...these are the Ten Makkot [= Plagues] which the Holy One Blessed be He brought upon the Egyptians in Egypt. They are: Blood, Frogs, Lice, Mixed Wild Animals, Pestilence, Boils, Hail, Locusts, Darkness, Death of the Firstborn.

Rebbi Yehudah would make an acronym from the Hebrew words for the Ten Plagues: "D'TZ'CH, A'D'SH, B'A'CH'V."

(Passover Haggadah; Sifri Parashat Ki Tavo)

This was, in fact, not the only instance where Rebbi Yehudah suggested a mnemonic device. The commentaries (Rashi in Shittah Mekubetzet, Menachot 96a; Bartenura, ibid.; Piskei Tosafot, Menachot #234) note that apparently Rebbi Yehudah often used such devices. In a Mishna in Menachot he offers an acronym to remember the shape and size of the "Lechem HaPanim" [= showbread] in the Temple. We may add to this list another of Rebbi Yehudah's acronyms. In Sota 15b a mnemonic is offered to help remember Rebbi Yehudah's opinion concerning the procedure of the Sota ceremony. Interestingly, according to the Gemara in Yoma 55b, Rebbi Yehudah maintains that it is very likely for a person to confuse two similar objects that are reserved for different uses. Even if we were to mark on each object for which purpose it is reserved, people would still confuse the two according to Rebbi Yehudah. In other words, people need constant reminders to keep them from becoming confused.

The reason Rebbi Yehudah made mnemonics of this kind was undoubtedly to fulfill the Talmudic dictum found in Shabbat 104a: "Simanim Aseh" -- "make mnemonic devices" -- in order to remember your learning. However, perhaps it is significant that it is specifically Rebbi *Yehudah* who was noted for using this strategy.

In Eruvin 53a *Rav* Yehudah (a scholar of the later, Talmudic, period), commented that the "Bnai Yehudah" [= Judeans] made mnemonic devices, and were therefore able to remember their studies perfectly. The "Bnai Galil" [= Galileans], who did not make mnemonics, did not remember their learning as well. *Rav* Yehudah may have felt a particular affinity for the "Bnai Yehudah," as a result of the name they shared in common, and this may have been, in part, what prompted him to quote this observation about them (cf. Eruvin 8b, "Said Rav Cahane, since people named Cahane said this..."). Perhaps *Rebbi* Yehudah (from the earlier, Mishnaic, period), also felt a special connection to the "Bnai Yehudah" for the same reason. He, too, was thus inclined to make a point of his mnemonics.

However, the acronym "DeTZaCH ADaSH B'ACHaV," which Rebbi Yehudah teaches us in connection with the exodus, is somewhat different from his other mnemonics. A mnemonic is necessary to help us recall a matter which is not recorded in a readily accessible place -- such as the opinion of a Sage in the Mishna or Gemara, which did not originally exist in written form. The Ten Plagues, on the other hand, are written clearly in the Torah, and every child can recite them by heart. What need did Rebbi Yehudah see to create a mnemonic to help us recall the Ten Plagues?

Commentators throughout the ages have discussed this issue (the authors of Tosafot in Da'at Zekenim and Hadar Zekenim, Shemot 7:25; Rosh, beginning of Vaera; Hagahot Maimonei, end of Chametz U'Matzah, #2; Abudraham and Kol Bo, in Haggadah shel Pesach; Pardes Yosef, Shemot 7:25). Let us examine some of their suggestions.

3 suggestions of the early commentaries 1) 3 groups 2) Dubious order 3) 2 acrostics

There are a number of ways in which these three groups are distinct. As we have already dealt with this subject at some length elsewhere (Parasha-Page, Parashat Bo 5754), we shall not dwell on it here. (Tosafot, Hagahot Maimonei and Abudraham.)

(2) Da'at Zekenim suggests that perhaps Rebbi Yehudah's acronym is a mnemonic after all. However, it is not meant to remind us of the plagues themselves. It is intended to record the correct *chronological order* of the plagues.

Two different chapters in Tehillim (78:44-51; 105:28-36) review the plagues which struck the Egyptians. These chapters, however, list them in a different order than the Torah does. Since the Sages tell us that the Torah does not always relate events in chronological order (Gemara Pesachim 6b), one may come to the mistaken conclusion that the order in Tehillim is the correct one. Rebbi Yehudah meant to assert, through his acronym, that the order in which they appear in the Torah is indeed correct.

Rabbenu Yehudah Chassid (cited by Hagahot Maimonei and Ra'avya #424; see also Piskei Tosafot, Menachot #234) puts a slight twist on this approach. He suggests that there is no doubt as to the order in which the plagues *occurred*. The only question is, in which order should they be *recited*. How is that?

Rebbi Yehudah's acronym appears in the Sifri in the context of a discussion of Bikkurim [= the offering of the first fruits]. In the times of the Holy Temple, one who brought Bikkurim to the Temple would make a proclamation of thanksgiving to Hashem for bringing him into the land of Israel and for giving him these fruits (see Parasha Page, Ki-Tavo 5755). In his proclamation, the person bringing Bikkurim would briefly relate the story of the exodus from Egypt as it is presented in Parashat Ki-Tavo. Rabbenu Yehudah Chassid asserts that the person bringing Bikkurim would also enumerate the Ten Plagues. It now becomes necessary to establish whether the plagues should be recited in the order in which they occurred (i.e. as they appear in the Torah), or in the order found in Tehillim. Rebbi Yehudah meant, through his mnemonic, to assert that the plagues should be recited in the order that they are listed in the Torah.

(3) Da'at Zekenim quotes a novel explanation for Rebbi Yehudah's acronym from RYBA [= Rebbi Yitzchak ben Asher II], which is also cited in part by Hagahot Maimonei. RYBA makes two points. First, he remarks that if one writes the three sets of acronyms one on top of the other, the third letters of each grouping spell "CHoSHeKH" [= darkness], backwards:

D - TZ - *KH*

A - D - *SH*

B - A - *CH* - V

RYBA derives from this that darkness accompanied all of the other plagues. That is, during the plagues of Blood, Frogs, Lice etc., there was darkness, as well. (Of course, the darkness of the actual plague of Darkness, when its time came, was much deeper -- see Shmot 10:21 and Rashi.)

RYBA's second remark is that the plagues which occupy the third position in each set, always came together. That is to say, the plague of Lice was accompanied not only by darkness, but by boils, as well. Similarly, the plague of Boils was accompanied by lice and darkness, and the plague of Darkness, was accompanied by boils and lice. (The reason that they are listed individually in the Torah is because as the turn for each of them came, that particular plague was the dominant one. Lice was dominant when the time came for the third plague, Boils at the sixth, and Darkness at the ninth.)

RYBA contends that the inter-connectedness of these plagues is attested to through a diagram containing the three three-letter words "KiNiM" [= Lice], "SHeCHiN" [= Boils] and "CHoSHeKH" [= Darkness], arranged one on top of the other. Interestingly, the names of the three plagues are spelled out in such a diagram both horizontally and vertically:

CH - SH - KH

SH - CH - N

KH - N - M

The authors of the Tosafot are themselves perplexed by RYBA's explanation. Although these are intriguing observations regarding Rebbi Yehudah's acrostic, there would seem to be no source for RYBA's assertions in Talmudic literature. To make such assumptions solely on such vaporous "proofs" would seem to be taking too much for granted.

Perhaps we may suggest a new source for RYBA's claims. It may be that RYBA was alerted to his explanation by the differences between the Torah's version of the plagues and the versions presented in Tehillim.

In Tehillim 105, nearly all of the plagues are listed in their proper order. (The plagues of Mixed Animals and Lice seem to be reversed in verse 31. However, upon further examination, that verse may be read, "Hashem plagued [the Egyptians] with Mixed Animals *while they were still recovering from* the Lice that had filled their borders." A similar reading answers the apparent reversal of Hail and Boils in verse 32. According to this reading, the verse is connecting the last plague of each of Rebbi Yehudah's trios with the first of the next group. This is meant to emphasize that the Egyptians had no respite between the Makkot.) Only the plague of Darkness is out of place. It is listed first, instead of second to last.

This may be what prompted RYBA to suggest that darkness actually accompanied *all* of the plagues. It is listed before the plague of Blood, in Tehillim, because darkness was present right from the beginning. In fact, the entire year of the plagues may have been characterized by darkness.

Perhaps this is why Rebbi Yehudah's acrostic spelled CHoSHeKH *backwards*, the way RYBA arranged it. Rebbi Yehudah was pointing out that the order in which Choshekh appears among the Makkot must be *reversed* -- as it indeed is, in Tehillim! RYBA's suggestion accounts for the order of the Makkot in Psalm 105, at the same time explaining Rebbi Yehudah's acronym.

The second half of RYBA's explanation may be connected to another verse in Tehillim. In Tehillim 78, when specifying the plagues of the Egyptians in Egypt, three of the plagues are omitted altogether. The three which are left out are none other than Lice, Boils and Darkness. If we accept the RYBA's proposal that these three were not three distinct plagues, but rather they always came simultaneously, then it may be that they actually were not omitted. They are alluded to in verse 43, which tells us, "He performed *signs* in Egypt, and *wonders* in the field of Tzo'an [= the Egyptian capital]." This verse can be seen as alluding to an unspecified group of mixed signs and wonders that struck the Egyptians all at once. Since Lice, Boils and Darkness are not mentioned elsewhere in the psalm, the RYBA may have concluded that they are the plagues to which the verse is referring!

(In the other Psalm -- #105 -- the plague of Pestilence appears to be omitted. However, since verse 27 states, "[Moshe and Aharon] put on *them* [= the Egyptians] the signs," the reason for this omission is quite evident. Pestilence was not mentioned because it did not affect the Egyptians bodily, as did the other plagues. The rest of the Makkot either harmed the Egyptians physically, or deprived them of their primary food source. Pestilence, however, only affected their livestock.)

Although we have found a possible source for RYBA's proposal, it remains to be explained *why* these three plagues should function differently from the other plagues. Why did specifically *these* three always come together?

The answer to this may lie in an observation made by Hadar Zekenim (to 7:25) in the name of Rebbi Yosef Bechor-Shor, in a different context. Rebbi Yosef notes that Lice, Boils and Darkness, as opposed to all the other Makkot, are phenomena which occur from time to time naturally. This statement may lend us insight into RYBA's assertion. The Egyptians might have been inclined to deny that these three Makkot were signs from Hashem. Therefore, they always came together. This demonstrated to all that the plagues were not simply a natural occurrence. The plagues of Lice, Boils, and Darkness were each accompanied by two "witnesses" -- the other two plagues -- to testify that they were indeed G-dsent punishments!

(4) Tosafot YomTov (Avot 5:4) remarks that Rebbi Yehudah's acronym, "DeTZaCH ADaSH B'ACHaV," can be read as actual words. "ADaSH," or "ADuSH," means "I will trample" (exegetically exchanging the "Alef" for an "Ayin"); "B'ACHaV" means "with a slaughtering sword" (transposing the "Vet" and the "Chet." The word "Alef, Vet, Chet," means "to slaughter [or intimidate] with a sword" in Yechezkel 21:20 -- "Ivchat Cherev.").

Tosafot Yom Tov does not explain how we are to understand "Detzach," but we may suggest that it be read "Ditzach," meaning "your joy" -- i.e., the firstborn, who are their parents' pride and joy. The entire acronym would now read, "Your joy, I will trample and slaughter with a sword!" Read in this manner, Rebbi Yehudah's acronym alludes to the killing of the firstborn. (The Haggadah -- s.v. "Bizro'a Netuya" -- in fact uses "the sword" as a description for the killing of the firstborn.) Rebbi Yehudah's acronym hints at the fact that all of the plagues were simply stepping stones to the climactic plague that freed us from bondage -- The Death of the Firstborn. Witness to the centrality of this plague in the story of the exodus, is the fact that the very first statement Moshe is told to make to Pharaoh is, "If you refuse to let My children go, I shall kill you firstborn!" (Shmot 4:23).

Perhaps we may add a twist to Tosafot YomTov's suggestion, noting the point at which Rebbi Yehudah's acronym appears in the Haggadah.

The last of the ten Makkot is not referred to as the plague of "Bechorot" [= the firstborn], but as the plague of "Makkat Bechorot" [= the killing of the firstborn]. As various commentaries point out, this may be alluding to what the Midrash tells us about the last of the Ten Plagues. According to the Midrash, when Moshe warned Pharaoh that Hashem was going to kill the firstborn, the firstborn Egyptians insisted that the Jews be allowed to leave. When Pharaoh refused, the firstborn took up their swords and waged a war against their countrymen, killing their own fathers. This is what the Pasuk means in Tehillim 136, "He struck Egypt *with* their firstborn." (Pesikta Rabbati 17:5; Rashi Tehillim 136:10; Tosafot Shabbat 87b.) This, then, is why the plague is referred to as "the killing of the firstborn" -- in order that the phrase can be read in two ways. It can mean that the firstborn *were killed*, or that they *killed others*.

Perhaps Rebbi Yehudah, after hearing the words "Makkat Bechorot," is proposing another way to hint at the Midrash's story through the mention of the Ten Plagues. His acronym is meant to be read, "Your joy, I will *cause to* trample and slaughter with a sword!" (In fact, "B'ACHaV, instead of meaning "slaughter by sword," may be read as two words: "B'ach" [= with a brother] and "Av" [= and father]. The acronym means that Hashem said He would cause the firstborn to "trample" their own *brothers and fathers*!)

(5) The Gaon of Vilna (Shenot Eliyahu, end of Zera'im II), offers yet another approach to understanding Rebbi Yehudah's acronym.

Shortly before the Haggadah cites Rebbi Yehudah, it cites another statement of the Sages, asserting that the word "Ottot" [= signs] (in Devarim 26:8) is an allusion to Moshe's staff, with which he performed the miracles. Why is the staff alluded to in this manner? The staff *was used* to bring about the signs [= the miraculous plagues]. Why should the staff itself be called a "sign?"

The Gaon answers that in Shemot Rabba 8:3, *Rebbi Yehudah* describes the staff that Moshe used. Moshe's staff was made of sapphire, and was engraved with the acronym of the plagues -- "DeTZaCH ADaSH B'ACHaV." This, then, may be why the staff is referred to as "Ottot." Inscribed in the staff were *signs* [= letters, an acronym] alluding to the ten *signs* [= plagues] that Hashem would bring upon Egypt!

If so, perhaps Rebbi Yehudah did not intend to *give* us a mnemonic by which to remember the plagues. Rather, he was informing us that this acronym had *already* been used as a way of packaging the plagues together. The acronym was used to symbolically invest Moshe's staff with the authority to act as the Divine agent for bringing the plagues upon the Egyptians. Rebbi Yehudah, following the opinion that he himself presented in the Midrash, told us this fact in order to explain why the staff of Moshe is referred to as "Ottot," in the preceding section of the Haggadah!

(6) Rav Shimshon of Ostropolier, a great Kabbalist of the 16th century, points out that the numerical Gematria value of "DeTZaCH ADaSH B'ACHaV" is 501. This is the same value as the Hebrew word "Asher" [= that]. With this in mind, we may find many hints to the Ten Plagues in verses that use the word "Asher." Rav Shimshon quotes, for example, Shmot 4:17, "[Hashem said to Moshe,] 'Take this staff with you, that ("Asher") you may perform with it the signs.' " Take the staff and perform with it the "Asher" [=501, or "DeTZaCH ADaSH B'ACHaV"] signs -- the signs hinted at by the acronym equalling 501 that was engraved upon the staff! Similarly, "You shall tell your son and grandson the way that ("Asher") I punished the Egyptians" (Shmot 10:2, beginning of Parashat Bo). Tell them that I sent the Egyptians Makkot with a numerical value totaling "Asher" [=501].

Rav Shimshon was actually preceded in this Gematria by Hagahot Maimonei, who fits it into another verse: "All the plagues that ("Asher") I have brought upon the Egyptians, I shall not bring upon you" (Shmot 15:26). All the plagues of Egypt, which total "Asher" [=501], Hashem shall not bring upon us.

(7) Finally, the Tosafists (in Hadar Zekenim) offer a unique Gematria approach to Rebbi Yehudah's "DeTZaCH ADaSH B'ACHaV."

The portion of the Haggadah immediately following our acronym deals with a 3-way argument as to how many Makkot the Egyptians actually suffered. Although the Torah only mentions openly the ten Makkot that affected the Egyptians in Egypt proper, the Torah hints that the Egyptians suffered *five times* as many Makkot as they suffered while in Egypt, at the Reed Sea. That means that they were plagued with *50* Makkot at the sea, besides the ten that took place in Egypt. Such is Rebbi Yossi HaGlili's opinion.

Rebbi Eliezer disagrees. He contends that in Egypt, each plague was actually a *four-fold* plague. That brings up the mainland total to 40 Makkot, and the sea-plague total to 5 x 40, or 200 Makkot. Rebbi Akiva goes further, asserting that the Makkot of Egypt were *five-fold* Makkot. The mainland total is now 50 Makkot, making the sea-plague total 250 Makkot!

If we apply here the Talmudic dictum that, "These and those are both the words of Hashem" (i.e., all the opinions are correct to some measure), we can add together all the figures that were suggested. This makes a grand total of 100 Makkot in Egypt itself, and 500 more by the sea. Rebbi Yehudah's acronym was meant as a mnemonic for the total number of Makkot that were suggested by the Sages in the section following his "sign" in the recital of the Haggadah. "DeTZaCH ADaSH B'ACHaV" adds up to a Gematria of 501, reminding us that the Egyptians suffered *500* Makkot at the sea, plus another *1* hundred Makkot in Egypt proper!