Pemikiran Yahudi Keluaran 5:1: Akeidat Yitzchak & Kol Dodi Dofek

The observation about G-d having hardened the spirit of Sichon King of the Emorites, which was referred to earlier, is to be understood in a similar vein. Sichon, who had observed that Israel seemed to have avoided battling the Moabites or the Edomites and had detoured around their respective countries, concluded that Israel's motive had been fear. Thus he felt encouraged to assume a militant posture. This resulted in his defeat and the conquest of his lands by the Israelites. But there had been no interference with his freedom of choice.

To return to the quotation of the Midrash, at the outset of our chapter: One cannot escape the feeling that the words "My counsel will prevail," suggest that there are at least other counsels than the one of which G-d says that it will prevail. The true meaning seems to be that it was G-d’s original plan to create man equipped with freedom of choice. The reason for this was that only in this manner would man attain the ultimate moral stature that he wished him to attain. What G-d is saying therefore, is that ultimately His plan will prevail, since it had not been His primary objective to foil the plans of the wicked, but to help man to achieve righteousness. "G-d was pleased because of His righteousness" (Isaiah 42,21). The idea then that G-d Himself would impede man in attaining his moral perfection by interfering with his opportunity to do the right thing would be intolerable. Rabbi Yehudah wants to make it clear that the request for a sign from G-d is not evidence of obstinacy or lack of freedom of choice, but is a method employed even by prophets and worthy people to assure themselves that they are doing the right thing. That is why Moses and Aaron were told at the outset that Pharaoh would ask for such signs before negotiations could enter the substantive stage. Isaiah 7,11-12 teaches that, on occasion, failure to ask for such a sign can even be accounted as sinful. The concept is that when such requests for signs from G-d are made at the beginning, G-d provides such signs; when repeated requests are made, however, that violates the commandment "Do not test the Lord your G-d." (Deut 6,16). Pharaoh should have listened the first time around, when Aaron's staff swallowed the staffs of all the magicians. Turning scoffer instead of repenting, he had only himself to blame if he misread future signs at one stage or another in his reflections. The very fact that each plague contained an element that a recalcitrant spirit could seize upon in order to draw faulty conclusions, is the midah keneged midah, punishment which fits the crime, principle in action. It is this aspect of G-d’s justice that Rabbi Shimon ben Lakish has in mind when he said that as a result of Pharaoh's obstinacy, G-d gave him additional opportunities to be still more obstinate, so that it appeared as if G-d Himself had hardened Pharaoh's heart.

When the man of destiny stands before the Almighty, he envisions the God of Israel who ‎reveals ‎Himself only with man’s approval and invitation. The God of Israel is united with the finite ‎creature ‎only after man has sanctified and cleansed himself from all pollution, and longingly and ‎agitatedly ‎awaits this wondrous encounter. The revelation of the God of Israel does not come, in ‎any event, ‎in all conditions and circumstances. It demands a special state of spirit and soul, in the ‎manner of ‎‎“Be ready for the third day” (Exodus 19:11). Without the readiness of man, the God of ‎Israel will ‎not reveal Himself. He does not surprise His creatures. He responds to man’s urgent ‎petition. ‎However, when man does not actively long for God with spiritual intensity, then the God ‎of Israel ‎shows no interest in him. When the God of the Hebrews chases after man against his will, ‎He does ‎not ask him for his opinion or desires. The God of Israel, however, consults with a person ‎before an ‎encounter. Already in Egypt the Holy One revealed Himself to Moses not only as the ‎God of the ‎Hebrews but also as the God of Israel who waits for man and invites him to His service ‎to do His ‎work. “So said the Lord, the God of Israel: Let my people go, that they shall make a feast ‎unto Me ‎in the wilderness” (Exodus 5:1).‎