G-d Desires We Use Our Minds to Know Him
Rabbi Reuven Mann,
Rabbi of Cong, Rinat Israel, Plainview, NY

In this week's Parsha Vau-era, we read about the encounter between Moshe and Pharaoh. G-d instructed Moshe that when Pharaoh demanded proof that G-d had spoken to him, he should throw down his staff and it would turn into a snake. Moshe proceeded to do this before Pharaoh. Then something strange and unexpected occurred. Pharaoh summoned his magicians and they did the exact same thing. As might be expected, Pharaoh was unimpressed with what Moshe had done and obstinately refused to obey G-d. The episode concludes with the words, "And Pharaoh hardened his heart and did not listen to them as G-d had spoken."

The question arises: What was sinful about Pharaoh's behavior? He certainly had a right to demand proof that G-d had appeared to Moshe. Moreover, he was correct to ascertain that the deed was truly miraculous. Thus he summoned his magicians and they were able to achieve the same result. We must ask: Why did G-d give Moshe a sign which could be duplicated by others? Isn't a miracle by definition a supernatural phenomenon which is beyond the scope of human power and thus can only be attributed to Divine intervention?

If we study the text carefully, we can find the answer. Superficially, the act of Moshe and that of the magicians appear to be similar. However, they were different. The Torah says, "And the Egyptian magicians did this with their "secret devices". When a skilled magician performs a trick, he controls the environment in which it is executed. He sets up a stage, keeps the audience at a certain distance and manages all of the "props". It is very impressive but we know it is an illusion based on a very skillful sleight of hand. The miracle of Moshe was done in the open without any secret devices. A truly honest observer would recognize and acknowledge the difference. The Pasuk also points out that the staff of Moshe swallowed those of the magicians. Thus the act of Moshe was clearly superior to his opponents. If Pharaoh was genuinely interested in the truth, he would have investigated the matter carefully and recognized the difference between the genuine miracle of Moshe and the deceptive magic of the illusionists.

Yet we may ask: Why did G-d give Moshe a miracle which could be somewhat duplicated? Why not give him something which could not be imitated at all? The answer is that G-d wants man to recognize Him through the use of his mind and exercise of his free will. He doesn't want us to be emotionally coerced into accepting Him. Great miracles impress the emotions but since they don't engage the mind, their effect soon dissipates. Real change is achieved only through genuine knowledge and understanding. G-d wants us to use our minds in searching for Him, discovering Him and serving Him. Pharaoh sensed the significant difference between the miracles of Moshe and the counterfeit displays of his servants. That is why the Pasuk says that "he hardened his heart and did not listen..." Had he not been stubborn, he would have seen the truth.

Judaism is unique in affirming the supreme value of knowledge in the service of our Creator. We must, therefore, strive to cultivate a love and appreciation for the Divine Wisdom contained in our Torah.

Our Parsha has great relevance to the contemporary situation. In every area of significance; religion, societal morality, rightful ownership of Israel, we are challenged by false philosophies which masquerade as truth and ensnare the unlearned. Like Pharaoh, we must choose between the authentic and the illusory. May we fulfill the ideal of the Havdala prayer. May we have the wisdom to discern between the true and the false, the holy and the profane, Israel and the nations.