Musar do Wyjścia 7:32

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.

In light of what I have have written, the verse in Exodus 7,1: ראה נתתיך אלוקים לפרעה, "Behold I have made you a deity over Pharaoh can be understood. When one speaks of someone who is going to see something (future), the continuation of the verse should have been: "I will make you a deity over Pharaoh (future), instead of the past tense employed here by the Torah. Even though it may be argued that, when matters of prophecy are concerned, the future is often described as if it had occurred already, the expression Re-ay is certainly most inexact, seeing that Moses saw something now and not in the past. Besides, what is the meaning of Moses having become Elohim?

Since the havoc wrought on G–d's creation was due to the original נחש, and that serpent was ערום, sly, or naked, i.e. brazen, Israel descended into the "iron crucible" of Egypt to experience ערום ועריה (Ezekiel 16,7), facing Pharaoh who is described elsewhere as the תנין הגדול, the great sea monster, the serpent being עפר לחמו, having been condemned to subsist on dust (Genesis 3,14). The letters in the name Pharaoh, i.e. פרעה when re-arranged spell העפר "the dust." This is the reason the first miracle Moses performed transformed the staff into a תנין to allude to Pharaoh. In order to cleanse themselves spiritually from the pollutant of the original serpent, Israel had to perform עבודת פרך, hard labour. Since the pollutant of that serpent had kept permeating more and more of the human being, it required potent cleansing measures to eradicate it. Had there not been such a pollutant, man would have lived indefinitely. As it is, the only two means to regain the original state of man are afflictions while he is alive, and the experience of death itself. Exile is one of the manifestations of such afflictions. So we have a progression of afflictions which will culminate in serenity, light, until the original light of creation which has been hidden will be revealed again. Nowadays the world is desolate, due to the sin caused by the נחש, i.e. our sins. Physical death is described in Genesis as טוב מאד, very good according to Rabbi Meir (Genesis 1,31). This is because it is the catalyst that leads man to repentance and thereby to eternal life and resurrection (Midrash Hagadol).

We find a strange statement by Avital the scribe reported in the name of Rav in Moed Katan 18: "The Pharaoh in Moses' time was one cubit, his beard was one cubit, and his male organ was a cubit plus one זרת, (span between thumb and little finger). This is in keeping with Daniel 4,14: 'And the lowest of men he will raise over it.' The same Avital went on to say that this Pharaoh was also a magician, because the Torah reports that he would go out to the river Nile in the mornings (Exodus 7,15).” This statement certainly demands analysis since we cannot explain it away by simply saying that it is only allegorical. The words of the sages must also be capable of being understood at face value. Let me explain the reason G–d created רמזים, hints or allusions, describing a person in such a form and size.

Abravanel disagrees with this contention of Maimonides in the beginning of his work Ma'ayeney HaYeshuah, citing Seder Olam, an ancient history book, which includes Daniel in the list of prophets enumerated. Besides, he reasons "how is it possible to exclude Daniel when we consider the numerous and profound prophecies recorded by him?" He feels that, on the contrary, this is proof of his standing, seeing that his companions did not see any of these visions! He says that when the Talmud calls the companions "prophets," this only means they had been instructed by G–d to transmit certain messages to the Jewish people. The word נביא, "prophet," has its root in the Hebrew expression ניב שפתים, "heartening, comforting words" (Isaiah 57,19). When Aaron is described as Moses' prophet, ואהרון אחיך יהיה נביאך, "and your brother Aaron will be your prophet," the point made is that he will be Moses' mouthpiece (Exodus 7,1). Although Daniel had achieved superior status, he had not been instructed to impart these messages to Israel; this is why the Talmud does not refer to him as a prophet. Should you ask why he was not chosen to convey these messages to the Jewish people, the answer is that the three prophets mentioned returned to the Holy Land with the Israelites who went to settle there again and to build the second Temple. There was a need therefore, to become G–d's messengers, which was not the case with Daniel who did not make עליה. The Torah reports in Genesis 15,1, והנה דבר ה' אל אברהם במחזה לאמור, "here the word of G–d came to Abraham in a vision to say, etc." The meaning seems to be that Abraham was on the level of prophecy. If nonetheless he is not numbered among the prophets, this is only because G–d had not sent him with a message to His people. This is the approach of the Abravanel to our problem. It is my personal view that both Maimonides and Abravanel are on the right track, אלו ואלו דברי אלוקים חיים. Daniel was indeed a prophet, but he belonged to the category that we previously described as סוף נבואה. This was still part of the domain of רשימו.

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?

The Rekanati writes that knowledge of what are the circumstances when something of this nature, i.e. contending with those who perform witchcraft, is permissible, is wide spread. Do not think that מעשה כשוף and מעשה שדים are one and the same thing. The Talmud in Sanhedrin 16, is explicit in identifying the machinations of Pharaoh's magicians i.e. בלטיהם, as the acts of שדים (Exodus 7,22), whereas the Torah refers to בלהטיהם (Exodus 7,11,) when the meaning is witchcraft. This teaches that כשוף can be performed without resorting to שדים, creatures commonly known as מלאכי חבלה, destructive agents. This is the way Rashi explains the matter. On occasion even שדים perform מעשה כשוף. They are known as the מלאכי חבלה, since מעשה כשוף, is invariably used destructively. So far the quote from the Chinuch.

The Rekanati writes that knowledge of what are the circumstances when something of this nature, i.e. contending with those who perform witchcraft, is permissible, is wide spread. Do not think that מעשה כשוף and מעשה שדים are one and the same thing. The Talmud in Sanhedrin 16, is explicit in identifying the machinations of Pharaoh's magicians i.e. בלטיהם, as the acts of שדים (Exodus 7,22), whereas the Torah refers to בלהטיהם (Exodus 7,11,) when the meaning is witchcraft. This teaches that כשוף can be performed without resorting to שדים, creatures commonly known as מלאכי חבלה, destructive agents. This is the way Rashi explains the matter. On occasion even שדים perform מעשה כשוף. They are known as the מלאכי חבלה, since מעשה כשוף, is invariably used destructively. So far the quote from the Chinuch.

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.

Aaron also thought that the elevation of Moses to a position of redeemer was not necessary, but only an act of kindness on the part of G–d who imparts some of His own honour to those who fear and revere Him. He did not think that there was any practical significance in this, seeing redemption would be brought about by G–d Himself. Moses himself had thought along similar lines when he declined the mission to become the official leader of the Jewish people. His query: מי אנכי אשר אלך, "Who am I that I should go,” reflected his thinking (Exodus 3,11). The Midrash already re-phrases Moses' question as מי אני, "who am I, seeing that the one called אנכי is going to redeem the Jewish people!" Whereas Moses was correct in his basic assumption, G–d wanted to lend glamour to Moses, as He said later: ראה נתתיך אלהים לפרעה, "See here, I have made you a deity as far as Pharaoh is concerned." The greatness of Moses' honour can be measured by the fact that it was he who was chosen by G–d to hand the Torah to the Jewish people; he was told at the time that his mission would be considered a success when the Jewish people would accept the Torah at Mount Sinai (Chorev) (cf. Exodus 3,12). Aaron was unaware of these details at the time; this is why he thought that he had behaved in an exemplary fashion by not begrudging Moses his new status. The Midrash then was quite correct when it said that had Aaron been aware that he was to receive credit for his attitude, and that it was only Moses who could be the intermediary in accelerating redemption, he would have gone to meet his brother with drums and dances of joy just as we found Miriam doing after the miraculous rescue of the Jewish people (Exodus 15, 20).