Comentario sobre Exodo 1:8

ויקם מלך חדש NOW THERE AROSE A NEW KING — Rab and Samuel (two Amoraim or Talmudical teachers) differed in their interpretation of these words. One said that he was really a new king; the other said that it was the same king but he made new edicts (Sotah 11a).

ויקם מלך חדש, “a new king arose.” According to Ibn Ezra the way the Torah introduces the new king is proof that he did not belong to the dynasty that had ruled Egypt up to that point. A similar phrase is used in Samuel I 22,8 הקים בני את עבדי עלי, “my own son has set my servant in ambush against me.”

The other said, [he was actually the same king] but his edicts were new. Otherwise, [if it was a new king,] the verse should have said “ וימת וימלוך , he [the king] died and a new king came into power.” [Rather it merely says ויקם (he arose).]

V. 8. Die ersten Anlässe des ältesten, ersten רשעות gegen Juden sind leider aus den ersten Sätzen darüber nicht mit entschiedener Sicherheit festzustellen. — ויקם מלך — ;bezeichnet auf keinen Fall einen gewöhnlichen, gesetzmäßigen Thronwechsel חדש על ist immer eine gewalttätige Überwältigung. Es scheint daher die alte Dynastie קום על gestürzt, Volk und Land in andere Hände übergegangen, eine fremde Dynastie von außen über Mizrajim gekommen zu sein, daher auch: אשר לא ידע את יוסף; einer anderen, inländischen Dynastie wäre Josef nicht unbekannt gewesen. Charakteristisch ist es sofort, dass die ganze folgende Judenfeindlichkeit dadurch motiviert wird, dass der König nichts von Josef wusste. Das Volk wusste wohl von ihm, es blickte nicht scheel auf das Judenland und das darin heranwachsende Judenvolk. Es betrachtete die Juden als Wohltäter und nicht als Eindringlinge und fand sich auch durch ihr Gedeihen nicht beengt.

ויקם מלך חדש, “a new king (dynasty) arose;” this was the first Pharaoh. The Egyptians suggested to him to join the Hebrews politically. The king said to them, how can we do this, seeing that thus far we have prospered thanks to them? The Egyptians did not like this and removed this new king from the throne for a period of three months. After the three months had elapsed, the king told the people that he was willing to change his attitude on the subject and to oppose the Hebrews. This is why the Torah wrote the word ויקם מלך חדש, “a new king;” The Torah did not report that the old king had died, as is customary.(Sh’mot Rabbah 1,8)

ויקם מלך חדש, “a new king arose.” Some commentators, citing the fact that the death of the previous king has not been reported, claim that the Torah speaks about the same King (body), but that his attitude vis a vis the Israelites underwent such a change that he might as well have been a different king altogether. Examples of the verb קום, “to arise,” being used in this sense can be found in Job 24,14: לאור יקום רוצח, “the murderer arises with the light;” or Psalms 27,12: כי קמו בי עדי שקר, “for false witnesses have taken the stand against me.”

אשר לא ידע WHO KNEW NOT [JOSEPH] — he comported himself as though he did not know him (Sotah 11a).

He acted as if he did not know [him]. The text of Rashi properly reads ואשר (And he acted). Otherwise it would imply that Rashi’s explanation is according to both Rav and Shmuel [who disagreed whether a new king arose], which is not so. Whereas “And he acted” implies that it was the same king but he acted as if he did not know Yoseif.

אשר לא ידע את יוסף, “who had not known Joseph.” Rabbi Yehudah ben Levi understands this line as a parable. There was someone who insulted the picture of the King. Having gotten away with that, the following week he insulted the king himself. The new king began by insulting the Jews, and when successful, proceeded to insult the G–d of the Jews. (Compare Sh’mot 5,20)