Egyptian public policy toward Bnei Yisrael took several shifts. Bnei Yisrael were initially welcomed by Pharaoh upon their arrival. Joseph's brothers enjoyed all the rights and privileges of being the brother of the second highest official in the land. They could choose their location of residence and manner in which they would live their lives.
The Hebrews were aware that the Brit Bein HaB'tarim forged between G-d and Avraham foretold of future Israelite enslavement in a foreign land, and some attempted to avoid that predicament by distancing themselves from their own brethren. Those Hebrews left their homes in Goshen and emancipated themselves in Egyptian society. Among them, some had neglected the commandment of circumcision, others engaged in idolatry (Tanchuma, Shemot 6).
That era of official Egyptian tolerance soon came to an abrupt end: "A new king arose over Egypt who did not know of Joseph." (Shemot 1:8) The revered memory of the man who had saved Egypt from famine no longer mattered; his accomplishments were forgotten. Now, Bnei Yisrael were viewed as pariahs and as a threat. "He [Pharaoh] said to his people, 'Behold he Children of Israel are stronger and more numerous then we.'" (Shemot 1:9)
For the next few generations, the Israelites suffered the full weight of persecution until the unleashing of the plagues. The standing of Bnei Yisrael in Egypt would eventually change, as well. Just prior to the makkot, Hashem tells Moshe, "I shall grant this people favor in the eyes of Egypt." (Shemot 3:21) Also, just before the tenth plague, "Hashem granted the people favor in the eyes of Egypt; moreover, Moshe was very great in the land of Egypt." (Shemot 11:3) Perhaps, one can speculate, the Egyptians saw that the plagues did not affect the Israelites and thus gained a new respect for them.
Midrashim state that many Israelites did not leave Egypt, but rather died during the ninth plague of darkness. Perhaps, one can also speculate, once the persecution ended and the Israelites were respected as an entity, many chose to remain. As the time for redemption was approaching, they reasoned that it is not the land of Egypt they despised, but rather the way the Egyptians treated them. They were accustomed to Egypt, they were also aware of earlier times when their ancestors lived very well there. With the end of the persecution, they perhaps expressed their desire to remain and forgo participating in the excursion into the harsh desert as part of the mission of the upcoming redemption.
The seemingly tolerant countenance toward Bnei Yisrael would soon end as the exodus was commencing. Pharaoh's heart was again hardened and he gathered six hundred chariots with the intention of overtaking the Israelites. Clearly, given the sheer number of Israelites, he did not give any consideration to their ability to wage resistance. They were slaves, not warriors. One chariot per thousand Israelite men would suffice in his judgment. One might presume that there was doubt within Egypt's society whether this was the best course of action. Six hundred chariots is a mere minute fraction of the population. Furthermore, perhaps the people learned something from the makkot.
As the Israelites approached the Reed Sea, they could see "Egypt journeying after them." (Shemot 14:10) The Torah uses that singular phrase rather then stating, "the Egyptians journeying after them," as in the prior sentence. On the words "Egypt" and "journey" being used in the singular, Rashi comments, "With one heart, as one man." (Ibid; Rashi) Like Pharaoh, the entire force of chariot riders was determined to prevent the liberation of the Hebrews. Thus, they pursued the Israelites unified in their objective - which also included collecting "spoils". (Shemot 15:9)
Unlike nations that often adopt policies that do not have unanimous or even majority support of the people, perhaps one can say that the six hundred chariots indeed represented the sentiments of the population of Egypt. The words, "with one heart" and "Egypt journeying after them" can imply that the entire nation was unified in the objective of preventing the exodus. Thus, it could be said that the tolerance displayed toward Bnei Yisrael during the makkot had shifted back to Egyptian antipathy towards Bnei Yisrael. For whatever reason, maybe national pride, they determined that Bnei Yisrael must be stopped.
As in Egypt, throughout history, public policies toward Jews within societies change. However, it is not views and perceptions that change, but rather policies. Anti-Semitism is often the manifestation of views that were dormant during the more tranquil times. Changes in policy were often precipitated by social changes or economic decline in a given society. In Egypt, the paradigm of Galut, such shifts in policy also occurred, and in dramatic fashion - from the tolerance of Joseph, to the era of enslavement, to the plagues and then following the exodus.
However, as indicated in numerous examples in the parshiot on the exodus, and in other areas throughout the Bible and in the Talmud, as well, perceptions and policies toward the Jews are not influenced so much by the conditions of the era as much as they are by the will of Hashem. Ultimately, it is Hashem who causes all winds to blow and shift directions.
The Hebrews were aware that the Brit Bein HaB'tarim forged between G-d and Avraham foretold of future Israelite enslavement in a foreign land, and some attempted to avoid that predicament by distancing themselves from their own brethren. Those Hebrews left their homes in Goshen and emancipated themselves in Egyptian society. Among them, some had neglected the commandment of circumcision, others engaged in idolatry (Tanchuma, Shemot 6).
That era of official Egyptian tolerance soon came to an abrupt end: "A new king arose over Egypt who did not know of Joseph." (Shemot 1:8) The revered memory of the man who had saved Egypt from famine no longer mattered; his accomplishments were forgotten. Now, Bnei Yisrael were viewed as pariahs and as a threat. "He [Pharaoh] said to his people, 'Behold he Children of Israel are stronger and more numerous then we.'" (Shemot 1:9)
For the next few generations, the Israelites suffered the full weight of persecution until the unleashing of the plagues. The standing of Bnei Yisrael in Egypt would eventually change, as well. Just prior to the makkot, Hashem tells Moshe, "I shall grant this people favor in the eyes of Egypt." (Shemot 3:21) Also, just before the tenth plague, "Hashem granted the people favor in the eyes of Egypt; moreover, Moshe was very great in the land of Egypt." (Shemot 11:3) Perhaps, one can speculate, the Egyptians saw that the plagues did not affect the Israelites and thus gained a new respect for them.
Midrashim state that many Israelites did not leave Egypt, but rather died during the ninth plague of darkness. Perhaps, one can also speculate, once the persecution ended and the Israelites were respected as an entity, many chose to remain. As the time for redemption was approaching, they reasoned that it is not the land of Egypt they despised, but rather the way the Egyptians treated them. They were accustomed to Egypt, they were also aware of earlier times when their ancestors lived very well there. With the end of the persecution, they perhaps expressed their desire to remain and forgo participating in the excursion into the harsh desert as part of the mission of the upcoming redemption.
The seemingly tolerant countenance toward Bnei Yisrael would soon end as the exodus was commencing. Pharaoh's heart was again hardened and he gathered six hundred chariots with the intention of overtaking the Israelites. Clearly, given the sheer number of Israelites, he did not give any consideration to their ability to wage resistance. They were slaves, not warriors. One chariot per thousand Israelite men would suffice in his judgment. One might presume that there was doubt within Egypt's society whether this was the best course of action. Six hundred chariots is a mere minute fraction of the population. Furthermore, perhaps the people learned something from the makkot.
As the Israelites approached the Reed Sea, they could see "Egypt journeying after them." (Shemot 14:10) The Torah uses that singular phrase rather then stating, "the Egyptians journeying after them," as in the prior sentence. On the words "Egypt" and "journey" being used in the singular, Rashi comments, "With one heart, as one man." (Ibid; Rashi) Like Pharaoh, the entire force of chariot riders was determined to prevent the liberation of the Hebrews. Thus, they pursued the Israelites unified in their objective - which also included collecting "spoils". (Shemot 15:9)
Unlike nations that often adopt policies that do not have unanimous or even majority support of the people, perhaps one can say that the six hundred chariots indeed represented the sentiments of the population of Egypt. The words, "with one heart" and "Egypt journeying after them" can imply that the entire nation was unified in the objective of preventing the exodus. Thus, it could be said that the tolerance displayed toward Bnei Yisrael during the makkot had shifted back to Egyptian antipathy towards Bnei Yisrael. For whatever reason, maybe national pride, they determined that Bnei Yisrael must be stopped.
As in Egypt, throughout history, public policies toward Jews within societies change. However, it is not views and perceptions that change, but rather policies. Anti-Semitism is often the manifestation of views that were dormant during the more tranquil times. Changes in policy were often precipitated by social changes or economic decline in a given society. In Egypt, the paradigm of Galut, such shifts in policy also occurred, and in dramatic fashion - from the tolerance of Joseph, to the era of enslavement, to the plagues and then following the exodus.
However, as indicated in numerous examples in the parshiot on the exodus, and in other areas throughout the Bible and in the Talmud, as well, perceptions and policies toward the Jews are not influenced so much by the conditions of the era as much as they are by the will of Hashem. Ultimately, it is Hashem who causes all winds to blow and shift directions.