ציטירנדיקער פּירוש אויף שמות 6:5

ואני אתן את פני באיש ההוא, “and I will set My face against that man.” Nachmanides points out that this is the only time in the entire Torah that the attribute אני for G’d appears in connection with the karet penalty. The reason is that G’d feels that by following this abominable cult the sinner has defiled the great Name and thereby defiled the entire concept of כנסת ישראל, what the Jewish people symbolize.
Our sages in Berachot 35 have compared someone enjoying the fruits of this world without first reciting a benediction giving thanks to G’d for the availability of such fruit as stealing from G’d. They based this on Proverbs 28,24: ”whoever robs his father and mother and says: ‘it is no sin,’ is a companion of a destroyer.” The “father” Solomon speaks of may be understood as our father in heaven. The “mother” Solomon refers to is the כנסת ישראל, the spiritual concept of the Jewish people. We have seen the prophet Isaiah 50,1 use that simile for the Jewish people when he said: “ובפשעכם שלחה אמכם, “on account of your sins your mother was dismissed.” The words “companion to the destroyer” refer to King Jerobam who caused Israel to become corrupted to their father in heaven. If Jerobam who merely blocked the way to Jerusalem is described in such terms how much more so must a father who offers his children (fruit of his loins) as a sacrifice to the Moloch cause estrangement between G’d and His people! Thus far Nachmonides. In the course of his remarks Nachmonides explained to us that in most instances when the Torah mentions the name of אני it refers to the attribute of Justice, whereas in this instance it represents the attribute of Mercy because it is written in connection with the word פני, “My face.” We find a similar example of the word אני as the attribute of Mercy in Genesis 6,17 as there too it is written in connection with the word לפני in verse 13; a similar construction occurs in Exodus 6,5 where the name אני evidently refers to the attribute of Mercy. It is clear there from the context that the word אני does not refer to the attribute of Justice. [When G’d said there that He had heard the pleas of the Israelites this is equivalent to saying that their pleas had come לפני, “before Me.” Ed.]

וגם הקמתי וגו׳ ALSO I SET UP [MY COVENANT WITH THEM TO GIVE THEM THE LAND OF CANAAN], and yet when Abraham wished to bury Sarah he could not obtain a grave until he purchased one at a high price. So, too, in the case of Isaac, people strove with him for possession of the wells which he had dug. Similarly, of Jacob it is stated, (Genesis 33:19) “He purchased a parcel of field,” in which to pitch his tent. Yet none of them criticised My dealings with them, whilst you say “Wherefore hast Thou done so evil [to this people!]” — But this Midrashic exposition does not fit in with the text for several reasons. Firstly, because Scripture does not state “And they did not ask of Me regarding my Name, the Lord”. And if you say in refutation of my objection that they did not mean that ושמי ה' לא נודעתי actually signifies that they did not ask what is My Name, but it means “He did not tell them that this was His Name and yet they did not ask Him what it was”, then I reply that these words cannot mean that He did not tell them His name, for at the very first when He revealed Himself to Abraham at the Covenant “between the pieces’’ it is said, (Genesis 15:7) “I am the Lord (אני ה׳) who brought thee out from Ur of the Chaldees”. Further (secondly), how does the context run on to the statements which Scripture places after the above verses, viz., “And I have also heard etc.” and “Wherefore say unto the children of Israel etc.”? Therefore I say: let Scripture be explained in its literal sense so that each statement fits into its proper setting, but the Midrashic exposition may also be given, if you like, as it is said (Jeremiah 23:29) “Is not my word like as fire, saith the Lord, and like a hammer which, by the force of its own blow, the rock at which it strikes shatters in pieces”.

וְאֶֽת־לַחֲצֵֽנוּ׃ v’et lachatzeinu, “ And our pressure,” The Egyptians would press the Israelites to work faster, as is stated, “And the taskmasters pressed them, saying, “You must complete the same work assignment each day…” (Ex. 5:13) They acted like bears and lions toward the Israelites. They would order them to perform several tasks at once and then not allow them to rest even for a short while from their toil and labors. The Egyptians would come up with new evil decrees. They made them clean the marketplace and courtyards, and they forced them to attend to the bathhouse who warmed the water for their baths. They made them attend to their gardens and orchards, plant their fields, draw water, and carry the wares from place to place. They also made them dig ditches and care for the children, This was the זֶו הַדְּחַק “This refers to the pressure,” They pressed them to do all of these chores. Furthermore, the Egyptians subjugated the Israelites to all of their other slaves, as it states, “...because the Egyptians are holding them in bondage,” (Ex. 6:5). It is written, מַעֲבִדִים אֹתָ֑ם.¹²⁹It is written without a yud. Mabidim with a yud would mean “subjugated them”, while מַעֲבִדִ֣ים without a yud might be interpreted as “they enslaved them to others”
“And in all manner of service in the field; in all their service, wherein they made them serve with rigor,” (Ex. 1:14) this verse teaches us that even if the Israelites could figure out how to accomplish a job more easily, such as bringing up seah in three trips, the Egyptians would insist that they do it in one trip. Similarly, if the Israelite wanted to take one of the animals to carry the wares or the wheat of the Egyptians to its place, the Egyptians would not allow them to do so. Instead he insisted that he carry it on his shoulders. They acted similarly in all things. They did all this to weaken them so that they would not be fruitful and increase. None of this mattered because the Israelites continued to grow stronger, “Through the favor of the Presence in the bush.” (Deut. 33:16) ¹³⁰See Rashi -ורצון שכני סנה — the last two words are the equivalent of שוכן סנה (the י being the suffix that that sometimes appears in participles, for the most part in poetry). The-meaning is: And may his land further be blessed through the favor (רצון) and satisfaction of the Holy One, blessed be He, who first revealed himself to me in the thorn-bush (סנה‎).
Further, if an Israelite died they would not let the other Israelites bury them; instead the Egyptians would throw them out in the field, as it says, ““Was it for want of graves in Egypt that you brought us to die in the wilderness?” (Ex. 14:11) In other words, the only reason you redeemed us was because there were no graves in Egypt.
(Hayn) These were but a few of the evils that the Egyptians inflicted on us and our souls; there were many more! It was part of Egypt’s intention to anger God, the Creator, as is written in the Midrashim regarding the reasons for the plagues that the Holy One brought upon them. (As a result,) the plagues struck the Egyptians measure for measure. The Israelites were subjugated with rigor by the Egyptians because they were God’s chosen and to whom God wished to give His holy Torah which is compared to water. Because they were blessed with, “Your descendants shall be as the dust of the earth…” (Gen. 28:14) Because they were compared to animals over which human beings had no ascendency. Because they gave their lives in martyrdom. Because Israel was the offspring of Abraham, God’s beloved one. Because in the future God would wipe away their sins and make them white like snow. Because they are the hosts and troops of God, separated from the other nations. Therefore he divided the night to Abraham, giving half to his offspring. This is the conclusion of the Midrash…
It would seem that it was the Egyptians' intention to anger God. Does it not make sense that after restraining Himself for some time, in the end He would send the angel of His face to warn them. And when they became stubborn and hardened their hearts, continuing to perform such abominations against Israel, that God would rightfully send, “His burning anger upon them, wrath, indignation, trouble, a band of deadly messengers,” (Ps. 78:49) to punish them for their sins. God is righteous in all His ways and kind in all his deeds. With all this God performed great kindness with them as we shall explain.