pairs

The Ten Plagues from דָם until בְׁכוֹרוֹת are divided into five groups of two.
Sources: R. Yehuda HaLevi cited by Ibn Ezra Long Commentary Shmos 9:1; U. Cassuto Shmos Intro 7:8 – 11:10

  • Origin – R. Yehuda HaLevi sees a progression through the pairs of plagues from the water to the heavens: דָם and צְפַרְ דֵעַ were plagues originating from the water, כִנִים and עָרֹב were scourges from the land, while דֶבֶר and שְחִין were airborne. Both בָרָד and אַרְ בֶה were windswept, the former as part of a storm, the latter brought by an easterly wind. Finally, the last two calamities were heavenly-sent.
  • Nature and effects – Cassuto points to the similarity of the plagues in each of the five pairs: דָם and צְפַרְ דֵעַ both attacked the Nile, כִנִים and עָרֹב were both plagues of insects, דֶבֶר and שְחִין were both diseases, with the former affecting animals and the latter affecting humans, while בָרָד and אַרְ בֶה both caused agricultural devastation. The last pair brought darkness, first a literal absence of light, and then the darkness of death.

Overview of the Various Proposed Units within the Ten Plagues

One Unified Process

All of the Plagues form one cohesive unit with unifying patterns.
Sources: Pesikta DeRa Kahana, Tanchuma Bo

  • Gradual progression – These Midrashim compare the process of the Plagues to a series of increasingly severe measures a king takes to subdue a rebellious country. There is no indication of any internal division in this analogy.
  • Origin – The source of the Plagues gradually moves from the waters up to HaShem Himself.
  • Paroh's reactions – Paroh's negotiating stance becomes more flexible as the series continues.

Two Pentads (Groups of Five)

The Ten Plagues can be divided into two sets of five, from דָם to דֶּבֶּר and from שְׁחִין to בְׁכוֹרוֹת.
Sources: Tanchuma Vaera; Shmos Rabbah11:6 13:3, Maharal Gevurot HaShem 31 Gevurot HaShem 56, Vilna Gaon (GR"A) Commentary on Haggadah s.v. ביד חזקה

  • Hardening of Paroh's heart – The Midrashim highlight the switch between Paroh's hardening of his own heart and HaShem's more active role in the hardening which begins in the Plague of שְחִין.
  • Introductions – The introductions to the miracles of the תַנִין and שְחִין are unique in that they include both Moshe and Aharon – "וַיֹאמֶר ה' אֶל מֹשֶה וְאֶל אַהֲרֹן".
  • Origin – Abarbanel notes that the first five plagues came from the water and earth, while the second set of five came via fire and air.
  • First plagues of the set – The miracles of the דָם תַנִיןand שְחִין parallel the three signs which were given to Moshe already in Shmos 4,6. As such, they serve as appropriate opening warnings for each set of plagues.
  • Final plagues of the set – Each set of five ends with a particularly devastating plague, דֶבֶר and בְכוֹרוֹת, the only two plagues which explicitly caused death.

Three or Four Triads (Groups of Three)

The two variations of this approach differ regarding the total number of plagues and about whether the relatively lighter plagues of כִנִים, שְחִין, and חֹשֶךְ are the openings or conclusions of the various groupings.

Three Triads (Groups of Three)

The first group consists of דָם, צְׁפַרְׁ דֵּעַַ, and כִנִים, the second includes עָרֹב, דֶּבֶּר, and שְׁחִין, and the third is composed of בָרָד, אַרְׁ בֶּה, and חֹשֶּךְ.
Sources: R. Yehuda in Sifre Devarim; Midrash Tannaim Devarim 26; Lekach Tov Shmos 8:15; Rashbam Shmos 7:26; R. Avraham b. HaRambam Shmos 9:19; Ramban Shmos 8:15; R. Bachya Shmos 9:14, Shmos 10:1; Ritva Commentary on the Passover Haggadah s.v. באח"ב ; Ralbag Shmos 8,2; Akeidas Yitzchak Shmos #36; Abarbanel Shmos; Seforno Shmos 4:23, Shmos 7:4 Shmos 8:12, Keli Yekar Shmos 7:17; R. S"R Hirsch Shmos 7:15; Malbim Shmos 7:14

  • Number of miracles – This approach views the nine plagues from דָם to חֹשֶךְ as a distinct unit. Commentators who count ten or eleven miracles, need to still view תַנִין as an introductory sign, and the Plague of the Firstborn and Splitting of the Sea as separate from the main cycle of the Plagues.
  • Three Lessons – The Akeidas Yitzchak and Abarbanel explain that each set was designed to teach a different lesson and therefore begins with an explicit statement to that effect. The Plague of דָם is introduced with "בְזֹאת תֵדַע כִי אֲנִי ה'" , עָרֹב by "לְמַעַן תֵדַע כִי אֲנִי ה' בְקֶרֶב הָאָרֶץ", and בָרָד with "בַעֲבוּר תֵדַע כִי אֵין כָמֹנִי בְכָל הָאָרֶץ". Thus, the first triad was intended to verify HaShem's existence, the second set to proclaim His providence, and the final group to demonstrate His unique and incomparable abilities.
  • Progression – Ralbag points out that each set was more severe than the previous one. The first triad was composed mainly of nuisances, rather than threatening calamities. The second set more seriously attacked the Egyptian's livestock sources of sustenance and brought bodily pain through the שְחִין. The third set, in attacking crops, affected even future livelihood, and the darkness caused more distress. Finally, the last plague brought death itself.
  • Target – Ralbag suggests that in each threesome there was both an attack on the food supply and on the Egyptians' own bodies.
  • Agent – The Tanchuma Vaera notes that Aharon brings the first set, Moshe initiates the plagues of the final triad, HaShem directly brings עָרֹב, דֶבֶר, and בְכוֹרוֹת, while שְחִין is brought by both Moshe and Aharon together.
  • Warning – Many of these commentators point out that in each set, the first two plagues were preceded by a warning, while the last one was not.
  • Language and location – Ramban notes that before the first plague of each set, Moshe is told "הִתְיַצֵב לִפְנֵי פַרְ עֹה", while in the second plague the language is "בֹא אֶל פַרְ עֹה". He explains that the warning for the first wonder of each set took place by the Nile, while the warning for the second plagues of each group was delivered in the palace.
  • Timing – The warning for the first plague of each set took place in the morning.
  • Hardening of Paroh's heart – This division does not account for the shift midway through the Plagues from Paroh himself hardening of his heart to HaShem doing so.

Four Triads (Groups of Three)

The first group consists of תַנִין, דָם, and צְׁפַרְׁ דֵּעַַ, the second includes כִנִים, עָרֹב, and דֶּבֶּר, the third is composed of שְׁחִין, בָרָד, and אַרְׁ בֶּה, and the fourth contains חֹשֶּךְ, בְׁכוֹרוֹת, and יַםַסוּף.
Sources: R. Yosef ibn Kaspi Shmos 11:10; R. N"H Wessely Ruach Chen 12 (pp.210-224); Shirei Tiferet, Intro. to Vol. 3; R. Y"S Reggio Shmos 7:3; Shadal Shmos 7:17

  • Nature of the miracles – R. N"H Wessely suggests that the first of each set served as a warning sign while the other two plagues served as punishments. He thereby explains that there is no warning for כִנִים, שְחִין, and חֹשֶךְ, as they themselves constituted warnings for the plagues which followed.
  • Origin –R. N"H Wessely, each triad stemmed from a different source: water, land, air, and heavens.
  • Target – R. N"H Wessely notes a progression in the severity of the Plagues from one set to the next. The plagues of the first triad destroyed the fish of the Nile, those of the second group attacked the cattle, the third set ruined the agricultural produce, while the final plagues brought death to humans.
  • Agent – The pairs of punishment plagues in each set were brought by different agents. Aharon initiated דָם and צְפַרְ דֵעַ , HaShem directly brought עָרֹב and דֶבֶר, Moshe was responsible for bringing the בָרָד and אַרְ בֶה, while HaShem and Moshe combine to bring about בְכוֹרוֹת and יַם סוּף.
  • Hardening of Paroh's heart – According to this approach it is exactly midway through the Plagues (after the first two triads) that HaShem (rather than Paroh himself) begins to harden Paroh's heart.
  • Magicians – There is a gradual lessening of the magician's roles and status between the triads. In the first cycle the magicians are able to replicate all three wonders. By the second set, though, they can no longer bring the signs. In the third, their stature decreases even further, as due to the שְחִין they can no longer even stand before Paroh. In the last set they are missing from the story altogether.
  • Tehillim 78 – Wessely explains why the wonders of the תַנִין, כִנִים, שְחִין, and חֹשֶךְ are absent from the Psalmist's description of the plagues, as all of these were only preparatory warning signs, not actual plagues.

Five Pairs

The Ten Plagues from דָם until בְׁכוֹרוֹת are divided into five groups of two.
Sources: R. Yehuda HaLevi cited by Ibn Ezra Long Commentary Shmos 9:1; U. Cassuto Shmos Intro 7:8 – 11:10

  • Origin – R. Yehuda HaLevi sees a progression through the pairs of plagues from the water to the heavens: דָם and צְפַרְ דֵעַ were plagues originating from the water, כִנִים and עָרֹב were scourges from the land, while דֶבֶר and שְחִין were airborne. Both בָרָד and אַרְ בֶה were windswept, the former as part of a storm, the latter brought by an easterly wind. Finally, the last two calamities were heavenly-sent.
  • Nature and effects – Cassuto points to the similarity of the plagues in each of the five pairs: דָם and צְפַרְ דֵעַ both attacked the Nile, כִנִים and עָרֹב were both plagues of insects, דֶבֶר and שְחִין were both diseases, with the former affecting animals and the latter affecting humans, while בָרָד and אַרְ בֶה both caused agricultural devastation. The last pair brought darkness, first a literal absence of light, and then the darkness of death.
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Parsha Pages | January 15, 2024