Difference between revisions of "A Three Day Journey/2/en"

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(Original Author: Aviva Novetsky, Rabbi Hillel Novetsky)
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<page type="Approaches">
 
<page type="Approaches">
 
<h1>A Three Day Journey?</h1>
 
<h1>A Three Day Journey?</h1>
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<div class="overview">
 
<div class="overview">
 
<h2>Overview</h2>
 
<h2>Overview</h2>
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<p>Commentators disagree regarding whether any deception was involved in the request for merely a three day journey. Some suggest that Moshe did not mislead Paroh. According to HaKetav VeHaKabbalah, upon Paroh's denial of the original request, Moshe demanded complete freedom, and thus Paroh was fully cognizant from a very early stage that he was being asked to emancipate the nation. In contrast, the Netziv proposes that the change in plans occurred only after the unworthy among the Hebrews perished in the Plague of Darkness, as it was only then that the rest of the nation merited complete redemption. Finally, R"Y Bekhor Shor suggests that had the Egyptians not drowned in Yam Suf, the Israelites would have in fact returned to Egypt as promised and apparently the Exodus would have occurred in stages.</p>
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<p>Commentators disagree regarding whether any deception was involved in the request for merely a three day journey. Some suggest that Moshe did not mislead Paroh. According to HaKetav VeHaKabbalah, upon Paroh's denial of the original request, Moshe demanded complete freedom, and thus Paroh was fully cognizant from a very early stage that he was being asked to emancipate the nation. In contrast, the Netziv proposes that the change in plans occurred only after the unworthy among the Hebrews perished in the Plague of Darkness, as it was only then that the rest of the nation merited complete redemption. Finally, R"Y Bekhor Shor suggests that had the Egyptians not drowned in Yam Suf, the Israelites would have in fact returned to Egypt as promised and apparently the Exodus would have occurred in stages.</p>
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<continue>
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<continue>
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<p>Most exegetes, though, think that the request was indeed a ruse, and a necessary one. They argue that had Moshe requested permanent freedom (an outrageous request by the moral standards of that era), Paroh would not have granted the Israelites even temporary leave, the Egyptians would not have loaned their valuables, and the process which ended with the Egyptians drowning at Yam Suf would not have been triggered. Additionally, the full extent of Paroh's intransigence would not have been displayed, and Moshe himself might have even been beheaded. Ramban also agrees that there was intent to deceive, but he proposes that the primary target of the deception was the Children of Israel themselves, who were not yet mentally prepared to leave Egypt permanently to go and conquer Canaan.</p>
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<p>Most exegetes, though, think that the request was indeed a ruse, and a necessary one. They argue that had Moshe requested permanent freedom (an outrageous request by the moral standards of that era), Paroh would not have granted the Israelites even temporary leave, the Egyptians would not have loaned their valuables, and the process which ended with the Egyptians drowning at Yam Suf would not have been triggered. Additionally, the full extent of Paroh's intransigence would not have been displayed, and Moshe himself might have even been beheaded. Ramban also agrees that there was intent to deceive, but he proposes that the primary target of the deception was the Children of Israel themselves, who were not yet mentally prepared to leave Egypt permanently to go and conquer Canaan.</p>
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<p>The differing positions are influenced by their views on a number of related issues. Under what circumstances or for what purposes is deception and/or lying permitted? How inflexible was Paroh? What is the meaning of "דֶּרֶךְ שְׁלֹשֶׁת יָמִים"? What was Paroh thinking when he finally let the nation go, and why did he give chase so soon after?</p>
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<p>The differing positions are influenced by their views on a number of related issues. Under what circumstances or for what purposes is deception and/or lying permitted? How inflexible was Paroh? What is the meaning of "דֶּרֶךְ שְׁלֹשֶׁת יָמִים"? What was Paroh thinking when he finally let the nation go, and why did he give chase so soon after?</p>
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</continue>
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</continue></div>
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</div>
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<p></p>
 
 
<approaches>
 
<approaches>
 
<category name="">No Deception
 
<category name="">No Deception
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<p>Some commentators explain that Hashem did not mislead Paroh, and that although Moshe's original request was for only a three day journey, changing circumstances caused the ultimate departure to be a permanent one. The variations of this possibility differ regarding the cause and timing of this change:</p>
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<p>Some commentators explain that Hashem did not mislead Paroh, and that although Moshe's original request was for only a three day journey, changing circumstances caused the ultimate departure to be a permanent one. The variations of this possibility differ regarding the cause and timing of this change:</p>
 
<opinion name="">Upfront from the Start
 
<opinion name="">Upfront from the Start
 
<p>Only the initial request was for a three day holiday, and after Paroh rejected it, Moshe upped the ante and demanded permanent freedom for the Israelites. There was thus no deception because Paroh knew of the plans all along.</p>
 
<p>Only the initial request was for a three day holiday, and after Paroh rejected it, Moshe upped the ante and demanded permanent freedom for the Israelites. There was thus no deception because Paroh knew of the plans all along.</p>
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<mekorot><multilink><a href="SeferHaNitzachon51" data-aht="source">Sefer HaNitzachon</a><a href="SeferHaNitzachon51" data-aht="source">51</a><a href="R. Yom-Tov Lipmann-Muhlhausen" data-aht="parshan">About R. Yom-Tov Lipmann-Muhlhausen</a></multilink>,  
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<mekorot><multilink><a href="SeferHaNitzachon51" data-aht="source">Sefer HaNitzachon</a><a href="SeferHaNitzachon51" data-aht="source">51</a><a href="R. Yom-Tov Lipmann-Muhlhausen" data-aht="parshan">About R. Yom-Tov Lipmann-Muhlhausen</a></multilink>, <multilink><a href="HaketavShemot3-18" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaketavShemot3-18" data-aht="source">Shemot 3:18</a><a href="HaketavShemot4-23" data-aht="source">Shemot 4:23</a><a href="HaketavShemot10-11" data-aht="source">Shemot 10:11</a><a href="HaketavShemot12-32" data-aht="source">Shemot 12:32</a><a href="HaketavShemot14-5" data-aht="source">Shemot 14:5</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R"Y Mecklenburg</a></multilink></mekorot>
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<multilink><a href="HaketavShemot3-18" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaketavShemot3-18" data-aht="source">Shemot 3:18</a><a href="HaketavShemot4-23" data-aht="source">Shemot 4:23</a><a href="HaketavShemot10-11" data-aht="source">Shemot 10:11</a><a href="HaketavShemot12-32" data-aht="source">Shemot 12:32</a><a href="HaketavShemot14-5" data-aht="source">Shemot 14:5</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R"Y Mecklenburg</a></multilink></mekorot>
 
 
<point><b>Purpose of the initial three day request</b> – These commentators explain that this request was intended only to demonstrate how hard-hearted and inflexible Paroh was that he would not consider even a temporary leave.<fn>See below for the Akeidat Yitzchak's similar position and Shadal's critique (and possible solution).</fn></point>
 
<point><b>Purpose of the initial three day request</b> – These commentators explain that this request was intended only to demonstrate how hard-hearted and inflexible Paroh was that he would not consider even a temporary leave.<fn>See below for the Akeidat Yitzchak's similar position and Shadal's critique (and possible solution).</fn></point>
 
<point><b>Moshe's subsequent conversations with Paroh</b> – According to this approach, Moshe requested permanent freedom for the people even before the Plagues and throughout the process.<fn>This shift may be connected to the new mission of Moshe which began in Shemot 6. Initially, Hashem offered a more gradual process in which the Children of Israel would not have immediately left Egypt forever. Paroh's intransigence and the resulting impatience of the Israelites then caused a change in plans – see <a href="SHE06$" data-aht="page">Double Mission</a>.</fn> However, this position does not explain why in the middle of the Plagues (<a href="Shemot8-23" data-aht="source">8:23</a>) Moshe again mentions a leave of only three days.</point>
 
<point><b>Moshe's subsequent conversations with Paroh</b> – According to this approach, Moshe requested permanent freedom for the people even before the Plagues and throughout the process.<fn>This shift may be connected to the new mission of Moshe which began in Shemot 6. Initially, Hashem offered a more gradual process in which the Children of Israel would not have immediately left Egypt forever. Paroh's intransigence and the resulting impatience of the Israelites then caused a change in plans – see <a href="SHE06$" data-aht="page">Double Mission</a>.</fn> However, this position does not explain why in the middle of the Plagues (<a href="Shemot8-23" data-aht="source">8:23</a>) Moshe again mentions a leave of only three days.</point>
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<point><b>Temporary leave granted at the Exodus</b> – Paroh permitted the Israelites merely to go to sacrifice.</point>
 
<point><b>Temporary leave granted at the Exodus</b> – Paroh permitted the Israelites merely to go to sacrifice.</point>
 
<point><b>Despoiling Egypt</b> – According to R. Yosef Bekhor Shor, the borrowed vessels would have been returned had the Egyptians not drowned and forfeited their claims. On the other hand, R. Bachya says that the objects were given in lieu of centuries of unpaid wages and with no expectation of their being returned. See <a href="Reparations and Despoiling Egypt" data-aht="page">Reparations and Despoiling Egypt</a>.</point>
 
<point><b>Despoiling Egypt</b> – According to R. Yosef Bekhor Shor, the borrowed vessels would have been returned had the Egyptians not drowned and forfeited their claims. On the other hand, R. Bachya says that the objects were given in lieu of centuries of unpaid wages and with no expectation of their being returned. See <a href="Reparations and Despoiling Egypt" data-aht="page">Reparations and Despoiling Egypt</a>.</point>
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<point><b>If the Israelites were keeping their word, why did Paroh give chase?</b>
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<point><b>If the Israelites were keeping their word, why did Paroh give chase?</b><ul>
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<ul>
 
 
<li>R"Y Bekhor Shor Shemot 5:4 interprets "דֶּרֶךְ שְׁלֹשֶׁת יָמִים" as three travel days, and thus he says that the Israelites about-faced immediately after the three days.<fn>This is how he explains "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ" in Shemot 14:2. [R"Y Bekhor Shor's comment (Shemot 13:20) "ויסעו מסכות – ביום הששי" is apparently the result of a scribal error. See Chizkuni there who has "ביום השני".] R"Y Bekhor Shor does not address whether by this point the Israelites had already offered their sacrifices.</fn> According to him, despite the Israelites turning back toward Egypt, talebearers told Paroh that the Israelites intended to flee.<fn>According to R"Y Bekhor Shor's approach that the Israelites were keeping their word, they should have been back in Egypt by the seventh day after the Exodus. Thus, it is likely that according to him, the splitting of Yam Suf took place earlier than that. Cf. Mekhilta DeRabbi Yishmael below.</fn></li>
 
<li>R"Y Bekhor Shor Shemot 5:4 interprets "דֶּרֶךְ שְׁלֹשֶׁת יָמִים" as three travel days, and thus he says that the Israelites about-faced immediately after the three days.<fn>This is how he explains "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ" in Shemot 14:2. [R"Y Bekhor Shor's comment (Shemot 13:20) "ויסעו מסכות – ביום הששי" is apparently the result of a scribal error. See Chizkuni there who has "ביום השני".] R"Y Bekhor Shor does not address whether by this point the Israelites had already offered their sacrifices.</fn> According to him, despite the Israelites turning back toward Egypt, talebearers told Paroh that the Israelites intended to flee.<fn>According to R"Y Bekhor Shor's approach that the Israelites were keeping their word, they should have been back in Egypt by the seventh day after the Exodus. Thus, it is likely that according to him, the splitting of Yam Suf took place earlier than that. Cf. Mekhilta DeRabbi Yishmael below.</fn></li>
 
<li>Alternatively, though, "דֶּרֶךְ שְׁלֹשֶׁת יָמִים" means a distance covered by an average person in three days.<fn>See Lekach Tov and Ibn Ezra below that the intent was to sacrifice at Mt. Sinai.</fn> According to this, the Israelites might have still been at the beginning of their allotted journey time<fn>Thus they had not yet sacrificed, as they had not yet arrived at Mt. Sinai.</fn> when Paroh was goaded into chasing after them.</li>
 
<li>Alternatively, though, "דֶּרֶךְ שְׁלֹשֶׁת יָמִים" means a distance covered by an average person in three days.<fn>See Lekach Tov and Ibn Ezra below that the intent was to sacrifice at Mt. Sinai.</fn> According to this, the Israelites might have still been at the beginning of their allotted journey time<fn>Thus they had not yet sacrificed, as they had not yet arrived at Mt. Sinai.</fn> when Paroh was goaded into chasing after them.</li>
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</ul>
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</ul></point>
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</point>
 
 
</opinion>
 
</opinion>
 
</category>
 
</category>
 
<category name="">No Choice but to Deceive
 
<category name="">No Choice but to Deceive
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<p>This approach understands the three day proposal as a necessary ruse to facilitate the Exodus. Commentators diverge regarding the intended audience of the deception and as to why this ploy was essential:</p>
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<opinion name="Israelites Didn't Know">Even the Israelites Themselves Did not Know
 +
<mekorot><multilink><a href="RambanShemot3-12" data-aht="source">Ramban</a><a href="RambanShemot3-12" data-aht="source">Shemot 3:12</a><a href="R. Moshe b. Nachman (Ramban)" data-aht="parshan">About Ramban</a></multilink></mekorot>
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<point><b>Purpose of the deceptive three day request</b> – Ramban explains that the Children of Israel were not yet prepared to leave Egypt permanently and would not have agreed to enter and conquer the Land of Israel.<fn>Cf. <multilink><a href="ShemotRabbah14-3" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah14-3" data-aht="source">14:3</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink> that the ones who did not want to leave Egypt died during the Plague of Darkness. See also the interpretation of R. Bachya above who speaks of the need for a gradual religious initiation (and see <a href="Religious Identity in Egypt" data-aht="page">Israelites' Religious Identity</a>), and R. Hirsch Shemot 3:13 who notes that educating the Israelite nation was more difficult than speaking to Paroh. The fears of the nation to do battle with the Canaanites and their reluctance to leave Egypt are brought into sharp relief already in Shemot 14:12 and continue to be an issue throughout the forty years in the wilderness. For elaboration, see <a href="The Roundabout Route and The Road Not Traveled" data-aht="page">The Roundabout Route</a>.</fn></point>
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<point><b>Moshe's subsequent conversations with Paroh</b> – According to this approach, the entire dialogue discussed only a temporary journey.</point>
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<point><b>When did the Israelites find out that they were going forever?</b> While Moshe is instructed in Shemot 3:16-17 to inform the Elders of Israel about the long range plans, it is unclear if the masses were ever privy to this information.<fn>Shemot 4:31 and 6:9 might indicate they were, and see Ibn Ezra above who praises the Israelites for not revealing the secret.</fn> Even if they were aware of the long term plan, it is difficult to determine when they thought it would be implemented and if even during the actual Exodus they knew they were leaving permanently.<fn>This question depends in part on when all of the laws in Shemot 12 were transmitted to the people – see <a href="SHE12$" data-aht="page">Shemot 12</a>.</fn></point>
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<point><b>Deception not permitted</b> – Ramban does not address this issue.</point>
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<point><b>Despoiling Egypt</b> – Ramban does not address this issue.</point>
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<point><b>Temporary leave granted at the Exodus</b> – Paroh gave the Israelites only permission to go to worship.</point>
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<point><b>Why did Paroh give chase?</b> According to Ramban, Paroh's spies reported that the Israelites were not sacrificing but were rather parading as if they had achieved full freedom.</point>
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</opinion>
 +
<p>This approach understands the three day proposal as a necessary ruse to facilitate the Exodus. Commentators diverge regarding the intended audience of the deception and as to why this ploy was essential:</p>
 
<opinion name="">Egyptians Were Misled
 
<opinion name="">Egyptians Were Misled
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<p></p>
 
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<mekorot><multilink><a href="MekhiltaVayehi1" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaVayehi1" data-aht="source">Beshalach Vayehi 1</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About the Mekhilta DeRabbi Yishmael</a></multilink>,
 
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<multilink><a href="ShemotRabbah3-8" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah3-8" data-aht="source">3:8</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>,
 
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<multilink><a href="RashiShemot14-5" data-aht="source">Rashi</a><a href="RashiShemot14-5" data-aht="source">Shemot 14:5</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About Rashi</a></multilink>,
 
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<multilink><a href="LekachTovShemot3-18" data-aht="source">Lekach Tov</a><a href="LekachTovShemot3-18" data-aht="source">Shemot 3:18</a><a href="LekachTovShemot8-23" data-aht="source">Shemot 8:23</a><a href="Lekach Tov" data-aht="parshan">About Lekach Tov</a></multilink>,
 
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<multilink><a href="RashbamShemot3-12" data-aht="source">Rashbam</a><a href="RashbamShemot3-12" data-aht="source">Shemot 3:12</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About Rashbam</a></multilink>,
 
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<multilink><a href="IbnEzraShemotLong5-3" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotLong5-3" data-aht="source">Long Commentary Shemot 5:3</a><a href="IbnEzraShemotLong10-10" data-aht="source">Long Commentary Shemot 10:10</a><a href="IbnEzraShemotShort11-4" data-aht="source">Short Commentary Shemot 11:4</a><a href="IbnEzraShemotLong14-2" data-aht="source">Long Commentary Shemot 14:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About Ibn Ezra</a></multilink>,
 
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<multilink><a href="RalbagShemot3-18" data-aht="source">Ralbag</a><a href="RalbagShemot3-18" data-aht="source">Shemot 3:18</a><a href="R. Levi b. Gershon (Ralbag)" data-aht="parshan">About R. Levi b. Gershon</a></multilink>,
 
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<multilink><a href="Ran11" data-aht="source">Ran</a><a href="Ran11" data-aht="source">Derashot HaRan 11</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink>,
 
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<multilink><a href="Akeidat35" data-aht="source">Akeidat Yitzchak</a><a href="Akeidat35" data-aht="source">Shemot #35</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>,
 
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<multilink><a href="AbarbanelShemot3" data-aht="source">Abarbanel</a><a href="AbarbanelShemot3" data-aht="source">Shemot 3</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>,
 
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<multilink><a href="ShadalShemot3-18" data-aht="source">Shadal</a><a href="ShadalShemot3-18" data-aht="source">Shemot 3:18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About Shadal</a></multilink>
 
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</mekorot>
 
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<point><b>Purpose of the deceptive three day request</b> – There are a number of different possibilities:
 
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<ul>
 
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<li>Had Paroh known that the Israelites intended to leave permanently, he would not have let them go even temporarily – Rashbam identifies this as Moshe's concern,<fn>As opposed to most other commentators, Rashbam's point of departure is Shemot 3:12, and he tries to explain how Hashem's response there addresses Moshe's concerns.</fn> and Ralbag says that this was Hashem's reason for the deception.</li>
 
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<li>Had Paroh and the Egyptians known from the beginning that the Israelites were leaving permanently, they would not have chased after them and drowned in Yam Suf<fn>According to this approach, Hashem takes an active role in hardening a sinner's heart – see <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a> regarding whether Ibn Ezra is consistent on this issue. See also Abarbanel who critiques this position and says that Hashem could obviously have arranged the chase and drowning through less morally dubious means.</fn> – Shemot Rabbah, Lekach Tov, Ibn Ezra, Ran.</li>
 
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<li>The Egyptians would not have loaned their belongings to the Israelites had they known that they would not be returning – Ibn Ezra.<fn>The commentators differ regarding the relationship between the three day ruse, the borrowing of vessels, and the Egyptians chasing and drowning in Yam Suf. According to Ibn Ezra, the three day ruse facilitated both the borrowing and the chase, while the Ran says that the three day ruse and the borrowing together led to the chase (see HaKetav VeHaKabbalah above who critiques the position of the Ran). A third variation appears in the Netziv (see above) who says that the three day ruse facilitated the borrowing which, in turn, caused the Egyptians to chase.</fn> Ibn Ezra assumes that the objects were a loan – see <a href="Reparations and Despoiling Egypt" data-aht="page">Reparations and Despoiling Egypt</a> for a full discussion.</li>
 
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<li>Paroh's refusal of the three day request demonstrated his intransigence more so than if he had been asked to free the Israelites permanently<fn>Shadal dismisses this possibility noting that the reason Paroh refused this request was only out of concern that the nation would not return. However, Shadal cites his student R. Yitzchak Pardo's response that Paroh's initial refusal made no mention of this concern and was also accompanied by a worsening of the conditions of the slavery.</fn> – an opinion cited by the Ran,<fn>See above for the similar position in Sefer HaNitzachon. See also <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a> for the position cited by the Meiri that the meaning of "וַיְחַזֵּק ה' אֶת לֵב פַּרְעֹה" is that He displayed Paroh's stubborness for the world to see.</fn> Akeidat Yitzchak, Abarbanel.<fn>The Akeidat Yitzchak and Abarbanel thereby avoid the opinion above that Hashem actively caused Paroh to harden his heart. For more on their positions on this issue, see <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a>.</fn> While slavery itself was the norm during this time period in Egypt and the rest of the world,<fn>Thus, Paroh's refusal to permanently free the Israelites would have been viewed as morally legitimate and perhaps the only rational course of action. Not allowing slaves the opportunity to worship their God, on the other hand, would have been considered a violation of accepted practice.</fn> records exist of other Egyptian slaves being granted furloughs for religious worship.<fn>See the sources cited by N. Sarna, Exploring Exodus (New York, 1996): 227 fn.86. See also R. D"Z Hoffmann Shemot 3:16 who gives the polytheistic backdrop: "כלל גדול היה זה בעולמם של עובדי-האלילים, להניח לכל עם לעבוד את אלוהיו, ולפשע נחשב לפגוע אפילו באלילים של עם אחר". Thus, although from a modern perspective, demanding complete freedom may seem like the more sustainable request, projecting the (post-Biblical) moral standards of secular society on Ancient Egypt may be quite anachronistic.</fn></li>
 
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<li>Moshe would not have dared to request that Paroh completely free the Israelites,<fn>Such a demand would have been viewed as outrageous in a society where slavery was standard, and Moshe would have lost all credibility.</fn> and such a bold request might even have caused Paroh to kill Moshe and act even harsher toward the Israelites – Shadal.<fn>Cf. <multilink><a href="CassutoShemot3-18" data-aht="source">U. Cassuto</a><a href="CassutoShemot3-18" data-aht="source">Shemot 3:18</a><a href="Umberto Cassuto" data-aht="parshan">About U. Cassuto</a></multilink> who suggests that diplomatic niceties required opening with a more limited request, and see <a href="http://www.etzion.org.il/vbm/archive/5-parsha/15bo.php" rel="external">R"E Samet</a> who further develops this approach.</fn></li>
 
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</ul>
 
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</point>
 
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<point><b>Is deception permitted?</b><fn>There are two aspects which may be problematic here. One is whether the Israelites sacrificed as Moshe said or whether this was an outright untruth. This depends on the understandings of "דֶּרֶךְ שְׁלֹשֶׁת יָמִים" – see below. The second issue is that the Egyptians were led to believe that the Israelites would be returning.</fn>
 
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<ul>
 
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<li>Rashbam and Shadal maintain that it is permissible to be deceptive in such cases.<fn>It is not clear whether they are permitting merely deception or even an outright lie. See below that according to the Mekhilta DeRabbi Yishmael and Rashi, even an outright lie might be permitted.</fn> Rashbam notes the parallel use of sacrificial worship as a cover story also in the case of Shemuel, and Shadal alludes to the verse "וְעִם עִקֵּשׁ תִּתְפַּתָּל" also in his justification of despoiling Egypt.<fn>See also Bavli Megillah 13b regarding Yaakov.</fn> The Ran also, while highlighting the potential moral issues involved and noting that these caused both the Israelites<fn>The Ran also raises the possibility that Moshe himself did not initially understand the reason for Hashem's command. Interestingly, R"Y Albo (Ran's disciple) makes a parallel suggestion in Sefer HaIkkarim 4:25 regarding the ruse which caused Sichon to attack. For more, see <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a>, and see <a href="Moshe" data-aht="page">Moshe</a>. Also compare to Shadal above who suggests that the reason for the command here was Moshe's fears of being more direct.</fn> and Paroh himself<fn>According to the Ran, Paroh's sins necessitated punishment, and thus Hashem intentionally hardened his heart. The Ran appears to adopt a Maimonidean position regarding the moral justification of this action – see <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a>.</fn> to doubt whether Moshe was acting as God's messenger,<fn>According to the Ran, it was only at Yam Suf that the Israelites understood the purpose of the ruse, and this led to their belief "וַיַּאֲמִינוּ בַּה' וּבְמֹשֶׁה עַבְדּוֹ". The nation's doubts may have returned, though, many times during the years in the wilderness – see <a href="Moshe" data-aht="page">Moshe</a>.</fn> nevertheless explains that Hashem uses such means in administering punishment to the wicked.<fn>The Ran compares this to Hashem's misleading of Paroh into thinking that Yam Suf dried up through natural means. Rather than positing that Hashem used the wind to dry up the sea, the Ran assumes that the sea could not have been dried through natural means, and the wind was merely a ruse to fool Paroh that the process was natural. For more, see <a href="SHE14$" data-aht="page">Yam Suf</a>. The parallel, however, is not exact, as using a natural decoy does not require human deceit or theft.</fn></li>
 
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<li>Ibn Ezra is more circumspect in his justification of the action, saying "וחלילה שהנביא דבר כזב"&#8206;.<fn>Ibn Ezra's position is typical of exegetes who lived in Islamic lands, and is likely influenced by sensitivity to Muslim polemics and accusations. Cf. R. Saadia Bereshit 20:12 (p.390), R. Chananel Shemot 3:22 regarding despoiling Egypt "חס ושלום שיתיר הקדוש ברוך הוא לגנוב דעת הבריות", and Ibn Ezra Bereshit 27:19.</fn> He is thus forced to resort to arguing that technically Moshe did not lie because he never explicitly said they would return, and that the nation did in fact sacrifice at Mt. Sinai.<fn>See below that according to Ibn Ezra, "דֶּרֶךְ שְׁלֹשֶׁת יָמִים" refers to the distance to Mt. Sinai, and that Moshe kept his word.</fn> Even according to Ibn Ezra, though, Moshe's request was misleading.</li>
 
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</ul>
 
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</point>
 
 
<point><b>How could such a secret be kept from the entire Egyptian nation?</b> Ibn Ezra praises the righteousness of the Israelites for not revealing the secret ("וצדיקים גמורים היו ישראל שלא גלו הסוד")&#8206;.<fn>Cf. Tanchuma Shemot 10.</fn> Alternatively, the Egyptians were informed of the plans to leave permanently and this accounts for Paroh's suspicions and insistence on guaranteeing their return.<fn>It is also possible that the Israelites did not believe such a plan was realistic – see <a href="http://www.tanach.org/shmot/shmot/shmots2.htm" rel="external">Menachem Leibtag</a> who develops this idea.</fn></point>
 
<point><b>How could such a secret be kept from the entire Egyptian nation?</b> Ibn Ezra praises the righteousness of the Israelites for not revealing the secret ("וצדיקים גמורים היו ישראל שלא גלו הסוד")&#8206;.<fn>Cf. Tanchuma Shemot 10.</fn> Alternatively, the Egyptians were informed of the plans to leave permanently and this accounts for Paroh's suspicions and insistence on guaranteeing their return.<fn>It is also possible that the Israelites did not believe such a plan was realistic – see <a href="http://www.tanach.org/shmot/shmot/shmots2.htm" rel="external">Menachem Leibtag</a> who develops this idea.</fn></point>
 
<point><b>Moshe's subsequent conversations with Paroh</b> – According to this approach, the entire dialogue discussed only a temporary journey.</point>
 
<point><b>Moshe's subsequent conversations with Paroh</b> – According to this approach, the entire dialogue discussed only a temporary journey.</point>
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<li>Three travel days – Mekhilta DeRabbi Yishmael, Shemot Rabbah, and Rashi.<fn>According to this position, as the Israelites never sacrificed after three days, the three day request was a complete fabrication.</fn> According to them, Paroh's spies reported back to him that the Israelites did not head back to Egypt on the fourth day, and thus Paroh knew that he had been duped.</li>
 
<li>Three travel days – Mekhilta DeRabbi Yishmael, Shemot Rabbah, and Rashi.<fn>According to this position, as the Israelites never sacrificed after three days, the three day request was a complete fabrication.</fn> According to them, Paroh's spies reported back to him that the Israelites did not head back to Egypt on the fourth day, and thus Paroh knew that he had been duped.</li>
 
<li>A distance which takes an average person three days to cover – This is apparently the approach adopted by the Lekach Tov and Ibn Ezra who note that this is the distance to Mt. Sinai.<fn>Cf. Akeidat Yitzchak who speaks of a total of ten days for the entire journey. See also the suggestion of A. Shemesh, "Three Days' Journey from the Temple," DSD 6:2 (1999): 127 that the phrase means leaving the land of Egypt, and stands in contrast to Paroh's suggestion of "לְכוּ זִבְחוּ לֵאלֹהֵיכֶם בָּאָרֶץ".</fn> According to them, Moshe did not lie,<fn>See above that Ibn Ezra is very concerned with this point.</fn> and the nation was, in fact, on its way to Mt. Sinai as promised.<fn>See HaKetav VeHaKabbalah above who is bothered by why Paroh assumed that the Israelites had run away.</fn> Thus, Ibn Ezra explains that it was the Israelites' U-turn at Pi-HaChirot which led Paroh to conclude that their intention was not to go to sacrifice.</li>
 
<li>A distance which takes an average person three days to cover – This is apparently the approach adopted by the Lekach Tov and Ibn Ezra who note that this is the distance to Mt. Sinai.<fn>Cf. Akeidat Yitzchak who speaks of a total of ten days for the entire journey. See also the suggestion of A. Shemesh, "Three Days' Journey from the Temple," DSD 6:2 (1999): 127 that the phrase means leaving the land of Egypt, and stands in contrast to Paroh's suggestion of "לְכוּ זִבְחוּ לֵאלֹהֵיכֶם בָּאָרֶץ".</fn> According to them, Moshe did not lie,<fn>See above that Ibn Ezra is very concerned with this point.</fn> and the nation was, in fact, on its way to Mt. Sinai as promised.<fn>See HaKetav VeHaKabbalah above who is bothered by why Paroh assumed that the Israelites had run away.</fn> Thus, Ibn Ezra explains that it was the Israelites' U-turn at Pi-HaChirot which led Paroh to conclude that their intention was not to go to sacrifice.</li>
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</ul>
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</ul></point>
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</point>
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<mekorot><multilink><a href="MekhiltaVayehi1" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaVayehi1" data-aht="source">Beshalach Vayehi 1</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About the Mekhilta DeRabbi Yishmael</a></multilink>, <multilink><a href="ShemotRabbah3-8" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah3-8" data-aht="source">3:8</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, <multilink><a href="RashiShemot14-5" data-aht="source">Rashi</a><a href="RashiShemot14-5" data-aht="source">Shemot 14:5</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About Rashi</a></multilink>, <multilink><a href="LekachTovShemot3-18" data-aht="source">Lekach Tov</a><a href="LekachTovShemot3-18" data-aht="source">Shemot 3:18</a><a href="LekachTovShemot8-23" data-aht="source">Shemot 8:23</a><a href="Lekach Tov" data-aht="parshan">About Lekach Tov</a></multilink>, <multilink><a href="RashbamShemot3-12" data-aht="source">Rashbam</a><a href="RashbamShemot3-12" data-aht="source">Shemot 3:12</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About Rashbam</a></multilink>, <multilink><a href="IbnEzraShemotLong5-3" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotLong5-3" data-aht="source">Long Commentary Shemot 5:3</a><a href="IbnEzraShemotLong10-10" data-aht="source">Long Commentary Shemot 10:10</a><a href="IbnEzraShemotShort11-4" data-aht="source">Short Commentary Shemot 11:4</a><a href="IbnEzraShemotLong14-2" data-aht="source">Long Commentary Shemot 14:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About Ibn Ezra</a></multilink>, <multilink><a href="RalbagShemot3-18" data-aht="source">Ralbag</a><a href="RalbagShemot3-18" data-aht="source">Shemot 3:18</a><a href="R. Levi b. Gershon (Ralbag)" data-aht="parshan">About R. Levi b. Gershon</a></multilink>, <multilink><a href="Ran11" data-aht="source">Ran</a><a href="Ran11" data-aht="source">Derashot HaRan 11</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink>, <multilink><a href="Akeidat35" data-aht="source">Akeidat Yitzchak</a><a href="Akeidat35" data-aht="source">Shemot #35</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>, <multilink><a href="AbarbanelShemot3" data-aht="source">Abarbanel</a><a href="AbarbanelShemot3" data-aht="source">Shemot 3</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="ShadalShemot3-18" data-aht="source">Shadal</a><a href="ShadalShemot3-18" data-aht="source">Shemot 3:18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About Shadal</a></multilink></mekorot>
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</opinion>
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<point><b>Purpose of the deceptive three day request</b> – There are a number of different possibilities:
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<opinion name="Israelites Didn't Know">Even the Israelites Themselves Did not Know
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<ul>
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<p></p>
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<li>Had Paroh known that the Israelites intended to leave permanently, he would not have let them go even temporarily – Rashbam identifies this as Moshe's concern,<fn>As opposed to most other commentators, Rashbam's point of departure is Shemot 3:12, and he tries to explain how Hashem's response there addresses Moshe's concerns.</fn> and Ralbag says that this was Hashem's reason for the deception.</li>
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<mekorot><multilink><a href="RambanShemot3-12" data-aht="source">Ramban</a><a href="RambanShemot3-12" data-aht="source">Shemot 3:12</a><a href="R. Moshe b. Nachman (Ramban)" data-aht="parshan">About Ramban</a></multilink></mekorot>
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<li>Had Paroh and the Egyptians known from the beginning that the Israelites were leaving permanently, they would not have chased after them and drowned in Yam Suf<fn>According to this approach, Hashem takes an active role in hardening a sinner's heart – see <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a> regarding whether Ibn Ezra is consistent on this issue. See also Abarbanel who critiques this position and says that Hashem could obviously have arranged the chase and drowning through less morally dubious means.</fn> – Shemot Rabbah, Lekach Tov, Ibn Ezra, Ran.</li>
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<point><b>Purpose of the deceptive three day request</b> – Ramban explains that the Children of Israel were not yet prepared to leave Egypt permanently and would not have agreed to enter and conquer the Land of Israel.<fn>Cf. <multilink><a href="ShemotRabbah14-3" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah14-3" data-aht="source">14:3</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink> that the ones who did not want to leave Egypt died during the Plague of Darkness. See also the interpretation of R. Bachya above who speaks of the need for a gradual religious initiation (and see <a href="Religious Identity in Egypt" data-aht="page">Israelites' Religious Identity</a>), and R. Hirsch Shemot 3:13 who notes that educating the Israelite nation was more difficult than speaking to Paroh. The fears of the nation to do battle with the Canaanites and their reluctance to leave Egypt are brought into sharp relief already in Shemot 14:12 and continue to be an issue throughout the forty years in the wilderness. For elaboration, see <a href="The Roundabout Route and The Road Not Traveled" data-aht="page">The Roundabout Route</a>.</fn></point>
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<li>Hashem could have orchestrated the drowing of the Egyptians in Yam Suf in some other way, but He deceived them in this fashion in order to punish them "measure-for-measure." &#160;Just as the Egyptians had "bait-and-switched" the Israelites by inviting them into the country as temporary guests and then enslaving them permanently, they themselves were deceived when a temporary vacation became a permanent exodus - Oznayim LaTorah.<a href="index.php?title=A_Three_Day_Journey/2&amp;action=edit">×</a></li>
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<point><b>Moshe's subsequent conversations with Paroh</b> – According to this approach, the entire dialogue discussed only a temporary journey.</point>
+
<li>The Egyptians would not have loaned their belongings to the Israelites had they known that they would not be returning – Ibn Ezra.<fn>The commentators differ regarding the relationship between the three day ruse, the borrowing of vessels, and the Egyptians chasing and drowning in Yam Suf. According to Ibn Ezra, the three day ruse facilitated both the borrowing and the chase, while the Ran says that the three day ruse and the borrowing together led to the chase (see HaKetav VeHaKabbalah above who critiques the position of the Ran). A third variation appears in the Netziv (see above) who says that the three day ruse facilitated the borrowing which, in turn, caused the Egyptians to chase.</fn> Ibn Ezra assumes that the objects were a loan – see <a href="Reparations and Despoiling Egypt" data-aht="page">Reparations and Despoiling Egypt</a> for a full discussion.</li>
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<point><b>When did the Israelites find out that they were going forever?</b> While Moshe is instructed in Shemot 3:16-17 to inform the Elders of Israel about the long range plans, it is unclear if the masses were ever privy to this information.<fn>Shemot 4:31 and 6:9 might indicate they were, and see Ibn Ezra above who praises the Israelites for not revealing the secret.</fn> Even if they were aware of the long term plan, it is difficult to determine when they thought it would be implemented and if even during the actual Exodus they knew they were leaving permanently.<fn>This question depends in part on when all of the laws in Shemot 12 were transmitted to the people – see <a href="SHE12$" data-aht="page">Shemot 12</a>.</fn></point>
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<li>Paroh's refusal of the three day request demonstrated his intransigence more so than if he had been asked to free the Israelites permanently<fn>Shadal dismisses this possibility noting that the reason Paroh refused this request was only out of concern that the nation would not return. However, Shadal cites his student R. Yitzchak Pardo's response that Paroh's initial refusal made no mention of this concern and was also accompanied by a worsening of the conditions of the slavery.</fn> – an opinion cited by the Ran,<fn>See above for the similar position in Sefer HaNitzachon. See also <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a> for the position cited by the Meiri that the meaning of "וַיְחַזֵּק ה' אֶת לֵב פַּרְעֹה" is that He displayed Paroh's stubborness for the world to see.</fn> Akeidat Yitzchak, Abarbanel.<fn>The Akeidat Yitzchak and Abarbanel thereby avoid the opinion above that Hashem actively caused Paroh to harden his heart. For more on their positions on this issue, see <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a>.</fn> While slavery itself was the norm during this time period in Egypt and the rest of the world,<fn>Thus, Paroh's refusal to permanently free the Israelites would have been viewed as morally legitimate and perhaps the only rational course of action. Not allowing slaves the opportunity to worship their God, on the other hand, would have been considered a violation of accepted practice.</fn> records exist of other Egyptian slaves being granted furloughs for religious worship.<fn>See the sources cited by N. Sarna, Exploring Exodus (New York, 1996): 227 fn.86. See also R. D"Z Hoffmann Shemot 3:16 who gives the polytheistic backdrop: "כלל גדול היה זה בעולמם של עובדי-האלילים, להניח לכל עם לעבוד את אלוהיו, ולפשע נחשב לפגוע אפילו באלילים של עם אחר". Thus, although from a modern perspective, demanding complete freedom may seem like the more sustainable request, projecting the (post-Biblical) moral standards of secular society on Ancient Egypt may be quite anachronistic.</fn></li>
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<point><b>Deception not permitted</b> – Ramban does not address this issue.</point>
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<li>Moshe would not have dared to request that Paroh completely free the Israelites,<fn>Such a demand would have been viewed as outrageous in a society where slavery was standard, and Moshe would have lost all credibility.</fn> and such a bold request might even have caused Paroh to kill Moshe and act even harsher toward the Israelites – Shadal.<fn>Cf. <multilink><a href="CassutoShemot3-18" data-aht="source">U. Cassuto</a><a href="CassutoShemot3-18" data-aht="source">Shemot 3:18</a><a href="Umberto Cassuto" data-aht="parshan">About U. Cassuto</a></multilink> who suggests that diplomatic niceties required opening with a more limited request, and see <a href="http://www.etzion.org.il/vbm/archive/5-parsha/15bo.php" rel="external">R"E Samet</a> who further develops this approach.</fn></li>
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<point><b>Despoiling Egypt</b> – Ramban does not address this issue.</point>
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</ul></point>
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<point><b>Temporary leave granted at the Exodus</b> – Paroh gave the Israelites only permission to go to worship.</point>
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<point><b>Is deception permitted?</b><fn pointtext"="">There are two aspects which may be problematic here. One is whether the Israelites sacrificed as Moshe said or whether this was an outright untruth. This depends on the understandings of "דֶּרֶךְ שְׁלֹשֶׁת יָמִים"</fn></point>
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<point><b>Why did Paroh give chase?</b> According to Ramban, Paroh's spies reported that the Israelites were not sacrificing but were rather parading as if they had achieved full freedom.</point>
 
 
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