Why were Pharaoh's sorcerers known as "Chartumim"?
Gur Aryeh (to Bamidbar 5:2): Rashi (to Bereishis 41:8) explains the word "Chartumim" as "ha'Necherim b'Timei Meisim" - They ply the bones of the dead (Timei), to predict the future. 1 They consult the dead, in order that the Ru'ach of Tum'ah that rests on the dead 2 will rest upon them as well. Bones are called "Timei," for they are Metamtem (deaden) a person from receiving Ru'ach ha'Kodesh.
Also refer to Bereishis 41:8:153 and Bereishis 41:8:155.
Gur Aryeh (to 8:14): This also explains why the Chartumim were incapable of copying the plague of lice; see 8:14:1.3:1.
Bearing in mind that all the water in Egypt turned into blood, which water did the magicians use to copy Aharon's act?
Targum Yonasan: They performed their act with water that they obtained from Goshen, where Yisrael lived and which was therefore not affected by the plague.
Hadar Zekenim #1 (to 7:17, citing the Bechor Shor): After the water turned into blood, it turned back into water again. Refer to 7:21:151:1.
Da'as Zekenim #1 and Hadar Zekenim #2: They brought water from some other place outside Egypt. 1
Da'as Zekenim #2 and Hadar Zekenim #3: They obtained water by digging for it. 2
Others explain that the Egyptians were able to drink the water that they purchased from Yisrael. 3
Hadar Zekenim: 'We need not say so, according to my previous answer.' Refer to 7:22:1:2. See also Oznayim la'Torah, who elaborates.
Da'as Zekenim and Hadar Zekenim reject this, since it says only later that they dug for water. Perhaps now, only the magicians dug for water, and when people saw that such water was drinkable, all the people did so. (PF) See also Oznayim la'Torah.
From which Yisrael became extremely wealthy.
What exactly did the magicians do?
Seforno (to 7:18): The magicians were able to make the water resemble blood in looks only, but not to actually transform it into blood. 1
Malbim citing Rav Sadya Gaon: Via sleight of hand trickery, they pretended to turn water to blood.
On what excuse did Pharaoh base his refusal?
Rashi: He placed Moshe and Aharon on a par with his magicians (who copied Aharon and turned water into blood). 1 He accused them of "bringing straw to Ofrayim" (a town where straw was to be found in abundance); he said, 'You performed this [Makah] using sorcery!' 2 (Seeing as witchcraft was rampant in Egypt, Pharaoh was utterly unmoved by the Makah; he denied that it came from Hashem).
Even though their act was not really comparable to that of Aharon. Refer to 7:18:1:1 and 7:22:2:1, with their notes.
Gur Aryeh: Rashi derives that this was Pharaoh's excuse, because our Pasuk juxtaposes Pharaoh's hardening his heart with his sorcerers' successful imitation of the plague. Nevertheless, Rashi did not explain this way above (in 7:13, when Aharon performed the wonder of turning his staff into a Tanin). Sorcery could not have accomplished that feat! When Pharaoh hardened his heart then, it was for a different reason; refer to 7:13:1.1:1.
QUESTIONS ON RASHI
Rashi writes: "... But our Sages say that [the term] 'b'Lateihem' means the work of demons, whereas 'b'Lahateihem' (7:11) means the work of sorcery." Why does Rashi bring in the Midrash?
Gur Aryeh: In the simple sense, Rashi explains both terms - "Lateihem" and "Lahateihem" - as "whispered incantations." But if so, why are different terms used? Chazal explain that although both are whispered, they differ in the means that they use. 1
Gur Aryeh also cites Ramban's distinction between the two terms (see Ramban to 7:11 and refer to 7:11:2:1**).
Rashi writes: "'B'Lahateihem' (7:11) means the work of sorcery." Rashi (to 7:11) explains, " ... as in [the verse], 'the Lahat of the rotating sword' (Bereishis 3:24) -- which seems to rotate due to whispered [incantations]." Why is magic associated with the sword?
Gur Aryeh #1: (Following Rashi's explanation that the term "Lahat" comes from "whispering,") the word for sorcery has the extra connotation of "Lahat," because sorcery has a greater effect (than demons), and can even work against Heaven's decrees. 1
Gur Aryeh #2: (Explaining unlike Rashi to 7:11,) a sword's blade is polished and sharpened; and it appears to be on fire, as if to burn what it cuts. (Fire is an additional meaning of the word "Lahat," e.g., in Malachi 3:19.) 2
Maharal #1 (Chidushei Agados Vol. 3, p. 166, to Sanhedrin 67a): Because sorcery acts against the normal world order, it only works for a short time. The term "Lahat" indicates that it has no real substance.
Maharal #2 (ibid. Vol. 1, p. 73, to Shabbos 139a): Conceptually, pride is the abomination of the right side; and sorcery is the parallel abomination on the left. That it is why it is called "Lahat" of the sword. 3
See Sanhedrin 67b, and refer to 7:22:2.4:1. The word for "to decree," "Ligzor," also means "to cut or to slice," as in a sword.
Gur Aryeh: To this explanation as well, the term "Lahat" expresses sorcery's power.
The right side is associated with Chesed. This trait can by mis-used; Chesed gone awry is Arayos (as in Vayikra 20:17), and pride is likewise a harmful trait of the Guf. The left side is associated with Din; and sorcery is a mis-use of this trait. This also explains its association with the sword, for Din is a Gezerah that cuts (see above 7:22:2.2:1*). (EK) But refer to Bereishis 40:10:1.2:9**.
Rashi writes: "'... 'B'Lateihem' means the work of demons, whereas 'b'Lahateihem' (7:11) means the work of sorcery." What is the practical difference?
Maharal (Chidushei Agados Vol. 3, p. 166, to Sanhedrin 67a): Sorcery changes the order of nature (albeit for a short time); 1 whereas a demon can bring along something that is new here (but without changing the rules). 2
Sanhedrin 67b: Sorcery works against Heaven's decrees. Also refer to 7:22:2.4:1.
Maharal (Be'er ha'Golah, Be'er #2, p. 29):It is permissible (even for a Yisrael) to adjure a demon to tell or show him matters which do not involve changes to nature; this is not considered sorcery.
Rashi writes: "'Pharaoh said, 'You performed this [Makah] using sorcery!'" What is sorcery?
Maharal #1 (Be'er ha'Golah, Be'er #2, p. 27): This physical world is directed by the higher worlds. Sorcery cancels the decrees of the upper realms. 1
Maharal #2 (Chidushei Agados Vol. 1, p. 73, to Shabbos 139a): Sorcery is called "Bedil" (tin). Just like tin seems to have the appearance of silver, sorcerers accomplish feats that only seem to be true -- yet they are forgeries.
Sanhedrin 67b: The word "Kishuf" is a contraction of "Makchish Pamalya Shel Ma'alah."
Rashi writes: "'Pharaoh said, 'You performed this [Makah] using sorcery!'" How can it be that the wicked can accomplish so many feats using sorcery; whereas the righteous cannot always accomplish the same by calling out to Hashem?
Maharal (Chidushei Agados Vol. 3, p. 165, to Sanhedrin 65b): Hashem is holy, and His servants are holy; only one who sanctifies himself can merit closeness to Hashem! The sorcerers, on the other hand, operate via demons, for which they need no Kedushah at all.
Rashi writes: "'Pharaoh said, 'You performed this [Makah] using sorcery!'" We find instances when Tzadikim did apparently supernatural things (e.g., in Sanhedrin 67b, creating a calf using the Sefer Yetzirah). How is this any different than sorcery?
Maharal (Be'er ha'Golah, Be'er #2, p. 27): It is a given that Hashem overrides the systems of Creation, canceling the decrees of the Heavenly court. It is therefore possible to change the rules of nature by invoking Divine Names, just as one can change decrees of nature through Tefilah. Sorcery, on the other hand, is forbidden, because the world is complete, and no changes to it should be made. 1
Sorcery changes the rules of nature; refer to 7:22:2.4:1. See Maharal further as to the connection to the Mitzvah to abstain from work on Shabbos. (EK)
