Why does the Torah repeat the words "Sheloshes Yamim"?
Rashi: Because there were two groups of three days -- three days when they could not see each other, and three days when they could not even move from their places. 1
This seems to combine the first and the third explanations of Rashi to 10:21 (Refer to 10:21:1:1 and 10:21:1:3). However, from the Ramban and from the words of Targum Yonasan, who explains that Pharaoh called Moshe at the end of three days (and not six), it seems that they were the same three days. Refer also to 10:21:1:1.
How will we reconcile the opinion that Makas Choshech lasted for six days, with Chazal (cited in Rashi to 7:25) who say that every Makah lasted a quarter of a month (i.e. seven days)?
Chizkuni (citing the Mechilta); Gur Aryeh (to 8:5): Hashem reserved the seventh day for Keri'as Yam-Suf, 1 where the Torah writes "va'Yehi he'Anan v'ha'Choshech" (14:20). 2
Chizkuni: See Targum Onkelos to 14:12. (See also Oznayim la'Torah, who proves that that day belonged to the second category of darkness - 'v'Lo Kamu Ish mi'Tachtav" (10:23) from the Mechilta, which says so specifically in its explanation on the phrase "v'Lo Karav Zeh El Zeh (i.e. no Egyptian could approach his fellow) Kol ha'Laylah" (14:20). See Oznayim la'Torah, who brings a second proof from the Mechilta that the darkness there was tangible.)
QUESTIONS ON RASHI
Rashi writes: "There was thick darkness... for three days - ... 'no man saw his fellow' for three days; and then an additional three of magnified darkness, when 'no one could stand from his place.'" How is this indicated in the Pasuk?
Gur Aryeh: The term "Sheloshes Yamim" is repeated - it appears once in this Pasuk, and again in the next (10:23). Rashi explains the repetition to mean that there were two distinct sets of three days, each with its own type of darkness. 1
Gur Aryeh: Rashi's continuation comes to explain the reason for this - that the plague of darkness had two distinct objectives. Refer to 10:22:1.2:1.
Rashi writes: "... 'No man saw his fellow' for three days, and then an additional three... when 'no one could stand from his place.'" If so, Makas Choshech was unique among the plagues (which usually remained the same throughout their duration)!
Gur Aryeh: The reason is explained by the continuation in Rashi. In fact, the plague of darkness had two objectives - a. So that the wicked among the Bnei Yisrael, who did not wish to leave Egypt, could die and be buried without the Egyptians taking notice. For this purpose, it would suffice if they could not see. b. So that the Bnei Yisrael could inspect the homes of the Egyptians and note the location of their valuables. For this purpose it was necessary to freeze the Egyptians in their places.
Rashi writes: "'Sheloshes Yamim' - i.e., a three-fold set of days (Shilush Shel Yamim)." What is Rashi explaining? Why is this specific term used here?
Gur Aryeh: 'Sheloshah' is a number of some item that can be counted (e.g., three apples). "Shilush" is the number three as a concept, so it may come in the possessive. 1 The term "Sheloshes Yamim" indicates that it had to be specifically three - no more and no less.
Gur Aryeh: For example, one cannot say 'three of apples,' but one can say 'a set of three apples.'
Rashi writes that the Resha'im in Yisrael died during the plague of darkness. Why didn't Dasan and Aviram die then?
Rosh (to 10:10): Even though they were Resha'im, they did not despair from the Redemption - and Rashi explains that it was the Resha'im who did not want to leave Egypt who died. 1
The question remains, however, according to Targum Yonasan (to Parshas Beshalach, 14:3) - who implies that Dasan and Aviram remained in Egypt after the rest of Yisrael left. Perhaps they only remained temporarily, with the intention of joining Yisrael later - which clearly they did.
