Comentario sobre Exodo 9:30

טרם תראון means YE DO NOT YET FEAR. Wherever occurs in Scripture it signifies ״not yet”, and does not mean “before”. For example: (Genesis 19:4) טרם ישכבו, which the Targum renders by “whilst yet they had not lain down”; (Genesis 2:5) טרם יצמח which the Targum renders by “not yet sprung forth”. This, too, has the same meaning: I know that ye do not yet fear the Lord, and that as soon as there will be respite you will continue in your moral corruption.

I KNOW THAT ‘TEREM’ (NOT YET)²²⁶This translation accords with the interpretation of Rashi. Ibn Ezra’s explanation as well as that of Ramban will differ, as explained further. WILL YE FEAR THE ETERNAL G-D. Rabbi Abraham ibn Ezra correctly criticized Rashi [for explaining that wherever the word terem occurs in Scripture, it signifies “not yet” and does not mean “before”]. It is the opposite: it does not mean “no,” but rather it means “before.” And Ibn Ezra explained that the verse here is missing one word, [namely, zeh (this), making it read]: terem zeh tir’un. That is to say, “Before I will spread forth my hands and the thunders and hail will cease, ye do fear G-d, for after the removal of the plague you will return and rebel against Him.”
It is furthermore correct to explain²²⁷Ramban now proceeds to explain in a manner where it is not necessary to posit the absence of a word in the text of the verse. It thus has an advantage over that of Ibn Ezra. that Moses is also alluding to the first occasions, saying: “I know from your [former actions] that before [I pray on your behalf] you fear G-d, and in the end, [after I pray], you rebel against Him. Before the plagues are removed from you, you fear G-d as you did in the plague of frogs and of swarms, and then you returned and ye rebelled against the commandment of the Eternal,²²⁸Deuteronomy 1:47. and so will you continue to be forever.” It was for this reason that when Pharaoh recanted [his promise to let the people go], Moses no longer warned him of that but instead knowingly prayed on his behalf during the plague of the locust,²²⁹Further, 10:18. in order that he continue to sin.

ואתה ועבדיך, "for both you as well as your servants, etc." Moses mentioned the servants because he saw that they too had not paid heed to G'd's warning and had left their livestock outdoors together with their shepherds. Should you query this by asking how did Moses know this, seeing the servants had accepted G'd's judgment when Pharaoh said: "G'd is righteous whereas I and my people are the evildoers," remember that I have explained that G'd had already revealed His intention to bring on the plague of killing the Egyptians' firstborn. He had also warned in 7,4 that Pharaoh would not listen to Moses and Aaron. As a result, Moses was entitled to consider all the protestations of Pharaoh that he addmitted being a sinner, etc. as being merely a maneuver to gain time. If Pharaoh and his servants had truly repented it is hardly likely that G'd would punish them by the plague of killing the firstborn. Moses was therefore on safe ground when he said that he knew that Pharaoh and his advisers were not yet G'd-fearing people.