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Save "Beshalach ~ All of Pharaoh's heart
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Beshalach ~ All of Pharaoh's heart
(יט) וַאֲנִ֣י יָדַ֔עְתִּי כִּ֠י לֹֽא־יִתֵּ֥ן אֶתְכֶ֛ם מֶ֥לֶךְ מִצְרַ֖יִם לַהֲלֹ֑ךְ וְלֹ֖א בְּיָ֥ד חֲזָקָֽה׃ (כ) וְשָׁלַחְתִּ֤י אֶת־יָדִי֙ וְהִכֵּיתִ֣י אֶת־מִצְרַ֔יִם בְּכֹל֙ נִפְלְאֹתַ֔י אֲשֶׁ֥ר אֶֽעֱשֶׂ֖ה בְּקִרְבּ֑וֹ וְאַחֲרֵי־כֵ֖ן יְשַׁלַּ֥ח אֶתְכֶֽם׃

(19) Yet I know that the king of Egypt will not let you go unless it is because of a greater might. (20) So I will stretch out My hand and smite Egypt with various wonders which I will work upon them; after that he shall let you go.

וַיֹּ֣אמֶר ה' אֶל־מֹשֶׁה֒ בְּלֶכְתְּךָ֙ לָשׁ֣וּב מִצְרַ֔יְמָה רְאֵ֗ה כָּל־הַמֹּֽפְתִים֙ אֲשֶׁר־שַׂ֣מְתִּי בְיָדֶ֔ךָ וַעֲשִׂיתָ֖ם לִפְנֵ֣י פַרְעֹ֑ה וַאֲנִי֙ אֲחַזֵּ֣ק אֶת־לִבּ֔וֹ וְלֹ֥א יְשַׁלַּ֖ח אֶת־הָעָֽם׃

And the LORD said to Moses, “When you return to Egypt, see that you perform before Pharaoh all the marvels that I have put within your power. I, however, will stiffen his heart so that he will not let the people go.

וַאֲנִ֥י אַקְשֶׁ֖ה אֶת־לֵ֣ב פַּרְעֹ֑ה וְהִרְבֵּיתִ֧י אֶת־אֹתֹתַ֛י וְאֶת־מוֹפְתַ֖י בְּאֶ֥רֶץ מִצְרָֽיִם׃

But I will make Pharaoh’s heart difficult, that I may multiply My signs and marvels in the land of Egypt.

~ If we read these verses as an introduction to the story, what questions do they bring up?

~ How can you read these verses in a way that they do not contradict free will?

~ Why is the concept of free will important for the Jewish tradition as a whole?

~ Is there a difference in meaning, in your opinion, between the following expressions:

"heaviness of heart"

"stiffening of heart"

"making a heart difficult"

"not paying attention"

"to have a change of heart"

Note: not paying attention is literally, in Hebrew, "not putting heart in it"

Staff to serpent

(ט) כִּי֩ יְדַבֵּ֨ר אֲלֵכֶ֤ם פַּרְעֹה֙ לֵאמֹ֔ר תְּנ֥וּ לָכֶ֖ם מוֹפֵ֑ת וְאָמַרְתָּ֣ אֶֽל־אַהֲרֹ֗ן קַ֧ח אֶֽת־מַטְּךָ֛ וְהַשְׁלֵ֥ךְ לִפְנֵֽי־פַרְעֹ֖ה יְהִ֥י לְתַנִּֽין׃ (י) וַיָּבֹ֨א מֹשֶׁ֤ה וְאַהֲרֹן֙ אֶל־פַּרְעֹ֔ה וַיַּ֣עֲשׂוּ כֵ֔ן כַּאֲשֶׁ֖ר צִוָּ֣ה ה' וַיַּשְׁלֵ֨ךְ אַהֲרֹ֜ן אֶת־מַטֵּ֗הוּ לִפְנֵ֥י פַרְעֹ֛ה וְלִפְנֵ֥י עֲבָדָ֖יו וַיְהִ֥י לְתַנִּֽין׃ (יא) וַיִּקְרָא֙ גַּם־פַּרְעֹ֔ה לַֽחֲכָמִ֖ים וְלַֽמְכַשְּׁפִ֑ים וַיַּֽעֲשׂ֨וּ גַם־הֵ֜ם חַרְטֻמֵּ֥י מִצְרַ֛יִם בְּלַהֲטֵיהֶ֖ם כֵּֽן׃ (יב) וַיַּשְׁלִ֙יכוּ֙ אִ֣ישׁ מַטֵּ֔הוּ וַיִּהְי֖וּ לְתַנִּינִ֑ם וַיִּבְלַ֥ע מַטֵּֽה־אַהֲרֹ֖ן אֶת־מַטֹּתָֽם׃ (יג) וַיֶּחֱזַק֙ לֵ֣ב פַּרְעֹ֔ה וְלֹ֥א שָׁמַ֖ע אֲלֵהֶ֑ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר ה'׃ {ס} (יד) וַיֹּ֤אמֶר ה' אֶל־מֹשֶׁ֔ה כָּבֵ֖ד לֵ֣ב פַּרְעֹ֑ה מֵאֵ֖ן לְשַׁלַּ֥ח הָעָֽם׃

(9) “When Pharaoh speaks to you and says, ‘Produce your marvel,’ you shall say to Aaron, ‘Take your rod and cast it down before Pharaoh.’ It shall turn into a serpent.” (10) So Moses and Aaron came before Pharaoh and did just as ה' had commanded: Aaron cast down his rod in the presence of Pharaoh and his courtiers, and it turned into a serpent. (11) Then Pharaoh, for his part, summoned the sages and the sorcerers; and the Egyptian magician-priests, in turn, did the same with their spells: (12) each cast down his rod, and they turned into serpents. But Aaron’s rod swallowed their rods. (13) Yet Pharaoh’s heart stiffened and he did not heed them, as ה' had said. (14) And ה' said to Moses, “Pharaoh's heart is heavy; he refuses to let the people go.

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

~ How do you understand verse 14 in light of the first two sources?

Dam - Blood

וַיַּֽעֲשׂוּ־כֵ֛ן חַרְטֻמֵּ֥י מִצְרַ֖יִם בְּלָטֵיהֶ֑ם וַיֶּחֱזַ֤ק לֵב־פַּרְעֹה֙ וְלֹא־שָׁמַ֣ע אֲלֵהֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר ה'׃

But when the Egyptian magicians did the same with their spells, Pharaoh’s heart stiffened and he did not heed them—as the LORD had spoken.

וַיִּ֣פֶן פַּרְעֹ֔ה וַיָּבֹ֖א אֶל־בֵּית֑וֹ וְלֹא־שָׁ֥ת לִבּ֖וֹ גַּם־לָזֹֽאת׃

Pharaoh turned and went into his palace, paying no regard even to this.

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

Tzfardea - frogs

וַיַּ֣רְא פַּרְעֹ֗ה כִּ֤י הָֽיְתָה֙ הָֽרְוָחָ֔ה וְהַכְבֵּד֙ אֶת־לִבּ֔וֹ וְלֹ֥א שָׁמַ֖ע אֲלֵהֶ֑ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר ה'׃ (ס)

But when Pharaoh saw that there was relief, he made his heart heavy and would not heed them, as the LORD had spoken.

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

Kinim ~ Lice

וַיֹּאמְר֤וּ הַֽחַרְטֻמִּים֙ אֶל־פַּרְעֹ֔ה אֶצְבַּ֥ע אֱלֹקִ֖ים הִ֑וא וַיֶּחֱזַ֤ק לֵב־פַּרְעֹה֙ וְלֹֽא־שָׁמַ֣ע אֲלֵהֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר ה'׃ (ס)

and the magicians said to Pharaoh, “This is the finger of God!” But Pharaoh’s heart stiffened and he would not heed them, as the LORD had spoken.

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

Arov (trad. wild beasts)

וַיַּכְבֵּ֤ד פַּרְעֹה֙ אֶת־לִבּ֔וֹ גַּ֖ם בַּפַּ֣עַם הַזֹּ֑את וְלֹ֥א שִׁלַּ֖ח אֶת־הָעָֽם׃ (פ)

But Pharaoh made his heart heavy this time also, and would not let the people go.

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

Cattle plague

וַיִּשְׁלַ֣ח פַּרְעֹ֔ה וְהִנֵּ֗ה לֹא־מֵ֛ת מִמִּקְנֵ֥ה יִשְׂרָאֵ֖ל עַד־אֶחָ֑ד וַיִּכְבַּד֙ לֵ֣ב פַּרְעֹ֔ה וְלֹ֥א שִׁלַּ֖ח אֶת־הָעָֽם׃ (פ)

When Pharaoh inquired, he found that not a head of the livestock of Israel had died; and Pharaoh's heart stayed heavy, and he would not let the people go.

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

Boils

(יא) וְלֹֽא־יָכְל֣וּ הַֽחַרְטֻמִּ֗ים לַעֲמֹ֛ד לִפְנֵ֥י מֹשֶׁ֖ה מִפְּנֵ֣י הַשְּׁחִ֑ין כִּֽי־הָיָ֣ה הַשְּׁחִ֔ין בַּֽחַרְטֻמִּ֖ם וּבְכׇל־מִצְרָֽיִם׃ (יב) וַיְחַזֵּ֤ק ה' אֶת־לֵ֣ב פַּרְעֹ֔ה וְלֹ֥א שָׁמַ֖ע אֲלֵהֶ֑ם כַּאֲשֶׁ֛ר דִּבֶּ֥ר ה' אֶל־מֹשֶֽׁה׃ {ס}

(11) The magician-priests were unable to confront Moses because of the inflammation, for the inflammation afflicted the magician-priests as well as all the other Egyptians. (12) But ה' stiffened the heart of Pharaoh, and he would not heed them, just as ה' had told Moses.

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

~ How do you read the end of verse 12 given the two first sources?

(לד) וַיַּ֣רְא פַּרְעֹ֗ה כִּֽי־חָדַ֨ל הַמָּטָ֧ר וְהַבָּרָ֛ד וְהַקֹּלֹ֖ת וַיֹּ֣סֶף לַחֲטֹ֑א וַיַּכְבֵּ֥ד לִבּ֖וֹ ה֥וּא וַעֲבָדָֽיו׃ (לה) וַֽיֶּחֱזַק֙ לֵ֣ב פַּרְעֹ֔ה וְלֹ֥א שִׁלַּ֖ח אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל כַּאֲשֶׁ֛ר דִּבֶּ֥ר ה' בְּיַד־מֹשֶֽׁה׃ {פ}

(34) And Pharaoh saw that the rain and the hail and the thunder stopped, and he continued to sin, and he made his heart heavy, him and his courtiers. (35) So Pharaoh’s heart stiffened and he would not let the Israelites go, just as ה' had said through Moses.

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

~ How does the end of verse 35 connect with our two first sources?

Interlude - intro to locusts

וַיֹּ֤אמֶר ה' אֶל־מֹשֶׁ֔ה בֹּ֖א אֶל־פַּרְעֹ֑ה כִּֽי־אֲנִ֞י הִכְבַּ֤דְתִּי אֶת־לִבּוֹ֙ וְאֶת־לֵ֣ב עֲבָדָ֔יו לְמַ֗עַן שִׁתִ֛י אֹתֹתַ֥י אֵ֖לֶּה בְּקִרְבּֽוֹ׃

Then the LORD said to Moses, “Go to Pharaoh. For I have made his heart heavy, and the hearts of his courtiers, in order that I may display these My signs among them,

Locusts - after the announcement
(ז) וַיֹּאמְרוּ֩ עַבְדֵ֨י פַרְעֹ֜ה אֵלָ֗יו עַד־מָתַי֙ יִהְיֶ֨ה זֶ֥ה לָ֙נוּ֙ לְמוֹקֵ֔שׁ שַׁלַּח֙ אֶת־הָ֣אֲנָשִׁ֔ים וְיַֽעַבְד֖וּ אֶת־ה' אֱלֹהֵיהֶ֑ם הֲטֶ֣רֶם תֵּדַ֔ע כִּ֥י אָבְדָ֖ה מִצְרָֽיִם׃ (ח) וַיּוּשַׁ֞ב אֶת־מֹשֶׁ֤ה וְאֶֽת־אַהֲרֹן֙ אֶל־פַּרְעֹ֔ה וַיֹּ֣אמֶר אֲלֵהֶ֔ם לְכ֥וּ עִבְד֖וּ אֶת־ה' אֱלֹקֵיכֶ֑ם מִ֥י וָמִ֖י הַהֹלְכִֽים׃ (ט) וַיֹּ֣אמֶר מֹשֶׁ֔ה בִּנְעָרֵ֥ינוּ וּבִזְקֵנֵ֖ינוּ נֵלֵ֑ךְ בְּבָנֵ֨ינוּ וּבִבְנוֹתֵ֜נוּ בְּצֹאנֵ֤נוּ וּבִבְקָרֵ֙נוּ֙ נֵלֵ֔ךְ כִּ֥י חַג־ה' לָֽנוּ׃ (י) וַיֹּ֣אמֶר אֲלֵהֶ֗ם יְהִ֨י כֵ֤ן ה' עִמָּכֶ֔ם כַּאֲשֶׁ֛ר אֲשַׁלַּ֥ח אֶתְכֶ֖ם וְאֶֽת־טַפְּכֶ֑ם רְא֕וּ כִּ֥י רָעָ֖ה נֶ֥גֶד פְּנֵיכֶֽם׃ (יא) לֹ֣א כֵ֗ן לְכֽוּ־נָ֤א הַגְּבָרִים֙ וְעִבְד֣וּ אֶת־ה' כִּ֥י אֹתָ֖הּ אַתֶּ֣ם מְבַקְשִׁ֑ים וַיְגָ֣רֶשׁ אֹתָ֔ם מֵאֵ֖ת פְּנֵ֥י פַרְעֹֽה׃ {ס}

(7) Pharaoh’s courtiers said to him, “How long shall this one be a snare to us? Let the men go to worship their God ה' ! Are you not yet aware that Egypt is lost?” (8) So Moses and Aaron were brought back to Pharaoh and he said to them, “Go, worship your God ה' ! Who are the ones to go?” (9) Moses replied, “We will go with our young and old, we will go with our sons and daughters, our flocks and herds; for we must observe ה'’s festival.” (10) But he said to them, “ה' be with you—the same as I mean to let your dependents go with you! Clearly, you are bent on mischief. (11) No! The gentlemen will go and worship ה', since that is what you want.” And they were expelled from Pharaoh’s presence.

(טז) וַיְמַהֵ֣ר פַּרְעֹ֔ה לִקְרֹ֖א לְמֹשֶׁ֣ה וּֽלְאַהֲרֹ֑ן וַיֹּ֗אמֶר חָטָ֛אתִי לַה' אֱלֹֽקֵיכֶ֖ם וְלָכֶֽם׃ (יז) וְעַתָּ֗ה שָׂ֣א נָ֤א חַטָּאתִי֙ אַ֣ךְ הַפַּ֔עַם וְהַעְתִּ֖ירוּ לַה' אֱלֹקֵיכֶ֑ם וְיָסֵר֙ מֵֽעָלַ֔י רַ֖ק אֶת־הַמָּ֥וֶת הַזֶּֽה׃ (יח) וַיֵּצֵ֖א מֵעִ֣ם פַּרְעֹ֑ה וַיֶּעְתַּ֖ר אֶל־ה'׃ (יט) וַיַּהֲפֹ֨ךְ ה' רֽוּחַ־יָם֙ חָזָ֣ק מְאֹ֔ד וַיִּשָּׂא֙ אֶת־הָ֣אַרְבֶּ֔ה וַיִּתְקָעֵ֖הוּ יָ֣מָּה סּ֑וּף לֹ֤א נִשְׁאַר֙ אַרְבֶּ֣ה אֶחָ֔ד בְּכֹ֖ל גְּב֥וּל מִצְרָֽיִם׃ (כ) וַיְחַזֵּ֥ק ה' אֶת־לֵ֣ב פַּרְעֹ֑ה וְלֹ֥א שִׁלַּ֖ח אֶת־בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}

(16) Pharaoh hurriedly summoned Moses and Aaron and said, “I stand guilty before your God ה' and before you. (17) Forgive my offense just this once, and plead with your God ה' that this death but be removed from me.” (18) So he left Pharaoh’s presence and pleaded with ה'. (19) ה' caused a shift to a very strong west wind, which lifted the locusts and hurled them into the Sea of Reeds; not a single locust remained in all the territory of Egypt. (20) But ה' stiffened Pharaoh’s heart, and he would not let the Israelites go.

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

Darkness

(כד) וַיִּקְרָ֨א פַרְעֹ֜ה אֶל־מֹשֶׁ֗ה וַיֹּ֙אמֶר֙ לְכוּ֙ עִבְד֣וּ אֶת־ה' רַ֛ק צֹאנְכֶ֥ם וּבְקַרְכֶ֖ם יֻצָּ֑ג גַּֽם־טַפְּכֶ֖ם יֵלֵ֥ךְ עִמָּכֶֽם׃ (כה) וַיֹּ֣אמֶר מֹשֶׁ֔ה גַּם־אַתָּ֛ה תִּתֵּ֥ן בְּיָדֵ֖נוּ זְבָחִ֣ים וְעֹלֹ֑ת וְעָשִׂ֖ינוּ לַה' אֱלֹקֵֽינוּ׃ (כו) וְגַם־מִקְנֵ֜נוּ יֵלֵ֣ךְ עִמָּ֗נוּ לֹ֤א תִשָּׁאֵר֙ פַּרְסָ֔ה כִּ֚י מִמֶּ֣נּוּ נִקַּ֔ח לַעֲבֹ֖ד אֶת־ה' אֱלֹקֵ֑ינוּ וַאֲנַ֣חְנוּ לֹֽא־נֵדַ֗ע מַֽה־נַּעֲבֹד֙ אֶת־ה' עַד־בֹּאֵ֖נוּ שָֽׁמָּה׃ (כז) וַיְחַזֵּ֥ק ה' אֶת־לֵ֣ב פַּרְעֹ֑ה וְלֹ֥א אָבָ֖ה לְשַׁלְּחָֽם׃ (כח) וַיֹּֽאמֶר־ל֥וֹ פַרְעֹ֖ה לֵ֣ךְ מֵעָלָ֑י הִשָּׁ֣מֶר לְךָ֗ אַל־תֹּ֙סֶף֙ רְא֣וֹת פָּנַ֔י כִּ֗י בְּי֛וֹם רְאֹתְךָ֥ פָנַ֖י תָּמֽוּת׃ (כט) וַיֹּ֥אמֶר מֹשֶׁ֖ה כֵּ֣ן דִּבַּ֑רְתָּ לֹא־אֹסִ֥ף ע֖וֹד רְא֥וֹת פָּנֶֽיךָ׃ {פ}

(24) Pharaoh then summoned Moses and said, “Go, worship ה' ! Only your flocks and your herds shall be left behind; even your dependents may go with you.” (25) But Moses said, “You yourself must provide us with sacrifices and burnt offerings to offer up to our God ה'; (26) our own livestock, too, shall go along with us—not a hoof shall remain behind: for we must select from it for the worship of our God ה'; and we shall not know with what we are to worship ה' until we arrive there.” (27) But ה' stiffened Pharaoh’s heart and he would not agree to let them go. (28) Pharaoh said to him, “Be gone from me! Take care not to see me again, for the moment you look upon my face you shall die.” (29) And Moses replied, “You have spoken rightly. I shall not see your face again!”

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

Interlude - introduction to Death of Firstborn

וּמֹשֶׁ֣ה וְאַהֲרֹ֗ן עָשׂ֛וּ אֶת־כָּל־הַמֹּפְתִ֥ים הָאֵ֖לֶּה לִפְנֵ֣י פַרְעֹ֑ה וַיְחַזֵּ֤ק ה' אֶת־לֵ֣ב פַּרְעֹ֔ה וְלֹֽא־שִׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאַרְצֽוֹ׃ (פ)

Moses and Aaron had performed all these marvels before Pharaoh, but the LORD had stiffened the heart of Pharaoh so that he would not let the Israelites go from his land.

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

Escape

(ב) דַּבֵּר֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וְיָשֻׁ֗בוּ וְיַחֲנוּ֙ לִפְנֵי֙ פִּ֣י הַחִירֹ֔ת בֵּ֥ין מִגְדֹּ֖ל וּבֵ֣ין הַיָּ֑ם לִפְנֵי֙ בַּ֣עַל צְפֹ֔ן נִכְח֥וֹ תַחֲנ֖וּ עַל־הַיָּֽם׃ (ג) וְאָמַ֤ר פַּרְעֹה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל נְבֻכִ֥ים הֵ֖ם בָּאָ֑רֶץ סָגַ֥ר עֲלֵיהֶ֖ם הַמִּדְבָּֽר׃ (ד) וְחִזַּקְתִּ֣י אֶת־לֵב־פַּרְעֹה֮ וְרָדַ֣ף אַחֲרֵיהֶם֒ וְאִכָּבְדָ֤ה בְּפַרְעֹה֙ וּבְכׇל־חֵיל֔וֹ וְיָדְע֥וּ מִצְרַ֖יִם כִּֽי־אֲנִ֣י ה' וַיַּֽעֲשׂוּ־כֵֽן׃ (ה) וַיֻּגַּד֙ לְמֶ֣לֶךְ מִצְרַ֔יִם כִּ֥י בָרַ֖ח הָעָ֑ם וַ֠יֵּהָפֵ֠ךְ לְבַ֨ב פַּרְעֹ֤ה וַעֲבָדָיו֙ אֶל־הָעָ֔ם וַיֹּֽאמְרוּ֙ מַה־זֹּ֣את עָשִׂ֔ינוּ כִּֽי־שִׁלַּ֥חְנוּ אֶת־יִשְׂרָאֵ֖ל מֵעׇבְדֵֽנוּ׃ (ו) וַיֶּאְסֹ֖ר אֶת־רִכְבּ֑וֹ וְאֶת־עַמּ֖וֹ לָקַ֥ח עִמּֽוֹ׃ (ז) וַיִּקַּ֗ח שֵׁשׁ־מֵא֥וֹת רֶ֙כֶב֙ בָּח֔וּר וְכֹ֖ל רֶ֣כֶב מִצְרָ֑יִם וְשָׁלִשִׁ֖ם עַל־כֻּלּֽוֹ׃ (ח) וַיְחַזֵּ֣ק ה' אֶת־לֵ֤ב פַּרְעֹה֙ מֶ֣לֶךְ מִצְרַ֔יִם וַיִּרְדֹּ֕ף אַחֲרֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל וּבְנֵ֣י יִשְׂרָאֵ֔ל יֹצְאִ֖ים בְּיָ֥ד רָמָֽה׃ (ט) וַיִּרְדְּפ֨וּ מִצְרַ֜יִם אַחֲרֵיהֶ֗ם וַיַּשִּׂ֤יגוּ אוֹתָם֙ חֹנִ֣ים עַל־הַיָּ֔ם כׇּל־סוּס֙ רֶ֣כֶב פַּרְעֹ֔ה וּפָרָשָׁ֖יו וְחֵיל֑וֹ עַל־פִּי֙ הַֽחִירֹ֔ת לִפְנֵ֖י בַּ֥עַל צְפֹֽן׃

(2) Tell the Israelites to turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon; you shall encamp facing it, by the sea. (3) Pharaoh will say of the Israelites, “They are astray in the land; the wilderness has closed in on them.” (4) Then I will stiffen Pharaoh’s heart and he will pursue them, that I may gain glory through Pharaoh and all his host; and the Egyptians shall know that I am ה'. And they did so. (5) When the king of Egypt was told that the people had fled, Pharaoh and his courtiers had a change of heart about the people and said, “What is this we have done, releasing Israel from our service?” (6) He ordered his chariot and took his force with him; (7) he took six hundred of his picked chariots, and the rest of the chariots of Egypt, with officers in all of them. (8) ה' stiffened the heart of Pharaoh king of Egypt, and he gave chase to the Israelites. As the Israelites were departing defiantly, (9) the Egyptians gave chase to them, and all the chariot horses of Pharaoh, his riders, and his warriors overtook them encamped by the sea, near Pi-hahiroth, before Baal-zephon.

(טו) וַיֹּ֤אמֶר ה' אֶל־מֹשֶׁ֔ה מַה־תִּצְעַ֖ק אֵלָ֑י דַּבֵּ֥ר אֶל־בְּנֵי־יִשְׂרָאֵ֖ל וְיִסָּֽעוּ׃ (טז) וְאַתָּ֞ה הָרֵ֣ם אֶֽת־מַטְּךָ֗ וּנְטֵ֧ה אֶת־יָדְךָ֛ עַל־הַיָּ֖ם וּבְקָעֵ֑הוּ וְיָבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל בְּת֥וֹךְ הַיָּ֖ם בַּיַּבָּשָֽׁה׃ (יז) וַאֲנִ֗י הִנְנִ֤י מְחַזֵּק֙ אֶת־לֵ֣ב מִצְרַ֔יִם וְיָבֹ֖אוּ אַחֲרֵיהֶ֑ם וְאִכָּבְדָ֤ה בְּפַרְעֹה֙ וּבְכׇל־חֵיל֔וֹ בְּרִכְבּ֖וֹ וּבְפָרָשָֽׁיו׃ (יח) וְיָדְע֥וּ מִצְרַ֖יִם כִּי־אֲנִ֣י ה' בְּהִכָּבְדִ֣י בְּפַרְעֹ֔ה בְּרִכְבּ֖וֹ וּבְפָרָשָֽׁיו׃

(15) Then ה' said to Moses, “Why do you cry out to Me? Tell the Israelites to go forward. (16) And you lift up your rod and hold out your arm over the sea and split it, so that the Israelites may march into the sea on dry ground. (17) And I will strengthen the hearts of the Egyptians so that they go in after them; and I will gain glory through Pharaoh and all his warriors, his chariots, and his riders. (18) And the Egyptians will know that I am ה', when I gain glory through Pharaoh, his chariots, and his riders.”

~ Who does what to Pharaoh's heart?

~ What do you think is happening, in human terms, to Pharaoh?

~ What is your overarching theory about what happened to Pharaoh? Did God take away his free will, and therefore, self-determination? Could Pharaoh repent, in your opinion? Is this Pharaoh qualitatively different than the Pharaoh that enslaves Jews and kills babies?

~ How do you deal with the idea of "innocent Egyptians"? Is Egyptian society different in the two stories, the enslavement and killing of babies?

דָּבָר אַחֵר, כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ, אָמַר רַבִּי יוֹחָנָן מִכָּאן פִּתְחוֹן פֶּה לַמִּינִין לוֹמַר לֹא הָיְתָה מִמֶּנּוּ שֶׁיַּעֲשֶׂה תְּשׁוּבָה, שֶׁנֶּאֱמַר: כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ. אָמַר לוֹ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ יִסָּתֵם פִּיהֶם שֶׁל מִינִים, אֶלָּא (משלי ג, לד): אִם לַלֵּצִים הוּא יָלִיץ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַתְרֶה בּוֹ בָּאָדָם פַּעַם רִאשׁוֹנָה שְׁנִיָּה וּשְׁלִישִׁית וְאֵינוֹ חוֹזֵר בּוֹ, וְהוּא נוֹעֵל לִבּוֹ מִן הַתְּשׁוּבָה כְּדֵי לִפְרֹעַ מִמֶּנּוּ מַה שֶּׁחָטָא. אַף כָּךְ פַּרְעֹה הָרָשָׁע, כֵּיוָן שֶׁשִּׁגֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא חָמֵשׁ פְּעָמִים וְלֹא הִשְׁגִּיחַ עַל דְּבָרָיו, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה הִקְשֵׁיתָ עָרְפְּךָ וְהִכְבַּדְתָּ אֶת לִבְּךָ, הֲרֵינִי מוֹסִיף לְךָ טֻמְאָה עַל טֻמְאָתְךָ, הֱוֵי: כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ. מַהוּ הִכְבַּדְתִּי, שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת לִבּוֹ כַּכָּבֵד הַזֶּה שֶׁהִיא מִתְבַּשֶׁלֶת שְׁנִיָּה וְאַרְטָסִיס נִכְנָס בְּתוֹכָהּ, כָּךְ נַעֲשָׂה לִבּוֹ שֶׁל פַּרְעֹה כַּכָּבֵד הַזֶּה וְלֹא הָיָה מְקַבֵּל דְּבָרָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הֱוֵי: כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ וגו':

Another interpretation: “As I have hardened his heart” – Rabbi Yoḥanan said: From here there is an opening for the heretics to say that he had no [opportunity] to repent, as it is stated: “As I have hardened his heart.” Rabbi Shimon ben Lakish said to him: Let the mouths of the heretics be sealed; rather, “to the scorners He scorns” (Proverbs 3:34). The Holy One blessed be He forewarns a person the first time, the second, and the third, and if he does not relent, He locks his heart from repentance in order to exact retribution for his sins. The same is true regarding the wicked Pharaoh. Once the Holy One blessed be He sent [him warnings] five times, and he disregarded His words, the Holy One blessed be He said to him: You were stubborn and hardened your heart; behold. I will add impurity to your impurity. That is: “As I have hardened [hikhbadti] his heart.” What is hikhbadti? The Holy One blessed be He rendered his heart like this liver, which, when it is cooked twice, becomes hard. Thus, Pharaoh’s heart became like that liver, and he did not accept the words of the Holy One, blessed be He. That is: “As I have hardened his heart.”

~ Shemot Rabbah is a multi-vocal, multi generational work difficult to place in a timeline. The composition has two distinct parts, one from Exodus chapters 1 to 10 explaining verse-by-verse and the other from chapter 12 onwards that is a collection of sermons. The two parts seem to have been compiled together around the 12th century in Israel or Babylonia. This is a midrash that Rashi never mentions.

~ Resh Lakish and Rabbi Yochanan were study partners in Tiveria, Eretz Israel, between 240 and 290 CE.

~ What is the point Resh Lakish is making?

~ The play in words is between כָּבֵד and כָּבֵד, liver and heavy. How can a heart become a liver?

ואחר כן אחבר אל הדברים האלה כל הפסוקים אשר יש בהם ספקות ושבושים בענין ההכרח, ומפני ‏רובם בעבור רוחב הלשון .... והשלישי בחזוק ‏הנפש, בבא פגע מרעה ומשמועה שלא יאבד מהם, שמעוה בספרים וסברו שהוא חזוק הלב שלא ‏יקבל העבודה, וכ"ש שיחסו הכתוב אל הלב בעבור שהנפש בו, והוא אמרו (שמות ז' ג') ואני אקשה ‏את לב פרעה, וחזקתי את לב פרעה (שם י"ד ד') כי אני הכבדתי את לבו, (שם י' א') ואמר על סיחון ‏כי הקשה ה' אלקיך את רוחו ואמץ את לבבו (דברים ב' ל'). ונצטרך פרעה לחזוק נפשו שלא יאבד ‏במכות ההם עד שישלמו לו שאר המכות, וכבר באר לו זה באמרו (שמות ט' ט"ו) כי עתה שלחתי ‏את ידי ואך אותך וגו', ואולם בעבור זאת העמדתיך (שם ט"ז) וגו'. אבל סיחון נצטרך לחזוק לבו ‏שלא יאבד מפחד שמע בני ישראל, כמ"ש (דברים ב' כ"ה) אשר ישמעון שמעך ורגזו וחלו מפניך, וכן ‏אנשי ארץ כנען הצטרכו לחזון שלא ימיתם פחד השמועות, כמ"ש (יהושע ב' י"א) ונשמע וימס לבבנו ‏וגו', ועל כן אמר כי מאתיי' היתה לחזק את לבם לקראת המלחמה את ישראל (שם י"א כ'). ‏‏...

And after that, I will write regarding these things, that there are verses that have questions and mistakes, which are really a matter of understanding the language... The third, regarding strengthening the soul, that one would not loose their energy when difficulties and nuisances happen, it is heard in the books and they understand that the strength to be able to go on with work, and all the more so should scriptures be attached to the heart due to the soul that is inside it. This is what they spoke about regarding the verses "and I will make Pharaoh's heart difficult (Ex. 7:3); "and I will make Pharaoh's heart strong" (Ex. 14:4); "because I will make Pharaoh's heart heavy" (Ex. 10:1); and regarding Sichon "because Hashem your God made his heart difficult and strong" (Deut. 2:30). And Pharaoh needed to have his soul strengthened so he wouldn't be wiped out by the plagues until all of them were completed, and this was already explained in "I could have sent out my hand and struck you and your people with the pestilence, and you would have been effaced from the land ... and maybe because of this I put you here" (Ex. 9:15-6). But with Sichon this was needed so that he wouldn't be effaced due to his own fear of what he heard about the children of Israel, as explained in "I will start to put the terror of you and the awe of you upon the peoples [that are] under all the heavens, so that when they hear heard-rumors of you, they will shudder and writhe before you." (Deut. 2:25) And similar pharases can be found in Jos. 2:11, and Jos. 11:20.

~ Saadia Gaon (Babylonia, 10th century) has a very different take. What is it?

~ How does he interpret whatever God does to Pharaoh's heart?

~ What do you think of this explanation?

(א) ואני אקשה. מֵאַחַר שֶׁהִרְשִׁיעַ וְהִתְרִיס כְּנֶגְדִּי, וְגָלוּי לְפָנַי שֶׁאֵין נַחַת רוּחַ בָּאֻמּוֹת לָתֵת לֵב שָׁלֵם לָשׁוּב, טוֹב שֶׁיִּתְקַשֶּׁה לִבּוֹ, לְמַעַן הַרְבּוֹת בּוֹ אוֹתוֹתַי, וְתַכִּירוּ אַתֶּם אֶת גְּבוּרָתִי. וְכֵן מִדָּתוֹ שֶׁל הַקָּבָּ"ה, מֵבִיא פֻּרְעָנוּת עַל הָאֻמּוֹת כְּדֵי שֶׁיִּשְׁמְעוּ יִשְׂרָאֵל וְיִירְאוּ, שֶׁנֶּאֱ' "הִכְרַתִּי גוֹיִם נָשַׁמּוּ פִּנּוֹתָם … אָמַרְתִּי אַךְ תִּירְאִי אוֹתִי תִּקְחִי מוּסָר" (צפניה ג'); וְאַעַפִּ"כֵ בְּחָמֵשׁ מַכּוֹת הָרִאשׁוֹנוֹת לֹא נֶאֱמַר וַיְחַזֵּק ה' אֶת לֵב פַּרְעֹה, אֶלָּא וַיֶּחֱזַק לֵב פַּרְעֹה (תנחומא):

(1) ואני אקשה AND I WILL ALLOW [PHARAOH’S HEART] TO HARDEN — Since he has wickedly resisted Me, and it is manifest to Me that the heathen nations find no spiritual satisfaction in setting their whole heart to return to Me penitently, it is better that his heart should be hardened in order that My signs may be multiplied against him so that ye may recognise My divine power. Such, indeed, is the method of the Holy One, blessed be He: He brings punishment upon the nations so that Israel may hear of it and fear Him, as it is said, (Zephaniah 3:6, 3:7) “I have cut off nations, their corners are desolate etc. … I said: Surely thou wilt fear Me, thou wilt receive correction” (cf. Yevamot 63a). Nevertheless, in the case of the first five plagues it is not stated, “The Lord hardened Pharaoh’s heart” but “Pharaoh’s heart was hardened” (Midrash Tanchuma, Vaera 3).

~ What is Rashi's (France, 11th century) assumption about Pharaoh, and by extension all idolaters? How uncomfortable are you with that assumption?

~ What does the fact that Pharaoh could not repent do to the Jews?

וְאֶפְשָׁר שֶׁיֶּחְטָא אָדָם חֵטְא גָּדוֹל אוֹ חֲטָאִים רַבִּים עַד שֶׁיִּתֵּן הַדִּין לִפְנֵי דַּיַן הָאֱמֶת שֶׁיְּהֵא הַפֵּרָעוֹן מִזֶּה הַחוֹטֵא עַל חֲטָאִים אֵלּוּ שֶׁעָשָׂה בִּרְצוֹנוֹ וּמִדַּעְתּוֹ שֶׁמּוֹנְעִין מִמֶּנּוּ הַתְּשׁוּבָה וְאֵין מַנִּיחִין לוֹ רְשׁוּת לָשׁוּב מֵרִשְׁעוֹ כְּדֵי שֶׁיָּמוּת וְיֹאבַד בְּחֶטְאוֹ שֶׁעָשָׂה. הוּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר עַל יְדֵי יְשַׁעְיָהוּ (ישעיה ו י) "הַשְׁמֵן לֵב הָעָם הַזֶּה" וְגוֹ'. וְכֵן הוּא אוֹמֵר (דה"ב לו טז) "וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹקִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת ה' בְּעַמּוֹ עַד לְאֵין מַרְפֵּא". כְּלוֹמַר חָטְאוּ בִּרְצוֹנָם וְהִרְבּוּ לִפְשֹׁעַ עַד שֶׁנִּתְחַיְּבוּ לִמְנֹעַ מֵהֶן הַתְּשׁוּבָה שֶׁהִיא הַמַּרְפֵּא. לְפִיכָךְ כָּתוּב בַּתּוֹרָה (שמות ד כא) "וַאֲנִי (אֲחַזֵּק) [אַקְשֶׁה] אֶת לֵב פַּרְעֹה". לְפִי שֶׁחָטָא מֵעַצְמוֹ תְּחִלָּה וְהֵרֵעַ לְיִשְׂרָאֵל הַגָּרִים בְּאַרְצוֹ שֶׁנֶּאֱמַר (שמות א י) "הָבָה נִתְחַכְּמָה לוֹ". נָתַן הַדִּין לִמְנֹעַ הַתְּשׁוּבָה מִמֶּנּוּ עַד שֶׁנִּפְרַע מִמֶּנּוּ. לְפִיכָךְ חִזֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת לִבּוֹ. וְלָמָּה הָיָה שׁוֹלֵחַ לוֹ בְּיַד משֶׁה וְאוֹמֵר שְׁלַח וַעֲשֵׂה תְּשׁוּבָה וּכְבָר אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין אַתָּה מְשַׁלֵּחַ שֶׁנֶּאֱמַר (שמות ט ל) "וְאַתָּה וַעֲבָדֶיךָ יָדַעְתִּי" וְגוֹ' (שמות ט טז) "וְאוּלָם בַּעֲבוּר זֹאת הֶעֱמַדְתִּיךָ". כְּדֵי לְהוֹדִיעַ לְבָאֵי הָעוֹלָם שֶׁבִּזְמַן שֶׁמּוֹנֵעַ הַקָּדוֹשׁ בָּרוּךְ הוּא הַתְּשׁוּבָה לַחוֹטֵא אֵינוֹ יָכוֹל לָשׁוּב אֶלָּא יָמוּת בְּרִשְׁעוֹ שֶׁעָשָׂה בִּתְחִלָּה בִּרְצוֹנוֹ. וְכֵן סִיחוֹן לְפִי עֲוֹנוֹת שֶׁהָיוּ לוֹ נִתְחַיֵּב לְמָנְעוֹ מִן הַתְּשׁוּבָה שֶׁנֶּאֱמַר (דברים ב ל) "כִּי הִקְשָׁה ה' אֱלֹקֶיךָ אֶת רוּחוֹ וְאִמֵּץ אֶת לְבָבוֹ". וְכֵן הַכְּנַעֲנִים לְפִי תּוֹעֲבוֹתֵיהֶן מָנַע מֵהֶן הַתְּשׁוּבָה עַד שֶׁעָשׂוּ מִלְחָמָה עִם יִשְׂרָאֵל. שֶׁנֶּאֱמַר (יהושע יא כ) "כִּי מֵאֵת ה' הָיְתָה לְחַזֵּק אֶת לִבָּם לִקְרַאת הַמִּלְחָמָה עִם יִשְׂרָאֵל לְמַעַן הַחֲרִימָם". וְכֵן יִשְׂרָאֵל בִּימֵי אֵלִיָּהוּ לְפִי שֶׁהִרְבּוּ לִפְשֹׁעַ מָנַע מֵאוֹתָן הַמַּרְבִּים לִפְשֹׁעַ תְּשׁוּבָה שֶׁנֶּאֱמַר (מלכים א יח לז) "וְאַתָּה הֲסִבֹּתָ אֶת לִבָּם אֲחֹרַנִּית" כְּלוֹמַר מָנַעְתָּ מֵהֶן הַתְּשׁוּבָה. נִמְצֵאתָ אוֹמֵר שֶׁלֹּא גָּזַר הָאֵל עַל פַּרְעֹה לְהָרַע לְיִשְׂרָאֵל. וְלֹא עַל סִיחוֹן לַחֲטֹא בְּאַרְצוֹ. וְלֹא עַל הַכְּנַעֲנִים לְהַתְעִיב. וְלֹא עַל יִשְׂרָאֵל לַעֲבֹד עֲבוֹדָה זָרָה. אֶלָּא כֻּלָּן חָטְאוּ מֵעַצְמָן וְכֻלָּן נִתְחַיְּבוּ לִמְנֹעַ מֵהֶן הַתְּשׁוּבָה:

And, it is possible that a man should commit either one grievous iniquity or a multitude of sins so that the Judge of Truth will decree against him that, whereas this sinner committed those sins of his own free will and consciously, repentance should be witheld from him altogether, and grant him no leave to repent, so that he might die and perish in the iniquity he committed. Even this is what the Holy One, blessed is He! said through Isaiah: "Make the heart of this people fat, and make their eyes heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart will return and be healed" (Is. 6.10). It is, moreover, said: "But they mocked the messengers of God, and despised His words and scoffed at His prophets, until the wrath of the Lord arose against His people till there was no remedy". (II Chro. 36.16)—as if saying: "They sinned of their own free will and they have multiplied iniquities, until their guilt carried the punishment to withold repentance from them, which is the remedy". It is, therefore, written in the Torah; "And I will harden Pharaoh's heart" (Ex. 4:21), because at the beginning he sinned of his own free will, and meted out evil to Israel who sojourned in his land, even as it is said: "Come, let us deal wisely with them" (Ibid. 1.10). Thereat justice demanded to withold repentance from him, so that due punishment might be visited upon him. Wherefor, the Holy One, blessed is He! hardened his heart. If it be so, then why did He delegate Moses to him, charging him to let Israel go forth and turn to repentance seeing that the Holy One, blessed is He! long since told him thou wilt not let them go forth, saying: "But as for thee and thy servants, I know that ye will not yet fear the Lord God" (Ibid. 9.30), and again saying: "But in very deed for this cause have I made thee to stand, to show thee My power, and that My name be declared throughout all the earth"(Ibid. –16)? To demonstrate to the future generations whenever the Holy One, blessed is He! witholds repentance from a sinner he can not repent, but must die in the original evil which he perpetrated of his own free will. Sihon, too, by the measure of his iniquity became guilty of an offence which carried the punishment to have repentance witheld from him, even as it is said: "For the Lord thy God hardened his spirit, and made his heart obstinate" (Deut. 2.30). Likewise the Canaanites, according to their abominations, did He withold repentance from them so that they engaged Israel in battle, even as it is said: "For it was of the Lord, to harden their hearts, to come against Israel in battle, that they might be utterly destroyed" (Joshua, 11.20). Even so was with Israel in the days of Elijah, because of the multiplied iniquity repentance was witheld from the gross evildoers, for it is said: "For Thou didst turn their heart backward" (I. Kings, 18.37)—as if saying: "Thou didst withold repentance from them". Thus, as a consequence hereof, we must say: God's predestination prompted not Pharaoh to wrong Israel, nor Sihon to sin in his land, nor the Canaanites to be abominable, nor Israel to worship idolatry; for they all sinned of their own free will and accord, and, therefore, were they all guilty of an offence which carries along the punishment to withold repentance from them.

Maimonides (Egypt, 12th century) has a different take.

~ Why can't Pharaoh repent?

~ Do you believe that there are indeed certain sins for which repentance is impossible for an individual? Are there certain sins that leaders can do that are impossible to repent from?

(א) ואני אקשה את לב פרעה אמרו במדרש רבה (שמו"ר ה ו) גילה לו שהוא עתיד לחזק את לבו בעבור לעשות בו הדין, תחת שהעבידם בעבודה קשה. ועוד שם (יג ד) כי אני הכבדתי את לבו (שמות י׳:א׳), אמר רבי יוחנן מכאן פתחון פה למינין לומר לא היתה ממנו שיעשה תשובה. אמר רבי שמעון בן לקיש יסתם פיהם של מינין, אלא אם ללצים הוא יליץ (משלי ג לד), מתרה בו פעם ראשונה ושניה ושלישית ואינו חוזר בו והוא נועל בו דלת מן התשובה כדי לפרוע ממנו מה שחטא. כך פרעה הרשע, כיון ששגר הקב"ה אצלו חמש פעמים ולא השגיח על דבריו, אמר לו הקב"ה אתה הקשית את ערפך והכבדת את לבך, הריני מוסיף לך טומאה על טומאתך:
והנה פירשו בשאלה אשר ישאלו הכל, אם השם הקשה את לבו מה פשעו, ויש בו שני טעמים ושניהם אמת האחד, כי פרעה ברשעו אשר עשה לישראל רעות גדולות חנם, נתחייב למנוע ממנו דרכי תשובה, כאשר באו בזה פסוקים רבים בתורה ובכתובים, ולפי מעשיו הראשונים נדון. והטעם השני, כי היו חצי המכות עליו בפשעו, כי לא נאמר בהן רק ויחזק לב פרעה (להלן פסוק יג, כב, ח טו), ויכבד פרעה את לבו (להלן ח כח, ט ז). הנה לא רצה לשלחם לכבוד השם, אבל כאשר גברו המכות עליו ונלאה לסבול אותם, רך לבו והיה נמלך לשלחם מכובד המכות, לא לעשות רצון בוראו. ואז הקשה השם את רוחו ואמץ את לבבו למען ספר שמו, כענין שכתוב והתגדלתי והתקדשתי ונודעתי לעיני גוים רבים וגו' (יחזקאל לח כג):
ואשר אמר קודם המכות (שמות ד׳:כ״א) ואני אחזק את לבו ולא ישלח את העם, יודיע למשה העתיד לעשות בו במכות האחרונות, כענין שאמר (שמות ג׳:י״ט) ואני ידעתי כי לא יתן אתכם מלך מצרים להלוך וזה טעם ואני אקשה את לב פרעה והרבתי את אותותי, כלומר שאקשה לבו למען רבות מופתי בארץ מצרים. כי בחמש מכות האחרונות גם בטביעת הים נאמר ויחזק ה' (שמות י״ד:ח׳), כי לב מלך ביד ה' על כל אשר יחפוץ יטנו (משלי כא א):

(1) AND I WILL HARDEN PHARAOH’S HEART. The Rabbis said in Midrash Rabbah: “God revealed to Moses that He was destined to harden Pharaoh’s heart in order to bring judgment upon him for he caused them to work in cruel bondage.” It is also stated there in Midrash Rabbah (Shemot Rabbah 5:6) [Also]For I have hardened his heart.(Shemot Rabbah10:1). Rabbi Yochanan said, ‘This provides a pretext for the heretics to say that God did not allow Pharaoh to repent.’ Rabbi Shimon ben Lakish said, ‘The mouths of the heretics be closed! Only, if it concerns the scorners, He scorns them.(Proverbs 3:34) When He warns one on three occasions and he does not turn from his ways, He closes the door of repentance on him in order to punish him for his sin. Such was the case with wicked Pharaoh. After the Holy One, blessed be He, sent him five times [the request to let His people go] and he paid no attention to His words, the Holy One, blessed be He, said to him: You have stiffened your neck and hardened your heart; I will add defilement to your defilement.” (Shemot Rabbah 13:4)
The Rabbis [in the above Midrash] have thus discussed the question which all ask: “If God hardened his heart, what then was Pharaoh’s sin?” For this there are two explanations, and both of them are true. One is that Pharaoh in his wickedness had unjustifiably perpetrated such great evils against Israel that justice required that the ways of repentance be withheld from him, as is so indicated in many places in the Torah and in the Writings. He was judged according to his wickedness which he had originally committed of his own will.

The second explanation is that half of the plagues came upon him because of his transgressions, for in connection with them it is only said: And Pharaoh’s heart was hardened; (Verses 13 and 22, and 8:15. And Pharaoh hardened his heart. see also 8:28 and 9:7) Thus Pharaoh refused to let the children of Israel go for the glory of God. But when the plagues began bearing down upon him and he became weary to suffer them, his heart softened and he bethought himself to send them out on account of the onslaught of the plagues, not in order to do the will of his Creator. Then God hardened his spirit and made his heart obstinate (2:30). so that His name may be declared [throughout all the earth]. Similar in meaning is the verse, Thus will I magnify Myself, and sanctify Myself, and I will make Myself known in the eyes of many nations, and they shall know that I am the Eternal. (Ezekiel 38:23). And that which He said before the plagues, And I will harden his heart, and he will not let the people go,(4:21). was merely His warning to Moses of that which He was destined to do to Pharaoh in the last [five] plagues, it being similar to that which He said, And I know that the king of Egypt will not give you leave to go. (3:18). This then is the meaning of the verse [before us], And I will harden Pharaoh’s heart, and multiply My signs. That is to say, “I will harden his heart so that My wonders may be multiplied in the land of Egypt,”(11:9) since in the last five plagues, as well as at the drowning in the sea, it is said, And the Eternal hardened the heart of Pharaoh (14:8). for the king’s heart is in the hand of the Eternal; He turneth it whithersoever He will. (Proverbs 21:1).

~ Ramban (Nachmanides, Spain, 13th century) brings one question "that everyone asks". What is it?

~ How does he explain the punishment of Pharaoh, in two ways?

~ Why does he have to explain the punishment?

~ How can both explanations be true?

[How can punishment be meted if a person has their heart controlled by God. Pharaoh is punished by his previous sins - up to 5th. ALSO, that hardening the heart means not giving in because of fear.

ואני אקשה. יש לשאול אם השם הקשה את לבו מה' פשעו ומה חטאתו. והתשוב' כי השם נתן חכמה לאדם ונטע בלבו שכל לקבל כח עליון להוסיף על טובתו או לחסר מרעתו. וזה אפרש בפרשת כי תשא ובפסוק מי יתן והיה לבבם זה. והנה טעם אקשה את לבו למען רבות מופתי. ורבי ישועה אמר כי טעם אקשה את לבו לסבול את המכות. ולא דבר נכונה:

AND I WILL HARDEN PHARAOH’S HEART. The question arises: “If God hardened Pharaoh’s heart what was his transgression and what was his sin?” The answer is: God granted wisdom to man and implanted in his heart the intelligence to receive power from on high to add to his good or to diminish his evil. I will explain this in the Torah portion Ki Tissa and when I comment on the verse Oh that they had such a heart as this, always (Deut. 5:26). Now the meaning of our verse is: I will harden his heart in order to multiply My signs and My wonders. Rabbi Joshua says that its meaning is: I will harden his heart so that he will be able to bear the plagues. However, he spoke incorrectly.

מי יתן. אין הכתוב או' מי יתן לי רק מי יתן להם ע״‎כ נכתב להם אחר והיה לבבם זה ודע כי שורש כל המעשים והתנועות גזרות השם וכל הנמצאים תחת השמים כחם ותולדותם כפי המערכ' העליונה עם השרשים למטה וכן עם המורכבים וכן כפי תנועתם יום יום ועת ועת כי לעולם יהיה שנוי כאשר פירש בעל ספר יצירה והחלקים יקבלו מהכללים כפי תולדותם ובעבור כח הכללים יוכלו לשנות מעט בתולדת וזה טעם ויחזק ה' את לב פרעה ובמקום אחר ויכבד לבו הוא ועבדיו והכל אמת על כן אומר ידעתי ה' כי לא לאדם דרכו ואומר למה תתענו ה' מדרכך ומשה אמר ובחרת בחיים ואחר שהשם לא ימנע טוב הנה הוא אוהב להיטיב ואמר הכתוב כלשון בני אדם מי יתן:
OH THAT. Scripture does not say mi yitten li (oh that I) but rather mi yitten la-hem (oh that they). The word la-hem (they) thus follows ve-hayah levavam zeh (such a heart as this). Note, God’s decrees are the source of all actions and movements. The power and nature of all that is found beneath the heavens is determined by the arrangement of the heavenly bodies. These are connected to the roots below. The same applies to the compounds. All things similarly depend on the movements of the heavenly bodies day by day and time by time, for there is always a change, as the author of the Sefer Yetizrah explained. The parts receive from the categories according to their nature. It is due to the power of the “categories” that they can make some small changes in nature. This is the meaning of and the Lord hardened Pharaoh’s heart (Ex. 11:10). In another place, Scripture states, and hardened his heart, he and his servants (Ex. 9:34). It is all true. Scripture therefore states, O Lord, I know that man’s way is not his own (Jer. 10:23). It similarly states, O Lord, why dost Thou make us to err from Thy ways (Jer. 63:17). Moses said, therefore choose life (Deut. 30:19). Now, since God does not withhold good, He loves to do good. Scripture employs human language when it says, Oh that.

~ Ibn Ezra (Spain, 11th and 12th centuries) has a very specific understanding of "choice". What is it?

~ How is it clear that he rejects Saadia Gaon's explanation?

[Rising above what you are granted by nature. God can dictate our emotions, but leaves room for us to rise above them]

ותשובת דבר זה הוא שהשב מיראה הוא על שני פנים, יש שב מיראת העונש המוטל עליו, כעבד שהוא מתחנן לפני אדוניו בעוד שמלקה אותו, וכשיקל האדון מעליו שבט אפו ישוב למרוד בו כאשר בתחלה, כמו שהיה הענין בפרעה, שבהיות המכה עליו היה אומר ה׳ הצדיק וגו׳, וכשהיתה הרוחה חזר להכביד את לבו כבתחלה, וזה בלי ספק היה מורה שהתשובה הראשונה היתה על צד ההכרח מאימות מות נפלו עליו וגו׳ ושלא היה פעל בחיריי, ועל כן אין ראוי שתחשב לו לתשובה כלל.

The answer is that there are two kinds of repentance from fear. The first is that of the man who repents from fear of the punishment which is upon him, like a slave entreating his master while he is beating him, but as soon as his master removes the rod from him, he disobeys him as before, as was the case with Pharaoh. As long as the plague was upon him, he said: “The Lord is righteous,” but as soon as he was relieved, he hardened his heart again as before. This showed clearly that the first repentance was forced by the terrors of death which had fallen upon him and whatnot, and was not a free act. Such an attitude should not be regarded as repentance at all.

ויש מי שהוא שב מפני פחד השם וענשיו ואף בשעת הרוחה פחד אלהים לנגד עיניו והוא ירא וחרד מאימת יסוריו, בהיותו מאמין שכל הדברים באים מהשם יתברך על צד הגמול והעונש, ולא ייחס הדברים אל הטבע והמקרה כמו שעשה פרעה שבסור המכה מעליו היה חוזר לקלקולו הראשון, ואף אחר מכת בכורות כשחשב שישראל נבוכים בארץ תלה כל האותות והמופתים שראה במקרה, ועל כן נתחזק לרדוף אחרי בני ישראל, ונתאמת שתשובתו הראשונה היתה באונס ומחמת המכות ולא בחיריית.
The other is the case of the man who repents from fear of God and His punishment, who has the fear of the Lord before him even in time of respite. He is afraid of God’s punishment because he believes that all things come from God as reward or punishment, and does not ascribe events to nature and chance, as Pharaoh did, who as soon as the plague departed went back to his original bad behavior. Even after the plague of the first born, the moment he thought the Israelites had lost their way, he ascribed all the signs and wonders which he had seen, to chance. Therefore he took courage and pursued the Israelites, thereby proving clearly that his repentance in the first place was due to compulsion on account of the plagues, and was not voluntary.

Yosef Albo (Spain, 14th-15th centuries)

~ What do you think of Albo's understanding of two types of repentance?

~ Do you agree with him that repentance out of fear of punishment is no repentance at all?

ועל זה הדרך יתפרש מה שנמצא בכתוב שהשם יתברך מחזק לב הרשעים או מקשה ערפם ומונע מהם דרכי התשובה, וזה שהרשע בבא עליו המכה הוא מתחסד ושב אל השם מיראת עונש המוטל עליו, כמו שאמר פרעה חטאתי הפעם ה׳ הצדיק וגו׳, ובעבור שזה הפעל דומה לאונס ואינו בחיריי, הנה השם יתברך מחזק את לבו כשנותן לו צד או צדדין לתלות בהן המכה ולומר שבאה במקרה ולא על צד ההשגחה האלהית, וזה כדי שיסור מלבו המורך שקנה מחמת המכה וישאר על טבעו ובחירתו מבלי מכריח, ואז יבחן אם היתה תשובתו בחיריית, ומאשר בחירת פרעה כשסר מעליו עול המכה היתה לרע, אמר השם יתברך אני הכבדתי את לבו, כלומר כשהסירותי מלבו המורך שקנה מחמת המכה, וישאר על טבעו ובחירתו, והוא לרוע בחירתו בקש עלות ותואנות לתלות בהן ענין המכות ולומר שהיו במקרה.
In this way we must explain the statements in the Bible that God hardens the heart of the wicked, or makes them stiff-necked, and prevents them from repenting. The wicked man, when misfortune comes upon him, pretends to become pious, and returns to God from the fear of the punishment which is upon him, as Pharaoh said: “I have sinned this time; the Lord is righteous.” Now, since this act is like one that is forced and not free, God hardens his heart, by suggesting to him other causes to which he can attribute the misfortune, accident, for example, rather than divine providence. This is done in order to remove from his heart the softening effect which came from the misfortune, so that he may return to his natural state, and act freely without compulsion. Then it may be found out whether his repentance was free or not. Now since, when the yoke of the plague was removed from Pharaoh, his choice was evil, God said: “I hardened his heart,” i. e. I removed from his heart the softening effect which came from the plague and restored him to the natural state of freedom; while he, owing to his wicked attitude, when in a state of freedom, sought for various causes and excuses to which he might ascribe the plagues so that they might seem accidental.

~ How does Albo explain the idea that God hardens Pharaoh's heart?

~ Do you think that Pharaoh would be capable of repentance "for the right reasons"?

~ What would be those, in your opinion?

וְלָ֤מָּה תְכַבְּדוּ֙ אֶת־לְבַבְכֶ֔ם כַּאֲשֶׁ֧ר כִּבְּד֛וּ מִצְרַ֥יִם וּפַרְעֹ֖ה אֶת־לִבָּ֑ם הֲלוֹא֙ כַּאֲשֶׁ֣ר הִתְעַלֵּ֣ל בָּהֶ֔ם וַֽיְשַׁלְּח֖וּם וַיֵּלֵֽכוּ׃
Don’t harden your hearts as the Egyptians and Pharaoh hardened their hearts. As you know, when He made a mockery of them, they had to let Israel go, and they departed.

Erich Fromm in his book You Shall Be As Gods: “Every evil act tends to harden man’s heart, that is, to deaden it… The more man’s heart hardens, the less freedom he has to change; the more is he determined already by previous action.” According to Fromm, hardening the heart shuts us off from empathy, deadening us to the effects of our actions. As we see in the case of Pharaoh, it is a process that occurs slowly over time until one essentially no longer has any choice in the matter.

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