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Thoughts on Parashat Vaera
Rabbi Menachem Mirski
In our parasha for this week (Exodus 6:2–9:35), we encounter one of the Torah’s most profound explorations of human agency amid divine intervention. As God unleashes the first plagues upon Egypt to liberate the Israelites from bondage, Pharaoh’s response reveals a chilling dynamic: the hardening of his heart. The text alternates between Pharaoh hardening his own heart and God doing so, raising timeless questions about free will. Does divine involvement negate human choice? Or does it illuminate the consequences of our repeated decisions? Drawing from the wisdom of Rabbi Jonathan Sacks, of blessed memory, in his Covenant & Conversation essays on this parasha—such as “Freewill” and “The Weighing of the Heart”—we can uncover a powerful message: while from the social and political perspective individual freedom is or should be a fundamental human right, this right does not guarantee it will become a reality. Our individual free will is a delicate capacity that can erode through our own actions, turning us into prisoners of our choices.
Rabbi Sacks teaches that Pharaoh’s journey begins with full agency. During the first five plagues—blood, frogs, lice, wild beasts, and pestilence—Pharaoh hardens his own heart freely. While at the beginning of the story God says: I will harden Pharaoh’s heart (Exodus 7:3) the Torah states explicitly, “Pharaoh’s heart stiffened” (Exodus 7:22, 8:15, etc.), without attributing it to God. This is no accident; Pharaoh chooses stubbornness out of arrogance and a desperate grip on power. As the ruler of a mighty empire built on oppression, he refuses to yield, viewing the Israelites as mere tools for his glory. Each refusal is a deliberate act, born from his desire to maintain control over his slaves and his realm. But as Sacks explains, “Habits acquire a momentum of their own… What he at first chose freely, eventually became second nature.” Through repetition, Pharaoh’s choices forge chains of habituation, much like an addiction that starts as a voluntary indulgence but soon dominates the soul.
From the sixth plague onward—boils, hail, locusts, darkness, and the slaying of the firstborn—the language shifts: God hardens Pharaoh’s heart (Exodus 9:12, 10:1, etc.). Sacks interprets this not as God stripping away Pharaoh’s freedom arbitrarily, but as the natural, inexorable consequence of his prior decisions. God’s action here is tantamount with the laws of nature. Pharaoh has become enslaved to his own evil impulses, just as he enslaved the Israelites. His heart, once pliable, is now calcified by pride and cruelty. This “hardening” shuts off empathy entirely: by dehumanizing the Israelites—treating them as subhuman laborers unworthy of freedom—Pharaoh dehumanizes himself, as it is always the case: those who dehumanize other people lose their humanity by doing it. He loses the capacity for change or teshuvah (repentance), trapped in a cycle where mercy and moral growth are impossible. In Sacks’ words, tyrants like Pharaoh become “prisoners of their own choices,” illustrating that free will is not infinite; it can be forfeited through persistent misuse.
This narrative resonates deeply with our own lives, where individual freedom manifests in the quiet choices of every moment. At any given minute, we stand at a crossroads: we can choose to truly live and enjoy the present, savoring its gifts in ways that nourish the soul. This might mean engaging in a meaningful conversation with another human being, immersing ourselves in prayer or a spiritual practice like meditation, delving into a book or article that expands our mind, enjoying wholesome food mindfully, or taking a refreshing walk in nature. These are acts of freedom that affirm life, fostering connection, growth, and joy without compromising our agency.
Yet, the path diverges. We might opt for something “not kosher”—not in the ritual sense, but in the ethical and spiritual one—such as mindless scrolling through social media, excessive drinking, or using drugs. These choices, initially tempting as quick escapes, carry the risk of enslavement. They dull our senses, hijack our dopamine, and erode our ability to choose freely, at least for a time, much like Pharaoh’s hardening heart. Or we could fall into mere distractions: binge-watching trivial content, endlessly browsing the internet’s infinite rabbit holes, or procrastinating on inconsequential tasks. These may not bind us as tightly as addictions, but they lead nowhere, squandering the precious currency of time and leaving us unfulfilled.
Behind all these lies a deeper layer of freedom: every moment harbors hidden opportunities, possibilities that can blossom if we spot them and act. Recognizing and pursuing such an opportunity is what we call “work”—not drudgery, but purposeful action that transforms potential into reality. This could be something with immediate effect, like noticing a leaky faucet in your home and deciding to fix it right then, preventing a small issue from becoming a flood and restoring order to your space. Or it might be part of a larger plan, yielding results in the future, such as dedicating time to develop your business by researching a new market, networking with a contact, or refining a strategy that could lead to growth and stability down the line.
Thus, in every minute, we face a fundamental choice: to live fully in the moment, embracing its ephemeral pleasures, or to perform an action with real consequences, immediate or long-term. When that action stems from spotting an opportunity, choosing mere enjoyment instead risks losing it—perhaps forever. The chance might resurface, but often it vanishes like a fleeting shadow, a door that closes as time marches on. Just as Pharaoh’s initial refusals foreclosed his path to redemption, our inaction can forfeit futures we might have built.
Our Jewish tradition offers profound guidance on balancing these poles: living in the moment versus seizing opportunities. The Torah and our sages teach that life is a sacred rhythm between being and doing, rest and labor, as embodied in Shabbat. On the six days of creation, God engages in ma’aseh bereishit—the work of bringing potential into existence—modeling for us the value of action, innovation, and responsibility. We are called to be partners in creation, as in the command to “fill the earth and subdue it” (Genesis 1:28), spotting opportunities to repair the world (tikkun olam) through deeds like acts of chesed (kindness), study, or ethical labor. Yet, Shabbat commands us to cease, to “live the moment” in holiness: “Six days you shall labor and do all your work, but the seventh day is a Shabbat to the Lord your God” (Exodus 20:9-10). This is not idleness but mindful presence—enjoying meals, prayer, community, and rest as affirmations of freedom from slavery to toil.
The Ramban (Nachmanides) on this parasha emphasizes that the plagues demonstrate God’s sovereignty over nature and human will, urging us to use our freedom wisely. The sages in Pirkei Avot (Ethics of the Fathers) balance this: “Everything is foreseen, yet free will is given” (3:15), reminding us that opportunities are divinely placed, but we must choose to act. Rebbe Nachman of Breslov teaches embracing the present through hitbodedut (solitary meditation), yet he also stresses turning sparks of inspiration into concrete mitzvot. The proper balance, then, is intentional: allocate time for soul-nourishing presence—Shabbat, daily prayer, moments of gratitude—to recharge our freedom, while vigilantly scanning for opportunities during “work” times, acting decisively to manifest them. In doing so, we avoid Pharaoh’s fate, preserving our hearts as vessels of empathy, growth, and true liberation. May we choose wisely, moment by moment, and merit the freedom that leads to blessing.
Shabbat shalom,
Rabbi Mirski
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