Kindness to the Widow

There are certain Mitzvot in the Torah that has special emphasis as to its importance. One such example, applies to our treatment of the widow.

The Talmud explains that the need to treat widows with care and compassion, applies to all widows. It makes no difference if we are speaking of a wealthy widow, or a poor one. A widow is a widow, and she is in a difficult situation.

The warning of the Torah is very serious. We are told that if we are guilty of mistreating a widow, then our wives will become widows, and our children will become orphans.

The Ibn Ezra even goes a step further to show the severity of violation of this commandment. He says that if we see someone else mistreating a widow, and we don’t do anything to stop it, we are equally guilty of this transgression.

There are certainly a number of widows that we encounter in our daily lives. We must remember to make an extra effort to show kindness and patience to these less fortunate women.

Perhaps we can think of ways how we can fulfill this Mitzva in a better way. Maybe some of our Tzedaka funds should go towards helping the widows. Or, we might find a way to spend some time providing friendship with a widow.

If the warning of mistreatment of the widow is so strong, it makes sense that the reward for acting as we should, is very great. In any case, there should certainly be a greater awareness that this often forgotten Mitzva, should be at the forefront of our minds.

Hebrew Slave

The first case that is introduced in Parshat Mishpatim, is that of the עבד עברי, or Hebrew slave.

The Keli Yakar explains that this is the first subject, because it is connected with the first of the Ten Commandments, that tells us that Hashem is the G-d who took us out of Egypt, the house of slavery.

Man is meant to be free, and not placed in a situation where he is under the domination or control, of another person. The situation of the Hebrew slave was meant to be one of rehabilitation, to help reform the thief, who has separated himself from society. He lives with a welcoming family, and he learns to have the self esteem not to break the law, and take what doesn’t belong to him.

The second type of Hebrew slave (which is a very misleading term), applies to an individual who has fallen on hard times. He is unable to make ends meet, and is taken in by a kind individual, who will allow him to work for him, in return for food and lodging.

It is also interesting to note that the Torah advises the master to give his slave a מענק, a gift, after he has completed his years of devoted service.

Despite the element of compassion connected with these laws, it is still not a desirable situation to be categorized as slave or servant. Man was meant to be free. Our Rabbis tell us that the only truly free individual, is one who is עוסק בתורה, involved with Torah study. When this becomes our priority, we have made a clear decision in our lives, as to what is important, and what is fleeting. We are no longer slaves to materialism and comforts. Our occupations serve as a means to sustain our families. We are not prisoners to our jobs, or obsessed with trying to amass fortunes.

It is very easy to be enslaved by the various temptations that exist in the world. Our עבד עברי is given a second chance to start over. We must be certain that we don’t fall to that level, but remain free men, as we attach ourselves to Hashem’s holy Torah.

Kavod Seeking

The Ramchal points out in Messilat Yesharim that the desire of an individual for Kavod, honor, is much more damaging than we might realize.

He says the following: It would be possible for a person to conquer his evil inclination concerning wealth and other forms of gratification, but craving for honor is what consistently drives a person.

Being in this state does not allow the Kavod seeker to tolerate seeing himself stationed himself lower than his peers. This gives him no rest, and causes him to make foolish mistakes.

The honor seeker will even bring upon himself unnecessary suffering. If he is in need of money, and the only job he can get, is one that he sees is below his dignity, he will live in poverty, and go hungry, rather than have to live with a feeling of humiliation.

Other desires that a person might have, weaken with age. The exception is the pursuit of honor, that stays with a person his entire life. It a kind of spiritual sickness that is extremely difficult to cure.

The Tanach speaks of several individuals, whose pursuit of Kavod, led to their ultimate downfall. The Ramchal gives Yeravam, Korach, the spies, and Yoav, as examples of those who fell because of their honor obsession.

Yeravam, the evil king of Israel, was offered an eternal place in Gan Eden with King David, if he repented. He refused the offer when he was told he would be number two behind David. His honor seeking caused this foolish decision.

Korach rebelled when his cousin was appointed head of the Kehati Leviim and not him. The spies gave their evil report because they were afraid they would lose their positions as princes of their tribes,upon entering Eretz Yisrael. And Yoav killed Amasa, when he was given the position of general, instead of him.

We see how various character flaws can cause us serious problems. But we must particularly realize how honor seeking, pride, and ego, can lead to our downfall.

Too Busy

One of the important lessons learned while attending Yeshiva, is how precious time is. There would be numerous lectures given on “Bitul Zman,” wasting time.

We were taught the importance of making a schedule that would fill up our day productively. We were told to pay close attention to the number of hours in our day that were simply wasted.

Over the years, I have marveled at a number of people I’ve met who seem to accomplish so much in their lives. They seem to find the time for everything. They manage to fulfill their various roles effectively.

This taught me that it is possible for a human being to accomplish so much, if he applies himself, and learns to maximize every waking hour. Everything comes down to our priorities in life.

All of this means that when someone tells you that they were “too busy” to call or spend time with you, it most likely means, that you are not a priority in that person’s life. It is possible and even likely, that many people have a problem allocating their use of time, but everyone finds the time, for what they care about the most.

Life is precious and every day is a gift. The years seem to fly by. There is a Torah law that tells us מפני שיבה תקום, that we are to get up for an elderly person. There is a rabbinic play on words, where it says, לפני שיבה תקום. This would mean that before we reach old age, we should “wake up.”

We must take hold of ourselves and figure out how we can live life to the fullest. We need to rededicate ourselves to serve G-d and man more effectively. It starts with not wasting time!

Ten Commandments Twice

The Ten Commandments appear twice in the Torah. The first appearance is in Parshat Yitro, in Shemot, and the second time in Vaetchanan in Devarim.

There are several differences in the wording each time presented. There are actually seventeen more words in the commandments in Devarim. The number seventeen equals the word, “טוב,” meaning good. The word, Tov, does not appear in the first reading, because the two tablets were broken by Moshe Rabbeinu.

The Shabbat commandment also has a few differences. In the first reading, we are told to “Remember the Sabbath day to keep it holy.” In Devarim, the same verse begins with, “Observe,” or Shamor.

Another difference is that we are first told to keep Shabbat because G-d rested on the seventh day, and we must also rest. The second time, the reason given is that we were taken out of Egypt in order to be free men. The cessation of weekday activities, proves that we are truly free men.

A final difference is that in the last commandment it says, לא תחמוד, “Do not covet.” And in Devarim it says, לא תחמוד ולא תתאוה, that one should not covet and should not desire. The explanation to the additional words is that one’s coveting is bad enough that he desires what others have. But the לא תתאוה is a much worse kind of jealousy, in that he wants the object or person of his jealousy to lose what he has.

Studying the differences between the first and second appearance of the Ten Commandments is most fascinating. It helps us appreciate the depth and wisdom of the Torah.

Israel’s Special Destiny

The giving of the Torah on Mount Sinai, was the greatest day in human history. All of the Jewish people were elevated to a level higher than angels, when they heard G-d utter the first two, of the Ten Commandments.

Moshe Rabbeinu worked frantically during the days preceding this great event. The war with Amalek was on the twenty-eighth day of Iyar, and the Revelation took place about a week later. During that week, Moshe explained to the Jewish people of their special destiny in the world.

They were to become a nation of priests, and a holy nation. They would be raised up to be higher than all of the nations of the world. This task would not be easy, but it was the special calling of the Jewish people.

The people responded with the word, “נעשה,” we will do. The text of the Torah seems to be a last minute confirmation for what was soon to transpire. It was as if Moshe was asking the people, “Are you in or out?” When they said נעשה, he related to Hashem that they are ready, and there is a clear understanding of what is expected of them.

The receiving of the Torah, truly sets us apart from the rest of the world. We are a nation that “dwells apart.” We are meant to lead by example, and teach all that is good, moral, and decent.

This is the essence of the current battle with Hamas. Israel understands now more than ever, that they are fighting a battle of good verses evil. They are fighting for the security and safety of its people. And they are fighting with such a high level of bravery and faith, that truly is a “light among the nations.” When the Jewish people understand and fulfill their special destiny, the world becomes a better place for everyone.

Two Aspects of Shabbat

The Torah speaks of the great benefit connected with Shabbat observance. We are told that it will add years to our lives, and it will be “good” for us.

When approaching the Mitzvot connected with Shabbat, it is helpful to note that there are two major aspects, connected with it. One is what would be called “the spirit” of Shabbat, and the other would be the “thirty nine Melachot.”

The aspect of the spirit of Shabbat comes from a Pasuk in Isaiah 58, that speaks of how we must make this day different from all other days. We must walk and talk differently. We should not conduct business affairs in this day, and we must make this day special, by our actions.

This is kind of a general warning that does not carry with it an enforceable punishment. For example, if two individuals did make a business deal, or they did not insist on having their animals rest, it is a Shabbat violation. A Jewish court would not punish for this.

The second category of Melachot, refers to those thirty-nine activities that were done in the construction of the Mishkan. Violation of any of these Melachot, carries with it, very severe penalties. If one is warned by two witnesses, there is a death penalty by stoning. These include activities related to planting, dyeing, cooking, and the transferring of an object from one domain to another.

The laws related to these Melachot, which demonstrate man’s mastery of the universe, are very detailed and complex.

It is helpful, when approaching Shabbat observance, to be able to categorize the activity we are doing. If it falls under the heading of a Melacha, we must take it very seriously. The other category of “the spirit of Shabbat,” should also be taken seriously. However, activities in this category, are a little more difficult to define. Technically, they are rabbinically forbidden. We are to make every effort to make the Sabbath a holy day. The blessings and benefits come, when we learn to appreciate and cherish, this special gift, known as Shabbat.

Proper Judges

Moshe Rabbeinu’s father in-law, Yitro, is attributed with helping his son in-law, carry the burden of leading the Jewish people.

He advises Moshe to set up a system of judges, who will handle the less problematic cases. Only the most difficult cases will be brought to him.

The key to the success of this judicial system, was to make sure that all of the judges chosen, on all levels, must be of the highest level. They needed to show excellence in character, and they needed to be Torah scholars.

There are many things said by the Rabbis, regarding this point. The Keli Yakar makes it clear that in order for the world to exist, there must be proper judges. When a judge successfully judges a case truthfully, he becomes a partner with Hashem in מעשה בראשית, the act of creation.

The Talmud in Avoda Zara says that putting an inappropriate or unfit person in a position of judging, is like planting an Asheira, a tree god. This is especially true when a Talmid Chacham, a Torah scholar, could have been taken for the same position.

The Shulchan Aruch is emphatic about this point. Even if the unfit judge is a very nice person, and is very pleasant and likable, he must not judge. Without an understanding of the Torah, and possessing חכמה אלוקית, Divine wisdom, he will not be able to arrive at the right decision.

In order for the Redemption to come, we must be led by G-d fearing, Torah scholars as judges. The current system must change. The State of Israel cannot have admitted atheists in our Supreme Court, or on any level. The system started by Yitro, must be maintained.

Jealousy Removes Joy

The Ramchal points out that after we have mastered our observances of the Mitzvot, we have even a greater challenge. This means that we are to work on our character traits.

This becomes so difficult when we are asked to change bad habits. These may be very fixed in our nature, that it is very hard to uproot.

He focuses on four areas that are common to most people. He speaks of גאוה, haughtiness, כעס, anger, קנאה, jealousy, and תאוה, lust. Of these four problematic flaws, jealousy is probably the most harmful.

The Ramchal spoke of the foolishness connected with someone who is obsessed with another person. It manifests itself when that person experiences some kind of joyous occasion, or realizes success.

The jealous person will feel terrible that his object of obsession, is truly happy. The extent of the foolishness of such behavior, is that this troubled individual becomes blinded to his own lot in life. He becomes incapable of appreciating the many gifts he has received. He cannot see his own blessings and reasons for rejoicing. He has removed from himself the ability to be happy at all.

How sad this is to see so many people who stumble in this area. They fail to recognize that each individual is given exactly what Hashem believes that he is supposed to have. Obsessing over another person is pointless, and has no benefit, but harm.

The Ramchal wants people to wake up, and learn to appreciate what they have, and learn to give gratitude to G-d for all that they have. This is how we achieve true happiness and contentment.

Water and Torah

A great deal happened to the Jewish people during the seven weeks between the Exodus and the giving of the Torah on Mount Sinai.

They fought a war with Amalek, they complained about food and water, and received the Manna.

When they began their journey from the parted Red Sea, they traveled to the desert of Shur. The Torah tells us that they traveled for three days, and could not find water.

The symbolism of the word, “מים,” water, is that it could be a reference to Torah. Just as water gives sustenance, and without it, we cannot survive, the same is true in connection to the Torah.

Based on this Pasuk, Ezra made a decree that Jews should not go three days without Torah. He instituted the practice of reading the Torah every Monday and Thursday. Torah is our life force, and cleaving to it, gives us strength. The Torah and Hashem are one. This is our special destiny in the world. When there is a connection to Torah, the world becomes a better place.

There was a cute sign at a Chabad Shule in Los Angeles that said something similar. “Seven days without Torah, makes one weak.” This is why Ezra felt that we need to get changed up every Monday and Thursday.

The Demise of the Egyptians

The Talmud in Masechet Megilla, elaborates on the well known Midrash regarding the demise of the Egyptians.

Hashem reprimands the angels for singing praises to Him. He tells the angels, “The drowning Egyptians are the work of My hand, and you want to sing Me songs!”

The hint to this Midrash comes from the Pasuk that says that during the evening before the splitting of the Red Sea, they did not come near to one another that entire night. The Hebrew for not coming near one to another is, זה אל זה. The more familiar usage of these words, is found in the daily Kedusha prayer, when we recite that we need to sanctify Hashem in this world, as the angels sanctify Him in the Heavens, when, וקרא זה אל זה, when they call out to one another, “קדוש, קדוש, קדוש.”

The connection between the similar usage of these words, is the basis for the reprimand of Hashem to the angels. And this is also the reason why we only say a full Hallel on the first day of Pesach.

The seventh day of Passover, is the actual day the Egyptians were drowned, and because it is a holier day than the Intermediate days of Chol Hamoed, we treat the last six days the same, without the recitation of Hallel.

This Midrash does not mean that we are not allowed to rejoice when our enemies fall. We pray that we will see this rejoicing very soon, when Hamas will be totally defeated!

Parnassa

The incident regarding the Manna is one of the main sources for teaching us about what our attitude should be about earning a livelihood.

This “food from Heaven,” fed the Jewish people in the desert for forty years. It was given in the merit of Moshe Rabbeinu. When he died, the Manna stopped falling. Some read תפילת המן, the prayer for Manna every day, while others read it the Tuesday before Parshat Beshalach.

The reliance on this magical food, was a new test of faith every day. There was always the fear of what would happen if it didn’t come. On Friday, they gathered a double portion, which is the reason for taking two loaves of Challa, known as “Lechem Mishne,” at our Shabbat table.

Even in the desert, it became clear the level of faith, of each Jew. Those who trusted in Hashem, had the Manna arrive outside their tent. Those who lacked faith, had to travel a bit to find their share of this incredible food. (We believe that there is a jar of Manna hidden somewhere in Jerusalem.)

We must realize that our dependence on Hashem for our sustenance, is really not that much different today, than it was in the desert. We think that we are in control of our destiny, but it is only a facade. The Orchot Tzaddikim reminds us that even financial gifts given to us by our relatives, is also from G-d. If we recognize this, it will help keep us humble.

We must certainly do our own Hishtadlut, by working hard in an honorable way. But our sustenance comes from Heaven, just like the Manna in the desert.

They Left Egypt “Armed”

The Torah tells us that the Jewish people went out of Egypt, חמושים, Chamushim. There are many interpretations to this word חמושים.

The standard explanation of this word is that they were armed with weaponry. This was in case they would be attacked and be forced to fight battles. Often at security stations, we are asked if we are “Chamush.” The security people are asking us if we are carrying a weapon.

Even according to the opinion that we are dealing with weapons, our commentators explain what the true armor of the Jewish people is. Some say that perhaps our secret weapon is prayer and Torah. When these are combined with physical weaponry, we are invincible. This, G-d willing, is why we will soon see a great victory over our enemies.

Some explain that חמושים, is a reference to חמשה חומשי תורה, the five books of the Torah. We are to be scholar warriors. As King David wrote, “A double edged sword in one hand, along with singing praises to Hashem.”

There is one more interesting explanation of the word, חמושים. This is a reference to the opinion that only one fifth of the Jewish people left Egypt. Four fifths were considered unworthy and perished in the plague of darkness.

At one point not too long ago, it looked as though only one fifth of the Jewish population would merit being able to live in Israel. Thankfully, this proved not to be true. Today, there are more than seven million Jews living in Israel. And it looks as though many more Jews are waking up and have made the wise decision to make Aliya.

It is our hope and prayer that all of the Jewish people come home, “Chamushim,” with faith, Torah, and Mitzvot.

A Personal Kiddush Hashem

The Ramchal spoke about the enormous importance connected with the sanctification of Hashem’s name. This is known as Kiddush Hashem.

The Ramchal in Messilat Yesharim was focused on how we are to work at our individual spiritual growth. Therefore, he did not address the idea of Kiddush Hashem on a national level. This had to do with glorifying G-d, and making His Name great among the nations.

On a personal level, one must always be certain that he conducts himself in a way that would make Hashem proud. He should be well mannered and well groomed. He should certainly conduct his business matters with the highest level of integrity.

The Talmud in Masechet Yoma, gave examples of Kiddush Hashem from various great Amoraim. Paying on time for a purchase was one example of Kiddush Hashem. Rav Yochanan felt it was necessary to go with his Tefillin on, all day. There was a strong emphasis on consistency and not being hypocritical.

There was the story of Rav Safra who intended to sell his donkey to a Gentile. He was offered the price he asked for, but couldn’t answer momentarily, because he was reciting the Shema. The Gentile thought his offer wasn’t high enough, and offered more money. When Rav Safra finished his prayers, he told his buyer, that in his mind, he accepted the first offer. In good conscience, he could not accept the higher offer. This is Kiddush Hashem.

We must remember that as observant Jews, we carry a great responsibility. There are situations, when we might meet secular Jews, and their total impression of a religious Jew, may come from that one meeting with you.

We must remember to act like Rav Safra, and bring honor and pride to G-d, and the rest of the Jewish people.

The Challenge of Shabbat

The Ramchal gives a summary of various commandments of the Torah, and demonstrates the areas where most people need some improvement. An example of how he shows laxity, would be regarding Shabbat observance.

Despite the numerous and detailed laws of Shabbat, the Ramchal focuses on two specific areas. The first has to do with our attitude about rabbinic laws.

He explains that it is known that it was necessary for the Rabbis to make safeguards, so that Torah law would not be violated. As a result, there is a tendency to define specific rules of Shabbat that are rabbinic, such as Muktza rules, and tend to rationalize about them.

There was a concern that people might justify certain acts, and say that, “They are only from the Rabbis, and I can be lenient.” I have actually seen people turn on lights with their elbows, and justify the act, because they reduced it to the realm of the rabbinic.

The second area of Shabbat where most of us need to improve, is remembering to make the day holy, by our actions. A big part of this, is what we talk about. We are certainly not supposed to talk about business on Shabbat. And we are meant to refrain from focusing on the mundane activities of the coming week.

Shabbat is a wonderful gift given to us by Hashem. We must remember to keep this day special, by following the dictates of the Rabbis, and by conducting ourselves in a manner appropriate for the day.

The Challenge of Shabbat

The Ramchal gives a summary of various commandments of the Torah, and demonstrates the areas where most people need some improvement. An example of how he shows laxity, would be regarding Shabbat observance.

Despite the numerous and detailed laws of Shabbat, the Ramchal focuses on two specific areas. The first has to do with our attitude about rabbinic laws.

He explains that it is known that it was necessary for the Rabbis to make safeguards, so that Torah law would not be violated. As a result, there is a tendency to define specific rules of Shabbat that are rabbinic, such as Muktza rules, and tend to rationalize about them.

There was a concern that people might justify certain acts, and say that, “They are only from the Rabbis, and I can be lenient.” I have actually seen people turn on lights with their elbows, and justify the act, because they reduced it to the realm of the rabbinic.

The second area of Shabbat where most of us need to improve, is remembering to make the day holy, by our actions. A big part of this, is what we talk about. We are certainly not supposed to talk about business on Shabbat. And we are meant to refrain from focusing on the mundane activities of the coming week.

Shabbat is a wonderful gift given to us by Hashem. We must remember to keep this day special, by following the dictates of the Rabbis, and by conducting ourselves in a manner appropriate for the day.

What It Takes to Wake Us

Rav Shlomo Mann made an interesting observation about the Tenth Plague. For the first time. Hashem refers to the plague as a נגע, NEGAH, instead of the usual word for plague, מכה, MAKA.

Rav Mann continued by explaining that the word, NEGAH, also means לנגוע, to touch. The other nine plagues affected the Nile River, the cattle, and the people. None of them actually touched Pharoah, until the Tenth Plague hit. He was a first born himself, and it drove home the point, that he could have been killed, as well.

This is a serious lesson about human nature. We might hear about problems and suffering all around us. But we may not fully understand what others are going through, until we go through it ourselves.

When Pharoah saw first hand the devastation of the death of the first born, which included his own son, he was finally moved. He then agreed to let the Jewish people go.

This is what G-d told Moshe. He said this last plague will touch Pharoah personally. He will finally realize that he has no choice but to stop the devastation, and listen to Moshe.

We should learn from this that we should wake up and act as we should, before we get hit over the head, to make us realize the proper way to conduct ourselves in our interaction, with G-d and man.

Living in Darkness

The plague of “darkness” defied nature. Normally, we would define darkness, as the absence of light. But in Egypt, the darkness was actually felt.

The Torah describes that not only were the Egyptians unable to see, but they were also unable to move. What added to the miracle, was that the Jewish people had light.

It was at this time, that the Jewish people were able to see exactly what was inside each Egyptian home. This made it easy for them to see what items they would “borrow” when they left to the Promised Land.

The Chidushei Harim has a different lesson to be learned from the plague of Darkness. The worse darkness is when one doesn’t wish to see his brother’s pain, and reach out to help. The result of such apathy is that when one ignores such hardships of others, he becomes stuck himself.

He fulfills the other half of the verse, in that he becomes stuck and unable to move. He is trapped in his own darkness, and is in a hopeless situation.

It is very sad that there is so much darkness in the world, which includes so much selfishness and lack of consideration for others. We must see the “light” and learn how to see others and act as the Torah demands.

Stay Away From Negative Influences

The Ramban noted that the Mitzva given to Moshe in Egypt regarding Rosh Chodesh, was the first commandment given from G-d to Moshe. This was in addition to the instructions related to the first Seder, celebrated in Egypt.

All of the rest of the Mitzvot, were given on Mount Sinai.

The Ramban makes a point of saying that these commandments were given חוץ לכרך, outside of the city. The decadence and impurities were so great that a revelation from Hashem, had to come in an unpolluted area. This is a reminder that we cannot experience spirituality in an unholy environment. We must remain separate from all negative influences, in order to grow in holiness.

The Torah Yeshara, a biblical commentary by Rav Yechezkel Kahane, father of Rav Meir and Rav Nachman, makes a similar point. He said that Moshe said the following to the Jewish people. “As deliverance from Egypt is to be not only from physical bondage, but also from spiritual slavery, you must break away from Egyptian influence altogether.”

There are many reminders of this idea as expressed in connection with living in Israel. The Talmud speaks of the holy air of Eretz Yisrael, and how only in Israel can one truly flourish. The Keli Yakar makes an even stronger statement. He says that one can only observe eight of the Ten Commandments, in Chutz L’aretz. This is because one who dwells outside of Israel, it’s as if he has no god. Therefore, he cannot fulfill the first two of the ten, “I am the L-rd Your G-d,” as well as, “You shall have no other gods before Me.”

The influence of Egypt was extremely negative. We must get the message and actively put ourselves in the best place for spiritual growth. Living in Israel, is a good start.

Proof of Truth of Judaism

The Keli Yakar makes a connection between the plague of locusts, and an apparent general statement made by Moshe to Pharoah.

When he warns the Egyptian king that he had better let the people go, or else he would suffer this horrible plague, he adds another point.

He says what appears to be a generality about all of the plagues. “In order that you tell your children and children’s children how G-d ‘played’ with the Egyptians and the wonders placed in them.” The Keli Yakar says that specifically this verse applies to the locusts. They will be speaking about this massive affliction for generations. Egypt will never again witness a plague of locusts such as this.

This brings us to an overall difference of opinion between the Rambam and Rav Yehuda Halevi. The Rambam was concerned that we should not base our beliefs strictly on the supernatural events of Egypt. He was afraid, that despite their greatness, in time, people might give explanations as to how it was really natural events, and not necessarily from G-d. The only way is to develop an intellectual faith in G-d that would be more permanent.

Rav Yehuda Halevi had a different view. He felt that the fact that all of the major religions accept that the events of Egypt actually happened, it serves to be a basis in proving the truth of Judaism.

The Rambam felt that we come closer to G-d by way of developing intellectual faith. And Rav Yehuda Halevi felt that evidentiary proof was very compelling. In either case, we are to see the events of Egypt as a springboard. This is also why we are commanded to speak of the exodus from Egypt, twice daily. Only Judaism began with such a connection between G-d and His people. It was impressive for a while, the extent of those plagues. But we are to be impressed, not so much by the miracles, but by Hashem’s greatness alone.