We all know the story, but Shemot Rabbah, a classic collection of midrashim – interpretations and expansions – on the Book of Exodus, offers a fascinating glimpse into the details, the drama, and even the divine payback.

The verse tells us, "Afterward Moses and Aaron came, and said to Pharaoh: So said the Lord, God of Israel: Let My people go, and they will hold a feast to Me in the wilderness" (Exodus 5:1). But where were the elders? God had instructed Moses, "And you shall come, you and the elders of Israel" (Exodus 3:18). According to our Rabbis, the elders were there… initially. They accompanied Moses and Aaron, but, overcome with fear, they snuck away, one or two at a time, until only Moses and Aaron remained. Imagine the scene: the weight of an entire people's freedom resting on just two men.

And the Holy One, blessed be He, doesn't forget their desertion. The Midrash explains that their moment of reckoning would come. Remember when Moses and Aaron later ascended Mount Sinai with the elders to receive the Torah? God turned the elders back, saying, "Wait here for us" (Exodus 24:14). A subtle but pointed divine consequence.

Now, picture this: It's Pharaoh's big day. Rabbi Ḥiyya bar Abba tells us it was a grand reception, rulers from all over came bearing gifts and crowns, declaring Pharaoh the ruler of the world. All these leaders bring their gods with them. Talk about a show of force! In the midst of this opulent display, Moses and Aaron appear at the palace entrance.

Pharaoh’s servants announce the arrival of "two elderly people." He has them brought in, perhaps expecting tribute or submission. But Moses and Aaron offer neither. Instead, they declare themselves emissaries of the Holy One, blessed be He, and deliver the earth-shattering demand: "So said the Lord [God of Israel]: Let My people go…"

Pharaoh, naturally, is enraged. “Who is the Lord that I should heed His voice to let Israel go?” (Exodus 5:2). He complains that they didn't even bring him a crown! He haughtily claims ignorance, saying, "I do not know the Lord, and I will not let Israel go" (Exodus 5:2).

Then comes a truly bizarre moment. Pharaoh, in a desperate attempt to prove his point, says, "Wait for me until I search my ledger." He retreats into his palace to consult his records, poring over entries for the gods of Moab, Ammon, Sidon… anything!

Rabbi Levi offers an analogy: a priest with a foolish servant. The priest leaves town, and the servant goes to a graveyard, shouting, "Have you seen my master?" The people reply, "Idiot! Who ever looks for a priest in a graveyard?"

Moses and Aaron, in turn, rebuke Pharaoh: "Idiot, does one typically seek the dead among the living? Our God is living, and these that you mention are dead!" They proclaim that their God is the living God, King of the world.

Pharaoh, undeterred, demands details. "Is He young or old? How old is He? How many cities has He conquered?" He’s trying to box God into his limited, earthly understanding.

Moses and Aaron respond with a powerful description of God's infinite power and eternal existence. "Our God, His power and His might fill the world. He was before the world was created and He will be at the end of the entire world." They list His creations: the heavens, the earth, fire, mountains, rain, and even the formation of a fetus in the womb! (Isaiah 51:13, Psalms 29:7, I Kings 19:11, Daniel 2:21).

But Pharaoh, blinded by his own ego, accuses them of lying. "I am the lord of the world, and I created myself and the Nile!" (Ezekiel 29:3). He then consults his wise men, asking if they’ve ever heard of this “God of these people.” They claim to have heard He is the son of wise men and the son of ancient kings.

The Holy One, blessed be He, rebukes them, saying, "You call yourself wise men, and Me [you call] the son of wise men?" (Isaiah 19:11). He reminds them of the prophecies foretelling the folly of Egypt's wise men (Isaiah 29:14).

Pharaoh stubbornly repeats, "Your God, I do not know who He is" (Exodus 5:2). The Midrash then takes a fascinating turn, playing on the Hebrew words. Pharaoh's question, "Mi [who] is the Lord?" becomes a prophecy of the plagues to come. Mi, spelled mem-yod, numerically represents fifty. These are the fifty plagues that would ultimately afflict Egypt – ten plagues for each of the five fingers of God’s "great hand" (Exodus 8:15, Exodus 14:31).

Another interpretation reverses the letters of mi to form yam, meaning "sea." The sea, the parting of which would become a defining moment, would ultimately reveal God to Pharaoh (Exodus 14:25). The Midrash declares that Pharaoh, who now proclaims "Who is the Lord?" will eventually be forced to admit, "The Lord is righteous" (Exodus 9:27) and "I have sinned to the Lord your God" (Exodus 10:16).

The Midrash concludes with a final, cutting insult. Pharaoh boasts that even if the elderly Jacob were present, he would force him into servitude. But the tables will turn. Soon, Pharaoh himself will be begging the Israelites to leave, urging them to "Go in peace. 'Take both your flocks and your herds'" (Exodus 12:32).

What a powerful and multi-layered story! It's not just a historical account; it's a lesson in faith, humility, and the ultimate triumph of divine justice. It makes you wonder, doesn't it, about the moments in our own lives when we might be tempted to sneak away from a challenge, or to deny the power of something greater than ourselves?