Kommentar zu Schemot 9:1

בא אל פרעה, "Go to Pharaoh, etc." You may consider it a rule that whenever G'd told Moses to go to Pharaoh, He meant that Moses should enter Pharaoh's palace without waiting for permission to do so. No doubt Pharaoh had the usual complement of bodyguards at the entrance to his palace. Nonetheless Moses was commanded by G'd to ignore the presence of those guards. We have reason to believe that Moses acted in accordance with these instructions since Yalkut Shimoni item 175 describes that Pharaoh not only had armed guards but also trained lions at his palace gate but that Moses walked in without being challenged. I have found conclusive proof for the opinion expressed in the Yalkut in 10,28 where Pharaoh for the first time warns Moses not to attempt to enter the palace again. Why would Pharaoh have had to warn Moses about entering the palace unless Moses had been in the habit of doing so unchallenged up until then? Clearly, even the trained lions had respected Moses and not challenged his entry, a great miracle indeed. If G'd had to command Moses to enter Pharaoh's palace i.e. בא אל instead לך אל, "go to," the reason was that he assured Moses he would not be challenged by either the palace guards or the lions. On the other hand, whenever G'd told Moses to meet Pharaoh near the river Nile, He used the expression לך אל פרעה as there were no guards near the river Nile where Pharaoh desired privacy. The only reason G'd told Moses to go to Pharaoh there was that Moses would not have done so on his own initiative seeing Pharaoh went there to answer calls of nature, as already explained elsewhere.

Kap. 9. V. 1. Die zweite עבדות-Plage. Pharao betrachtete Israel als sein Eigentum, meinte, weil sie גרים waren, wären sie ihm auch rechtlich verfallen. Darum hier: אלקי העברים und שלח את עמי, die Hebräer, obgleich Ausländer, sind mein Eigentum und haben in mir ihren Rechtsvertreter, Ich bin gleichsam ihr Boden und durch mich ist ihr Menschenrecht unverlierbar. Darum trifft die Kalamität auch zunächst Pharaos Eigentum, es wird ihm gezeigt, dass auch sein wirkliches rechtliches Eigentum nur in Gott seinen Bestand hat, und durch Ihn gerade seiner Sklaven Eigentum gesichert bleibt.