Knowing the Impenetrable Heart: Encountering Pharaoh
Parshat Bo- Exploring the character of Pharaoh: forgetting, not wanting to know and hiding vulnerability

Go To Pharaoh

(א) וַיֹּ֤אמֶר יהוה אֶל־מֹשֶׁ֔ה בֹּ֖א אֶל־פַּרְעֹ֑ה כִּֽי־אֲנִ֞י הִכְבַּ֤דְתִּי אֶת־לִבּוֹ֙ וְאֶת־לֵ֣ב עֲבָדָ֔יו לְמַ֗עַן שִׁתִ֛י אֹתֹתַ֥י אֵ֖לֶּה בְּקִרְבּֽוֹ׃

(1) Then GOD 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,

Forgetting

(ה) וַֽיְהִ֗י כׇּל־נֶ֛פֶשׁ יֹצְאֵ֥י יֶֽרֶךְ־יַעֲקֹ֖ב שִׁבְעִ֣ים נָ֑פֶשׁ וְיוֹסֵ֖ף הָיָ֥ה בְמִצְרָֽיִם׃ (ו) וַיָּ֤מׇת יוֹסֵף֙ וְכׇל־אֶחָ֔יו וְכֹ֖ל הַדּ֥וֹר הַהֽוּא׃ (ז) וּבְנֵ֣י יִשְׂרָאֵ֗ל פָּר֧וּ וַֽיִּשְׁרְצ֛וּ וַיִּרְבּ֥וּ וַיַּֽעַצְמ֖וּ בִּמְאֹ֣ד מְאֹ֑ד וַתִּמָּלֵ֥א הָאָ֖רֶץ אֹתָֽם׃ {פ}(ח) וַיָּ֥קׇם מֶֽלֶךְ־חָדָ֖שׁ עַל־מִצְרָ֑יִם אֲשֶׁ֥ר לֹֽא־יָדַ֖ע אֶת־יוֹסֵֽף׃

(5) The total number of persons that were of Jacob’s issue came to seventy, Joseph being already in Egypt. (6) Joseph died, and all his brothers, and all that generation. (7) But the Israelites were fertile and prolific; they multiplied and increased very greatly, so that the land was filled with them. (8) A new king arose over Egypt who did not know Joseph.

What Does it Mean to Forget?

״וַיָּקׇם מֶלֶךְ חָדָשׁ וְגוֹ׳״. רַב וּשְׁמוּאֵל, חַד אָמַר: חָדָשׁ מַמָּשׁ, וְחַד אָמַר: שֶׁנִּתְחַדְּשׁוּ גְּזֵירוֹתָיו. מַאן דְּאָמַר חָדָשׁ מַמָּשׁ — דִּכְתִיב ״חָדָשׁ״, וּמַאן דְּאָמַר שֶׁנִּתְחַדְּשׁוּ גְּזֵירוֹתָיו, דְּלָא כְּתִיב ״וַיָּמׇת וַיִּמְלוֹךְ״. ״אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף״, דַּהֲוָה דָּמֵי כְּמַאן דְּלָא יָדַע לֵיהּ כְּלָל.

§ “And there arose a new king over Egypt, who knew not Joseph” (Exodus 1:8). Rav and Shmuel - One says that this means he was actually a new king, and one says that this means that his decrees were transformed. The one who says that he was actually a new king holds that it is because it is written “new.” And the one who says that his decrees were transformed holds that it is because it is not written: “And the previous king of Egypt died and a new king reigned.” The words, “Who knew not Joseph” (Exodus 1:8), mean that he was like someone who did not know him at all.

Ingratitude

(ב) אשר לא ידע את יוסף. כלומר היה כפוי טובה, כאילו לא הכיר את יוסף, ושכח את כל חסדיו שהביא את כל הכסף ביתה פרעה, וקנה אותם ואת אדמתם לפרעה, ועכשיו כפר ובגד בו, וכשם שכפר ביוסף, כך כפר בבוראו, שהרי אמר לו יוסף "את אשר האלהים עושה הראה את פרעה" (בראשית מא כח), והוא אמר "לא ידעתי יהוה" (שמות ה ב), ארורין הן הרשעים שהן כפויי טובה, כופרין במי שהוא עושה עמהן טובה:

Who did not know Joseph-- meaning that he was ungrateful (denied the good), as though he didn't recognize Joseph and forgot all the kindnesses Joseph had done for him: that he brought all the money into Pharaoh’s house, and acquired them [the Egyptians] and their land for Pharaoh. Yet now he denied him and betrayed him. And just as he denied Joseph, so too did he deny his Creator. For Joseph said to him, “What God is about to do He has shown to Pharaoh” (Genesis 41:28), yet he said, “I do not know the Lord” (Exodus 5:2). Cursed are the wicked, for they are ungrateful, denying the One who does good for them.

Gratitude and Liberation: Rabbi Shai Held

The midrash [cited above] goes on to imagine God exhorting the Jewish people: “Be careful lest you be ungrateful to Me, for one who is ungrateful cannot accept the Kingdom of Heaven.” At first glance, God’s statement may seem like a threat, but it is really a description: If we are ungrateful, if we don’t acknowledge the reality of just how much has been given to us rather than made or achieved by us, we will actually be incapable of worshipping anything but ourselves. It is not surprising, then, that the prophet Ezekiel imagines Pharaoh insolently declaring, “The Nile is mine; I made it for myself” (Ezekiel 29:3). Pharaoh’s statement is the most dramatic denial possible of the fact that he is dependent, that as powerful as he is, he is still a creature, created by and dependent on God. Another midrash imagines Pharaoh disdainfully announcing: “I have no need of God; I created myself” (Midrash HaGadol to Exodus 5:2). I myself am God, Pharaoh implies, and I therefore have no obligations to anything or anyone besides myself...
“Gratitude and ingratitude are ways of being in the world – the former has the potential to pervade and enrich every corner of our lives, and the latter has the power to metastasize and poison every aspect of our being. Pharaoh’s ingratitude permeates his entire world, and it drives his life in endlessly destructive ways.”
https://www.hadar.org/torah-tefillah/resources/gratitude-and-liberation

Pharaoh by the Nile

(יד) וַיֹּ֤אמֶר יהוה אֶל־מֹשֶׁ֔ה כָּבֵ֖ד לֵ֣ב פַּרְעֹ֑ה מֵאֵ֖ן לְשַׁלַּ֥ח הָעָֽם׃ (טו) לֵ֣ךְ אֶל־פַּרְעֹ֞ה בַּבֹּ֗קֶר הִנֵּה֙ יֹצֵ֣א הַמַּ֔יְמָה וְנִצַּבְתָּ֥ לִקְרָאת֖וֹ עַל־שְׂפַ֣ת הַיְאֹ֑ר וְהַמַּטֶּ֛ה אֲשֶׁר־נֶהְפַּ֥ךְ לְנָחָ֖שׁ תִּקַּ֥ח בְּיָדֶֽךָ׃ (טז) וְאָמַרְתָּ֣ אֵלָ֗יו יהוה אֱלֹהֵ֤י הָעִבְרִים֙ שְׁלָחַ֤נִי אֵלֶ֙יךָ֙ לֵאמֹ֔ר שַׁלַּח֙ אֶת־עַמִּ֔י וְיַֽעַבְדֻ֖נִי בַּמִּדְבָּ֑ר וְהִנֵּ֥ה לֹא־שָׁמַ֖עְתָּ עַד־כֹּֽה׃

(14) And GOD said to Moses, “Pharaoh is stubborn; he refuses to let the people go. (15) Go to Pharaoh in the morning, as he is coming out to the water, and station yourself before him at the edge of the Nile, taking with you the rod that turned into a snake. (16) And say to him, ‘The ETERNAL, the God of the Hebrews, sent me to you to say, “Let My people go that they may worship Me in the wilderness.” But you have paid no heed until now.

Pharaoh Pretends not to be Porous

(א)הנה יצא המימה. לִנְקָבָיו; שֶׁהָיָה עוֹשֶׂה עַצְמוֹ אֱלוֹהַּ וְאוֹמֵר שֶׁאֵינוֹ צָרִיךְ לִנְקָבָיו, וּמַשְׁכִּים וְיוֹצֵא לַנִּילוּס וְעוֹשֶׂה שָׁם צְרָכָיו (תנחומא):

(1) הנה יצא המימה LO, HE GOETH OUT UNTO THE WATER to ease himself. For he claimed to be a god and asserted that because of his divine power he had no need for his orefices/openings; and therefore he used to rise early and go to the Nile and there eased himself in secret (Midrash Tanchuma, Vaera 14; Exodus Rabbah 9:8).

Gratitude for Openings

(א)בָּרוּךְ אַתָּה יהוה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר יָצַר אֶת־הָאָדָם בְּחָכְמָה וּבָֽרָא בוֹ נְקָבִים נְקָבִים חֲלוּלִים חֲלוּלִים גָּלוּי וְיָדֽוּעַ לִפְנֵי כִסֵּא כְבוֹדֶֽךָ שֶׁאִם יִפָּתֵֽחַ אֶחָד מֵהֶם אוֹ יִסָּתֵם אֶחָד מֵהֶם אִי אֶפְשַׁר לְהִתְקַיֵּם וְלַעֲמֹד לְפָנֶֽיךָ אֲפִילוּ שָׁעָה אֶחָת. בָּרוּךְ אַתָּה יהוה רוֹפֵא כָל־בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת:

(1) Blessed are You, Adonoy our God, King of the Universe, Who formed man with wisdom and created within him openings and hollows. It is obvious and known in the presence of Your glorious throne that if one of them were ruptured, or if one of them were blocked, it would be impossible to exist and stand in Your Presence even for a short while. Blessed are You, Adonoy, Who heals all flesh and performs wonders.

Constructing Himself as a God

Avivah Zornberg, The Particulars of Rapture, p. 100
” “Pharaoh constructs himself as a god, without needs. In the midrashic expression, he is eino machnis ve’eino motzi, he takes in nothing and evacuates nothing. He neither eats nor eliminates waste matter. That cycle, depending on a vital traffic through the orifices of the body, is denied by one who claims to be above change, beyond the cycles of in and out, hunger and fullness, the vicissitudes of time and bodily state . . . This is the moment of ‘neediness,’ that he must hide at all costs.”

I Made It For Myself

(ג) דַּבֵּ֨ר וְאָמַרְתָּ֜ כֹּה־אָמַ֣ר ׀ אדני יהוה הִנְנִ֤י עָלֶ֙יךָ֙ פַּרְעֹ֣ה מֶלֶךְ־מִצְרַ֔יִם הַתַּנִּים֙ הַגָּד֔וֹל הָרֹבֵ֖ץ בְּת֣וֹךְ יְאֹרָ֑יו אֲשֶׁ֥ר אָמַ֛ר לִ֥י יְאֹרִ֖י וַאֲנִ֥י עֲשִׂיתִֽנִי׃

(3) Speak these words:
Thus said the Sovereign GOD:
I am going to deal with you, O Pharaoh king of Egypt,Mighty monster, sprawling in your channels,
Who said,My Nile is my own;I made it for myself.

We Too Construct Ourselves as Gods

Excerpted from God Against the Algorithms, By Henry Michaelson
ARC (online publication)
I grew up in a social-media culture that has created a perverse form of voyeurism, in which individuals become a god unto themselves when they enter the digital realm. I used to use apps such as Instagram and Snapchat to stay up-to-date on my friends’ lives, silently checking their stories and posts, accumulating information on them from the comfort of my solitude. Using social media to “maintain” connections ended up placing me at the center of a universe ultimately curated—partially by choice, partially by algorithm—precisely for me. I felt omniscient about the people in my life, as though I had become a god of my own siphoned-off world.
https://arcmag.org/god-against-the-algorithm/
Stephen Dunn, Ars Poetica
Maybe from the beginning
the issue was how to live
in a world so extravagant
it had a sky,
in bodies so breakable
we had to pray.

Who is God? Persistent Unknowing

(א) וְאַחַ֗ר בָּ֚אוּ מֹשֶׁ֣ה וְאַהֲרֹ֔ן וַיֹּאמְר֖וּ אֶל־פַּרְעֹ֑ה כֹּֽה־אָמַ֤ר יהוה אֱלֹהֵ֣י יִשְׂרָאֵ֔ל שַׁלַּח֙ אֶת־עַמִּ֔י וְיָחֹ֥גּוּ לִ֖י בַּמִּדְבָּֽר׃ (ב) וַיֹּ֣אמֶר פַּרְעֹ֔ה מִ֤י יהוה אֲשֶׁ֣ר אֶשְׁמַ֣ע בְּקֹל֔וֹ לְשַׁלַּ֖ח אֶת־יִשְׂרָאֵ֑ל לֹ֤א יָדַ֙עְתִּי֙ אֶת־יהוה וְגַ֥ם אֶת־יִשְׂרָאֵ֖ל לֹ֥א אֲשַׁלֵּֽחַ׃ (ג) וַיֹּ֣אמְר֔וּ אֱלֹהֵ֥י הָעִבְרִ֖ים נִקְרָ֣א עָלֵ֑ינוּ נֵ֣לְכָה נָּ֡א דֶּ֩רֶךְ֩ שְׁלֹ֨שֶׁת יָמִ֜ים בַּמִּדְבָּ֗ר וְנִזְבְּחָה֙ לַֽיהוה אֱלֹהֵ֔ינוּ פֶּ֨ן־יִפְגָּעֵ֔נוּ בַּדֶּ֖בֶר א֥וֹ בֶחָֽרֶב׃

(1) Afterward Moses and Aaron went and said to Pharaoh, “Thus says the ETERNAL, the God of Israel: Let My people go that they may celebrate a festival for Me in the wilderness.” (2) But Pharaoh said, “Who is GOD that I should heed him and let Israel go? I do not know GOD, nor will I let Israel go.” (3) They answered, “The God of the Hebrews has become manifest to us. Let us go, we pray, a distance of three days into the wilderness to sacrifice to the ETERNAL our God, lest we be struck with pestilence or sword.”

Parshat Bo

(א) וַיֹּ֤אמֶר יהוה אֶל־מֹשֶׁ֔ה בֹּ֖א אֶל־פַּרְעֹ֑ה כִּֽי־אֲנִ֞י הִכְבַּ֤דְתִּי אֶת־לִבּוֹ֙ וְאֶת־לֵ֣ב עֲבָדָ֔יו לְמַ֗עַן שִׁתִ֛י אֹתֹתַ֥י אֵ֖לֶּה בְּקִרְבּֽוֹ׃ (ב) וּלְמַ֡עַן תְּסַפֵּר֩ בְּאׇזְנֵ֨י בִנְךָ֜ וּבֶן־בִּנְךָ֗ אֵ֣ת אֲשֶׁ֤ר הִתְעַלַּ֙לְתִּי֙ בְּמִצְרַ֔יִם וְאֶת־אֹתֹתַ֖י אֲשֶׁר־שַׂ֣מְתִּי בָ֑ם וִֽידַעְתֶּ֖ם כִּי־אֲנִ֥י יהוה׃ (ג) וַיָּבֹ֨א מֹשֶׁ֣ה וְאַהֲרֹן֮ אֶל־פַּרְעֹה֒ וַיֹּאמְר֣וּ אֵלָ֗יו כֹּֽה־אָמַ֤ר יהוה אֱלֹהֵ֣י הָֽעִבְרִ֔ים עַד־מָתַ֣י מֵאַ֔נְתָּ לֵעָנֹ֖ת מִפָּנָ֑י שַׁלַּ֥ח עַמִּ֖י וְיַֽעַבְדֻֽנִי׃

(1) Then GOD 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, (2) 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 GOD.” (3) So Moses and Aaron went to Pharaoh and said to him, “Thus says the ETERNAL, the God of the Hebrews, ‘How long will you refuse to humble yourself before Me? Let My people go that they may worship Me.

As if Human Autonomy Ceases

Avivah Zornberg, April 10, 2014
https://onbeing.org/programs/avivah-zornberg-the-transformation-of-pharaoh-moses-and-god/
DR. ZORNBERG: Well, it's really quite a theological problem, actually, which the midrash pays a lot of attention to. And that is that if God hardens Pharaoh's heart, then, obviously, Pharaoh's not responsible anymore for his intransigence. Why should he be punished? It’s God who is interfering with his vital organs. And the classic direction to answer it has to do with reaching a point of no return, that one can make oneself obdurate and closed to all appeal from the outside world to such a point that, in fact, it's as if human autonomy ceases to act altogether. One no longer has the power to backtrack. And, from that point onwards, I think it's a kind of figure of speech then to say that God hardens his heart.

Recognizing Pharaoh in Himself

Perhaps he [Moses] recognizes in himself something of the impassive dignity of Pharaoh, whose apertures are sealed, who neither listens nor, increasingly, speaks, when Moses makes his demands. As the midrash evocatively puts it, “Pharaoh neither takes in nor gives out.” He is never seen either to eat or to excrete. Denying his human needs, his existence in the rhythms of human time, Pharaoh constructs himself as the emblem of an illusory self-possession, as immune to others as he is to his own needs and to the life and death within him. As Rashi says, “He makes a god of himself.” A perfect circle, like the mythic Uroborus, the snake with its tail in its mouth, he is impermeable. “I am my river, and I have made myself,” he declares in the words of the prophet Ezekiel (Ez. 29:3).When Moses confronts Pharaoh, he recognizes his own impenetrable condition. To express a new ambivalence, he uses the repulsive imagery of a foreskin sealing his lips—an excess, a “too much” of total knowledge. “Less is more”: the foreskin is to be removed, a blockage cut away, so that Moses can gain access to his own vulnerable humanity. Only so will he gain access to his new brothers’ hearing. A desire is born—a desire to be born into language, with all its inherent losses.
Aviva Zornberg, "Moses a Human Life"

Pharaoh's Vulnerability

(יג) וַיֵּ֨ט מֹשֶׁ֣ה אֶת־מַטֵּ֘הוּ֮ עַל־אֶ֣רֶץ מִצְרַ֒יִם֒ וַֽיהוה נִהַ֤ג רֽוּחַ־קָדִים֙ בָּאָ֔רֶץ כׇּל־הַיּ֥וֹם הַה֖וּא וְכׇל־הַלָּ֑יְלָה הַבֹּ֣קֶר הָיָ֔ה וְר֙וּחַ֙ הַקָּדִ֔ים נָשָׂ֖א אֶת־הָאַרְבֶּֽה׃ (יד) וַיַּ֣עַל הָֽאַרְבֶּ֗ה עַ֚ל כׇּל־אֶ֣רֶץ מִצְרַ֔יִם וַיָּ֕נַח בְּכֹ֖ל גְּב֣וּל מִצְרָ֑יִם כָּבֵ֣ד מְאֹ֔ד לְ֠פָנָ֠יו לֹא־הָ֨יָה כֵ֤ן אַרְבֶּה֙ כָּמֹ֔הוּ וְאַחֲרָ֖יו לֹ֥א יִֽהְיֶה־כֵּֽן׃ (טו) וַיְכַ֞ס אֶת־עֵ֣ין כׇּל־הָאָ֘רֶץ֮ וַתֶּחְשַׁ֣ךְ הָאָ֒רֶץ֒ וַיֹּ֜אכַל אֶת־כׇּל־עֵ֣שֶׂב הָאָ֗רֶץ וְאֵת֙ כׇּל־פְּרִ֣י הָעֵ֔ץ אֲשֶׁ֥ר הוֹתִ֖יר הַבָּרָ֑ד וְלֹא־נוֹתַ֨ר כׇּל־יֶ֧רֶק בָּעֵ֛ץ וּבְעֵ֥שֶׂב הַשָּׂדֶ֖ה בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃ (טז) וַיְמַהֵ֣ר פַּרְעֹ֔ה לִקְרֹ֖א לְמֹשֶׁ֣ה וּֽלְאַהֲרֹ֑ן וַיֹּ֗אמֶר חָטָ֛אתִי לַיהוה אֱלֹֽהֵיכֶ֖ם וְלָכֶֽם׃ (יז) וְעַתָּ֗ה שָׂ֣א נָ֤א חַטָּאתִי֙ אַ֣ךְ הַפַּ֔עַם וְהַעְתִּ֖ירוּ לַיהוה אֱלֹהֵיכֶ֑ם וְיָסֵר֙ מֵֽעָלַ֔י רַ֖ק אֶת־הַמָּ֥וֶת הַזֶּֽה׃ (יח) וַיֵּצֵ֖א מֵעִ֣ם פַּרְעֹ֑ה וַיֶּעְתַּ֖ר אֶל־יהוה׃ (יט) וַיַּהֲפֹ֨ךְ יהוה רֽוּחַ־יָם֙ חָזָ֣ק מְאֹ֔ד וַיִּשָּׂא֙ אֶת־הָ֣אַרְבֶּ֔ה וַיִּתְקָעֵ֖הוּ יָ֣מָּה סּ֑וּף לֹ֤א נִשְׁאַר֙ אַרְבֶּ֣ה אֶחָ֔ד בְּכֹ֖ל גְּב֥וּל מִצְרָֽיִם׃ (כ) וַיְחַזֵּ֥ק יהוה אֶת־לֵ֣ב פַּרְעֹ֑ה וְלֹ֥א שִׁלַּ֖ח אֶת־בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}

(13) So Moses held out his rod over the land of Egypt, and GOD drove an east wind over the land all that day and all night; and when morning came, the east wind had brought the locusts. (14) Locusts invaded all the land of Egypt and settled within all the territory of Egypt in a thick mass; never before had there been so many, nor will there ever be so many again. (15) They hid all the land from view, and the land was darkened; and they ate up all the grasses of the field and all the fruit of the trees that the hail had left, so that nothing green was left, of tree or grass of the field, in all the land of Egypt. (16) Pharaoh hurriedly summoned Moses and Aaron and said, “I stand guilty before the ETERNAL your God and before you. (17) Forgive my offense just this once, and plead with the ETERNAL your God that this death but be removed from me.” (18) So he left Pharaoh’s presence and pleaded with GOD. (19) GOD caused a shift to a very strong west wind, which lifted the locusts and hurled them into the Sea of Reeds; not a single locust remained in all the territory of Egypt. (20) But GOD stiffened Pharaoh’s heart, and he would not let the Israelites go.

Even One Hour

By Rabbi Sharon Cohen-Anisfeld
Arise,
and give thanks
For the holes and hollows
in your own body
That make living possible
That make standing possible
Before You.
Consider,
though it is uncomfortable,
the blood, water, and waste
the spit, salt, and tears
Everything that flows
In you
through you
from you.
And imagine,
just when you think
you’ve understood,
what would happen
if one unseen opening
inside you
were to close
or to come apart
Then say these words:
Afilu sha’ah achat
It would be impossible to stand before You
For even one hour.
In the morning,
I walk along the ocean bluffs
with my mother
as she recites her private psalms:
‘I just can’t get over the mountains here.’
‘Oh, I so want a dog.’
‘This doesn’t look familiar at all.’
‘Look at that adorable child.’
Everything is harder now
But she is determined
And so she doesn’t notice until it’s too late
That her knees are buckling.
‘I am disgusted with my legs,’
She says --
As they give way
And she bends
closer and closer to the ground
Baruch atah Adonai
Blessed are You
Who heals us all and works wonders.