Bo

"AND HE DROVE THEM [MOSHE AND AHARON] OUT FROM BEFORE PHAROAH'S PRESENCE...(Shmos 10:11)"

These psukim relate that Moshe and Aharon came to warn Pharoah about the oncoming plague of locusts and then left. Pharoah's servants became nervous and frightened over Moshe's ominous warning and pressured Pharoah to call back Moshe and Aharon for further negotiations. Pharoah then sent a messenger to invite Moshe and Aharon for further negotiations (cf Rashi 10:8). After these discussions stalemated, Moshe and Aharon did not leave of their own accord, but tarried in Pharoah's presence until Pharoah had them driven out forcefully. [This seems to be the way the Riva¹ understands these psukim.]

The Riva asks a question: Why indeed here, regarding the plague of locusts, did Moshe and Aharon tarry in Pharoah's presence until Pharoah had them driven out from before him, whereas, by the other plagues, Moshe and Aharon issued their warnings of the oncoming plagues, and quckly turned and left Pharoah's presence? He answers that by all the other plagues Moshe and Aharon entered of their own accord, and therefore took leave by themselves, whereas, by this plague of locust Pharoah extended to Moshe and Aharon a royal invitation and sent a messenger to escort them. It would therefore not be respectful, and would constitute a lack of derech eretz for them to leave without Pharoah's permission.

Thus according to the Riva, since Moshe and Aharon came for this second round of negotiations to Pharoah by invitation, it would not be polite for them to leave without Pharoah's express permission. Since this permission to leave was not forthcoming, they had no choice but to tarry there and wait until Pharoah would have them driven out.

This behavior on Moshe and Aharon's part seems to be rather bizarre. What are the consequences of Moshe and Aharon's tarrying and waiting to be driven out by Pharoah? They left themselves wide open to terrible embarrassment and humiliation. Not only is their own personal dignity at stake here, but since they were the messengers of Hashem, the honor of the Al-Mighty Himself was threatened! This would construe a terrible chillul hashem, a desecration of Hashem's holy name! If so, is it worthwhile for Moshe and Aharon to allow Hashem's honor as well as their own personal honor to be so disgraced? Wouldn't it be more worthwhile for them to avoid this terrible chillul hashem by breaching the derech eretz and walking out on Pharoah without his permission, and avoid placing themselves in such a humiliating situation to be physically driven out by Pharoah?

It seems from here that there is no greater chillul hashem than if Moshe and Aharon, the messengers of Hashem, would not behave as mentschen, and baalei derech eretz. If Moshe and Aharon would rather tarry, and wait to be driven out by Pharoah, then this involves less of a Chillul Hashem than the alternative. Avoiding physical expulsion by violating the derech eretz and walking out on Pharoah without his permission, would be transgressing a greater chillul hashem.

May we realize the tremendous importance and obligation of behaving with derech eretz. There are people that mistakenly feel that behaving with proper derech eretz is "not a halacha" and not necessarily essential or fundamental in our lives. It is something that can be taken lightly. How untrue this is. Moshe and Aharon chose to suffer embarrassment and degradation of their personal honor and the honor of Hashem Himself, rather than violate the severe transgression of acting without derech eretz. May we also realize that we all have that distinct privilege of being part of the "legion of the King," and that our personal conduct of being baalei derech eretz, polite, courteous, and respectful, will not only enhance our own honor, but also the honor of Hashem Himself. Bnei Torah who are perceived to some extent as messengers of Hashem have a particular obligation to acquire these traits. May we be zoche to develop our character traits, and thereby fulfill this sacred obligation of being baalei derech eretz, and thus be worthy of being part of a "kingdom of priests and a holy nation." Amen.