Taking it Personally
I am Hashem your L-rd who took you forth from the Land of Egypt, from the house of bondage. You should have no other gods before Me. (Sefer Shemot 20:2)
I. Hashem took us out of Egypt
Parshat Yitro includes the Asseret HaDibrot – the Decalogue. The above passage is the first component of the Decalogue. Hashem introduces Himself. He describes Himself as the one who redeemed the Jewish people from Egypt. According to Rambam – Maimonides – and many others, this statement is more than an introduction to the commandments in the Decalogue. It is the first of its commandments. It is the commandment to accept Hashem.
Rabbaynu Avraham ibn Ezra and others ask why Hashem identified Himself as redeemer of the Jewish people. Why did He not identify Himself as the Creator? Ibn Ezra says that this question was posed to him by Rabbaynu Yehudah HaLeyve.
II. The universe manifests Hashem’s wisdom
Ibn Ezra responds that one can discover the Creator through study of the universe. One who appreciates the wisdom evidenced in the universe will recognize that it must have a source. The universe was fashioned by a Creator of unfathomable wisdom. However, this encounter with Hashem as Creator is reserved for those who have the capacity to engage in this study.[1]
III. The meaning of the miracles of the redemption
The miracles that the people observed and experienced in their redemption provide more straight-forward or accessible evidence of the Creator. Only the Creator can have the omnipotence to suspend and bend the laws of the universe. The Torah is given to every member of the Jewish nation – both the wise and the less intellectually gifted or accomplished. The basis for acceptance of Hashem as Creator must be available to every Jew. Hashem describes Himself as our redeemer to provide an avenue for each of us to encounter Him. The more erudite scholar will find evidence of Hashem as the Creator in his study of the natural world. The miracles of the redemption provide the less accomplished student with proof that Hashem created the universe. His complete control of it and His ability to bend it to His will demonstrate that He is the Creator.[2],[3]
In short, the initial component of the Decalogue does not describe Hashem as the Creator. However, through reference to the redemption, Hashem is recognized as the Creator. The miracles performed in Egypt are conclusive evidence that Hashem created the universe.
And now, if you will listen to My voice and observe My covenant, you will be a treasure to Me from among all the nations, for to Me is all the land. (Sefer Shemot 20:5)
IV. The transcendental and the personal G-d
Rav Yosef Dov Soloveitchik Zt”l suggests a different response to this issue. His comments are based upon the Midrash Mechilta.
I am Hashem you L-rd. Why was the Decalogue not stated at the opening of the Torah? They explained it with a parable. To what is this similar? One entered a country. He said to the people, “I will rule over you.” They said to him, “You have done nothing for us to deserve to rule over us.”
What did he do? He built for them a wall (surrounding their city). He brought in water for them. He waged wars for them. He said to them, “I will rule over you.” They said to him, “Yes, Yes!”
Thus, did the Omnipresent. He took Israel out from Egypt. He parted for them the sea. He brought down for them the manna. He caused the quail to fly (into the camp). He made war for them with Amalek. He said to them, “I will rule over you.” They said to Him, “Yes, Yes!”[4]
Rav Soloveitchik explains that in His role as Creator, Hashem is the legislator of the natural law. He is its creator and sovereign. In this role, Hashem is transcendent. His role as Creator does not include or suggest a relationship with humankind. The redemption demonstrates that Hashem relates to humanity. He performed wonders in Egypt to redeem the Jewish people. The role of redeemer is not transcendent; it is an expression of fellowship.
V. The Sinai covenant describes a relationship
In the above passage (Shemot 20:5), Hashem describes the meaning of the Sinai revelation. Through the revelation and the Torah, Hashem is creating a covenantal relationship with the Jewish people. They will be Hashem’s treasured nation. He will be their L-rd.
Rav Soloveitchik explains that in the context of this covenant, Hashem does not describe Himself as Creator. He describes Himself as redeemer. Like the prospective ruler in the Mechilta’s parable, Hashem explains the foundation for the covenantal relationship that will emerge through revelation and the nation’s acceptance of the Torah. This foundation was established through the nation’s redemption from the oppression of Egypt and through providing for the nation in the wilderness. Now, Hashem invites the nation to accept Him as its L-rd and He will cherish His people.[5]
VII. Hashem’s two roles
In conclusion, Ibn Ezra and Rav Soloveitchik present different interpretations of this first component of the Decalogue. According to Ibn Ezra, we must recognize Hashem as Creator. The opening statement of the Decalogue describes Him as our redeemer. This is not an alternative to believing in Hashem as Creator. The wonders of redemption provide a simple path to knowing that Hashem is the Creator. Redeemer means Creator.
Rav Soloveitchik suggests that Redeemer and Creator are fundamentally different roles. The opening of the Decalogue does not describe Hashem as the Creator because that role is not immediately relevant to the Sinai covenant. Instead, the foundation of the covenant is the fellowship between the Jewish people and Hashem. The fellowship was demonstrated by the redemption.
At issue is not whether we should relate to Hashem as Creator or as redeemer. Both roles are fundamental to our relationship with Hashem. We are required to recognize that Hashem is the Creator. Our obligation to serve Hashem and observe His commandments is – at least, in part – predicated on Hashem’s role as redeemer. The issue here is which of these relationships is the focus of the first phrase of the Decalogue. Let us consider another instance in the parasha in which the Torah explores our relationship with Hashem.
And Yitro, the leader of Midyan, the father-in-law of Moshe, heard all that the L-rd had done for Moshe and for Israel, his nation – that Hashem had taken Israel forth from Egypt. (Sefer Shemot 18:1)
And Moshe told his father-in-law all that Hashem had done to Paroh and to Egypt on behalf of Israel and the distress that they had encountered on the road and Hashem saved them. (Sefer Shemot 18:8)
VIII. Yitro’s perspective on the redemption
Parshat Yitro opens with Moshe’s reunion with his wife and children, and with father-in-law, Yitro. In the first passage above, Yitro hears of the wonders that Hashem performed in Egypt. He leaves his land – Midyan – and travels to the wilderness with his daughter and grandsons to join Moshe and the Jewish people. Moshe is reunited with his family. He relates to his father-in-law a detailed account of the exodus and the challenges that confronted the nation since leaving Egypt. Moshe’s presentation is described in the second passage above.
Both passages describe the redemption. The first is Yitro’s perception of the events. The second is Moshe’s. There is a notable difference between these two descriptions. Yitro perceives Moshe as the prominent figure. Yitro heard about events involving Moshe and his nation. In Moshe’s description, he deemphasizes his own role. His focus is upon Hashem’s acts on behalf of the Jewish people. Why was Yitro’s attention focused upon Moshe and why did Moshe place his emphasis upon Bnai Yisrael?
Commenting on Yitro’s characterization of the events, Rasbam explains that Yitro observed that Moshe had challenged Paroh’s authority and Paroh never harmed Moshe. Through Moshe, Hashem performed unprecedented wonders. Ultimately, because of these wonders, Moshe was acknowledged and respected by Paroh and his ministers.[6]
Rashbam’s comments provide insight into Yitro’s thinking. Yitro viewed the redemption from the perspective of a father-in-law. His relationship was with Moshe, not with the Jewish people. He was most impressed and moved by the wonders that directly involved Moshe. He was certainly aware that the miracles in Egypt were designed to bring about the redemption of the Jewish people. But this was not as meaningful for him as the experiences of his son-in-law. In other words, Yitro related to the redemption from a very personal place. He deeply loved and identified with his son-in-law and viewed the events from his personal perspective.
IX. Moshe’s characterization of the redemption
Moshe was not satisfied with Yitro’s characterization of the redemption and the focus it placed upon him. In his account of the events, Moshe deemphasized his role as Hashem’s instrument and as the beneficiary of Hashem’s providence. Moshe emphasized the role of the Jewish people. The purpose of the wonders in Egypt was to redeem them.
Yitro’s perceptions were not incorrect. Moshe was protected by Hashem and Paroh did not harm him. He served as Hashem’s messenger in bringing about the plagues. He secured the respect of Paroh and his ministers. However, Moshe wished to help Yitro see the events from a broader perspective and understand their deeper meaning. Hashem redeemed the Jewish people. Moshe wanted Yitro to view the redemption not only from a personal perspective but from the more objective perspective.
X. Beyond the personal
The message of this account is that it is important to appreciate our personal experience of Hashem’s kindness. It is also necessary to recognize Hashem’s kindness more objectively. Only when viewed from this more objective perspective is the vast breadth of His benevolence appreciated.
The subjective and objective experience each have a place in our relationship with Hashem. Rav Soloveitchik points out that our subjective and personal experience of Hashem’s kindness is foundational to our covenantal relationship with Him. Moshe points out to Yitro that this subjective perspective is not sufficient. It provides a basis for gratefulness, but it does not engender full appreciation of the magnitude of Hashem’s benevolence.[7]
_________________________________ [1] Ibn Ezra notes that the wisdom manifested in the universe reflects the god who is its source. It does not prove that this god is its creator. It is possible that the universe and its creator share eternity. Appreciation of the wisdom displayed by the universe does not provide a conclusive basis for belief in the Creator.
[2] Rabbaynu Avraham ibn Ezra, Extended Commentary on Sefer Shemot 20:2.
[3] Ibn Ezra insists that every Jew must establish a basis for his/her acceptance of Hashem. One does not fulfill the commandment to accept Hashem by mere verbal affirmation.
[4] Michilta, Parshat Yitro, BaChodesh, Chapter 5.
[5] Rav Yosef Dov Soloveitchik, Pesach, Sefirat Ha-Omer and Shavu’ot, pp 246-250.
[6] Rabbaynu Shemuel ben Meir (Rashbam) Commentary on Sefer Shemot 18:1
[7] The importance of the personal and the objective perspective is reflected in Hallel HaGadol. The first nine stanzas describe Hashem from a universal perspective. We acknowledge Him as the Creator and as the source of the wisdom evidenced in the universe. The following fifteen stanzas adopt a subjective perspective. They describe Hashem as the redeemer and protector of the Jewish people. The closing two stanzas return to the more universal perspective. We acknowledge that Hashem provides sustenance to all living creatures and that He is the ultimate L-rd.