Difference between revisions of "Hardened Hearts/2/he"

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<approaches>
 
<approaches>
  
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<category name=""><p>Hashem's hardening of these characters' hearts prevented them from exercising their free will and reversing course to evade punishment. All variations of this approach must explain why these people did not deserve an opportunity to change their ways and why Hashem could not have arranged to punish them without needing to suspend their free choice.<fn>Cf. the dual question in <a href="Reparations and Despoiling Egypt" data-aht="page">Reparations and Despoiling Egypt</a> regarding the justification of the action and the benefit of it being done in such a manner.</fn></p>
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<category name="דיכוי הבחירה">דיכוי בחירה חופשית
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<opinion name="">Severe Sins
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<p>הקשיית הלב של דמויות אלה בידי ה' מנעה מהם לממש את הבחירה החופשית שלהם ולשנות כיוון כדי להתחמק מעונש. על כל הווריאציות של גישה זו להסביר מדוע לא הגיעה לאנשים אלה הזדמנות לשנות את דרכיהם ולמה ה' לא היה יכול לסדר דרך בה יוכל להעניש אותם בלי שיצטרך לדכא את בחירה החופשית שלהם.<fn>Cf. the dual question in <a href="Reparations and Despoiling Egypt" data-aht="page">Reparations and Despoiling Egypt</a> regarding the justification of the action and the benefit of it being done in such a manner.</fn></p>
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<p>Due to the nature and enormity of the sins these characters committed, punishment was a foregone conclusion from the very outset and would have been necessary even if those involved had elected to change their behavior and repent.<fn>See below for the contrary view of the Raavad that Paroh could have indeed avoided punishment had he listened to Moshe's warnings.</fn> Thus, disabling their free will (and the ensuing obstinacy) did not cause them to sustain any additional penalties, but rather merely facilitated the punishment for their original sins.<fn>See below that according to the Rambam it may have been part of the punishment itself. Also see below for the completely opposite perspective of Pirkei DeRabbi Eliezer that Paroh became a poster boy for the possibility and power of repentance under any and all circumstances.</fn></p>
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<opinion name="">חטאים חמורים
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<p>עקב טבעם וגודלם העצום של החטאים שדמויות אלה עשו, עונש היה המסקנה המתבקשת כבר מההתחלה והיה נצרך גם אם המעורבים בעניין היו בוחרים לשנות את התנהגותם ולחזור בתשובה.<fn>See below for the contrary view of the Raavad that Paroh could have indeed avoided punishment had he listened to Moshe's warnings.</fn> לכן, נטרול הבחירה החופשית שלהם (והעקשנות שהגיעה בעקבות כך) לא גרם להם לקבל עונשים נוספים, אלא רק אִפשֵר את העונש על החטאים המקוריים שלהם.<fn>See below that according to the Rambam it may have been part of the punishment itself. Also see below for the completely opposite perspective of Pirkei DeRabbi Eliezer that Paroh became a poster boy for the possibility and power of repentance under any and all circumstances.</fn></p>
 
<mekorot><multilink><a href="ShemotRabbah5-7" data-aht="source">שמות רבה</a><a href="ShemotRabbah5-7" data-aht="source">ה':ז'</a><a href="ShemotRabbah6-1" data-aht="source">ו':א'</a><a href="Shemot Rabbah" data-aht="parshan">אודות שמות רבה</a></multilink>, <multilink><a href="LekachTovShemot4-21" data-aht="source">לקח טוב</a><a href="LekachTovShemot4-21" data-aht="source">שמות ד':כ"א</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">אודות ר' טוביה בן אליעזר</a></multilink>, <multilink><a href="RambamTeshuvah6-3" data-aht="source">רמב"ם</a><a href="RambamTeshuvah6-3" data-aht="source">הלכות תשובה ו':ג'</a><a href="Rambam8Perakim" data-aht="source">שמונה פרקים פרק ח'</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">אודות ר' משה בן מיימון</a></multilink>,<fn>The Rambam's position is elaborated on by the Meiri in Chibbur HaTeshuvah 1:6 (pp.147-152). The Meiri suggests that this might also be the position of the <multilink><a href="SifreNaso42" data-aht="source">Sifre</a><a href="SifreNaso42" data-aht="source">Naso 42</a><a href="Sifre" data-aht="parshan">About Sifre</a></multilink>.</fn> <multilink><a href="RalbagShemot7" data-aht="source">רלב"ג</a><a href="RalbagShemot7" data-aht="source">שמות ז'</a><a href="RalbagMilchamot4-6" data-aht="source">מלחמות ה' ד':ו'</a><a href="R. Levi b. Gershon (Ralbag, Gersonides)" data-aht="parshan">אודות ר' לוי בן גרשון</a></multilink>, <multilink><a href="AbarbanelShemot7-1" data-aht="source">אברבנאל</a><a href="AbarbanelShemot7-1" data-aht="source">שמות ז' התשובה הא'</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">אודות ר' יצחק אברבנאל</a></multilink></mekorot>
 
<mekorot><multilink><a href="ShemotRabbah5-7" data-aht="source">שמות רבה</a><a href="ShemotRabbah5-7" data-aht="source">ה':ז'</a><a href="ShemotRabbah6-1" data-aht="source">ו':א'</a><a href="Shemot Rabbah" data-aht="parshan">אודות שמות רבה</a></multilink>, <multilink><a href="LekachTovShemot4-21" data-aht="source">לקח טוב</a><a href="LekachTovShemot4-21" data-aht="source">שמות ד':כ"א</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">אודות ר' טוביה בן אליעזר</a></multilink>, <multilink><a href="RambamTeshuvah6-3" data-aht="source">רמב"ם</a><a href="RambamTeshuvah6-3" data-aht="source">הלכות תשובה ו':ג'</a><a href="Rambam8Perakim" data-aht="source">שמונה פרקים פרק ח'</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">אודות ר' משה בן מיימון</a></multilink>,<fn>The Rambam's position is elaborated on by the Meiri in Chibbur HaTeshuvah 1:6 (pp.147-152). The Meiri suggests that this might also be the position of the <multilink><a href="SifreNaso42" data-aht="source">Sifre</a><a href="SifreNaso42" data-aht="source">Naso 42</a><a href="Sifre" data-aht="parshan">About Sifre</a></multilink>.</fn> <multilink><a href="RalbagShemot7" data-aht="source">רלב"ג</a><a href="RalbagShemot7" data-aht="source">שמות ז'</a><a href="RalbagMilchamot4-6" data-aht="source">מלחמות ה' ד':ו'</a><a href="R. Levi b. Gershon (Ralbag, Gersonides)" data-aht="parshan">אודות ר' לוי בן גרשון</a></multilink>, <multilink><a href="AbarbanelShemot7-1" data-aht="source">אברבנאל</a><a href="AbarbanelShemot7-1" data-aht="source">שמות ז' התשובה הא'</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">אודות ר' יצחק אברבנאל</a></multilink></mekorot>
 
<point><b>Paroh's sins</b> – These commentators disagree as to the nature of Paroh's offenses:
 
<point><b>Paroh's sins</b> – These commentators disagree as to the nature of Paroh's offenses:
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<point><b>How were the hearts hardened?</b> According to this approach, the hearts were hardened through supernatural Divine intervention.<fn>See Ramban Shemot 14:4 "וזה באמת שגעון להם, אבל סכל עצתם". Cf. Pseudo Philo in Biblical Antiquities 10:6 "And God hardened their mind, and they knew not that they were entering into the sea." See, however, the discussion of the position of the Ran in <a href="A Three Day Journey" data-aht="page">A Three Day Journey</a> for the alternative that Hashem hardened Paroh's heart via natural means.</fn></point>
 
<point><b>How were the hearts hardened?</b> According to this approach, the hearts were hardened through supernatural Divine intervention.<fn>See Ramban Shemot 14:4 "וזה באמת שגעון להם, אבל סכל עצתם". Cf. Pseudo Philo in Biblical Antiquities 10:6 "And God hardened their mind, and they knew not that they were entering into the sea." See, however, the discussion of the position of the Ran in <a href="A Three Day Journey" data-aht="page">A Three Day Journey</a> for the alternative that Hashem hardened Paroh's heart via natural means.</fn></point>
 
</opinion>
 
</opinion>
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<opinion name="">Squandered Chances
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<opinion name="">הזדמנויות מבוזבזות
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<p>A sinner is granted only a limited number of chances to change course before the Gates of Repentance are closed and their fate is sealed. These sinners exhausted all of their opportunities, and once they had done so, Hashem took away their free will and ability to repent.</p>
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<p>לחוטא מוענק רק מספר מוגבל של הזדמנויות לשנות כיוון לפני ששערי תשובה ננעלים וגורלו נחתם. חוטאים אלה מיצו את כל הזדמנויותיהם, וכאשר עשו זאת, ה' נטל מהם את הבחירה החופשית שלהם ואת יכולתם לחזור בתשובה.</p>
 
<mekorot><multilink><a href="TanchumaVaera3" data-aht="source">תנחומא</a><a href="TanchumaVaera3" data-aht="source">וארא ג'</a><a href="Tanchuma" data-aht="parshan">אודות התנחומא (בובר)</a></multilink>, <multilink><a href="ShemotRabbah11-6" data-aht="source">שמות רבה</a><a href="ShemotRabbah11-1" data-aht="source">י"א:א'</a><a href="ShemotRabbah11-6" data-aht="source">י"א:ו'</a><a href="ShemotRabbah13-3" data-aht="source">י"ג:ג'</a><a href="Shemot Rabbah" data-aht="parshan">אודות שמות רבה</a></multilink><fn>This might also be the meaning of the <multilink><a href="SifreNaso42" data-aht="source">Sifre</a><a href="SifreNaso42" data-aht="source">Naso 42</a><a href="Sifre" data-aht="parshan">About Sifre</a></multilink>'s distinction between before and after the sealing of the verdict.</fn></mekorot>
 
<mekorot><multilink><a href="TanchumaVaera3" data-aht="source">תנחומא</a><a href="TanchumaVaera3" data-aht="source">וארא ג'</a><a href="Tanchuma" data-aht="parshan">אודות התנחומא (בובר)</a></multilink>, <multilink><a href="ShemotRabbah11-6" data-aht="source">שמות רבה</a><a href="ShemotRabbah11-1" data-aht="source">י"א:א'</a><a href="ShemotRabbah11-6" data-aht="source">י"א:ו'</a><a href="ShemotRabbah13-3" data-aht="source">י"ג:ג'</a><a href="Shemot Rabbah" data-aht="parshan">אודות שמות רבה</a></multilink><fn>This might also be the meaning of the <multilink><a href="SifreNaso42" data-aht="source">Sifre</a><a href="SifreNaso42" data-aht="source">Naso 42</a><a href="Sifre" data-aht="parshan">About Sifre</a></multilink>'s distinction between before and after the sealing of the verdict.</fn></mekorot>
 
<point><b>Who hardened Paroh's heart and when?</b> These Midrashim highlight the distinction between the first five plagues where Paroh hardens his own heart,<fn>Regarding "וְהַכְבֵּד אֶת לִבּוֹ" in Shemot 8:11, see the opinions of Seikhel Tov, Rashbam and Ibn Ezra in his Short Commentary.</fn> and the final five plagues where it is predominantly Hashem who hardens Paroh's heart.<fn>See, though, two passages in <multilink><a href="ShemotRabbah13-4" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah13-4" data-aht="source">13:4</a><a href="ShemotRabbah13-6" data-aht="source">13:6</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink> which imply that there were opportunities to repent even during the last five plagues.</fn> However, the verses after the seventh plague of hail in Shemot 9:34-35<fn>See also Shemot 13:15.</fn> pose a difficulty, as from them it appears that Paroh reverts to hardening his own heart.<fn>See, though, Rashbam Shemot 10:1 and Seforno Shemot 9:35 who explain that here too Hashem was involved. Rashbam and Seforno disagree over whether Hashem's hardening of Paroh's heart described in 10:1 refers to after the Plague of Boils or Hail.</fn></point>
 
<point><b>Who hardened Paroh's heart and when?</b> These Midrashim highlight the distinction between the first five plagues where Paroh hardens his own heart,<fn>Regarding "וְהַכְבֵּד אֶת לִבּוֹ" in Shemot 8:11, see the opinions of Seikhel Tov, Rashbam and Ibn Ezra in his Short Commentary.</fn> and the final five plagues where it is predominantly Hashem who hardens Paroh's heart.<fn>See, though, two passages in <multilink><a href="ShemotRabbah13-4" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah13-4" data-aht="source">13:4</a><a href="ShemotRabbah13-6" data-aht="source">13:6</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink> which imply that there were opportunities to repent even during the last five plagues.</fn> However, the verses after the seventh plague of hail in Shemot 9:34-35<fn>See also Shemot 13:15.</fn> pose a difficulty, as from them it appears that Paroh reverts to hardening his own heart.<fn>See, though, Rashbam Shemot 10:1 and Seforno Shemot 9:35 who explain that here too Hashem was involved. Rashbam and Seforno disagree over whether Hashem's hardening of Paroh's heart described in 10:1 refers to after the Plague of Boils or Hail.</fn></point>
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<point><b>Outstretched arms toward penitents</b> – The verses in Yechezkel and elsewhere which imply that Hashem prefers the sinner's repentance over his death refer only to the initial stages before the decree is finalized.<fn>See <multilink><a href="SifreNaso42" data-aht="source">Sifre</a><a href="SifreNaso42" data-aht="source">Naso 42</a><a href="Sifre" data-aht="parshan">About Sifre</a></multilink> and <a href="TanchumaTzav5" data-aht="source">Tanchuma Tzav 5</a>.</fn></point>
 
<point><b>Outstretched arms toward penitents</b> – The verses in Yechezkel and elsewhere which imply that Hashem prefers the sinner's repentance over his death refer only to the initial stages before the decree is finalized.<fn>See <multilink><a href="SifreNaso42" data-aht="source">Sifre</a><a href="SifreNaso42" data-aht="source">Naso 42</a><a href="Sifre" data-aht="parshan">About Sifre</a></multilink> and <a href="TanchumaTzav5" data-aht="source">Tanchuma Tzav 5</a>.</fn></point>
 
</opinion>
 
</opinion>
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<opinion name="Idolaters Can't Repent">Idolaters Cannot Repent Sincerely
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<opinion name="ע" ז="" מונעת="" תשובה"="">עובדי אלילים אינם יכולים לחזור בתשובה אמתית<br/>
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<p>Repentance is a special Divine gift which is reserved for believers in God. Since these sinners were idolaters and could not have repented, there was no moral barrier to removing their free will.</p>
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<p>תשובה היא מתנת א-לוהים מיוחדת ששמורה עבור אלו שמאמינים בה'. מכיוון שחוטאים אלה היו עובדי אלילים ולא היו יכולים לחזור בתשובה, לא היה מחסום מוסרי שניצב בפני הסרת הבחירה החופשית שלהם.</p>
 
<mekorot><multilink><a href="RashiShemot7-3" data-aht="source">רש"י</a><a href="RashiShemot7-3" data-aht="source">שמות ז':ג'</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">אודות ר' שלמה יצחקי</a></multilink>,<fn>Most manuscripts and printed editions of Rashi contain some form of "שאין נחת רוח באומות לתת לב שלם לשוב". However, one of the earliest printings of Rashi, the <a href="RashiGuadalajaraShemot7-3" data-aht="source">1476 Guadalajara edition</a>, reads "שאין לו נחת רוח באותות לתת לו לב שלם לשוב", and the 1492 Zamora printing also reads "באותות". This version would give a completely different meaning to Rashi's statement. Rashi would not be commenting on the capacity of non-Jews to repent, but rather only on the likelihood of the wonders of the Plagues persuading Paroh to repent. The variant readings may be the product of an inadvertent copyist's error due to the orthographic similarity between the מ and ת in the word "באומות / באותות". Alternatively, though, it could have resulted from censorship or a sensitivity toward criticism of non-Jews. Interestingly, some later (and commonplace) printings of Rashi read "באומות עובדי עבודה זרה" which may reflect an alternate attempt to limit the offensiveness of Rashi's interpretation to non-Jews.</fn> <multilink><a href="AbarbanelShemot7-2" data-aht="source">אברבנאל</a><a href="AbarbanelShemot7-2" data-aht="source">שמות ז' התשובה הב'</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">אודות ר' יצחק אברבנאל</a></multilink></mekorot>
 
<mekorot><multilink><a href="RashiShemot7-3" data-aht="source">רש"י</a><a href="RashiShemot7-3" data-aht="source">שמות ז':ג'</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">אודות ר' שלמה יצחקי</a></multilink>,<fn>Most manuscripts and printed editions of Rashi contain some form of "שאין נחת רוח באומות לתת לב שלם לשוב". However, one of the earliest printings of Rashi, the <a href="RashiGuadalajaraShemot7-3" data-aht="source">1476 Guadalajara edition</a>, reads "שאין לו נחת רוח באותות לתת לו לב שלם לשוב", and the 1492 Zamora printing also reads "באותות". This version would give a completely different meaning to Rashi's statement. Rashi would not be commenting on the capacity of non-Jews to repent, but rather only on the likelihood of the wonders of the Plagues persuading Paroh to repent. The variant readings may be the product of an inadvertent copyist's error due to the orthographic similarity between the מ and ת in the word "באומות / באותות". Alternatively, though, it could have resulted from censorship or a sensitivity toward criticism of non-Jews. Interestingly, some later (and commonplace) printings of Rashi read "באומות עובדי עבודה זרה" which may reflect an alternate attempt to limit the offensiveness of Rashi's interpretation to non-Jews.</fn> <multilink><a href="AbarbanelShemot7-2" data-aht="source">אברבנאל</a><a href="AbarbanelShemot7-2" data-aht="source">שמות ז' התשובה הב'</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">אודות ר' יצחק אברבנאל</a></multilink></mekorot>
 
<point><b>Why can't they repent?</b> There are some fundamental differences between the opinions of Rashi and Abarbanel:
 
<point><b>Why can't they repent?</b> There are some fundamental differences between the opinions of Rashi and Abarbanel:
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</opinion>
 
</opinion>
 
</category>
 
</category>
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<category name="Didn't Impact">Didn't Impact on Free Will
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<category name="לא מנע הבחירה">&#160;לא מנע בחירה חופשית
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<p>Hashem did not impact one way or another on any person's exercise of free will. This possibility subdivides in understanding what Hashem does do and regarding how to (re)interpret the phrase "וַיְחַזֵּק ה' אֶת לֵב":&#8206;<fn>Some of the variations below reinterpret "חיזוק לב", while other reinterpret "ה'&#8207;".</fn></p>
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<p>ה' לא השפיע בצורה זו או אחרת על אדם כלשהו לממש את בחירתו החופשית. אפשרות זו מסתעפת בהבנתה מה ה' אכן עושה וביחס לשאלה איך לפרש (מחדש) את הביטוי&#160;"וַיְחַזֵּק ה' אֶת לֵב":&#8206;<fn>Some of the variations below reinterpret "חיזוק לב", while other reinterpret "ה'&#8207;".</fn></p>
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<opinion name="">Ensured Survival
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<opinion name="">חיזוק לאפשר הישרדות
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<p>"וַיְחַזֵּק ה'&#8207;" means that Hashem physically or mentally strengthened sinners to enable them to survive long enough to receive their full punishment, and not that he made them stubborn.<fn>Cf. <multilink><a href="HaketavShemot4-21" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaketavShemot4-21" data-aht="source">Shemot 4:21</a><a href="HaketavShemot7-3" data-aht="source">Shemot 7:3</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About HaKetav VeHaKabbalah</a></multilink> who takes the almost diametrically opposite position that the phrase means that Hashem delivered severe afflictions to Paroh's heart (similar to "אֲנִי שֹׁלֵחַ אֶת כָּל מַגֵּפֹתַי אֶל לִבְּךָ" in Shemot 9:14), but Paroh nevertheless refused to let the people go. The verses which speak of Paroh being מחזק his own heart pose a difficulty for this position, as do the verses by Sichon and the nations of Canaan (in those cases there are no known afflictions of which to speak).</fn></p>
+
<p>"וַיְחַזֵּק ה'&#8207;" משמעותו שה' באופן פיזי או נפשי חיזק חוטאים כדי לאפשר להם לשרוד מספיק זמן לקבל את עונשם המלא, ולא שהוא הפך אותם לעקשנים.<fn>Cf. <multilink><a href="HaketavShemot4-21" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaketavShemot4-21" data-aht="source">Shemot 4:21</a><a href="HaketavShemot7-3" data-aht="source">Shemot 7:3</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About HaKetav VeHaKabbalah</a></multilink> who takes the almost diametrically opposite position that the phrase means that Hashem delivered severe afflictions to Paroh's heart (similar to "אֲנִי שֹׁלֵחַ אֶת כָּל מַגֵּפֹתַי אֶל לִבְּךָ" in Shemot 9:14), but Paroh nevertheless refused to let the people go. The verses which speak of Paroh being מחזק his own heart pose a difficulty for this position, as do the verses by Sichon and the nations of Canaan (in those cases there are no known afflictions of which to speak).</fn></p>
 
<mekorot><multilink><a href="RasagEmunot4-6" data-aht="source">R. Saadia</a><a href="RasagEmunot4-6" data-aht="source">רס"ג הנבחר באמונות ודעות ד':ו'</a><a href="R. Saadia Gaon" data-aht="parshan">אודות ר' סעדיה גאון</a></multilink>,<fn>This position of R. Saadia appears also in a Genizah fragment (see Commentary of R. Saadia Shemot 7:3), and is cited in an anonymous commentary (see Commentary of R. Saadia Shemot 14:17). See below for alternative interpretations of R. Saadia cited by Meiri and in Genizah fragments. For other places where R. Saadia adopts the position of the inviolability of human free will, see <a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia</a>, and see <a href="New King or Dynasty" data-aht="page">New King or Dynasty?</a> for R. Saadia's understanding of "הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ" in Tehillim 105:25.</fn> <multilink><a href="TosafotShemot4-21" data-aht="source">Ba'alei HaTosafot</a><a href="TosafotShemot4-21" data-aht="source">כ"י המבורג 45 בתוספות השלם ד':כ"א:ח'</a><a href="Baalei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink>, <multilink><a href="ChizkuniShemot4-21" data-aht="source">חזקוני</a><a href="ChizkuniShemot4-21" data-aht="source">שמות ד':כ"א</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">אודות ר' חזקיה בן מנוח</a></multilink><fn>See also <multilink><a href="IbnEzraShemotLong7-3" data-aht="source">Yeshuah the Karaite</a><a href="IbnEzraShemotLong7-3" data-aht="source">Cited by Ibn Ezra Long Commentary Shemot 7:3</a></multilink>.</fn></mekorot>
 
<mekorot><multilink><a href="RasagEmunot4-6" data-aht="source">R. Saadia</a><a href="RasagEmunot4-6" data-aht="source">רס"ג הנבחר באמונות ודעות ד':ו'</a><a href="R. Saadia Gaon" data-aht="parshan">אודות ר' סעדיה גאון</a></multilink>,<fn>This position of R. Saadia appears also in a Genizah fragment (see Commentary of R. Saadia Shemot 7:3), and is cited in an anonymous commentary (see Commentary of R. Saadia Shemot 14:17). See below for alternative interpretations of R. Saadia cited by Meiri and in Genizah fragments. For other places where R. Saadia adopts the position of the inviolability of human free will, see <a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia</a>, and see <a href="New King or Dynasty" data-aht="page">New King or Dynasty?</a> for R. Saadia's understanding of "הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ" in Tehillim 105:25.</fn> <multilink><a href="TosafotShemot4-21" data-aht="source">Ba'alei HaTosafot</a><a href="TosafotShemot4-21" data-aht="source">כ"י המבורג 45 בתוספות השלם ד':כ"א:ח'</a><a href="Baalei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink>, <multilink><a href="ChizkuniShemot4-21" data-aht="source">חזקוני</a><a href="ChizkuniShemot4-21" data-aht="source">שמות ד':כ"א</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">אודות ר' חזקיה בן מנוח</a></multilink><fn>See also <multilink><a href="IbnEzraShemotLong7-3" data-aht="source">Yeshuah the Karaite</a><a href="IbnEzraShemotLong7-3" data-aht="source">Cited by Ibn Ezra Long Commentary Shemot 7:3</a></multilink>.</fn></mekorot>
 
<point><b>Who hardened Paroh's heart and when?</b> In the midst of the first five plagues, Paroh was able to summon his own mental fortitude, but during the final five plagues which were more destructive, Hashem to needed to make him resilient enough to withstand them.<fn>R. Saadia (cited in an anonymous commentary – see Commentary of R. Saadia Shemot 14:17) adds that the strengthening of Paroh in the prelude to his drowning at Yam Suf was necessary so that he wouldn't perish from the pillar of cloud and fire.</fn></point>
 
<point><b>Who hardened Paroh's heart and when?</b> In the midst of the first five plagues, Paroh was able to summon his own mental fortitude, but during the final five plagues which were more destructive, Hashem to needed to make him resilient enough to withstand them.<fn>R. Saadia (cited in an anonymous commentary – see Commentary of R. Saadia Shemot 14:17) adds that the strengthening of Paroh in the prelude to his drowning at Yam Suf was necessary so that he wouldn't perish from the pillar of cloud and fire.</fn></point>
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<point><b>Outstretched arms toward penitents</b> – According to R. Saadia, the Gates of Repentance always remain open, as per the verses in Yechezkel and other Biblical examples.</point>
 
<point><b>Outstretched arms toward penitents</b> – According to R. Saadia, the Gates of Repentance always remain open, as per the verses in Yechezkel and other Biblical examples.</point>
 
</opinion>
 
</opinion>
−
<opinion name="">Merely Natural Order
+
<opinion name="">דרך הטבע בלבד
−
<p>Hashem did nothing out of the ordinary to cause sinners to lose their free will, but the natural way He runs the world was sometimes the indirect cause of people continuing to sin.</p>
+
<p>ה' לא עשה דבר שונה מהרגיל כדי לגרום לחוטאים לאבד את בחירתם החופשית, אך הדרך הטבעית בה הוא מנהל את העולם הייתה לפעמים גורם עקיף לכך שהאנשים המשיכו לחטוא.</p>
 
<mekorot><multilink><a href="Akeidat36" data-aht="source">עקדת יצחק</a><a href="Akeidat36" data-aht="source">עקידת יצחק שמות שער ל"ו</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">אודות ר' יצחק עראמה</a></multilink>,<fn>R. Yitzchak Arama was not the first to offer this interpretation. A similar position is cited in the name of R. Saadia (see Commentary of R. Saadia Shemot 14:17). Also, as noted already by the Akeidat Yitzchak himself, R. Yosef Albo similarly explains the process by which the hardening of the person's heart occurs. However, R. Albo differs in that he maintains that Hashem intentionally intervenes in order to preserve man's free will - see below.</fn> <multilink><a href="AbarbanelShemot7-3" data-aht="source">אברבנאל</a><a href="AbarbanelShemot7-3" data-aht="source">שמות ז' התשובה הג'</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">אודות ר' יצחק אברבנאל</a></multilink>, <multilink><a href="Maasei11" data-aht="source">Ma'asei HaShem</a><a href="Maasei11" data-aht="source">מעשי מצרים י"א</a><a href="R. Eliezer Ashkenazi (Ma'asei Hashem)" data-aht="parshan">אודות ר' אליעזר אשכנזי</a></multilink>, <multilink><a href="HoilShemot10-1" data-aht="source">הואיל משה</a><a href="HoilShemot10-1" data-aht="source">שמות י':א'</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">אודות ר' משה יצחק אשכנזי</a></multilink></mekorot>
 
<mekorot><multilink><a href="Akeidat36" data-aht="source">עקדת יצחק</a><a href="Akeidat36" data-aht="source">עקידת יצחק שמות שער ל"ו</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">אודות ר' יצחק עראמה</a></multilink>,<fn>R. Yitzchak Arama was not the first to offer this interpretation. A similar position is cited in the name of R. Saadia (see Commentary of R. Saadia Shemot 14:17). Also, as noted already by the Akeidat Yitzchak himself, R. Yosef Albo similarly explains the process by which the hardening of the person's heart occurs. However, R. Albo differs in that he maintains that Hashem intentionally intervenes in order to preserve man's free will - see below.</fn> <multilink><a href="AbarbanelShemot7-3" data-aht="source">אברבנאל</a><a href="AbarbanelShemot7-3" data-aht="source">שמות ז' התשובה הג'</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">אודות ר' יצחק אברבנאל</a></multilink>, <multilink><a href="Maasei11" data-aht="source">Ma'asei HaShem</a><a href="Maasei11" data-aht="source">מעשי מצרים י"א</a><a href="R. Eliezer Ashkenazi (Ma'asei Hashem)" data-aht="parshan">אודות ר' אליעזר אשכנזי</a></multilink>, <multilink><a href="HoilShemot10-1" data-aht="source">הואיל משה</a><a href="HoilShemot10-1" data-aht="source">שמות י':א'</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">אודות ר' משה יצחק אשכנזי</a></multilink></mekorot>
 
<point><b>Who hardened Paroh's heart, how, and when?</b> This approach explains that Paroh hardened his own heart, but Hashem's bringing of plagues which were only gradual, temporary, and via natural means caused Paroh to believe that he was simply the victim of a series of natural disasters.<fn>The Akeidat Yitzchak explains that by Yam Suf, Paroh similarly thought that the sea splitting was simply a natural phenomenon. Cf. Ramban Shemot 14:4 cited above and R"Y Albo below.</fn> Thus, the Torah refers interchangeably to Paroh and Hashem as the cause of the hardened heart.<fn>In the language of the Akeidat Yitzchak "אין שום הפרש בין אומרו ויחזק ה' את לב פרעה ובין אומרו ויחזק לב פרעה כאשר דבר ה'&#8207;". He brings as evidence the switch between Paroh and Hashem as the cause of the hardening in the consecutive verses of 9:34-35 and 10:1. He and Abarbanel also cite as a parallel the variation between Bemidbar 13:2 and Devarim 1:22 as to who requested the sending of the spies.</fn> However, this does not explain the shift midway through the plagues to emphasize Hashem's role in the hardening of Paroh's heart.</point>
 
<point><b>Who hardened Paroh's heart, how, and when?</b> This approach explains that Paroh hardened his own heart, but Hashem's bringing of plagues which were only gradual, temporary, and via natural means caused Paroh to believe that he was simply the victim of a series of natural disasters.<fn>The Akeidat Yitzchak explains that by Yam Suf, Paroh similarly thought that the sea splitting was simply a natural phenomenon. Cf. Ramban Shemot 14:4 cited above and R"Y Albo below.</fn> Thus, the Torah refers interchangeably to Paroh and Hashem as the cause of the hardened heart.<fn>In the language of the Akeidat Yitzchak "אין שום הפרש בין אומרו ויחזק ה' את לב פרעה ובין אומרו ויחזק לב פרעה כאשר דבר ה'&#8207;". He brings as evidence the switch between Paroh and Hashem as the cause of the hardening in the consecutive verses of 9:34-35 and 10:1. He and Abarbanel also cite as a parallel the variation between Bemidbar 13:2 and Devarim 1:22 as to who requested the sending of the spies.</fn> However, this does not explain the shift midway through the plagues to emphasize Hashem's role in the hardening of Paroh's heart.</point>
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<point><b>Outstretched arms toward penitents</b> – The Gates of Repentance always remain open, as per the verses in Yechezkel and other Biblical examples.</point>
 
<point><b>Outstretched arms toward penitents</b> – The Gates of Repentance always remain open, as per the verses in Yechezkel and other Biblical examples.</point>
 
</opinion>
 
</opinion>
−
<opinion name="Figure of Speech">Only a Figure of Speech
+
<opinion name="">ניב ציורי בלבד<br/>
−
<p>The characters hardened their own hearts, but the action is attributed to Hashem because He is the Prime Mover and ultimate source of everything in the world.<fn>See <a href="Philosophy:Free Will" data-aht="page">Free Will</a> for other cases where positive or negative actions are similarly attributed to Hashem. Cf. <multilink><a href="Jubilees48" data-aht="source">Jubilees</a><a href="Jubilees48" data-aht="source">48:12-17</a><a href="Jubilees" data-aht="parshan">About Jubilees</a></multilink> which attributes the hardening of the Egyptians' hearts to Mastema (a Satan like figure), in an effort to deflect responsibility from Hashem. For other cases where Jubilees attributes actions to Mastema and for possible Zoroastrian influence, see <a href="Jubilees" data-aht="parshan">Jubilees</a>.</fn></p>
+
<p>הדמויות חיזקו את ליבן בעצמן, אך המעשה מיוחס לה' מכיוון שהוא המניע הראשון ומקור הבלעדי של הכול בעולם.<fn>See <a href="Philosophy:Free Will" data-aht="page">Free Will</a> for other cases where positive or negative actions are similarly attributed to Hashem. Cf. <multilink><a href="Jubilees48" data-aht="source">Jubilees</a><a href="Jubilees48" data-aht="source">48:12-17</a><a href="Jubilees" data-aht="parshan">About Jubilees</a></multilink> which attributes the hardening of the Egyptians' hearts to Mastema (a Satan like figure), in an effort to deflect responsibility from Hashem. For other cases where Jubilees attributes actions to Mastema and for possible Zoroastrian influence, see <a href="Jubilees" data-aht="parshan">Jubilees</a>.</fn></p>
−
<mekorot><multilink><a href="IbnEzraDevarim5-26" data-aht="source">אבן עזרא</a><a href="IbnEzraDevarim5-26" data-aht="source">דברים ה':כ"ו</a><a href="IbnEzraYeshayahu63-17" data-aht="source">ישעיהו ס"ג:י"ז</a><a href="R. Avraham ibn Ezra" data-aht="parshan">אודות ר' אברהם אבן עזרא</a></multilink>,<fn>Ibn Ezra's position may not be fully consistent. See <a href="A Three Day Journey" data-aht="page">A Three Day Journey</a> for Ibn Ezra's understanding that Hashem actively encouraged Paroh's stubbornness through the three day ruse and borrowing of vessels.</fn> various opinions cited by <multilink><a href="Meiri" data-aht="source">מאירי</a><a href="Meiri" data-aht="source">חיבור התשובה א':ו' (עמ' 157-155)</a><a href="R. Menachem HaMeiri" data-aht="parshan">אודות ר' מנחם המאירי</a></multilink>,<fn>The Meiri (pp.152-157) cites three positions of "אחד מחכמי הדור"&#8206;, "ויש שביאר"&#8206;, and "ויש שפירש", all of whom suggest variations of this approach. The third approach is based on <multilink><a href="RasagEmunot4-6" data-aht="source">R. Saadia</a><a href="RasagEmunot4-6" data-aht="source">Emunot VeDeiot 4:6</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia</a></multilink> (see also Commentary of R. Saadia Shemot 10:20). See also <a href="Divine Plans and Egyptian Free Choice" data-aht="page">Divine Plans and Egyptian Free Choice</a> for the Rambam and Meiri's approach in understanding "הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ".</fn> <multilink><a href="KaspiShemot7-3" data-aht="source">ר' יוסף אבן כספי</a><a href="KaspiShemot7-3" data-aht="source">ר"י אבן כספי שמות ז':ג'</a><a href="KaspiMelakhimI18-37" data-aht="source">ר"י אבן כספי מלכים א' י"ח:ל"ז</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">אודות ר' יוסף אבן כספי</a></multilink>, <multilink><a href="BiurShemot7-3" data-aht="source">ביאור</a><a href="BiurShemot7-3" data-aht="source">שמות ז':ג'</a><a href="Moses Mendelssohn" data-aht="parshan">אודות משה מנדלסון</a><a href="Biur" data-aht="parshan">אודות נתיבות השלום</a></multilink>, <multilink><a href="ShadalShemot7-3" data-aht="source">שד"ל</a><a href="ShadalShemot7-3" data-aht="source">שמות ז':ג'</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">אודות ר' שמואל דוד לוצאטו</a></multilink>, <multilink><a href="CassutoShemot4-21" data-aht="source">מ"ד קאסוטו</a><a href="CassutoShemot4-21" data-aht="source">שמות ד':כ"א</a><a href="Umberto Cassuto" data-aht="parshan">אודות משה דוד קאסוטו</a></multilink></mekorot>
+
<mekorot><multilink><a href="IbnEzraDevarim5-26" data-aht="source">אבן עזרא</a><a href="IbnEzraDevarim5-26" data-aht="source">דברים ה':כ"ו</a><a href="IbnEzraYeshayahu63-17" data-aht="source">ישעיהו ס"ג:י"ז</a><a href="R. Avraham ibn Ezra" data-aht="parshan">אודות ר' אברהם אבן עזרא</a></multilink>,<fn>Ibn Ezra's position may not be fully consistent. See <a href="A Three Day Journey" data-aht="page">A Three Day Journey</a> for Ibn Ezra's understanding that Hashem actively encouraged Paroh's stubbornness through the three day ruse and borrowing of vessels.</fn>&#160;דעות אחדות המצוטטות ב<multilink><a href="Meiri" data-aht="source">מאירי</a><a href="Meiri" data-aht="source">חיבור התשובה א':ו' (עמ' 157-155)</a><a href="R. Menachem HaMeiri" data-aht="parshan">אודות ר' מנחם המאירי</a></multilink>,<fn>The Meiri (pp.152-157) cites three positions of "אחד מחכמי הדור"&#8206;, "ויש שביאר"&#8206;, and "ויש שפירש", all of whom suggest variations of this approach. The third approach is based on <multilink><a href="RasagEmunot4-6" data-aht="source">R. Saadia</a><a href="RasagEmunot4-6" data-aht="source">Emunot VeDeiot 4:6</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia</a></multilink> (see also Commentary of R. Saadia Shemot 10:20). See also <a href="Divine Plans and Egyptian Free Choice" data-aht="page">Divine Plans and Egyptian Free Choice</a> for the Rambam and Meiri's approach in understanding "הָפַךְ לִבָּם לִשְׂנֹא עַמּוֹ".</fn> <multilink><a href="KaspiShemot7-3" data-aht="source">ר' יוסף אבן כספי</a><a href="KaspiShemot7-3" data-aht="source">ר"י אבן כספי שמות ז':ג'</a><a href="KaspiMelakhimI18-37" data-aht="source">ר"י אבן כספי מלכים א' י"ח:ל"ז</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">אודות ר' יוסף אבן כספי</a></multilink>, <multilink><a href="BiurShemot7-3" data-aht="source">ביאור</a><a href="BiurShemot7-3" data-aht="source">שמות ז':ג'</a><a href="Moses Mendelssohn" data-aht="parshan">אודות משה מנדלסון</a><a href="Biur" data-aht="parshan">אודות נתיבות השלום</a></multilink>, <multilink><a href="ShadalShemot7-3" data-aht="source">שד"ל</a><a href="ShadalShemot7-3" data-aht="source">שמות ז':ג'</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">אודות ר' שמואל דוד לוצאטו</a></multilink>, <multilink><a href="CassutoShemot4-21" data-aht="source">מ"ד קאסוטו</a><a href="CassutoShemot4-21" data-aht="source">שמות ד':כ"א</a><a href="Umberto Cassuto" data-aht="parshan">אודות משה דוד קאסוטו</a></multilink></mekorot>
 
<point><b>Why is the hardening attributed to Hashem?</b><ul>
 
<point><b>Why is the hardening attributed to Hashem?</b><ul>
 
<li>Many of these commentators explain that Hashem created man, endowed him with free choice, and generated the various options to choose from. This reason, though, does not account for why only a small fraction of actions in the Torah are attributed to Hashem.</li>
 
<li>Many of these commentators explain that Hashem created man, endowed him with free choice, and generated the various options to choose from. This reason, though, does not account for why only a small fraction of actions in the Torah are attributed to Hashem.</li>
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</opinion>
 
</opinion>
 
</category>
 
</category>
−
<category name="">Bolstered Free Will
+
<category name="">בחירה חופשית מועצמת<br/>
−
<p>Hashem strengthened the sinners' resolve in order to counterbalance their overwhelming fear of punishment or death. By doing so Hashem ensured that they would retain their free will and be able to repent sincerely rather than capitulating simply out of fear.<fn>In contrast to the first position which believes that Hashem actively takes away the sinner's free will so that he will not be able to repent, this approach suggests that Hashem takes steps to insure that even the worst of sinners maintains the ability to repent. See below that this approach encounters difficulties in understanding Hashem's explicit objectives set forth in <a href="Shemot9-34" data-aht="source">Shemot 10:1-2</a>.</fn></p>
+
<p>ה' חיזק את ההחלטיות של החוטאים בכדי להוות משקל נגד לפחד המכריע שלהם מעונש או מוות. על ידי כך שעשה זאת ה' וידא שהם ישמרו על הבחירה החופשית שלהם ויוכלו לחזור בתשובה באמת ולא להיכנע רק מתוך פחד.<fn>In contrast to the first position which believes that Hashem actively takes away the sinner's free will so that he will not be able to repent, this approach suggests that Hashem takes steps to insure that even the worst of sinners maintains the ability to repent. See below that this approach encounters difficulties in understanding Hashem's explicit objectives set forth in <a href="Shemot9-34" data-aht="source">Shemot 10:1-2</a>.</fn></p>
 
<mekorot><multilink><a href="HaIkkarim4-25" data-aht="source">ר' יוסף אלבו</a><a href="HaIkkarim4-25" data-aht="source">ספר העיקרים ד':כ"ה</a><a href="R. Yosef Albo" data-aht="parshan">אודות ר' יוסף אלבו</a></multilink>, <multilink><a href="RYIbnShushan3-20" data-aht="source">ר' יוסף אבן שושן</a><a href="RYIbnShushan3-20" data-aht="source">ר' יוסף ן' שושן אבות ג':כ' (עמ' צ')</a><a href="R. Yosef ibn Shushan" data-aht="parshan">אודות ר' יוסף אבן שושן</a></multilink>, <multilink><a href="SefornoShemot7-3" data-aht="source">ספורנו</a><a href="SefornoShemot4-21" data-aht="source">שמות ד':כ"א</a><a href="SefornoShemot7-3" data-aht="source">שמות ז':ג'</a><a href="R. Ovadyah Seforno" data-aht="parshan">אודות ר' עובדיה ספורנו</a></multilink>,<fn>Free will and the ability to repent are major motifs highlighted by Seforno throughout his commentary, not only regarding Jews, but even with respect to non-Jews (see below) who are guilty of heinous crimes. See Seforno's interpretations of <a href="SefornoBereshit3-12" data-aht="source">Bereshit 3:12-13</a>, <a href="SefornoBereshit4-9" data-aht="source">4:9,13</a>, <a href="SefornoBereshit6-3" data-aht="source">6:3-6</a>, <a href="SefornoBereshit18-17" data-aht="source">18:17</a>, <a href="SefornoShemot4-21" data-aht="source">Shemot 4:21</a>, <a href="SefornoShemot4-23" data-aht="source">4:23</a>, <a href="SefornoShemot7-3" data-aht="source">7:3</a>, <a href="SefornoShemot7-4" data-aht="source">7:4</a>, <a href="SefornoShemot9-12" data-aht="source">9:12</a>, <a href="SefornoShemot9-16" data-aht="source">9:16</a>, <a href="SefornoShemot9-35" data-aht="source">9:35</a>, <a href="SefornoShemot10-1" data-aht="source">10:1</a>, <a href="SefornoShemot11-9" data-aht="source">11:9</a>, <a href="SefornoShemot14-18" data-aht="source">14:18</a>, <a href="SefornoShemot19-4" data-aht="source">19:4</a>, <a href="SefornoBemidbar11-23" data-aht="source">Bemidbar 11:23</a>, <a href="SefornoBemidbar16-7" data-aht="source">16:7</a>, <a href="SefornoBemidbar20-8" data-aht="source">20:8</a>, <a href="SefornoBemidbar22-22" data-aht="source">22:22,28</a>, <a href="SefornoBemidbar23-22" data-aht="source">23:22</a>, <a href="SefornoDevarim1-45" data-aht="source">Devarim 1:45</a>.</fn> <multilink><a href="MaharalGevurot31" data-aht="source">מהר"ל</a><a href="MaharalGevurot31" data-aht="source">גבורות ה' ל"א</a><a href="R. Judah Loew of Prague (Maharal)" data-aht="parshan">אודות ר' יהודה ליווא מפראג</a></multilink></mekorot>
 
<mekorot><multilink><a href="HaIkkarim4-25" data-aht="source">ר' יוסף אלבו</a><a href="HaIkkarim4-25" data-aht="source">ספר העיקרים ד':כ"ה</a><a href="R. Yosef Albo" data-aht="parshan">אודות ר' יוסף אלבו</a></multilink>, <multilink><a href="RYIbnShushan3-20" data-aht="source">ר' יוסף אבן שושן</a><a href="RYIbnShushan3-20" data-aht="source">ר' יוסף ן' שושן אבות ג':כ' (עמ' צ')</a><a href="R. Yosef ibn Shushan" data-aht="parshan">אודות ר' יוסף אבן שושן</a></multilink>, <multilink><a href="SefornoShemot7-3" data-aht="source">ספורנו</a><a href="SefornoShemot4-21" data-aht="source">שמות ד':כ"א</a><a href="SefornoShemot7-3" data-aht="source">שמות ז':ג'</a><a href="R. Ovadyah Seforno" data-aht="parshan">אודות ר' עובדיה ספורנו</a></multilink>,<fn>Free will and the ability to repent are major motifs highlighted by Seforno throughout his commentary, not only regarding Jews, but even with respect to non-Jews (see below) who are guilty of heinous crimes. See Seforno's interpretations of <a href="SefornoBereshit3-12" data-aht="source">Bereshit 3:12-13</a>, <a href="SefornoBereshit4-9" data-aht="source">4:9,13</a>, <a href="SefornoBereshit6-3" data-aht="source">6:3-6</a>, <a href="SefornoBereshit18-17" data-aht="source">18:17</a>, <a href="SefornoShemot4-21" data-aht="source">Shemot 4:21</a>, <a href="SefornoShemot4-23" data-aht="source">4:23</a>, <a href="SefornoShemot7-3" data-aht="source">7:3</a>, <a href="SefornoShemot7-4" data-aht="source">7:4</a>, <a href="SefornoShemot9-12" data-aht="source">9:12</a>, <a href="SefornoShemot9-16" data-aht="source">9:16</a>, <a href="SefornoShemot9-35" data-aht="source">9:35</a>, <a href="SefornoShemot10-1" data-aht="source">10:1</a>, <a href="SefornoShemot11-9" data-aht="source">11:9</a>, <a href="SefornoShemot14-18" data-aht="source">14:18</a>, <a href="SefornoShemot19-4" data-aht="source">19:4</a>, <a href="SefornoBemidbar11-23" data-aht="source">Bemidbar 11:23</a>, <a href="SefornoBemidbar16-7" data-aht="source">16:7</a>, <a href="SefornoBemidbar20-8" data-aht="source">20:8</a>, <a href="SefornoBemidbar22-22" data-aht="source">22:22,28</a>, <a href="SefornoBemidbar23-22" data-aht="source">23:22</a>, <a href="SefornoDevarim1-45" data-aht="source">Devarim 1:45</a>.</fn> <multilink><a href="MaharalGevurot31" data-aht="source">מהר"ל</a><a href="MaharalGevurot31" data-aht="source">גבורות ה' ל"א</a><a href="R. Judah Loew of Prague (Maharal)" data-aht="parshan">אודות ר' יהודה ליווא מפראג</a></multilink></mekorot>
 
<point><b>Litmus test or Divine mercy</b><ul>
 
<point><b>Litmus test or Divine mercy</b><ul>

Version as of 18:30, 8 January 2015

Fatal 41: Specification mandates value for attribute תשובה
45: 	<opinion name="ע" ז="" מונעת="" תשובה"="">עובדי אלילים אינם יכולים לחזור בתשובה אמתית<br/>
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