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(א) וַיֹּ֤אמֶר ה' אֶל־מֹשֶׁ֔ה בֹּ֖א אֶל־פַּרְעֹ֑ה כִּֽי־אֲנִ֞י הִכְבַּ֤דְתִּי אֶת־לִבּוֹ֙ וְאֶת־לֵ֣ב עֲבָדָ֔יו לְמַ֗עַן שִׁתִ֛י אֹתֹתַ֥י אֵ֖לֶּה בְּקִרְבּֽוֹ׃
(1) Then ה' said to Moses, “Go to Pharaoh. For I have hardened his heart and the hearts of his courtiers, in order that I may display these My signs among them,
(ג) וַאֲנִ֥י אַקְשֶׁ֖ה אֶת־לֵ֣ב פַּרְעֹ֑ה וְהִרְבֵּיתִ֧י אֶת־אֹתֹתַ֛י וְאֶת־מוֹפְתַ֖י בְּאֶ֥רֶץ מִצְרָֽיִם׃
(3) But I will harden Pharaoh’s heart, that I may multiply My signs and marvels in the land of Egypt.
(יא) וַיַּ֣רְא פַּרְעֹ֗ה כִּ֤י הָֽיְתָה֙ הָֽרְוָחָ֔ה וְהַכְבֵּד֙ אֶת־לִבּ֔וֹ וְלֹ֥א שָׁמַ֖ע אֲלֵהֶ֑ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר ה'׃ {ס}
(כח) וַיַּכְבֵּ֤ד פַּרְעֹה֙ אֶת־לִבּ֔וֹ גַּ֖ם בַּפַּ֣עַם הַזֹּ֑את וְלֹ֥א שִׁלַּ֖ח אֶת־הָעָֽם׃ {פ}
(28) But Pharaoh became stubborn this time also, and would not let the people go.
(יב) וַיְחַזֵּ֤ק ה' אֶת־לֵ֣ב פַּרְעֹ֔ה וְלֹ֥א שָׁמַ֖ע אֲלֵהֶ֑ם כַּאֲשֶׁ֛ר דִּבֶּ֥ר ה' אֶל־מֹשֶֽׁה׃ {ס}
ואני אקשה. מֵאַחַר שֶׁהִרְשִׁיעַ וְהִתְרִיס כְּנֶגְדִּי, וְגָלוּי לְפָנַי שֶׁאֵין נַחַת רוּחַ בָּאֻמּוֹת לָתֵת לֵב שָׁלֵם לָשׁוּב, טוֹב שֶׁיִּתְקַשֶּׁה לִבּוֹ, לְמַעַן הַרְבּוֹת בּוֹ אוֹתוֹתַי, וְתַכִּירוּ אַתֶּם אֶת גְּבוּרָתִי. וְכֵן מִדָּתוֹ שֶׁל הַקָּבָּ"ה, מֵבִיא פֻּרְעָנוּת עַל הָאֻמּוֹת כְּדֵי שֶׁיִּשְׁמְעוּ יִשְׂרָאֵל וְיִירְאוּ, שֶׁנֶּאֱ' "הִכְרַתִּי גוֹיִם נָשַׁמּוּ פִּנּוֹתָם … אָמַרְתִּי אַךְ תִּירְאִי אוֹתִי תִּקְחִי מוּסָר" (צפניה ג'); וְאַעַפִּ"כֵ בְּחָמֵשׁ מַכּוֹת הָרִאשׁוֹנוֹת לֹא נֶאֱמַר וַיְחַזֵּק ה' אֶת לֵב פַּרְעֹה, אֶלָּא וַיֶּחֱזַק לֵב פַּרְעֹה (תנחומא):
ואני אקשה AND I WILL ALLOW [PHARAOH’S HEART] TO HARDEN — Since he has wickedly resisted Me, and it is manifest to Me that the heathen nations find no spiritual satisfaction in setting their whole heart to return to Me penitently, it is better that his heart should be hardened in order that My signs may be multiplied against him so that ye may recognise My divine power. Such, indeed, is the method of the Holy One, blessed be He: He brings punishment upon the nations so that Israel may hear of it and fear Him, as it is said, (Zephaniah 3:6, 3:7) “I have cut off nations, their corners are desolate etc. … I said: Surely thou wilt fear Me, thou wilt receive correction” (cf. Yevamot 63a). Nevertheless, in the case of the first five plagues it is not stated, “The Lord hardened Pharaoh’s heart” but “Pharaoh’s heart was hardened” (Midrash Tanchuma, Vaera 3).
ויחזק ה' את לב פרעה ויתכן שבמכות הראשונות היו החרטומים מחזקים את לבו להתפאר אצלו בחכמתם, ועתה לא באו לפניו, ואין עוזר לו ואין סומך באולתו רק עונותיו אשר ילכדונו. או שירמוז הכתוב למה שפירשו רבותינו, כי במכות הראשונות בפשעו היה הדבר, ועתה סבה מאת ה' כמו שביארתי למעלה (ז ג). והוא האמת:
AND THE ETERNAL HARDENED THE HEART OF PHARAOH. It is possible that during the first plagues, the magicians hardened Pharaoh’s heart in order to pride themselves in their wisdom. But now that they did not come before him and there was none to help him and none to uphold him in his folly except his iniquities that ensnared him, [it was G-d Who hardened his heart]. It is possible that Scripture is alluding to that which our Rabbis have explained, i.e., that during the first plagues, the hardening of Pharaoh’s heart was his own doing, and now it was [rightfully] caused by G-d, as I have explained above. This is the true explanation.
כי אני הכבדתי את לבו הודיע הקב''ה למשה שהוא הכביד את לבם עתה אחרי שפחדו ממנו בברד והתודו על עונם. ואמר לו הטעם כי עשיתי כן, למען שאשית בקרבם אלה האותות אשר אני חפץ לעשות בהם שידעו מצרים את גבורתי, לא שאעניש אותם יותר מפני הכובד הזה. ועוד כדי שתספר אתה וכל ישראל לדורות הבאים כח מעשי, ותדעו כי אני ה', וכל אשר אחפוץ אעשה בשמים ובארץ:
AND THE ETERNAL SAID UNTO MOSES: GO IN UNTO PHARAOH; FOR I HAVE HARDENED HIS HEART AND THE HEART OF HIS SERVANTS. The Holy One, blessed be He, informed Moses that it is He Who has hardened their hearts in spite of their fear of Him during the hail and their confession of sin. And He explained to him: “The reason I hardened their hearts is that I might set in their midst these signs that I wish to do among them so that the Egyptians will know My power, but not in order that I can punish them more on account of this hardening of heart, and also that you and all Israel should recount during the coming generations the power of My deeds, and you shall know that I am the Eternal, and whatsoever I please, I do in heaven and in earth.”
גם בפעם הזאת. במכות הקודמות שהיו דצ"ך באו החרטומים לפני פרעה בכל פעם והיו מחזיקים את לבו ועתה במכת הערוב לא באו לפניו כבתחלה כי כבר ראו במכת הכנים את מעשה ה' כי נורא הוא וכבר הודו ואמרו אצבע אלקים היא ולפי שמצא עצמו יחידי עתה אין מחזיק בידו לכך הזכיר גם בפעם הזאת.
גם בפעם הזאת, “also on this occasion.” During the first three plagues, which were summarized by Rabbi Yehudah as דצ'ך, the sorcerers appeared before Pharaoh each time. Their presence had exerted a psychological pressure on Pharaoh to remain steadfast in his refusal. This time he remained obstinate without the presence of his sorcerers exerting such pressure on him. They had already concluded that they were up against a higher power when they could not reproduce the lice. Seeing that on this occasion Pharaoh was politically isolated, the Torah wrote the words “also on this occasion,” in order to draw our attention to the fact that this occasion was different from previous ones.
(ב) בֶּן עַזַּאי אוֹמֵר, הֱוֵי רָץ לְמִצְוָה קַלָּה כְבַחֲמוּרָה, וּבוֹרֵחַ מִן הָעֲבֵרָה. שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה. שֶׁשְּׂכַר מִצְוָה, מִצְוָה. וּשְׂכַר עֲבֵרָה, עֲבֵרָה:
(2) Ben Azzai said: Be quick in performing a minor commandment as in the case of a major one, and flee from transgression; For one commandment leads to another commandment, and transgression leads to another transgression; For the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.
וְלֹ֣א אָבָ֗ה סִיחֹן֙ מֶ֣לֶךְ חֶשְׁבּ֔וֹן הַעֲבִרֵ֖נוּ בּ֑וֹ כִּֽי־הִקְשָׁה֩ ה' אֱלֹקֶ֜יךָ אֶת־רוּח֗וֹ וְאִמֵּץ֙ אֶת־לְבָב֔וֹ לְמַ֛עַן תִּתּ֥וֹ בְיָדְךָ֖ כַּיּ֥וֹם הַזֶּֽה׃ {ס}
But King Sihon of Heshbon refused to let us pass through, because ה' had stiffened his will and hardened his heart in order to deliver him into your power—as is now the case.
(ג) וַיָּבֹ֨א מֹשֶׁ֣ה וְאַהֲרֹן֮ אֶל־פַּרְעֹה֒ וַיֹּאמְר֣וּ אֵלָ֗יו כֹּֽה־אָמַ֤ר ה' אֱלֹקֵ֣י הָֽעִבְרִ֔ים עַד־מָתַ֣י מֵאַ֔נְתָּ לֵעָנֹ֖ת מִפָּנָ֑י שַׁלַּ֥ח עַמִּ֖י וְיַֽעַבְדֻֽנִי׃
(3) So Moses and Aaron went to Pharaoh and said to him, “Thus says ה', the God of the Hebrews, ‘How long will you refuse to humble yourself before Me? Let My people go that they may worship Me.
(ג) וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנָ֣ו מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ {ס}
(3) Now Moses himself was very humble, more so than any other human being on earth.
† כָּבֵד
vb. be heavy, weighty, burdensome, honoured (NH Pi. honour, and deriv., כֹּבֶד weight; Ph. n.pr.f. כבדת = honoured one, and in cpd. n.pr.; Ethiopic ከብደ be heavy, etc.; Assyrian kabâdu or kabâtu, grow or be heavy, DlHWB; cf. Arabic كَبَدٌ difficulty, distress; كَبَدَ iii. struggle with difficulties, etc.; Zinj. כבדו honour, DHMSendsch. 58; Sab. כבודת gifts of honour, = Heb. נדבה freewill offering DHMZMG 1883, 341 f.)—
Qal Pf. כ׳ Is 24:20; 3 fs. כָּֽבְדָה Gn 18:20 + 4 times; כָּבֵ֑דָה Ju 20:34; 3 mpl. כָּֽבְדוּ Gn 48:10; Impf. יִכְבָּד Ex 9:7 Is 66:5; יִכְבָּ֑ד Jb 6:3; 33:7 + 10 times Impf. (כָּבֵד Gn 12:10 + is given as 3 m. Pf. by some; but it is prob. taken better as adj. SS make כָּבֵד ψ 38:5 inf. abs.; < Thes adj.).—
1. be heavy, in weight, of misfortune, heavier than sand Jb 6:3; of God’s hand in punishment 1 S 5:11, with אֶל 1 S 5:6; עַל ψ 32:4; of man’s hand in war Ju 1:35; יָדִי כָּֽבְדָה עַל־אַנְחָתִי my hand is heavy upon my groaning Jb 23:3 is explained by 𝔗 Hrz Schlottm as hand smiting me; but read rather with 𝔊 𝔖 Ew De Reu Di יָדוֹ of God’s hand; of pressure אַכְפִּי Jb 33:7 (𝔊 כַּפִּי); = vehement, sore, of battle Ju 20:34; c. אֶל 1 S 31:3 = עַל 1 Ch 10:3; burdensome, grievous; וְלֹא נִכְבַּד עָלֶי֑ךָ lest we be burdensome unto thee 2 S 13:25; of work laid upon one, bondage, with עַל Ex 5:9 (JE) Ne 5:18; of sin conceived as a burden Gn 18:20 (J), iniquities ψ 38:5; transgressions, with עַל Is 24:20.
2. heavy, insensible, dull, of the eyes, so as to be unable to see Gn 48:10 (JE); of the ears Is 59:1; of the לֵב, hard, insensible Ex 9:7 (J; P and E’s syn. is חָזַק, q.v.)
3. be honoured (cf. βαρύς) [Gravis/Gravitas] of a man Jb 14:21 (opp. יצערו: cf. Hiph. 3), of Tyre Ez 27:25, of Yahweh Is 66:5.
Niph. Pf. נִכְבַּד 2 S 6:20, נִכְבָּ֔ר 2 S 23:19, 23 1 Ch 11:21; נִכְבַּדְתָּ Is 43:4; + 2 times Pf.; Impf. אֶכָּבֵד Lv 10:3 Is 49:5; אִכָּֽבְדָה Ex 14:4, 17; אִכָּבֵ֑דָה 2 S 6:22; אִכָּֽבְדָ֯ Hg 1:8; Imv. הִכָּבֵד 2 K 14:10; Inf. הִכָּֽבְדִי Ex 14:18 Ez 39:13; Pt. נִכְבָּד Gn 34:19 + 6 times; pl. נִכְבָּדִים Nu 22:15; cstr. נִכְבַּדֵּי Is 23:8, 9 Pr 8:24; נִכְבַּדֶּיהָ Na 3:10; נִכְבְּדֵיהֶם ψ 149:8; Pl. f. נִכְבָּדוֹת ψ 87:3—
1. pass.
a. be made heavy from abundance, מַעְיָנוֹת נִכְבַּדֵּי־מָ֑יִם fountains abounding in water Pr 8:24.
b. be honoured, enjoy honour, of man 1 S 9:6; 22:14; 2 S 6:20, 22; 23:19 = 1 Ch 11:21, 2 S 23:23; 2 K 14:10; Is 43:4; 49:5; 1 Ch 4:9 וַיְהִי נִכְבָּד, 11:25 נִכְבָּד הוּא (altered from 2 S 23:23); but more frequent in pt. as subst. honourable, honoured, distinguished man Gn 34:19 Nu 22:15 (JE) Is 3:5; 23:8, 9; Na 3:10; ψ 149:8; נִכְבָּדוֹת ψ 87:3 glorious things; הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא Dt 28:58 the glorious and awe-inspiring name (of Yahweh).
2. medial, get oneself glory (or honour), of God Is 26:15; Ez 28:22; 39:13; Hg 1:8; with בְּ in or by any one Ex 14:4, 17, 18 (P); עַל־פְּנֵי Lv 10:3 (P).
Piel Pf. 2 m. sf. כִּבַּדְתָּ֫נִי Is 43:23; 3 mpl. כִּבְּדוּ 1 S 6:6; + 3 times Pf.; Impf. יְכַבֵּד Mal 1:6 + 3 times; sf. יְכַבְּדָ֑נְנִי ψ 50:23; 3fs. sf. תְּכַבְּדֵנִי Is 43:20; אֲכַבְּדָה ψ 86:12; + 12 times Impf.; Imv. כַּבֵּד Ex 20:12 + 2 times; + 3 times Imv.; Inf. abs. כַּבֵּד Nu 22:17; + 2 times Inf.; Pt. מְכַבֵּד 2 S 10:3; + 4 times Pt.;—
1. make heavy, insensible (cf. Qal 2) the לב(ב) 1 S 6:6(×2).
2. make honourable, honour, glorify, usually c. human subj.:
a. human obj., parents Ex 20:12 = Dt 5:16 (Dec.), Mal 1:6; Balaam Nu 22:17(×2), 37; 24:11(×2) (JE); sons of Eli 1 S 2:29; Saul 1 S 15:30; Nahash 2 S 10:3 = 1 Ch 19:3; Jerusalem La 1:8; more gen. ψ 15:4; subj. God 1 S 2:30 b ψ 91:15, cf. Pr 4:8.
b. obj. things, sacred place Is 6:13 (God subj.); the Sabbath Is 58:13.
c. God obj. 1 S 2:30 a Is 24:15; 25:3; 43:20 ψ 22:24; 50:15, 23 Pr 14:31; + acc. rei זבחיך Is 43:23; + בְּ instr. (lips) Is 29:13; + מִן (מֵהוֶֹנ֑ךָ) Pr 3:9; obj. the name of י׳, c. acc. ψ 86:12; c. לְ ψ 86:9; obj. the מַלְאַךְ י׳ Ju 13:17.
d. subj. indef. (si vera l.), obj. God and man Ju 9:9 (of olive; on text, especially בּוֹ for בִּי, v. GFM).
e. obj. a heathen god לֶאֱלֹהַּ Dn 11:38(×2).
Pu. be made honourable, honoured. Impf. יְכֻבָּ֑ד Pr 13:18; 27:18; Pt. מְכֻבָּד Is 58:13.
Hiph. Pf. הִכְבִּיד La 3:7 + 5 times; 2 f. הִכְבַּדְתְּ Is 47:6; + 4 times Pf.; Impf. וַיַּכְבֵּד Ex 8:28; 9:34; Imv. הַכְבֵּד Is 6:10; Infin. abs. הַכְבֵּד Ex 8:11; cstr. הַכְבִּיד 2 Ch 25:19; Pt. מַכְבִּיד Hb 2:6.—
1. make heavy, a yoke 1 K 12:10, 14 = 2 Ch 10:10, 14, Is 47:6; ellipt. with עַל Ne 5:15; a chain La 3:7; pledges, with עַל Hb 2:6.
2. make heavy, dull, unresponsive, the ears Is 6:10 Zc 7:11; the לֵב Ex 8:11, 28; 9:34; 10:1 (J).
3. cause to be honoured, of depopulated districts of NE. Israel, Is 8:23, of restored nation Je 30:19 (‖ לא יצערו); shew or display honour, 2 Ch 25:19 לְהַכְבִּיד (in ‖ 2 K 14:10 הִכָּבֵד).
Hithp. Imv. הִתְכַּבֵּד Na 3:15; f. הִתְכַּבְּדִי Na 3:15; Pt. מִתְכַּבֵּד Pr 12:9;—
1. make oneself heavy, dense, numerous (cf. כָּבֵד 1 b) as locusts Na 3:15(×2).
2. honour oneself Pr 12:9.
Source: מקור: BDB Dictionary
Creator: יוצר: F. Brown, S. Driver & C. Briggs
† כָּבֵד
adj. heavy;—כ׳ Gn 41:31 + 34 times; cstr. כְּבַד Ex 4:10(×2); כֶּ֫בֶד Is 1:4; pl. כְּבֵדִים Ex 17:12; cstr. כִּבְדֵי Ez 3:5, 6;—
1.
a. heavy, a burden ψ 38:5; hands (weary of holding up) Ex 17:12 (E), hair of head 2 S 14:26, a corpulent old man 1 S 4:18; עַם כֶבֶד עָוֹן Is 1:4 a people heavy with (the burden of) iniquity; a cloud charged with rain Ex 19:16 (E); a rock of large size Is 32:2; oppressive, grievous, burdensome, a yoke 1 K 12:4, 11 = 2 Ch 10:4, 11; a famine Gn 12:10; 41:31; 43:1; 47:4, 13 (J); the vexation (כַּעַם) of a fool Pr 27:3; vehement, sore, of a mourning Gn 50:11 (J).
b. massive, abundant, numerous, of a people עַם Nu 20:20 (J) 1 K 3:9; army חיל 2 K 6:14; 18:17 = Is 36:2; insect swarm Ex 8:20 (J).
c. heavy, dull of speech and tongue Ex 4:10(×2) (JE); of the לֵב, hard Ex 7:14 (J).
d. burdensome, of a thing Ex 18:18 (E) people Nu 11:14 (J); of a people to be understood Ez 3:5, 6.
2. in the usage of J כָּבֵד מְאֹד is frequent:
a. very oppressive, grievous, of hail Ex 9 18:24; murrian Ex 9:3; lamentation Gn 50:10.
b. very numerous, cattle Ex 12:38; army, מַחֲנֶה Gn 50:9; locusts Ex 10:14; so חַיִל 1 K 10:2 = 2 Ch 9:1.
c. very rich, במקנה in cattle Gn 13:2.
Source: מקור: BDB Dictionary
Creator: יוצר: F. Brown, S. Driver & C. Briggs
† כָּבֵד
n.[f. Gn 49, 6] liver (explained by Thes (quoting Galen) as the heavy organ, par excellence, of the body; NH כָּבֵד; Aramaic כַּבְדָא, ܟܰܒܕܳܐ; Arabic كَبِدٌ, cf. أَكْبَدُ (anything) large, thick in the middle; Ethiopic ከብድ Assyrian kabittu DlHWB temper, heart (fig.), Aramaic כְּבַד, ܐܶܬܟܰܒܰܕ be angry, because the liver was regarded as seat of emotions)—כ׳ Ex 29:13 + 11 times; כְּבֵדוֹ Pr 7:23; כְּבֵדִי La 2:11;—liver of man, as pierced by arrow Pr 7:23; poured out in sorrow La 2:11; of animals as consulted by divination רָאָה בַּכּ׳ Ez 21:26; elsewhere in P, in phrases (ה)יֹתֶרֶת (עַל־)הַכָּבֵד Ex 29:13, 22; Lv 3:4, 10, 15; 4:9; 7:4; 8:16, 25; 9:19; הַיֹּתֶרֶת מִן־הַכּ׳ Lv 9:10, of the animals suited for sacrifice.
Source: מקור: BDB Dictionary
Creator: יוצר: F. Brown, S. Driver & C. Briggs
I. [קָשָׁה]
vb. be hard, severe, fierce (NH קָשָׁח be severe; Arabic قَسَا (ى) be hard, dry, iii. endure, struggle against, severity; Aramaic קְשָׁא, ܩܫܳܐ be hard, difficult; J.Aram קְשִׁי, קַשְׁיָה adj. hard);—
Qal Pf. 3 fs. קָֽשְׁתָה 1 S 5:7, קָשָׁ֑תָה Gn 49:7; Impf. 3 ms. יִקְשֶׁה Dt 1:17; 15:18, וַיִּ֫קֶשׁ 2 S 19:44;—
1. be hard, difficult Dt 1:17 (of a legal case; מִן compar.).
2. be hard, severe, ק׳ יָדוֹ עָלֵינוּ 1 S 5:7 (of י׳, in judgment); יִק׳ בְעֵינֶ֑ךָ Dt 15:18 it shall not be hard in thine eyes (seem a severe trial, an injustice); of wrath Gn 49:7 (poem in J; ‖ עָ֑ז); of fierce words 2 S 19:44.
Niph. Pt. נִקְשֶׁה Is 8:21 hardly bestead, hard pressed.
Pi. Impf. 3 fs. וַתְּקַשׁ בְּלִדְתָּהּ Gn 35:16 (E) she made hard in her bearing (had severe labour).
Hiph. Pf. 3 ms. הִקְשָׁה Ex 13:15 +, etc.; Impf. 3 ms. וַיֶּקֶשׁ 2 Ch 36:13; 3 mpl. וַיַּקְשׁוּ Je 7:26 +, etc.; Inf. cstr. sf. בְּהַקְשֹׁתָהּ Gn 35:17; Pt. מַקְשֶׁה Pr 28:14; 29:1;—
1. make difficult, difficulty: הִקְשָׁה לְשַׁלְּחֵנוּ Ex 13:15 Pharach made difficulty about sending us away; of travail Gn 35:17 (E; as Pi.); הַקְשִׁיתָ לִשְׁאוֹל 2 K 2:10 thou hast made hard to ask, asked a hard thing.
2. make severe, burdensome, yoke imposed by king 1 K 12:4 = 2 Ch 10:4.
3.
a. make hard, stiff, stubborn, fig. of obstinacy: וַיַּקְשׁוּ אֶת־עָרְפָּם 2 K 17:14 they stiffened their neck, so Je 7:26; 17:23; 19:15; Dt 10:16; 2 Ch 30:8; 36:13; Ne 9:16, 17, 29 Pr 29:1; אַל־תַּקְשׁוּ לְבַבְכֶם ψ 95:8, cf. Pr 28:14; subj. י׳, אַקְשֶׁה אֶת־לֵב פ׳ Ex 7:3 (P), acc. אֶת־רוּחוֹ Dt 2:30.
b. shew stubbornness Jb 9:4 (c. אֶל pers. [י׳]).
Source: מקור: BDB Dictionary
Creator: יוצר: F. Brown, S. Driver & C. Briggs
If we read these passages according to their simple meaning, and according to the reason of that period, and not in light of concepts that came into existence at a later epoch, we shall see in the final analysis there is no problem or difficulty here, and that everything is clear in light of the original ideology of the Israelites.
Umberto Casutto writes (Commentary on Exodus , 56 quoted in: The Ethical Problem of Hardening Pharaoh’s Heart
Prof. Rabbi Shaul Magid
8. AND PHARAOH'S HEART WAS HARDENED AND THE LORD SAID UNTO MOSES: PHARAOH'S
HEART IS STUBBORN-KABED (VII. 13-I4). He is angry; just as the liver (kabed) waxed angry so has the heart of this man become stubborn. He does not under-
stand, being a fool, for: Anger resteth in the bosom of fools (Prov. XXVI, 3); so shall Moses chastise Pharaoh with a rod, as it says:AND THE ROD WHICH WAS TURNED TO A SERPENT SHALT THOU TAKE IN THY HAND (VII, I5).
Another interpretation of PHARAOH's HEART IS STUBBORN (KABED). God said to him: Wretch! With word with which thou showest thy stubbornness, will I glorify Myself (mith-kabed) over thee, as it is Said: And I vill get Me honour upon Pharaoh (xIV, 4). GET THEE UNTO PHARAOH IN THE MORNING; LO, HE GOETH OUT UNTO THE WATER (ib.). Only in the morning did he go out to the water, because this wicked one used to boast that he was a god and did not require to ease himself; therefore he used to go early in the
morning to the water.! God, therefore, told Moses to catch him just at the critical moment. AND THE ROD WHICH WAS TURNED TO A SERPENT
SHALT THOU TAKE IN THY HAND S0 that he shall be afraid of it.
You will remember that at a very early stage in her history the children of Israel were thrown into the bondage of physical slavery under the gripping yoke of Egyptian rule. Egypt was the symbol of evil in the form of humiliating oppression, ungodly exploitation and crushing domination. The Israelites symbolized goodness in the form of devotion and dedication to the God of Abraham, Isaac and Jacob. These two forces were in a continual struggle against each other—Egypt struggling to maintain her oppressive yoke and Israel struggling to gain freedom from the chains of slavery. For years the struggle continued. The Pharoahs stubbornly refused to respond to the cry of Moses. Plague after plague swept through the Pharoah's domain, and yet they insisted on following their recalcitrant path. This tells us something about evil that we must never forget. It never voluntarily relinquishes its throne. Evil is stubborn, hard and determined. It never gives up without a bitter struggle and without the most persistent and almost fanatical resistance.
See: Draft of Chapter VIII, "The Death of Evil Upon the Seashore" King, Martin Luther, Jr. July 1, 1962 to March 1, 1963
we find that some sins are even penalties for other sins. ... such is the hardening of Pharaoh, the reason for which is said to be to show god’s power in him [ex. 9:16].
Therefore, when you hear the lord saying: “I the lord have led that prophet astray” [ez. 14:9], ... you are to believe that there are evil deserts in the one whom he permits to be led astray or to be hardened. however, you are to acknowledge with faith and without doubt that God’s grace does not render evil for evil, but rather good for evil in the one on whom he has mercy. nor should you take free choice away from Pharaoh just because in many passages god says “I have hardened Pharaoh” or “I have hardened the heart of Pharaoh” or “I shall harden the heart of Pharaoh.”47 it does not follow that Pharaoh himself did not harden his own heart. for when the plague of flies was lifted from the egyptians, we read of him in scripture: “Pharaoh hardened his heart at this time also, and he was unwilling to let the people go” [ex. 8:32]. Consequently, god hardened [the heart of Pharaoh] by his just judgment, and Pharaoh himself did so by free choice.
St. Augustine see
(ג) וְאֶפְשָׁר שֶׁיֶּחְטָא אָדָם חֵטְא גָּדוֹל אוֹ חֲטָאִים רַבִּים עַד שֶׁיִּתֵּן הַדִּין לִפְנֵי דַּיַן הָאֱמֶת שֶׁיְּהֵא הַפֵּרָעוֹן מִזֶּה הַחוֹטֵא עַל חֲטָאִים אֵלּוּ שֶׁעָשָׂה בִּרְצוֹנוֹ וּמִדַּעְתּוֹ שֶׁמּוֹנְעִין מִמֶּנּוּ הַתְּשׁוּבָה וְאֵין מַנִּיחִין לוֹ רְשׁוּת לָשׁוּב מֵרִשְׁעוֹ כְּדֵי שֶׁיָּמוּת וְיֹאבַד בְּחֶטְאוֹ שֶׁעָשָׂה. הוּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר עַל יְדֵי יְשַׁעְיָהוּ (ישעיה ו י) "הַשְׁמֵן לֵב הָעָם הַזֶּה" וְגוֹ'. וְכֵן הוּא אוֹמֵר (דה"ב לו טז) "וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹקִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת ה' בְּעַמּוֹ עַד לְאֵין מַרְפֵּא". כְּלוֹמַר חָטְאוּ בִּרְצוֹנָם וְהִרְבּוּ לִפְשֹׁעַ עַד שֶׁנִּתְחַיְּבוּ לִמְנֹעַ מֵהֶן הַתְּשׁוּבָה שֶׁהִיא הַמַּרְפֵּא. לְפִיכָךְ כָּתוּב בַּתּוֹרָה (שמות ד כא) "וַאֲנִי (אֲחַזֵּק) [אַקְשֶׁה] אֶת לֵב פַּרְעֹה". לְפִי שֶׁחָטָא מֵעַצְמוֹ תְּחִלָּה וְהֵרֵעַ לְיִשְׂרָאֵל הַגָּרִים בְּאַרְצוֹ שֶׁנֶּאֱמַר (שמות א י) "הָבָה נִתְחַכְּמָה לוֹ". נָתַן הַדִּין לִמְנֹעַ הַתְּשׁוּבָה מִמֶּנּוּ עַד שֶׁנִּפְרַע מִמֶּנּוּ. לְפִיכָךְ חִזֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת לִבּוֹ. וְלָמָּה הָיָה שׁוֹלֵחַ לוֹ בְּיַד משֶׁה וְאוֹמֵר שְׁלַח וַעֲשֵׂה תְּשׁוּבָה וּכְבָר אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין אַתָּה מְשַׁלֵּחַ שֶׁנֶּאֱמַר (שמות ט ל) "וְאַתָּה וַעֲבָדֶיךָ יָדַעְתִּי" וְגוֹ' (שמות ט טז) "וְאוּלָם בַּעֲבוּר זֹאת הֶעֱמַדְתִּיךָ". כְּדֵי לְהוֹדִיעַ לְבָאֵי הָעוֹלָם שֶׁבִּזְמַן שֶׁמּוֹנֵעַ הַקָּדוֹשׁ בָּרוּךְ הוּא הַתְּשׁוּבָה לַחוֹטֵא אֵינוֹ יָכוֹל לָשׁוּב אֶלָּא יָמוּת בְּרִשְׁעוֹ שֶׁעָשָׂה בִּתְחִלָּה בִּרְצוֹנוֹ. וְכֵן סִיחוֹן לְפִי עֲוֹנוֹת שֶׁהָיוּ לוֹ נִתְחַיֵּב לְמָנְעוֹ מִן הַתְּשׁוּבָה שֶׁנֶּאֱמַר (דברים ב ל) "כִּי הִקְשָׁה ה' אֱלֹקֶיךָ אֶת רוּחוֹ וְאִמֵּץ אֶת לְבָבוֹ". וְכֵן הַכְּנַעֲנִים לְפִי תּוֹעֲבוֹתֵיהֶן מָנַע מֵהֶן הַתְּשׁוּבָה עַד שֶׁעָשׂוּ מִלְחָמָה עִם יִשְׂרָאֵל. שֶׁנֶּאֱמַר (יהושע יא כ) "כִּי מֵאֵת ה' הָיְתָה לְחַזֵּק אֶת לִבָּם לִקְרַאת הַמִּלְחָמָה עִם יִשְׂרָאֵל לְמַעַן הַחֲרִימָם". וְכֵן יִשְׂרָאֵל בִּימֵי אֵלִיָּהוּ לְפִי שֶׁהִרְבּוּ לִפְשֹׁעַ מָנַע מֵאוֹתָן הַמַּרְבִּים לִפְשֹׁעַ תְּשׁוּבָה שֶׁנֶּאֱמַר (מלכים א יח לז) "וְאַתָּה הֲסִבֹּתָ אֶת לִבָּם אֲחֹרַנִּית" כְּלוֹמַר מָנַעְתָּ מֵהֶן הַתְּשׁוּבָה. נִמְצֵאתָ אוֹמֵר שֶׁלֹּא גָּזַר הָאֵל עַל פַּרְעֹה לְהָרַע לְיִשְׂרָאֵל. וְלֹא עַל סִיחוֹן לַחֲטֹא בְּאַרְצוֹ. וְלֹא עַל הַכְּנַעֲנִים לְהַתְעִיב. וְלֹא עַל יִשְׂרָאֵל לַעֲבֹד עֲבוֹדָה זָרָה. אֶלָּא כֻּלָּן חָטְאוּ מֵעַצְמָן וְכֻלָּן נִתְחַיְּבוּ לִמְנֹעַ מֵהֶן הַתְּשׁוּבָה:
(3) A person may commit a great sin or many sins causing the judgment rendered before the True Judge to be that the retribution [administered to] this transgressor for these sins which he willfully and consciously committed is that his Teshuvah will be held back. He will not be allowed the chance to repent from his wickedness so that he will die and be wiped out because of the sin he committed.
This is implied by the Holy One, blessed be He's statement [related] by Isaiah [6:10]: “Make the heart of this people fat [and make their ears heavy. Smear over their eyes, lest they see with their eyes... understand with their hearts, repent and be healed].”
Similarly, [II Chronicles 36:16] states “ They mocked the messengers of God, scorned His words, scoffed at His prophets until the anger of God mounted up against His people until there was no remedy.”
Implied [by these verses] is that they willingly sinned, multiplying their iniquity until it was obliged to hold back their Teshuvah, [which is referred to as] the "remedy."
For these reasons, it is written in the Torah [Exodus 14:4], "I will harden Pharaoh's heart." Since, he began to sin on his own initiative and caused hardships to the Israelites who dwelled in his land as [Exodus 1:10] states: "Come, let us deal wisely with them," judgment obligated that he be prevented from repenting so that he would suffer retribution. Therefore, The Holy One, blessed be He, hardened his heart.
Why did [God] send Moses to [Pharaoh], telling him: “Send [forth the people], repent”? The Holy One, blessed be He, had already told Moses that he would not release [the people], as [Exodus 9:30] states: “I realize that you and your subjects [still do not fear God].”
[The reason is stated in Exodus 9:16:] “For this alone, I have preserved you… so that My name will be spoken about throughout the earth],” i.e., to make known to all the inhabitants of the world that when the Holy One, blessed be He, withholds repentance from a sinner, he cannot repent, but he will die in the wickedness that he initially committed willfully.
The passage which now follows is one of the most puzzling in the story. God says, *But I will harden Pharaoh's heart, and though I multiply my signs and wonders in the land of Egypt, Pharaoh will not listen to you; then I will lay my hand upon Egypt and bring forth my hosts, my people the sons of Israel out of the land of Egypt by great acts of judgment. And the Egyptians shall know that I am the Lord, when I stretch forth my hand upon Egypt and bring out the people of Israel from among them (Ex. 7:3-6). What does God mean by saying I will harden Pharaoh's heart"? s this the word of a vengeful and deceitful Lord who plays a double game with Pharaoh, letting Moses ask him to let the Hebrews go and at the same time determining him not to yield? I believe this is unlikely, because the picture of God it implies is too far from even the most anthropomorphic descriptions of God we fnd in the Bible. It seems to me that the statement I will harden Pharaohs heart" is to be understood in terms of the belief that all necessary events are events not only predicted, but caused by God. Any act that will necessarily happen is God's will. Hence, when God says that he will harden Pharaoh's heart, he is announcing that Pharaoh's heart will unavoidably harden. And indeed, the biblical text that follows seems to confirm this, because it says many times that "Pharaoh hardened his heart." In other words, I will harden Pharaoh's heart" and *Pharaoh hardens his heart" mean the same.
What the biblical text stresses here is one of the most fundamental laws of human behavior. Every evil act tends to harden man's heart, that is, to deaden it. Every good act tends to soften it, to make it more alive. The more man's heart hardens, the less freedom does he have to change: the more is he determined already by previous action. But there comes a point of no return, when man's heart has become so hardened and so deadened that he has lost the possibility of freedom, when he is forced to go on and on until the unavoidable end which is, in the last analysis, his own physical or spiritual destruction,
The new strategy toward Pharaoh does not begin with force but with the use of miracles; however, miracles are, after all, only another kind of force, one that is directed toward the mind rather than to the body. Aaron transforms his rod into a serpent. But the magicians of Egypt did the same by their secret arts" (Ex. 7:11). Moses is told by God to perform a second miracle; he will turn the water in the river into blood; all the fish will die and the Egyptians shall loathe to drink the water from the river. But again the Egyptian magicians duplicate the miracle; Pharaoh is not impressed, and his "heart remained hardened" (Ex. 7:22). Moses and Aaron perform a third miracle: they cover the land with frogs. The Egyptian magicians can do this also; yet this miracle, while not impressive in itself, does severe damage to the whole of Egypt, and Pharaoh begins to yield. At a determined time the frogs are called back by Moses: "But when Pharaoh saw that there was a respite, he hardened his heart, and would not listen to them; as the Lord had said" (Ex. 8:15). Then God orders Moses and Aaron to bring gnats upon all of Egypt. At this point the secret arts of Moses and Aaron begin to surpass those of the Egyptian magicians. They try, but they cannot produce gnats; beaten at their own game they tell Pharaoh: "This is the finger of God.' But Pharaoh's heart was hardened, and he would not listen to them" (Ex. 8:19). As next step God sends swarms of flies over all Egypt. The Egyptian magicians try but do not succeed in imitating this secret art. Pharaoh is frightened enough to promise again that he will let the Hebrews go into the desert to sacrifice to their God, but when the flies are called off "Pharaoh hardened his heart this time also, and did not let the people go" (Ex. 8:32).
Anyone who reads the story attentively will recognize that the miracles Moses and Aaron perform on behalf of God are not miracles intended to change man's heart. In the first place they are from the very beginning meant only to impress both the Hebrews and the Egyptians. They are in their nature no different from what the Egyptian magicians are not able to do, except that eventually the Hebrews' secret weapons prove to be a little more effective. The irony of the story is that the all-powerful God chose miracles which repeat, or only slightly improve on, Egyptian magic.
Indeed, perhaps never in human history has it been possible to understand this part of the biblical story as well as today. Two powerful blocs of mankind are attempting to find a solution to the threat of weapons - weapons compared to which the ten plagues appear harmless. Until now both sides have shown better sense than did Pharaoh; they have yielded before arriving at the use of nuclear force (although this has not prevented them from using force against those who had no such weapons at their disposal). But they have not given up the principle of preferring to see the world destroyed, rather than not to prevail against the other. They believe that the threat of force will guarantee freedom or "communism" - as the case may be. They do not see that this course only hardens man's heart more and more, until he arrives at the point where he ceases to care; at this point he will act as did Pharaoh, and perish as did the Egyptians.
Erich Fromm - You shall be as Gods, pp 100-108