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Midrash Raba Bo 2 · Rabbi Benjy's Shiur

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  Madrid Shrabber Parrish at butcher number 21 of the
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  interesting themes running through the narratives is
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  whether Pharaoh was given the opportunity to change, to
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  redirect, to do to Shruba, to contemplate Big muck Locket,
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  whether he was denied the opportunity, given the
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  opportunity. And different commentators see
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  the story from different perspectives.
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  In relation to the plague of locust, we have Moshe Albanos
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  stretching out his staff over the land of Egypt.
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  There was an east wind guy went through the land all that day
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  and all that night and it became warning.
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  And then the locust arrives as the Madras la mahaya kadosh
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  barku, not ten zamanda makat maharva.
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  I am a Viola and Miyad. Why did Hashem wait a whole day
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  to bring the plague of locust and not immediately?
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  Seems to be a good question, says the Madras.
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  Good day, Shiah Suru. Behind Vyasu Toshiba, there's an
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  order that the Egyptians should be availed of the opportunity to
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  turn back from their ways and repent.
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  And this is all predicated on the idea that when Hashem
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  hardens Para's heart, it's not to deny him the possibility of
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  Toshiba or to push him further into an abyss, but actually it's
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  to rebalance him, to give him the possibility of making a free
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  will decision. Otherwise it would have just
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  been based on his trauma. He would have made a decision
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  and that wouldn't have been a free will moment.
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  To me, what's interesting here is it's the focus here is
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  Kadesha Yakharu Bahen, that the Egyptians should be given the
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  opportunity to repent, which perhaps suggests that there's an
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  understanding that the the pressure could have been exerted
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  by the entire population of Egypt and brought about a change
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  in the leadership's position. Most of us would simply assume
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  that Pharaoh, being the autocratic monarch, would have
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  dust on things his way and not being able to listen.
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  But here it seems that everybody has the possibility of changing,
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  of changing Pharaoh's approach to things.
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  Alternatively, says the commentary, that it's yourself,
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  Kaya Kadosh Baruch. God wanted to show all the
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  nations at wish at para his the the wickedness of Pharaoh,
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  Shira, Ayat Tamakami, Mashmesh. Everyone could see.
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  He could see the plague was gathering pace and was on the
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  way and it just meant like a a wave of the hand of Moshe by
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  Philo Hakian. Nonetheless, Lokhazabichuva, he
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  did not repent once the play came.
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  What happened next? He covered the whole surface of
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  the land by Mahabharali Khala Moshella Aarum very quickly
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  calls Moshe and Aaron to him. And what did he say?
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  Khatatati la Hashem elohim valachem, I have sinned to
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  Hashem your God and to you, you say your God and to you khattati
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  lashaem alokayhram shaloshi lakhti Atchi.
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  Thrilled that what? How was his sin manifest with
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  with dasham? They didn't send Israel out as
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  Hashem had commanded him through the various speeches that he'd
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  been given by Mohsin Aaron. How would he stand to you,
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  Valacham and to you shake Rashiat kami panay you Mohsin
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  Aaron, I told you never to come back.
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  Get out of my face. I don't want to see you again.
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  And that's the Lacham, the Shahaiti Khashev le Kalaletkhan.
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  And I thought to curse you when I said so it should so be Hashem
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  with you as I will send forth your children.
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  And Farah concluded, Now please forgive my sin.
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  And at that point, Moshe Rabehu walks out.
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  I think overall, what's really interesting here in, in our, in
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  our tradition is that we Hashem doesn't reject people because of
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  the mistakes they've made. Even the Mitzrayim and even
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  generations after it happened. Our, our greatest thinkers
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  wanted to understand that Hashem, who is a God of mercy,
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  forgives and gives opportunities to for people to rebuild their
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  relationship with him. Have a wonderful day.