Va’era: The Ayatollah’s Hardened Heart

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This week, many are wondering: what will be the fate of one of the world’s longest-reigning dictators? Will pressure from within and without finally bring about his downfall? And most troubling of all – how can he continue to act with such cruelty toward his own people? We find some perspective on these questions in Parshat Va’era, through the behavior of the Bible’s first despot, Pharaoh.

Moshe confronts Pharaoh and famously demands, in God’s name, “Let My people go.” Pharaoh refuses, again and again, before ultimately releasing the Israelites. Yet the story raises a theological question. Before Moshe’s second encounter with Pharaoh, God declares explicitly: “I will harden Pharaoh’s heart.” At what point, then, does Pharaoh lose his free will? And why does God prolong his punishment? 

The midrash teaches that Pharaoh retained free will during the first five plagues. He was given repeated opportunities to repent, yet remained intransigent. Only after these refusals does the Torah state that God hardened his heart, denying Pharaoh the possibility of teshuva. The Sages point to a subtle shift in language: during the first plagues – “Pharaoh’s heart stiffened”; after that – “God hardened Pharaoh’s heart.” 

Rambam, in Hilchot Teshuva, explains that Pharaoh did not lose free will lightly. He forfeited it through his own actions. Pharaoh’s sins – the abuse and enslavement of an entire people – were so serious that God removed his capacity to change. The loss of free will was not the cause of his wickedness, but its consequence.

Pharaoh is not a puppet controlled by God, but a tyrant trapped by his own choices. As Rabbi Sacks writes: “In the end, tyrants bring about their own destruction, whereas those with willpower, courage, and the willingness to go against the consensus acquire a monumental freedom.” So may it be – soon. Shabbat Shalom -Karen Miller Jackson

photo via https://www.timesofisrael.com/why-the-massive-iran-protests-havent-toppled-its-clerical-establishment/

Parshat Va’era and Yuval Raphael

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What common message emerges from Yuval Raphael’s story and the Exodus?

Parshat Va’era begins with the declaration: “I am God…and I will remember My covenant with My people.” This is followed by the ten plagues,  transforming Bnei Yisrael’s circumstances and revealing the hand of God to them and Pharaoh. Before this, the Israelites endured slavery and suffering in Egypt, for which the Torah provides no explicit reason. Commentators offer differing perspectives on this.

During the “covenant between the pieces” in Bereshit, God tells Avraham about the future enslavement and redemption of his descendants. Nechama Leibowitz notes that while their descent to Egypt was certain, the children of Jacob had a choice about how they would live when in Egypt. They chose to settle deeply there, as reflected in the term “va-ye’ahazu bah” (they procured property). Therefore, some interpreters suggest their suffering was a consequence of neglecting their traditions and destiny.

Others view the experience not as punitive but instead as a source of educational and developmental lessons. The Torah frequently commands empathy for the stranger, rooted in our memory of being strangers in Egypt. Leon Kass writes that this internalization of the experience of suffering is transformed into a core value of our national identity—compassion for the vulnerable. The Ha’amek Davar views the Egyptian experience as refining and strengthening the national character of Israel, building our resilience for future challenges.

Yuval Raphael, a Nova survivor, endured unimaginable trauma. Yet, like so many Jews in history, she found hope and strength, transforming tragedy into a source of purpose. This resilience reflects the enduring Jewish ability to turn suffering, from Egypt through today, into growth and hope. Shabbat Shalom -Karen Miller Jackson

  • photo from Jerusalem Post

Parshat Va’era: Recognizing Evil

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Parshat Va’era marks the beginning of the redemption from Egypt. Before, the Jews suffered under Pharaoh’s harsh decrees, now Pharaoh begins to suffer. Before, God seemed hidden. Now, God’s presence was revealed and redemption promised. These chapters resonate today, as the world questions who is the perpetrator of evil and suffering and as we try to breathe and remain strong during difficult times. 

Nechama Leibwitz points out that God’s name is absent from the first two chapters of Shemot. This hester panim (hiddenness) which felt like distance and abandonment, is followed with Va’era, God’s (re)appearance. God even reveals a previously unknown name or characteristic to Moshe. Yet, the people struggled to believe, due to a broken spirit (kotzer ruah) and difficult labor (avodah kasha). Rashi defines this “broken spirit” as a difficulty taking deep breaths due to deep anguish. The midrash teaches that they were feeding off of Moshe’s concerns and doubts. 

Following this, God brings the plagues and proclaims: “I will harden (aksheh) Pharaoh’s heart, that I may multiply My signs and marvels in the land of Egypt.” (Shemot 7:3) The commentaries debate the purpose of the plagues and the hardening of Pharaoh’s heart. Rambam brings Pharaoh as a rare example of evil and cruelty which leads to the loss of free will. Sometimes evil is so terrible it can only be punished and eradicated. Another view is that the plagues were brought to demonstrate God’s wonders and truth. Rashi teaches that this was necessary to inspire the faith of the trodden spirit of the Jewish people. The midrash Sifre says it was meant to bring God’s light and truth to the whole world.

Va’era has two relevant messages for this week: 1) Try to overcome the kotzer ruah we may naturally be feeling after so much loss. 2) There will be times when others can’t recognize and call out real evil, and with God’s help we will continue to spread our light and truth to the world. Shabbat Shalom -Karen Miller Jackson