The Sedra of Bo contains the last three of the ten plagues to be visited on Egypt.

After the seventh plague Pharaoh makes a surprising outburst Chpt.9 Vs.27

"And Pharaoh sent and called to Moses and Aaron and he said to them I have sinned this time, HaShem is the righteous one and I and my people are evil"

Moses accepts his appeal and prays that the Thunder Hail and Rain, which had caused incredible devastation, ceases. When Pharaoh sees the removal of the plague he reneges on his promise and the Torah says Chpt.9 Vs.35........

"And pharaoh's heart was hardened and he did not send out the children of Israel as HaShem had said through Moses"

The scene is now set for the last three plagues. HaShem tells Moses, Chpt.10 Vs.1......

"Come to Pharaoh because I have hardened his heart and that of his servants in order that I will put these signs BiKirbo (amongst him). "

This verse raises several difficulties. All translations render the word Bo which I have correctly translated as "Come" as being, "Go". The incorrect translation fits much better which explains it's popularity. It is however still wrong. Another problem is why send Moses to talk to a "brick wall". If G-d is guaranteeing Pharaoh's refusal in order to perform the last three miracles, then why send Moses? Can you imagine someone sending you to a specific shop to buy a specific thing with the assurance that, "You should go now, because the shop is closed"? Thirdly what is point of the extra word "these"?

Reb Simcha Zissel says that the world understands that in hardening Pharaoh' s heart G-d was removing his freedom of choice. In fact G-d was replacing Pharaoh's freedom of choice! The effect of the plagues was so profound as to compel him to agree to the Jew's liberation. Open miracles rob people of freedom of choice. By restoring his freedom of choice Pharaoh returns to the mind-set he had when Moses first petitioned him. The response will therefore be identical. With freedom of choice, (before the seventh miracle) he said, "No".

He will say it again now! Reb Simcha Zissel explains that Pharaoh's memory was not wiped clean. He remembers exactly what has occurred through seven disastrous plagues. He knew about them at the time they occurred but still refused to liberate the Jews. The effect of last three plagues will be removed.

A person is able to Know and believe, yet this knowledge does not effect his behaviour in anyway. Smokers know that cigarettes cause cancer ( it says it in large print on the box) and will hand round cigarettes to fellow smokers saying

"Cancer stick?"

Through seven plagues Pharaoh knows G-d and what has happened and yet till now he has hardened his own heart. The head knows it but the heart doesn't feel it.

Pharaoh has not allowed the plagues to effect him. Now he won't be able to have them effect him.

Rabbi Dessler reports an astonishing statement from the Talmud Eruvin 19

"Wicked people even at the doorstep of Hell, do not regret their actions and repent."

Judaism teaches that each person will eventually face a review of their lives. There will be a video presentation of Mr. A. Jew esq. Most of us have memories of some incident which when remembered is so unbearable that we cringe and struggle to eject it from our minds. It is usually when we made complete fools of ourselves and usually in public ( see my essay on "self Esteem").

In heaven we have to watch the whole thing. This includes the things that no one saw us do and we thought we'd got away with. After this, when the truth is inescapable and when it is obvious to him where he went wrong, a "Rosho " ( a wicked person ) is sent to Hell. Standing on the doorstep, when he's about to "Roast and toast" he still doesn't regret anything!

Rabbi Dessler points out that Knowledge and Desires are two totally separate departments. He may know he's done wrong but to feel he's done wrong is a very different "address".

The disturbing question arises, can someone ever actually change and become a better person. Rabbi Dessler addresses this question with reference to Moses actions at the Golden Calf.

The Jews were threatened with total destruction by G-d. Moses prays and uses every argument at his disposal to reverse the heavenly decree. The Ramban says that Moses' best efforts only achieved a stay of execution, not an equital. The equital would only happen if the Jews sincerely regretted what they had done. Knowing that it was wrong; would not suffice they would have to regret what they had done wrong, they would have to feel what they had done wrong. Moses achieved this when he came down from the mountain ( much to their surprise, they thought he had died ) and held up the stone of the Ten Commandments smashing it to pieces. The Targum Yonasan says the Jews witnessed this and then saw the letters fly from the tablets and return to heaven. Moshe realised that they needed a huge shock before they would come to regret their actions.

We can now answer our original three questions. The Alshich says that Moses must have been confused at HaShem's demand that he return to Pharaoh. If Pharaoh has hardened his own heart and indeed becomes more stubborn at each plague then why send Moses; he won't listen, send the plague instead.

If HaShem has hardened Pharaoh's heart then surely that contradicts our understanding of G-d. He is said to always extend a hand to those who have sincerely regretted their mistakes. At the last plague of Hail, Pharaoh had declared his regret. Has G-d hardened his heart and caused him to rebel further despite his regret?

So HaShem says to Moses, "Come to Pharaoh" G-d had promised Moshe at the beginning of his mission that He would be with him. There was a point in Moses going to him again. "Because I have hardened his heart" even after he has declared his guilt. The reason is to put "these" signs i.e. these previous seven, "BiKirbo" "Amongst him". This states that prior to the last three plagues, the effect of the plagues is not "Amongst him", or translated more accurately "In him" . He was only saying the words, he did not feel them. He and his people would need the complete shock of the entire ten plagues.

It took Chernobyl to explode, before most people took the threat posed by nuclear power seriously. It took Dunblane, before most people considered the threat caused by gun ownership. If people know something is wrong but don't feel it, then only a huge event will shock them into changing.

If a person does want to change then the short sharp shock formula is unnecessary. They will change themselves.