Pensée juive sur Les Psaumes 105:27

(3) In Chapter 10,1-2, G-d explains to Moses that the very order in which the plagues occurred accounts for Pharaoh's continued obstinacy. This was not outside interference in Pharaoh and his servants' decision making process. Moses was commanded (10,3) to threaten the onset of yet another plague, explaining that this time there would not be a display of power originating in Heaven, but rather there would be a demonstration that G-d operates at will within nature. Since Pharaoh, in his desperate search for causes other than G-d’s deliberate actions, had fooled himself into believing in the imminent arrival of the millenium, he would be forced to concede his error. The unique nature of this occurrence then was stressed by Moses (10,14; 10,6). This kind of locust never had been seen, nor would it ever be seen again. During the plague of hail, mention had been made that it was new; no word had been said, however, about it not occurring ever again. This had lead to Pharaoh's error. This time, care is taken to predict the uniqueness of the event so that Pharaoh could not again pretend that it augured a new order in nature, such as after the deluge. Since the Exodus of the Jewish people was to follow shortly, it did not matter that the locust also invaded Goshen, since the Israelites would not be there by harvest time anyways. After announcing the plague as punishment for Pharaoh's continued rebelliousness, Moses leaves the presence of Pharaoh to give him and his servants time to reflect. After some discussion at Pharaoh's Court, Moses is brought back, and the release of the Israelites to worship their G-d is authorized. (8) The snag occurs this time when Pharaoh finds out that not only male adults would go (10,9). Moses is accused of bad faith, Pharaoh claiming that it had now become apparent that the whole negotiations from the start had had as their purpose the permanent departure of the Jewish people from Egypt ("For this is what you are seeking," 10,11). The newfound repentance evaporates quickly, and for the first time Pharaoh treats Moses with disrespect, believing himself to have been wronged. As a result, Moses brings on the locust. Since this plague arrived without preamble, Pharaoh immediately summons Moses and Aaron. This time he does not only admit wrongdoing, but apologizes to Moses for his behavior. Again he asks Moses to pray to remove "this death" from Egypt. Moses responds without waiting for the customary promise that his people would be released. The wind is reversed, the locusts disappear utterly, giving Pharaoh a chance to view the whole event as due to the operation of winds rather than ascribing the phenomenon to its true author, the prime mover of all winds. Darkness follows immediately, showing that the very atmosphere is the victim of G-d’s anger, and creating a physical barrier to the movement of the Egyptians for a period of three days (10,23). Pharaoh calls Moses, and for the first time volunteers to release all the people, barring only their livestock. Pharaoh has come a long way, seeing that he makes this offer without the threat of yet another plague overhanging him so far. Thus the aim of the third group of plagues, "so that you know there is no one like Me on the whole earth," has been achieved. Since the plague of darkness had ended without supplication by Pharaoh to Moses and by Moses to G-d, his new humility is indeed remarkable. (7) He cannot yet understand why the Israelites wish to take their livestock, even though Moses had mentioned on occasion that they would slaughter for G-d. Pharaoh felt that he had responded completely to G-d’s demands, and that the demand to take the livestock along must have come at Moses’ss own initiative. When David lists the ninth plague as the one in which Pharaoh did not rebel (Psalms 105,27-8), and lists it ahead of all the other plagues, it may well be that he wants to emphasize this very point. The reason for the omission of the plagues of pestilence and skin sores in the same Psalm may well be similar. In both instances, neither refusal nor obstinacy are mentioned in the Torah; therefore they did not fit the categories of rebellion cited in that psalm.