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Exodus 20:2 - Divine liberation defines monotheism.

Exodus 20:2 - שמות 20:2

Hebrew Text

אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃

English Translation

I am the Lord thy God, who have brought thee out of the land of Miżrayim, out of the house of bondage.

Transliteration

Anochi Adonai Eloheicha asher hotzeiti'cha me'eretz Mitzrayim mibeit avadim.

Hebrew Leining Text

אָֽנֹכִ֖י֙ יְהֹוָ֣ה אֱלֹהֶ֑֔יךָ אֲשֶׁ֧ר הוֹצֵאתִ֛יךָ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֣֥ית עֲבָדִ֑͏ֽים׃
אָֽנֹכִ֖י֙ יְהֹוָ֣ה אֱלֹהֶ֑֔יךָ אֲשֶׁ֧ר הוֹצֵאתִ֛יךָ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֣֥ית עֲבָדִ֑͏ֽים׃

🎵 Listen to leining

Parasha Commentary

The First Commandment: Foundation of Faith

The verse "אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים" (I am the Lord thy God, who have brought thee out of the land of Egypt, out of the house of bondage) is the opening of the Ten Commandments (Shemot 20:2). It establishes the foundational principle of Jewish belief—the existence and sovereignty of Hashem.

Rashi's Explanation

Rashi comments that this verse serves as a commandment to believe in Hashem, as He identifies Himself as the One who redeemed Israel from Egypt. The phrase "אָנֹכִי יְהוָה אֱלֹהֶיךָ" (I am the Lord thy God) implies a direct, personal relationship between Hashem and each Jew. Rashi further explains that mentioning the Exodus reinforces this belief, as the miracles of Yetziat Mitzrayim (the Exodus) were witnessed by the entire nation, providing indisputable evidence of Hashem's power and providence.

Rambam's Perspective

In Sefer HaMitzvot (Positive Commandment 1), the Rambam (Maimonides) lists this verse as the source for the mitzvah to know and believe in Hashem. He emphasizes that this knowledge is not merely intellectual but requires internalizing the truth of Hashem's existence and His role as Creator and Sustainer of the world. The Exodus serves as a tangible demonstration of His involvement in human history.

Midrashic Insights

The Mechilta (a halachic Midrash on Shemot) teaches that this declaration was given in the singular form ("אֱלֹהֶיךָ"—"thy God") to emphasize that each individual must accept Hashem's sovereignty personally. Additionally, the Midrash highlights that the Exodus was not just a physical liberation but a spiritual one, freeing Bnei Yisrael from the idolatrous influences of Egypt.

Why Mention the Exodus?

  • Proof of Divine Intervention: The miracles of the Exodus (the Ten Plagues, the Splitting of the Sea) were public and undeniable, validating Hashem's authority.
  • Basis for Gratitude: Since Hashem redeemed us, we are obligated to serve Him (as stated in the Talmud, Berachot 21a).
  • Historical Covenant: The Exodus established the eternal bond between Hashem and Klal Yisrael, as later reinforced at Har Sinai.

Halachic Implications

The Sefer HaChinuch (Mitzvah 25) explains that this mitzvah obligates every Jew to affirm Hashem's existence and recognize His role in their lives. Denial of this principle is considered heresy (apikorsut) according to Jewish law. The Exodus serves as the cornerstone for this belief, as it demonstrates Hashem's control over nature and history.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Berakhot 12b
The verse is discussed in the context of the recitation of the Shema and the importance of remembering the Exodus from Egypt.
📖 Makkot 23b
The verse is referenced in a discussion about the commandments and their divine origin.
📖 Sanhedrin 56b
The verse is cited in the context of the Noahide laws and the recognition of God's sovereignty.

Frequently Asked Questions

Q: What does 'I am the Lord thy God' mean in Exodus 20:2?
A: This verse is the opening of the Ten Commandments, where Hashem introduces Himself as the One who took us out of Egypt. Rashi explains that this establishes His authority to command us, since He redeemed us from slavery. It reminds us that our relationship with Hashem is based on His role as our liberator and our commitment to follow His mitzvot.
Q: Why does the verse mention the Exodus from Egypt?
A: The Rambam (Hilchot Yesodei HaTorah 1:1) teaches that mentioning the Exodus reinforces our belief in Hashem as the Creator and Master of history. Since we witnessed His miracles in Egypt, we have a personal obligation to serve Him. The Midrash (Mechilta) adds that this reminds us of His kindness, making us more willing to accept His commandments.
Q: How does this verse apply to us today?
A: The Seforno explains that just as Hashem redeemed our ancestors from Egypt, He continues to guide us in every generation. Recalling the Exodus (as we do daily in Shema) reminds us that Hashem is actively involved in our lives and expects us to live according to His Torah. This verse forms the basis for our daily commitment to mitzvot.
Q: Why is this the first of the Ten Commandments?
A: The Ibn Ezra teaches that belief in Hashem is the foundation of all mitzvot. Before listing specific commandments, the Torah establishes that they come from the Almighty who demonstrated His power and care for us. The Talmud (Makkot 24a) considers this verse as encompassing the entire Torah, as proper observance depends on first accepting Hashem's authority.
Q: What does 'house of bondage' refer to?
A: Rashi explains that this emphasizes the severity of Egyptian slavery - it wasn't just forced labor, but a complete system designed to break our spirit. The Kli Yakar adds that mentioning both 'land of Egypt' and 'house of bondage' teaches that Hashem freed us both from physical slavery and from the psychological slavery of immoral Egyptian culture.