Musar su Esodo 1:10

Therefore, I say that according to the strength of the soul and according to its sweetness, will the power of thought be seen. And if thought inclines to lofty things, then the acts which come from its power will incline towards piety and righteousness, and the acts of the five senses which we have mentioned will be drawn towards righteousness and piety. These five senses are like channels or arteries through which the blood courses to quench the thirst of all the limbs of the body. Similarly, the emotions are channels through which the powers of thought flow in order to quench the thirst of the soul. Concerning this, it is said: (Numbers 15:39), “And that ye go not about after your own heart and your own eyes.” And so did our Sages, of blessed memory, say in the first chapter of the Jerusalem Talmud, “The heart and the eye are two agents of sin, and when evil deeds are mingled in the soul, they corrupt its acts until they turn away from their regimen.” Just as extraneous juices corrupt the structure of the body, so do evil thoughts corrupt the function of the soul. The functions of the soul are knowledge, intelligence, speech, humility, fear and hope, and other good qualities. But when evil lust is mingled with the soul, it destroys all of these good qualities; just as extraneous juices destroy the structure of the body, so does the mixture of lust destroy the work of the soul. Therefore, we must heal the sickness in the same way as we heal the body—just as the sickness which comes from mixtures of the humors needs at the very beginning medicines that will cleanse and purify the wound from within so that the medicine from outside will be of value. For if you should give to the patient a medicament or an ointment or a bandage and the wound is still clearly discernible, the medicament will be of no advantage. It will only unite with the extraneous juices and increase the damage, as it is written (Exodus 1:10), “… and they also will join themselves unto our enemies.” Moreover, what can healing do from the outside when the enemy lurks in ambush from within. He spoils that which you would correct, and between the onslaught of both of them, the body perishes. Therefore, it is necessary to cleanse the body, and when the body is clean, the medicine will be effective. Just as with a soiled curtain—if you want to dye it, the dye will not be fast because of the stains. But if you wash it well it becomes clean. Then, according to its cleanliness, it will receive the dye well. So it is with the soul. When we wash away from it the taints of an evil thought and the lust which stains, then the power of repentance will cleave to it like to a garment which has been washed. And on this subject, King Solomon, peace be unto him, said (Ecclesiastes 9:8), “Let thy garments be always white.” By this, he means cleanliness of the heart, which is to say that your intention at all times should be that your heart be pure, and then you will be able to receive good deeds. So did the prophet say concerning repentance (Isaiah 55:7), “Let the wicked forsake his way, and the man of iniquity his thoughts, and let him return unto the Lord, and He will have compassion upon him.”

This is why each one of them is quoted as saying "my plan is better than yours." This implied approval of the other party's plan while substituting a still better plan. It seems that Gog and Magog were even more foolish than their predecessors. If they did believe in G–d and in His power, how could they say that they would first attack G–d? If they did not believe in G–d's power, how could they say that Israel had a Patron in Heaven?The answer cannot be that, whereas they did believe in G–d, they only advised how to go about destroying the Jewish people, since this is exactly what Pharaoh tried to do, i.e. Pharaoh also knew that G–d makes the punishment fit the crime, and that therefore he tried to forestall the advent of the Jewish messiah (i.e. Moses) by having him die before he had a chance to develop into the redeemer (Exodus 1,10). It says there הבה נתחכמה לו, "let us outsmart him." It should otherwise have said הבה נתחכמה להם, "let us outsmart them."