שמות, פרק י״ח, פסוק ט׳

A profound moment of emotional and spiritual transformation occurs when an outsider hears of the great miracles performed for the Israelites. The reaction to this news is highly complex, blending immense joy, visceral physical sensations, empathy for the past, and a complete shift in personal identity. The primary approach among commentators is that the immediate response is one of overwhelming gladness. However, the unique nature of this joy suggests deeper layers of experience. For instance, the suddenness and magnitude of the good news may have triggered a powerful physical reaction, a phenomenon sometimes seen when one receives extraordinary tidings [אור החיים].

In stark contrast, a significant number of commentators interpret this physical reaction as a manifestation of distress, such as goosebumps or the wrinkling of the skin. This occurred because, alongside the joy for the Israelites, there was a profound sadness over the destruction of the Egyptians [רש״י, תורה תמימה, שפתי חכמים]. This grief stemmed from several factors. The Egyptians were former allies and relatives [רבנו בחיי], they were punished before their measure of sin was entirely full, bypassing God's usual patience [משכיל לדוד], and there was sorrow that they did not merit to convert and join the faith [ברכת אשר]. This complex emotional state gave rise to the proverb warning against insulting a gentile in the presence of a convert for ten generations. This is either because the convert's ancestry traces back ten generations to those gentiles, or because it takes ten generations for a convert's past to be fully forgotten [רבנו בחיי, גור אריה, פרדס יוסף]. To resolve the tension between these conflicting emotions, some explain that a deep internal joy ultimately overcame the external sadness [מלבי״ם]. The rejoicing was not over the suffering of the Egyptians itself, but rather over the fact that their downfall directly facilitated the salvation of the Israelites [רלב״ג, ספורנו, בכור שור].

Beyond the emotional response, this moment marks a profound theological awakening. The reaction signifies a recognition of God's absolute unity, culminating in a decision to convert. There was a newfound understanding that God is one and that there are no competing domains of good and evil; even the plagues brought upon Egypt were orchestrated for an ultimately good purpose [רבנו בחיי, מלבי״ם, קונטרס חיבה יתירה]. In the context of this conversion, some traditions suggest a literal physical commitment, noting that a sharp sword was used for circumcision in order to formally enter the covenant [תורה תמימה, צפנת פענח, חתם סופר].

The celebration was directed toward all the goodness bestowed upon the Israelites, encompassing both physical and spiritual gifts. This included the manna that relieved them of economic burdens, the healing waters of the well, the protective clouds of glory, and above all, the eternal gift of the Torah [רש״י, העמק דבר, משכיל לדוד, ביאור יש״ר, ברטנורא]. Yet, the rescue from Egypt is emphasized as being equal in value to all these other blessings combined [העמק דבר, מזרחי]. The sheer magnitude of this liberation is underscored by the fact that Egypt was an impenetrable fortress from which not a single slave had ever escaped, making the exodus of an entire nation of six hundred thousand a staggering impossibility [רש״י, ברטנורא, דברי דוד]. Furthermore, the deliverance was not merely physical. It was a rescue from the grip of Egypt's spiritual guardian [אלשיך], and a miraculous release that occurred even though the Israelites technically could have remained enslaved according to earlier divine decrees [חזקוני].