And what appears to me to say, prefacing with what can seemingly be questioned about the very matter of this liberation that Pharaoh granted, whether by speech or by document, and as we discussed above – what is the benefit of this liberation since it was under duress. And although coercion in the place of a mitzvah is effective, as explained in the Rambam (Chapter 2 of Hilchot Gerushin Halacha 20), and there is no greater mitzvah than fulfilling the word of Hashem which He commanded through His prophet: "Let My people go" (Shemot 5:1), nevertheless, it appears from the words of the Rambam that this only applies to Israel, as he states there, and why is this get not invalid since he was coerced etc. – that we do not say coerced except for one who is pressured and forced to do something he is not obligated by the Torah to do, such as one who was beaten until he sold or gave something, but one whose evil inclination overpowered him to cancel a mitzvah or commit a sin, and he was beaten until he did what he was obligated to do or refrained from what he was forbidden to do, this is not considered coercion from him, but rather he coerced himself with his bad mindset. Therefore, one who does not want to grant a get, since he wants to be part of Israel, he wants to fulfill all the mitzvot and stay away from sins, and his inclination is what overpowered him, and since he was beaten until his inclination weakened and he said 'I want to', he has willingly given the get, end quote. And this logic applies specifically to Israel, whose true inner desire is positive, as the Rambam states: 'since he wants to be part of Israel, he wants to fulfill all the mitzvot and stay away from sins', and thus it can be said about him that 'his inclination overpowered him, and since he was beaten until his inclination weakened, and he said I want to, he has willingly given the get', but Pharaoh the wicked, certainly does not 'want to fulfill all the mitzvot and stay away from sins', and undoubtedly his inclination did not weaken through the plagues, that we should consider when he said 'I want to' he sent willingly.

And even in the case of an apostate Israelite, the Beit Yosef (Even HaEzer Siman 134) cites the Maharik (Shoresh 63, Anaf 3): "And what you deduced from the language of our teacher Moshe (the Rambam there) regarding coercing apostates to give a get, in my humble opinion you have deduced well, and seemingly there is no remedy for the wife of an apostate according to his words". If so, all the more so for a wicked gentile like Pharaoh. And logic dictates that even according to the Rema (Even HaEzer Siman 154, Seif 1), who ruled that coercion is effective for an apostate Israelite, unlike the Rambam – nevertheless, for a gentile like Pharaoh, he would also agree that coercion is not effective.