Turning Away... And Inward,Rabbi Yakov Horowitz

In advance of many of the 10 makkos (plagues) Moshe appeared before Pharaoh and asked to have his people released from bondage. He would then proceed to warn Pharaoh of the plague that would result should he once again refuse to release the Jews from slavery. Moshe would then take leave of Pharaoh and the plague would take effect.

Each of these pre-makkah encounters with Pharaoh seems to follow that same routine - with the exception of the makkah of arbeh (locusts). In this case, Moshe does not wait to be dismissed from Pharaoh but abruptly turned in mid-sentence and left his palace, as the Torah states, "Vayifen vayetzei me'im Pharaoh - and he [Moshe] turned and left Pharaoh's presence (Shemos; 10:6).

As first glance it would seem that Moshe stormed out of the palace in frustration or perhaps even anger as Pharaoh once again refused to take heed of Moshe 's warnings. However, several of our meforshim (commentaries) offer diverse explanations for the "turning from Pharaoh" that attribute significant meaning to his actions.

Turning Away

The Ibn Ezra offers an interesting interpretation of Moshe's actions - one that seems to be diametrically opposed to the simple reading of the phrase. He suggests that Moshe turned in deference to Pharaoh's royal status. Despite the fact that Moshe was delivering harsh messages to the ruler of Egypt, he maintained his respect for the office and turned to face the king as he respectfully backed out of the royal chamber. Thus, the passuk would read that he [Moshe] turned [to face Pharaoh] and left the throne room.

Another approach is offered by several commentaries that highlight the unique situation that occurred preceding the makkah of arbeh. As soon as Moshe left the royal palace a lively discussion ensued among the advisers of Pharaoh.

The Torah records (10:7) how his servants told him to immediately release the Jews lest more and greater punishments befall the Egyptians. Pharaoh then (10:8) ordered that Moshe and Aharon be returned to his presence and for the first time began negotiating with them as to which groups of people would be allowed to leave Egypt. Thus, according to this explanation, the Torah notes Moshe's departure to highlight the fact that he was almost immediately asked to return to the inner chamber of Pharaoh.

And Inward

Ramban offers a fascinating insight into the "turning" noted in the passuk - one that has profound implications for our personal interactions with those we wish to influence. Ramban quotes a Midrash (Shemos Rabbah 13:4), which states that Moshe observed that for the first time - after many warnings and seven horrific plagues - there were stirrings of sanity and remorse in the inner circle of Pharaoh. According to the Midrash, Moshe noticed that they [Pharaoh's advisers] were "turning" to each other and reflecting on their response to Moshe. Their arrogance was slowly dissipating and they were beginning to contemplate an exit strategy for allowing Bnei Yisroel to leave Egypt. (According to this Midrash, it would seem that this non-literal interpretation would suggest that the word "vayifen - and he turned" would refer to Pharaoh, as he turned to his advisors for their input.)

At that moment, says the Midrash, Moshe left the chamber to allow them some time for thinking and reflecting. The exact words of the Midrash are "yatza mi'sham k'dei she'yitnu eitzah la'asos teshuvah; he [Moshe] left to give them the opportunity to do teshuvah."

Moshe wanted to give Pharaoh the occasion to contemplate his actions in privacy and dignity, and he exited gracefully to accomplish that goal. Moshe was rewarded by having Pharaoh recall him to the chamber to begin discussing pragmatic terms for the release of the Jews from Egypt. And although there was still a great deal of acrimony between them and the "negotiations broke down" when Moshe refused to allow the children to remain in Egypt, a significant first step was achieved.

Reflection Time

Many times when we wish to influence others we are very effective at making our case. However, it is often the case that we commit the common error of pressing our point too strongly and quickly. In our enthusiasm and haste, we often do not allow for reflection time in the person or persons that we wish to influence while we repeat our points again and again. But as we know from our own life-experiences, that is not the best manner in which to convey our thoughts.

In educational terms, a "guide on the side" [someone who assists students in exploratory learning] is far more effective than a "sage on the stage" [one who merely imparts information]. After all, the most powerful lessons in life are the ones we teach ourselves, not those that are force-fed to us.

Moshe Rabbeinu, who would serve as the eternal Rebbi to Klal Yisroel, offered a timeless shiur in effective chinuch - how to make long-term, lasting change in those we wish to influence. Make your case. But equally as important is the notion of building in precious time for your valuable messages to be internalized by others - in privacy and with dignity.

Best wishes for a Gutten Shabbos

Rabbi Yakov Horowitz is the founder and dean of Yeshiva Darchei Noam of Monsey, and the founder and director of Agudath Israel's Project Y.E.S.

To purchase Rabbi Horowitz's Dvar Torah Sefer, Growing With the Parsha or his popular parenting tapes and CD's - including his 2-CD set on "Raising your Adolescent Children" - please visit www.rabbihorowitz.com, email udi528@aol.com, or call 845-426-2243.

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Turning Away... And Inward , Rabbi Yakov Horowitz