Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Exodus 7:3/רמב"ן על שמות ז׳:ג׳

אוַאֲנִי אַקְשֶׁה אֶת לֵב פַּרְעֹה אָמְרוּ בְּמִדְרַשׁ רַבָּה (שמו"ר ה ו) גִּלָּה לוֹ שֶׁהוּא עָתִיד לְחַזֵּק אֶת לִבּוֹ בַּעֲבוּר לַעֲשׂוֹת בּוֹ הַדִּין, תַּחַת שֶׁהֶעֱבִידָם בַּעֲבוֹדָה קָשָׁה. וְעוֹד שָׁם (יג ד) "כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ" (שמות י':א'), אָמַר רַבִּי יוֹחָנָן מִכָּאן פִּתְחוֹן פֶּה לַמִּינִין לוֹמַר לֹא הָיְתָה מִמֶּנּוּ שֶׁיַּעֲשֶׂה תְּשׁוּבָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ יִסָּתֵם פִּיהֶם שֶׁל מִינִין, אֶלָּא "אִם לַלֵּצִים הוּא יָלִיץ" (משלי ג לד), מַתְרֶה בּוֹ פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה וּשְׁלִישִׁית וְאֵינוֹ חוֹזֵר בּוֹ, וְהוּא נוֹעֵל בּוֹ דֶּלֶת מִן הַתְּשׁוּבָה כְּדֵי לִפְרֹעַ מִמֶּנּוּ מַה שֶׁחָטָא. כָּךְ פַּרְעֹה הָרָשָׁע, כֵּיוָן שֶׁשִּׁגֵּר הקב"ה אֶצְלוֹ חָמֵשׁ פְּעָמִים וְלֹא הִשְׁגִּיחַ עַל דְּבָרָיו, אָמַר לוֹ הקב"ה אַתָּה הִקְשֵׁיתָ אֶת עָרְפְּךָ וְהִכְבַּדְתָּ אֶת לִבְּךָ, הֲרֵינִי מוֹסִיף לְךָ טֻמְאָה עַל טֻמְאָתְךָ:
וְהִנֵּה פֵּרְשׁוּ בַּשְּׁאֵלָה אֲשֶׁר יִשְׁאֲלוּ הַכֹּל, אִם הַשֵּׁם הִקְשָׁה אֶת לִבּוֹ מַה פִּשְׁעוֹ, וְיֵשׁ בּוֹ שְׁנֵי טְעָמִים וּשְׁנֵיהֶם אֱמֶת, הָאֶחָד, כִּי פַּרְעֹה בְּרִשְׁעוֹ אֲשֶׁר עָשָׂה לְיִשְׂרָאֵל רָעוֹת גְּדוֹלוֹת חִנָּם, נִתְחַיֵּב לִמְנֹעַ מִמֶּנּוּ דַּרְכֵי תְשׁוּבָה, כַּאֲשֶׁר בָּאוּ בָּזֶה פְּסוּקִים רַבִּים בַּתּוֹרָה וּבַכְּתוּבִים, וּלְפִי מַעֲשָׂיו הָרִאשׁוֹנִים נִדּוֹן. וְהַטַּעַם הַשֵּׁנִי, כִּי הָיוּ חֲצִי הַמַּכּוֹת עָלָיו בְּפִשְׁעוֹ, כִּי לֹא נֶאֱמַר בָּהֶן רַק "וַיֶּחֱזַק לֵב פַּרְעֹה" (להלן פסוק יג, כב, ח טו), "וַיַּכְבֵּד פַּרְעֹה אֶת לִבּוֹ" (להלן ח כח, ט ז). הִנֵּה לֹא רָצָה לְשַׁלְּחָם לִכְבוֹד הַשֵּׁם, אֲבָל כַּאֲשֶׁר גָּבְרוּ הַמַּכּוֹת עָלָיו וְנִלְאָה לִסְבֹּל אוֹתָם, רַךְ לִבּוֹ וְהָיָה נִמְלָךְ לְשַׁלְּחָם מִכֹּבֶד הַמַּכּוֹת, לֹא לַעֲשׂוֹת רְצוֹן בּוֹרְאוֹ. וְאָז הִקְשָׁה הַשֵּׁם אֶת רוּחוֹ וְאִמֵּץ אֶת לְבָבוֹ לְמַעַן סַפֵּר שְׁמוֹ, כְּעִנְיָן שֶׁכָּתוּב "וְהִתְגַּדִּלְתִּי וְהִתְקַדִּשְׁתִּי וְנוֹדַעְתִּי לְעֵינֵי גּוֹיִם רַבִּים" וְגוֹ' (יחזקאל לח כג):
וַאֲשֶׁר אָמַר קֹדֶם הַמַּכּוֹת (שמות ד':כ"א) "וַאֲנִי אֲחַזֵּק אֶת לִבּוֹ וְלֹא יְשַׁלַּח אֶת הָעָם", יוֹדִיעַ לְמֹשֶׁה הֶעָתִיד לֵעָשׂוֹת בּוֹ בַּמַּכּוֹת הָאַחֲרוֹנוֹת, כְּעִנְיָן שֶׁאָמַר (שמות ג':י"ט) "וַאֲנִי יָדַעְתִּי כִּי לֹא יִתֵּן אֶתְכֶם מֶלֶךְ מִצְרַיִם לַהֲלֹךְ", וְזֶה טַעַם "וַאֲנִי אַקְשֶׁה אֶת לֵב פַּרְעֹה וְהִרְבֵּיתִי אֶת אֹתֹתַי", כְּלוֹמַר שֶׁאַקְשֶׁה לִבּוֹ לְמַעַן רְבוֹת מוֹפְתַי בְּאֶרֶץ מִצְרָיִם. כִּי בְּחָמֵשׁ מַכּוֹת הָאַחֲרוֹנוֹת גַּם בִּטְבִיעַת הַיָּם נֶאֱמַר "וַיְחַזֵּק ה'" (שמות י"ד:ח'), כִּי "לֶב מֶלֶךְ בְּיַד ה' עַל כָּל אֲשֶׁר יַחְפֹּץ יַטֶּנּוּ" (משלי כא א):

1AND I WILL HARDEN PHARAOH’S HEART. The Rabbis said in Midrash Rabbah:⁹⁴ “G-d revealed to Moses that He was destined to harden Pharaoh’s heart in order to bring judgment upon him for he caused them to work in cruel bondage.” It is also stated there [in Midrash Rabbah]:⁹⁵, 13:4. “For I have hardened his heart.⁹⁶ Rabbi Yochanan said, ‘This provides a pretext for the heretics to say that G-d did not allow Pharaoh to repent.’ Rabbi Shimon ben Lakish said, ‘The mouths of the heretics be closed! Only, if it concerneth the scorners, He scorneth them.⁹⁷ When He warns one on three occasions and he does not turn from his ways, He closes the door of repentance on him in order to punish him for his sin. Such was the case with wicked Pharaoh. After the Holy One, blessed be He, sent him five times⁹⁸ [the request to let His people go] and he paid no attention to His words, the Holy One, blessed be He, said to him: You have stiffened your neck and hardened your heart; I will double your defilement.’”⁹⁹The Rabbis [in the above Midrash] have thus discussed the question which all ask:¹⁰⁰ “If G-d hardened his heart, what then was Pharaoh’s sin?” For this there are two explanations, and both of them are true. One is that Pharaoh in his wickedness had unjustifiably perpetrated such great evils against Israel that justice required that the ways of repentance be withheld from him, as is so indicated in many places in the Torah and in the Writings.¹⁰¹, where he quotes from the Prophets and Writings to substantiate this point. He was judged according to his wickedness which he had originally committed of his own will. The second explanation is that half of the plagues came upon him because of his transgressions, for in connection with them it is only said: And Pharaoh’s heart was hardened;¹⁰² And Pharaoh hardened his heart.¹⁰³, 8:28 and 9:7. Thus Pharaoh refused to let the children of Israel go for the glory of G-d. But when the plagues began bearing down upon him and he became weary to suffer them, his heart softened and he bethought himself to send them out on account of the onslaught of the plagues, not in order to do the will of his Creator. Then G-d hardened his spirit and made his heart obstinate,¹⁰⁴ so that His name may be declared [throughout all the earth].¹⁰⁵ Similar in meaning is the verse, Thus will I magnify Myself, and sanctify Myself, and I will make Myself known in the eyes of many nations, and they shall know that I am the Eternal.¹⁰⁶ And that which He said before the plagues, And I will harden his heart, and he will not let the people go,¹⁰⁷ was merely His warning to Moses of that which He was destined to do to Pharaoh in the last [five] plagues, it being similar to that which He said, And I know that the king of Egypt will not give you leave to go.¹⁰⁸, 3:19. This then is the meaning of the verse [before us], And I will harden Pharaoh’s heart, and multiply My signs. That is to say, “I will harden his heart so that My wonders may be multiplied in the land of Egypt,”¹⁰⁹ since in the last five plagues, as well as at the drowning in the sea, it is said, And the Eternal hardened the heart of Pharaoh,¹¹⁰, 14:8. for the king’s heart is in the hand of the Eternal; He turneth it whithersoever He will.¹¹¹