Musar sobre Exodo 7:3

When we follow the approach taken by the Zohar we realise that G–d never interfered with Pharaoh's decision-making process at all. Pharaoh duped himself. The cause of his obstinacy was אני, G–d saying: אני י-ה-ו-ה. When G–d said to Moses early on in Exodus 7,3: ואני אקשה את לב פרעה, I shall make the heart of Pharaoh obstinate, the implied meaning is: "My revelation to him that I am י-ה-ו-ה, will harden his heart." When the magicians acknowledged that the plague of כנים, lice, was not the result of superior magic by Moses or Aaron (8,15), they limited their acknowledgement of its origin to אלקים, thereby excluding י-ה-ו-ה. Pharaoh had learned the meaning of אלוקים from Joseph; he acknowledged this deity as superior to other deities. His acknowledgement did not extend to such a deity's control of what he considered the laws of nature. We have a rule in Berachot 48 אין מלכות נוגעת בחברתה, "since G–d has assigned sovereignty to a certain king, or kingdom, another king or kingdom must not infringe on the sovereignty of such." [The Talmud illustrates this principle by pointing out Saul's artificially delayed arrival in order that the commencement of his kingdom should not shorten by as much as a minute the period G–d had designated for the leadership of the prophet Samuel. Ed.] Pharaoh understood that the existence of the kingdom of אלקים, though presumably greater than that of his own or other kings, would not interfere with the sovereignty of other kingdoms. There are many kingdoms in this world which co-exist although some are more powerful than others. It is also possible that Pharaoh acknowledged G–d as the Master of the Universe, but did not consider the Universe as G–d's creation, but rather considered Him part of the Universe. Other philosophers conceive of G–d as inseparable from the world, much as they view light as inseparable from the sun. For all these reasons, i.e. limiting G–d's possible domain, Pharaoh was angered when Moses pointed out that there was an added dimension to G–d. Pharaoh reacted by increasing the workload of his Jewish slaves, as we read in Exodus 5,9.

G–d speaks about hardening the heart of Pharaoh in 7,3, something with which most early commentators had so much difficulty. They could not understand why G–d would deprive Pharaoh of his freedom of choice and at the same time punish him for failing to repent. We know that G–d is just and fair, and it seems incompatible with G–d's declared attributes that He should proceed in such a manner. I have earlier described the way the Zohar deals with this problem. I now want to concentrate on Rashi's approach, whose words are based on our sages. All those who have attacked Rashi's interpretation have simply misunderstood him. They have left me room to rectify those misunderstandings.

The text in Rashi is as follows: "In view of Pharaoh התריס והרשיע, having sinned and rebelled against Me, and of My being aware that the nations of the world have no serious intentions of returning to Me in penitence, I want his heart to remain hard in order to perform an increasing number of My miracles against him and so that you will all recognise My mighty deeds….In spite of this we do not find that G–d interfered with Pharaoh's heart during the first five plagues. It only says: 'Pharaoh's heart remained hard'" (8,15). There are a number of details in this text which bear examination. Why, for instance, does Rashi speak about Pharaoh being both התריס and הרשיע? What is the difference between these two words? Why is Rashi so careful when describing the Gentile nations in the words: 'the nations of the world do not derive pleasure from concentrating wholeheartedly to do penitence?' A third peculiarity in Rashi's wording are the words: 'it is better for Me that he should harden his heart in order, etc.' How does Pharaoh's behaviour contribute to or detract from G–d's well-being?

It is quite appropriate then for Rabbi Shimon ben Lakish to say that Exodus 7,3 can be used to refute the arguments of the heretics. He takes his cue from the word בפיהם, people whose repentance is only "mouth-deep," does not involve their heart. Pharaoh was a perfect example of such a person. This is meant by "the addition of impurity to already existing impurity." Rashi refers to the additional refusals of Pharaoh to repent sincerely after he had failed to repent during the first five plagues. From that time on the impurity remained anchored in his heart, i.e. invisible to outsiders. G–d considered it necessary to demonstrate to outsiders the true state of Pharaoh's mind, therefore He made sure that Pharaoh would display universally visible signs of his impurity.