Egypt was battered by an unrelenting fusillade of brutal plagues that shattered its economy and tormented its populace. By the time the plague of locusts was announced, Egypt stood on the brink of ruin, its once-mighty economy reduced to shambles. The Jewish slaves were no longer worth the burden; they had become a liability rather than an asset. Even Pharaoh’s loyal advisors, bound by their allegiance, could no longer remain silent; they implored Pharaoh to release the slaves, incredulously exclaiming, “Do you not see? The entire empire teeters on the edge of disaster!”
Yet tragically, Pharaoh remained obstinate, refusing to fully release the “detestable” slaves while condemning his people to further anguish. Hatred is a spiritual sickness that, consumes the soul, warps reason, and drives us toward self-destructive actions. Pharaoh’s cancerous hatred ran so deep that he sacrificed his empire rather than acknowledging the dignity and freedom of his “sub-human” slaves.
A Pattern
This was not the first instance of Pharaoh’s psychopathic behavior, nor would it be the last. During the early, harrowing days of Egyptian oppression, Pharaoh sensed that a savior would arise to deliver the Jewish people from bondage. His magicians and astrologers, however, could not determine whether this liberator would be a Jewish or Egyptian male. Ironically, the hero they feared, Moshe Rabbeinu, was both – born of Jewish lineage yet raised within the palace, under Pharaoh’s very nose.
Paralyzed by uncertainty, Pharaoh issued a monstrous decree: every newborn male, including Egyptian infants, was to be cast into the Nile. In his viral rage and seething hatred of our people, Pharaoh made a catastrophic decision, condemning his own nation to infanticide and likely endangering Egypt’s demographic future.
Even in the final moments of Egypt’s unraveling, Pharaoh’s psychopathic hatred persisted. The last and most devastating plague, the annihilation of the firstborn, struck terror into every Egyptian household, from Pharaoh’s palace to the lowliest slave quarters. According to the midrash, even Pharaoh’s own son begged his father to relent, fearing for his life. Yet Pharaoh, consumed by his obstinacy and hatred, refused to yield, sealing his own child’s fate.
Such is the insidious nature of hatred, particularly the deep-seated hatred of Jews. It can grow so obsessive and so corrosive that individuals or nations sabotage themselves, acting against their own best interests simply to unleash their venom.
Pharaoh was not the first to exhibit psychopathic and self-destructive hatred toward our nation. Each year during Pesach, in the section of V’hi She’amda we thank Hashem for safeguarding us from the enemies who rise in “every generation” to destroy us. Immediately after we turn to Lavan as the first recorded example of this blight of the mind. Cursed by his animosity toward Ya’akov, Lavan pursued him with murderous intent, prepared to annihilate not only Ya’akov but his entire entourage – including his own children and grandchildren!
Sealing Germany’s Fate
Eighty-five years ago, we bore witness to a similarly depraved and obsessive hatred. Hitler’s determination to eradicate the detestable “Jew” crippled his own war effort. Engaged in a grueling battle on two fronts, the German war machine desperately needed manpower and resources. Yet Hitler continued to divert critical assets toward the extermination of the Jews. Stories are told of German soldiers, stranded at train stations, awaiting transport to the frontlines, watching trains filled with Jews being sent to death camps instead.
Obsessive hatred is a disease of the soul which distorts reason and logic leaving no space for wisdom or balance.
Societal Regression
Beyond its toxic effects on reason and virtue, cultures of hatred become paralyzed, unable to benefit from anything the objects of their hatred have created. Hatred leads to dehumanization – reducing its target to something less than human. Consequently, cultures of hatred refuse to acknowledge any value that the people they despise may contribute to their lives. In this way, hatred diminishes not only its victims but also the societies that nurture it.
Stemming Our Own Hatred
In a stunning twist, the Torah commands us to borrow utensils and clothing from the Egyptians – a profound effort to curb the hatred we might harbor toward them. After generations of suffering and oppression, such hatred would have been natural, even instinctive. Yet, Hashem sought to prevent this contagious emotion from taking root. If we truly despised Egyptians, we would never agree to wear their garments or use their possessions. Beyond serving as rightful monetary compensation for years of enslavement, this act was a deliberate attempt to quell hatred, fostering our moral clarity and emotional health even in the face of profound injustice.
Similarly, we were commanded not to harbor any long-term loathing for the Egyptians – Lo Tita’eiv Mitzri – since they hosted us during the famine. At first glance, this seems absurd; how are we expected to feel anything but hatred for those who oppressed us so brutally? Yet, Hashem calls us to see the entire picture. While they ultimately enslaved us, it was Egypt that first offered us refuge during a time of worldwide famine. Though their later actions are unforgivable, Hashem insists we acknowledge the initial kindness they showed by sheltering us in our time of need.
This command serves as a powerful reminder that hatred must not blind us to the complexity of history or human relationships, nor to the moments of compassion that existed, even in the most unlikely places.
Contemporary Tragedies of Hatred
It is deeply tragic to witness the destructive effects of hatred among our enemies. In the case of our Arab adversaries, it seems they would rather direct their hatred toward us and perpetuate violence than focus on advancing their own societies. Nation by nation, we observe how those that embrace and endorse radical, fundamentalist Islam consign themselves to stagnation and eventual decline. Millions of resources are squandered on building tunnels of hatred instead of investing in the betterment of their people, in the pursuit of progress and human welfare. The cost is immeasurable, not only in lives lost, but in opportunities foregone. Their hatred perpetuates endless cycles of destruction rather than offering horizons of hope.
Similarly, our antisemitic enemies are willing to go to any extreme to vent their hatred. They have become so consumed by their venom that they are ready to turn on their own countries, attacking the very institutions that sustain them. This hatred has spread so malignant that it erodes the democracies they inhabit, threatening to unravel the very fabric of their societies.
You don’t need to read the pages of the Torah to recognize psychopathic hatred. The modern-day Pharaohs and Hitlers are all around us, perpetuating hatred and violence, even at the cost of their own self-destruction. Their actions reflect a contagion of spirit which ultimately brings ruin not only to their enemies but to themselves.
Throughout this crisis we are searching for elusive achdut. We are badly divided along ideological, political, and religious lines. A good place to start is by avoiding the word “hate” and the emotion of hatred. We may sharply disagree with others in the land of Israel, but there is no room for deep-seated, consuming hatred. This will derail our progress and submerge us in a sea of toxic emotion.
To understand the folly of hatred read the Torah. To discover how destructive it can be just read headlines. Avoid it at all costs. No opinion, position, or ideology is worth introducing this venom into our society or this toxic force into our hearts.
Avoid hatred; it is the poison of progress and is a cancer to the soul.
