שמות, פרק י׳, פסוק ו׳

The threat of the locust plague reaches its climax with a warning of an unprecedented invasion into the most private spaces of the Egyptians. The homes themselves are destined to be completely overrun by the swarms [אבן עזרא, אבי עזר]. This devastation goes far beyond agricultural ruin, bringing direct misery to the people indoors. The insects will create an unbearable stench and rot inside the houses [מלבי״ם], and even inflict physical harm on the inhabitants by scratching them and damaging their eyes [ביאור יש״ר].

The impending invasion follows a highly specific sequence, beginning with Pharaoh's inner chambers, moving to his ministers, and finally reaching the general populace. This reflects an exact standard of justice: since Pharaoh was the primary instigator of the rebellion against God, his private domain is struck first, followed by his enablers, and then the masses [כלי יקר]. However, a unique perspective suggests that the locusts never actually breached the homes. According to this view, the swarms began devouring the fields, prompting a terrified Pharaoh to surrender before the domestic invasion could occur. Had the locusts entered the houses, the wind that eventually carried them away would have been entirely ineffective in removing them from indoors [קונטרס חיבה יתירה].

This plague is characterized as a phenomenon never witnessed by previous generations. Locust swarms are not native to Egypt, typically originating in Asia, making their sudden appearance a complete anomaly [רש״ר הירש]. Furthermore, these swarms may have consisted of entirely new, unfamiliar species not naturally found on land [העמק דבר], making them unrecognizable even to ancestors who had lived in other regions [ביאור יש״ר].

Following the warning, the narrative shifts abruptly as Moses finishes speaking and immediately departs. Although Aaron is present, the action focuses entirely on Moses, highlighting his role as the primary leader [אבן עזרא הקצר]. Another approach views this departure as a miraculous event, suggesting that the vision of Pharaoh's servants was clouded so they did not see Moses leave, while Pharaoh himself perceived only a single figure exiting rather than two [שפתי כהן].

Commentators debate the exact manner of this sudden exit. One opinion maintains that Moses acted with royal protocol, keeping his face toward Pharaoh and walking backward [אבן עזרא בשם ר' ישועה, פרדס יוסף, הטור הארוך]. Yet, the primary approach among commentators is that Moses simply turned his back on the king and walked out without requesting permission. This deliberate display of anger, defiance, and disdain highlighted a dramatic shift in the power dynamic between them [אבן עזרא, מלבי״ם, ביאור שטיינזלץ, צאינה וראינה]. Moses recognized Pharaoh's stubbornness and deceit; since the king had previously acknowledged God's righteousness only to relapse, there was no reason to wait for his response [אור החיים, ביאור יש״ר, העמק דבר, קאסוטו].

Beyond a mere show of dominance, this abrupt departure served a clear tactical purpose. Knowing the Egyptians were already paralyzed by the fear of famine following the plague of hail, Moses delivered his devastating threat and immediately withdrew. This calculated silence allowed panic to set in, forcing the royal advisors to consult one another and pressure the king to release the Israelites [רמב״ן, רבנו בחיי, הטור הארוך]. Another interpretation suggests that Moses did not leave the palace entirely, but merely stepped away from Pharaoh and stood among the royal servants. His quiet, lingering presence is what provoked the advisors to point at him and demand the king yield, resulting in Moses and Aaron being immediately summoned back to the throne [כלי יקר].