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Parashat Va’Eira records the first seven Makkot. The ten Makkot are broken down by Rabi Yehuda (as we recite at the Seder) into three sets of three, plus Makkat Bechorot. We will focus on the first three Makkot: Dam, Tzfardei’ah, and Kinim. In what way do these three Makkot connect and what do these three Makkot teach us?

To answer this we need to consider what the first three Makkot represent. According to the Maharal, the number one represents unity and oneness regarding the first set of Makkot. In what way was unity displayed during these Makkot? 

The Ibn Ezra on Shemot 8:13 (s.v. “VaYa’asu Kein”) says that during Makkat Dam, when the river was stricken in one spot, all the water in Egypt turned into blood instantly. The same took place during Makkat Kinim where Aharon struck the sand in one spot and all of Mitzrayim’s sand turned to lice. Similarly, the Midrash (Shemot Rabbah 10:4) and Gemara (Sanhedrin 67b and is cited by Rashi) say that at first only one frog was struck but then swarms emerged from the original frog as a result. Also, during Makkat Tzfardei'ah, according to Rabi Eliezer, one frog arose and began to croak, signaling the other frogs to join it and Tzfardei'ah began. There is a sort of unity on display during these first three Makkot.

On the other hand, there is a much deeper unity which took place during the first three Makkot. Paroh and his Chartumim were unified toward the same goals. They were all magicians, they all wanted to prove Hashem wrong, and had many more common goals. Paroh consistently wanted the Chartumim to try to perform exactly what Moshe and Aharon were doing. They replicated the first two Makkot with their sorcery, but when they weren’t able to replicate Makkat Kinim they realized that it was “Etzba Elokim Hi,” realizing that it was from Hashem.

In addition, Paroh failed to realize something that was essential. The Pasuk (Shemot 7:23) says that “Paroh turned away and went to his palace and paid no regard to this” after the Chartumim performed Makkat Dam with their sorcery. The Midrash (Shemot Rabbah 9:11) says that Paroh paid no attention to what had transpired and did not even comprehend that the Makkah was from Hashem. He thought that it was a mere act of sorcery performed by Moshe and Aharon rather than the works of Hashem. Therefore, he paid no attention to what he had just seen and  refused to let the Jews go as a result.

Rav Yerucham Levovitz, the Mashgiach of the Mir Yeshiva when it was in Belarus, applies this Midrash to all of the Makkot and says Paroh’s resistance led only to more destruction. The Ramban (Shemot 7:16) says that Paroh was already afraid of the Makkot, but he hardened his heart to overcome these fears as recorded in the Pesukim many times. What did Paroh do to harden his heart to overcome his fears?

Based on the Midrash, Rav Yerucham explains that it is not what Paroh did, it was what he did not do. He paid no attention to them. He refused to even think about what he had just seen and experienced. Had he contemplated what he had just seen, he would have arrived at the conclusion or at least considered that these were acts of Hashem. As an expert in sorcery, Paroh could have easily realized that these were acts of Hashem, but Paroh refused. He returned to his daily routine; he chose not to reflect. As a result, he suffered greatly, ignoring what was in plain sight. The Midrash (Shemot Rabbah 13:3) says that Reish Lakish applies a Pasuk in Mishlei to Hashem hardening Paroh's heart. The Pasuk in Mishlei says that “if one is drawn to the scoffers Hashem will make him scoff,” and explains that Hashem warns a sinner repeatedly that he must repent. If the sinner does not fix his ways then Hashem will harden his heart against doing Teshuvah. How is continuing the Aveirah in such a case “scoffing” and why is hardening the heart against repenting the punishment that they deserve?

Rav Yerucham says that the root of the word in the Pasuk “Leitzanut”, “scoffing or making light,” is a lack of contemplation. One who does not think about what is before him will not be inspired. Rather, he will fail to see its significance and dismiss it as not important to him. The punishment for not contemplating measure for measure is the inability to do so. The Pasuk (Yeshayah 40:26) says “Hashem’s wonders exist! All we have to do is raise our eyes!” When we see, we must do so with our hearts as much as our eyes. In Devarim 32:46-47, Moshe himself said “apply your hearts to all the words that I testify against you today… for it is not an empty thing for you for it is your life”. While Paroh didn’t take to heart what he should have, we can apply our hearts to what we see. It is the purpose of our lives.

We can learn so much from these types of unity presented to us during the first three Makkot. We see that although unity is so powerful, it can be very damaging. Even though the Makkot were acts of Hashem and unity was involved, Mitzrayim was heavily damaged. The same took place between Paroh and his Chartumim. This unity can be compared to that of the unity of the Dor HaFlagah. They were unified towards the same goal and they were punished. We learn from here that when we join other people it should be directed towards growth and not destruction. We should always be with the right people, in the right place, at the right time.

There is another important message to derive from this situation. Sometimes we fail to see that which is in front of us. Sometimes we’re unified for the wrong purpose and damage ourselves and others as a result. That’s  the kind of unity that took place between Paroh and the Chartumim. The Chartumim were in the wrong place at the wrong time with the wrong person. However, the Chartumim extracted themselves from that situation. How did they do it?

 They got out by doing what Paroh did not. They contemplated what was transpiring and considered the source behind everything. Sometimes we fail to think about the things thrown before us. We tend to overlook that which we should consider. Sometimes we harden our own hearts; we need to look for the signs that Hashem is throwing our way, whether big or small, and we need to realize their significance. We need to contemplate everything that takes place. Only then can we recognize signs from Hashem; only then can we be like the Chartumim and realizate “Etzba Elokim Hi”.