Yisro

“And Yisro heard all that the Almighty (Elokim) did for Moshe and for Yisrael, His people, for Hashem took Yisrael out of Egypt.” (Shemos 18: 1)

“’ . . . all that He did for them’—this refers to the sending down of the manna, the creation of the well of water, and the victory against Amalek; ‘ . . .for Hashem took Yisrael out’—this was greater than all of the miracles.” (Rashi, ibid.)

Why does the Torah change the names of G-d used in this verse? Regarding the miracles of the manna, well, and war against Amalek, the Torah uses the name of “Elokim”, implying strict Divine justice. Yet, concerning the Exodus from Egypt itself, G-d is called “Hashem,” the name which connotes His mercy. Moreover, where does Rashi see from the text that this initial miracle was greater than all the other miracles referred to in the verse?

Rashi understood that the Exodus was the greatest of the miracles from the curious order used in the verse. According to the meaning implied by his explanation, the Torah first mentions the desert miracles, the manna, well, and Amalek war, and only then returns chronologically to the Exodus. This change of order implies the primacy of the miracle of the Exodus. Further, it is specifically concerning this miracle that the name “Hashem” is used, implying that it was through the awesome creative power of this ineffable name that the Jews went out of Egypt.

Understanding the meaning of the names of G-d also clarifies the changes in their use. As the midrash indicates, the Heavenly court was opposed to the Exodus, citing the similarity in behavior between the Egyptians and the Jews (“both these are idol worshipers, and so are these . . .”). Thus, taking Yisrael out of Egypt required the Divine mercy inherent in the name “Hashem”. However, the miracles of the manna, the well, and the war against Amalek all occurred under the aegis of the attribute of Divine Justice. Thus, we find that the manna identified the spiritual level of each of its recipients, falling closer or farther from the tent in relation to the relative holiness of the individual. The war, too, only was successful to the extent that the Jews focused their attention fully on Divine Guidance—Moshe’s hands. If they wavered—Amalek took the advantage.

Perhaps, then, we can now understand the seemingly awkward phrasing of the verse. Hashem took Yisrael out of Egypt with mercy, to the extent that one might think that they could not withstand the scrutiny of Divine Justice. And indeed, the punishments in the desert did have a foundation of mercy (see Maamar Hageulah by the Ramchal on the verse, “even this, while you are in the land of your enemies, I will not despise you nor destroy you.”). Nonethesless, the order of our verse teaches that the attribute of Divine Justice still had a place amongst the Jewish people. The more that they merited the closeness to Divine mercy (Hashem), to that degree could they still merit the purifying fire of Divine Justice.

(This d'var Torah is based on the work Peninei Daas, the essays of the Telsher Rosh HaYeshiva Rabbi Eliyahu Meir Bloch, zt"l, edited by Rabbi Noson Tzvi Baron, shlit"a, and Rabbi Avrahom Chaim Levin, shlit"a, vol. 1, p. 189-90)