Pharaoh’s anger at Moshe

Unshakable stubbornness is a key feature of brutal rulers. They have an irrational magnified belief in their own significance in the scheme of things that blinds them to reality.

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The Stubbornness of Pharaoh and Despotic Rulers

This week’s Parsha, Bo, depicts the final stage of the Exodus from Egypt. As Hashem had told Moshe, it would take a “Mighty Hand” to coerce Pharaoh to release Bnei Yisrael (the Children of Israel) from the slavery of Egypt. Unshakable stubbornness is a key feature of brutal rulers. They have an irrational magnified belief in their own significance in the scheme of things that blinds them to reality.

This trait is the hallmark of egomaniacal despots. Hitler had a powerful sense that he was “appointed” by Providence to fulfill his sacred mission of destroying all norms of civilization and imposing his brutal world order on humanity. One of his closest confidants, Albert Speer (Armaments Minister in the Third Reich), said:

He [Hitler] was forever holding himself up to a mirror in which he saw not only himself but also the confirmation of his mission by divine Providence… Sometimes he could realize the hopelessness of a situation, but he could not be shaken in his expectation that at the last moment Fate would suddenly turn the tide in his favor. If there was any fundamental insanity in Hitler, it was this unshakable belief in his lucky star.” (The Hidden Hand-The Holocaust by Yaakov Astor p.58)


One can easily substitute the word Pharaoh for Hitler, and the observation is uncannily accurate.

The Miraculous Tolerance of Pharaoh

One of the most amazing aspects of the Exodus narrative is the relationship that developed between Pharaoh and Moshe. One would have thought that the tyrant would have banished Moshe from the palace, if not actually killed him, for his insubordination. After all, his goal was to disrupt the slave labor of Bnei Yisrael, thus harming the Egyptian economy.

It is nothing short of miraculous that Moshe and Aharon could come and go as they pleased, rebuke Pharaoh, and bring down severe Makkot (blows/plagues) on Mitzrayim (Egypt) without suffering any personal consequences. In fact, in contradistinction to everything we might have expected, Moshe attained great esteem in the eyes of Pharaoh’s servants and the Egyptian populace at large.

Pharaoh’s Sudden Rage

However, something very strange occurs in Moshe’s final encounter with Pharaoh. This came right after the devastating plague of Choshech (Darkness), in which no person could even move about for three days. After it abated, Pharaoh summoned Moshe and granted permission for Bnei Yisrael to go and worship Hashem, with the stipulation that they leave their livestock behind.

[Note: Even when Pharaoh seemed to yield to the will of G-d, he always came up with a condition that invalidated his “agreement.” He simply could not nullify his ego. We, of course, are taught to “Cancel your will before His Will” (Pirkei Avot 2:4).]

Suddenly, Pharaoh’s entire demeanor changed, and he threatened Moshe: “Depart from me. You are no longer to see my face, for on the day that you see my face, you will die” (Shemot 10:28). This sudden reversal of attitude, seemingly coming out of nowhere, is stunning. What was it that triggered this abrupt about face in Pharaoh and aroused such extreme hostility to Moshe?

Moshe’s Bold Declaration and Pharaoh’s Fear

A closer look reveals the answer in Moshe’s response to Pharaoh’s declaration that while Bnei Yisrael could have a religious holiday in the wilderness, they had to leave their animals behind. Moshe replied, “You alsowill place in our hands sacrifices and burnt offerings, and we shall prepare them for the Lord our G-d” (Shemot 10:25).

This statement is perplexing. It doesn’t seem to be a prophecy; for in fact, Pharaoh did not ask Moshe to bring sacrifices on his behalf when he departed Egypt. The Ibn Ezra understands it this way: “You also are Chayav(obligated) to placein our hands sacrifices and burnt offerings to offer on your behalf.

In my opinion, this is what elicited Pharaoh’s anger. Until now, Moshe had not sought to impose Bnei Yisrael’s religion on Egypt. He had only requested that Pharaoh respect their religious rights and allow them to offer sacrifices to their G-d. However, now Moshe seemed to be singing a different tune. He was saying that Pharaoh, too, was obligated to bring offerings to the Deity that Bnei Yisrael worshipped. Moshe, in effect, was declaring that our G-d is not only the Lord of Bnei Yisrael, but the “King of Kings” whom all people must recognize and worship, including Pharaoh and the Egyptians.

This statement filled Pharaoh with fear and rage. For he recognized that his personal kingship was rooted in the religious belief system of Egypt. If Moshe could successfully overturn that and convince the people to adopt the worship of Hashem, they would then become followers of Moshe, and Pharaoh would no longer be king. Thus, he sought to forcefully break off all contact with Moshe and banish him from the palace upon pain of death.

But we must ask, why did Moshe take the chance of provoking Pharaoh in this manner? Indeed, telling people that they must abandon their religion and accept the theological beliefs of a different group can be a very risky business. Why not just stick to urging Pharaoh to let Bnei Yisrael go, and avoid telling him to whom he must offer sacrifices?

The Inspiration of Avraham Avinu

To answer this, we must consider the example set by Avraham Avinu (our Patriarch). According to the Rambam (Hil. Avodat Kochavim ch.1), Avraham spent many years searching for the True G-d, Maker of Heaven and Earth. Through his prodigious intellectual efforts, he realized the utter falsehood of all idolatrous religions and arrived at a genuine conviction of Hashem’s Existence. As soon as he was intellectually secure in his knowledge, he began engaging in public debates with the people of his time, disproving their theological falsehoods. He was extremely effective in this endeavor and was able to challenge and refute the idolatrous belief systems in which people were entrenched.

However, this activity was fraught with danger. Critically analyzing and publicly criticizing prevailing paganistic religions threatened the established spiritual and societal hierarchy, which supported the king’s power and position. Avraham was viewed as a threat to society, and even his own father, as well as the king, sought to eliminate him. According to the Rambam, his very life was in jeopardy, and he was only saved from death by a miracle. Why did Avraham risk his life in his disputations with idol worshippers?

The Rambam explains in Hilchot Yesodei HaTorah 2:2 that the Mitzvah of Ahavat Hashem (love of G-d) means that as one gains an appreciation of the ChochmatHashem (Divine Wisdom) evident in the natural world, one is impelled to draw ever closer to Hashem. Furthermore, this love implies a desire to make G-d beloved in the eyes of all people. Just as one who loves another wishes to proclaim that love, and the uniqueness of the loved one to the world, so too, a person who loves Hashem feels compelled to speak of His greatness and disseminate the knowledge of Him.

Thus, Avraham could not keep his knowledge of G-d to himself. His efforts to engage with idol worshippers constituted a great Kiddush Hashem (sanctification of G-d’s name), for which he was willing to risk his life.

Moshe emulated the religious path of Avraham Avinu. He realized that his mission was not only to win Bnei Yisrael back to the proper worship of Hashem but also to inspire all humanity to recognize G-d’s sovereignty. Moshe understood that all people, including Egyptians, were created in G-d’s “image” to know and glorify Him alone. Like Avraham, he was willing to take great risks to achieve this goal.

Spreading the knowledge of the True G-d is the fundamental mission of Klal Yisrael. It demands great Ahavat Hashem, wisdom, and courage. May we be inspired to follow the example of our great role models and merit to sanctify the Name of Heaven in His world.

Rabbi Reuven Mann has been a pulpit Rabbi and a teacher of Torah for over fifty years. He is currently the Dean of Masoret Institute of Judaic Studies for Women and resides in Arnona, Jerusalem.


Questions? Comments? Please reach out
to Rabbi Mann on WhatsApp 050-709-2372 or by email at: [email protected]
or to Mitch Rosner on WhatsApp 054-426-3419 or by email at: [email protected]