What was the gist of Hashem's answer?
Rashi #2: It was not an answer, as much it was a rebuke. Because Moshe queried Hashem's actions, 1 he would see what Hashem was about do to Pharaoh... but not what He would later do to the seven nations. 2
Rashi #1 (in Sanhedrin 111a): Having complained about Pharaoh's bitter decree, now you will see the miracles that I am about to perform on Pharaoh.
Ramban: Hashem assured him that, not only would it not get worse, but that he was about to witness how Hashem would turn the table on Pharaoh, with immediate effect, and that Pharaoh's days were about to come to an end.
Seforno: Moshe was now about to witness how, with the same exertion that Pharaoh applied to hold on to Yisrael and to scatter them throughout the land, Pharaoh would exert himself - not only to expel them, but to make sure that every last one of them leaves. 3
Rashi: Not like Avraham, who, after being told that Yitzchak would be his seed, said not a word when Hashem ordered him to bring him up as an Olah. Refer also to 6:3:1:2 and its notes. (But see question 6:1:151.)
There would be other reasons why Moshe did not merit to take Bnei Yisrael into Eretz Yisrael; as of this point he could still have overturned the decree through Tefilah, Refer to 6:1:152.
Midah k'Neged Midah.
What are the connotations of "Ki b'Yad Chazakah Yeshalechem"?
Rashi, Targum Onkelos and Targum Yonasan: Pharaoh will send them out on account of Hashem's strong Hand (that will eventually force him to capitulate).
Rashbam: Pharaoh will expel Yisrael with a strong hand, to force them to leave against their will. 1
Seforno: Pharaoh will go to the n'th degree to expel Yisrael.
With whose strong hand will Pharaoh "expel Yisrael from his land"?
Rashi and Rashbam: He will expel Yisrael due to the strong hand of Hashem, and force Yisrael to leave against their will 1 with his (Pharaoh's) strong hand.
Targum Onkelos and Targum Yonasan: He will expel them too, on account of Hashem's strong Hand.
Rashi and Rashbam: As the Torah writes in Shemos 12:33. Rashi - ... with the result that that they will not have time to prepare food for the journey.
What would the "Yad Chazakah" show?
Maharal (Gevuros Hashem, Ch. 45, p. 174): Leaving Egypt with "Yad Chazakah" and "Zero'a Netuyah" means changes to the laws of nature. This shows that Yisrael rose above Chomer, 1 and were ready to accept the Divine Mitzvos. 2
For more on Maharal's terminology, refer to 1:1:2.8:1* and 1:1:2.9:1*.
See Maharal's discussion (loc. cit.) of the Mitzvos that recall the Exodus from Egypt.
Our verse refers to Hashem's "Yad Chazakah" (see Rashi); other verses refer also to the "Zero'a Netuyah." What do these mean, and what is the difference between the two?
Maharal #1 (Gevuros Hashem, Ch. 52, p. 224): "Yad Chazakah" means great power. "Zero'a Netuyah" means that each Makah extended for a duration of time (even Makas Bechoros), during which Pharaoh agreed to let them go. 1
Maharal #2 (ibid. p. 225): (Prior to the Redemption,) it was fitting, a. that we be slaves in Mitzrayim, and b. that Pharaoh rule over us. 2 To leave from our slavery, we needed the Yad Chazakah; to escape Pharaoh's dominion,, he had to be struck by the Zero'a Netuyah.
Maharal #3 (ibid.): "Yad Chazakah" - The One Who is striking is powerful. "Zero'a Netuyah" - the blow itself is powerful.
Maharal: For as soon as each Makah was over, Pharaoh changed his tune and refused. Also see Maharal (Gevuros Hashem Ch. 56) on the Hagadah's interpretation - "'B'Yad Chazakah' is the Dever... 'Bi'Zero'a Netuyah' is the sword...."
As Maharal writes elsewhere, that in terms of Chomer, Yisrael had not yet matured as a nation. In terms of Tzurah, Mitzrayim stood in diametric opposition to us. (EK) Refer to Bereishis 15:13:3.3:1, Shemos 1:1:2.7 and 1:1:2.8:1 with their notes. Also refer to 6:6:3:2*.
Why are there multiple expressions, "Yeshalechem... Yegareshem"? See also the double expression, "Garesh Yegaresh" (11:1)?
Rashi: Refer to 6:1:3:1.
Rosh: Midas ha'Din argued that 400 years of servitude were decreed. In order to reduce them, it was necessary that Pharaoh explicitly free them (the repetitions teach this).
Seforno: Refer to 6:1:1:4.
QUESTIONS ON RASHI
Rashi writes: "You have questioned My Attributes!" (by saying, "Lamah Harei'osa" - "... why have You caused harm to this nation?" (5:22)). But perhaps Moshe meant it merely as a Tefilah (i.e. 'please do not cause harm' - just as he later prayed in 32:11)?
Gur Aryeh: Had Moshe said 'Lamah Seira'' in future tense, it would be a prayer (just as he later prayed, "Why, Hashem, should Your anger (now) flare against Your nation" (32:11). But in our case, Moshe spoke of events that had already taken place in the past (Harei'osa), questioning Hashem's conduct.
Rashi writes: "For with a strong hand, he will send them away - I.e., [Hashem says], due to My strong hand." But perhaps this phrase refers to Pharaoh's hand? (I.e., that Pharaoh will (ultimately) pressure them to leave (as in the verse, "Egypt pressured the nation, to send them away hurriedly" (12:33)?
Mizrachi, Gur Aryeh: The end of the Pasuk, "and with a strong hand, he shall chase them out of his land," will refer to Pharaoh's hand. This preceding phrase, therefore, must be referring to Hashem's strong hand.
Rashi writes: "'He shall chase them out of his land' - against Yisrael's will, and they will not have time [even] to prepare provisions for the journey" (see 12:39). Why did the Exodus take place in this hurried manner?
Gur Aryeh (to Devarim 16:3): If Bnei Yisrael would delay until their dough rose, they would certainly leave willingly! But if they left of their own volition, it would not be obvious that it was Hashem who took them out, "with a strong hand." Therefore, Hashem brought it about that they would be forced to leave, even before their provisions were ready. 1
Gur Aryeh (ibid.): This explains why Hashem commanded regarding Chametz and Matzah, even before the hurried Exodus took place (see 12:15-20).
Rashi writes that Avraham did not question Hashem. But Avraham did say "ba'Mah Eida'" (Bereishis 15:8)!
Da'as Zekenim, Hadar Zekenim, Riva: Avraham did not question Hashem, he merely asked to know the merit in which he will inherit the land. Hashem answered, in the merit of Korbanos.
Rashi writes: "... What befalls Pharaoh you shall see; but [you will] not [merit to see] what befalls the seven nations [of Kena'an]!" Rashi implies (based on Sanhedrin 111a) that it was because of this complaint that Moshe did not merit to enter the Land. Yet in Parshas Chukas (Bamidbar 20:12), we learn that only upon hitting the rock at Mei Merivah, was it decreed that Moshe would not enter!
Riva: Questioning Hashem caused that Moshe not see vengeance against the seven nations. Due to Mei Merivah, he could not enter Eretz Yisrael (at all).
Gur Aryeh (to Bamidbar 20:12): There are three stages to Hashem's decree. a. Before the verdict, the decree is contemplated (and at that stage it can still be averted, even without many Tefilos and merits); b. Hashem pronounces the verdict (but it can yet be cancelled though numerous prayers and merits); c. Hashem swears to fulfill the decree (and then, prayer and outcries will no longer be effective). At this time, Hashem had not said outright that Moshe would not enter the Land; it is merely hinted to by the words "'Atah Sir'eh." The decree was only in thought, and was not issued until Mei Merivah. 1
Even after the decree, Moshe prayed incessantly that he be allowed to enter (Devarim 3:23-25); until Hashem swore, forcing Moshe to stop praying. Also refer to 4:13:151:4; and to 3:1:1.2:5 and its notes.
Rashi writes: " ... [But you will] not [merit to see] what befalls the seven nations [of Kena'an]!" Rashi implies that it was because of this complaint that Moshe did not merit to enter the Land. But earlier (see Rashi to 4:13), it seems that Moshe already knew that in any event, he would not be bringing them into the Land?
Gur Aryeh (to Shemos 4:13, and to Bamidbar 20:12): Moshe was aware, as a Navi, of Hashem's decree that he not enter the Land. (His final declaration when refusing his mission was, "Send whom that You will send" (4:13) in any case, to complete their Redemption.) Moshe thought, however, that he would yet annul that decree through Teshuvah and Tefilah. Refer to 6:1:152:2, and 4:13:151:4.
Rashi writes: " ... [But you will] not [merit to see] what befalls the seven nations [of Kena'an]!" Rashi implies that because of this complaint, Moshe would not merit to enter the Land. But even as late as Parshas Beha'alosecha (see Bamidbar 10:29 with Rashi), Moshe implies that he is going along, when he invites Yisro to join him!
Gur Aryeh (to Shemos 4:13, Bamidbar 10:29, and to Bamidbar 20:12): Although Moshe was prophetically aware that it was Hashem's decree that he not enter the Land, he thought, that he could annul that decree through Teshuvah and Tefilah. 1 When Moshe spoke with others (e.g. Yisro), he spoke optimistically (i.e., that he would merit to enter). 2
Gur Aryeh: But when Moshe spoke with Hashem (e.g., in 4:13), it was fitting that he accept the truth of His decree. So too, when he spoke prophetically at Shiras ha'Yam, "You will bring them and plant them on your holy mountain" (Shemos 15:17) - and not 'us'.
