<HTML>This "kaved" is getting very kaved already. Let me try to give this one
last shot:
In 1 Samuel 6:6 (or 7 depending on your text), the issue is that up
until now the Philistines have not sent the Ark back to the Israelites.
Our verse parallels this behavior to Paroah, who, because he would not
send the Israelites away caused inflictions upon his people. It seems
that the most logical explanation then for "kaved lev" here is refusal
to act reasonably - truly in one's own best interests.
Concerning Isaiah 6:10: I would contend that the meaning of refusing to
act reasonably also appears here and that "kaved ozen" is parallel to
"kaved lev". The implication of the verse is that if the people listen
to the prophet, they will repent, i.e. regret their former behavior and
change their ways. But, if they are "kaved ozen" they will do just the
opposite, i.e. continue to refuse to act reasonably (given that avoiding
doom is acting reasonably). Cf. esp. Zechariah 7:11-12, where again
"kaved ozen" is parallel to the heart (this time being made like stone).
And is not making the heart heavy also making it like stone? And see
"lev haeven" in Ezekiel 11:19; 36:26.
So, whether Pharoah makes his heart heavy, or Hashem does, both indicate
that Pharoah is refusing to act reasonably - he (or Hashem) is shutting
off his thinking ability (since "heart" in the TaNaKh is the seat of
thinking) - his ability to make under the circumstances an objective,
reasonable decision. It seems to me that there is a better possibility
of this explanation being correct than the one suggested by Rabbi
Grumet.</HTML>
