Commentaire de citation sur Les Proverbes 21:10

It is difficult to understand why Pharaoh wanted the frogs to be removed only on the following day. Although we know from Proverbs 21,10 that wicked people harbour a death wish (unconsciously), this applies only in the abstract. No wicked person deliberately opts for continued flagellation when given a chance to escape the pain involved. Why then did Pharaoh ask Moses to make his prayer effective only on the following day? At first glance one may be tempted to conclude that Pharaoh misinterpreted Moses' offer as proof of his awareness that the plague was about to come to an end, and that he wanted to take the credit for this by appearing to pray for the removal of the frogs at once. Pharaoh therefore wanted to show up Moses as a fraud. He interpreted Moses' use of the word התפאר as a trick designed to induce him to ask for the immediate removal of the frogs. This is why he decided to suffer a little longer if only he could expose Moses as a fraud.

And it says after that, 'Do not make yourself an Evil Person vis-a-vis yourself', and this corresponds to the Soul, for Evilness is in the Soul. And so does scripture states all over the place (Proverbs: 21, 10) "The Soul of an Evil Person desires Evil", as we explained above. And Evilness is only in the Soul, to the great capacity of Evil and the powerful reach it has, for it works via the capacities of the Soul, and not through the capacities of the Body whatsoever, and this has been explained above within "Evil Eye". And therefore, Rebbi Shimon sought also to complete a person through the aspects that are fitting to a person, to give Mussar to all of his parts, and this is clear. And we already explained above what was said in 'Do not make yourself an Evil Person vis-a-vis yourself', which wishes to say that even though the essence of Evil is towards other people, one should not be Evil vis-a-vis oneself in any lack, even if it's not towards another person. And one could say that this is also the explanation of 'Do not make yourself an Evil Person vis-a-vis yourself', behold that one shouldn't be Evil even within oneself, to afflict ones own body until one does Evil unto oneself. For just as a person is called a Chassid who gives to his own Soul Goodness, as it says (Proverbs, 11, 17) "Gives to his Soul a Man of Chesed (Lovingkindness)' so too is an Evil Person someone who does Evil to Oneself. And even regarding fasting we say (Ta'anit: Daf 11, Amud B) 'One who is found causing pain to his own Soul is called Lacking [also could be translated as a sinner. Either way, the word here is being linked to Evil].' And behold (our Mishna) doesn't say 'Do not do Evil to yourself' because Evilness is that which is seen by another like we explained, and therefore it (our Mishna) says 'Do not make yourself an Evil Person vis-a-vis yourself', which is to say that you are an Evil Person against yourself.