“Hashem said to Moshe, Arise early in the morning and station yourself before Pharaoh - behold, he goes out to the water - and you shall say to him, So said HaShem: Send out My people that they may serve Me. For if you do not send out My people, behold, I shall incite against you, your servants your people, and your houses, the swarm of wild animals; and the houses of Egypt shall be filled with the swam, even the ground upon which they are” (Shemos 8:16, 17). A disordered assortment (Rashi) of roving (Ramban) animals, from the wilderness (Rav S.R. Hirsch (1989)), invaded Egypt. Some of the species of animals were foreign to Egyptian soil (Haamek Davar) and fear of these unfamiliar creatures terrified the Egyptians. Undoubtedly, this assortment of animals included many species that, among themselves, were predator-prey associations, e.g., wild goats and lions. Yet, these species intermingled in harmony, without the stronger species (the predators) attacking the weaker species (the prey) (Rav Z. Sorotzkin, 1993). Rav Avigdor Miller (1992) connected this plague to the prior plagues of blood and lice. “Packs of rabid animals descended upon the towns, probably maddened by the foul water of the first plague and the harassment caused by the lice and ticks of the third plague.”

Peoples in the lands surrounding Egypt stood dumbfounded as hordes of wild animals stampeded from their natural environs towards Egypt. There is a thought that HsShem put out a worldwide call, commanding animals throughout the world to stampede towards Egypt (Deutsch, 1998; Sorotzkin, 1993; Me’Am Lo’ez). If so, Eskimos may have stood in awe and possibly in utter confusion as they watched polar bears dive into the frigid waters and swim towards Egypt.

Many commentators suggested that HaShem changed the inherent nature of these animals, causing them to uncharacteristically leave their natural forests, jungles, plains, and deserts and to invade areas populated by human beings. The mixture of wild animals was not a new creation; the novelty of this plague was that the animals, normally denizens of forests and jungles, now invaded man’s habitat, something that was very untypical of their behavior (Rabbeinu Bachya).

Since the time of Noach, HaShem implanted into the psyche of wild animals a degree of timidity towards human beings. During the year aboard the tayva, Noach and his sons catered both day and night to the physical needs of the various species of animals. The animals, now accustomed to human beings, no longer feared them (Nachshoni, 1991). To assure the safety of Noach and his family upon their leaving the tayva, Hashem said, “The fear of you and the dread of you shall be upon every beast of the earth and upon every bird of the heavens, in everything that moves on earth and in all the fish of the sea; in your hand they are given” (Bereshis 9:2). HaShem implanted in animals an instinctive fear or “wariness” of human beings (Abarbanal). Animal “wariness” describes their cautiousness and watchfulness of human beings; always on the alert to avoid risk. Wariness is the animal response to  being preyed upon by hunters and to depletion of their natural habits by human activities. It is their inherent protective measure against annihilation. In the plague of wild animals, HaShem removed the instinct of wariness, thereby providing the animals with the courage to freely attack and harm human beings (Alshich; Rashi; Rav S.R. Hirsch (1989)).

A logical assumption is that upon seeing the swarms of invading wild animals the Egyptians quickly bolted the doors and windows of their homes. If so, how did the wild animals gain entry into the Egyptian homes? This question apparently bothered various commentators. One thought is that huge aquatic creatures emerged from the ocean depths, entered Egypt, crawled over the Egyptian houses and, using their massively long arms, tore off the roofs, doors, and windows (Me’am Lo’ez; Sefer HaYashar). Note, in the Hebrew edition of Me’Am Loez the term for these aquatic creatures is “silonis,” which in the English edition by Rav Aryeh Kaplan (1978) was translated as giant octopuses and giant squids. Until recently, the existence of these creatures was known only from their large tentacles that occasionally washed upon shore or from dead specimens caught by commercial fishing boats. However, in 2004, Japanese scientists photographed the first images of a live large squid (Architeuthis), roughly 25 feet in length, at a depth of 2,950 feet beneath the north Pacific Ocean. These large creatures were found to be active predators, with sperm whales as their diet (National Geographic News, 2005). Giant octopuses have also been identified in the Pacific Ocean. The world’s record of a giant octopus (Enteroctopus dolfleini) weighed live at 156.5 lb, with a length of 23 feet (Wikipedia, 2009). Another thought was that HaShem agitated the ocean currents, igniting giant waves to smash against the doors of the Egyptian houses, thereby opening the houses for entry by the wild animals (Rav Sorotzkin, 1993). The tsunami of 2004, in which >300,000 people perished, exemplifies the force of ocean waves.       

Other commentators focused on the end of the pasuk 17, “even the ground upon which they are.” Ibn Ezra suggested that “ground” included “deserts,” as swarms of animals invaded both the inhabited and uninhabited areas of Egypt. Others (S’forno; HaKetav Vehakabbalah) suggested that “ground” refers to burrowing animals, e.g., amphibians, reptiles, snakes, insects, spiders, and worms, which invaded the bolted Egyptian homes by burrowing through the soil. Even in their locked houses, the Egyptians felt insecure.

Another thought is that “even the ground upon which they are” refers to a specific creation, the adnei hasadeh. There are four distinct suggestions for the identity of the adnei hasadeh: (1) a creature intimately attached to the ground (G’ra in Kol Eliahu; Tosfos B’racha); (2) a human; (3) a humanoid; and (4) a primate. The adnei hasadeh is introduced in Kilayim (8:5), in a discussion whether touching a corpse of the adnei hasadeh confers the same impurity as touching a human corpse. According to Rav, the adnei hasadeh is a ferocious animal, human-like in appearance, and attached to the ground by a (“an umbilical?) cord, through which it obtains its sustenance from the soil. Hence, for this creature to migrate to Egypt, the connecting cord and ground must accompany it. The Artscroll edition of Kilayim expanded the discussion on the adnei hasadeh noting that its movements were limited to the radius of the cord, that it was extremely dangerous and killed anything within its circle of movement, and that its life depended on the cord’s connection remaining intact to the ground. To kill this creature, hunters would stand outside the creature’s radius of movement and shoot at the cord, which upon being severed, the adnei hasadeh emitted a loud groan and died.

The other suggestions for the identity of the adnei hasadeh eliminate the cord attachment to the ground. In the Mishnah cited above, Rav Yosi, assumed that the adnei hasadeh had the status of a human being. The Talmud Yerushalmi, Kilayim (8:4) described the adnei hasadeh as a “mountain man.” Aruch considered the adnei hasadeh either as a feral human who grew up in the jungle or as a species of wild human. Rav Shimon Schwab (1988) considered the adnei hasadeh to be “man-like creatures with some intelligence who were able to cultivate fields, hence their name.” He further explained that they were “most likely identical with the so-called “prehistoric men” which in spite of their similarity to men, were not created in the image of G-d and not endowed with a Devine soul. Nevertheless, they were capable of cultivating the soil, building settlements, fashioning all kinds of artifacts and even drawing pictures inside the caves where they lived.” Other identities of the adnei hasadeh include those of various primates (Rav Phinchus Kahati; Malbim and Sifra on Vayikra 11:27), including the orangutan (Tifereth Yisroel (see Boaz)) and the chimpanzee (Rambam in Perush HaMishnayos to Kilayim 8:5, specifying a primate that chattered incessantly without interruption).

HaShem continued the narrative: “And on that day I shall set apart the land of Goshen upon which My people stand, that there shall be no swarm there; so that you will know that I am HaShem in the midst of the land.  I shall make a distinction between My people and your people - tomorrow this sign will come about” (Shemos 8:18, 19). For the prior two plagues, frogs and lice, no specific mention was made to distinguish between Goshen and Egyptian land. Several commentators (P’nei Rosa; Rabbeniu Bachya; Ramban; Rashbam) suggested that the mixture of wild animals was different from the frogs and lice, whose mobility was limited. The mobility of the wild animals and their nature to freely roam from area to area necessitated a specific statement that a distinction will be seen between Egyptian and Jew.     

“HaShem did so and a severe swarm of wild animals came to the house of Pharaoh and the house of his servants; and throughout the land of Egypt; the land was being ruined because of the swarm” (Shemos 8:20). How did the animals ruin the land? One thought was that defecations from the alien species of animals polluted the Egyptian soil (Abarbanel; Me’Am Lo’ez).

Eventually, Pharaoh had his fill of this plague and (insincerely) relented to Moshe’s demand. “Pharaoh summoned Moshe and Aaron and said, “Go! Sacrifice to your G-d in the land” (Shemos 8:21). In a few sentences further, HaShem caused the animals to leave Egypt. “Moses left Pharaoh’s presence and prayed to G-d. HaShem did as Moshe requested and He removed the wild animals from Pharaoh, his servants, and his people. Not a single one remained” (Shemos 8: 26, 27). Many commentators contrast the removal of the frogs with that of the wild animals. The frogs died, “they piled them up into heaps and heaps and the land stank” (Shemos 8:10). The animals did not die, but left and returned to their original habitats. If they had died, the Egyptians would have profited from their valuable hides and furs (Me’Am Lo’ez) and from their use as food (Rabbeinu Bachya). The Rosh (cited in Munk, 2005) noted that the wild animals did not reproduce during their invasion of Egypt. Thus, their return to their natural habitats, at numbers equivalent to those that left, did not adversely affect the carrying capacity of those natural environments. The carrying capacity, or the maximum population size that an ecosystem can support indefinitely, is determined by the sustained availability of two resources: (a) renewable resources (e.g., water, light, nutrients) which are replenished by natural processes and (b) nonrenewable resources, such as space (Audesirk et al., 2002). If the animals had reproduced, coupled with the suspension of predator-prey relationships, the numbers of animals returning to their natural ecosystems would possibly have overwhelmed the carrying capacities of the various ecosystems.   

Pharaoh was a stubborn person and it would take another six plagues and the total destruction of his army before he understood that HsShem controls the world. Interestingly, in our tradition, Pharaoh flees to, and becomes the ruler of, Nineveh, the same city that, later in history, Yonah relayed HaShem’s command of repentance (Baal HaTurim; Shemos 14:28). Apparently, Pharaoh learned his lesson and the city repented (at least, temporarily).

Acknowledgments:

Appreciation is expressed to Rabbi Eli (Eric) Babich, Jewish Enrichment Center, New York, NY, and to Rabbi Dr. Barry Mittelmann, magid shiyur, Agudath Israel of Madison, Brooklyn, NY, for reviewing this manuscript.

References

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Deutsch, Y, 1998, Let My People Go, Feldheim Publ., New York, NY.

Hirsch, S.R., 1989, The Pentateuch, vol. II, Shemos, Judaica Press, Gateshead, England

Kaplan, A., 1978, The Torah Anthology, Me’Am Lo’ez, volume 3, Exodus - I, Moznaim Publ. Corp., NY, NY.

Miller, A., 1992, Narrate to Your Son, Yeshiva Gedolah Bais Yisroel, Brooklyn, NY

Munk, E., 2005, Tur on the Torah, Commentary on the Torah by Rabbi Yaakov ben Rabbeinu Asher (R’osh), volume 2, Sh’mot-Pekudey, Lambda Publ., Jerusalem, Israel.

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National Geographic News, 2500, Holy squid! Photos offer first glimpse of live deep-sea giant, http://news.nationalgeographic.com/news/pf/33400095.html

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Wikipedia, 2009, http://en.wikipedia.org/wiki/Giant_octopus