שמות, פרק י״א, פסוק ג׳

On the eve of the Exodus, an unimaginable psychological and social transformation takes place between the oppressors and the enslaved. Rather than harboring hatred and anger toward the Israelites for the devastating plagues, the Egyptians experience a profound shift, seeking out the very people they had long abused. This newfound favor is not merely a localized miracle, but the result of a process in which the Egyptians come to recognize God's power and understand that the Israelites are His children [ביאור יש״ר, שטיינזלץ]. This realization sparks a moral awakening; the Egyptians acknowledge their own wickedness and the violence they inflicted upon an innocent nation, concluding that it is only fitting for God to show the Israelites grace [רמב״ן, הטור הארוך]. This dynamic also reflects a deep reality of human nature: while oppressors often fail to see the humanity of those at rock bottom, they begin to value and pity the downtrodden as soon as they start to rise and succeed [שד״ל].

This remarkable favor takes practical form through the transfer of wealth. The primary approach among commentators is that the Egyptians willingly showered the Israelites with silver and gold, trusting that they would return after three days [מלבי״ם]. Interestingly, God had to essentially urge the Israelites to take these riches. Like any prisoners suddenly freed from captivity, their only desire was to escape immediately, with little regard for money. However, God insisted they take the wealth to fulfill His ancient promise to Abraham [מלבי״ם]. Alternatively, some suggest that this newfound favor does not yet refer to the actual lending of valuables, but rather describes the overarching shift in the Egyptian attitude toward Israel [רמב״ן, הטור הארוך]. From the perspective of heavenly justice, inspiring the Egyptians to show favor and lend their belongings served a distinct purpose. It provided them with a small measure of merit in the Heavenly Court, ensuring that God could later judge them according to the most rigorous standards of strict justice [אדרת אליהו].

A surprising contrast emerges regarding Moses himself. Despite being the architect of their suffering, the Egyptians bear no animosity toward him and make no attempt to harm him [העמק דבר, פענח רזא, הטור הארוך]. Instead, they revere him as a true prophet [רמב״ן]. This admiration stems largely from witnessing how quickly and earnestly Moses prays to spare them at the conclusion of each plague [העמק דבר]. His immense personal honor becomes a primary catalyst for the Egyptians' generosity in lending their wealth [אבן עזרא, ספורנו, שד״ל, חזקוני]. Yet, despite his elevated status and the vast riches showered upon his people, Moses remains deeply humble. He takes nothing for himself, remaining a simple man whose true greatness is the divine wisdom within him [פרדס יוסף]. This unshakeable public standing is precisely what gives Moses the confidence to confront the Egyptian monarch with such fierce determination [קאסוטו].

Moses's greatness is recognized across different strata of society. The royal advisors have long agreed that the Israelites must be released, viewing their king's stubbornness as senseless folly [העמק דבר]. Because the final, most devastating plague has not yet struck, the divine hardening of their hearts is temporarily lifted, allowing them to clearly perceive Moses's stature [שפתי כהן]. The common Egyptian masses, though removed from the private discussions of the palace, also recognize his eminence [העמק דבר]. Conversely, some interpret this widespread admiration as coming from the Israelites themselves, who finally return to appreciating Moses after initially resenting him out of sheer impatience [רמב״ן, הטור הארוך]. Noticeably absent from this wave of reverence is Pharaoh. Moses is not great in his eyes because God intentionally hardens the king's heart, ensuring he continues to rebel and speak with disrespect. The ultimate purpose of this hardening is to orchestrate a moment where Pharaoh himself will eventually be forced to bow before Moses and beg for his life, thereby magnifying Moses's greatness to its absolute peak [רמב״ן, הטור הארוך, ביאור יש״ר].