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Pharaoh Fled to the Nile Each Dawn Before Moses Could Arrive

Every morning Pharaoh slipped out of the palace before sunrise to reach the Nile alone. God told Moses to rise earlier and cut him off at the water.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The God Who Could Not Use the Bathroom
  2. Before Moses Comes, I Will Go
  3. God Told Moses to Rise Before Him
  4. What Hardened the Heart

The God Who Could Not Use the Bathroom

Pharaoh had told Egypt that he was a god. A god does not have bodily needs. A god does not require the kind of privacy that ordinary humans require when the body demands relief. So every morning, before anyone in the palace was awake, Pharaoh rose in the dark and slipped out to the Nile. He went down to the river alone. He did what he needed to do in secret, in the dark, before the sun came up, and then he composed himself and returned to the palace to be a god again for the rest of the day.

The Nile was the one place he could be human. It was his private confessor, the location where the performance of divinity was briefly suspended.

Before Moses Comes, I Will Go

Rabbi Berekhya, one of the Palestinian sages of the fourth century, reports a second reason Pharaoh fled to the river before dawn. Pharaoh said to himself each morning: this son of Amram comes and goes to us each and every day. Before he comes, I will go and depart from here. He was not fleeing from Moses physically. He was fleeing from the possibility of the encounter -- from being confronted again, warned again, given another chance to turn back before the next plague arrived.

Every morning he arranged his departure before Moses could appear at the gate. The river was not only a place for private bodily relief. It was a hiding place. A private darkness where no prophet could find him before he had arranged his defenses and decided again not to listen.

God Told Moses to Rise Before Him

So God gave Moses a specific instruction that appears at the beginning of the frog plague narrative: rise early in the morning and stand before Pharaoh when he goes out to the water. The timing was the whole point. Pharaoh had been using the predawn hour as his escape route. God told Moses to be there first, to stand at the Nile before Pharaoh arrived, to close off the one private space the king thought belonged to him.

When Moses reached the riverbank before sunrise and waited, he was not simply following a tactical instruction. He was removing Pharaoh's last evasion. The man who told Egypt he was a god was going to find a prophet standing at his private confessional, and there would be nowhere to go and nothing to arrange before the conversation began.

What Hardened the Heart

The rabbis who preserved this account were interested in the mechanics of hardening. How does a man look at ten plagues and choose not to change? Part of the answer they offered was structural: Pharaoh had developed a daily practice of avoidance. He was not simply refusing Moses when Moses appeared. He was arranging his mornings so that Moses could not appear. The hardened heart was also a scheduled one. Every day before the sun came up, he fled to the river and guaranteed himself another day of not having to decide.


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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Legends of the Jews, IV. Moses In Egypt, The Plagues Brought Through MosesLegends of the Jews

The familiar story is this: God sends these devastating plagues upon Egypt until Pharaoh finally relents and lets the Israelites go. But there's so much more to it than just a simple "punishment fits the crime" narrative.

The fourth plague, for example, wasn't just some random swarm of insects as some might think. According to Ginzberg's retelling in Legends of the Jews, it was a "mixed horde of wild animals", lions, bears, wolves, panthers, and birds of prey so numerous they darkened the sky! And the reason? It was payback for the Egyptians’ desire to force the seed of Abraham to blend in with other nations. God retaliated with a "mixture" that cost them dearly. Pharaoh, being the first to plot against the Israelites, was also the first to feel the sting of this plague. It invaded his house before anyone else's. But of course, Goshen, where the Israelites lived, was miraculously spared, showing God's clear distinction between the two peoples.

You might be thinking, "Weren't the Israelites supposed to be punished too? They weren't perfect!" And you're right. But the Holy One, blessed be He, allowed the Egyptians to serve as a kind of "ransom" for Israel's sins. It's a fascinating glimpse into the complex moral calculus at play.

Pharaoh, ever the negotiator (or perhaps just stubborn), offered a compromise. He'd let the Israelites sacrifice to their God, but only within Egypt’s borders. Moses, however, pointed out the obvious problem: sacrificing animals that the Egyptians worshipped as gods right in front of them? Not exactly a recipe for peaceful relations! So, Pharaoh conceded, allowing them to go outside the borders, but "not very far." Moses, with perhaps a bit of divine trickery, asked for a three-day journey into the wilderness. We know how that turned out! Each time Pharaoh relented, only to harden his heart again once the plague was lifted, it's a reminder that true repentance needs to come from within.

And what about the animals that were killed in self-defense during the plague? Here's a wild detail: they returned to life and left Egypt with the rest of the horde! Why? So that the Egyptians couldn’t profit even from their hides and flesh. As the text points out, this was different from the plague of frogs, where the carcasses just rotted where they fell.

Then there was the plague of boils, a truly nasty affliction. The Midrash Rabbah describes how Moses and Aaron took ashes from a furnace, and Moses tossed them skyward. These ashes then scattered across Egypt, causing leprosy and painful boils. What's fascinating is that the Egyptian magicians, who had been trying (and partially succeeding) to mimic the earlier plagues, were powerless against this one. In fact, the boils afflicted them too! According to Legends of the Jews, even though they could produce the plagues, they couldn't make them disappear, and they suffered the consequences until their dying day.

The seventh plague, the plague of hail, is another striking example of God's power. Moses warned Pharaoh to bring in his livestock and people from the fields, but most ignored him. The result? Devastating hail that killed both man and beast. What's particularly interesting is that the hail contained both fire and water, normally opposing elements, existing together in a miracle. The Egyptians were seared by either the hail or the fire. And the hail was so intense that it broke the trees and destroyed the vegetation. Even Pharaoh admitted, "The Lord is righteous, and I and my people are wicked."

The eighth plague, locusts, was equally devastating. After the hail, the locusts devoured everything that was left, leaving nothing green. After this plague, the Egyptians caught them and preserved them in brine as a dainty to be eaten. However, God turned an exceeding strong west wind, which took up the locusts, and drove them into the Red Sea. Even those they were keeping in their pots flew up and away!

Finally, there's the plague of darkness. For three days, a thick, palpable darkness enveloped Egypt. The Zohar tells us that this darkness wasn't just ordinary darkness; it came from Gehenna (hell) and could be felt. Meanwhile, the Israelites enjoyed celestial light in their homes, allowing them to see what the Egyptians were doing. This came in handy when they "borrowed" valuables from their neighbors before leaving Egypt!

These stories, drawn from the rich wellspring of Jewish tradition, offer a far more nuanced and compelling picture of the Plagues than a simple "God punishing bad guys" narrative. They highlight themes of justice, mercy, repentance, and the enduring power of faith. As we retell these stories each Passover, we are invited to reflect on these themes in our own lives and in the world around us. What does it mean to truly repent? How do we distinguish between right and wrong? And how can we create a world where justice and mercy prevail?

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Shemot Rabbah 11:1Shemot Rabbah

Sometimes, it's not about luck at all, but about seizing the moment. And in Jewish tradition, the story of Moses and Pharaoh offers a powerful lesson in just that.

In (Exodus 8:16), God tells Moses, "Rise early in the morning, and stand before Pharaoh; behold, he is going out to the water; and say to him: So said the Lord: Let My people go, and they will serve Me." Seems straightforward. But the rabbis in Shemot Rabbah (a classic collection of rabbinic interpretations on the Book of Exodus) dig deeper, exploring the nuances of this seemingly simple instruction.

The verse "Rise early in the morning" sparks a fascinating discussion. It's connected to (Proverbs 22:29): "Have you seen a man diligent in his work? He will stand before kings; he will not stand before the dark." What does diligence have to do with standing before kings?

One interpretation sees Moses himself as the embodiment of diligence. Perhaps he was diligent in the labor of building the Mishkan, the Tabernacle. Therefore, he earned the right to "stand before kings," specifically Pharaoh. Or, as Rabbi Yehuda suggests, his diligence lay in bringing the plagues upon Pharaoh. Either way, Moses' dedication paved the way for him to stand before power.

But Rabbi Nehemya offers a twist. He challenges the idea that standing before kings only means earthly rulers. Instead, he suggests that "he will stand before kings" means standing before the King of Kings, the Holy One, blessed be He! Think of Moses' time on Mount Sinai, "He was there with the Lord forty days and forty nights" ((Exodus 34:28)). And "he will not stand before the dark" refers to Pharaoh, upon whom God brought darkness, as it is stated: "There was a thick darkness" ((Exodus 10:22)).

Now, why the emphasis on "early"? Rabbi Berekhya gives us an intriguing glimpse into Pharaoh's mindset. Apparently, Pharaoh was getting annoyed with Moses' daily visits. He figured, "This son of Amram comes and goes to us each and every morning. Rather, before he comes, I will go and depart from here." He was trying to avoid the messenger, hoping to escape the message.

But God, who sees into the heart, revealed Pharaoh's plan to Moses. "Know that this is what this wicked one is planning in his heart; rather, precede him and appear to him before he departs." Hence, the instruction to "Rise early in the morning." It's about getting ahead of the curve, anticipating the actions of others.

Rabbi Pinḥas HaKohen (a priest) bar Rabbi Ḥama connects this to (ob 36:13): "The impious of heart will arouse wrath; they do not cry out when He binds them." This verse speaks to the consequences of a hardened heart. God waits for the wicked to repent, but if they refuse, He essentially locks them into their path, making repentance even harder.

The rabbis explain that “the impious of heart” are those who harbor wickedness from the start, ultimately inviting wrath upon themselves. And "they do not cry out when He binds them" means that even when they desire to repent and pray, they find themselves unable. Why? Because "He binds them," preventing them from changing course.

So, Pharaoh, in his stubbornness, was heading down a dangerous path. He was planning to escape the divine message, to avoid facing the consequences of his actions. And God, knowing this, instructed Moses to intercept him, to give him one last chance before it was too late. As Shemot Rabbah puts it, Moses had to announce the next plague "before he has the opportunity to pray."

What does this all mean for us? It’s a reminder that timing is everything. That diligence and seizing the moment are crucial. And perhaps most importantly, it's a call to examine our own hearts. Are we open to change, to repentance? Or are we, like Pharaoh, trying to outrun the inevitable, hardening our hearts until the door to redemption is locked? It’s a powerful thought, isn’t it?

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