Printable PDF available here. Prior years’ pieces on Vayeira are available here and here.

Rav Kook (Based on Shemonah Kevatzim, 7:75)

I will harden Pharaoh’s heart, and I will increase My signs and My wonders in the land of Egypt. (Shemot 7:3)

Miracles spur us to re-evaluate our understanding of the natural order. They make us realize that the laws of nature can be suspended by their Divine legislator, and are not as firm or immutable as they seem. We recalibrate and realize that nature seems weak and flimsy, pliant to the world of Divine miracles that soars above it.

However, it is not for mere theology that the Torah presents nature as subordinate to G-dly miracles. The ultimate end of this knowledge is an ethical one – to become aware that the flawed, cruel and indecent aspects of our own inner nature are similarly not immutable. They can also become pliant and subservient to the Divine command, provided that we allow the G-dly light that sustains everything into our souls, in all of its splendor. We do not have to be stuck with habits, traits or behaviors that coarsen us or clog up our spiritual potential. We can change.

However, just as all great lights cast a shadow, this notion can be distorted and taken to an unhealthy extreme. One must exercise vigilance so that his conception of the natural order’s weakness does not extend to the positive and healthy aspects of his nature. Those must be fortified and encouraged, and allowed to unfold in a natural, healthy and holy way.

Food for Thought

Rabbi Yeruchom Levovitz (Da’as Torah, Shemot p. 75): The truth is that the main purpose for the whole Exodus from Egypt is belief in the concept of miracles. The main idea is to know and recognize that at the heart of existence is a spiritual core. One should know that existence is not just that which we see with our physical eyes, or sense with our physical senses. The physicality that we see in Creation is only clothing for the true existence. What is the true core to existence [which the Egyptian experience demonstrates]? It is spirituality, which is the source of all Creation.

Rabbi Akiva Tatz (Living Inspired, p. 152): The Sfas Emes expresses the connection between the miracles commemorated at the Seder and the rest of Jewish history in the most beautiful manner. He asks why we call the procedure of Seder Night a “seder” – the word “seder” means “order,” a regular, predictable series of events. Strange that we celebrate the most potent series of miracles, the sharpest departures from the natural order, with the name seder, “order”! His answer is unforgettable. For the Jewish people, our natural order is the miraculous! We have a seder of miracles. We were forged in impossible circumstances, conceived in a blaze of miracles, born beyond time. We can never descend into the natural; for us to do so would be souring of the worst kind, transforming matzah to chametz; lethal in the extreme.

Rabbi Meir Twerski (TorahWeb.org – Miracles and Wonders): The mishna in Pesachim teaches that the format for sippur yetzias Mitzrayim is maschil b’genus u’mesayeim b’shvach – one begins by recounting our disgrace and concluding with our glory (116a, translation adapted from Artscroll). Shmuel opines that genus refers to the fact that avadim hayinu, we were slaves. (This stands in contradistinction to Rav’s opinion that genus refers to our ancestors having been idolatrous. We incorporate both opinions in the hagadah.) The gemara does not explicitly state what the contrasting, corresponding shvach is. Primo facie, it is obvious. The contrasting, corresponding shvach is that we are now free. And, in fact, the Maharal miPrag (Gevuros Hashem) explicates Shmuel’s view in this way. Rambam, however, interprets very differently. He writes (Hilchos Chametz U’Matzah 7:4) that the counterpoint to avadim hayinu are the “miracles and wonders that were performed for us [in Mitzrayim] and in our freedom.” Rambam’s interpretation is puzzling. The formulation maschil b’genus u’mesayeim b’shvach suggests sharp contrast, thesis and antithesis. How are miracles the antithesis of slavery?

The answer lies in understanding the spiritual deficit and handicap of slavery. “Ki Li Bnai Yisroel avodim – v’lo avadim la’avodim – Bnai Yisroel are My slaves, and not slaves to slaves [says Hashem].” The dependence, vulnerability and accountability which a slave feels vis-a-vis his human master obstruct his relationship with Hakadosh Baruch Hu. Being the beneficiary of nissim and niflaos (miracles and wonders) not only reflects a direct relationship with Hakadosh Baruch Hu, but a privileged one. Thus from a spiritual perspective the nissim v’niflaos she’na’asu lanu are indeed the ultimate antithesis of avadim hayinu…

The Rambam’s quintessential definition of sippur yetzias Mitzrayim is absolutely remarkable. Sippur yetzias Mitzrayim, according to Rambam, is NOT about the exodus per se. In fact the Rambam does not even allude to, much less mention, freedom in his definition of mitzvas sippur yetzias Mitzrayim. Sippur yetzias Mitzrayim is the story of an enslaved, formerly idolatrous people who become so close to Hakadosh Baruch Hu that He bestows nissim v’niflaos upon them. The fact of liberation per se is only significant insofar as the freedom was a byproduct of nissim v’niflaos and enabled our new, privileged relationship with Hakadosh Baruch Hu. Sippur yetzias Mitzrayim is the story of spiritual transformation. An enslaved (and thus, remote), formerly idolatrous people through nissim v’niflaos become Hashem’s chosen people (Rambam Hilchos Chametz U’Matzah 7:4) enjoying privileged treatment and relationship.

Ramban (end of Parshat Bo, as summarized by Rav Ezra Bick): In his comments on the commandment of tefillin (Shemot 13:16), the Ramban offers a general theory of “signs” in Judaism, and, inter alia, a summary of the purpose of signs and mitzvotin general. In fact, this is a summary of the purpose of human life and of creation. The two subjects – the meaning of “signs” and the purpose of creation – are closely intertwined in the Ramban, as we shall see.

The Ramban lists a number of theological mistakes common in the world: those who do not believe in the existence of G-d, those who do not believe in His omniscience, and those who do not accept His omnipotence or His providence. The answer to these heresies, claims the Ramban, is the occurrence of miracles. The miracle, an exception to the “way of the world and its nature,” disproves publicly those false beliefs, for it proves that the world has a “creator-G-d, knowing, supervising, and capable.” The Ramban makes the sweeping statement that the occurrence of a miracle, together with its being predicted in advance by a prophet (demonstrating the truth of prophecy), serves to “establish the entirety of the Torah.”

However, there is a problem. G-d will not perform miracles in every generation. The Ramban does not explicitly explain why not, but the expression he uses – “G-d will not perform a sign and wonder in every generation in the eyes of every evildoer and heretic” – implies that it is somehow improper, an affront to the dignity of G-d for His power to be displayed for the unworthy. (In his derasha “Torat Hashem Temima” [p.150], he writes, “The great public miracles which can confound the weak in faith are not performed for every generation, for the generations are not worthy of that, or because there is no need for it to be performed.”) In any event, the outcome is that miracles are a necessary part of the world, in order to demonstrate G-d’s power and presence, but also a necessarily absent aspect of the world, in light of the unworthiness of humanity.

The solution to the absence of miracles, according to the Ramban, is the “sign.” We are commanded to make signs, remembrances, of that which “we” saw with our eyes, so that our children and all future generations, “to the end of time,” should have the experience of the miracle – specifically, the miracles that accompanied the exodus from Egypt.

Questions for Discussion

1. According to Rav Kook, the main lesson of miracles is ethical and not theological. Do you agree? Does the text of the Torah in the Exodus narrative offer any clues one way or the other?
2. Why doesn’t G-d perform open miracles and suspend the laws of nature for us like He did for the generation of the Exodus?
3. How does a person know whether certain habits, traits or behaviors belong to the positive/healthy or negative/unhealthy aspect of his or her nature?
4. See the Sefas Emes, quoted by R. Akiva Tatz in “Food for Thought” above. Is there any way to harmonize his position with Rav Kook? Or are they completely at odds?
5. What defines something as a miracle?

Printable PDF available here. Please print and share with friends!

Last year’s post on Parshat Va’eira is available here.

Rav Kook (Orot haTeshuva, 14:25)

And Pharaoh saw that the rain, the hail, and the thunder had ceased; so he continued to sin, and he strengthened his heart, he and his servants. And Pharaoh’s heart was hardened, and he did not let the children of Israel go out, as the Lord had spoken through the hand of Moses. (Shemot 9:34-35)

Sometimes bad traits come as punishment for a person’s previous sins. Then it does not suffice for a person to try and purify his bad traits in and of themselves. Rather, he will be able to return to his state of purity only when he examines his deeds and does teshuvah for his sins that caused him to be punished with the debasement of his traits.

Commentary (Rav Moshe Weinberger, Song of Teshuva Vol. 4)

Great rabbis such as the Ari and R. Chaim Vital teach that the essence of a Jew is holy and pure. Where then do a Jew’s bad traits come from? The Mussar literature answers that these traits come not from his essence but from his nefesh, his animal soul, and are superimposed upon his intrinsic goodness. Typically, a person’s bad traits are congenitally or environmentally shaped. But sometimes, Rav Kook states — in line with teachings of the Zohar and the Ari — G-d punishes a person for his sins by afflicting him with bad traits, in particular with a stubbornness of heart, as was the case with Pharaoh (Shemos 7:3). That is the worst punishment of all.

Thus, there are some people who stubbornly refuse to follow a halachah found in the Shulchan Aruch. Someone could speak to them day and night but they will not accept it. They will not listen to criticism, or agree to bind themselves to the most straightforward of Torah laws. This has nothing to do with intellectual differences or with an inability to subject themselves to the discipline that would be involved. It is due only to their having a hardened, stubborn heart. Even if someone demonstrates to them that their stubbornness is destroying their lives, they do not hear. They prefer to watch their entire kingdom, everything they have lived for, crumble before their eyes rather than comply.

Such people’s hardness of heart expresses itself in their indulgence in the trait of mockery. They make fun of Jews who keep Torah and mitzvos, of different types of Yiddishkeit, of serving Hashem. Such people should rather cry out to Hashem, “I know that this is a punishment for all of my sins. I have a sealed heart and I cannot see the truth.”

In the yearly cycle of the Torah reading, every time we come to the Parshiyos that tell about the Exodus, we think that Pharaoh was a fool for having contested G-d. But if Pharaoh could look at us, he would say, “What makes you any smarter? Aren’t you ruining your children and yourself with gossip, slander, looking at immodest sights and all kinds of filth? Isn’t your own life crumbling before your eyes? You make fun of me, yet although you constantly hear words of reproof, the words of the living G-d, from holy books, you still sin. You’re still destroying your life.”

Typically, when a person wants to rid himself of a bad trait that hurts him and others, he studies Mussar texts or follows the suggestions found in self-help literature. However, that approach may not help. And if so, it is possible that this trait has come as a punishment for his sins. Therefore, the way for him to rectify that bad trait is to do teshuvah for his sins, even though he may not see any connection between the two.

Food for Thought

Rashi (Shemot 7:3): Since he [Pharaoh] behaved wickedly and defied Me, and I know full well that there is no delight among the nations to make a wholehearted attempt to repent, it is better for Me that his heart be hardened, so that [I can] increase My signs and My wonders in him, and you will recognize My mighty deeds, and so is the custom of the Holy One, blessed be He. He brings retribution on the nations so that Israel should hear and fear, as it is said: “I have cut off nations; their towers have become desolate… I said, ‘Surely you will fear Me, you will accept reproof’” (Tzephania. 3:6-7). Nevertheless, in the first five plagues, it does not say, “And the Lord strengthened Pharaoh’s heart,” but “Pharaoh’s heart remained steadfast.”

Ramban (Shemot 7:3): I will answer the question that all who read this narrative are want to ask; “If G-d hardens Pharaoh’s heart what is his sin?” There are two reasons both of which are true.

The first reason is that Pharaoh, in his wickedness, committed unwarranted acts of evil against Israel. As a result, his ability to repent was removed. There are many verses in Scripture that suggest that one can be judged by one’s earlier actions.

The second reason is that his sin was his unwillingness to liberate Israel resulting in the first five plagues, where it only says, “Pharaoh’s heart was stiffened,” or “Pharaoh’s heart was hardened.” This exhibits that he did not want to liberate Israel to honor G-d. However, when the plagues intensified and he began to suffer from them, his heart was softened and he was wont to free them because of the plagues and not in recognition of divine will. At that point, G-d hardened his spirit and strengthened his heart in order to make His name known…

Rambam (Hilchot Teshuva 6:3): 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 withheld 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 G-d, 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 withhold repentance from them, which is the remedy”. It is, therefore, written in the Torah; “And I will harden Pharaoh’s heart” (Ex. 14.4), 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 withhold 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 G-d” (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! withholds repentance from a sinner he cannot 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 withheld from him, even as it is said: “For the Lord thy G-d hardened his spirit, and made his heart obstinate” (Deut. 2.30). Likewise the Canaanites, according to their abominations, did He withhold 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 withheld from the gross evildoers, for it is said: “For Thou didst turn their heart backward” (I. Kings, 18.37)—as if saying: “Thou didst withhold repentance from them”. Thus, as a consequence hereof, we must say: G-d’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 withhold repentance from them.

Rabbi Jonathan Sacks (Covenant and Conversation, Va’era 5775): A second approach, in precisely the opposite direction, is that during the last five plagues G-d intervened not to harden but to strengthen Pharaoh’s heart. He acted to ensure that Pharaoh kept his freedom and did not lose it. Such was the impact of the plagues that in the normal course of events a national leader would have no choice but to give in to a superior force. As Pharaoh’s own advisers said before the eighth plague, “Do you not yet realize that Egypt is destroyed.” To give in at that point would have been action under duress, not a genuine change of heart. Such is the approach of Yosef Albo and Ovadiah Sforno.

Questions for Discussion

1. We usually think of punishment and involving pain and suffering. How is a bad character trait experienced as a punishment?
2. Why is free will an important concept in Torah? What are some basic Torah concepts that hinge on free will?
3. Is free will uniquely important to Judaism, or is it a basic premise of any religion?
4. What are some of the differences between the solutions presented by Rashi, Ramban and Rambam on the problem of G-d hardening Pharaoh’s heart? What are some similarities?
5. How can a person know if a bad trait is a punishment for his sin’s, like Rav Kook discusses, as opposed to something he acquired from outside influences or was born with?
6. Can you name some bad character traits that could come as a punishment?