Hasidut untuk Keluaran 10:2

And even if we were all wise, etc. Regarding that which is written: "how many degrees of goodness, etc". Meaning: that He brought us level by level, until we accepted the Torah, and He brought us into Eretz Yisra'el. Even so, all these degrees are conjoined, the latter to the former. Thus, "how many goodness double and doubled" - that they return from lower to higher too! And so, "that we all were wise, etc" even so, the first miracle of the Exodus from Egypt applies to us. And all who increase in telling of the Exodus from Egypt, behold they are praised. That the story of the Exodus from Egypt brings intellect [da'at / דעת], as is written "So that you will tell in the ears of your child... so and you will know that I am God [viyda'tem / וידעתם]", etc. (Shemot 10:2). And since the Exodus from Egypt is said in the Torah, and the Torah was given to Yisra'el, they are able to awaken the potential of the Redemption, for the Exodus from Egypt comes from potential to actual by means of telling. Like the matter of Torah, written and by mouth, that b'nei Yisra'el renew the reasons [lit. "tastes"] of Torah. And this is their potential by mouth, that since they bring out the words by mouth they reveal the hidden reasons to come to revelation. And so, these tannaim who expounded each plague of the Ten by four and five plagues that they were struck by 250 plageus - all came from the potential of the plagues. That the ten were hidden these plagues, and these were the ones that were brought from potential to actual. And this is the explanation of "expands in telling the Exodus from Egypt" - that they expand and explain the miracles and the plagues by means of tales of the Exodus from Egypt, as explained. And so the final redemption will be when all the hidden things are made clear that are within the Exodus from Egypt, for this redemption includes all the redemptions. And this is what it is written, "to include the days of the Mashiach" - because memory and telling of the Exodus from Egypt bring on the days of the Mashiach. Because at the time of the Exodus from Egypt, there was the Will to be reparation, including as it will be in the future: God and His Name one. But, because the evil Amalek confused b'nei Yisra'el, like it says "who encountered you on the way" (Devarim 25:18). Therefore, they [b'nei Yisra'el] need to remember their [Amalek's] hate forever. Because it caused us all the exiles. Only by means of telling the Exodus from Egypt yearly is the reparation aroused, and we erase his name little by little. Thus it's called an act of night, this Seder, because we need to return and order [lesader / לסדר] the happening of the Exodus from Egypt, to be repaired and ordered - then there will be the Redemption, speedily and in our days, Amen.

Indeed, regarding what is explained in the Talmud, “A person does not commit a sin unless a spirit of nonsense has entered him” (Sotah 3a), relates to another matter. For is it not known what is stated in the verse, the tzaddik shall live through his faith (Habakuk 2:4)? For sometimes a person falls from Awareness, and it is by way of a trial from the Blessed Creator, by taking from him the Awareness in order to see if he will stand by God’s ways. Nevertheless the righteous holds to his way through his faith; and even though they take the Awareness from him, nevertheless he walks and strengthens himself in God’s ways. But this is not true if he does not have the faith; then when he falls from Awareness and “a spirit of nonsense enters him” he might commit a sin, God forbid. And this is what our Sages of Blessed Memory intended in their saying, “A person does not commit a sin unless a spirit of nonsense has entered him,” which is to say that he fell from Awareness by way of a trial. But in the Egyptian exile they did not have Awareness at all, and then there was no relevance for Choice as we have stated. And that is because the Awareness was in smallness, which is to say that they were in Awareness like a minor who has no [legal] awareness; and therefore it was stated in the Talmud, “A minor has no [legal] intention” (Hullin 13a). And that is [the meaning of] the verse’s further statement, that you may tell … how I have toyed [hit’allalti] with the Egyptians (Ex. 10:2), from the idiom of child [ollel] and infant (Jeremiah 44:7) – as if [God was saying] “Like I have made myself small in Egypt,” which is to say that the Awareness was in smallness in Egypt. And after this it says that you may know that I am the LORD (Ex. 10:2), which is to say that they will have the whole Awareness in their Exodus from Egypt, to know God with Awareness.

Exodus10,2 “and in order that you may ‎tell in the hearing of your son and your ‎grandson, etc.” “how I have made a mockery of ‎the Egyptians and how I have displayed My signs ‎among them., in order that you may know that I ‎am Hashem.” We need to analyse not only the ‎peculiar phraseology in this paragraph but also why ‎G’d addresses the words: ‎וידעתם כי אני ה'‏‎, “you will know ‎that I am Hashem to the Israelites instead of ‎to the Egyptians, by writing: “‎‏:וידעו כי אני ה'‏‎ “so that they ‎will know that I am Hashem.”‎
It appears that the gentile nations do not have ‎access to G’d through His regular activities, i.e. nature, ‎but only though supernatural events, miracles within ‎the framework of known natural events which have ‎been upset. The plagues that occurred in Egypt were of ‎that category. Matters that are altogether beyond ‎nature are not accessible to the gentile nations. This ‎explains why the Talmud in Sanhedrin 58 ‎states that when a gentile observes the Sabbath Day as ‎does a Jew, i.e. the day on which G’d rested, and is to ‎be emulated as such, he not only does not earn credits ‎for this, but is guilty of the death penalty as he ‎breached the command to earn his livelihood by the ‎sweat of his brow, (without break). G’d’s message to ‎the Jewish people, in the verses above, is a hint at the ‎different nature of the gentile nations, even at the time ‎when the Sabbath as basic legislation for the Jewish ‎people had not yet been legally formulated. ‎‎[The reader is reminded of the ‎‎Midrashim that credit Moses with having ‎secured the Sabbath as a day of rest from labour by ‎Pharaoh, not for religious reasons, but to enable the ‎Jews to perform better work for the Egyptians by ‎recharging their physical batteries on that day.” ‎Ed.]‎