Rambam says that as a punishment for repeated transgressions
G-d can deny a person the ability to do teshuvah, as we see from the fact that
G-d hardened Pharoah’s heart and did not let him repent.
However, some of the meforshim on the Midrash learn that
Pharaoh could not do teshuvah for a different reason. The Y'fei To’ar writes that because Pharaoh’s cheit
was bein adam l’chaveiro, a sin against his fellow man, his teshuvah could not
come through an appeal to G-d, but could only come through his asking Bnei
Yisrael for forgiveness.
Recall that in Parshas Lech Lecha Avraham was forced to go
down to Mitzrayim, where Sarah was taken captive. Pharaoh had to ask Avraham for
forgiveness and he sent him away with riches.
Ramban writes that that episode is ma’aseh avos siman l’banim for the
enslavement and release of Bnei Yisrael.
Perhaps the need for Pharaoh to ask mechilah of those he harmed is also part
of the process that must repeat itself.
The Koshiglover (Eretz Tzvi, Va'Eira) writes that Pharoah
was punished with his bechira being taken away midah k’neged. After Moshe’s first visit, Pharaoh cracked
down on Bnei Yisrael and demanded that they produce the same quota of bricks
without being given the straw necessary to do the job. Bricks without straw is a contradiction in
terms – it’s an impossible task to achieve.
Pharaoh was setting up an inevitable pretext
to dish out more severe punishment. The same was
now dished out to him. Moshe demanded
that Pharaoh free Bnei Yisrael, but Pharaoh was not given the means to exercise
his bechira to do so. Pharaoh was asked to do the impossible as a pretext to deliver greater punishment.
I would suggest that perhaps it was also Pharaoh’s
declaration that he was a deity that contributed to this specific punishment
being given. In the parsha of shiras ha’yam
Rashi comments on the pasuk, “Yemincha Hashem ne’edari ba’koach yemincha Hashem
tir’atz oiyev,” (15:6) that G-d can use the very same hand he is using to have
mercy and save his people to also strike and punish their enemies. In other words, mercy and justice can exist
simultaneously – the law of non-contradiction does not apply to G-d. Pharaoh was thrust into a position where the
law of non-contradiction hit him full force – he was pressed to allow Bn”Y to
leave, but was denied the ability to choose to do so. G-d with a capital G can bypass the law of
non-contradiction; Pharaoh, a self-declared god with a little g and no real
power, cannot.
Hashem tells Moshe at the beginning of Parshas Bo that the
next makkos will be something For Bnei Yisrael to speak about to their children
and grandchildren (10:2) and, “v’yedatem ki ani Hashem,” they will now know
that G-d is in charge of everything. What
was significant about this makkah, about this point in time, that caused Hashem
to make that promise? Ksav Sofer writes
that no matter how incredible the wonder of the makkos, it was always possible
for the stubborn to argue that it was just magic or illusion. However, there is one thing that everyone agrees
that a magician cannot control – that is the human heart. After the complete decimation of the food and
water of Egypt, for Pharaoh to still not relent and not release Bnei Yisrael
could only be because of yad Hashem. That
is the miracle that will cause “v’yedatem ki ani Hashem.”
The Mabi”T holds that denial of the ability to do teshuvah
is a punishment meted out only to aku”m. However, it is clear that the Rambam
disagrees and applies the idea to all sinners, as his example indicates:
That being said, the Sefas Emes reminds us that midah tovah
is always greater than punishment. True,
Hashem will slam closed the door on those who repeatedly ignore the opportunity
to do teshuvah, but He will also open new doors for those who make the effort
to come closer. Even if it looks like
there is no door, Hashem is “ha’posei’ach sha’ar l’dofkei b’teshuvah.”
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