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The Profundities of Torah-Yitro-Taking A New Identity |
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Written by HaRav Yochanan Zweig
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 “Who took you out of the land of Egypt ” (20:2) This week’s parsha records the Decalogue. The first commandment, which is the basis of all precepts, requires us to believe in the existence of Hashem. Hashem identifies
Himself as the One “who took you out of the land of Egypt”. The Ibn Ezra recounts a question which he was asked by Rabbi Yehuda Halevi1: Why does Hashem define Himself as the G-d who took us out of Egypt?2 It seems that a more appropriate title for Hashem would be “G-d, Creator of the Universe”. Defining Hashem as “Creator” identifies Him as the One responsible for all existence, while, “the One who took us out of Egypt” indicates that He is responsible for only one historical incident.
Rashi, apparently sensitive to this difficulty, comments “kedai hi hahotsa’ah shetihiyu mishubadim li” - “Taking you out of Egypt is sufficient reason for you to be subservient to Me.”3 Most commentaries interpret that Rashi is explaining that we are obligated to be subservient to Hashem because He saved us from the tyranny of Pharaoh. Citing the Midrash, Rashi offers a second explanation; Hashem was identifying Himself at Sinai as the same power that took Bnei Yisroel out of Egypt. When punishing the Egyptians Hashem appeared as a “man of war”, while at Sinai He appeared as an “elderly man full of compassion”. Hashem was dispelling the notion that there were two different deities. He therefore stated at Sinai “I am the G-d who took you out of Egypt.”4 How does compelling Bnei Yisroel to subjugate themselves to Him reflect the compassion of an elderly man?
Bnei Yisroel left Egypt to begin a relationship with Hashem. Rashi is not stating that the basis of our relationship with Hashem is that we owe Him our allegiance because He saved us. Rather, Rashi is explaining that the basis for every healthy relationship is each party’s concern for the well-being of the other. Hashem’s taking us out of Egypt reflects His compassion and care for the Jewish people, and it is therefore the cornerstone of the relationship. “Kedai hi hahotsa’a” means that it is fitting that this act should be the basis for our serving Him, for He has shown His commitment and concern for our well-being.
The relationship forged at Sinai is described by our Sages as a marriage; by definition it must be exclusionary. Stating that Hashem created the world does not indicate a unique concern for the Jewish People alone. Therefore, it could not be the cornerstone of the marriage. The exodus from Egypt, which was performed exclusively for us, is the appropriate basis of our marital bond.
1.20:2 2.Ibid 3Ibid. 4Ibid.
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