Action and Reaction

The relationship between Moshe Rabbeinu, and Pharoah, is one that was multi-layered. As we know, Moshe grew up in the Bais Pharaoh, but as Chazal tell us, he was perceived to be something of a threat from a very young age. Many years later, as Moshe became the representative of Klal Yisroel, his interactions with Pharaoh became even less cordial, as their conflicting worldviews were brought into full relief. As the Makkos continue, their already strained relationship seems to spiral downward, as each subsequent discussion takes on more combative tone. Their penultimate discussion, their last before the actual Geulah, would then seem to be the apex of their disagreement. Perhaps it is this conversation that then best illustrates the difference between Pharaoh and our great leader.

During Makkas Choshech, Moshe and Aron appear before Pharaoh, as they had during most of the previous Makkos. This time Pharaoh told them that they may leave, “Lechu Ivdu Es Hashem”, as long as they left their cattle in Mitzrayim. In fact, at this point Pharaoh was even willing to let the children go, “Gam Tapche Yelech Imachem”, a concession he had not previously been willing to make. Moshe, however, was adamant: “Gam Attah Titen Biyadenu Zevachim V’Olos”. Not only would Bnei Yisroel take their own flocks, but Pharaoh and his nation would provide the very animals they were to bring as Korbanos.

The Torah then reminds us that Hashem had hardened the heart of Pharaoh so that he did not let Bnei Yisroel leave, but his response to Moshe seems harsher than previously: “Lech M’Alei Hishamer Lecha Al Tosef Reos Panai Ki B’Yom Raoscha Panai Tamus”. Pharaoh tells Moshe that he is not to appear before him ever again, under the threat of death. Moshe seems to accept this ultimatum, as he responds: “Ken Dibartah Lo Osif Reos Panecha.”

The next series of Pessukim tell us that Hashem told Moshe that there would be one final Makkah, after which Bnei Yisroel would be taken from Mitzyarim. Moshe then speaks to Pharaoh, telling him in detail about Makkas Bechoros and its effect—the actual Geulah. A cursory reading of these Pessukim would lead one to ask a simple question: Moshe had already told Pharaoh that he would no longer appear before him, how then did he relay this message about Makkas Bechoros? Rashi, quoting the Medrash Rabbah, explains that this exchange actually happened before Moshe took leave of Pharaoh. Meaning, Moshe received the Dvar Hashem regarding Makkas Bechoros just after he said “Ken Dibartah Lo Osif Reos Panecha”, and he transmitted the message to Pharaoh at that time, before he left.

The last words of these Pessukim are then very interesting: “Vayetzeh Moshe M’Im Pharaoh B’Chari Af.” After this entire exchange, Moshe left Pharaoh’s presence, for the final time, in a great anger. The Passuk does not tell us why Moshe was angry, but this is certainly a remarkable statement, for at no other time do we see that Moshe got angry at Pharaoh. At all times, rather, it seems that Moshe is abundantly patient with Pharoh, constantly engaging in his machinations. Moshe’s anger at this specific juncture, and its cause, would therefore seem quite notable.

Rashi is sensitive to this question and explains that Moshe was angry because Pharaoh said: “Al Tosef Reos Panai”. This is a little difficult to understand, however: why would Pharaoh’s threatening stance faze Moshe Rabbeinu? It can’t be that Moshe felt slighted by the words of Pharaoh, that his Kavaod was injured in some way. What was it about these words that caused Moshe to become angry?

In fact, the words “B’Chari Af” indicate a specific type of anger which is discussed by the Gemarah in Meseches Zevachim. There, Chazal tell us: “Kol Charon Af ShebaTorah Ne’emar Bo Rosham.” Any time the term “Charon Af” is used in the Torah, an outcome of that anger is mentioned. That is, the Torah tells us what the one who became angry did as a result. Rashi notes that sometimes the reaction is physical but sometimes only a verbal response is noted. For example, the Torah tells us that Yaakov became angry at Rochel, “VaYichar Af Yaakov B’Rochel”, and in that case the “Rosham” is that he said to her “HaTachas Elokim Ani”.

In questioning the absolute nature of this statement, “Kol Makom”, the Gemarah brings our Passuk: “Vayetzeh Moshe M’Im Pharaoh B’Chari Af.” Here, the Gemarah asks, there is no Rosham recorded—the Torah does not tell us what Moshe did because of his anger. The Gemarah concludes, however, that in fact Moshe slapped Pharaoh before he left. The Achronim discuss why the Torah does not actually tell us that Moshe struck Pharaoh, but this Gemarah does testify to the level of anger Moshe felt toward Pharoh—so much so that he slapped him. If, as Rashi told us, this anger was a reaction to the fact that Pharaoh said “Al Tosef Reos Panai” we must understand why Moshe in fact became so upset that he would physically assault Pharaoh.

The Ba’al Haturim, on the words “Al Tosef Reos Panai”, which were the source of Moshe’s ire, points out that the Lashon of “Al Tosef” is used only twice in the Torah: here, and at the end of Moshe’s life. In Parshas V’Eschanan as Moshe implores Hakadosh Baruch Hu to allow him to enter Eretz Yisroel, Hashem instructs him to stop: “Al Tosef Od BaDavar Hazeh.” The Ba’al Haturim explains how these two instances are connected, using a term found in the Gemarah in Megillah: “Al Tihi Kililas Hediot Kalah B’Enecha”, one should not make light of the Klallah of even a common person. Explains the Ba’al Haturim, because Pharaoh used the words “Al Tosef” in a negative way, Moshe eventually heard them again in a way that affected him.

In a sense, the words of the Ba’al Haturim may seem to explain the anger of Moshe. Perhaps Moshe sensed that the words “Al Tosef” would have an effect at some point in his life, and was therefore distressed. Knowing that it is unwise to make light of any Klallah, Moshe would have understood that Pharaoh’s words would impact him in some way.

There are, however, two questions on the Ba’al Haturim that make this explanation less likely.

First, the Gemarah in Brachos teaches us “Gedolah Tefillah M’Maasim Tovim” because Moshe Rabbeinu, who was Gadol Mikol Adam in Maasim Tovim, was only Ne’eneh because of his Teffilos. The source the Gemarah uses to prove this point are the words “Al Tosef Daver Alai Od BaDavar Hazeh”, immediately after which Hashem tells Moshe “Aleh Rosh Hapisga”, and allows him to see Eretz Yisroel. It seems, then, that the words “Al Tosef”, spoken by Hashem at the end of Moshe’s life, was part of a good Besurah. This being the case, it is difficult to understand how it fits into the concept of “Al Tihi Kililas Hediot Kalah B’Enecha.”

The Maharil Diskin poses another question on the words of the Ba’al Haturim: why was Moshe deserving of Onesh for his actions? It seems that the Maharil understands that unless punishment is somehow justified, a Kililas Hediot will not come true. This being the case, he wonders why Moshe was faulted for his interactions with Pharaoh: was he not following the Dvar Hashem to the fullest extent?

Before turning to the answer of the Maharil, we have to examine his assumption. The concept of “Al Tihi Kililas Hediot Kalah B’Enecha” comes from a Gemarah in Megillah that uses the example of Sarah Imenu. The Gemarah there says that when Avimelech said to Sarah “Hinei Hu Lecha Kesus Enayim” it had the effect of causing Yitzchok’s blindness later in his life. There is no indication, however, that Sarah did anything to deserve the Kiyum of Avimelech’s Klalah, and Yitzchok Avinu was not even born yet. It therefore seems that a Kililas Hediot may have Kiyum regardless of its target deserving any sort of punishment.

Though this Gemarah seems to challenge the assumption of the Maharil, and therefore his question on the Ba’al Haturim, the answer he gives may in fact allow us to explain the Pessukim.

The Maharil suggests that perhaps Moshe Rabbeinu was held responsible for not responding to the words of Pharaoh. When Pharoah said “Al Tosef Reos Panai”, maybe Moshe should have responded: “I listen to the Dvar Hashem, and if Hakadosh Baruch Hu tells me to appear before you I will, regardless of any threats you make.” In this way, notes the Maharil, there would have been a greater Kiddush Hashem, as Moshe would have reinforced his fearless adherence to the Ratzon Haborei.

Perhaps we can understand the anger of Moshe based on the Maharil’s answer, without assuming that Moshe did something wrong.

The Rambam in Moreh Nevuchim, cited by the Malbim in Parshas Mishpatim, tells us that the term “Charon Af”, when used in the Torah, is always related to Avodah Zarah. It seems the type of anger denoted by these words is spurred when one strays from a strict commitment to Yichud Hashem.

This being the case, perhaps we can understand that Moshe did in fact react to Pharoah’s words, “Al Tosef Reos Panai”, in the way the Maharil suggests he ought to have. The Charon Af he displayed was itself a reaction to the suggestion that Pharoah dictated his movements and not the Borei Olam. That Pharaoh could consider an eventuality in which Moshe Rabbeinu would listen to him and not Hakadosh Baruch Hu was a direct conflict with the strict definition of Yichud Hashem by which Moshe lived his life. In this way, the Charon Af of Moshe was rather fitting as it related to a sort of Avodah Zarah—Pharaoh’s illusions of grandeur. In fact, so fierce was Moshe’s reaction that he actuall struck Pharaoh, as the Gemarah in Zevachim told us.

Though it may seem that these words, and their meaning, are confined to the words of Pharaoh, and the actions of Moshe Rabbeinu, there is surely a message for us as well.

Moshe Rabbeinu had many interactions and conversations with Pharaoh during the process of Geulas Mitzrayim, and one would assume that this was not the first time that Pharaoh expressed feelings or words that ran contrary to Moshe’s dedication to Yichud Hashem. Yet the Torah tells us that Moshe did not take these words in stride, he did not chalk them up to Pharoah’s general refusal to recognize the Yad Hashem. Words that demonstrated a refutation of Yichud Hashem made Moshe Rabbeinu angry—they cause Charon Af that had a Rosham.

Though we may not always be able to react as decisively as Moshe Rabbeinu, we must attune our sensitivities to match him. If we observe willful insult to Kvod Shamayim we cannot ignore it—it must affect us. Exposed to all that we are in our Galus it is easy to become desensitized to this type of behavior, but if we learn from the actions of Moshe Rabbeinu we too will stand up for Yichud Hashem and Kvod Shamayim, ourselves becoming elevated in the process.