שמות, פרק י׳, פסוק י״ז

In the midst of the devastating locust plague, Pharaoh faces an existential crisis. Overwhelmed by the sheer scale of the destruction, he urgently summons Moses and Aaron to deliver a desperate, multi-layered apology. Noticeably absent from his plea, however, is an explicit promise to release the Israelites. This omission stems either from the sheer urgency of the moment, which left no time for lengthy declarations [העמק דבר], or from a calculated realization that after so many broken promises, Moses and Aaron would simply not believe him. Instead, he opts to merely hint that he will no longer stand in their way [ביאור יש״ר, קאסוטו, אבן עזרא].

During his plea, Pharaoh abruptly shifts his manner of speaking, directing a request for personal forgiveness specifically to one individual rather than both leaders. The primary approach among commentators is that this apology was aimed directly at Moses. Pharaoh held immense awe and respect for Moses, viewing him as the greatest man in Egypt and almost as a divine figure. Having known him since his youth in the royal palace, Pharaoh recognized Moses as a humble and forgiving leader, whereas he was unfamiliar with Aaron's character [כלי יקר]. Furthermore, Pharaoh feared the immediate consequences of offending a human prophet, knowing that while God is endlessly patient, a mortal might strike back instantly [אלשיך]. Conversely, some scholars suggest the plea for forgiveness was directed straight to God, as a human being cannot pardon a sin committed against heaven [העמק דבר, אבן עזרא הקצר]. Another perspective proposes that Pharaoh deliberately used vague, passive phrasing to spare himself the ultimate humiliation of begging his own subjects for mercy [קאסוטו].

Returning to address both men, Pharaoh then asks them to pray to God on his behalf. Commentators agree that including Aaron in this request was a matter of basic politeness and respect, even though Pharaoh knew Moses was the primary leader who would actually offer the prayer. By securing Moses's personal forgiveness first, Pharaoh hoped Moses would then serve as a willing mediator between him and God [כלי יקר].

Pharaoh's desperate plea to remove the immediate threat of death captures the absolute horror of the plague. The locusts had consumed whatever crops survived the earlier hailstorms, threatening the entire nation with starvation. In a society that did not rely on meat for sustenance, the total destruction of agriculture meant certain death [רש ר הירש, ברכת אשר, שטיינזלץ, רבינו בחיי]. Beyond the looming famine, the locusts were a suffocating physical nightmare, packing into homes until Pharaoh could no longer bear the sight of them [אלשיך, שפתי כהן, ביאור יש״ר]. Adding to the lethal danger, venomous snakes had arrived alongside the swarms, directly killing many Egyptians [קיצור בעל הטורים].

Pharaoh emphasizes his desperation by insisting that this will be his final request for relief, promising that his rebellion is over [רבינו בחיי, קאסוטו]. Yet, a fascinating practical motive lies hidden in his request to remove only the lethal aspect of the plague. Hoping to salvage something from the disaster, Pharaoh actually begged God to remove the living, destructive locusts, while leaving behind the dead ones that the Egyptians had already salted and preserved. He hoped these could serve as a desperate alternative food source to stave off starvation. God, however, rejected this request, sending a powerful wind that swept away every last locust, leaving absolutely nothing behind [כלי יקר, אלשיך].

From a psychological standpoint, Pharaoh was battling two parallel afflictions: the physical plague of the locusts and the unnatural hardening of his own heart, which plagued him like a disease. In his overwhelming despair, he asked for the removal of the locusts first, harboring a secret intention to later beg for mercy to cure the crippling stubbornness that had taken hold of his heart [חתם סופר].