Blood (דם)
Frogs (צפרדע)
Lice (כנים)
Beasts (ערוב)
Pestilence (דבר)
Boils (שכין)
Hail (ברד)
Locusts (ארבה)
Darkness חשך
Death of the First Born (מכת בכורות)
והנה פירשו בשאלה אשר ישאלו הכל, אם השם הקשה את לבו מה פשעו, ויש בו שני טעמים ושניהם אמת האחד, כי פרעה ברשעו אשר עשה לישראל רעות גדולות חנם, נתחייב למנוע ממנו דרכי תשובה, כאשר באו בזה פסוקים רבים בתורה ובכתובים, ולפי מעשיו הראשונים נדון. והטעם השני, כי היו חצי המכות עליו בפשעו, כי לא נאמר בהן רק ויחזק לב פרעה (להלן פסוק יג, כב, ח טו), ויכבד פרעה את לבו (להלן ח כח, ט ז). הנה לא רצה לשלחם לכבוד השם, אבל כאשר גברו המכות עליו ונלאה לסבול אותם, רך לבו והיה נמלך לשלחם מכובד המכות, לא לעשות רצון בוראו. ואז הקשה השם את רוחו ואמץ את לבבו למען ספר שמו, כענין שכתוב והתגדלתי והתקדשתי ונודעתי לעיני גוים רבים וגו' (יחזקאל לח כג):
(3) And I will harden Pharaoh’s heart – they said in the Midrash Rabbah (5:6) that [God] revealed to him that [God] would in
(3) And here is the answer to the question that everyone asks: If God hardened Pharaoh’s heart, what then was his transgression [since he had no choice]?
לפיכך כתוב בתורה ואני אחזק את לב פרעה לפי שחטא מעצמו תחלה והרע לישראל הגרים בארצו שנאמר הבה נתחכמה לו נתן הדין למנוע התשובה ממנו עד שנפרע ממנו לפיכך חזק הקדוש ברוך הוא את לבו ולמה היה שולח לו ביד משה ואומר שלח ועשה תשובה וכבר אמר לו הקב"ה אין אתה משלח שנאמר ואתה ועבדיך ידעתי וגו' ואולם בעבור זאת העמדתיך כדי להודיע לבאי העולם שבזמן שמונע הקדוש ברוך הוא התשובה לחוטא אינו יכול לשוב אלא ימות ברשעו שעשה בתחילה ברצונו
Therefore it is written in the Torah: I will harden Pharaoh’s heart (Ex. 14:4) – since he initially sinned of his own initiative and abused Israel, who were living in his land, as it says, Come, let us deal cleverly with them (Ex. 1:10), judgment was rendered to deny Pharoah's judgement until [God] punished him – therefore the Holy Blessed One hardened [Pharaoh’s] heart. So why did [God] send Moses with the message: “Release [the Israelites], and repent,” ... In order to inform humanity that when the Holy Blessed One denies repentance to a sinner, the sinner can not repent – rather the sinner will die in the wickedness that the sinner initially committed intentionally.
-Albo, Sefer Ha-ikkarim (Book of Principles)
The Lord hardened his heart, so that he imagined that the plague was accidental rather than providential (from God)...only then could it be demonstrated whether his repentance was freely motivated.
Midrash, Shemot (Exodus) Rabbah, 9,8
Why were the waters first transformed into blood? Because Pharoah and the Egyptians worshipped the Nile. Said the Holy One Blessed be He: I shall strike first his God, and then his nation! As the saying goes, Strike the God, and the priests will tremble!
Pirkei D'Rebbi Eliezer 19
Why did he bring upon them the plague of blood? Because they threw the children of the Israelites into the river; as it is written, "Every male child that is born, shall ye cast into the river (Exodus 1:12). Therefore, he punished them through the waters of the nile.
Katherine Maxwell Rose
I've been thinking of that confusing verse in Exodus when God tells Moses that he will harden Pharaoh's heart (Exodus 7:3) – and it's an action God repeats throughout the story. Wasn't Pharaoh's heart hard enough already? A dictator who saw himself as God believing no one was above him, who oppressed an entire race out of fear and for his own gain. A man who even when he saw his own people suffer, refused to yield. Would anything stop him?
(ג) דבר אחר: כי אני הכבדתי את לבו - אמר רבי יוחנן: מכאן פתחון פה למינין לומר, לא היתה ממנו, שיעשה תשובה, שנאמר: כי אני הכבדתי את לבו. אמר לו רבי שמעון בן לקיש: יסתם פיהם של מינים, אלא (משלי ג, לד): אם ללצים הוא יליץ, שהקדוש ברוך הוא מתרה בו באדם, פעם ראשונה, שניה ושלישית, ואינו חוזר בו, והוא נועל לבו מן התשובה, כדי לפרוע ממנו מה שחטא. אף כך פרעה הרשע, כיון ששיגר הקדוש ברוך הוא חמש פעמים ולא השגיח על דבריו. אמר לו הקדוש ברוך הוא: אתה הקשית ערפך והכבדת את לבך, הריני מוסיף לך טומאה על טומאתך. הוי, כי אני הכבדתי את לבו. מהו הכבדתי? שעשה הקדוש ברוך הוא את לבו ככבד הזה, שהיא מתבשלת שניה וארטסים נכנס בתוכה. כך נעשה לבו של פרעה ככבד הזה ולא היה מקבל דבריו של הקדוש ברוך הוא. הוי, כי אני הכבדתי את לבו וגו':
(3) Another explanation: For I have hardened his heart - Rabbi Yochanan said: Does this not provide heretics with an opportunity to open their mouths to say that he had no means of repenting, as it say "For I have hardened his heart". Rabbi Shimon ben Lakish said to him: Let the mouths of the heretics be stopped up. Rather, (Mishlei 3:34) If it concerns the scorners, he scorns them. When the Holy One Blessed be He warns a man once, twice, thrice and he doesn't repent, and G-d will close his heart against repentance so that He should not exact vengeance from him for his sins. So to with the wicked Pharaoh, since Hashem sent five times to him and he took no notice, G-d then said: "You have stiffened your neck and hardened your heart; well, I will add impurity to your impurity". Hence, "For I have hardened his heart". What does "I have hardened" imply? That G-d made his heart like a liver (כבד) into which even if boiled a second time no juice enters; so also was the heart of Pharaoh made like a liver, and he did not receive the words of G-d. Hence, "For I have hardened his heart".
Moshe Greenberg on Ex. 7:3 I will harden Pharaoh's heart
The verse raises major moral and theological problems. If Pharaoh is foreordained to reject Moses' plea, if God will arrange for the confrontation to continue, how can Pharaoh be held responsible for his actions and how can we justify his being punished for what God causes him to do? "Although 'hardening of the heart' seems deterministic, events flow naturally from the ambitions and conflicts of a human being, Pharaoh, who is seized with the delusion of self-sufficiency. While events unfold under the providence of God, their unfolding is always according to the motives of the human beings through whom God's will is done without realizing it... Pharaoh conducted himself in conformity with his own motives and his own Godless view of his status. God made it so, but Pharaoh had only to be himself to do God's will."
(כא) ואני אחזק את לבו כי בהיותו בלתי יכול לסבול המכות היה משלח את העם בלי ספק, לא מפני שיכנע לאל יתברך לעשות רצונו, ולזה חזק את לבו שיתאמץ לסבול המכות ולבלתי שלחם:
(21) ואני אחזק את לבו, for if he could not endure the plagues he would let the Israelites go, not because he was finally humbling himself before the Lord and do His will, but only in order to get relief from the plagues. This was not a good enough reason to grant him relief; therefore G’d reinforced his natural obstinacy.
וא"ר יוחנן מפני מה לא נאמר כי טוב בהודאה זו לפי שאין הקב"ה שמח במפלתן של רשעים ואמר רבי יוחנן מאי דכתיב (שמות יד, כ) ולא קרב זה אל זה כל הלילה בקשו מלאכי השרת לומר שירה אמר הקב"ה מעשה ידי טובעין בים ואתם אומרים שירה
This is because the Holy One, Blessed Be He, does not rejoice at the downfall of the wicked. And Rabbi Yohanan said: Why has it been written (Exodus 14:20): "This one did not draw near to that one the whole night."? The ministering angels sought to recite a song, [but] the Holy One, Blessed Be He said: The work of My hands is drowning in the sea, and you are reciting a song???
Rabbi Danya Ruttenberg
My Jewish Learning
In other words, Pharaoh sealed his own fate, for himself and his relationship with God.
As the 18th-century Italian philosopher Rabbi Moshe Chaim Luzzatto wrote, “Our external actions have an effect on our inner feelings. We have more control over our actions than our emotions, and if we utilize what is in our power, we will eventually acquire what is not as much in our power.”
This is true in both directions. When we make the choice to turn away from suffering, when we engage in the action of walking away from others’ pain, we impact our inner life — our own heart is hardened, we become estranged from the divine and from our own holiest self. True, it’s scary to look that pain in the eyes, and then to grapple with the feelings of responsibility it might engender in us. But there’s a cost to that turning away.
However, as Luzzatto implies, the situation is never permanent. Even when you’ve turned away from others and toward your own self-interest to the point that you can no longer hear the still small voice whispering in your direction. Even then, the gates to the divine — and to ourselves — are always open. As the Talmud (Brachot 32b) teaches in the name of Rabbi Elezar, “From the day on which the Temple was destroyed, the gates of prayer have been closed… But though the gates of prayer are closed, the gates of weeping are not closed.”
We can do the work of goodness in the world. It will change us. And when we’re finally ready to let our heart break open, the gates will be there, ready to receive us.