When did the plagues begin, and when did they end? How long did each of the plagues last? Were there breaks between one plague and the next, and what events transpired during those intervals? At what point did the Egyptians’ suffering truly begin? Were there other plagues, not mentioned in the Torah? And if so -- why were they omitted? How can the period of increased oppression, during which the Egyptians imposed heavier labor on the Jews, be seen as part of their punishment? What was the status of Bnei Yisroel during the plagues? When did their enslavement effectively end?
Why is understanding these details significant? What makes the chronology of the plagues important to every Jew? These and other questions are the focus of this week’s article.
Timeline of Redemption
In this week’s parasha, we read about the first seven of the Ten Plagues. The Torah tells us that their purpose was (Shemos 10:2): “So that you may recount in the ears of your son and your grandson how I made a mockery of the Egyptians and the signs I placed among them, and you will know that I am the Lord.”
The Exodus could have occurred without the Ten Plagues, and Egypt could have been punished without us knowing exactly how each oppressor suffered. And even if we were to know, the account didn’t have to be recorded for posterity. For example, the punishment the Egyptians received at the Splitting of the Sea is recorded in very general terms, with only a slight hint to differences in suffering that even the Sages debated its interpretation. Why are the Ten Plagues recorded in such detail?
The Torah explicitly states that the purpose of the plagues and their detailed account is for us. So we can study them and expand on them, and pass the details and their message down to our future generations.
Fulfilling this obligation can be done by simply reciting the Ten Plagues at the Pesach Seder, or even through Rabbi Yehudah’s abbreviated mnemonic: “DeTzaCh, ADaSh, BeAChaV” (דצ״ך עד״ש באח״ב). However, to gain a full understanding of the details and drive home their message it is important to recount the details of the events so that they remain clear and ever-present in our minds, along with a comprehensive background of the events. This week, we will fulfill the mitzva of recounting those details by delving into the historic timeline when the plagues occurred: How long did the plagues last, and how long each plague was, when each began, and when was the Exodus.
Some details are explicit and undisputed, while others are subject to various interpretations. We will aim to present the undisputed facts as well as the different opinions on other details, in an attempt to piece together this historic puzzle.
This week, we will focus on when each plague began and ended. Next week we will, be’ezras Hashem, delve into the details, guided by the approaches explored this week.
The End Point
The endpoint, which includes the Korban Pesach, Makkas Bechoros, and the Exodus, is explicitly described in the Torah, as stated in the pesukim:
(Shemos 12:3) "Speak to the entire congregation of Yisroel, saying, on the tenth of this month, they shall take for themselves a lamb for each father's house."
(Shemos 12:6) "You shall keep it until the fourteenth day of this month, and the whole assembly of the congregation of Yisroel shall slaughter it at twilight."
(Shemos 12:12) "I will pass through the land of Egypt on this night, and I will strike every firstborn in the land of Egypt, both man and beast, and upon all the gods of Egypt, I will execute judgments; I am the Lord."
(Shemos 12:51) "It came to pass on that very day that the Lord brought the Children of Yisroel out of the land of Egypt by their divisions."
(Bamidbar 33:3) "They journeyed from Rameses in the first month, on the fifteenth day of the first month; on the day after the Pesach offering, the Children of Yisroel departed triumphantly before the eyes of all of Egypt."
These psukim teach us that the lamb for the Korban Pesach was selected on the 10th of Nisan, slaughtered on the 14th, and eaten on the following night. At the stroke of midnight, the firstborn were stricken, after which Pharaoh officially proclaimed Bnei Yisroel a free nation. The following morning, they left Rameses and began their journey toward Sinai to receive the Torah, and from there -- to the Land of Israel.
But when did it all start? There are three different statements made by Chazal which can serve as hints:
Twelve Months of Judgement
The Mishnah (Eduyos 2:10) states: "The judgment of the Egyptians lasted twelve months." Since the plagues lasted for twelve months and concluded on the 15th of Nisan with the Exodus, Tosafos (Rosh Hashanah 11a) logically infer that the plagues began in the month of Nisan.
However, Seder Olam (Chapter 3), while asserting that "The plagues lasted twelve months," claims they began in Iyar, based on the pasuk (Shemos 5:12): "So the people scattered throughout the land of Egypt to gather stubble for straw." Iyar, which is after the barley harvest, is when stalks of straw are left behind in the fields. Given that the Jews left Egypt in Nisan, Seder Olam concludes that the twelve-month span began in Iyar, not Nisan.
This perspective understands that the plagues began in Iyar, immediately after the burden of slavery was intensified, and extended through Nisan of the following year, encompassing a full twelve-month period of Divine punishment. This interpretation is supported by the Raavad (Eduyos 2:10), Tosafos Shantz (Eduyos 2:10), and Tosefos Yom Tov (Eduyos 2:10).
Apparent Contradiction
Seder Olam’s explanation appears inconsistent, because the pasuk describing the straw gathering straw refers to Moshe’s first mission to Pharaoh. Afterward, Pharaoh increased the burden of slavery, as detailed at the end of Parashas Shemos. Only after that and after another discussion with Hashem did Moshe return to Pharaoh on his second mission as described at the beginning of this week’s parasha. Following this, Moshe warned Pharaoh that the Plague of Blood would begin if he refused to release the Jews. Thus, the first plague only began after these events. (Later, we will analyze the time that elapsed between Moshe's first mission and the beginning of the first plague to further clarify Seder Olam’s position.)
This could be explained if we posit that Seder Olam understands that the plagues lasted twelve months but not necessarily full months. They began in Iyar (possibly partway through the month) and ended on the 15th of Nisan (or the 21st, at the Splitting of the Sea). Thus, not all of Nisan is included.
[Indeed, according to Seder Olam (Chapter 5) G-d revealed Himself to Moshe at the burning bush on the 15th of Nisan, and exactly one year later was the Exodus – i.e. the process of Redemption began with Moshe's prophetic mission on the 15th of Nisan. By the time Moshe traveled from Midian to Egypt, confronted Pharaoh, and Pharaoh issued the decree ceasing the supply of straw, it was Iyar. When Seder Olam (Chapter 3) calculates the twelve months, it counts partial months, beginning with the intensified labor decree in Iyar, and concluding with the Redemption -- in Nisan.]
Plagues Began in Shevat
While the Tosefos and Seder Olam are the two central opinions on this issue, there is another opinion, which appears in Pesikta Zutreta (Shemos 10:24). According to this opinion, the plagues began in the month of Shevat. The name "Shevat" is linked to the Hebrew word shevet (staff), symbolizing the punishment inflicted on Egypt. According to this view, each plague lasted one week, with consecutive weeks of plagues as follows: Shevat: Blood, Frogs, Lice, and Wild Beasts. Adar: Pestilence, Boils, Hail, and Locusts. Nisan: Darkness and the Plague of the Firstborn, followed by the redemption on the 15th of Nisan.
According to this opinion, all ten plagues were concentrated into two and a half months of intense and devastating destruction of Egypt.
Slaves No More
Another key source is found in the Gemara (Rosh Hashanah 11a), which states that the enslavement ceased on Rosh Hashanah. The Tosafos (ibid.) note a textual variation in the Gemara regarding whether this fact is accepted only according to Rabbi Eliezer or also according to Rabbi Yehoshua. However, the Tosafos clarify that most texts support the view that Rabbi Yehoshua agrees, and there is no disagreement on this matter. The Tosafot explain that although the plagues began in Nisan, as stated in the Mishnah, the actual cessation of enslavement occurred later, on Rosh Hashanah.
Later, we will examine what occurred on Rosh Hashanah that led to the cessation of enslavement, the state of the plagues at that time, and how the plagues contributed to ending their enslavement.
How Long Did Each Plague Last?
Midrash Tanchuma (Va’era 14; Shemos Rabbah 9:12) states that each plague lasted approximately a month. However, there is a disagreement between Rabbi Yehudah and Rabbi Nechemiah about the breakdown of this time. According to Rabbi Yehudah each plague included 24 days of warnings. If Pharaoh did not comply, the plague itself lasted for 7 days. However, according to Rabbi Nechemiah, Moshe’s warning was 7 days, followed by 24 days of the plague.
In total, each plague spanned approximately 31 days. [It is also possible, as noted, that the last day of warning and the first day of the plague overlapped, resulting in a total duration of 30 days.] Rashi (Shemos 7:12) presents a similar explanation: the warning period for each plague was 3/4 of a month, while the plague itself lasted 1/4 of a month.
This Midrash implies that each plague lasted for one full month, making the total duration of the Ten Plagues ten months. This could match with the Seder Olam’s timeline.
Ten Months or Twelve Months?
Now we must attempt to resolve the apparent contradiction in Seder Olam. We learned from both the Mishnah and Seder Olam that the plagues lasted twelve months. According to Tosafos, this means literally: the Plague of Blood began in Nisan, and all Ten Plagues ended in the following Nisan. However, Seder Olam states that G-d revealed Himself to Moshe at the burning bush on the 15th of Nisan, and in Iyar, the enslavement intensified, and the Jews had to gather their own straw.
Only afterward did Moshe have a second revelation and return to Pharaoh, performing additional signs (the staff turning into a serpent and the water turning into blood), after which the Ten Plagues began. This raises the question: how can we say that “The Egyptian’s Judgement was twelve months” if this difficult period is included?
This question intensifies when considering an interesting parallel: both the Mishnah and Seder Olam compare the year of the Plagues to other cataclysmic punishments: the punishment of the Generation of the Flood; the punishment that Gog and Magog will suffer; the punishment of the wicked in Gehinnom; and the suffering of Iyov. In all cases, punishment is not merely repaying the evil with suffering. It is a revealing-cleansing process that must take place over a specific duration. How, then, does the period from G-d’s revelation to Moshe at the burning bush and Pharaoh’s decrees to intensify their servitude be considered part of the Egyptian punishment?
There are three answers to this question, two shorter ones, and one longer, comprehensive one:
The Maharsha’s Explanation
The Maharsha (Eduyos 2:10; Rosh Hashanah 11a) resolves this by suggesting that Seder Olam also agrees that the plagues lasted twelve months and began in Iyar, immediately after the increased enslavement -- the Plague of Blood began that same month. Although each plague lasted approximately one month, there were short breaks between them. Thus, the plagues extended from Iyar until the 15th of Nisan in the following year. According to Maharsha, the Jews’ enslavement stopped on Rosh Hashanah, in the midst of the plagues.
Maharsha explains that the intensification of enslavement and Moshe’s complaint, “Why have You done harm to this people?” (Shemos 5:22) reflect a brief period of increased hardship, and the Plague of Blood began in that same month.
The Chasam Sofer’s Explanation
The Chasam Sofer (Va’era, Rosh Chodesh Shevat) writes that the Egyptian punishment began twelve months before the Exodus, starting with Moshe's first encounter with Pharaoh. During this period, Pharaoh issued harsher decrees, but Egypt also faced various unspecified troubles. These early afflictions were unannounced by Moshe, and the Egyptians did not associate them with Divine judgment. The Torah does not detail these afflictions, as they were not explicitly linked to Moshe's warnings. On Rosh Hashanah, however, the Plague of Blood began, following Moshe's warning, making it clear that the plagues were acts of G-d. From that point onwards, the Jews were no longer enslaved, and the Egyptians endured the full sequence of plagues.
The Chasam Sofer also provides a precise timeline for the plagues:
- Rosh Chodesh Cheshvan: Frogs
- Rosh Chodesh Kislev: Lice
- Rosh Chodesh Tevet: Wild beasts
- Rosh Chodesh Shevat: Pestilence
- Rosh Chodesh Adar I: Boils
- Rosh Chodesh Adar II: Hail
- Rosh Chodesh Nisan: Locusts
- Close to Pesach: Darkness
- 15th of Nisan: Plague of the Firstborn
Rabbenu Bachya’s Explanation
Rabbenu Bachya (Shemos 10:5) addresses this issue by explaining that the “Judgment of Egypt” began when Moshe first appeared before Pharaoh at the end of Nisan, declaring G-d’s words:
“Thus said the Lord: My firstborn son is Yisroel.” “Let My son go so that he may serve Me, but if you refuse to let him go, behold, I will kill your firstborn son” (Shemos 4:22–23).
From that moment, Egypt was placed under Divine judgment, which lasted twelve months. During this time, the Ten Plagues unfolded, and the Bnei Yisroel were redeemed. Pharaoh already sensed the impending punishment, although it did not begin immediately.
Rabbi Soloveitchik (Chiddushei HaGriz 88) explains Rabbenu Bachya’s position. He writes that the plagues were not really necessary in order to liberate Bnei Yisroel — Hashem could have freed them with a single act, such as the Plague of the Firstborn. However, G-d had promised Avraham, “But I will also judge the nation that they shall serve” (Bereshis 15:14). There needed to be a process of judgment: evaluation of actions, determining of accountability, and then -- the consequences.
Moshe was appointed as a judge for Pharaoh. He was sent to evaluate the Egyptians for their actions, determine their accountability, and deliver their punishment through the Ten Plagues. As G-d declared to Moshe (Shemos 7:1): "See, I have made you god to Pharaoh." Rashi explains that the term "god" here refers to a judge and ruler, one who would discipline Pharaoh through plagues and afflictions. This interpretation aligns with the use of the term “god” for judges, as in (Shemos 21:6): "His master shall bring him to the god (judge)." From the moment Moshe was designated as a judge and granted the authority to enact Divine punishment upon the Egyptians, the process of judgment began, even if their physical suffering did not commence immediately.
Additional Insights from Midrashim
The Midrash (Shemos Rabbah 5:19, Sechel Tov, Pesikta Zutreta) derives the understanding that the plagues in Egypt lasted for twelve months from the pasuk (Shemos 7:5): "And Egypt shall know that I am the Lord when I stretch forth My hand over Egypt." The "stretching forth of the hand" is understood as an expression of Divine judgement. This judgement typically extends over a period of time—at least one year. According to this interpretation, the plagues spanned from the month of Iyar, when the Jewish slaves were forced to gather stubble, until their redemption in Nisan. The Sechel Tov elaborates that as long as G-d's "hand" remained outstretched, His awe rested upon the Egyptians. Once His "hand" was withdrawn, the Egyptians no longer felt fear of Heaven. This also suggests that the purpose of the plagues was not solely to inflict suffering and punishment, but also to establish and maintain G-d's awe over Egypt.
How did this play out? The Yalkut Shimoni (Shemos 176) cites Rabbi Shimon bar Yochai that it all began with Pharaoh's decrees in Iyar, when he declared, "You are lazy!" and used this as a pretext to increase the burden of labor. He canceled the rest day of Shabbos, demanded they collect straw to meet their production quotas, and criticized the tribe of Levi for not participating in the labor. He went on to accuse Levi of leading the rebellion, which further fueled his hostility and harsh decrees.
These acts of defiance and increasing the Jews’ workload was the first stage of G-d’s judgement.
At the second stage Pharaoh began to suffer the Divine plagues, which systematically weakened his resolve and disrupted Egypt’s stability. The first plague, Blood, marked a turning point where Pharaoh and Egypt started to feel the direct impact of Divine power. This further weakened him.
Then, at the third stage he fully surrendered. After enduring a year of plagues, Pharaoh was utterly broken and finally capitulated, finally releasing the Jews on the 15th of Nisan. This marked the culmination of G-d’s judgment and the fulfillment of His promise of redemption.
A Lesson in Resistance and Connection
These Midrashim offer a profound insight into human nature and spiritual conscience. They draw a parallel between Pharaoh’s resistance to G-d’s demands and that of individuals struggling with their own connection to faith. When someone is reminded of Shabbos or other mitzvos and reacts with indifference, it may indicate a disconnection from Yiddishkeit. However, one who responds with anger, accusations of religious coercion, or heretical arguments, signifies an internal struggle. His strong emotional response can be a sign of an awakening conscience, and an underlying connection to Torah and mitzvos.
Similarly, Pharaoh’s initial reaction, angerly gnashing his teeth, were signs that he had begun to feel the weight of G-d’s presence. As the process unfolded, his resistance turned to suffering, and ultimately -- to complete surrender. This progression highlights the depth of Divine judgment: it is not just a punishment for misdeeds, but also a revelation of G-d’s power and justice, designed to awaken the conscience and bring about transformation.
By including the prelude to the plagues as part of Egypt’s judgment, the Midrashim teach that G-d’s justice operates on multiple levels—holding all who are complicit accountable, exposing their culpability, and establishing His sovereignty for all to see.