The Torah states, “You shall not taunt or oppress a stranger, for you were strangers in the land of Egypt.” Rashi cites Chazal who explain that the term “stranger” is referring to a convert. A Jew is not permitted to cause pain or aggrieve a convert by reminding him of his past. The Gemara tells us that this prohibition extends for ten generations. However, we find that very often Yisro, Moshe’s father in law, is referred to in the Torah as “Kohen Midian – high priest of Midian.” Although this was after his conversion to monotheism, he is continuously referred to in this seemingly pejorative manner. If one is not permitted to remind another of his past, then why does the Torah repeatedly emphasize and reiterate that Yisro was the pagan priest of Midian? Rabbi Yosef Kalatsky explains ‘If the Torah had not referred to Yisro as the high priest of Midian, then we would not appreciate the ramifications of his ultimate accomplishment of converting to monotheism. By rejecting idolatry and abandoning his position as the pagan leader of Midian, he became a pariah in his own community. The Torah tells us that when his daughters would go to water their flocks they were driven away by the other shepherds because of the status of their father. The reason the Torah continuously identifies Yisro as the high priest of Midian is to communicate to us that although he had originally represented the most advanced position as a pagan priest, he rejected it all for the truth of monotheism. It would be the equivalent of the head of the Catholic Church rejecting all his previous beliefs and acknowledging Judaism as the true religion. An ordinary pagan converting to monotheism would have not brought about such a level of kiddush Hashem. ‘
The Torah states after the splitting of the Sea, “…and they had faith in Hashem and in Moshe, His servant.” Ramban explains that other than the Sinai event, there was no other time in Jewish history in which the people had reached such an advanced level of faith in G’d. This is understandable because the dimension of revelation at the splitting of the Sea was of such a degree that even the prophet Yechezkel did not merit to witness what the lowly maidservant had experienced. They had declared, “Behold, this is my G’d I will glorify Him!” G’d’s Presence was so palpable that one could point his finger at Him. Seemingly, having such a great degree of faith in G’d at that moment should not be considered a significant accomplishment. However, we see from the Midrash differently. The Midrash states, “Because the Jewish people had faith in G’d at the time of the splitting of the Sea, they merited to inherit the Land of Israel. We find that the reward that Avraham, our Patriarch, had merited for having faith in G’d was exceptional. After G’d had informed him that he would have a son, the Torah states, ‘And Avraham believed in G’d and He considered it to be righteous.’ Because of this level of faith he merited inheriting this world and the world to come.” At this time, Avraham was 99 years old. He had already dedicated his life to the selfless espousal of monotheism. He had withstood the test of being thrown into the fiery kiln of Kasdim, rather than bowing to the idol. He had also withstood the test of needing to leave his homeland, his birthplace, and his family. He did not question G’d when he was confronted with the famine in Canaan, causing him to go to Egypt. Despite all these accomplishments, Chazal tell us that it was only because he had “believed in G’d” when he was told that he would have a child that he merited this world and the world to come. Firstly, based on all of Avraham’s spiritual accomplishments, why was that not sufficient to merit a share in this world and the world to come? In addition, why was Avraham’s belief in G’d, regarding having a child, so unique? Chazal tell us that G’d does not associate His Name with a person during his lifetime. As we see, He did not associate His Name with the Holy Patriarchs, with the exception of Yitzchak, while they were alive despite their level of faith and unique levels of accomplishment. It was only after they had passed away that G’d identified Himself as “the G’d of Avraham” and “the G’d of Yaakov.” This is based upon the principle, “One should not believe in himself until the moment of his death.” Meaning, regardless of one’s level of devoutness and dedication to G’d, as long as one is alive he is subject to free choice. He has the ability to chose until the very last moment of his life to become a heretic. It is because of this, that G’d does not associate His Name with someone during his lifetime.
