How did Moshe escape the death-penalty?
Rashi #1: When the executioner struck him, the sword could do him no harm. 1
Rashi #2 (to 4:11), and Da'as Zekenim #2: Hashem made Pharaoh mute, the deputies deaf, and the executioner blind; and so Moshe fled. Hashem later alluded to this - "Who made man's mouth, or makes mute, or deaf, or astute (to escape) or blind?" (4:11).
Da'as Zekenim #1: Gavriel made the officer's face look like that of Moshe. They killed him, and thought that they had killed Moshe.
See Shemos 18:4. See also Rashi to Shemos 4:11. Da'as Zekenim and Riva - Moshe's neck turned into stone.
Why did Moshe initially stop by the well?
Rashi: He took his cue from (Midrash Rabah - Yitzchak and) Yaakov, who met his intended mate by a well. 1
Rashbam: Because after fleeing Egypt, that was an ideal place to rest before finding a place to settle.
Seforno: That's where he happened to land up. 2
Oznayim la'Torah: What prompted Moshe to decide to get married now was the realization that, had Pharaoh succeeded in his attempt to kill him, he would have died without children - much in the same way as Avraham was afraid after the Akeidah. Refer to Bereishis 22:20:1:1.
Seforno: Like Yaakov Avinu; compare with Seforno to Bereishis 28:11.
QUESTIONS ON RASHI
Rashi writes: "'Pharaoh heard' - They informed on him." How do we know it was they?
Gur Aryeh: Had it been someone else, why would he inform Pharaoh only now, and not immediately after the incident (which had taken place the previous day)?
Maharal (Gevuros Hashem Ch. 19, p. 86): Surely it was none other than Dasan and Aviram; they were Moshe's constant antagonists. It could not have been others by chance; for the Geulah is not brought about by chance. 1
Compare to 2:13:1.02:2.
Rashi writes: "'And he sought to kill Moshe' - ... but the sword had no effect upon him." The Midrash writes that they took a sword of unparalleled strength, and applied it to Moshe's neck ten times; but Moshe's neck became like marble. What does this mean on a deeper level?
Maharal (Gevuros Hashem Ch. 19, p. 86): The "sword" alludes to Pharaoh himself; a king has great power and great Mazal. (The number 10 is the first inclusive number. 1 ) Pharaoh wanted to act against Moshe, by virtue of his power and Mazal as king. Hashem strengthened Moshe, such that Pharaoh could not have any effect on him. Thus, he escaped.
In other words, the numbers through 9 are units; at 10 they are united as one whole (EK). Lofty matters are encompassing; Pharaoh tried to harm Moshe using his 'lofty' power as king. (EK)
Rashi writes: "And he sought to kill Moshe - ... but the sword had no effect upon him." If so, why did Moshe have to flee to Midyan?
Maharal (Gevuros Hashem Ch. 19, p. 86): Although Hashem saved Moshe from the threat of Pharaoh's metaphysical power, 1 Pharaoh might still harm him in the natural, physical sense. Therefore, he had to flee. (EK)
Refer to 2:15:1.1:1.
Rashi writes: "He sat by the well - ... [Moshe] learned this from Yaakov, who met his mate at the well." What is the deep significance of a well?
Gur Aryeh: A woman is comparable to a Be'er (lit. a spring), as in the verse, "blessings of the deep, etc." (Bereishis 49:25). Similarly, Chazal teach that the miraculous well in the desert came due to the merit of Miriam. 1
Maharal (Gevuros Hashem Ch. 19, p. 86): Hashpa'ah (spread of influence or effect) usually descends from Above to below. An exception to this is a spring, which bursts forth from below upwards. A woman is also called a Be'er; 2 a woman's desire for her husband ascends upwards to his level. A spring reflects that relationship.
See Maharal (Netzach Yisrael Ch. 54, p. 201).
Maharal: E.g. in Mishlei 5:15. (Here, the location's significance facilitated meeting his mate.)
