וַי ֹּאמֶר כִּי־יָד עַל־כֵּס יָ -הּ מִּלְחָמָה לַה ‘ בַעֲמָלֵּק מִּדֹּר דֹּר׃
“And he said ‘for the Hand in on the Throne of Y-H’ G-d is at war with Amalek in all generations”
The Zohar teaches that the 10 Commandments correspond to the 10 Utterances through which Hashem created the world. The message is that the world was created for the study and observance of the Torah and that through our study and observance of the Torah we keep the world in existence.
The Chiddushei Harim taught that the true existence of the world itself comes from the holy letters of the Torah and the G-dly energy within them. However, this truth is hidden, particularly in the time of Exile, when we do not perceive the Divine source and presence within nature.
This was reflected in Pharaoh’s denial of the existence of G-d. The Novi relates that Pharaoh proclaimed “the Nile river belongs to me and I created myself,” seeing himself as a self-made entity. The same is true whenever we attribute our success to our own doing, saying “my strength and the might of my hand has made me all of this wealth.” In doing so, we also deny Hashem’s presence and the truth of reality. This is the spiritual Exile of Egypt, where we are enslaved to the perspective of Pharaoh.
The giving of the 10 Commandments - the Aseres Hadibros - was the open revelation of G-d’s word within the world. The word Dibros can also mean to conduct oneself, and alludes to a state where we recognise Hashem and conduct every part of our lives in His service.
Going from the 10 Utterances to the 10 Commandments, from a state where nature conceals G-d’s presence and our Divine purpose, to a state where G-d’s presence is openly revealed, required the 10 Plagues. The stated purpose of the Plagues was so that “You shall know that I am G-d”, the negation of Pharaoh’s claim. This is analogous to breaking the shell that covers the fruit, in order to reveal and access the fruit that lies beneath it.
ב“ה
something. If it was true that everything that Hashem created was for the sake of the Jewish people, why did he create the Egyptians and allow them to cause the Jewish people to suffer.
The word מצרים means limitations or confinement. It represents the experience of hardship and suffering, particularly in relation to our spiritual service. Mitzrayim represent the forces of evil and negativity which oppose G-dliness, including our own Yetzer Hara that seeks to obstruct and challenge us in the service of Hashem.
Moshe answered that Hashem also made Pharoah and the Egyptians for the sake of the Jewish people. The existence of good and evil gives us free choice. When we have the choice and desire to do the wrong thing and nonetheless choose to overcome it, we reach greater spiritual heights than would have been otherwise possible.
This is alluded to in Parshas Bereishis. After completing the Creation at the end of the sixth day, the Torah teaches that Hashem saw everything that He had made and it was טוב מאד, very good. The Midrash explains that טוב - simple goodness, refers to the Yetzer Hatov. However, מאד - referring to an even greater goodness, refers to the Yetzer Hara. This greater goodness comes when we make the choice not to follow the Yetzer Hara.
Moshe explained that not only was everything that Hashem created for the Jewish people, even His creation of Pharaoh and Mitzrayim was אודות ישראל, for the sake of the Jewish people. This includes all of the “hardships that had befallen them on the way”, referring to the challenges that we face on the path of serving Hashem. We do not face this challenges alone. If we put in the effort, ויצילם ה‘, Hashem comes to assist us.
On hearing this deeper message, Yisro was overcome with joy. The word used for joy is ויחד. This word is related to the word יחיד, meaning oneness. This alludes to the deeper level of oneness and connection to Hashem that we can only attain through overcoming our struggles and challenges.
This message is very empowering. When life presents us with struggles, difficulties and challenges, these are ultimately for our benefit. We should take them as opportunities that have been given to us to dig deeper and overcome them. Ultimately, they enable us to reach greater levels of growth and accomplishment.
In the opening of the Parsha, the Torah teaches;
וַיִּשְמַע יִּתְרוֹ כֹּהֵּן מִּדְיָן חֹּתֵּן מֹּשֶה אֵּת כׇּל־אֲשֶר עָשָה אֱלֹּ -הִּים לְמֹּשֶה וּלְיִּשְרָאֵּל
“Yisro... heard all that G-d had done for Moshe and Yisrael.”
This took place while Yisro was still in Midian and it inspired him to come and join the Jewish people.
When Yisro meets with Moshe, the Torah relates;
וַיְסַפֵּר מֹּשֶה לְחֹּתְנוֹ אֵּת כׇּל־אֲשֶר עָשָה ה ‘לְפַרְעֹּה וּלְמִּצְרַיִּם עַל אוֹדֹּת יִּשְרָאֵּל אֵּת כׇּל־הַתְלָאָה אֲשֶר מְצָאָתַם בַדֶרֶךְ וַיַצִּלֵּם ה‘
“And Moshe told his father in-law all that Hashem had done to Pharoah and to Egypt for the sake of Yisrael, all of the hardships that had befallen them on the way and how Hashem has saved them.”
After hearing these words, the Torah describes how Yisro was overcome with joy and blessed Hashem.
Whilst both Pesukim seem to refer to the same miracles that Hashem performed for the Bnei Yisrael when they left Egypt, there is a difference. The first Pasuk refers to what Hashem had done “for Moshe and Yisrael”. The later Pasuk refers to what Hashem had done “to Pharaoh and to Egypt”.
Another question that is raised, is that if Yisro had already heard of the great miracles while he was still in Midian, why didn’t he experience his great joy then? It seems that only after Moshe’s words, Yisro was overcome with joy.
The great Chassidic master Rabbi Shlomo Rabinowicz, presents a novel explanation of this passage in his work Tiferes Shlomo on the Torah. His explanation gives us a profound understanding of the purpose of challenges.
When Yisro heard about the supernatural miracles of the 10 Plagues and the Splitting of the Sea, he understood that Hashem was prepared to suspend the laws of nature for the sake of the Jewish people. This demonstrated Hashem’s great love for the Jewish people and highlighted that the entire Creation was for their sake.
This can be read into the opening verse of the Parsha. וישמע can also mean “and he understood”. The word עשה in addition to “do”, also means to “make”. In a homiletic manner, the Pasuk could be read as “Yisro understood, that everything that Hashem made was for (the sake of) Moshe and Yisrael.”
But when Yisro came to Moshe, he was still bothered by something. If it was true that everything that Hashem created was for the sake of the Jewish people, why did he create the Egyptians and allow them to cause the Jewish people to suffer.
The word מצרים means limitations or confinement. It represents the experience of hardship and suffering, particularly in relation to our spiritual service. Mitzrayim represent the forces of evil and negativity which oppose G-dliness, including our own Yetzer Hara that seeks to obstruct and challenge us in the service of Hashem.
Moshe answered that Hashem also made Pharoah and the Egyptians for the sake of the Jewish people. The existence of good and evil gives us free choice. When we have the choice and desire to do the wrong thing and nonetheless choose to overcome it, we reach greater spiritual heights than would have been otherwise possible.
This is alluded to in Parshas Bereishis. After completing the Creation at the end of the sixth day, the Torah teaches that Hashem saw everything that He had made and it was טוב מאד, very good. The Midrash explains that טוב - simple goodness, refers to the Yetzer Hatov. However, מאד - referring to an even greater goodness, refers to the Yetzer Hara. This greater goodness comes when we make the choice not to follow the Yetzer Hara.
Moshe explained that not only was everything that Hashem created for the Jewish people, even His creation of Pharaoh and Mitzrayim was אודות ישראל, for the sake of the Jewish people. This includes all of the “hardships that had befallen them on the way”, referring to the challenges that we face on the path of serving Hashem. We do not face this challenges alone. If we put in the effort, ויצילם ה‘, Hashem comes to assist us.
On hearing this deeper message, Yisro was overcome with joy. The word used for joy is ויחד. This word is related to the word יחיד, meaning oneness. This alludes to the deeper level of oneness and connection to Hashem that we can only attain through overcoming our struggles and challenges.
This message is very empowering. When life presents us with struggles, difficulties and challenges, these are ultimately for our benefit. We should take them as opportunities that have been given to us to dig deeper and overcome them. Ultimately, they enable us to reach greater levels of growth and accomplishment.
