Parshat
Vaera
ויצא
משה ואהרן מעם פרעה ויצעק משה אל ה'. (שמות ח:ח)
ויצא
משה מעם פרעה ויעתר אל ה'. (שמות ח:כו)
ויצא
משה מעם פרעה את העיר ויפרש כפיו אל ה'. (שמות ט:לג)
And
Moshe and Aharon went out from Pharoah, and Moshe cried
out to God. (Shemot 8:8)
And
Moshe went out from Pharoah and he entreated unto God.
(Shemot 8:26)
And
Moshe went out from Pharoah, out of the city, and he spread
forth his hands to God. (Shemot 9:33)
Parshat
Bo
ויפן
ויצא מעם פרעה. (שמות י:ו)
ויצא
מעם פרעה בחרי אף. (שמות יא:ח)
And
he turned and he went out from Pharoah. (Shemot
10:6)
And
he went out from Pharoah in anger. (Shemot 11:8)
The
two descriptions in Parshat Bo differ from the
descriptions in Parashat Vaera. According to the
commentators, these differences reflect significant developments
in the interaction between Moshe and Pharoah.
“And He Turned and He Went Out”
According
to the Torah, after Moshe warned Pharoah and his advisors
about the impending plague of locusts, Moshe “turned”
(ויפן) and departed. The term ויפןis used exclusively
in this instance. What is its significance?
Ramban
cites an opinion that relates the term ויפןto the impact
of the plague of hail that immediately preceded the plague
of locusts:
בעבור
שפחדו מאד בברד חשב משה שיפחדו גם עתה שימותו ברעב אם יאבדו
יתר הפליטה הנשארת להם ויצא בלא רשותו טרם שיענוהו הן או
לאו כדי שיתיעצו בדבר. חשב מחשבות אמת כי כן עשו ואמרו לפרעה
"הטרם תדע כי אבדה מצרים".
Since
they were very frightened by the plague of hail, Moshe
thought that they would now also be afraid that they would
die of hunger if they would lose the remnants that were
left over. So, he exited without permission, before they
could respond affirmatively or negatively, in order that
they could discuss the matter. He thought correct thoughts,
for that is what they did, saying to Pharoah: “Do you
not yet know that Egypt will be destroyed?”
According
to this interpretation, the term ויפןindicates an abrupt
departure. In this instance, the suddenness of Moshe’s
departure represented a breach of protocol, leaving the
presence of the king without permission.[1]
The justification for this action was Moshe’s sense that
following the severe consequences of the plague of hail,
Pharoah and his advisors might be prone to accept his
conditions. Moshe’s motivation in leaving the room was
to allow Pharoah and his advisors to discuss the situation
freely in private. This interpretation is supported by
the subsequent verse:
ויאמרו
עבדי פרעה אליו עד מתי יהיה זה לנו למוקש שלח את האנשים
ויעבדו את ה' א-לקיהם הטרם תדע כי אבדה מצרים. (שמות י:ז)
And
the servants of Pharoah said to him: ‘For how long will
this be a trap for us? Let the men go so they can worship
the Lord their God. Do you not yet know that Egypt will
be destroyed?’ (Shemot 10:7)
Or
Hachaim also sees the term ויפןas an indication of
an abrupt departure, and connects it to the impact of
the plague of hail on Pharoah and his advisors. In his
interpretation, however, Moshe’s departure takes on a
negative connotation:
זלזלו
בעיניו, שאחר שהתודה ואמר "ה' הצדיק" חזר לטרחונו. לזה פנה
ויצא כדרך הנהוג עם שאר בני אדם.
They
were disdainful in his eyes, for after he (Pharoah) had
admitted and said: “God is the righteous one”, he returned
to his troublesome stance. For this reason he (Moshe)
turned and exited as is normal behavior among other people.
The
plague of hail had apparently brought Pharoah to a recognition
of God, as indicated in Shemot 9:27:
ויקרא
למשה ולאהרן ויאמר אליהם חטאתי הפעם ה' הצדיק ואני ועמי
הרשעים.
And
he called to Moshe and Aharon and said to them: “I have
sinned this time. God is the righteous one, and I and
my people are wicked”.
As
a result, Moshe expected to find Pharoah in a more cooperative
mood. When he sensed that Pharoah had returned to his
hard line posture, Moshe was disgusted and lost his patience.
According to Or Hachaim, Moshe’s growing frustration,
reflected in his sudden departure from the room, was a
normal human reaction.
The
Midrash interprets ויפןin a much different fashion
than the previous two commentators:
מהו
ויפן? שראה אותם שהיו פונים זה בזה והיו מאמינים לדבריו,
ויצא משה כדי שיטלו עצה לעשות תשובה. (שמות רבה יג:ה)
What
is the meaning of “and he turned”? That he saw them relating
(פונים) to each other, that they believed his words. And
Moshe exited so they would consult and repent. (Shemot
Rabbah 13:5)
According
to the Midrash, Moshe understood from subtle interactions
between Pharoah and his advisors that they were prone
to take heed of his threat. The interpretation of the
Midrash is based on two linguistic points:
1)
The subject related to the verb ויפןis indefinite. The
Midrash views Pharoah, rather than Moshe, as the
subject of ויפןsince he is the only individual mentioned
in the verse. In the opinion of the Midrash, the
verse reads as follows:
ומלאו
בתיך [של פרעה] ובתי כל עבדיך
ובתי כל מצרים אשר לא ראו אבותיך ואבות אבותיך
… ויפן [פרעה] ויצא [משה] מעם פרעה.
And
your (Pharoah’s) houses and the houses of all of
your servants and the houses of all of the Egyptians
shall be filled, as neither your fathers or your
father’s fathers have seen … and he (Pharoah) turned,
and he (Moshe) went out from Pharoah.
2)
The word ויפןhas two possible meanings. It could mean
to physically turn as in ויפן כה וכה וירא כי אין איש(“and
he turned this way and that way and saw that there was
no man” – Shemot 2:12), or it could mean to relate
or give one’s attention to, as in אל תפן אל קשי העם הזה(“do
not pay attention to the stubbornness of this people”
– Devarim 9:27). The Midrash, in contrast
to the two previous commentators, prefers the second meaning.
The
conclusion of the Midrash is similar to that of
the commentary cited by the Ramban in that it is
consistent with the subsequent verse in which Pharoah’s
advisors suggest that it would be worthwhile to grant
Moshe his request.
“And
He Left Pharoah in Anger”
The
Torah records in Shemot 11:8 that Moshe’s final
departure from Pharoah, prior to the killing of the first
born, was characterized by anger (חרי אף). What was the
source of this anger? Rashi relates it to the harsh
interaction between Moshe and Pharoah 9 verses earlier:
ויאמר
לו פרעה לך מעלי השמר לך אל תוסף ראות פני כי ביום ראותך
פני תמות. ויאמר משה כן דברת לא אוסיף עוד ראות פניך. (שמות
י:כח-כט)
And
Pharoah said to him: ‘Go from before me, take heed not
to see my face again, for on the day that you see my face,
you shall die.’ And Moshe said: ‘As you have spoken, I
will not see your face again. (Shemot 10:28-29)
Why
is there a gap between the precipitating incident and
Moshe’s actual departure? The intervening verses record
a communication between God and Moshe followed by Moshe’s
transmission of the message to Pharoah:
ויאמר
ה' אל משה עוד נגע אחד אביא על פרעה ועל מצרים אחרי כן ישלח
אתכם מזה… (שמות יא:א)
And
God said to Moshe: ‘Yet one more plague will I bring upon
Pharoah and upon Egypt; afterwards he will let you go
from here.’ (Shemot 11:1)
Ibn
Ezra explains that the revelation to Moshe regarding
the final plague actually took place earlier.
ויאמר
ה' - … ומתי נאמר לו, וזה נאמר לו במדין עוד הנה אנכי
הורג את בנך בכורך (שמות ד:כג).
...ויאמר
ה' אל משה - וכבר אמר ה' זה למשה וכבר הראתיך רבים כאלה.
And
God said - … And when was it said to him? It
was said to him when he was still in Midyan: “Behold I
will kill your first born son.” (Shemot 4:23)
…And
Godsaid to Moshe - And God had already said
this to Moshe, and I have already demonstrated many instances
like this.
Ibn
Ezra uniquely holds that the use of the ו' ההיפוך(the
letter vav that changes a future tense verb into the past
tense) sometimes turns the verb into the past perfect.
In this case, the word ויאמרwould therefore be translated
“and he had said”, indicating that the revelation had
taken place previously. Thus, according to Ibn Ezra,
Moshe’s warning to Pharoah and his angry departure followed
immediately after their harsh interaction recorded in
verses 10:28-29.
Most
commentators, however, do not accept Ibn Ezra’s
grammatical point. On the contrary, Rashi holds
a completely opposite opinion that the use of the past
tense without the ו' ההיפוך(e.g. וה' אמר) represents the
past perfect tense.[2]
If so, the revelation to Moshe intervened between the
angry exchange between Moshe and Pharoah and Moshe’s actual
departure. The Midrash indicates that this Divine
revelation to Moshe was unique in that it took place in
the house of Pharoah:
אמר
לו משה: "כן דברת לא אוסיף עוד ראות פניך". אמר הקב"ה: "עדיין
מתבקש לי להודיע לפרעה מכה אחת". מיד קפץ עליו אלוקים, כביכול
נכנס בפלטין של פרעה בשביל משה, שאמר לו: "לא אוסיף עוד
ראות פניך” – שלא ימצא בדאי. ואתה מוצא שלא דבר הקב"ה עם
משה בביתו של פרעה אלא אותה שעה. (שמות רבה יח)
Moshe
said to him (Pharoah): “As you have spoken, I will not
see your face again.” God said: “I still want to inform
Pharoah about one more plague.” Immediately, God pounced
upon him (to communicate with Moshe), so to speak entering
the palace of Pharoah for the sake of Moshe, who had said
to him (Pharoah): “I will not see your face again.” –
so he would not be proven to be a liar. And you find that
God did not speak with Moshe in the palace of Pharoah
except for this one instance.
Once
Moshe had announced that he would not have another face
to face meeting with Pharoah, God was motivated to communicate
with Moshe before he left the palace so that he need not
recant. This explains the suddenness and unusual location
of the revelation. According to this Midrash, a
characteristically human element has here entered into
the interactions between Moshe and Pharoah. In a sense,
God is now taking his cue from Moshe. This is consistent
with another difference between the departures recorded
in Parashat Vaera and those recorded in Parashat
Bo. In the three departures in Parashat Vaera,
Moshe exits the palace and immediately seeks out God’s
assistance. In the departures in Parashat Bo, that
element is missing. It seems that Moshe and Pharoah are
increasingly setting the agenda. In this spirit, the Midrash
subsequently sites the following verse from Yeshayahu
44:26: "[אנכי ה'] מקים דבר עבדו ועצת מלאכיו"– “[I am the
Lord] Who fulfills the word of His servant and the counsel
of His messenger”.
Moshe
Takes Charge
It
is in the waning moments, when Pharoah forbids Moshe to
come again to the palace, that Moshe takes complete control
of the negotiating agenda. This is reflected in his assertion
as he departs Pharoah’s chamber for the last time:
וירדו
כל עבדיך אלה אלי והשתחוו לי לאמר צא אתה וכל העם אשר בגגליך
ואחרי כן אצא ויצא מעם פרעה בחרי אף. (שמות יא:ח)
And
all of these your servants shall come down to me, and
bow down to me, saying: ‘Get out, you and all of the people
that follow you.’ And after that I will go out. And he
went out from Pharoah in anger. (Shemot 11:8)
The
scenario that Moshe describes comes to fruition on the
night that the first born of Egypt are slain, as reflected
in Shemot 12:30-31:
ויקם
פרעה לילה הוא וכל עבדיו וכל מצרים ותהי צעקה גדולה במצרים
… ויקרא למשה ולאהרן לילה ויאמר קומו צאו מתוך עמי גם אתם
גם בני ישראל ולכו עבדו את ה' כדברכם.
And
Pharoah rose up in the night, he and all of his servants
and all of the Egyptians, and there was a great cry in
Egypt … And he called for Moshe and Aharon by night and
he said: ‘Rise up and get out from among my people, both
you and the children of Israel, and go to serve the Lord
as you have spoken.’
רש"י
- מגיד שהיה מחזר על פתחי העיר וצועק היכן משה שרוי היכן
משה שרוי.
Rashi
- This tells us that he went around to the doors of the
city, and cried: “Where does Moshe live? Where does Moshe
live?”
Rashi
indicates that in this instance, it was Pharoah who went
out of the palace to find Moshe, bringing to realization
the scenario that Moshe had determined.
Conclusion
The
unfolding drama described by the Torah regarding the liberation
of Bnai Yisrael from Egypt plays itself out simultaneously
on the Divine and the human levels. In the confrontation
between God and Pharoah, Pharoah’s obstinacy facilitates
a growing recognition of God among both the Egyptians
and Bnai Yisrael. This drama builds gradually throughout
the ten plagues until it reaches its crescendo in the
smiting of the Egyptian firsborn. In the confrontation
between Moshe and Pharoah, Pharoah’s obstinacy has a transformational
effect on Moshe. The plague of hail seems to be a turning
point in this human drama, as reflected in the relationship
between the two leaders. During the final three plagues,
recorded in Parashat Bo, Moshe emerges as a more
self-confident and assertive leader, taking the primary
role in setting the agenda on the human level, and to
some degree on the Divine level as well.
[1]
Ibn Ezra claims that “ויפן ויצא” means that Moshe
turned toward Pharoah and exited backwards as is
the
protocol when taking leave of royalty. The difficulty
with this explanation is that it does not explain why
the term “ויפן” is used exclusively in this instance.
Presumably, Moshe would have followed the same protocol
each time that he exited Pharoah’s chamber.
[2]
See Rashi’s comment on Breishit 4:1.
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