Frequently Asked Questions
Q: What does the 'thick darkness' in Exodus 10:22 represent?
A: According to Rashi and the Midrash, the darkness in Egypt was miraculously so thick that Egyptians couldn't move for three days, while the Israelites had light in their dwellings. This showed G-d's protection of His people and His power over nature. Some commentaries explain it also represented the spiritual darkness of Egypt's idolatry.
Q: Why did the plague of darkness last three days?
A: The three days of darkness served multiple purposes: 1) It was a punishment for Egyptians who enslaved Israelites 'in darkness' (Midrash), 2) It allowed Israelites to secretly prepare for Exodus by examining Egyptian homes (Rashi), and 3) The number three often represents completeness in Torah, showing this was a complete divine judgment.
Q: How could there be darkness when Moshe raised his hand?
A: The Torah teaches that Moshe's action was symbolic - the darkness came from G-d as a miraculous plague, not from Moshe's physical motion. Raising his hand demonstrated that this was a directed divine punishment (Rambam). The Sages explain this follows the pattern where prophets use physical gestures to accompany their prayers for miracles.
Q: What lesson can we learn from the plague of darkness today?
A: The Talmud (Chagigah 12a) derives from this that light and darkness are tools G-d uses in governing the world. Practically, it teaches that: 1) G-d protects His people even during others' punishments, 2) Spiritual blindness (like Pharaoh's stubbornness) leads to physical darkness, and 3) We should appreciate light as a divine gift.
Q: Why was darkness a plague instead of something more physical?
A: The Midrash explains darkness attacked Egypt's worship of the sun god Ra, disproving their idolatry. The Maharal adds that darkness represents the absence of divine wisdom - showing what happens when people reject truth. Unlike physical plagues, this directly challenged Egypt's core beliefs while keeping Israelites safe.
The Nature of the Plague of Darkness
The plague of darkness (choshech) described in Shemot 10:22 was uniquely severe, as it was not merely an absence of light but a tangible, oppressive darkness (apheilah). Rashi explains that this darkness was so thick that one could not move—those standing could not sit, and those sitting could not stand (Rashi on Shemot 10:23). The Midrash further elaborates that this darkness was supernatural, as it could not be dispelled by lamps or fire (Shemot Rabbah 14:3).
Why Three Days?
The plague lasted three days, which the Talmud (Sanhedrin 39b) connects to a divine act of mercy. The first three days were for the Egyptians to repent, and the subsequent three days (a separate phase of intensified darkness) were for punishment. Rambam (Hilchot Teshuvah 6:3) notes that Hashem often provides warnings before executing judgment, giving sinners an opportunity to change their ways.
Spiritual and Practical Implications
According to the Zohar (Shemot 34a), this darkness was not only physical but also spiritual—a concealment of divine light from the Egyptians. The Sforno adds that it served a practical purpose: during this time, the righteous among Bnei Yisrael searched the Egyptians' homes for valuables, which they later used for the Mishkan (Sforno on Shemot 10:22). This aligns with Hashem’s promise to Avraham that his descendants would leave Egypt with great wealth (Bereishit 15:14).
Distinction Between Egyptians and Israelites
The verse emphasizes that the darkness was only in "the land of Egypt," excluding Goshen, where Bnei Yisrael dwelled. The Mechilta (Bo 13) highlights this as a demonstration of divine providence—Hashem distinguishes between His people and their oppressors. The Or HaChayim (Shemot 10:23) adds that this miracle reinforced the Israelites' faith in their imminent redemption.