## Ramban on Exodus Chapter 5

###### Ramban on Exodus 5:3:1
[Ramban on Exodus 5:3:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/5:3:1)

**פֶּן יִפְגָּעֵנוּ** פֶּן יִפְגָּעֲךָ הָיוּ רוֹצִים לוֹמַר, אֶלָּא שֶׁחָלְקוּ כָּבוֹד לַמַּלְכוּת. לְשׁוֹן רַשִׁ"י (רש"י על שמות ה':ג'). וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על שמות ה':ג') **פֶּן יִפְגָּעֵנוּ** כּוֹלֵל אֲנַחְנוּ הַיִּשְׂרְאֵלִים גַּם אַתָּה פַּרְעֹה וְכָל מִצְרַיִם, וְלָכֵן בִּרְאוֹתָם מַכַּת בְּכוֹרוֹת אָמְרוּ "כֻּלָּנוּ מֵתִים" (שמות י"ב:ל"ג), כִּי נִתְבָּרֵר לָהֶם דִּבְרֵי מֹשֶׁה שֶׁאָמַר "פֶּן יִפְגָּעֵנוּ בַּדֶּבֶר", וְגֵרְשׁוּ אוֹתָם לָלֶכֶת לִזְבֹּחַ. וְאֵין דְּבָרוֹ זֶה נָכוֹן, כִּי לֹא צֻוּוּ לֵאמֹר שֶׁיִּהְיֶה בְּיִשְׂרָאֵל דֶּבֶר אוֹ חֶרֶב אִם לֹא יִזְבְּחוּ, וְהֵם לֹא יְשַׁנּוּ בִּשְׁלִיחוּת הַשֵּׁם דָּבָר: וְעַל דֶּרֶךְ הָאֱמֶת הוּא סוֹד הַקָּרְבָּנוֹת, שֶׁהֵם כֹּפֶר מִן הַפְּגִיעָה, כִּי לְפָנָיו יֵלֶךְ דָּבֶר (חבקוק ג ה) אוֹ בְּחַרְבּוֹ הַקָּשָׁה. וְאָמַר זֶה, כִּי הקב"ה צִוָּה אוֹתָם "וַאֲמַרְתֶּם אֵלָיו ה' אֱלֹהֵי הָעִבְרִים נִקְרָה עָלֵינוּ וְנִזְבְּחָה לַה' אֱלֹהֵינוּ" (שמות ג':י"ח), וְהֵם אָמְרוּ "כֹּה אָמַר ה' אֱלֹהֵי יִשְׂרָאֵל שַׁלַּח עַמִּי" (שמות ה':א'), וְהִנֵּה פַּרְעֹה הָיָה חָכָם גָּדוֹל וְיוֹדֵעַ אֶת הָאֱלֹהִים וּמוֹדֶה בּוֹ, כַּאֲשֶׁר אָמַר הוּא אוֹ מוֹרִישׁוֹ לְיוֹסֵף, "אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ" (בראשית מא לט), "אִישׁ אֲשֶׁר רוּחַ אֱלֹהִים בּוֹ" (שם לח), אֲבָל לֹא הָיָה יוֹדֵעַ אֶת הַשֵּׁם הַמְיֻחָד, וְעָנָה "לֹא יָדַעְתִּי אֶת ה'" (ה' פסוק ב), וְהֵם נִזְכְּרוּ, וְחָזְרוּ וְאָמְרוּ לוֹ כַּאֲשֶׁר צֻוּוּ "אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ" (ה' פסוק ג), כִּי הִזְכִּירוּ לוֹ אֱלֹהֵי הָעִבְרִים בִּלְבַד שֶׁהוּא אֵל שַׁדַּי, וְאָמְרוּ "נִקְרָה עָלֵינוּ" שֶׁהוֹדִיעוּהוּ לְשׁוֹן הַמִּקְרֶה כַּאֲשֶׁר נִצְטַוּוּ לוֹ, וּפֵרְשׁוּ לוֹ כִּי בַּמִּקְרָא הַזֶּה אֲשֶׁר נִקְרָה עֲלֵיהֶם יִצְטָרְכוּ לִזְבֹּחַ לְפָנָיו, פֶּן תִּהְיֶה הַפְּגִיעָה בַּדֶּבֶר אוֹ בַּחֶרֶב. וְכָעִנְיָן הַזֶּה בָּא בִּדְבַר בִּלְעָם, שֶׁנֶּאֱמַר "וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם, וַיֹּאמֶר אֵלָיו אֶת שִׁבְעַת הַמִּזְבְּחֹת עָרַכְתִּי וָאַעַל פָּר וָאַיִל בַּמִּזְבֵּחַ" (במדבר כג ד):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
LEST HE FALL UPON US WITH PESTILENCE. “Moses and Aaron wanted to say [to Pharaoh], ‘Lest He fall upon thee,’ but they showed respect to royalty.” Thus the language of Rashi. Rabbi Abraham ibn Ezra explained: “‘*Lest He fall upon us;* that is, including us Israelites, also you Pharaoh and all Egypt.’ Therefore when the Egyptians saw the slaying of the firstborn, they said, *‘We are all dead men,’*³²⁰ for the words of Moses now became clear to them when he said, *Lest he fall upon us with pestilence*, and therefore they drove them to go to sacrifice [to G-d].”
This explanation of Ibn Ezra is not correct, for Moses and Aaron were not commanded to say that Israel too would share in the punishment of pestilence or sword if they would not sacrifice [to G-d],³²¹ and Moses and Aaron would by no means change anything in the mission of G-d.
By way of the Truth, [the mystic lore of the Cabala], this is the secret of the offerings,³²² as they constitute a redemption from punishment, for *before Him goeth the pestilence*.³²³. Ramban then proceeds to explain the end of the verse: *or with the sword*.
*Or with the sword*, this means the harsh [attribute of justice]. Moses said this because the Holy One, blessed be He, had commanded them, saying, *And you shall say unto him: ‘The Eternal, the G-d of the Hebrews hath met with us. And now let us go … that we may sacrifice to the Eternal our G-d.’*³²⁴ and they said to Pharaoh, *Thus saith the Eternal, the G-d of Israel: ‘Let My people go.’*³²⁴ Now Pharaoh was indeed a very wise man. He knew [of the existence of] G-d and acknowledged Him, as he — or his predecessor³²⁵ (above, 1:8). One Rabbi said that he was really a new king; the other said that it was the same king but he decreed new edicts, and comported himself as though he did not know him. — said to Joseph: *Forasmuch as G-d had shown thee all this;*³²⁶ *a man in whom the spirit of G-d is*.³²⁷, Verse 38. But Pharaoh did not know the Proper Name of G-d, [i.e., the Tetragrammaton],³²⁸ and accordingly, he answered, *I know not the Eternal*.³²⁹ Therefore they replied and said to him, as they were commanded, *The G-d of the Hebrews hath met with us*,³³⁰ mentioning to him only *the G-d of the Hebrews*, which is equivalent to *E-il Sha-dai*. They said, *He hath met with us*, relating to Pharaoh the exact language of the message they were commanded to bring him, and they explained to him that in this meeting which they would have [with G-d], it would be necessary for them to sacrifice before Him, lest the meeting be *with pestilence, or with the sword*. In a similar vein did Scripture set forth in connection with Balaam, as it is said, *And G-d met Balaam, and he said unto Him: I have prepared the seven altars, and I have offered up a bullock and a ram on every altar*.³³¹

footnotes:
³²⁰ Further, 12:33.
³²¹ Only the Egyptians were to suffer that punishment if they failed to permit the Israelites to go to worship the Eternal.
³²² See Ramban on Genesis 4:3 (Vol. I, p. 88, and Note 423).
³²³ Habakkuk 3:5. This explains the verse here: Let us go…and sacrifice… lest He fall upon us with pestilence
³²⁴ Verse 1.
³²⁴ Verse 1.
³²⁵ This is a reference to the difference of opinion among the Rabbis of the Talmud (Sotah 11 a) regarding the verse, Now there arose a new king over Egypt, who knew not Joseph
³²⁶ Genesis 41:39.
³²⁷ Ibid.
³²⁸ See above, Note 84.
³²⁹ Verse 2.
³³⁰ In Verse 3 before us.
³³¹ Numbers 23:4.


###### Ramban on Exodus 5:4:1
[Ramban on Exodus 5:4:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/5:4:1)

**לָמָּה מֹשֶׁה וְאַהֲרֹן** שָׁאַל לָהֶם שְׁמוֹתָם וְהִזְכִּירָם בִּשְׁמָם דֶּרֶךְ כָּבוֹד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
WHEREFORE DO YE, MOSES AND AARON…? Pharaoh asked them for their names, and he mentioned them by name in a manner indicating respect.


###### Ramban on Exodus 5:4:2
[Ramban on Exodus 5:4:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/5:4:2)

**תַּפְרִיעוּ אֶת הָעָם מִמַּעֲשָׂיו** אָמַר אוּנְקְלוֹס (תרגום אונקלוס על שמות ה':ד') "תְּבַטְּלוּ", וְכֵן "פּוֹרֵעַ מוּסָר" (משלי יג יח), "וַתִּפְרְעוּ כָל עֲצָתִי" (שם א כה):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
TAPHRI’U’ THE PEOPLE FROM THEIR WORK. Onkelos translated: *t’vatlu* (you cause them to idle from their work). Similarly: *‘porei’a’ (refuseth) instruction*;³³² as meaning: “taking them away.” Ramban therefore calls attention to Onkelos, who interpreted it as meaning “idle,” “making to nought all their work.” *‘vatiphr’u’ (and ye have set at nought) all my counsel*.³³³, 1:25.

footnotes:
³³² Proverbs 13:18. Now Rashi explained taphri’u
³³³ Ibid.


###### Ramban on Exodus 5:4:3
[Ramban on Exodus 5:4:3](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/5:4:3)

**לְכוּ לְסִבְלוֹתֵיכֶם** עַל דֶּרֶךְ הַפְּשָׁט עֲבוֹדַת הַמֶּלֶךְ, שֶׁהָיוּ מִכְּלַל הָעָם, כִּי בַּפַּעַם הַזֹּאת בָּאוּ לְפָנָיו עִם כָּל הָעָם, וְלֹא שָׁמַע אֲלֵיהֶם וְצִוָּה אוֹתָם שׁוּבוּ כֻּלְּכֶם אֶל הָעֲבוֹדָה. וְשָׁבוּ מֹשֶׁה וְאַהֲרֹן לְפָנָיו (שמות ז':י'), וְאָמַר לָהֶם פַּרְעֹה תְּנוּ לָכֶם מוֹפֵת, וְעָשׂוּ כֵן, אָז הָיוּ בְּעֵינָיו כְּחַרְטֻמִּים וּמְכַשְּׁפִים וַחֲכָמִים, וְנָהַג בָּהֶם כָּבוֹד, וּמֵעֵת הֵחֵלּוּ הַמַּכּוֹת עָלָיו נָהַג בָּהֶם מוֹרָא גָּדוֹל. וְכֵן נִרְאֶה עוֹד שֶׁלֹּא הָיוּ כָּל עַם בְּנֵי יִשְׂרָאֵל עוֹבְדִים כָּל הַיָּמִים לְפַרְעֹה בְּחֹמֶר וּבִלְבֵנִים, כִּי הָיוּ מְמַלְּאִים אֶרֶץ מִצְרַיִם עָרִים, אֲבָל בְּמַס הָיוּ עוֹשִׂין, רַק כִּי הִכְבִּיד עֲלֵיהֶם עֻלּוֹ לָקַחַת מֵהֶם רַבִּים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
GET YOU TO YOUR BURDENS. If we follow the simple interpretation of Scripture, reference here is to the work for the king,³³⁴ since Moses and Aaron were part of the [Hebrew] people for at this time they came before him with all the people. But he did not listen to them and commanded them: “Return you all to the work.” Later when Moses and Aaron returned before Pharaoh and he said to them, *Show a wonder for you*,³³⁵ and they did so, they appeared to him like the magicians, sorcerers, and wise men, and he showed them respect. Still later, when the plagues began coming upon him, he was in dread fear of them.
It appears furthermore that not all the children of Israel worked all the time for Pharaoh *in mortar and in brick*,³³⁶ for in that case they would have filled the whole land of Egypt with cities. Rather, they worked in levies, and he pressed his yoke upon them by taking many of the Israelites [into his labors].

footnotes:
³³⁴ Rashi’s interpretation, mentioned further on in the text, is: “Go to your work which you have to do at home, etc.” Now although Ramban will later agree with this explanation of Rashi, his point here is that in line with the simple meaning of Scripture, “the burdens” are a reference to the labors imposed upon them as slaves.
³³⁵ Further, 7:9.
³³⁶ Above, 1:14.


###### Ramban on Exodus 5:4:4
[Ramban on Exodus 5:4:4](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/5:4:4)

וְרַשִׁ"י פֵּרֵשׁ (רש"י על שמות ה':ד') **לְסִבְלוֹתֵיכֶם**, לִמְלַאכְתְּכֶם שֶׁיֵּשׁ לָכֶם לַעֲשׂוֹת בְּבָתֵּיכֶם, אֲבָל מְלֶאכֶת שִׁעְבּוּד מִצְרַיִם לֹא הָיָה עַל שִׁבְטוֹ שֶׁל לֵוִי, וְתֵדַע, שֶׁהָיוּ מֹשֶׁה וְאַהֲרֹן יוֹצְאִים וּבָאִים. וְנָכוֹן הוּא, כִּי כָל עֲבוֹדַת הָאָדָם בַּבַּיִת וּבַשָּׂדֶה נִקְרָא כֵן, כְּמוֹ "לְכָל סֵבֶל בֵּית יוֹסֵף" (מלכים א י"א:כ"ח), וּמִנְהָג בְּכָל עַם לִהְיוֹת לָהֶם חֲכָמִים מוֹרֵי תּוֹרָתָם, וְלָכֵן הִנִּיחַ לָהֶם פַּרְעֹה שֵׁבֶט לֵוִי שֶׁהָיוּ חַכְמֵיהֶם וְזִקְנֵיהֶם. וְהַכֹּל סִבָּה מֵאֵת ה'. וּבְאֵלֶּה שְׁמוֹת רַבָּה (ה':ט"ז) רָאִיתִי, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, שִׁבְטוֹ שֶׁל לֵוִי פָּנוּי הָיָה מֵעֲבוֹדַת פָּרֶךְ, אָמַר לָהֶם פַּרְעֹה, בִּשְׁבִיל שֶׁאַתֶּם פְּנוּיִים אַתֶּם אֹמְרִים נֵלְכָה נִזְבְּחָה לֵאלֹהֵינוּ, לְכוּ לְסִבְלוֹתֵיכֶם לְיִשְׂרָאֵל. דָּבָר אַחֵר, אָמַר לָהֶם דַּיְכֶם שֶׁאַתֶּם עוֹמְדִים פְּנוּיִים, שֶׁמָּא רַע לָכֶם שֶׁאֵין אַתֶּם עוֹשִׂים בִּמְלָאכָה, לְכוּ לְסִבְלוֹתֵיכֶם. וְרַבִּי אַבְרָהָם פֵּרֵשׁ **לְכוּ לְסִבְלוֹתֵיכֶם**, סִבְלוֹת הָעָם, כִּי יְדַבֵּר עִמָּהֶם בַּעֲבוּר כָּל יִשְׂרָאֵל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
Now Rashi explained: “*Get you to your burdens*, i.e., ‘to your work which you have to do in your homes.’ But [it cannot signify ‘go to your labors as slaves,’ for he was speaking to Moses and Aaron, who were of the tribe of Levi, and] the work of Egyptian slavery was not imposed upon the tribe of Levi. You may know that this was so because Moses and Aaron went and came as they pleased.” This is correct. All man’s work whether at home or in the field is so called [*sebel* (labor)], just as in the verse: *over all the ‘sebel’ (labor) of the house of Joseph*.³³⁷ And it is customary among all people to have wise men who teach them their laws. Therefore Pharaoh did not impose slavery upon the tribe of Levi, who were the teachers and the elders of the children of Israel, and it was all caused by G-d.
I have seen in V’eileh Shemoth Rabbah:³³⁸ “Rabbi Yehoshua ben Levi said that the tribe of Levi was free from servile labor. Pharaoh said to them, ‘It is because you are free [from the forced labor] that you therefore say, *Let us go and sacrifice to our G-d*.³³⁹ *Get ye unto your burdens* for Israel.’³⁴⁰ Another interpretation: Pharaoh said to Moses and Aaron, ‘It is enough for you that you are free! Perhaps you are displeased because you are not doing this forced labor; [if so], *get ye unto your burdens*.’”
And Rabbi Abraham ibn Ezra explained the verse, *Get ye unto your burdens*, as meaning the burdens of the entire people, since Pharaoh spoke to them for all Israel.

footnotes:
³³⁷ I Kings 11:25.
³³⁸ Shemoth Rabbah 5:2.
³³⁹ Verse 8.
³⁴⁰ In other words, “attend to your work of teaching them their laws, but do not divert them from doing my work with such a plan as going on a journey.”


###### Ramban on Exodus 5:22:1
[Ramban on Exodus 5:22:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/5:22:1)

**אֲדֹנָי לָמָּה הֲרֵעֹתָה** נִכְתַּב בְּאָלֶ"ף דָּלֶ"ת, כִּי הַשֵּׁם הַמְּיֻחָד שֶׁהוּא מִדַּת הָרַחֲמִים לֹא יָרֵעַ לָעָם. וּלְמַעְלָה הִזְכִּירוֹ מֹשֶׁה שְׁנֵי פְּעָמִים בְּאָלֶ"ף דָּלֶ"ת (ד' י' י"ג), שֶׁהָיָה מִתְחַנֵּן בּוֹ שֶׁלֹּא יִחַר בּוֹ הָאַף. וְאוּלַי הָיָה מִתְיָרֵא מֵהַזְכִּיר ה' הַגָּדוֹל הַמְּחֻדָּשׁ לוֹ וּמְדַבֵּר אֵלָיו.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
ADO-NOY’, WHEREFORE HAST THOU DEALT ILL WITH THIS PEOPLE? The Divine Name is here written *Aleph Dalet*, for through the Proper Name of G-d, [i.e., the Tetragrammaton], which is the attribute of mercy, no evil would befall the people. However, above [in Chapter 4, Verses 10 and 13], Moses twice mentioned the Divine Name written *Aleph Dalet* — [*Bi Ado-noy* (O G-d)] — since he was praying that the anger of G-d would not be kindled against him [for refusing to undertake the mission to go to Pharaoh]. Perhaps Moses was afraid to mention the Great Divine Name that was then being revealed to him and speaking to him.


###### Ramban on Exodus 5:22:2
[Ramban on Exodus 5:22:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/5:22:2)

**לָמָה הֲרֵעֹתָה** אַחֲרֵי הוֹדִיעַ אֱלֹהִים אֶת מֹשֶׁה פַּעֲמַיִם (לעיל ג יט, ד כא) שֶׁלֹּא יִתֵּן אוֹתָם מֶלֶךְ מִצְרַיִם לַהֲלֹךְ מַדּוּעַ יִתְרַעֵם. וְאָמַר ר"א (אבן עזרא על שמות ה':כ"ב) כִּי חָשַׁב מֹשֶׁה כִּי מֵעֵת דַּבְּרוֹ אֶל פַּרְעֹה בִּשְׁלִיחוּת ה' יָקֵל מֵעֲלֵיהֶם וְיָחֵל הָאֱלֹהִים לְהַצִּילָם, וְהִנֵּה פַּרְעֹה הִכְבִּיד וְהֵרַע, וְזֶה טַעַם **לָמָה הֲרֵעֹתָה**, כִּי זֶה הֵפֶךְ מַה שֶׁאָמַרְתָּ לִי "רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי וָאֵרֵד לְהַצִּילוֹ" (שמות ג':ז'-ח). וְאֵינֶנּוּ נָכוֹן בְּעֵינַי, בַּעֲבוּר שֶׁאָמַר **וְהַצֵּל לֹא הִצַּלְתָּ**, וְאֵין הַהַצָּלָה רַק יְצִיאָתָם מִן הַגָּלוּת: וּלְפִי דַּעְתִּי שֶׁחָשַׁב מֹשֶׁה רַבֵּינוּ כִּי יֹאמַר ה' שֶׁלֹּא יִשְׁמַע אֲלֵיהֶם פַּרְעֹה לְהוֹצִיאָם מִיָּד בְּמִצְוָתוֹ, וְלֹא בְּאוֹת וּמוֹפֵת, עַד שֶׁיַּעֲשֶׂה בּוֹ נִפְלְאוֹתָיו הָרַבּוֹת, אֲבָל חָשַׁב כִּי יְבִיאֵם עָלָיו תְּכוּפוֹת זוֹ אַחַר זוֹ בְּיָמִים מְעַטִּים, וּכְשֶׁאָמַר "לֹא יָדַעְתִּי אֶת ה'" יְצַוֶּה לַעֲשׂוֹת מִיָּד לְפָנָיו אוֹת הַתַּנִּין, וְהוּא לֹא יִשְׁמַע, וְיַכֶּה אוֹתוֹ בּוֹ בַּיּוֹם בַּדָּם וְאח"כ בְּכָל הַמַּכּוֹת. וּכְשֶׁרָאָה שֶׁעָמְדוּ שְׁלֹשָׁה יָמִים וְהוּא יָרֵעַ לָהֶם בְּכָל יוֹם, וַה' לֹא כִּהָה בוֹ, וְלֹא נִתְגַּלָּה לְמֹשֶׁה לְהוֹדִיעוֹ מָה יַעֲשֶׂה, אָז חָשַׁב מֹשֶׁה כִּי אֲרֻכָּה הִיא:
וְיִתָּכֵן שֶׁהָיוּ בָּזֶה הַמַּעֲשֶׂה שֶׁסִּפֵּר הַכָּתוּב יָמִים רַבִּים, כִּי כַּאֲשֶׁר הֻכּוּ שׁוֹטְרֵי בְּנֵי יִשְׂרָאֵל עָמְדוּ יָמִים עַד שֶׁדִּבְּרוּ עִם פַּרְעֹה עַצְמוֹ, וְאָמְרוּ לוֹ "לָמָּה תַעֲשֶׂה כֹה לַעֲבָדֶיךָ" (שמות ה':ט"ו), כִּי אֵין בִּרְשׁוּת כָּל אָדָם לָבֹא בְּהֵיכַל מֶלֶךְ פְּנִימָה וּלְדַבֵּר אֵלָיו פָּנִים בְּפָנִים, אַף כִּי שׁוֹטְרֵי הָעָם הַנִּבְאָשִׁים בְּעֵינָיו, וְהִנֵּה סָבְלוּ עֲמָלָם וְלַחֲצָם יָמִים רַבִּים וְהָיוּ בָּאִים עַד לִפְנֵי שַׁעַר הַמֶּלֶךְ, עַד שֶׁנִּשְׁמְעָה צַעֲקָתָם לִפְנֵי הַמֶּלֶךְ וְצִוָּה שֶׁיָּבֹאוּ לְפָנָיו וִידַבְּרוּ עִמּוֹ. וְכֵן אֶפְשָׁר שֶׁשָּׁב מֹשֶׁה אֶל ה' וְאָמַר **לָמָה הֲרֵעֹתָה** אַחֲרֵי יָמִים מֵעֵת שֶׁפָּגְעוּ בּוֹ הַשּׁוֹטְרִים: וּבְאֵלֶּה שְׁמוֹת רַבָּה (ה':י"ט) אָמְרוּ, "וַיֵּצְאוּ נֹגְשֵׂי הָעָם וְשֹׁטְרָיו" (שמות ה':י'), כֵּיוָן שֶׁגָּזַר כֵּן הָלַךְ מֹשֶׁה לְמִדְיָן וְעָשָׂה שָׁם שִׁשָּׁה חֳדָשִׁים, וְאַהֲרֹן הָיָה יוֹשֵׁב בְּמִצְרַיִם, וְאוֹתָהּ שָׁעָה הֶחְזִיר מֹשֶׁה אִשְׁתּוֹ וּבָנָיו לְמִדְיָן. וְעוֹד אָמְרוּ (שם ה כד), "וַיִּפְגְּעוּ אֶת מֹשֶׁה וְאֶת אַהֲרֹן" (שמות ה':כ'), אַחַר שִׁשָּׁה חֳדָשִׁים נִגְלָה הקב"ה אֶל מֹשֶׁה בְּמִדְיָן וְאָמַר לוֹ "לֵךְ שׁוּב מִצְרָיִם", בָּא מֹשֶׁה מִמִּדְיָן וְאַהֲרֹן מִמִּצְרַיִם, וּפָגְעוּ בָּהֶם שׁוֹטְרֵי יִשְׂרָאֵל כְּשֶׁהֵן יוֹצְאִין מִלִּפְנֵי פַּרְעֹה:
וְכֵן רָאִיתִי עוֹד בְּמִדְרַשׁ חָזִיתָ (שה"ש רבה ב כב) "דּוֹמֶה דוֹדִי לִצְבִי" (שה"ש ב ט), מָה צְבִי זֶה נִרְאֶה וְחוֹזֵר וְנִרְאֶה, כָּךְ גּוֹאֵל הָרִאשׁוֹן נִרְאָה לָהֶם, וְחָזַר וְנִכְסָה מֵהֶן וְחָזַר וְנִרְאָה לָהֶם, וְכַמָּה נִכְסָה מֵהֶם, רַבִּי תַּנְחוּמָא אָמַר שְׁלֹשָׁה חֳדָשִׁים, הֲדָא הוּא דִכְתִיב "וַיִּפְגְּעוּ אֶת מֹשֶׁה וְאֶת אַהֲרֹן". וְרַבִּי יְהוּדָה בְּרַבִּי אוֹמֵר לְקִצִּין. כְּלוֹמַר, כִּי לְשׁוֹן פְּגִיעָה לִפְרָקִים הִיא: וְהִנֵּה הָיוּ יָמִים רַבִּים מֵעֵת דִּבֵּר לוֹ הַשֵּׁם וּבוֹאוֹ אֶל פַּרְעֹה, וְלָכֵן כְּשֶׁשָּׁב מֹשֶׁה אֶל ה' אָמַר **לָמָה הֲרֵעֹתָה לָעָם** לְמַהֵר לִשְׁלֹחַ אוֹתִי קֹדֶם שֶׁהִגִּיעַ הַקֵּץ, כִּי לֹא הָיָה רָאוּי לִשְׁלֹחַ אוֹתִי עַד שֶׁתִּרְצֶה לְהַצִּילָם, כִּי עַתָּה הֲרֵעֹתָה לָהֶם וְלֹא הִצַּלְתָּ אוֹתָם, וְאִם כָּכָה אַתְּ עֹשֶׂה לָהֶם יָסוּפוּ בָּרָעָה אֲשֶׁר תִּמְצָאֵם. וְלָכֵן עָנָה אוֹתוֹ, **עַתָּה**, בָּעֵת הַזֹּאת, בְּקָרוֹב, **תִרְאֶה אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה**, כִּי לֹא אַאֲרִיךְ לוֹ כָּל כָּךְ כַּאֲשֶׁר חָשַׁבְתָּ, וְקָרוֹב לָבֹא עִתּוֹ וְיָמָיו לֹא יִמָּשְׁכוּ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
WHEREFORE HAST THOU DEALT ILL WITH THIS PEOPLE? [It should be asked]: After G-d twice informed³⁴¹ Moses that the king of Egypt would not let them go, why did he complain? Rabbi Abraham ibn Ezra said that Moses had thought that from the moment he would speak to Pharaoh in the name of G-d, he would ease the burden from upon the children of Israel, and that G-d would begin to redeem them, but Pharaoh hardened and increased their woes. This is the sense of the expression, *Wherefore has Thou dealt ill…?* “It is the opposite of what Thou hast told me, i.e., *I have surely seen the affliction of My* people.³⁴², 3:7. *And I am come down to deliver them*.”³⁴³, Verse 8. But this [explanation of Ibn Ezra] does not appear to me to be correct because [Moses said], *Neither hast Thou delivered Thy people at all*,³⁴⁴ and “delivery” means only their going forth from exile.³⁴⁵
In my opinion, Moses our teacher thought G-d had told him that Pharaoh would not let them go immediately at his command, nor by sign and wonder until He would perform His many wonders among them. But Moses thought that G-d would bring them upon Pharaoh in uninterrupted succession in a few days. When Pharaoh said, *I know not the Eternal*,³⁴⁶ He would immediately command him to execute the sign of the serpent before the king, and [if] the king would still not listen, He would smite him on that very day with the plague of blood, followed by all the rest of the plagues. But when Moses saw that three days passed and the king increased their woes every day and G-d did not rebuke him, nor did He reveal Himself to Moses to inform him what he should do, then Moses thought that [the captivity] is a long one.³⁴⁷
It is possible that there was a long period of time to this story recounted here by Scripture. When the officers of the children of Israel were beaten,³⁴⁸ days passed until they spoke to Pharaoh himself, saying to him, *Wherefore dealest thou thus with thy servants?*³⁴⁹ It is not every person that has a right to come into the inner chambers of the king’s palace and speak to him face to face, and all the more the officers of those people abhorrent to him. Thus they suffered in their burden and oppression many days, and they would come *even before the king’s gate*³⁵⁰ until their outcry was heard before the king and he commanded that they come before him and speak with him. It is likewise possible that Moses returned to the Eternal and said, *Wherefore hast Thou dealt ill…*, many days after the officers of the children of Israel met him.³⁵¹
The Rabbis have said in V’eileh Shemoth Rabbah:³⁵² “*And the taskmasters of the people went out, and their officers, and they spoke to the people, saying, Thus saith Pharaoh: I will not give you straw*.³⁵³ When this was decreed by Pharaoh, Moses went to Midian and stayed there six months while Aaron remained in Egypt. At that time, Moses took his wife and sons back to Midian.” The Rabbis have furthermore said:³⁵⁴ “*And they met Moses and Aaron*.³⁵¹ After six months, the Holy One, blessed be He, revealed Himself to Moses in Midian and said to him, *Go, return unto Egypt*.³⁵⁵ Moses then came from Midian, and Aaron from Egypt, when they were met by the officers of Israel as they came forth from Pharaoh.” I have furthermore seen a similar [tradition] in Midrash Chazit:³⁵⁶ “*My beloved is like a gazelle*.³⁵⁷ Just as a gazelle appears [and hides] and reappears, so did the first redeemer, [i.e., Moses], appear to the children of Israel, then he disappeared, and then he appeared to them again. For how long was he away from them? Rabbi Tanchuma said three months. It is this which Scripture says, *And they met Moses and Aaron*.³⁵¹ And Rabbi Yehudah Beribi³⁵⁸ said that [he was away from them] for periods of time.” That is to say, the word “meeting” — [*and they ‘met’ Moses and Aaron*] — indicates periods of time.
Thus many days passed between G-d’s speaking to Moses and Moses’ coming to Pharaoh. Therefore when Moses returned to G-d he said, “*Wherefore hast Thou dealt ill with this people*, hurrying to send me before the time [of redemption] had come? It was not fitting to send me until You wanted to deliver them, but now You have dealt ill with them and You have not delivered them. And if You deal thus with them, they will perish in the affliction that will come upon them.” Therefore G-d answered Moses at this time: “Soon *shalt thou see what I will do to Pharaoh*,³⁵⁹ for I will not prolong it for him to the extent that you thought, and his time is near to come, and his days shall not be prolonged.”³⁶⁰
Va’eira

footnotes:
³⁴¹ Above, 3:19 and 4:21.
³⁴² Ibid.
³⁴³ Ibid.
³⁴⁴ Verse 23.
³⁴⁵ How then could Ibn Ezra explain that Moses’ primary complaint was that he had thought G-d would merely ease their burden?
³⁴⁶ Above, Verse 2.
³⁴⁷ See Jeremiah 29:28.
³⁴⁸ Verse 14.
³⁴⁹ Verse 15.
³⁵⁰ Esther 4:2.
³⁵¹ Verse 20.
³⁵² Shemoth Rabbah 5:23.
³⁵³ Verse 10.
³⁵⁴ Shemoth Rabbah 5:24.
³⁵¹ Verse 20.
³⁵⁵ Above, 4:19.
³⁵⁶ Shir Hashirim Rabbah 2:22. See Note 317 above.
³⁵⁷ Song of Songs 2:9.
³⁵¹ Verse 20.
³⁵⁸ In the Midrash above: “Yehudah B’rabbi.” In the Hebrew text of Ramban: “And Rabbi Yehudah Br’.” But see Hyman’s Toldoth Tannaim V’amoraim that the correct reading is: “Rabbi Yehudah Beribi” or “Yudan Beribi”.
³⁵⁹ Further, 6:1.
³⁶⁰ See Isaiah 13:22.