Exodus 10

Sugya Map

• Issue: The divine hardening of Pharaoh's heart and his servants' hearts, particularly in the context of the plague of locusts and darkness, and its theological implications regarding free will and divine intervention.
• Nafka Mina(s):
  • Understanding the nature of God's interaction with free will.
  • The purpose of divine hardening – punishment versus demonstration of power and future remembrance.
  • The role of Pharaoh's servants in the hardening process and their motivations.
  • The specific emphasis on recounting the plague of locusts to future generations.
• Primary Sources:
  • Exodus 10:1-2
  • Exodus 10:3-7
  • Exodus 10:12-15
  • Exodus 10:21-23
  • Exodus 10:24-29
  • Ramban on Exodus 10:1:1
  • Ibn Ezra on Exodus 10:1:1
  • Rashbam on Exodus 10:1:1 & 10:1:2
  • Kli Yakar on Exodus 10:1:1, 10:1:2, & 10:1:3
  • Sforno on Exodus 10:1:1

Text Snapshot

Exodus 10:1-2:

וַיֹּאמֶר ה' אֶל־מֹשֶׁה בֹּא אֶל־פַּרְעֹה כִּי־אֲנִי הִקְשִׁיתִי אֶת־לִבּוֹ וְאֶת־לֵב עֲבָדָיו לְמַעַן הַרְאֹת אֹתתַּי אֵלֶּה בְּקִרְבּוֹ. וּלְמַעַן תְּסַפֵּר בְּאָזְנֵי בִנְךָ וּבֶן־בִּנְךָ אֶת־אֲשֶׁר־הִתְעַלַּלְתִּי בְּמִצְרַיִם וְאֶת־אֹתתַּי אֲשֶׁר־שַׂמְתִּי בָם וִידַעְתֶּם כִּי־אֲנִי ה'.

Leshon Nuance: The phrase "לְמַעַן הַרְאֹת אֹתתַּי אֵלֶּה בְּקִרְבּוֹ" (in order that I may display these My signs among them) juxtaposed with "וּלְמַעַן תְּסַפֵּר בְּאָזְנֵי בִנְךָ וּבֶן־בִּנְךָ" (and that you may recount in the hearing of your child and of your child’s child) highlights the dual purpose of the plagues: a demonstration of divine power for the Egyptians and a pedagogical tool for future generations of Israel. The verb "הִתְעַלַּלְתִּי" (I made a mockery of/dealt wondrously with) carries a complex connotation of both severe action and magnificent display.

Exodus 10:21:

וַיֹּאמֶר ה' אֶל־מֹשֶׁה הַטֵּה יָדְךָ עַל־הַשָּׁמַיִם וּתְהִי־חֹשֶׁךְ עַל־אֶרֶץ מִצְרַיִם חֹשֶׁךְ יְמֻשֵּׁשׁ.

Leshon Nuance: "חֹשֶׁךְ יְמֻשֵּׁשׁ" (a darkness that can be touched) is a powerful hyperbole, emphasizing the tangible and oppressive nature of the darkness. The verb "יְמֻשֵּׁשׁ" (from מוּשׁ, to touch) suggests a palpable, almost physical quality to the absence of light.

Readings

Ramban on Exodus 10:1:1

Ramban, in his commentary, grapples with the apparent contradiction between God hardening Pharaoh's heart and Pharaoh's own confession of sin in the previous plague (Exodus 9:27). He asserts that God informed Moses that He was the one hardening their hearts, even though Pharaoh and his servants had previously expressed fear and admitted guilt. Ramban clarifies that the servants' confession is implied by Moses' later statement in 9:34, "But as for thee and thy servants, I know that ye will not yet fear the Eternal G-d." He understands the hardening not as a punitive measure causing more suffering, but as a means to "display these My signs among them" and to ensure that Israel would recount these deeds for future generations, thereby knowing God's power. The ultimate aim, for Ramban, is the revelation of God's might and His absolute sovereignty.

Ibn Ezra on Exodus 10:1:1

Ibn Ezra offers a more psychological and historical perspective. He interprets "Go in unto Pharaoh" as a command for Moses to approach Pharaoh this time of his own volition, implying a shift in the dynamic, where Pharaoh will later seek Moses out. Ibn Ezra addresses the hardening of Pharaoh's heart by stating God's intention to harden it, but he specifically notes the inclusion of "the heart of his servants." He explains this distinction by observing that the servants' hearts would "mellow" with the coming plague of locusts, as evidenced by their plea to Pharaoh in verse 7: "Let the men go, that they may serve the Lord their God." This suggests a nuanced understanding of the hardening, where Pharaoh's resolve remains absolute, while his servants exhibit moments of wavering influenced by the immediate impact of the plagues.

Rashbam on Exodus 10:1:1

Rashbam focuses on the timing of God's revelation of hardening Pharaoh's heart. He notes that in previous plagues, God had not explicitly stated this. However, now that Pharaoh has confessed and acknowledged God's justice ("The Lord is just, and I and my people are wicked" - 9:27), yet still reneged, it would appear incomprehensible to Moses. God's explanation, "For I have hardened his heart," serves to clarify this paradox: Pharaoh's continued defiance is not merely human obstinacy but divinely orchestrated. Rashbam also points out that the hardening of the servants' hearts is mentioned here because, as seen in verse 9:34, they too had shown signs of contrition.

Kli Yakar on Exodus 10:1:1 & 10:1:3

Kli Yakar raises a significant question: why is the plague of locusts specifically emphasized for recounting to future generations more than other plagues? He also wonders why the hardening of the servants' hearts is only mentioned in relation to the hail and locusts. He posits that the previous plagues, while severe, left less of a lasting, observable phenomenon in Egypt that would prompt intergenerational questions. The locusts, however, by their miraculous behavior (as explained later by Kli Yakar), would leave a lasting impression, prompting children to ask about the anomaly of locusts that do not consume the produce of Egypt. This anomaly, he argues, would necessitate recounting the entire Exodus narrative. Regarding verse 1:3, Kli Yakar suggests that the plague of locusts was not explicitly foretold to Pharaoh because God wanted Moses to confront Pharaoh about his wilful refusal to obey God's word, rather than merely yielding under duress. True repentance, he argues, comes from internal conviction, not external pressure. Pharaoh's earlier confessions were born of necessity, and thus ultimately hollow.

Sforno on Exodus 10:1:1

Sforno offers a theological interpretation of the hardening. He explains that even after Pharaoh's pronouncements of God's justice, his continued opposition stemmed from an inability to withstand the cumulative effect of the plagues, not from genuine conviction. Moses, observing this, might have considered further warnings futile. God's revelation of hardening Pharaoh's heart at this juncture clarifies that ordinary psychological responses no longer apply; Pharaoh's will is divinely constrained. The purpose, for Sforno, is twofold: to allow God to demonstrate further miracles for the potential repentance of some Egyptians and, crucially, to provide Israel with a narrative of God's greatness and patience for future generations, thereby demonstrating God's love for His creatures. The warning, though ineffective on Pharaoh, serves this pedagogical purpose.

Friction

The Kushya: Divine Determinism vs. Human Responsibility

The most profound tension arises from the explicit statement: "For I have hardened his heart and the hearts of his servants." If God actively hardens Pharaoh's heart, does this absolve Pharaoh of responsibility for his actions? Is he merely a puppet in a divine play? This appears to contradict the very notion of sin and judgment, which presuppose free will. If Pharaoh cannot choose otherwise, how can he be held accountable? The text presents Pharaoh's confessions and pleas for forgiveness ("I stand guilty before your God יהוה and before you. Forgive my offense just this once...") alongside God's direct statement of hardening his heart. This creates a significant theological quandary: the intersection of divine omnipotence and human agency.

The Terutz: Purposeful Hardening for a Greater Revelation

Multiple commentators offer a resolution by emphasizing the purpose behind God's hardening. It is not arbitrary cruelty but a strategic divine action designed for specific outcomes.

• Ramban and Sforno highlight the didactic purpose: "in order that I may display these My signs among them, and that you may recount in the hearing of your child and of your child’s child how I made a mockery of the Egyptians and how I displayed My signs among them—in order that you may know that I am יהוה." The hardening ensures the plagues are sufficiently dramatic and prolonged to serve as indelible lessons. Pharaoh's unyielding resistance, orchestrated by God, guarantees a sustained, spectacular demonstration of divine power that transcends immediate circumstances and becomes a foundational narrative for Israel's identity and faith.
• Kli Yakar adds another layer, suggesting that the hardening was necessary to distinguish between genuine repentance and coerced compliance. Pharaoh's earlier confessions were superficial, born of immediate fear. God's continued hardening forces a confrontation with Pharaoh's wilful sin, prompting Moses to challenge him on his refusal to obey God's word itself, not just the plague. This makes the subsequent narrative of God's justice and power even more potent, as it highlights the consequences of persistent, knowing defiance.
• Ibn Ezra points to the servants' hearts mellowing, suggesting the hardening was not uniform or absolute in its effect on all individuals. Pharaoh's heart was hardened to resist completely, but the servants, as a group, experienced a more fluid response influenced by the immediate suffering.

Therefore, the "hardening" is not a nullification of free will but a divine orchestration that utilizes Pharaoh's existing recalcitrance and the servants' fluctuating resolve to achieve a divinely ordained purpose: the ultimate revelation of God's power and the establishment of a lasting testament for Israel and the world. Pharaoh's accountability remains, as his confession reveals an awareness of his sin, even as he is unable to overcome the divinely imposed constraint that ensures the full unfolding of God's plan.

Intertext

Tanakh: The Sovereignty of God over Hearts

The concept of God hardening hearts finds resonance in other parts of Tanakh, underscoring divine sovereignty.

• Isaiah 44:28: "Who says of Cyrus, ‘He is My shepherd, And he shall fulfill all My desire’; Saying of Jerusalem, ‘She shall be built,’ And of the temple, ‘Your foundation shall be laid.’” Here, Cyrus, a foreign king, is explicitly called God's shepherd, fulfilling His will. This parallels the idea of God using human agents, even unwitting ones, to achieve His purposes.
• Jeremiah 18:6: "Behold, as the clay is in the potter’s hand, So are you in My hand, O house of Israel." This simile powerfully illustrates God's absolute control over His people, akin to a potter shaping clay. It implies that God can direct and mold the destiny and even the disposition of individuals and nations.

Shulchan Aruch & Responsa: The Paradox of Divine Providence and Human Action

While the Shulchan Aruch does not directly address the theological paradox of divine hardening, its foundational principles reflect a constant tension. The entire edifice of Halacha is built upon the premise of human responsibility for mitzvot and averot. The Sages wrestled with this, famously stating in Pirkei Avot 3:15: "הכל צפוי והרשות נתונה..." (Everything is foreseen, and free will is given...). This principle encapsulates the rabbinic understanding that God’s foreknowledge does not negate human choice. Similarly, responsa often grapple with situations where external factors (like coercion or societal pressure) might mitigate human responsibility for transgressions. The Exodus narrative, with its explicit divine intervention in human will, serves as a foundational text for understanding the complex interplay of God's plan and the accountability of individuals within it.

Psak/Practice

The narrative of God hardening Pharaoh's heart, while a theological statement about divine sovereignty, does not translate into a direct halachic ruling that excuses human sin. Instead, it informs a meta-halachic heuristic: the understanding that divine providence operates on scales and with purposes that often transcend immediate human comprehension.

The emphasis on teshuvah (repentance) throughout Jewish thought, exemplified by Pharaoh's own (albeit temporary) confessions, suggests that even in the face of overwhelming divine action, the imperative to turn towards God remains. The repeated attempts by Pharaoh to negotiate and the eventual expulsion of Moses ("Be gone from me! Take care not to see me again") highlight the consequences of persistent sin, even if the ultimate hardening is divine.

The mnemonic purpose of the Exodus, as emphasized by the commentators, serves as a constant reminder for the Jewish people to engage with their history and God's miracles. This historical consciousness, shaped by the narrative of divine power and human agency, informs the way tradition is transmitted and understood, reinforcing the importance of remembering God's deeds and their lessons.

Takeaway

Divine hardening serves not to negate free will, but to ensure the comprehensive demonstration of God's power and the robust transmission of His deeds across generations. The Exodus narrative, even with divine orchestration, underscores the enduring imperative for human response and the ultimate accountability for one's choices before the Almighty.