Musar su Esodo 5:26

Thus it happened to Pharaoh, who said (Ex. v. 2), "Who is the Lord?" and Goliath when he spake (I Sam. xvii. 10), "I defy the armies of Israel ; " and Sennacherib for his boastfulness in saying (II Kings xviii. 35), "Who are they among all the gods of the countries "; and Nebuchadnezzar in that he said (Dan. iii. 15), "Who is that God that shall deliver you out of my hands?" and others who follow them in the manner of their speech and whose end was complete abasement and utter obscurity. Whosoever is in this state is not secure from error and sin. Thus saith the sage (Prov. xxi. 24), "Proud and haughty scorner is his name." He mentions craftiness, because it is the source of boastfulness.

Whoever has the quality of arrogance ought to try and turn away from it for it is very base, and the damage caused by it is great and ever-present, and the worth that is in it is very little. Therefore, we must distance ourselves from it with all our might, for arrogance brings man to ruin and to humiliation, as it is said: "Pride goes before destruction" (Prov. 16:18), and it is also said: "A man's pride shall bring him low" (Prov. 29:23). And you already know what happened to Pharaoh when he said, "Who is the Lord, that I should hearken unto His voice to let Israel go?" (Exod. 5:2), and to Goliath, the Phillistine, who said: "I do taunt the armies of Israel this day" (I Sam. 17:10), and to Sennacherib, who said, "Who are they among all the gods of these countries that have delivered their country out of my hand ?" (Is. 36:20). And Nebeuchadnezzar, when he said, "And who is the god that shall deliver you from my hand?" (Dan. 3:15), and similar instances of those who spoke thusly, and their end was shame and disgrace. And whoever clings to this quality is not saved from sin and wrongdoing, as the Sage said, "A proud and haughty man, scorner is his name. Even he that dealeth in overbearing pride" (Prov. 21:24).

This is similar to the wicked Pharaoh's advice saying "intensify the men's labor..." (Ex. 5:9). His intention was to leave them no time whatsoever to oppose him or plot against him. He strove to confound their hearts of all reflection by means of the constant, incessant labor.

The first: that he contemplate what is the true good for man to choose and what is the true evil for him to flee from.

The second: on the actions which he does, to determine if they are in the category of the good or the evil.

And in the holy Zohar on Shemoth 5:17: "'You are lax, lax' — You are lax in Torah; therefore, (bid. 9): 'Let the work be heavier upon the men' — with taxes and assessments."

Whenever Moses appeared before Pharaoh he appeared as a messenger of that attribute. Pharaoh's reaction in Exodus 5,2 was that he had certainly never heard of such an attribute of any deity, מי י-ה-ו-ה אשר אשמע בקלו? Pharaoh had no difficulty in accepting G–d in His attribute as אלקים, as we know from Genesis 41,38. The Zohar (Sullam edition Miketz page 13) already comments on Genesis 41,16 where Joseph says: אלקים יענה את שלום פרעה "G–d will provide a reply for the welfare of Pharoh." Rabbi Abba said: "Observe the wickedness of Pharaoh who claimed not to have heard of G–d. He was extremely clever and exploited the fact that Moses had not presented himself as a messenger of אלקים -whom he could not have denied- but as a messenger of י-ה-ו-ה. He found it puzzling that Moses did not come in the name of the "same" G–d as the G–d of Joseph whom he recognised. He could not come to terms with that name of G–d. When the Torah writes ויחזק י-ה-ו-ה את לב פרעה, the meaning is that it was the use of that name that made Pharaoh's heart become obstinate. This is the reason that Moses never used a different name for G–d when confronting Pharaoh. Thus far the Zohar.

When we follow the approach taken by the Zohar we realise that G–d never interfered with Pharaoh's decision-making process at all. Pharaoh duped himself. The cause of his obstinacy was אני, G–d saying: אני י-ה-ו-ה. When G–d said to Moses early on in Exodus 7,3: ואני אקשה את לב פרעה, I shall make the heart of Pharaoh obstinate, the implied meaning is: "My revelation to him that I am י-ה-ו-ה, will harden his heart." When the magicians acknowledged that the plague of כנים, lice, was not the result of superior magic by Moses or Aaron (8,15), they limited their acknowledgement of its origin to אלקים, thereby excluding י-ה-ו-ה. Pharaoh had learned the meaning of אלוקים from Joseph; he acknowledged this deity as superior to other deities. His acknowledgement did not extend to such a deity's control of what he considered the laws of nature. We have a rule in Berachot 48 אין מלכות נוגעת בחברתה, "since G–d has assigned sovereignty to a certain king, or kingdom, another king or kingdom must not infringe on the sovereignty of such." [The Talmud illustrates this principle by pointing out Saul's artificially delayed arrival in order that the commencement of his kingdom should not shorten by as much as a minute the period G–d had designated for the leadership of the prophet Samuel. Ed.] Pharaoh understood that the existence of the kingdom of אלקים, though presumably greater than that of his own or other kings, would not interfere with the sovereignty of other kingdoms. There are many kingdoms in this world which co-exist although some are more powerful than others. It is also possible that Pharaoh acknowledged G–d as the Master of the Universe, but did not consider the Universe as G–d's creation, but rather considered Him part of the Universe. Other philosophers conceive of G–d as inseparable from the world, much as they view light as inseparable from the sun. For all these reasons, i.e. limiting G–d's possible domain, Pharaoh was angered when Moses pointed out that there was an added dimension to G–d. Pharaoh reacted by increasing the workload of his Jewish slaves, as we read in Exodus 5,9.

However, it would be doing Moses a grave injustice to believe that he erred in the language he used vis-a-vis G–d, especially to have made the same mistake on four separate occasions! I therefore believe that what Moses wanted to know on those four occasions did not concern something in the future, but he wanted to make sure that G–d would explain something to him which He had told him previously but which Moses was not sure he had properly understood. When Pharaoh had decreed that the workload of the Jewish people be increased (Exodus 5,9) Moses suddenly entertained doubts whether he had properly understood G–d previously when He had told him to take the people out of Egypt. He thought that possibly G–d had not referred to a process that would take place immediately but only after some considerable time. He therefore wanted to know from G–d when this redemption would occur. G–d reassured him that he had understood quite correctly, i.e. that the redemption would occur עתה, now. When G–d suddenly afflicted Miriam without even telling Moses anything about the cause of it all, i.e. "G–d suddenly told Moses Aaron and Miriam: go to the Tent of Meeting," Moses was not sure why he had become involved in all this. There could have been two reasons for this: 1) They (Aaron and Miriam) were not considered fit to receive prophetic communications due to their ritual impurity, as suggested by Rashi on Numbers 12,4, and that on account of this they could hear a communication from G–d only through the mouth of Moses. 2) G–d meant to put down Aaron and Miriam, and by having Moses present at that time their embarassment would be commensurably greater. If that had been G–d's purpose their very embarassment would constitute part of their atonement. We have an example of such a consideration in Exodus 32,14 when the very fact that G–d had said that He would wipe out the Jewish people and replace them with a new nation based on Moses was part of the Israelites' atonement. The shame of having been found so unworthy compared to Moses was part of their punishment. As soon as Moses saw that Miriam had become afflicted with לפניהם he asked G–d to explain why he had been called out also, seeing that G–d was not satisfied with merely shaming Miriam in his presence. Once G–d told Moses that Miriam had to remain quarantined for seven days Moses realized that he had erred in his earlier assumption that maybe his presence was Miriam's atonement, but that the first possibility, Miriam's ritual impurity at the time, was the reason Moses had to be called out to be the intermediary for a communication from G–d to her and Aaron. Something of a similar nature took place when Moses appealed to G–d regarding his successor. In Exodus 21,1 G–d had told Moses to place the various laws before the Jewish people. The word לפניהם used by the Torah there is understood to refer to legal experts, Torah scholars, as opposed to laymen. If the process was initiated by G–d giving Moses סמיכה, ordination, then it could be presumed that from that time on this ordination would be conferred by one scholar on his disciple, etc. On the other hand it was possible that just as G–d had chosen Moses to be ordained for this task in his generation, so G–d would ordain other leaders each in their respective generations. Now that the time had come for Moses to pass from the scene he wanted to know from G–d how this process of ordination of a future leader would be handled. G–d therefore told him in Numbers 27,18 that he, Moses, was to confer this ordination on Joshua by placing his hand on him. In our פרשה, too, Moses had thought that there were indications that G–d had rescinded His decree that Moses would not lead the Jewish people into the Holy Land. Moses therefore asked G–d for clear guidance as to the true state of affairs. We note that in all the instances when Moses used the word לאמור when addressing G–d there was a perfectly legitimate reason.

והיה עקב תשמעון . In the previous paragraph (7,7) the Torah explained that G–d's love for the Jewish people is not based on our superior numbers, seeing that we are "small," numerically speaking. The Talmud Chulin 89a states in the name of Rabbi Eliezer that the meaning of this verse is that G–d likes the Jewish people because even when they are riding high (economically) they still humble themselves, i.e. they behave as if they were מעט מכל העמים, the least significant of all nations. Abraham, for instance, described himself as: אנכי עפר ואפר, "I am but dust and ashes" (Genesis 18,27). Moses and Aaron (Exodus 16,7) said of themselves: ונחנו מה, "What do we amount to?" David described himself as: ואנכי תולעת ולא איש "I am only a worm, not a man" (Psalms 22,7). On the other hand, the "great" men among the Gentile nations did not react in this fashion to the greatness I (G–d) have bestowed upon them. I have given greatness to Nimrod; he responded by building a Tower in order to assert himself against Me. I gave greatness to Pharaoh; he responded by claiming "Who is the Lord that I should listen to Him?" (Exodus 5,2). I made Sancheriv a mighty ruler and he reacted by saying: "Who among the gods of all these lands has saved them from me that you should imagine that the Lord will save you from me?" (Kings II 18,35). Similar expressions of arrogance are recorded as having been used by Chirom the king of Tzor, Nebuchadnezzar king of Babylon and others. Rava or Rabbi Yochanan are reported to have said that the continued existence of the universe would not have been permitted had it not been for Moses and Aaron and people of their caliber, all of whom said of themselves: "what do we amount to?" It is interesting that G–d is described in Job 26,7 as תולה ארץ על בלימה, "suspending earth over merely מה" (hardly something), a reference to Moses and Aaron who had described themselves as נחנו מה. Rabbi lla'i, also on folio 89 Chulin, suggests the meaning of the verse in Job to be that the earth will be allowed to survive for the sake of people who בולם את עצמם, "put the brakes on their ego" at times of strife. Rabbi Abahu, on the other hand, says that he who considers himself as if he did not exist is the "salt of the earth." He uses Deut. 3,27: ומתחת זרועות עולם, in the sense of "he who is trampled by the world is the real 'arms' supporting the universe." Rabbi Yitzchak derives this same message from Psalms 58,2: האמנם אלם צדק תדברון מישרים תשפטו בני אדם. He understands this verse to mean that maintaining a silent (אלם) profile and speaking out only in matters of צדק, i.e. Torah, is what keeps the world going.

Complete your daily assignments as every day!" (Exodus 5,13). We learn that even here, when making bricks, no allowance was made for any shortfall ever. When someone has wasted time instead of serving the Lord, he cannot make up for it by saying he will henceforth serve G–d by day and by night. He should have done so in the first place. Waste is something that cannot be compensated for.

ויכו שוטרי בני ישראל. The overseers of the children of Israel were beaten" (Exodus 5,14). This teaches the degree to which Jewish leaders must risk their well being on behalf of the people whom they represent.

אתם ראיתם את אשר עשיתי למצרים. According to tradition the word אתם occurs four times at the beginning of a verse. The three other instances are 1) (Exodus 5,11): אתם לכו קחו לכם תבן מאשר תמצאו, "You, go and take yourselves straw from wherever you can find it;" 2) (Deut.29,9): אתם נצבים היום כולכם לפני ה' אלוקיכם; "You are all standing upright in front of the Lord your G–d this day." 3) (Isaiah 43,10): אתם עדי נאום ה' ועבדי אשר בחרתי למען תדעו ותאמינו לי ותבינו כי אני הוא, לפני לא נוצר אל ואחרי לא יהיה. "My witnesses are you, -declares the Lord- My servant whom I have chosen. In order that you may believe in Me, and understand that I am He; before Me no god was formed, and after me none shall exist."

This was also the subject Moses and Pharaoh debated, i.e. when Pharaoh challenged "who is G–d that I should listen to Him!" (Exodus 5,2). Moses, on the other hand, said "thus said the Lord G–d of Israel, let My people go!" (Exodus 5,1). He argued the existence of G–d and the fact that the people of Israel have a close relationship with Him. This is why he described Him as "the G–d of Israel." From a philosophical point of view, Pharaoh challenged Moses, saying that even if a חידוש העולם were to occur- something he denied, not having heard about it, surely it could not be claimed that a special relationship already existed between this G–d and Israel, seeing it is claimed that the world was entering a new beginning! Since G–d is self-sufficient, any relations He establishes with anyone are for that party's benefit. Since this is so, how could Israel be special? He must dispense favours equally! Surely, He would also have commanded me to serve Him! His failure to do so makes Moses' claim unbelievable. Therefore, Pharaoh would not allow Israel to go and serve G–d in the desert.

This was also the subject Moses and Pharaoh debated, i.e. when Pharaoh challenged "who is G–d that I should listen to Him!" (Exodus 5,2). Moses, on the other hand, said "thus said the Lord G–d of Israel, let My people go!" (Exodus 5,1). He argued the existence of G–d and the fact that the people of Israel have a close relationship with Him. This is why he described Him as "the G–d of Israel." From a philosophical point of view, Pharaoh challenged Moses, saying that even if a חידוש העולם were to occur- something he denied, not having heard about it, surely it could not be claimed that a special relationship already existed between this G–d and Israel, seeing it is claimed that the world was entering a new beginning! Since G–d is self-sufficient, any relations He establishes with anyone are for that party's benefit. Since this is so, how could Israel be special? He must dispense favours equally! Surely, He would also have commanded me to serve Him! His failure to do so makes Moses' claim unbelievable. Therefore, Pharaoh would not allow Israel to go and serve G–d in the desert.

Onkelos translates the words "the G–d of the Hebrews has called upon us," as "the G–d of the Hebrews has revealed Himself to us" (Exodus 5,3). What he means by this is that a new perspective of the universe had been revealed for the sake of Israel. From now on Israel would be the fruit and everything in the universe would become of secondary importance. The reason Israel would become of primary importance was that they would travel three days' distance into the desert, to receive the Torah. This is in accordance with the statement in Baba Kama 82, that the verse "they walked three days in the desert and did not find water," refers to their not receiving the Torah during that period (Exodus 15,22). We have a tradition that אין מים אלא תורה that the true meaning of "water" is Torah (Baba Kama 17). Their fatigue was due to the absence of Torah, which would have inspired them. Isaiah 55,1, refers to this מים-תורה according to the Talmudic source quoted. It was then that the prophets arranged for public Torah readings on every Sabbath, Monday and Thursday, to insure that Israel would never be without the benefit of Torah for three days.

Though Pharaoh had intended the opposite, and even Moses had remonstrated with G–d (Exodus 5,22-23), he was taught that this was an occasion when in order to build anew, one must first tear down the old. The very addition of affliction resulted in accelerated redemption.

You should not think that Pharaoh's increasing of the Jewish people's workload (Exodus 5,6-9), was merely his own idea. On the contrary, it represented the will of G–d. He had sent Moses to Pharaoh in order to produce this result. This is why two expressions are used when G–d enlists Moses' services. A) לכה, B) ואשלחך (Exodus 3,10). The first expression usually refers to an undertaking due to one's own initiative, whereas the second word אשלחך refers to the carrying out of a mission at someone else's bidding. The Ari zal states that G–d sent two missions. One mission had as its purpose the redemption of Israel, i.e. ואשלחך. The other had as its objective the increased burdens imposed by Pharaoh on the Jewish people, i.e. something apparently painful for the Jewish people. Since G–d never describes a mission undertaken at His behest as לרעה, meant to have negative effects, it was couched in language that normally describes one's own initiative, i.e. לכה-לך נא (go please).