במדבר, פרק כ׳, פסוק ט״ז

Moses sends a carefully calculated diplomatic message to the king of Edom, summarizing the Israelites' history in Egypt and requesting permission to pass through his land. This appeal is layered with deep family history, theology, and political undertones rooted in the ancient relationship between the descendants of Jacob and Esau. In recounting the Israelites' cries in Egypt, the focus is not merely on a standard expression of pain. The primary approach among commentators is that this echoes the ancient blessing Isaac gave to Jacob, affirming that when the Israelites cry out in prayer and Torah study, they are answered [רש"י, רבנו בחיי, צאינה וראינה]. Reminding Edom of this specific blessing carries a dual message. First, it proves that God fully supports Jacob's blessing, leaving Esau with no legitimate grounds to contest the inheritance of the land [גור אריה]. Second, it serves as a subtle deterrent, signaling that as long as the voice of Jacob remains strong, Esau and his sword have no power to harm them [דברי דוד]. Furthermore, the sheer intensity of this prayer, born from the bitter hardship of slavery, is what moved God to take the Israelites out of Egypt earlier than originally decreed [מלבי"ם].

The identity of the messenger who led the Israelites out of Egypt is a subject of deep discussion. A large group of commentators argues that this figure is actually Moses himself, as prophets are occasionally referred to as emissaries or angels [רש"י, רלב"ג, ביאור יש"ר]. This aligns with the tradition that God redeemed Israel directly without the use of intermediaries [שפתי חכמים, ברטנורא, גור אריה, משכיל לדוד]. To the people, Moses was an angelic figure entirely detached from material pursuits [רבנו בחיי], and he may have used this lofty title to intimidate the king of Edom into granting them passage [ברכת אשר על התורה]. Conversely, others maintain that it was a literal angel, perhaps one revealed within the heavenly cloud [אבן עזרא, נתינה לגר, ביאור שטיינזלץ]. According to this view, Moses deliberately avoided mentioning God's direct involvement so as not to overly terrify Edom. Instead, he presented Israel's leadership as similar to that of other nations guided by heavenly princes [העמק דבר]. Another perspective suggests that redemption through an angel indicates the deliverance was not yet final, meaning the debt of the Egyptian exile was not fully paid. This effectively blocked any potential claim from Esau demanding a share of the land of Israel in exchange for completing the exile himself [אדרת אליהו].

In recounting the departure from Egypt, Moses intentionally omits any mention of the open miracles, such as the ten plagues, the splitting of the sea, and the receiving of the Torah. He deliberately downplays the greatness of the Israelites to avoid reawakening Edom's historical jealousy over the blessings Jacob received. His singular practical goal is to secure safe passage [ביאור יש"ר]. Finally, noting their current location at the extreme southeastern edge of Edom's territory [חזקוני] emphasizes their peaceful intentions. They are not an invading force, but rather respectful neighbors waiting politely at the border for official authorization to cross [אדרת אליהו, ביאור שטיינזלץ].