Measure for measure, even in times of concealment.
עַתָּה יָדַעְתִּי כִּי־־גָדוֹל ה’ מִכָּל־־הָאֱלֹקִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם: (יח:יא)
Now I know that Hashem is greater than all the gods, for with that which they schemed against them. (18:11)
Rashi explains: For with that which they schemed against them – As Targum translates, they imagined that they would destroy Israel through water, and they themselves were destroyed by water.
If we assume that Yisro’s amazement was solely due to the great miracles and wonders that HaKadosh Baruch Hu performed, the holy Torah informs us otherwise. In the posuk before us, Yisro expresses what led him to this point—to attach himself to the nation of Hashem: “Now I know that Hashem is greater than all the gods.” Why? Not because the miracles were beyond the laws of nature, but rather “for in the very matter that they plotted against them, they were punished.”
In other words, it was through this very miracle that Yisro recognized the principle of ‘measure for measure’—that the Egyptians were destroyed precisely in the manner they had schemed to destroy Israel. This realization is what stirred him to join the nation of Hashem, for it was the awareness that Hashem’s ways are just and upright that awakened his desire to be counted among His people.
These words were not written in the Torah without purpose. The Torah seeks to teach us that even in times of great concealment, when divine justice may seem hidden, a person has no excuse for weakness in his service of Hashem. We will now explain this idea in greater depth.
It is well known that the latter days are not like the former days. In earlier times, from the days of Moshe and the prophets who followed him, Israel merited knowing that Hashem was in their midst, for they were accustomed to miracles, which demonstrated that everything is in the hands of Heaven. Even later, when we were exiled from our land, we were still privileged to have great tzaddikim who illuminated the world with their heavenly powers. These were the holy Tannaim, who, aside from their righteousness and Torah, also proved themselves through supernatural deeds. Their wondrous acts are interwoven throughout the Talmud and Midrashim. Following them, the Geonim and Rishonim continued to shine their exalted light upon the world. Even in more recent times, the Baal Shem Tov, his students, and the disciples of his students illuminated the world, and through their deeds, it became known to all that Hashem is the true God. Their actions also awakened people to love and fear Hashem.
However, in our times, few are the true tzaddikim. Hashem has willed to test us with the trial of concealment. Thus, our generation is a ‘poor generation’ that does not merit witnessing miraculous changes in nature. As a result, one might say that we have lost the concept of ‘recognition of the living G-d,’ and all that remains for us is this ‘emunah’ (faith) alone.
Lest a person say, “It is no longer possible to stand strong!”, tell him: You are mistaken! True, we no longer have signs and wonders, but they were never the primary source of strength. The essence of recognizing the living G-d comes from the reality of ‘measure for measure,’ just as Yisro taught us. From this, a person can awaken himself and develop a desire to subdue his inclinations. Through this, he sees that all his actions leave an impression—that for every sin, he will receive punishment, and for every mitzvah, he will receive good reward. Naturally, this leads him to yearn to improve his deeds.
The recognition of this divine governance of ‘measure for measure’ is indeed present in our times as well, as I heard from my revered teacher, the holy Rebbe Binyamin Rabinovitz. This principle is very much felt at all times, and even when we are amidst a sea of concealments, we can still sense this guidance that accompanies a person always. It is understood that a person does not immediately recognize this, for if that were the case, there would be no reality of free will.
However, anyone who desires to perceive this will succeed in doing so, if he pays attention to it. And thus, it will be within the person’s ability to strengthen himself through it in the ways of Hashem.
Likewise, it will be within a person’s ability to examine, through this principle, the reasons behind everything that happens to him. If he sees that the attribute of judgment is harsh upon him, he can understand, through it, the cause of this trouble, after reflecting on which sin his punishment is directed. Once he corrects the wrong, he will merit redemption and relief.
I will share a story related to measure for measure, which was frequently recounted by my father. This took place in Radin, the home of the Chafetz Chaim, during the time when the draft crisis was looming over many of our brothers and sisters in Israel, who were under the rule of the Tsar in Russia. One day, the authorities appeared in the town, holding lists that named young men who were to leave their homes and their town, to wander far from their homes and enlist in the army. It was a true calamity, for these young men and boys would not return home for many decades, after serving in the impure army, and most of them would forget their Jewishness altogether...
Among those named on the lists of the authorities was the son of a wealthy man. When the officers came to his house to demand that he present his son, the wealthy man pointed to a poor orphan who was near his home and claimed, “This is my son.” Immediately, the officers seized the orphan, who was likely exempt from military service. Despite his cries, tears, and pleas, insisting that the rich man had lied, the orphan was taken against his will to the wicked army. The soul of the wealthy man’s son was saved, but at the expense of the suffering of the orphan and his widowed mother.
The Chafetz Chaim, who firmly believed that HaKadosh Baruch Hu does not overlook injustice, knew that this action would not go unpunished. He understood that Hashem’s hand would strike the man eventually. Wanting to observe the Divine Providence, he kept a close eye on the man to see how events would unfold. Indeed, twenty years later, this wealthy man’s son fell ill with a dangerous and contagious disease. After a period of suffering, he passed away from his illness. To his sorrow, no one was willing to take care of his son’s burial. Even the members of the Chevra Kadisha refused to get involved, fearing that they might contract the deadly disease. Left with no choice, the father himself had to bury his son, with no one to stand by his side.
This story was told by the Chafetz Chaim himself after he saw it as a strengthening example of Divine Providence, and as a means to awaken fear of Heaven [Yiras Shamayim]. For it proves that HaKadosh Baruch Hu repays a person according to his deeds, and even if one sees that the sinner is still at ease, it should be known that in time, his punishment will reach him, unless he repents and corrects his actions.
HaKadosh Baruch Hu grants delayed punishment to provide the person with an opportunity to reflect on the wickedness of his deeds and awaken to repentance. However, bitter and sorrowful is the fate of a person who does not regret his actions...
