כי בדבר אשר זדו עליהם – Power and Justice/0

כי בדבר אשר זדו עליהם – Power and Justice

Shemot 18:11 records Yitro recognition of Hashem's greatness in the words "עַתָּה יָדַעְתִּי כִּי גָדוֹל ה' מִכָּל הָאֱלֹהִים". The reason given for this sudden realization is the enigmatic phrase כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם. However, almost every word of this phrase is ambiguous:¹

• What is the matter (דָּבָר) which led to Yitro's acknowledgment of Hashem's greatness?
• What is the root and meaning of "זָדוּ"?
• To whom does "against them" (עֲלֵיהֶם) refer?

The commentators' approaches to the first question can be divided into two main categories, each of which further subdivides:

Recognized Power

Yitro recognized Hashem's vast power. This possibility splits regarding what demonstrated this power:

The method of punishing the Egyptians "measure for measure" (מידה כנגד מידה)

Sources:Mekhilta DeRabbi YishmaelYitro Amalek 1About the Mekhilta DeRabbi Yishmael, Talmud Bavli Masekhet SotahSotah 11aAbout the Bavli, OnkelosShemot 18:11About Onkelos, Targum Pseudo-JonathanShemot 18:11About Targum Pseudo-Jonathan, R. SaadiaCommentary Shemot 18:11Translation Shemot 18:11About R. Saadia, RashiShemot 18:11About Rashi, RalbagShemot 18:11About Ralbag, SefornoShemot 18:11About Seforno.

Correlation of sin and punishment – The Talmud Bavli explains that the sin was the drowning of the baby boys, and the corresponding punishment was the drowning of the Egyptians at Yam Suf. However, there are two other variations which appear in later commentaries. Ralbag suggests that the sin was the Egyptians' attempt to kill or drown the Israelites at Yam Suf. R. Saadia, on the other hand, expands the list of sins and punishments to include all of the ten plagues, each of which matched an Egyptian offence.

The meaning of "זָדוּ" – While the Mekhilta DeRabbi Yishmael, Targumim, and most commentators explain that the verb means to plot or to act wickedly, the Talmud Bavli relates it to וַיָּזֶד in Bereshit 25:29 which means to cook or boil. The Gemara describes Hashem's measure for measure punishment metaphorically, "In the pot in which they boiled, they were boiled."

Conclusion of the verse – The verse ends abruptly, and the punishment of the Egyptians is not explicitly mentioned in the verse.

Hashem's display of power over the Egyptian gods

Sources:R. Chaim PaltielShemot 18:11About R. Chaim Paltiel, ShadalShemot 18:11About Shadal, U. CassutoShemot 18:11About U. Cassuto.

The meaning of "זָדוּ" – According to Shadal and Cassuto, the verb means to act arrogantly.

"עֲלֵיהֶם" – In contrast to most other exegetes, Cassuto explains that this refers to the Egyptian gods.

Conclusion of the verse – The verse ends abruptly, and the fate of the Egyptian gods is not explicitly mentioned in the verse.

Acknowledged Justice

Yitro recognized Hashem's justice in administering punishment. This possibility also subdivides:

The Egyptians were punished for enslaving the Israelites

Sources:Ibn EzraShemot 18:11About Ibn Ezra.

The meaning of "זָדוּ" – According to Ibn Ezra, the word means to act intentionally in an evil way.

The Egyptians were punished for trying to annihilate the Israelites

Sources:RambanShemot 18:11Bereshit 15:14About Ramban.

The meaning of "זָדוּ" – According to Ramban, the word means to plot against.²

Correlation of sin and punishment – Ramban suggests that the massive punishment that the Egyptians received resulted not from their enslaving of the Jewish nation, as had been decreed by Hashem, but rather from their attempts to exterminate the Israelite population.³

¹ See U. CassutoShemot 18:11About U. Cassuto who sums up by saying: כל הפירושים השונים וכל התיקונים השונים שהוצעו על מילים סתומות אלו אינם מתקבלים על הדעת.

² Alternatively, one could suggest that the verb means to act haughtily, and the Egyptians displayed their arrogance in saying נְבֻכִים הֵם בָּאָרֶץ סָגַר עֲלֵיהֶם הַמִּדְבָּר (Shemot 14:3) and thinking that they could annihilate the Jewish nation.

³ Ramban is consistent here with his approach in Bereshit 15:14 and Shemot 3:9, where he suggests that had the Egyptians executed God's will faithfully, it would have been a meritorious action. However, since they acted for the wrong reasons and went way beyond God's decree, they were deserving of the punishments that befell them.