The Plague of Anger
As the story of the Israelites exiting Egypt slides towards a conclusion, we find ourselves, in Parashat Bo, observing the final plague.
It is in God and Moses’ interaction with Pharaoh about the Death of the Firstborn, our final plague, that I want to point us to:
Moses said, “Thus says YHVH: Toward midnight I will go forth among the Egyptians, and every [male] first-born in the land of Egypt shall die, from the first-born of Pharaoh who sits on his throne to the first-born of the slave girl who is behind the millstones; and all the first-born of the cattle.
And there shall be a loud cry in all the land of Egypt, such as has never been or will ever be again; but not a dog shall snarl at any of the Israelites, at human or beast—in order that you may know that YHVH makes a distinction between Egypt and Israel. (Exodus 11:4-7)
In this text, we learn that God will unleash tremendous death and suffering near midnight on the following day. The language is striking. “Not a dog shall snarl” paints a picture in my mind of immense silence. Unlike the silence after a fresh snowfall, the night is full of death instead of winter.
Then we read this encounter:
“Then all these courtiers of yours shall come down to me and bow low to me, saying, ‘Depart, you and all the people who follow you!’ After that I will depart.” And he left Pharaoh’s presence in hot anger.
Now YHVH had said to Moses, “Pharaoh will not heed you, in order that My marvels may be multiplied in the land of Egypt.” (Exodus 11:8-9)
Let’s begin our analysis by asking: at this point in the story, why are we told that Moses leaves angrily? There are several possible reasons I can imagine:
He’s finally lost his patience after nine plagues.
This plague is death which he doesn’t want on his conscience.
He fears for his older, firstborn brother Aaron, despite the promise of Israelite safety.
He didn’t want death to rest on his hands (certainly after his own personal experience with the taskmaster).
On top of this, we can imagine his frustration after God tells him that “Pharaoh will not heed you.” I know this would challenge me deeply.
So what exactly is this angry moment?
The Talmud offers us two imaginings:
The Gemara challenges the statement of Rabbi Yehoshua ben Korḥa: And is it true that for every burning anger that is stated in the Torah, its effect is also stated? But isn’t it written with regard to Moses: “And he went out from Pharaoh in hot anger” (Exodus 11:8)? And Moses did not say anything to Pharaoh. Reish Lakish said: Moses slapped him and left.
Before this, Rabbi Yehoshua ben Korha argues that every time someone’s anger is expressed, the consequences are also stated, with few exceptions. Here, the Gemara challenges this presumption.
The anonymous voice of the Gemara suggests that Moses left Pharaoh’s presence in an angry silence. I imagine slamming-door-teenager energy. In contrast, Reish Lakish suggests that Moses slapped Pharaoh and stormed out.
The Talmud itself is surprised!
The Gemara challenges: And does Reish Lakish actually say this? But isn’t it written: “Go unto Pharaoh in the morning; lo, he goes out unto the water; and you shall stand by the river’s brink to meet him, and the rod which was turned to a serpent shall you take in your hand” (Exodus 7:15); and Reish Lakish says: God meant: Pharaoh is a king, and so you should be amiable toward him and Rabbi Yoḥanan says: God meant: Pharaoh is wicked, and so you should be insolent toward him…
Shocked! Shocked, I tell you! Reish Lakish was so sweet before this… is the vibe the Talmud expresses when they quote another text from Reish Lakish about respecting Pharaoh and his authority. If Moses is meant to respect Pharaoh, how can he say this? And Rabbi Yochanan, wicked people should be treated with insolence!?
…The Gemara answers: Reverse the names of the Sages in this dispute.
The Gemara resolves its surprise by swapping the names of the sages so Reish Lakish can be consistent in the text.
But more to the point, this is terrible advice.
Responding with anger and with violence is never the right answer. Leaving in silence is a much healthier way to deal with our anger, by collecting ourselves, and responding more intentionally later.
This isn’t the only time that Reish Lakish has commented on anger and Moses. Elsewhere in the Talmud, he says this:
Reish Lakish said: Any person who becomes angry, if they are a Torah scholar, their wisdom departs from them, and if they are a prophet, their prophecy departs from them.
The Gemara explains: That if they are a Torah scholar their wisdom departs from them is learned from Moses, as it is written: “And Moses became angry with the officers of the host, the captains over thousands and the captains over hundreds, who came from the battle” (Numbers 31:14).
Reish Lakish has a different take on anger here.
Anger drives our wisdom from us, our capacity to think clearly, and to plan ahead. Anger limits our compassion, self-awareness, and our relationships.
We learn that anger impacts so much of who we can be, including our relationship with God.
Rabba bar Rav Huna said: Anyone who gets angry, at that moment even the Divine Presence is not important to them, as it is stated: “The wicked, in the height of his anger says: He will not require; all his thoughts are: There is no God” (Psalms 10:4).
Rabbi Yirmeya of Difti said: Anyone who gets angry forgets their learning and increases foolishness, as it is stated: “For anger rests in the bosom of fools” (Ecclesiastes 7:9), and it is written: “But a fool unfolds folly” (Proverbs 13:16).
Rav Naḥman bar Yitzḥak said: With regard to one who gets angry, it is acknowledged that their sins are more numerous than their merits, as it is stated: “And a wrathful man abounds in transgression” (Proverbs 29:22).
Anger is, in its own way, a plague on our minds.
The world can be a frustrating place. Finding ways to control our emotions, manage them, and use them for good and in constructive ways is important.
Moses does not show that here, and we can learn from his example.
Anger clouds our thinking, and in our world of rapid changes, having clarity of heart and mind seems more essential than ever.