This week's parsha begins with the verse, "And Hashem spoke to Moshe, 'Go to Pharaoh, because I have hardened his heart and the hearts of his servants in order that I may place my signs in his midst."' Now this is a verse with issues. I would like to deal with just a couple of them, and to arrive at a couple of very interesting conclusions.

The most famous question asked about this verse is why the verb 'bo' (or 'come') is used for what clearly seems to require the verb 'lech' (or 'go'). Before I give an interpretation, I would like to point out that this is really a non-question. We have already encounter this command verb in the previous two Torah readings. It does seem to have the implication of 'go' in all instances. Therefore, it must be idiomatic Biblical Hebrew to say, 'Go!' with the word 'bo'. But we've got all these commentaries giving their opinions about how to understand it, so whom am I to reject all these Torah thoughts.

Reb Yosef Bachur Shur, one of the Ba'alei Tosafot, is a literalist commentary who also asks this question. He suggests that this usage 'implies that I (Hashem) am going with you.' That on this occasion Hashem accompanies Moshe for the purpose of hardening Pharaoh's heart. This encounter is significant for His resolve to finish the whole of course of plagues. If Pharaoh had relented earlier we might have had fewer plagues, thereby saving a lot of wine at our Pesach Seder. Bachur Shur says that the first person form in the verb 'shiti' (I place) indicates a more direct involvement of Hashem in the process. Therefore, we have a turning point in our drama.

Reb Aharon of Karlin in the Beit Aharon says on our verse that Pharaoh’s name is a play on the word 'oref' or back of the neck. This is that part of the anatomy which gets stiff and represents haughtiness and vanity. So the Rebbe goes on to say that therefore Pharaoh is the embodiment of the 'yetzer hara' or evil inclination. One's false grandeur is the source of our temptations. When Hashem commands Moshe to appear before Pharaoh it is to smash this yoke. It is this yoke of 'yetzer hara' which is the true bondage. Then the Rebbe says it is the heart of Israel which I hardened that they endured this enslavement to the 'yetzer hara' Pharaoh.

The Karliner goes on to explain why this is necessary. The 'yetzer hara' is implanted in man for the purpose of giving man the enemy to combat. Man is supposed to spend his life guarding against and fighting this inclination. The bondage of Egypt is not only a template for all future Jewish history, but a metaphor for the personal struggles of every Jew. This kind of personalization of national destiny is characteristic of much Chasidic Torah. The Rebbe continues to explain that the description of God injecting His signs in his midst at the end of the verse, again refers to Klal Yisroel. When we fight this battle that’s when Hashem penetrates our hearts. Our closeness to Hashem derives from our alliance against this foe. The Rebbe says the Hebrew word 'otot' or signs is related to binding ('hitkashrut' perhaps this comes from the binding of tefilin, which is called a sign). The Rebbe concludes, "When the 'yetzer hatov' (good inclination) overcomes the 'yetzer hara' then one is bound to Hashem more strongly than if one had no impediments."

The second Gerrer Rebbe, Reb Yehuda Aryeh Leib Alter in his commentary the Sfat Emet also sees Hashem hardening a heart other than Pharaoh’s He begins with a provocative idea. The greatest wonder or miracle that emanates from Hashem is the ability of wicked people to perpetrate their evil. Creating the universe out of nothing is a breeze for the Omnipotent, but ceding the right to act against Him is remarkable. Relinquishing power is unusual and difficult, therefore impressive. Ask any parent. But this abetting evil is a travail and burdensome to Hashem. The Rebbe says that concerning this Hashem is referred to as unfortunate or miserable. The hardening of heart was for Moshe and the Jews who were to witness the obstinacy of Pharaoh, but should not lose hope. Hashem says to Moshe that he is to go to Pharaoh ultimately for His signs and wonders to multiply. Hashem allows disobedience but eventually gains the recognition and respect due Him. We should be able to endure hester panim (God's seeming disappearance from the historical landscape.), because we must believe that His glory will be revealed at the end of the separation. This idea is fundamental to the exodus story. Hashem could have redeemed Israel with one plague, but as in the creation of the world He did ten actions for the purpose of His further involvement with the righteous and the Jewish nation. Therefore, the Rebbe concludes, every Jewish soul should know that Hashem is conducting the world’s affairs to the best advantage of Jews both individually and nationally. That is the idea of our verse and the message of the redemption.

There is one more idea which I want to share with you. Reb Elimelech of Lazhinsk in his book Noam Elimelech asks the same question with a couple of twists along the way. He begins by asking why the language of coming instead of the language of going like everyone else. But he goes on to add, and if Hashem will harden his heart, why go at all? And he answers that even a wicked person of the magnitude of Pharaoh can be affected by the wonders of Hashem and the interaction with a Zadik like Moshe. This affect, though, is very temporary. However, if this action is repeated and becomes habitual even the evil may be positively influenced. This is the use of the term 'bo', which according to the Rebbe means a continual going. The daily appearance of Moshe or His miracles may have this cumulative affect even on old Pharaoh.

Reb Elimelech than goes on to make two points. The one I’m less interested in is about the position of the zadik in the world. It is a major topic of discussion amongst Chasidim to inflate the importance of the official divine representative or rebbe. Here in our verse the Rebbe uses the opportunity to describe the role of Moshe vis a vis Pharaoh and compare it to the zadik in every generation.

But the Rebbe makes another point. Rashi tells us that Moshe went to Pharaoh to "warn him." What is Rashi adding with this comment? And the Rebbe answers, "Take hold of the following rule: the Creator takes His pleasure in this, to improve and influence all of the worlds and all of the creatures." Hashem likes helping us. This is an interesting contrast with the Sfat Emet who finds in our verse what bothers Hashem. While the Noam Elimelech finds Hashem’s joy. Keep going back to Pharaoh because he’s one of My creature’s and I want what’s best for him. Hashem is interested in spreading His influence both to those who deserve and those who don't. The Rebbe then explains the term 'niflaot' (wonders or miracles) means those actions done to positively influence the deserving. While the term otot (signs) is used to denote the troubles and punishments brought to influence the evil. So, Rashi is explaining this principle. Moshe comes over and over again to warn Pharaoh, because Hashem wants what is best for him as well.

This meeting with Pharaoh has many affects both on him and on Moshe. But we are witnesses to this rendezvous for the purpose of learning our own lessons. We can interpret the verse in many ways, but eventually, as with all verses, our spiritual baggage is the most important lesson. We must learn what the interaction between the Biblical characters is teaching us. Hashem is teaching us His deep concern for every creature, and we must act accordingly. The most important message in our verse is the personal nature of Hashem and his plan.

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