The Lord said to

Moshe and Aharon, "When Pharaoh speaks to you and says, 'Produce your marvel'

you shall say to Aharon, 'Take your rod and cast it down before Pharaoh.' It

shall turn into a serpent." So Moshe and Aharon came before Pharaoh and did

just as the Lord had commanded: Aharon cast down his rod in the presence of

Pharaoh and his courtiers, and it turned into a serpent. Then Pharaoh, for his

part, summoned the wise men and the sorcerers; and the Egyptian magicians, in

turn, did the same with their spells; each cast down his rod, and they turned

into serpents. But Aharon's rod swallowed their rods. Yet Pharaoh's heart

stiffened and he did not heed them, as the Lord had said.

(Shemot

7:8-13)

OMENS ARE NOT TRUTH

Israel's belief in Moshe was not based upon the miracles he performed;

one who believes on the basis of miracles is spiritually deficient, for it is

possible that the omen was produced in secret and through sorcery. The signs he

produced in the desert were to serve specific needs, but not for the purpose of

offering proof of his prophecy. In order to drown the Egyptians, he split the

sea and engulfed them. We needed food, he brought down the manna. They were thirsty,

he split the rock. Korach's band rejected him, the earth swallowed them. And so

with all the other miracles. And why did we believe in him at the Sinai

revelation? Our eyes – not those of strangers – saw; our ears – not those of

others – heard the fire and the sounds and torches. And he approached the mist,

and the voice spoke out to him, as we listened: Moshe, Moshe – go and tell them

such and such. And so does Moshe say, "Face to face did He speak to you all"

(Devarim 5:4), and it is written, "It was not with your fathers that the

Lord cut this covenant" (Devarim 5:4). And from where do we know that the

revelation at Sinai was the sole proof of the unblemished truth of his

prophecy? It is written, "I will come to you in a thick cloud, in order that

the people may hear when I speak with you and so trust in you forever after" (Shemot

19:9); from this we deduce that prior to that point, they did not believe in

him with everlasting faith – their faith was subject to thought and

deliberation… From this we learn that whichever prophet appears after our

teacher Moshe will not gain our trust because of the miracle alone ("If he

performs a miracle we shall heed him in whatever he says"), but because of

God's commandment which Moshe commanded us in the Torah, saying that if he

gives a sign, "to him, shall you listen" (Devarim 18:15). Just as He

commanded us to pass judgment on the basis of the testimony of two witnesses,

even though we cannot be certain whether their testimony is true or false, so

are we commanded to obey the prophet, whether his sign be true or produced by

sorcery in private. Therefore, if a prophet rises up and performs great signs

and omens, but seeks to deny the prophecy of Moshe our teacher, we do not heed

him, and we know for a certainty that those signs are sorcery and secretly

prepared, for the prophecy of Moshe our teacher is not dependent upon signs,

that we should weigh these signs against those signs, but with our own eyes we

saw it and with our own ears we heard it, just as he did.

(Rambam,

Mishneh Torah, "Laws of the Foundations of the Torah", 8:1-3)

"I

SHALL HARDEN PHARAOH'S HEART"

Limitation

on Freedom of Choice,

Or Strategy

in the Conflict between Two Points of View

Yosef Hayyim Benjo

The passage quoted in the title first appears

as God reveals to Moshe the entire future program for the exodus from Egypt.

Thus, we are forewarned that God will intervene in the Moshe-Pharaoh conflict.

Rashi (Shemot 7:3) explains that Pharaoh's rigid attitude was a result of his

first refusal to free the Children of Israel and to recognize God: "And

this god, and I will not send Israel away" (5:2). Thus his behavior seems

natural and consistent. Actually, writes Rashi, 'It is good for Me (for The

Holy One, Blessed Be He) that he harden his heart.' (We shall see later why

this situation is good for The Holy One, Blessed Be He).

As the story progresses, however, the reason

for Pharaoh's refusal becomes a phenomenon: Immediately following the first

sign (the transformation of the rod into a crocodile), yet before the plagues,

"Pharaoh's heart hardened." And so it was after each plague, according

to a set scenario which kept repeating itself: Because of the plague, Pharaoh

relents, he promises to send the Children of Israel, but then as the plague

recedes, he reneges, and hardens his heart.

The reader will note that, despite the

repetitions of that phrase, there is a significant difference between its

formulation before the fifth plague and following it. Until the fifth plague,

Pharaoh – of his own volition – hardens his heart. From the sixth plague

onward, when it appears that finally Pharaoh is about to succumb, God

intervenes – "And God hardened Pharaoh's heart and he did not heed them" (9:12).

            In

both forms, the statement creates an important problem: Everything transpires

as though Pharaoh had become a puppet in the hands of God; he no longer has

independent will and he is forced to be a wicked person, even as he recognizes

God's rightness: "God is the just; I and my people are the wicked" (9:27):

The sinner admits his sin, yet the gates of repentance are locked before him!

            Incidentally,

in this parasha are to be found many paradoxes: The appearance of the plagues

is attributed to miracles and thus contradicts the natural order, and thereby

it threatens man's freedom, freedom granted him at the end of Creation, and

reaffirmed after the Deluge: Man can be free only in a world in which nature is

subject to immutable laws.

            True,

the omens which preceded the plagues belong, as it were, to a certain

technique, similar to the first plagues which the magicians (according to the

Midrash: even the children) knew to perform. Later, however, the

Egyptians were unable to reproduce the plagues and therefore we have before us

true miracles, defying the laws of nature!

This narrative directs us to relevant and

actual problems, such as restrictions on freedom of choice not only in the

physical or social sense, but also when we feel that someone is gaining control

over our will and we do not feel free in our behavior.

Pharaoh is also a leader, and, as today, the

question must be asked: On what is his leadership based? On knowledge? On

experience? On public acquiescence? Or perhaps upon external forces?

Can man's will oppose that of God? Is such a

contest at all possible? Or is it just an illusion and freedom is only

imaginary? For each and every one of us comes that sixth plague, which

leaves us powerless to hold the inclination in check.

A.

            Let

us focus on the contest between Moshe and Pharaoh: Rabeinu Bahaye (commentaries

on Vayetzeh) reminds us that this confrontation was already hinted at in the

beginning of the operation, in the burning bush incident, as though to inform

us what is the real value of the entire parasha which began with the bush:

Know that this rigidity

of the heart was already intimated to Moshe at the outset of his prophecy, in

the parasha of the bush, as is written, "And he saw, and behold! The bush

was burning with fire, and yet the bush is not consumed!" Scripture uses

fire as a symbol for the many troubles and plagues, and it symbolized the

wicked Pharaoh with the thorn, which is the bush, And thus it was hinted to

Moshe that in the future, The Holy One, Blessed Be He, would harden Pharaoh's

heart, so that he not yield to the plagues, just as the bush was not consumed

by the fire."

            But

this was just the beginning: The above-described contest develops gradually, in

the following stages:

·       

In the first stage, Moshe attempts to convince Pharaoh.

A conversation takes place, one not overly convivial, but serious and to the

point (Shemot, 5:1 ff.). But the discussion does not lead to agreement, and

Pharaoh ends it.

·       

Afterwards, Moshe employs a different language,

one not unfamiliar to Pharaoh: the technique of omens, but here too there is a

standoff, and Pharaoh is unconvinced.

·       

Further on, we meet the plagues, much more

dangerous than the earlier exercises. Pharaoh faces the plagues with

confidence, as he is supported by his surrounding society. Despite the shame

incurred by the plagues, Pharaoh continues in his refusal.

·       

Finally, the most problematic state: God Himself

hardens the heart of Pharaoh.

From

a first reading, one might conclude from this development that man's will is

limited, and that when the powers of evil overwhelm him, he has no chance to

exploit his will in order to stop the deterioration. As a result, repentance is

limited and not granted in every situation. There are situations in which man

loses his conscience and cannot even regret. The forces of evil win.

From this we learn that the path of evil is

limitless, and that one who chooses it will go far, and may later be unable to

stop. He will continue upon that path until the end, until he destroys himself.

Rambam

("Laws of Repentance") emphasizes that freedom of choice always exists, but

when a certain degree of evil is reached, choice cannot be activated, and man

is helplessly swept away by evil.

According

to this perception, Pharaoh locked the gates of repentance himself, because "He

who comes to defile himself, the gates are opened for him; one who comes to

purify himself is helped."

B.

            There

is another theory which does not contradict the above one, but which opens

additional channels.

            Actually,

Pharaoh continues to be free, but at a certain point, the severity of

the affliction affects the implementation of Pharaoh's will, bringing him to

what is known as "Repentance out of Fear". This form of repentance is not

perfect. In order to reach true repentance, repentance out of love, he must

undergo another process, which necessitates continuation of his persistence in

his evil ways.

            What

are we talking about?

            The

above contest between Moshe and Pharaoh is a confrontation between two world

outlooks.

            The

goal of the plagues is not to punish Pharaoh, nor even to extract from him the

order to free slaves, an obvious step in the social and economic realm. The

challenge is even greater. God intervenes in order to allow Pharaoh to

move from his viewpoint to a different one, but he refuses to acknowledge it.

Actually, God intervenes for the good of the final goal – His recognition by

all the world (as pointed out by Rashi).

Rabbi

Yeshaaya Horowitz, in Shnei Luhot HaBrit" (Part III, Parashat

Vaera), beautifully summarizes the importance of this moment in human history:

 "The Exodus

from Egypt informs about the renewal of the world – Israel is purified

in the furnace of iron, in order to cleanse them of the impurity of the

serpent, and to become a new world."

            We

are discussing, therefore, a very serious subject: Not a passing adventure, or

a temporary social and even religious solution – the challenge is to transform

the meaning of the creation of the world, to instill in humanity a new message:

God intervenes in history in order to give moral meaning to the world.

            In

this way, we understand the title of the parasha and its opening passages: "I

did not make myself known to them by my name י-ה-ו-ה ". The time for revelation arrived

only with the exodus from Egypt, after a certain ripeness, not before. Now

it is possible to reveal to humanity that history – that time – has

significance. Nature does not control humanity – it is possible to escape

natural determinism, and as a result of this revolution, to recognize

another person as a different world.

How

can Pharaoh, chained by concepts of laws of nature and the lore of sorcerers,

comprehend this new world, which operates by other rules?

            Would

a ruler consent to totally change his world outlook?

So

it was not easy for Moshe to convince Pharaoh, neither through dialogue, nor

through omens, nor through plagues.

            At

a certain stage, intervention by The Holy One, Blessed Be He, became necessary

in order to preserve the program and to advance its primary goal: Clarification

of the divine message regarding the moral significance of preservation of the

world.

Dr. Yosef Benjo is a sociologist and educator

What's

Happening in the Movement?

Religion

and Politics: "Can the Two Go Together?"

On

Thursday, eve of 6 Tevet (20.12.01), hundreds participated in an evening of

study at Heichal Shelomo, Yerushalayim.

The

evening was chaired by Rabbi Hanoch Goldberg, chairman of Oz veShalom, and

Prof. Elimelch Horowitz, member of the movement's executive. Lectures were

delivered by the American ambassador to Israel, Dr. Daniel Kurtzer, and Rabbi

Dr. Aharon Lichtenstein, head of Yeshivat Har Etzion, in Alon Shevut.

The

ambassador shared with the audience his diplomatic experience in the Middle

East, in Egypt and in Israel, describing the difficulties presented by his

being an observant Jew representing the United States in a location where there

exists suspicion regarding the degree of political neutrality with which he can

function. Although it was not always easy to fight anti-Semitic tendencies in

Egypt, the general impression created was that during his tour of duty there,

he was highly regarded. In Israel, as a warm Jew who observes Torah and

mitzvoth, he feels "at home", but here he has to cope with problems of a

different sort, no less complex.

            He

warned of dangers facing the region should fundamentalist religious tendencies

– which he regards as perversions of religious and moral doctrines – determine

the conflict, turning it from a political struggle to a bloody religious war.

He expressed the hope that in the near future we will be able to live a life of

peace and creativity.

            Rabbi

Lichtenstein, characteristically cautious and moderate, pointed out three

dimensions through which the religious Zionist should examine the issues of

peace and Eretz Yisrael:

·       

The Torah and faith aspect

·       

The universal moral aspect

·       

The pragmatic aspect

As

an observant Jew and Zionist committed to analysis of the reality from these

three aspects, and who looks at Torah values in a complex manner, he feels the

need of setting an order of priorities between commitment to the important and

central religious value of peace, and the commitment to the mitzvah of settling

the land as per the understanding of the Ramban. He pointed out that there are

sectors which see no need for choosing between different values, because they

stress their exclusive commitment to only one of the values. This

one-dimensional vision, which ignores the complexity characteristic of this

issue, does not enable them to cope with the conflicts which may arise, and

which occasionally demand a painful and brave choice.

            The

two lectures stimulated many questions from the audience. Among others was

raised the incisive question regarding the origin of conflicting opinions,

between religious persons who support a political compromise and those who

oppose it. Is this a matter of different evaluations of reality, or perhaps

there are essential differences between differing world outlooks nurtured by

the same sources?

In

the difficult reality in which we live, an evening such as this, in which the

American ambassador, an observant Jew, sanctifies the Name of Heaven in his

behavior and his tireless striving for peace, and a rabbi, one of the great

rabbis in this country, dare express a different voice on an issue, contrary to

the position of most of the religious-Zionist community and its leadership, is

a heart-warming beam of light.

Editorial Board:

Pinchas Leiser (Editor), Miriam Fine (Coordinator), Itzhak Frankenthal and Dr.

Menachem Klein

Translation:

Kadish Goldberg

This weekly

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