December 30, 2013 § Leave a comment
Last week, in response to the portion Va’era, I raised some questions relating to God’s hardening of Pharaoh’s heart. This week, I wanted to investigate in greater depth Maimonides’ position on this issue.
In Maimonides’ view, virtuous or moral behavior is established through repetition and training. Individuals are rewarded or punished not for isolated events, but rather for their pattern of behavior. Providence punishes (in the form of adverse outcomes) those who turn their attention away from God or cater to the desires of the body, particularly when they do so repeatedly. These adverse outcomes are the natural consequences of such actions.
Thus, when the Bible speaks of God’s punishment, it refers to the impersonal actions of Providence. In the context of the Exodus narrative, for example, it might seem that God is actively changing Pharaoh’s heart, but the outcome should instead be understood as the natural result of the Pharaoh’s decisions. As Maimonides explains, “…Pharaoh and his followers disobeyed by choice, without force or compusion.” God does not act in the sense of causing the heart to become resistant to change; rather, the Pharaoh’s repeated refusals reinforced his resolve and led him to become increasingly resistant to Moses’ requests.
Maimonides also acknowledges that there are verses in the Torah that “cause many to stumble and think that the Holy One – blessed be He! – has decreed that man shall do good or evil and that man’s heart is not allowed to do as he wishes.” In truth, however, those passages are reporting on the cumulative effect of the individual’s evil actions: Grave sins and repeated transgressions create a barrier to repentance.
In those cases, the sinner must acknowledge so much wrongdoing and make such great changes in his or her character that the goal becomes nearly unreachable. As Maimonides explains: “It is possible that a man might commit a grave iniquity or many sins so that the sentence of the Judge of Truth might be that the doer of those wrongs, done intentionally and deliberately, would be denied repentance.”
“Because they continued to sin,” he writes, “repentance was withheld” and they could not break the pattern of behavior. It was not God who caused their difficulties; rather, they were the ones at fault. “Consequently it can be said,” he writes, “that the Lord did not decree Pharaoh to do ill to Israel, or Sihon to sin in his country or the Canaanites to act horribly or the people of Israel to be idolatrous. All these sins were their own doing and consequently they deserved no opportunity to repent.” The magnitude and multitude of a person’s sins might prevent repentance; the pattern of behavior may have become too ingrained to renounce.
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