Parshat Bo unfolds a pivotal moment in the narrative of the Bnei Yisrael’s journey toward freedom, with its lessons being especially poignant as we continue to watch our hostages being released. It contains the last three plagues, culminating with the exodus of the new Jewish nation. Amidst these dramatic occurrences, we can identify elements of human behavior that lead to Pharaoh hardening his heart and subsequently Hashem hardening his heart for him. Many classical commentators address how Hashem could take away Pharaoh’s free will and harden his heart against his will. In examining this portion through the lens of cognitive dissonance and the sunk cost fallacy, we can gain insights into the human psyche and better understand the question raised by the commentators.
Cognitive dissonance refers to the mental discomfort or tension that a person experiences when holding two or more contradictory beliefs, values, or attitudes simultaneously. The sunk cost fallacy is a cognitive bias where individuals continue investing in a decision based on the cumulative prior investment, despite new evidence suggesting that the cost will not be recouped. Both concepts highlight the influence of psychological factors on decision making and behavior. Cognitive dissonance encourages individuals to resolve internal conflicts by changing beliefs or behaviors, while the sunk cost fallacy can lead to suboptimal decision making by focusing on past investments rather than future outcomes.
The Shemot Rabbah discusses how Pharaoh hardened his own heart five times after five plagues. Pharaoh experienced the cognitive dissonance of seeing the suffering his nation faced due to the plagues while simultaneously wanting to continue his supremacy over his nation of slaves. In an effort to resolve this tension, he hardened his heart to reduce his empathy toward his nation and Bnei Yisrael. The Chizkuni mentions that the Torah uses the word “Gam, also this time” referring to the occasions in which Pharaoh hardened his heart, indicating Pharaoh feeling justified by his actions. Pharaoh continued to see the plagues’ damage to his nation and yet continued to push forward after each plague due to the cumulative prior investment he had already placed on not letting them go. Rabbeinu Bachya says it is totally unnatural for a person experiencing the kind of plagues Pharaoh and the Egyptians endured not to suffer a total mental collapse. The Torah had already described how, during the first five plagues, Pharaoh had drawn on his psychological reservoirs of obstinacy to stand fast in the face of these plagues.
At first glance, this is deeply unsettling. If Hashem hardened Pharaoh’s heart, where was his free will? Rashi, Ramban, and Chizkuni offer a striking answer that aligns closely with modern psychology. Free will is not a fixed trait. It is a capacity that can be strengthened or weakened over time. In the first plagues, Pharaoh hardens his own heart. He repeatedly ignores suffering, rationalizes cruelty, and refuses to change. Psychology teaches us that repeated behavior creates patterns. Each choice reinforces the next. Over time, flexibility shrinks. What once felt like a choice begins to feel like a reflex. Only later does the Torah say that Hashem hardens Pharaoh’s heart, not as punishment alone, but as consequence. Pharaoh has so consistently resisted moral awareness that he can no longer fully access it. Even when he considers letting the people go, it is not out of values or responsibility, but simply to stop the pain. Change motivated only by relief rarely lasts.
The Torah is teaching a sobering truth. We do not lose freedom suddenly. We erode it gradually. When we ignore conscience, dismiss feedback, or justify harmful patterns, we make future change harder. The hopeful side is equally powerful. Every small act of integrity, accountability, and courage strengthens our capacity to choose again. The heart is not just hardened. It is shaped. The question Pharaoh leaves us with is not, Do I have free will? It is, What kind of heart am I shaping through my choices?
Based on seeing the direct impact of these two psychological phenomena on Pharaoh’s behavior and the continued direction of his evil inclination, the Shemot Rabbah further answers our question. Rabbi Shimon ben Lakish said, “Since Hashem sent five times to him and he took no notice, Hashem then said: You have stiffened your neck and hardened your heart, well, I will add to your uncleanness” (Midrash Rabbah, Exodus 13:3). Pharaoh’s reluctance to release them exemplifies this fallacy. As the plagues intensify, Pharaoh’s refusal becomes a matter of pride and an unwillingness to let go of what he perceives as a significant investment. Despite the mounting costs and suffering, Pharaoh persists in his course of action, driven by a reluctance to accept the sunk costs and change his decision, thereby losing his free will of choice. Rabbi Moshe Chaim Luzzatto wrote, “Our external actions have an effect on our inner feelings. We have more control over our actions than our emotions, and if we utilize what is in our power, we will eventually acquire what is not as much in our power.”
Here are three tips for dealing with cognitive dissonance and the sunk cost fallacy:
- Recognize and Reflect on Emotional Biases
- Like Pharaoh, we can fall into patterns of justifying harmful decisions to reduce discomfort. Take time to pause and reflect on your motivations when faced with internal conflict. Ask yourself: Am I making this choice because it is right, or because I am unwilling to face the discomfort of changing my stance? Journaling or discussing decisions with a trusted advisor can help uncover whether pride or emotional investment is influencing your choices.
- Focus on Future Outcomes, Not Past Investments
- Pharaoh’s attachment to his past investments led to his downfall. To avoid this, shift your mindset toward the future. Evaluate decisions based on their potential benefits or risks moving forward, rather than what you have already invested. Use tools like cost benefit analyses or visualization techniques to break free from the trap of sunk costs.
- Take Action to Change Beliefs and Feelings
- As Rabbi Moshe Chaim Luzzatto teaches, external actions can influence internal emotions. If cognitive dissonance arises, instead of passively hoping your emotions will resolve, take proactive steps toward change. If you feel torn between holding onto an old habit and adopting a healthier one, begin small actions in the new direction. Those actions can reshape your inner feelings over time.
The interplay of cognitive dissonance and the sunk cost fallacy in Parshat Bo serves as a cautionary tale for us. It prompts reflection on our own lives, encouraging us to examine situations where we may hold conflicting beliefs or persist in decisions due to invested time, energy, or resources. May we strive to navigate our lives with clarity, embracing the wisdom to recognize when we are held captive by cognitive dissonance and sunk cost, and summon the courage to choose a path of liberation and growth. May we see all the hostages home celebrating the freedom of Shabbat with their loved ones.