Darkness is never inevitable

In this week’s Torah portion we continue to read about G-d’s punishment of the Egyptian people for their oppression of the Jewish people.

The idea that we as human beings have free will is a foundational Jewish concept. Without the ability to choose, the concept of responsibility for our actions would be meaningless. The very fact that G-d issues commandments and holds us responsible for observing them affirms that human beings have the freedom to choose.

This however raises a fundamental question. Long before the slavery in Egypt had begun, G-d revealed to Avraham that it would take place. G-d said, “Know for certain that your descendants will be . . . enslaved and mistreated.” If this slavery and suffering was foretold, how can the Egyptians be held responsible for simply acting out their pre-scripted role in this story?

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Throughout the generations, this question has been the subject of discussion and debate among scholars. Some suggest that while the slavery would have taken place regardless, each individual Egyptian was free to choose whether they would participate. No individual could claim that their participation in the oppression of the Jewish people was preordained.

Others explain that the punishment was for the zeal and cruelty with which they played their role. True, G-d had decreed that the Jewish people would suffer, but the Egyptians subjected the Jewish people to affliction that went beyond the vision G-d had shown to Avraham.

Each of these answers provide some insight, but fall short in one way or another. More importantly, there is another approach to resolving this question, which provides an essential life-lesson in facing hardship.

But first, a general point about prophecy. One of the signs that the Torah gives for determining the legitimacy of a true prophet is that their predictions come to pass. However, there is an exception to this rule. When a prophet foretells of an event which is negative in nature, such an event not coming to pass is not proof that they are a false prophet. This is because (in the words of Maimonides) “G-d is benevolent and compassionate, and may have forgiven … ”

A well-known example of this is Jonah, who was instructed to warn the people of Ninveh about G-d’s impending punishment. Jonah was reluctant to do so, since he feared being branded as a false prophet if the people were to repent and earn G-d’s
forgiveness.

This then is a new approach to explain why the Egyptians were punished. True, G-d had decreed that the Jewish people would suffer, but such decrees are always subject to change. The Egyptians could not absolve themselves of responsibility because the suffering they inflicted was not inevitable.

In addition to the philosophical message regarding free will, this teaching provides comfort in difficult times. It serves as a reminder that no matter how bleak the forecast, darkness is never inevitable. At the same time, this demands our action, even when facing what seems to be unavoidable darkness. If our actions can even reverse a Divine prophecy, we can be sure that we have the ability, and therefore the responsibility, to take on any challenges no matter how how great. PJC

Rabbi Yisroel Rosenfeld is the rabbi at the Lubavitch Center and the executive director of Chabad of Western Pennsylvania. This column is a service of the Vaad Harabonim of Greater Pittsburgh.