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"[Hashem] commanded [Moshe and Aharon] to Bnei Yisrael and to Paroh, King of Egypt" (Shemot 6:13). Rashi provides two explanations of what was supposed to be done in relation to Paroh. The second had to do with the various actions Hashem had spelled out. The first one is actually to treat Paroh with respect.
There is no contradiction between the two. The efforts toward liberation had to go on without fear. They had to tell Paroh to free Bnei Yisrael even if there did not seem to be real hope that he would listen. Efforts proceeded even as Paroh and his advisors scoffed, "I do not know Hashem" (see Shemot Rabba 5:14). Yet, Hashem still referred to him as "Paroh, King of Egypt" and upheld his honor in saying that "all your servants will come to me," (Shemot 11:8) even when it was really referring to Paroh himself (see Rashi ad loc.).
A key to Bnei Yisrael’s proper attitude to the emerging liberation is hinted in the code passed on by Yosef, as a harbinger of the redeemer: "pakod yifkod Elokim etchem," (Hashem will certainly remember you) (Bereishit 50:25). How was Moshe’s use of this language a proof of the veracity of his message, when any number of people had access to it? The important thing was actually the content of the message. When the savior comes, he will invoke Hashem’s Name alone in describing the liberation. He will not mention any political, diplomatic or strategic ideas. This is something unique to the savior of Israel.
There were other approaches that abounded at that time, even though they are not mentioned explicitly in the Torah. The Israelite officers adopted an approach of appeasement of the kingdom. They were against expressing the nation’s dream and demand of freedom and preferred waiting for a change of heart in the Egyptian leadership. They effectively had the viewpoint of pakod yifkod Paroh etchem, as if there could be Jewish freedom along with foreign dominion. They did not realize that the people who schemed the enslavement of their nation and who were using Moshe’s demand in a cynical way would not change their tune on their own.
A group of young Israelites, whom we refer to as the Sons of Ephrayim, adopted a very different approach. They reached such a level of despondency that they basically took the suicidal step of leaving forcefully without divine support. They acted with disdain toward the kingdom and denied the dangers which eventually led to their slaughter by the sword.
The reason to treat the kingdom with respect was not out of true regard for the personalities involved. Rather, it is because the Egyptian kings were an instrument through which Hashem chose to bring the troubles that He decreed on Bnei Yisrael. Just as Hashem is extolled by means of the righteous so is he extolled by the actions of the wicked (Shemot Rabba 7:4). Therefore, a monarchy that was chosen by Hashem should not be disdained. It is not due to regard to them but to Hashem who chose them. At the same time, respect for them did not preclude the clear demand that Hashem made of them to let His people go.
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
