After many long and grueling years enduring enslavement, the Creator had at long last dispatched Moshe to save the Jewish People. During one round of talks, Moshe suggested a more modest request to Paroh than letting his people go for good; instead, he proposed taking them into the desert for a multi-day festival, leaving open the possibility that they would return once the festivities were completed.
At this point, since Egypt had already experienced several plagues, cracks began to appear in the Egyptian government’s resolve:
וַיֹּאמְרוּ עַבְדֵי פַרְעֹה אֵלָיו עַד־מָתַי יִהְיֶה זֶה לָנוּ לְמוֹקֵשׁ שַׁלַּח אֶת־הָאֲנָשִׁים וְיַעַבְדוּ אֶת־ה אֱלֹהֵיהֶם הֲטֶרֶם תֵּדַע כִּי אָבְדָה מִצְרָיִם׃ וַיּוּשַׁב אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן אֶל־פַּרְעֹה וַיֹּאמֶר אֲלֵהֶם לְכוּ עִבְדוּ אֶת־ה אֱלֹהֵיכֶם מִי וָמִי הַהֹלְכִים׃ וַיֹּאמֶר מֹשֶׁה בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ בְּבָנֵינוּ וּבִבְנוֹתֵנוּ בְּצֹאנֵנוּ וּבִבְקָרֵנוּ נֵלֵךְ כִּי חַג־ה לָנוּ׃ וַיֹּאמֶר אֲלֵהֶם יְהִי כֵן ה עִמָּכֶם כַּאֲשֶׁר אֲשַׁלַּח אֶתְכֶם וְאֶת־טַפְּכֶם רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם׃ לֹא כֵן לְכוּ־נָא הַגְּבָרִים וְעִבְדוּ אֶת־ה כִּי אֹתָהּ אַתֶּם מְבַקְשִׁים וַיְגָרֶשׁ אֹתָם מֵאֵת פְּנֵי פַרְעֹה׃ – Paroh’s advisers said to him, “How long will this one be a snare to us?! Let the men go to worship Hashem their God! Do you not yet know that Egypt is lost?” So Moshe and Ahron were brought back to Paroh and he said to them, “Go, worship Hashem your God! Who will be going?” Moshe replied, “We will all go, young and old: we will go with our sons and daughters, our flocks and herds; for we must observe Hashem’s festival!” But he said to them, “Hashem be with you; the same as I mean to let your children go with you! Clearly, you are bent on mischief! No! Your men can go and worship Hashem since that is what you want.” And they were expelled from Paroh’s presence. (10:7-10)
Outside of wondering whether this alleged festival was mere diplomatic posturing or perhaps a genuinely lost festival we might otherwise mark, Paroh’s advisors took it seriously and at least attempted to meet Moshe halfway.
While Moshe delivered a compelling and powerful speech about going with everyone, men and women, young and old, categorically refusing to leave anyone behind, it’s worth dwelling for a moment on why Moshe wouldn’t take Paroh up on his counteroffer to take the men out of Egypt.
This was an enormous and monumental concession! At a minimum, Paroh was at least willing to let some of the people go! If nothing else, Moshe could extract some fraction of the people he was tasked with saving. It’s not obvious to assume that the only possible plan was for all the people to walk out at precisely the same time. The mission had long been underway, and this was plausibly the beginning of what succeeding at that mission might look like! Moshe could feasibly take this group out under the ruse of the festival and report to God for new orders about how to save those who remained behind. However many or few people were left behind, God still had to do the same work to get them out! It’s not so hard to imagine Moshe accepting Paroh’s offer as a practical and realistic option – and it’s not at all obvious why he didn’t.
Why wouldn’t Moshe accept a partial victory and take the first opportunity he had to get some – even if not all – of the Jewish People out of Egypt?
The Shem mi’Shmuel explains that Moshe’s speech to Paroh highlighted a core value of the mission – if he had to leave even one single soul behind, it would be better if they stayed put.
Healthy humans have concentric relationship circles. I am at the center, then perhaps my spouse and children, then parents and siblings, then friends and extended family, then community and acquaintances. The Torah’s expectation of us is that we expand our consciousness so that those circles be proximate enough to our own that your wellbeing impacts mine.
Paroh was a savvy villain and exploited this to great effect by presenting Moshe with such a choice – Moshe could never accept it. The apparent personal victory for Moshe succeeding in part but having to leave some people behind wouldn’t be a partial victory – it was no victory at all. At best, a personal win is the starting point of helping others; and if we have the gall to take the win and abandon others to their fates, not only is it not a victory – it is actually a defeat. Paroh’s offer was empty; it offered nothing we could live with.
This is by no means the most practical value to live by. Moshe’s refusal indicated that he’d rather they all stay put – in Egypt! – than leave a man behind. But choosing to live with ideals is never easy; putting values before profit or self-preservation has tangible drawbacks and real-life consequences. It takes immense willpower and inner strength to avoid cutting corners. But that’s what all the stories of our greats call us to, with acts of courage and decency that fan the flames of idealism in our hearts, inspiring a desire to be just as bold and noble.
If we doubt the sacrosanctity of caring about the people we might leave behind, it’s worth recalling the penultimate plague of darkness; and in particular, the effect it had on the people who experienced it:
לֹא־רָאוּ אִישׁ אֶת־אָחִיו וְלֹא־קָמוּ אִישׁ מִתַּחְתָּיו – People could not see one another, and for three days no one could get up from where he was… (10:23)
We need to remind ourselves that presumably, Egyptian adults aren’t simply scared of the dark like children! It’s not just that it felt like blindness, it’s that their worlds were completely cut off from each other – לֹא־רָאוּ אִישׁ אֶת־אָחִיו .
The Chiddushei HaRim highlights that this was the worst punishment God could inflict on Egypt, short only of death itself – that people could not see each other. In a very real way, recognizing another human and moving ourselves to help them cuts to the very heart of what it means to be human, and we should take that notion seriously.
The distinguished psychologist and Holocaust survivor Viktor Frankl witnessed humanity stripped to its essence in the concentration camps and observed how, despite living under the most terrible conditions, there were still men walking around comforting others and giving away their last piece of bread. People like these, the ones who placed themselves in service of others, who committed themselves to a greater cause, were the ones who found nourishment even in complete deprivation, who kept their fire burning even in total darkness.
In the wake of disaster, whether earthquake, flood, terror attack, or other catastrophe, people are consistently altruistic, urgently engaged in coming together to care for themselves and those around them, strangers and neighbors as well as friends and loved ones. Every single incident has citizens who come to rescue those in need, providing evacuation and other necessities like food, clothes, medicine, and shelter. There are always first responders, but also plain everyday people from all walks of life, putting their lives on the line to help.
Most people, deep down, want to be and are pretty decent, reflecting a deep and profound longing for community and connection.
It’s why stories of bravery and sacrifice tend to resonate so strongly, especially when they involve ordinary people. They are reminders of who we know we can be, of who we want to be. They are antidotes to a culture of toxic individualism, cynicism, and general self-centeredness, a culture that dismisses collective meaning in favor of individual gains, that sees altruism only as a personal expense, not as a source of fulfillment, as something from which you receive as much as you give.
Our most fundamental nature, the root of our behavior, is generosity and empathy, courage and kindness. The shadows of the plague of darkness expose what it is to be human by stripping those things away. It ought to be incredibly telling that one of the most terrible things the Egyptians experienced was a divinely imposed solitary confinement that served to isolate people from each other.
What’s more, if we don’t really see our fate as bound to each other, to the people we love and everyone around us, we might accidentally be inviting the plague of darkness into our lives, carrying its shadows with us, long after Egypt has faded into the distance.
While reaching for greatness, we cannot forget each other. If we do, we forget ourselves.