Exodus 11

Hook

What's truly striking about this pivotal moment isn't just the impending final plague, but the subtle, almost administrative, shift in God's interaction with Moses and the strategic preparation of the Israelites. It's less about divine pronouncements and more about calculated steps and nuanced divine maneuvering.

Context

This passage occurs at the precipice of the Exodus, following nine devastating plagues. Historically, this chapter marks a crucial turning point in the narrative of Israel's liberation. Theologically, it sets the stage for the concept of kiddush Hashem (sanctification of God's name) on a national scale, as God explicitly states the purpose of the plagues is "in order that you may know that יהוה makes a distinction between Egypt and Israel." This distinction isn't just about power; it’s about establishing divine sovereignty and revealing God’s unique relationship with His people.

Text Snapshot

“And יהוה said to Moses, ‘I will bring but one more plague upon Pharaoh and upon Egypt; after that he shall let you go from here; indeed, when he lets you go, he will drive you out of here one and all. Tell the people to borrow, each man from his neighbor and each woman from hers, objects of silver and gold.’ יהוה disposed the Egyptians favorably toward the people. Moreover, Moses himself was much esteemed in the land of Egypt, among Pharaoh’s courtiers and among the people. Moses said, ‘Thus says יהוה: Toward midnight I will go forth among the Egyptians, and every [male] first-born in the land of Egypt shall die, from the first-born of Pharaoh who sits on his throne to the first-born of the slave girl who is behind the millstones; and all the first-born of the cattle. And there shall be a loud cry in all the land of Egypt, such as has never been or will ever be again; but not a dog shall snarl at any of the Israelites, at human or beast—in order that you may know that יהוה makes a distinction between Egypt and Israel. ‘Then all these courtiers of yours shall come down to me and bow low to me, saying, ‘Depart, you and all the people who follow you!’ After that I will depart.’ Now יהוה had said to Moses, ‘Pharaoh will not heed you, in order that My marvels may be multiplied in the land of Egypt.’ Moses and Aaron had performed all these marvels before Pharaoh, but יהוה had stiffened the heart of Pharaoh so that he would not let the Israelites go from his land.”

(Exodus 11:1-10, Sefaria URL: https://www.sefaria.org/Exodus.11)

Close Reading

Insight 1: The Deliberate Pacing and Narrative Structure

The opening of this chapter, "And יהוה said to Moses," followed immediately by Moses relaying God's message in v. 4 ("Thus says יהוה"), presents a fascinating narrative structure. Commentators like Ibn Ezra and Rashbam highlight this as a deliberate literary choice. Ibn Ezra notes that the chapter opening with "And the Lord said" should have been connected to the previous verse (10:29), suggesting a "shortening of narrative" where God's direct communication to Moses is implied or condensed. Rashbam also points out that Moses responded to Pharaoh after God spoke to him, indicating a direct flow of divine instruction. This structure emphasizes that the divine word is immediate and then translated into prophetic speech, underscoring the seamless transmission of God's will. The Torah often employs such "shortenings of narrative," as Sefaria’s Livui note on the passage explains, to maintain a focused narrative, prioritizing what is essential for conveying the message and the unfolding events.

Insight 2: The Nuance of "Drive You Out" (כשלחו כלה גרש יגרש)

The precise wording of Pharaoh's eventual expulsion of the Israelites is packed with significance. God tells Moses, "indeed, when he lets you go, he will drive you out of here one and all (כלה גרש יגרש)." The repetition and the use of the emphatic kalah (all) are not mere rhetoric. The Kli Yakar elaborates on this, suggesting that the word kalah is crucial. He argues that God is contrasting this final, complete expulsion with Pharaoh's earlier, more partial dismissals. First, Pharaoh expelled Moses and Aaron. Then, he told Moses, "You will not see my face again," a form of dismissal, but still not a complete expulsion of the entire nation. This final expulsion will be total – "all of you he will drive out." Sforno echoes this, stating that Pharaoh "had only expelled the two of you. This time he will expel all of you from this entire country." This highlights a principle of escalating consequences: Pharaoh’s continued obstinacy leads to a more severe and comprehensive outcome, aligning with the idea of divine justice where the punishment matches the severity of the defiance.

Insight 3: The Strategic "Borrowing" and Divine Favor

The instruction for the Israelites to "borrow, each man from his neighbor and each woman from hers, objects of silver and gold" (Exodus 11:2) is often seen as a simple act of plundering. However, the text adds a crucial layer: "יהוה disposed the Egyptians favorably toward the people." This divine intervention is key. Ibn Ezra interprets "And the Lord said unto Moses: Yet one plague more will I bring" as referring to a command already given in Midian. Similarly, Or HaChaim posits that God is reiterating what was already mentioned about the Israelites taking silver and gold. This suggests a pre-ordained, divinely orchestrated event. The "favorably disposed" Egyptians are not merely passive victims; they are, through God’s influence, actively participating in the Israelites' departure and enrichment. This isn't just about material gain; it’s about fulfilling a divine promise of blessing and demonstrating God's power to manipulate even the hearts of the oppressors for His people's benefit. It's a strategic move that ensures the Israelites leave not empty-handed, but with the means to build their future, a testament to God's foresight and care.

Two Angles

Rashi's Focus on Divine Initiative and Moses's Dignity

Rashi, as quoted by Ramban, emphasizes the divine initiative in this encounter. When God says, "Yet one plague more will I bring upon Pharaoh and upon Egypt," the implication is that this prophecy was spoken to Moses after he had left Pharaoh’s presence, not during the heated exchange. Ramban explains this based on the tradition that God "sprung upon Moses" and spoke to him after Moses had left Pharaoh’s palace. The reason for this divine intervention, according to the Midrash, was to prevent Moses from being perceived as a liar. Moses had said, "I will see your face again no more" (Exodus 10:29), implying his departure. To uphold Moses's prophetic integrity, God provided him with the knowledge of the final plague, allowing Moses to communicate it without having to return to Pharaoh's court. Rashi’s perspective thus centers on God’s concern for His prophet and the meticulous unfolding of events to preserve Moses’s standing and the credibility of the divine message.

Ibn Ezra's Emphasis on Narrative Chronology and Pre-existing Commands

Ibn Ezra, on the other hand, focuses on the chronological and textual flow of the narrative, arguing for a more direct connection between verses. He suggests that verse 4, "Thus saith the Lord," should have followed verse 10:29 directly, as Moses’s statement to Pharaoh. The insertion of verses 1-3, detailing the "one more plague," is seen as a narrative device to inform the reader when this prophecy was delivered to Moses. Crucially, Ibn Ezra interprets "And the Lord said unto Moses" (11:1) not as a new revelation, but as a pluperfect, meaning God had already said this to Moses. He connects this to earlier commands given to Moses in Midian (Exodus 4:23), including the instruction to "ask jewels of his neighbor." For Ibn Ezra, this passage serves to clarify that the commands regarding the borrowing of silver and gold were not given at this specific moment but were pre-existing instructions integrated into the unfolding narrative. His approach is more analytical, dissecting the text to establish a precise timeline and understand how different commands and events relate to one another, even if the Torah’s arrangement seems to compress them.

Practice Implication

This passage offers a profound lesson in strategic preparation and the importance of divine orchestration. The instruction to "borrow" silver and gold, coupled with God making the Egyptians "favorably disposed," teaches us that even in seemingly advantageous or opportunistic moments, true success often requires divine alignment and a measure of preparation. When we are presented with opportunities, especially those that seem to involve receiving from others (whether materially or in terms of knowledge and skill), it's crucial to consider if these opportunities are aligned with God's will. Are we being divinely "disposed" to receive and build, or is this an act of taking without deeper purpose? This encourages us to approach such situations with discernment, seeking to understand the underlying divine plan rather than simply seizing an immediate gain. It suggests that our actions should be guided by a sense of partnership with the Divine, where our efforts are complemented by God’s favor and foresight.

Chevruta Mini

1. The text states God will "dispose the Egyptians favorably toward the people." How does this divine manipulation of free will reconcile with human agency, and what does it imply about the nature of God's involvement in historical events?
2. The command to "borrow" silver and gold is framed as a consequence of Pharaoh's obstinacy and God's justice. What are the ethical considerations of acquiring wealth through the suffering or subjugation of others, even when divinely sanctioned?