שמות, פרק ט׳, פסוק ח׳

The plague of boils marks a sudden escalation in the sequence of judgments against Egypt, striking the physical bodies of the oppressors without any prior warning. This affliction is uniquely triggered by a joint effort between Moses and Aaron, utilizing a material laden with deep symbolism. They are instructed to gather fine ash or soot from a kiln, consisting of light remnants of coal that easily catch in the wind [רש״י, רשב״ם, אבן עזרא, שטיינזלץ]. The choice of a brick kiln is highly deliberate. The kiln was the very epicenter of the Israelites' crushing labor, and the soot represents the sweat and suffering of the enslaved people. Now, that same soot is transformed into a physical punishment that burns the flesh of their enslavers [קאסוטו]. Furthermore, in the ancient world, soot-like substances were actually used as medical treatments for skin inflammations. In a profound reversal, God miraculously uses the traditional cure to induce the disease itself [רש ר הירש]. The nature of the boils, which combined internal heat and dryness with external moisture, also required a specific spiritual formula. Moses is associated with the element of fire, while Aaron represents water. Their combined effort in gathering the soot is necessary to generate this complex affliction [אלשיך, שפתי כהן]. They are told to take the ash for themselves, indicating a requirement to use their own wood, ensuring the soot did not originate from materials used in idolatry [פרדס יוסף].

Although both men gather the ash with their hands, it is Moses alone who throws it. Commentators offer different perspectives on how this transition occurred. Some suggest Aaron poured his handfuls directly into Moses' hands [העמק דבר], while others propose they placed the soot into a vessel to carry it respectfully into the royal palace, from which Moses then took it [קאסוטו]. Moses assumes the role of throwing the ash because the plagues are now growing more severe, directly threatening human life [שד״ל]. The act of throwing the ash initiates a chain of hidden and revealed miracles, designed to demonstrate God's ability to create massive impact from an insubstantial material [חומת אנך]. The first miracle occurs as Moses' single hand manages to contain the combined double volume of both his and Aaron's handfuls. The second miracle defies the laws of nature. Moses throws the weightless ash forcefully into the sky. Typically, fine ash instantly scatters in the wind and cannot be thrown upward, yet Moses overcomes the element of air, sending the ash straight toward the heavens [גור אריה, שפתי חכמים, אלשיך]. The third miracle is the sheer scale of the outcome, as this minuscule amount of ash expands to cover the entirety of the vast Egyptian empire [רש״י, רבנו בחיי, מלבי״ם, צאינה וראינה].

The ash is cast specifically in front of Pharaoh to eliminate any doubt. By witnessing the event directly, the Egyptian ruler is forced to see that this is not a natural epidemic caused by polluted air, but a deliberate divine strike [ספורנו, שפתי כהן]. The upward trajectory of the throw is also significant. It is aimed at the sky to first strike the spiritual root of Egypt in the heavens before descending to afflict the people and animals on the ground [אלשיך]. Ultimately, this plague represents a unique partnership where Aaron gathers, Moses throws, and God scatters the ash across the land [הדר זקנים, בכור שור]. The requirement for Moses and Aaron to perform a physical action, even though their tiny handfuls of soot are virtually nothing compared to the massive result, imparts a timeless lesson. It teaches that a person must make their maximum possible effort, and then God steps in to complete the action, granting it true power and reach [רש ר הירש].