Chasidut zu Schemot 18:1

Exodus 18,1. “Yitro, the priest of Midian, heard all ‎that G’d had done for Moses and His people Israel, etc.” ‎What Yitro had “heard” was that what G’d had done to Egypt had ‎not been triggered by the Egyptians having transgressed G’d’s ‎will, but for what they had done to Moses and the Israelites. Proof ‎of this is found in the words uttered by the Egyptians on the ‎point of death (Exodus 14,25) ‎אנוסה מפני ישראל כי ה' נלחם להם ‏במצרים‎, “I will have to flee on account of Israel for Hashem ‎is battling on their behalf against Egypt.”‎

Yisro heard all that Hashem the Jewish people out of Egypt: Later on, the Torah says, that Moshe told his father-in-law all that G-d did to Pharaoh and the Egyptians. Yisro rejoiced because of all the good that Hashem did. And Yisro said Blessed is Gd that saved you from Egypt and Pharaoh. We need to understand what did Moshe tell Yisro that he didn't know because the Torah says already that Yisro already heard about it at home, and that's why he came to convert. Also, why did he have joy in his hear only after Moshe told it to him, and not at home? How come it first say "All that G-d did for Moses in Israel" and "...all that G-d did for Pharaoh and Egyptian? So the answer is: the Torah is telling us that the main thing that Yisro heard and why only he was motivated to convert to Judaism. The answer is that when he heard about all the miracles that G-d did to the Egyptians that broke the order of heavens above and the earth below and changed the nature of the world. G-d did all this for the sake of the Jewish people. So Yisro understood that all that G-d desires in all that He has made is for the Jewish people. For their sake, all of creation changes. Anything else has no intrinsic purpose because the world was made only for the Jewish people. He took this heart and wanted to connect to the Jewish people. And that's what the Torah says "that he heard all that G-d did" that means all that G-d has created is for the sake of Moshe and the Jewish people. Everything was created for their sake and their needs. This is apparent because of the miracles that G-d caused because of the Jewish people. Then Moshe told Yisro something else. All that G-d did to the Pharaoh and Egyptains, he wanted to explain why did G-d create all the Egyptian and kelipa that hurt the Jewish people and caused them to sin chas veshalom and drowned them in the darkness of the bitter exile. Why does G-d do this? The Torah says Moshe told him about the Jewish people and the word "about" have the same letters "letter dalet" and the letter "dalet" interrupts G-d's name in word "Yehuda". Because in the exile as long as this unity has not been fixed, the hei remains poor, as long as hei is not attached to the vav, the hei is poor. Only through the deeds of people in this word can the hei become whole again because G-d's kindness is everlasting. This acheived through the work of the Jewish people, to correct things so that be the same way they were orignially. When they have good and evil mixed together in their lives, and the person has free choice, to turn his heart, through this, a person is elevated by his good deeds very high, as the sages say "when the world was created, G-d said it was very good." Good is the yetzer tov, very good is the yetzer hara because it elevates the Jewish people so high. Therefore, those Egyptians that prevent the Jewish people from performing good deeds are also there to help the Jewish people so that the Jewish people can overcome them and become elevated. This is the meaning of the verse, "he told all the hardship that they found on the way and that G-d had saved them." What this means is all of the hardships that a Jew will have in their journey will eventually be saved by Hashem, and that's why Yisro is so happy. Because Yisro understood the goodness of Hashem's Unity in this physical world. That was a very necessary step to recieve the world. When the Jewish people would hear about the service of G-d and what it was about. G-d begins talking to the Jewish people (before the Torah) saying "You have seen all that I've done to the Egyptians and I have carried you on eagle's wings" what this means is by making the Egyptians for you, and the hardships you, and despite this you strengthened yourself in your fear of Hashem you have been uplifted on eagle's wings, to this high, elevated state. And this is why the Ten Commandments begin with "I am the L-rd your G-d who took you out of Egypt" and not "I am the L-rd your G-d who created the world" because this is the fundamental principle of receiving the Torah; the yichud of Anochi, to subdue all of the kelipa that causes pain to the Jewish people and return it all to good. And this will bring you to have fear of Hashem's exaltedness, not merely fear of sin, because you corrected all the evil to good and can achieve a higher fear. As the Jewish people merited "they saw and they trembled and they stood at a distance." And this is the meaning of "Hashem has come in order to test you" the word "test" means to "lift up" and Moshe continues to say "you should have fear of Hashem upon your faces so that you shall not fear" so that you should have fear of G-d's exaltedness, but you should have fear of sin nonetheless like Yizthak Avinu. This explains the verse, "my eyes yearn for your salvation, and for the words of your righteousness." This refers to the Ten Commandments, but fulfill for your servant your words so that he may fear You may he merit to achieve fear of Your Exaltedness by studying Torah."

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Exodus 18,1‎‏2‏‎. “Aaron and all the elders of Israel joined ‎in breaking bread with Yitro, etc.” At this point G’d’ ‎rewarded Yitro for inviting Moses into his house (Exodus 2,2) and ‎offering him a meal. He was doubly rewarded as he enjoyed eating ‎a meal in the presence of G’d, ‎לפני האלוקים‎, (verse 13)‎

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Our sages in the Talmud Megillah 13 explain that the ‎reason why Queen Esther was known as Esther (rather than as ‎‎Hadassah, Esther 2,7) was that her beauty reminded people ‎of the brilliance of the planet (star) Venus. [possibly the ‎Talmud, which also explains her name as a reminder that she was ‎a lady who could keep a secret, sees a dual meaning in her name, ‎both brilliant light, and complete darkness, hiding things. ‎Ed.] Some of G’d’s miracles involve changes in the laws of ‎nature such as the splitting of the sea, turning the waters of the ‎Nile into blood and redeeming the Jewish people from Egypt. ‎Others are the result of a combination and timing of most ‎unlikely circumstances.
Ahasverus’ taking a liking to Haman and trusting him blindly, ‎and subsequently switching his trust to Esther who had never ‎even revealed her nationality or religion to him, is just a minor ‎example of this. Haman’s choosing to request permission from ‎Ahasverus to hang Mordechai in the middle of the night, a night ‎when the king could not sleep and he was reminded that ‎Mordechai had saved his life from assassins, and that Esther at the ‎time had brought this to his attention, and that Haman planned ‎to kill his lifesaver, etc., are just a few of these propitious ‎coincidences that resulted in Haman’s downfall and the salvation ‎of the Jewish people at that time. The former kind of miracle is ‎usually attributed to G’d in His capacity as the tetragram, ‎י-ה-ו-ה‎, ‎whereas the latter kind of miracle is attributed to G’d in His ‎capacity as ‎א-ד-נ-י‎. In the former case, G’d is “active, changing the ‎rules of the game,” whereas in the case of the “hidden” miracle, ‎the emphasis is on the recipient, ‎מקבל‎. The difference can be ‎compared to the difference between the sun and the moon, both ‎of which give forth rays of light, the sun being a source of light, ‎whereas the moon only reflects light that it had already received ‎from the sun. Esther therefore is compared to the moon in the ‎story of Purim.‎
When G’d performs supernatural miracles even the idolaters ‎are humbled and recognize (temporarily) His mastery as we know ‎from Exodus 18,1 where the Torah records that Yitro had heard ‎about these great miracles and had concluded that Hashem ‎is superior to any other force in the universe that claims the ‎status of being a deity.‎
Amalek was the only nation among the wicked people ‎denying G’d’s power, who challenged G’d by attacking His people, ‎unprovoked, on ground (Compare Yalkut Shimoni, 938, and ‎quoted by Rashi (Deuteronomy 25,18) that did not belong ‎to any nation. According to Rashi, Amalek’s being the first ‎to challenge the myth of G’d’s invincibility is compared to the ‎first person jumping into boiling hot water of a bath tub, who, ‎while being scalded nevertheless succeeds in cooling the water so ‎that the next person following will hardly be scalded at all and ‎subsequent people will feel comfortable in that tub.
‎[While both Rashi and Yalkut Shimoni ‎quote this analogy, Rashi could not have taken it from ‎‎Yalkut Shimoni, as the author of these Midrashim lived ‎approximately 200 years later than Rashi. Ed.]‎
Seeing that Amalek initiated this rebellion against G’d, the ‎Torah commands such far reaching punishment for that nation. ‎If G’d now commanded the Israelites to wage war against Amalek, ‎the reason was that seeing supernatural means of humbling ‎idolaters had not sufficed, other, better understood means, i.e. ‎warfare on earth, had to be reverted to. It was therefore ‎appropriate that Joshua should conduct this battle as Moses had ‎been instrumental in performing supernatural miracles, whereas ‎Joshua would prove that G’d is able to deal with sinners without ‎having to resort to supernatural means. Our sages alluded to this ‎when they said in the Talmud Baba Batra 75 that if Moses’ ‎face could be compared to the face of the sun, Joshua’s would be ‎comparable to that of the moon.‎
Allusions found in the written Torah usually refer to the ‎celestial regions or to matters supernatural, metaphysical, ‎whereas allusions in the oral Torah usually refer to matters in the ‎physical universe. The relationship between the written Torah ‎and the oral Torah is that the written Torah is the source, i.e. like ‎the sun, whereas the oral Torah is comparable to the moon, i.e. a ‎recipient, reflecting the origin. Here, where nature was “repaired” ‎by miracles similar to those experienced by Mordechai and Esther, ‎i.e. “hidden miracles,” as described earlier, it was appropriate that ‎we are told for the first time about parts of the written Torah to ‎be committed to writing. [I believe the author draws a ‎parallel between the antagonists of the Jewish people at that ‎time, i.e. a descendant from Amalek, and the first defeat suffered ‎by Amalek at the hands of Joshua, Ed.] The “allusions” ‎referred to are the words ‎זאת‎ and ‎זכרון‎ in this short paragraph, ‎and the written record of the Purim story in Esther as described ‎in Esther 9,29-32. (Compare Talmud Megillah 7). The words ‎זכרון בספר‎ refer to the written record in the Torah, whereas the ‎word ‎זאת‎ refers to the oral record in the halachah.‎ ‎ ‎