Vaerah 5772

“Rabbi Yehuda would assign them signs: D’Tz’Ch, A’D’Sh, B’A’Ch’V.”

In this well-known passage from the Pesach Hagaddah, Rabbi Yehuda introduces a mnemonic which divides the Ten Plagues into three distinct groups.

Abarbanel in his commentary to Chumash suggests that each group is meant to demonstrate a fundamental theological belief. D’Tz’Ch (blood, frogs, and lice) proves Divine Creation, that is, the existence of a Supreme Being who is the creator of all things; A’D’Sh (wild animals, pestilence, boils), not spreading to Jewish areas despite being extremely virulent by nature, demonstrates Divine Providence, and B’A’Ch’V, completing the entire array of plagues which afflicted the range of creation from the subterranean to the heavenly, demonstrates Divine Omnipotence.

Commentators to this passage also point  out that the plagues within each group follow a regular pattern. The first two plagues are preceded by a warning; the third strikes without warning. This seems to indicate that the plagues functioned as punishments; after two warnings the punishment can now be administered without prior announcement. The question, however, is why does the cycle repeat? If the third plague required no warning, why did the fourth? (Of course, the same question applies to the sixth and seventh plagues.)

In light of Abarbanel’s interpretation, the pattern is especially mystifying, for, according to his thesis, there is a progression in the ideas each group of plagues demonstrates (Divine Creation, Divine Providence, Divine Omnipotence). But if the idea which underlies the second group of plagues is somehow more advanced than that which underlies the first, how could Pharaoh be expected to pass the second test after having failed the first? Can you pass Calculus after failing Arithmetic?

We may suggest that although the theological ideas ascend, there is, in fact, a reduction in the moral expectation that each theological level demands.

The renowned ethicist, Lawrence Kohlberg, determined that there are three basic stages in moral development. At the lowest level, Pre-conventional, the moral agent is concerned only with himself. Proper action is rooted in the desire to avoid punishment and gain rewards. At the next level, Conventional, the moral agent is concerned with his being accepted and valued by family, friends, and society as a whole. At the highest level, Post-conventional, the moral agent lives in accordance with universal ethical principles.

If we apply these stages to the religious realm, we can make a curious observation. The highest theological conception – Divine Omnipotence – is the grounding for the lowest stage of moral development. Until one accepts Divine Omnipotence, why should one fear Divine Punishment? The middle theological conception – Divine Providence – is the grounding for the middle stage of moral development. Once one knows that G-d is engaged with the world, one can contemplate the possibility of seeking his approval. The most basic theological conception – Divine Creation – forms the basis for the highest stage of moral development. The mere fact that this is G-d’s world establishes the moral ideal that we should live in compliance with His plans and ideals.

The scheme of the Plagues may then be understood as follows. The first set, whose purpose as Abarbanel explains was to establish the principle of Divine Creation, pose a supremely difficult test for Pharaoh: Can he function morally on the highest Post-conventional level and release the Jews in accordance with the universal moral principles that follow from the fact of Divine Creation. Of course, Pharaoh fails this test.

At this point G-d decides to give Pharaoh enough additional information to function at the Conventional level. The second set of plagues, designed to establish the principle of Divine Providence, create for Pharaoh a conception of the world that would allow for doing the right thing to gain G-d’s favor and acceptance. Again Pharaoh fails.

Finally, the third set of plagues establishes the principle of Divine Omnipotence. As this is the basis for fear of Divine Punishment, less is expected of Pharaoh than ever. At least he should do the right thing to save his own neck. Alas, here again he fails, setting the stage for the penultimate plague, the Killing of the First Born.